We now proceed to chapter 19, which speaks of the Kinsman-Redeemer, in order that the section that speaks of

resurrection may be included in this survey of the teaching of Job, for he looked beyond the grave to `the latter days'

when his Kinsman-Redeemer should stand upon the earth, and when he should be `raised up' or `awake'. We have

already considered the validity of the translation `after I shall awake', and we can now proceed. `Though worms

destroy this body'; the R.V. omits the reference to `worms', they are in italics in the A.V. The word `destroyed' can

be rendered passively `they (i.e. some distinctive agents or other, no matter what) shall have destroyed this body'

(Carey). The word translated `destroy' has already occurred in Job 19, `to compass' as with a net, and in Job 1:5,

`the going round' of feast days. The root word naqaph is of obscure origin, another and similar Hebrew word naqav

meaning `to perforate' (Job 40:24; 41:2), is suggestive. There is an Arabic word of like sound and spelling to

naqaph that means `worm-eaten', and the fact that some of these obscure Hebrew words are illuminated by the

Arabic is one of the indications of the date and locality of the book of Job.

`Yet in my flesh shall I see God' (Job 19:26).

Properly, the words of Job are `out of my flesh' but this does not mean independently or separated from the

flesh, but rather that the flesh is the instrument of vision.

`Whom I shall see for myself' has a marginal note in the R.V. `or on my side'. So Dr. Bullinger's metrical

`WHOM I, E'EN I, SHALL SEE UPON MY SIDE'.

Job has the Kinsman-Redeemer still in view, adding `and not as a stranger' as the margin reads:

`Though my reins be consumed within me' is rendered in the margin, `my reins within me are consumed with

earnest desire (for that day)',

or, as Dr. Bullinger's metrical version reads: `(For this) my inmost soul with longing waits'. Here the intense

longing of the creature goes out to meet the intense desire of the Creator, as already seen in chapter 14, a blessed

unity of desire that is full of hope and comfort. Thus we have seen that this ancient book, this book that is possibly

the link between the primal revelation attached to the stars, and the present revelation committed to writing, supplies

us at the very threshold of inspired truth with the three great fundamentals - Ransom, Redemption and Resurrection.

In the second article of this booklet we indicated the way in which the book of Job is quoted in Genesis, or if not

actually quoted, how a number of distinctive lines of revealed truth made known by Moses find an echo in the book

of Job. If this book be as fundamental as we begin to perceive that it is; if it lies at the very threshold of the written

revelation of God, we shall not be surprised to find that other equally inspired writers of the Scripture manifest their

acquaintance with this book.

Appendix 61 of The Companion Bible gives sixty-five `quotations from' or `references to' the book of Job;

thirty-seven being in the Psalms, eighteen in the Proverbs, nine in the Prophets and one in the New Testament. We

have carefully checked over this list and, ignoring a number of sets where the connection is thin or superficial, we

have added a set, namely the reference to Job 14:15 in Psalm 138:8. It is not our intention to consider the pros and

cons of all sixty-six references, but to draw attention to some that are found in the Psalms as indicative of the

influence which the language of the book of Job had upon later writers of the Scriptures.

The first Psalmist was Moses, he wrote Psalm 90 and probably 91. Let us see how far the book of Job had any

influence upon the Psalm of the wilderness wandering. Before making any detailed comparison, we are conscious

that the whole of the Psalm is a rehearsal of the experiences of Israel who having failed, wandered their allotted time

in the wilderness and died, not having seen the land of promise. It is impossible but that the book of Job, with its

problem of suffering, should find an echo in the heart of Moses, or that being acquainted as he was with the poetry

of the book of Job, Moses likewise should use the same medium at times, as he has done both in the Psalm and in

the Song which is found in Deuteronomy 32. The majestic opening of Psalm 90, `Before the mountains were

brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art