8365. 'For I, Jehovah, am your Healer' means that the Lord alone preserves them from evils. This is clear from the meaning of 'healing' as curing of and also preserving from evils; for when evils are meant by 'sicknesses', curing people of them and preserving them from them is meant by 'healing', [here] and also many times in the Word, such as in Moses,

I kill and I make alive, I strike and I heal. Deuteronomy 32:39.

In Jeremiah,

Heal me, O Jehovah, in order that I may be healed; save me, in order that I may be saved. Jeremiah 17:14.

In the same prophet,

I will restore health to you ¹ and heal you of your blows. Jeremiah 30:17.

In David,

His whole bed you have turned in his sickness. ² I said, O Jehovah, be merciful to me; heal my soul, for I have sinned against You. Psalms 41:3-4.

The same may be seen in many other places besides these, such as Isaiah 6:10; 53:5; 57:18-19; Jeremiah 3:22; 17:14; Hosea 6:1; 7:1; 11:3; 14:4; Zechariah 11:16; Psalms 30:2; and elsewhere. And since 'healing' had this meaning, the Lord also calls Himself 'a physician',

Those who are well have no need of a physician but those who are sick. I did not come to call the righteous, but sinners to repentance. Matthew 9:12-13; Mark 2:17; Luke 5:31-32.

Footnotes:

5287. 'A man with intelligence and wisdom' means with regard to inflowing truth and good. This is clear from the meaning of 'a man with intelligence' as truth, and of 'a man with wisdom' as accompanying good. It should be recognized that 'a man with intelligence and wisdom' is not used in the internal sense to mean any actual man such as this but to mean, without reference to any actual person, that which makes someone intelligent and wise - to mean truth and good therefore. In the next life, especially in the heavens, all thought and consequently all language consists of images that do not involve any actual persons, so that thought and language there are universal and, compared with other forms of them, are free of limitations. For insofar as thought and language limit themselves to specific persons, especially to their personal characteristics, and insofar as they limit themselves to names and also to words, that thought and language become less universal; for these then limit themselves to something specific and do not stray from it. Insofar however as they do not focus on such things but on realities quite apart from them, they no longer limit themselves to something specific but spread out beyond themselves, with the result that a superior and therefore more universal picture is obtained.

[2] One may see the truth of this quite clearly in the way a person thinks. Insofar as his thought fixes its attention on the actual words a speaker uses, its attention is not fixed on their meaning. Also, insofar as his attention is fixed on particular ideas imprinted in his memory and remains concentrated on these, he has no perception of the essential nature of things. More than this, insofar as self-regard is present in everything he thinks he cramps his thought and denies himself an overall picture of anything. This explains why, insofar as anyone loves himself more than others, he is lacking in wisdom. From all this one may now see why in the internal sense matters which have no reference to actual persons are meant by those descriptions which in the sense of the letter do limit themselves to such persons. See also 5225.

Various places in the Word draw a distinction between wisdom, intelligence, and knowledge. Wisdom is used to mean that which that which springs from good, intelligence to mean that which springs from truth, and knowledge to mean to both of these as they exist in a person's natural, as in Moses,

I have filled Bezalel with the spirit of God, so far as wisdom, and intelligence, and knowledge, and all workmanship are concerned. Exodus 31:2-3; 35:30-31.

And in the same author,

Choose ¹ wise, and intelligent, and knowledgeable men, according to your tribes, and I will make them your heads. Deuteronomy 1:13.

Footnotes: