[3:26] 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.”
[3:26] 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]).
[3:26] 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.
[3:17] 4 sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.
[3:17] 5 sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.
[3:17] 6 tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).
[3:17] 7 tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.
[3:17] 8 tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).
