Ayub 3:14

3:14 with kings and counselors of the earth

who built for themselves places now desolate, ¹ 

Ayub 4:8

4:8 Even as I have seen, ²  those who plow ³  iniquity ⁴ 

and those who sow trouble reap the same. ⁵ 

Ayub 15:25

15:25 for he stretches out his hand against God, ⁶ 

and vaunts himself ⁷  against the Almighty,

Ayub 33:28

33:28 He redeemed my life ⁸ 

from going down to the place of corruption,

and my life sees the light!’

Ayub 36:24

36:24 Remember to extol ⁹  his work,

which people have praised in song.

[3:14]  ¹ tn The difficult term חֳרָבוֹת (khoravot) is translated “desolate [places]”. The LXX confused the word and translated it “who gloried in their swords.” One would expect a word for monuments, or tombs (T. K. Cheyne emended it to “everlasting tombs” [“More Critical Gleanings in Job,” ExpTim 10 (1898/99): 380-83]). But this difficult word is of uncertain etymology and therefore cannot simply be made to mean “royal tombs.” The verb means “be desolate, solitary.” In Isa 48:21 there is the clear sense of a desert. That is the meaning of Assyrian huribtu. It may be that like the pyramids of Egypt these tombs would have been built in the desert regions. Or it may describe how they rebuilt ruins for themselves. He would be saying then that instead of lying here in pain and shame if he had died he would be with the great ones of the earth. Otherwise, the word could be interpreted as a metonymy of effect, indicating that the once glorious tomb now is desolate. But this does not fit the context – the verse is talking about the state of the great ones after their death.

[4:8]  ² tn The perfect verb here represents the indefinite past. It has no specific sighting in mind, but refers to each time he has seen the wicked do this.

[4:8]  ³ sn The figure is an implied metaphor. Plowing suggests the idea of deliberately preparing (or cultivating) life for evil. This describes those who are fundamentally wicked.

[4:8]  ⁴ tn The LXX renders this with a plural “barren places.”

[4:8]  ⁵ tn Heb “reap it.”

[15:25]  ⁶ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

[15:25]  ⁷ tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

[33:28]  ⁸ sn See note on “him” in v. 24.

[36:24]  ⁹ tn The expression is “that you extol,” serving as an object of the verb.