Ayub 3:26

3:26 I have no ease, ¹  I have no quietness;

I cannot rest; ²  turmoil has come upon me.” ³ 

Ayub 30:26

30:26 But when I hoped for good, trouble came;

when I expected light, then darkness came.

Ayub 4:2

4:2 “If someone ⁴  should attempt ⁵  a word with you,

will you be impatient? ⁶ 

But who can refrain from speaking ⁷ ?

Yesaya 14:3

14:3 When the Lord gives you relief from your suffering and anxiety, ⁸  and from the hard labor which you were made to perform,

[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.

[4:2]  ⁴ tn The verb has no expressed subject, and so may be translated with “one” or “someone.”

[4:2]  ⁵ tn The Piel perfect is difficult here. It would normally be translated “has one tried (words with you)?” Most commentaries posit a conditional clause, however.

[4:2]  ⁶ tn The verb means “to be weary.” But it can have the extended sense of being either exhausted or impatient (see v. 5). A. B. Davidson (Job, 29) takes it in the sense of “will it be too much for you?” There is nothing in the sentence that indicates this should be an interrogative clause; it is simply an imperfect. But in view of the juxtaposition of the first part, this seems to make good sense. E. Dhorme (Job, 42) has “Shall we address you? You are dejected.”

[4:2]  ⁷ tn The construction uses a noun with the preposition: “and to refrain with words – who is able?” The Aramaic plural of “words” (מִלִּין, millin) occurs 13 times in Job, with the Hebrew plural ten times. The commentaries show that Eliphaz’s speech had a distinctly Aramaic coloring to it.

[14:3]  ⁸ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.