Ayub 36:13

36:13 The godless at heart ¹  nourish anger, ² 

they do not cry out even when he binds them.

Ayub 36:1

Elihu’s Fourth Speech ³ 

36:1 Elihu said further: ⁴ 

Ayub 10:13-14

10:13 “But these things ⁵  you have concealed in your heart;

I know that this ⁶  is with you: ⁷ 

10:14 If I sinned, then you would watch me

and you would not acquit me of my iniquity.

Ayub 10:2

10:2 I will say to God, ‘Do not condemn ⁸  me;

tell me ⁹  why you are contending ¹⁰  with me.’

Ayub 28:22-23

28:22 Destruction ¹¹  and Death say,

‘With our ears we have heard a rumor about where it can be found.’ ¹² 

28:23 God understands the way to it,

and he alone knows its place.

Yesaya 8:21

8:21 They will pass through the land ¹³  destitute and starving. Their hunger will make them angry, ¹⁴  and they will curse their king and their God ¹⁵  as they look upward.

[36:13]  ¹ 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]  ² tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[36:1]  ³ sn This very lengthy speech can be broken down into the following sections: the discipline of suffering (36:2-25), the work and wisdom of God (36:26–37:24).

[36:1]  ⁴ tn The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”

[10:13]  ⁵ sn “These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning.

[10:13]  ⁶ sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.

[10:13]  ⁷ sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.

[10:2]  ⁸ tn The negated jussive is the Hiphil jussive of רָשַׁע (rasha’); its meaning then would be literally “do not declare me guilty.” The negated jussive stresses the immediacy of the request.

[10:2]  ⁹ tn The Hiphil imperative of יָדַע (yada’) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions.

[10:2]  ¹⁰ tn The verb is רִיב (riv), meaning “to dispute; to contend; to strive; to quarrel” – often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on.

[28:22]  ¹¹ tn Heb “Abaddon.”

[28:22]  ¹² tn Heb “heard a report of it,” which means a report of its location, thus “where it can be found.”

[8:21]  ¹³ tn Heb “he will pass through it.” The subject of the collective singular verb is the nation. (See the preceding note.) The immediately preceding context supplies no antecedent for “it” (a third feminine singular suffix in the Hebrew text); the suffix may refer to the land, which would be a reasonable referent with a verb of motion. Note also that אֶרֶץ (’erets, “land”) does appear at the beginning of the next verse.

[8:21]  ¹⁴ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[8:21]  ¹⁵ tn Or “gods” (NAB, NRSV, CEV).