After my skin is destroyed, then I will see God in my flesh,
Parallel Translations
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After my skin is destroyed, then I will see God in my flesh,
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And though after my skin worms destroy this body, yet in my flesh shall I see God:
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And when after my skin this is destroyed, then without my flesh shall I see God;
Cross-references (9)
Passages linked to Job 19:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 5:8 Blessed are the pure in heart, for they shall see God.
- 1 John 3:2 Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him; for we will see him just as he is.
- Psalms 17:15 As for me, I shall see your face in righteousness. I shall be satisfied, when I awake, with seeing your form.
- 1 Corinthians 13:12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.
- Revelation 1:7 Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen.
- Psalms 16:11 You will show me the path of life. In your presence is fullness of joy. In your right hand there are pleasures forever more.
- Psalms 16:9 Therefore my heart is glad, and my tongue rejoices. My body shall also dwell in safety.
- 1 Corinthians 15:53 For this perishable body must become imperishable, and this mortal must put on immortality.
- Philippians 3:21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain Herein Job declareth plainly that he had a full…
Herein Job declareth plainly that he had a full hope, that both the soul and body should enjoy the presence of God in the last resurrection.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 19:26 And [though] after my skin [worms] destroy…
Job 19:26 And [though] after my skin [worms] destroy this [body], yet in my flesh shall I see God:
Ver 26. And though after my skin worms destroy this body] Here he pointeth again, as doth likewise David, when in Psa 34:6, he saith, "This poor man cried, and the Lord heard him," &c. So the ancient believers, when they came to that Article in the Creed, I believe the resurrection of the flesh, were wont to add, Etiam huius carnis, even of this flesh, pointing to some naked part of their body; or else alluding to that of the apostle, "This mortal must put on," &c.
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Worms destroy this body] Heb. They destroy this. He saith not this body, quod ob deformitatem summam, non liceret corpus dicere, saith Vatablus, So worn it was, and wasted with sores and sicknesses, that it could scarcely be called a body. And yet it was not at the worst either, for in the grave it should be worm eaten, and something more. Mihi experto credite, saith Austin, Believe me, who have tried it, open dead men’s sepulchrcs, and upon their heads ye shall find toads crawling, begotten of their brains; on their loins serpents, begotten of their reins; in their bellies worms, begotten of their bowels, &c. (Serm. 48, ad Frat. in Erem.).
Yet in my flesh] Heb. Out of my flesh, as out of a casement.
I shall see God] I shall see Christ, Christum in corpore (Austin’s wish), the human and glorified body of Christ, who is God blessed for ever, as also the mystical body of his Church perfectly united unto him, 1Jn 3:2. To this sense some render the text thus, I shall see God in my flesh, that is, I shall see Christ sitting in glory, clothed with flesh, or in the likeness of man. And here do but think with thyself, though it far pass the reach of any mortal thought, saith one, what an infinite inexplicable happiness it will be to look for ever upon the glorious body of Jesus Christ, shining with incomprehensible beauty, and to consider that even every vein of that blessed body bled to bring thee to heaven; and that it being with such excess of glory hypostatically united to the second person in Trinity, hath honoured and advanced thy nature, in that respect, far above the brightest cherub. The whole verse may be read thus, And after I shall awake, though this body shall be destroyed, yet out of my flesh shall I see God. And being thus read, it is a plainer and fuller confession of the resurrection, saith an interpreter. It is common in Scripture to compare death to sleep and resurrection to awaking, Dan 12:2 Psa 17:15. The bodies of the saints are laid in the grave, as in a bed of roses, to ripen and mellow against the resurrection, and they write upon their graves, as one did once, Resurgam, I shall surely rise again (Dr King). Moses’s body, hid in the valley of Moab, appeared afterwards glorious in Mount Tabor. This is matter of joy and triumph, as it was here to Job, and to those good souls who were to lose all, Dan 12:2, and those, Heb 11:35, considering that God, by rotting, would refine their bodies, and in due time raise them conformably to Christ’s most glorious body, the standard. The forethought of this cheered up David’s good heart, Psa 16:9, and those in Isaiah, Isa 26:19, and the good people in our Saviour’s time, Joh 11:24. I know, saith Martha, concerning her brother Lazarus, that he shall rise again at the resurrection; at the consolation, saith the Syriac interpreter (Benuchama). Resurrection and consolation then were terms equivalent. Hence that great apostle, 2Co 4:16 : "For this cause we faint not," saith he. For what cause? Because we believe "that he which raised up the Lord Jesus, shall raise us up also by Jesus, and shall present us with you." And the same apostle maketh this doctrine of the resurrection the canon of consolation, 1Th 4:13-14, &c., to the end.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The style of this and other poetical books is…
The style of this and other poetical books is concise and short, and therefore many words are to be understood in some places to complete the sense. The meaning of the place is this, Though my skin is now in a great measure consumed by sores, and the rest of it, together with this body, shall be devoured by the worms; which may seem to make my case quite desperate. Heb.
