Job 5:18 — Word Study
WLCכִּ֤י ה֣וּא יַכְאִ֣יב וְיֶחְבָּ֑שׁ יִ֝מְחַ֗ץ וְיָדָ֥יו תִּרְפֶּֽינָה׃
BSAForkîy ◂Hehûwʼ [causes pain, wounds] woundskâʼab▸ but He also bindschâbash▸ [ties firmly] He strikesmâchats▸ [strikes, smites] but His handsyâd [powerful, directing] also healrâphâʼ▸ [mend, make whole]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| ה֣וּא | he | Pronoun |
| יַכְאִ֣יב | he causes pain | Verb, Hiphil, imperfect third person masculine singular |
| וְיֶחְבָּ֑שׁ | and he may bind up | Conjunction, verb qal third person masculine singular |
| יִ֝מְחַ֗ץ | he shatters | Verb, Qal, imperfect third person masculine singular |
| וְיָדָ֥יו | and hands his | Conjunction, noun common both dual construct, suffix |
| תִּרְפֶּֽינָה׃ | they heal | Verb, Qal, imperfect third person feminine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For He wounds, but He also binds; He strikes, but His hands also heal. |
| KJV | For he maketh sore, and bindeth up: he woundeth, and his hands make whole. |
| ASV | For he maketh sore, and bindeth up; He woundeth, and his hands make whole. |
| YLT | For He doth pain, and He bindeth up, He smiteth, and His hands heal. |
| WEB | For he wounds and binds up. He injures and his hands make whole. |
| BBE | For after his punishment he gives comfort, and after wounding, his hands make you well. |
The translations agree on the duality of God's actions in this verse.
The verse presents two main actions of God, each followed by a contrasting action, emphasizing the duality of His nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbכָּאַב
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 5:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on God's Disciplinegenerated
Job 5:18 presents a profound insight into the nature of God's actions. Job expresses that while God may cause pain, He also has the power to heal and restore. This duality reflects a deeper understanding of divine discipline, suggesting that suffering can lead to healing and wholeness. The surrounding verses emphasize the importance of recognizing God's corrective measures as part of His overarching care and guidance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:39 | See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand. |
| 2 | 1 Samuel 2:6 | The LORD brings death and gives life; He brings down to Sheol and raises up. |
| 3 | Psalm 147:3 | He heals the brokenhearted and binds up their wounds. |
| 4 | Isaiah 30:26 | The light of the moon will be as bright as the sun, and the light of the sun will be seven times brighter—like the light of seven days—on the day that the LORD binds up the brokenness of His people and heals the wounds He has inflicted. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יַכְאִ֣יב, yakh.'Ivgenerated
The verb יַכְאִ֣יב (yakh.'Iv) is in the Hiphil stem, indicating causation, and it means 'to cause pain' or 'to wound.' This word encompasses both physical and emotional suffering, highlighting God's authority to inflict pain as a means of discipline.
In this context, Job acknowledges that God's actions are not arbitrary; they serve a purpose. The use of the Hiphil form emphasizes that God actively causes pain for a reason, which is balanced by His ability to heal, suggesting a holistic approach to human experience.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses wounds and binds to convey the dual nature of God's actions.
Sentence Structuregenerated
The verse comprises two main clauses connected by a conjunction: כִּ֤י (for) introduces the statement about God's actions. The first clause describes the act of wounding, while the second clause contrasts it with healing, creating a clear relationship between the two actions.
The finite verbs יַכְאִ֣יב (he causes pain) and תִּרְפֶּֽינָה (they heal) frame the sentence, emphasizing the actions of God as both a source of pain and a healer.
Septuagint Backgroundgenerated
The Septuagint translates יַכְאִ֣יב as ἔπαισεν (he struck), which carries a sense of violence or force. This choice reflects a narrowing of the original Hebrew meaning, focusing on the act of striking rather than the broader implications of causing pain.
For תִּרְפֶּֽינָה, the LXX uses ἰάσαντο (they healed), aligning with the healing aspect but also suggesting a more active role in restoration.
In plain words — the whole versegenerated
Job 5:18 tells us that God has the power to cause pain but also to heal. This verse emphasizes that suffering can lead to healing, showing God's role in both wounding and restoring His people.
