Job 1:11
Parallel Verses
New American Standard Bible
"But put forth Your hand now and touch all that he has; he will surely curse You to Your face."

King James Bible
But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.

Darby Bible Translation
But put forth thy hand now and touch all that he hath, and see if he will not curse thee to thy face!

World English Bible
But put forth your hand now, and touch all that he has, and he will renounce you to your face."

Young's Literal Translation
The work of his hands Thou hast blessed, and his substance hath spread in the land, and yet, put forth, I pray Thee, Thy hand, and strike against anything that he hath -- if not: to Thy face he doth bless Thee!'

Job 1:11 Parallel
Commentary
Barnes' Notes on the Bible

But put forth thine hand now - That is, for the purpose of injuring him, and taking away his property.

And touch all that he hath - Dr. Good renders this, "and smite." The Vulgate and the Septuagint, "touch." The Hebrew word used here נגע nâga‛ means properly to "touch;" then to touch anyone with violence Genesis 26:11; Joshua 9:19, and then to smite, to injure, to strike; see Genesis 32:26, 33; 1 Samuel 6:9; Job 19:21; compare the notes at Isaiah 53:4. Here it means evidently to smite or strike; and the idea is, that if God should take away the property of Job, he would take away his religion with it - and the trial was to see whether this effect would follow.

And he will curse thee to thy face - He will do it openly and publicly. The word rendered "curse" here ברך bārak is the same as that used in Job 1:5, and which is usually rendered "bless;" see the notes at Job 1:5. Dr. Good contends that; it should be rendered here "bless," and translates it as a question: "Will he then, indeed, bless thee to thy face?" But in this he probably stands alone. The evident sense is, that Job would openly renounce God, and curse him on his throne; that all his religion was caused merely by his abundant prosperity, and was mere gratitude and selfishness; and that if his property were taken away, he would become the open and avowed enemy of him who was now his benefactor.

Job 1:11 Parallel Commentaries

Library
Satan Considering the Saints
Up there, beyond the clouds, where no human eye could see, there was a scene enacted which augured no good to Job's prosperity. The spirit of evil stood face to face with the infinite Spirit of all good. An extraordinary conversation took place between these two beings. When called to account for his doings, the evil one boasted that he had gone to and fro throughout the earth, insinuating that he had met with no hindrance to his will, and found no one to oppose his freely moving and acting at his
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 11: 1865

Whether all are Equally Bound to have Explicit Faith?
Objection 1: It would seem that all are equally bound to have explicit faith. For all are bound to those things which are necessary for salvation, as is evidenced by the precepts of charity. Now it is necessary for salvation that certain things should be believed explicitly. Therefore all are equally bound to have explicit faith. Objection 2: Further, no one should be put to test in matters that he is not bound to believe. But simple reasons are sometimes tested in reference to the slightest articles
Saint Thomas Aquinas—Summa Theologica

From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?

Whether it is Proper to the Rational Nature to be Adopted?
Objection 1: It would seem that it is not proper to the rational nature to be adopted. For God is not said to be the Father of the rational creature, save by adoption. But God is called the Father even of the irrational creature, according to Job 38:28: "Who is father of the rain? Or who begot the drops of dew?" Therefore it is not proper to the rational creature to be adopted. Objection 2: Further, by reason of adoption some are called sons of God. But to be sons of God seems to be properly attributed
Saint Thomas Aquinas—Summa Theologica

Cross References
Revelation 12:10
Then 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 brethren has been thrown down, he who accuses them before our God day and night.

Job 1:12
Then the LORD said to Satan, "Behold, all that he has is in your power, only do not put forth your hand on him." So Satan departed from the presence of the LORD.

Job 2:5
"However, put forth Your hand now, and touch his bone and his flesh; he will curse You to Your face."

Job 19:21
"Pity me, pity me, O you my friends, For the hand of God has struck me.

Isaiah 65:3
A people who continually provoke Me to My face, Offering sacrifices in gardens and burning incense on bricks;

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