And though (which particle, as it is oft elsewhere, is here to be understood, as the opposition of the next branch showeth)
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after my skin (which either now is, or suddenly will be, consumed by sores or worms) they (i.e. the destroyers, or devourers, as is implied in the verb; such impersonal speeches being usual in the Scripture; as Gen 1:26; Luk 12:20; 16:9, where the actions are expressed, but the persons or things acting are understood. And by the destroyers he most probably designs the worms, which do this work in the grave) destroy, or cut off, or devour this, i.e. all this which you see left of me, this which I now point to, all this which is contained within my skin, all my flesh and bones, this which I know not what to call, whether a living body, or a dead carcass, because it is between both; and therefore he did not say
this body, because it did scarce deserve that name.
Yet; for the particle and is oft used adversatively; or then, as it is oft rendered.
In my flesh, Heb. out of my flesh, or with (as the particle mem is used, Son 1:2; 3:9; Isa 57:8) my flesh, i.e. with eyes of flesh, as Job himself calls them, Job 10:4; or with bodily eyes; my flesh or body being raised from the grave, and restored and reunited to my soul. And this is very fitly added, to show that he did not speak of a mental or spiritual, but of a corporeal vision, and that after his death.
Shall I see God; the same whom he called his redeemer Job 19:25, i.e. Christ; of which see the note there; who being God-man, and having taken flesh, and appearing in his flesh or body with and for Job upon the earth, as was said Job 19:25, might very well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; for so even they that pierced him shall see him, Rev 1:7; but of seeing him with delight and comfort, as that word is oft understood, as Gen 48:11; Job 42:16; Psa 128:5; Isa 53:11; of that glorious and beatifying vision of God which is promised to all God’s people, Psa 16:11; 17:15; Mat 5:8; 1Co 13:12; 1Jo 3:2.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Whom I shall see for myself,.... For his pleasure…
Whom I shall see for myself,.... For his pleasure and profit, to his great advantage and happiness, and to his inexpressible joy and satisfaction, see Psa 17:15;
and mine eyes shall behold, and not another; or "a stranger" (h); these very selfsame eyes of mine I now see with will behold this glorious Person, God in my nature, and not the eyes of another, of a strange body, a body not my own; or as I have seen him with my spiritual eyes, with the eyes of faith and knowledge, as my living Redeemer, so shall I see him with my bodily eyes after the resurrection, and enjoy uninterrupted communion with him, which a stranger shall not; one that has never known anything of him, or ever intermeddled with the joy of saints here, such shall not see him hereafter, at least with pleasure; like Balaam, they may see him, but not nigh, may behold him, but afar off: though "my reins be consumed within me"; or "in my bosom";
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though; this word may be left out, and be read,
my reins are consumed within me; or, "within my bosom" (i); and both being the seat of the affections and desires, may signify his most earnest and eager desire after the state of the resurrection of the dead; after such a sight of God in his flesh, of the incarnate Redeemer, he believed he should have, insomuch that it ate up his spirits, as the Psalmist says, zeal for the house of God ate up his, Psa 69:9; it was not the belief of restoration of health, and to his former outward happiness, and a deliverance from his troubles, and a desire after that, which is here expressed; for he had no faith in that, nor hope, nor expectation of it, as appears by various expressions of his; but much greater, more noble, more refined enjoyments, were experienced by him now, and still greater he expected hereafter; and his words concerning these were what he wished were written, and printed, and engraven; which, if they only respected outward happiness, he would never have desired; and though he had not his wish in his own way, yet his words are written and printed in a better book than he had in his view, and will outlast engravings with an iron pen on sheets of lead, or marble rocks. The Vulgate Latin version seems to incline to this sense,
"this here is laid up in my bosom,''
that is, of seeing God in my flesh; so the Tigurine version, rather as a paraphrase than a version, "which is my only desire".
