Ayub 15:34

15:34 For the company of the godless is barren, ¹ 

and fire ²  consumes the tents of those who accept bribes. ³ 

Ayub 24:13

24:13 There are those ⁴  who rebel against the light;

they do not know its ways

and they do not stay on its paths.

Ayub 35:6

35:6 If you sin, how does it affect God? ⁵ 

If your transgressions are many,

what does it do to him? ⁶ 

Ayub 36:13

36:13 The godless at heart ⁷  nourish anger, ⁸ 

they do not cry out even when he binds them.

Ayub 36:33

36:33 ⁹ His thunder announces the coming storm,

the cattle also, concerning the storm’s approach.

Ayub 40:2

40:2 “Will the one who contends ¹⁰  with the Almighty correct him? ¹¹ 

Let the person who accuses God give him an answer!”

[15:34]  ¹ tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”

[15:34]  ² sn This may refer to the fire that struck Job (cf. 1:16).

[15:34]  ³ tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.

[24:13]  ⁴ tn Heb “They are among those who.”

[35:6]  ⁵ tn Heb “him” (also in v. 7); the referent (God) has been specified in the translation for clarity.

[35:6]  ⁶ tn See Job 7:20.

[36:13]  ⁷ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ⁸ tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[36:33]  ⁹ tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

[40:2]  ¹⁰ tn The form רֹב (rov) is the infinitive absolute from the verb רִיב (riv, “contend”). Dhorme wishes to repoint it to make it the active participle, the “one who argues with the Almighty.”

[40:2]  ¹¹ tn The verb יִסּוֹר (yissor) is found only here, but comes from a common root meaning “to correct; to reprove.” Several suggestions have been made to improve on the MT. Dhorme read it יָסוּר (yasur) in the sense of “to turn aside; to yield.” Ehrlich read this emendation as “to come to an end.” But the MT could be read as “to correct; to instruct.”