Lukas 16:21

16:21 who longed to eat ¹  what fell from the rich man’s table. In addition, the dogs ²  came and licked ³  his sores.

Ayub 2:7

Job’s Integrity in Suffering

2:7 So Satan went out from the presence of the Lord, and he afflicted ⁴  Job with a malignant ulcer ⁵  from the sole of his feet to the top of his head. ⁶ 

Mazmur 34:19

34:19 The godly ⁷  face many dangers, ⁸ 

but the Lord saves ⁹  them ¹⁰  from each one of them.

Mazmur 73:14

73:14 I suffer all day long,

and am punished every morning.”

Yesaya 1:6

1:6 From the soles of your feet to your head,

there is no spot that is unharmed. ¹¹ 

There are only bruises, cuts,

and open wounds.

They have not been cleansed ¹²  or bandaged,

nor have they been treated ¹³  with olive oil. ¹⁴ 

Yeremia 8:22

8:22 There is still medicinal ointment ¹⁵  available in Gilead!

There is still a physician there! ¹⁶ 

Why then have my dear people ¹⁷ 

not been restored to health? ¹⁸ 

[16:21]  ¹ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ² tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ³ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[2:7]  ⁴ tn The verb is נָכָה (nakhah, “struck, smote”); it can be rendered in this context as “afflicted.”

[2:7]  ⁵ sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין (shÿkhin, “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין.

[2:7]  ⁶ tn Heb “crown.”

[34:19]  ⁷ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ⁸ tn Or “trials.”

[34:19]  ⁹ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ¹⁰ tn Heb “him,” agreeing with the singular form in the preceding line.

[1:6]  ¹¹ tn Heb “there is not in it health”; NAB “there is no sound spot.”

[1:6]  ¹² tn Heb “pressed out.”

[1:6]  ¹³ tn Heb “softened” (so NASB, NRSV); NIV “soothed.”

[1:6]  ¹⁴ sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.

[8:22]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.