(h) "alienus", Pagninus, Montanus, Junius & Tremellius, Piscator, Mercerus; "extraneus", Drusius. (i) "in sinu meo", Pagninus, Montanus, &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Though - Though my skin is now in a…
Though - Though my skin is now in a great measure consumed, and the rest of it, together with this body, shall be devoured by the worms, which may seem to make my case desperate. Flesh - Or with bodily eyes; my flesh or body being raised from the grave, and re-united to my soul. God - The same whom he called his Redeemer, ver. 25, who having taken flesh, and appearing in his flesh or body with and for Job upon the earth, might well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; but of that glorious and beatifying vision of God, which is promised to all God's people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 26. And though after my skin worms destroy…
Verse 26. And though after my skin worms destroy this body] My skin, which is now almost all that remains of my former self, except the bones; see Job 19:20. They destroy this - not body. נקפו זאת nikkephu zoth, they-diseases and affliction, destroy THIS wretched composition of misery and corruption.
Yet in my flesh shall I see God] Either, I shall arise from the dead, have a renewed body and see him with eyes of flesh and blood, though what I have now shall shortly moulder into dust, or, I shall see him in the flesh; my Kinsman, who shall partake of my flesh and blood, in order that he may ransom the lost inheritance.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 19:26. And though after my skin, &c. —…
Job 19:26. And though after my skin, &c. — The style of this and other poetical books of the Scripture is concise and short, and therefore many words are to be understood in some places to complete the sense. The meaning here is, Though my skin be now, in a great measure, consumed by sores, and the rest of it, together with this body, shall be devoured by worms, which may seem to make my case quite desperate, yet in my flesh — Hebrew, מבשׁרי, mibbeshari, out of my flesh, or, with my flesh, that is, with eyes of flesh, or bodily eyes; my flesh, or body, being raised from the grave and reunited to my soul: (which is very fitly added, to show that he did not speak of a mental or spiritual, but of a corporeal vision, and that after his death:) shall I see God — The same whom he called his Redeemer, (Job 19:25,) who having taken flesh, and appearing in his flesh or body, with and for Job upon the earth, might well be seen with his bodily eyes. Nor is this understood of a simple seeing of him, but of that glorious and beatifying vision of God which is promised to all God’s people.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And though - Margin, Or, after I shall awake,…
And though - Margin, Or, after I shall awake, though this body be destroyed, yet out of my flesh shall I see God. This verse has given not less perplexity than the preceding. Noyes renders it,
And though with this skin this body be wasted away,
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Yet in my flesh shall I see God.
Dr. Good renders it,
And, after the disease hath destroyed my skin,
That in my flesh I shall see God.
Rosenmuller explains it, “And when after my skin (scil. is consumed and destroyed) they consume (scil. those corroding, or consuming, that is, it is corroded, or broken into fragments) this, that is, this structure of my bones - my body (which he does not mention, because it was so wasted away that it did not deserve to be called a body) - yet without my flesh - with my whole body consumed, shall I see God.” He translates it,
Et quum post cutem meam hoc fuerit consumptum,
Tamen absque carne mea videbo Deum.