Frequently Asked Questionsgenerated
This refers to God's discipline, which may bring pain but serves a purpose in guiding and correcting individuals.
God heals by restoring individuals, both physically and emotionally, often after a period of suffering.
Not necessarily; suffering can also be a means of growth and transformation, leading to healing.
It highlights the complexity of God's nature, showing that He is both just and merciful, capable of causing pain for correction while also providing healing.
Reflection Questionsgenerated
- How can I understand the role of suffering in my own life as part of God's discipline?
- In what ways have I experienced God's healing after a time of pain?
- How can I support others who are going through difficult times, reflecting God's healing nature?
- What does this verse teach me about the balance between discipline and restoration in my relationship with God?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, reflecting on God's ability to transform suffering into healing and peace.
If God brings evils to an end and transforms them into their opposite, causing mortals to enjoy a profound peace, it is the same thought, not a different one, that guides God in his present attitude.Early Church Fathers on Job 5 →
For He maketh sore, and bindeth up; He woundeth, and His hands shall make whole. In two ways Almighty God wounds those, whom He is minded to bring back to saving health;Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he maketh sore, and bindeth up,.... Or, "though he maketh sore, yet he bindeth up" (d); as a surgeon, who makes a wound the sorer by probing and opening it, to let out the matter and make way for
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he maketh sore, and bindeth up: he woundeth, and his hands make whole.
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBindeth up, to wit, the wounds, as good surgeons use to do when they have dressed them, in order to their healing. Compare . The sense is, Though he hath seen it fit to wound thee, yet he will not always grieve thee, but will in due time release thee from all thy miseries. Therefore despair not.
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:18 For he maketh sore, and bindeth up: he woundeth, and his hands make whole.Ver. 18. For he maketh sore, and bindeth up] As a surgeon maketh an incision to let out the imposthumed matter, and then heals up the wound again. God hath a salve for every sore, a medicine for every malady; he is both a Father and a Physician, he lanceth us not unless need be, 1 Peter 1:6. We are judged of the Lord, that we may not be condemned with the world. Would we that God should let us alone to perish in our corruptions (as he did Ephraim, Hosea 4:14), and not meddle with us? or that he should scarf our bones before they are set, and lap up our sores before they are searched? this were a mercy more…
Read John Trapp on Job 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) He maketh sore, and bindeth up.—The sentiment here expressed is one of those obvious ones which lose all their force from familiarity with them, but which come home sometimes in sorrow with a power that is boundless, because Divine.
Read Charles John Ellicott on Job 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. For he maketh sore, and bindeth up. Thus nervously rendered by Coverdale, For though he make a wounde, he giveth a medicyne agayne; though he smyte, his honde maketh whole agayne.
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and Colleges18. maketh sore and bindeth up] Maketh sore in order to bind up, smiteth in order more perfectly to heal. If this physician induce disease, it is in order to procure a sounder health.
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he maketh sore - That is, he afflicts. And bindeth up - He heals. The phrase is taken from the custom of binding up a wound; see Isaiah 1:6, note; Isaiah 38:21, note.
Read Albert Barnes on Job 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For He wounds, but He also binds; He strikes, but His hands also heal.
For he wounds and binds up. He injures and his hands make whole.
For He wounds, but He also binds; He strikes, but His hands also heal.
For he wounds, but he also bandages; he strikes, but his hands also heal.
Tyndale line
For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
For he maketh sore, and bindeth up; He woundeth, and his hands make whole.
For he maketh sore, and bindeth up; he woundeth, and his hands make whole.
For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
For he maketh the wound, and bindeth it vp: he smiteth, and his handes make whole.
Strictly literal
For he maketh sore, and bindeth up; he woundeth, and his hands make whole.
For He doth pain, and He bindeth up, He smiteth, and His hands heal.
For He pains, and He binds up, || He strikes, and His hands heal.
For he it is that woundeth, and bindeth up: he smiteth, and his hands do heal.
For he wounds and then binds up; he wounds and then his hands heal.
From the Latin
For he woundeth, and cureth: he striketh, and his hands shall heal.
