Job 8:13

8:13 Such is the destiny ¹  of all who forget God;

the hope of the godless ²  perishes,

Job 20:1

Zophar’s Second Speech ³ 

20:1 Then Zophar the Naamathite answered:

Job 27:8

27:8 For what hope does the godless have when he is cut off, ⁴ 

when God takes away his life? ⁵ 

Job 36:13

36:13 The godless at heart ⁶  nourish anger, ⁷ 

they do not cry out even when he binds them.

Isaiah 33:14-15

33:14 Sinners are afraid in Zion;

panic ⁸  grips the godless. ⁹ 

They say, ¹⁰  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ¹¹  fire?’

33:15 The one who lives ¹²  uprightly ¹³ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁴ 

the one who does not plot violent crimes ¹⁵ 

and does not seek to harm others ¹⁶  –

Matthew 24:51

24:51 and will cut him in two, ¹⁷  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

[8:13]  ¹ tn The word אָרְחוֹת (’orkhot) means “ways” or “paths” in the sense of tracks of destiny or fate. The word דֶּרֶךְ (derekh, “way, road, path”) is used in a similar way (Isa 40:27; Ps 37:5). However, many commentators emend the text to read אַחֲרִית (’akharit, “end”) in harmony with the LXX. But Prov 1:19 (if not emended as well) confirms the primary meaning here without changing the text (see D. J. A. Clines, Job [WBC], 199).

[8:13]  ² tn The word חָנֵף (khanef) is often translated “hypocrite.” But the root verb means “to be profane,” and this would be done by idolatry or bloodshed. It describes an irreligious person, a godless person. In Dan 11:32 the word seems to mean “make someone pagan.” The word in this verse is parallel to “those who forget God.”

[20:1]  ³ sn Zophar breaks in with an impassioned argument about the brevity and prosperity of the life of the wicked. But every statement that he makes is completely irrelevant to the case at hand. The speech has four sections: after a short preface (2-3) he portrays the brevity of the triumph of the wicked (4-11), retribution for sin (12-22), and God’s swift judgment (23-29). See further B. H. Kelly, “Truth in Contradiction, A Study of Job 20 and 21,” Int 15 (1961): 147-56.

[27:8]  ⁴ tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

[27:8]  ⁵ tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

[36:13]  ⁶ 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]  ⁷ tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[33:14]  ⁸ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ⁹ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ¹⁰ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ¹¹ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[33:15]  ¹² tn Heb “walks” (so NASB, NIV).

[33:15]  ¹³ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ¹⁴ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ¹⁵ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ¹⁶ tn Heb “[who] closes his eyes from seeing evil.”

[24:51]  ¹⁷ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).