Psalms 41:10 — Word Study
WLCוְאַתָּ֤ה יְהוָ֗ה חָנֵּ֥נִי וַהֲקִימֵ֑נִי וַֽאֲשַׁלְּמָ֥ה לָהֶֽם׃
BSAalsogam manʼîysh Peaceshâlôwm whichʼăsher to trustbâṭach to eatʼâkal foodlechem to magnifygâdal uponʻal heelʻâqêb
| Greek | English | Parsing |
|---|---|---|
| וְאַתָּ֤ה | and you | Conjunction, pronoun |
| יְהוָ֗ה | O Yahweh | Noun proper |
| חָנֵּ֥נִי | show favor to me | Verb qal imperative second person masculine singular, suffix |
| וַהֲקִימֵ֑נִי | and raise up me | Conjunction, verb hiphil imperative second person masculine singular, suffix |
| וַֽאֲשַׁלְּמָ֥ה | so let me repay | Conjunction, verb piel infinitive construct first person common singular |
| לָהֶֽם׃ | to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But You, O LORD, be gracious to me and raise me up, that I may repay them. |
| KJV | But thou, O LORD, be merciful unto me, and raise me up, that I may requite them. |
| ASV | But thou, O Jehovah, have mercy upon me, and raise me up, That I may requite them. |
| YLT | And Thou, Jehovah, favour me, And cause me to rise, And I give recompence to them. |
| WEB | But you, Yahweh, have mercy on me, and raise me up, that I may repay them. |
| BBE | But you, O Lord, have mercy on me, lifting me up, so that I may give them their punishment. |
The translations agree on the meaning of חָנֵּ֥נִי — see How Translations Differ.
The verse has one main clause followed by two subordinate clauses that explain the requests made to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
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 — Psalms 41:10
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 — A Plea for Mercygenerated
Psalm 41:10 is part of a lament where the psalmist expresses deep distress due to betrayal by a close friend. He turns to God, asking for grace and restoration so that he can respond to his enemies. This context highlights the theme of reliance on God's mercy in times of trouble, which is echoed throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 57:1 | Have mercy on me, O God, have mercy, for in You my soul takes refuge. In the shadow of Your wings I will take shelter until the danger has passed. |
| 2 | Psalm 109:21 | But You, O GOD, the Lord, deal kindly with me for the sake of Your name; deliver me by the goodness of Your loving devotion. |
| 3 | Psalm 18:37–42 | I pursued my enemies and overtook them; I did not turn back until they were consumed. |
| 4 | Psalm 21:8–10 | Your hand will apprehend all Your enemies; Your right hand will seize those who hate You. |
| 5 | Psalm 69:22–28 | May their table become a snare; may it be a retribution and a trap. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָנֵּ֥נִי, cho.ne.nigenerated
The Hebrew word חָנַן (chanan) is a verb meaning to show favor or be gracious. It conveys a sense of kindness and mercy, often implying a bending down to help someone in need. The imperative form here indicates a direct request for God's grace.
This plea for grace is not just about receiving mercy; it is also about restoration. The psalmist seeks to be lifted up, which suggests a desire for healing and empowerment to face his adversaries.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses be gracious for חָנֵּ֥נִי.
Sentence Structuregenerated
The verse contains one main verb, חָנֵּ֥נִי, be gracious to me, which governs the request for both grace and restoration. The structure emphasizes the direct plea to God as the subject of the action.
The order of the Hebrew words places the subject אַתָּ֤ה (you) first, highlighting the personal address to God and underscoring the urgency of the request.
Septuagint Backgroundgenerated
In the Septuagint, חָנֵּ֥נִי is rendered as ἄρτους (bread), which shifts the focus slightly from a direct plea for grace to a more general request for sustenance. This choice may reflect a broader interpretation of God's provision.
The translation indicates a nuanced understanding of God's mercy, suggesting that grace encompasses both spiritual and physical sustenance.
In plain words — the whole versegenerated
Psalm 41:10 expresses the psalmist's deep need for God's mercy in the face of betrayal. He asks God to be gracious and to lift him up so that he can respond to those who have wronged him. This verse highlights the importance of seeking God's help during difficult times.
Frequently Asked Questionsgenerated
The psalmist is asking God to show him kindness and mercy, particularly in a time of distress.
He desires restoration and healing so that he can confront his enemies effectively.
It teaches the importance of turning to God for help and mercy when faced with betrayal or hardship.
It reflects the recurring theme of seeking God's intervention and mercy in times of trouble, a common motif throughout the Psalms.
Reflection Questionsgenerated
- In what areas of my life do I need to ask God for grace and restoration?
- How can I support others who are feeling betrayed or in distress?
- What does it mean for me to repay those who have wronged me, and how can I do that in a godly way?
- How does understanding God's mercy impact my relationships with others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often reflecting on themes of mercy and restoration in relation to Christ's resurrection and the believer's hope.
