unfoldingWord Hebrew Grammar¶
unfoldingWord® Hebrew Grammar¶
Introduction¶
The unfoldingWord® Hebrew Grammar (UHG) is a Biblical Hebrew reference grammar based on the morphology codes that appear in the Open Scriptures Hebrew Bible (OSHB). It enables the global Church to gain the best possible understanding of the Hebrew grammar of the Old Testament.
Rationale¶
The rationale behind creating the first version of the UHG was to provide an openly licensed and up to date reference grammar for direct use with the OSHB. Such a grammar may be used in software to provide students and translators of Scripture with up to date and accurate descriptions of Hebrew grammar on an as needed basis. Because the articles are directly patterned after the morphological categories of the OSHB, it is easy for software to link directly to them.
Methodology¶
A team of scholars and technicians worked together to create and revise each of the articles in the UHG over the course of a year and a half. The creation process included individuals drafting glossary and article entries for each grammatical topic and then a series of peer reviews of each. Several meetings were held to help standardize the format of the articles and to discuss difficult issues as they arose.
The differentiation between the glossary entries and the articles is similar to the approach of many Wikipedia articles. The glossary entry is a one or two sentence summary of the grammatical topic, while the article goes into much more detail and includes several examples. This has the effect of being useful in a pop up or tooltip in software applications, which may provide immediate access to the glossary in the pop up and then link to the full article.
A unique design goal was to make the language of the grammar as simple as possible so that the resource can more easily be translated into the Gateway Languages of the world. This should also have the effect of rendering the grammar accessible to people of varied educational backgrounds and varied proficiency in the English language.
The work was completed using an online content creation and translation platform, the Door43 Content Service. Because of this, all the work is under revision control, you can go back and see the commit history if you’d like (it totals over 2700 commits at the time of writing).
Future¶
We plan to extend the UHG, in conjunction with the unfoldingWord® Hebrew Bible, to cover higher level syntactic and semantic information. Rather than replacing the existing form-centric morphology of the OSHB, we would add another parsing layer on top of it that focuses on the function of the words and phrases. This will generate a new list of categories that will need explanations in the UHG. Some examples of new categories are discourse markers, specific uses of imperfect forms, context sensitive gender identification and the like.
A further extension may be to take the raw material from this work and augment and format it to be useful as a teaching grammar. Again, the idea here would be to provide a resource that could easily be translated and adapted into other Gateway Languages.
If either of these ideas intrigue you, let us know at https://www.unfoldingword.org/contact/, we’d love to have your involvement!
Downloads¶
The latest version of the UHG may be downloaded in the following formats:
PDF is not currently offered due to complications with mixing RTL and LTR text.
Contributors¶
This resource was designed by unfoldingWord and built by the Door43 World Missions Community. At least the following people were instrumental in the creation of the UHG:
Bram van den Heuvel (BA Theology, Utrecht University; MA Biblical Studies, Utrecht University / University of Amsterdam; Ph.D. Candidate Old Testament, Evangelische Theologische Faculteit)
Chapel Presson (BA Pre-Seminary Studies/Bible, Central Bible College; MDiv, Liberty Baptist Theological Seminary)
Daniel Bowman (BA Ancient Languages, Cornerstone University; MDiv, Grand Rapids Theological Seminary)
Ethan Knapp
Joel D. Ruark (M.A.Th. Gordon-Conwell Theological Seminary; Th.M., Ph.D. Old Testament, Stellenbosch University)
Jesse Griffin (BA Biblical Studies, Liberty University; MA Biblical Languages, Gordon-Conwell Theological Seminary)
Kenny E. Hilliard III (BA Christian Studies, North Greenville University; MDiv Christian Ministry: Biblical Languages, Southeastern Baptist Theological Seminary; PHD Candidate Biblical Studies: Old Testament, Southeastern Baptist Theological Seminary)
Perry Oakes (BA Biblical Studies, Taylor University; MA Theology, Fuller Seminary; MA Linguistics, University of Texas at Arlington; PhD Old Testament, Southwestern Baptist Theological Seminary)
Stephen J. Andrews (BA Carson-Newman; M.Div. Eastern Baptist Theological Seminary; Th.M. Southeastern Baptist Theological Seminary; Ph.D. Hebrew Union College)
License¶
unfoldingWord® Hebrew Grammar
Copyright © 2019 by unfoldingWord
This work is made available under the Creative Commons Attribution-ShareAlike 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-sa/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA.
unfoldingWord® is a registered trademark of unfoldingWord. Use of the unfoldingWord name or logo requires the written permission of unfoldingWord. Under the terms of the CC BY-SA license, you may copy and redistribute this unmodified work as long as you keep the unfoldingWord® trademark intact. If you modify a copy or translate this work, thereby creating a derivative work, you must remove the unfoldingWord® trademark.
On the derivative work, you must indicate what changes you have made and attribute the work as follows: “The original work by unfoldingWord is available from unfoldingword.org/uhg)”. You must also make your derivative work available under the same license (CC BY-SA).
If you would like to notify unfoldingWord regarding your translation of this work, please contact us at unfoldingword.org/contact/.
Adjective¶
Summary¶
An adjective is a word that describes a person(s), place(s), or thing(s).
Within a sentence, an adjective usually describes a noun.
However, in Biblical Hebrew an adjective itself can function as a noun or even as an adverb (to describe a verb).
Article¶
In Bibical Hebrew, adjectives match the noun they describe in gender (masculine or feminine) and number (singular or plural). However, there are some exceptions to this rule. If a noun is dual, its accompanying adjective will be plural. Also, the gender of some nouns does not match their apparent form (as in נָשִׁים “women”, which is grammatically-feminine although it appears grammatically-masculine); in these cases, an accompanying adjective will match the gender of the noun itself rather than the apparent form. Similarly, for nouns with either collective singular (as in עַם, meaning “people”) or majestic plural (as in אֱלֹהִים, meaning “God”), the accompanying adjective may match the implied number rather than the apparent form.
Form¶
The forms of the adjective closely resemble the forms of the common noun.
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
טוֹב |
tov |
good |
masculine singular construct |
טוֹב |
tov |
good |
masculine singular determined |
הַטּוֹב |
hattov |
the good |
feminine singular absolute |
טוֹבָה |
tovah |
good |
feminine singular construct |
טוֹבַת |
tovath |
good |
feminine singular determined |
הַטּוֹבָה |
hattovah |
the good |
masculine plural absolute |
טוֹבִים |
tovim |
good |
masculine plural construct |
טוֹבֵי |
tove |
good |
masculine plural determined |
הַטּוֹבִים |
hattovim |
the good |
feminine plural absolute |
טוֹבוֹת |
tovoth |
good |
feminine plural construct |
טוֹבוֹת |
tovoth |
good |
feminine plural determined |
הַטּוֹבוֹת |
hattovoth |
the good |
Function¶
Describes a noun¶
The most common use of adjectives is to describe a noun directly. There are two kinds of adjectives that function in this way, attributive adjectives and predicative adjectives.
In Biblical Hebrew and Biblical Aramaic, an attributive adjective almost always immediately follows the noun that it describes and has the same form in gender, number, and definiteness.
Thus, if the noun is masculine, the adjective is also masculine. If the noun is singular, the adjective is also singular.
If the noun is definite, the adjective is also definite; and so on.
Note
When a cardinal or an ordinal number functions as an attributive adjective, sometimes it comes before the noun it describes instead of after the noun.
בִתִּ֨י הַגְּדוֹלָ֤ה |
vitti haggedolah |
my-daughter the-old |
my older daughter |
כִּ֣י עִ֤יר גְּדוֹלָה֙ גִּבְע֔וֹן |
ki ‘ir gedolah giv’on |
for city great Gibeon |
because Gibeon was a large city |
Predicative adjectives are adjectives that describe nouns using a linking verb.
Often the linking verb is not present in the Hebrew text and must be supplied when translating into English.
Like attributive adjectives, a predicative adjective usually has the same form as the noun it
describes in both gender and number. Unlike attributive adjectives, however, a predicative
adjective can be indefinite even if it describes a definite noun.
Note
Sometimes, predicative adjectives and attributive adjectives look identical and must be distinguished from the context.
וַאדֹנִ֣י חָכָ֗ם |
wadoni hakham |
And-my-lord wise |
My master is wise |
טֹ֥וב דְּבַר־יְהוָ֖ה אֲשֶׁ֣ר דִּבַּ֑רְתָּ |
towv devar-yehwah ‘asher dibbarta |
Good word-of_Yahweh that you-spoke. |
The word of Yahweh that you have spoken is good. |
Functions as a noun¶
A nominal adjective is an adjective that itself functions as a noun in the sentence rather than describing a noun.
רַ֝בִּ֗ים קָמִ֥ים עָלָֽי |
rabbim qamim ‘alay |
many are-rising-up against-me |
many people are rising up against me |
לָכֵ֗ן כֹּ֤ה אָמַר֙ קְד֣וֹשׁ יִשְׂרָאֵ֔ל |
lakhen koh ‘amar qedosh yisra’el |
Therefore thus he-says holy-of Israel |
Therefore the Holy One of Israel says, |
Functions as an adverb¶
An adverbial adjective is an adjective that functions as an adverb,
meaning that it describes a verb instead of a noun.
כִּ֥י לָהֶ֛ם הָיָ֥ה הַגּוֹרָ֖ל רִיאשֹׁנָֽה |
ki lahem hayah haggoral rishonah |
for to-them it-was the-lot first |
For the first casting of lots had fallen to them. |
Other uses of adjectives¶
adjectives that compare two or more items¶
A comparative adjective expresses a comparison between two or more items.
In Biblical Hebrew, comparative adjectives are often used either with the preposition מִן (“from”) or with the phrase מִכֹּל (“from all”).
מַה־מָּת֣וֹק מִדְּבַ֔שׁ וּמֶ֥ה עַ֖ז מֵאֲרִ֑י |
mah-mmathoq middevash umeh ‘az me’ari |
What_sweet than-honey and-what strong from-lion |
What is sweeter than honey, and what is stronger than a lion |
וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה |
wehannahash hayah ‘arum mikkol hayyath hassadeh |
And-the-serpent was shrewd from-all beings-of the-field |
Now the serpent was more shrewd than any other beast of the field |
adjectives with stronger meaning¶
An intensive adjective has a stronger degree of meaning than a typical adjective.
In Biblical Hebrew, the meaning of an adjective can be strengthened by pairing it either with the word מְאֹד (“very”) or with the phrase לֵאלֹהִים (“to God”).
וְהִנֵּה־ט֖וֹב מְאֹ֑ד |
wehinneh-tov me’od |
And-behold_good very |
Behold, it was very good |
עִיר־גְּדוֹלָה֙ לֵֽאלֹהִ֔ים |
‘ir-gedolah lelohim |
city_great to-God |
a very large city |
adjectives with strongest meaning¶
A superlative adjective has a meaning strengthened to its greatest degree.
Biblical Hebrew can use different ways to make an adjective superlative. Usually, the superlative meaning of an adjective must be determined from the context.
עֹ֚וד שָׁאַ֣ר הַקָּטָ֔ן |
‘owd sha’ar haqqatan |
Still remains the-young |
There remains yet the youngest |
טוֹבָ֣ם כְּחֵ֔דֶק |
tovam kehedeq |
good-their like-brier |
the best of them is like a brier |
הַיָּפָ֖ה בַּנָּשִׁ֑ים |
hayyafah bannashim |
the-fair among-women |
the fairest among women |
Adjective Cardinal Number¶
Summary¶
Cardinal numbers are used to describe quantity or to express the name of a number itself (“one”, “two”, “three”, etc.).
Article¶
Neither Biblical Hebrew nor Biblical Aramaic contains numerals (“1”, “2”, “3”, etc.) but rather uses words to express numbers (“one”, “two”, “three”, etc.). There are two different kinds of numbers: cardinal numbers and ordinal numbers. Cardinal numbers are used either to express the name of a number itself or to express the quantity of a thing (“one”, “two”, “three”, etc.).
Cardinal numbers function as attributive adjectives, but they do not always follow the same grammatical rules. They may appear either before or after the noun they describe, and they may not always have the same grammatical form (gender, number, definiteness) as the noun they describe. As with other adjectives, a cardinal number can function as a noun and can appear in either the absolute the construct state.
Note
Sometimes a cardinal form (“one”, “two”, “three”, etc.) is used, but an ordinal meaning (“first”, “second”, “third”, etc.) is clearly indicated from the context.
“One”¶
Form |
Hebrew |
Transliteration |
Gloss |
masculine singular absolute |
אֶחָד |
‘ehad |
one |
masculine singular construct |
אַחַד |
‘ahad |
one of |
feminine singular absolute |
אַחַת |
‘ahath |
one |
feminine singular construct |
אַחַת |
‘ahath |
one of |
אִ֣ישׁ אֶחָ֔ד |
‘ish ‘ehad |
man one |
one man |
הָרֹ֨אשׁ אֶחָ֥ד |
harosh ‘ehad |
The-group one |
One group |
The following example is a cardinal number functioning as a noun.
הָאֶחָ֤ד בָּֽא־לָגוּר֙ |
ha’ehad ba-lagur |
The-one came-in_to-live-as-a-foreigner |
This one came here to live as a foreigner |
“Two”¶
As would be expected, the number “two” in Biblical Hebrew always takes the dual form.
Form |
Hebrew |
Transliteration |
Gloss |
masculine dual absolute |
שְׁנַיִם |
shenayim |
two |
masculine dual construct |
שְׁנֵי |
shene |
two of |
feminine dual absolute |
שְׁתַּיִם |
shetayim |
two |
feminine dual construct |
שְׁתֵּי |
shete |
two of |
שְׁתֵּ֣י נָשִׁ֑ים |
shete nashim |
two women |
two women |
עַמּוּדִ֣ים שְׁנַ֔יִם |
‘ammudim shenayim |
pillars two |
two pillars |
The following example is a cardinal number with a pronominal suffix.
שְׁנֵיהֶ֔ם |
shenehem |
two of them |
both of them |
3-10¶
Note
These numbers have specialized uses when they take either a dual ending or a plural ending. When these numbers take a dual ending, they become simple multiples (“three-fold”, “four-fold”, “five-fold”, etc.); but when they take a plural ending, they become multiples of ten (“thirty”, “forty”, “fifty”, etc.).
The following table presents the possible forms of the cardinal numbers three through ten. Note that this table presents the numbers as masculine or feminine according to their morphology. When a cardinal number modifies a noun, it appears with the opposite morphological gender of the noun that it modifies. This can be seen in the examples below the table as well as in the table for numbers 11-19, where the numbers 3-9 take the opposite gender morphology from the number 10 that follows. The number ten in this combination will take the morphological gender of the noun that the combined number modifies.
Form |
Hebrew |
Transliteration |
Gloss |
masculine singular absolute |
שָׁלֹשׁ |
shalosh |
three |
masculine singular construct |
שְׁלֹשׁ |
shelosh |
three of |
feminine singular absolute |
שְׁלֹשָׁה |
sheloshah |
three |
feminine singular construct |
שְׁלֹשֶׁת |
shelosheth |
three of |
masculine singular absolute |
אַרְבַּע |
‘arba’ |
four |
masculine singular construct |
אַרְבַּע |
‘arba’ |
four of |
feminine singular absolute |
אַרְבָּעָה |
‘arba’ah |
four |
feminine singular construct |
אַרְבַּעַת |
‘arba’ath |
four of |
masculine singular absolute |
חָמֵשׁ |
hamesh |
five |
masculine singular construct |
חֲמֵשׁ |
hamesh |
five of |
feminine singular absolute |
חֲמִשָּׁה |
hamishah |
five |
feminine singular construct |
חֲמֵשֶׁת |
hameshet |
five of |
masculine singular absolute |
שֵׁשׁ |
shesh |
six |
masculine singular construct |
שֵׁשׁ |
shesh |
six of |
feminine singular absolute |
שִׁשָּׁה |
shishah |
six |
feminine singular construct |
שֵׁשֶׁת |
sheshet |
six of |
masculine singular absolute |
שֶׁבַע |
sheva’ |
seven |
masculine singular construct |
שֶׁבַע |
sheva’ |
seven of |
feminine singular absolute |
שִׁבְעָה |
shiv’ah |
seven |
feminine singular construct |
שִׁבְעַת |
shiv’at |
seven of |
masculine singular absolute |
שְׁמֹנֶה |
shemoneh |
eight |
masculine singular construct |
שְׁמֹנֶה |
shemoneh |
eight of |
feminine singular absolute |
שְׁמֹנָה |
shemonah |
eight |
feminine singular construct |
שִׁמֹנַת |
shimonath |
eight of |
masculine singular absolute |
תֵּשַׁע |
tesha’ |
nine |
masculine singular construct |
תֵּשַׁע |
tesha’ |
nine of |
feminine singular absolute |
תִּשְׁעָה |
tish’ah |
nine |
feminine singular construct |
תִּשְׁעַת |
tish’ath |
nine of |
masculine singular absolute |
עֶשֶׂר |
‘eser |
ten |
masculine singular construct |
עֶשֶׂר |
‘eser |
ten of |
feminine singular absolute |
עֲשָׂרָה |
‘asarah |
ten |
feminine singular construct |
עֲשֶׂרֶת |
‘asereth |
ten of |
עָרִ֖ים אַרְבַּֽע׃ |
‘arim ‘arba’ |
cities four |
four cities |
שִׁבְעָ֥ה בָנִ֖ים וְשָׁל֥וֹשׁ בָּנֽוֹת |
shiv’ah vanim weshalosh banoth |
seven sons and-three daughters |
seven sons and three daughters |
כָּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם |
kol-horeg qayin shiv’athayim yuqqam |
all_he-who-kills Cain sevenfold he-will-be-avenged |
If anyone kills Cain, vengeance will be taken on him sevenfold. |
וְאֶת־הַכִּבְשָׂ֖ה יְשַׁלֵּ֣ם אַרְבַּעְתָּ֑יִם |
we’eth-hakkivsah yeshallem ‘arba’tayim |
and-[dir.obj]-the-lamb he-will-restore fourfold |
He must pay back the lamb four times over |
11-19¶
The numbers 11-19 are formed by writing the number 1-9 followed by the number 10. Thus, in Biblical Hebrew the number “eleven” is written as “one ten”; the number “seventeen” is written as “seven ten”, etc.
Form |
Hebrew |
Transliteration |
Gloss |
masculine |
אַחַד עָשָׂר |
‘ahad ‘asar |
eleven |
feminine |
אַחַת עֶשְׂרֵה |
‘ahath ‘esreh |
eleven |
masculine |
שְׁנֵים עָשָׂר |
shenem ‘asar |
twelve |
feminine |
שְׁתֵּים עֶשְׂרֵה |
shetem ‘esreh |
twelve |
masculine |
שְׁלֹשָׁה עָשָׂר |
sheloshah ‘asar |
thirteen |
feminine |
שָׁלֹשׁ עֶשְׂרֵה |
shalosh ‘esreh |
thirteen |
masculine |
אַרְבָּעָה עָשָׂר |
‘arba’ah ‘asar |
fourteen |
feminine |
אַרְבַּע עֶשְׂרֵה |
‘arba’ ‘esreh |
fourteen |
masculine |
חֲמִשָּׁה עָשָׂר |
hamishah ‘asar |
fifteen |
feminine |
חָמֵשׁ עֶשְׂרֵה |
hamesh ‘esreh |
fifteen |
masculine |
שִׁשָּׁה עָשָׂר |
shishah ‘asar |
sixteen |
feminine |
שֵׁשׁ עֶשְׂרֵה |
shesh ‘esreh |
sixteen |
masculine |
שִׁבְעָה עָשָׂר |
shiv’ah ‘asar |
seventeen |
feminine |
שְׁבַע עֶשְׂרֵה |
sheva’ ‘esreh |
seventeen |
masculine |
שְׁמֹנָה עָשָׂר |
shemonah ‘asar |
eighteen |
feminine |
שְׁמֹנֶה עֶשְׂרֵה |
shemoneh ‘esreh |
eighteen |
masculine |
תִּשְׁעָה עָשָׂר |
tish’ah ‘asar |
nineteen |
feminine |
תְּשַׁע עֶשְׂרֵה |
tesha’ ‘esreh |
nineteen |
עָרִ֥ים שֵׁשׁ־עֶשְׂרֵ֖ה |
‘arim shesh-‘esreh |
cities six_ten |
sixteen cities |
חֲמִשָּׁ֥ה עָשָׂ֛ר בָּנִ֖ים |
hamishah ‘asar banim |
five ten sons |
fifteen sons |
וַיִּקְרָ֣א יְהֹושֻׁ֗עַ אֶל־שְׁנֵ֤ים הֶֽעָשָׂר֙ אִ֔ישׁ |
wayyiqra yehowshua’ ‘el-shenem he’asar ‘ish |
And-he-called Joshua to_two ten man |
Then Joshua called the twelve men |
20-99¶
Multiples of ten (20, 30, 40, etc.)¶
Form |
Hebrew |
Transliteration |
Gloss |
gender both |
עֶשְׂרִים |
‘esrim |
twenty |
gender both |
שְׁלֹשִׁים |
sheloshim |
thirty |
gender both |
אַרְבָּעִים |
‘arba’im |
forty |
gender both |
חֲמִשִּׁים |
hamishim |
fifty |
gender both |
שִׁשִּׁים |
shishim |
sixty |
gender both |
שִׁבְעִים |
shiv’im |
seventy |
gender both |
שְׁמֹנִים |
shemonim |
eighty |
gender both |
תִּשְׁעִים |
tish’im |
ninety |
לֹ֣א אַשְׁחִ֔ית בַּעֲב֖וּר הָֽעֶשְׂרִֽים׃ |
lo ‘ashhith ba’avur ha’esrim |
not I-will-destroy for-sake-of the-twenty. |
I will not destroy it for the twenty’s sake |
In the following example, the nouns “day” and “night” are singular in form but plural in meaning.
אַרְבָּעִ֣ים יֹ֔ום וְאַרְבָּעִ֖ים לָ֑יְלָה |
‘arba’im yowm we’arba’im laylah |
forty day and-forty night |
forty days and forty nights |
Multiples of ten plus units (21, 32, 43, etc.)¶
These numbers are written following the same rules as the numbers 11-19. Thus, the number “twenty-one” is written as “one twenty”; the number “thirty-two” is written as “two thirty”; the number “forty-three” is writen as “three forty”, etc.
שְׁתַּ֤יִם וְשִׁשִּׁים֙ שָׁנָ֔ה |
shetayim weshishim shanah |
two and-sixty year |
sixty-two years |
וְאַחֲרֵ֤י הַשָּׁבֻעִים֙ שִׁשִּׁ֣ים וּשְׁנַ֔יִם |
we’ahare hashavu’im shishim ushenayim |
And-after the-weeks sixty and-two |
After the sixty-two weeks |
Multiples of 100, 1000, 10000, etc.¶
The nouns “hundred” (100) and “thousand” (1000) function the same as any other common noun with singular, dual, and plural forms. Although the number for “hundred” uses feminine endings and the number for “thousand” uses masculine endings, both numbers should be classified as “gender both” because the same form can be both grammatically-masculine and grammatically-feminine.
Form |
Hebrew |
Transliteration |
Gloss |
gender both singular absolute |
מֵאָה |
me’ah |
hundred |
gender both singular construct |
מְאַת |
me’ath |
hundred of |
gender both dual absolute |
מָאתַיִם |
mathayim |
two hundred |
gender both plural absolute |
מֵאוֹת |
me’oth |
hundreds |
gender both plural construct |
מֵאוֹת |
me’oth |
hundreds of |
gender both singular absolute |
אֶלֶף |
‘elef |
thousand |
gender both singular construct |
אֶלֶף |
‘elef |
thousand of |
gender both dual absolute |
אַלְפַּיִם |
‘alpayim |
two thousand |
gender both plural absolute |
אֲלָפַיִם |
‘alafayim |
thousands |
gender both plural construct |
אַלְפֵי |
‘alfe |
thousands of |
וַיִּֽהְי֞וּ כָּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת |
wayyiheyu kol-yeme ‘adam ‘asher-hay tesha’ me’oth shanah usheloshim shanah wayyamoth |
And-it-was all_days-of Adam which_he-lived nine hundred year and-thirty year and-he-died. |
Adam lived 930 years altogether, and then he died. |
וַֽיְחִי־עֵ֗בֶר … שְׁלֹשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה |
wayehi-‘ever … sheloshim shanah we’arba’ me’oth shanah |
And-he-lived Eber … thirty year and-four hundred year |
Eber … lived 430 more years |
נָתַ֜תִּי אֶ֤לֶף כֶּ֙סֶף֙ לְאָחִ֔יךְ |
nathatti ‘elef kesef le’ahikh |
I-have-given thousand-of silver to-your-brother |
I have given your brother a thousand pieces of silver. |
וְסַרְנֵ֤י פְלִשְׁתִּים֙ עֹֽבְרִ֔ים לְמֵא֖וֹת וְלַאֲלָפִ֑ים |
wesarne felishtim ‘overim leme’oth wela’alafim |
And-the-lords-of the-Philistines were-passing-over by-hundreds and-by-thousands |
The princes of the Philistines passed on by hundreds and by thousands |
In the following example, multiples of 1,000 are expressed by numbers in a construct phrase.
וַיַּכּ֣וּם בְּבֶ֔זֶק עֲשֶׂ֥רֶת אֲלָפִ֖ים אִֽישׁ׃ |
wayyakkum bevezeq ‘asereth ‘alafim ‘ish |
And-they-defeated in-Bezek ten-of thousands man |
They killed ten thousand of them at Bezek. |
Adjective Gentilic¶
Summary¶
The name(s) of spoken language(s) are considered gentilic adjectives.
Article¶
The names of spoken languages are the only terms that are considered by this grammar as proper “gentilic adjectives”. However, scholars disagree concerning which terms should be called gentilic nouns or gentilic adjectives. This is because most gentilics in both Biblical Hebrew and Biblical Aramaic can legitimately be classified as either nouns or adjectives.
Note
Some gentilic nouns that follow nouns in the absolute state function like attributive adjectives. Some scholars call these gentilic adjectives as well (for example, “Ruth the Moabitess”).
Examples¶
דַּבֶּר־נָ֤א אֶל־עֲבָדֶ֙יךָ֙ אֲרָמִ֔ית |
dabber_na ‘el_’avadeykha ‘aramith |
Speak_[exh.prtc] to_your-servants Aramaic |
Please speak to your servants in the Aramean language, Aramaic |
וְאַל־תְּדַבֵּ֤ר אֵלֵ֙ינוּ֙ יְהוּדִ֔ית |
we’al_tedabber ‘eleynu yehudith |
But-not_speak to-us in Judean |
Do not speak with us in the language of Judah [i.e. Hebrew] |
וַֽיְדַבְּר֧וּ הַכַּשְׂדִּ֛ים לַמֶּ֖לֶךְ אֲרָמִ֑ית |
wayedabberu hakkasdim lammelekh ‘aramith |
And-they-spoke the-Chaldeans to-the-king Aramaic |
Then the wise men spoke to the king in Aramaic |
וּכְתָב֙ הַֽנִּשְׁתְּוָ֔ן כָּת֥וּב אֲרָמִ֖ית |
ukhethav hannishthewan kathuv ‘aramith |
And-writing-of the-letter was-written Aramaic |
The letter was written in Aramaic |
Adjective Ordinal Number¶
Summary¶
Ordinal numbers are used to express a rank or order of items in a series (first, second, third, etc.) or to express a part of a whole (a third, a fourth, a fifth, etc.).
Article¶
Biblical Hebrew contains two sets of numbers: cardinal numbers and ordinal numbers. Ordinal numbers describe either a numeric rank/order or a portion of a whole. “First” through “tenth” have unique ordinal forms, but the cardinal forms are used from “eleventh” and higher. Ordinal numbers function as attributive adjectives, but they may not always have the same grammatical form (gender, number, definiteness) as the noun they describe. .. note:: Sometimes a cardinal form is used, but an ordinal meaning is
clearly indicated from the context (see examples below).
“First” through “Tenth”¶
word |
Hebrew |
Transliteration |
Gloss |
masculine |
רִאֹשׁוֹן |
ri’oshon |
first |
masculine |
שֵׁנִי |
sheni |
second |
masculine |
שְׁלִישִׁי |
shelishi |
third |
masculine |
רְבִיעִי |
rebi’i |
fourth |
masculine |
חֲמִישִׁי |
hamishi |
fifth |
masculine |
שִׁשִּׁי |
shishi |
sixth |
masculine |
שְׁבִיעִי |
shevi’i |
seventh |
masculine |
שְׁמִינִי |
shemini |
eighth |
masculine |
תְּשִׁיעִי |
teshi’i |
ninth |
masculine |
עֲשִׂירִי |
‘asiri |
tenth |
בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית |
bashanah hashenith |
in-the-year the-second |
in the second year |
The following example is a definite ordinal number describing an indefinite noun.
וְי֙וֹם֙ הַשְּׁבִיעִ֔י |
weyom hashevi’i |
and-day the-seventh |
and the seventh day |
The following examples show cardinal numbers functioning as ordinal numbers.
בִּשְׁנַ֣ת שְׁתַּ֔יִם |
bishnath shetayim |
in-year two |
in the second year |
שֵׁם֩ הָאֶחָ֨ד … וְשֵׁ֧ם הַשֵּׁנִ֣י |
shem ha’ehad … weshem hasheni |
name-of the-one … and-name-of the-two |
the name of the first … and the name of the second |
“Eleventh” and higher¶
The cardinal forms are used for ordinal numbers higher than ten (“eleventh”, “twelfth”, etc.).
בְּשִׁבְעָֽה־עָשָׂ֥ר יֹ֖ום |
beshiv’ah-‘asar yowm |
in seven_ten day |
on the seventeenth day |
וְה֖וּא בִּשְׁנֵ֣ים הֶעָשָׂ֑ר |
wehu bishnem he’asar |
and-he in-two the-ten |
and he was with the twelfth |
Part of a whole¶
וּנְתַתֶּ֥ם חֲמִישִׁ֖ית לְפַרְעֹ֑ה |
unethattem hamishith lefar’oh |
and-you-must-give a-fifth to-Pharaoh |
you must give one fifth of the crop to the king |
Adverb¶
Summary¶
An adverb is a word that describes a verb, or sometimes describes a sentence as a whole.
Some particles in Biblical Hebrew are closely related to adverbs.
Note
Because there are not many direct adverbs in Biblical Hebrew, other kinds of words often function as adverbs.
Article¶
Biblical Hebrew does not contain many words that are classified directly as adverbs. However, many different kinds of words can function as adverbs, including an infinitive absolute, an adjective, or even a noun. Many particles are closely related to adverbs in Biblical Hebrew. A general rule is that when a particle occurs after the verb, it functions as an adverb; but when a particle appears before the verb, then it functions in some other way (usually as a conjunction or a discourse marker). But this rule is not universal; sometimes both adverbs and particles can appear before the verb rather than after the verb, as in the example below (GEN 32:11).
Describes a verb¶
There are several different ways that an adverb can describe a verb. Many adverbs in Biblical Hebrew have the potential to serve multiple functions. For example, כֹּה can function as an adverb of place, an adverb of time, or an adverb of manner; פֹּה can function as an adverb of time or an adverb of place, etc.
describes a place or location¶
A locative adverb describes something about the place or location where the action of the verb happens.
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וְהָֽיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד׃ |
wehayah-sham bekha le’ed |
it-may-be there as-a-witness against-you |
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וְאֵֽלַמּ֖וֹת סָבִ֣יב ׀ סָבִ֑יב אֹ֗רֶךְ |
we’elammoth saviv saviv ‘orekh |
And-porticos surrounding surrounding length |
There were also porticos all around the inner wall |
describes time¶
A temporal adverb describes something about the time when the action of the verb happens.
וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַחֲנֽוֹת |
we-‘attah hayithi lishene mahanoth |
and-now I-have-become to-two companies |
and now I have become two camps |
אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהוָֽה |
‘az huhal liqro’ beshem yehwah |
Then he-began to-call-out in-name-of Yahweh |
At that time people began to call on the name of Yahweh. |
describes quantity¶
A quantitative adverb describes an amount of something in relation to the action of the verb.
וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד |
And-it-burned for-Cain greatly |
So Cain was very angry |
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The angel of Yahweh called to Abraham a second time from heaven |
describes manner of action¶
An adverb of manner describes something about how the action of the verb happens.
וְלֹֽא־מָצְא֥וּ לָהֶ֖ם כֵּֽן׃ |
but-not they-found for-them thus |
but there were not enough women for all of them. |
מַ֥ר צֹרֵ֖חַ שָׁ֥ם גִּבּֽוֹר׃ |
mar tsoreah sham gibbor |
bitterly cries there hero. |
even brave soldiers will cry loudly. |
Describes an entire clause or sentence¶
A sentential adverb describes an entire clause or sentence rather than an individual verb.
Sentential adverbs are closely related to conjunctions.
אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃ |
‘akh-basar benafsho damo lo thokhelu |
However_meat in-its-life its-blood not you-shall-eat |
But you must not eat meat with its life—that is its blood—in it. |
הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהוָ֔ה |
haraq ‘akh-bemosheh dibber yehwah |
only really_with-Moses spoken Yahweh |
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רַ֚ק אִם־שָׁמ֣וֹעַ תִּשְׁמַ֔ע בְּק֖וֹל יְהוָ֣ה אֱלֹהֶ֑יךָ |
raq ‘im-shamoa’ tishma’ beqol yehwah ‘eloheykha |
only if_listening you-will-listen to-voice-of Yahweh your-God |
if only you diligently listen to the voice of Yahweh your God |
Functions as a noun¶
A nominal adverb is an adverb that functions as a noun rather than describing the verb directly.
יִשָּׁבַ֖ע בֵּאלֹהֵ֣י אָמֵ֑ן |
he-will-swear by-God-of Amen |
Whoever … will swear by me, the God of truth |
Other words functioning as adverbs¶
Because Biblical Hebrew does not contain many adverbs, sometimes other kinds of words can function as adverbs.
Particles functioning as adverbs¶
וְלָקַ֕חַת גַּ֥ם אֶת־דּוּדָאֵ֖י בְּנִ֑י |
and-to-take also [dir.obj]_mandrakes-of my-son |
Do you now want to take away my son’s mandrakes, too? |
וְכָל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כָּל־הַיּֽוֹם |
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Infinitive absolute verbs functioning as adverbs¶
מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל |
mikkol ‘ets-haggan ‘akhol tokhel |
from-every tree-of_the-garden eating you-may-eat |
From every tree in the garden you may freely eat. |
אָקִ֣ים אֶל־עֵלִ֔י אֵ֛ת כָּל־אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־בֵּיתֹ֑ו הָחֵ֖ל וְכַלֵּֽה |
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Adjectives functioning as adverbs¶
This is called an adverbial adjective.
כִּ֥י לָהֶ֛ם הָיָ֥ה הַגּוֹרָ֖ל רִיאשֹׁנָֽה |
for to-them it-was the-lot first |
For the first casting of lots had fallen to them. |
וַיֹּ֥אמֶר עֵשָׂ֖ו יֶשׁ־לִ֣י רָ֑ב אָחִ֕י |
And-he-said Esau ‘There-is_for-me enough my-brother’ |
Esau said, “I have enough, my brother.” |
Nouns functioning as adverbs¶
This is called an adverbial noun.
וַתֵּשְׁב֖וּ בֶּֽטַח׃ |
watteshevu betah |
and-you-lived safety |
and you lived safely |
אֹהֲבֵ֖ם נְדָבָ֑ה |
‘ohavem nedavah |
I-will-love free |
I will love them freely |
Conjunction¶
Summary¶
A conjunction is a word that shows a relationship between two different words, phrases, sentences, or even entire paragraphs.
In other words, conjunctions are grammatical connectors.
The most common conjunctions in English are “and,” “or,” “but,” and “for.”
Conjunctions are closely related to both sentential adverbs and particles.
Some particles in Biblical Hebrew are closely related to conjunctions.
Article¶
Biblical Hebrew contains only one primary conjunction (the prefix וְ), but a whole family of other words also function as conjunctions. In Biblical Hebrew, particles and conjunctions are often combined with each other to form compound conjunctions. Compound conjunctions should not be considered merely as the sum of the components, but rather as a single grammatical entity with its own range of meanings which may or may not be different than the individual component words.
There are eight major categories of conjunctions. There are others as well, but these are the main kinds of conjunctions: conjunctive (“and”); alternative (“or”); contrastive (“but”); explicative (“surely”); causal (“for”); conditional (“if”); concessive (“except”); restrictive (“only”).
Many conjunctions in Biblical Hebrew have potential to function in multiple categories.
Sentences in Biblical Hebrew often begin with the conjunction ו (as either a consonant or a shureq vowel). This conjunction וְ (“and”) cannot stand alone as an independent word but must be connected to another word as a prefix. This can be added to a noun, a verb, a pronoun, or a particle. The shewa in וְ can lengthen to a vowel, usually pathah (when paired with the definite article) or qamets (when paired with both the article and a ה prefix), but others are also possible.
Note
The conjunction וְ is often left untranslated when it begins a sentence or clause, or when it appears within the sequential verbal forms (Verb Sequential Perfect and Verb Sequential Imperfect). Also, the conjunction is often added between every item of a list in Biblical Hebrew; but in English the וְ is not translated for each item.
-וְ¶
Form¶
The conjunction וְ can appear either as a prefix to a word or particle, or as part of a sequential verbal form.
וְעֹמֵ֖ד לִפְנֵ֥י הַמַּלְאָֽךְ |
we’omed lifne hammal’akh |
and-he-was-standing to-face-of the-angel |
and he was standing in front of the angel |
וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי׃ |
wayehi-‘erev wayehi voqer yom shelishi |
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This was evening and morning, the third day. |
Function¶
The conjunction וְ can express any of the following connective relationships:
Conjunctive¶
A conjunctive conjunction simply joins two words/phrases/sentences together and is usually translated as “and” in
English. This kind of conjunction can be used either comparatively (joining similar ideas) or contrastively (joining dissimilar ideas).
וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ |
ume’ets hadda’ath tov wara’ lo thokhal mimmennu |
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When a conjunctive conjunction connects two events that happen at the same time, it has a similar meaning to a conditional conjunction expressing an actual condition. In these cases, the conjunction can be translated as “while” or “when” in English.
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wayyiqra ‘elohim la’or yom welahoshekh qara laylah |
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He named the light “day,” and he named the darkness “night.” |
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Alternative¶
An alternative conjunction compares two words/phrases/sentences as alternates and is usually
translated as “or” in English.
לֹֽ֣א־תַעֲשֶׂ֨ה כָל־מְלָאכָ֜ה אַתָּ֣ה ׀ וּבִנְךָֽ֣־וּבִתֶּ֗ךָ עַבְדְּךָ֤ וַאֲמָֽתְךָ֙ וּבְהֶמְתֶּ֔ךָ וְגֵרְךָ֖ אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃ |
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Contrastive¶
A contrastive conjunction contrasts two words/phrases/sentences as different in some way and is usually translated as “but” in
English.
וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י יְהוָֽה׃ |
wenoah matsa hen be’ene yehwah |
But-Noah found favor in-eyes-of Yahweh. |
But Noah found favor in the eyes of Yahweh. |
וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן |
wehevel hevi gam-hu mibbekhoroth tsono umehelvehen |
And-Abel brought also_he from-firstborn-of his-flock even-from-fat |
As for Abel, he brought some of the firstborn of his flock and some of the fat |
ֹאו¶
The word אוֹ is the standard alternative conjunction in Biblical Hebrew, usually translated as “or” in English.
אִם־עֶ֛בֶד יִגַּ֥ח הַשּׁ֖וֹר א֣וֹ אָמָ֑ה׃ |
‘im-‘eved yiggah hashor ‘o ‘amah |
If_male-servant gores the-ox or female-servant |
If a bull attacks and gores a male or female slave |
כִּי¶
Note
כִּי is one of the most flexible words in Biblical Hebrew in terms of its meaning. It can function either as a conjunction or as a particle, with many different potential meanings. If in doubt, it is recommended to always consult a dictionary or lexicon to confirm how the word is being used in any specific instance.
The word כִּי is the standard causal conjunction in Biblical Hebrew, and is usually translated as “for” in English. However, it is also commonly used as a conditional conjunction (usually translated, “if”). Often,כִּי is conditional when it occurs at the beginning of a sentence and causal when it occurs in the middle (or toward the end) of a sentence, but there are notable exceptions to this general rule.
Causal¶
A causal conjunction expresses a relationship of cause (of some kind) between two grammatical items.
These can include a relationship of reason or result as well as a relationship of purpose or goal.
However, sometimes it is extremely difficult to distinguish between a causal conjunction that
expresses purpose/goal and one that expresses reason/result.
When כִּי functions as a causal conjunction, it is often translated into English simply as “for”, which can express either reason/result or purpose/goal. This is the most common use of the word כִּי.
expresses reason or result¶
This kind of causal conjunction expresses either the reason for or the result of an action/event. In English, it is usually translated as “for” or “because”.
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expresses purpose or goal¶
This kind of causal conjunction expresses the purpose for or intended outcome of an action/event. In English, it is usually translated as “for” or “so that”.
מָ֣ה רָאִ֔יתָ כִּ֥י עָשִׂ֖יתָ אֶת־הַדָּבָ֥ר הַזֶּֽה׃ |
mah ra’itha ki ‘asitha ‘eth-haddavar hazzeh |
What did-you-see so-that you-did [dir.obj]_the-thing the-this? |
What prompted you to do this thing? |
Conditional¶
A conditional conjunction introduces either a hypothetical situation or an actual situation,
as determined by the context.
This is also a very common use of the word כִּי in Biblical Hebrew.
expresses a hypothetical condition¶
A hypothetical condition expresses an imaginary action or event that has
not actually happened in reality. This kind of conditional conjunction
is usually translated as “if” in English. Hypothetical conditions have
potential to convey many different nuances of possibility and/or
desirability.
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expresses an actual condition¶
An actual condition expresses an action or event that has actually
happened in reality, and is usually translated as “when” or “while” in
English. Usually, this kind of condition indicates something that is
happening concurrently with the main action/event being described, or
something that has happened in the past in certain circumstances.
וַיְהִי֙ כִּֽי־זָקֵ֣ן יִצְחָ֔ק וַתִּכְהֶ֥יןָ עֵינָ֖יו מֵרְאֹ֑ת |
wayhiy ki-zaqen yitshaq wattikhheyna ‘enayw mere’oth |
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When Isaac was old and his eyes were dim so that he could not see |
Other uses¶
The word כִּי can also express other conjunctive meanings, often as an contrastive following a negated statement. If in doubt, it is recommended to always consult a dictionary or lexicon for the exact meaning of the word in any specific instance.
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saray ‘ishtekha lo-thiqra ‘eth-shemah saray ki sarah shemah |
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אִם¶
Note
Like the word כִּי, the word אִם in Biblical Hebrew is also extremely flexible in its meaning. If in doubt, it is recommended to always consult a dictionary or lexicon for the exact meaning of the word in any specific instance.
Conditional¶
The word אִם is the standard conditional conjunction in Biblical Hebrew.
It is most often used to describe a hypothetical condition and
translated as “if” in English. However, this term can can be nuanced and
translated in a variety of specific ways, and it can be joined with
various other particles to form different compound conjunctions.
Therefore, this word must be translated always with senstivity to the
context to express the correct nuance.
expresses a hypothetical condition¶
A hypothetical condition expresses an imaginary action or event that has
not actually happened in reality. This kind of conditional conjunction
is usually translated as “if” in English. Hypothetical conditions have
potential to convey many different nuances of possibility and/or
desirability.
אִם־אֶמְצָ֥א בִסְדֹ֛ם חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר |
‘im-‘emtsa visdom hamishim tsaddiqim bethokh ha’ir |
If_I-find in-Sodom fifty righteous in-place the-city |
If I find fifty people in Sodom who have done nothing wrong |
The following example is a hypothetical condition as an affirmation of an actual condition.
אִם־יַעֲמֹ֨ד מֹשֶׁ֤ה וּשְׁמוּאֵל֙ לְפָנַ֔י |
‘im-ya’amod mosheh ushemu’el lefanay |
Though_stood Moses and-Samuel before-me |
Even if Moses or Samuel were standing in front of me |
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Alternative¶
This use of the conjunction אִם is often found in a question and is usually translated as “or” in English.
הֲלָ֥נוּ אַתָּ֖ה אִם־לְצָרֵֽינוּ׃ |
halanu ‘attah ‘im-letsarenu |
Are-for-us you or_for-our-enemies? |
Are you for us or for our enemies? |
וְעַתָּה¶
The word עַתָּה (“now”) in Biblical Hebrew often functions as a temporal adverb, and sometimes as a sentential adverb. However, when עַתָּה appears at the beginning of a sentence or clause, it usually functions not as an adverb but as a conjunction, either standing alone or as a compound conjunction (when paired with the prefix וְ or with particles such as גַּם or כִּי). In either case, the term functions as a type of causal conjunction, indicating that what follows is based upon what has come before. This conjunction must be translated always with great sensitivity to the context to express the correct nuance; in English, this conjunction can be translated as “now”, “so”, “so now”, “and now”, “therefore”, and others. A dictionary or lexicon will indicate the specific nuance of this term in individual contexts.
עַתָּ֗ה ק֥וּם צֵא֙ מִן־הָאָ֣רֶץ הַזֹּ֔את |
‘attah qum tse’ min-ha’arets hazzoth |
Now rise-up go-out from_the-land the-this |
Now rise up and leave this land |
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וַיֹּ֕אמֶר גַּם־עַתָּ֥ה כְדִבְרֵיכֶ֖ם כֶּן־ה֑וּא |
wayyomer gam-‘attah khedivrekhem ken-hu |
And-he-said also_now as-your-words thus_it |
Now also let it be according to your words. |
כִּ֣י עַתָּ֗ה הֵכִ֨ין יְהוָ֧ה אֶת־מַֽמְלַכְתְּךָ֛ |
ki ‘attah hekhin yehwah ‘eth-mamelakhtekha |
For now he-established Yahweh [dir.obj]_your-reign |
For then Yahweh would have established your rule |
לֽוּ¶
This term is a conditional conjunction, similar to אִם but used only to express hypothetical conditions. The word can also appear in the alternate forms לוּא and לֻא. This conjunction either: 1) expresses a condition that cannot (or probably will not) happen, usually translated “if” in English; or 2) conveys a strong desire for something to happen that cannot (or probably will not) be realized, usually translated “if only” in English.
לוּ֩ חָפֵ֨ץ יְהוָ֤ה לַהֲמִיתֵ֙נוּ֙ |
lu hafets yehwah lahamithenu |
If he-wanted Yahweh to-kill-us |
If Yahweh intended to kill us |
לוּ֩־מַ֙תְנוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם |
lu-mathnu be’erets mitsrayim |
If-only we-had-died in-the-land-of Egypt |
We wish we had died in the land of Egypt |
פֶּן¶
This term is also a conditional conjunction, and it expresses a certain kind of hypothetical condition. The word can be used in two different ways: either 1) in warnings to express a potential condition that will take place if the warning is not heeded, usually translated “lest” in English; or 2) to express the reason for a certain action to prevent a possible condition from taking place, usually translated as “so that…not” (or similar phrasing) in English.
וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃ |
welo thigge’u bo pen-temuthun |
and-not you-will-touch in-it so-that-not_you-will-die |
nor may you touch it, or you will die. |
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hishamer lekha pen-tedabber ‘im-ya’aqov mittov ‘ad-ra’ |
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Be careful that you speak to Jacob neither good nor bad. |
רַק¶
A restrictive conjunction sets apart a clause or phrase as unique within its context.
Sometimes this restrictive function emphasizes a particular item as the most important or most prominent;
in these cases, the conjunction is similar in meaning to an affirmative conjunction.
At other times, however, this restrictive function introduces a particular limitation to something previously expressed; in
these cases, this conjunction is similar in meaning to a concessive conjunction.
The word רַק is the standard restrictive conjunction in Biblical Hebrew.
Compound conjunctions¶
Note
Sometimes multiple conjunctions or particles appear together but do NOT form a compound conjunction; in such cases, each word retains its individual range of meanings. These instances must be determined from the context. If in doubt, consult a dictionary or lexicon for the exact meaning of any specific occurrence.
A concessive conjunction expresses an exception or disclaimer to what has been stated immediately previous.
כִּי אִם¶
Sometimes the words כִּי and אִם are paired together to form a compound conjunction that functions most often as a strong contrastive or a strong concessive (“except”). In English, it is usually translated as “but”, “but if”, or “except”. It is recommended to always consult a dictionary or lexicon for the exact meaning of any specific occurrence of this compound conjunction.
כִּ֛י אִם־אָכְל֥וּ מַצֹּ֖ות בְּתֹ֥וךְ אֲחֵיהֶֽם׃ |
ki ‘im-‘okhlu matsowth bethowkh ‘ahehem |
but if_they-ate unleavened-bread in-midst-of their-brothers. |
but they ate unleavened bread among their brothers. |
אַף כִּי¶
Sometimes the words אַף and כִּי are paired together to form a compound conjunction that functions as a strong affirmative (similar to an affirmation particle). This compound conjunction can appear with or without the prefix conjunction וְ (“and”).
אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים |
‘af ki-‘amar ‘elohim |
indeed he-has-said God |
Has God really said |
וְאַ֗ף כִּ֤י־אַחֲרֵ֥י מוֹתִֽי׃ |
we’af ki-‘ahare mothi |
and-more after my-death |
how much more after my death? |
Definiteness¶
Summary¶
The concept of definiteness in Biblical Hebrew is a way of referring to a person(s) or thing(s). Nouns, pronouns, adjectives, and participles can be either definite or indefinite, depending on several factors.
Article¶
In Biblical Hebrew, nouns and pronouns either can be definite on the basis of their own intrinsic nature or can be made definite by some linguistic marking or grammatical construction. Generally speaking, adjectives and participles (both active and passive) are always intrinsically indefinite, but they can be made definite by an attached definite article or pronominal suffix, or by being connected to a definite noun in a construct relationship.
As a general summary, definiteness in Biblical Hebrew functions in the following ways: 1) to designate a specific person/thing, or a class of person(s)/thing(s) that are intrinsically definite; 2) to match a noun to its accompanying descriptor (often with adjectives or participles); 3) to introduce a relative clause (often with participles); and/or 4) to indicate a superlative or demonstrative (especially in regard to time) referent. However, these are only general designations and do not represent a comprehesive list.
Note
The concept of definiteness works differently in various languages; therefore, definite/indefinite terms should always be translated from Biblical Hebrew into other languages with great sensitivity to the context of each individual use and according to the conventions of definiteness in the target language.
Intrinsically definite terms¶
There are three types of terms that are intrinsically definite: proper nouns, personal pronouns, and demonstrative pronouns.
Proper nouns¶
וּשְׁמוּאֵ֖ל רָאָ֣ה אֶת־שָׁא֑וּל וַיהוָ֣ה עָנָ֔הוּ |
ushemu’el ra’ah ‘eth-sha’ul wayhwah ‘anahu |
And-Samuel saw [dir.obj]_Saul and-Yahweh answered-him |
When Samuel saw Saul, Yahweh told him |
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Personal pronouns¶
צַדִּ֤יק אַתָּה֙ |
tsaddiq ‘attah |
righteous you |
you are righteous |
בָּרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי |
barakheni gam-‘ani ‘avi |
Bless-me also_me my-father |
Bless me, me also, my father |
Demonstrative pronouns¶
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If I say to you, “This one will go with you,” he will go with you |
וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ |
weqara zeh ‘el-zeh |
And-he-called this to_this |
And each one called to another |
Terms made definite by linguistic marking or grammatical construction¶
Biblical Hebrew has three ways to make a term definite: by adding the definite article, by adding a pronominal suffix, or by connecting it to a definite term in a construct relationship.
Definite article prefix¶
וַיִּיטַ֥ב בְּעֵינַ֖י הַדָּבָ֑ר |
wayyitav be’enay haddavar |
And-it-seemed-good in-my-eyes the-thing |
The advice pleased me well |
הֹ֛וי מַשְׁכִּימֵ֥י בַבֹּ֖קֶר |
howy mashkime vabboqer |
Woe who-rise-up in-the-morning |
Woe to those who rise up early in the morning |
Pronominal suffix¶
וַיָּ֜קָם וַיֵּ֤לֶךְ אֶל־בֵּיתוֹ֙ אֶל־עִיר֔וֹ |
wayyaqom wayyelekh ‘el-betho ‘el-‘iro |
And-he-stood-up and-he-went to_his-house to_his-city |
He went home to his own city |
וְ֠עַתָּה בְּֽנֹותֵיכֶ֞ם אַל־תִּתְּנ֣וּ לִבְנֵיהֶ֗ם וּבְנֹֽתֵיהֶם֙ אַל־תִּשְׂא֣וּ לִבְנֵיכֶ֔ם |
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Construction with a definite noun¶
In the example below, “the heavens and the earth” are made definite by the definite article, and “account” or “events” is therefore also definite.
אֵ֣לֶּה תֹולְדֹ֧ות הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם |
‘elleh thowldowth hashamayim weha’arets behibbare’am |
This account-of the-heavens and-the-earth when-they-were-created |
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In the example below, “Egypt” is an intrinsically definite word and “land” is therefore also definite.
כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃ |
ki-gerim heyithem be’erets mitsrayim |
for_foreigners you-were in-land-of Egypt. |
for you were foreigners in the land of Egypt. |
Function of definiteness¶
Refers to a specific person, thing, or idea¶
Sometimes the definite article can indicate a demonstrative unit of time.
אַיֵּ֧ה הָאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה |
‘ayyeh ha’anashim ‘asher-ba’u ‘eleykha hallaylah |
Where the-men who_came-in to-you the-night |
Where are the men that came in to you tonight? |
תִּתְחַתֵּ֥ן בִּ֖י הַיֹּֽום׃ |
tithhatten bi hayyowm |
You-will-become-son-in-law to-me the day. |
Today you will be my son-in-law. |
Sometimes a definite adjective can indicate a superlative member of a group.
עֹ֚וד שָׁאַ֣ר הַקָּטָ֔ן וְהִנֵּ֥ה רֹעֶ֖ה בַּצֹּ֑אן |
‘owd sha’ar haqqatan wehinneh ro’eh batson |
Still remains the-youngest and-see tending to-the-sheep. |
There remains yet the youngest, but he is tending the sheep. |
הַיָּפָ֖ה בַּנָּשִׁ֑ים |
hayyafah bannashim |
the-fair among-the-women |
the fairest among women |
Sometimes a definite term refers to an item that has been mentioned previously in some way, either directly or indirectly.
וַיֹּ֥אמֶר הַמֶּ֖לֶךְ קְח֣וּ לִי־חָ֑רֶב וַיָּבִ֥אוּ הַחֶ֖רֶב לִפְנֵ֥י הַמֶּֽלֶךְ |
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וָאֹמַ֕ר יָשִׂ֛ימוּ צָנִ֥יף טָהֹ֖ור עַל־רֹאשֹׁ֑ו וַיָּשִׂימוּ֩ הַצָּנִ֨יף הַטָּהֹ֜ור עַל־רֹאשֹׁ֗ו |
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וַיָּ֣הָם יְ֠הוָה אֶת־סִֽיסְרָ֨א וְאֶת־כָּל־הָרֶ֧כֶב וְאֶת־כָּל־הַֽמַּחֲנֶ֛ה |
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וְלָקַ֥ח דָּוִ֛ד אֶת־הַכִּנּ֖וֹר |
welaqah dawid ‘eth-hakkinnor |
and-he-took David [dir.obj]_the-harp |
David took his harp |
Sometimes a definite term refers to an unidentified item with the assumption that the reader already understands the referent, either from the context of the narrative or from simple knowledge of the world.
וַיְשַׁלַּ֖ח אֶת־הָֽעֹרֵ֑ב |
wayshallah ‘eth-ha’orev |
He-sent [dir.obj]_the-raven |
He sent out a raven |
וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָעֹלָ֗ה … וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַֽמַּאֲכֶ֑לֶת |
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וְהַשֶּׁ֖מֶשׁ זָרְחָ֣ה עַל־הַמָּ֑יִם |
wehashemesh zorhah ‘al-hammayim |
and-the-sun shone on_the-water. |
and the sun reflected on the water. |
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יְהוָ֖ה ה֥וּא הָאֱלֹהִֽים׃ |
yhwh hu ha’elohim |
Yahweh he the-God. |
Yahweh, he is God! |
Refers to a general class/category of items¶
Sometimes a definite term refers to a general class or category instead to referring to a specific item. This can be a general category of people, a general class of objects, a generic type of material, etc. Usually the meaning is clear from the context.
people¶
In the example below, the definite article is incorporated in the prepositions כַ and כָּ (like).
וְהָיָ֥ה כַצַּדִּ֖יק כָּרָשָׁ֑ע |
wehayah khatsaddiq karasha’ |
and-they-are like-the-righteous like-the-wicked |
so that the righteous should be treated the same as the wicked |
Sometimes the definite article is used in this way when a person directly addresses another person.
בֶּן־מִ֥י אַתָּ֖ה הַנָּ֑עַר |
ben-mi ‘attah hanna’ar |
Son-of_whom you the-young-man |
Whose son are you, young man? |
הוֹשִׁ֖יעָה אֲדֹנִ֥י הַמֶּֽלֶךְ |
hoshi’ah ‘adoni hammelekh |
Help my-lord the-king |
Help, my master, king |
material¶
וַיִּקַּ֣ח אָ֠סָא אֶת־כָּל־הַכֶּ֨סֶף וְהַזָּהָ֜ב |
wayyiqqah ‘asa ‘eth-kol-hakkesef wehazzahav |
And-he-took Asa [dir.obj]_all_the-silver and-the-gold |
Then Asa took all the silver and gold |
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hakhinowthi leveth-‘elohay hazzahav lazzahov wehakkesef lakkesef wehannehosheth lannehosheth habbarzel labbarzel weha’etsim la’etsim |
I-have-provided for-house-of_my-God the-gold for-the-gold and-the-silver for-the-silver and-the-bronze for-the-bronze the-iron for-the-iron and-the-wood for-the-wood. |
I have provided for the temple of my God: gold for the things to be made of gold, silver for the things to be made of silver, bronze for the things to be made of bronze, iron for the things to be made of iron, and wood for the things to be made of wood. |
Matches an adjective to a noun¶
In Biblical Hebrew, when a definite common noun is followed by a definite attributive adjective, an adjectival participle, or a noun in apposition, the definite article on both terms shows that they belong together. In other words, that particular adjective is describing that particular noun.
מִכֹּל֙ הַדָּבָ֣ר הַטֹּ֔וב |
mikkol haddavar hattowv |
of-all the-word the-good |
among all the good promises |
הַמַּסֹּ֨ת הַגְּדֹלֹ֜ת אֲשֶׁר־רָא֣וּ עֵינֶ֗יךָ |
hammassoth haggedoloth ‘asher-ra’u ‘eneykha |
the-sufferings the-great which_saw your-eyes |
the great sufferings that your eyes saw |
Introduces a verbal relative clause¶
When the definite article is used in front of a verb, it refers to the person(s) doing the action described by the verb and is translated very much like a Particle Relative. The definite article is used in this way usually with infinitives (construct or absolute) or participles (active or passive), and only rarely with finite verbal forms.
with a non-finite verb¶
וְהָאֹורֵ֡ב קָם֩ מְהֵרָ֨ה מִמְּקֹומֹ֤ו |
weha’owrev qam meherah mimmeqowmow |
And-the-people-laying-in-ambush stood quickly from-their-place |
The soldiers hiding in ambush quickly rushed out of their place |
לַיהוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו |
layhwah hannir’eh ‘elayw |
to-Yahweh the-appeared to-him |
to Yahweh, who had appeared to him |
with a finite verb¶
הֶהָלְכ֣וּא אִתּ֔וֹ |
heholkhu ‘itto |
the-walked with-him |
who had gone with him |
Definiteness in poetry¶
The definite article is used very rarely in Hebrew poetry. In poetry, therefore, definite terms and indefinite terms often look exactly alike and must be recognized based on other indicators or discerned simply from the context.
יִ֥תְיַצְּב֨וּ׀ מַלְכֵי־אֶ֗רֶץ |
yithyatsevu malkhe-‘erets |
They-take-their-stand kings-of_earth |
The kings of the earth take their stand |
In “normal” narrative texts the Hebrew would probably read |
יִ֥תְיַצְּב֨וּ׀ מַלְכֵי הָאָ֖רֶץ |
Gender Both¶
Summary¶
A word is classified as “both gender” if it contains both a masculine and a feminine form, or if a single form is masculine in some contexts and feminine in other contexts.
Article¶
Some words appear in both a masculine and a feminine form. Other words have only one form, but that single form can be either grammatically-masculine or grammatically-feminine. These kinds of words are classified as “gender both”, and they are usually nouns or adjectives. Sometimes the context can determine the gender of a particular instance of a “gender both” noun, but sometimes the context is inconclusive.
Examples¶
A single word with both masculine and feminine forms¶
In the following example, the noun אוֹר (light) is masculine in form and takes grammatically-masculine verbs (יְהִ֣י and וַֽיְהִי).
וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י אֹ֑ור וַֽיְהִי־אֹֽור׃ |
wayyomer ‘elohim yehi ‘owr wayehi-‘owr |
And-he-said God there-will-be light and-there-was_light. |
God said, “Let there be light,” and there was light. |
In the following example, the noun אוֹרָה (light) is feminine in form and takes a grammatically-feminine verb (הָֽיְתָ֥ה).
לַיְּהוּדִ֕ים הָֽיְתָ֥ה אֹורָ֖ה |
layyehudim hayethah ‘owrah |
To-the-Jews there-was light |
The Jews had light |
A single form that can be either masculine or feminine¶
In the following example, the noun שֶׁמֶשׁ (sun) is grammatically feminine.
וַיְהִ֤י הַשֶּׁ֙מֶשׁ֙ בָּ֔אָה |
wayhi hashemesh ba’ah |
And-it-happened the-sun it-went |
When the sun had gone down |
In the following example, the noun שֶׁמֶשׁ (sun) is grammatically masculine.
הַשֶּׁ֖מֶשׁ יָצָ֣א עַל־הָאָ֑רֶץ |
hashemesh yatsa ‘al-ha’arets |
The-sun it-went-out over_the-earth |
The sun had risen upon the earth |
In the following example, the noun נֹגַהּ (brightness) could be either masculine or feminine.
וְכוֹכָבִ֖ים אָסְפ֥וּ נָגְהָֽם |
wekhokhavim ‘asefu nageham |
And-stars they-withdraw their-brightness |
the stars keep back their brightness |
Gender Common¶
Summary¶
A word is classified as “common gender” if it can refer to either a grammatically-masculine or a grammatically-feminine person/thing.
Article¶
A word is parsed as “common” (in other systems sometimes “unmarked”), when it has potential to refer to either a masculine or a feminine person or thing. Words classified as “common gender” are usually pronouns or verbs.
Examples¶
In both Biblical Hebrew and Biblical Aramaic, 1st person personal pronouns are “gender common”.
אֲנִ֞י נֹותַ֧רְתִּי נָבִ֛יא לַיהוָ֖ה |
‘ani nowtharti navi layhwah |
I I-am-left prophet for-Yahweh |
I, I alone, am left as a prophet of Yahweh |
In both Biblical Hebrew and Biblical Aramaic, finite verbs in 1st person conjugation are “gender common”.
בֵּ֖ית יַעֲקֹ֑ב לְכ֥וּ וְנֵלְכָ֖ה בְּא֥וֹר יְהוָֽה |
beth ya’aqov lekhu wenelekhah be’or yehwah |
House-of Jacob come and-let-us-walk in-light-of Yahweh. |
House of Jacob, come, and let us walk in the light of Yahweh. |
In Biblical Hebrew, the plural demonstrative pronoun is “gender common”. .. csv-table:: Example: ISA 28:7
וְגַם־אֵ֨לֶּה֙ בַּיַּ֣יִן שָׁג֔וּ wegam-‘elleh bayyayin shagu And-also_these in-the-wine reel But even these reel with wine
Gender Feminine¶
Summary¶
Nouns, adjectives, finite verbs, participles, pronouns, pronominal suffixes, and some particles change their form is according to their grammatical gender, either masculine or feminine.
Article¶
In Biblical Hebrew, nouns are classified according to gender, either masculine, feminine, or sometimes both. Grammatical modifiers (such as adjectives, active and passive participles, pronouns, pronominal suffixes) change their endings in order to agree with the gender of the term they refer to. A finite verb with feminine gender indicates a feminine subject. All references to female persons in Biblical Hebrew are feminine. However, other entities apart from people can also be classified as feminine. For example, the proper names of cities are often feminine in Biblical Hebrew, as well as body parts that exist as pairs (hand, foot, etc.). Some particles are also marked for gender in Biblical Hebrew.
Note
Some feminine nouns do NOT take feminine endings, even some common nouns such as אֵם (mother) and אֶרֶץ (earth). They appear to be masculine nouns, but they are actually feminine nouns. A dictionary or lexicon will indicate the proper gender for each word.
Form¶
Feminine singular nouns and adjectives usually end in either ־ָה (qamets-he) or ־ֶת (seghol-taw, for participles). Feminine dual terms end in ־ַיִם (patach-yod-hireq-final mem), as in יָדַיִם (hands). Feminine plural terms usually end in וֹת- (holem-taw), as in תּוֹרוֹת (laws). There is a whole family of verbal prefixes and suffixes that indicate feminine gender for finite verbs.
Parsing |
Hebrew |
Transliteration |
Gloss |
feminine singular absolute |
סוּסָה |
susah |
mare |
feminine singular construct |
סוּסַת |
susat |
mare of |
feminine plural absolute |
סוּסוֹת |
susoth |
mares |
feminine plural construct |
סוּסוֹת |
susoth |
mares of |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person feminine singular |
קָטַלְתְּ |
qatalt |
you killed |
second person feminine plural |
קְטַלְתֶּן |
qetalten |
you killed |
third person feminine singular |
קָטְלָה |
qatlah |
she killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person feminine singular |
תִּקְטְלִי |
tiqteli |
you will kill |
second person feminine plural |
תִּקְטֹלְנָה |
tiqtolenah |
you will kill |
third person feminine singular |
תִּקְטֹל |
tiqtol |
she will kill |
third person feminine plural |
תִּקְטֹלְנָה |
tiqtolenah |
they will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person feminine singular |
אַתְּ |
‘at |
you |
second person feminine plural |
אַתֵּנָה |
‘attenah |
you |
third person feminine singular |
הִיא / הִוא |
hi / hiw |
she / it |
third person feminine plural |
הֵן / הֵנָּה |
hen / hennah |
they |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person feminine singular |
אֹתָךְ |
‘othakh |
you |
second person feminine plural |
אֹתְכֶֶן |
‘othekhem |
you |
third person feminine singular |
אֹתָהּ |
‘othah |
her / it |
third person feminine plural |
אֶתְהֶן / אֹתָן |
‘ethhen / ‘othan |
them |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person feminine singular |
לָךְ / - ָךְ |
lakh / -akh |
(to) you |
second person feminine plural |
לָכֶן / -כֶן |
lakhen / -khen |
(to) you |
third person feminine singular |
לָהּ / - ָהּ |
lah / -ah |
(to) her |
third person feminine plural |
לָהֶן / -הֶן / - ָן |
lahen / -hen / -an |
(to) them |
Gender Masculine¶
Nouns, adjectives, finite verbs, participles, pronouns, pronominal suffixes, and some particles change their form according to grammatical gender, either masculine or feminine. The masculine gender is usually indicated by the absence of any prefix or suffix. However, various prefixes and suffixes can indicate masculine gender.
Article¶
In Biblical Hebrew, nouns are classified according to gender, either masculine, feminine, or sometimes both. Grammatical modifiers (such as adjectives, active and passive participles, pronouns, pronominal suffixes) change their endings in order to agree with the gender of the term they refer to. A finite verb with masculine gender indicates a masculine subject. All references to male persons in Biblical Hebrew are masculine. However, other entities apart from people can also be classified as maculine. For example, the proper names of nations and tribes are often masculine in Biblical Hebrew. Some particles are also marked for gender in Biblical Hebrew.
Note
Some nouns appear to be masculine but are actually feminine, even some common nouns such as אֵם (mother) and אֶרֶץ (earth). These nouns are feminine even though they do NOT take feminine endings. A dictionary or lexicon will indicate the proper gender for each word.
Form¶
Masculine singular nouns and adjectives have no unique ending; they are the standard dictionary form. Masculine dual terms end in ־ַיִם (pataq-yod-hireq-final mem), as in אַפַּיִם (nostrils). Masculine plural terms usually end in ־ִים (hireq-yod-final mem), as in אֲנָשִׁים (men). There is a whole family of verbal prefixes and suffixes that indicate masculine gender for finite verbs.
Parsing |
Hebrew |
Transliteration |
Gloss |
masculine singular absolute |
סוּס |
sus |
stallion |
masculine singular construct |
סוּס |
sus |
stallion of |
masculine plural absolute |
סוּסִים |
susim |
stallions |
masculine plural construct |
סוּסֵי |
suse |
stallions of |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
קָטַלְתָּ |
qatalta |
you killed |
second person masculine plural |
קְטַלְתֶּם |
qetaltem |
you killed |
third person masculine singular |
קָטַל |
qatal |
he killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
תִּקְטֹל |
tiqtol |
you will kill |
second person masculine plural |
תִּקְטְלוּ |
tiqtelu |
you will kill |
third person masculine singular |
יִקְטֹל |
yiqtol |
he will kill |
third person masculine plural |
יִקְטְלוּ |
yiqtelu |
they will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
אַתָּה |
‘attah |
you |
second person masculine plural |
אַתֶּם |
‘attem |
you |
third person masculine singular |
הוּא |
hu |
he / it |
third person masculine plural |
הֵם / הֵמָּה |
hem / hemmah |
they |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
אֹתְךָ |
‘othekha |
you |
second person masculine plural |
אֹתְכֶֶם |
‘othekhem |
you |
third person masculine singular |
אֹתוֹ |
‘otho |
him / it |
third person masculine plural |
אֶתְהֶם / אֹתָם |
‘ethhem / ‘otham |
them |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
לְךָ / - ְךָ |
lekha / -ekha |
(to) you |
second person masculine plural |
לָכֶם / -כֶם |
lakhem / -khem |
(to) you |
third person masculine singular |
לוֹ / -וֹ |
lo / -o |
(to) him |
third person masculine plural |
לָהֶם / -הֶם / - ָם |
lahem / -hem / -am |
(to) them |
Infinitive Absolute¶
Summary¶
The infinitive absolute is an extremely flexible non-finite verbal form and can function as an adverb, a finite verb, a verbal complement, or a noun. Its most common use is to express intensity or certainty of verbal action.
Article¶
Of all the verbal conjugations in Biblical Hebrew, the Infinitive Absolute is the simplest in form but the most complex in function, demanding the most sensitivity to its context to determine its meaning. The Infinitive Absolute is described as being in the absolute state because it stands on its own as an independent grammatical entity. The form can appear with the conjunction, but it never occurs in any other kind of construction with a prefix or suffix, an attached preposition, or with a noun in a construct chain. The Infinitive Absolute generally has only one form in each stem formation (Qal, Niphal, Piel, etc.), and it does not conjugate according to person, gender, or number like the finite verb forms. Grammatically, the Infinitive Absolute is considered a non-finite verbal form but can function as an adverb, a finite main verb, a verbal complement, or even as a noun. The context must be carefully investigated to discern the precise meaning of an infinitive absolute in each instance.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Qal |
קָטוֹל |
qatol |
kill |
Niphal |
הִקָּטֹל / נִקְטֹל |
hiqqatol / niqtol |
be killed |
Hiphil |
הַקְטֵל |
haqtel |
cause to kill |
Hophal |
הָקְטֵל |
hoqtel |
causing to be killed |
Piel |
קַטֵּל / קַטֹּל |
qattel / qattol |
slaughter |
Pual |
קֻטֹּל |
quttol |
be slaughtered |
Hithpael |
הִתְקַטֵּל |
hitqattel |
kill oneself |
Function¶
The Infinitive Absolute can express the following range of meanings.
Expresses intensity or certainty of verbal action¶
In most cases, the Infinitive Absolute is paired with a finite verb of the same root. When used in this way, the infinitive absolute functions adverbially, either certifying or intensifying the action of the main verb, depending on the context. Normally an infinitive absolute precedes the main verb, except with Imperative verbs and with participles; in those cases, an infinitive absolute follows.
The following example shows an infinitive absolute expressing intensity of action.
מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל |
mikkol ‘ets-haggan ‘akhol tokhel |
from-every tree-of_the-garden eating you-may-eat |
From every tree in the garden you may freely eat. |
The following example shows an infinitive absolute expressing certainty of action.
בְּי֛וֹם אֲכָלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת |
beyom ‘akholkha mimmennu moth tamuth |
in-day-of your-eating from-it dying you-will-die |
on the day that you eat from it, you will surely die. |
Functions as a finite main verb¶
The Infinitive Absolute often substitutes for a finite verb. In these cases, an infinitive absolute can carry an emotive sense and should be treated with great sensitivity to the context for precise nuance of meaning. The examples listed below are not comprehensive, but only provide a sampling of potential options for the exact meaning.
הֲ֭רֹב עִם־שַׁדַּ֣י יִסּ֑וֹר |
harov ‘im-shadday yissor |
[quest.]-contend with_Almighty faultfinder |
|
The following example shows an infinitive absolute continuing the action of the preceding verb.
וְנָת֣וֹן אֹת֔וֹ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם׃ |
wenathon ‘otho ‘al kol-‘erets mitsrayim |
and-placing [dir.obj]-him over whole_land-of Egypt |
Pharaoh put him over all the land of Egypt. |
The following example shows an infinitive absolute functioning as an emphatic command (either direct or indirect).
זָכ֛וֹר אֶת־י֥וֹם הַשַּׁבָּ֖ת |
zakhor ‘eth-yom hashabbath |
Remember [dir.obj]_day the-Sabbath |
Remember the Sabbath day |
The following example shows an infinitive absolute functioning ambiguously (could be an adverb or a finite verb).
דִּבְּר֣וּ דְבָרִ֔ים אָל֥וֹת שָׁ֖וְא כָּרֹ֣ת בְּרִ֑ית |
dibberu devarim ‘aloth shawe karoth berith |
they-speak words swearing emptiness cutting covenant |
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Complements the action of the main verb¶
An infinitive absolute (or a pair of infinitive absolutes) can follow a finite verb of a different root to describe complementary action.
In the following example, a single infinitive absolute is functioning adverbially.
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‘e’evor bekhol-tsonekha hayyom haser misham kol-seh naqod wetalu |
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In the following example, a pair of infinitive absolutes are functioning adverbially.
בַּיּ֤וֹם הַהוּא֙ אָקִ֣ים … הָחֵ֖ל וְכַלֵּֽה |
bayyom hahu’ ‘aqim … hahel wekhalleh |
in-the-day the-that I-will-carry-out … beginning and-ending. |
On that day I will carry out … from beginning to end. |
Expresses progression or continuance of verbal action (הלךְ)¶
The Infinitive Absolute (and sometimes the Participle) of the specific root הלךְ can be used to express a sense of progression or continuance of the action of a main verb.
וַיָּשֻׁ֧בוּ הַמַּ֛יִם מֵעַ֥ל הָאָ֖רֶץ הָל֣וֹךְ וָשׁ֑וֹב |
wayyashuvu hammayim me’al ha’arets halokh washov |
and-they-returned the-waters from-over the-earth going and-returning |
The flood waters receded from off the earth continually. |
וַיֵּ֥לֶךְ הָל֖וֹךְ וְקָרֵֽב |
wayyelekh halokh weqarev |
and-he-walked going and-approaching |
The runner came closer and neared the city. |
וַיֵּ֤לֶךְ הָלוֹךְ֙ וְאָכֹ֔ל |
wayyelekh halokh we’akhol |
And-he-walked going and-eating |
He … went on, eating as he went |
Functions as a noun¶
This is an extremely rare use of the Infinitive Absolute.
וְהִנֵּ֣ה׀ שָׂשׂ֣וֹן וְשִׂמְחָ֗ה הָרֹ֤ג׀ בָּקָר֙ וְשָׁחֹ֣ט צֹ֔אן אָכֹ֥ל בָּשָׂ֖ר וְשָׁת֣וֹת יָ֑יִן |
wehinneh sason wesimhah harog baqar weshahot tson ‘akhol basar weshathoth yayin |
and-behold joy and-gladness killing cattle and-slaughtering sheep eating flesh and-drinking wine |
But look, instead, celebration and gladness, killing cattle and slaughtering sheep, eating meat and drinking wine |
Infinitive Construct¶
Summary¶
The infinitive construct is a non-finite verbal form that usually functions as a verbal complement, providing extra information regarding the purpose, result, or temporal frame of the verbal action of the main verb. In rare cases, the infinitive construct functions independently as a noun.
Article¶
The infinitive construct generally functions as a verbal complement to a finite verb, but in rare cases it also functions independently as a noun. The infinitive construct is described as being in the construct state because it can occur in various constructions with prepositions, suffixes, and other nouns in a construct chain. The infinitive construct generally has only one form in each stem formation (Qal, Niphal, Piel, etc.), and it does not conjugate according to person, gender, or number as do the finite verb forms.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Qal |
קְטֹל |
qetol |
kill |
Niphal |
הִקָּטֵל |
hiqqatel |
be killed |
Hiphil |
הַקְטִיל |
haqtil |
cause to kill |
Piel |
קַטֵּל |
qattel |
slaughter |
Hithpael |
הִתְקַטֵּל |
hitqattel |
kill oneself |
The infinitive construct is not found in the Hophal or Pual stems in Biblical Hebrew.
Function¶
The infinitive construct can carry the following range of meanings.
Expresses purpose, result, or complementary action of a main verb (with preposition לְ)¶
This is by far the most common use of the infinitive construct, as a standard grammatical infinitive.
Note
The infinitive construct can also be used with other prepositions to complement the main verb (such as the preposition עַל in the example below).
In the following example, the infinitive construct is expressing purpose for the action of the main verb.
וַיֵּ֣רֶד יְהוָ֔ה לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל |
wayyered yehwah lir’oth ‘eth-ha’ir we’eth-hammigdal |
|
So Yahweh came down to see the city and the tower |
In the following example, the infinitive construct is expressing the result of the action of the main verb.
וַיַּ֥רְא יְהוָ֖ה כִּ֣י סָ֣ר לִרְא֑וֹת |
wayyar yehwah ki sar lir’oth |
and-he-saw Yahweh that he-had-turned-aside to-see |
When Yahweh saw that he had turned aside to look |
In the following example, the infinitive construct is expressing the complementary action of the main verb.
וָאֵרֵ֞ד לְהַצִּיל֣וֹ׀ מִיַּ֣ד מִצְרַ֗יִם וּֽלְהַעֲלֹתוֹ֮ מִן־הָאָ֣רֶץ הַהִוא֒ |
wa’ered lehatsilo miyyad mitsrayim uleha’alotho min-ha’arets hahiw’ |
|
I have come down to free them from the Egyptians’ power and to bring them up from that land |
In the following example, the infinitive construct is expressing complementary action, but with a more nuanced meaning.
הִנֵּ֥ה הָעָ֛ם חֹטִ֥אים לַֽיהוָ֖ה לֶאֱכֹ֣ל עַל־הַדָּ֑ם |
hinneh ha’am hotiym layhwah le’ekhol ‘al-haddam |
behold the-people are-sinning to-Yahweh to-eat on_the-blood |
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In the following example, the infinitive construct with preposition עַל to express purpose for the action of the main verb.
לֹ֣א אֲשִׁיבֶ֑נּוּ עַל־רָדְפ֨וֹ בַחֶ֤רֶב אָחִיו֙ |
lo ‘ashivennu ‘al-rodfo vaherev ‘ahiw |
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Provides temporal reference for the action of the main verb (with various prepositions)¶
The infinitive construct can be used with other prepositions (besides those included below) to provide temporal reference. In those cases, the context and the meaning of the preposition generally make clear the specific temporal nuance being indicated.
Infinitive construct with preposition בְּ to express simultaneous action:
הֲנִגְלֹ֤ה נִגְלֵ֙יתִי֙ אֶל־בֵּ֣ית אָבִ֔יךָ בִּֽהְיוֹתָ֥ם בְּמִצְרַ֖יִם |
hanigloh niglethiy ‘el-beth ‘avikha biheyotham bemitsrayim |
|
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Infinitive construct with preposition כְּ to express commencing action:
וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה |
wayhi kevo ‘avram mitsraymah |
and-it-happened as-coming Abram to-Egypt |
It came about that when Abram entered into Egypt |
- Infinitive construct with preposition עַד to express durative action (until a
specified time of ending):
וַיֹּאמַ֕ר אָנֹכִ֥י אֵשֵׁ֖ב עַ֥ד שׁוּבֶֽךָ |
wayyomar ‘anokhi ‘eshev ‘ad shuvekha |
and-he-said myself I-will-remain until you-return |
Yahweh said, “I will wait until you return” |
Functions as a noun¶
The infinitive construct sometimes functions as an independent noun.
שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב |
shemo’a mizzevah tov |
obeying from-sacrifice good |
Obedience is better than sacrifice |
The infinitive construct may also introduce an entire clause that functions as a noun.
כִּ֗י בְּי֛וֹם אֲכָלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת |
ki beyom ‘akholkha mimmennu moth tamuth |
for in-day-of your-eating from-it dying you-will-die |
for on the day that you eat from it, you will surely die |
Introduces direct speech (אמר + לְ)¶
The infinitive construct of אמר with preposition לְ is used to introduce direct speech.
וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר |
wayvarekh ‘otham ‘elohim lemor |
and-he-blessed [dir.obj]-them God to-say |
God blessed them, saying |
Regarding use with a pronominal suffix¶
When the infinitive construct takes a pronominal suffix, that suffix can be either the subject or the object of the infinitive itself (not the main verb), as determined by the context.
The following example is an infinitive construct with suffix as subject of the action.
הֲלוֹא־זֹ֖את תַּעֲשֶׂה־לָּ֑ךְ עָזְבֵךְ֙ אֶת־יְהוָ֣ה אֱלֹהַ֔יִךְ |
halo-zoth ta’aseh-llakh ‘ozvekh ‘eth-yehwah ‘elohayikh |
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The following example is an infinitive construct with suffix as object of the action.
וַתֹּ֤אמֶר רוּת֙ אַל־תִּפְגְּעִי־בִ֔י לְעָזְבֵ֖ךְ |
wattomer ruth ‘al-tifge’i-vi le’ozvekh |
and-she-said Ruth not_you-press_on-me to-forsake-you |
But Ruth said, “Do not make me go away from you |
Noun¶
Summary¶
Article¶
In Biblical Hebrew, all nouns contain number, gender, state, and definiteness. By number, a noun can be singular, plural, or dual. By gender, a noun can be masculine or feminine. By state, a noun can be in the construct state or in the absolute state. Nouns are listed in a Hebrew dictionary by their singular absolute form. Also, a variety of prefixes and/or suffixes can be attached to nouns that give extra information.
Note
Sometimes the actual classification of a noun does not match its form. For example, a noun can appear dual when it is actually plural; a noun can appear masculine when it is actually feminine; and so on.
In Biblical Hebrew, it is very common for words to change their function within a sentence. For example, adjectives, and participles (both active and passive) often function as nouns. Also, sometimes a noun can function as an adverb or a preposition.
Noun Common¶
Summary¶
Common nouns are nouns that are not proper names (i.e. names of people or places).
Article¶
A common noun is any noun that is not a proper name. Common noun change their form according to gender (either masculine or feminine) number (singular, dual, or plural), and state (either absolute or construct).
Form¶
Paradigm¶
word |
Hebrew |
Transliteration |
Gloss |
masculine singular absolute |
סוּס |
sus |
stallion |
masculine singular construct |
סוּס |
sus |
stallion of |
feminine singular absolute |
סוּסָה |
susah |
mare |
feminine singular construct |
סוּסַת |
susat |
mare of |
masculine plural absolute |
סוּסִים |
susim |
stallions |
masculine plural construct |
סוּסֵי |
suse |
stallions of |
feminine plural absolute |
סוּסוֹת |
susoth |
mares |
feminine plural construct |
סוּסוֹת |
susoth |
mares of |
Examples¶
אִ֖ישׁ (man) is a common noun, but מֹשֶׁ֗ה (Moses) is not because it is a proper name.
וְהָאִ֥ישׁ מֹשֶׁ֖ה ענו מְאֹ֑ד |
weha’ish mosheh ‘nw me’od |
and-the-man Moses humble very |
The truth was that Moses was a very humble person |
Noun Gentilic¶
Summary¶
A gentilic noun is a noun that describes the ethnic identity of a person or group of people.
Article¶
Biblical Hebrew expresses national, tribal, or ancestral identity using nouns that (usually) immediately follow the noun they describe. For this reason, some scholars prefer to classify gentilic nouns as gentilic adjectives, because they appear in the same position as attributive adjectives. Either classification is grammatically correct.
Examples¶
וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית |
welah shifha mitsrith |
And-to-her slave-girl Egyptian |
but she had a female servant, an Egyptian, |
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wayyetse ben_’ishah yisre’elith wehu ben_ish mitsri |
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Noun Proper Name¶
Summary¶
Proper names (usually, of people or places) are a special class of noun called “proper nouns”.
Article¶
In the example below, מֹשֶׁ֗ה “Moses” is a proper noun (because it is a name), but אִ֖ישׁ “man” is a common noun. Biblical Hebrew does not have capital letters to signify proper names. Proper nouns always appear in the absolute state and are considered 3rd person singular when used as subjects of verbs, direct objects, or referred to by personal pronouns or pronominal suffixes. Proper names can be either masculine or feminine.
וְהָאִ֥ישׁ מֹשֶׁ֖ה ענו מְאֹ֑ד |
weha’ish mosheh ‘nw me’od |
and-the-man Moses humble very |
The truth was that Moses was a very humble person |
Number Dual¶
Summary¶
The dual form of a term usually refers to a pair of items.
Article¶
Nouns change their form according to their number, either singular, dual, or plural. The dual ending does not only mean “two” but usually refers to a pair of something, such as עֵינַ֥יִם (two eyes) or אָזְנַ֣יִם (two ears).
Note
Dual nouns always take adjectives with a plural ending, not a dual ending.
Form¶
Both masculine and feminine terms take the same dual ending, ־ַיִם (pathah-yod-hireq-final mem).
Word |
Hebrew |
Transliteration |
Gloss |
Masculine dual absolute |
אָזְנַיִם |
‘aznayim |
(both) ears |
Masculine dual construct |
אָזְנֵי |
‘azney |
(both) ears of |
Female dual absolute |
יָדַיִם |
yadayim |
(both) hands |
Feminine dual construct |
יְדֵי |
yede |
(both) hands of |
Example¶
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Number Plural¶
Summary¶
The plural form of a term refers to two or more of that item.
Article¶
In Biblical Hebrew, a term with plural form usually refers to multiple persons or objects. However, Biblical Hebrew can use the plural form of a word to express many different meanings about a singular entity.
Form¶
Nouns and adjectives¶
Feminine plural nouns and adjectives usually end in וֹת- (holem waw + taw).
Masculine plural nouns and adjectives usually end in ־ִים (hireq-yod + final mem).
Parsing |
Hebrew |
Transliteration |
Gloss |
masculine plural absolute |
סוּסִים |
susim |
stallions |
masculine plural construct |
סוּסֵי |
suse |
stallions of |
feminine plural absolute |
סוּסוֹת |
susoth |
mares |
feminine plural construct |
סוּסוֹת |
susoth |
mares of |
Parsing |
Hebrew |
Transliteration |
Gloss |
masculine plural absolute |
טוֹבִים |
tovim |
good |
masculine plural construct |
טוֹבֵי |
tove |
good |
feminine plural absolute |
טוֹבוֹת |
tovoth |
good |
feminine plural construct |
טוֹבוֹת |
tovoth |
good |
Other terms¶
Besides nouns, a plural term can be recognized by a variety of changes to the form. These changes differ greatly from each other and are hard to sum up in a simple, helpful way. This paradigm shows a sample of the kinds of changes that signal a plural form for verbs, independent personal pronouns, the direct object marker with a pronominal suffix, and pronominal suffixes.
Parsing |
Hebrew |
Transliteration |
Gloss |
common plural first person |
קָטַלְנוּ |
qatalnu |
we killed |
second person masculine plural |
קְטַלְתֶּם |
qetaltem |
you killed |
second person feminine plural |
קְטַלְתֶּן |
qetalten |
you killed |
common plural third person |
קָטְלוּ |
qatlu |
they killed |
common plural first person |
נִקְטֹל |
niqtol |
we will kill |
second person masculine plural |
תִּקְטְלוּ |
tiqtelu |
you will kill |
second person feminine plural |
תִּקְטֹלְנָה |
tiqtolenah |
you will kill |
third person masculine plural |
יִקְטְלוּ |
yiqtelu |
they will kill |
third person feminine plural |
תִּקְטֹלְנָה |
tiqtolenah |
they will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine plural |
אַתֶּם |
‘attem |
you |
second person feminine plural |
אַתֵּנָה |
‘attenah |
you |
third person masculine plural |
הֵם / הֵמָּה |
hem / hemmah |
they |
third person feminine plural |
הֵן / הֵנָּה |
hen / hennah |
they |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine plural |
אֹתְכֶֶם |
‘othekhem |
you |
second person feminine plural |
אֹתְכֶֶן |
‘othekhen |
you |
third person masculine plural |
אֶתְהֶם / אֹתָם |
‘ethhem / ‘otham |
them |
third person feminine plural |
אֶתְהֶן / אֹתָן |
‘ethhen / ‘othan |
them |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine plural |
לָכֶם / -כֶם |
lakhem / -khem |
(to) you |
second person feminine plural |
לָכֶן / -כֶן |
lakhen / -khen |
(to) you |
third person masculine plural |
לָהֶם / -הֶם / - ָם |
lahem / -hem / -am |
(to) them |
third person feminine plural |
לָהֶן / -הֶן / - ָן |
lahen / -hen / -an |
(to) them |
Function¶
Nouns marked as plural¶
Common Plural¶
The common plural expresses more than one of a thing.
רָאִ֥יתִי עֲבָדִ֖ים עַל־סוּסִ֑ים |
ra’ithi ‘avadim ‘al-susim |
I-have-seen servants on_horses. |
I have seen servants on horses. |
The term אֲלֹהִים can function as a common plural, but it most often functions as a majestic plural (see example below).
יִבְחַר֙ אֱלֹהִ֣ים חֲדָשִׁ֔ים |
yivhar ‘elohim hadashim |
And-they-chose gods new |
When they chose new gods |
Complex Plural¶
Some nouns can be singular or plural even though they appear in plural form. For example, the term שָׁמַיִם can be translated into English as “heaven” or “heavens”, and the term מַיִם can be translated in English as “water” or waters”, depending on the context.
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם |
bereshith bara ‘elohim ‘eth hashamayim |
In-beginning he-created God [dir.obj] the-heavens |
In the beginning God created the heavens |
וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃ |
weruah ‘elohim merahefeth ‘al-pene hammayim |
and-the-Spirit-of God was-moving on_the-face-of the-waters. |
The Spirit of God was moving on the surface of the waters. |
Biblical Hebrew can use the plural form for actions that have multiple processes or an action involving a collective noun (see example Gen 4:10 below, “bloods” = “bloodshed”).
כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י הַחֲנֻטִ֑ים |
ki ken yimle’u yeme hahanutim |
for so are-filled days-of the-embalmings. |
for that was the full time for embalming. |
נִֽאֻפַ֤יִךְ וּמִצְהֲלוֹתַ֙יִךְ֙ … רָאִ֖יתִי |
ni’ufayikh umitshalothayikh … ra’ithi |
Your-adulteries and-your-neighings … I-have-seen |
I have seen your adultery and neighing |
Majestic Plural¶
The plural form can also express a collective, intensive or superlative sense of a singular item (or kind of item). For example, the noun אֲלֹהִים (God) appears in the plural form but usually refers to the singular entity “God”.
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים |
bereshith bara ’elohim |
In-beginning he-created God |
In the beginning God created |
הִנֵּה־נָ֣א בְ֭הֵמוֹת אֲשֶׁר־עָשִׂ֣יתִי |
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hinne_na’ vehemoth ’asher_‘asiti |
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[dem.part]_[exh.part] behemoth [rel.part]_I-made |
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Look now at the behemoth |
which I made |
Abstract Plural¶
Some plural nouns in Biblical Hebrew are translated as singular in other languages. In English, abstract plurals are often singular and have endings like -ness, -hood, and -ship.
הִכּוּ֙ בַּסַּנְוֵרִ֔ים |
hikku bassanwerim |
they-hit with-the-blindnesses |
they struck them with blindness |
כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו׃ |
ki-yaladti ven lizqunayw |
for_I-bore son to-his-old-ages |
yet I have borne him a son in his old age! |
Adjectives marked as plural¶
Generally, plural adjectives (also active and passive adjectival participles) use the common plural.
וּבָתִּ֥ים טֹובִ֛ים תִּבְנֶ֖ה וְיָשָֽׁבְתָּ׃ |
uvottim towvim tivneh weyashavetta |
and-houses good you-will-built and-you-will-live |
and when you build good houses and live in them |
וְאֶת־הַלְוִיִּ֖ם מְשָׁרְתֵ֥י אֹתִֽי |
we-‘et_halewiyyim mesharete ‘othi |
and-[dir.obj]_[def.art]-Levites who-serve [dir.obj]-me |
and the Levites who serve before me |
Verbs marked as plural¶
A finite verb and/or verbal participle in plural form indicates that the subject of the verb is plural.
כִּ֛י לֹ֥א שָׁמְע֖וּ בְּק֣וֹל יְהוָ֑ה |
ki lo shom’u beqol yehwah |
for not they-listened to-voice-of Yahweh. |
because they did not listen to Yahweh’s voice. |
כִּ֛י לֹ֥א שָׁמְע֖וּ בְּק֣וֹל יְהוָ֑ה |
insert transliteration [VERBAL PARTICIPLE] |
for not they-listened to-voice-of Yahweh. (this table is just a place holder until an example is added) |
because they did not listen to Yahweh’s voice. |
Participles marked as plural¶
Participles in plural form can generally use the common plural, but not always. A verbal participle in plural form indicates that the subject of the participle is plural.
כֻּלָּם֙ אֲחֻ֣זֵי חֶ֔רֶב |
kullam ‘ahuze herev |
all-them holders-of sword |
All of them are skilled with a sword |
אַ֭יֵּה אֱל֣וֹהַּ עֹשָׂ֑י |
‘ayye ‘eloah ‘osay |
where God makers-of-me |
Where is God my Maker |
דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י |
qol deme ‘ahikha tso‘aqim ‘elay |
bloods-of your-brother crying-out to-me |
Your brother’s blood is calling out to me |
Personal pronouns and suffixes marked as plural¶
Generally, pronouns and suffixes use the common plural.
הִנֵּ֛ה אֲנַ֥חְנוּ בָאִ֖ים בָּאָ֑רֶץ |
hinneh ‘anahnu va’im ba’arets |
behold we coming-in in-the-land |
behold, when we come into the land |
וְ֠עַתָּה בְּֽנֹותֵיכֶ֞ם אַל־תִּתְּנ֣וּ לִבְנֵיהֶ֗ם וּבְנֹֽתֵיהֶם֙ אַל־תִּשְׂא֣וּ לִבְנֵיכֶ֔ם |
we’attah benowthekhem ‘al-tittenu livnehem uvenothehem ‘al-tis’u livnekhem |
And-now your-daughters not_give to-their-sons and-their-daughters not_take for-your-sons |
So now, do not give your daughters to their sons; do not take their daughters for your sons |
Number Singular¶
Summary¶
The singular form of a term refers to a single item, or a collection of items all of the same kind.
Article¶
In Biblical Hebrew, a word in its singular form usually refers to a single item, or to a collection of items all of the same kind. For nouns and adjectives, the singular form is the standard form found in a dictionary or lexicon.
Form¶
Nouns and adjectives¶
Masculine singular nouns have no special endings.
Feminine singular nouns usually end in either ־ָה or ־ֶת.
Parsing |
Hebrew |
Transliteration |
Gloss |
masculine singular absolute |
סוּס |
sus |
stallion |
masculine singular construct |
סוּס |
sus |
stallion of |
feminine singular absolute |
סוּסָה |
susah |
mare |
feminine singular construct |
סוּסַת |
susat |
mare of |
Parsing |
Hebrew |
Transliteration |
Gloss |
masculine singular absolute |
טוֹב |
tov |
good |
masculine singular construct |
טוֹב |
tov |
good |
feminine singular absolute |
טוֹבָה |
tovah |
good |
feminine singular construct |
טוֹבַת |
tovath |
good |
Other terms¶
Besides nouns, a singular term can be recognized by a variety of changes to the form. These changes differ greatly from each other and are hard to sum up in a simple, helpful way. This paradigm shows a sample of the kinds of changes that signal a singular form for verbs, independent personal pronouns, and pronominal suffixes.
Parsing |
Hebrew |
Transliteration |
Gloss |
common singular first person |
קָטַלְתִּי |
qatalti |
I killed |
second person masculine singular |
קָטַלְתָּ |
qatalta |
you killed |
second person feminine singular |
קָטַלְתְּ |
qatalt |
you killed |
third person masculine singular |
קָטַל |
qatal |
he killed |
third person feminine singular |
קָטְלָה |
qatlah |
she killed |
common singular first person |
אֶקְטֹל |
‘eqtol |
I will kill |
second person masculine singular |
תִּקְטֹל |
tiqtol |
you will kill |
second person feminine singular |
תִּקְטְלִי |
tiqteli |
you will kill |
third person masculine singular |
יִקְטֹל |
yiqtol |
he will kill |
third person feminine singular |
תִּקְטֹל |
tiqtol |
she will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
אַתָּה |
‘attah |
you |
second person feminine singular |
אַתְּ |
‘at |
you |
third person masculine singular |
הוּא |
hu |
he / it |
third person feminine singular |
הִיא / הִוא |
hi / hiw |
she / it |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
אֹתְךָ |
‘othekha |
you |
second person feminine singular |
אֹתָךְ |
‘othakh |
you |
third person masculine singular |
אֹתוֹ |
‘otho |
him / it |
third person feminine singular |
אֹתָהּ |
‘othah |
her / it |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
לְךָ / - ְךָ |
lekha / -ekha |
(to) you |
second person feminine singular |
לָךְ / - ָךְ |
lakh / -akh |
(to) you |
third person masculine singular |
לוֹ / -וֹ |
lo / -o |
(to) him |
third person feminine singular |
לָהּ / - ָהּ |
lah / -ah |
(to) her |
Examples¶
Nouns marked as singular¶
Common Singular¶
יָדַ֥ע שֹׁור֙ קֹנֵ֔הוּ וַחֲמֹ֖ור אֵב֣וּס בְּעָלָ֑יו |
yada’ showr qonehu wahamowr ‘evus be’alayw |
He-knows ox his-owner and-the-donkey manger-of his-master |
The ox knows his owner, and the donkey his master’s feeding trough |
Proper names are always singular, but can be either common singular or collective singular.
חֲזֹ֖ון עֹֽבַדְיָ֑ה |
hazown ‘ovadyah |
Vision-of Obadiah |
The vision of Obadiah |
וְיִשְׂרָאֵ֣ל חֹנִ֔ים בַּעַ֖יִן אֲשֶׁ֥ר בְּיִזְרְעֶֽאל׃ |
weyisra’el honim ba’ayin ‘asher beyizre’el |
and-Israel camped at-the-spring which-is in-Jezreel. |
the Israelites camped by the spring that is in Jezreel. |
Collective Singular¶
Sometimes a singular noun can refer to an entire kind of item rather than an individual entity. For example, the noun עַם “(people”) is singular and refers to an entire group of people as a single unit.
וְלָקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם |
insert transliteration |
And-I-take [dir.obj]-you to-me for-people |
I will take you to myself as my people |
With some nouns, the singular form can be used as either a common singular or a collective singular. For example, the noun עוֹף֙ can mean “bird” or “birds”.
וְאֵ֨ת כָּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ |
we’eth kol-‘of kanaf leminehu |
and-[dir.obj] every_winged bird after-its-kind. |
every kind of bird that has wings |
וְהָע֗וֹף אֹכֵ֥ל אֹתָ֛ם מִן־הַסַּ֖ל מֵעַ֥ל רֹאשִֽׁי |
weha’of ‘okhel ‘otham min-hassal me’al roshi |
and-the-birds ate them out-of_the-basket from-on my-head. |
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Adjectives marked as singular¶
An adjective (also active and passive adjectival participles) in singular form describes a singular noun (either common or collective).
טֹ֥וב דְּבַר־יְהוָ֖ה אֲשֶׁ֣ר דִּבַּ֑רְתָּ |
towv devar-yehwah ‘asher dibbarta |
Good word-of_Yahweh that you-spoke. |
The word of Yahweh that you have spoken is good. |
אֲרִי־נֹ֭הֵם וְדֹ֣ב שׁוֹקֵ֑ק |
insert transliteration |
lion_roaring and-bear charging |
Like a roaring lion or a charging bear |
Verbs marked as singular¶
A finite verb (and/or verbal participle) in singular form indicates that the subject of the verb is singular (either common or collective).
וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ |
insert tranliteration |
and-birds let-them-fly on_[def.art]-earth |
and let birds fly above the earth |
עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע |
insert transliteration |
herbs producing seed |
plants yielding seed |
Participles marked as singular¶
Generally, all nominal and adjectival participles in plural form use the common singular. A verbal participle in plural form indicates that the subject of the participle is plural.
הַֽ֝מְהַלֵּ֗ךְ עַל־כַּנְפֵי־רֽוּחַ |
insert transliteration [NOMINAL PARTICIPLE] |
[def.art]-walker on_wings-of_wind |
you walk on the wings of the wind |
אֲרִי־נֹ֭הֵם וְדֹ֣ב שׁוֹקֵ֑ק |
insert transliteration |
lion_roaring and-bear charging |
Like a roaring lion or a charging bear |
עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע |
insert transliteration |
herbs producing seed |
plants yielding seed |
Personal pronouns and pronominal suffixes marked as singular¶
וְלֹ֥א שָׁמַ֛ע ה֥וּא וַעֲבָדָ֖יו וְעַ֣ם הָאָ֑רֶץ |
welo shama’ hu wa’avadayw we’am ha’arets |
and-not he-listened he and-his-servants and-people-of the-land |
but he, his servants, and the people of the land did not listen |
בְּנִ֤י אַבְשָׁלֹום֙ בְּנִ֣י בְנִ֣י |
beni ‘avshalowm beni veni |
My-son Absalom my-son my-son |
My son Absalom, my son, my son! |
Participle Active¶
Summary¶
An active participle is a non-finite verbal form with active voice
that can function as a verb (either a main verb or a verbal complement), an adjective, or a noun.
When used verbally, an active participle most often expresses continuous or imminent action.
Article¶
Participles are non-finite verbal forms that can change their form based on stem formation (like verbs) as well as person, gender, state, and definiteness (like both adjectives and nouns). Participles are very flexible in their grammatical use and can function as a verbal complement, a finite main verb, an adjective, or a noun. In most cases, the context will clearly show how the participle is being used in the sentence. The meaning of a participle is usually clear, even in cases where its specific grammatical function cannot be determined precisely.
Active participles express verbal action in active voice, meaning that the person/thing described by the participle performs the action expressed by the participle itself.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular Absolute |
קֹטֵל |
qotel |
killing / killer |
feminine singular Absolute |
קֹטֶלֶת / קֹטְלָה |
qotelet / qotelah |
killing / killer |
masculine plural Absolute |
קֹטְלִים |
qotelim |
killing / killers |
feminine plural Absolute |
קֹטְלוֹת |
qoteloth |
killing / killers |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular Absolute |
מַקְטִיל |
maqtil |
causing to kill |
feminine singular Absolute |
מַקְטֶלֶת |
maqteleth |
causing to kill |
masculine plural Absolute |
מַקְטִילִים |
maqtilim |
causing to kill |
feminine plural Absolute |
מַקְטִילוֹת |
maqtiloth |
causing to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular Absolute |
מְקַטֵּל |
meqattel |
slaughtering |
feminine singular Absolute |
מְקַטֶּלֶת |
meqatteleth |
slaughtering |
masculine plural Absolute |
מְקַטְּלִים |
meqattelim |
slaughtering |
feminine plural Absolute |
מְקַטְּלוֹת |
meqatteloth |
slaughtering |
Function¶
It is helpful to classify participles according to their function in the sentence as a whole: as a verb (or verbal complement); as an adjective; or as a noun. Participles can function independently as their own grammatical entity, but they often introduce entire clauses that function either as adjectives or nouns.
Note
The subject of a verbal participle usually precedes the participle, in contrast to the normal conventions of Hebrew word order.
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‘odennu medabber ‘immam werahel ba’ah ‘im-hatson ‘asher le’aviha |
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וָֽאֱהִ֥י צָם֙ וּמִתְפַּלֵּ֔ל לִפְנֵ֖י אֱלֹהֵ֥י הַשָּׁמָֽיִם |
wa’ehi tsam umithpallel lifne ‘elohe hashamayim |
and-I-was fasting and-praying before God-of the-heavens |
I was fasting and praying before the God of heaven. |
וַיָּ֣בֶן עֵלִ֔י כִּ֥י יְהוָ֖ה קֹרֵ֥א לַנָּֽעַר |
wayyaven ‘eli ki yehwah qore lanna’ar |
and-he-understood Eli that Yahweh was-calling to-the-boy |
Then Eli realized that Yahweh had called the boy. |
וַתֹּ֗אמֶר אִ֤ישׁ זָקֵן֙ עֹלֶ֔ה |
wattomer ‘ish zaqen ‘oleh |
and-she-said man old is-going-up |
She said, “An old man is coming up |
הִנֵּ֧ה אָנֹכִ֛י עֹשֶׂ֥ה דָבָ֖ר בְּיִשְׂרָאֵ֑ל |
hinneh ‘anokhi ‘oseh davar beyisra’el |
Behold I am-doing thing in-Israel |
See, I am about to do something in Israel |
Functions as an adjective¶
An adjectival participle immediately follows the noun it describes, and matches that noun in gender, number, and definiteness.
An adjectival participle can either function as an adjective by itself or introduce an entire clause
that functions as an adjective (either attributive or predicative).
כִּ֚י יְהוָ֣ה אֱלֹהֶ֔יךָ אֵ֥שׁ אֹכְלָ֖ה |
ki yehwah ‘eloheykha ‘esh ‘okhelah |
for Yahweh your-God fire eating |
For Yahweh your God is a devouring fire |
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wattotse ha’arets deshe ‘esev mazria’ zera’ leminehu |
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Functions as a noun¶
A nominal participle often takes the definite article (but not always),
and can either function as a noun by itself or introduce an entire clause that functions as a noun.
A nominal participle will appear in the construct state either when it takes a pronominal suffix
or when it is in a construct relationship with another noun in the absolute state.
וּלְכֹ֣ל׀ רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ |
ulekhol romes ‘al-ha’arets |
and-to-all crawlers on_the-earth |
and to everything that creeps upon the earth |
הַנֹּגֵ֜עַ בָּאִ֥ישׁ הַזֶּ֛ה וּבְאִשְׁתּ֖וֹ מ֥וֹת יוּמָֽת |
hannogea’ ba’ish hazzeh uve’ishto moth yumath |
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Whoever touches this man or his wife will surely be put to death. |
Participle Passive¶
Summary¶
A passive participle is a non-finite verbal form with passive or reflexive voice that can function as a verb (or verbal complement), an adjective, or a noun. Passive participles most often function as either an attributive adjective or a predicative adjective.
Article¶
Participles are non-finite verbal forms that can change their form based on stem formation (like verbs) as well as person, gender, state, and definiteness (like both adjectives and nouns). Participles are very flexible in their grammatical use and can function as a verbal complement, a finite main verb, an adjective, or a noun. In most cases, the context will clearly show how the participle is being used in the sentence. The meaning of a participle is usually clear, even in cases where its specific grammatical function cannot be determined precisely.
Passive participles express verbal action in either passive voice or reflexive voice. Passive voice means that the person/thing described by the participle receives the action expressed by the participle itself. Reflexive voice means that the person/thing described by the participle both performs and receives the action expressed by the participle itself.
Note
Only the Qal stem has a distinct passive form for the participle; in all other cases, the passive (or sometimes reflexive) meaning is determined by the stem formation and the specific verb.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular Absolute |
קָטוּל |
qatul |
killer / killed |
feminine singular Absolute |
קְטוּלָה |
qetulah |
killer / killed |
masculine plural Absolute |
קְטוּלִים |
qetulim |
killers / killed |
feminine plural Absolute |
קְטוּלוֹת |
qetuloth |
killers / killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular Absolute |
נִקְטָל |
niqtal |
being killed |
feminine singular Absolute |
נִקְטָלָה |
niqtalah |
being killed |
masculine plural Absolute |
נִקְטָלִים |
niqtalim |
being killed |
feminine plural Absolute |
נִקְטָלוֹת |
niqtaloth |
being killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular Absolute |
מָקְטָל |
moqtal |
being caused to kill |
feminine singular Absolute |
מָקְטֶלֶת |
moqteleth |
being caused to kill |
masculine plural Absolute |
מָקְטָלִים |
moqtalim |
being caused to kill |
feminine plural Absolute |
מָקְטָלוֹת |
moqtaloth |
being caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular Absolute |
מְקֻטַּל |
mequttal |
being slaughtered |
feminine singular Absolute |
מְקֻטֶּלֶת |
mequtteleth |
being slaughtered |
masculine plural Absolute |
מְקֻטְּלִים |
mequttelim |
being slaughtered |
feminine plural Absolute |
מְקֻטְּלוֹת |
mequtteloth |
being slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular Absolute |
מִתְקַטֵּל |
mithqattel |
killing oneself |
feminine singular Absolute |
מִתְקַטֶּלֶת |
mithqatteleth |
killing oneself |
masculine plural Absolute |
מִתְקַטְּלִים |
mithqattelim |
killing oneself |
feminine plural Absolute |
מִתְקַטְּלוֹת |
mithqatteloth |
killing oneself |
Function¶
A passive/reflexive participle is often used as an independent grammatical entity, although it can introduce entire clauses similar to the active participle. Passive participles are generally more limited in meaning than active participles. Passive participles are governed either by the main verb of a sentence or by the context. They can express action in past time, present time, future time, or without any specified timeframe.
Functions as an adjective¶
An adjectival participle immediately follows the noun it describes, and matches that noun in gender, number, and definiteness.
An adjectival participle can either function as an adjective by itself or introduce an entire clause
that functions as an adjective (either attributive or predicative).
This is the most common use of the passive participle in Biblical Hebrew. An adjectival passive participle can function as either an attributive adjective or a predicative adjective. The context must determine whether a passive participle is functioning as a predicative adjective or as a main verb, because both appear the same in many instances.
The following example shows a passive participle functioning as an attributive adjective.
לַעֲשׂ֤וֹת בָּהֶ֨ם׀ מִשְׁפָּ֬ט כָּת֗וּב |
la’asoth bahem mishpat kathuv |
to-do to-them judgment written |
They will execute the judgment that is written |
The following example shows a passive participle functioning as a predicative adjective.
וְהִנֵּ֧ה עֲבָדֶ֛יךָ מֻכִּ֖ים |
wehinneh ‘avadeykha mukkim |
and-behold your-servants beaten |
We, your servants, are even beaten now |
The following example shows passive participles introducing an entire clause that functions as a predicative adjective.
וְאָנֹכִ֣י תוֹלַ֣עַת וְלֹא־אִ֑ישׁ חֶרְפַּ֥ת אָ֝דָ֗ם וּבְז֥וּי עָֽם׃ |
we’anokhi thola’ath welo-‘ish herpath ‘adam uvezuy ‘am |
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Note
The subject of a verbal participle usually precedes the participle, in contrast to the normal conventions of Hebrew word order.
Functions as a finite main verb¶
When functioning as a main verb, the participle is governed by the context and has the potential to be translated as past time, present time, future time, or even without a specified timeframe. A verbal participle can express continuous, imminent, habitual, or even stative action as determined by the context.
The context must determine whether a passive participle is functioning as a main verb or as a predicative adjective, because both appear the same in many instances.
In the following example, the participle is in the first position, which is the normal Hebrew word order for finite verbs but not for participles.
עֲזֻב֖וֹת עָרֵ֣י עֲרֹעֵ֑ר |
‘azuvoth ‘are ‘aro’er |
being-forsaken cities-of Aroer |
The cities of Aroer will be abandoned |
מָחָ֖ר אַתָּ֥ה מוּמָֽת |
mahar ‘attah mumath |
tomorrow you being-made-dead |
tomorrow you will be killed |
Functions as a non-finite verbal complement¶
When functioning as a verbal complement, the participle is governed by the main verb of the sentence and has potential to be translated as past time, present time, or future time. A verbal participle can express continuous, imminent, habitual, or even stative action as determined by the context.
הִ֣וא מוּצֵ֗את וְהִ֨יא שָׁלְחָ֤ה אֶל־חָמִ֙יהָ֙ לֵאמֹ֔ר |
hiw mutseth wehi sholhah ‘el-hamiha lemor |
she being-brought-out and-she sent to_her-father-in-law saying |
When she was brought out, she sent to her father-in-law a message |
Functions as a noun¶
A nominal participle often takes the definite article (but not always),
and can either function as a noun by itself or introduce an entire clause that functions as a noun.
A nominal participle will appear in the construct state either when it takes a pronominal suffix
or when it is in a construct relationship with another noun in the absolute state.
כְּכָל־הַכָּת֖וּב בְּסֵ֥פֶר הַתּוֹרָֽה׃ |
kekhol-hakkathuv besefer hattowrah |
like-all_the-written in-book-of the-law |
just as had been written in the book of the law |
Particle¶
Summary¶
Article¶
Particles are auxiliary words in a language that do not describe or refer to a specific object or action. Rather, particles often mark grammatical structures and/or show how other words within a sentence relate to each other. Many particles are closely related to adverbs or conjunctions.
Some particles are extremely flexible in their meaning and can also serve other functions within a sentence, especially as conjunctions or adverbs. For example, the word כִּי can function as either a particle or a conjunction; the word עַתָּה can function as either a particle or an adverb; and there are others as well.
Note
The classification of these words (i.e. words called “particles” in this grammar) is a subject of much debate among Hebrew linguists. This is true even for particles which have a clear meaning and function. Other parsing systems may have different names for these groups of particles, may have different groupings, or may even parse an individual particle as another kind of word such as a noun, an adverb, a conjunction, or others.
Particles are sometimes paired together (or with conjunctions) to form compound conjunctions. Compound conjunctions are best understood as a single unit with its own range of meanings which may or may not overlap with the meanings of the individual particles themselves. When in doubt, it is recommended to consult and dictionary or lexicon to determine whether any particular occurrence of a particle stands alone or as part of a compound conjunction.
Types¶
Affirmation particle¶
These particles usually convey a sense of “affirmation of” or “addition to” some idea within the sentence. In English, they are commonly translated using words such as “yes” or “also” or “even” or “really”, etc.
Definite Article¶
This is a prefix that makes a word definite.
Demonstrative particle¶
These particles focus the attention of the reader/listener to the word, phrase, or sentence that immediately follows. In English, they are commonly translated using words such as “See!” or “Look!” or “Behold!”, etc.
Direct Object marker¶
This particle precedes the direct object in a sentence.
In Bible Hebrew, this particle is used especially in places where there might be confusion concerning which word is the direct object of the verb.
Exhortation particle¶
Exhortation particles are used to emphasize or strengthen a request or command. They are often left untranslated in English.
Interjection¶
These particles are exclamations of emotion. In English, they are commonly translated using words such as “Oh!” or “Woe!” or “Aha!”, etc.
Interrogative particle¶
This prefix indicates that the sentence is a question and not a statement.
Negative particle¶
These particles negate some word in the sentnce, usually a verb or adjective.
Relative particle¶
These particles introduce a relative clause or phrase, often more fully describing a preceding noun or verb.
Particle Affirmation¶
Summary¶
Affirmation particles express a sense of “addition to” or “affirmation of” something in a text.
Article¶
Biblical Hebrew contains three major particles that, used either individually or in combination, express an “affirmation of” or “addition to” some aspect of the text. These particles can have a scope as narrow as a single word or phrase, or as broad as an entire sentence or paragraph.
אַף¶
This word is flexible in meaning; sometimes it appears to function more like a Conjunction and sometimes more like an Adverb. This word does not have a single translation value, but must be translated with great sensitivity to its context. In English, אַף is often translated with a family of different words, including “also”, “even”, “only”, “truly”, and/or other terms that can convey the general concepts of affirmation or addition. Sometimes it is left untranslated, in instances where there is no satisfactory way to communicate the sense of the word as used in its specific context.
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יִ֝תְרוֹעֲע֗וּ אַף־יָשִֽׁירוּ |
yithro’a’u ‘af-yashiru |
They-shout-for-joy yes_they-sing. |
They shout for joy, and they sing. |
וַיֹּ֙אמֶר֙ אֶל־יוֹסֵ֔ף אַף־אֲנִי֙ בַּחֲלוֹמִ֔י |
wayyomer ‘el-yosef ‘af-‘aniy bahalomi |
and-he-said to_Joseph also_I in-my-dream |
he also said to Joseph, “I also had a dream |
אַף־עַל־זֶ֭ה פָּקַ֣חְתָּ עֵינֶ֑ךָ |
‘af-‘al-zeh paqahta ‘enekha |
Even_on_this you-open your-eyes |
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גַּם¶
Like אַף, this word appears to function sometimes more like a Conjunction and sometimes more like an Adverb. This word does not have a single translation value, but must be translated with great sensitivity to its context. In English, גַּם is often translated with a family of different words, including “also”, “indeed”, “even”, and/or other terms that can convey the general concepts of affirmation or addition.
גַּם־בָּר֖וּךְ יִהְיֶֽה |
gam-barukh yihyeh |
Indeed_blessed he. |
Indeed, he will be blessed. |
מַדּ֣וּעַ רְשָׁעִ֣ים יִחְי֑וּ עָ֝תְק֗וּ גַּם־גָּ֥בְרוּ חָֽיִל |
maddua’ resha’im yihyu ‘othqu gam-gavru hayil |
Why wicked live become-old yes_become-mighty power? |
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גַּם־אֲנַ֕חְנוּ גַּ֛ם אֲשֶׁר־נִמְצָ֥א הַגָּבִ֖יעַ בְּיָדֽוֹ׃ |
gam-‘anahnu gam ‘asher-nimtsa haggavia’ beyado |
both_we and who it-was-found the-cup in-his-hand |
both we and the one in whose sack the cup was found. |
וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃ |
wattitten gam-le’ishah ‘immah wayyokhal |
And-she-gave also to-her-husband with-her and-he-ate. |
Then she gave some to her husband, and he ate it. |
כִּי¶
Note
כִּי is one of the most flexible words in Biblical Hebrew in terms of its meaning. It can function either as a conjunction or as a particle, with many different potential meanings. If in doubt, it is recommended to always consult a dictionary or lexicon to confirm how the word is being used in any specific instance.
וַיֹּ֙אמֶר֙ כִּֽי־אֶֽהְיֶ֣ה עִמָּ֔ךְ |
wayyomer ki-‘eheyeh ‘immakh |
And-he-said yes_I-will-be with-you. |
God replied, “I will certainly be with you.” |
אַף כִּי¶
When paired together, these two particles function as a single unit, expressing a strong sense of affirmation or addition. Again, this compound particle must be translated with extreme sensitivity to the context in order to convey its precise nuance.
אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים |
‘af ki-‘amar ‘elohim |
really_has-said God |
has God really said |
אִם (after oath formulas)¶
When the word אִם follows oath formulas, it functions as an affirmation particle to strengthen the force of the oath, either negatively (as אִם alone) or positively (as אִם־לֹא).
חֵ֤י פַרְעֹה֙ אִם־תֵּצְא֣וּ מִזֶּ֔ה |
he far’oh ‘im-tetse’u mizzeh |
life-of pharaoh if_you-will-go-out from-this |
by the life of Pharaoh, you will not leave here |
חַי־אָ֨נִי֙ נְאֻם־יְהוָ֔ה אִם־לֹ֕א |
hay-‘aniy ne’um-yehwah ‘im-lo |
alive_I saying-of_Yahweh if_not |
‘as I live,’ says Yahweh, ‘(…) I will |
Particle Definite Article¶
Summary¶
In Biblical Hebrew, the definite article (the prefix הַ) is added to a term either to make that term definite, or to match that term to the noun it describes, or both.
Article¶
The use of the definite article is one of the ways that a word can be made definite in Biblical Hebrew. The definite article is not an independent word but the prefix הַ (he with pathah), usually accompanied by a daghesh in the next consonant. The definite article normally takes the pathah vowel, but that vowel can shift (usually either lengthening to qamets or shortening to seghol) depending on the placement of the accent and/or gutteral consonants within the word. The definite article serves an additional function to match a noun, adjective or participle the word it describes.
The definite article is usually translated as “the” in English. However, the rules governing the definiteness of words vary in different languages, so this particle must always be translated according to the conventions of the target language.
Note
The definite article is only rarely found in Hebrew poetry. This may have been done for the sake of rhythmic meter, since the article almost always adds a syllable to a word. In Hebrew poetry, words can be in the determined state even without the definite article. Therefore, in Hebrew poetry, often the state (construct, absolute, or determined) of a particular word must be determined by the context.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
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noun |
סוּס |
sus |
a horse |
noun + definite article |
הַסּוּס |
hassus |
the horse |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
noun |
חֹשֶׁךְ |
hoshek |
darkness |
noun + definite article |
הַחֹשֶׁךְ |
hahoshek |
the darkness |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
noun |
אִישׁ |
‘ish |
a man |
noun + definite article |
הָאִישׁ |
ha’ish |
the man |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
noun |
עָפָר |
‘afar |
dust |
noun + definite article |
הֶעָפָר |
he’afar |
the dust |
Function¶
Makes a term definite¶
One way that a term can be made definite in Biblical Hebrew is to add the definite article prefix.
וַיִּיטַ֥ב בְּעֵינַ֖י הַדָּבָ֑ר |
wayyitav be’enay haddavar |
And-it-seemed-good in-my-eyes the-thing |
The advice pleased me well |
הֹ֛וי מַשְׁכִּימֵ֥י בַבֹּ֖קֶר |
howy mashkime vabboqer |
Woe who-rise-up in-the-morning |
Woe to those who rise up early in the morning |
Matches an adjective to a noun¶
In Biblical Hebrew, when a definite common noun is followed by a definite attributive adjective, an adjectival participle, or a noun in apposition, the definite article on both terms shows that they belong together. In other words, that particular adjective is describing that particular noun.
מִכֹּל֙ הַדָּבָ֣ר הַטֹּ֔וב |
mikkol haddavar hattowv |
of-all the-word the-good |
among all the good promises |
הַמַּסֹּ֨ת הַגְּדֹלֹ֜ת אֲשֶׁר־רָא֣וּ עֵינֶ֗יךָ |
hammassoth haggedoloth ‘asher-ra’u ‘eneykha |
the-sufferings the-great which_saw your-eyes |
the great sufferings that your eyes saw |
Particle Demonstrative¶
Summary¶
Demonstrative particles function to direct the attention of a listener or reader.
Article¶
Biblical Hebrew has only a few demonstrative particles, with the two most common ones being הִנֵּה and הֵ֣ן. The specific function of a demonstrative particle is to draw attention to whatever immediately follows the particle, either a single word or an entire phrase. Similar to the exhortation particle, demonstrative particles are sometimes left untranslated. Demonstrative particles can stand alone or take a pronominal suffix and/or a prefixed conjunction.
Function¶
Directs the attention of the listener¶
When used in direct speech, the demonstrative particle functions to direct the attention of the person listening to the speech. This function of the demonstrative particle also serves to make a presentation of a person/thing from one person to another (see GEN 12:19 below).
הִנֵּה֙ אֲרֹ֣ון הַבְּרִ֔ית אֲדֹ֖ון כָּל־הָאָ֑רֶץ עֹבֵ֥ר לִפְנֵיכֶ֖ם |
בַּיַּרְדֵּֽן׃ |
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אָמַ֨רְתִּי֙ הִנֵּ֣נִי הִנֵּ֔נִי אֶל־גֹּ֖וי לֹֽא־קֹרָ֥א |
בִשְׁמִֽי׃ |
‘amartiy hinneni hinneni ‘el-gowy lo-qora vishmi |
I-said look-me look-me to_nation not_called by-my-name. |
I said “”Here I am! Here I am!”” to a nation that did not call on my name. |
וְעַתָּ֕ה הִנֵּ֥ה אִשְׁתְּךָ֖ קַ֥ח וָלֵֽךְ׃ |
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insert transliteration |
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and-now behold your-wife take and-go |
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Now therefore here is your wife. Take her |
and go your way. |
Directs the attention of the reader¶
When used in narrative or poetry (not in direct speech), the demonstrative particles functions to direct the attention of the person reading the text. This function of the demonstrative particle often directs the attention of the reader to a scene that a person within the narrative is observing at that moment (see GEN 1:31 and GEN 8:13 below).
הִנֵּ֤ה שְׂכָרֹו֙ אִתֹּ֔ו |
hinneh sekharow ‘ittow |
Look his-reward with-him |
See, his reward is with him |
וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד |
insert transliteration |
And-he-saw God [dir.obj]_all_that he-made and-behold _good very |
God saw everything that he had made. Behold, it was very good. |
וַיַּ֕רְא וְהִנֵּ֥ה חָֽרְב֖וּ פְּנֵ֥י הָֽאֲדָמָֽה |
insert transliteration |
And-he-saw and-behold it-was-dry face-of [def.art]-ground |
looked out, and saw that behold the surface of the ground was dry |
Particle Direct Object Marker¶
Summary¶
This particle immediately precedes the term that functions as the direct object of a verb.
Article¶
As the name suggests, the direct object marker indicates the direct object of some verb. It does this by directly preceding the noun or phrase that functions as the direct object of a verb (either finite or non-finite). The direct object marker does not occur before every direct object, but it usually appears in places where there might be confusion. Thus, the direct object marker is not strictly necessary in Biblical Hebrew. Many languages, including English, do not have any specific word or symbol that serves a similar function; instead, those languages use other means of indicating the direct object of a verb (such as word order). Therefore, in many translations this particle is never translated.
The standard form of the direct object marker is אֵת. It can take both the prefixed conjunction and/or a pronominal suffix.
Note
The direct object marker is easily confused with the preposition אֵת (“with”) which has an identical standard form. When taking a pronominal suffix, however, the two words can be distinguished by the vowel they each select. The direct object marker takes a holem or holem-waw vowel with an attached suffix (אוֹתִי or אֹתִי), whereas the preposition takes a hireq vowel (אִתִּי) with an attached suffix.
בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ |
bara ‘elohim ‘eth hashamayim we’eth ha’arets |
he-created God [dir.obj] the-heavens and-[dir.obj] the-earth |
God created the heavens and the earth |
נָתַ֨תִּי לָכֶ֜ם אֶת־כָּל־עֵ֣שֶׂב׀ זֹרֵ֣עַ זֶ֗רַע |
nathatti lakhem ‘eth-kol-‘esev zorea’ zera’ |
I-have-given to-you [dir.obj]_every_plant seeding seed |
I have given you every plant yielding seed |
וְנָהָרּ֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן |
wenahar yotse me’eden lehashqoth ‘eth-haggan |
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A river went out of Eden to water the garden. |
וְאַתֶּם֙ עֲזַבְתֶּ֣ם אֹותִ֔י |
we’attem ‘azavtem ‘owthi |
And-you have-left [dir.obj]-me |
Yet you abandoned me |
Particle Exhortation¶
Summary¶
Exhortative particles strengthen the emotion of a command or request.
Article¶
Exhortation particles are words that add emotive force to a command or request. These particles are similar to interjections but function to strengthen a specific call to action, while an interjection is used as a more general expression of emotion. Similar to demonstrative particles, exhortation particles are sometime left untranslated, depending on the specific context.
נָא¶
When used with a command, נָא is usually translated as “now” in English (or left untranslated).
לָכֵ֛ן שִׁמְעִי־נָ֥א זֹ֖את |
lakhen shim’i-na zoth |
Therefore listen_now this |
But now hear this |
When used as part of a request, נָא is usually translated as “please” in English (or left untranslated).
אֲדֹנָ֤י יְהוִה֙ סְֽלַֽח־נָ֔א |
‘adonay yehwih selah-na |
Lord Yahweh forgive_please |
Lord Yahweh, please forgive |
In some instances a translation with “now”, “please”, or “oh” is possible, but not necessary. The emotive context of each attestation must determine whether to render the word in translation or to leave it untranslated.
אַל־נָ֣א נֹאבְדָ֗ה |
‘al-na novedah |
not_now let-us-perish |
do not let us perish |
אָנָּא¶
This is a stronger and more emotive form of the particle נָא. The two particles are sometimes paired together to express extreme urgency or desperation, as in the example below. In some instances, this particle could also be classified as an interjection.
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‘onna yehwah howshi’ah na ‘anna yehwah hatslihah na |
Please Yahweh give-help oh please Yahweh make-succeed oh! |
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בִּי¶
Note
This particle appears the same but should not be confused with the preposition בְּ with 1st common singular Suffix Pronominal.
When paired with a vocative, the word בִּי strengthens the emotive force of the statement that follows. It is used for addressing someone who is superior. In English, it can be translated as “oh” or “pray” or “please”, etc.
בִּ֣י אֲדֹנִ֗י תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י |
bi ‘adoni tenu-lah ‘eth-hayyalud hahay |
Oh my-master give_to-her [dir.obj]_the-child living |
Oh, my master, give her the living child |
Particle Interjection¶
Summary¶
An interjection is a word that expresses strong emotion.
Article¶
Interjections usually appear at the beginning of a sentence or clause and are grammatically disconnected from the rest of the sentence. As in many languages, interjections are often “natural sounds”, that is, vocal gestures or sounds that a person utters when experiencing certain emotions. Interjections can be used to express both positive and negative emotions.
There is a whole family of interjections in Biblical Hebrew, and none of them occur very frequently.
הָהּ or אֲהָהּ¶
הֵילִ֖ילוּ הָ֥הּ לַיֹּֽום׃ |
helilu hah layyowm |
Wail ah to-the-day! |
Wail, “Woe is the coming day.” |
הוֹ¶
וּבְכָל־חוּצֹ֖ות יֹאמְר֣וּ הֹו־הֹ֑ו |
uvekhol-hutsowth yomeru how-how |
and-in-all_outside they-wil-say woe_woe |
and they will say in all the streets, “Woe! Woe!” |
הֶאָח¶
הֶאָ֔ח נִשְׁבְּרָ֛ה דַּלְתֹ֥ות הָעַמִּ֖ים |
he’ah nishberah dalthowth ha’ammim |
Aha! Broken doors-of the-people! |
Aha! The gates of the people are broken! |
אָנָּא¶
This term can function as an interjection, an exhortation particle, or perhaps both.
אָ֣נָּ֗א חָטָ֞א הָעָ֤ם הַזֶּה֙ חֲטָאָ֣ה גְדֹלָ֔ה |
‘onna hata ha’am hazzeh hata’ah gedolah |
Oh it-has-sinned the-people the-this sin great |
Oh, these people have committed a great sin |
Particle Interrogative¶
Summary¶
Interrogative particles indicate that a sentence is a question. The standard interrogative prefix -הֲ (he with hateph pathah vowel) should not be confused with the definite article -הַ (he with pathah vowel). The interrogative particles מִי and מָה can also function as interrogative pronouns (“who?” and “what?”) or indefinite pronouns (“whoever” and “whatever”).
Article¶
The interrogative prefix -הֲ is the standard interrogative particle in Biblie Hebrew and can be differentiated from the definite article by the context and the lack of a daghesh in the consonant immediately following the prefix. The interrogative prefix, as well as interrogative particles in general, nearly always appear at the beginning of a clause to indicate that the clause is a question and not a statement. However, as in many languages, in Biblical Hebrew a question can be asked rhetorically as a way of making a strong statement. As an example, a person might ask “How can that be?” as a way of expressing a strong sense of disbelief in something that has just been said.
-הֲ¶
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
noun |
סוּס |
sus |
horse |
noun + definite article |
הַסּוּס |
hassus |
the horse |
noun + interrogative particle |
הֲסוּס |
hasus |
a horse? |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
noun |
מְרַגֵּל |
meraggel |
spy |
noun + definite article |
הַמְּרַגֵּל |
hammeraggel |
the spy |
noun + interrogative particle |
הַמְרַגֵּל |
hamraggel |
a spy? |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
noun |
אִישׁ |
‘ish |
man |
noun + definite article |
הָאִישׁ |
ha’ish |
the man |
noun + interrogative particle |
הַאִישׁ |
ha’ish |
a man? |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
noun |
אָב |
‘av |
father |
noun + definite article |
הָאָב |
ha’av |
the father |
noun + interrogative particle |
הֶאָב |
he’av |
a father? |
Examples¶
הֲיֵ֣שׁ לָכֶ֣ם אָ֔ח |
hayesh lakhem ‘ah |
[quest.]-is-there to-you brother |
Do you have a brother? |
הַאַתָּ֥ה יוֹאָ֖ב |
ha’attah yo’av |
[quest.]-are-you Joab |
Are you Joab? |
מִי¶
This is the standard personal interrogative particle and can be translated as “who?”. This particle can also function either as an interrogative pronoun when used at the beginning of a verbal clause, or as an indefinite pronoun (“whoever”) when used in the middle of a clause or sentence.
מִֽי־הָאִ֤ישׁ הַלָּזֶה֙ |
mi-ha’ish hallazeh |
Who_the-man the-that |
Who is that man? |
מִֽי־כָמֹ֤כָה בָּֽאֵלִם֙ יְהוָ֔ה |
mi-khamokhah ba’elim yehwah |
Who_like-you among-the-gods Yahweh |
Who is like you, Yahweh, among the gods? |
לְמִי־אַ֙תָּה֙ |
lemi-‘attoh |
To-whom_you |
To whom do you belong? |
מִי־יְשִׂמֵ֥נִי שֹׁפֵ֖ט בָּאָ֑רֶץ |
mi-yesimeni shofet ba’arets |
Who_will-put-me judge in-the-land |
I wish that I were made judge in the land! |
מִ֚י יַשְׁקֵ֣נִי מַ֔יִם |
mi yashqeni mayim |
Who will-give-me water |
If only someone would give me water! |
מִ֥י יָק֖וּם יַֽעֲקֹ֑ב |
mi yaqum ya’aqov |
Who he-will-raise Jacob |
How will Jacob survive? |
מָה¶
This is the standard impersonal interrogative particle and can be translated as “what?”. This particle can also function as either an interrogative pronoun when used at the beginning of a verbal clause, or an indefinite pronoun (“whatever”) when used in the middle of a clause or sentence.
מַה־פִּשְׁעִי֙ |
mah-ppish’iy |
What_my-iniquity |
What is my iniquity? |
מָ֥ה אַתֶּ֖ם עֹשִֽׂים |
mah ‘attem ‘osim |
What you are-doing |
What are you doing? |
בַּמָּ֥ה אֵדַ֖ע |
bammah ‘eda’ |
By-the-what will-I-know |
How will I know? |
כַּמָּ֕ה יְמֵ֖י שְׁנֵ֥י חַיֶּֽיךָ |
kammah yeme shene hayyeykha |
Like-what days-of years-of your-life |
How long have you lived? |
עַד־מָ֣ה יְ֭הוָה תֶּאֱנַ֣ף לָנֶ֑צַח |
‘ad-mah yehwah te’enaf lanetsah |
Until_what Yahweh will-you-be-angry forever |
How long, Yahweh? Will you stay angry forever? |
עַל־מָ֗ה הִכִּ֙יתָ֙ אֶת־אֲתֹ֣נְךָ֔ |
‘al-mah hikkitha ‘eth-‘athonekha |
On_what did-you-strike [dir.obj]_your-donkey |
Why have you struck your donkey? |
וּמַה־נִּצְטַדָּ֑ק |
wumah-nnitstaddaq |
and-what we-will-justify-ourselves |
or how can we justify ourselves? |
מַה־תִּצְעַ֖ק אֵלָ֑י |
mah-tits’aq ‘ela |
what_you-cry-out to-me |
why are you continuing to call out to me? |
איך and איכה¶
These are particles of manner and can be translated as “how?”, “why?”, or even “how!”.
אֵ֗יךְ נָשִׁ֥יר |
‘ekh nashir |
How can-we-sing |
How could we sing? |
אֵ֚יךְ אַתֶּ֣ם נֽוֹעָצִ֔ים |
‘ekh ‘attem no’atsim |
How you advise |
How do you advise me |
אי and איה¶
These are particles of place and can be translated as “where?” or “where is?”.
אֵ֖י הֶ֣בֶל |
‘e hevel |
Where Abel |
Where is Abel? |
אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ |
‘ayyeh sarah ‘ishtekha |
Where Sarah your-wife |
Where is Sarah your wife? |
אַיֵּ֧ה הָאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ |
‘ayyeh ha’anashim ‘asher-ba’u ‘eleykha |
Where the-men that_came-in to-you |
Where are the men that came in to you? |
מָתַי¶
This is a particle of time and can be translated as “when?”. It is often used with the preposition עַד in the compound particle עַד־מָתַי which literally means “until when?” but is usually translated “how long?”.
מָתַ֣י אָ֭קוּם |
mathay ‘aqum |
When will-I-get-up |
How long will it be until I get up? |
עַד־מָתַ֣י אֱ֭לֹהִים יְחָ֣רֶף צָ֑ר |
‘ad-mathay ‘elohim yeharef tsar |
How_long God will-throw-insults enemy |
God, how long will our enemies make fun of you? |
לָמָ֪ה and לָֽמָּה¶
These are particles of cause and literally mean “for what?”, but they are usually translated as “why?”.
לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ |
lommah harah lakh welammah noflu faneykha |
For-what you-angry to-you and-for-what has-fallen your-face |
Why are you angry and why are you scowling? |
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lamah shekhahtani lammah-qoder ‘elekh belahats ‘oyev |
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Other interrogative particles¶
מַדּ֖וּעַ (why?)¶
מַדּ֖וּעַ אֲדֹנִ֣י בֹכֶ֑ה |
maddua’ ‘adoni vokheh |
Why my-master is-weeping |
Sir, why are you crying? |
עַד־אָן (how long?)¶
עַד־אָ֥ן תְּמַלֶּל־אֵ֑לֶּה |
‘ad-‘an temallel-‘elleh |
How_long will-you-say_these-things |
How much longer will you talk like this? |
אֵ֥י מִזֶּ֖ה (from where?)¶
לַֽאֲנָשִׁ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתִּי אֵ֥י מִזֶּ֖ה הֵֽמָּה׃ |
la’anashim ‘asher lo yada’ti ‘e mizzeh hemmah |
to-men who not I-know where from this they. |
to men who come from I do not know where? |
Particle Negative¶
Summary¶
Negative particles are terms that negate some aspect of a sentence, either an individual word or an entire phrase.
Article¶
אַיִן or אֵין¶
This term is used in verbless clauses to negate an entire clause or sentence. It is sometimes classified as a noun but usually appears in the verbal position of normal word order. Literally, the term is translated in English as “there is no” or “there is not”; but the English translation is often simplified to “is not” (see example below).
אֲנִ֤י יְהוָה֙ וְאֵ֣ין עֹ֔וד זוּלָתִ֖י אֵ֣ין אֱלֹהִ֑ים |
‘ani yehwah we’en ‘owd zulathi ‘en ‘elohim |
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I am Yahweh, and there is no other; there is no God but me. |
הַֽמִבְּלִ֤י אֵין־אֱלֹהִים֙ בְּיִשְׂרָאֵ֔ל |
hamibbeli ‘en-‘elohim beyisra’el |
For-nothing is-there-no_God in-Israel? |
Is it because there is no God in Israel? |
וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר |
wehinneh ‘en-yosef babbor |
and-behold there-is-no_Joseph in-the-pit |
and, behold, Joseph was not in the pit |
לֹא¶
The word לֹא is the standard negative particle in Biblical Hebrew. This term often negates verbs, but it has potential to negate other kinds of words as well. In English, it is usually translated as “no” or “not”. When used with 2nd person imperfect verbs to express a negative command, this particle signifies a more emphatic command than the use of the negative particle אַל (with an imperfect verb).
לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ |
lo thokhal mimmennu |
not you-eat from-it |
you may not eat from it |
לֹֽא־תָבֹ֥אוּ מִצְרַ֖יִם לָג֥וּר שָֽׁם |
lo-thavo’u mitsrayim lagur sham |
not_you-go Egypt to-sojourn there |
Do not go to Egypt to live there. |
אַל¶
The term אַַל is almost exclusively used to negate verbs; it is also the standard particle used to negate jussive and cohortative verbs. When used with 2nd person imperfect verbs to express a negative command, this particle signifies a less emphatic command than the use of the negative particle לֹא.
אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד |
‘al-‘er’eh bemoth hayyaled |
Not_I-will-look in-death-of the-child. |
Let me not look upon the death of the child. |
בִּלְתִּי¶
This term is sometimes used (especially with לְ) to negate infinitive construct verbs, and is usually translated in English as “no” or “not”.
Note
This term is most often used as a concessive conjunction; a dictionary or lexicon will indicate the specific use of this particle in each individual context.
צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכָל־מִמֶּ֖נּוּ |
tsiwwithikha leviltiy ‘akhol-mimmennu |
I-commanded-you to-not eat_from-it |
I commanded you to not eat from it |
בַּל or בְּלִי (sometimes בְּלֹא)¶
These particles are usually used in poetry and carry no special meaning other than to negate a word or concept within a sentence. In English, they are usually translated as “no” or “not”.
בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם |
beli nishma’ qolam |
not is-heard their-voice |
their voice is not heard |
בְּלֹ֣א רְא֔וֹת |
belo re’oth |
without seeing |
without seeing |
Particle Relative¶
Summary¶
Relative particles introduce clauses or phrases that usually describe nouns but can also sometimes describe adjectives and/or verbs. In English, relative particles are usually translated as “who,” “that,” “which,” “when,” or “where.”
Article¶
Biblical Hebrew utilizes three different particles that introduce relative clauses or phrases. The particle אֲשֶׁר and the prefix -שֶׁ function as synonyms: they usually immediately follow nouns and sometimes adjectives. When functioning as a relative particle, the word כִּי usually immediately follows a verb of seeing or perceiving.
אֲשֶׁר¶
אֲשֶׁר follows a noun and introduces a relative clause. Its translation depends on the noun. For example, if the noun is a place, אֲשֶׁר means “where,” if the noun is a person, it means “who”, and if the noun is an object, it means “that”, “what” or “which.”
הַמָּק֗וֹם אֲשֶׁ֤ר אַתָּה֙ עוֹמֵ֣ד עָלָ֔יו |
hammaqom ‘asher ‘attah ‘omed ‘alayw |
the-place where you are-standing on-it |
the place where you are standing |
|
|
|
|
Sometimes there is no noun as an antecedent.
כִּ֣י יָדַ֗עְתִּי אֵ֤ת אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר |
ki yada’ti ‘eth ‘asher-tevarekh mevorakh wa’asher ta’or yu’ar |
|
|
-שֶׁ¶
-שֶׁ has the same function as אֲשֶׁר, but is a prefix. It also doubles the next consonant and follows similar rules regarding the vowel patterns as the definite article.
אֶל־מְקֹ֗ום שֶׁ֤הַנְּחָלִים֙ הֹֽלְכִ֔ים |
‘el-meqowm shehannehalim holekhim |
To_place where-the-rivers go |
To the place where the rivers go |
מַה־**שֶּֽׁהָיָה֙ ה֣וּא **שֶׁיִּהְיֶ֔ה |
mah-shehayah hu sheyyihyeh |
What_that-has-been that which-will-be |
Whatever has been is what will be |
כִּי¶
Note
כִּי is one of the most flexible words in Biblical Hebrew in terms of its meaning. It can function either as a conjunction or as a particle, with many different potential meanings. If in doubt, it is recommended to always consult a dictionary or lexicon to confirm how the word is being used in any specific instance.
Biblical Hebrew uses the particle כִּי to introduce relative clauses or phrases that describe something that is seen, known, or somehow perceived by a person. Therefore, כִּי usually follows verbs of seeing/perceiving where a reader might expect to find אֲשֶׁר. In English, it is usually translated as “that” in these cases.
וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב |
wayyar ‘elohim ‘eth-ha’or ki-tov |
And-he-saw God [dir.obj]_the-light that_good |
God saw the light, that it was good. |
עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה |
‘attah yada’ti ki-yere ‘elohim ‘attah |
now I-know that_fearful-of God you |
now I know that you respect and obey God |
Person First¶
Summary¶
The first person form of a term refers to the person(s) writing or speaking.
Article¶
In English, the first person pronouns include: “I”, “me”, or “my”, for singular; and “we”, “us”, or “our,” for plural. In Biblical Hebrew, terms which are marked for first person do not change form according to gender (masculine and feminine), but they do change form according to number (singular or plural). In Biblical Hebrew, verbs, pronouns, and pronominal suffixes can all be marked for first person.
Form¶
In Biblical Hebrew, a term marked for first person can be recognized by a variety of changes to the form. These changes differ greatly from each other, so it is difficult to sum them up in a simple, helpful way. The paradigm below shows a sample of the kinds of changes that signal a first person form.
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
first person common singular |
קָטַלְתִּי |
qatalti |
I killed |
first person common plural |
קָטַלְנוּ |
qatalnu |
we killed |
first person common singular |
אֶקְטֹל |
‘eqtol |
I will kill |
first person common plural |
נִקְטֹל |
niqtol |
we will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
first person common singular |
אֲנִי / אָנֹכִי |
‘ani / ‘anokhi |
I |
first person common plural |
אֲנַחְנוּ |
‘anahnu |
we |
Parsing |
Hebrew |
Transliteration |
Gloss |
first person common singular |
אֹתִי |
‘othi |
me |
first person common plural |
אֹתָנוּ |
‘othanu |
us |
Parsing |
Hebrew |
Transliteration |
Gloss |
first person common singular |
לִי / - ִי |
li / -i |
(to) me |
first person common plural |
לָנוּ / -נוּ |
lanu / - nu |
(to) us |
Neither English nor Biblical Hebrew distinguish between the inclusive and the exclusive “we”. The context will determine which one is meant. See also translationAcademy and translationNotes for help if the context is not clear.
Examples¶
Finite verb marked for first person¶
A finite verb (and/or verbal participle) in first person form indicates that the subject of the verb is the writer/speaker of the verb.
עַ֚ד אֲשֶׁ֣ר אִם־עָשִׂ֔יתִי אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתִּי לָֽךְ |
‘ad ‘asher ‘im-‘asithi ‘eth ‘asher-dibbarti lakh |
|
I will do all that I have promised to you. |
Personal pronoun marked for first person¶
A first person independent personal pronoun refers either to the writer/speaker (for singular) or to an entire group to which the writer/speaker belongs (for plural).
אֲנִ֥י יְהוָֽה |
‘ani yehwah |
I Yahweh. |
I am Yahweh. |
Pronominal suffix marked for first person¶
A first person pronominal suffix usually functions either as a personal pronoun (for verbs and prepositions) or as a possessive adjective (for nouns).
As attached to a verb¶
וַעֲבַדְתֶּ֖ם אֹתָֽנוּ׃ |
wa’avadtem ‘othanu |
and-you-will-serve [dir.obj]-us. |
then you will serve us. |
As attached to a noun¶
בְּנִ֤י אַבְשָׁלֹום֙ בְּנִ֣י בְנִ֣י |
beni ‘avshalowm beni veni |
My-son Absalom my-son my-son. |
My son Absalom, Absalom, my son, my son! |
As attached to a preposition¶
וְאֶ֥פֶס כָּמֹֽונִי׃ |
we’efes kamowni |
and-none like-me. |
and there is no one like me. |
כִּי־לִ֖י כָּל־הָאָֽרֶץ׃ |
ki-li kol-ha’arets |
for_to-me all_the-earth. |
for all the earth is mine. |
Person Second¶
Summary¶
The second person form of a term refers to the person(s) being addressed by a writer or speaker.
Article¶
In English, the second person pronouns are “you” and “your,” used for both singular and plural. In Biblical Hebrew, terms which are marked for second personal can change form according to both gender (masculine and feminine) and number (singular or plural). In Biblical Hebrew, verbs, pronouns, and pronominal suffixes can all be marked for second person.
Neither English nor Hebrew have a formal second person address. In many languages (including German, Spanish, and French), a speaker addresses God using an informal address. In some other languages, such as Dutch, a speaker addresses God using a formal address. For more information, see translationAcademy and translationNotes.
Form¶
In Biblical Hebrew, a term marked for second person can be recognized by a variety of changes to the form. These changes differ greatly from each other, so it is difficult to sum them up in a simple, helpful way. The paradigm below shows a sample of the kinds of changes that signal a second person form.
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
קָטַלְתָּ |
qatalta |
you killed |
second person feminine singular |
קָטַלְתְּ |
qatalt |
you killed |
second person masculine plural |
קְטַלְתֶּם |
qetaltem |
you killed |
second person feminine plural |
קְטַלְתֶּן |
qetalten |
you killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
תִּקְטֹל |
tiqtol |
you will kill |
second person feminine singular |
תִּקְטְלִי |
tiqteli |
you will kill |
second person masculine plural |
תִּקְטְלוּ |
tiqtelu |
you will kill |
second person feminine plural |
תִּקְטֹלְנָה |
tiqtolenah |
you will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
אַתָּה |
‘attah |
you |
second person feminine singular |
אַתְּ |
‘at |
you |
second person masculine plural |
אַתֶּם |
‘attem |
you |
second person feminine plural |
אַתֵּנָה |
‘attenah |
you |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
אֹתְךָ |
‘othekha |
you |
second person feminine singular |
אֹתָךְ |
‘othakh |
you |
second person masculine plural |
אֹתְכֶֶם |
‘othekhem |
you |
second person feminine plural |
אֹתְכֶֶן |
‘othekhen |
you |
Parsing |
Hebrew |
Transliteration |
Gloss |
second person masculine singular |
לְךָ / - ְךָ |
lekha / -ekha |
(to) you |
second person feminine singular |
לָךְ / - ָךְ |
lakh / -akh |
(to) you |
second person masculine plural |
לָכֶם / -כֶם |
lakhem / -khem |
(to) you |
second person feminine plural |
לָכֶן / -כֶן |
lakhen / -khen |
(to) you |
Examples¶
Finite verb marked for second person¶
A finite verb (and/or verbal participle) in second person form indicates that the subject of the verb is the person(s) being addressed by the writer/speaker.
עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי |
because that you-have-obeyed on-voice-of-me. |
because you listened to my voice. |
Personal pronoun marked for second person¶
A second person independent personal pronoun refers either to the person being addressed by the writer/speaker (for singular) or to an entire group to which that person belongs (for plural).
צַדִּ֤יק אַתָּה֙ |
tsaddiq ‘attah |
righteous you |
you are righteous |
Pronominal suffix marked for second person¶
A second person pronominal suffix usually functions either as a personal pronoun (for verbs and prepositions) or as a possessive adjective (for nouns).
As attached to a verb¶
וְאִֽם־תִּדְרְשֻׁ֨הוּ֙ יִמָּצֵ֣א לָכֶ֔ם |
we’im-tidreshuhu yimmatse lakhem |
And-if_you-seek-him he-will-be-found by-you |
If you seek him, he will be found by you |
As attached to a noun¶
וּבְיָדְךָ֖ כֹּ֣חַ וּגְבוּרָ֑ה |
uveyodkha koah ugevurah |
and-in-your-hand power and-strength. |
In your hand is power and might. |
As attached to a preposition¶
שְׁנַ֧יִם מִכֹּ֛ל יָבֹ֥אוּ אֵלֶ֖יךָ |
shenayim mikkol yavo’u ‘eleykha |
two of-all will-come to-you |
two of every sort will come to you |
לְךָ֣ יֹ֭ום אַף־לְךָ֥ לָ֑יְלָה |
lekha yowm ‘af-lekha laylah |
To-you day also_to-you night |
The day is yours, and the night is yours also |
Person Third¶
Summary¶
The third person form of a term refers to a person(s) or thing(s) other than the writer/speaker and the person being addressed by the writer/speaker.
Article¶
In English, the third person pronouns include: “he”, “him”, “his”, “she”, or “her”, for singular; and “they”, “them”, or “their,” for plural. In Biblical Hebrew, terms which are marked for third person can change form according to both gender (masculine and feminine) and number (singular or plural). In Biblical Hebrew, verbs, pronouns, and pronominal suffixes can all be marked for third person.
Form¶
In Biblical Hebrew, a term marked for third person can be recognized by a variety of changes to the form. These changes differ greatly from each other, so it is difficult to sum them up in a simple, helpful way. The paradigm below shows a sample of the kinds of changes that signal a third person form.
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
third person masculine singular” |
קָטַל |
qatal |
he killed |
third person feminine singular” |
קָטְלָה |
qatlah |
she killed |
third person common plural” |
קָטְלוּ |
qatlu |
they killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
third person masculine singular” |
יִקְטֹל |
yiqtol |
he will kill |
third person feminine singular” |
תִּקְטֹל |
tiqtol |
she will kill |
third person masculine plural” |
יִקְטְלוּ |
yiqtelu |
they will kill |
third person feminine plural” |
תִּקְטֹלְנָה |
tiqtolenah |
they will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
third person masculine singular” |
הוּא |
hu |
he / it |
third person feminine singular” |
הִיא / הִוא |
hi / hiw |
she / it |
third person masculine plural” |
הֵם / הֵמָּה |
hem / hemmah |
they |
third person feminine plural” |
הֵן / הֵנָּה |
hen / hennah |
they |
Parsing |
Hebrew |
Transliteration |
Gloss |
third person masculine singular” |
אֹתוֹ |
‘otho |
him / it |
third person feminine singular” |
אֹתָהּ |
‘othah |
her / it |
third person masculine plural” |
אֶתְהֶם / אֹתָם |
‘ethhem / ‘otham |
them |
third person feminine plural” |
אֶתְהֶן / אֹתָן |
‘ethhen / ‘othan |
them |
Parsing |
Hebrew |
Transliteration |
Gloss |
third person masculine singular” |
לוֹ / -וֹ |
lo / -o |
(to) him |
third person feminine singular” |
לָהּ / - ָהּ |
lah / -ah |
(to) her |
third person masculine plural” |
לָהֶם / -הֶם / - ָם |
lahem / -hem / -am |
(to) them |
third person feminine plural” |
לָהֶן / -הֶן / - ָן |
lahen / -hen / -an |
(to) them |
Examples¶
Finite verb marked for third person¶
A finite verb (and/or verbal participle) in third person form indicates that the subject of the verb is someone/something other than the writer/speaker or the person being addressed.
וַיֹּ֤אמֶר יְהוָה֙ אֶל־אַבְרָ֔ם |
wayyomer yehwah ‘el-‘avram |
and-he-said Yahweh to_Abram |
Now Yahweh said to Abram |
Personal pronoun marked for third person¶
A third person independent personal pronoun refers either to a person/thing (for singular) or group of persons/things (for plural) other than the writer/speaker and the person being addressed by the writer/speaker.
עֵשָׂ֖ו ה֥וּא אֱדֽוֹם |
‘esaw hu ‘edom |
Esau he Edom |
Esau (also called Edom) |
Pronominal suffix marked for third person¶
A third person pronominal suffix usually functions either as a personal pronoun (for verbs and prepositions) or as a possessive adjective (for nouns).
As attached to a verb¶
וַיִּשְׁלָחֵ֨הוּ֙ מֵעֵ֣מֶק חֶבְרֹ֔ון וַיָּבֹ֖א שְׁכֶֽמָה׃ |
wayyishlahehu me’emeq hevrown wayyavo shekhemah |
and-he-sent-him from-the-Valley-of Hebron and-he-went to-Shechem. |
|
As attached to a noun¶
וַיָּ֜קָם וַיֵּ֤לֶךְ אֶל־בֵּיתוֹ֙ אֶל־עִיר֔וֹ |
wayyaqom wayyelekh ‘el-betho ‘el-‘iro |
And-he-stood-up and-went to_his-house to_his-city |
He went home to his own city |
As attached to a preposition¶
הֲתַאֲמִ֣ין בֹּ֖ו |
hatha’amin bow |
Do-you-believe in-him? |
Will you depend on him? |
אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֹתָ֔ם לְבִלְתִּ֖י עֲשֹׂ֥ות כָּהֶֽם׃ |
‘asher tsiwwah yehwah ‘otham levilti ‘asowth kahem |
|
those that Yahweh had commanded them not to do like them. |
Preposition¶
Summary¶
A preposition introduces a phrase that describes another word/concept within a sentence, usually a noun or a verb. However, like adverbs and particles, sometimes a prepositional phrase can describe the sentence as a whole. In Biblical Hebrew, prepositions can also be used with an infinitive construct verb to show its relationship to the main verb of a sentence.
Article¶
Both Biblical Hebrew and Biblical Aramaic have four primary prepositions: the prefix בְּ (in, at, by); the prefix לְ (to, for); the prefix כְּ (as, like); and the prefix מִ (which is a shortened form of the independent preposition מִן, meaning “from”). However, there is also a family of other prepositions. It is common for prepositions to be combined together or with a noun to form new words that have their own range of meanings (similar to compound conjunctions) that may or may not overlap with the meaning of the individual component terms.
In Biblical Hebrew, prepositions also function to describe the relationship between a non-finite verbal complement (infinitive construct verbs and active or passive participles) and the finite main verb of a sentence. In some of these instances, the preposition introduces a dependent verbal phrase and thus changes its typical meaning. These specialized uses of prepositions are listed in the article on infinitive construct verbs.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
normal noun |
נָהָר |
nahar |
river |
noun + preposition only |
בְּנָהָר |
benahar |
in a river |
noun + definite article only |
הַנָּהָר |
hannahar |
the river |
noun + preposition + definite article |
בַּנָּהָר |
bannahar |
in the river |
Types¶
In Biblical Hebrew, there are 11 general categories of prepositions: indirect object; spatial; locative; temporal; instrumental; correlative; comparative; directional; causal; explanatory; and direct object. However, this are also other types of prepositions in Biblical Hebrew. The specific meanings of individual prepositions can be found in a dictionary or lexicon.
Indirect Object¶
A common use of the preposition לְ (also אֶל, with verbs of speaking) is to indicate the indirect object or recipient of the verbal action. When used in this way, the preposition is usually transated into English with “to” or “for”, or it can be left untranslated.
וַיִּקְרָ֨א אֱלֹהִ֤ים׀ לָ אֹור֙ יֹ֔ום |
wayyiqra ‘elohim la’owr yowm |
And-he-called to-the-light day |
God called the light “day” |
וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ |
insert transliteration |
And-she-said the-woman to _the-serpent |
The woman said to the serpent |
Spatial¶
Spatial prepositions are translated into English with terms such as “in”, “on”, “under”, “with”, “beside”, etc. This is a common use of the preposition בְּ.
אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן |
insert transliteration |
[dir-obj]_your-sound I-heard in-the-garden |
I heard you in the garden |
וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם |
weruah ‘elohim merahefeth ‘al-pene hammayim |
and-spirit-of God hovering over_face-of the-waters |
The Spirit of God was moving above the surface of the waters. |
וַתָּ֤שָׁב אֵלָיו֙ אֶל־הַתֵּבָ֔ה |
insert transliteration |
And-she-returned to him to the ark |
and she returned to him in the ark |
וַֽיְשַׁלְּחֵ֛הוּ יְהוָ֥ה אֱלֹהִ֖ים מִגַּן־עֵ֑דֶן |
insert transliteration |
And-he-sent-him-away Yahweh God from-the-garden-of_Eden |
Therefore Yahweh God sent him out from the garden of Eden |
Temporal¶
Temporal prepositions are translated into English with terms such as “in”, “at”, “until”, “before”, “after”, etc. This is a common use of the preposition בְּ.
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים |
insert transliteration |
In-beginning he-created God |
In the beginning God created |
עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה |
insert transliteration |
until you-return to_the-ground |
until you return to the ground |
Instrumental¶
Instrumental prepositions are translated into English with terms such as “by”, “with”, “by means of”, etc. This is a common use of the preposition בְּ.
בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם |
beze‘ath ‘appekha thokhal lehem |
By-sweat-of your-face you-will-eat bread |
By the sweat of your face you will eat bread |
וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהוָֽה |
watthomer qanithi ‘ish **‘et**_yehwah |
And-she-said I-acquired man with_Yahweh |
She said “I have produced a man with Yahweh’s help. |
Correlative¶
Correlative prepositions are translated into English with terms such as “like”, “as”, “according to”, etc. This is the primary use of the preposition כְּ.
וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ |
wayyiqra‘ shem ha‘ir keshem benow hanokh |
And-he-called name-of the-city as-name-of his-son Enoch |
and named it after his son Enoch. |
וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ יְהוָ֔ה |
wayyelekh ‘avram ka‘asher dibber ‘elaw yehwah |
And-he-went Abram as-what he-had-spoken to-him Yahweh |
So Abram went as Yahweh had told him to do |
Comparative¶
Comparative prepositions are translated into English with terms such as “more than” or “greater than”, etc. This is a common use of the preposition מִן.
וַיֶּאֱהַ֥ב גַּֽם־אֶת־רָחֵ֖ל מִלֵּאָ֑ה |
wayye‘ehav gam_‘eth_rahel mille‘a |
And-he-loved also_[dir-obj]_Rachel more-than-Leah |
but he loved Rachel more than Leah |
וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה |
wehannahash hayah ‘arum mikkol hayyath hassadeh |
And-serpent he-was shrewd from-all-of animals-of the-field |
Now the serpent was more shrewd than any other beast of the field |
Directional¶
Directional prepositions are translated into English with terms such as “to”, “toward”, etc. This is a common use of the preposition לְ.
שְׂאוּ֩ לַשָּׁמַ֨יִם עֵֽינֵיכֶ֜ם |
se‘u lashamayim ‘eynekhem |
you-lift to-the-heavens your-eyes |
Lift up your eyes to the sky |
וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם |
wayyashqifu **‘al**_pene sedom |
And-they-looked on_face-of Sodom |
and looked down toward Sodom |
Causal¶
Causal prepositions are translated into English with terms such as “for” or “because”, etc. This is a secondary use of the prepositions לְ and עַל.
וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃ |
welammah nafelu fanekha |
and-for-what he-is-fallen your-face |
and why are you scowling? |
פֶּן־יַֽהַרְגֻ֜נִי אַנְשֵׁ֤י הַמָּקוֹם֙ עַל־רִבְקָ֔ה |
pen_yahareguni ‘anshe hammaqom **‘al**_rivqah |
Lest_they-kill-me men-of the-place because-of_Rebekah |
The men of this place will kill me to get Rebekah |
Explanatory¶
Explanatory prepositions are often translated into English with terms such as “as”, “for”, “to”, or it can be left untranslated. This is a common use of the preposition לְ.
וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים |
||
wehayu le‘othoth ulemo‘adim uleyamim weshanim |
||
And-they-are for-signs and-for-seasons and-for-days and-years |
||
and let them be as signs |
for seasons |
for days and years |
וָאֶקַּ֥ח אֹתָ֛הּ לִ֖י לְאִשָּׁ֑ה |
wa‘eqqah ‘othah li le‘isha |
And-I-took [dir.obj]-her to-me as-wife |
I took her to be my wife |
Direct Object¶
A rare use of the preposition לְ is to indicate the direct object of the verb. When used in this way, the preposition is almost always left untranslated in English.
וַיַּמְלִ֤יכוּ שֵׁנִית֙ לִשְׁלֹמֹ֣ה בֶן־דָּוִ֔יד |
||
wayyamlikhu shenith lishelomoh ven_dawid |
||
And-they-crowned second [dir.obj]-Solomon son-of_David |
||
They made Solomon |
David’s son |
king a second time |
Preposition Definite Article¶
Summary¶
A preposition introduces a phrase that describes another word/concept within a sentence, usually a noun or a verb. However, like adverbs and particles, sometimes a prepositional phrase can describe the sentence as a whole. In Biblical Hebrew, prepositions can also be used with an infinitive construct verb to show its relationship to the main verb of a sentence.
Note
When a word contains both a prefixed preposition and a definite article, the ה consonant of the definite article disappears and the shewa under the preposition lengthens, usually either to a pathah vowel or a qamets vowel.
Article¶
Biblical Hebrew has four main prepositions: the prefix בְּ (in, at, by); the prefix לְ (to, for); the prefix כְּ (as, like); and the prefix מִ (which is a shortened form of the independent preposition מִן, meaning “from”). However, there is also a family of other prepositions in Biblical Hebrew. It is common in Biblical Hebrew for prepositions to be combined together or with a noun to form new words that have their own range of meanings (similar to compound conjunctions) that may or may not overlap with the meaning of the individual component terms.
In Biblical Hebrew, prepositions also have a specialized function of describing the relationship between a verbal complement (infinitive construct or participles) and the main verb of a sentence. In some of these instances, the preposition introduces a dependent verbal clauses and thus changes its typical meaning. These specialized uses of prepositions are listed in the article on infinitive construct verbs.
Note
Of all the different kinds of words, prepositions are perhaps the most flexible in their meaning and are often translated in a variety of ways, or sometimes even left untranslated. For this reason, prepositions must always be translated with great sensitivity to the context of each use. A dictionary or lexicon will describe the various possible meanings of each preposition, but generally will not include a complete list of individual usages.
In Biblical Hebrew, there are 11 general types of prepositions: indirect object; spatial; locative; temporal; instrumental; correlative; comparative; directional; causal; explanatory; and direct object. However, this are also other types of prepositions in Biblical Hebrew. The specific meanings of individual prepositions can be found in a dictionary or lexicon.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
normal noun |
נָהָר |
nahar |
river |
noun + preposition only |
בְּנָהָר |
benahar |
in a river |
noun + definite article only |
הַנָּהָר |
hannahar |
the river |
noun + preposition + definite article |
בַּנָּהָר |
bannahar |
in the river |
Preposition before a noun starting with a normal shewa
Word |
Hebrew |
Transliteration |
Gloss |
normal noun |
מְרַגֵּל |
meraggel |
spy |
noun + preposition only |
כִּמְרַגֵּל |
kimraggel |
like a spy |
noun + definite article only |
הַמְּרַגֵּל |
hammeraggel |
the spy |
noun + preposition + definite article |
כַּמְּרַגֵּל |
kammeraggel |
like the spy |
Preposition before a noun with a guttural first consonant
Word |
Hebrew |
Transliteration |
Gloss |
normal noun |
אִישׁ |
‘ish |
man |
noun + preposition only |
לְאִישׁ |
le’ish |
to a man |
noun + definite article only |
הָאִישׁ |
ha’ish |
the man |
noun + preposition + definite article |
לָאִישׁ |
la’ish |
to the man |
Preposition before a noun starting with a composite shewa
Word |
Hebrew |
Transliteration |
Gloss |
normal noun |
אֳנִיָה |
‘oniyah |
ship |
noun + preposition only |
כָּאֳנִיָה |
ko’oniyah |
like a ship |
noun + definite article only |
הָאֳנִיָה |
ha’oniyah |
the ship |
noun + preposition + definite article |
כָּאֳנִיָה |
ka’oniyah |
like the ship |
Examples¶
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים |
bereshith bara ‘elohim |
In-beginning he-created God |
In the beginning, God created |
הֹ֛וי מַשְׁכִּימֵ֥י בַבֹּ֖קֶר |
howy mashkime vabboqer |
Woe those-rising-early in-the-morning |
Woe to those who rise up early in the morning |
וַיִּקְרָ֨א אֱלֹהִ֤ים׀ לָאֹור֙ יֹ֔ום |
wayyiqra ‘elohim la’owr yowm |
And-he-called to-the-light day |
God called the light “day” |
וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה |
welimshol bayyom uvallaylah |
and to rule in the day and-in-the-night |
to rule over the day and over the night |
Pronoun¶
Summary¶
A pronoun is a word that indirectly refers to a person or a thing. For example: “John” is a proper name, “man” is a common noun, and “he” is a pronoun; but all three terms can refer to the same person named “John”.
Article¶
Types¶
There are five categories of pronouns in both Biblical Hebrew and Biblical Aramaic.
Demonstrative pronoun¶
A demonstrative pronoun refers to a specific person(s) or thing(s) in particular. In English, the following words are
demonstrative pronouns: “this”, “that”, “these”, “those”.
Indefinite pronoun¶
An indefinite pronoun is a pronoun that refers to a person(s) or thing(s) in general but not to any specific person or thing in
particular. In English, they are usually translated as “whoever” (in reference to persons) or “whatever” (when referring to
things).
Interrogative pronoun¶
An interrogative pronoun is a pronoun that appears at the beginning of a clause/sentence and indicates that the clause/sentence
is an interrogative question rather than an indicative statement.
Personal pronoun¶
Relative pronoun¶
A relative pronoun is a pronoun that functions as a relative particle, that is, to introduce a phrase or clause that describes a noun.
Pronoun Demonstrative¶
Summary¶
A demonstrative pronoun refers to a specific person(s) or thing(s) in particular. In English, the following words are
demonstrative pronouns: “this”, “that”, “these”, “those”.
Article¶
In Biblical Hebrew, demonstrative pronouns can function either as nouns or adjectives. Demonstrative pronouns can change form according to gender (masculine or feminine) and number (singular or plural) but NOT according to person (i.e. first, second, or third person).
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular near |
(or זֶה (זֹה / זֹו |
zeh (or zow / zoh) |
this |
feminine singular near |
זֹאת |
zoth |
this |
masculine singular far |
הוּא |
hu |
that |
feminine singular far |
הִיא |
hi |
that |
common plural near |
אֵלֶּה |
‘elleh |
these |
masculine plural far |
הֵם / הֵמָּה |
hemmah / hem |
those |
feminine plural far |
הֵנָּה |
hennah |
those |
Note
The “far” demonstrative pronouns are identical to certain personal pronouns and must be distinguished by the context.
Function¶
As a noun¶
|
|
|
|
Reciprocal¶
Demonstrative pronouns can be used to distinguish individuals within a group interacting with each other.
וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ |
weqara zeh ‘el-zeh |
And-it-called this to_this |
And each one called to another |
Apposition to a noun¶
הַֽאַתָּ֥ה זֶ֛ה בְּנִ֥י |
ha’attah zeh beni |
the-you this my-son |
you are my true son |
As an adjective¶
as an attributive adjective¶
When used as an attributive adjective, a demonstrative pronoun often follows the noun, and both terms can take the definite article. Sometimes neither the noun nor the demonstrative pronoun takes the definite article. In either case, the demonstrative pronoun makes the described noun definite.
הַדְּבָרִ֖ים הָאֵ֑לֶּה |
haddevarim ha’elleh |
the-words the-these |
these words |
דְּבָרֵ֣נוּ זֶ֑ה |
devarenu zeh |
our-business this |
this business of ours |
וְהִנֵּֽה־זֶ֤ה מַלְאָךְ֙ |
wehinneh-zeh mal’akh |
And-behold this angel |
Suddenly an angel |
as a Predicative adjective¶
זֶ֤ה הַיּוֹם֙ |
zeh hayyom |
this the-day |
this is the day |
As a relative particle¶
הַר־צִ֝יֹּ֗ון זֶ֤ה׀ שָׁכַ֬נְתָּ בֹּֽו׃ |
har-tsiyyown zeh shakhanta bow |
Mount_Zion this you-lived in-it. |
Mount Zion, where you live. |
לִ֝וְיָתָ֗ן זֶֽה־יָצַ֥רְתָּ |
liwyathan zeh-yatsarta |
Leviathan this_you-formed |
Leviathan, which you formed |
אֶ֤רֶץ מִצְרַ֙יִם֙ לְפָנֶ֣יךָ הִ֔וא |
‘erets mitsrayim lefaneykha hiw |
Land-of Egypt to-your-face that |
The land of Egypt is before you |
Pronoun Indefinite¶
Summary¶
An indefinite pronoun is a pronoun that refers to a person(s) or thing(s) in general but not to any specific person or thing in
particular. In English, they are usually translated as “whoever” (in reference to persons) or “whatever” (when referring to
things).
Article¶
Biblical Hebrew contains two indefinite pronouns, the pronoun מִי (in reference to persons) and the pronoun מָה (in reference to things). These pronouns can also as interrogative pronoun, especially when they appear at the beginning of a clause/sentence. However, this is not a universal rule; the specific use of these pronouns must always be determined from the context. Indefinite pronouns function in a sentence almost exactly like a relative pronoun (see examples below).
Form¶
Indefinite pronouns do not change their form based on number, gender, or person. However, the vowels can change depending on the vocalization of the word immediately following the pronoun.
Examples¶
Personal indefinite pronoun (מִי)¶
מִֽי־יָרֵ֣א |
mi-yare |
Who_fears |
Whoever is afraid |
מִ֥י לַיהוָ֖ה אֵלָ֑י |
mi layhwah ‘elay |
Who to-Yahweh to-me. |
Whoever is on Yahweh’s side, come to me |
לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה |
lo yada’ti mi ‘asah ‘eth-haddavar hazzeh |
Not I-know who did [dir.obj]_the-thing the-this. |
I do not know who has done this thing. |
מִ֚י אֲשֶׁ֣ר חָֽטָא־לִ֔י |
mi ‘asher hata-li |
Who which sinned_to-me |
Whoever has sinned against me |
מִ֣י הָאִ֔ישׁ אֲשֶׁ֣ר יָחֵ֔ל לְהִלָּחֵ֖ם בִּבְנֵ֣י עַמּ֑וֹן |
mi ha’ish ‘asher yahel lehillahem bivne ‘ammon |
Who the-man which begins to-fight with-sons-of Ammon? |
Who is the man who will begin to fight the Ammonites? |
Impersonal indefinite pronoun (מָה)¶
מַה־תֹּאמַ֥ר נַפְשְׁךָ֖ וְאֶֽעֱשֶׂה־לָּֽךְ |
mah-ttomar nafshekha we’e’eseh-llakh |
What_she-says your-soul and-I-will-do_for-you. |
Whatever you say, I will do for you. |
מַה־יַּרְאֵ֖נִי וְהִגַּ֣דְתִּי לָ֑ךְ |
mah-yyar’eni wehiggadti lakh |
What_he-shows-me and-I-will-tell to-you. |
Whatever he shows me I will tell you. |
מַה־שֶּֽׁהָיָה֙ כְּבָ֣ר ה֔וּא |
mah-shehayah kevar hu |
What_which-exists already it |
Whatever exists has already existed |
Pronoun Interrogative¶
Summary¶
An interrogative pronoun is a pronoun that appears at the beginning of a clause/sentence and indicates that the clause/sentence
is an interrogative question rather than an indicative statement.
Article¶
In Biblical Hebrew, a family of interrogative particles function as interrogative pronouns, and many scholars use the terms “interrogative pronouns” and “interrogative particles” interchangeably. The two most common interrogative particles are מִי (personal interrogative pronoun, referring to a person) and מָה (impersonal interrogative pronoun, referring to a thing). These two pronouns can also function as indefinite pronouns, especially when they appear in the middle of a clause/sentence rather than at the beginning. As a general rule, the particles מִי or מָה function as interrogative pronouns when they appear at the beginning of a clause/sentence, and function as indefinite pronouns when they appear in the middle of a sentence or clause. However, this is not a universal rule; the specific use of these pronouns must always be determined from the context.
Pronoun Personal¶
Summary¶
A personal pronoun is a word that indirectly refers to a particular person(s) or thing(s). In English, the
following words are personal pronouns: “I”, “we”, “you”, “he”, “she”, “they”, “them”.
Article¶
In Biblical Hebrew, personal pronouns change form according to gender (masculine, feminine, or common), number (singular, or plural), and person (first, second, or third). Grammatically they are very similar to pronominal suffixes, but they stand alone rather than attaching to other kinds of words; also, they are more limited in their function.
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
common singular first person |
אֲנִי / אָנֹכִי |
‘ani / ‘anokhi |
I |
masculine singular second person |
אַתָּה |
‘attah |
you |
feminine singular second person |
אַתְּ |
‘at |
you |
masculine singular third person |
הוּא |
hu |
he / it |
feminine singular third person |
הִיא / הִוא |
hi / hiw |
she / it |
common plural first person |
אֲנַחְנוּ |
‘anahnu |
we |
masculine plural second person |
אַתֶּם |
‘attem |
you |
feminine plural second person |
אַתֵּנָה |
‘attenah |
you |
masculine plural third person |
הֵם / הֵמָּה |
hem / hemmah |
they |
feminine plural third person |
הֵן / הֵנָּה |
hen / hennah |
they |
Function¶
As a general noun¶
|
‘al-tira’ ki ‘immekha-‘ani ‘al-tishta’ ki-‘ani ‘eloheykha |
Not_fear for with-you_I not_be-anxious for_I your-God |
|
אֲנִ֥י יְהוָֽה |
‘ani yehwah |
I Yahweh |
I am Yahweh. |
צַדִּ֤יק אַתָּה֙ |
tsaddiq ‘attah |
righteous you |
you are righteous |
As subject of a finite verb¶
Sometimes an independent personal pronoun appears as the subject of a finite verb even though the pronominal subject is already indicated by the verb form iteself. In these cases, the personal pronoun functions to emphasize the personal role of the subject in performing the verbal action. When used in this way, the personal pronoun is often translated reflexively in English: “myself”, “yourself”, etc.
אֲנִ֞י נֹותַ֧רְתִּי נָבִ֛יא לַיהוָ֖ה |
‘ani nowtharti navi layhwah |
I I-am-left prophet for-Yahweh |
I, I alone, am left as a prophet of Yahweh |
As subject of a verbal participle¶
אָנֹכִ֧י מְצַוְּךָ֛ |
‘anokhi metsawwekha |
I am-commanding-you |
I am giving you |
In apposition with a noun or pronominal suffix¶
Sometimes a personal pronoun simply repeats a noun or pronominal suffix that has appeared earlier in the sentence. The specific function of the repeated pronoun must be discerned from the context in these cases, but often the repetition expresses some kind of emphasis on the identified person(s) or thing(s) within the sentence.
בָּרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי |
barakheni gam-‘ani ‘avi |
Bless-me also_me my-father |
Bless me, me also, my father |
ה֤וּא עֶזְרָא֙ עָלָ֣ה מִבָּבֶ֔ל |
hu ‘ezra’ ‘alah mibbavel |
He Ezra came-up from-Babylon |
Ezra came up from Babylon |
עֵשָׂ֖ו ה֥וּא אֱדֽוֹם |
‘esaw hu ‘edom |
Esau he Edom |
Esau (also called Edom) |
Pronoun Relative¶
Summary¶
Article¶
In English, the relative pronouns include: “who”, “what”, “that”, “which”, “when”, or “where”. In most cases, Biblical Hebrew simply uses either the relative particle אֲשֶׁר or the prefix -שֶׁ to introduce a relative clause. However, in rare instances Biblical Hebrew uses certain other pronouns to serve this same function.
Note
In Biblical Hebrew, the terms “relative pronoun” and “relative particle” are two different names for the same thing. Either term is correct.
זוּ¶
עַם־ז֣וּ גָּאָ֑לְתָּ |
‘am-zu ga’alta |
people_whom you-rescued |
people you have rescued |
זֶה¶
זֶה is a demonstrative pronoun which sometimes functions as a relative particle.
הַר־זֶ֝֗ה קָנְתָ֥ה יְמִינֹֽו׃ |
har-zeh qonthah yeminow |
mountain_which has-acquired his-right-hand |
to this mountain that his right hand acquired. |
זוֹ / זֹה¶
The two feminine demonstratives זֹה and זוֹ can also function as a relative particle.
הַר־זֶ֝֗ה קָנְתָ֥ה יְמִינֹֽו׃ |
har-zeh qonthah yeminow |
mountain_which has-acquired his-right-hand |
to this mountain that his right hand acquired. |
הַר־זֶ֝֗ה קָנְתָ֥ה יְמִינֹֽו׃ |
har-zeh qonthah yeminow |
mountain_which has-acquired his-right-hand |
to this mountain that his right hand acquired. |
State Absolute¶
Summary¶
The absolute state is the standard form of a word (noun, adjective, participle, or infinitive) in contrast to a modified form called the construct state. A word in the absolute state can take a prefix but not a suffix.
Article¶
Nouns, adjectives, participles and infinitives can appear in either the absolute state or the construct state. The absolute state is the standard form and consists of a longer ending as opposed to the shorter construct ending. The most fundamental difference between the two forms is that the construct form can take an attached suffix, but the absolute form cannot. Nouns, adjectives and participles can appear in either the absolute or the construct state for both masculine and feminine terms in both singular and plural forms. Because infinitives do not change form for either gender or number, there isusually only one infinitive construct form and one infinitive absolute form of a verb in Biblical Hebrew.
Note
Many masculine singular nouns appear exactly alike in both the absolute state and the construct state.
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
Noun, masculine singular absolute |
סוּס |
sus |
stallion |
Noun, masculine plural absolute |
סוּסִים |
susim |
stallions |
Noun, feminine singular absolute |
סוּסָה |
susah |
mare |
Noun, feminine plural absolute |
סוּסוֹת |
susoth |
mares |
Examples¶
Standing alone¶
In Biblical Hebrew, when a term stands alone and is not grammatically connected to another word, it appears in the absolute state. This category includes terms such as a subject/object of a verb or relative phrase, adjectives, adverbial nouns, etc.
בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ |
bara ‘elohim ‘eth hashamayim we’eth ha’arets |
|
God created the heavens and the earth. |
Appearing with a prefix¶
The absolute state cannot take a suffix but can take a prefix, including a conjunction, preposition, definite article, or even a relative particle. For example, a term functioning as the object of a preposition can appear in the absolute state with a prefixed preposition, provided that there is no pronominal suffix. A term with both a prefixed preposition and a pronominal suffix would necessarily appear in the construct state.
בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ |
bara ‘elohim ‘eth hashamayim we’eth ha’arets |
|
God created the heavens and the earth. |
Concluding term of a construct chain¶
The final word in a construct chain always appears in the absolute state either with or without the definite article. This term is often called the “absolute noun.” If the absolute noun in a construct chain is definite, then the entire construct chain is definite. If the absolute noun is indefinite, then the entire construct chain is indefinite.
Indefinite construct chain¶
וַעֲמָשָׂ֣א בֶן־אִ֗ישׁ וּשְׁמֹו֙ יִתְרָ֣א |
wa’amasa ven-‘ish ushemow yithra |
and-Amasa son-of_man and-his-name Jether |
Amasa was a son of a man named Jether |
אִ֣ישׁ מִלְחָמָ֑ה |
‘ish milhamah |
man-of war |
a warrior |
וַעֲמָשָׂ֣א בֶן־אִ֗ישׁ וּשְׁמֹו֙ יִתְרָ֣א |
wa’amasa ven-‘ish ushemow yithra |
and-Amasa son-of_man and-his-name Jether |
Amasa was a son of a man named Jether |
אִ֣ישׁ מִלְחָמָ֑ה |
‘ish milhamah |
man-of war |
a warrior |
Definite construct chain¶
בְּאֶ֥בֶן הַמֶּֽלֶךְ׃ |
be’even hammelekh |
in-weight-of the-king. |
by the weight of the king’s standard. |
אֲר֣וֹן הַבְּרִ֑ית |
‘aron habberith |
ark-of the-covenant |
the ark of the covenant |
בֵּ֣ן לְיִשַׁי֮ |
ben leyishay |
son-of Jesse |
the son of Jesse |
State Construct¶
Summary¶
The construct state is a modified form of a word (noun, adjective, participle, or infinitive) in contrast to the standard form called the absolute state. The construct state is used when a word takes a suffix or is connected to another term in a construct chain.
Article¶
Nouns, adjectives, participles and infinitives can appear in either the absolute state or the construct state. The construct state ending is shorter than the absolute state ending and can take an attached suffix. Nouns, adjectives and participles can appear in either the absolute state or the construct state for both masculine and feminine terms in both singular and plural forms. Because infinitives do not change form for either gender or number, there is usually only one infinitive construct form and one infinitive absolute form of a verb in Biblical Hebrew.
Note
Many masculine singular nouns appear exactly alike in both the absolute state and the construct state.
The construct state serves a unique function in Biblical Hebrew to grammatically link a word to the following word(s),making a single grammatical unit called a construct chain. Words in a construct chain are often translated into English with the word “of” between them. Construct chains can consist of two words (for example, “the king of Israel”) or more than two words (for example, “the son of the king of Israel”).
Form¶
For most nouns, the masculine singular form is identical to the absolute state. The masculine plural construct ending drops the final ם and changes the final hireq to a segol (i-sound to e-sound).
Usually, the feminine singular construct ending changes from a final ה to a final ת. The feminine plural construct ending is identical to the absolute state.
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
Noun, masculine singular construct |
סוּס |
sus |
stallion of |
Noun, masculine plural construct |
סוּסֵי |
suse |
stallions of |
Noun, feminine singular construct |
סוּסַת |
susat |
mare of |
Noun, feminine plural construct |
סוּסוֹת |
susoth |
mares of |
Function¶
Appearing with a suffix¶
וַיָּ֜קָם וַיֵּ֤לֶךְ אֶל־בֵּיתוֹ֙ אֶל־עִיר֔וֹ |
wayyaqom wayyelekh ‘el-betho ‘el-‘iro |
And-he-stood-up and-went to_his-house to_his-city |
He went home to his own city |
Forming a construct chain¶
Two or more terms that are gramatically linked together to form a construct chain can express a wide range of meanings. The initial term(s) in a construct chain always appears in the construct state and is called the “construct noun(s).” The final term in a construct chain always appears in the absolute state and is called the “absolute noun”. The absolute noun always determines whether a construct chain is definite or indefinite.
Possessive¶
A construct noun can indicate a person/thing possessed by the absolute noun.
בֵּ֥ית הַמֶּֽלֶךְ |
beth hammelekh |
house-of the-king |
the king‘s palace |
Relational¶
A construct noun can indicate a kind of personal relationship with reference to the absolute noun.
EXAMPLE (needs to be added)
Material¶
An absolute noun can indicate the substance or material of the construct noun.
כְּלֵ֣י כֶסֶף֩ |
kele khesef |
vessels-of silver |
vessels of silver |
Attributive¶
An absolute noun can describe the construct noun, similar to an attributive adjective.
