2 Chronicles 21:18 — Word Study
WLCוְאַחֲרֵ֖י כָּל־ זֹ֑את נְגָפ֨וֹ יְהוָ֧ה׀ בְּמֵעָ֛יו לָחֳלִ֖י לְאֵ֥ין מַרְפֵּֽא׃
BSAAfterʼachar [following, in the rear] allkôl [everything, the entirety] thiszôʼth [these events, this situation] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] afflicted [Jehoram]nâgaph■ [struck, smote] with an incurableʼayin [having no cure] diseasechŏlîy [sickness, grief] of the bowelsmêʻeh [belly, internal organs, intestines, which was impossible to heal, with no healing]
| Greek | English | Parsing |
|---|---|---|
| וְאַחֲרֵ֖י | and after | Conjunction |
| כָּל־ | all | Noun common, masculine singular construct |
| זֹ֑את | this | Particle |
| נְגָפ֨וֹ | he struck him | Verb qal perfect third person masculine singular, suffix |
| יְהוָ֧ה׀ | Yahweh | Noun proper |
| בְּמֵעָ֛יו | in bowels his | Preposition, noun common masculine plural construct, suffix |
| לָחֳלִ֖י | to a sickness | Preposition, noun common masculine singular absolute |
| לְאֵ֥ין | to there not | Preposition, noun common masculine singular construct |
| מַרְפֵּֽא׃ | [was] healing | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After all this, the LORD afflicted Jehoram with an incurable disease of the bowels. |
| KJV | ¶ And after all this the LORD smote him in his bowels with an incurable disease. |
| ASV | And after all this Jehovah smote him in his bowels with an incurable disease. |
| YLT | And after all this hath Jehovah plagued him in his bowels by a disease for which there is no healing, |
| WEB | After all this Yahweh struck him in his bowels with an incurable disease. |
| BBE | And after all this the Lord sent on him a disease of the stomach from which it was impossible for him to be made well. |
All translations agree on the essential meaning of the verse.
The sentence is structured around a main clause with additional phrases providing context and detail about the timing and nature of the affliction.
4 commentators on this verse
Gill, Trapp, Ellicott, AdamClarke & more — read them ›
clause
subjectיהוה
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 — 2 Chronicles 21:18
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 — The Judgment on Jehoramgenerated
2 Chronicles 21:18 describes how after a series of events, the LORD afflicted Jehoram with a severe and incurable disease. This judgment follows Jehoram's actions and decisions as king, indicating a consequence for his behavior. The context shows the gravity of the situation as it leads to his eventual demise, as noted in subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 21:15 | And day after day you yourself will suffer from a severe illness, a disease of your bowels, until it causes your bowels to come out.’” |
| 2 | 2 Kings 9:29 | (In the eleventh year of Joram son of Ahab, Ahaziah had become king over Judah.) |
| 3 | Acts 12:23 | Immediately, because Herod did not give glory to God, an angel of the Lord struck him down, and he was eaten by worms and died. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — נְגָפ֨וֹ, ne.ga.Fogenerated
The verb נָגַף (*nagaph*) means to strike or smite, indicating a forceful action taken by the LORD against Jehoram. It is a perfect tense, showing that the action has been completed in the past, emphasizing the finality of the affliction.
This word is often used in contexts of judgment or punishment, illustrating the severity of the situation. The choice of this verb highlights the divine authority behind the action, as it is the LORD who strikes Jehoram, making it clear that this affliction is not merely a natural occurrence but a direct consequence of his actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the main elements of the verse, stating that the LORD afflicted Jehoram with an incurable disease.
Sentence Structuregenerated
The main verb governing the sentence is נְגָפ֨וֹ, he struck him, which is supported by a series of phrases that describe the context and nature of the affliction. The structure indicates a cause-and-effect relationship, where the affliction follows the events described earlier.
The sentence flows logically, with the conjunction וְאַחֲרֵ֖י introducing the timing of the action, and the noun phrases detailing the subject and object, culminating in the description of the affliction itself.
Septuagint Backgroundgenerated
The Septuagint translates the key verb with ἐπάταξεν, which means 'he struck.' This choice aligns closely with the Hebrew meaning but may imply a slightly different nuance, suggesting a more forceful or sudden action.
This interpretation in the Greek text emphasizes the divine intervention aspect of the affliction, reinforcing the seriousness of the judgment against Jehoram.
In plain words — the whole versegenerated
2 Chronicles 21:18 tells us that after certain events, the LORD afflicted Jehoram with a serious disease that could not be healed. This affliction was a direct result of Jehoram's actions as king, leading to his eventual death as described in the following verses.
Frequently Asked Questionsgenerated
It indicates that Jehoram faced divine judgment for his actions, resulting in a severe and incurable disease.
The term 'incurable' emphasizes the severity of the affliction, suggesting that no human remedy could heal Jehoram.
The context suggests that Jehoram's actions as king, including his unfaithfulness, prompted this divine response.
It shows that God's judgment can manifest in physical afflictions as consequences of one's actions, particularly for leaders.
Reflection Questionsgenerated
- What actions in my life might lead to consequences similar to Jehoram's?
- How can I seek healing in areas of my life where I feel afflicted?
- What does this verse teach about the seriousness of divine judgment?
- In what ways can I ensure I am living in alignment with God's will to avoid such afflictions?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 2 Chronicles 21:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAfter all this the Lord smote him in his bowels with an incurable disease.
Read John Gill on 2 Chronicles 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 21:18 And after all this the LORD smote him in his bowels with an incurable disease.Ver. 18. And after all this.] Because he proved incorrigible. Plectimur, nec tamen flectimur. Smote him in his bowels.] So he did Arrius; John de Roma, that cruel persecutor; Alexander, the cruel keeper of Newgate; Twiford, who was executioner of Frith, Bayfield, Bainham, Lambert, Tewkesbury, and other good men in Henry VIII’ s time; and Arminius, who, being grievously tormented with a cough, gout, ague, and incessant pain in his bowels, ended his wretched days at Leyden, where he had craftily revived the heresy of Pelagius. Act. and Mon., 1904; Ibid., 1146.
Read John Trapp on 2 Chronicles 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) With an incurable disease.—This is correct. Literally, to a disease, to want of healing. (Comp. 2 Chronicles 36:16.) The Syriac and Arabic make 2 Chronicles 21:16-18 part of the prophecy.
Read Charles John Ellicott on 2 Chronicles 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The Lord smote him] "And after all these things the WORD Of the Lord smote his bowels," &c. - Targum.
Read AdamClarke on 2 Chronicles 21 →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
After all this, the LORD afflicted Jehoram with an incurable disease of the bowels.
After all this Yahweh struck him in his bowels with an incurable disease.
After all this, the LORD afflicted Jehoram with an incurable disease of the bowels.
After all this happened, the Lord afflicted him with an incurable intestinal disease.
Tyndale line
¶ And after all this the LORD smote him in his bowels with an incurable disease.
And after all this Jehovah smote him in his bowels with an incurable disease.
And after all this the LORD smote him in his bowels with an incurable disease.
And after all this the LORD smote him in his bowels with an incurable disease.
And after all this, the Lord smote him in his bowels with an incurable disease.
Strictly literal
And after all this, Jehovah smote him in his bowels with an incurable sickness.
And after all this hath Jehovah plagued him in his bowels by a disease for which there is no healing,
And after all this YHWH has plagued him in his bowels by a disease for which there is no healing,
And after all this did the Lord afflict him in his bowels with a disease which was incurable.
After all this, Yahweh struck him in his intestines with an incurable disease.
From the Latin
And besides all this the Lord struck him with an incurable disease in his bowels.
Simplified
After all this, the Lord struck Jehoram with a disease of the bowels for which there was no cure.
And after all this the Lord sent on him a disease of the stomach from which it was impossible for him to be made 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 aligns with the Septuagint in the majority of the wording, with 8 out of 9 words matching. This indicates a strong consistency in the core message of the verse, though the Septuagint's word order differs.
