Isaiah 38:12 — Word Study
WLCדּוֹרִ֗י נִסַּ֧ע וְנִגְלָ֛ה מִנִּ֖י כְּאֹ֣הֶל רֹעִ֑י קִפַּ֨דְתִּי כָאֹרֵ֤ג חַיַּי֙ מִדַּלָּ֣ה יְבַצְּעֵ֔נִי מִיּ֥וֹם עַד־ לַ֖יְלָה תַּשְׁלִימֵֽנִי׃
BSAMy dwellingdôwr [temporary home, like a nomad's tent] has been picked upnâçaʻ■ and removedgâlâh■ from memin tentʼôhel I have rolled upqâphad△■ [gathered, wrapped] my lifechay [existence, being alive] like a weaverʼârag [one who creates fabric] He cuts me offbâtsaʻ▸ [severs, stops] from the loomdallâh [the frame for weaving] from dayyôwm [a period of time, a 24-hour cycle] untilʻad nightlayil [the time of darkness, adversity] You make an end of meshâlam▸ [bring to completion, finish]
| Greek | English | Parsing |
|---|---|---|
| דּוֹרִ֗י | dwelling-place my | Noun common masculine singular construct, suffix |
| נִסַּ֧ע | it has been pulled up | Verb, Niphal, perfect third person masculine singular |
| וְנִגְלָ֛ה | and it has been removed | Conjunction, verb niphal perfect third person masculine singular |
| מִנִּ֖י | from me | Preposition, suffix |
| כְּאֹ֣הֶל | like [the] tent of | Preposition, noun common masculine singular construct |
| רֹעִ֑י | shepherd my | Verb qal participle (active) masculine singular common, suffix |
| קִפַּ֨דְתִּי | I have rolled up | Verb, Piel, perfect first person common singular |
| כָאֹרֵ֤ג | like weaver | Preposition, verb qal participle (active) masculine singular |
| חַיַּי֙ | life my | Noun common masculine plural construct, suffix |
| מִדַּלָּ֣ה | from [the] loom | Preposition, noun common feminine singular absolute |
| יְבַצְּעֵ֔נִי | he cuts off me | Verb piel imperfect third person masculine singular, suffix |
| מִיּ֥וֹם | from day | Preposition, noun common masculine singular absolute |
| עַד־ | unto | Preposition |
| לַ֖יְלָה | night | Noun common, masculine singular absolute |
| תַּשְׁלִימֵֽנִי׃ | you make an end of me | Verb hiphil imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My dwelling has been picked up and removed from me like a shepherd’s tent. I have rolled up my life like a weaver; He cuts me off from the loom; from day until night You make an end of me. |
| KJV | Mine age is departed, and is removed from me as a shepherd’s tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. |
| ASV | My dwelling is removed, and is carried away from me as a shepherd’s tent: I have rolled up, like a weaver, my life; he will cut me off from the loom: From day even to night wilt thou make an end of me. |
| YLT | My sojourning hath departed, And been removed from me as a shepherd's tent, I have drawn together, as a weaver, my life, By weakness it cutteth me off, From day unto night Thou dost end me. |
| WEB | My dwelling is removed, and is carried away from me like a shepherd’s tent. I have rolled up my life like a weaver. He will cut me off from the loom. From day even to night you will make an end of me. |
| BBE | My resting-place is pulled up and taken away from me like a herdsman's tent: my life is rolled up like a linen-worker's thread; I am cut off from the cloth on the frame: from day even to night you give me up to pain. |
Where they part company is קִפַּ֨דְתִּי — see How Translations Differ.
The verse is built around a main clause with several subordinate phrases that elaborate on the speaker's lament.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָסַע
The sentence as the grammar sees it Open the tree ›
1 of 15 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 — Isaiah 38:12
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 — Hezekiah's Lamentgenerated
Isaiah 38:12 reflects a poignant moment where the speaker, likely Hezekiah, laments the loss of his life and stability. He compares his life to a shepherd's tent, emphasizing its temporary nature. This verse is part of a larger narrative where Hezekiah confronts his mortality and seeks understanding of his suffering, similar to the reflections found in Psalm 39:4-5 and Job 7:1-2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 7:7 | Remember that my life is but a breath. My eyes will never again see happiness. |
| 2 | Psalm 89:45–47 | You have cut short the days of his youth; You have covered him with shame. Selah |
| 3 | Psalm 102:11–23 | My days are like lengthening shadows, and I wither away like grass. |
| 4 | Isaiah 1:8 | And the Daughter of Zion is abandoned like a shelter in a vineyard, like a shack in a cucumber field, like a city besieged. |
| 5 | Isaiah 13:20 | She will never be inhabited or settled from generation to generation; no nomad will pitch his tent there, no shepherd will rest his flock there. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — קִפַּ֨דְתִּי, ki.Pad.tigenerated
The verb קִפַּד (ki.Pad.ti) is a Piel form meaning to roll up or gather. This indicates an intensive action, suggesting a deliberate act of bringing something together, akin to how one would gather threads or fabric. In this context, it conveys the idea of life being compacted or brought to an end.