זֶ֥רַע קֹ֖דֶשׁ |
zera’ qodesh |
seed-of holiness |
a holy seed |
Indicative¶
An absolute noun can indicate the specific item described by the construct noun.
אֶ֣רֶץ מִצְרַ֔יִם |
‘erets mitsrayim |
land-of Egypt |
the land of Egypt |
Purpose/Result¶
An absolute noun can indicate an intended purpose/result for the construct noun.
כְּצֹ֣אן טִבְחָֽה |
ketson tivhah |
like-sheep-of slaughter |
as sheep for the slaughter |
Agent/Instrument¶
An absolute noun can indicate the person/thing by which the construct noun is performed.
מֻכֵּ֥ה אֱלֹהִ֖ים |
mukkeh ‘elohim |
struck-of God |
struck by God |
Subject/object of an action¶
An absolute noun can indicate the person/thing that either performs or receives the action described by the construct noun.
אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ |
‘erets zavath halav udevash |
land flowing-with milk and-honey |
a land flowing with milk and honey |
Superlative¶
A construct noun can indicate a unique item among a series described by the absolute noun.
שִׁ֥יר הַשִּׁירִ֖ים |
shir hashirim |
Song-of the-songs |
The greatest song |
Stem Formation¶
Summary¶
The stem formation of a verb indicates both the kind of verbal action (simple, stative, causative, etc.) and the voice (active, passive, reflexive, etc.) of the verb.
Article¶
In Biblical Hebrew, all verbs have both a stem formation (Qal, Niphal, Piel, etc.) and a conjugation (Perfect, Imperfect, Imperative, etc.). These work together like two “layers”, and each layer supplies different information about the verb. In Biblical Hebrew, there are seven major stem formations and several rare ones.
Form¶
This is a brief overview on how to quickly recognize the simplest forms of each stem:
Qal stem¶
The simplest form of the verb, usually with “a” vowels (qamets or patah).
Niphal stem¶
Adds נִ (nun with hireq) to the beginning of the verb. If the form also adds a prefix (like in the prefix conjugation), the נ disappears and causes the 1st radical to double (with a daghesh).
Hiphil stem¶
Often has הִ (he with hireq) before the verb, or a patah under the letter that the form adds before the root.
Hophal stem¶
Also adds a ה before the verb, but with a qamets hatuf (or sometimes qibbuts) vowel.
Piel stem¶
Doubles the 2nd radical of the verb with a daghesh, and usually has a shewa or a hireq under the 1st radical.
Pual stem¶
Also doubles the 2nd radical but usually has a qibbuts under the 1st radical.
Hithpael stem¶
Adds הִתְ (he with hireq and taw with shewa) before the verb, and puts a qamets or patah under the 1st radical.
Function¶
The following table is a brief overview of the most common stems and their most common functions.
Active Voice |
Passive Voice |
Reflexive Voice |
|
Simple Action |
Qal stem |
Niphal stem |
– |
Causative Action |
Hiphil stem |
Hophal stem |
– |
Resultative Action |
Piel stem |
Pual stem |
Hithpael stem |
The stem formation of a verb performs the following functions:
Expresses the kind of verbal action¶
Simple action¶
Simple action refers to a typical dynamic verb; that is, the verb describes an action being performed by the subject of the verb.
וַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם |
wattomer saray ‘el-‘avram |
And-she-said Sarai to_Abram |
So Sarai said to Abram |
Stative action¶
Stative action refers to a typical stative verb; that is, the verb describes the subject of the verb as being in a certain state/condition.
וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס |
wattimmale ha’arets hamas |
and-it-was-full the-earth violence |
and it was filled with violence. |
Causative action¶
Causative action means that the subject of the verb is causing the object of the verb either to perform the verbal action (with dynamic verbs) or to be in the state described by the verb (with stative verbs). In English, causative action is expressed using the main verb “to cause” paired with the infinitive of the verbal action in view. In Biblical Hebrew, the causative nature of the verbal action is expressed by the stem formation itself with no additional verbal element.
הוֹדִ֣יעַ יְ֭הוָה יְשׁוּעָת֑וֹ |
hodia’ yehwah yeshu’atho |
He-made-known Yahweh his-salvation |
Yahweh has made known his salvation |
וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֙מֶת֙ מַ֔יִם |
wattelekh wattemalle ‘eth-hahemeth mayim |
and-she-went and-she-filled [dir.obj]_the-skin-of water |
She went and filled the skin with water |
Resultative action¶
Resultative action means that the primary focus of the verb is on the result of the verbal action.
וַיִּתֵּ֣ן … וְאֶת־הַיֶּ֖לֶד וַֽיְשַׁלְּחֶ֑הָ |
wayyitten … we’eth-hayyeled wayeshalleheha |
and-he-gave … and-[dir.obj]_the-boy and-he-sent-her-away |
He gave her the boy and sent her away |
Intensive action¶
Intensive action means that the verbal action is strengthened in some way.
אֶת־מִזְבְּחֹתָם֙ תִּתֹּצ֔וּן וְאֶת־מַצֵּבֹתָ֖ם תְּשַׁבֵּר֑וּן |
‘eth-mizbehotham tittotsun we’eth-matsevotham teshabberun |
|
you must break down their altars, smash their stone pillars |
Expresses the voice of the verb¶
Active voice¶
Active voice means that the subject of the verb is performing the verbal action. Most verbs are in the active voice.
וַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם |
wattomer saray ‘el-‘avram |
And-she-said Sarai to_Abram |
So Sarai said to Abram |
Passive voice¶
Passive voice means that the subject of the verb is receiving the verbal action rather than performing the verbal action. In English, passive voice is expressed using the helping verb “to be.” In Biblical Hebrew, the passive nature of the verbal action is expressed by the stem formation of the verb itself without any helping verbs.
וַיִּקָּבֵ֥ר בְּגַן־בֵּית֖וֹ |
wayyiqqaver began-betho |
and-he-was-buried in-garden-of_his-house |
and he was buried in the garden of his own house |
Reflexive voice¶
Reflexive voice means that the subject of the verb is both performing and receiving the verbal action. In English, reflexive voice is expressed using a reflexive pronoun as the object of the verb, “I tell myself”. In Biblical Hebrew, the reflexive nature of the verbal action is expressed by the stem formation of the verb itself without any additional words.
הִבָּ֣דְל֔וּ מִתּ֖וֹךְ הָעֵדָ֣ה הַזֹּ֑את |
hibbodlu mittokh ha’edah hazzoth |
Separate-yourselves from-midst-of the-congregation the-this |
Separate yourselves from among this community |
Middle voice¶
Middle voice means that the subject receives the action but also is (partially) involved in performing the action. Middle voice stands somewhere between passive voice and reflexive voice.
וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם |
wenifqehu ‘enekhem |
and-they-will-be-opened your-eyes |
your eyes will be opened |
Reciprocal voice¶
Reciprocal voice means that multiple subjects are in view who are both performing the verbal action for another and receiving the verbal action from another. In English, reciprocal voice is expressed using the phrase “each other” as the object of the verb, “They tell each other.” In Biblical Hebrew, the reciprocal nature of the action is expressed by the stem formation of the verb itself without any additional words.
Reciprocal voice must be distinguished from reflexive voice. The phrase “They tell themselves” is reflexive: the subject “they” is a unified group and the action could be expressed reflexively for each individual as “he tells himself, and he tells himself, and she tells herself, etc.” The phrase “They tell each other” is reciprocal: each member of the group is telling something to another member of the group, and each member of the group is being told something by another member of the group.
נֶֽחֶרְבוּ֙ הַמְּלָכִ֔ים |
nehervu hammelakhim |
they-have-killed-each-other the-kings |
the kings have killed each other |
Rare stem formations¶
The following stem formations occur only rarely in Biblical Hebrew: Hishtaphel – Hithpalpel – Hithpoel – Hithpolel – Hothpaal – Nithpael – Palel – Pealal – Pilel – Pilpel – Poal – Poel – Polal – Polel – Polpal – Pulal – Qal Passive – Tiphil.
Stem Hiphil¶
Summary¶
The Hiphil stem generally expresses causative action in active voice, but it can also express other kinds of verbal action depending on the context and the specific verb.
Article¶
The Hiphil form is a verbal stem formation in Biblical Hebrew, usually indicated by a הִ prefix before the 1st radical and a hireq-yod (or sometimes tsere) vowel under the 2nd radical of the verb. (This ה changes in the participle and Imperfect forms.) The Hiphil stem is generally used to express causative action in active voice. In many cases the noun derived from the same root is the object or result of the hiphil verb associated with that root. For example, the Hiphil verb הִמְטִיר means “to cause to rain down”; the noun מָטָר means “rain”.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
הִקְטִיל |
hiqtil |
he caused to kill |
feminine singular third person |
הִקְטִילָה |
hiqtilah |
she caused to kill |
masculine singular second person |
הִקְטַלְתָּ |
hiqtalta |
you caused to kill |
feminine singular second person |
הִקְטַלְתְּ |
hiqtalt |
you caused to kill |
common singular first person |
הִקְטַלְתִּי |
hiqtalti |
I caused to kill |
common plural third person |
הִקְטִילוּ |
hiqtilu |
they caused to kill |
masculine plural second person |
הִקְטַלְתֶּם |
hiqtaltem |
you caused to kill |
feminine plural second person |
הִקְטַלְתֶּן |
hiqtalten |
you caused to kill |
common plural first person |
הִקְטַלְנוּ |
hiqtalnu |
we caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יַקְטִיל |
yaqtil |
he will cause to kill |
feminine singular third person |
תַּקְטִיל |
taqtil |
she will cause to kill |
masculine singular second person |
תַּקְטִיל |
taqtil |
you will cause to kill |
feminine singular second person |
תַּקְטִילִי |
taqtili |
you will cause to kill |
common singular first person |
אַקְטִיל |
‘aqtil |
I will cause to kill |
masculine plural third person |
יַקְטִילוּ |
yaqtilu |
they will cause to kill |
feminine plural third person |
תַּקְטֵלְנָה |
taqtelenah |
they will cause to kill |
masculine plural second person |
תַּקְטִילוּ |
taqtilu |
you will cause to kill |
feminine plural second person |
תַּקְטֵלְנָה |
taqtelenah |
you will cause to kill |
common plural first person |
נַקְטִיל |
naqtil |
we will cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְהִקְטִיל |
wehiqtil |
(and) he will cause to kill |
feminine singular third person |
וְהִקְטִילָה |
wehiqtilah |
(and) she will cause to kill |
masculine singular second person |
וְהִקְטַלְתָּ |
wehiqtalta |
(and) you will cause to kill |
feminine singular second person |
וְהִקְטַלְתְּ |
wehiqtalt |
(and) you will cause to kill |
common singular first person |
וְהִקְטַלְתִּי |
wehiqtalti |
(and) I will cause to kill |
common plural third person |
וְהִקְטִילוּ |
wehiqtilu |
(and) they will cause to kill |
masculine plural second person |
וְהִקְטַלְתֶּם |
wehiqtaltem |
(and) you will cause to kill |
feminine plural second person |
וְהִקְטַלְתֶּן |
wehiqtalten |
(and) you will cause to kill |
common plural first person |
וְהִקְטַלְנוּ |
wehiqtalnu |
(and) we will cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיַּקְטֵל |
wayyaqtil |
(and) he caused to kill |
feminine singular third person |
וַתַּקְטֵל |
wattaqtil |
(and) she caused to kill |
masculine singular second person |
וַתַּקְטֵל |
wattaqtil |
(and) you caused to kill |
feminine singular second person |
וַתַּקְטִילִי |
wattaqtili |
(and) you caused to kill |
common singular first person |
וָאַקְטֵל |
wa’aqtil |
(and) I caused to kill |
masculine plural third person |
וַיַּקְטִילוּ |
wayyaqtilu |
(and) they caused to kill |
feminine plural third person |
וַתַּקְטֵלְנָה |
wattaqtelenah |
(and) they caused to kill |
masculine plural second person |
וַתַּקְטִילוּ |
wattaqtilu |
(and) you caused to kill |
feminine plural second person |
וַתַּקְטֵלְנָה |
wattaqtelenah |
(and) you caused to kill |
common plural first person |
וַנַּקְטֵל |
wannaqtil |
(and) we caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Infinitive Construct |
הַקְטִיל |
haqtil |
cause to kill |
Infinitive Absolute |
הַקְטֵל |
haqtel |
cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
הַקְטֵל |
haqtel |
you must cause to kill |
feminine singular |
הַקְטִילִי |
haqtili |
you must cause to kill |
masculine plural |
הַקְטִילוּ |
haqtilu |
you must cause to kill |
feminine plural |
הַקְטֵלְנָה |
haqtelenah |
you must cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יַקְטֵל |
yaqtel |
may he cause to kill |
feminine singular third person |
תַּקְטֵל |
taqtel |
may she cause to kill |
masculine singular second person |
תַּקְטֵל |
taqtel |
may you cause to kill |
feminine singular second person |
תַּקְטִילִי |
taqteli |
may you cause to kill |
masculine plural third person |
יַקְטִילוּ |
yaqtelu |
may they cause to kill |
feminine plural third person |
תַּקְטֵלְנָה |
taqtelenah |
may they cause to kill |
masculine plural second person |
תַּקְטִילוּ |
taqtelu |
may you cause to kill |
feminine plural second person |
תַּקְטֵלְנָה |
taqtelenah |
may you cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
common singular first person |
אַקְטִילָה |
‘aqtilah |
let me cause to kill |
common plural first person |
נַקְטִילָה |
naqtilah |
let us cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
מַקְטִיל |
maqtil |
causing to kill |
feminine singular |
מַקְטֶלֶת |
maqteleth |
causing to kill |
masculine plural |
מַקְטִילִים |
maqtilim |
causing to kill |
feminine plural |
מַקְטִילוֹת |
maqtiloth |
causing to kill |
Function¶
The Hiphil stem can express any of the following kinds of verbal action:
Expresses causative action¶
Causative action means that the subject of the verb is causing the object of the verb either to perform the verbal action (for dynamic verb) or to be in the state described by the verb (for stative verbs). The Hiphil stem usually serves this causative function with dynamic verbs (and sometimes with stative verbs also). A good example is the verb בּוֹא. In the Qal stem, the verb בּוֹא expresses the simple action “to come” or “to go”. But in the Hiphil stem, the verb בּוֹא expresses the causative action “to bring” (meaning, to cause something to come/go). In English, causative action is expressed using the main verb “to cause” paired with the infinitive of the verbal action in view. In Biblical Hebrew, the causative nature of the verbal action is expressed by the Hiphil form of the verb itself with no additional verbal element.
וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהוָֽה |
wayyave qayin mipperi ha’adamah minhah layhwah |
And-he-brought Cain from-fruit-of the-ground offering to-Yahweh |
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אֲבָ֕ל אֲדֹנֵ֥ינוּ הַמֶּֽלֶךְ־דָּוִ֖ד הִמְלִ֥יךְ אֶת־שְׁלֹמֹֽה |
‘aval ‘adonenu hammelekh-dawid himlikh ‘eth-shelomoh |
But our-lord the-king_David he-made-king [dir.obj]_Solomon |
But king David our lord crowned Solomon king |
Expresses various kinds of simple or causative action¶
In Biblical Hebrew, some verbs are found only in the Hiphil stem (and/or its derivative stem formations). In these cases, the Hiphil usually expresses a simple action which is causative by its very nature. A good example is the Hebrew verb סוּת, which occurs only in the Hiphil stem and means “to incite” or “to entice”. A dictionary or lexicon will indicate all the stem formations in which a particular verb is found as well as the appropriate meaning(s).
כִּ֗י בָּרוּךְ֙ בֶּן־נֵ֣רִיָּ֔ה מַסִּ֥ית אֹתְךָ֖ בָּ֑נוּ |
ki barukh ben-neriyyah massith ‘othekha banu |
for Baruch son-of_Neriah is-inciting [dir.obj]-you in-us |
For Baruch son of Neriah is inciting you against us |
Some verbs express different meanings in different stem formations. A good example is the verb גָּלָה. In the Qal stem, the verb גָּלָה expresses the simple action “to uncover” or “to reveal”. But in the Hiphil stem, the verb גָּלָה expresses the simple action “to exile”. Again, this will be indicated by a dictionary or lexicon.
וְהִגְלֵיתִ֥י אֶתְכֶ֖ם מֵהָ֣לְאָה לְדַמָּ֑שֶׂק |
wehiglethi ‘ethkhem mehal’ah ledammaseq |
And-I-will-exile [dir.obj]-you from-beyond to-Damascus |
Therefore I will exile you beyond Damascus |
Some verbs express the same meaning in multiple stem formations. A good example is the verb יָדַע, which expresses the causative action “to make known” (meaning, to cause to know) in both the Piel stem and the Hiphil stem. This also will be indicated by a dictionary or lexicon.
הוֹדִ֣יעַ יְ֭הוָה יְשׁוּעָת֑וֹ |
hodia’ yehwah yeshu’atho |
He-made-known Yahweh his-salvation |
Yahweh has made known his salvation |
The Hiphil stem can also be used to express miscellaneous kinds of simple or causative action that might not follow any of the other descriptions listed above. As always, the specific meaning of the verb will be indicated by a dictionary or lexicon.
Hiphil stem expressing idiomatic action:
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Hiphil stem declaring a state rather than expressing an action:
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Stem Hishtaphel¶
Summary¶
The Hishtaphel is an extremely rare stem formation that is similar to the Hiphil and expresses causative action in active voice.
Article¶
The Hishtaphel is a rare stem formation that is unrelated to any other stem. Many scholars believe this stem is derived from Ugaritic and is similar to the Hiphil, expressing causative action in active voice. However, In Biblical Hebrew this stem is used almost exclusively with the common verb חוי / חוה, meaning “to prostrate oneself” (simple action with reflexive voice) or “to worship” (simple action with active voice).
Form¶
Paradigm¶
Conjugation |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|---|
Perfect |
masculine singular third person |
הִשְׁתַּחֲוָה |
hishtahawah |
he worshipped |
Imperfect |
masculine singular third person |
יִשְׁתַּחֲוֶה |
yishtahaweh |
he will worship |
Sequential Imperfect |
masculine singular third person |
וַיִּשְׁתַּחוּ |
wayyishtahu |
(and) he worshipped |
Imperative |
masculine singular |
הִשְׁתַּחֲוִי |
hishtahawi |
you must worship |
Infinitive Construct |
— |
הִשְׁתַּחֲוֹת |
hishtahawoth |
worship |
Participle |
masculine singular absolute |
מִשְׁתַּחֲוֶה |
mishtahaweh |
worshipping |
Examples¶
וַתִּפֹּל֙ עַל־פָּנֶ֔יהָ וַתִּשְׁתַּ֖חוּ אָ֑רְצָה |
wattippol ‘al-paneyha wattishtahu ‘artsah |
and-she-fell-down on_her-face bowing-down to-ground. |
she knelt before him, with her face touching the ground. |
Stem Hithpael¶
Summary¶
The Hithpael stem is related to the Piel stem formation, and it generally expresses the reflexive voice of the meaning of a verb in the Piel stem.
Article¶
The Hithpael stem is formed from the Piel stem by adding the reflexive prefix (הִתְ) and changing the vowel under the 1st radical. Like the Piel and Pual stems, it usually has a daghesh in the 2nd radical of the verb. Generally speaking, the Hithpael stem expresses the reflexive voice of the meaning of a verb in the Piel stem. However, the Hithpael stem is quite flexible in its use and can express other kinds of verbal action, depending on the context and the specific verb.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
הִתְקַטֵּל |
hithqattal |
he killed himself |
feminine singular third person |
הִתְקַטְּלָה |
hithqattelah |
she killed herself |
masculine singular second person |
הִתְקַטַּלְתָּ |
hithqattalta |
you killed yourself |
feminine singular second person |
הִתְקַטַּלְתְּ |
hithqattalt |
you killed yourself |
common singular first person |
הִתְקַטַּלְתִּי |
hithqattalti |
I killed myself |
common plural third person |
הִתְקַטְּלוּ |
hithqattelu |
they killed themselves |
masculine plural second person |
הִתְקַטַּלְתֶּם |
hithqattaltem |
you killed yourselves |
feminine plural second person |
הִתְקַטַּלְתֶּן |
hithqattalten |
you killed yourselves |
common plural first person |
הִתְקַטַּלְנוּ |
hithqattalnu |
we killed ourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִתְקַטֵּל |
yithqattel |
he will kill himself |
feminine singular third person |
תִּתְקַטֵּל |
tithqattel |
she will kill herself |
masculine singular second person |
תִּתְקַטֵּל |
tithqattel |
you will kill yourself |
feminine singular second person |
תִּתְקַטְּלִי |
tithqatteli |
you will kill yourself |
common singular first person |
אֶתְקַטֵּל |
‘ethqattel |
I will kill myself |
masculine plural third person |
יִתְקַטְּלוּ |
yithqattelu |
they will kill themselves |
feminine plural third person |
תִּתְקַטֵּלְנָה |
tithqattelnah |
they will kill themselves |
masculine plural second person |
תִּתְקַטְּלוּ |
tithqattelu |
you will kill yourselves |
feminine plural second person |
תִּתְקַטֵּלְנָה |
tithqattelnah |
you will kill yourselves |
common plural first person |
נִתְקַטֵּל |
nithqattel |
we will kill ourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְהִתְקַטֵּל |
wehithqattel |
(and) he will kill himself |
feminine singular third person |
וְהִתְקַטְּלָה |
wehithqattelah |
(and) she will kill herself |
masculine singular second person |
וְהִתְקַטַּלְתָּ |
wehithqattalta |
(and) you will kill yourself |
feminine singular second person |
וְהִתְקַטַּלְתְּ |
wehithqattalt |
(and) you will kill yourself |
common singular first person |
וְהִתְקַטַּלְתִּי |
wehithqattalti |
(and) I will kill myself |
common plural third person |
וְהִתְקַטְּלוּ |
wehithqattelu |
(and) they will kill themselves |
masculine plural second person |
וְהִתְקַטַּלְתֶּם |
wehithqattaltem |
(and) you will kill yourselves |
feminine plural second person |
וְהִתְקַטַּלְתֶּן |
wehithqattalten |
(and) you will kill yourselves |
common plural first person |
וְהִתְקַטַּלְנוּ |
wehithqattalnu |
(and) we will kill ourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיְּתְקַטֵּל |
wayyithqattel |
(and) he killed himself |
feminine singular third person |
וַתִּתְקַטֵּל |
wattithqattel |
(and) she killed herself |
masculine singular second person |
וַתִּתְקַטֵּל |
wattithqattel |
(and) you killed yourself |
feminine singular second person |
וַתִּתְקַטְּלִי |
wattithqatteli |
(and) you killed yourself |
common singular first person |
וָאֶתְקַטֵּל |
wa’ethqattel |
(and) I killed myself |
masculine plural third person |
וַיְּתְקַטְּלוּ |
wayyithqattelu |
(and) they killed themselves |
feminine plural third person |
וַתִּתְקַטֵּלְנָה |
wattithqattelnah |
(and) they killed themselves |
masculine plural second person |
וַתִּתְקַטְּלוּ |
wattithqattelu |
(and) you killed yourselves |
feminine plural second person |
וַתִּתְקַטֵּלְנָה |
wattithqattelnah |
(and) you killed yourselves |
common plural first person |
וַנְּתְקַטֵּל |
wannithqattel |
(and) we killed ourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Infinitive Construct |
הִתְקַטֵּל |
hitqattel |
kill oneself |
Infinitive Absolute |
הִתְקַטֵּל |
hitqattel |
kill oneself |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
הִתְקַטֵּל |
hitqattel |
he must kill himself |
feminine singular |
הִתְקַטְּלִי |
hitqatteli |
she must kill herself |
masculine plural |
הִתְקַטְּלוּ |
hitqattelu |
they must kill themselves |
feminine plural |
הִתְקַטֵּלְנָה |
hitqattelnah |
they must kill themselves |
Note
The Jussive form in the Hithpael stem is recognizable only for select verbs. Here the sample verb is גָּלָה (meaning “to uncover one’s own nakedness” in the Hithpael stem), where the 3rd radical (ה) has dropped out.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִתְגַּל |
may he uncover his own nakedness |
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feminine singular third person |
תִּתְגַּל |
may she uncover her own nakedness |
|
masculine singular second person |
תִּתְגַּל |
may you uncover your own nakedness |
|
feminine singular second person |
תִּתְגַּלִי |
may you uncover your own nakedness |
|
masculine plural third person |
יִתְגַּלוּ |
may they uncover their own nakedness |
|
feminine plural third person |
תִּתְגַּלְנָה |
may they uncover their own nakedness |
|
masculine plural second person |
תִּתְגַּלוּ |
may you uncover your own nakedness |
|
feminine plural second person |
תִּתְגַּלְנָה |
may you uncover your own nakedness |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
common singular |
אֶתְקַטֵּלָה |
‘ethqattelah |
let me kill myself |
common plural |
נִתְקַטֵּלָה |
nithqattelah |
let us kill ourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
מִתְקַטֵּל |
mithqattel |
killing oneself |
feminine singular |
מִתְקַטֶּלֶת |
mithqatteleth |
killing oneself |
masculine plural |
מִתְקַטְּלִים |
mithqattelim |
killing oneself |
feminine plural |
מִתְקַטְּלוֹת |
mithqatteloth |
killing oneself |
Function¶
The Hithpael stem can express any of the following kinds of verbal action:
Expresses the reflexive voice of the Piel stem¶
For most verbs that appear in both the Piel and Hithpael stems in Biblical Hebrew, the Hithpael stem expresses the same kind of action as the Piel stem (simple, intensive, resultative, causative, etc.) but in reflexive voice. A good example is the verb יָדַע. In the Qal stem, the verb יָדַע means “to know” (simple action, active voice). But in the Piel stem, the verb יָדַע means “to make known” (causative action, active voice). Thus, in the Hithpael stem, the verb יָדַע means “to make oneself known” (causative action, reflexive voice).
בְּהִתְוַדַּ֥ע יוֹסֵ֖ף אֶל־אֶחָֽיו |
behithwadda’ yosef ‘el-‘ehayw |
when-making-himself-known Joseph to_his-brothers |
when Joseph made himself known to his brothers |
הִתְאַזְּר֣וּ וָחֹ֔תּוּ |
hith’azzeru wahottu |
gird-yourselves and-be-dismayed |
arm yourselves and be broken in pieces |
וַיִּתְפַּשֵּׁט יְהוֹנָתָן אֶת־הַמְּעִיל |
wayyithpashet yehonathan ‘eth-hamme’il |
And-he-stripped-off Jonathan [dir.obj]_the-robe |
Jonathan took off the robe |
Expresses simple reflexive action¶
The Hithpael stem can be used to express simple reflexive action in two ways. First, the Hithpael stem can express a simple action in reflexive voice. In these cases, usually the Hithpael stem functions as the reflexive voice of the Qal (or perhaps Niphal) stem rather than the Piel stem. This is the case with the verb אָבַל (“to mourn”), as shown in the example below. Secondly, the Hithpael stem can also express simple action of a verb that is reflexive by its very nature. In these rare cases, usually the verb appears only in the Hithpael stem in Biblical Hebrew. This is the case with the verb אָפַק (“to constrain oneself”), as shown in the example below.
וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים |
wayyith’abbel ‘al-beno yamim rabbim |
And-he-mourned over_his-son days many |
He mourned for his son many days. |
וְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק |
welo-yakhol yosef lehith’appeq |
And-not_he-was-able Joseph to-restrain-himself |
Then Joseph could not control himself |
Expresses various other kinds of verbal action¶
Sometimes the Hithpael form functions in ways that do not follow the strictly the reflexive conventions of the Hithpael stem as listed above. Some verbs use the Hithpael stem to describe reciprocal voice, middle voice, passive voice, as well as stative or other kinds of verbal action. A dictionary or lexicon will indicate the correct meaning in these instances of the Hithpael stem.
לָ֫מָּה תִּתְרָאוּ׃ |
lammah tithra’u |
Why you-look-at-each-other |
Why do you look at one another? |
הִיא הִתְהַלָּל׃ |
hi hithhallal |
she is-praised. |
she will be praised. |
וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן |
wayyishme’u ‘eth-qol yehwah ‘elohim mithhallekh baggan |
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They heard the sound of Yahweh God walking in the garden |
גַּם־בִּי֙ הִתְאַנַּ֣ף יְהוָ֔ה בִּגְלַלְכֶ֖ם |
gam-biy hith’annaf yehwah biglalkhem |
Also_with-me he-was-angry Yahweh on-your-account |
Also Yahweh was angry with me because of you |
Stem Hithpalpel¶
Summary¶
The Hithpalpel is an extremely rare stem formation that is similar to the Hithpael. It expresses the reflexive voice of the Pilpel stem.
Article¶
The Hithpalpel stem is a variation of the Hithpael stem and expresses the reflexive voice of the verbal action of the Pilpel stem. The Hithpalpel stem is formed from the Hithpael by dropping the 2nd radical and repeating the 1st and 3rd radicals, thus making a form that appears to have 4 consonants. It is an extremely rare stem formation in Biblical Hebrew. Many of the verbs in the the Hithpalpel stem in the Hebrew Bible are from the root מָהַהּ (“to linger, delay”). It is recommended to always consult a dictionary or lexicon for the precise nuance of any verb in the Hithpalpel stem.
Form¶
From the root כּוּל, meaning “to sustain” in the Pilpel stem
Conjugation |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|---|
Perfect |
masculine singular third person |
הִתְכַּלְכֵּל |
hithkalkel |
he sustained himself |
Imperfect |
masculine singular third person |
יִתְכַּלְכֵּל |
yithkalkel |
he will sustain himself |
Participle |
masculine singular absolute |
מִתְכַּלְכֵּל |
mithkalkel |
sustaining himself / he who is sustaining himself |
Examples¶
וְיִתְמַרְמַר֙ מֶ֣לֶךְ הַנֶּ֔גֶב |
weyithmarmar melekh hannegev |
And-he-will-be-very-angry king-of the-South |
Then the king of the South will become very angry |
בְּחֻקֹּתֶ֥יךָ אֶשְׁתַּעֲשָׁ֑ע |
behuqqotheykha ‘eshta’asha’ |
In-your-statutes I-will-delight |
I delight in your statutes |
Stem Hithpoel¶
Summary¶
The Hithpoel is an extremely rare stem formation that is similar to the Hithpael. It expresses the reflexive voice of the Poel stem.
Article¶
The Hithpoel stem is a variation of the Hithpael stem and expresses the reflexive voice of the verbal action of the Poel stem. The Hithpoel stem is formed from the Hithpael stem by a vowel change. It is an extremely rare stem formation in Biblical Hebrew. It is recommended to always consult a dictionary or lexicon for the precise nuance of any verb in the Hithpoel stem.
Note
The Hithpoel stem conjugates exactly like the Poel stem, but with the reflexive prefix (הִתְ) added.
Form¶
Conjugation |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|---|
Perfect |
masculine singular third person |
הִתְהוֹלֵל |
hithholel |
he humiliated himself |
Imperfect |
masculine singular third person |
יִתְהוֹלֵל |
yithholel |
he will humiliate himself |
Participle |
masculine singular third person |
מִתְהוֹלֵל |
mithholel |
humiliating oneself / he who humiliates himself |
Example¶
מִצְרַ֨יִם֙ כַּיְאֹ֣ר יַֽעֲלֶ֔ה וְכַנְּהָרֹ֖ות יִתְגֹּ֣עֲשׁוּ מָ֑יִם |
mitsrayim kay’or ya’aleh wekhanneharowth yithgo’ashu mayim |
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Stem Hithpolel¶
Summary¶
The Hithpolel is a rare stem formation that is similar to the Hithpael. It expresses the reflexive voice of the Polel stem.
Article¶
The Hithpolel stem is a variation of the Hithpael and expresses the reflexive voice of the verbal action of the Polel stem. The Hithpolel stem is formed from the Hithpael by dropping the 2nd radical and repeating the 3rd radical (with a vowel change). It is a rare stem formation in Biblical Hebrew. It is recommended to always consult a dictionary or lexicon for the precise nuance of any verb in the Hithpolel stem.
Note
The Hithpolel stem conjugates exactly like the Polel stem, but with the reflexive prefix (הִתְ) added.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
הִתְכּוֹנֵן |
hithkonen |
he established himself |
feminine singular third person |
הִתְכּוֹנֲנָה |
hithkonanah |
she established herself |
masculine singular second person |
הִתְכּוֹנַנְתָּ |
hithkonanta |
you established yourself |
feminine singular second person |
הִתְכּוֹנַנְתְּ |
hithkonant |
you established yourself |
common singular first person |
הִתְכּוֹנַנְתִּי |
hithkonanti |
I established myself |
common plural third person |
הִתְכּוֹנֲנוּ |
hithkonanu |
they established themselves |
masculine plural second person |
הִתְכּוֹנַנְתֶּם |
hithkonantem |
you established yourselves |
feminine plural second person |
הִתְכּוֹנַנְתֶּן |
hithkonanten |
you established yourselves |
common plural first person |
הִתְכּוֹנַנּוּ |
hithkonannu |
we established ourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִתְכּוֹנֵן |
yithkonen |
he will establish himself |
feminine singular third person |
תִּתְכּוֹנֵן |
tithkonen |
she will establish herself |
masculine singular second person |
תִּתְכּוֹנֵן |
tithkonen |
you will establish yourself |
feminine singular second person |
תִּתְכּוֹנֲנִי |
tithkonani |
you will establish yourself |
common singular first person |
אֶתְכּוֹנֵן |
‘ethkonen |
I will establish myself |
masculine plural third person |
יִתְכּוֹנֲנוּ |
yithkonanu |
they will establish themselves |
feminine plural third person |
תִּתְכּוֹנֵנָּה |
tithkonenah |
they will establish themselves |
masculine plural second person |
תִּתְכּוֹנֲנוּ |
tithkonanu |
you will establish yourselves |
feminine plural second person |
תִּתְכּוֹנֵנָּה |
tithkonennah |
you will establish yourselves |
common plural first person |
נִתְכּוֹנֵן |
nithkonen |
we will establish ourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיִּתְכּוֹנֵן |
wayyithkonen |
(and) he established himself |
feminine singular third person |
וַתִּתְכּוֹנֵן |
wattithkonen |
(and) she established herself |
masculine singular second person |
וַתִּתְכּוֹנֵן |
watithkonen |
(and) you established yourself |
feminine singular second person |
וַתִּתְכּוֹנֲנִי |
watithkonani |
(and) you established yourself |
common singular first person |
וָאֶתְכּוֹנֵן |
wa’ethkonen |
(and) I established myself |
masculine plural third person |
וַיִּתְכּוֹנֲנוּ |
wayyithkonanu |
(and) they established themselves |
feminine plural third person |
וַתִּתְכּוֹנֵנָּה |
watithkonennah |
(and) they established themselves |
masculine plural second person |
וַתִּתְכּוֹנֲנוּ |
watithkonanu |
(and) you established yourselves |
feminine plural second person |
וַתִּתְכּוֹנֵנָּה |
watithkonennah |
(and) you established yourselves |
common plural first person |
וַנִּתְכּוֹנֵן |
wannithkonen |
(and) we established ourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
הִתְכּוֹנֵן |
hithkonen |
you must establish yourself |
feminine singular |
הִתְכּוֹנֲנִי |
hithkonani |
you must establish yourself |
masculine plural |
הִתְכּוֹנֲנוּ |
hithkonanu |
you must establish yourselves |
feminine plural |
הִתְכּוֹנֵנָּה |
hithkonennah |
you must establish yourselves |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
מִתְכּוֹנֵן |
mithkonen |
establishing himself / he who establishes himself |
feminine singular absolute |
מִתְכּוֹנְנֶת / מִתְכּוֹנְנָה |
mithkoneneth / mithkonenah |
establishing herself / she who establishes herself |
masculine plural absolute |
מִתְכּוֹנְנִים |
mithkonenim |
establishing themselves / men who establish themselves |
feminine plural absolute |
מִתְכּוֹנְנוֹת |
mithkonenoth |
establishing themselves / women who establish themselves |
Examples¶
עֹודְךָ֖ מִסְתֹּולֵ֣ל בְּעַמִּ֑י |
‘owdkha mistowlel be’ammi |
Still-you lifting-up-yourself against-my-people |
You are still lifting yourself up against my people |
בְּ֝תֹוכִ֗י יִשְׁתֹּומֵ֥ם לִבִּֽי׃ |
bethowkhi yishtowmem libbi |
in-my-midst despairs my-heart |
my heart despairs |
Stem Hophal¶
Summary¶
The Hophal stem is the passive form of the Hiphil, and it generally expresses the passive voice of the meaning of a verb in the Hiphil stem.
Article¶
The Hophal stem is the passive form of the Hiphil stem formation in Biblical Hebrew. The Hophal stem is usually indicated by either a הָ or הֻ prefix to the Verb. (The ה changes in the participle and Imperfect forms.) The Hophal stem usually expresses the passive voice of the meaning of a verb in the Hiphil stem. Scholars sometimes disagree whether certain verb forms should be classified as belonging to the Hophal, the Pual or even the Qal Passive stem. In English, passive voice is expressed using the helping verb “to be.” In Biblical Hebrew, the passive nature of the verbal action is expressed by the Hophal form of the verb itself without any helping verbs.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Form¶
Paradigm¶
Note
every form in the Hophal can have either a qamets hatuf or a qibbuts under the first letter (so הָ or הֻ). Here the qamets hatuf is used throughout.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
הָקְטַל |
hoqtal |
he was caused to kill |
feminine singular third person |
הָקְטְלָה |
hoqtelah |
she was caused to kill |
masculine singular second person |
הָקְטַלְתָּ |
hoqtalta |
you were caused to kill |
feminine singular second person |
הָקְטַלְתְּ |
hoqtalt |
you were caused to kill |
common singular first person |
הָקְטַלְתִּי |
hoqtalti |
I was caused to kill |
common plural third person |
הָקְטְלוּ |
hoqtelu |
they were caused to kill |
masculine plural second person |
הָקְטַלְתֶּם |
hoqtaltem |
you were caused to kill |
feminine plural second person |
הָקְטַלְתֶּן |
hoqtalten |
you were caused to kill |
common plural first person |
הָקְטַלְנוּ |
hoqtalnu |
we were caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יָקְטַל |
yoqtal |
he will be caused to kill |
feminine singular third person |
תָּקְטַל |
toqtal |
she will be caused to kill |
masculine singular second person |
תָּקְטַל |
toqtal |
you will be caused to kill |
feminine singular second person |
תָּקְטְלִי |
toqteli |
you will be caused to kill |
common singular first person |
אָקְטַל |
‘oqtal |
I will be caused to kill |
masculine plural third person |
יָקְטְלוּ |
yoqtelu |
they will be caused to kill |
feminine plural third person |
תָּקְטַלְנָה |
toqtalnah |
they will be caused to kill |
masculine plural second person |
תָּקְטְלוּ |
toqtelu |
you will be caused to kill |
feminine plural second person |
תָּקְטַלְנָה |
toqtalnah |
you will be caused to kill |
common plural first person |
נָקְטַל |
noqtal |
we will be caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְהָקְטַל |
wehoqtal |
(and) he will be caused to kill |
feminine singular third person |
וְהָקְטְלָה |
wehoqtelah |
(and) she will be caused to kill |
masculine singular second person |
וְהָקְטַלְתָּ |
wehoqtalta |
(and) you will be caused to kill |
feminine singular second person |
וְהָקְטַלְתְּ |
wehoqtalt |
(and) you will be caused to kill |
common singular first person |
וְהָקְטַלְתִּי |
wehoqtalti |
(and) I will be caused to kill |
common plural third person |
וְהָקְטְלוּ |
wehoqtelu |
(and) they will be caused to kill |
masculine plural second person |
וְהָקְטַלְתֶּם |
wehoqtaltem |
(and) you will be caused to kill |
feminine plural second person |
וְהָקְטַלְתֶּן |
wehoqtalten |
(and) you will be caused to kill |
common plural first person |
וְהָקְטַלְנוּ |
wehoqtalnu |
(and) we will be caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיָּקְטַל |
wayyoqtal |
(and) he was caused to kill |
feminine singular third person |
וַתָּקְטַל |
wattoqtal |
(and) whe was caused to kill |
masculine singular second person |
וַתָּקְטַל |
wattoqtal |
(and) you were caused to kill |
feminine singular second person |
וַתָּקְטְלִי |
wattoqteli |
(and) you were caused to kill |
common singular first person |
וָאָקְטַל |
wa’oqtal |
(and) I was caused to kill |
masculine plural third person |
וַיָּקְטְלוּ |
wayyoqtelu |
(and) they were caused to kill |
feminine plural third person |
וַתָּקְטַלְנָה |
wattoqtalnah |
(and) they were caused to kill |
masculine plural second person |
וַתָּקְטְלוּ |
wattoqtelu |
(and) you were caused to kill |
feminine plural second person |
וַתָּקְטַלְנָה |
wattoqtalnah |
(and) you were caused to kill |
common plural first person |
וַנָּקְטַל |
wannoqtal |
(and) we were caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Infinitive Absolute |
הָקְטֵל |
hoqtel |
causing to be killed |
The infinitive construct, imperative, jussive, and cohortative are not found in the Hophal stem in Biblical Hebrew.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
מָקְטָל |
moqtal |
being caused to kill |
feminine singular |
מָקְטֶלֶת |
moqteleth |
being caused to kill |
masculine plural |
טָמָקְלִים |
tomaqlim |
being caused to kill |
feminine plural |
מָקְטָלוֹת |
moqtaloth |
being caused to kill |
Function¶
The Hophal stem can express any of the following kinds of verbal action:
Expresses the passive voice of the Hiphil stem¶
For most verbs that appear in Hiphil stem in Biblical Hebrew, the Hophal stem expresses the same kind of simple or causative action as the Hiphil stem, but in passive voice. A good example is the verb בּוֹא. In the Qal stem, the verb בּוֹא means “to come” or “to go” (:ref:simple<stem-action-simple>` action, active voice). But in the Hiphil stem, the verb בּוֹא means “to bring” (causative action, active voice). Thus, in the Hophal stem, the verb בּוֹא means “to be brought” (causative action, passive voice).
The Hophal stem of בּוֹא, meaning “to be brought”; in the Hiphil stem, means “to bring”, for example:
קַח־נָ֤א אֶת־בִּרְכָתִי֙ אֲשֶׁ֣ר הֻבָ֣את לָ֔ךְ |
qah-na ‘eth-birkhathiy ‘asher huvath lakh |
Take_please [dir.obj]_my-blessing that it-was-brought to-you |
Please accept my gift that was brought to you |
The Hophal stem of נָגַד, meaning “to be declared”; in the Hiphil stem, means “to declare”, for example:
וַיֻּגַּ֥ד לְאַבְרָהָ֖ם |
wayyuggad le’avraham |
and-it-was-reported to Abraham |
Abraham was told |
Expresses simple action in passive voice¶
Some verbs use the Hophal stem to express simple passive action. (This can be true even if the verb also appears in the Hiphil stem in Biblical Hebrew; in such cases, the Hophal form does NOT function strictly as a passive of the Hiphil stem.) A good example is the verb יָצַק. In the Qal stem, the verb יָצַק expresses the simple action “to pour” or “to pour out”. In the Hiphil stem, the verb יָצַק expresses the same simple action “to pour”. In the Hophal stem, the verb יָצַק expresses the simple passive “to be poured” (that is, the passive of both the Qal stem and the Hiphil stem). For some verbs, the Hophal and/or Pual forms can both function as a passive of the Qal stem. In all these cases, a dictionary or lexicon will indicate the correct meaning.
ה֣וּצַק חֵ֭ן בְּשְׂפְתוֹתֶ֑יךָ |
hutsaq hen besfethotheykha |
it-is-poured-out grace by-your-lips |
grace is poured onto your lips |
Expresses various kinds of passive or stative action¶
Sometimes the Hophal form is used with specific verbs or in specific contexts to express a specialized meaning for the verbal action. A dictionary or lexicon will indicate the correct meaning.
For example, the Hophal stem of the verb יָלַד (“to give birth”) refers to someone’s birthday:
וַיְהִ֣י׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת־פַּרְעֹ֔ה |
wayhi bayyom hashelishi yom hulledeth ‘eth-par’oh |
|
It came about on the third day that it was Pharaoh’s birthday. |
The Hophal stem of the verb יָסַד (“to found, establish”) refers to the foundation of a building:
וְאֵ֙לֶּה֙ הוּסַ֣ד שְׁלֹמֹ֔ה לִבְנ֖וֹת אֶת־בֵּ֣ית הָאֱלֹהִ֑ים |
we’elleh husad shelomoh livnoth ‘eth-beth ha’elohim |
|
|
Stem Hothpaal¶
Summary¶
The Hothpaal is an extremely rare stem formation that is derived from the Hithpael. It generally expresses action in passive voice.
Article¶
The Hothpaal stem is a variation of the Piel and generally expresses verbal action in passive voice. The Hothpaal stem is formed from the Hithpael stem by vowel changes and is an extremely rare stem formation in Biblical Hebrew. Many of the occurrences of the Hothpaal stem in the Hebrew Bible are from the root verb פָּקַד (“to visit, number, or appoint”).
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
וְרָאָ֨ה הַכֹּהֵ֜ן אַחֲרֵ֣י ׀ הֻכַּבֵּ֣ס אֶת־הַנֶּ֗גַע וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע אַחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑וֹ … |
|
And-he-will-look the-priest after is-washed [dir.obj]_the-mildew…and-see become-faint the-mildew after is-washed [dir.obj]-it |
Then the priest will examine the item after the mildewed item was washed … and if the mildew has faded after it was washed |
לֹא־יוּכַ֣ל בַּעְלָ֣הּ הָרִאשֹׁ֣ון … לִהְיֹ֧ות לֹ֣ו לְאִשָּׁ֗ה אַחֲרֵי֙ אֲשֶׁ֣ר הֻטַּמָּ֔אָה |
lo-yukhal ba’lah harishown … lihyowth low le’ishah ‘aharey ‘asher huttamma’ah |
not_he-is-able her-husband the-first … to-become to-him to-wife after whom she-became-impure |
then her former husband … cannot make her his wife, after she has become impure |
Stem Niphal¶
Summary¶
The Niphal stem generally expresses passive or reflexive voice, but it can also express other kinds of action depending on the context and the specific verb.
