3:26 I have no ease, 1 I have no quietness;
I cannot rest; 2 turmoil has come upon me.” 3
12:6 But 4 the tents of robbers are peaceful,
and those who provoke God are confident 5 –
who carry their god in their hands. 6
13:13 “Refrain from talking 7 with me so that 8 I may speak;
then let come to me 9 what may. 10
1 tn The LXX “peace” bases its rendering on שָׁלַם (shalam) and not שָׁלָה (shalah), which retains the original vav (ו). The verb means “to be quiet, to be at ease.”
2 tn The verb is literally “and I do/can not rest.” A potential perfect nuance fits this passage well. The word נוּחַ (nuakh, “rest”) implies “rest” in every sense, especially in contrast to רֹגֶז (rogez, “turmoil, agitation” [vv. 26 and 17]).
3 tn The last clause simply has “and trouble came.” Job is essentially saying that since the trouble has come upon him there is not a moment of rest and relief.
4 tn The verse gives the other side of the coin now, the fact that the wicked prosper.
5 tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).
6 sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.
7 tn The Hebrew has a pregnant construction: “be silent from me,” meaning “stand away from me in silence,” or “refrain from talking with me.” See GKC 384 §119.ff. The LXX omits “from me,” as do several commentators.
8 tn The verb is the Piel cohortative; following the imperative of the first colon this verb would show purpose or result. The inclusion of the independent personal pronoun makes the focus emphatic – “so that I (in my turn) may speak.”
9 tn The verb עָבַר (’avar, “pass over”) is used with the preposition עַל (’al, “upon”) to express the advent of misfortune, namely, something coming against him.
10 tn The interrogative pronoun מָה (mah) is used in indirect questions, here introducing a clause [with the verb understood] as the object – “whatever it be” (see GKC 443-44 §137.c).