8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 19:21–22The mind of godly men is used to have this peculiar to itself, that when it suffers unjust treatment at the hands of enemies, it is not so much moved to wrath as to prayer … Thus he had been smitten by Satan, yet he did not ascribe his being smitten to Satan, but he calls himself ‘touched by the hand of God,’ as Satan himself too had said … And so it is said in this case, Why do ye persecute me as God? As if it were expressed in plain words; ‘Ye do so afflict me on the grounds of my frailties, as if ye yourselves after the manner of God owned nought of infirmity:’ whence it is to be considered, that if perchance there be persons that need sharpness of correction, hard correction is then to be used to them by us, when the hand of God ceases from using the rod; but when strokes from above are upon them, from us there is now due no longer correction but consolation, lest, while in their grief we join our reproach, we put smiting to smiting.
The mind of godly men is used to have this peculiar to itself, that when it suffers unjust treatment at the hands of enemies, it is not so much moved to wrath as to prayer … Thus he had been smitten by Satan, yet he did not ascribe his being smitten to Satan, but he calls himself ‘touched by the hand of God,’ as Satan himself too had said … And so it is said in this case, Why do ye persecute me as God? As if it were expressed in plain words; ‘Ye do so afflict me on the grounds of my frailties, as if ye yourselves after the manner of God owned nought of infirmity:’ whence it is to be considered, that if perchance there be persons that need sharpness of correction, hard correction is then to be used to them by us, when the hand of God ceases from using the rod; but when strokes from above are upon them, from us there is now due no longer correction but consolation, lest, while in their grief we join our reproach, we put smiting to smiting.
Gregory the Great, Morals on the Book of Job, book 14, on 19:21–22, the historical sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 19:25–27For he who does not say, ‘Creator,’ but ‘Redeemer,’ expressly tells of Him, Who after He created all things, appeared Incarnate amongst us, that He might redeem us from a state of bondage, and by His Passion set us free from death everlasting … That is, because the resurrection which He manifested in His own Person, He will one day bring to pass in ourselves as well; for the resurrection, which He exhibited in Himself, He pledged to us; seeing that the members follow the glory of their Head. … Whereas the ‘skin’ is expressly named, all doubt of a true resurrection is removed … But we, following the faith that blessed Job held, and truly believing the palpable Body of our Redeemer after His resurrection, confess that our flesh after the resurrection will be at once both the same and different, the same in respect of nature, different in respect of glory, the same in its reality, different in its power.
For he who does not say, ‘Creator,’ but ‘Redeemer,’ expressly tells of Him, Who after He created all things, appeared Incarnate amongst us, that He might redeem us from a state of bondage, and by His Passion set us free from death everlasting … That is, because the resurrection which He manifested in His own Person, He will one day bring to pass in ourselves as well; for the resurrection, which He exhibited in Himself, He pledged to us; seeing that the members follow the glory of their Head. … Whereas the ‘skin’ is expressly named, all doubt of a true resurrection is removed … But we, following the faith that blessed Job held, and truly believing the palpable Body of our Redeemer after His resurrection, confess that our flesh after the resurrection will be at once both the same and different, the same in respect of nature, different in respect of glory, the same in its reality, different in its power.
Gregory the Great, Morals on the Book of Job, book 14, on 19:25–27, the literal sense (his Latin Bible has “I shall rise at the last day from the earth” and “I shall be again encompassed with my skin”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 19:2–3Bildad had twice begun with a How long (Job 8:2, Job 18:2), and therefore Job, being now to answer him particularly, begins with a How long too, Job 19:2. What is not liked is commonly thought long; but Job had more reason to think those long who assaulted him than they had to think him long who only vindicated himself. … They were his friends; they came to comfort him, pretended to counsel him for the best; but with a great deal of gravity, and affectation of wisdom and piety, they set themselves to rob him of the only comfort he had now left him in a good God, a good conscience, and a good name; and this vexed him to his heart. … They broke him in pieces with words, and those were surely hard and very cruel words that would break a man to pieces … These ten times you have reproached me, that is, very often, as Gen 31:7; Num 14:22. Five times they had spoken, and every speech was a double reproach.