Article¶
The Niphal form is a verbal stem formation in Biblical Hebrew, usually indicated by a נִ prefix before the 1st radical of the verb. (This נ changes in multiple conjugations, see paradigms below.) The Niphal stem is extremely flexible in its use in Biblical Hebrew. Generally speaking, the Niphal stem expresses either passive or reflexive voice; but it can also express middle voice, reciprocal voice, simple action, or even stative action, depending on the context and the specific verb. Some verbs express passive voice in the Niphal stem; some verbs express reflexive voice in the Niphal stem; for some verbs, the Niphal stem might express either passive voice or reflexive voice, depending on the context; and so on.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
נִקְטַל |
niqtal |
he was killed |
feminine singular third person |
נִקְטְלָה |
niqtelah |
she was killed |
masculine singular second person |
נִקְטַלְתָּ |
niqtalta |
you were killed |
feminine singular second person |
נִקְטַלְתְּ |
niqtalt |
you were killed |
common singular first person |
נִקְטַלְתִּי |
niqtalti |
I was killed |
common plural third person |
נִקְטְלוּ |
niqtelu |
they were killed |
masculine plural second person |
נִקְטַלְתֶּם |
niqtaltem |
you were killed |
feminine plural second person |
נִקְטַלְתֶּן |
niqtalten |
you were killed |
common plural first person |
נִקְטַלְתֶּנוּ |
niqtaltenu |
we were killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִקָּטֵל |
yiqqatel |
he will be killed |
feminine singular third person |
תִּקָּטֵל |
tiqqatel |
she will be killed |
masculine singular second person |
תִּקָּטֵל |
tiqqatel |
you will be killed |
feminine singular second person |
תִּקָּטְלִי |
tiqqatli |
you will be killed |
common singular first person |
אֶקָּטֵל |
‘eqqatel |
I will be killed |
masculine plural third person |
יִקָּטְלוּ |
yiqqatlu |
they will be killed |
feminine plural third person |
תִּקָּטַלְנָה |
tiqqatalnah |
they will be killed |
masculine plural second person |
תִּקָּטְלוּ |
tiqqatlu |
you will be killed |
feminine plural second person |
תִּקָּטַלְנָה |
tiqqatalnah |
you will be killed |
common plural first person |
נִקָּטֵל |
niqqatel |
we will be killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְנִקְטַל |
weniqtal |
(and) he will be killed |
feminine singular third person |
וְנִקְטְלָה |
weniqtelah |
(and) she will be killed |
masculine singular second person |
וְנִקְטַלְתָּ |
weniqtalta |
(and) you will be killed |
feminine singular second person |
וְנִקְטַלְתְּ |
weniqtalt |
(and) you will be killed |
common singular first person |
וְנִקְטַלְתִּי |
weniqtalti |
(and) I will be killed |
common plural third person |
וְנִקְטְלוּ |
weniqtelu |
(and) they will be killed |
masculine plural second person |
וְנִקְטַלְתֶּם |
weniqtaltem |
(and) you will be killed |
feminine plural second person |
וְנִקְטַלְתֶּן |
weniqtalten |
(and) you will be killed |
common plural first person |
וְנִקְטַלְתֶּנוּ |
weniqtaltenu |
(and) we will be killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיִּקָּטֵל |
wayyiqqatel |
(and) he was killed |
feminine singular third person |
וַתִּקָּטֵל |
wattiqqatel |
(and) she was killed |
masculine singular second person |
וַתִּקָּטֵל |
wattiqqatel |
(and) you were killed |
feminine singular second person |
וַתִּקָּטְלִי |
wattiqqatli |
(and) you were killed |
common singular first person |
וָאֶקָּטֵל |
wa’eqqatel |
(and) I was killed |
masculine plural third person |
וַיִּקָּטְלוּ |
wayyiqqatlu |
(and) they were killed |
feminine plural third person |
וַתִּקָּטַלְנָה |
wattiqqatalnah |
(and) they were killed |
masculine plural second person |
וַתִּקָּטְלוּ |
wattiqqatlu |
(and) you were killed |
feminine plural second person |
וַתִּקָּטַלְנָה |
wattiqqatalnah |
(and) you were killed |
common plural first person |
וַנִּקָּטֵל |
wanniqqatel |
(and) we were killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Infinitive Construct |
הִקָּטֵל |
hiqqatel |
be killed |
Infinitive Absolute |
הִקָּטֹל / נִקְטֹל |
hiqqatol / niqtol |
be killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
הִקָּטֵל |
hiqqatel |
you must be killed |
feminine singular |
הִקָּטְלִי |
hiqqatli |
you must be killed |
masculine plural |
הִקָּטְלוּ |
hiqqatlu |
you must be killed |
feminine plural |
הִקָּטַלְנָה |
hiqqatalnah |
you must be killed |
Note
The jussive form in the Niphal stem is recognizable only for select verbs. Here the sample verb is גָּלָה (to uncover), where the 3rd radical (ה) has dropped out.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִגָּל |
yiggal |
may he be uncovered |
feminine singular third person |
תִּגָּל |
tiggal |
may she be uncovered |
masculine singular second person |
תִּגָּל |
tiggal |
may you be uncovered |
feminine singular second person |
תִּגָּלִי |
tiggali |
may you be uncovered |
masculine plural third person |
יִגָּלוּ |
yiggalu |
may they be uncovered |
feminine plural third person |
תִּגָּלְנָה |
tiggalnah |
may they be uncovered |
masculine plural second person |
תִּגָּלוּ |
tiggalu |
may you be uncovered |
feminine plural second person |
תִּגָּלְנָה |
tiggalnah |
may you be uncovered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
common singular |
אֶקָּטֵלָה |
‘eqqatelah |
let me be killed |
common plural |
נִקָּטֵלָה |
niqqatelah |
let us be killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
נִקְטָל |
niqtal |
being killed |
feminine singular |
נִקְטָלָה |
niqtalah |
being killed |
masculine plural |
נִקְטָלִים |
niqtalim |
being killed |
feminine plural |
נִקְטָלוֹת |
niqtaloth |
being killed |
Function¶
The Niphal stem can express any of the following kinds of verbal action:
Expresses passive voice¶
Passive voice means that the subject of the verb is receiving the action rather than performing the action. In English, passive voice is expressed using the helping verb “to be.” In Biblical Hebrew, the passive nature of the verbal action is expressed by the Niphal form of the verb itself without any helping verbs.
וַיִּקָּבֵ֥ר בְּגַן־בֵּית֖וֹ |
wayyiqqaver began-betho |
and-he-was-buried in-garden-of_his-house |
and he was buried in the garden of his own house |
Expresses reflexive voice¶
Reflexive voice means that the subject of the verb is both performing and receiving the action. In English, reflexive voice is expressed using a reflexive pronoun as the object of the verb, “I tell myself”. In Biblical Hebrew, the reflexive nature of the verbal action is expressed by the Niphal form of the verb itself without any additional words.
הִבָּ֣דְל֔וּ מִתּ֖וֹךְ הָעֵדָ֣ה הַזֹּ֑את |
hibbodlu mittokh ha’edah hazzoth |
Separate-yourselves from-midst-of the-congregation the-this |
Separate yourselves from among this community |
Expresses middle voice¶
Middle voice means that the subject receives the action but also is (partially) involved in performing the action. This kind of action stands somewhere between passive voice and reflexive voice.
וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם |
wenifqehu ‘enekhem |
and-they-will-be-opened your-eyes |
your eyes will be opened |
Expresses reciprocal voice¶
Reciprocal voice means that multiple subjects are in view who are both performing the action for another and receiving the action from another. In English, reciprocal voice is expressed using the phrase “each other” as the object of the verb, “They tell each other.” In Biblical Hebrew, the reciprocal nature of the action is expressed by the Niphal form of the verb itself without any additional words.
Reciprocal voice must be distinguished from reflexive voice. The phrase “They tell themselves” is reflexive: the subject “they” is a unified group and the action could be expressed reflexively for each individual as “he tells himself, and he tells himself, and she tells herself, etc.” The phrase “They tell each other” is reciprocal: each member of the group is telling something to another member of the group, and each member of the group is being told something by another member of the group.
נֶֽחֶרְבוּ֙ הַמְּלָכִ֔ים |
nehervu hammelakhim |
they-have-killed-each-other the-kings |
the kings have killed each other |
Expresses simple action¶
In Biblical Hebrew, some verbs express different meanings in different stem formations. A good example is the Hebrew verb רָאָה. In the Qal stem, the verb רָאָה expresses the simple action “to seֶe”. But in the Niphal stem, the verb רָאָה expresses the simple action “to appear”. A dictionary or lexicon will indicate the different meanings for these verbs in the various stem formations.
וַיֵּרָ֤א יְהוָה֙ אֶל־אַבְרָ֔ם |
wayyera yehwah ‘el-‘avram |
And-he-appeared Yahweh to_Abram |
Yahweh appeared to Abram |
Expresses stative action¶
In Biblical Hebrew, some verbs express stative action in the Niphal stem rather than the Qal stem. This is a very rare use of the Niphal stem. Stative action is expressed most often using the Qal stem in Biblical Hebrew.
וַיִּנָּ֣חֶם יְהוָ֔ה כִּֽי־עָשָׂ֥ה אֶת־הָֽאָדָ֖ם בָּאָ֑רֶץ |
wayyinnahem yehwah ki-‘asah ‘eth-ha’adam ba’arets |
|
Yahweh regretted that he had made mankind on the earth |
Stem Nithpael¶
Summary¶
The Nithpael is an extremely rare stem formation that is derived from both the Hithpael and Niphal. It expresses the reflexive voice of the Piel stem.
Article¶
The Nithpael stem is a variation of the Hithpael and expresses the reflexive voice of the verbal action of the Piel stem. The Nithpael stem is formed from the Hithpael stem by inserting the נ from the Niphal stem into the Hithpael prefix (נִתְ). It is an extremely rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
וְנִכַּפֵּ֥ר לָהֶ֖ם הַדָּֽם׃ |
wenikkapper lahem haddam |
And-it-will-be-forgiven to-them the-blood. |
Then the bloodshed will be forgiven them. |
וְנִֽוַּסְּרוּ֙ כָּל־הַנָּשִׁ֔ים |
weniwwasseru kol-hannashim |
and-will-be-disciplined all_the-women |
and discipline all the women |
Stem Palel¶
Summary¶
The Palel is a rare stem formation that is similar to the Piel and expresses the same range of meanings.
Article¶
The Palel stem is a variation of the Piel and has potential to express the same range of verbal action. It is the same stem formation as the Pilel, only with a variant vowel pattern. The Palel stem is formed from the Piel stem by repeating the 3rd radical (with different vowels), thus making a verb that appears to have 4 consonants. It is an extremely rare stem formation in Biblical Hebrew. Many of the occurrences of the Palel stem in the Hebrew Bible are from the root verb שָׁאַן (“to be at ease”).
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
שַׁאֲנַ֨ן מֹואָ֜ב מִנְּעוּרָ֗יו |
sha’anan mow’av minne’urayw |
He-felt-secure Moab from-its-youth. |
Moab has felt secure since he was young. |
וְ֝כִפָּת֗וֹ לֹ֣א רַעֲנָֽנָה |
wekhippatho lo ra’ananah |
and-his-branch not will-be-green |
his branch will not be green |
Stem Pealal¶
Summary¶
The Pealal is a rare stem formation that is similar to the Piel and expresses the same range of meanings.
Article¶
The Pealal stem is a variation of the Piel and has potential to express the same range of verbal action. The Pealal stem is formed from the Piel stem by simply repeating both the 2nd and 3rd radicals, thus making a verb that appears to have 5 consonants. It is an extremely rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
In the following example, the root is סחר, and the 2nd and 3rd radicals repeat.
לִבִּ֣י סְ֭חַרְחַר עֲזָבַ֣נִי כֹחִ֑י |
libbi seharhar ‘azavani khohi |
my-heart pounds it-fades my-strength |
my heart pounds, my strength fades |
Stem Piel¶
Summary¶
The Piel stem is the most flexible stem formation in Biblical Hebrew and can express simple, intensive, resultative, causative, or other kinds of verbal action depending on the context and the specific verb.
Article¶
The Piel form is a verbal stem formation in Biblical Hebrew, usually indicated by a daghesh in the 2nd radical of the verb. The Piel stem is the most flexible in its use of all the various stem formations; it can express simple action, intensive action, resultative action, causative action, or other kinds of action (all in active voice) depending on the context and the specific verb. Some verbs express simple action in the Piel stem; some verbs express intensive action in the Piel stem; for some verbs, the Piel stem might express either simple action or intensive action, depending on the context; and so on.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
קִטֵּל / קִטַּל |
qittel / qittal |
he slaughtered |
feminine singular third person |
קִטְּלָה |
qittelah |
she slaughtered |
masculine singular second person |
קִטַּלְתָּ |
qittalta |
you slaughtered |
feminine singular second person |
קִטַּלְתְּ |
qittalt |
you slaughtered |
common singular first person |
קִטַּלְתִּי |
qittalti |
I slaughtered |
common plural third person |
קִטְּלוּ |
qittelu |
they slaughtered |
masculine plural second person |
קִטַּלְתֶּם |
qittaltem |
you slaughtered |
feminine plural second person |
קִטַּלְתֶּן |
qittalten |
you slaughtered |
common plural first person |
קִטַּלְנוּ |
qittalnu |
we slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְקַטֵּל |
yiqattel |
he will slaughter |
feminine singular third person |
תְּקַטֵּל |
tiqattel |
she will slaughter |
masculine singular second person |
תְּקַטֵּל |
tiqattel |
you will slaughter |
feminine singular second person |
תְּקַטְּלִי |
tiqatteli |
you will slaughter |
common singular first person |
אֲקַטֵּל |
‘eqattel |
I will slaughter |
masculine plural third person |
יְקַטְּלוּ |
yiqattelu |
they will slaughter |
feminine plural third person |
תְּקַטַּלְנָה |
tiqattalnah |
they will slaughter |
masculine plural second person |
תְּקַטְּלוּ |
tiqattelu |
you will slaughter |
feminine plural second person |
תְּקַטַּלְנָה |
tiqattalnah |
you will slaughter |
common plural first person |
נְקַטֵּל |
niqattel |
we will slaughter |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְקִטֵּל / וְקִטַּל |
weqittel / weqittal |
(and) he will slaughter |
feminine singular third person |
וְקִטְּלָה |
weqittelah |
(and) she will slaughter |
masculine singular second person |
וְקִטַּלְתָּ |
weqittalta |
(and) you will slaughter |
feminine singular second person |
וְקִטַּלְתְּ |
weqittalt |
(and) you will slaughter |
common singular first person |
וְקִטַּלְתִּי |
weqittalti |
(and) I will slaughter |
common plural third person |
וְקִטְּלוּ |
weqittelu |
(and) they will slaughter |
masculine plural second person |
וְקִטַּלְתֶּם |
weqittaltem |
(and) you will slaughter |
feminine plural second person |
וְקִטַּלְתֶּן |
weqittalten |
(and) you will slaughter |
common plural first person |
וְקִטַּלְנוּ |
weqittalnu |
(and) we will slaughter |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיְּקַטֵּל |
wayyeqattel |
(and) he slaughtered |
feminine singular third person |
וַתְּקַטֵּל |
watteqattel |
(and) she slaughtered |
masculine singular second person |
וַתְּקַטֵּל |
watteqattel |
(and) you slaughtered |
feminine singular second person |
וַתְּקַטְּלִי |
watteqatteli |
(and) you slaughtered |
common singular first person |
וָאֲקַטֵּל |
wa’eqattel |
(and) I slaughtered |
masculine plural third person |
וַיְּקַטְּלוּ |
wayyeqattelu |
(and) they slaughtered |
feminine plural third person |
וַתְּקַטַּלְנָה |
watteqattelnah |
(and) they slaughtered |
masculine plural second person |
וַתְּקַטְּלוּ |
watteqattelu |
(and) you slaughtered |
feminine plural second person |
וַתְּקַטַּלְנָה |
watteqattelnah |
(and) you slaughtered |
common plural first person |
וַנְּקַטֵּל |
wanneqattel |
(and) we slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Infinitive Construct |
קַטֵּל |
qattel |
slaughter |
Infinitive Absolute |
קַטֵּל / קַטֹּל |
qattel / qattol |
slaughter |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
קַטֵּל |
qattel |
you must slaughter |
feminine singular |
קַטְּלִי |
qatteli |
you must slaughter |
masculine plural |
קַטְּלוּ |
qattelu |
you must slaughter |
feminine plural |
קַטֵּלְנָה |
qattelnah |
you must slaughter |
Note
The jussive form in the Piel stem is recognizable only for certain verbs. Here the sample verb is גָּלָה (meaning “to uncover nakedness” in the Piel stem), where the 3rd radical (ה) has dropped out.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְגַל |
yegal |
may he uncover nakedness |
feminine singular third person |
תְּגַל |
tegal |
may she uncover nakedness |
masculine singular second person |
תְּגַל |
tegal |
may you uncover nakedness |
feminine singular second person |
תְּגַלִי |
tagali |
may you uncover nakedness |
masculine plural third person |
יְגַלוּ |
yegalu |
may they uncover nakedness |
feminine plural third person |
תְּגַלְנָה |
tegalnah |
may they uncover nakedness |
masculine plural second person |
תְּגַלוּ |
tegalnu |
may you uncover nakedness |
feminine plural second person |
תְּגַלְנָה |
tegalnah |
may you uncover nakedness |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
common singular |
אֲקַטֵּלָה |
‘eqattelah |
let me slaughter |
common plural |
נְקַטֵּלָה |
niqattelah |
let us slaughter |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
מְקַטֵּל |
meqattel |
slaughtering |
feminine singular |
מְקַטֶּלֶת |
meqatteleth |
slaughtering |
masculine plural |
מְקַטְּלִים |
meqattelim |
slaughtering |
feminine plural |
מְקַטְּלוֹת |
meqatteloth |
slaughtering |
Function¶
The Piel stem can express any of the following kinds of verbal action:
Expresses simple action¶
In Biblical Hebrew, some verbs can express different meanings in different stem formations. A good example is the Hebrew verb נָחַם. In the Niphal stem, the verb נָחַם usually expresses either stative action (“to be sorry”) or passive action (“to be comforted”). But in the Piel stem, the verb נָחַם expresses the simple action “to comfort”. A dictionary or lexicon will indicate the different meanings for these verbs in the various stem formations.
כִּ֣י נִֽחַמְתָּ֔נִי |
ki nihamtani |
for you-have-comforted-me |
for you have comforted me |
On the other hand, some verbs express the same meaning in multiple stem formations. A good example is the verb אָסַף, which expresses the simple action “to gather” in both the Qal and the Piel stem. This also will be indicated by a dictionary or lexicon.
וְאֵ֣ין אִ֔ישׁ מְאַסֵּ֥ף אוֹתִ֖י הַבָּֽיְתָה |
we’en ‘ish me’assef ‘othi habbayethah |
and-there-is-not man gathering [dir.obj]-me to-the-house |
but there is no one who will take me into his house |
Expresses resultative action¶
Resultative action means that the primary focus of the verb is on the result of the verbal action. A good example is the verb שָׁלַח. In the Qal stem, the verb שָׁלַח means “to send” or “to stretch out”. But in the Piel stem, the verb שָׁלַח means “to send away”.
וַיִּתֵּ֣ן … וְאֶת־הַיֶּ֖לֶד וַֽיְשַׁלְּחֶ֑הָ |
wayyitten … we’eth-hayyeled wayeshalleheha |
and-he-gave … and-[dir.obj]_the-boy and-he-sent-her-away |
He gave her the boy and sent her away |
Expresses causative action¶
Causative action means that the subject of the verb is causing the object of the verb either to perform the verbal action (for dynamic verbs) or to be in the state described by the verb (for stative verbs). The Piel stem often serves this causative function with stative verbs. A good example is the verb מָלֵא. In the Qal stem, the verb מָלֵא expresses the stative action “to be full”. But in the Piel stem, the verb מָלֵא expresses the causative action “to fill” (meaning, to cause something to be full). In English, causative action is expressed using the main verb “to cause” paired with the infinitive of the verbal action in view. In Biblical Hebrew, the causative nature of the verbal action is expressed by the Piel form of the verb itself with no additional verbal element.
Note
Causative action must be expressed by a trasitive verb, but non-causative action can be expressed by an intransitive verb. Thus, a verb that is transitive in the Piel stem may be intransitive in the Qal and/or Niphal stems.
הְֽ֭מִיָּמֶיךָ צִוִּ֣יתָ בֹּ֑קֶר יִדַּ֖עְתָּ שַׁחַר מְקֹמֽוֹ |
hemiyyameykha tsiwwitha boqer yidda’ta shahar meqomo |
|
|
וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֙מֶת֙ מַ֔יִם |
wattelekh wattemalle ‘eth-hahemeth mayim |
and-she-went and-she-filled [dir.obj]_the-skin-of water |
She went and filled the skin with water |
Expresses intensive action¶
Intensive action means that the verbal action is strengthened in some way. A good example is the Hebrew verb שָׁבַר. In the Qal stem, the verb שָׁבַר means “to break”. But in the Piel stem, the verb שָׁבַר means “to shatter” or “to break in pieces”. A dictionary or lexicon will indicate an intensive nuance in comparison with the meaning of the verb in other stem formations.
אֶת־מִזְבְּחֹתָם֙ תִּתֹּצ֔וּן וְאֶת־מַצֵּבֹתָ֖ם תְּשַׁבֵּר֑וּן |
‘eth-mizbehotham tittotsun we’eth-matsevotham teshabberun |
|
you must break down their altars, smash their stone pillars |
Expresses various other kinds of verbal action¶
Sometimes the Piel form is used in ways that do not follow the general conventions of the Piel stem as listed above. In these instances, the context demonstrates that none of the normal meanings of the verbal action make sense. A dictionary or lexicon will indicate the correct meaning in these rare instances of the Piel stem.
The Piel form of the verb כָּתַב (“to write”) has uncertain meaning, but seems to indicate a specific kind of writing, for example:
|
hoy hahoqeqim hiqqe-‘awen umekhattevim ‘amal kittevu |
|
Woe to those who enact unjust laws and write unfair decrees |
The verb חָטָא means “to sin” in the Qal stem, but ִin the Piel stem it means “to purify”, for example:
וְחִטְּאוֹ֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י |
wehitte’o bayyom hashevi’i |
and-he-purifies-him on-the-day the-seventh |
On the seventh day the unclean person must purify himself |
The verbal action may be the opposite of the normal meaning of the verb, for example:
אוּלַי֙ חָטְא֣וּ בָנַ֔י וּבֵרֲכ֥וּ אֱלֹהִ֖ים בִּלְבָבָ֑ם |
‘ulay hot’u vanay uverakhu ‘elohim bilvavam |
|
Perhaps my children have sinned and cursed God in their hearts |
Stem Pilel¶
Summary¶
The Pilel is a rare stem formation that is similar to the Piel and expresses the same range of meanings.
Article¶
The Pilel stem is a variation of the Piel and has potential to express the same range of verbal action. It is the same stem formation as the Palel, only with a variant vowel pattern. The Pilel stem is formed from the Piel stem by repeating the 3rd radical, thus making a verb that can appear to have 4 consonants. It is an extremely rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
In the following example, כִּמְטַחֲוֵ֣י has two prefixed elements: כִּ is a bound preposition, and מְ is the participle prefix.
כִּמְטַחֲוֵ֣י קֶ֔שֶׁת |
kimtahawe qesheth |
like-shooting bow |
about the distance of a bowshot away |
Stem Pilpel¶
Summary¶
The Pilpel is a rare stem formation that is similar to the Piel and expresses the same range of meanings.
Article¶
The Pilpel stem is a variation of the Piel and has potential to express the same range of verbal action. The Pilpel stem is formed from the Piel by dropping the 2nd radical and repeating the 1st and 3rd radical, thus making a verb that appears to have 4 consonants. It is a rare stem formation in Biblical Hebrew. Many of the occurrences of the Pilpel stem in the Hebrew Bible are from the root verb כּוּל (“to comprehend, contain”).
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Form¶
These paradigms use the root כּוּל, meaning “to sustain” in the Pilpel stem.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
כִּלְכֵּל |
kilkel |
he sustained |
feminine singular third person |
כִּלְכֲּלָה |
kilkalah |
she sustained |
masculine singular second person |
כִּלְכַּלְתָּ |
kilkalta |
you sustained |
feminine singular second person |
כִּלְכַּלְתְּ |
kilkalt |
you sustained |
common singular first person |
כִּלְכַּלְתִּי |
kilkalti |
I sustained |
common plural third person |
כִּלְכֲּלוּ |
kilkalu |
they sustained |
masculine plural second person |
כִּלְכַּלְתֶּם |
kilkaltem |
you sustained |
feminine plural second person |
כִּלְכַּלְתֶּן |
kilkalten |
you sustained |
common plural first person |
כִּלכַּלְנוּ |
kilkalnu |
we sustained |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְכַלְכֵּל |
yikhalkel |
he will sustain |
feminine singular third person |
תְּכַלְכֵּל |
tekhalkel |
she will sustain |
masculine singular second person |
תְּכַלְכֵּל |
tekhalkel |
you will sustain |
feminine singular second person |
תְּכַלְכְּלִי |
tekhalkeli |
you will sustain |
common singular first person |
אֲכַלְכֵּל |
‘akhalkel |
I will sustain |
masculine plural third person |
יְכַלְכְּלוּ |
yekhalkelu |
they will sustain |
feminine plural third person |
תְּכַלְכֵּלְנָה |
tekhalkelnah |
they will sustain |
masculine plural second person |
תְּכַלְכְּלוּ |
tekhalkelu |
you will sustain |
feminine plural second person |
תְּכַלְכֵּלְנָה |
tekhalkelnah |
you will sustain |
common plural first person |
נְכַלְכֵּל |
nekhalkel |
we will sustain |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
מְכַלְכֵּל |
mekhalkel |
sustaining / he who sustains |
feminine singular absolute |
מְכַלְכֶּלֶת / מְכַלְכְּלָה |
mekhalkeleth / mekhalkelah |
sustaining / she who sustains |
masculine plural absolute |
מְכַלְכְּלִים |
mekhalkelim |
sustaining / men who sustain |
feminine plural absolute |
מְכַלְכְּלוֹת |
mekhalkeloth |
sustaining / women who sustain |
Examples¶
מְקַרְקַ֥ר קִ֖ר |
meqarqar qir |
breaking-down wall |
a breaking down of the walls |
|
weshovavtikha weshishethikha weha’alithikha miyyarkethe tsafown |
|
|
Stem Poal¶
Summary¶
The Poal is a rare stem formation that is similar to the Pual. It expresses the passive voice of the Poel stem.
Article¶
The Poal stem is a variation of the Pual and expresses the passive voice of the verbal action of the Poel. The Poal stem is formed from the Pual by a vowel change. It is an extremely rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Warning
The Poal stem appears exactly the same as the Poel stem in all conjugations; only the 3rd-person masculine singular forms are different.
Form¶
Conjugation |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|---|
Perfect |
masculine singular third person |
הוֹלַל |
holal |
he is humiliated |
Imperfect |
masculine singular third person |
יְהוֹלַל |
yeholal |
he will be humiliated |
Participle |
masculine singular absolute |
מְהוֹלָל |
meholal |
being humiliated / he who is humiliated |
Example¶
נְטַעְתָּם֙ גַּם־שֹׁרָ֔שׁוּ |
neta’tam gam-shorashu |
you-plant-them also_they-took-root |
You planted them and they took root. |
Stem Poel¶
Summary¶
The Poel is a rare stem formation that is similar to the Piel and expresses the same range of meanings.
Article¶
The Poel stem is a variation of the Piel and has potential to express the same range of verbal action. The Poel stem is formed from the Piel by a vowel change and is a rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Warning
The Poel stem appears exactly the same as the Poal stem in all conjugations; only the 3rd-person masculine singular forms are different.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
הוֹלֵל |
holel |
he humiliated |
feminine singular third person |
הוֹלֲלָה |
holalah |
she humiliated |
masculine singular second person |
הוֹלַלְתָּ |
holalta |
you humiliated |
feminine singular second person |
הוֹלַלְתְּ |
holalt |
you humiliated |
common singular first person |
הוֹלַלְתִּי |
holalti |
I humiliated |
common plural third person |
הוֹלֲלוּ |
holalu |
they humiliated |
masculine plural second person |
הוֹלַלְתֶּם |
holaltem |
you humiliated |
feminine plural second person |
הוֹלַלְתֶּן |
holalten |
you humiliated |
common plural first person |
הוֹלַלְנוּ |
holalnu |
we humiliated |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְהוֹלֵל |
yeholel |
he will humiliate |
feminine singular third person |
תְּהוֹלֵל |
teholel |
she will humiliate |
masculine singular second person |
תְּהוֹלֵל |
teholel |
you will humiliate |
feminine singular second person |
תְּהוֹלֲלִי |
teholali |
you will humiliate |
common singular first person |
אֲהוֹלֵל |
‘alholel |
I will humiliate |
masculine plural third person |
יְהוֹלֲלוּ |
yeholalu |
they will humiliate |
feminine plural third person |
תְּהוֹלַלְנָה |
teholalnah |
they will humiliate |
masculine plural second person |
תְּהוֹלֲלוּ |
teholalu |
you will humiliate |
feminine plural second person |
תְּהוֹלַלְנָה |
teholalnah |
you will humiliate |
common plural first person |
נְהוֹלֵל |
neholel |
we will humiliate |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
מְהוֹלֵל |
meholel |
humiliating / he who humiliates |
feminine singular absolute |
מְהוֹלְלֶת / מְהוֹלְלָה |
meholeleth / meholelah |
humiliating / she who humiliates |
masculine plural absolute |
מְהוֹלְלִים |
meholelim |
humiliating / men who humiliate |
feminine plural absolute |
מְהוֹלְלוֹת |
meholeloth |
humiliating / women who humiliate |
Examples¶
אַ֛ף בַּל־שֹׁרֵ֥שׁ בָּאָ֖רֶץ גִּזְעָ֑ם |
‘af bal-shoresh ba’arets giz’am |
even not_taken root in-the-earth their-stem |
their stem has barely taken root in the earth |
The following form is a Poel participle_active.
לִ֝מְשֹׁפְטִ֗י אֶתְחַנָּֽן׃ |
limshofeti ‘ethhannan |
to-my-judge I-will-plead-for-mercy |
I could only plead for mercy with my judge |
Stem Polal¶
Summary¶
The Polal is a rare stem formation that is similar to the Pual. It expresses the passive voice of the Polel stem.
Article¶
The Polal stem is a variation of the Pual and expresses the passive voice of the verbal action of the Polel stem. The Polal stem is formed from the Pual by dropping the 2nd radical and repeating the 3rd radical (with a vowel change). It is an extremely rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Warning
The Polal stem appears exactly the same as the Polel stem in all conjugations; only the 3rd-person masculine singular forms are different.
Form¶
Conjugation |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|---|
Perfect |
masculine singular third person |
כּוֹנַן |
konan |
he is established |
Imperfect |
masculine singular third person |
יְכוֹנַן |
yekonan |
he will be established |
Sequential Imperfect |
masculine singular third person |
וַיְּכוֹנַן |
wayyekhonan |
(and) he was established |
Imperative |
masculine singular |
כּוֹנַן |
konan |
you must be established |
Participle |
masculine singular absolute |
מְכוֹנָן |
mekhonan |
being established |
Examples¶
וּבַכְּרָמִ֥ים לֹֽא־יְרֻנָּ֖ן לֹ֣א יְרֹעָ֑ע |
uvakkeramim lo-yerunnan lo yero’a’ |
and-in-the-vineyard not_it-is-sung not it-is-shouted. |
and there is no singing, or shouts in the vineyards. |
בְּיֹ֥ום הִבָּרַאֲךָ֖ כֹּונָֽנוּ׃ |
beyowm hibbara’akha kownanu |
In-day you-were-created they-were-prepared. |
It was on the day you were created that they were prepared. |
Stem Polel¶
Summary¶
The Polel is a rare stem formation that is similar to the Piel and expresses the same range of meanings.
Article¶
The Polel stem is a variation of the Piel and has potential to express the same range of verbal action. The Polel stem is formed from the Piel stem by dropping the 2nd radical and repeating the 3rd radical (with a vowel change). It is a rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Warning
The Polel stem appears exactly the same as the Polal stem in all conjugations; only the 3rd-person masculine singular forms are different.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
כּוֹנֵן |
konen |
he established |
feminine singular third person |
כּוֹנֲנָה |
konanah |
she established |
masculine singular second person |
כּוֹנַנְתָּ |
konanta |
you established |
feminine singular second person |
כּוֹנַנְתְּ |
konant |
you established |
common singular first person |
כּוֹנַנְתִּי |
konanti |
I established |
common plural third person |
כּוֹנֲנוּ |
konanu |
they established |
masculine plural second person |
כּוֹנַנְתֶּם |
konantem |
you established |
feminine plural second person |
כּוֹנַנְתֶּן |
konanten |
you established |
common plural first person |
כּוֹנַנּוּ |
konannu |
we established |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְכוֹנֵן |
yekhonen |
he will establish |
feminine singular third person |
תְּכוֹנֵן |
tekhonen |
she will establish |
masculine singular second person |
תְּכוֹנֵן |
tekhonen |
you will establish |
feminine singular second person |
תְּכוֹנֲנִי |
tekhonani |
you will establish |
common singular first person |
אֲכוֹנֵן |
‘akhonen |
I will establish |
masculine plural third person |
יְכוֹנֲנוּ |
yekhonanu |
they will establish |
feminine plural third person |
תְּכוֹנֵנָּה |
tekhonennah |
they will establish |
masculine plural second person |
תְּכוֹנֲנוּ |
tekhonanu |
you will establish |
feminine plural second person |
תְּכוֹנֵנָּה |
tekhonennah |
you will establish |
common plural first person |
נְכוֹנֵן |
nekhonen |
we will establish |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיְּכוֹנֵן |
wayyekhonen |
(and) he established |
feminine singular third person |
וַתְּכוֹנֵן |
wattekhonen |
(and) she established |
masculine singular second person |
וַתְּכוֹנֵן |
wattekhonen |
(and) you established |
feminine singular second person |
וַתְּכוֹנֲנִי |
wattekhonani |
(and) you established |
common singular first person |
וָאֲכוֹנֵן |
wa’akhonen |
(and) I established |
masculine plural third person |
וַיְּכוֹנֲנוּ |
wayyekhonanu |
(and) they established |
feminine plural third person |
וַתְּכוֹנֵנָּה |
wattekhonennah |
(and) they established |
masculine plural second person |
וַתְּכוֹנֲנוּ |
wattekhonanu |
(and) you established |
feminine plural second person |
וַתְּכוֹנֵנָּה |
wattkhonennah |
(and) you established |
common plural first person |
וַנְּכוֹנֵן |
wannekhonen |
(and) we established |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
כּוֹנֵן |
konen |
you must establish |
feminine singular |
כּוֹנֲנִי |
konani |
you must establish |
masculine plural |
כּוֹנֲנוּ |
konanu |
you must establish |
feminine plural |
כּוֹנֵנָּה |
konennah |
you must establish |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
מְכוֹנֵן |
mekhonen |
establishing / founder |
feminine singular absolute |
מְכוֹנְנֶת / מְכוֹנְנָה |
mekhoneneth / mekhonenah |
establishing / founder |
masculine plural absolute |
מְכוֹנְנִים |
mekhonenim |
establishing / founders |
feminine plural absolute |
מְכוֹנְנוֹת |
mekhonenoth |
establishing / founders |
Examples¶
צְדָקָ֥ה תְרֹֽומֵֽם־גֹּ֑וי |
tsedaqah therowmem-gowy |
Righteousness exalts_nation |
Doing what is right exalts a nation |
וּתְחֹ֥ולֵֽל לֹֽו׃ |
uthehowlel low |
and-you-will-wait for-him. |
and you are waiting for him. |
Stem Polpal¶
Summary¶
The Polpal is a rare stem formation that is similar to the Pual. It expresses the passive voice of the Pilpel stem.
Article¶
The Polpal stem is a variation of the Pual and expresses the passive voice of the verbal action of the Pilpel stem. The Polpal stem is formed from the Pual by dropping the 2nd radical and repeating the 1st and 3rd radicals (with a vowel change), thus making a verb that appears to have 4 consonants. It is an extremely rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Form¶
From the root כּוּל, meaning “to sustain” in the Pilpel stem
Conjugation |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|---|
Perfect |
masculine singular third person |
כָּלְכַּל |
kalkal |
he is sustained |
Imperfect |
masculine singular third person |
יְכָלְכַּל |
yekholkal |
he will be sustained |
Participle |
masculine singular absolute |
מְכָלְכַּל |
mekholkal |
being sustained / he who is being sustained |
Example¶
וּבְנֵ֣י יִשְׂרָאֵ֗ל הָתְפָּקְדוּ֙ וְכָלְכְּל֔וּ |
uvene yisra’el hothpoqdu wekholkelu |
and-sons-of Israel they-were-mustered and-they-were-provisioned |
The people of Israel were mustered and supplied |
Stem Pual¶
Summary¶
The Pual stem is the passive form of the Piel, and it generally expresses the passive voice of the meaning of a verb in the Piel stem.
Article¶
The Pual stem is the passive form of the Piel formation in Biblical Hebrew. The Pual stem is usually indicated by a daghesh in the middle consonsant of the Verb and a qibbuts vowel under the first consonant. Generally speaking, the Pual stem expresses the passive voice of the meaning of a verb in the Piel stem. Scholars sometimes disagree whether certain verb forms should be classified as belonging to the Pual, the Hophal, or the Qal Passive stems. In English, passive action is expressed using the helping verb “to be.” In Biblical Hebrew, the passive nature of the verbal action is expressed by the Pual form of the verb itself without any helping verbs.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
קֻטַּל |
quttal |
he was slaughtered |
feminine singular third person |
קֻטְּלָה |
quttelah |
she was slaughtered |
masculine singular second person |
קֻטַּלְתָּ |
quttalta |
you were slaughtered |
feminine singular second person |
קֻטַּלְתְּ |
quttalt |
you were slaughtered |
common singular first person |
קֻטַּלְתִּי |
quttalti |
I was slaughtered |
common plural third person |
קֻטְּלוּ |
quttelu |
they were slaughtered |
masculine plural second person |
קֻטַּלְתֶּם |
quttaltem |
you were slaughtered |
feminine plural second person |
קֻטַּלְתֶּן |
quttalten |
you were slaughtered |
common plural first person |
קֻטַּלְנוּ |
quttalnu |
we were slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְקֻטַּל |
yequttal |
he will be slaughtered |
feminine singular third person |
תְּקֻטַּל |
tequttal |
she will be slaughtered |
masculine singular second person |
תְּקֻטַּל |
tequttal |
you will be slaughtered |
feminine singular second person |
תְּקֻטְּלִי |
tequtteli |
you will be slaughtered |
common singular first person |
אֲקֻטַּל |
‘aquttal |
I will be slaughtered |
masculine plural third person |
יְקֻטְּלוּ |
yequttelu |
they will be slaughtered |
feminine plural third person |
תְּקֻטַּלְנָה |
tequttalnah |
they will be slaughtered |
masculine plural second person |
תְּקֻטְּלוּ |
tequttelu |
you will be slaughtered |
feminine plural second person |
תְּקֻטַּלְנָה |
tequttalnah |
you will be slaughtered |
common plural first person |
נְקֻטַּל |
nequttal |
we will be slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְקֻטַּל |
wequttal |
(and) he will be slaughtered |
feminine singular third person |
וְקֻטְּלָה |
wequttelah |
(and) she will be slaughtered |
masculine singular second person |
וְקֻטַּלְתָּ |
wequttalta |
(and) you will be slaughtered |
feminine singular second person |
וְקֻטַּלְתְּ |
wequttalt |
(and) you will be slaughtered |
common singular first person |
וְקֻטַּלְתִּי |
wequttalti |
(and) I will be slaughtered |
common plural third person |
וְקֻטְּלוּ |
wequttelu |
(and) they will be slaughtered |
masculine plural second person |
וְקֻטַּלְתֶּם |
wequttaltem |
(and) you will be slaughtered |
feminine plural second person |
וְקֻטַּלְתֶּן |
wequttalten |
(and) you will be slaughtered |
common plural first person |
וְקֻטַּלְנוּ |
wequttalnu |
(and) we will be slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיְּקֻטַּל |
wayyequttal |
(and) he was slaughtered |
feminine singular third person |
וַתְּקֻטַּל |
wattequttal |
(and) she was slaughtered |
masculine singular second person |
וַתְּקֻטַּל |
wattequttal |
(and) you were slaughtered |
feminine singular second person |
וַתְּקֻטְּלִי |
wattequtteli |
(and) you were slaughtered |
common singular first person |
וָאֲקֻטַּל |
wa’aquttal |
(and) I was slaughtered |
masculine plural third person |
וַיְּקֻטְּלוּ |
wayyequttelu |
(and) they were slaughtered |
feminine plural third person |
וַתְּקֻטַּלְנָה |
wattequttalnah |
(and) they were slaughtered |
masculine plural second person |
וַתְּקֻטְּלוּ |
wattequttelu |
(and) you were slaughtered |
feminine plural second person |
וַתְּקֻטַּלְנָה |
wattequttalnah |
(and) you were slaughtered |
common plural first person |
וַנְּקֻטַּל |
wannequttal |
(and) we were slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Infinitive Absolute |
קֻטֹּל |
quttol |
be slaughtered |
The infinitive construct, imperative, jussive, and cohortative are not found in the Pual stem in Biblical Hebrew.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
מְקֻטַּל |
mequttal |
being slaughtered |
feminine singular |
מְקֻטֶּלֶת |
mequtteleth |
being slaughtered |
masculine plural |
מְקֻטְּלִים |
mequttelim |
being slaughtered |
feminine plural |
מְקֻטְּלוֹת |
mequtteloth |
being slaughtered |
Function¶
The Pual stem can express any of the following kinds of verbal action:
Expresses the passive voice of the Piel stem¶
For most verbs that appear in both the Piel and Pual stems in Biblical Hebrew, the Pual stem expresses the same kind of action as the Piel stem (simple, intensive, resultative, causative, etc.) but in passive voice. A good example is the verb בָּקַע. In the Qal stem, the verb בָּקַע means “to cut open” or “to break open” (simple action, active voice). But in the Piel stem, the verb בָּקַע means “to rip open” (intensive action, active voice). Thus, in the Pual stem, the verb בָּקַע means “to be ripped open” (intensive action, passive voice).
Pual stem of בָּקַע, meaning “to be ripped open”; in Piel stem, means “to rip open”, for example:
|
wayyiqhu … wenodoth yayin balim umevuqqa’im umetsorarim |
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Pual stem of אָסַף, meaning “to be gathered”; in Piel stem, means “to gather”, for example:
וְאֶל־עַם֙ מְאֻסָּ֣ף מִגּוֹיִ֔ם |
we’el-‘am me’ussaf miggoyim |
and-to_people being-gathered from-nations |
and against the people gathered from the nations |
Expresses simple action in passive voice¶
Some verbs use the Pual stem to express simple action in passive voice (rather than the Niphal stem). This can be true even if the verb also appears in the Piel stem in Biblical Hebrew; in such cases, the Pual form does NOT function as a passive of the Piel stem. A good example is the verb יָלַד. In the Qal stem, the verb יָלַד expresses the simple action “to give birth”. In the Piel stem, the verb יָלַד expresses the causative action “to cause to give birth” (meaning, to serve as a midwife). But in the Pual stem, the verb יָלַד expresses the simple passive “to be born” (that is, the passive of the Qal stem rather the Piel stem).
The Pual stem of יָלַד (“to give birth”) means “to be born” in the Piel, for example:
וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן |
ulesheth gam-hu’ yullad-ben |
and-to-Seth even_him was-born_son |
A son was born to Seth |
Expresses various kinds of passive or stative action¶
Sometimes the Pual form is used with specific verbs or in specific contexts to express a specialized meaning for the verbal action. A dictionary or lexicon will indicate the correct meaning in these rare instances of the Pual stem.
For example, in the Pual stem, the verb אָכַל (“to eat”) means “to be consumed” by fire ֹor sword:
וְהִנֵּ֤ה הַסְּנֶה֙ בֹּעֵ֣ר בָּאֵ֔שׁ וְהַסְּנֶ֖ה אֵינֶ֥נּוּ אֻכָּֽל |
wehinneh hasseneh bo’er ba’esh wehasseneh ‘enennu ‘ukkal |
|
and behold, the bush was burning, but the bush was not burned up |
The Pual form of the verb שָׁלַשׁ means “to be three (years old)” or “to have three parts”:
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The Pual passive participle of יָדַע (“to know”) means an acquaintance (that is, “one who is known”):
מְֽיֻדָּעַ֥י מַחְשָֽׁךְ |
meyudda’ay mahshakh |
one-who-is-known-to-me darkness |
My only acquaintance is the darkness |
Stem Pulal¶
Summary¶
The Pulal is a rare stem formation that it similar to the Pual. It expresses the passive voice of the Pilel and/or Palel stems.
Article¶
Form¶
The Pulal stem is a variation of the Pual and expresses the passive voice of the verbal action of the Pilel and/or the Palel stems. The Pulal stem is formed from the Pual by repeating the 3rd radical (with a vowel change), thus making a verb that appears to have 4 consonants. It is an extremely rare stem formation in Biblical Hebrew. Most of the Pulal verbs found in the Hebrew Bible are from the root אָמַל (“to be weak”).
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
הוֹבִ֥ישׁ תִּיר֖וֹשׁ אֻמְלַ֥ל יִצְהָֽר |
hovish tirosh ‘umlal yitshar |
it-has-dried-up new-wine, it-grows-weak oil |
the new wine has dried up, and the oil is spoiled. |
Stem Qal¶
Summary¶
The Qal stem is the stem formation that is the simplest of form in Biblical Hebrew. The Qal stem is generally used to express either simple action or stative action.
Article¶
In Biblical Hebrew, the Qal stem is the simplest of all the verbal stem formations in both form and function. All the other stem formations are derived from the Qal form. It is by far the most common form of a verb, and it almost always expresses either simple action in active voice (for dynamic verbs) or stative action in passive voice (for stative verbs, which do not have active voice). In English, stative verbs require the helping verb “to be” for proper translation value (see example). In Biblical Hebrew, the stative nature of the verb is indicated by the verb itself without requiring any additional helping verbs.
