Attributed commentary excerpt
Barnes' Notes on Job 26:5
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Dead things - Job here commences his description of God, to show that his views of his majesty and glory were in no way inferior to those which had been expressed by Bildad, and that what Bildad had said conveyed to him no real information. In this description he far surpasses Bildad in loftiness of conception, and sublimity of description. Indeed, it may be doubted whether for grandeur this passage is surpassed by any description of the majesty of God in the Bible. The passage here has given rise to much discussion, and to a great variety of opinion. Our common translation is most feeble, and by no means conveys its true force. The object of the whole passage is to assert the universal dominion of God. Bildad had said Job 25:1-6 that the dominion of God extended to the heavens, and to the armies of the skies; that God surpassed in majesty the splendor of the heavenly bodies; and that compared with him man was a worm. Job commences his description by saying that the dominion of God extended even to the nether world; and that such were his majesty and power that even the shades of the mighty dead trembled at his presence, and that hell was all naked before him. The word רפאים râphâ'ı̂ym - Rephaim - so feebly rendered “dead things,” means the shades of the dead; the departed spirits that dwell in Sheol; see the word explained at length in the notes at Isaiah 14:9. They are those who have left this world and who have gone down to dwell in the world beneath - the great and mighty conquerors and kings; the illustrious dead of past times, who have left the world and are congregated in the land of Shades. Jerome renders it, “gigantes,” and the Septuagint, γίγαντες gigantes - giants; from a common belief that those shades were larger than life. Thus, Lucretius says: Quippe et enim jam tum divum mortalia secla Egregias animo facies vigilante videbant; Et magis in somnis, mirando corporis aucter Rer. Nat. ver. 1168. The word “shades” here will express the sense, meaning the departed spirits that are assembled in Sheol. The Chaldee renders it, גבריא - mighty ones, or giants; the Syriac, in like manner, giants. Are formed - The Syriac renders this, are killed. Jerome, gemunt - groan; Septuagint, “Are giants born from beneath the water, and the neighboring places?” What idea the authors of that version attached to the passage it is difficult to say. The Hebrew word used here (יחוּללו yechôlālû, from חוּל chûl), means to twist, to turn, to be in anguish - as in child birth; and then it may mean to tremble, quake, be in terror; and the idea here seems to be, that the shades of the dead were in anguish, or trembled at the awful presence, and under the dominion of God. So Luther renders it - understanding it of giants - Die Riesen angsten sich unter den Wassern. The sense would be well expressed, “The shades of the dead tremble, or are in anguish before him. They fear his power. They acknowledge his empire.” Under the waters - The abode of departed spirits is always in this book placed beneath the ground. But why this abode is placed beneath the waters, is not apparent. It is usually under the ground, and the entrance to it is by the grave, or by some dark cavern; compare Virgil’s Aeniad, Lib. vi. A different interpretation has been proposed of this verse, which seems better to suit the connection. It is to understand the phrase (תחת tachath) “under,” as meaning simply beneath - “the shades beneath;” and to regard the word (מים mayı̂m) waters…
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