Keluaran 23:25

23:25 You must serve ¹  the Lord your God, and he ²  will bless your bread and your water, ³  and I will remove sickness from your midst.

Keluaran 23:2

23:2 “You must not follow a crowd ⁴  in doing evil things; ⁵  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ⁶ 

Kisah Para Rasul 20:5

20:5 These had gone on ahead ⁷  and were waiting for us in Troas. ⁸ 

Ayub 5:18

5:18 For ⁹  he ¹⁰  wounds, ¹¹  but he also bandages;

he strikes, but his hands also heal.

Mazmur 41:3-4

41:3 The Lord supports ¹²  him on his sickbed;

you completely heal him from his illness. ¹³ 

41:4 As for me, I said: ¹⁴ 

“O Lord, have mercy on me!

Heal me, for I have sinned against you!

Mazmur 103:3

103:3 He is the one who forgives all your sins,

who heals all your diseases, ¹⁵ 

Mazmur 147:3

147:3 He heals ¹⁶  the brokenhearted,

and bandages their wounds.

Yesaya 57:18

57:18 I have seen their behavior, ¹⁷ 

but I will heal them and give them rest,

and I will once again console those who mourn. ¹⁸ 

Yeremia 8:22

8:22 There is still medicinal ointment ¹⁹  available in Gilead!

There is still a physician there! ²⁰ 

Why then have my dear people ²¹ 

not been restored to health? ²² 

Yeremia 33:6

33:6 But I will most surely ²³  heal the wounds of this city and restore it and its people to health. ²⁴  I will show them abundant ²⁵  peace and security.

Hosea 6:1

Superficial Repentance Breeds False Assurance of God’s Forgiveness

6:1 “Come on! Let’s return to the Lord!

He himself has torn us to pieces,

but he will heal us!

He has injured ²⁶  us,

but he will bandage our wounds!

Yakobus 5:11-16

5:11 Think of how we regard ²⁷  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ²⁸  5:12 And above all, my brothers and sisters, ²⁹  do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.

Prayer for the Sick

5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises. 5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ³⁰  him with oil in the name of the Lord. 5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. ³¹  5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. ³² 

[23:25]  ¹ tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.

[23:25]  ² tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ³ sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).

[23:2]  ⁴ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ⁵ tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ⁶ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[20:5]  ⁷ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  ⁸ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[5:18]  ⁹ sn Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.

[5:18]  ¹⁰ tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”

[5:18]  ¹¹ tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.

[41:3]  ¹² tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).

[41:3]  ¹³ tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.

[41:4]  ¹⁴ sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.

[103:3]  ¹⁵ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[147:3]  ¹⁶ tn Heb “the one who heals.”

[57:18]  ¹⁷ tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”

[57:18]  ¹⁸ tn Heb “and I will restore consolation to him, to his mourners.”

[8:22]  ¹⁹ tn Heb “balm.” The more familiar “ointment” has been used in the translation, supplemented with the adjective “medicinal.”

[8:22]  sn This medicinal ointment (Heb “balm”) consisted of the gum or resin from a tree that grows in Egypt and Palestine and was thought to have medicinal value (see also Jer 46:11).

[8:22]  ²⁰ tn Heb “Is there no balm in Gilead? Is there no physician there?” In this context the questions are rhetorical and expect a positive answer, which is made explicit in the translation.

[8:22]  sn The prophet means by this metaphor that there are still means available for healing the spiritual ills of his people, mainly repentance, obedience to the law, and sole allegiance to God, and still people available who will apply this medicine to them, namely prophets like himself.

[8:22]  ²¹ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[8:22]  ²² tn Or more clearly, “restored to spiritual health”; Heb “Why then has healing not come to my dear people?”

[8:22]  sn Jeremiah is lamenting that though there is a remedy available for the recovery of his people they have not availed themselves of it.

[33:6]  ²³ tn Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6. These are the great and hidden things that the Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of הִנְנִי (hinni) after the introductory “Thus says the Lord” in Jer 32:28, 37.

[33:6]  ²⁴ sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

[33:6]  ²⁵ tn The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ’ashar).

[6:1]  ²⁶ tn “has struck”; NRSV “struck down.”

[5:11]  ²⁷ tn Grk “Behold! We regard…”

[5:11]  ²⁸ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[5:12]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:14]  ³⁰ tn Grk “anointing.”

[5:15]  ³¹ tn Grk “it will be forgiven him.”

[5:16]  ³² tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”