-
Recent Articles
- The Grammar of Divine Meteorology: Syntax and Pragmatic Force in Jeremiah 10:13
- When the Sun Stood Still: Syntax and Command in Joshua 10:12
- Woven with Wonder: Syntax and Embodied Imagery in Job 10:11
- The Wink and the Wound: Syntax, Parallelism, and Irony in Proverbs 10:10
- The Grammar of Surprise: The Wayyiqtol Chain and Temporal Progression in Joshua 10:9
- The Birth of Power: The Grammar of Beginning and Becoming in Genesis 10:8
- Genealogical Syntax and the Grammar of Nations in Genesis 10:7
- Do Not Mourn as Others Do: Restraint and Reverence in the Aftermath of Fire
- The Blast and the Camp: Exploring Hebrew Commands and Movement in Numbers 10:5
- If You Refuse: The Threat of the Locusts in Translation
- Trumpet Blasts and Assembly Syntax in Numbers 10:3
- Right and Left: A Beginner’s Guide to Hebrew Word Order in Ecclesiastes 10:2
Categories
Archives
Author Archives: Biblical Hebrew
The Hebrew Verb בָּחַן: To Test, Examine, or Try
The Hebrew verb בָּחַן (root: ב-ח-ן) means “to test,” “to examine,” or “to scrutinize.” It is used in both literal and metaphorical contexts throughout the Hebrew Bible. Often appearing in wisdom literature and prophetic books, it describes the testing of hearts, intentions, and individuals to reveal what is true or genuine.
This verb primarily occurs in the Qal binyan and often takes YHWH as the subject—indicating divine examination of human beings.
Qal Binyan Conjugation of בָּחַן
Past (Perfect) Tense
Person
Form
1st person singular
בָּחַנְתִּי
2nd person masculine singular
בָּחַנְתָּ
2nd person feminine singular
בָּחַנְתְּ
3rd person masculine singular
בָּחַן
3rd person feminine singular
בָּחֲנָה
1st person plural
בָּחַנּוּ
2nd person masculine plural
בְּחַנְתֶּם
2nd person feminine plural
בְּחַנְתֶּן
3rd person plural
בָּחֲנוּ
Present (Participle) Tense
Gender/Number
Form
Masculine singular
בֹּחֵן
Feminine singular
בֹּחֶנֶת
Masculine plural
בּוֹחֲנִים
Feminine plural
בּוֹחֲנוֹת
Future (Imperfect) Tense
Person
Form
1st person singular
אֶבְחַן
2nd person masculine singular
תִּבְחַן
2nd person feminine singular
תִּבְחֲנִי
3rd person masculine singular
יִבְחַן
3rd person feminine singular
תִּבְחַן
1st person plural
נִבְחַן
2nd person masculine plural
תִּבְחֲנוּ
2nd person feminine plural
תִּבְחַנְנָה
3rd person plural
יִבְחֲנוּ
Imperative Mood
Person
Form
2nd person masculine singular
בְּחַן
2nd person feminine singular
בַּחֲנִי
2nd person masculine plural
בַּחֲנוּ
2nd person feminine plural
בְּחַנְנָה
Usage in Scripture
Psalm 139:23 – בְּחָנֵנִי אֵל וְדַע לְבָבִי
“Search me, O God, and know my heart.”… Learn Hebrew
Genesis 4:5 – Emotion Verbs and the Use of וַיִּפְּלוּ פָּנָיו
וְאֶל־קַ֥יִן וְאֶל־מִנְחָתֹ֖ו לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֨יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃
(Genesis 4:5)
But to Qayin and to his offering He did not look with favor, and Qayin was very angry, and his face fell.
Explanation of Feature
This verse from Genesis 4:5 contains two noteworthy grammatical features:
1. Emotion verbs with לְ (lamed) – as seen in וַיִּחַר לְקַיִן, “Qayin became angry.” In Hebrew, anger is often described with the verb חָרָה (“to burn”) used impersonally with a lamed preposition marking the subject: “it burned to Qayin.”… Learn Hebrew
Posted in Grammar
Tagged Genesis 4:5
Comments Off on Genesis 4:5 – Emotion Verbs and the Use of וַיִּפְּלוּ פָּנָיו
Definiteness and Participial Titles in Cultic Legal Hebrew
וְלָקַ֛ח הַכֹּהֵ֥ן הַמָּשִׁ֖יחַ מִדַּ֣ם הַפָּ֑ר וְהֵבִ֥יא אֹתֹ֖ו אֶל־אֹ֥הֶל מֹועֵֽד׃
(Leviticus 4:5)
And the anointed priest shall take some of the blood of the bull and bring it to the Tent of Meeting.
