Proverbs 12:18 — Word Study
WLCיֵ֣שׁ בּ֭וֹטֶה כְּמַדְקְר֣וֹת חָ֑רֶב וּלְשׁ֖וֹן חֲכָמִ֣ים מַרְפֵּֽא׃
BSASpeaking rashlybâṭâʼ [thoughtlessly, without consideration, like the piercings of a sword] is like a piercingmadqârâh△ [cutting, thrusting] swordchereb but the tonguelâshôwn [language, speech] of the wisechâkâm [intelligent, discerning] brings healingmarpêʼ [provides, administers, restoration, health]
| Greek | English | Parsing |
|---|---|---|
| יֵ֣שׁ | there | |
| בּ֭וֹטֶה | [is one who] speaks rashly | Verb, Qal, participle (active) masculine singular |
| כְּמַדְקְר֣וֹת | like thrusts of | Preposition, noun common feminine plural construct |
| חָ֑רֶב | a sword | Noun common, feminine singular absolute |
| וּלְשׁ֖וֹן | and [the] tongue of | Conjunction, noun common both singular construct |
| חֲכָמִ֣ים | wise [people] | Adj |
| מַרְפֵּֽא׃ | [is] healing | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Speaking rashly is like a piercing sword, but the tongue of the wise brings healing. |
| KJV | There is that speaketh like the piercings of a sword: but the tongue of the wise is health. |
| ASV | There is that speaketh rashly like the piercings of a sword; But the tongue of the wise is health. |
| YLT | A rash speaker is like piercings of a sword, And the tongue of the wise is healing. |
| WEB | There is one who speaks rashly like the piercing of a sword, but the tongue of the wise heals. |
| BBE | There are some whose uncontrolled talk is like the wounds of a sword, but the tongue of the wise makes one well again. |
The translations agree on the meaning of בּ֭וֹטֶה — see How Translations Differ.
The sentence has a main clause with a simile and a contrasting clause that highlights the beneficial nature of wise speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבטא
verbבטא
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Proverbs 12:18
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 Power of Wordsgenerated
Proverbs 12:18 contrasts the effects of rash speech with wise words. The verse illustrates that thoughtless speech can be as harmful as a sword, while the words of the wise offer healing. This theme of speech continues in the surrounding verses, emphasizing the importance of truthfulness and the consequences of deceitful language.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:18 | Like a club or sword or sharp arrow is a man who bears false witness against his neighbor. |
| 2 | Psalm 52:2 | Your tongue devises destruction like a sharpened razor, O worker of deceit. |
| 3 | Psalm 57:4 | My soul is among the lions; I lie down with ravenous beasts— with men whose teeth are spears and arrows, whose tongues are sharp swords. |
| 4 | Psalm 59:7 | See what they spew from their mouths— sharp words from their lips: “For who can hear us?” |
| 5 | Psalm 64:3 | who sharpen their tongues like swords and aim their bitter words like arrows, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — בּ֭וֹטֶה, Bo.tehgenerated
The word בּ֭וֹטֶה (Bo.teh) is a participle form of the verb meaning to speak rashly or thoughtlessly. It implies a lack of consideration, often resulting in hurtful or damaging words. The parsing indicates it is an active masculine singular participle, highlighting the subject's role in the action of speaking.
This term captures the essence of unadvised speech, where one speaks without weighing the consequences, similar to the Israelites' hasty judgments in the wilderness.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses speaks rashly to translate בּ֭וֹטֶה.
Sentence Structuregenerated
The main clause of the verse is governed by the verb יֵ֣שׁ, there is, indicating existence. The structure includes a prepositional phrase describing the nature of rash speech and a noun phrase that identifies the subject.
The syntax highlights the contrast between the two types of speech, with the wise tongue positioned as the subject that brings healing.
Septuagint Backgroundgenerated
The Septuagint translates בּ֭וֹטֶה with the Greek word τιτρώσκουσιν, which conveys a sense of piercing or wounding. This choice emphasizes the harmful nature of thoughtless speech.
The use of τιτρώσκουσιν suggests a direct connection to the imagery of a sword, reinforcing the idea that rash words can inflict deep emotional wounds.
In plain words — the whole versegenerated
Proverbs 12:18 says that speaking thoughtlessly can hurt others, just like a sword can cause injury. In contrast, wise people use their words to bring healing and restoration.
Frequently Asked Questionsgenerated
To speak rashly means to talk without thinking, often leading to hurtful or damaging words.
Wise speech can provide comfort, understanding, and solutions, helping to mend relationships and promote peace.
The imagery of a sword highlights the potential harm that thoughtless words can cause, similar to the physical pain inflicted by a weapon.
This contrast emphasizes the impact of our words and encourages careful consideration before speaking.
Reflection Questionsgenerated
- How have I seen the impact of my words on others, both positively and negatively?
- What are some ways I can practice speaking wisely in my daily conversations?
- In what situations do I find it most challenging to control my speech?
- How can I seek healing in relationships where my words have caused harm?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the health-giving power of wise speech and its role in guiding others toward good.