"But You, O Lord, be merciful unto Me" [Psalms 41:10]. This is the person of a servant, this is the person of the needy and poor: for,Early Church Fathers on Psalms 41 →
O Lord, as you have raised your Son from death, so lift me from sin. Lift me, and I will repay them. In this I know that you suffered for me so that my enemies may not rejoice over me. You have not refused even to die for me.Early Church Fathers on Psalms 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 41:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou, O Lord, be merciful unto me, and raise me up,.... Not from a bed of illness, nor from a state of poverty and want; but from the dead: it was by the will of his divine Father that he
Read John Gill on Psalms 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou, O LORD, be merciful unto me, and raise me up, that I may requite them. The prayer based on the foregoing representation begins the fourth strophe.
Read Robert Jamieson on Psalms 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe merciful unto me: they censure me grievously, and conclude my case to be desperate; but, Lord, do thou vindicate me, and confute them. That I may requite them; or, and I will requite them, i.e. punish them for their malicious, and perfidious, and wicked practices; which, being now a magistrate, he was obliged to revenge, ; although when he was a private person, he was so far from revenging evil, that he rendered good for it, as we see, ,13, and elsewhere.
Read Matthew Poole on Psalms 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 41:10 But thou, O LORD, be merciful unto me, and raise me up, that I may requite them.Ver. 10. But thou, O Lord, be merciful unto me] As storms beat a ship into the harbour, so did men’ s misusages drive David to God; and as children, meeting with hard measure abroad, hie home to their parents, so here. And raise me up] From off this bed of weakness, and from under their feet of insolence and cruelty. That I may requite them] Not in a way of private revenge (for that was utterly unlawful, and would not bear a prayer), but of justice, as I am a king, and a lawful magistrate. The fear of this might haply make Ahithophel (foreseeing that all would be naught on Absalom’ s side) to save…
Read John Trapp on Psalms 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Raise me up] Restore me from this sickness, that I may requite them. This has also been applied to our Lord; who, knowing that he must die, prays that he may rise again, and thus disappoint the malice of his enemies.
Read AdamClarke on Psalms 41 →CambridgeThe Cambridge Bible for Schools and Colleges10–12. After describing his urgent need, the Psalmist resumes his prayer from Psalms 41:4, and affirms his confident assurance of God’s favour.
Read Cambridge on Psalms 41 →Albert Barnes1798–1870Barnes' Notes on the BibleBut thou, O Lord, be merciful unto me - That is, give me strength; restore me from my sickness and weakness. And raise me up - From my bed of languishing. That I may requite them - That I may repay them; or may recompense them.
Read Albert Barnes on Psalms 41 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. That I may requite them—Their sin was high treason, which by the laws of all nations is punishable with death.
Read Daniel Denison Whedon on Psalms 41 →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
But You, O LORD, be gracious to me and raise me up, that I may repay them.
But you, Yahweh, have mercy on me, and raise me up, that I may repay them.
But You, O LORD, be gracious to me and raise me up, that I may repay them.
As for you, O Lord, have mercy on me and raise me up, so I can pay them back!”
Tyndale line
But thou, O LORD, be merciful unto me, and raise me up, that I may requite them.
But thou, O Jehovah, have mercy upon me, and raise me up, That I may requite them.
But thou, O LORD, have mercy upon me, and raise me up, that I may requite them.
But thou, O LORD, be merciful to me, and raise me up, that I may requite them.
Therefore, O Lord, haue mercy vpon mee, and raise me vp: so I shall reward them.
Strictly literal
But thou, Jehovah, be gracious unto me, and raise me up, that I may requite them.
And Thou, Jehovah, favour me, And cause me to rise, And I give recompence to them.
And You, YHWH, favor me, || And cause me to rise, || And I give repayment to them.
(41:11) But thou, O Lord, be gracious unto me, and raise me up, that I may requite it unto them.
But you, Yahweh, have mercy on me and raise me up so that I may pay them back.
From the Latin
I will say to God: Thou art my support. Why hast thou forgotten me? and why go I mourning, whilst my enemy afflicteth me?
Simplified
But you Lord, please be gracious to me, make me well so I can repay them!
But you, O Lord, have mercy on me, lifting me up, so that I may give them their punishment.
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 agree on the wording of the verse, with all six words matched in the Hebrew and Greek versions. This consistency reflects a shared understanding of the psalmist's plea for divine assistance.
וְאַתָּ֤ה יְהוָ֗ה חָנֵּ֥נִי וַהֲקִימֵ֑נִי וַֽאֲשַׁלְּמָ֥ה לָהֶֽם׃
6 of the 6 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 Psalms 41:10
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HC/Pp2ms — Conjunction · pronounHC/Pp2ms
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)
HNpt — Noun properHNpt
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HC/Vhv2ms/Sp1bs — Conjunction · verb hiphil imperative second person masculine singular · suffixHC/Vhv2ms/Sp1bs
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
HC/Vpc1cs — Conjunction · verb piel infinitive construct first person common singularHC/Vpc1cs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp