Ayub 13:4

13:4 But you, however, are inventors of lies; ¹ 

all of you are worthless physicians! ² 

Yeremia 8:22

8:22 There is still medicinal ointment ³  available in Gilead!

There is still a physician there! ⁴ 

Why then have my dear people ⁵ 

not been restored to health? ⁶ 

Yeremia 30:12-13

The Lord Will Heal the Wounds of Judah

30:12 Moreover, ⁷  the Lord says to the people of Zion, ⁸ 

“Your injuries are incurable;

your wounds are severe. ⁹ 

30:13 There is no one to plead your cause.

There are no remedies for your wounds. ¹⁰ 

There is no healing for you.

Yeremia 51:8

51:8 But suddenly Babylonia will fall and be destroyed. ¹¹ 

Cry out in mourning over it!

Get medicine for her wounds!

Perhaps she can be healed!

[13:4]  ¹ tn The טֹפְלֵי־שָׁקֶר (tofÿle shaqer) are “plasterers of lies” (Ps 119:69). The verb means “to coat, smear, plaster.” The idea is that of imputing something that is not true. Job is saying that his friends are inventors of lies. The LXX was influenced by the next line and came up with “false physicians.”

[13:4]  ² tn The literal rendering of the construct would be “healers of worthlessness.” Ewald and Dillmann translated it “patchers” based on a meaning in Arabic and Ethiopic; this would give the idea “botchers.” But it makes equally good sense to take “healers” as the meaning, for Job’s friends came to minister comfort and restoration to him – but they failed. See P. Humbert, “Maladie et medicine dans l’AT,” RHPR 44 (1964): 1-29.

[8:22]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[30:12]  ⁷ tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.

[30:12]  ⁸ tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.

[30:12]  ⁹ sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).

[30:13]  ¹⁰ tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV rather than that of the Masoretes who read, “There is no one who pleads your cause with reference to [your] wound.”

[30:13]  sn This verse exhibits a mixed metaphor of an advocate pleading someone’s case (cf., Jer 5:28; 22:18) and of a physician applying medicine to wounds and sores resulting from them (see, e.g., Jer 8:18 for the latter metaphor). Zion’s sins are beyond defense and the wounds inflicted upon her beyond healing. However, God, himself, in his own time will forgive her sins (Jer 31:34; 33:8) and heal her wounds (Jer 30:17).

[51:8]  ¹¹ tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense that often refers to a past action or a past action with present results. However, as the translator’s notes have indicated, the prophets use this tense to view the actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished.