to be derived from the connection. The idea of the verb is, as in Job 8:20 : He is exalted, without however looking down disdainfully (non despicit) from His height, or more definitely: without setting Himself above the justice due to even the meanest of His creatures - great in power of heart (comp. Job 34:33 אנשׁי לבב, Arab. ûlû-l-elbâb), i.e., understanding (νοῦς πνεῦμα), to see through right and wrong everywhere and altogether. Job 36:6, Job 36:7 describe how His rule among men evinces this not merely outward but spiritual superiority coupled with condescension to the lowly. The notion of the object, ואת־מלכים לכּסּא (as Isa 9:11 the subject), becomes the more distinctly prominent by virtue of the fut. consec. which follows like a conclusion, and takes it up again. Ewald thinks this explanation contrary to the accents and the structure of the sentence itself; but it is perfectly consistent with the former, and indisputably syntactic (Ges. §129, 2, b, and Ew. himself, §344, b). Psa 9:5, comp. Psa 132:12, Isa 47:1, shows how לכסא is intended (He causes them to sit upon the throne). Job 5:11; 1Sa 2:8; Psa 113:7. are parallel passages.
Verses 8-10
Job 36:8-10 8 And if they are bound with chains,
Holden in cords of affliction: 9 Then He declareth to them their doing
And their transgressions, that they have been vainglorious; 10 Then He openeth their ear to warning,
And commandeth them to turn from iniquity.
The subj. is in no case the רשׁעים (Hahn), but the צדיקים, or those who are as susceptible to discipline as it is needful to them, just as in Ps 107, which in general presents many instances for an extensive comparison with the speeches of Elihu. The chains, Job 36:8, are meant literally, and the bands, Job 36:8, figuratively; the Psalmist couples both in אסירי עני וברזל, Psa 107:10. The conclusion begins with Job 36:9,
