Йов 2:4

4, 5 And Satan answered Jehovah, and said, Skin for skin, and all that man hath will he give for his life: stretch forth yet once Thy hand, and touch his bone, and his flesh, truly he will renounce Thee to Thy face. Olshausen refers עזר בּעד עזר to Job in relation to Jehovah: So long as Thou leavest his skin untouched, he will also leave Thee untouched; which, though it is the devil who speaks, were nevertheless too unbecomingly expressed. Hupfeld understands by the skin, that skin which is here given for the other, - the skin of his cattle, of his servants and children, which Job had gladly given up, that for such a price he might get off with his own skin sound; but בּעד cannot be used as Beth pretii: even in Pro 6:26 this is not the case. For the same reason, we must not, with Hirz., Ew., and most, translate, Skin for skin = like for like, which Ewald bases on the strange assertion, that one skin is like another, as one dead piece is like another. The meaning of the words of Satan (rightly understood by Schlottm. and the Jewish expositors) is this: One gives up one's skin to preserve one's skin; one endures pain on a sickly part of the skin, for the sake of saving the whole skin; one holds up the arm, as Raschi suggests, to avert the fatal blow from the head. The second clause is climacteric: a man gives skin for skin; but for his life, his highest good, he willingly gives up everything, without exception, that can be given up, and life itself still retained. This principle derived from experience, applied to Job, may be expressed thus: Just so, Job has gladly given up everything, and is content to have escaped with his life. ואולם, verum enim vero, is connected with this suppressed because self-evident application. The verb ננע, above, Job 1:11, with בּ, is construe…

We left Job honourably acquitted upon a fair trial between God and Satan concerning him. Satan had leave to touch, to touch and take, all he had, and was confident that he would then curse God to his face; but, on the contrary, he blessed him, and so he was proved an honest man and Satan a false accuser. Now, one would have thought, this would be conclusive, and that Job would never have his reputation called in question again; but Job is known to be armour of proof, and therefore is here set up for a mark, and brought upon his trial, a second time. I. Satan moves for another trial, which should touch his bone and his flesh (Job 2:1-5). II. God, for holy ends, permits it (Job 2:6). III. Satan smites him with a very painful and loathsome disease (Job 2:7, Job 2:8). IV. His wife tempts him to curse God, but he resists the temptation (Job 2:9, Job 2:10). V. His friends come to condole with him and to comfort him (Job 2:11-13). And in this that good man is set forth for an example of suffering affliction and of patience.