LITERATURE.--Commentaries by Ewald (1854); Renan (1859); Delitzsch (1864); Zöckler in Lange's _Bibelwerk_ (1872); F. C. Cook in _Speaker's Comm._ (1880); A. B. Davidson in _Cambridge Bible_ (1884); Dillmann (1891); K. Budde (1896); Duhm (1897). See also Hoekstra, "Job de Knecht van Jehovah" in _Theol. Tijdschr._ (1871), and, in reply, A. Kuenen, "Job en de leidende Knecht van Jahveh," ibid. (1873); C. H. H. Wright in _Bib. Essays_ (1886); G. G. Bradley, _Lects. on Job_ (2nd ed., 1888); Cheyne, _Job and Solomon_ (1887); Dawson, _Wisd. Lit._ (1893); D. B. Macdonald, "The Original Form of the Legend of Job" in _Journ. Bib. Lit._ (1895); E. Hatch, _Essays in Bib. Gk._ (1889); A. Dillmann, in _Trans. of Roy. Pruss. Acad._ (1890). (A. B. D., C. H. T.*) FOOTNOTES: [1] Exceptions must be made in the cases of Esther and the Song of Songs, which do not mention God, and the original writer in Ecclesiastes who is a philosopher. [2] This remarkable passage reads thus: "_But I know that my redeemer liveth, and afterwards he shall arise upon the dust, and after my skin, even this body, is destroyed, without my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not as a stranger; my reins within me are consumed_ with longing." The redeemer who liveth and shall arise or stand upon the earth is God whom he shall see with his own eyes, on his side. The course of exegesis was greatly influenced by the translation of Jerome, who, departing from the Itala, rendered: "In novissimo die de terra surrecturus sum ... et rursum circumdabor pelle mea et in carne mea videbo deum meum." The only point now in question is whether: (a) Job looks for this manifestation of God to him while he is still alive, or (b) after death, and therefore in the sense of a spiritual vision and union with God in another life; that is, whether the words "destroyed" and "without my flesh" are to be taken relatively only, of the extremest effects of his disease upon him, or literally, of the separation of the body in death. A third view which assumes that the words rendered "without my flesh," which run literally, "out of my flesh," mean _looking_ out from my flesh, that is, clothed with a new body, and finds the idea of resurrection repeated, perhaps imports more into the language than it will fairly bear. In favour of (b) may be adduced the persistent refusal of Job throughout to entertain the idea of a restoration in this life: the word "afterwards"; and perhaps the analogy of other passages where the same situation appears, as Ps. xlix. and lxxiii., although the actual dénouement of the tragedy supports (a). The difference between the two senses is not important, when the Old Testament view of immortality is considered. To the Hebrew the life beyond was not what