Elihu's preceding three speeches were introduced by ויּען; this fourth, in honour of the number three, is introduced only as a continuation of the others. Job is to wait yet a little while, for he still has (= עוד לּי), or: there still are, words in favour of Eloah; i.e., what may be said in vindication of God against Job's complaints and accusations is not yet exhausted. This appears to be the only instance of the Aramaic כּתּר being taken up as Hebr.; whereas הוּה, nunciare (Arab. wḥâ, I, IV), is a poetic Aramaism occurring even in Psa 19:3 (comp. on the construction Job 32:6); and זעיר (a diminutive form, after the manner of the Arab. zu‛air) belongs in Isa 28:10, Isa 28:13 to the popular language (of Jerusalem), but is here used poetically. The verb נשׂא, Job 36:3, is not to be understood according to נשׂא משׁל, but according to 1Ki 10:11; and למרחוק signifies, as also Job 39:29; Isa 37:26, e longinquo, viz., out of the wide realm of history and nature. The expression נתן צדק follows the analogy of (עז) נתן כבוד. דּעה, Job 36:4, interchanges with the דּע which belongs exclusively to Elihu, since Elihu styles himself תּמים דּעות, as Job 37:16 God תּמים דּעים (comp. 1Sa 2:3, אל דּעות). תמים in this combination with דעות cannot be intended of purity of character; but as Elihu there attributes absolute perfection of knowledge in every direction to God, so here, in reference to the theodicy which he opposes to Job, he claims faultlessness and clearness of perception.
Verses 5-7
Job 36:5-7 5 Behold, God is mighty, and yet doth not act scornfully,
Mighty in power of understanding. 6 He preserveth not the life of the ungodly,
And to the afflicted He giveth right. 7 He withdraweth not His eyes from the righteous,
But with kings on the throne
He establisheth them for ever, and they are exalted.
The obj. that must be mentally supplied to ימאס ולא is, as in Job 42:6,
