Hebrew Grammar: an Overview Adjective An adjective is a part of speech that describes a person(s), place(s), or thing(s). Within a sentence, usually an adjective describes a noun. However, in Biblical Hebrew an adjective itself can function as a noun or even as an adverb (to describe a verb). In Bibical Hebrew, adjectives always 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 contruct טוֹבֵי tove good mascuuline 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 Adjective Paradigm Function Describes a noun The most common use of adjectives in Biblical Hebrew is to describe a noun. There are two kinds of adjectives that function in this way, attributive adjectives and predicative adjectives. In almost all instances, an attributive adjective 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 Example: 1SA 18:17 כִּ֣י עִ֤יר גְּדוֹלָה֙ גִּבְע֔וֹן for city great Gibeon because Gibeon was a large city Example: JOS 10:2 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 simply from the context. וַאדֹנִ֣י חָכָ֗ם wadoni hakham And-my-lord wise My master is wise Example: 2SA 14:20 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. Example: 2KI 20:19 Functions as a noun Rather than describing a noun, sometimes an adjective itself functions as a noun in the sentence. This is called a nominal adjective. רַ֝בִּ֗ים קָמִ֥ים עָלָֽי rabbim qamim ‘alay many are-rising-up against-me many people are rising up against me Example: PSA 3:2 לָכֵ֗ן כֹּ֤ה אָמַר֙ קְד֣וֹשׁ יִשְׂרָאֵ֔ל Therefore thus he-says holy-of Israel Therefore the Holy One of Israel says, Example: ISA 30:12 Functions as an adverb Sometimes an adjective functions as an adverb, meaning that it describes a verb instead of a noun. 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. Example: JOS 21:10 Other uses of adjectives Compares two or more items In Biblical Hebrew, adjectives are often used with either the preposition מִן (“from”) or the phrase מִכֹּל (“from all”) to express a comparison between two or more items. This is called a comparative adjective. 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 Example: JDG 14:18 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 Example: GEN 3:1 Adjectives with stronger meaning 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”). This is called an intensive adjective. וְהִנֵּה־ט֖וֹב מְאֹ֑ד wehinneh-tov me’od And-behold_good very Behold, it was very good Example: GEN 1:31 עִיר־גְּדוֹלָה֙ לֵֽאלֹהִ֔ים ‘ir-gedolah lelohim city_great to-God a very large city Example: JON 3:3 Adjectives with strongest meaning Biblical Hebrew utilizes different ways to strengthen an adjective to its greatest degree (“the smallest”, “the greatest”, etc.). This is called a superlative adjective. 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 Example: 1SA 16:11 –– adjective with the definite article טוֹבָ֣ם כְּחֵ֔דֶק tovam kehedeq good-their like-brier the best of them is like a brier Example: MIC 7:4 –– adjective with a pronominal suffix הַיָּפָ֖ה בַּנָּשִׁ֑ים hayyafah bannashim the-fair among-women the fairest among women Example: SNG 1:8 –– adjective with a prepositional phrase Adjective Cardinal Number In Biblical Hebrew, cardinal numbers are used to describe quantity or to express the name of a number itself (“one”, “two”, “three”, etc.). Biblical Hebrew does not contain 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 in Biblical Hebrew, 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 “One” Paradigm אִ֣ישׁ אֶחָ֔ד ‘ish ‘ehad man one one man Example: JDG 18:19 הָרֹ֨אשׁ אֶחָ֥ד harosh ‘ehad The-group one One group Example: 1SA 13:17 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 Example: GEN 19:9 “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 “Two” Paradigm שְׁתֵּ֣י נָשִׁ֑ים shete nashim two women two women Example: 1CH 4:5 עַמּוּדִ֣ים שְׁנַ֔יִם ‘ammudim shenayim pillars two two pillars Example: 2CH 3:15 The following example is a cardinal number with a pronominal suffix. שְׁנֵיהֶ֔ם shenehem two of them both of them Example: GEN 3:7 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.). 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 3-10 Paradigm עָרִ֖ים אַרְבַּֽע׃ ‘arim ‘arba’ cities four four cities Example: JOS 21:18 שִׁבְעָ֥ה בָנִ֖ים וְשָׁל֥וֹשׁ בָּנֽוֹת shiv’ah vanim weshalosh banoth seven sons and-three daughters seven sons and three daughters Example: JOB 1:2 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. Example: GEN 4:15 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 Example: 2SA 12:6 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 11-19 Paradigm עָרִ֥ים שֵׁשׁ־עֶשְׂרֵ֖ה ‘arim shesh-‘esreh cities six_ten sixteen cities Example: JOS 15:41 חֲמִשָּׁ֥ה עָשָׂ֛ר בָּנִ֖ים hamishah ‘asar banim five ten sons fifteen sons Example: 2SA 9:10 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 Example: JOS 4:4 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 Multiples of Ten Paradigm 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 Example: GEN 18:31 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 Example: GEN 7:4 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 Example: GEN 5:20 וְאַחֲרֵ֤י הַשָּׁבֻעִים֙ שִׁשִּׁ֣ים וּשְׁנַ֔יִם we’ahare hashavu’im shishim ushenayim And-after the-weeks sixty and-two After the sixty-two weeks Example: DAN 9:26 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 Multiples of 100, 1000, 10000, etc. Paradigm 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. Example: GEN 5:5 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 Example: GEN 11:17 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. Example: GEN 20:16 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 Example: 1SA 29:2 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. Example: JDG 1:4 Adjective Gentilic In Biblical Hebrew, the name(s) of spoken language(s) are considered gentilic adjectives. The names of spoken languages are the only terms that are considered by this grammar as proper “gentilic adjectives”. However, Hebrew scholars disagree concerning which terms should be called gentilic nouns or gentilic adjectives. This is because most gentilics in Biblical Hebrew 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 transliteration Speak_[exh.prtc] to_your-servants Aramaic Please speak to your servants in the Aramean language, Aramaic ISA 36:11 וְאַל־תְּדַבֵּ֤ר אֵלֵ֙ינוּ֙ יְהוּדִ֔ית transliteration But-not_speak to-us in Judean Do not speak with us in the language of Judah [i.e. Hebrew] ISA 36:11 וַֽיְדַבְּר֧וּ הַכַּשְׂדִּ֛ים לַמֶּ֖לֶךְ אֲרָמִ֑ית transliteration And-they-spoke the-Chaldeans to-the-king Aramaic Then the wise men spoke to the king in Aramaic DAN 2:4 וּכְתָב֙ הַֽנִּשְׁתְּוָ֔ן כָּת֥וּב אֲרָמִ֖ית transliteration And-writing-of the-letter was-written Aramaic The letter was written in Aramaic EZR 4:7 Adjective Ordinal Number In Biblical Hebrew, 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.). 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 “First” through “Tenth” Paradigm בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית bashanah hashenith in-the-year the-second in the second year Example: GEN 47:18 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 Example: DEU 5:14 The following examples show cardinal numbers functioning as ordinal numbers. בִּשְׁנַ֣ת שְׁתַּ֔יִם bishnath shetayim in-year two in the second year Example: 2KI 15:32 שֵׁם֩ הָאֶחָ֨ד … וְשֵׁ֧ם הַשֵּׁנִ֣י ushene ‘anashim … weshem hasheni name-of the-one … and-name-of the-two the name of the first … and the name of the second Example: 2SA 4:2 “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 Example: GEN 7:11 וְה֖וּא בִּשְׁנֵ֣ים הֶעָשָׂ֑ר wehu bishnem he’asar and-he in-two the-ten and he was with the twelfth Example: 1KI 19:19 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 Example: GEN 47:24 Adverb An adverb is a part of speech 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. 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 שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה shevu-lakhem poh ‘im-hahamor wa’ani wehanna’ar nelekhah ‘ad-koh Stay_to-you here with_the-donkey and-I and-the-lad will-go to_there. You two stay here with the donkey while the boy and I go over there. Example: GEN 22:5 וְהָֽיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד׃ wehayah-sham bekha le’ed it-may-be there as-a-witness against-you it may remain there to testify about what Yahweh will do to the people if they disobey him Example: DEU 31:26 וְאֵֽלַמּ֖וֹת סָבִ֣יב ׀ סָבִ֑יב אֹ֗רֶךְ we’elammoth saviv saviv ‘orekh And-porticos surrounding surrounding length There were also porticos all around the inner wall Example: EZE 40:30 describes time וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַחֲנֽוֹת and-now I-have-become to-two companies and now I have become two camps Example: GEN 32:11 אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהוָֽה Then he-began to-call-out in-name-of Yahweh At that time people began to call on the name of Yahweh. Example: GEN 4:26 describes quantity וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד And-it-burned for-Cain greatly So Cain was very angry Example: GEN 31:41 וַיִּקְרָ֛א מַלְאַ֥ךְ יְהוָ֖ה אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם And-he-called-out angel-of Yahweh to_Abraham second from_the-heavens The angel of Yahweh called to Abraham a second time from heaven Example: GEN 22:15 describes manner of action וְלֹֽא־מָצְא֥וּ לָהֶ֖ם כֵּֽן׃ but-not they-found for-them thus but there were not enough women for all of them. Example: JDG 21:14 מַ֥ר צֹרֵ֖חַ שָׁ֥ם גִּבּֽוֹר׃ mar tsoreah sham gibbor bitterly cries there hero. even brave soldiers will cry loudly. Example: ZEP 1:14 Describes an entire clause or sentence Sometimes an adverb describes an entire clause or sentence rather than the individual verb. When an adverb functions in this way, it is called a sentential adverb. 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. Example: GEN 9:4 –– אַךְ as a restrictive adverb הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהוָ֔ה haraq ‘akh-bemosheh dibber yehwah only really_with-Moses spoken Yahweh Is Moses the only one to whom Yahweh has spoken messages to tell to us? Example: NUM 12:2 –– רַ֥ק as a restrictive adverb 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 Example: DEU 15:5 –– רַ֥ק as a restrictive adverb Functions as a noun In Biblical Hebrew, sometimes an adverb functions as a noun rather than functioning to describe the verb. This is called a nominal adverb. יִשָּׁבַ֖ע בֵּאלֹהֵ֣י אָמֵ֑ן he-will-swear by-God-of Amen Whoever … will swear by me, the God of truth Example: ISA 65:16 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? Example: GEN 3:22 וְכָל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כָּל־הַיּֽוֹם and-all-of_intentions-of thoughts-of his-heart only evil all-of_the-day every inclination of the thoughts of their hearts was only evil continually Example: GEN 6:5 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. Example: GEN 2:16 אָקִ֣ים אֶל־עֵלִ֔י אֵ֛ת כָּל־אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־בֵּיתֹ֑ו הָחֵ֖ל וְכַלֵּֽה ‘aqim ‘el-‘eli ‘eth kol-‘asher dibbarti ‘el-bethow hahel wekhalleh I-will-fulfill to_Eli [dir.obj] all_that I-have-spoken to_his-house beginning and-ending. I will fulfill against Eli everything that I have spoken concerning his house, from beginning to end. Example: 1SA 3:12 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. Example: JOS 21:10 וַיֹּ֥אמֶר עֵשָׂ֖ו יֶשׁ־לִ֣י רָ֑ב אָחִ֕י And-he-said Esau ‘There-is_for-me enough my-brother’ Esau said, “I have enough, my brother.” Example: JOS 1:7 Nouns functioning as adverbs This is called an adverbial noun. וַתֵּשְׁב֖וּ בֶּֽטַח׃ watteshevu betah and-you-lived safety and you lived safely Example: 1SA 12:11 אֹהֲבֵ֖ם נְדָבָ֑ה ‘ohavem nedavah I-will-love free I will love them freely Example: HOS 14:4 (in Hebrew: HOS 14:5) Conjunction Conjunctions connect words, phrases, sentences, or paragraphs. The most common conjunctions in English are “and,” “or,” “but,” and “for.” Some particles in Biblical Hebrew are closely related to conjunctions. Biblical Hebrew contains only one primary conjunction (the prefix וְ), but a whole family of other words also function as conjunctions. A conjunction is a part of speech that shows a relationship between two different words, phrases, sentences, or even entire paragraphs. 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. Generally, there are eight different kinds of conjunctions in Biblical Hebrew: conjunctive (“and”); alternative (“or”); contrastive (“but”); causal (“for”); conditional (“if”); concessive (“except”); affirmative (“surely”); 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 Example: ZEC 3:3 –– as a prefix to a separate word וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי׃ wayehi-‘erev wayehivoqer yom shelishi And-there-was_evening, and-there-was_morning, day third. This was evening and morning, the third day. Example: GEN 1:13 –– as part of a sequential verbal form 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 But-from-tree-of the-knowledge-of good and-evil not you-shall-eat from-it But from the tree of the knowledge of good and evil you may not eat Example: GEN 2:17 In Biblical Hebrew, 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. וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה wayyiqra ‘elohim la’or yom welahoshekh qara laylah And-he-called God to-the-light day and-to-the-darkness he-called night He named the light “day,” and he named the darkness “night.” Example: GEN 1:5 וַיִּפֹּ֛ל עַל־צַוְּארֵ֥י בִנְיָמִֽן־אָחִ֖יו וַיֵּ֑בְךְּ וּבִנְיָמִ֔ן בָּכָ֖ה עַל־צַוָּארָֽיו׃ wayyippol ‘al-tsawwere vinyamin-‘ahiw wayyevk uvinyamin bakhah ‘al-tsawwarayw And-he-fell on_neck-of Benjamin_his-brother and-he-wept and-Benjamin wept on_his-neck. He hugged his brother Benjamin’s neck and wept, while Benjamin wept on his neck. Example: GEN 45:14 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׃ lo-tha’aseh khol-melakhah ‘attah uvinkha-wwvittekha ‘avdekha wa’amathekha uvehemtekha wegerekha ‘asher bish’areykha Not_you-shall-do any_work you nor-your-son_nor-your-daughter your-male-servant nor-your-female-servant nor-your-cattle nor-foreigner who in-your-gates. On it you must not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the foreigner who is within your gates. Example: EXO 20:10 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. Example: GEN 6:8 Explicative An affirmative conjunction connects two words/phrases/sentences in such a way that the second restates the first, sometimes with a nuance of either strengthening or adding to the first. This kind of conjunction is often translated “even” (or is sometimes left untranslated) in English. 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 Example: GEN 4:4 ֹ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 Example: EXO 21:32 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 This is the most common use of the word כִּי. However, sometimes it is extremely difficult to distinguish between a causal conjunction that expresses purpose and one that expresses result. When כִּי functions as a causal conjunction, it is often translated into English simply as “for”, which can express either purpose or result. expresses purpose This means to express the purpose, reason, or cause for an action/event. In English, this kind of causal conjunction is usually translated as “for” or “because”. וַיֹּאמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים ׀ אֶֽל־הַנָּחָשׁ֮ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙׃ wayyomer yehowah ‘elohim ‘el-hannahash ki ‘asitha zoth ‘arur ‘attah And-he-said Yahweh God to_the-serpent because you-have-done this cursed you Then Yahweh God said to the snake, “Because you did this, I will curse you.” Example: GEN 3:14 expresses result This means to express the result or intended outcome of an action/event. In English, this kind of causal conjunction 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? Example: GEN 20:10 Conditional This is also a very common use of the word כִּי in Biblical Hebrew. This conjunction can describe either a hypothetical condition or an actual condition, as determined by the context. 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. כִּֽי־תִמְצָ֥א אִישׁ֙ לֹ֣א תְבָרְכֶ֔נּוּ וְכִֽי־יְבָרֶכְךָ֥ אִ֖ישׁ לֹ֣א תַעֲנֶנּ֑וּ ki-thimtsa ‘ish lo thevorkhennu wekhi-yevarekhkha ‘ish lo tha’anennu If_you-meet man not_greet-him and-if_greets-you man not answer-him. If you meet any man, do not greet him, and if anyone greets you, do not answer him. Example: 2KI 4:29 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 And-it-happened when_old Isaac and-were-dim his-eyes from-seeing When Isaac was old and his eyes were dim so that he could not see Example: GEN 27:1 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. שָׂרַ֣י אִשְׁתְּךָ֔ לֹא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ׃ saray ‘ishtekha lo-thiqra ‘eth-shemah saray ki sarah shemah Sarai your-wife not_call [dir.obj]_her-name Sarai but Sarah her-name. As for Sarai your wife, do not call her Sarai any more. Instead, her name will be Sarah. Example: GEN 17:15 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 Example: GEN 18:26 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 Example: JER 15:1 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. וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּחֹ֖שֶׁת וָחָֽי׃ wehayah ‘im-nashakh hannahash ‘eth-‘ish wehibbit ‘el-nehash hannehosheth wahay And-it-happened when_he-had-bitten the-serpent [dir.obj]_man and-he-looked to_serpent-of the-bronze and-he-lived When a snake bit any person, if he looked at the bronze snake, he survived. Example: NUM 21:9 אִם־כֹּ֣ה יֹאמַ֗ר נְקֻדִּים֙ יִהְיֶ֣ה שְׂכָרֶ֔ךָ וְיָלְד֥וּ כָל־הַצֹּ֖אן נְקֻדִּ֑ים ‘im-koh yomar nequddim yihyeh sekharekha weyoldu khol-hatson nequddim When_thus he-said speckled-ones it-will-be your-wages and-they-bore all_the-flock speckled-ones If he said, ‘The speckled animals will be your wages,’ then all the flock bore speckled young. Example: GEN 31:8 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? Example: JOS 5:13 וְעַתָּה The word עַתָּה (“now”) in Biblical Hebrew often functions as a temporal adverb in a sentence. 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 Example: GEN 31:13 –– as a stand-alone conjunction וְעַתָּ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל יֵאָ֤מֶן נָא֙ דְּבָרֶיךָ אֲשֶׁ֣ר דִּבַּ֔רְתָּ לְעַבְדְּךָ֖ דָּוִ֥ד אָבִֽי we’attah ‘elohe yisra’el ye’amen na’ devareykha ‘asher dibbarta le’avdekha dawid ‘avi And-now God-of Israel let-it-be-true [exh.prtc] your-words that you-spoke to-your-servant David my-father Now then, God of Israel, I pray that the promise you made to your servant David my father, will come true. Example: 1KI 8:26 –– with prefix וְ 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. Example: GEN 44:10 –– in compound conjunction with גַּם 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 Example: 1SA 13:13 –– in compound conjunction with כִּי 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 Example: JDG 13:23 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 Example: NUM 14:2 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. Example: GEN 3:3 הִשָּׁ֧מֶר לְךָ֛ פֶּן־תְּדַבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע hishamer lekha pen-tedabber ‘im-ya’aqov mittov ‘ad-ra’ Be-guarded to-you so-that-not_you-speak with_Jacob from-good until_bad. Be careful that you speak to Jacob neither good nor bad. Example: GEN 31:24 רַק The word רַק is the standard restrictive conjunction in Biblical Hebrew. 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. 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. 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. Example: 2KI 23:9 אַף כִּי Sometimes the words אַף and כִּי are paired together to form a compound conjunction that functions as a strong affirmative. 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 Example: GEN 3:1 וְאַ֗ף כִּ֤י־אַחֲרֵ֥י מוֹתִֽי׃ we’af ki-‘ahare mothi and-more after my-death how much more after my death? Example: EZK 23:40 Definiteness 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. 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 Example: 1SA 9:17 וַיֵּצֵ֣א יֹואָ֗ב וַיִּתְהַלֵּךְ֙ בְּכָל־יִשְׂרָאֵ֔ל וַיָּבֹ֖א יְרוּשָׁלִָֽם׃ wayyetse yow’av wayyithhallekh bekhol-yisra’el wayyavo yerushalam And-he-went-out Joab and-he-walked in-all_Israel and-he-came-in Jerusalem. So Joab left and went throughout all Israel. Then he came back to Jerusalem. Example: 1CH 21:4 Personal pronouns צַדִּ֤יק אַתָּה֙ tsaddiq ‘attah righteous you you are righteous Example: JER 12:1 בָּרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי barakheni gam-‘ani ‘avi Bless-me also_me my-father Bless me, me also, my father Example: GEN 27:34 Demonstrative pronouns וְהָיָ֡ה אֲשֶׁר֩ אֹמַ֨ר אֵלֶ֜יךָ זֶ֣ה ׀ יֵלֵ֣ךְ אִתָּ֗ךְ ה֚וּא יֵלֵ֣ךְ אִתָּ֔ךְ wehayah ‘asher ‘omar ‘eleykha zeh yelekh ‘ittakh hu yelekh ‘ittakh And-it-is that I-will-say to-you This he-will-go-with-you he he-will-go with-you If I say to you, “This one will go with you,” he will go with you Example: JDG 7:4 וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ weqara zeh ‘el-zeh And-he-called this to_this And each one called to another Example: ISA 6:3 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 Example: DEU 1:23 הֹ֛וי מַשְׁכִּימֵ֥י בַבֹּ֖קֶר howy mashkime vabboqer Woe who-rise-up in-the-morning Woe to those who rise up early in the morning Example: ISA 5:11 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 Example: 2SA 17:23 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 Example: EZR 9:12 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 These were the events concerning the heavens and the earth, when they were created Example: GEN 2:4 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. Example: DEU 10:19 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? Example: GEN 19:14 -– “the night” = “this” night = 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. Example: 1SA 18:21 -– “the day” = “this” day = today 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. Example: 1SA 16:11 הַיָּפָ֖ה בַּנָּשִׁ֑ים hayyafah bannashim the-fair among-the-women the fairest among women Example: SNG 1:8 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 wayyomer hammelekh qehu li-harev wayyavi’u haherev lifne hammelekh And-he-said the-king take to-me_sword and-they-brought the-sword before the-king. The king said, “Bring me a sword.” So they brought a sword before the king. Example: 1KI 3:24 וָאֹמַ֕ר יָשִׂ֛ימוּ צָנִ֥יף טָהֹ֖ור עַל־רֹאשֹׁ֑ו וַיָּשִׂימוּ֩ הַצָּנִ֨יף הַטָּהֹ֜ור עַל־רֹאשֹׁ֗ו wa’omar yasimu tsanif tahowr ‘al-roshow wayyasimu hatsanif hattahowr ‘al-roshow And-I-said put turban clean on_his-head and-they-put the-turban the-clean on_his-head I said, “Let them put a clean turban on his head!” So they set a clean turban on his head Example: ZEC 3:5 וַיָּ֣הָם יְ֠הוָה אֶת־סִֽיסְרָ֨א וְאֶת־כָּל־הָרֶ֧כֶב וְאֶת־כָּל־הַֽמַּחֲנֶ֛ה wayyahom yehwah ‘eth-sisera we’eth-kol-harekhev we’eth-kol-hammahaneh And-he-confused Yahweh [dir.obj]_Sisera and-[dir.obj]_all_the-chariots and-[dir.obj]_all_the-army. Yahweh made Sisera’s army confused, all his chariots, and all his army. Example: JDG 4:15 וְלָקַ֥ח דָּוִ֛ד אֶת־הַכִּנּ֖וֹר welaqah dawid ‘eth-hakkinnor and-he-took David [dir.obj]_the-harp David took his harp Example: 1SA 16:23 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 Example: GEN 8:7 וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָעֹלָ֗ה … וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַֽמַּאֲכֶ֑לֶת wayyiqqah ‘avraham ‘eth-‘atse ha’olah … wayyiqqah beyado ‘eth-ha’esh we’eth-hamma’akheleth And-he-took Abraham [dir.obj]_wood-for the-burnt-offering … and-he-took in-his-hand [dir.obj]_the-fire and-[dir.obj]_the-knife Then Abraham took the wood for the burnt offering … he took in his own hand the fire and the knife Example: GEN 22:6 וְהַשֶּׁ֖מֶשׁ זָרְחָ֣ה עַל־הַמָּ֑יִם wehashemesh zorhah ‘al-hammayim and-the-sun shone on_the-water. and the sun reflected on the water. Example: 2KI 3:22 עָשִׂ֡יתָ אֶֽת־הַשָּׁמַיִם֩ שְׁמֵ֨י הַשָּׁמַ֜יִם וְכָל־צְבָאָ֗ם הָאָ֜רֶץ וְכָל־אֲשֶׁ֤ר עָלֶ֨יהָ֙ ‘asitha ‘eth-hashamayim sheme hashamayim wekhol-tseva’am ha’arets wekhol-‘asher ‘aleyha You-have-made [dir.obj]_the-heavens heaven-of the-heavens en-all_their-host the-earth en-all_that-is on-it You have made heaven, the highest heavens, with all their host, and the earth and everything on it Example: NEH 9:6 יְהוָ֖ה ה֥וּא הָאֱלֹהִֽים׃ yhwh hu ha’elohim Yahweh he the-God. Yahweh, he is God! Example: 1KI 18:39 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 Example: GEN 18:25 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? Example: 1SA 17:58 הוֹשִׁ֖יעָה אֲדֹנִ֥י הַמֶּֽלֶךְ hoshi’ah ‘adoni hammelekh Help my-lord the-king Help, my master, king Example: 2KI 6:26 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 Example: 1KI 15:18 הֲכִינֹ֣ותִי לְבֵית־אֱלֹהַ֗י הַזָּהָ֣ב׀ לַ֠זָּהָב וְהַכֶּ֨סֶף לַכֶּ֜סֶף וְהַנְּחֹ֣שֶׁת לַנְּחֹ֗שֶׁת הַבַּרְזֶל֙ לַבַּרְזֶ֔ל וְהָעֵצִ֖ים לָעֵצִ֑ים 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. Example: 1CH 29:2 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 Example: JOS 21:45 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 Example: DEU 7:19 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 Example: JOS 8:19 לַיהוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו layhwah hannir’eh ‘elayw to-Yahweh the-appeared to-him to Yahweh, who had appeared to him Example: GEN 12:7 with a finite verb הֶהָלְכ֣וּא אִתּ֔וֹ heholkhu ‘itto the-walked with-him who had gone with him Example: JOS 10:24 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 Example: PSA 2:2 Gender Gender Both A part of speech 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. Some parts of speech appear in both a masculine and a feminine form. Other parts of speech have only one form, but that single form can be either grammatically-masculine or grammatically-feminine. These parts of speech 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 (see examples below for שֶׁמֶשׁ), but sometimes the context is inconclusive (see example below for נֹגַהּ). 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. Example: GEN 1:3 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 Example: EST 8:16 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 Example: GEN 15:17 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 Example: GEN 19:23 In the following example, the noun נֹגַהּ (brightness) could be either masculine or feminine. וְכוֹכָבִ֖ים אָסְפ֥וּ נָגְהָֽם And-stars they-withdraw their-brightness the stars keep back their brightness Example: JOL 4:15 Gender Common A part of speech is classified as “common gender” if it can refer to either a grammatically-masculine or a grammatically-feminine person/thing. A part of speech 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. Parts of speech classified as “common gender” are usually pronouns or verbs. Examples In Biblical Hebrew, 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 Example: 1KI 18:22 In Biblical Hebrew, 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. Example: ISA 2:5 In Biblical Hebrew, the plural demonstrative pronoun is “gender common”. וְגַם־אֵ֨לֶּה֙ בַּיַּ֣יִן שָׁג֔וּ wegam-‘elleh bayyayin shagu And-also_these in-the-wine reel But even these reel with wine Example: ISA 28:7 Gender Feminine Nouns, adjectives, finite verbs, participles, pronouns, pronominal suffixes, and some particles change their form is according to their grammatical gender, either masculine or feminine. The feminine gender is often marked by either a ־ָה (qamets-he) or וֹת (holem-taw) suffix, but various other prefixes and suffixes can also indicate feminine gender. 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 Feminine Noun Paradigm 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 Qal Suffix Conjugation Feminine Forms 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 Qal Prefix Conjugation Feminine Forms 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 Independent Personal Pronoun Feminine Forms Parsing Hebrew Transliteration Gloss second person feminine singular אֹתָךְ ‘othakh you second person feminine plural אֹתְכֶֶן ‘thekhem you third person feminine singular אֹתָהּ ‘othah her / it third person feminine plural אֶתְהֶן / אֹתָן ‘ethhen / ‘othan them Object Pronoun Feminine Forms 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 Pronominal Suffix Feminine Forms 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. 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 orlexicon 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 feminine 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 Masculine Noun Forms 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 Qal Suffix Conjugation Masculine Forms Parsing Hebrew Transliteration Gloss second person masculine singular תִּקְטֹל tiqtol you will kill second person masculine plural תִּקְטְל tiqtelu you will kill third person masculine singular יִקְטֹל yiqtol he will kill third person masculine plural יִקְטְלוּ yiqtelu they will kill Qal Prefix Conjugation Masculine Forms 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 Independent Personal Pronoun Masculine Forms 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 Object Pronoun Masculine Forms 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 Pronominal Suffix Masculine Forms Infinitive Infinitive Absolute 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. 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 Infinive Absolute Paradigm 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. Example: GEN 2:16 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. Example: GEN 2:17 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 Should anyone who wishes to criticize try to correct the Almighty? Example: JOB 40:2 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. Example: GEN 41:43 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 Example: EXO 20:8 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 They speak empty words and make covenants by swearing falsely. Example: HOS 10:4 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. אֶֽעֱבֹ֨ר בְּכָל־צֹֽאנְךָ֜ הַיּ֗וֹם הָסֵ֨ר מִשָּׁ֜ם כָּל־שֶׂ֣ה׀ נָקֹ֣ד וְטָל֗וּא ‘e’evor bekhol-tsonekha hayyom haser misham kol-seh naqod wetalu let-me-pass though-all_your-flock today turning aside from-there every_sheep speckled and-spotted Let me walk through all your flock today, removing from it every speckled and spotted sheep Example: GEN 30:32 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. Example: 1SA 3:12 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. Example: Gen 8:3 וַיֵּ֥לֶךְ הָל֖וֹךְ וְקָרֵֽב wayyelekh halokh weqarev and-he-walked going and-approaching The runner came closer and neared the city. Example: 2SA 18:25 וַיֵּ֤לֶךְ הָלוֹךְ֙ וְאָכֹ֔ל wayyelekh halokh we’akhol And-he-walked going and-eating He … went on, eating as he went Example: JDG 14:9 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 flesh and-slaughtering sheep eating flesh and-drinking wine But look, instead, celebration and gladness, killing cattle and slaughtering sheep, eating meat and drinking wine Example: ISA 22:13 Infinitive Construct 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. 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 Infinitive Construct Paradigm 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 and-he-came-down Yahweh to-see [dir.obj]_the-city and-[dir.obj]_the-tower So Yahweh came down to see the city and the tower Example: GEN 11:5 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 Example: EXO 3:4 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’ and-I-have-come-down to-deliver-them from-hand-of Egypt and-to-bring-them-up from-the-land the-that I have come down to free them from the Egyptians’ power and to bring them up from that land Example: EXO 3:8 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 Look, the people are sinning against Yahweh by eating with the blood. Example: 1SA 14:33 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 not I-will-revoke-it on_his-pursuing with-the-sword his-brother I will not turn away punishment, because he pursued his brother with the sword Example: AMO 1:11 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 [quest.]-indeed I-revealed-myself to_house-of your-father while-they-were in-Egypt Did I not reveal myself to the house of your ancestor, when they were in Egypt? Example: 1SA 2:27 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 Example: GEN 12:14 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” Example: JDG 6:18 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 Example: 1SA 15:22 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 Example: GEN 2:17 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 Example: GEN 1:22 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 [quest.]-not_this you-have-done_to-yourself your-forsaking [dir.obj]_Yahweh your-God Did you not do this to yourselves when you abandoned Yahweh your God? JER 2:17 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 Example: RUT 1:16 Noun A noun is a part of speech that refers to a person, a thing, a place, or an idea. 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 Common nouns are nouns that are not proper names (i.e. names of people or places). 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 contruct 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 contruct סוּסוֹת susoth mares of Noun Paradigm 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 Example: NUM 12:3 Noun Gentilic A gentilic noun is a noun that describes the ethnic identity of a person or group of people. 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 And-to-her slave-girl Egyptian but she had a female servant, an Egyptian, Example: GEN 16:1 וַיֵּצֵא֙ בֶּן־אִשָּׁ֣ה יִשְׂרְאֵלִ֔ית וְהוּא֙ בֶּן־אִ֣ישׁ מִצְרִ֔י And-he-went-out son-of_woman Israelite and-he son-of_man Egyptian Now it happened that the son of an Israelite woman, whose father was an Egyptian, went Example: LEV 24:10 Noun Proper Name Proper names (usually, of people or places) are a special class of noun called “proper nouns”. 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 Example: NUM 12:3 Number Number Dual The dual form of a term usually refers to a pair of items. 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 contruct אָזְנֵי ‘azney (both) ears of Female dual absolute יָדַיִם yadayim (both) hands Feminine dual construct יְדֵי yede (both) hands of Dual Paradigm Example וְלֹֽא־נָתַן֩ יְהוָ֨ה לָכֶ֥ם לֵב֙ לָדַ֔עַת וְעֵינַ֥יִם לִרְא֖וֹת וְאָזְנַ֣יִם לִשְׁמֹ֑עַ welo-nathan yehwah lakhem lev lada’ath we’enayim lir’oth we’oznayim lishmoa’ And-not_has-given Yahweh to-them heart to-know and-eyes to-see and-ears to hear. Yahweh has not given you a heart to know, eyes to see or ears to hear. Example: DEU 29:4 (DEU 29:3 in Hebrew) Number Plural The plural form of a term refers to two or more of that item. 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 Plural Noun Paradigm 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 Plural Adjective Paradigm 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 תִּקְטְל 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 Qal Suffix Conjugation Plural Forms 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 Independent Personal Pronoun Plural Forms Parsing Hebrew Transliteration Gloss second person masculine plural אֹתְכֶֶם ‘othekhem you second person feminine plural אֹתְכֶֶן ‘thekhem you third person masculine plural אֶתְהֶם / אֹתָם ‘ethhem / ‘otham them third person feminine plural אֶתְהֶן / אֹתָן ‘ethhen / ‘othan them Direct Object Marker with Pronominal Suffix Plural Forms 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 Pronominal Suffix Plural Forms 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. Example: ECC 10:7 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 Example: JDG 5:8 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 Example: GEN 1:1 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. Example: GEN 1:2 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. Example: GEN 50:3 נִֽאֻפַ֤יִךְ וּמִצְהֲלוֹתַ֙יִךְ֙ … רָאִ֖יתִי ni’ufayikh umitshalothayikh … ra’ithi Your-adulteries and-your-neighings … I-have-seen I have seen your adultery and neighing Example: JER 13:27 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 insert transliteration In-beginning he-created God In the beginning God created Example: GEN 1:1 הִנֵּה־נָ֣א בְ֭הֵמוֹת אֲשֶׁר־עָשִׂ֣יתִי insert transliteration [dem.part]_[exh.part] behemoth [rel.part]_I-made Look now at the behemoth which I made Example: Job 40:15 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 Example: GEN 19:11 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! Example: GEN 21:7 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 Example: DEU 8:12 –– attributive adjective with common plural וְאֶת־הַלְוִיִּ֖ם מְשָׁרְתֵ֥י אֹתִֽי insert transliteration and-[dir.obj]_[def.art]-Levites who-serve [dir.obj]-me and the Levites who serve before me Example: JER 33:22 –– adjectival participle with common plural 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. Example: JER 43:7 –– finite verb with common plural כִּ֛י לֹ֥א שָׁמְע֖וּ בְּק֣וֹל יְהוָ֑ה insert transliteration [VERBAL PARTICIPLE] for not they-listened to-voice-of Yahweh. because they did not listen to Yahweh’s voice. Example: ??? ??:? –– verbal participle with common plural 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 insert transliteration all-them holders-of sword All of them are skilled with a sword Example: SNG 3:8 –– nominal participle with common plural אַ֭יֵּה אֱל֣וֹהַּ עֹשָׂ֑י insert transliteration where God makers-of-me Where is God my Maker Example: Job 35:10 –– adjectival participle with majestic plural דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י insert transliteration bloods-of your-brother crying-out to-me Your brother’s blood is calling out to me Example: GEN 4:10 –– verbal participle participle with complex plural [“bloods” = “bloodshed”] 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 Example: JOS 2:18 –– independent personal pronoun with common plural 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 Example: EZR 9:12 –– pronominal suffixes with common plural Number Singular The singular form of a term refers to a single item, or a collection of items all of the same kind. 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 Singular Noun Paradigm 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 Singular Adjective Paradigm 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 Qal Suffix Conjugation Singular Forms 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 Independent Personal Pronoun Singular Forms 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 Direct Object Marker with Pronominal Suffix Singular Forms 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 Pronominal Suffix Singular Forms 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 Example: ISA 1:3 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 Example: OBA 1:1 –– proper name with common singular 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. Example: 1SA 29:1 –– proper names with collective singular and common singular 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 Example: EXO 6:7 –– collective singular of עַם 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 Example: GEN 1:21 –– common singular of עוֹף 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. but birds were eating them from the top basket that was on my head Example: GEN 40:17 –– collective singular of עוֹף 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. Example: 2KI 20:19 –– predicate adjective with common singular אֲרִי־נֹ֭הֵם וְדֹ֣ב שׁוֹקֵ֑ק insert transliteration lion_roaring and-bear charging Like a roaring lion or a charging bear Example: PRO 28:15 –– adjectival participle with common singular 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 Example: GEN 1:20 –– finite verb with collective singular עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע insert transliteration herbs producing seed plants yielding seed Example: GEN 1:11 –– verbal participle with collective singular 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 Example: PSA 104:3 –– nominal participle with common singular אֲרִי־נֹ֭הֵם וְדֹ֣ב שׁוֹקֵ֑ק insert transliteration lion_roaring and-bear charging Like a roaring lion or a charging bear Example: PRO 28:15 –– adjectival participle with common singular עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע insert transliteration herbs producing seed plants yielding seed Example: GEN 1:11 –– verbal participle with collective singular 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 Example: JER 37:2 –– independent personal pronoun with common singular בְּנִ֤י אַבְשָׁלֹום֙ בְּנִ֣י בְנִ֣י beni ‘avshalowm beni veni My-son Absalom my-son my-son My son Absalom, my son, my son! Example: 2SA 19:4 (2SA 19:1 in Hebrew) –– pronominal suffix with common singular Participle Participle Active 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. In Biblical Hebrew, 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 Qal Active Participle Paradigm 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 Hiphil Active Participle Paradigm 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 Piel Active Participle Paradigm Function In Biblical Hebrew, 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. When used verbally, the active participle is closely related in meaning to an imperfect verb. They are both often used to describe continuous or repeating action and can function as either a non-finite verbal complement or a finite main verb. 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. Note The subject of a verbal participle usually precedes the participle, in contrast to the normal conventions of Hebrew word order. יָעַ֥צְתָּ בֹּ֖שֶׁת לְבֵיתֶ֑ךָ קְצוֹת־עַמִּ֥ים רַבִּ֖ים וְחוֹטֵ֥א נַפְשֶֽׁךָ ya’atsta bosheth levethekha qetsoth-‘ammim rabbim wehote nafshekha you-have-devised shame to-your-house cutting-off_peoples many and-making-guilty your-soul You have devised shame for your house by cutting off many people, and have sinned against yourself Example: HOS 2:10 –– expressing stative action עוֹדֶ֖נּוּ מְדַבֵּ֣ר עִמָּ֑ם וְרָחֵ֣ל׀ בָּ֗אָה עִם־הַצֹּאן֙ אֲשֶׁ֣ר לְאָבִ֔יהָ ‘odennu medabber ‘immam werahel ba’ah ‘im-hatson ‘asher le’aviha still-he was-speaking with-them and-Rachel came with_the-sheep that to-her-father While Jacob was still speaking with them, Rachel came with her father’s sheep, Example: 1SA 28:14 –– expressing simple durative action 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. Example: NEH 1:4 –– two participles paired with finite verb היה 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. Note The subject of a verbal participle usually precedes the participle, in contrast to the normal conventions of word order. 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. Example: 1SA 3:8 –– expressing frequentive action וַתֹּ֗אמֶר אִ֤ישׁ זָקֵן֙ עֹלֶ֔ה wattomer ‘ish zaqen ‘oleh and-she-said man old is-going-up She said, “An old man is coming up Example: 1SA 28:14 –– expressing simple durative action 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 Example: 1SA 3:11 –– expressing imminent action 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 Example: DEU 4:24 –– a participle functioning by itself as an adjective וַתּוֹצֵ֨א הָאָ֜רֶץ דֶּ֠שֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֙רַע֙ לְמִינֵ֔הוּ wattotse ha’arets deshe ‘esev mazria’ zera’ leminehu and-it-sprouted-forth the-earth grass crops yielding seed to-its-kind The earth produced vegetation, plants producing seed after their kind Example: GEN 1:12 –– a participle introducing a clause functioning as an adjective 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 Example: GEN 1:30 –– a participle functioning by itself as a noun הַנֹּגֵ֜עַ בָּאִ֥ישׁ הַזֶּ֛ה וּבְאִשְׁתּ֖וֹ מ֥וֹת יוּמָֽת hannogea’ ba’ish hazzeh uve’ishto moth yumath the-one-touching in-the-man the-this and-in-his-wife dying he-will-be-made-dead Whoever touches this man or his wife will surely be put to death. Example: GEN 26:11 –– a participle introducing a relative clause functioning as a noun Participle Passive 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. In Biblical Hebrew, passive participles most often function as either an attributive adjective or a predicative adjective. In Biblical Hebrew, 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 Qal Passive Participle Paradigm 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 Niphal (usually passive or reflexive voice) Passive Participle Paradigm 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 Hophal Passive Participle Paradigm 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 Pual Passive Participle Paradigm 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 Hithpael (usually reflexive voice) Passive Participle Paradigm 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; thus, they can express action in past time, present time, future time, or without any specified timeframe. Functions as an adjective 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 (compare EXO 5:16 and 1SA 19:11). 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 Example: PSA 149:9 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 Example: EXO 5:16 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 and-I worm and-not_man scorned-of humanity and-despised-of people But I am a worm and not a man, a disgrace to humanity and despised by the people. Example: PSA 22:7 Functions as a finite main verb 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 (compare 1SA 19:11 and EXO 5:16). In the following example, the participle is in the first position, which is the normal 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 Example: ISA 17:2 מָחָ֖ר אַתָּ֥ה מוּמָֽת mahar ‘attah mumath tomorrow you being-made-dead tomorrow you will be killed Example: 1SA 19:11 Functions as a non-finite verbal complement Note The subject of a verbal participle usually precedes the participle, in contrast to the normal conventions of Hebrew word order. 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 Example: GEN 38:25 Functions as a noun 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 Example: JOS 8:34 Particle Particles are auxiliary parts of speech that do not fit neatly into any specific category. Particles are auxiliary parts of speech 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 in Biblical Hebrew are closely related to adverbs or conjunctions. Some Hebrew particles are prefixes that are attached to another word. 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. In Biblical Hebrew, particles are sometimes paired together 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. 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 part of speech such as a noun, an adverb, a conjunction, or others. Types The parsing system used by this grammar identifies the following types of particles: 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, used especially in places where there might be confusion. 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 Affirmation particles express a sense of “addition to” or “affirmation of” something in a text. 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. אַ֣ף בַּל־נִטָּ֗עוּ אַ֚ף בַּל־זֹרָ֔עוּ אַ֛ף בַּל־שֹׁרֵ֥שׁ בָּאָ֖רֶץ גִּזְעָ֑ם ‘af bal-nitta’u ‘af bal-zora’u ‘af bal-shoresh ba’arets giz’am Really not_they-are-planted really not_they-are-sown really not_taken-root in-the-earth their-stem See, they are barely planted; see, they are barely sown; see, their stem has barely taken root in the earth Example: ISA 40:24 יִ֝תְרוֹעֲע֗וּ אַף־יָשִֽׁירוּ yithro’a’u ‘af-yashiru They-shout-for-joy yes_they-sing. They shout for joy, and they sing. Example: PSA 65:14 (PSA 65:13 in Hebrew) 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 Example: GEN 40:16 אַף־עַל־זֶ֭ה פָּקַ֣חְתָּ עֵינֶ֑ךָ ‘af-‘al-zeh paqahta ‘enekha Even_on_this you-open your-eyes Yahweh, why do you keep watching me to see if I am doing something that is wrong? Example: JOB 14:3 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. Example: GEN 27:33 מַדּ֣וּעַ רְשָׁעִ֣ים יִחְי֑וּ עָ֝תְק֗וּ גַּם־גָּ֥בְרוּ חָֽיִל maddua’ resha’im yihyu ‘othqu gam-gavru hayil Why wicked live become-old yes_become-mighty power? Why do wicked people continue to live, become old, also grow mighty in power? Example: JOB 21:7 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. Example: GEN 44:16 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. Example: GEN 3:6 –– here the word גַּם is left untranslated 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.” Example: EXO 3:12 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 Example: GEN 3:1 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 Example: GEN 42:15 —— expressing emphatic negation 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 Example: NUM 14:28 –– expressing emphatic affirmation Particle Definite Article 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. 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 noun סוּס sus a horse noun + definite article הַסּוּס hassus the horse Standard form, with pathah vowel and daghesh in the following consonant Parsing Hebrew Transliteration Gloss noun חֹשֶׁק hosheq darkness noun + definite article הַחֹשֶׁק hahosheq the darkness Alternate form with pathah vowel, no daghesh in gutteral consonant Parsing Hebrew Transliteration Gloss noun אִישׁ ‘ish a man noun + definite article הָאִישׁ ha’ish the man Alternate form with qamets vowel, no daghesh in gutteral consonant Parsing Hebrew Transliteration Gloss noun עָפָר ‘afar dust noun + definite article הֶעָפָר he’afar the dust Alternate form with seghol vowel, no daghesh in gutteral consonant 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 Example: DEU 1:23 הֹ֛וי מַשְׁכִּימֵ֥י בַבֹּ֖קֶר howy mashkime vabboqer Woe who-rise-up in-the-morning Woe to those who rise up early in the morning Example: ISA 5:11 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 Example: JOS 21:45 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 Example: DEU 7:19 Particle Demonstrative Demonstrative particles function to direct the attention of a listener or reader. 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׃ hinneh ‘arown habberith ‘adown kol-ha’arets ‘over lifnekhem bayyarden Look ark-of the-covenant-of lord-of all_the-earth is-crossing before-you into-the-Jordan. Look! The ark of the covenant of the Lord of all the earth crosses over ahead of you into the Jordan. Example: JOS 3:11 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. Example: ISA 65:1 וְעַתָּ֕ה הִנֵּ֥ה אִשְׁתְּךָ֖ קַ֥ח וָלֵֽךְ׃ insert transliteration and-now behold your-wife take and-go Now therefore here is your wife. Take her and go your way. Example: GEN 12:19 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 Example: ISA 40:10 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. Example: GEN 1:31 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 Example: GEN 8:13 Particle Direct Object Marker This particle immediately precedes the term that functions as the direct object of a verb. 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׃ ara ‘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 Example: GEN 1:1 –– marking individual nouns as direct objects 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 Example: GEN 1:29 –– marking an entire phrase as the direct object וְנָהָרּ֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן wenahar yotse me’eden lehashqoth ‘eth-haggan And-a-river going-out from-Eden to-irrigate [dir.obj]_the-garden A river went out of Eden to water the garden. Example: GEN 2:10 –– marking the direct object of a non-finite verb וְאַתֶּם֙ עֲזַבְתֶּ֣ם אֹותִ֔י we’attem ‘azavtem ‘owthi And-you have-left [dir.obj]-me Yet you abandoned me Example: JDG 10:13 –– with 1st common singular pronominal suffix Particle Exhortation Exhortative particles strengthen the emotion of a command or request. Exhortation particles are parts of speech 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 Example: ISA 51:21 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 Example: AMO 7:2 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 Example: JON 1:14 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. אָנָּ֣א יְ֭הוָה הֹושִׁ֘יעָ֥ה נָּ֑א אָֽנָּ֥א יְ֝הוָ֗ה הַצְלִ֘יחָ֥ה נָּֽא׃ ‘onna yehwah howshi’ah na ‘anna yehwah hatslihah na Please Yahweh give-help oh please Yahweh make-succeed oh! Please, Yahweh, give us victory! Please, Yahweh, give us success! Example: PSA 118:25 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 Example: 1KI 3:26 Particle Interjection An interjection is a part of speech that expresses strong emotion. Interjections usually appear at the beginning of a sentence or clause and are grammatically disconnectedfrom the rest of the sentence. As in many other languages, interjections in Biblical Hebrew are most likely “natural sounds”, i.e. vocal gestures or sounds that a person utters when experiencing certain emotions. Interjections can be used to express both positive and negative emotions; but in the Hebrew Bible, it is usually some kind of sadness. 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.” Example: EZE 30:2 –– expressing strong fear or anger 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!” Example: AMO 5:16 –– expressing strong sadness or lament 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! Example: EZE 26:2 –– expressing strong joy or gloating 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 Example: EXO 32:31 Particle Interrogative 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”). 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? Interrogative Particle With a standard noun Parsing Hebrew Transliteration Gloss noun מְרַגֵּל meraggel spy noun + definite article הַמְּרַגֵּל hammeraggel the spy noun + interrogative particle הַמְרַגֵּל hamraggel a spy? Interrogative Particle With a shewa under the first letter Parsing Hebrew Transliteration Gloss noun אִישׁ ‘ish man noun + definite article הָאִישׁ ha’ish the man noun + interrogative particle הַאִישׁ ha’ish a man? Interrogative Particle With a first guttural Parsing Hebrew Transliteration Gloss noun אָב ‘av father noun + definite article הָאָב ha’av the father noun + interrogative particle הֶאָב he’av a father? Interrogative Particle With a first guttural that has a qamets Examples הֲיֵ֣שׁ לָכֶ֣ם אָ֔ח hayesh lakhem ‘ah [quest.]-is-there to-you brother Do you have a brother? Example: GEN 43:7 הַאַתָּ֥ה יוֹאָ֖ב ha’attah yo’av [quest.]-are-you Joab Are you Joab? Example: 2SA 20:17 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? Example: GEN 24:65 מִֽי־כָמֹ֤כָה בָּֽאֵלִם֙ יְהוָ֔ה mi-khamokhah ba’elim yehwah Who_like-you among-the-gods Yahweh Who is like you, Yahweh, among the gods? Example: EXO 15:11 לְמִי־אַ֙תָּה֙ lemi-‘attoh To-whom_you To whom do you belong? Example: GEN 32:18 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! Example: 2SA 15:4 מִ֚י יַשְׁקֵ֣נִי מַ֔יִם mi yashqeni mayim Who will-give-me water If only someone would give me water! Example: 2SA 23:15 מִ֥י יָק֖וּם יַֽעֲקֹ֑ב mi yaqum ya’aqov Who he-will-raise Jacob How will Jacob survive? Example: AMO 7:2 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? Example: 1SA 20:1 מָ֥ה אַתֶּ֖ם עֹשִֽׂים mah ‘attem ‘osim What you are-doing What are you doing? Example: JDG 18:18 בַּמָּ֥ה אֵדַ֖ע bammah ‘eda’ By-the-what will-I-know How will I know? Example: GEN 15:8 –– with preposition בְּ כַּמָּ֕ה יְמֵ֖י שְׁנֵ֥י חַיֶּֽיךָ kammah yeme shene hayyeykha Like-what days-of years-of your-life How long have you lived? Example: GEN 47:8 –– with preposition כְּ 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? Example: PSA 79:5 —— with preposition עַד 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? Example: NUM 22:32 –– with preposition עַל וּמַה־נִּצְטַדָּ֑ק wumah-nnitstaddaq and-what we-will-justify-ourselves or how can we justify ourselves? Example: GEN 44:16 –– with the prefixed conjunction מַה־תִּצְעַ֖ק אֵלָ֑י mah-tits’aq ‘ela what_you-cry-out to-me why are you continuing to call out to me? Example: EXO 14:15 –– with causal meaning איך and איכה These are particles of manner and can be translated as “how?”, “why?”, or even “how!”. אֵ֗יךְ נָשִׁ֥יר ‘ekh nashir How will-we-sing How could we sing? Example: PSA 137:4 אֵ֗יךְ נָשִׁ֥יר ‘ekh nashir How can-we-sing How could we sing? Example: PSA 137:4 אֵ֚יךְ אַתֶּ֣ם נֽוֹעָצִ֔ים ‘ekh ‘attem no’atsim How you advise How do you advise me Example: 1KI 12:6 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? Example: GEN 4:9 אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ ‘ayyeh sarah ‘ishtekha Where Sarah your-wife Where is Sarah your wife? Example: GEN 18:9 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? Example: GEN 19:5 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? Example: JOB 7:4 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? Example: PSA 74:10 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? Example: GEN 4:6 לָמָ֪ה שְׁכַ֫חְתָּ֥נִי לָֽמָּה־קֹדֵ֥ר אֵלֵ֗ךְ בְּלַ֣חַץ אוֹיֵֽב׃ lamah shekhahtani lammah-qoder ‘elekh belahats ‘oyev Why have-you-forgotten-me why mourning I-will-go because-of-oppression-of enemy Why have you forgotten me? You know the hardships that my enemies bring on me. Example: PSA 42:9 (PSA 42:10 in Hebrew) Other interrogative particles מַדּ֖וּעַ (why?) מַדּ֖וּעַ אֲדֹנִ֣י בֹכֶ֑ה maddua’ ‘adoni vokheh Why my-master is-weeping Sir, why are you crying? Example: 2KI 8:12 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? Example: JOB 8:2 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? Example: 1SA 25:11 Particle Negative Negative particles are terms that negate some aspect of a sentence, either an individual word or an entire phrase. 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 I Yahweh and-there-is-no beside apart-from-me there-is-no God. I am Yahweh, and there is no other; there is no God but me. Example: ISA 45:5 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? Example: 2KI 1:3 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 Example: GEN 37:29 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 Example: GEN 2:17 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. Example: JER 43:2 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. Example: GEN 21:16 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 Example: GEN 3:11 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 Example: PSA 19:3 (PSA 19:4 in Hebrew) בְּלֹ֣א רְא֔וֹת belo re’oth without seeing without seeing Example: NUM 35:23 Particle Relative 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.” 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 Example: EXO 3:5 וַיָּבֹא֩ אַחְאָ֨ב אֶל־בֵּיתֹ֜ו סַ֣ר וְזָעֵ֗ף עַל־הַדָּבָר֙ אֲשֶׁר־דִּבֶּ֣ר אֵלָ֗יו נָבֹות֙ הַיִּזְרְעֵאלִ֔י wayyavo’ ‘ah’av ‘el-bethow sar weza’ef ‘al-haddavar ‘asher-dibber ‘elayw navowth hayyizre’eli And-he-went-in Ahab to_his-house resentful and-angry on_the-word that_had-spoken to-him Naboth the-Jezreelite So Ahab went into his palace resentful and angry because of the answer Naboth the Jezreelite gave him Example: 1KI 21:4 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 For I-know [dir.obj] whom_you-bless is-blessed and-whom you-curse will-be-cursed. For I know that whomever you bless will be blessed, and whomever you curse will be cursed. Example: NUM 22:6 -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 Example: ECC 1:7 מַה־שֶּֽׁהָיָה֙ ה֣וּא שֶׁיִּהְיֶ֔ה mah-shehayah hu sheyyihyeh What_that-has-been that which-will-be Whatever has been is what will be Example: ECC 1:9 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. Example: GEN 1:3 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 Example: GEN 22:12 Person Person First The first person form of a term refers to the person(s) writing or speaking. 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 First Person Qal Suffix Conjugation Forms Parsing Hebrew Transliteration Gloss first person common singular אֲנִי / אָנֹכִי ‘ani / ‘anokhi I first person common plural אֲנַחְנוּ ‘anahnu we First Person Indepdent Personal Pronoun Forms Parsing Hebrew Transliteration Gloss first person common singular אֹתִי ‘othi me first person common plural אֹתָנוּ ‘othanu us First Person Object Pronoun Forms Parsing Hebrew Transliteration Gloss first person common singular לִי / - ִי li / -i (to) me first person common plural לָנוּ / -נוּ lanu / - nu (to) us First Person Pronominal Suffix Forms Neither English nor Biblical Hebrew distinguish between the inclusive and the exclusive “we”. The context will determine which one is meant. 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 until then when_I-have-done [dir.obj] what_I-have-spoken to-you. I will do all that I have promised to you. Example: GEN 28:15 Personal pronoun marked for first person A first person indpendent 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. Example: EXO 6:2 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. Example: 1SA 17:9 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! Example: 2SA 19:4 (2SA 19:1 in Hebrew) As attached to a preposition וְאֶ֥פֶס כָּמֹֽונִי׃ we’efes kamowni and-none like-me. and there is no one like me. Example: ISA 46:9 כִּי־לִ֖י כָּל־הָאָֽרֶץ׃ ki-li kol-ha’arets for_to-me all_the-earth. for all the earth is mine. Example: EXO 19:5 Person Second The second person form of a term refers to the person(s) being addressed by a writer or speaker. 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 third 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. 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 Second Person Qal Suffix Conjugation Forms 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 Second Person Qal Prefix Conjugation Forms 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 Second Person Indepdent Personal Pronoun Forms 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 ‘thekhem you Second Person Object Pronoun Forms 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 Second Person Pronominal Suffix Forms 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. מִמַּ֛עַל לָאֲבָנִ֥ים הָאֵ֖לֶּה אֲשֶׁ֣ר טָמָ֑נְתִּי mimma’al la’avanim ha’elleh ‘asher tamanti from-upwards-of to-the-stones the-these that you-have-buried. over these stones that you have buried. Example: JER 43:10 Personal pronoun marked for second person A second person indpendent 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 Example: JER 12:1 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 Example: 2CH 15:2 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. Example: 1CH 29:12 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 Example: GEN 6:20 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 Example: PSA 74:16 Person Third 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. 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 Third Person Qal Suffix Conjugation Forms 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 Third Person Qal Prefix Conjugation Forms 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 Third Person Indepdent Personal Pronoun Forms 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 Third Person Object Pronoun Forms 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 Third Person Pronominal Suffix Forms 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 Example: GEN 12:1 Personal pronoun marked for third person A third person indpendent 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) Example: GEN 36:1 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. So he sent him out of the Valley of Hebron, and he went to Shechem. Example: GEN 37:14 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 Example: 2SA 17:23 As attached to a preposition הֲתַאֲמִ֣ין בֹּ֖ו hatha’amin bow Do-you-believe in-him? Will you depend on him? Example: JOB 39:12 אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֹתָ֔ם לְבִלְתִּ֖י עֲשֹׂ֥ות כָּהֶֽם׃ ‘asher tsiwwah yehwah ‘otham levilti ‘asowth kahem whom had-commanded Yahweh [dir.obj]-them to-abstain doing like-them those that Yahweh had commanded them not to do like them. Example: 2KI 17:15 Prepositional cluster Preposition 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. 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 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. Note Of all the different parts of speech, 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 uses. 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 Prefix Preposition (with and without the definite article) Types 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. 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” GEN 1:5 –– with the prefixed preposition לְ וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ insert transliteration And-she-said the-woman to _the-serpent The woman said to the serpent GEN 3:2 –– with the independent preposition אֶל 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 GEN 2:7 –– with the prefixed preposition בְּ 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. GEN 1:2 –– with the independent preposition עַל Locative Locative prepositions are translated into English with terms such as “to” or “from”, etc. This is a common use of the prepositions אֶל and מִן. וַתָּ֤שָׁב אֵלָיו֙ אֶל־הַתֵּבָ֔ה insert transliteration And-she-returned to him to the ark and she returned to him in the ark GEN 8:9 –– with the prefixed preposition לְ 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 GEN 3:23 –– with the independent preposition מִן 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 GEN 1:1 –– with the prefixed preposition בְּ עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה insert transliteration until you-return to_the-ground until you return to the ground GEN 3:19 –– with the independent preposition עַד 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 insert transliteration By-sweat-of your-face you-will-eat break By the sweat of your face you will eat bread GEN 3:19 –– with the prefixed preposition בְּ וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהוָֽה insert transliteration And-she-said I-acquired man with_Yahweh She said “I have produced a man with Yahweh’s help. GEN 4:1 –– with the independent preposition ? 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 insert transliteration And-he-called name-of the-city as-name-of his-son Enoch and named it after his son Enoch. GEN 4:17 –– with the prefixed preposition כְּ וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ יְהוָ֔ה insert transliteration And-he-went Abram as-what he-had-spoken to-him Yahweh So Abram went as Yahweh had told him to do GEN 12:4 –– preposition כְּ with relative particle אֲשֶׁר 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 insert transliteration And-he-loved also_[dir-obj]_Rachel more-than-Leah but he loved Rachel more than Leah Gen 29:30 –– with the prefixed preposition מִן וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה insert transliteration 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 GEN 3:1 –– with the prefixed preposition מִן 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 insert transliteration you-lift to-the-heavens your-eyes Lift up your eyes to the sky ISA 51:6 –– with the prefixed preposition לְ וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם insert transliteration And-they-looked on_face-of Sodom and looked down toward Sodom GEN 18:16 –– with the independent preposition עַל 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׃ insert transliteration and-for-what he-is-fallen your-face and why are you scowling? GEN 4:6 –– with the prefixed preposition לְ פֶּן־יַֽהַרְגֻ֜נִי אַנְשֵׁ֤י הַמָּקוֹם֙ עַל־רִבְקָ֔ה insert transliteration Lest_they-kill-me men-of the-place because-of_Rebekah The men of this place will kill me to get Rebekah GEN 26:7 –– with the independent preposition עַל 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 insert transliteration 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 GEN 1:14 –– with the prefixed preposition לְ וָאֶקַּ֥ח אֹתָ֛הּ לִ֖י לְאִשָּׁ֑ה insert transliteration And-I-took [dir.obj]-her to-me as-wife I took her to be my wife GEN 12:19 –– with the prefixed preposition לְ 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 insert transliteration And-they-crowned second [dir.obj]-Solomon son-of_David They made Solomon David’s son king a second time 1 CHR 29:22 Preposition Definite Article 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. 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 parts of speech, 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 Prefix Preposition (with and without the definite article) 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 GEN 1:1 –– בְּ preposition without definite article. הֹ֛וי מַשְׁכִּימֵ֥י בַבֹּ֖קֶר howy mashkime vabboqer Woe those-rising-early in-the-morning Woe to those who rise up early in the morning ISA 5:11 –– בְּ preposition with definite article (shewa lengthens to pathah vowel). וַיִּקְרָ֨א אֱלֹהִ֤ים׀ לָאֹור֙ יֹ֔ום wayyiqra ‘elohim la’owr yowm And-he-called to-the-light day God called the light “day” GEN 1:5 –– לְ preposition with definite article (shewa lengthens to qamets vowel). 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 GEN 1:18 –– לְ preposition with infinitive construct verb. Pronoun A pronoun is a part of speech 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”. In Biblical Hebrew, a pronoun can function as a noun (personal pronouns), an adjective (demonstrative pronouns), or a relative particle (relative pronouns). Types Biblical Hebrew contains the following five types of pronouns. 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 In Biblical Hebrew, a personal pronoun is a part of speech 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”. Relative pronoun Relative pronouns are pronouns which function as a relative particle, that is, to introduce a phrase or clause that describes a noun. Pronoun Demonstrative 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”. 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 Demonstrative Pronoun Paradigm Note The “far” demonstrative pronouns are identical to certain personal pronouns and must be distinguished by the context. Function As a noun וְהָיָ֡ה אֲשֶׁר֩ אֹמַ֨ר אֵלֶ֜יךָ זֶ֣ה ׀ יֵלֵ֣ךְ אִתָּ֗ךְ ה֚וּא יֵלֵ֣ךְ אִתָּ֔ךְ wehayah ‘asher ‘omar ‘eleykha zeh yelekh ‘ittakh hu yelekh ‘ittakh And-it-is that I-will-say to-you this will-go with-you that will-go with-you If I say to you, “This one will go with you,” he will go with you Example: JDG 7:4 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 Example: ISA 6:3 Apposition to a noun הַֽאַתָּ֥ה זֶ֛ה בְּנִ֥י ha’attah zeh beni the-you this my-son you are my true son Example: GEN 27:21 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 Example: ISA 18:23 דְּבָרֵ֣נוּ זֶ֑ה devarenu zeh our-business this this business of ours Example: JOS 2:20 וְהִנֵּֽה־זֶ֤ה מַלְאָךְ֙ wehinneh-zeh mal’akh And-behold this angel Suddenly an angel Example: 1KI 19:5 as a Predicative adjective זֶ֤ה הַיּוֹם֙ zeh hayyom this the-day this is the day Example: JDG 4:14 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. Example: PSA 74:2 לִ֝וְיָתָ֗ן זֶֽה־יָצַ֥רְתָּ liwyathan zeh-yatsarta Leviathan this_you-formed Leviathan, which you formed Example: PSA 104:26 אֶ֤רֶץ מִצְרַ֙יִם֙ לְפָנֶ֣יךָ הִ֔וא ‘erets mitsrayim lefaneykha hiw Land-of Egypt to-your-face that The land of Egypt is before you Example: GEN 47:6 Pronoun Indefinite 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). 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 Example: JDG 7:3 מִ֥י לַיהוָ֖ה אֵלָ֑י mi layhwah ‘elay Who to-Yahweh to-me. Whoever is on Yahweh’s side, come to me Example: EXO 32:26 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. Example: GEN 21:26 מִ֚י אֲשֶׁ֣ר חָֽטָא־לִ֔י mi ‘asher hata-li Who which sinned_to-me Whoever has sinned against me Example: EXO 32:33 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? Example: JDG 10:18 Impersonal indefinite pronoun (מָה) מַה־תֹּאמַ֥ר נַפְשְׁךָ֖ וְאֶֽעֱשֶׂה־לָּֽךְ mah-ttomar nafshekha we’e’eseh-llakh What_you-say my-soul and-I-will-do_for-you. Whatever you say, I will do for you. Example: 1SA 20:4 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. Example: NUM 23:3 מַה־שֶּֽׁהָיָה֙ כְּבָ֣ר ה֔וּא mah-shehayah kevar hu What_which-exists already it Whatever exists has already existed Example: ECC 3:15 Pronoun Interrogative 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. 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 In Biblical Hebrew, a personal pronoun is a part of speech 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”. In Biblical Hebrew, personal pronouns change form according to gender (masculine, number (feminine, and person (first, second, or third. Grammatically they are very similar to pronominal suffixes, but they stand alone rather than attaching to other parts of speech; 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 Personal Pronoun Paradigm Function As a general noun אַל־תִּירָא֙ כִּ֣י עִמְּךָ־אָ֔נִי אַל־תִּשְׁתָּ֖ע כִּֽי־אֲנִ֣י אֱלֹהֶ֑יךָ ‘al-tira’ ki ‘immekha-‘ani ‘al-tishta’ ki-‘ani ‘eloheykha Not_fear for with-you_I not_be-anxious for_I your-God Do not fear, for I am with you. Do not be anxious, for I am your God. Example: ISA 41:10 אֲנִ֥י יְהוָֽה ‘ani yehwah I Yahweh I am Yahweh. Example: EXO 6:2 צַדִּ֤יק אַתָּה֙ tsaddiq ‘attah righteous you you are righteous Example: JER 12:1 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 Example: 1KI 18:22 As subject of a verbal participle אָנֹכִ֧י מְצַוְּךָ֛ ‘anokhi metsawwekha I am-commanding-you I am giving you Example: DEU 8:1 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 Example: GEN 27:34 ה֤וּא עֶזְרָא֙ עָלָ֣ה מִבָּבֶ֔ל hu ‘ezra’ ‘alah mibbavel He Ezra came-up from-Babylon Ezra came up from Babylon Example: EZR 7:6 עֵשָׂ֖ו ה֥וּא אֱדֽוֹם ‘esaw hu ‘edom Esau he Edom Esau (also called Edom) Example: GEN 36:1 Pronoun Relative Relative pronouns are pronouns which function as a relative particle, that is, to introduce a phrase or clause that describes a noun. Either term is correct. 