Hiob 19:26

26 And after my skin, thus torn to pieces, And without my flesh shall I behold Eloah, 27 Whom I shall behold for my good, And mine eyes shall see Him and no other - My veins languish in my bosom. 28 Ye think: "How shall we persecute him?" Since the root of the matter is found in me - 29 Therefore be ye afraid of the sword, For wrath meeteth the transgressions of the sword, That ye may know there is a judgment! If we have correctly understood על־עפר,Job 19:25, we cannot in this speech find that the hope of a bodily recovery is expressed. In connection with this rendering, the oldest representative of which is Chrysostom, מבּשׂרי is translated either: free from my flesh = having become a skeleton (Umbr., Hirz., and Stickel, in comm. in Iobi loc. de Gole, 1832, and in the transl., Gleiss, Hlgst., Renan), but this מבשׂרי, if the מן is taken as privative, can signify nothing else but fleshless = bodiless; or: from my flesh, i.e., the flesh when made whole again (viz., Eichhorn in the Essay, which has exercised considerable influence, to his Allg. Bibl. d. bibl. Lit. i. 3, 1787, von Clln, BCr., Knapp, von Hofm., (Note: Von Hofmann (Schriftbeweis, ii. 2, 503) translates: "I know, however, my Redeemer is living, and hereafter He will stand forth which must have been יעמד instead of יקום] upon the earth and after my skin, this surrounding (נקּפוּ, Chaldaism, instead of נקּפוּת after the form עקּשׁוּת), and from my flesh shall I behold God, whom I shall behold for myself, and my eyes see [Him], and He is not strange.") and others), but hereby the relation of Job 19:26 to Job 19:26 becomes a contrast, without there being anything to indicate it. Moreover, this rendering, as מבשׂרי may also be explained, is in itself contrary to the spirit and plan of the book; for the character of…

This chapter is Job's answer to Bildad's discourse in the foregoing chapter. Though his spirit was grieved and much heated, and Bildad was very peevish, yet he gave him leave to say all he designed to say, and did not break in upon him in the midst of his argument; but, when he had done, he gave him a fair answer, in which, I. He complains of unkind usage. And very unkindly he takes it. 1. That his comforters added to his affliction (Job 19:2-7). 2. That his God was the author of his affliction (Job 19:8-12). 3. That his relations and friends were strange to him, and shy of him, in his affliction (Job 19:20-22). II. He comforts himself with the believing hopes of happiness in the other world, though he had so little comfort in this, making a very solemn confession of his faith, with a desire that it might be recorded as an evidence of his sincerity (Job 19:23-27). III. He concludes with a caution to his friends not to persist in their hard censures of him (Job 19:28, Job 19:29) If the remonstrance Job here makes of his grievances may serve sometimes to justify our complaints, yet his cheerful views of the future state, at the same time, may shame us Christians, and may serve to silence our complaints, or at least to balance them.

19:26 Job had faith that he would be vindicated even if death came first.