The doctrine of the future state was taught in the Pentateuch, as well as in later parts of the Old Testament. It is absurd to pretend that Psa. 16:9,10;17: 14, 15; 49: 14, 159Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 10For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. (Psalm 16:9‑10), were written after the Captivity; or to deny that they reveal or imply the resurrection. There is no sort of difficulty in supposing that Zoroaster borrowed what he knew of this truth from Holy Writ, which was certainly more or less known to him. I am not at all disposed to give up Job 19:26,2726And though after my skin worms destroy this body, yet in my flesh shall I see God: 27Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. (Job 19:26‑27); for I think it a decisive testimony to this precious truth, and the more striking as proving it to be held by saints outside the fathers, or the children of Israel: so that this again would readily account for traces of its traditional existence in the East long before the Captivity. In spite of all the assaults of critics, I am satisfied that, in all that is needed for bringing out a true bodily revival wherein the patriarch expected to see the Redeemer stand on the earth, the English Bible gives the substantial truth. So does the Septuagint, in spite of inaccuracies-οἶδα γὰρ ὅτι ἀένναός ἐστιν ὁ ἐχλύειν με μελλων ἐπι γῆς ἀναστῆσαι τὸ δέρμα μου τό ἀναντλοῦν ταῦτα. So Jerome, in his interlinear exposition of the book, gives a version which is identical with his Vulgate save in the addition of one word, though I allow that his Latin is far more distant from the sense of the Hebrew than our authorized English. His comment is plain enough:-
Ego, inquam, jam corruptus ulceribus, in has came mortali incorruptus, per resurrectionem futuram glorificatus videbo Deum. Certus atque incommutabilis in hoc fundamento fidei ista loquebatur.
De Wette, it is true, gives a very different turn, adopting a sense of the last clause of ver. 26, suggested in our margin; but I unequivocally prefer the authorized text, for though ip often occurs in the sense "out of," "without," "from," the meaning is not that he should see God apart from the flesh, or having no body, but that from out of the flesh he should see Him, or substantially "in his flesh." This is confirmed by the next verse, " Whom I shall see for myself, and mine eyes shall behold, and not another: " a real resurrection of the body, and nothing else.
I believe that Isa. 26:1919Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. (Isaiah 26:19), like Dan. 12:22And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (Daniel 12:2), refers to the national resuscitation of Israel, converted and restored by the power of God. The terms are of course borrowed from, and presuppose the known truth of, a bodily resurrection. See also Ezek. 37 and Hos. 6: 2;13: 14, which, in my opinion, entirely relieve this interpretation from the charge of halting. The omission of the words inserted by our translators may help to make the meaning of Isaiah plainer.