Mazmur 6:2

6:2 Have mercy on me, ¹  Lord, for I am frail!

Heal me, Lord, for my bones are shaking! ² 

Mazmur 41:4

41:4 As for me, I said: ³ 

“O Lord, have mercy on me!

Heal me, for I have sinned against you!

Mazmur 147:3

147:3 He heals ⁴  the brokenhearted,

and bandages their wounds.

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. ⁵ 

Yeremia 30:17

30:17 Yes, ⁶  I will restore you to health.

I will heal your wounds.

I, the Lord, affirm it! ⁷ 

For you have been called an outcast,

Zion, whom no one cares for.”

Yeremia 33:6

33:6 But I will most surely ⁸  heal the wounds of this city and restore it and its people to health. ⁹  I will show them abundant ¹⁰  peace and security.

Hosea 14:4

Divine Promise to Relent from Judgment and to Restore Blessings

14:4 “I will heal their waywardness ¹¹ 

and love them freely, ¹² 

for my anger will turn ¹³  away from them.

Markus 2:17

2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ¹⁴  I have not come to call the righteous, but sinners.”

Lukas 5:31

5:31 Jesus ¹⁵  answered them, “Those who are well don’t need a physician, but those who are sick do. ¹⁶ 

Lukas 8:43

8:43 Now ¹⁷  a woman was there who had been suffering from a hemorrhage ¹⁸  for twelve years ¹⁹  but could not be healed by anyone.

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ²⁰  welcomed them, spoke to them about the kingdom of God, ²¹  and cured those who needed healing. ²² 

Lukas 18:11-13

18:11 The Pharisee stood and prayed about himself like this: ²³  ‘God, I thank ²⁴  you that I am not like other people: ²⁵  extortionists, ²⁶  unrighteous people, ²⁷  adulterers – or even like this tax collector. ²⁸  18:12 I fast twice ²⁹  a week; I give a tenth ³⁰  of everything I get.’ 18:13 The tax collector, however, stood ³¹  far off and would not even look up ³²  to heaven, but beat his breast and said, ‘God, be merciful ³³  to me, sinner that I am!’ ³⁴ 

Roma 7:9-24

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 7:10 and I died. So ³⁵  I found that the very commandment that was intended to bring life brought death! ³⁶  7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ³⁷  7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. ³⁸  7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. ³⁹  7:16 But if I do what I don’t want, I agree that the law is good. ⁴⁰  7:17 But now it is no longer me doing it, but sin that lives in me. 7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ⁴¹  7:19 For I do not do the good I want, but I do the very evil I do not want! 7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

7:21 So, I find the law that when I want to do good, evil is present with me. 7:22 For I delight in the law of God in my inner being. 7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 7:24 Wretched man that I am! Who will rescue me from this body of death?

Wahyu 3:17-18

3:17 Because you say, “I am rich and have acquired great wealth, ⁴²  and need nothing,” but ⁴³  do not realize that you are wretched, pitiful, ⁴⁴  poor, blind, and naked, 3:18 take my advice ⁴⁵  and buy gold from me refined by fire so you can become rich! Buy from me ⁴⁶  white clothing so you can be clothed and your shameful nakedness ⁴⁷  will not be exposed, and buy eye salve ⁴⁸  to put on your eyes so you can see!

[6:2]  ¹ tn Or “show me favor.”

[6:2]  ² tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.

[41:4]  ³ sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.

[147:3]  ⁴ tn Heb “the one who heals.”

[17:14]  ⁵ 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.

[30:17]  ⁶ 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]  ⁷ tn Heb “Oracle of the Lord.”

[33:6]  ⁸ 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]  ⁹ sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

[33:6]  ¹⁰ 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).

[14:4]  ¹¹ sn The noun מְשׁוּבָתָה (mÿshuvatah, “waywardness”; cf. KJV “backsliding”) is from the same root as שׁוּבָה (shuvah, “return!”) in 14:1[2]. This repetition of שׁוּב (shuv) creates a wordplay which emphasizes reciprocity: if Israel will return (שׁוּבָה, shuvah) to the Lord, he will cure her of the tendency to turn away (מְשׁוּבָתָה) from him.

[14:4]  ¹² tn The noun נְדָבָה (nÿdavah, “voluntariness; free-will offering”) is an adverbial accusative of manner: “freely, voluntarily” (BDB 621 s.v. נְדָבָה 1). Cf. CEV “without limit”; TEV “with all my heart”; NLT “my love will know no bounds.”

[14:4]  ¹³ sn The verb שָׁב, shav, “will turn” (Qal perfect 3rd person masculine singular from שׁוּב, shuv, “to turn”) continues the wordplay on שׁוּב in 14:1-4[2-5]. If Israel will “return” (שׁוּב) to the Lord, he will heal Israel’s tendency to “turn away” (מְשׁוּבָתָה, mÿshuvatah) and “turn” (שָׁב) from his anger.

[2:17]  ¹⁴ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[5:31]  ¹⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ¹⁶ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[8:43]  ¹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁸ tn Grk “a flow of blood.”

[8:43]  ¹⁹ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[9:11]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ²¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ²² sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[18:11]  ²³ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ²⁴ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ²⁵ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ²⁶ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ²⁷ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ²⁸ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ²⁹ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ³⁰ tn Or “I tithe.”

[18:13]  ³¹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ³² tn Grk “even lift up his eyes” (an idiom).

[18:13]  ³³ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ³⁴ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[7:10]  ³⁵ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ³⁶ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:11]  ³⁷ tn Or “and through it killed me.”

[7:14]  ³⁸ tn Grk “under sin.”

[7:15]  ³⁹ tn Grk “but what I hate, this I do.”

[7:16]  ⁴⁰ tn Grk “I agree with the law that it is good.”

[7:18]  ⁴¹ tn Grk “For to wish is present in/with me, but not to do it.”

[3:17]  ⁴² tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ⁴⁴ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[3:18]  ⁴⁵ tn Grk “I counsel you to buy.”

[3:18]  ⁴⁶ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ⁴⁷ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ⁴⁸ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).