Discovery Box2 Chronicles 7:14
Context7:14 if my people, who belong to me, 1 humble themselves, pray, seek to please me, 2 and repudiate their sinful practices, 3 then I will respond 4 from heaven, forgive their sin, and heal their land. 5
Job 5:18
Context5:18 For 6 he 7 wounds, 8 but he also bandages;
he strikes, but his hands also heal.
Isaiah 30:26
Context30:26 The light of the full moon will be like the sun’s glare
and the sun’s glare will be seven times brighter,
like the light of seven days, 9
when the Lord binds up his people’s fractured bones 10
and heals their severe wound. 11
Jeremiah 30:17
Context30:17 Yes, 12 I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it! 13
For you have been called an outcast,
Zion, whom no one cares for.”
Lamentations 2:13
Contextמ (Mem)
2:13 With what can I equate 14 you?
To what can I compare you, O Daughter Jerusalem?
To what can I liken you 15
so that 16 I might comfort you, O Virgin Daughter Zion?
Your wound is as deep 17 as the sea. 18
Who can heal you? 19
Ezekiel 34:16
Context34:16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them – with judgment!
Hosea 6:1
Context6:1 “Come on! Let’s return to the Lord!
He himself has torn us to pieces,
but he will heal us!
He has injured 20 us,
but he will bandage our wounds!
[7:14] 1 tn Heb “over whom my name is called.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28.
[7:14] 2 tn Heb “seek my face,” where “my face” is figurative for God’s presence and acceptance.
[7:14] 3 tn Heb “and turn from their sinful ways.”
[7:14] 5 sn Here the phrase heal their land means restore the damage done by the drought, locusts and plague mentioned in v. 13.
[5:18] 6 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] 7 tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”
[5:18] 8 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.
[30:26] 9 sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).
[30:26] 10 tn Heb “the fracture of his people” (so NASB).
[30:26] 11 tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”
[30:17] 12 tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e for this use in statements which are contextually closer to one another).
[30:17] 13 tn Heb “Oracle of the
[2:13] 14 tc The MT reads אֲעִידֵךְ (’a’idekh), Hiphil imperfect 1st person common singular + 2fs suffix from עָדָה (’adah, “to testify”): “[How] can I testify for you?” However, Latin Vulgate comparabo te reflects the reading אֶעֱרָךְ (’e’erakh), Qal imperfect 1st person common singular from עָרַךְ (’arakh, “to liken”): “[To what] can I liken [you]?” The verb עָרַךְ (’arakh) normally means “to lay out, set in rows; to get ready, set in order; to line up for battle, set battle formation,” but it also may denote “to compare (as a result of arranging in order), to make equal” (e.g., Pss 40:6; 89:6 [HT 7]; Job 28:17, 19; Isa 40:18; 44:7). The BHS editors suggest the emendation which involves simple orthographic confusion between ר (resh) and ד (dalet), and deletion of י (yod) that the MT added to make sense of the form. The variant is favored based on internal evidence: (1) it is the more difficult reading because the meaning “to compare” for עָרַךְ (’arakh) is less common than עָדָה (’adah, “to testify”), (2) it recovers a tight parallelism between עָרַךְ (’arakh, “to liken”) and דָּמָה (damah, “to compare”) (e.g., Ps 89:6 [HT 7]; Isa 40:18), and (3) the MT reading: “How can I testify for you?” makes little sense in the context. Nevertheless, most English versions hold to the MT reading: KJV, RSV, NRSV, NASB, NIV, TEV, CEV. This textual emendation was first proposed by J. Meinhold, “Threni 2,13,” ZAW 15 (1895): 286.
[2:13] 15 tc The MT reads מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ (mah ’ashveh-lakh va’anakhamekh, “To what can I compare you so that I might comfort you?”). The LXX reflects a Vorlage of מִי יוֹשִׁיעַ לָךְ וְנִחַמְךָ (mi yoshia’ lakh vÿnikhamÿkha, “Who will save you so that he might comfort you?”). This textual variant reflects several cases of orthographic confusion between similarly spelled words. The MT best explains the origin of the LXX textual variants. Internal evidence of contextual congruence favors the MT as the original reading.
[2:13] 16 tn The ו (vav) prefixed to וַאֲנַחֲמֵךְ (va’anakhamekh, “I might comfort you”) denotes purpose: “so that….”
[2:13] 17 tn Heb “as great as the sea.”
[2:13] 18 tc The MT reads כָּיָּם (kayyam, “as the sea”), while the LXX reflects a Vorlage of כּוֹס (kos, “a cup”). The textual variant is probably due to simple orthographic confusion between letters of similar appearance. The idiomatic expression favors the MT.
[2:13] 19 sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers – prophets, passersby, enemies, and God.