This verse describes part of the sin offering ritual: the anointed priest takes the bull’s blood into the Tent of Meeting. What stands out grammatically is the noun phrase הַכֹּהֵן הַמָּשִׁיחַ (“the anointed priest”), which combines a definite noun with a definite participle. This construction highlights a specific cultic role and reflects the way Biblical Hebrew uses definite participial titles in legal and priestly texts.… Learn Hebrew
Posted in Grammar
Tagged Leviticus 4:5
Comments Off on Definiteness and Participial Titles in Cultic Legal Hebrew
The Hebrew Verb בּוֹשׁ: To Be Ashamed or Confounded
The Hebrew verb בּוֹשׁ (root: ב-ו-ש) means “to be ashamed,” “to be confounded,” or “to be disappointed.” It is most commonly used in poetic and prophetic contexts to express emotional distress, embarrassment, or failure. The shame described may be social, moral, or the result of unmet expectations.
This verb is primarily used in the Qal binyan, where it expresses a passive state of shame or confusion. It often appears with prepositions like מִן (because of) or עַל (on account of).
Qal Binyan Conjugation of בּוֹשׁ
Past (Perfect) Tense
Person
Form
1st person singular
בּוֹשְׁתִּי
2nd person masculine singular
בּוֹשְׁתָּ
2nd person feminine singular
בּוֹשְׁתְּ
3rd person masculine singular
בּוֹשׁ
3rd person feminine singular
בּוֹשָׁה
1st person plural
בּוֹשְׁנוּ
2nd person masculine plural
בּוֹשְׁתֶּם
2nd person feminine plural
בּוֹשְׁתֶּן
3rd person plural
בּוֹשׁוּ
Present (Participle) Tense
Gender/Number
Form
Masculine singular
בוֹשׁ
Feminine singular
בוֹשָׁה
Masculine plural
בוֹשִׁים
Feminine plural
בוֹשׁוֹת
Future (Imperfect) Tense
Person
Form
1st person singular
אֵבוֹשׁ
2nd person masculine singular
תֵּבוֹשׁ
2nd person feminine singular
תֵּבוֹשִׁי
3rd person masculine singular
יֵבוֹשׁ
3rd person feminine singular
תֵּבוֹשׁ
1st person plural
נֵבוֹשׁ
2nd person masculine plural
תֵּבוֹשׁוּ
2nd person feminine plural
תֵּבֹשֶׁנָה
3rd person plural
יֵבֹשׁוּ
Imperative Mood
Person
Form
2nd person masculine singular
בּוֹשׁ
2nd person feminine singular
בּוֹשִׁי
2nd person masculine plural
בּוֹשׁוּ
2nd person feminine plural
בּוֹשֶׁנָה
Usage in Scripture
Psalm 25:3 – גַּם כָּל־קוֶיךָ לֹא יֵבוֹשׁוּ
“Indeed, none who wait for You shall be ashamed.”… Learn Hebrew
Jussive Negation with אַל and the Function of Double Prohibition
אַ֥ךְ אִ֛ישׁ אַל־יָרֵ֖ב וְאַל־יֹוכַ֣ח אִ֑ישׁ וְעַמְּךָ֖ כִּמְרִיבֵ֥י כֹהֵֽן׃
(Hosea 4:4)
Yet let no man contend, and let no man rebuke, for your people are like those who contend with a priest.
Hosea 4:4 stands at the beginning of a prophetic indictment. It opens with a forceful double prohibition, warning against judgmental contention, followed by a striking comparison between the people and the priest. The grammatical structure uses the particle אַל to negate jussive verbs twice in parallel, creating a rhetorical double command.… Learn Hebrew
Volitive Forms and Rhetorical Irony in Zephaniah 3:7: A Grammatical Theology of Rejected Correction
אָמַ֜רְתִּי אַךְ־תִּירְאִ֤י אֹותִי֙ תִּקְחִ֣י מוּסָ֔ר וְלֹֽא־יִכָּרֵ֣ת מְעֹונָ֔הּ כֹּ֥ל אֲשֶׁר־פָּקַ֖דְתִּי עָלֶ֑יהָ אָכֵן֙ הִשְׁכִּ֣ימוּ הִשְׁחִ֔יתוּ כֹּ֖ל עֲלִילֹותָֽם׃
I said, “Surely you will fear Me, you will accept correction.” Then her dwelling would not be cut off—[not] all that I had appointed against her. But they rose early—they corrupted all their deeds.
Divine Expectation and Human Defiance in Prophetic Discourse
Zephaniah 3:7 is a striking verse in the prophet’s closing oracle of judgment, where YHWH reflects on His prior disciplinary intent and Israel’s refusal to respond.… Learn Hebrew
Posted in Grammar
Tagged Zephaniah 3:7
Comments Off on Volitive Forms and Rhetorical Irony in Zephaniah 3:7: A Grammatical Theology of Rejected Correction
The Hebrew Verb בּוֹא: To Come, Enter, or Arrive
The Hebrew verb בּוֹא (root: ב-ו-א) is a high-frequency irregular verb that means “to come,” “to go in,” “to enter,” or “to arrive.” It occurs in narrative, legal, and poetic contexts and is essential for expressing movement toward a place or event. It frequently appears with prepositions like אֶל (“to”) or בְּ (“in”).