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. זוּ עַם־ז֣וּ גָּאָ֑לְתָּ ‘am-zu ga’alta people_whom you-rescued people you have rescued Example: EXO 15:13 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. Example: PSA 78:54 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. Example: ??? ??:?? הַר־זֶ֝֗ה קָנְתָ֥ה יְמִינֹֽו׃ har-zeh qonthah yeminow mountain_which has-acquired his-right-hand to this mountain that his right hand acquired. Example: ??? ??:?? State State Absolute The absolute state is the standard form of a part of speech (noun, adjective, participle, or infinitive) in contrast to a modified form called the construct state. A part of speech in the absolute state can take a prefix but not a suffix. 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 Absolute State Paradigm Examples Standing alone In Biblical Hebrew, when a term stands alone and is not grammatically connected to another part of speech, 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 he-created God [dir.obj] the-heavens and-[dir.obj] the-earth. God created the heavens and the earth. Example: GEN 1:1 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 he-created God [dir.obj] the-heavens and-[dir.obj] the-earth. God created the heavens and the earth. Example: GEN 1:1 Concluding term of a construct chain Absolute noun 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 Example: 2SA 17:25 אִ֣ישׁ מִלְחָמָ֑ה ‘ish milhamah man-of war a warrior Example: EXO 15:3 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 Example: 2SA 17:25 אִ֣ישׁ מִלְחָמָ֑ה ‘ish milhamah man-of war a warrior Example: EXO 15:3 Definite construct chain בְּאֶ֥בֶן הַמֶּֽלֶךְ׃ be’even hammelekh in-weight-of the-king. by the weight of the king’s standard. Example: 2SA 14:26 אֲר֣וֹן הַבְּרִ֑ית ‘aron habberith ark-of the-covenant the ark of the covenant Example: JOS 4:9 בֵּ֣ן לְיִשַׁי֮ ben leyishay son-of Jesse the son of Jesse Example: 1SA 20:27 State Construct The contruct state is a modified form of a part of speech (noun, adjective, participle, or infinitive) in contrast to the standard form called the absolute state. The construct state is used when a part of speech takes a suffix or is connected to another term in a construct chain. 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 Construct State Examples 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 Example: 2SA 17:23 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 Example: 1KI 9:10 Relational A construct noun can indicate a kind of personal relationship with reference to the absolute noun. EXAMPLE Material An absolute noun can indicate the substance or material of the construct noun. כְּלֵ֣י כֶסֶף֩ kele khesef vessels-of silver vessels of silver Example: 1KI 10:25 Attributive An absolute noun can describe the construct noun, similar to an attributive adjective. זֶ֥רַע קֹ֖דֶשׁ zera’ qodesh seed-of holiness a holy seed Example: ISA 6:13 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 Example: EXO 7:19 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 Example: PSA 44:22 (PSA 44:23 in Hebrew) 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 Example: ISA 53:4 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 Example: EXO 3:8 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 Example: SNG 1:1 Stem Formation 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. 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 Most Common Stem Functions 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 Example: GEN 16:2 –– Qal stem expressing simple action (dynamic verb) 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. Example: GEN 6:11 –– Qal stem expressing stative action (stative verb) 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 Example: PSA 98:2 –– Hiphil stem expressing causative action of a dynamic verb (“to cause to know”) 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 Example: GEN 21:19 –– Piel stem expressing causative action of a stative verb (“to cause to be filled”) 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 Example: GEN 21:6 –– Piel stem expressing resultative action 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 [dir.obj]_their-altars you-break-down and-[dir.obj]_their-pillars you-shatter you must break down their altars, smash their stone pillars Example: EXO 9:25 –– Piel stem expressing intensive action 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 Example: GEN 16:2 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 Example: 2KI 21:18 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 Example: NUM 1:21 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 Example: GEN 3:5 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 Example: 2KI 3:23 Common stem formations The following stem formations are the most common in Biblical Hebrew: Qal – Niphal – Piel – Pual – Hiphil – Hophal – Hithpael. Stem Qal 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. 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 Qal Perfect Paradigm 1 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 Qal Perfect Paradigm 2 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 Qal Perfect Paradigm 3 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 Qal Imperfect Paradigm 1 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 Qal Imperfect Paradigm 2 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 Qal Sequential Perfect Paradigm 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 Qal Sequential Imperfect Paradigm Parsing Hebrew Transliteration Gloss Infinitive Construct 1 קְטֹל qetol kill Infinitive Construct 2 שְׁכַב shekhav lie down Infinitive Absolute קָטוֹל qatol kill Qal Infinitive Paradigm 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 Qal Imperative Paradigm 1 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 Qal Imperative Paradigm 2 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 Qal Jussive Paradigm 1 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 Qal Jussive Paradigm 2 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 Qal Jussive Paradigm 3 Parsing Hebrew Transliteration Gloss common singular אֶקְטֹלָה ‘eqtolah let me kill common plural נִקְטֹהלָה niqtohlah let us kill Qal Cohortative Paradigm Parsing Hebrew Transliteration Gloss masculine singular absolute קֹטֵל qoten 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 Qal Participle 1 (active voice) Paradigm 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 Qal Participle 2 (active voice) Paradigm 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 Qal Participle 3 (active voice) Paradigm 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 Qal Passive Participle (passive voice) Paradigm Examples וַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם wattomer saray ‘el-‘avram And-she-said Sarai to_Abram So Sarai said to Abram Example: GEN 16:2 –– expressing simple action (dynamic verb) כִּֽי־מָלְאָ֥ה הָאָ֛רֶץ חָמָ֖ס wattimmale ha’arets hamas for it-is-full the-earth violence for the earth is full of violence Example: GEN 6:13 –– expressing stative action (stative verb) Stem Niphal 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. 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 Niphal Perfect Paradigm 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 Niphal Imperfect Paradigm 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 Niphal Sequential Perfect Paradigm 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 Niphal Sequential Imperfect Paradigm Parsing Hebrew Transliteration Gloss Infinitive Construct הִקָּטֵל hiqqatel be killed Infinitive Absolute הִקָּטֹל / נִקְטֹל hiqqatol / niqtol be killed Niphal Infinitive Paradigm 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 Niphal Imperative Paradigm 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 Niphal Jussive Paradigm Parsing Hebrew Transliteration Gloss common singular אֶקָּטֵלָה ‘eqqatelah let me be killed common plural נִקָּטֵלָה niqqatelah let us be killed Niphal Cohortative Paradigm 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 Niphal Participle Paradigm 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 Example: 2KI 21:18 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 Example: NUM 1:21 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 Example: GEN 3:5 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 Example: 2KI 3:23 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 Example: GEN 12:7 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 And-he-was-sorry Yahweh that_he-had-made [dir.obj]_the-mankind on-the-earth Yahweh regretted that he had made mankind on the earth Example: GEN 6:6 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 Example: JER 43:3 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 Example: AMO 5:27 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 Example: PSA 98:2 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: וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאָרֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי־הִשְׁחִ֧ית כָּל־בָּשָׂ֛ר אֶת־דַּרְכּ֖וֹ עַל־הָאָרֶץ wayyar ‘elohim ‘eth-ha’arets wehinneh nishhathah ki-hishhith kol-basar ‘eth-darko ‘al-ha’arets And-he-saw God [dir.obj]_the-land and-behold it-was-corrupt because_made-corrupt all_flesh [dir.obj]_his-way on_the-land. And God saw the land and behold it was corrupt because all flesh had corrupted its ways upon the land. Example: GEN 6:12 Hiphil stem declaring a state rather than expressing an action: לְהַרְשִׁ֣יעַ רָשָׁ֔ע לָתֵ֥ת דַּרְכּ֖וֹ בְּרֹאשׁ֑וֹ וּלְהַצְדִּ֣יק צַדִּ֔יק לָ֥תֶת ל֖וֹ כְּצִדְקָתֽוֹ׃ leharshia’ rasha’ latheth darko berosho ulehatsdiq tsaddiq latheth lo ketsidqatho to-condemn evil-person to-give his-way on-his-head and-to-declare-righteous righteous-person to-give to-him according-to-his-righteousness To condemn the evildoer, to punish him according to his actions, and to vindicate the righteous man, to reward him according to his righteousness. Example: 1KI 8:32 Stem Piel 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. 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 Piel Perfect Paradigm 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 Piel Imperfect Paradigm 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 Piel Sequential Perfect Paradigm 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 Piel Sequential Imperfect Paradigm Parsing Hebrew Transliteration Gloss Infinitive Construct קַטֵּל qattel slaughter Infinitive Absolute קַטֵּל / קַטֹּל qattel / qattol slaughter Piel Infinitive Paradigm 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 Piel Imperative Paradigm 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 Piel Jussive Paradigm Parsing Hebrew Transliteration Gloss common singular אֲקַטֵּלָה ‘eqattelah let me slaughter common plural נְקַטֵּלָה niqattelah let us slaughter Piel Cohortative Paradigm Parsing Hebrew Transliteration Gloss masculine singular מְקַטֵּל meqattel slaughtering feminine singular מְקַטֶּלֶת meqatteleth slaughtering masculine plural מְקַטְּלִים meqattelim slaughtering feminine plural מְקַטְּלוֹת meqatteloth slaughtering Piel Participle (active voice) Paradigm 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 Example: RUT 2:13 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 Example: JDG 19:18 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 Example: GEN 21:6 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 [quest.]-from-your-days you-commanded morning you-make-known dawn his-place Have you ever, since your own days began, given orders to the morning to begin, and caused the morning dawn to know its place Example: JOB 38:12 –– expressing causative action with a dynamic verb 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 Example: GEN 21:19 –– expressing causative action with a stative verb 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 [dir.obj]_their-altars you-break-down and-[dir.obj]_their-pillars you-shatter you must break down their altars, smash their stone pillars Example: EXO 9:25 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: ה֥וֹי הַחֹֽקְקִ֖ים חִקְקֵי־אָ֑וֶן וּֽמְכַתְּבִ֥ים עָמָ֖ל כִּתֵּֽבוּ׃ hoy hahoqeqim hiqqe-‘awen umekhattevim ‘amal kittevu woe the-ones-who-enact laws-of_iniquity and-writers oppression they-write Woe to those who enact unjust laws and write unfair decrees Example: ISA 10:1 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 Example: NUM 19:19 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 they-have-sinned my-sons and-they-have-blessed God in-their-hearts Perhaps my children have sinned and cursed God in their hearts Example JOB 1:5 Stem Pual 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. 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 Pual Perfect Paradigm 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 Pual Imperfect Paradigm 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 Pual Sequential Perfect Paradigm 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 Pual Sequential Imperfect Paradigm Parsing Hebrew Transliteration Gloss Infinitive Absolute קֻטֹּל quttol be slaughtered Pual Infinitive Paradigm 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 Pual Participle (passive voice) Paradigm 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: וַיִּקְח֞וּ … וְנֹאד֥וֹת יַ֙יִן֙ בָּלִ֔ים וּמְבֻקָּעִ֖ים וּמְצֹרָרִֽים wayyiqhu … wenodoth yayin balim umevuqqa’im umetsorarim and-they-took … and-skins-of wine worn-out and-ripped-open and-repaired They also took old wine skins that were worn, torn, and had been repaired. Example: JOS 9:4 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 Example: EZK 38:12 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 Example: GEN 4:26 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 in-the-fire and-the-bush was-not being-consumed and behold, the bush was burning, but the bush was not burned up Example: EXO 3:2 The Pual form of the verb שָׁלַשׁ means “to be three (years old)” or “to have three parts”: קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ qehah liy ‘eglah meshullesheth we’ez meshullesheth we’ayil meshullash Take to-me heifer being-three and-female-goat being-three and-ram being-three Bring me a heifer three years old, a female goat three years old, a ram three years old Example: GEN 15:9 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 Example: PSA 88:18 (PSA 88:19 in Hebrew) Stem Hiphil 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. 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 Hiphil Perfect Paradigm 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 Hiphil Imperfect Paradigm 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 Hiphil Sequential Perfect Paradigm 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 Hiphil Sequential Imperfect Paradigm Parsing Hebrew Transliteration Gloss Infinitive Construct הַקְטִיל haqtil cause to kill Infinitive Absolute הַקְטֵל haqtel cause to kill Hiphil Infinitive Paradigm 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 Hiphil Imperative Paradigm 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 Hiphil Jussive Paradigm 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 Hiphil Cohortative Paradigm 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 Hiphil Participle (active voice) Paradigm 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 Cain brought some of the fruit of the ground as an offering to Yahweh. Example: GEN 4:3 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 Example: 1KI 1:43 Stem Hophal 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. 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 Hophal Perfect Paradigm 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 Hophal Imperfect Paradigm 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 Hophal Sequential Perfect Paradigm 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 Hophal Sequential Imperfect Paradigm Parsing Hebrew Transliteration Gloss Infinitive Absolute הָקְטֵל hoqtel causing to be killed Hophal Infinitive Paradigm 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 Hophal Participle (passive voice) Paradigm 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` 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 Example: GEN 33:11 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 Example: GEN 22:20 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 Example: GEN 4:26 –– the Hophal stem of יָצַק (“to pour”) means “to be poured” 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 and-it-happened in-the-day the-third day-of having-been-born [dir.obj]_Pharaoh It came about on the third day that it was Pharaoh’s birthday. Example: GEN 40:20 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 and-these being-founded-of Solomon to-build [dir.obj]_house-of the-God Now these are the dimensions of the foundation that Solomon laid for the house of God. Example: 2CH 3:3 Stem Hithpael 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. 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 Hithpael Perfect Paradigm 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 Hithpael Imperfect Paradigm 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 Hithpael Sequential Perfect Paradigm 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 Hithpael Sequential Imperfect Paradigm Parsing Hebrew Transliteration Gloss Infinitive Construct הִתְקַטֵּל hitqattel kill oneself Infinitive Absolute הִתְקַטֵּל hitqattel kill oneself Hithpael Infinitive Paradigm 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 Hithpael Imperative Paradigm 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 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 Hithpael Jussive Paradigm Parsing Hebrew Transliteration Gloss common singular אֶתְקַטֵּלָה ‘ethqattelah let me kill myself common plural נִתְקַטֵּלָה nithqattelah let us kill ourselves Hithpael Cohortative Paradigm 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 Hithpael Participle Paradigm 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 Example: GEN 45:1 הִתְאַזְּר֣וּ וָחֹ֔תּוּ hith’azzeru wahottu gird-yourselves and-be-dismayed arm yourselves and be broken in pieces Example: ISA 8:9 –– direct reflexive action, meaning that the verbal subject is also the direct object of the verb וַיִּתְפַּשֵּׁט יְהוֹנָתָן אֶת־הַמְּעִיל wayyithpashet yehonathan ‘eth-hamme’il And-he-stripped-off Jonathan [dir.obj]_the-robe Jonathan took off the robe Example: 1SA 18:4 –– indirect reflexive action, meaning that the verbal subject is also the indirect object of the verb 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. Example: GEN 37:34 –– expressing simple action “to mourn” (in reflexive voice, meaning to mourn physically via bodily actions) וְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק welo-yakhol yosef lehith’appeq And-not_he-was-able Joseph to-restrain-himself Then Joseph could not control himself Example: ISA 45:1 –– expressing simple action “to constrain oneself” 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? Example: GEN 42:1 –– expressing reciprocal action הִיא הִתְהַלָּל׃ hi hithhallal she is-praised. she will be praised. Example: PRO 31:30 –– expressing passive (or possibly stative) action וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן wayyishme’u ‘eth-qol yehwah ‘elohim mithhallekh baggan And-they-heard [dir.obj]_sound-of Yahweh God going-back-and-forth in-the-garden They heard the sound of Yahweh God walking in the garden Example: Gen 3:8 –– the Hithpael form of the verb הָלַךְ expresses reciprocating action (meaning, going back and forth) 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 Example: DEU 1:37 –– the Hithpael form of the verb אָנַף (“to be angry”) is always used in reference to Yahweh 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 Hishtaphel The Hishtaphel is an extremely rare stem formation that is similar to the Hiphil and expresses causative action in active voice. 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 Hishtaphel Paradigm 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. Example: RUT 2:10 Stem Hithpalpel The Hithpalpel is an extremely rare stem formation that is similar to the Hithpael. It expresses the reflexive voice of the Pilpel stem. 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 Hithpalpel Paradigm 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 Example: DAN 11:11 –– יִתְמַרְמַר comes from the root מרר בְּחֻקֹּתֶ֥יךָ אֶשְׁתַּעֲשָׁ֑ע behuqqotheykha ‘eshta’asha’ In-your-statutes I-will-delight I delight in your statutes Example: PSA 119:16 –– אֶשְׁתַּעֲשָׁ֑ע comes from the root שׁעע Stem Hithpoel The Hithpoel is an extremely rare stem formation that is similar to the Hithpael. It expresses the reflexive voice of the Poel stem. 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 Hithpoel Paradigm Example מִצְרַ֨יִם֙ כַּיְאֹ֣ר יַֽעֲלֶ֔ה וְכַנְּהָרֹ֖ות יִתְגֹּ֣עֲשׁוּ מָ֑יִם mitsrayim kay’or ya’aleh wekhanneharowth yithgo’ashu mayim Egypt like-the-Nile rises and-like-the-rivers going-back-and-forth waters Egypt rises like the Nile, like rivers of water that rise and fall Example: JER 46:8 Stem Hithpolel The Hithpolel is a rare stem formation that is similar to the Hithpael. It expresses the reflexive voice of the Polel stem. 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 Hithpolel Perfect Paradigm 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 Hithpolel Imperfect Paradigm 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 Hithpolel Sequential Imperfect Paradigm 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 Hithpolel Imperative Paradigm 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 Hithpolel Participle Paradigm 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 Example: EXO 9:17 –– מִסְתּוֹלֵל comes from the root סלל בְּ֝תֹוכִ֗י יִשְׁתֹּומֵ֥ם לִבִּֽי׃ bethowkhi yishtowmem libbi in-my-midst despairs my-heart my heart despairs Example: PSA 143:4 –– יִשְׁתּוֹמֵם comes from the root שׁמם Stem Hothpaal The Hothpaal is an extremely rare stem formation that is derived from the Hithpael. It generally expresses action in passive voice. 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 … wera’ah hakkohen ‘ahare hukkabbes ‘eth-hannega’ … wehinneh kehah hannega’ ‘ahare hukkabbes ‘otho 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 Example: LEV 13:55-56 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 Example: DEU 24:4 Stem Nithpael 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. 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. Example: DEU 21:8 וְנִֽוַּסְּרוּ֙ כָּל־הַנָּשִׁ֔ים weniwwasseru kol-hannashim and-will-be-disciplined all_the-women and discipline all the women Example: EZK 23:48 Stem Palel The Palel is a rare stem formation that is similar to the Piel and expresses the same range of meanings. 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 “). 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. Example: JER 48:11 –– the root is שאן, and the 3rd radical is repeated וְ֝כִפָּת֗וֹ לֹ֣א רַעֲנָֽנָה wekhippatho lo ra’ananah and-his-branch not will-be-green his branch will not be green Example: JOB 15:32 –– the root is רען, and the 3rd radical is repeated Stem Pealal The Pealal is a rare stem formation that is similar to the Piel and expresses the same range of meanings. 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 Example: PSA 38:10 (PSA 38:11 in Hebrew) Stem Pilel The Pilel is a rare stem formation that is similar to the Piel and expresses the same range of meanings. 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 Example: GEN 21:16 Stem Pilpel The Pilpel is a rare stem formation that is similar to the Piel and expresses the same range of meanings. 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 Pilpel Perfect Paradigm 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 Pilpel Imperfect Paradigm 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 Pilpel Participle Paradigm Examples מְקַרְקַ֥ר קִ֖ר meqarqar qir breaking-down wall a breaking down of the walls Example: ISA 22:5 וְשֹׁבַבְתִּ֨יךָ֙ וְשִׁשֵּׁאתִ֔יךָ וְהַעֲלִיתִ֖יךָ מִיַּרְכְּתֵ֣י צָפֹ֑ון weshovavtikha weshishethikha weha’alithikha miyyarkethe tsafown And-I-will-turn-you and-I-will-lead-you and-I-will-bring-you-up from-remotest north I will turn you and lead you on I will bring you up from the far north Example: EZE 39:2 Stem Poal The Poal is a rare stem formation that is similar to the Pual. It expresses the passive voice of the Poel stem. 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 Poal Paradigm Example נְטַעְתָּם֙ גַּם־שֹׁרָ֔שׁוּ neta’tam gam-shorashu you-plant-them also_they-took-root You planted them and they took root. Example: JER 12:2 Stem Poel The Poel is a rare stem formation that is similar to the Piel and expresses the same range of meanings. 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 Poel Perfect Paradigm 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 Poel Imperfect Paradigm 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 Poel Participle Paradigm 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 Example: ISA 40:24 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 Example: JOB 9:15 Stem Polal The Polal is a rare stem formation that is similar to the Pual. It expresses the passive voice of the Polel stem. 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 Polal Paradigm 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. Example: ISA 16:10 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. Example: EZE 28:13 Stem Polel The Polel is a rare stem formation that is similar to the Piel and expresses the same range of meanings. 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 Polel Perfect Paradigm 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 Polel Imperfect Paradigm 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 Polel Sequential Imperfect Paradigm 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 Polel Imperative Paradigm 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 Polel Participle Paradigm Examples צְדָקָ֥ה תְרֹֽומֵֽם־גֹּ֑וי tsedaqah therowmem-gowy Righteousness exalts_nation Doing what is right exalts a nation Example: PRO 14:34 וּתְחֹ֥ולֵֽל לֹֽו׃ uthehowlel low and-you-will-wait for-him. and you are waiting for him. Example: JOB 35:14 Stem Polpal The Polpal is a rare stem formation that is similar to the Pual. It expresses the passive voice of the Pilpel stem. 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 Polpal Paradigm 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 Example: 1KI 20:27 Stem Pulal 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. 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. Example: JOL 1:10 Stem Qal Passive 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. 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 Example: GEN 6:1 –– alternatively identified as Pual 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 Example: JDG 6:28 –– alternatively identified as Pual Stem Tiphil The Tiphil is an extremely rare stem formation that is similar to the Hiphil and expresses causative action in active voice. 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? Example: JER 12:5 וְאָנֹכִ֤י תִרְגַּ֙לְתִּי֙ לְאֶפְרַ֔יִם we’anokhi thirgaltiy le’efrayim And-I I-taught-walking to-Ephraim Yet it was I who taught Ephraim to walk Example: HOS 11:3 Suffix 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. 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 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. 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 Example: GEN 15:5 Expresses temporal movement מִיָּמִ֖ים יָמִֽימָה׃ miyyamim yamimah from-day to-day from day to day Example: EXO 13:10 Suffix Paragogic He 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. 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. Example: GEN 39:7 שִׁמְעָ֤ה יְהוָ֨ה׀ צֶ֗דֶק shim’ah yehwah tsedeq Hear Yahweh righteous Listen to my plea for justice, Yahweh Example: PSA 17:1 Suffix Paragogic Nun The paragogic נ (nun) suffix can only attach to a finite verb, and its meaning is unknown. 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 Example: EXO 15:14 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 Example: DEU 1:17 תִּתֵּ֣ן לָ֭הֶם יִלְקֹט֑וּן titten lahem yilqotun You-give to-them they-gather When you give to them, they gather Example: PSA 104:28 Suffix Pronominal 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). 