Bildad had twice begun with a How long (Job 8:2, Job 18:2), and therefore Job, being now to answer him particularly, begins with a How long too, Job 19:2. What is not liked is commonly thought long; but Job had more reason to think those long who assaulted him than they had to think him long who only vindicated himself. … They were his friends; they came to comfort him, pretended to counsel him for the best; but with a great deal of gravity, and affectation of wisdom and piety, they set themselves to rob him of the only comfort he had now left him in a good God, a good conscience, and a good name; and this vexed him to his heart. … They broke him in pieces with words, and those were surely hard and very cruel words that would break a man to pieces … These ten times you have reproached me, that is, very often, as Gen 31:7; Num 14:22. Five times they had spoken, and every speech was a double reproach.
Matthew Henry, Commentary on the Whole Bible, on 19:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 19:23–27Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come … These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. … O that my words were now written, the words I am now about to say! … The word is Goel which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev 25:25. … Christ is near of kin to us, the next kinsman that is able to redeem
Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come … These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. … O that my words were now written, the words I am now about to say! … The word is Goel which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev 25:25. … Christ is near of kin to us, the next kinsman that is able to redeem
Matthew Henry, Commentary on the Whole Bible, on 19:23–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 19:20and I am escaped with the skin of my teeth; meaning not, as some understand it, his lips, which covered his teeth; for those cannot be properly called the skin of them; rather the fine polish of the teeth, which fortifies them against the hurt and damage they would receive by what is ate and drank; though it seems best to interpret it of the skin of the gums, in which the teeth are set; and the sense is, that Job had escaped with his life, but not with a whole skin, his skin was broken all over him, with the sores and ulcers upon him, see Job 7:5; only the skin of his teeth was preserved … Some have thought that Satan, when he smote Job from head to feet with ulcers, spared his mouth, lips, and teeth, the instruments of speech, that he might therewith curse God, which was the thing he aimed at, and proposed to bring him to, by getting a grant from God to afflict him in the manner he did.
and I am escaped with the skin of my teeth; meaning not, as some understand it, his lips, which covered his teeth; for those cannot be properly called the skin of them; rather the fine polish of the teeth, which fortifies them against the hurt and damage they would receive by what is ate and drank; though it seems best to interpret it of the skin of the gums, in which the teeth are set; and the sense is, that Job had escaped with his life, but not with a whole skin, his skin was broken all over him, with the sores and ulcers upon him, see Job 7:5; only the skin of his teeth was preserved … Some have thought that Satan, when he smote Job from head to feet with ulcers, spared his mouth, lips, and teeth, the instruments of speech, that he might therewith curse God, which was the thing he aimed at, and proposed to bring him to, by getting a grant from God to afflict him in the manner he did.
John Gill, An Exposition of the Old and New Testament, on 19:20; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 19:13–17brethren--nearest kinsmen, as distinguished from "acquaintance." … The Arabic proverb is, "The brother, that is, the true friend, is only known in time of need." … They that dwell, &c.--rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house. … servant--born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call. mouth--that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty. … children's . . . of mine own body--literally, "belly." But "loins" is what we should expect, not "belly" (womb), which applies to the woman. The "mine" forbids it being taken of his wife. Besides their children were dead. In Job 3:10 the same words "my womb" mean, my mother's womb: therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb"; that is, my own brothers--a heightening of force, as compared with last clause of Job 19:16 … Not only must I entreat suppliantly my servant, but my own brothers (Psa 69:8).