וְאַחֲרֵ֖י כָּל־ זֹ֑את נְגָפ֨וֹ יְהוָ֧ה׀ בְּמֵעָ֛יו לָחֳלִ֖י לְאֵ֥ין מַרְפֵּֽא׃
8 of the 9 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 2 Chronicles 21:18
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.
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Conj | Prep — ConjunctionHC/Acmpc
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
The Hebrew word נָגַף (nagaph) is a primitive root meaning to strike or smite. It covers various actions such as to push, defeat, or inflict harm, and can also refer to stumbling. The word appears in different forms, including Qal (to strike), Niphal (to be stricken), and Hithpael (to stumble).
נָגַף vb. strike, smite
Qal strike, smite
Niph. be smitten
Hithp. = stumble
base
H5062 נָגַף
5062 nagaph naw-gaf'
a primitive root; to push, gore, defeat, stub (the toe),
inflict (a disease):--beat, dash, hurt, plague, slay, smite
(down), strike, stumble, X surely, put to the worse.
נָגַף (na.gaph) — to strike.
1) to strike, smite
1a) (Qal) to strike, smite
1b) (Niphal) to be stricken, be smitten
1c) (Hithpael) to stumble
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מֵעֶה (me`ah) refers to internal organs, particularly the intestines and belly. It is used in plural form and can denote various inward parts, including the womb and the seat of emotions. The term may also imply softness, reflecting a figurative sense of sympathy or emotional distress.
[מֵעֶה] n.m. only pl. internal organs, inward parts (intestines, bowels), belly
base
H4578 מֵעֶה only pl. internal organs, inward parts (intestines, bowels), belly
4578 me`ah may-aw'
from an unused root probably meaning to be soft; used only in
plural the intestines, or (collectively) the abdomen,
figuratively, sympathy; by implication, a vest; by extens. the
stomach, the uterus (or of men, the seat of generation), the
heart (figuratively):--belly, bowels, X heart, womb.
מֵעֶה (me.eh) — belly.
1) internal organs, inward parts, bowels, intestines, belly
1a) inward parts
1b) digestive organs
1c) organs of procreation, womb
1d) place of emotions or distress or love (fig.)
1e) external belly
Aramaic equivalent: me.ah (מְעָא "belly" H4577)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
חֳלִי (choliy) refers to sickness or disease. It is derived from the root word meaning malady or calamity, and encompasses concepts of illness and grief. The entries consistently emphasize its connection to physical and emotional ailments.
חֳלִי n.m. sickness
base
H2483 חֳלִי sickness
2483 choliy khol-ee'
from 2470; malady, anxiety, calamity:--disease, grief, (is)
sick(-ness).
see HEBREW for 02470
חֳלִי (cho.li) — sickness.
sickness
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ See AFFLICTION
→ See DISEASE
- Sent by God
De 28:59-61; 32:39; 2Sa 12:15; Ac 12:23
- The devil sometimes permitted to inflict
- Often brought on by intemperance
- Often sent as a punishment of sin
Le 26:14-16; 2Ch 21:12-15; 1Co 11:30
- One of God's four sore judgments on a guilty land
- GOD
. Promises to heal
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Prep | Part — Preposition · noun common masculine singular constructHR/Ncmsc
מַרְפֵּא (marpe') refers to healing, cure, and health, often in a figurative sense. It is derived from the root meaning 'curative' and can imply both literal medicine and abstract concepts like deliverance or placidity. The term encompasses various aspects of health, including the idea of being incurable.
מַרְפֵּא, מַרְפֵּה n.m. healing, cure, health (usu. fig.)
base
H4832 מַרְפֵּא, מַרְפֵּה healing, cure, health (usu. fig.)
4832 marpe' mar-pay'
from 7495; properly, curative, i.e. literally (concretely) a
medicine, or (abstractly) a cure; figuratively (concretely)
deliverance, or (abstractly) placidity:--((in-))cure(-able),
healing(-lth), remedy, sound, wholesome, yielding.
see HEBREW for 07495
מַרְפֵּא (mar.pe) — healing.
1) health, healing, cure
1a) healing, cure
1b) health, profit, sound (of mind)
1c) healing
1c1) incurable (with negative)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in