Form¶
Paradigm¶
Depending on the verb form, there are often two or three different ways of conjugating a verb in the Qal stem. Which way is used depends on which verb it is.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
קָטַל |
qatal |
he killed |
feminine singular third person |
קָטְלָה |
qatlah |
she killed |
masculine singular second person |
קָטַלְתָּ |
qatalta |
you killed |
feminine singular second person |
קָטַלְתְּ |
qatalt |
you killed |
common singular first person |
קָטַלְתִּי |
qatalti |
I killed |
common plural third person |
קָטְלוּ |
qatlu |
they killed |
masculine plural second person |
קְטַלְתֶּם |
qetaltem |
you killed |
feminine plural second person |
קְטַלְתֶּן |
qetalten |
you killed |
common plural first person |
קָטַלְנוּ |
qatalnu |
we killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
כָּבֵד |
kaved |
he was heavy |
feminine singular third person |
כָּבְדָה |
kavdah |
she was heavy |
masculine singular second person |
כָּבַדְתָּ |
kavadta |
you were heavy |
feminine singular second person |
כָּבַדְתְּ |
kavadt |
you were heavy |
common singular first person |
כָּבַדְתִּי |
kavadti |
I was heavy |
common plural third person |
כָּבְדוּ |
kavdu |
they were heavy |
masculine plural second person |
כְּבַדְתֶּם |
kevadtem |
you were heavy |
feminine plural second person |
כְּבַדְתֶּן |
kevadten |
you heavy |
common plural first person |
כָּבַדְנוּ |
kavadnu |
we were heavy |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
קָטֹן |
qaton |
he was small |
feminine singular third person |
קָטְנָה |
qatnah |
she was small |
masculine singular second person |
קָטֹנְתָּ |
qatonetta |
you were small |
feminine singular second person |
קָטֹנְתְּ |
qatont |
you were small |
common singular first person |
קָטֹנְתִּי |
qatonetti |
I was small |
common plural third person |
קָטְנוּ |
qatnu |
they were small |
masculine plural second person |
קְטָנְתֶּם |
qetantem |
you were small |
feminine plural second person |
קְטָנְתֶּן |
qetanten |
you were small |
common plural first person |
קָטֹנּוּ |
qatonnu |
we were small |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִקְטֹל |
yiqtol |
he will kill |
feminine singular third person |
תִּקְטֹל |
tiqtol |
she will kill |
masculine singular second person |
תִּקְטֹל |
tiqtol |
you will kill |
feminine singular second person |
תִּקְטְלִי |
tiqteli |
you will kill |
common singular first person |
אֶקְטֹל |
‘eqtol |
I will kill |
masculine plural third person |
יִקְטְלוּ |
yiqtelu |
they will kill |
feminine plural third person |
תִּקְטֹלְנָה |
tiqtolenah |
they will kill |
masculine plural second person |
תִּקְטְלוּ |
tiqtelu |
you will kill |
feminine plural second person |
תִּקְטֹלְנָה |
tiqtolenah |
you will kill |
common plural first person |
נִקְטֹל |
niqtol |
we will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִכְבַּד |
yikhbad |
he will be heavy |
feminine singular third person |
תִּכְבַּד |
tikhbad |
she will be heavy |
masculine singular second person |
תִּכְבַּד |
tikhbad |
you will be heavy |
feminine singular second person |
תִּכְבְּדִי |
tikhbedi |
you will be heavy |
common singular first person |
אֶכְבַּד |
‘ekhbad |
I will be heavy |
masculine plural third person |
יִכְבְּדוּ |
yikhbedu |
they will be heavey |
feminine plural third person |
תִּכְבַּדְנָה |
tikhbadnah |
they will be heavy |
masculine plural second person |
תִּכְבְּדוּ |
tikhbedu |
you will be heavy |
feminine plural second person |
תִּכְבַּדְנָה |
tikhbadnah |
you will be heavy |
common plural first person |
נִכְבַּד |
nikhbad |
we will be heavy |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְקָטַל |
weqatal |
(and) he will kill |
feminine singular third person |
וְקָטְלָה |
weqatlah |
(and) she will kill |
masculine singular second person |
וְקָטַלְתָּ |
weqatalta |
(and) you will kill |
feminine singular second person |
וְקָטַלְתְּ |
weqatalt |
(and) you will kill |
common singular first person |
וְקָטַלְתִּי |
weqatalti |
(and) I will kill |
common plural third person |
וְקָטְלוּ |
weqatlu |
(and) they will kill |
masculine plural second person |
וּקְטַלְתֶּם |
uqetaltem |
(and) you will kill |
feminine plural second person |
וּקְטַלְתֶּן |
uqetalten |
(and) you will kill |
common plural first person |
וְקָטַלְנוּ |
weqatalnu |
(and) we will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיִּקְטֹל |
wayyiqtol |
(and) he killed |
feminine singular third person |
וַתִּקְטֹל |
wattiqtol |
(and) she killed |
masculine singular second person |
וַתִּקְטֹל |
wattiqtol |
(and) you killed |
feminine singular second person |
וַתִּקְטְלִי |
wattiqteli |
(and) you killed |
common singular first person |
וָאֶקְטֹל |
wa’eqtol |
(and) I killed |
masculine plural third person |
וַיִקְטְלוּ |
wayiqtelu |
(and) they killed |
feminine plural third person |
וַתִּקְטֹלְנָה |
wattiqtolenah |
(and) they killed |
masculine plural second person |
וַתִּקְטְלוּ |
wattiqtelu |
(and) you killed |
feminine plural second person |
וַתִּקְטֹלְנָה |
wattiqtolenah |
(and) you killed |
common plural first person |
וַנִּקְטֹל |
wanniqtol |
(and) we killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Infinitive Construct 1 |
קְטֹל |
qetol |
kill |
Infinitive Construct 2 |
שְׁכַב |
shekhav |
lie down |
Infinitive Absolute |
קָטוֹל |
qatol |
kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
קְטֹל |
qetol |
you must kill |
feminine singular |
יִקְטְלִי |
yiqteli |
you must kill |
masculine plural |
יִקְטְלוּ |
yiqtelu |
you must kill |
feminine plural |
קְטֹלְנָה |
qetolenah |
you must kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
כְּבַד |
kevad |
you must be heavy |
feminine singular |
כִּבְדִי |
kivdi |
you must be heavy |
masculine plural |
כִּבְדוּ |
kivdu |
you must be heavy |
feminine plural |
כְּבַדְנָה |
kevadnah |
you must be heavy |
Jussive 1
Note
The jussive form in the Qal stem is recognizable only for select verbs. Here the sample verb is גָּלָה (to uncover), where the 3rd radical (ה) has dropped out.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִגֶל |
yigel |
may he uncover |
feminine singular third person |
תִּגֶל |
tigel |
may she uncover |
masculine singular second person |
תִּגֶל |
tigel |
may you uncover |
feminine singular second person |
תִּגֶלִי |
tigeli |
may you uncover |
masculine plural third person |
יִגֶלוּ |
yigelu |
may they uncover |
feminine plural third person |
תִּגֶלְנָה |
tigelnah |
may they uncover |
masculine plural second person |
תִּגֶלוּ |
tigelu |
may you uncover |
feminine plural second person |
תִּגֶלְנָה |
tigelnah |
may you uncover |
Jussive 2
Here the sample verb is קוּם (to rise up), where the 2nd radical (a shureq vowel) shortens to a holem vowel.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יָקֹם |
yaqom |
may he rise up |
feminine singular third person |
תָּקֹם |
taqom |
may she rise up |
masculine singular second person |
תָּקֹם |
taqom |
may you rise up |
feminine singular second person |
תָּקֹמִי |
taqomi |
may you rise up |
masculine plural third person |
יָקֹמוּ |
yaqomu |
may they rise up |
feminine plural third person |
תְּקֹמֶינָה |
teqomeynah |
may they rise up |
masculine plural second person |
תָּקֹמוּ |
taqomu |
may you rise up |
feminine plural second person |
תְּקֹמֶינָה |
teqomeynah |
may you rise up |
Jussive 3
Here the sample verb is שִׂים (to set), where the 2nd radical (a hireq-yod vowel) shortens to a tsere vowel.
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יָשֵׂם |
yasem |
may he set |
feminine singular third person |
תָּשֵׂם |
tasem |
may she set |
masculine singular second person |
תָּשֵׂם |
tasem |
may you set |
feminine singular second person |
תָּשֵׂמִי |
tasemi |
may you set |
masculine plural third person |
יָשֵׂמוּ |
yasemu |
may they set |
feminine plural third person |
תְּשֵׂמֶינָה |
tesemeynah |
may they set |
masculine plural second person |
תָּשֵׂמוּ |
tasemu |
may you set |
feminine plural second person |
תְּשֵׂמֶינָה |
tesemeynah |
may you set |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
common singular |
אֶקְטֹלָה |
‘eqtolah |
let me kill |
common plural |
נִקְטֹהלָה |
niqtohlah |
let us kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
קֹטֵל |
qotel |
killing / killer |
feminine singular absolute |
קֹטֶלֶת / קֹטְלָה |
qotelet / qotelah |
killing / killer |
masculine plural absolute |
קֹטְלִים |
qotelim |
killing / killers |
feminine plural absolute |
קֹטְלוֹת |
qoteloth |
killing / killers |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
כָּבֵד |
kaved |
being heavy |
feminine singular absolute |
כָּבֶדֶת / כָּבְדָה |
kavedet / kavdah |
being heavy |
masculine plural absolute |
כָּבְדִים |
kavdim |
being heavy |
feminine plural absolute |
כָּבְדוֹת |
kavdoth |
being heavy |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
קָטֹן |
qaton |
being small |
feminine singular absolute |
קָטֶנֶת / קָטְנָה |
qateneth / qatnah |
being small |
masculine plural absolute |
קָטְנִים |
qatnim |
being small |
feminine plural absolute |
קָטְנוֹת |
qatnoth |
being small |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular absolute |
קָטוּל |
qatul |
killer / killed |
feminine singular absolute |
קְטוּלָה |
qetulah |
killer / killed |
masculine plural absolute |
קְטוּלִים |
qetulim |
killers / killed |
feminine plural absolute |
קְטוּלוֹת |
qetuloth |
killers / killed |
Examples¶
וַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם |
wattomer saray ‘el-‘avram |
And-she-said Sarai to_Abram |
So Sarai said to Abram |
כִּֽי־מָלְאָ֥ה הָאָ֛רֶץ חָמָ֖ס |
wattimmale ha’arets hamas |
for it-is-full the-earth violence |
for the earth is full of violence |
Stem Qal Passive¶
Summary¶
The Qal Passive is a passive form of the Qal stem. It looks similar to (and is sometimes identified as) the Pual or the Hophal stem.
Article¶
The Qal Passive form is a stem formation in Biblical Hebrew that expresses simple action in passive voice. There is some debate among scholars concerning all the verbs that are parsed as Qal Passive, because they could also be identified as either a Pual or a Hophal. This distinction is not important for meaning or translation.
וּבָנ֖וֹת יֻלְּד֥וּ לָהֶֽם׃ |
uvanoth yulledu lahem |
and-daughters were-born to-them |
and daughters were born to them |
וְהָאֲשֵׁרָ֥ה אֲשֶׁר־עָלָ֖יו כֹּרָ֑תָה |
weha’asherah ‘asher-‘alayw korathah |
and-the-Asherah that_beside-it was-cut-down |
and the Asherah that was beside it was cut down |
Stem Tiphil¶
Summary¶
The Tiphil is an extremely rare stem formation that is similar to the Hiphil and expresses causative action in active voice.
Article¶
The Tiphil stem (sometimes called: Tiphal, Tiphel, or Taphel) expresses causative action in active voice, similar to the more common Hiphil stem formation. It differs from the Hiphil by using a ת prefix before the 1st radical instead of a ה prefix. It is an extremely rare stem formation in Biblical Hebrew.
Note
It is recommended to always check a dictionary or lexicon for the meaning of a specific verb, because this stem may express many different kinds of action in different contexts.
וְאֵ֥יךְ תְּתַֽחֲרֶ֖ה אֶת־הַסּוּסִ֑ים |
we’ekh tethahareh ‘eth-hassusim |
and-how can-you-compete with_the-horses? |
how can you compete against horses? |
וְאָנֹכִ֤י תִרְגַּ֙לְתִּי֙ לְאֶפְרַ֔יִם |
we’anokhi thirgaltiy le’efrayim |
And-I I-taught-walking to-Ephraim |
Yet it was I who taught Ephraim to walk |
Suffix¶
Summary¶
A suffix consists of one or more letters added to the end of a word. Nouns, verbs, adjectives, prepositions, participles, infinitives and even some particles can take suffixes in Biblical Hebrew.
Article¶
Biblical Hebrew utilizes four different types of suffixes. The most common type is the pronominal suffix which changes form based on both gender and number. However, there are also three other simple suffixes called the directional ה (he), the paragogic ה (he), and the paragogic נ (nun).
Note
These suffixes should not be confused with the prefixes and suffixes that are added to finite verbs to form verbal conjugations, although certain forms appear very similar.
Suffix Directional He¶
Summary¶
The directional (he) suffix at the end of a term expresses the concept of movement (either in space or in time) toward the word (usually a person or thing) that takes the suffix.
Article¶
This suffix should not be confused with the third person feminine singular pronominal suffix, although it looks very similar. The directional ה (he) suffix is never accented, nor does it affect the vowel pattern of a word in any way. This is in contrast to the third person feminine singular pronominal suffix, which can take the accent and affects the vocalization of the word to which it is attached.
Form¶
This suffix consists of a ה (he) consonant preceded by a qamets vowel.
Function¶
Expresses spatial movement¶
הַבֶּט־נָ֣א הַשָּׁמַ֗יְמָה |
habbet-na hashamaymah |
Look_now to-the-heavens |
Look toward heaven |
Expresses temporal movement¶
מִיָּמִ֖ים יָמִֽימָה׃ |
miyyamim yamimah |
from-day to-day |
from day to day |
Suffix Paragogic He¶
Summary¶
The paragogic ה (he) suffix can only attach to an imperative verb and most likely expresses some kind of added emphasis to the verb. However, the specific nature and meaning of this emphasis is unknown.
Article¶
This suffix should not be confused with the cohortative verbal ending, although they appear exactly alike. These suffixes are distinguished by the form of the verb to which they are attached. The paragogic ה suffix always attaches to an imperative verb in Biblical Hebrew, whereas the cohortative qamets-he ending always attaches to an imperfect verb to form the specific cohortative verbal form.
Form¶
This suffix consists of a ה (he) consonant preceded by a qamets vowel.
Examples¶
שִׁכְבָ֥ה עִמִּֽי׃ |
shikhvah ‘immi |
Lie with-me. |
Sleep with me. |
שִׁמְעָ֤ה יְהוָ֨ה׀ צֶ֗דֶק |
shim’ah yehwah tsedeq |
Hear Yahweh righteous |
Listen to my plea for justice, Yahweh |
Suffix Paragogic Nun¶
Summary¶
The paragogic נ (nun) suffix can only attach to a finite verb, and its meaning is unknown.
Article¶
This suffix is an unexplained feature of Biblical Hebrew grammar with no discernible meaning or function.
Form¶
The paragogic נ (nun) is a simple consonant appearing either as a suffix or an infix. When appearing as a suffix, it stands at the end of the word, following the verb conjugation ending (as in the examples below). When appearing as an infix, the paragogic נ (nun) is usually represented by a daghesh forte inside the initial letter of a pronominal suffix.
Examples¶
שָֽׁמְע֥וּ עַמִּ֖ים יִרְגָּז֑וּן |
shame’u ‘ammim yirgazun |
They-will-hear peoples they-will-tremble |
The peoples will hear, and they will tremble |
כַּקָּטֹ֤ן כַּגָּדֹל֙ תִּשְׁמָע֔וּן |
kaqqaton kaggadol tishma’un |
like-the-small like-the-great you-will-hear |
you will hear the small and the great alike |
תִּתֵּ֣ן לָ֭הֶם יִלְקֹט֑וּן |
titten lahem yilqotun |
You-give to-them they-gather |
When you give to them, they gather |
Suffix Pronominal¶
Summary¶
Pronominal suffixes refer to a person(s) or thing(s) and can be attached to nouns, verbs, prepositions, participles, infinitives, even some particles. A pronominal suffix nearly always functions as either a personal pronoun (for example, “I” or “me” in English) or a possessive pronoun (for example, “my” or “mine” in English).
Article¶
A pronominal suffix refers to a person(s) or a thing(s) and can change form according to gender (masculine or feminine), number (singular or plural), and person (first, second, or third person). These various suffixes look quite similar to their corresponding personal pronouns. Only nouns in the construct state can take a pronominal suffix.
Note
In Biblical Hebrew, a noun always becomes definite when a pronominal suffix is attached to it.
Form¶
Paradigm¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
common singular first person |
סוּסִי |
susi |
my horse |
masculine singular second person |
סוּסְךָ |
suskha |
your horse |
feminine singular second person |
סוּסֵךְ |
susekh |
your horse |
masculine singular third person |
סוּסוֹ / סוּסֹה / סוּסֵהוּ |
suso / susoh / susehu |
his horse |
feminine singular third person |
סוּסהָ / סוּסָהּ |
susha / susah |
her horse |
common plural first person |
סוּסֵנוּ |
susenu |
our horse |
masculine plural second person |
סוּסְכֶם |
susekhem |
your horse |
feminine plural second person |
סוּסְכֶן |
susekhen |
your horse |
masculine plural third person |
סוּסְהֶם / סוּסָם |
susehem / susam |
their horse |
feminine plural third person |
סוּסְהֶן / סוּסָן |
susehen / susan |
their horse |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
common singular first person |
סוּסַי |
susay |
my horses |
masculine singular second person |
סוּסֶיךָ |
susekha |
your horses |
feminine singular second person |
סוּסַיִךְ |
susayikh |
your horses |
masculine singular third person |
סוּסָיו |
susayw |
his horses |
feminine singular third person |
סוּסֶיהָ |
suseyha |
her horses |
common plural first person |
סוּסֵינוּ |
susenu |
our horses |
masculine plural second person |
סוּסֵיכֶם |
susekhem |
your horses |
feminine plural second person |
סוּסֵיכֶן |
susekhen |
your horses |
masculine plural third person |
סוּסֵיהֶם |
susehem |
their horses |
feminine plural third person |
סוּסֵיהֶן |
susehen |
their horses |
Function¶
Attached to a noun¶
When attached to a noun, a pronominal suffix functions as a personal pronoun in a construct relationship with the noun to which it is attached. Very often, the pronoun functions as a possessive attributive adjective indentifying the person(s) or thing(s) in possession of that noun.
וַיָּ֜קָם וַיֵּ֤לֶךְ אֶל־בֵּיתוֹ֙ אֶל־עִיר֔וֹ |
wayyaqom wayyelekh ‘el-betho ‘el-‘iro |
And-he-stood-up and-went to_his-house to_his-city |
He went home to his own city |
בְּנִ֤י אַבְשָׁלֹום֙ בְּנִ֣י בְנִ֣י |
beni ‘avshalowm beni veni |
My-son Absalom my-son my-son |
My son Absalom, my son, my son! |
וְ֠עַתָּה בְּֽנֹותֵיכֶ֞ם אַל־תִּתְּנ֣וּ לִבְנֵיהֶ֗ם וּבְנֹֽתֵיהֶם֙ אַל־תִּשְׂא֣וּ לִבְנֵיכֶ֔ם |
we’attah benowthekhem ‘al-tittenu livnehem uvenothehem ‘al-tis’u livnekhem |
And-now your-daughters not_give to-their-sons and-their-daughters not_take for-your-sons |
So now, do not give your daughters to their sons; do not take their daughters for your sons |
Attached to a finite verb¶
A pronominal suffix can be attached to any finite verb conjugation to indicate the direct object of the verb. In these cases, the pronominal suffix always functions as a personal pronoun.
וַיִּשְׁלָחֵ֨הוּ֙ מֵעֵ֣מֶק חֶבְרֹ֔ון וַיָּבֹ֖א שְׁכֶֽמָה׃ |
wayyishlahehu me’emeq hevrown wayyavo shekhemah |
and-he-sent-him from-Valley-of Hebron and-he-came-in Shechem. |
|
וְאִֽם־תִּדְרְשֻׁ֨הוּ֙ יִמָּצֵ֣א לָכֶ֔ם |
we’im-tidreshuhu yimmatse lakhem |
And-if_you-seek-him he-will-be-found by-you |
If you seek him, he will be found by you |
זָרִ֖ים יִבְלָעֻֽהוּ׃ |
zarim yivla’uhu |
strangers will-swallow-him |
foreigners will devour it |
Attached to a preposition¶
Similar to verbs, a pronominal suffix attached to a preposition is always the object of that preposition, functioning as a personal pronoun.
בְּ¶
וְרָעָ֛ה לֹא־תִמָּצֵ֥א בְךָ֖ מִיָּמֶֽיךָ׃ |
wera’ah lo-thimmatse vekha miyyameykha |
and-evil not_will-be-found in-you from-your-days |
and evil will not be found in you so long as you live. |
הֲתַאֲמִ֣ין בֹּ֖ו |
hatha’amin bow |
Do-you-believe in-him |
Will you depend on him? |
כְּ¶
אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֹתָ֔ם לְבִלְתִּ֖י עֲשֹׂ֥ות כָּהֶֽם׃ |
‘asher tsiwwah yehwah ‘otham levilti ‘asowth kahem |
|
those that Yahweh had commanded them not to do like them. |
וְאֶ֥פֶס כָּמֹֽונִי׃ |
we’efes kamowni |
and no-one like-me |
and there is no one like me. |
לְ and אֶל¶
כִּי־לִ֖י כָּל־הָאָֽרֶץ׃ |
ki-li kol-ha’arets |
for_to-me all_the-earth |
for all the earth is mine. |
וְאָמַרְתָּ֣ אֵלָ֗יו |
we’amarta ‘elayw |
and-say to-him |
and say to him |
וַתֹּ֣אמֶר אֵלָ֗יו |
wattomer ‘elayw |
And-she-said to-him |
She said to him |
עַל¶
אָשִׂ֤ימָה עָלַי֙ מֶ֔לֶךְ |
‘asimah ‘alay melekh |
I-will-set over-me king |
I will set a king over myself |
יָשִׂ֥ישׂ עָלַ֖יִךְ אֱלֹהָֽיִךְ׃ |
yasis ‘alayikh ‘elohayikh |
he-will-rejoice over-you your-God. |
your God will rejoice over you. |
אַחַר¶
אֲשֶׁ֨ר נֹותְר֤וּ אַחֲרֵיהֶם֙ בָּאָ֔רֶץ |
‘asher nowthru ‘aharehem ba’arets |
who were-left after-them in-the-land |
who were left after them in the land |
וְשִׁלַּחְתִּ֤י אַֽחֲרֵיהֶם֙ אֶת־הַחֶ֔רֶב |
weshillahti ‘aharehem ‘eth-haherev |
and-I-will-send-out after-them [dir.obj]_the-sword |
I will send out a sword after them |
תַּחַת¶
וְהָאָ֥רֶץ אֲשֶׁר־תַּחְתֶּ֖יךָ בַּרְזֶֽל׃ |
weha’arets ‘asher-tahteykha barzel |
and-the-earth which_under-you will-be-iron. |
and the earth that is under you will be iron. |
יַדְבֵּ֣ר עַמִּ֣ים תַּחְתֵּ֑ינוּ |
yadber ‘ammim tahtenu |
He-will-drive-back peoples beneath-us |
He subdues peoples under us |
עַד¶
הַאֲזִ֥ינָה עָדַ֖י בְּנֹ֥ו צִפֹּֽר׃ |
ha’azinah ‘aday benow tsippor |
Listen unto-me son-of Zippor. |
Listen to me, you son of Zippor. |
וְלֹֽא־שַׁבְתֶּ֥ם עָדַ֖י |
welo-shavtem ‘aday |
And-not you-have-returned unto-me |
Yet you have not returned to me |
מִן¶
וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃ |
welo hasakhta ‘eth-binkha ‘eth-yehidekha mimmenni |
|
you have not withheld your son, your only son, from me. |
כִּֽי־מִמְּךָ֣ הַכֹּ֔ל |
ki-mimmekha hakkol |
for_from-you the-all |
all things come from you |
עִם¶
וַתִּ֣רֶץ עִמֹּ֑ו |
wattirets ‘immow |
and-you-are-pleased with-him |
you agree with him |
כָּל־קְדֹשִׁ֖ים עִמָּֽךְ׃ |
kol-qedoshim ‘immakh |
all_holy-ones with-you |
all the holy ones will be with you |
אֵת¶
When the preposition אֵת takes a pronominal suffix, it can be distinguished from the direct object marker. The preposition will take a hireq vowel with a daghesh in the taw consonant (see examples below).
שְׂפָתֵ֣ינוּ אִתָּ֑נוּ |
sefathenu ‘ittanu |
our-lips with-us. |
our lips speak and they make us prevail. |
לְכָ֪ה אִ֫תָּ֥נוּ |
lekhah ‘ittanu |
walk with-us |
come with us |
Attached to a participle¶
When attached to a participle, the pronominal suffix can function as a personal pronoun, a possessive adjective, or as a noun in construct relationship with the particle.
Attached to an infinitive construct¶
as object of the infinitive¶
When attached to an infinitive construct, the pronominal suffix can function as the object of the verbal action.
EXAMPLE
as subject of the infinitive¶
When attached to an infinitive construct, the pronominal suffix can function as the subject of the verbal action described by the infinitive. In these cases, often the object of the infinitive (with the direct object marker) will appear immediately following the infinitive.
EXAMPLE
as possessive adjective describing the infinitive¶
EXAMPLE
Attached to a particle¶
SENTENCE/PARAGRAPH
the direct object marker (אֵת)¶
When the direct object marker takes a pronominal suffix, it can be distinguished from the preposition אֵת. The direct object marker will take a holem vowel without a daghesh in the taw consonant (see examples below).
וַעֲבַדְתֶּ֖ם אֹתָֽנוּ׃ |
wa’avadtem ‘othanu |
and-you-will-serve [dir.obj]-us. |
then you will serve us. |
וְאַתֶּם֙ עֲזַבְתֶּ֣ם אֹותִ֔י |
we’attem ‘azavtem ‘owthi |
And-you have-left [dir.obj]-me |
Yet you abandoned me |
the particle הִנֵּה¶
When attached to the demonstrative particle הִנֵּה, a pronominal suffix can function as either the object of the particle or the subject of a verbal participle that immediately follows the particle.
as object of the particle¶
In these cases, the pronominal suffix functions as the object of the verbal action expressed by the demonstrative particle.
אָמַ֨רְתִּי֙ הִנֵּ֣נִי הִנֵּ֔נִי אֶל־גֹּ֖וי לֹֽא־קֹרָ֥א |
בִשְׁמִֽי׃ |
‘amartiy hinneni hinneni ‘el-gowy lo-qora vishmi |
I-said look-me look-me to_nation not_called by-my-name. |
I said “”Here I am! Here I am!”” to a nation that did not call on my name. |
as subject of a participle¶
Sometimes, a pronominal suffix attached to the particle הִנֵּה functions as the subject of a participle that immediately follows the particle.
Verb¶
Summary¶
A verb is the grammatical entity that describes the subject of a sentence.
A verb can describe either an action that the subject performs or the state (or condition) of the subject.
Article¶
A verb is a word in a sentence that describes either an action by the subject of a sentence, or the subject itself. Therefore, the verb is often the most important word in understanding a sentence or a clause.
Form¶
In Biblical Hebrew, the root of a verb consists of three consonants, sometimes called the tri-literal (meaning “three letters”) root. In “strong” verbs, the three root consonants always stay the same and are easy to recognize, but “weak” verbs have one or more consonants that disappear in certain forms.
Verbs in Biblical Hebrew change form according to both conjugation (Perfect, Imperfect, Infinitive Absolute, etc.) and stem formation (Niphal, Hiphil, etc.). Generally speaking, changes in verb forms happen by adding prefixes/suffixes, by changing the vowels, or both. These changes in form show the stem formation of a verb with its conjugation, which includes the person (first, second, or third), the gender (masculine or feminine), the number (singular or plural), and sometimes the state (absolute or construct). The person, gender, and number of a verb always agree with the subject.
Unlike English (but similar to other languages like Spanish), verbs in Biblical Hebrew do not require a separate personal pronoun if the subject is not identified; this is because the form of the verb itself includes the subject. A pronominal suffix attached to a verb can function as its object.
Finite verbs¶
Finite verbs are verbs that have a subject and do not require any verbal complement to form a complete sentence.
Their form shows tense as well as person and number. Biblical Hebrew has 7 finite verb forms: Perfect, Imperfect, Sequential Perfect, Sequential Imperfect, Imperative, Jussive, and Cohortative.
Non-finite verbs¶
Properly speaking, non-finite verbs are verbal complements that require a finite verb to form a complete sentence.
The non-finite verb forms in Biblical Hebrew include the Infinitive Absolute, the Infinitive Construct, and the participles (both active and passive). Non-finite verbs can sometimes describe an action or an event in such a way that the word functions like a noun.
Note
In Biblical Hebrew, the non-finite verb forms are sometimes used as finite verbs, and the imperfect form is sometimes used as a non-finite verb.
Types¶
Grammarians often distinguish between different types of verbs. When considering the best way to translate a sentence, it is helpful to understand what kind of verb is being used in any given instance.
Dynamic (or action) verbs¶
Dynamic verbs describe a subject performing an action. The subject is doing something.
וַיָּשׁ֥וּבוּ הַמַּלְאָכִ֖ים אֵלָ֑יו |
wayyashuvu hammal’akhim ‘elayw |
And-they-returned the-messangers to-him |
When the messengers returned to him |
וַֽיהוָ֗ה הֵטִ֤יל רֽוּחַ־גְּדֹולָה֙ אֶל־הַיָּ֔ם |
wayhwah hetil ruah-gedowlah ‘el-hayyam |
And-Yahweh cast wind-great on-the-sea |
But Yahweh sent out a great wind on the sea |
Stative (or non-action) verbs¶
Rather than describing a specific action, stative verbs describe the subject’s state of being (the way the subject is). The subject is not doing anything.
וְעֵינֵ֤י יִשְׂרָאֵל֙ כָּבְד֣וּ מִזֹּ֔קֶן |
we’ene yisra’el kovdu mizzoqen |
And-the-eyes-of Israel were-heavy from-age |
Now Israel’s eyes were failing because of his age |
וַנְּהִ֤י בְעֵינֵ֨ינוּ֙ כַּֽחֲגָבִ֔ים |
wannehi ve’enenu kahagavim |
And-we-were in-our-eyes like-grashoppers |
In our own sight we were like grasshoppers |
Transitive verbs¶
A transitive verb is a dynamic verb that requires an object that receives the verbal action. A sentence with a transitive verb is not complete without the object. Stative verbs are never transitive.
The phrase “And they lifted up” is unclear without an object. They lifted up…what?, for example:
וַתִּשֶּׂ֣נָה קֹולָ֔ן |
wattissenah qowlan |
And they lifted up their voice |
Then they lifted up their voices |
The phrase “[you must] keep” is unclear without an object. You must keep…what?, for example:
שְׁמֹ֣ר אֲמָרָ֑י |
shemor ‘amaray |
keep my-words |
keep my words |
Intransitive verbs¶
An intransitive verb is a verb that does NOT require an object to receive the verbal action. A sentence with an intransitive verb is complete without an object. Dynamic verbs can be either transitive or intransitive, but stative verbs are always intransitive.
וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה |
wayyomer yehwah ‘el-mosheh |
And-he-said Yahweh to_Moses |
Then Yahweh said to Moses |
וָֽאֶתְפַּֽלְלָ֛ה לַיהוָ֥ה אֱלֹהַ֖י |
wa’ethpalelah layhwah ‘elohay |
And-I-prayed to-Yahweh my-God |
I prayed to Yahweh my God |
Linking verbs¶
Linking verbs are verbs that link two noun, or a noun and an adjective. Hebrew has very few linking verbs, so often a linking verb has to be supplied in English.
נַעֲרָ֤ה מֹֽואֲבִיָּה֙ הִ֔יא |
na’arah mow’aviyyah hi |
Young-woman Moabite she |
She is the young Moabite woman |
כְּכָל־הַטֹּ֖וב בְּעֵינֵיכֶֽם׃ |
kekhol-hattowv be’enekhem |
like-all_the-good in-your-eyes. |
whatever seems good to you. |
Helping verbs¶
Helping verbs are extra verbs that “help” express the meaning of the main verb. Biblical Hebrew does not use helping verbs, but English does. Often, it is necessary to supply a helping verb in English to express the meaning of a Hebrew verb.
helping verbs in questions and negations¶
The following example in English adds the helping verb “have” (not present in the Hebrew text):
מֶ֣ה עָשִׂ֑יתָ |
meh ‘asitha |
What you-did? |
What have you done? |
The following example in English adds the helping verb “did” (not present in the Hebrew text):
וְלָא־בַטִּ֣לוּ הִמֹּ֔ו |
wela-vattilu himmow |
and-not_they-stopped them |
and they did not stop them |
helping verbs to express possibility or desirability¶
English uses helping verbs to express varying degrees of possiblity or desirability of verbs. This includes a vast range from strong possibility (He **can* do this* or He **would* do this*) to weak possibility (He **might* do this* or He **could* do this*) or from strong desirability (He **should* do this* or *Let him do this*) to weak desirability (*May he do this* or He **wants* to do this*). In Biblical Hebrew, this sense of possibility or desirability is implied by the context and already present in the form of the verb itself.
The following examples in English add the helping verb “may” (not present in the Hebrew text):
מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃ |
mikkol ‘ets-haggan ‘akhol tokhel |
from-every tree-of_the-garden eating you-eat |
From every tree in the garden you may freely eat |
וְֽשִׁפְעַת־מַ֥יִם תְּכַסֶּֽךָּ׃ |
weshif’ath-mayim tekhassekka |
and-large-amount-of_water cover-you |
so that an abundance of rainwater may cover you |
Verb Cohortative¶
Summary¶
The cohortative form is used to express indirect commands and other similar actions with varying degrees of desirability as determined by the context.
Article¶
The Cohortative form looks very similar to the Imperfect but functions in a sentence more like an Imperative. Cohortative verbs appear only in first person forms. (Similarly, imperatives appear only in second person forms, and Jussive usually appear in third person forms.) A Cohortative verb does not carry the full force of a command (“We must do this!”), but it conveys a stronger meaning than a simple suggestion or statement of possibilty (“We could do this.”). The meaning is somewhere in the middle. In English, a Cohortative is often translated with a helping verb such as “let” or “want” or “will,” depending on the context (“Let us do this!” or “I want to do this!”). Thus, the Cohortative verb functions as an indirect command; the reader must examine the context to determine the strength of desirability being expressed in each specific instance.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
Qal singular |
אֶקְטֹלָה |
‘eqtolah |
let me kill |
Qal plural |
נִקְטֹהלָה |
niqtohlah |
let us kill |
Niphal singular |
אֶקָּטֵלָה |
‘eqqatelah |
let me be killed |
Niphal plural |
נִקָּטֵלָה |
niqqatelah |
let us be killed |
Hiphil singular |
אַקְטִילָה |
‘aqtilah |
let me cause to kill |
Hiphil plural |
נַקְטִילָה |
naqtilah |
let us cause to kill |
Piel singular |
אֲקַטֵּלָה |
‘eqattelah |
let me slaughter |
Piel plural |
נְקַטֵּלָה |
niqattelah |
let us slaughter |
Hithpael singular |
אֶתְקַטֵּלָה |
‘ethqattelah |
let me kill myself |
Hithpael plural |
נִתְקַטֵּלָה |
nithqattelah |
let us kill ourselves |
Function¶
The Cohortative form can indicate any of the following kinds of actions:
Indirect commands¶
בֵּ֖ית יַעֲקֹ֑ב לְכ֥וּ וְנֵלְכָ֖ה בְּא֥וֹר יְהוָֽה |
beth ya’aqov lekhu wenelekhah be’or yehwah |
House-of Jacob come and-let-us-walk in-light-of Yahweh. |
House of Jacob, come, and let us walk in the light of Yahweh. |
Actions of greater or lesser desirability¶
These may include instructions, requests, permissions, invitations, assurances, wishes, etc.
אֵ֤לְכָה נָּא֙ וְאַכֶּה֙ אֶת־יִשְׁמָעֵ֣אל בֶּן־נְתַנְיָ֔ה |
‘elekhah na’ we’akkeh ‘eth-yishma’el ben-nethanyah |
Let-me-go oh and-I-will-kill [dir.obj]_Ishmael son-of_Nethaniah |
Allow me to go kill Ishmael son of Nethaniah. |
וַיֹּ֣אמֶר מֹשֶׁ֔ה אָסֻֽרָה־נָּ֣א וְאֶרְאֶ֔ה |
wayyomer mosheh ‘asurah-nna we’er’eh |
And-he-said Moses let-me-turn-aside_oh and-let-me-see |
Moses said, “I will turn aside and see” |
אֱלֹהַ֗י בְּךָ֣ בָ֭טַחְתִּי אַל־אֵב֑וֹשָׁה |
‘elohay bekha vatahti ‘al-‘evoshah |
My-God in-you I-trust not_let-me-be-ashamed |
My God, I trust in you. Do not let me be humiliated |
Verb Imperative¶
Summary¶
An imperative verb is used to express direct commands, instructions, and other similar actions with varying degrees of desirability as determined by the context.
Article¶
In Biblical Hebrew, the Imperative form is used to express positive commands or instructions directed to another person(s). Thus, Imperative verbs always appear only in the second person. (Similarly, Cohortative verbs appear only in the first person, and Jussive verbs usually appear in the third person.) Imperative verbs can express actions with varying degrees of desirability, including instructions, requests, permissions, invitations, assurances, wishes, etc. The context must determine the nuanced meaning of each instance of an Imperative verb.
Biblical Hebrew does not use the Imperative form to express negative commands. Rather, prohibitions are expressed either with the Imperfect (with לֹא) or with a Jussive verb in the 2nd person (with אַל). Occasionally, the Imperative form will appear with a paragogic ה suffix; in these cases, the meaning of the ה suffix is unknown but probably functions to strengthen the force of the verb in some way.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
כְּבַד |
kevad |
you must be heavy |
feminine singular |
כִּבְדִי |
kivdi |
you must be heavy |
masculine plural |
כִּבְדוּ |
kivdu |
you must be heavy |
feminine plural |
כְּבַדְנָה |
kevadnah |
you must be heavy |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
הִקָּטֵל |
hiqqatel |
you must be killed |
feminine singular |
הִקָּטְלִי |
hiqqatli |
you must be killed |
masculine plural |
הִקָּטְלוּ |
hiqqatlu |
you must be killed |
feminine plural |
הִקָּטַלְנָה |
hiqqatalnah |
you must be killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
הַקְטֵל |
haqtel |
you must cause to kill |
feminine singular |
הַקְטִילִי |
haqtili |
you must cause to kill |
masculine plural |
הַקְטִילוּ |
haqtilu |
you must cause to kill |
feminine plural |
הַקְטֵלְנָה |
haqtelenah |
you must cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
קַטֵּל |
qattel |
you must slaughter |
feminine singular |
קַטְּלִי |
qatteli |
you must slaughter |
masculine plural |
קַטְּלוּ |
qattelu |
you must slaughter |
feminine plural |
קַטֵּלְנָה |
qattelnah |
you must slaughter |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular |
הִתְקַטֵּל |
hitqattel |
he must kill himself |
feminine singular |
הִתְקַטְּלִי |
hitqatteli |
she must kill herself |
masculine plural |
הִתְקַטְּלוּ |
hitqattelu |
they must kill themselves |
feminine plural |
הִתְקַטֵּלְנָה |
hitqattelnah |
they must kill themselves |
Function¶
The Imperative form can indicate any of the following kinds of actions:
Direct commands or instructions¶
קַ֣ח בְּיָדְךָ֞ אֲבָנִ֣ים גְּדֹל֗וֹת |
qah beyodkha ‘avanim gedoloth |
Take in-your-hand stones large |
Take some large stones in your hand |
ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ |
|
qumiy ‘oriy kiy ba’ ‘orekh |
|
Arise shine for it-has-come your-light |
|
**Arise |
shine;** for your light has come |
ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה |
|
qum lekh ‘el-niyneveh |
|
Rise go to_Nineveh |
|
Get up |
go to Nineveh |
Actions of greater or lesser desirability¶
אִמְרִי־נָ֖א אֲחֹ֣תִי אָ֑תְּ |
‘imri-na ‘ahothi ‘at |
Say_oh my-sister you |
Say that you are my sister |
וִיהִי־מָ֣ה אָר֔וּץ וַיֹּ֥אמֶר ל֖וֹ ר֑וּץ |
wihi-mah ‘aruts wayyomer lo ruts |
And-it-will-be_whatever I-will-run and-he-said to-him run |
|
עֻ֥צוּ עֵצָ֖ה וְתֻפָ֑ר |
|
‘utsu ‘etsah wethufar |
|
Advise counsel and-it-will-be-made-ineffectual |
|
Form a plan |
but it will not be carried out |
וְשַֽׁאֲלִי־לוֹ֙ אֶת־הַמְּלוּכָ֔ה |
wesha’ali-lo ‘eth-hammelukhah |
And-ask_for-him [dir.obj]_the-kingdom |
Why do you not ask the kingdom for him also? |
Verb Imperfect¶
Summary¶
An Imperfect verb is used generally to indicate an action that is not complete, or an action that either occurs in the present or will occur in the future. However, an Imperfect verb can also be used to describe other kinds of actions.
Article¶
In Biblical Hebrew the Imperfect conjugation is used generally to describe actions that are not completed or actions that occur in the present or future. However, the Imperfect conjugation is also used to describe several other kinds of actions as determined by the context. These include frequentive or durative actions, negative commands, indirect commands, potential actions, and actions of greater or lesser desirability (similar to Jussive verbs and Cohortative verbs).
The normal Imperfect conjugation with the conjunction waw (וְ “and”) as a prefix is different from the Sequential Imperfect, which utilizes a specialized form of the conjunction and contains a different meaning. Sometimes a verb with Imperfect conjugation occurs within a clause after another finite verb (as in Gen 49:27 below, supplying the linking verb to be). In these cases, the context must determine whether the Imperfect verb is functioning as a non-finite verb to complement the preceding main verb, or whether it is functioning as a second main verb.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִקְטֹל |
yiqtol |
he will kill |
feminine singular third person |
תִּקְטֹל |
tiqtol |
she will kill |
masculine singular second person |
תִּקְטֹל |
tiqtol |
you will kill |
feminine singular second person |
תִּקְטְלִי |
tiqteli |
you will kill |
common singular first person |
אֶקְטֹל |
‘eqtol |
I will kill |
masculine plural third person |
יִקְטְלוּ |
yiqtelu |
they will kill |
feminine plural third person |
תִּקְטֹלְנָה |
tiqtolenah |
they will kill |
masculine plural second person |
תִּקְטְלוּ |
tiqtelu |
you will kill |
feminine plural second person |
תִּקְטֹלְנָה |
tiqtolenah |
you will kill |
common plural first person |
נִקְטֹל |
niqtol |
we will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִקָּטֵל |
yiqqatel |
he will be killed |
feminine singular third person |
תִּקָּטֵל |
tiqqatel |
she will be killed |
masculine singular second person |
תִּקָּטֵל |
tiqqatel |
you will be killed |
feminine singular second person |
תִּקָּטְלִי |
tiqqatli |
you will be killed |
common singular first person |
אֶקָּטֵל |
‘eqqatel |
I will be killed |
masculine plural third person |
יִקָּטְלוּ |
yiqqatlu |
they will be killed |
feminine plural third person |
תִּקָּטַלְנָה |
tiqqatalnah |
they will be killed |
masculine plural second person |
תִּקָּטְלוּ |
tiqqatlu |
you will be killed |
feminine plural second person |
תִּקָּטַלְנָה |
tiqqatalnah |
you will be killed |
common plural first person |
נִקָּטֵל |
niqqatel |
we will be killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יַקְטִיל |
yaqtil |
he will cause to kill |
feminine singular third person |
תַּקְטִיל |
taqtil |
she will cause to kill |
masculine singular second person |
תַּקְטִיל |
taqtil |
you will cause to kill |
feminine singular second person |
תַּקְטִילִי |
taqtili |
you will cause to kill |
common singular first person |
אַקְטִיל |
‘aqtil |
I will cause to kill |
masculine plural third person |
יַקְטִילוּ |
yaqtilu |
they will cause to kill |
feminine plural third person |
תַּקְטֵלְנָה |
taqtelenah |
they will cause to kill |
masculine plural second person |
תַּקְטִילוּ |
taqtilu |
you will cause to kill |
feminine plural second person |
תַּקְטֵלְנָה |
taqtelenah |
you will cause to kill |
common plural first person |
נַקְטִיל |
naqtil |
we will cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יָקְטַל |
yoqtal |
he will be caused to kill |
feminine singular third person |
תָּקְטַל |
toqtal |
she will be caused to kill |
masculine singular second person |
תָּקְטַל |
toqtal |
you will be caused to kill |
feminine singular second person |
תָּקְטְלִי |
toqteli |
you will be caused to kill |
common singular first person |
אָקְטַל |
‘oqtal |
I will be caused to kill |
masculine plural third person |
יָקְטְלוּ |
yoqtelu |
they will be caused to kill |
feminine plural third person |
תָּקְטַלְנָה |
toqtalnah |
they will be caused to kill |
masculine plural second person |
תָּקְטְלוּ |
toqtelu |
you will be caused to kill |
feminine plural second person |
תָּקְטַלְנָה |
toqtalnah |
you will be caused to kill |
common plural first person |
נָקְטַל |
noqtal |
we will be caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְקַטֵּל |
yiqattel |
he will slaughter |
feminine singular third person |
תְּקַטֵּל |
tiqattel |
she will slaughter |
masculine singular second person |
תְּקַטֵּל |
tiqattel |
you will slaughter |
feminine singular second person |
תְּקַטְּלִי |
tiqatteli |
you will slaughter |
common singular first person |
אֲקַטֵּל |
‘eqattel |
I will slaughter |
masculine plural third person |
יְקַטְּלוּ |
yiqattelu |
they will slaughter |
feminine plural third person |
תְּקַטַּלְנָה |
tiqattalnah |
they will slaughter |
masculine plural second person |
תְּקַטְּלוּ |
tiqattelu |
you will slaughter |
feminine plural second person |
תְּקַטַּלְנָה |
tiqattalnah |
you will slaughter |
common plural first person |
נְקַטֵּל |
niqattel |
we will slaughter |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְקֻטַּל |
yequttal |
he will be slaughtered |
feminine singular third person |
תְּקֻטַּל |
tequttal |
she will be slaughtered |
masculine singular second person |
תְּקֻטַּל |
tequttal |
you will be slaughtered |
feminine singular second person |
תְּקֻטְּלִי |
tequtteli |
you will be slaughtered |
common singular first person |
אֲקֻטַּל |
‘aquttal |
I will be slaughtered |
masculine plural third person |
יְקֻטְּלוּ |
yequttelu |
they will be slaughtered |
feminine plural third person |
תְּקֻטַּלְנָה |
tequttalnah |
they will be slaughtered |
masculine plural second person |
תְּקֻטְּלוּ |
tequttelu |
you will be slaughtered |
feminine plural second person |
תְּקֻטַּלְנָה |
tequttalnah |
you will be slaughtered |
common plural first person |
נְקֻטַּל |
nequttal |
we will be slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִתְקַטֵּל |
yithqattel |
he will kill himself |
feminine singular third person |
תִּתְקַטֵּל |
tithqattel |
she will kill herself |
masculine singular second person |
תִּתְקַטֵּל |
tithqattel |
you will kill yourself |
feminine singular second person |
תִּתְקַטְּלִי |
tithqatteli |
you will kill yourself |
common singular first person |
אֶתְקַטֵּל |
‘ethqattel |
I will kill myself |
masculine plural third person |
יִתְקַטְּלוּ |
yithqattelu |
they will kill themselves |
feminine plural third person |
תִּתְקַטֵּלְנָה |
tithqattelnah |
they will kill themselves |
masculine plural second person |
תִּתְקַטְּלוּ |
tithqattelu |
you will kill yourselves |
feminine plural second person |
תִּתְקַטֵּלְנָה |
tithqattelnah |
you will kill yourselves |
common plural first person |
נִתְקַטֵּל |
nithqattel |
we will kill ourselves |
Function¶
The Imperfect conjugation can indicate any of the following kinds of actions:
Actions in future time¶
וְאֶת־בָּתֵּ֥י אֱלֹהֵֽי־מִצְרַ֖יִם יִשְׂרֹ֥ף בָּאֵֽשׁ |
we’eth-botte ‘elohe-mitsrayim yisrof ba’esh |
and-[dir.obj]_houses-of gods-of_Egypt he-burns in-the-fire |
He will burn the temples of Egypt’s gods. |
Actions in present time¶
לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י |
lammah zeh tish’al lishmi |
why this you-ask for-my-name |
Why is it that you ask my name? |
Frequentive or durative actions¶
These may be in past time, present time, future time, or without a specified time frame.
בִּנְיָמִין֙ זְאֵ֣ב יִטְרָ֔ף |
binyamin ze’ev yitraf |
Benjamin wolf he-tears |
Benjamin is a hungry wolf. |
כַּאֲשֶׁר־יַעְטֶ֤ה הָֽרֹעֶה֙ אֶת־בִּגְד֔וֹ |
ka’asher-ya’teh haro’eh ‘eth-bigdo |
as-how_he-picks-clean the-shepherd [dir.obj]_his-garment |
just as shepherds clean vermin off their clothes |
Direct negative commands (with לֹא to express an emphatic prohibition)¶
לֹֽא־תָבֹ֥אוּ מִצְרַ֖יִם לָג֥וּר שָֽׁם |
lo-thavo’u mitsrayim lagur sham |
not_you-go Egypt to-sojourn there |
Do not go to Egypt to live there. |
Potential actions¶
גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת |
gam ki-‘elekh bege tsalmaweth |
even if_I-walk in-valley-of deep-darkness |
Even though I walk through a valley of darkest shadow |
Actions of greater or lesser desirability¶
These may include instructions, requests, permissions, invitations, assurances, wishes, etc.
מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃ |
mikkol ‘ets-haggan ‘akhol tokhel |
from-every tree-of_the-garden eating you-eat |
From every tree in the garden you may freely eat. |
Verb Jussive¶
Summary¶
A jussive verb is used to express indirect commands, direct negative commands limited by time, and other similar actions with varying degrees of desirability as determined by the context.
Article¶
The Jussive form looks very similar to the Imperfect but functions in the sentence more like an Imperative. Jussive verbs usually appear in third person forms. (Similarly, Imperative verbs appear only in second person forms, and Cohortative verbs appear only in the first person, forms.) A Jussive verb does not carry the full force of a command (“He must do this!”), but it conveys a stronger meaning than a simple suggestion or statement of possibilty (“He could do this.”). The meaning is somewhere in the middle. In English, a Jussive is often translated with the helping verb “may” or “let,” depending on the context (”May he do this!” or “Let him do this!”). Thus, the Jussive verb functions as an indirect command; the reader must examine the context to determine the strength of desirability being expressed in each specific instance.
Biblical Hebrew does not use the Imperative form to express negative commands. Rather, negative commands are always expressed using either the Imperfect conjugation form or the Jussive form. In cases where the Jussive form is being used to express a negative command, the verb will appear in a 2nd person form rather than a 3rd person form. When used in this way, the Jussive form takes the negative particle אַל in nearly all instances.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִקְטֹל |
yiqtol |
may he kill |
feminine singular third person |
תִּקְטֹל |
tiqtol |
may she kill |
masculine singular second person |
תִּקְטֹל |
tiqtol |
may you kill |
feminine singular second person |
תִּקְטְלִי |
tiqteli |
may you kill |
masculine plural third person |
יִקְטְלוּ |
yiqtelu |
may they kill |
feminine plural third person |
תִּקְטֹלְנָה |
tiqtolenah |
may they kill |
masculine plural second person |
תִּקְטְלוּ |
tiqtelu |
may you kill |
feminine plural second person |
תִּקְטֹלְנָה |
tiqtolenah |
may you kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִקָּטֵל |
yiqqatel |
may he be killed |
feminine singular third person |
תִּקָּטֵל |
tiqqatel |
may she be killed |
masculine singular second person |
תִּקָּטֵל |
tiqqatel |
may you be killed |
feminine singular second person |
תִּקָּטְלִי |
tiqqatli |
may you be killed |
masculine plural third person |
יִקָּטְלוּ |
yiqqatlu |
may they be killed |
feminine plural third person |
תִּקָּטַלְנָה |
tiqqatalnah |
may they be killed |
masculine plural second person |
תִּקָּטְלוּ |
tiqqatlu |
may you be killed |
feminine plural second person |
תִּקָּטַלְנָה |
tiqqatalnah |
may you be killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יַקְטֵל |
yaqtel |
may he cause to kill |
masculine singular second person |
תַּקְטֵל |
taqtel |
you will be caused to kill |
feminine singular second person |
תַּקְטִילִי |
taqteli |
you will be caused to kill |
feminine singular third person |
תַּקְטֵל |
taqtel |
may she cause to kill |
masculine plural third person |
יַקְטִילוּ |
yaqtelu |
may they cause to kill |
feminine plural third person |
תַּקְטֵלְנָה |
taqtelenah |
may they cause to kill |
masculine plural second person |
תַּקְטִילוּ |
taqtelu |
you will be caused to kill |
feminine plural second person |
תַּקְטֵלְנָה |
taqtelenah |
you will be caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יָקְטַל |
yoqtal |
may he be caused to kill |
feminine singular third person |
תָּקְטַל |
toqtal |
may she be caused to kill |
masculine singular second person |
תָּקְטַל |
toqtal |
may you be caused to kill |
feminine singular second person |
תָּקְטְלִי |
toqteli |
may you be caused to kill |
masculine plural third person |
יָקְטְלוּ |
yoqtelu |
may they be caused to kill |
feminine plural third person |
תָּקְטַלְנָה |
toqtalnah |
may they be caused to kill |
masculine plural second person |
תָּקְטְלוּ |
toqtelu |
may you be caused to kill |
feminine plural second person |
תָּקְטַלְנָה |
toqtalnah |
may you be caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְקַטֵּל |
yiqattel |
may he slaughter |
feminine singular third person |
תְּקַטֵּל |
tiqattel |
may she slaughter |
masculine singular second person |
תְּקַטֵּל |
tiqattel |
may you slaughter |
feminine singular second person |
תְּקַטְּלִי |
tiqatteli |
may you slaughter |
masculine plural third person |
יְקַטְּלוּ |
yiqattelu |
may they slaughter |
feminine plural third person |
תְּקַטַּלְנָה |
tiqattalnah |
may they slaughter |
masculine plural second person |
תְּקַטְּלוּ |
tiqattelu |
may you slaughter |
feminine plural second person |
תְּקַטַּלְנָה |
tiqattalnah |
may you slaughter |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יְקֻטַּל |
yequttal |
may he be slaughtered |
feminine singular third person |
תְּקֻטַּל |
tequttal |
may she be slaughtered |
masculine singular second person |
תְּקֻטַּל |
tequttal |
may you be slaughtered |
feminine singular second person |
תְּקֻטְּלִי |
tequtteli |
may you be slaughtered |
masculine plural third person |
יְקֻטְּלוּ |
yequttelu |
may they be slaughtered |
feminine plural third person |
תְּקֻטַּלְנָה |
tequttalnah |
may they be slaughtered |
masculine plural second person |
תְּקֻטְּלוּ |
tequttelu |
may you be slaughtered |
feminine plural second person |
תְּקֻטַּלְנָה |
tequttalnah |
may you be slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
יִתְקַטֵּל |
yithqattel |
may he kill himself |
feminine singular third person |
תִּתְקַטֵּל |
tithqattel |
may she kill herself |
masculine singular second person |
תִּתְקַטֵּל |
tithqattel |
may you kill yourself |
feminine singular second person |
תִּתְקַטְּלִי |
tithqatteli |
may you kill yourself |
masculine plural third person |
יִתְקַטְּלוּ |
yithqattelu |
may they kill themselves |
feminine plural third person |
תִּתְקַטֵּלְנָה |
tithqattelnah |
may they kill themselves |
masculine plural second person |
תִּתְקַטְּלוּ |
tithqattelu |
may you kill yourselves |
feminine plural second person |
תִּתְקַטֵּלְנָה |
tithqattelnah |
may you kill yourselves |
Function¶
The Jussive form can indicate any of the following kinds of actions:
Indirect commands¶
יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם |
yehi me’oroth birqia’ hashamayim |
Let-there-be luminaries in-expanse-of the-heavens |
Let there be lights in the sky |
Direct negative commands (2nd person forms with negative particle אַל)¶
זְכֹ֥ר מִ֝לְחָמָ֗ה אַל־תּוֹסַֽף |
zekhor milhamah ‘al-tosaf |
Remember battle not_repeat! |
you will remember the battle and do it no more. |
Actions of greater or lesser desirability¶
These may include instructions, requests, permissions, invitations, assurances, wishes, etc.
וּתְהִ֤י אִשָּׁה֙ לְבֶן־אֲדֹנֶ֔יךָ |
uthehi ‘ishah leven-‘adoneykha |
and-let-her-be wife to-son-of your-lord |
so she may be the wife of your master’s son |
וְיִתְאָ֣ו הַמֶּ֣לֶךְ יָפְיֵ֑ךְ |
weyith’aw hammelekh yofyekh |
and-let-him-desire the-king your-beauty |
In this way the king will desire your beauty |
תָּֽשֶׁת־חֹ֭שֶׁךְ וִ֣יהִי לָ֑יְלָה |
tasheth-hoshekh wihi laylah |
You-bring_darkness and-let-it-be night |
You make the darkness of the night |
Verb Perfect¶
Summary¶
A Perfect verb usually expresses a completed action in the past. However, the Perfect conjugation can also be used to describe other kinds of actions.
Article¶
In Biblical Hebrew a Perfect verb is normally used to describe actions that have occurred in the past or actions that are seen as completed (even in present or future time). However, the Perfect conjugation is also used to describe a variety of other kinds of actions. Thus, a Perfect verb has the potential to be translated with the past tense, the present tense, or even the future tense. The context must determine the proper meaning for each instance of a Perfect verb.
When the conjunction waw (וְ “and”) is added to the Perfect conjugation as a prefix, this can indicate either the Perfect copulative or the Sequential Perfect. The meaning of the verb is different in either case, and the context must be carefully considered to determine if it is a Perfect copulative verb or a Sequential Perfect verb.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
קָטַל |
qatal |
he killed |
feminine singular third person |
קָטְלָה |
qatlah |
she killed |
masculine singular second person |
קָטַלְתָּ |
qatalta |
you killed |
feminine singular second person |
קָטַלְתְּ |
qatalt |
you killed |
common singular first person |
קָטַלְתִּי |
qatalti |
I killed |
common plural third person |
קָטְלוּ |
qatlu |
they killed |
masculine plural second person |
קְטַלְתֶּם |
qetaltem |
you killed |
feminine plural second person |
קְטַלְתֶּן |
qetalten |
you killed |
common plural first person |
קָטַלְנוּ |
qatalnu |
we killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
נִקְטַל |
niqtal |
he was killed |
feminine singular third person |
נִקְטְלָה |
niqtelah |
she was killed |
masculine singular second person |
נִקְטַלְתָּ |
niqtalta |
you were killed |
feminine singular second person |
נִקְטַלְתְּ |
niqtalt |
you were killed |
common singular first person |
נִקְטַלְתִּי |
niqtalti |
I was killed |
common plural third person |
נִקְטְלוּ |
niqtelu |
they were killed |
masculine plural second person |
נִקְטַלְתֶּם |
niqtaltem |
you were killed |
feminine plural second person |
נִקְטַלְתֶּן |
niqtalten |
you were killed |
common plural first person |
נִקְטַלְתֶּנוּ |
niqtaltenu |
we were killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
הִקְטִיל |
hiqtil |
he caused to kill |
feminine singular third person |
הִקְטִילָה |
hiqtilah |
she caused to kill |
masculine singular second person |
הִקְטַלְתָּ |
hiqtalta |
you caused to kill |
feminine singular second person |
הִקְטַלְתְּ |
hiqtalt |
you caused to kill |
common singular first person |
הִקְטַלְתִּי |
hiqtalti |
I caused to kill |
common plural third person |
הִקְטִילוּ |
hiqtilu |
they caused to kill |
masculine plural second person |
הִקְטַלְתֶּם |
hiqtaltem |
you caused to kill |
feminine plural second person |
הִקְטַלְתֶּן |
hiqtalten |
you caused to kill |
common plural first person |
הִקְטַלְנוּ |
hiqtalnu |
we caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
הָקְטַל |
hoqtal |
he was caused to kill |
feminine singular third person |
הָקְטְלָה |
hoqtelah |
she was caused to kill |
masculine singular second person |
הָקְטַלְתָּ |
hoqtalta |
you were caused to kill |
feminine singular second person |
הָקְטַלְתְּ |
hoqtalt |
you were caused to kill |
common singular first person |
הָקְטַלְתִּי |
hoqtalti |
I was caused to kill |
common plural third person |
הָקְטְלוּ |
hoqtelu |
they were caused to kill |
masculine plural second person |
הָקְטַלְתֶּם |
hoqtaltem |
you were caused to kill |
feminine plural second person |
הָקְטַלְתֶּן |
hoqtalten |
you were caused to kill |
common plural first person |
הָקְטַלְנוּ |
hoqtalnu |
we were caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
קִטֵּל / קִטַּל |
qittel / qittal |
he slaughtered |
feminine singular third person |
קִטְּלָה |
qittelah |
she slaughtered |
masculine singular second person |
קִטַּלְתָּ |
qittalta |
you slaughtered |
feminine singular second person |
קִטַּלְתְּ |
qittalt |
you slaughtered |
common singular first person |
קִטַּלְתִּי |
qittalti |
I slaughtered |
common plural third person |
קִטְּלוּ |
qittelu |
they slaughtered |
masculine plural second person |
קִטַּלְתֶּם |
qittaltem |
you slaughtered |
feminine plural second person |
קִטַּלְתֶּן |
qittalten |
you slaughtered |
common plural first person |
קִטַּלְנוּ |
qittalnu |
we slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
קֻטַּל |
quttal |
he was slaughtered |
feminine singular third person |
קֻטְּלָה |
quttelah |
she was slaughtered |
masculine singular second person |
קֻטַּלְתָּ |
quttalta |
you were slaughtered |
feminine singular second person |
קֻטַּלְתְּ |
quttalt |
you were slaughtered |
common singular first person |
קֻטַּלְתִּי |
quttalti |
I was slaughtered |
common plural third person |
קֻטְּלוּ |
quttelu |
they were slaughtered |
masculine plural second person |
קֻטַּלְתֶּם |
quttaltem |
you were slaughtered |
feminine plural second person |
קֻטַּלְתֶּן |
quttalten |
you were slaughtered |
common plural first person |
קֻטַּלְנוּ |
quttalnu |
we were slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
הִתְקַטֵּל |
hithqattal |
he killed himself |
feminine singular third person |
הִתְקַטְּלָה |
hithqattelah |
she killed herself |
masculine singular second person |
הִתְקַטַּלְתָּ |
hithqattalta |
you killed yourself |
feminine singular second person |
הִתְקַטַּלְתְּ |
hithqattalt |
you killed yourself |
common singular first person |
הִתְקַטַּלְתִּי |
hithqattalti |
I killed myself |
common plural third person |
הִתְקַטְּלוּ |
hithqattelu |
they killed themselves |
masculine plural second person |
הִתְקַטַּלְתֶּם |
hithqattaltem |
you killed yourselves |
feminine plural second person |
הִתְקַטַּלְתֶּן |
hithqattalten |
you killed yourselves |
common plural first person |
הִתְקַטַּלְנוּ |
hithqattalnu |
we killed ourselves |
Function¶
The Perfect conjugation can indicate any of the following kinds of actions:
Completed actions in past time¶
The Perfect conjugation can be translated as simple past action (“he did”), present completed action (“he has done”), or past completed action (“he had done”).
כִּ֛י לֹ֥א שָׁמְע֖וּ בְּק֣וֹל יְהוָ֑ה |
ki lo shom’u beqol yehwah |
for not they-listened to-voice-of Yahweh. |
because they did not listen to Yahweh’s voice. |
מִמַּ֛עַל לָאֲבָנִ֥ים הָאֵ֖לֶּה אֲשֶׁ֣ר טָמָ֑נְתִּי |
mimma’al la’avanim ha’elleh ‘asher tamanti |
from-over to-the-stones the-these that you-buried. |
over these stones that you have buried. |
כָּל־שְׁאֵרִ֣ית יְהוּדָ֑ה אֲשֶׁר־שָׁ֗בוּ מִכָּל־הַגּוֹיִם֙ |
kol-she’erith yehudah ‘asher-shavu mikkol-haggoyim |
|
all the remnant of Judah who had returned from all the nations |
Completed actions in present/future time¶
עַ֚ד אֲשֶׁ֣ר אִם־עָשִׂ֔יתִי אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתִּי לָֽךְ |
‘ad ‘asher ‘im-‘asithi ‘eth ‘asher-dibbarti lakh |
until then when I-have-done [dir.obj] what_I-have-spoken to-you. |
I will do all that I have promised to you. |
Imaginary actions¶
This is an action described as a hypothetical situation.
כִּ֤י אָמַ֙רְתִּי֙ יֶשׁ־לִ֣י תִקְוָ֔ה |
ki ‘amartiy yesh-li thiqwah |
if I-said there-is_for-me hope |
If I said, ‘I hope I get a husband tonight,’ |
אַ֗ף כִּ֡י לוּא֩ אָכֹ֨ל אָכַ֤ל הַיּוֹם֙ הָעָ֔ם |
‘af ki lu’ ‘akhol ‘akhal hayyom ha’am |
Oh if only eating they-had-eaten the-day the-people |
How much better if the people had eaten freely today |
Stative actions (describing a state or condition)¶
This kind of action describes a state or a condition, often (but not always) with a passive stem formation.
אֵיכָ֣ה׀ יָשְׁבָ֣ה בָדָ֗ד הָעִיר֙ |
‘ekhah yoshvah vadad ha’ir |
How it-sits lonely the-city |
The city … is now sitting all alone. |
Performative actions¶
This is an action that is performed by speaking it.
הַשָּׂדֶה֙ נָתַ֣תִּי לָ֔ךְ |
hassadeh nathatti lakh |
the-field I-give to-you |
I give you the field |
Prophetic actions¶
This is a very rare use of the Perfect conjugation, occurring in prophetic utterances.
כִּֽי־מָלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהוָ֔ה |
ki-mol’ah ha’arets de’ah ‘eth-yehwah |
for_it-will-be-full the-earth-of knowledge [dir.obj]_Yahweh |
for the earth will be full of knowledge of Yahweh” |
Perfect copulative¶
This form adds the conjunction waw (וְ “and”) to the normal Perfect conjugation and can express any of the above meanings. This form appears identical to the Sequential Perfect.
וְהֶעֱמִיד֙ בְּבֵ֣ית אֵ֔ל אֶת־כֹּהֲנֵ֥י |
wehe’emid beveth ‘el ‘eth-kohane |
and-he-set-up in-Bethel [dir.obj]_priests |
and he placed priests in Bethel |
בָּנִים֙ גִּדַּ֣לְתִּי וְרֹומַ֔מְתִּי |
banim giddalti werowmamti |
sons I-made-great and-I-raised-up |
I have nourished and brought up children |
Verb Sequential Imperfect¶
Summary¶
A Sequential Imperfect verb functions generally like a verb with Perfect conjugation, but it also connects to an earlier verb to form either a sequence of time or a sequence of thought.
Article¶
The Sequential Imperfect conjugation of a verb looks similar to the normal Imperfect verb, but it is a separate verbal form and must be treated as such. A Sequential Imperfect verb does not function like a normal Imperfect verb, but it functions similar to a Perfect verb. The difference is an added sense of being connected to an earlier verb to form a sequence of time or a sequence of thought. In Hebrew narratives, the Sequential Imperfect conjugation also serves the function of controlling the flow of a story and often occurs at the beginning of a sentence.
The endings of the Sequential Imperfect conjugation are the same as the normal Imperfect conjugation but the sequential form also has an extra prefix, which is a specialized form of the conjunction. The difference between the Sequential Imperfect and the normal Imperfect conjugation with the conjunction is in the vowel pattern. The normal Imperfect conjugation with the conjunction looks exactly like what one would expect: a normal conjunction (וְ) is added to the beginning of a normal Imperfect verb (יִקְטֹל) to make a single word (וְיִקְטֹל). However, the Sequential Imperfect conjugation looks different (וַיִּקְטֹל). In contrast to the normal Imperfect conjugation with the conjunction, the Sequential Imperfect conjugation usually contains (1) a vowel (usually pathach) under the conjunction instead of the shewa, and (2) a daghesh in the prefix consonant of the verbal form (see table below).
Verbal root |
Imperfect conjugation + conjunction (וְ) |
Sequential Imperfect conjugation |
כתב |
וְיִכְתֹּב |
וַיִּכְתֹּב |
פעל |
וְיִפְעַל |
וַיִּפְעַל |
קרא |
וְיִקְרָא |
וַיִּקְרָא |
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיִּקְטֹל |
wayyiqtol |
(and) he killed |
feminine singular third person |
וַתִּקְטֹל |
wattiqtol |
(and) she killed |
masculine singular second person |
וַתִּקְטֹל |
wattiqtol |
(and) you killed |
feminine singular second person |
וַתִּקְטְלִי |
wattiqteli |
(and) you killed |
common singular first person |
וָאֶקְטֹל |
wa’eqtol |
(and) I killed |
masculine plural third person |
וַיִקְטְלוּ |
wayiqtelu |
(and) they killed |
feminine plural third person |
וַתִּקְטֹלְנָה |
wattiqtolenah |
(and) they killed |
masculine plural second person |
וַתִּקְטְלוּ |
wattiqtelu |
(and) you killed |
feminine plural second person |
וַתִּקְטֹלְנָה |
wattiqtolenah |
(and) you killed |
common plural first person |
וַנִּקְטֹל |
wanniqtol |
(and) we killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיִּקָּטֵל |
wayyiqqatel |
(and) he was killed |
feminine singular third person |
וַתִּקָּטֵל |
wattiqqatel |
(and) she was killed |
masculine singular second person |
וַתִּקָּטֵל |
wattiqqatel |
(and) you were killed |
feminine singular second person |
וַתִּקָּטְלִי |
wattiqqatli |
(and) you were killed |
common singular first person |
וָאֶקָּטֵל |
wa’eqqatel |
(and) I was killed |
masculine plural third person |
וַיִּקָּטְלוּ |
wayyiqqatlu |
(and) they were killed |
feminine plural third person |
וַתִּקָּטַלְנָה |
wattiqqatalnah |
(and) they were killed |
masculine plural second person |
וַתִּקָּטְלוּ |
wattiqqatlu |
(and) you were killed |
feminine plural second person |
וַתִּקָּטַלְנָה |
wattiqqatalnah |
(and) you were killed |
common plural first person |
וַנִּקָּטֵל |
wanniqqatel |
(and) we were killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיַּקְטֵל |
wayyaqtil |
(and) he caused to kill |
feminine singular third person |
וַתַּקְטֵל |
wattaqtil |
(and) she caused to kill |
masculine singular second person |
וַתַּקְטֵל |
wattaqtil |
(and) you caused to kill |
feminine singular second person |
וַתַּקְטִילִי |
wattaqtili |
(and) you caused to kill |
common singular first person |
וָאַקְטֵל |
wa’aqtil |
(and) I caused to kill |
masculine plural third person |
וַיַּקְטִילוּ |
wayyaqtilu |
(and) they caused to kill |
feminine plural third person |
וַתַּקְטֵלְנָה |
wattaqtelenah |
(and) they caused to kill |
masculine plural second person |
וַתַּקְטִילוּ |
wattaqtilu |
(and) you caused to kill |
feminine plural second person |
וַתַּקְטֵלְנָה |
wattaqtelenah |
(and) you caused to kill |
common plural first person |
וַנַּקְטֵל |
wannaqtil |
(and) we caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיָּקְטַל |
wayyoqtal |
(and) he was caused to kill |
feminine singular third person |
וַתָּקְטַל |
wattoqtal |
(and) whe was caused to kill |
masculine singular second person |
וַתָּקְטַל |
wattoqtal |
(and) you were caused to kill |
feminine singular second person |
וַתָּקְטְלִי |
wattoqteli |
(and) you were caused to kill |
common singular first person |
וָאָקְטַל |
wa’oqtal |
(and) I was caused to kill |
masculine plural third person |
וַיָּקְטְלוּ |
wayyoqtelu |
(and) they were caused to kill |
feminine plural third person |
וַתָּקְטַלְנָה |
wattoqtalnah |
(and) they were caused to kill |
masculine plural second person |
וַתָּקְטְלוּ |
wattoqtelu |
(and) you were caused to kill |
feminine plural second person |
וַתָּקְטַלְנָה |
wattoqtalnah |
(and) you were caused to kill |
common plural first person |
וַנָּקְטַל |
wannoqtal |
(and) we were caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיְּקַטֵּל |
wayyeqattel |
(and) he slaughtered |
feminine singular third person |
וַתְּקַטֵּל |
watteqattel |
(and) she slaughtered |
masculine singular second person |
וַתְּקַטֵּל |
watteqattel |
(and) you slaughtered |
feminine singular second person |
וַתְּקַטְּלִי |
watteqatteli |
(and) you slaughtered |
common singular first person |
וָאֲקַטֵּל |
wa’eqattel |
(and) I slaughtered |
masculine plural third person |
וַיְּקַטְּלוּ |
wayyeqattelu |
(and) they slaughtered |
feminine plural third person |
וַתְּקַטַּלְנָה |
watteqattelnah |
(and) they slaughtered |
masculine plural second person |
וַתְּקַטְּלוּ |
watteqattelu |
(and) you slaughtered |
feminine plural second person |
וַתְּקַטַּלְנָה |
watteqattelnah |
(and) you slaughtered |
common plural first person |
וַנְּקַטֵּל |
wanneqattel |
(and) we slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיְּקֻטַּל |
wayyequttal |
(and) he was slaughtered |
feminine singular third person |
וַתְּקֻטַּל |
wattequttal |
(and) she was slaughtered |
masculine singular second person |
וַתְּקֻטַּל |
wattequttal |
(and) you were slaughtered |
feminine singular second person |
וַתְּקֻטְּלִי |
wattequtteli |
(and) you were slaughtered |
common singular first person |
וָאֲקֻטַּל |
wa’aquttal |
(and) I was slaughtered |
masculine plural third person |
וַיְּקֻטְּלוּ |
wayyequttelu |
(and) they were slaughtered |
feminine plural third person |
וַתְּקֻטַּלְנָה |
wattequttalnah |
(and) they were slaughtered |
masculine plural second person |
וַתְּקֻטְּלוּ |
wattequttelu |
(and) you were slaughtered |
feminine plural second person |
וַתְּקֻטַּלְנָה |
wattequttalnah |
(and) you were slaughtered |
common plural first person |
וַנְּקֻטַּל |
wannequttal |
(and) we were slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וַיְּתְקַטֵּל |
wayyithqattel |
(and) he killed himself |
feminine singular third person |
וַתִּתְקַטֵּל |
wattithqattel |
(and) she killed herself |
masculine singular second person |
וַתִּתְקַטֵּל |
wattithqattel |
(and) you killed yourself |
feminine singular second person |
וַתִּתְקַטְּלִי |
wattithqatteli |
(and) you killed yourself |
common singular first person |
וָאֶתְקַטֵּל |
wa’ethqattel |
(and) I killed myself |
masculine plural third person |
וַיְּתְקַטְּלוּ |
wayyithqattelu |
(and) they killed themselves |
feminine plural third person |
וַתִּתְקַטֵּלְנָה |
wattithqattelnah |
(and) they killed themselves |
masculine plural second person |
וַתִּתְקַטְּלוּ |
wattithqattelu |
(and) you killed yourselves |
feminine plural second person |
וַתִּתְקַטֵּלְנָה |
wattithqattelnah |
(and) you killed yourselves |
common plural first person |
וַנְּתְקַטֵּל |
wannithqattel |
(and) we killed ourselves |
Function¶
The Sequential Imperfect conjugation indicates any one of these kinds of verbal actions:
Completed actions, or actions in the past¶
וַיֹּ֤אמֶר יְהוָה֙ אֶל־אַבְרָ֔ם |
wayyomer yehwah ‘el-‘avram |
and-he-said Yahweh to_Abram |
Now Yahweh said to Abram |
וַיַּעַל֩ אַבְרָ֨ם מִמִּצְרַ֜יִם |
wayya’al ‘avram mimmitsrayim |
and-he-went-up Abram from-Egypt |
So Abram went up from Egypt |
Stative actions¶
This kind of action describes a state or condition, often (but not always) with a passive stem formation.
וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע |
wayyeshev ‘avraham biv’er shava’ |
and-he-remained Abraham in-Beer Sheba |
and Abraham lived at Beersheba. |
וַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל |
wayyigdal hayyeled wayyiggamal |
And-he-grew the-child and-he-was-weaned |
The child grew and was weaned |
Actions that are paired together in a sentence (often with the verb היה)¶
וַיְהִ֣י הַיּ֔וֹם וַיָּבֹ֙אוּ֙ בְּנֵ֣י הָאֱלֹהִ֔ים |
wayhi hayyom wayyavo’u bene ha’elohim |
and-it-came the-day and-they-went sons-of the-God |
And then came the day when the sons of God came |
וַיָּ֨קָם אֲדֹנֶ֜יהָ בַּבֹּ֗קֶר וַיִּפְתַּח֙ דַּלְת֣וֹת הַבַּ֔יִת |
wayyaqom ‘adoneyha babboqer wayyiftah dalthoth habbayith |
|
|
וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים |
wayvarekh ‘otham ‘elohim wayyomer lahem ‘elohim |
And-he-blessed them God and-he-said to-them God |
God blessed them and God said to them |
Verb Sequential Perfect¶
Summary¶
A Sequential Perfect verb often expresses the same kinds of action as the Imperfect conjugation, but it also connects to an earlier verb to form either a sequence of time or a sequence of thought. However, in Biblical Hebrew a Sequential Perfect verb has an additional and unique potential to express the same kind of action as the verb immediately preceding it.
Article¶
The Sequential Perfect conjugation looks very similar to the normal Perfect form, but it is a separate verbal form and must be treated as such. The Sequential Perfect conjugation takes the same verbal endings as the normal Perfect conjugation but includes the conjunction waw (וְ “and”) as a prefix. A Sequential Perfect verb does not function like a normal Perfect conjugation verb. Rather, it functions more like an Imperfect verb, because it often appears in a series following a clause with an Imperfect verb.
Note
The Sequential Pefect conjugation has an additional function that is unique among all verbal conjugations in Biblical Hebrew. A Sequential Verb often, but not always, expresses the same kind of action as the preceding verb. This is often the case when a Sequential Perfect verbs are used to express a sequence of incomplete actions, a sequence of imperatives, or a sequence of verbal actions expressing possibility or desirability.
There is a difference between (1) the Sequential Perfect conjugation, (2) the Perfect copulative, and (3) the normal Imperfect conjugation with the conjunction. (1) and (2) have an identical form, including the vocalization, so the reader must determine from the context which one is being used in any given instance. (1) is also different than (3), although they can have similar meanings. The Sequential Perfect conjugation ((1) above) forms a sequence with the verb in the clause before it, but the normal Imperfect conjugation ((3) above) with the conjunction does not.
Form¶
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְקָטַל |
weqatal |
(and) he will kill |
feminine singular third person |
וְקָטְלָה |
weqatlah |
(and) she will kill |
masculine singular second person |
וְקָטַלְתָּ |
weqatalta |
(and) you will kill |
feminine singular second person |
וְקָטַלְתְּ |
weqatalt |
(and) you will kill |
common singular first person |
וְקָטַלְתִּי |
weqatalti |
(and) I will kill |
common plural third person |
וְקָטְלוּ |
weqatlu |
(and) they will kill |
masculine plural second person |
וּקְטַלְתֶּם |
uqetaltem |
(and) you will kill |
feminine plural second person |
וּקְטַלְתֶּן |
uqetalten |
(and) you will kill |
common plural first person |
וְקָטַלְנוּ |
weqatalnu |
(and) we will kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְנִקְטַל |
weniqtal |
(and) he will be killed |
feminine singular third person |
וְנִקְטְלָה |
weniqtelah |
(and) she will be killed |
masculine singular second person |
וְנִקְטַלְתָּ |
weniqtalta |
(and) you will be killed |
feminine singular second person |
וְנִקְטַלְתְּ |
weniqtalt |
(and) you will be killed |
common singular first person |
וְנִקְטַלְתִּי |
weniqtalti |
(and) I will be killed |
common plural third person |
וְנִקְטְלוּ |
weniqtelu |
(and) they will be killed |
masculine plural second person |
וְנִקְטַלְתֶּם |
weniqtaltem |
(and) you will be killed |
feminine plural second person |
וְנִקְטַלְתֶּן |
weniqtalten |
(and) you will be killed |
common plural first person |
וְנִקְטַלְתֶּנוּ |
weniqtaltenu |
(and) we will be killed |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְהִקְטִיל |
wehiqtil |
(and) he will cause to kill |
feminine singular third person |
וְהִקְטִילָה |
wehiqtilah |
(and) she will cause to kill |
masculine singular second person |
וְהִקְטַלְתָּ |
wehiqtalta |
(and) you will cause to kill |
feminine singular second person |
וְהִקְטַלְתְּ |
wehiqtalt |
(and) you will cause to kill |
common singular first person |
וְהִקְטַלְתִּי |
wehiqtalti |
(and) I will cause to kill |
common plural third person |
וְהִקְטִילוּ |
wehiqtilu |
(and) they will cause to kill |
masculine plural second person |
וְהִקְטַלְתֶּם |
wehiqtaltem |
(and) you will cause to kill |
feminine plural second person |
וְהִקְטַלְתֶּן |
wehiqtalten |
(and) you will cause to kill |
common plural first person |
וְהִקְטַלְנוּ |
wehiqtalnu |
(and) we will cause to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְהָקְטַל |
wehoqtal |
(and) he will be caused to kill |
feminine singular third person |
וְהָקְטְלָה |
wehoqtelah |
(and) she will be caused to kill |
masculine singular second person |
וְהָקְטַלְתָּ |
wehoqtalta |
(and) you will be caused to kill |
feminine singular second person |
וְהָקְטַלְתְּ |
wehoqtalt |
(and) you will be caused to kill |
common singular first person |
וְהָקְטַלְתִּי |
wehoqtalti |
(and) I will be caused to kill |
common plural third person |
וְהָקְטְלוּ |
wehoqtelu |
(and) they will be caused to kill |
masculine plural second person |
וְהָקְטַלְתֶּם |
wehoqtaltem |
(and) you will be caused to kill |
feminine plural second person |
וְהָקְטַלְתֶּן |
wehoqtalten |
(and) you will be caused to kill |
common plural first person |
וְהָקְטַלְנוּ |
wehoqtalnu |
(and) we will be caused to kill |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְקִטֵּל / וְקִטַּל |
weqittel / weqittal |
(and) he will slaughter |
feminine singular third person |
וְקִטְּלָה |
weqittelah |
(and) she will slaughter |
masculine singular second person |
וְקִטַּלְתָּ |
weqittalta |
(and) you will slaughter |
feminine singular second person |
וְקִטַּלְתְּ |
weqittalt |
(and) you will slaughter |
common singular first person |
וְקִטַּלְתִּי |
weqittalti |
(and) I will slaughter |
common plural third person |
וְקִטְּלוּ |
weqittelu |
(and) they will slaughter |
masculine plural second person |
וְקִטַּלְתֶּם |
weqittaltem |
(and) you will slaughter |
feminine plural second person |
וְקִטַּלְתֶּן |
weqittalten |
(and) you will slaughter |
common plural first person |
וְקִטַּלְנוּ |
weqittalnu |
(and) we will slaughter |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְקֻטַּל |
wequttal |
(and) he will be slaughtered |
feminine singular third person |
וְקֻטְּלָה |
wequttelah |
(and) she will be slaughtered |
masculine singular second person |
וְקֻטַּלְתָּ |
wequttalta |
(and) you will be slaughtered |
feminine singular second person |
וְקֻטַּלְתְּ |
wequttalt |
(and) you will be slaughtered |
common singular first person |
וְקֻטַּלְתִּי |
wequttalti |
(and) I will be slaughtered |
common plural third person |
וְקֻטְּלוּ |
wequttelu |
(and) they will be slaughtered |
masculine plural second person |
וְקֻטַּלְתֶּם |
wequttaltem |
(and) you will be slaughtered |
feminine plural second person |
וְקֻטַּלְתֶּן |
wequttalten |
(and) you will be slaughtered |
common plural first person |
וְקֻטַּלְנוּ |
wequttalnu |
(and) we will be slaughtered |
Parsing |
Hebrew |
Transliteration |
Gloss |
|---|---|---|---|
masculine singular third person |
וְהִתְקַטֵּל |
wehithqattal |
(and) he will kill himself |
feminine singular third person |
וְהִתְקַטְּלָה |
wehithqattelah |
(and) she will kill herself |
masculine singular second person |
וְהִתְקַטַּלְתָּ |
wehithqattalta |
(and) you will kill yourself |
feminine singular second person |
וְהִתְקַטַּלְתְּ |
wehithqattalt |
(and) you will kill yourself |
common singular first person |
וְהִתְקַטַּלְתִּי |
wehithqattalti |
(and) I will kill myself |
common plural third person |
וְהִתְקַטְּלוּ |
wehithqattelu |
(and) they will kill themselves |
masculine plural second person |
וְהִתְקַטַּלְתֶּם |
wehithqattaltem |
(and) you will kill yourselves |
feminine plural second person |
וְהִתְקַטַּלְתֶּן |
wehithqattalten |
(and) you will kill yourselves |
common plural first person |
וְהִתְקַטַּלְנוּ |
wehithqattalnu |
(and) we will kill ourselves |
Function¶
The Sequential Perfect conjugation can indicate any one of many different kinds of actions:
Incomplete actions, in present or future time¶
וְהִצַּ֣תִּי אֵ֗שׁ בְּבָתֵּי֙ אֱלֹהֵ֣י מִצְרַ֔יִם |
wehitsatti ‘esh bevottey ‘elohe mitsrayim |
and-I-will-kindle fire in-houses-of gods-of Egypt |
Then I will light a fire in the temples of Egypt’s gods. |
In poetry it can take on a variety of functions, here it clearly continues the previous Imperfect. It expresses an habitual action that is not (never) completed.
בַּ֭בֹּקֶר יָצִ֣יץ וְחָלָ֑ף לָ֝עֶ֗רֶב יְמוֹלֵ֥ל וְיָבֵֽשׁ׃ |
babboqer yatsits wehalaf la’erev yemolel weyavesh |
in-the-morning it-blossoms and-it-renews at-the-evening it-withers and-it-dries |
In the morning it blooms and grows up; in the evening it withers and dries up. |
Frequentive or durative actions¶
These may be in past time, present time, future time, or without a specified timeframe.
וַיִּרְא֥וּ אַנְשֵֽׁי־אַשְׁדּ֖וֹד כִּֽי־כֵ֑ן וְאָמְר֗וּ |
wayyir’u ‘anshe-‘ashdod ki-khen we’omru |
and-they-saw men-of_Ashdod that_thus and-they-were-saying |
When the men of Ashdod realized what was happening, they said |
Direct or indirect commands¶
In the following example, the Sequential Perfect conjugation is translated with imperative meaning.
לֵ֤ךְ וְאָֽמַרְתָּ֙ אֶל־עַבְדִּ֣י אֶל־דָּוִ֔ד |
lekh we’amarta ‘el-‘avdi ‘el-dawid |
go and-say to_my-servant to_David |
Go and tell David my servant |
In the following example, the Sequential Perfect conjugation is translated with jussive meaning.
וְהָיָ֥ה לְעֵ֖ד בֵּינִ֥י וּבֵינֶֽךָ |
wehayah le’ed beni uvenekha |
and-let-it-be for-a-witness between-me and-between-you |
and let it be for a witness between you and me. |
Imaginary, possible, or conditional actions¶
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wekhi-yakkeh ‘ish ‘eth-‘avdo ‘o ‘eth-‘amatho bashevet umeth |
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Actions of greater or lesser desirability¶
These may include instructions, requests, permissions, invitations, assurances, wishes, etc.
In the following example, the Sequential Perfect conjugation is translated with cohortative meaning.
אֲלַקֳטָה־נָּא֙ וְאָסַפְתִּ֣י בָֽעֳמָרִ֔ים |
‘alaqotah-nna’ we’asafti vo’omarim |
let-me-glean_oh and-let-me-gather among-the-reapers |
Please let me glean and gather after the reapers. |
Word Order¶
Summary¶
In Biblical Hebrew the verb normally comes first in a sentence or clause. In cases where another grammatical element precedes the verb, especially the subject, the context must determine whether or not a new narrative or section of text is being introduced, or whether or not the narrator is introducing a break in the narrative.
Article¶
In verbal sentences (that is, sentences with a verb), the structure of the sentence in Biblical Hebrew is: (1) the Verb, in first position; (2) the subject, in second position; (3) the object, in third position. Other grammatical elements such as Adverb, prepositional phrases, discourse particle, etc. can be inserted at various points within that general sentence structure. In most cases, variations from the standard word order are for literary reasons or to add some emphasis (usually on the word moved to the beginning of the sentence), but this does not fundamentally change the meaning. Sometimes however, if a grammatical element (often the subject) is placed before the verb, it has implications for the general structure of a narrative and/or how to best divide up the text in smaller blocks. In these cases, the context must determine whether this introduces a new narrative or section of text, or if it indicates a break in the narrative.
Poetic portions of the Hebrew Bible generally not follow the standard structure for several reasons. For example, they use a lot of nominal sentences that do not have a verb, they use parallelisms where the same thought is repeated twice, as well as other poetic tools.
The standard word order¶
וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאֹ֖ור |
wayyar ‘elohim ‘eth-ha’owr |
and-he-saw God [dir.obj]_the-light |
and God saw the light |
וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה |
wayyomer yehwah ‘el-mosheh |
and-he-said Yahweh to_Moses |
And Yahweh said to Moses |
Deviation with no change in meaning¶
Not indicating a break in the narrative, because here the deviation happens in the middle of a sentence.
וַיִּקְרָ֨א אֱלֹהִ֤ים׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה |
wayyiqra ‘elohim la’or yom welahoshekh qara laylah |
|
God called the light “day,” and the darkness he called “night.” |
וַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וְהַשֶּׁ֖מֶשׁ זָרְחָ֣ה עַל־הַמָּ֑יִם |
wayyashkimu vabboqer wehashemesh zorhah ‘al-hammayim |
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Introducing a new narrative or section of text¶
Though it is common to begin a book or major portion of a book with the Verb Sequential Imperfect, it is also possible to put the subject of the first sentence at the beginning of the book.
אִ֛ישׁ הָיָ֥ה בְאֶֽרֶץ־ע֖וּץ אִיּ֣וֹב שְׁמ֑וֹ |
‘ish hayah ve’erets-‘uts ‘iyyov shemo |
man there-was in-land-of_Uz Job his-name |
There was a man in the land of Uz whose name was Job |
וּמֵישַׁ֥ע מֶֽלֶךְ־מוֹאָ֖ב הָיָ֣ה נֹקֵ֑ד |
umesha’ melekh-mo’av hayah noqed |
and-Mesha king-of_Moab was sheep-breeder |
Now Mesha king of Moab bred sheep |
A subject placed before the verb can also indicate a new, smaller section of a narrative, or a continuation after there has been a short break in the narrative.
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King David sent to Zadok and to Abiathar the priests saying |
וַאֲחִימַ֤עַץ בֶּן־צָדוֹק֙ אָמַ֔ר |
wa’ahima’ats ben-tsadoq ‘amar |
and-Ahimaaz son-of_Zadok he-said |
Then Ahimaaz son of Zadok said |
Indicating a small break in the narrative¶
Sometimes a grammatical element (usually the subject) placed before the verb can indicate a break in the narrative action to provide the reader with some extra information about the story being told. Usually, these instances will be clearly discerned from the context.
וְכָל־מוֹאָב֙ שָֽׁמְע֔וּ כִּֽי־עָל֥וּ הַמְּלָכִ֖ים לְהִלָּ֣חֶם בָּ֑ם |
wekhol-mo’av shame’u ki-‘alu hammelakhim lehillahem bam |
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וְאַבְשָׁלֹ֣ם לָקַ֗ח וַיַּצֶּב־ל֤וֹ בְחַיָּו אֶת־מַצֶּ֙בֶת֙ |
we’avshalom laqah wayyatsev-lo vehayyaw ‘eth-matseveth |
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Bibliography¶
The following resources were consulted in the creation and revision of the unfoldingWord Hebrew Grammar.
Arnold, B.T., and J. H. Choi. A Guide to Biblical Hebrew Syntax. Cambridge: Cambridge University, 2003.
Encyclopedia of Hebrew Language and Linguistics. G. Khan, general editor. Leiden: Brill, 2013.
Gesenius, W., E. Kautzsch, and A. E. Cowley. Gesenius’ Hebrew Grammar. Dover ed. Dover Books on Language. Mineola, NY: Dover Publications, 2006.
Joüon, P. and T. Muraoka. A Grammar of Biblical Hebrew. 2nd edition. Rome: Pontifical Bible Institute, 2008.
Pratico, G. D., and M. V. Van Pelt. Basics of Biblical Hebrew Grammar. Grand Rapids, MI: Zondervan, 2007.
Ross, A. P. Introducing Biblical Hebrew. Grand Rapids, MI: Baker Academic, 2001.
Seow, C. L. Grammar for Biblical Hebrew, Revised Edition. Place of publication not identified: Abingdon Press, 2013.
Van der Merwe, C.H.J., J.A. Naudé, and J.H. Kroeze. Biblical Hebrew Reference Grammar. 2nd edition. London, England: T&T Clark, 2017.
Waltke, B. K., and M. P. O’Connor. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Eisenbrauns, 1990.
Williams, R. J., and J. C. Beckman. Williams’ Hebrew Syntax. 3rd ed. Toronto: University of Toronto Press, 2007.