Yeremia 8:22
Konteks8:22 There is still medicinal ointment 1 available in Gilead!
There is still a physician there! 2
Why then have my dear people 3
not been restored to health? 4
Yeremia 33:6
Konteks33:6 But I will most surely 5 heal the wounds of this city and restore it and its people to health. 6 I will show them abundant 7 peace and security.
Yeremia 51:9
Konteks51:9 Foreigners living there will say, 8
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia 9 and each go back to his own country.
For judgment on her will be vast in its proportions.
It will be like it is piled up to heaven, stacked up into the clouds.’ 10
[8:22] 1 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] 2 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] 3 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] 4 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.
[33:6] 5 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
[33:6] 6 sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.
[33:6] 7 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).
[51:9] 8 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV which are attempting to clarify the text for the average reader.
[51:9] 9 tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.
[51:9] 10 tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads: “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens, and is lifted up as far as the clouds.” The figure of hyperbole or exaggeration is being used here to indicate the vastness of Babylon’s punishment which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28 and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4 where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic because it has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.