The use of this verb here highlights the fragility of life, as the speaker feels that his existence is being rolled up and set aside, much like a weaver's work is finished and taken off the loom.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around a series of clauses that describe the speaker's lament. The main action is expressed through the finite verb נִסַּ֧ע, it has been pulled up, with several phrases detailing the metaphor of life as a tent.
The syntax indicates a progression from the metaphor of the dwelling being removed to the personal reflection of life being rolled up, emphasizing the emotional weight of the speaker's situation.
Septuagint Backgroundgenerated
The Septuagint translates נִסַּ֧ע as κατέλιπον, which means 'I left behind.' This choice suggests an interpretation that emphasizes abandonment rather than mere removal, highlighting the speaker's feelings of loss.
The translation for קִפַּ֨דְתִּי is not provided, indicating a possible nuance that the Greek translators found challenging to convey directly.
In plain words — the whole versegenerated
Isaiah 38:12 expresses deep sorrow as the speaker compares his life to a tent that has been taken down. He feels as though his existence is being rolled up like fabric, indicating a sense of finality and loss.
Frequently Asked Questionsgenerated
The tent represents the temporary nature of life and existence, emphasizing how quickly and easily it can be taken down.
This comparison illustrates the fragility of life, as well as the idea that life can be intricately woven together but can also be cut off or finished suddenly.
The verse conveys feelings of loss, despair, and the inevitability of death, as the speaker reflects on his mortality.
This verse connects with themes of mortality and the transient nature of life found throughout the Bible, such as in Psalm 39:4-5.
Reflection Questionsgenerated
- In what ways do I recognize the temporary nature of my own life?
- How can I find peace in the face of life's uncertainties, as reflected in this verse?
- What does it mean to me that life can be compared to a weaver's fabric?
- How can I support others who are struggling with feelings of loss or despair?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 38:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMine age is departed, and is removed from me as a shepherd's tent,.... Or, my habitation (k); meaning the earthly house of his tabernacle, his body; this was just going, in his apprehension, to be
Read John Gill on Isaiah 38 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: -The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of 2 Kings and 2 Chronicles. Verse 9.
Read Robert Jamieson on Isaiah 38 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMine age is departed; the time of my life is expired. As a shepherd’ s tent, which is easily and speedily removed. I have cut off, to wit, by my sins, provoking God to do it. Or, I do declare, and have concluded, that my life is or will be suddenly cut off; for men are oft said in Scripture to do those things which they only declare and pronounce to be done; as men are said to pollute, and to remit and retain sins, and the like, when they only declare men and things to be polluted, and sins to be remitted or retained by God. Like a weaver, who cutteth off the web from the loom, either when it is finished, or before, according to his pleasure. He; the Lord, who pronounced this sentence…
Read Matthew Poole on Isaiah 38 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 38:12 Mine age is departed, and is removed from me as a shepherd’ s tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day [even] to night wilt thou make an end of me.Ver. 12. Mine age is departed.] Or, My generation, or my habitation: here I have no settled abode, no continuing city, but am flitting, as a shepherd’ s shed. I have cut off like a weaver my life.] By my sins I have shortened my days. Or rather, God as a weaver that hath finished his web, cutteth me out of the loom of life. We know what the poets fain of the fates, “ Clotho colum baiulat, Lachesis trahit, Atropos occat. ” He will cut me off with pining sickness.] Or, From the…
Read John Trapp on Isaiah 38 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Mine age is departed . . .—Better, my home, or habitation . . . as in Psalms 49:19, and thus fitting in better with the similitude that follows. The “home” is, of course, the body, as the dwelling-place of the spirit. (Comp. Psalms 52:5, “hurl thee away tentless,” Heb., and Job 21:28, “Is not their tent-cord torn away?” Heb.) The “shepherd’s tent” is the type of a transitory home (2 Corinthians 5:1-4). I have cut off like a weaver my life . . .—The words express the feeling of one who had been weaving the web of his life with varied plans and counsels (comp. Isaiah 30:1), and now had to roll it up, as finished before its time, because Jehovah had taken up the “abhorred shears” to cut…
Read Charles John Ellicott on Isaiah 38 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Mine age - is removed from me as a shepherd's tent] רעי roi is put for רעה roeh, say the rabbis (Sal. ben Melec on the place;) but much more probably is written imperfectly for רעים roim, shepherds. See Clarke on Isaiah 5:1. I shall be removed from this state to another, as a shepherd removes his tent from one place to another for the sake of his flock. Is not this a strong intimation of his belief in a future state? I have cut off like a weaver my life - "My life is cut off as by the weaver"] קפדתי kippadti. This verb is rendered passively, and in the third person, by the Syriac, Chaldee, and Vulgate.
