One of the points which should be received attention in the translation of literary texts is the function of expressive and rhetorical nuances; these nuances both have an influence upon the readers on the one hand, and create the sonority of the meaning. On the other hand. Since literary writers pursue purposes by making use of the literary language, the nuances of the source text should be taken into account in the translation of the texts alongside adhering to translation principles and choosing the appropriate way of expression with respect to the target language. As a text, the Noble Quran includes the expressive devices in a pleasant and purposeful way. Irony is one of the most delicate rhetorical devices, which has a significant presence in many Quranic verses. By doing so, the readers can enjoy the beauty of the verses, while the verses themselves can have a more profound influence over the readers, too. In this study, the performance of the translators of the ironic verses of the 30thjuzʼof the Quran is investigated, and after that, the capability of each translator in comprehending the ironic meaning and transferring it into the target language is assessed. A brief look at the translations of the Quran demonstrates that their translators have not found the correct ironic meaning of the verses, and have used either a literal translation, and/ or the Arabic verses, hence making their works more like semantic translations. Therefore, no translation can be selected as the one having provided correct translations for all the verses discussed in this study. In fact, the translators have translated the ironic verses in a roughly similar way, neglecting the ironic aspects of the verses from time to time, and using the primary meaning of the words instead.