Mazmur 30:2

30:2 O Lord my God,

I cried out to you and you healed me. ¹ 

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Keluaran 15:26

15:26 He said, “If you will diligently obey ²  the Lord your God, and do what is right ³  in his sight, and pay attention ⁴  to his commandments, and keep all his statutes, then all ⁵  the diseases ⁶  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ⁷ 

Bilangan 12:13

12:13 Then Moses cried to the Lord, “Heal her now, O God.” ⁸ 

Ulangan 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ⁹ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ¹⁰  my power.

Ayub 5:18

5:18 For ¹¹  he ¹²  wounds, ¹³  but he also bandages;

he strikes, but his hands also heal.

Yeremia 17:14

17:14 Lord, grant me relief from my suffering

so that I may have some relief.

Rescue me from those who persecute me

so that I may be rescued. ¹⁴ 

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 ¹⁵  us,

but he will bandage our wounds!

Matius 4:24

4:24 So a report about him spread throughout Syria. People ¹⁶  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ¹⁷  paralytics, and those possessed by demons, ¹⁸  and he healed them.

[30:2]  ¹ sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.

[15:26]  ² tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ³ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ⁴ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ⁵ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ⁶ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ⁷ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[15:26]  sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

[12:13]  ⁸ tc Some scholars emend אֵל (’el, “God”) to עַל(’al, “no”). The effect of this change may be seen in the NAB: “‘Please, not this! Pray, heal her!’”

[32:39]  ⁹ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ¹⁰ tn Heb “deliver from” (so NRSV, NLT).

[5:18]  ¹¹ 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]  ¹² tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”

[5:18]  ¹³ 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.

[17:14]  ¹⁴ tn The translation fills in the details of the metaphor from a preceding context (15:18) and from the following context (17:18). The literal translation “Heal me and I will be healed. Rescue me and I will be rescued.” does not make much sense if these details are not filled in. The metaphor is filled in for clarity for the average reader.

[6:1]  ¹⁵ tn “has struck”; NRSV “struck down.”

[4:24]  ¹⁶ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ¹⁷ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[4:24]  ¹⁸ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.