brethren--nearest kinsmen, as distinguished from "acquaintance." … The Arabic proverb is, "The brother, that is, the true friend, is only known in time of need." … They that dwell, &c.--rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house. … servant--born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call. mouth--that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty. … children's . . . of mine own body--literally, "belly." But "loins" is what we should expect, not "belly" (womb), which applies to the woman. The "mine" forbids it being taken of his wife. Besides their children were dead. In Job 3:10 the same words "my womb" mean, my mother's womb: therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb"; that is, my own brothers--a heightening of force, as compared with last clause of Job 19:16 … Not only must I entreat suppliantly my servant, but my own brothers (Psa 69:8).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:13–17; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 19:25–26redeemer--UMBREIT and others understand this and Job 19:26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (Job 17:15-16). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (Job 19:26) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause … That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance … The idea in "redeemer" with Job is Vindicator (Job 16:19; Num 35:27), redressing his wrongs … at the latter day--Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after
redeemer--UMBREIT and others understand this and Job 19:26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (Job 17:15-16). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (Job 19:26) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause … That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance … The idea in "redeemer" with Job is Vindicator (Job 16:19; Num 35:27), redressing his wrongs … at the latter day--Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:25; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 19:23–27When he now wishes that the testimony which he has laid down concerning his innocence … might be graven in the rock with an iron pen, and filled in with lead, the memorial in words of stone is but a dead witness … This impels his longing after vindication forward from a lifeless thing to a living person, and turns his longing from man below to God above. He has One who will acknowledge his misjudged cause, and set it right … as the Last One, whose word shall avail in the ages of eternity, when the strife of human voices shall have long been silent, He shall stand forth as finally decisive witness over the dust, in which Job passed away as one who in the eye of man was regarded as an object of divine punishment. And after his skin, in such a manner destroyed, and free from his flesh … he will behold Eloah … This hope, regarded in the light of the later perception of the plan of redemption, is none other than the hope of a resurrection; but it appears here only in the germ, and comes forward as purely personal
When he now wishes that the testimony which he has laid down concerning his innocence … might be graven in the rock with an iron pen, and filled in with lead, the memorial in words of stone is but a dead witness … This impels his longing after vindication forward from a lifeless thing to a living person, and turns his longing from man below to God above. He has One who will acknowledge his misjudged cause, and set it right … as the Last One, whose word shall avail in the ages of eternity, when the strife of human voices shall have long been silent, He shall stand forth as finally decisive witness over the dust, in which Job passed away as one who in the eye of man was regarded as an object of divine punishment. And after his skin, in such a manner destroyed, and free from his flesh … he will behold Eloah … This hope, regarded in the light of the later perception of the plan of redemption, is none other than the hope of a resurrection; but it appears here only in the germ, and comes forward as purely personal
Keil and Delitzsch, Biblical Commentary on the Old Testament, on the speech as a whole, after 19:29 (he translates 19:26 “And without my flesh shall I behold Eloah”); translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Job 19
Job 19:2–27, World English Bible
Job 19 in the Bible · Told in the Story: Chapter 18, Miserable Comforters
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 19:21–22The mind of godly men is used to have this peculiar to itself, that when it suffers unjust treatment at the hands of enemies, it is not so much moved to wrath as to prayer … Thus he had been smitten by Satan, yet he did not ascribe his being smitten to Satan, but he calls himself ‘touched by the hand of God,’ as Satan himself too had said … And so it is said in this case, Why do ye persecute me as God? As if it were expressed in plain words; ‘Ye do so afflict me on the grounds of my frailties, as if ye yourselves after the manner of God owned nought of infirmity:’ whence it is to be considered, that if perchance there be persons that need sharpness of correction, hard correction is then to be used to them by us, when the hand of God ceases from using the rod; but when strokes from above are upon them, from us there is now due no longer correction but consolation, lest, while in their grief we join our reproach, we put smiting to smiting.
Gregory the Great, Morals on the Book of Job, book 14, on 19:21–22, the historical sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 19:25–27For he who does not say, ‘Creator,’ but ‘Redeemer,’ expressly tells of Him, Who after He created all things, appeared Incarnate amongst us, that He might redeem us from a state of bondage, and by His Passion set us free from death everlasting … That is, because the resurrection which He manifested in His own Person, He will one day bring to pass in ourselves as well; for the resurrection, which He exhibited in Himself, He pledged to us; seeing that the members follow the glory of their Head. … Whereas the ‘skin’ is expressly named, all doubt of a true resurrection is removed … But we, following the faith that blessed Job held, and truly believing the palpable Body of our Redeemer after His resurrection, confess that our flesh after the resurrection will be at once both the same and different, the same in respect of nature, different in respect of glory, the same in its reality, different in its power.