The Hebrew is literally, “and after my skin.” Gesenius translates it, “After they shall have destroyed my skin, this shall happen - that I will see God.” Herder renders it,
Though they tear and devour this my skin,
Yet in my living body shall I see God.
The fair and obvious meaning, I think, is that which is conveyed by our translation. Disease had attacked his skin. It was covered with ulcers, and was fast consuming; compare Job 2:8; Job 7:5. This process of corruption and decay he had reason to expect would go on until all would be consumed. But if it did, he would hold fast his confidence in God. He would believe that he would come forth as his vindicator, and he would still put his trust in him.
Worms - This word is supplied by our translators. There is not a semblance of it in the original. That is, simply, “they destroy;” where the verb is used impersonally, meaning that it would be destroyed; The agent by which this would be done is not specified. The word rendered “destroy” נקפו nâqaphû from נקף nâqaph, means “to cut, to strike, to cut down” (compare the notes at Job 1:5, for the general meaning of the word), and here means to destroy; that is, that the work of destruction might go on until the frame should be wholly wasted away. It is not quite certain that the word here would convey the idea that he expected to die. It may mean that he would become entirely emaciated, and all his flesh be gone. There is nothing, however, in the word to show that he did not expect to die - and perhaps that would be the most obvious and proper interpretation.
This body - The word body is also supplied by the translators. The Hebrew is simply זאת zô'th - this. Perhaps he pointed to his body - for there can be no doubt that his body or flesh is intended. Rosenmuller supposes that he did not mention it, because it was so emaciated that it did not deserve to be called a body.
Yet in my flesh - Hebrew “From my flesh” - מבשׂרי mı̂bâśârı̂y. Herder renders this, “In my living body.” Rosenmuller, absque carne mea - “without my flesh;” and explains it as meaning, “my whole body being consumed, I shall see God.” The literal meaning is, “from, or out of, my flesh shall I see God.” It does not mean in his flesh, which would have been expressed by the preposition ב (b) - but there is the notion that from or out of his flesh he would see him; that is, clearly, as Rosenmuller has expressed it, tho’ my body be consumed, and I have no flesh, I shall see him. Disease might carry its fearful ravages through all his frame, until it utterly wasted away, yet; he had confidence that he would see his vindicator and Redeemer on the earth. It cannot be proved that this refers to the resurrection of that body, and indeed the natural interpretation is against it. It is, rather, that though without a body, or though his body should all waste away, he would see God as his vindicator. He would not always be left overwhelmed in this manner with calamities and reproaches. He would be permitted to see God coming forth as his Goal or Avenger, and manifesting himself as his friend. Calmly, therefore, he would bear these reproaches and trials, and see his frame waste away, for it would not always be so - God would yet undertake and vindicate his cause.
