Job 35:9-16

9 “People ^{▼▼ The word “people” is supplied, because the sentence only has the masculine plural verb.} cry out
because of the excess of oppression; ^{▼▼ The final noun is an abstract plural, “oppression.” There is no reason to change it to “oppressors” to fit the early versions. The expression is literally “multitude of oppression.”}
they cry out for help
because of the power ^{▼▼ Heb “the arm,” a metaphor for strength or power.} of the mighty. ^{▼▼ Or “of the many” (see HALOT 1172 s.v. I רַב 6.a).}
10 But no one says, ‘Where is God, my Creator,
who gives songs in the night, ^{▼▼ There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [NCBC], 225) says, “It is a pity to rob Elihu of a poetic line when he creates one.”}
11 who teaches us ^{▼▼ The form in the text, the Piel participle from אָלַף (’alaf, “teach”) is written in a contracted form; the full form is מְאַלְּפֵנוּ (m^e’all^efenu).} more than ^{▼▼ Some would render this “teaches us by the beasts.” But Elihu is stressing the unique privilege humans have.} the wild animals of the earth,
and makes us wiser than the birds of the sky?’
12 Then ^{▼▼ The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal – and here it is temporal (= “then”).} they cry out – but he does not answer –
because of the arrogance of the wicked.
13 Surely it is an empty cry ^{▼▼ Heb “surely – vanity, he does not hear.” The cry is an empty cry, not a prayer to God. Dhorme translates it, “It is a pure waste of words.”} – God does not hear it;
the Almighty does not take notice of it.
14 How much less, then,
when you say that you do not perceive him,
that the case is before him
and you are waiting for him! ^{▼▼ The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him.}
15 And further, ^{▼▼ The expression “and now” introduces a new complaint of Elihu – in addition to the preceding. Here the verb of v. 14, “you say,” is understood after the temporal ki (כִּי).} when you say
that his anger does not punish, ^{▼▼ The verb פָקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying).}
and that he does not know transgression! ^{▼▼ The word פַּשׁ (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” BDB 832 s.v. defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The NIV has “he does not take the least notice of wickedness.”}
16 So Job opens his mouth to no purpose; ^{▼▼ The word הֶבֶל (hevel) means “vanity; futility; to no purpose.”}
without knowledge he multiplies words.”