But the tongue of the wise is health. Because they both reach life by performing the good they promise, and in preaching they demonstrate to others what is to be followed.Early Church Fathers on Proverbs 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is that speaketh like the piercings of a sword,.... Whose words are like sharp swords, cutting, wounding, dividing, killing; see Psalms 57:4; such are the words of false witnesses, who by their
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is that speaketh like the piercings of a sword: but the tongue of the wise is health.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpeaketh like the piercings of a sword, hurtful and pernicious words, whereby they either corrupt men’ s minds and manners, or scandalize them, or injure them in their reputation, estate, or life, or otherwise. The tongue of the wise is health; his speech, both in judgment and in common discourse, is sound and wholesome in itself, and tending to the comfort and benefit of others.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:18 There is that speaketh like the piercings of a sword: but the tongue of the wise [is] health.Ver. 18. There is that speaketh lies like the piercings of a sword.] False witnesses do so, with a witness. As Doeg, and his fellow hacksters with their murdering weapons in David’ s bones, whereby they killed him alive, and buried him in their throats, those gaping graves, open sepulchres. Abimelech and his fellow priests were killed with the tongue, as with a tuck or rapier; so was Naboth and his sons; so was our Saviour Christ himself. Reckon thou Shimei and Rabshakeh among the first and chiefest kill Christs, saith one, because ever an honest mind is more afflicted with words than…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) There is that speaketh.—Rather, that babbleth, like the piercing of a sword, that chatters on, not noticing or caring how he may wound the feelings of others by his inconsiderate remarks. The tongue of the wise is health.—Or, healing; soothing the wounds made by the other’s indiscriminate chatter.
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. There is that speaketh] Instead of בוטה boteh, blabbing out, blustering, several MSS. have בוטח boteach, TRUSTING: and instead of כמדקרות kemadkeroth, AS the piercings, seven MSS., with the Complutensian Polyglot, have במדקרות bemadkeroth, IN the piercings. "There is that trusteth in the piercings of a sword: but the tongue of the wise is health." But I suppose the former to be the true reading.
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges18. speaketh] Rather, speaketh rashly, R.V.; scattereth thoughtless words, as one might recklessly brandish a naked sword. “Many a word at random spoken May wound … a heart that’s broken.”
Read Cambridge on Proverbs 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. There is that speaketh — Prates or babbles. Piercings of a sword — Like knife-thrusts. His words are daggers. But the tongue of the wise is health — Or healing; heals the wounds made by the idle and malicious babblers.
Read Daniel Denison Whedon on Proverbs 12 →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
Speaking rashly is like a piercing sword, but the tongue of the wise brings healing.
There is one who speaks rashly like the piercing of a sword, but the tongue of the wise heals.
Speaking rashly is like a piercing sword, but the tongue of the wise brings healing.
Speaking recklessly is like the thrusts of a sword, but the words of the wise bring healing.
Tyndale line
There is that speaketh like the piercings of a sword: but the tongue of the wise is health.
There is that speaketh rashly like the piercings of a sword; But the tongue of the wise is health.
There is that speaketh rashly like the piercings of a sword: but the tongue of the wise is health.
There is that speaketh like the piercings of a sword: but the tongue of the wise is health.
There is that speaketh wordes like the prickings of a sworde: but the tongue of wise men is health.
Strictly literal
There is that babbleth like the piercings of a sword; but the tongue of the wise is health.
A rash speaker is like piercings of a sword, And the tongue of the wise is healing.
A rash speaker is like piercings of a sword, || And the tongue of the wise is healing.
There is some one that useth words [which are] like the thrusts of a sword; but the tongue of the wise is healing.
The words of one who speaks rashly are like the thrusts of a sword, but the tongue of the wise brings healing.
From the Latin
There is that promiseth, and is pricked as it were with a sword of conscience: but the tongue of the wise is health.
Simplified
Some people's hasty words cut like a knife, but the words of the wise bring healing.
There are some whose uncontrolled talk is like the wounds of a sword, but the tongue of the wise makes one well again.
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 and the Septuagint largely agree in their wording, with six out of seven words matched. This consistency indicates a shared understanding of the verse's message across these ancient texts.
יֵ֣שׁ בּ֭וֹטֶה כְּמַדְקְר֣וֹת חָ֑רֶב וּלְשׁ֖וֹן חֲכָמִ֣ים מַרְפֵּֽא׃
6 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 Proverbs 12:18
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.
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
HAcbsa — HAcbsa
בָּטָה (bata') is a primitive root meaning to speak rashly or thoughtlessly. It covers the idea of babbling or vociferating angrily, with forms indicating both a participle and a more active sense. The entries consistently emphasize the notion of unadvised speech.
[בָּטָה, בָּטָא] vb. speak rashly, thoughtlessly
Qal one that babbleth
Pi. speak rashly, unadvisedly
base
H981 בָּטָה, בָּטָא speak rashly, thoughtlessly
981 bata' baw-taw'
or batah {baw-taw'}; a primitive root; to babble; hence, to
vociferate angrily:--pronounce, speak (unadvisedly).
בָּטָה (ba.tah) — to speak rashly.
1) to speak rashly or angrily, speak thoughtlessly
1a) (Qal) one that babbles, speaks rashly (part.)
1b) (Piel) to speak rashly, unadvisedly
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
מַדְקָרָה (madqarah) refers to a piercing or thrust, often associated with a wound. The term appears in Proverbs 12:18, where it conveys the idea of a stab or thrust. The entries consistently emphasize its meanings related to piercing and wounding.
[מַדְקָרָה] n.f. piercing, stab, thrust, only Pr 12:18
ref
H4094 מַדְקָרָה
4094 madqarah mad-kaw-raw'
from 1856; a wound:--piercing.
see HEBREW for 01856
מַדְקָרָה (mad.qa.rah) — thrust.
thrust, stab, piercing
Prep | N-fp — Preposition · noun common feminine plural constructHR/Ncfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
Conj | N-cs — Conjunction · noun common both singular constructHC/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
N-ms — 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