Shall I see God - He would be permitted to behold him as his friend and avenger. What was the nature of the vision which he anticipated, it is not possible to determine with certainty. If he expected that God would appear in some remarkable manner to judge the world and to vindicate the cause of the oppressed; or that he would come forth in a special manner to vindicate his cause; or if he looked to a general resurrection, and to the trial on that day, the language would apply to either of these events.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain And I. Septuagint, "But he will raise up my…
And I. Septuagint, "But he will raise up my body or skin, which has sustained these things. This now has been accomplished for me by the Lord; (27) which I know within myself, which my eyes have seen, and not another. For all things are accomplished in my bosom." I am as fully convinced of this glorious event, (Haydock) as if it were past. (Calmet) --- Hebrew, "and though, after my skin, worms destroy this body, yet in my flesh shall I see God." (Protestants, or in the margin, "After I shall awake, though this body be destroyed, yet out of," &c. Various other interpretations are given. (Haydock) --- But we had as well adhere to the Septuagint, Vulgate, &c. (Du Hamel) --- God. Sixtus V and some other editions, add "Saviour." (Calmet) --- Job would see the Messias by the eyes of his prosperity. (St. Augustine or Faustus, ser. 234. t. v. App.) (Sanctius) --- He hoped also to see God face to face in glory (Calmet) though not by means of his corporeal eyes, (Haydock) and to be restored to favour, so that God would no longer turn his back on him, chap. xlii. 5. St. Gregory, when legate at Constantinople, convinced the patriarch Eutychius, by this text, that after the resurrection, our bodies will be palpable, and not aerial only. (Calmet) --- It contains an express profession of Job’s faith, on this head. We shall rise the same in substance. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Rather, though after my skin (is no more) this…
Rather, though after my skin (is no more) this (body) is destroyed ("body" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision, Sol 2:9, "looking out from the windows") "shall I see God." Next clause [Job 19:27] proves bodily vision is meant, for it specifies "mine eyes" [ROSENMULLER, 2d ed.]. The Hebrew opposes "in my flesh." The "skin" was the first destroyed by elephantiasis, then the "body."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 26. And after my skin — That is, when…
26. And after my skin — That is, when my skin is no more. “After” can only be a preposition (See Hirtzel in loc.) If, as some prefer, it be read adverbially, we shall have, And after they have thus destroyed my skin. But there are greater difficulties in this than in the reading of the Authorized Version.
Destroy this — So many and varied are the agencies that destroy the body that they are not enumerated. The Orientals, however, were of the opinion that worms were the principal cause of its destruction. They say — according to Roberts — that the life is first destroyed by them and afterwards the body. The word נקפ, in the Piel rendered destroy, in the Arabic (nakafa) signifies to smash or crush the head. It is one of the most powerful words in the Semitic languages to express complete destruction.
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This — Though not expressed, the allusion is evidently to the body.
Yet — “Yet” (ו) is adversative. (See Nordheimer, 2:294.)
In my flesh — From my flesh. The word min, from, is supposed by some to mean without; apart from, and is thus given by Conant, Zockler in Lange, Ewald, etc. But Pusey and Perowne are right when they say that מן can no more, of itself, mean “without” than our word “from.” At the same time, the grammatical construction justifies the sense of in. Thus Rosenmuller, Kosegarten, Welte, Clarke, Carey, Noyes, Wordsworth, etc.: also the Vulgate, the Targum, (Walton’s rendering,) etc. The use of the word min, from, in the sense of in, is by no means alien to the Hebrew. This is especially the case in connexion with verbs of speaking, hearing, seeing, etc. The place from which the observer looks is invariably connected with the verb by the word from. A like remark holds good of the other senses. (GESENIUS, Thesaurus, p. 804.) Thus Sol. Song, (Son_2:9,) “he looketh forth at,” (literally, from,) “the windows.” Comp. 2Ch_6:21. Eastward, i.e., in the east, (Gen_2:8,) is literally from the east. Besides, Job freely uses at least five other prepositions to express without, either one of which would have been better to convey the idea of without than the min before us. For instance, (Hebrew text,) Job_4:11; Job_4:20-21; Job_6:6; Job_7:6; Job_8:11; Job_24:7; Job_24:10; Job_30:8; Job_30:28; Job_31:19; Job_31:39; Job_33:9; Job_34:6; Job_34:20; Job_38:2; Job_38:41; Job_39:16; Job_41:33. Thrice, indeed, elsewhere in Job, min occurs in a privative sense, (Job_3:19; Job_11:15; Job_21:9,) which, however, can hardly be regarded as parallel cases. If Job speaks of beholding God with his bodily eyes after that body has been destroyed, it must be from a new body. The subsequent beholding of God with his eyes, (“mine eyes,”) identifies it with the body he then had, the body to which he had before pointed with the deictic this. The unbiased interpretation of this passage discloses substantially the elements of the doctrine of the resurrection, even though their full meaning may have been hidden from Job. See Excursus V.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 26. and though after my skin worms destroy] See…
26. and though after my skin worms destroy] See trans. above. The word destroy means to break off, strike down or off, as branches from a tree (Isa_10:34). The words literally run, and after my skin which they have destroyed even this (probably pointing to himself). The indeterminate construction which they have destroyed is equivalent to our passive, which has been destroyed. The Heb. construction must be given somewhat freely in English, as above. The words “worms” and “body” have nothing corresponding in the original.