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 Pronominal Suffix with a Singular Noun 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 Pronominal Suffix with a Plural Noun 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 Example: 2SA 17:23 בְּנִ֤י אַבְשָׁלֹום֙ בְּנִ֣י בְנִ֣י beni ‘avshalowm beni veni My-son Absalom my-son my-son My son Absalom, my son, my son! Example: 2SA 19:4 (2SA 19:1 in Hebrew) 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 Example: EZR 9:12 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. So he sent him out of the Valley of Hebron, and he went to Shechem. Example: GEN 37:14 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 Example: 2CH 15:2 זָרִ֖ים יִבְלָעֻֽהוּ׃ zarim yivla’uhu strangers will-swallow-him foreigners will devour it Example: HOS 8:7 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. Example: 1SA 25:28 הֲתַאֲמִ֣ין בֹּ֖ו hatha’amin bow Do-you-believe in-him Will you depend on him? Example: JOB 39:12 כְּ אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֹתָ֔ם לְבִלְתִּ֖י עֲשֹׂ֥ות כָּהֶֽם׃ ‘asher tsiwwah yehwah ‘otham levilti ‘asowth kahem whom had-commanded Yahweh [dir.obj]-them to-abstain doing like-them those that Yahweh had commanded them not to do like them. Example: 2KI 17:15 וְאֶ֥פֶס כָּמֹֽונִי׃ we’efes kamowni and no-one like-me and there is no one like me. Example: ISA 46:9 לְ and אֶל כִּי־לִ֖י כָּל־הָאָֽרֶץ׃ ki-li kol-ha’arets for_to-me all_the-earth for all the earth is mine. Example: EXO 19:5 וְאָמַרְתָּ֣ אֵלָ֗יו we’amarta ‘elayw and-say to-him and say to him Example: EXO 9:13 וַתֹּ֣אמֶר אֵלָ֗יו wattomer ‘elayw And-she-said to-him She said to him Example: JDG 11:36 עַל אָשִׂ֤ימָה עָלַי֙ מֶ֔לֶךְ ‘asimah ‘alay melekh I-will-set over-me king I will set a king over myself Example: DEU 17:14 יָשִׂ֥ישׂ עָלַ֖יִךְ אֱלֹהָֽיִךְ׃ yasis ‘alayikh ‘elohayikh he-will-rejoice over-you your-God. your God will rejoice over you. Example: ISA 62:5 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 Example: 2CH 8:8 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 Example: JER 9:16 (JER 9:15 in Hebrew) 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. Example: DEU 28:23 יַדְבֵּ֣ר עַמִּ֣ים תַּחְתֵּ֑ינוּ yadber ‘ammim tahtenu He-will-drive-back peoples beneath-us He subdues peoples under us Example: PSA 47:3 (PSA 47:4 in Hebrew) עַד הַאֲזִ֥ינָה עָדַ֖י בְּנֹ֥ו צִפֹּֽר׃ ha’azinah ‘aday benow tsippor Listen unto-me son-of Zippor. Listen to me, you son of Zippor. Example: NUM 23:18 וְלֹֽא־שַׁבְתֶּ֥ם עָדַ֖י welo-shavtem ‘aday And-not you-have-returned unto-me Yet you have not returned to me Example: AMO 4:10 מִן וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃ welo hasakhta ‘eth-binkha ‘eth-yehidekha mimmenni and-not you-witheld [dir.obj]_your-son [dir.obj]_your-only from-me. you have not withheld your son, your only son, from me. Example: GEN 22:12 כִּֽי־מִמְּךָ֣ הַכֹּ֔ל ki-mimmekha hakkol for_from-you the-all all things come from you Example: 1CH 29:14 עִם וַתִּ֣רֶץ עִמֹּ֑ו wattirets ‘immow and-you-are-pleased with-him you agree with him Example: PSA 50:18 כָּל־קְדֹשִׁ֖ים עִמָּֽךְ׃ kol-qedoshim ‘immakh all_holy-ones with-him all the holy ones will be with him Example: ZEC 14:5 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. Example: PSA 12:4 לְכָ֪ה אִ֫תָּ֥נוּ lekhah ‘ittanu walk with-us come with us Example: PRO 1:11 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. Example: 1SA 17:9 וְאַתֶּם֙ עֲזַבְתֶּ֣ם אֹותִ֔י we’attem ‘azavtem ‘owthi And-you have-left [dir.obj]-me Yet you abandoned me Example: JDG 10:13 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. Example: ISA 65:1 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 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. A verb is a part of speech 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 part of speech 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 Example: 2KI 1:5 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 Example: JON 1:4 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 Example: GEN 48:10 –– stative verb “to be heavy” וַנְּהִ֤י בְעֵינֵ֨ינוּ֙ כַּֽחֲגָבִ֔ים wannehi ve’enenu kahagavim And-we-were in-our-eyes like-grashoppers In our own sight we were like grasshoppers Example: NUM 13:33 –– stative verb “to be” 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 Example: RUT 1:14 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 Example: PRO 7:1 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 Example: EXO 11:1 וָֽאֶתְפַּֽלְלָ֛ה לַיהוָ֥ה אֱלֹהַ֖י wa’ethpalelah layhwah ‘elohay And-I-prayed to-Yahweh my-God I prayed to Yahweh my God Example: DAN 9:4 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 Example: RUT 2:6 –– linking verb “is”, not present in the Hebrew text כְּכָל־הַטֹּ֖וב בְּעֵינֵיכֶֽם׃ kekhol-hattowv be’enekhem like-all_the-good in-your-eyes. whatever seems good to you. Example: 1SA 11:10 –– linking verb “seems”, not present in the Hebrew text 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? Example: 1SA 13:11 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 Example: EZR 5:5 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 Example: GEN 3:16 וְֽשִׁפְעַת־מַ֥יִם תְּכַסֶּֽךָּ׃ weshif’ath-mayim tekhassekka and-large-amount-of_water cover-you so that an abundance of rainwater may cover you JOB 38:34 Verb Cohortative The cohortative form is used to express indirect commands and other similar actions with varying degrees of desirability as determined by the context. 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 Cohortative Paradigm 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. Example: ISA 2:5 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. Example: JER 40:15 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” Example: EXO 3:3 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 Example: PSA 25:2 Verb Imperative An imperative verb is used to express direct commands, instructions, and other similar actions with varying degrees of desirability as determined by the context. 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 Qal Imperative Paradigm 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 Niphal Imperative Paradigm 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 Hiphil Imperative Paradigm 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 Piel Imperative Paradigm 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 Hithpael Imperative Paradigm 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 Example: JER 43:9 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 Example: ISA 60:1 ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה qum lekh ‘el-niyneveh Rise go to_Nineveh Get up go to Nineveh Example: JON 1:2 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 Example: GEN 12:13 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 “Whatever happens,” said Ahimaaz, “I will run.” So Joab answered him, “Run”. Example: 2SA 18:23 עֻ֥צוּ עֵצָ֖ה וְתֻפָ֑ר ‘utsu ‘etsah wethufar Advise counsel and-it-will-be-made-ineffectual Form a plan but it will not be carried out Example: ISA 8:10 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? Example: 1KI 2:22 Verb Imperfect 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. 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 Qal Imperfect Paradigm 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 Niphal Imperfect Paradigm 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 Hiphil Imperfect Paradigm 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 Hophal Imperfect Paradigm 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 Piel Imperfect Paradigm 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 Pual Imperfect Paradigm 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 Hithpael Imperfect Paradigm 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. Example: JER 43:13 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? Example: GEN 32:30 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. Example: GEN 49:27 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 Example: JER 43:12 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. Example: JER 43:2 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 Example: PSA 23:4 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. Example: GEN 3:16 Verb Jussive 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. 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 Qal Jussive Paradigm 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 Niphal Jussive Paradigm 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 Hiphil Jussive Paradigm 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 Hophal Jussive Paradigm 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 Piel Jussive Paradigm 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 Pual Jussive Paradigm 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 Hithpael Jussive Paradigm 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 Example: GEN 1:14 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. Example: JOB 41:8 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 Example: GEN 24:51 וְיִתְאָ֣ו הַמֶּ֣לֶךְ יָפְיֵ֑ךְ weyith’aw hammelekh yofyekh and-let-him-desire the-king your-beauty In this way the king will desire your beauty Example: PSA 45:11 תָּֽשֶׁת־חֹ֭שֶׁךְ וִ֣יהִי לָ֑יְלָה tasheth-hoshekh wihi laylah You-bring_darkness and-let-it-be night You make the darkness of the night Example: PSA 104:20 Verb Perfect 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. 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 Qal Perfect 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 Niphal Perfect 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 Hiphil Perfect Paradigm 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 Hophal Perfect 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 Piel Perfect 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 Pual Perfect 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 Hithpael Perfect Paradigm 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. Example: JER 43:7 — Perfect conjugation translated as simple past action 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. Example: JER 43:10 — Perfect conjugation translated as present completed action כָּל־שְׁאֵרִ֣ית יְהוּדָ֑ה אֲשֶׁר־שָׁ֗בוּ מִכָּל־הַגּוֹיִם֙ kol-she’erith yehudah ‘asher-shavu mikkol-haggoyim whole_remnant-of Judah that_they-returned from-all_the-nations all the remnant of Judah who had returned from all the nations Example: JER 43:5 — Perfect conjugation translated as past completed action 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. Example: GEN 28:15 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,’ Example: RUT 1:12 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 Example: 1SA 14:30 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. Example: LAM 1:1 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 Example: GEN 23:11 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” Example: ISA 11:9 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 Example: 1KI 12:32 בָּנִים֙ גִּדַּ֣לְתִּי וְרֹומַ֔מְתִּי banim giddalti werowmamti sons I-made-great and-I-raised-up I have nourished and brought up children Example: ISA 1:2 Verb Sequential Imperfect 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. 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 Example: Imperfect conjugation + conjunction (וְ) vs. Sequential Imperfect conjugation 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 Qal Sequential Imperfect Paradigm 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 Niphal Sequential Imperfect Paradigm 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 Hiphil Sequential Imperfect Paradigm 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 Hophal Sequential Imperfect Paradigm 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 Piel Sequential Imperfect Paradigm 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 Pual Sequential Imperfect Paradigm 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 Hithpael Sequential Imperfect Paradigm 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 Example: GEN 12:1 וַיַּעַל֩ אַבְרָ֨ם מִמִּצְרַ֜יִם wayya’al ‘avram mimmitsrayim and-he-went-up Abram from-Egypt So Abram went up from Egypt Example: GEN 13:1 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. Example: GEN 22:19 וַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל wayyigdal hayyeled wayyiggamal And-he-grew the-child and-he-was-weaned The child grew and was weaned Example: GEN 21:8 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 Example: JOB 1:6 וַיָּ֨קָם אֲדֹנֶ֜יהָ בַּבֹּ֗קֶר וַיִּפְתַּח֙ דַּלְת֣וֹת הַבַּ֔יִת wayyaqom ‘adoneyha babboqer wayyiftah dalthoth habbayith and-he-rose-up her-lord in-the-morning and-he-opened doors-of the-house Her master rose up in the morning and opened the doors of the house Example: JUD 19:27 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 Example: GEN 1:28 Verb Sequential Perfect 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. 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 Qal Sequential Perfect Paradigm 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 Niphal Sequential Perfect Paradigm 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 Hiphil Sequential Perfect Paradigm 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 Hophal Sequential Perfect Paradigm 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 Piel Sequential Perfect Paradigm 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 Pual Sequential Perfect Paradigm 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 Hithpael Sequential Perfect Paradigm 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. Example: JER 43:12 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. Example: PSA 90:6 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 Example: 1SA 5:7 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 Example: 2SA 7:5 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. Example: GEN 31:44 Imaginary, possible, or conditional actions וְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ בַּשֵּׁ֔בֶט וּמֵ֖ת wekhi-yakkeh ‘ish ‘eth-‘avdo ‘o ‘eth-‘amatho bashevet umeth and-if_he-strikes man [dir.obj]_his-servant or [dir.obj]_his-female-servant with-the-rod and-he-dies If a man hits his male servant or his female servant with a staff, and if the servant dies Example: EXO 21:20 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. Example: RUT 2:7 Word Order 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. 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 Example: GEN 1:4 – with a direct object וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה wayyomer yehwah ‘el-mosheh and-he-said Yahweh to_Moses And Yahweh said to Moses Example: EXO 9:1 – with an indirect object 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 and-he-called God to-the-light day and-to-the-darkness he-called night God called the light “day,” and the darkness he called “night.” Example: GEN 1:5 וַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וְהַשֶּׁ֖מֶשׁ זָרְחָ֣ה עַל־הַמָּ֑יִם wayyashkimu vabboqer wehashemesh zorhah ‘al-hammayim and-they-rose-early in-the-morning and-the-sun had-risen over_the-waters They awakened early in the morning and the sun reflected on the water Example: 2KI 3:22 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 Example: JOB 1:1 – indicating a new narrative 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 Example: 2KI 3:4 – indicating a new section of text 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. וְהַמֶּ֣לֶךְ דָּוִ֗ד שָׁ֠לַח אֶל־צָד֨וֹק וְאֶל־אֶבְיָתָ֥ר הַכֹּהֲנִים֮ לֵאמֹר֒ wehammelekh dawid shalah ‘el-tsadoq we’el-‘evyathar hakkohanim lemor and-the-king David sent to_Zadok and-to_Abiathar the-priests saying King David sent to Zadok and to Abiathar the priests saying Example: 2SA 19:11 – indicating a new section of a narrative וַאֲחִימַ֤עַץ בֶּן־צָדוֹק֙ אָמַ֔ר wa’ahima’ats ben-tsadoq ‘amar and-Ahimaaz son-of_Zadok he-said Then Ahimaaz son of Zadok said Example: 2SA 18:19 – indicating a continuation after a break in the narrative 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 and-all_of-Moab they-heard that_they-came the-kings to-fight against-them Now when all the Moabites heard that the kings had come to fight against them Example: 2KI 3:21 וְאַבְשָׁלֹ֣ם לָקַ֗ח וַיַּצֶּב־ל֤וֹ בְחַיָּו אֶת־מַצֶּ֙בֶת֙ we’avshalom laqah wayyatsev-lo vehayyaw ‘eth-matseveth and-Absalom had-taken and-he-built_for-him in-his-life [dir.obj]_pillar Now Absalom, while still alive, had built for himself a large stone pillar Example: 2SA 18:18 Bibliography 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.