Gregory the Great, Morals on the Book of Job, book 14, on 19:25–27, the literal sense (his Latin Bible has “I shall rise at the last day from the earth” and “I shall be again encompassed with my skin”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 19:2–3Bildad had twice begun with a How long (Job 8:2, Job 18:2), and therefore Job, being now to answer him particularly, begins with a How long too, Job 19:2. What is not liked is commonly thought long; but Job had more reason to think those long who assaulted him than they had to think him long who only vindicated himself. … They were his friends; they came to comfort him, pretended to counsel him for the best; but with a great deal of gravity, and affectation of wisdom and piety, they set themselves to rob him of the only comfort he had now left him in a good God, a good conscience, and a good name; and this vexed him to his heart. … They broke him in pieces with words, and those were surely hard and very cruel words that would break a man to pieces … These ten times you have reproached me, that is, very often, as Gen 31:7; Num 14:22. Five times they had spoken, and every speech was a double reproach.
Matthew Henry, Commentary on the Whole Bible, on 19:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 19:23–27Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come … These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. … O that my words were now written, the words I am now about to say! … The word is Goel which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev 25:25. … Christ is near of kin to us, the next kinsman that is able to redeem
Matthew Henry, Commentary on the Whole Bible, on 19:23–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 19:20and I am escaped with the skin of my teeth; meaning not, as some understand it, his lips, which covered his teeth; for those cannot be properly called the skin of them; rather the fine polish of the teeth, which fortifies them against the hurt and damage they would receive by what is ate and drank; though it seems best to interpret it of the skin of the gums, in which the teeth are set; and the sense is, that Job had escaped with his life, but not with a whole skin, his skin was broken all over him, with the sores and ulcers upon him, see Job 7:5; only the skin of his teeth was preserved … Some have thought that Satan, when he smote Job from head to feet with ulcers, spared his mouth, lips, and teeth, the instruments of speech, that he might therewith curse God, which was the thing he aimed at, and proposed to bring him to, by getting a grant from God to afflict him in the manner he did.
John Gill, An Exposition of the Old and New Testament, on 19:20; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 19:13–17brethren--nearest kinsmen, as distinguished from "acquaintance." … The Arabic proverb is, "The brother, that is, the true friend, is only known in time of need." … They that dwell, &c.--rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house. … servant--born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call. mouth--that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty. … children's . . . of mine own body--literally, "belly." But "loins" is what we should expect, not "belly" (womb), which applies to the woman. The "mine" forbids it being taken of his wife. Besides their children were dead. In Job 3:10 the same words "my womb" mean, my mother's womb: therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb"; that is, my own brothers--a heightening of force, as compared with last clause of Job 19:16 … Not only must I entreat suppliantly my servant, but my own brothers (Psa 69:8).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:13–17; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 19:25–26redeemer--UMBREIT and others understand this and Job 19:26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (Job 17:15-16). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (Job 19:26) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause … That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance … The idea in "redeemer" with Job is Vindicator (Job 16:19; Num 35:27), redressing his wrongs … at the latter day--Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:25; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 19:23–27When he now wishes that the testimony which he has laid down concerning his innocence … might be graven in the rock with an iron pen, and filled in with lead, the memorial in words of stone is but a dead witness … This impels his longing after vindication forward from a lifeless thing to a living person, and turns his longing from man below to God above. He has One who will acknowledge his misjudged cause, and set it right … as the Last One, whose word shall avail in the ages of eternity, when the strife of human voices shall have long been silent, He shall stand forth as finally decisive witness over the dust, in which Job passed away as one who in the eye of man was regarded as an object of divine punishment. And after his skin, in such a manner destroyed, and free from his flesh … he will behold Eloah … This hope, regarded in the light of the later perception of the plan of redemption, is none other than the hope of a resurrection; but it appears here only in the germ, and comes forward as purely personal
Keil and Delitzsch, Biblical Commentary on the Old Testament, on the speech as a whole, after 19:29 (he translates 19:26 “And without my flesh shall I behold Eloah”); translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.