Simplified
For he causes pain but he provides relief; he wounds but his hands heal.
For after his punishment he gives comfort, and after wounding, his hands make you well.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads: כִּ֤י ה֣וּא יַכְאִ֣יב וְיֶחְבָּ֑שׁ יִ֝מְחַ֗ץ וְיָדָ֥יו תִּרְפֶּֽינָה׃. The Septuagint aligns closely with the MT, matching five of the seven words, indicating a strong agreement in the core message of the verse.
כִּ֤י ה֣וּא יַכְאִ֣יב וְיֶחְבָּ֑שׁ יִ֝מְחַ֗ץ וְיָדָ֥יו תִּרְפֶּֽינָה׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 5:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
כָּאַב (ka'ab) is a Hebrew verb meaning to be in pain, encompassing both physical and mental suffering. It can also imply causing pain or grief to others. The word is built from a primitive root and is used in various contexts, including expressions of sorrow and distress.
כָּאַב vb. be in pain
Qal
be in pain, physical
of mental pain
Hiph. pain, mar
base
H3510 כָּאַב be in pain
3510 ka'ab kaw-ab'
a primitive root; properly, to feel pain; by implication, to
grieve; figuratively, to spoil:--grieving, mar, have pain,
make sad (sore), (be) sorrowful.
כָּאַב (ka.av) — to pain.
1) to be in pain, be sore, have pain, be sorrowful
1a) (Qal)
1a1) to be in pain (physical)
1a2) to be in pain (mental)
1b) (Hiphil)
1b1) to cause pain, hurt, mar
1b2) pain, mar (participle)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1Sa 4:19), but the same word tsir is used figuratively in Isa 13:8; 21:3; Da 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation…
חָבַשׁ (chabash) is a Hebrew verb meaning to bind, tie, or saddle. It covers a range of actions from physically binding something up to metaphorically governing or restraining. The word appears in various forms, including Qal (to bind) and Piel (to restrain). The entries consistently emphasize its meanings related to binding and governance.
[חָבַשׁ] vb. bind, bind on, bind up
Qal
bind, bind on
bind up
Pi. bind, restrain
Pu. be bound up
base
H2280 חָבַשׁ bind, bind on, bind up
2280 chabash khaw-bash'
a primitive root; to wrap firmly (especially a turban,
compress, or saddle); figuratively, to stop, to rule:--bind
(up), gird about, govern, healer, put, saddle, wrap about.
חָבַשׁ (cha.vash) — to saddle/tie.
1) to tie, bind, bind on, bind up, saddle, restrain, bandage, govern
1a) (Qal)
1a1) to bind, bind on
1a2) to bind up
1b) (Piel) to bind, restrain
1c) (Pual) to be bound up
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
מָחַץ (machats) is a Hebrew verb meaning to smite through, wound severely, or shatter. It is built from a primitive root and encompasses actions like crushing, smashing, or violently plunging. The entries indicate a range of meanings that include both literal and figurative uses, such as to subdue or destroy.
מָחַץ vb. smite through, wound severely, shatter
base
H4272 מָחַץ smite through, wound severely, shatter
4272 machats maw-khats'
a primitive root; to dash asunder; by implication, to crush,
smash or violently plunge; figuratively, to subdue or
destroy:--dip, pierce (through), smite (through), strike
through, wound.
מָחַץ (ma.chats) — to wound.
1) to smite through, shatter, wound severely
1a) (Qal)
1a1) to shatter
1a2) shattering (participle)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Conj | N-cd | Suff — Conjunction · noun common both dual construct · suffixHC/Ncbdc/Sp3ms
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
hel (rapha'; therapeuo, iaomai, diasozo): The English word is connected with the Anglo-Saxon hoelan, and is used in several senses:
(1) Lit., in its meaning of making whole or well, as in Ec 3:3. In this way it occurs in prayers for restoration to health (Nu 12:13; Ps 6:2; Jer 17:14); and also in declarations as to God's power to restore to health (De 32:39; 2Ki 20:5-8).
(2) Metaphorically it is applied to the restoration of the soul to spiritual health and to the repair of the injuries caused by sin (Ps 41:4;