Ayub 31:37

31:37 I would give him an accounting of my steps;

like a prince I would approach him.

Ayub 34:11

34:11 For he repays a person for his work, ¹ 

and according to the conduct of a person,

he causes the consequences to find him. ² 

Ayub 34:25

34:25 Therefore, he knows their deeds,

he overthrows them ³  in the night ⁴ 

and they are crushed.

Ayub 36:7

36:7 He does not take his eyes ⁵  off the righteous;

but with kings on the throne

he seats the righteous ⁶  and exalts them forever. ⁷ 

[34:11]  ¹ tn Heb “for the work of man, he [= God] repays him.”

[34:11]  ² tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.

[34:25]  ³ tn The direct object “them” is implied and has been supplied in the translation for clarity.

[34:25]  ⁴ tn The Hebrew term “night” is an accusative of time.

[36:7]  ⁵ tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.

[36:7]  ⁶ tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.

[36:7]  ⁷ tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout – they are not only protected, but are exalted.