1 Moreover Alayahaw (Elihu) inah (answer / respond),
2 “Shamai (hearken / hear) my malah (words), you chakam (wise) men. Azan (ear) ear to me, you who have yadai (knowledge).
3 For the azan (ear) bachan (tries) malayan (words), as the palate taim (tastes) akal (eat).
4 Let us bachar (choose) for us that which is mashapat (right). Yadai (let) us know among ourselves what is tawab (good / proper function).
5 For Ayawab (Job) has amar (said), ‘I am tzadaq (righteous / just / fair), Al has sawar (taken) away my mashapat (right):
6 Notwithstanding my mashapat (right) I am considered a kazab (liar). My chatz (wound) is anash (incurable), though I am without disobedience.’
7 What gabar (man) is like Ayawab (Job), who shathah (drinks) laig (scorn) like mayam (Waters),
8 Who arach (goes) in chabarah (company) with the pailay (workers) of awan (iniquity), and yalak (walks) with rashai (wicked) anashay (men)?
9 For he has amar (spoke), ‘It sakan (profits) a gabar (man) nothing that he should ratzah (delight) himself with Alahayam ().’
10 “Therefore shamai (hearken / hear) to me, you anashay (men) of labab (understanding): chalayalah (far) be it from Al, that he should do rashai (wickedness), from the Shaday (), that he should commit iwal (iniquity).
11 For the pail (work) of a adam (man) he will shalam (render) to him, and cause every ayash (man / husband) to matzaa (find) according to his arach (ways).
12 Yes amanam (surely), Al will not rashai (do) wickedly, neither will the Shaday () iwath (pervert) mashapat (justice).
13 Who put him in paqad (visit) of the aratz (Earth/land)? Or who has shawam (place / establish / appoint) him over the whole thabal (world)?
14 If he shawam (place / establish / appoint) his lab (heart) on himself, If he asap (gathered) to himself his rawach (spirit / wind) and his nashamah (breathing thing),
15 All bashar (flesh) would gawai (perish) yachad (together), and adam (man) would shawab (turn) again to ipar (dust).
16 “If now you have bayanah (understanding), shamai (hearken / hear) this. Listen to the qawal (sound / voice) of my malah (words).
17 Shall even one who shanaa (hate) mashapat (justice) chabash (govern)? Will you rashai (condemn) him who is tzadayaq (righteous) and kabayar (mighty)?—
18 Who amar (said) to a malak (king), ‘Vile!’ Or to nadayabayam (nobles), ‘balayail (wicked)!’?
19 Who doesn't nashaa (lift) the panay (face of) of sharayam (princes), nor nakar (respects) the shawai (rich) more panayam (face) the dal (poor); for they all are the maishah (work) of his yad (hand).
20 In a ragai (in an instance) they mawath (death), even at chatzawath (midnight). The im (nation / people) are gaish (shaken) and ibar (pass over/through) away. The abayar (mighty) are ibar (pass over/through) away without a yad (hand).
21 “For his iyan (eye) are on the darakay (ways) of a ayash (man / husband). He raah (see / saw) all his goings.
22 There is no chashak (darkness), nor thick gloom, where the pailay (workers) of awan (iniquity) may sathar (hide) themselves.
23 For he doesn't need to consider a ayash (man / husband) further, that he should halak (move) before Al in mashapat (judgment).
24 He raii (wicked / dysfunctional / evil) in pieces kabayar (mighty) men in ways past chaqar (finding) out, and imad (sets) others in their place.
25 Therefore he takes nakar (knowledge) of their maibad (works). He overturns them in the layal (night), so that they are dakaa (destroyed).
26 He sapaq (strikes) them as rashai (wicked) men in the maqawam (place) raah (see / saw) of others;
27 Because they sawar (turned) aside from achar (other) him, and wouldn't pay attention to any of his darak (ways),
28 So that they caused the tzaiqah (cry) of the dal (poor) to bawaa (bring) to him. He shamai (hearken / hear) the tzaiqah (cry) of the inay (afflicted).
29 When he shaqat (gives) quietness, who then can rashai (condemn)? When he sathar (hides) his panayam (face), who then can shawar (see) him? Alike whether to a gaway (heathen / nation), or to a adam (man),
30 That the godless man may not malak (king), that there be no mawaqash (one) to ensnare the im (nation / people).
31 “For has any amar (said) to Al, ‘I am guilty, but I will not chabal (offend) any more.
32 Yarah (teach) me that which I don't chazah (see). If I have pail (done) iwal (iniquity), I will yasap (do) it no more’?
33 Shall his shalam (recompense) be as you desire, that you refuse it? For you must bachar (choose), and not I. Therefore dabar (word / matter) what you yadai (know).
34 Anashay (men) of labab (understanding) will amar (said) me, yes, every chakam (wise) gabar (man) who shamai (hearken / hear) me:
35 ‘Ayawab (Job) dabar (word / matter) without daith (knowledge). His dabar (word / matter) are without shakal (wisdom).’
36 I wish that were bachan (tried) to the natzach (end), because of his thashawabah (answering) like awan (wicked) anashay (men).
37 For he yasap (adds) pashai (rebellion) to his chataah (sin). He sapaq (claps) his hands among us, and rabah (multiplies) his amar (said) against Al.”