Because it is a hollow verb (middle root is ו), its forms are highly irregular in some tenses and must be memorized. It appears most frequently in the Qal binyan, with some occurrences in Hiphil (causative: “to bring in”).… Learn Hebrew
The Syntax of Legal Hypotheticals and Priestly Responsibility in Leviticus 4:3
אִ֣ם הַכֹּהֵ֧ן הַמָּשִׁ֛יחַ יֶחֱטָ֖א לְאַשְׁמַ֣ת הָעָ֑ם וְהִקְרִ֡יב עַ֣ל חַטָּאתֹו֩ אֲשֶׁ֨ר חָטָ֜א פַּ֣ר בֶּן־בָּקָ֥ר תָּמִ֛ים לַיהוָ֖ה לְחַטָּֽאת׃
(Leviticus 4:3)
If the anointed priest sins, bringing guilt upon the people, then he shall bring for his sin that he has committed a bull of the herd without blemish to the LORD as a sin offering.
Legal Instruction and Theological Stakes in Leviticus 4:3
Leviticus 4:3 introduces the procedures for sin offerings (חַטָּאת) in the case of unintentional sin by the anointed priest. This passage inaugurates one of the most structurally detailed sacrificial regulations in the Torah.… Learn Hebrew
Posted in Grammar, Syntax, Theology
Tagged Leviticus 4:3
Comments Off on The Syntax of Legal Hypotheticals and Priestly Responsibility in Leviticus 4:3
The Semantics and Theology of the Nifʿal Imperfect in Isaiah 4:3
וְהָיָ֣ה הַנִּשְׁאָ֣ר בְּצִיֹּ֗ון וְהַנֹּותָר֙ בִּיר֣וּשָׁלִַ֔ם קָדֹ֖ושׁ יֵאָ֣מֶר לֹ֑ו כָּל־הַכָּת֥וּב לַחַיִּ֖ים בִּירוּשָׁלִָֽם׃
(Isaiah 4:3)
And the one who is left in Tsiyyon and the one who remains in Yerushalayim will be called holy, everyone who is written down for life in Yerushalayim.
Contextual and Theological Framing of Isaiah 4:3
Isaiah 4:3 appears at a pivotal juncture in the prophetic literature of Isaiah, marking a thematic shift from divine judgment to purification and restoration. The verse reads:
Situated within the oracle of Isaiah 2–4, this verse belongs to a broader literary unit that envisions Zion’s eschatological cleansing.… Learn Hebrew
Posted in Grammar, Theology
Tagged Isaiah 4:3
Comments Off on The Semantics and Theology of the Nifʿal Imperfect in Isaiah 4:3
The Hebrew Verb בָּהַל: To Terrify or Alarm
The Hebrew verb בָּהַל (root: ב-ה-ל) means “to terrify,” “to alarm,” “to hasten in fear,” or “to panic.” It typically describes sudden emotional or mental disturbance—such as fear, confusion, or urgency—often in response to shocking or overwhelming circumstances. This verb is used in poetic, prophetic, and narrative contexts in the Hebrew Bible.
It is most commonly found in the Qal binyan and sometimes in the Niphal (passive or reflexive, “to be terrified”) or Piel (intensive causative, “to cause terror”).
Qal Binyan Conjugation of בָּהַל
Past (Perfect) Tense
Person
Form
1st person singular
בָּהַלְתִּי
2nd person masculine singular
בָּהַלְתָּ
2nd person feminine singular
בָּהַלְתְּ
3rd person masculine singular
בָּהַל
3rd person feminine singular
בָּהֲלָה
1st person plural
בָּהַלְנוּ
2nd person masculine plural
בְּהַלְתֶּם
2nd person feminine plural
בְּהַלְתֶּן
3rd person plural
בָּהֲלוּ
Present (Participle) Tense
Gender/Number
Form
Masculine singular
בֹּהֵל
Feminine singular
בֹּהֶלֶת
Masculine plural
בֹּהֲלִים
Feminine plural
בֹּהֲלוֹת
Future (Imperfect) Tense
Person
Form
1st person singular
אֶבְהַל
2nd person masculine singular
תִּבְהַל
2nd person feminine singular
תִּבְהֲלִי
3rd person masculine singular
יִבְהַל
3rd person feminine singular
תִּבְהַל
1st person plural
נִבְהַל
2nd person masculine plural
תִּבְהֲלוּ
2nd person feminine plural
תִּבְהַלְנָה
3rd person plural
יִבְהֲלוּ
Imperative Mood
Person
Form
2nd person masculine singular
בְּהַל
2nd person feminine singular
בַּהֲלִי
2nd person masculine plural
בַּהֲלוּ
2nd person feminine plural
בְּהַלְנָה
Usage in Scripture
Daniel 5:6 – וְהִתְבַּהֲלוּ מְתַנֵּה
“His limbs were terrified…” — describing the sudden fear of King Belshazzar when he saw the handwriting on the wall.… Learn Hebrew