yet in my flesh] Better, as above, and without my flesh. The margin, out of (or, from) my flesh, suggests the explanation how such opposite senses may be arrived at. The Heb. prep. from has the same ambiguity as from in English. When Regan in Lear 11. 1 says,
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“Our father he hath writ, so hath our sister,
Of differences, which I best thought it fit
To answer from our home,”
her words most naturally perhaps suggest the meaning that she thought it best to answer at home, her home being the place from which the answer was sent. Her meaning, however, is that she thought it best to answer when she was away from home. Similarly when Job says, from (or, out of) my flesh shall I see God, the meaning may be, that (looking) from his flesh he shall see God, i. e. as A. V. in his flesh; or that he shall see God, (when) away from his flesh, i. e. without his flesh. The context and general scope of the passage decides for the latter sense. For a similar use of the Heb. prep. see ch. Job_11:15, away from (=without) spot; Job_21:9, margin; Job_28:4, they hang (far) away from men, they swing; cf. Gen_27:39, away from (without) the fatness; Num_15:24, marg. The whole expression “after this my skin has been destroyed and without my flesh” means “when I have died under the ravages of my disease.” The words do not express in what condition precisely, but after what events Job shall see God.
shall I see God] The connexion is, But I know that my Redeemer liveth, and he who shall be after me shall stand upon the dust, and … I shall see God. The last words explain who Job’s Redeemer or Goel is, and who He is who remaineth or shall come after him, viz. God. After his skin is destroyed and without his flesh he shall see God. Before death he shall not see Him, for he shall die under His afflicting hand (cf. ch. Job_23:14), but he shall yet behold Him. To see God is to see Him reconciled and in peace, for this is implied in seeing Him at all, because now He hides. His face (ch. Job_23:3 seq., 8 seq., ch. Job_24:1 seq.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (26) And though after my skin.—The word skin is…
(26) And though after my skin.—The word skin is probably put by the common metonymy of a part for the whole for body. “After they have thus destroyed my skin,” or “after my skin hath been thus destroyed”—or, “and after my skin hath been destroyed—this shall be: that even from my flesh I shall see God”—referring, probably, in the first instance, to his present personal faith, notwithstanding the corruption produced by his disease. “I can and do still see God, whom I know as my Redeemer;” but perhaps more probably put in contrast to this present knowledge as implying something yet to come, when the Redeemer stands at the last upon the earth, which also seems to be yet further expressed in the following verse.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And though after my skin worms destroy this body.…
And though after my skin worms destroy this body. The supposed ellipsis of "worms" is improbable, as is also that of "body." Translate, and after my skin has been thus destroyed "thus" meaning, "as you see it before your eyes." Yet in my flesh shall I see God; literally, from my flesh scarcely, as Renan takes it, "without my flesh," or "away from my flesh de ma chair;" but rather, "from the standpoint of my flesh in my body," not "out of my body shall I see God. This may be taken merely as a prophecy of the theophany recorded in ch. 38-42. (see especially Job_42:5) But the nexus with ver. 25, and the expressions there used the last," and "he shall stand up over my dust fully justify the traditional exegesis, which sees in the passage an avowal by Job of his confidence that he will see God "from his body" at the resurrection.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:26 Job had faith that he would be vindicated…
19:26 Job had faith that he would be vindicated even if death came first.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.