Read AdamClarke on Isaiah 38 →
CambridgeThe Cambridge Bible for Schools and Colleges12. Figures setting forth the utter frustration of his hope of life. The first is that of a nomad’s tent, easily pitched and soon removed. Mine age is departed] Render: My habitation is plucked up (Cheyne). The sense “habitation” is Aramaic and Arabic, and does not occur again in the Bible (but see on ch. Isaiah 53:8). Elsewhere the word means “generation,” in the sense of “contemporaries,” which is obviously unsuitable here. Then follow two figures from weaving. I have cut off] Rather: I have rolled up (R.V.) as the weaver does the finished web. with pining sickness] should be (as in R.V. marg.) from the thrum, the threads by which the web is attached to the loom. from day even to night]…
Read Cambridge on Isaiah 38 →
Albert Barnes1798–1870Barnes' Notes on the BibleMine age - The word which is used here (דור dôr) means properly the revolving period or circle of human life.
Read Albert Barnes on Isaiah 38 →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
My dwelling has been picked up and removed from me like a shepherd’s tent. I have rolled up my life like a weaver; He cuts me off from the loom; from day until night You make an end of me.
My dwelling is removed, and is carried away from me like a shepherd’s tent. I have rolled up my life like a weaver. He will cut me off from the loom. From day even to night you will make an end of me.
My dwelling has been picked up and removed from me like a shepherd’s tent. I have rolled up my life like a weaver; He cuts me off from the loom; from day until night You make an end of me.
My dwelling place is removed and taken away from me like a shepherd’s tent. I rolled up my life like a weaver rolls cloth; from the loom he cuts me off. You turn day into night and end my life.
Tyndale line
Mine age is departed, and is removed from me as a shepherd’s tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me.
My dwelling is removed, and is carried away from me as a shepherd’s tent: I have rolled up, like a weaver, my life; he will cut me off from the loom: From day even to night wilt thou make an end of me.
Mine age is removed, and is carried away from me as a shepherd’s tent: I have rolled up like a weaver my life; he will cut me off from the loom: from day even to night wilt thou make an end of me.
My age hath departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me.
Mine habitation is departed, and is remoued from me, like a shepheards tent: I haue cut off like a weauer my life: he will cut me off from the height: from day to night, thou wilt make an ende of me.
Strictly literal
Mine age is departed, and is removed from me as a shepherd's tent. I have cut off like a weaver my life. He separateth me from the thrum: — from day to night thou wilt make an end of me.
My sojourning hath departed, And been removed from me as a shepherd's tent, I have drawn together, as a weaver, my life, By weakness it cutteth me off, From day unto night Thou dost end me.
My sojourning has departed, || And been removed from me as a shepherd’s tent, || I have drawn together, as a weaver, my life, || By weakness it cuts me off, || From day to night You end me.
My dwelling is broken down, and is removed from me as a shepherd's tent: I have cut off, like a weaver, my life; with pining sickness will he snatch me away: from day until night wilt thou make an end of me.
My life is removed and carried away from me like a shepherd's tent; I have rolled up my life like a weaver; you are cutting me off from the loom; between day and night you are ending my life.
From the Latin
My generation is at an end, and it is rolled away from me, as a shepherd’s tent. My life is cut off, as by a weaver: whilst I was yet but beginning, he out me off: from morning even to night thou wilt make an end of me.
Simplified
Like a shepherd's tent, the place where I live has been pulled up and taken away from me. Like a weaver I have rolled up the cloth of my life and cut it from the loom. Day and night you bring me to an end.
My resting-place is pulled up and taken away from me like a herdsman's tent: my life is rolled up like a linen-worker's thread; I am cut off from the cloth on the frame: from day even to night you give me up to pain.
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 Dead Sea Scrolls generally agree in wording, though the scrolls contain some restorations. Notably, the 1Q8 scroll has several words supplied by an editor, indicating that some portions were damaged.
דּוֹרִ֗י נִסַּ֧ע וְנִגְלָ֛ה מִנִּ֖י כְּאֹ֣הֶל רֹעִ֑י קִפַּ֨דְתִּי כָאֹרֵ֤ג חַיַּי֙ מִדַּלָּ֣ה יְבַצְּעֵ֔נִי מִיּ֥וֹם עַד־ לַ֖יְלָה תַּשְׁלִימֵֽנִי׃
13 of the 15 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.
דור׳י נסע ונגלה מ׳ני כאהל רע׳י [קפדתי] [כארג] [חי׳י] [מדלה] [יבצע׳ני] [מיום] [עד] לילה תשלימ׳ני
5 words on the leather — 3 partly restored, 7 supplied entire by an editor.
דור׳י נסע יכלה מ׳ני כאוהל רע׳י ספרתי כאורג חי׳י מדלה יבצע׳ני מיום עד לילה תשלימ׳ני
15 words on the leather.
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 Isaiah 38:12
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 דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.
נָסַע 147 vb. pull out or up, set out, journey
Qal 137
pull out or up
hence (from pulling up tent-pegs),
set out
depart
journey, march (by stages)
of wind
Niph. be pulled up, removed
Hiph.
cause to set out, lead out
remove
base
H5265 נָסַע pull out or up, set out, journey .. pull out or up
. hence (from pulling up tent-pegs), . set out
. depart
. journey, march (by stages)
. of wind
. be pulled up, removed
. . cause to set out, lead out
. remove
5265 naca` naw-sah'
a primitive root; properly, to pull up, especially the
tent-pins, i.e. start on a journey:--cause to blow, bring,
get, (make to) go (away, forth, forward, onward, out), (take)
journey, march, remove, set aside (forward), X still, be on
his (go their) way.
נָסַע (na.sa) — to set out.
1) to pull out, pull up, set out, journey, remove, set forward, depart
1a) (Qal)
1a1) to pull out or up
1a2) to set out, depart
1a3) to journey, march
1a4) to set forth (of wind)
1b) (Niphal) to be pulled up, be removed, be plucked up
1c) (Hiphil)
1c1) to cause to set out, lead out, cause to spring up
1c2) to remove, quarry
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
Conj | V-Niphal-Perf-3ms — Conjunction · verb niphal perfect third person masculine singularHC/VNp3ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
HVqrmsc/Sp1bs — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp1bs
קָפַד (qaphad) is a Hebrew verb that means to gather together or roll up. It is used in the Piel form, indicating an intensive action, and can also imply the act of harvesting. The entries highlight its root meaning of contracting or rolling together, with a specific reference to Isaiah 38:12.
[קָפַד] vb. Pi. gather together, roll up;—Is 38:12
ref
H7088 [קָפַד] Pi. gather together, roll up
7088 qaphad kaw-fad'
a primitive root; to contract, i.e. roll together:--cut
off.
קָפַד (qa.phad) — to roll.
(Piel) to gather together, roll up, harvest
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
אָרַג (arag) is a Hebrew verb meaning to weave or plait, applicable to both cloth and hair, as noted in the context of Samson's hair. It can also refer to the act of weaving in a more figurative sense, such as in intrigue. The entries consistently emphasize its primary meaning related to weaving.
[אָרַג] vb. weave
base
H707 אָרַג weave
707 'arag aw-rag'
a primitive root; to plait or weave:--weaver(-r).
אָרַג (a.rag) — to weave.
1) to weave
1a) (Qal)
1a1) to weave (cloth)
1a2) to braid (Samson's hair)
1a3) weaver (subst.)
1a4) intrigue (fig.)
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHRd/Vqrmsa
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
דַּלָּה (dallah) refers to both 'hair' and 'the poor.' It is derived from a root meaning something that dangles, such as loose threads or hair. The term covers the concept of indigence, often associated with the most helpless individuals. The entries consistently highlight these two primary meanings without significant disagreement.
דַּלָּה n.f. coll. hair, thrum
base
[דַּלָּה] n.f. the poor
base
H1803a דַּלָּה coll. hair, thrum H1803b דַּלָּה the poor
1803 dallah dal-law'
from 1802; properly, something dangling, i.e. a loose thread
or hair; figuratively, indigent:--hair, pining sickness,
poor(-est sort).
see HEBREW for 01802
דַּלָּה (dal.lah) — hair.
hair, threads, thrum (threads of warp hanging in loom)
דַּלָּה (dal.lah) — poor.
1) poor (usually coll of helpless people)
2)(TWOT) poorest, lowest
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
loom.
See WEAVING.
בָּצַע (batsa`) is a Hebrew verb meaning to cut off or break off. It encompasses actions like gaining through violence, finishing, or fulfilling something. The entries suggest a range of meanings from wrongful gain to completion. There is no significant disagreement among the lexicons on its definitions.
[בָּצַע] vb. cut off, break off, gain by violence
Qal cut off, break off
Pi. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
base
H1214 [בָּצַע] cut off, break off, gain by violence .cut off, break off
. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
1214 batsa` baw-tsah'
a primitive root to break off, i.e. (usually) plunder;
figuratively, to finish, or (intransitively) stop:--(be)
covet(- ous), cut (off), finish, fulfill, gain (greedily),
get, be given to (covetousness), greedy, perform, be wounded.
בָּצַע (ba.tsa) — to cut off.
: to cut off
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to end.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to gain.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp1bs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Hiphil-Imperf-2ms | Suff — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
