and is repeated in another application, Job 36:10. פּעל in the sense of maleficium, as Arab. fa‛alat, recalls מעשׂה, facinus, Job 33:17. כּי, Job 36:9, as in Job 36:10, an objective quod. It is not translated, however, quod invaluerint (Rosenm.), which is opposed to the most natural sense of the Hithpa., but according to Job 15:25 : quod sese extulerint. מוּסר, παιδεία, disciplina, interchanges here with the more rare מסר used in Job 33:16; there we have already also met with the phrase גּלה אזן, to uncover the ear, i.e., to open. אמר כּי corresponds to the Arab. amara an (bi-an), to command that. The fundamental thought of Elihu here once again comes unmistakeably to view: the sufferings of the righteous are well-meant chastisements, which are to wean them from the sins into which through carnal security they have fallen - a warning from God to penitence, designed to work their good.
Verses 11-12
Job 36:11-12 11 If they hear and yield,
They pass their days in prosperity
And their years in pleasure. 12 And if they hear not,
They pass away by the bow
And expire in lack of knowledge.
Since a declaration of the divine will has preceded in Job 36:10, it is more natural to take ויעבדוּ in the sense of obsequi, to do the will of another (as 1Ki 12:7, comp. מעבּד from עבד in the generalized sense of facere), than, with Umbr., in the sense of colere scil. Deum (as Isa 19:23, Arab. ‛âbid, one who reveres God, a godly person). Instead of יבלּוּ, Isa 65:22 (on which the Masora observes לית, i.e., “nowhere else”) and Job 21:13 Chethîb, 'it is here without dispute יכלּוּ (Targ. ישׁלּמוּן, peragent, as Eze 43:27). נעימים is, as Psa 16:6, a neutral masc.: amoena. On עבר בשׁלח, to precipitate one's self into the weapon, i.e., to incur peremptory
