(from רפה = Arab. rafu‛a, to be high), and the relaxed (from רפה, to be loose, like Arab. rafa'a, to soften, to soothe), i.e., those who are bodiless in the state after death (comp. חלּה, Isa 14:10, to be weakened, i.e., placed in the condition of a rapha). It is a question whether יחוללוּ be Pilel (Ges.) or Pulal (Olsh.); the Pul., indeed, signifies elsewhere to be brought forth with writing (Job 15:7); it can, however, just as well signify to be put in pain. On account of the reference implied in it to a higher causation here at the commencement of the speech, the Pul. is more appropriate than the Pil.; and the pausal â, which is often found elsewhere with Hithpael (Hithpal.), Psa 88:14; Job 33:5, but never with Piel (Pil.), proves that the form is intended to be regarded as passive.
Verse 6
Job 26:6 שׁאול is seemingly used as fem., as in Isa 14:9; but in reality the adj. precedes in the primitive form, without being changed by the gender of שׁאול. אבדּון alternates with שׁאול, like קבר in Psa 88:12. As Psa 139:8 testifies to the presence of God in Sheôl, so here Job (comp. Job 38:17, and especially Pro 15:11) that Sheôl is present to God, that He possesses a knowledge which extends into the depths of the realm of the dead, before whom all things are γυμνὰ καὶ τετραχηλισμένα (Heb 4:13). The following partt., Job 26:7, depending logically upon the chief subject which precedes, are to be determined according to Job 25:2; they are conceived as present, and indeed of God's primeval act of creation, but intended of the acts which continue by virtue of His creative power.
Verse 7
By צפון many modern expositors understand the northern part of the earth, where the highest mountains and rocks rise aloft (accordingly, in Isa 14:13, ירכתי צפון are mentioned parallel with the starry heights), and consequently the earth is the heaviest (Hirz., Ew., Hlgst., Welte, Schlottm., and others). But (1) it is not probable that the poet would first
