Job 2:5
Parallel Verses
English Standard Version
But stretch out your hand and touch his bone and his flesh, and he will curse you to your face.”

King James Bible
But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.

American Standard Version
But put forth thy hand now, and touch his bone and his flesh, and he will renounce thee to thy face.

Douay-Rheims Bible
gut put forth thy hand, and touch his bone and his flesh, and then thou shalt gee that he will bless thee to thy face.

English Revised Version
But put forth thine hand now, and touch his bone and his flesh, and he will renounce thee to thy face.

Webster's Bible Translation
But put forth thy hand now, and touch his bone and his flesh, and he will curse thee to thy face.

Job 2:5 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The Conduct of Job:

20, 21 Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, and said, Naked came I out of my mother's womb, and naked shall I return thither: Jehovah gave, and Jehovah hath taken away; blessed be the name of Jehovah.

The first three messengers Job has heard, sitting, and in silence; but at the news of the death of his children, brought by the fourth, he can no longer overcome his grief. The intensity of his feeling is indicated by rising up (cf. Jonah 3:6); his torn heart, by the rending of his mantle; the conscious loss of his dearest ones, by cutting off the hair of his head. He does not, however, act like one in despair, but, humbling himself under the mighty hand of God, falls to the ground and prostrates himself, i.e., worshipping God, so that his face touches the earth. השׁתּחוה, se prosternere, this is the gesture of adoration, προσκήνησις.

(Note: Vid., Hlemann's Abh. ber die biblische Gestaltung der Anbetung, in his Bibelstudien, Abth. 1((1859).)

יצתי is defectively written, as Numbers 11:11; cf. infra, Job 32:18. The occurrence of שׁמּה here is remarkable, and may have given rise to the question of Nicodemus, John 3:4 : μὴ δύναται ἄνθρωπος εἰς τῆν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν. The writer of Ecclesiastes (Ecclesiastes 5:14) has left out this difficult שׁמה. It means either being put back into a state of unconsciousness and seclusion from the light and turmoil of this world, similar to his former state in his mother's womb, which Hupfeld, in his Commentatio in quosdam Iobeidos locos, 1853, favours; or, since the idea of אמּי בּטן may be extended, return to the bosom of mother earth (Ew., Hirz., Schlottm., et al.), so that שׁמה is not so much retrospective as rather prospective with reference to the grave (Bttch.), which we prefer; for as the mother's bosom can be compared to the bosom of the earth (Psalm 139:15), because it is of the earth, and recalls the original forming of man from the earth, so the bosom of the earth is compared to the mother's, Sir. 40:1: ἀφ ̓ ἡμέρας ἐξόδου ἐκ γαστρὸς μητρὸς ἕως ἡμέρας ἐπιταφῆς εἰς μητέρα πάντων. The writer here intentionally makes Job call God יהוה. In the dialogue portion, the name יהוה occurs only once in the mouth of Job (Job 12:9); most frequently the speakers use אלוה and שׁדי. This use of the names of God corresponds to the early use of the same in the Pentateuch, according to which שׁדי is the proper name of God in the patriarchal days, and יהוה in the later days, to which they were preparatory. The traditional view, that Elohim describes God according to the attribute of justice, Jehovah according to the attribute of mercy, is only in part correct; for even when the advent of God to judgment is announced, He is in general named Jehovah. Rather, אלהים (plur. of אלוהּ, fear), the Revered One, describes God as object; יהוה or יהוה, on the other hand, as subject. אלהים describes Him in the fulness of His glorious majesty, including also the spirits, which are round about Him; יהוה as the Absolute One. Accordingly, Job, when he says יהוה, thinks of God not only as the absolute cause of his fate, but as the Being ordering his life according to His own counsel, who is ever worthy of praise, whether in His infinite wisdom He gives or takes away. Job was not driven from God, but praised Him in the midst of suffering, even when, to human understanding and feeling, there was only occasion for anguish: he destroyed the suspicion of Satan, that he only feared God for the sake of His gifts, not for His own sake; and remained, in the midst of a fourfold temptation, the conqueror.

(Note: In Oliver Goldsmith's Vicar of Wakefield (vid., Jul. Hamberger, Gott und seine Offenbarung, S. 71), there is much that reminds one of the book of Job, especially the repeated misfortunes which befall the worthy clergyman, his submission under all, and the issue which counterbalances his misfortune. But what is copied from the book of Job appears to be only superficial, not to come from the depth of the spiritual life.)

Throughout the whole book he does not go so far as to deny God (אלהים בּרך), and thus far he does not fall into any unworthy utterances concerning His rule.

Job 2:5 Parallel Commentaries

Treasury of Scripture Knowledge

put forth.

Job 1:11 But put forth your hand now, and touch all that he has, and he will curse you to your face.

Job 19:20,21 My bone sticks to my skin and to my flesh, and I am escaped with the skin of my teeth...

1 Chronicles 21:17 And David said to God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed...

Psalm 32:3,4 When I kept silence, my bones waxed old through my roaring all the day long...

Psalm 38:2-7 For your arrows stick fast in me, and your hand presses me sore...

Psalm 39:10 Remove your stroke away from me: I am consumed by the blow of your hand.

He will curse.

Job 2:9 Then said his wife to him, Do you still retain your integrity? curse God, and die.

Job 1:5,11 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning...

Leviticus 24:15 And you shall speak to the children of Israel, saying, Whoever curses his God shall bear his sin.

Isaiah 8:21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry...

Cross References
Revelation 12:10
And I heard a loud voice in heaven, saying, "Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God.

Leviticus 24:11
and the Israelite woman's son blasphemed the Name, and cursed. Then they brought him to Moses. His mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan.

Job 1:11
But stretch out your hand and touch all that he has, and he will curse you to your face."

Job 2:4
Then Satan answered the LORD and said, "Skin for skin! All that a man has he will give for his life.

Job 2:6
And the LORD said to Satan, "Behold, he is in your hand; only spare his life."

Job 19:20
My bones stick to my skin and to my flesh, and I have escaped by the skin of my teeth.

Isaiah 65:3
a people who provoke me to my face continually, sacrificing in gardens and making offerings on bricks;

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