14 A verb form needs to be supplied here. Bildad is not saying to Job, “If you are pure [as you say you are].” Bildad is convinced that Job is a sinner. Therefore, “If you become pure” makes more sense here.
15 Or “innocent” (i.e., acquitted).
16 Many commentators delete this colon as a moralizing gloss on v. 5; but the phrase makes good sense, and simply serves as another condition. Besides, the expression is in the .
17 The verb יָעִיר (ya’ir, “rouse, stir up”) is a strong anthropomorphism. The has “he will answer your prayer” (which is probably only the ’s effort to avoid the anthropomorphism [D. J. A. Clines, Job (), ]). A reading of “watch over you” has been adopted because of parallel texts (see H. L. Ginsberg, “Two North Canaanite Letters from Ugarit,” 72 [1938]: 18–19; and H. N. Richardson, “A Ugaritic Letter of a King to His Mother,” 66 [1947]: 321–24). Others suggest “his light will shine on you” or “he will bestow health on you.” But the idea of “awake” is common enough in the Bible to be retained here.
18 The Piel of שָׁלַם (shalam) means “to make good; to repay; to restore something to its wholeness; to reestablish.” The best understanding here would be “restore [Job] to his place.” Some take the verb in the sense of “reward [Job himself] with a righteous habitation.”
19 The construct נְוַת (névat) is feminine; only the masculine occurs in Hebrew. But the meaning “abode of your righteousness” is clear enough. The righteousness of Job is pictured as inhabiting an estate, or it pictures the place where Job lives as a righteous man. A translation “rightful habitation” would mean “the habitation that you deserve”—if you are righteous.