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Recent Articles
- Fear, Dominion, and Syntax: A Grammar Lesson from Genesis 9:2
- “And Job Answered and Said”: A Hebrew Lesson on Job 9:1
- Syntax of Covenant Obedience: The Altar of Uncut Stones in Joshua 8:31
- Unlock the Secrets of the Tanakh: Why Hebrew Morphology is the Key
- The Poetics of Verbal Repetition in Proverbs 8:30
- Syntax of the Wave Offering: Moses and the Breast Portion in Leviticus 8:29
- Firm Skies and Deep Springs: Grammar in Proverbs 8:28
- Only the Spoil: A Hebrew Lesson on Joshua 8:27
- Binyanim Under Pressure: Exodus 8:26
- When Service Ends: A Hebrew Lesson on Numbers 8:25
- Consecration Through Syntax: The Priestly Ritual in Leviticus 8:24
- “A Three-Day Journey”: The Syntax of Volition and Deixis in Exodus According to Targum Onkelos
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“I the LORD Have Spoken and Will Do It”: Verbal Paradox and Divine Reversal in Ezekiel 17:24
וְֽיָדְע֞וּ כָּל־עֲצֵ֣י הַשָּׂדֶ֗ה כִּ֣י אֲנִ֤י יְהוָה֙ הִשְׁפַּ֣לְתִּי עֵ֣ץ גָּבֹ֗הַ הִגְבַּ֨הְתִּי֙ עֵ֣ץ שָׁפָ֔ל הֹובַ֨שְׁתִּי֙ עֵ֣ץ לָ֔ח וְהִפְרַ֖חְתִּי עֵ֣ץ יָבֵ֑שׁ אֲנִ֥י יְהוָ֖ה דִּבַּ֥רְתִּי וְעָשִֽׂיתִי׃
(Ezekiel 17:24)
And all the trees of the field shall know that I am Yahweh, I brought low the high tree, I exalted the low tree, I dried up the green tree, and I made the dry tree flourish. I am Yahweh, I have spoken and I have done.
Prophecy of Reversal and Sovereignty
In Ezekiel 17:24, YHWH concludes a prophetic parable by asserting His absolute sovereignty over history and nature.… Learn Hebrew
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Stirring the Spirit of a King: Temporal Clauses, Infinitives, and Divine Causation in Ezra 1:1
וּבִשְׁנַ֣ת אַחַ֗ת לְכֹ֨ורֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס לִכְלֹ֥ות דְּבַר־יְהוָ֖ה מִפִּ֣י יִרְמְיָ֑ה הֵעִ֣יר יְהוָ֗ה אֶת־ר֨וּחַ֙ כֹּ֣רֶשׁ מֶֽלֶךְ־פָּרַ֔ס וַיַּֽעֲבֶר־קֹול֙ בְּכָל־מַלְכוּתֹ֔ו וְגַם־בְּמִכְתָּ֖ב לֵאמֹֽר׃
(Ezra 1:1)
And in the first year of Cyrus king of Persia, to fulfill the word of Yahweh by the mouth of Jeremiah, Yahweh stirred up the spirit of Cyrus king of Persia, and he caused a proclamation to pass throughout all his kingdom, and also in writing, saying:
Ezra 1:1 begins the historical account of Israel’s return from exile under the decree of King Koresh (Cyrus) of Persia.… Learn Hebrew
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“These Are the Heads of the Priests”: Apposition and Leadership Lists in Neḥemyah 12:7
סַלּ֣וּ עָמֹ֔וק חִלְקִיָּ֖ה יְדַֽעְיָ֑ה אֵ֣לֶּה רָאשֵׁ֧י הַכֹּהֲנִ֛ים וַאֲחֵיהֶ֖ם בִּימֵ֥י יֵשׁוּעַ׃
(Nehemiah 12:7)
Sallu, Amok, Hilkiah, Jedaiah—these were the heads of the priests and their brothers in the days of Jeshua.
Structuring Authority Through Syntactic Chains
Neḥemyah 12:7 is part of a carefully preserved genealogical and administrative record. These priestly lists served to validate religious authority and temple function during the post-exilic period. The phrase אֵ֣לֶּה רָאשֵׁ֧י הַכֹּהֲנִ֛ים וַאֲחֵיהֶ֖ם בִּימֵ֥י יֵשׁוּעַ represents a structured nominative chain, where multiple noun phrases are placed in succession, functioning together as a formal identification and appositional structure.… Learn Hebrew
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“Efrayim Feeds the Wind”: Kinetic Verbs and Prophetic Irony in Hosea 12:2
אֶפְרַ֜יִם רֹעֶ֥ה ר֨וּחַ֙ וְרֹדֵ֣ף קָדִ֔ים כָּל־הַיֹּ֕ום כָּזָ֥ב וָשֹׁ֖ד יַרְבֶּ֑ה וּבְרִית֙ עִם־אַשּׁ֣וּר יִכְרֹ֔תוּ וְשֶׁ֖מֶן לְמִצְרַ֥יִם יוּבָֽל׃
(Hosea 12:2)
Efrayim feeds on wind and pursues the east wind all day. He multiplies falsehood and violence. They make a covenant with Ashshur, and oil is carried to Mitsrayim.
Motion Without Meaning
Hosea 12:2 presents a poetic and theological critique of Efrayim through a series of verbs describing restless motion and political treachery. The verse’s central metaphor—feeding the wind—highlights the futility of idolatrous pursuits and foreign alliances.… Learn Hebrew
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Priestly Power and Divine Favor: Imperatives and Jussives in Deuteronomy 33:11
בָּרֵ֤ךְ יְהוָה֙ חֵילֹ֔ו וּפֹ֥עַל יָדָ֖יו תִּרְצֶ֑ה מְחַ֨ץ מָתְנַ֧יִם קָמָ֛יו וּמְשַׂנְאָ֖יו מִן־יְקוּמֽוּן׃
(Deuteronomy 33:11)
Bless, O YHWH, his strength, and accept the work of his hands; crush the loins of his adversaries, and those who hate him, that they may not rise.”
Blessing and Favor: בָּרֵךְ יְהוָה חֵילֹו
בָּרֵךְ (“bless!”) is a Qal imperative 2ms of ב־ר־ך (“to bless”), directed toward יְהוָה, making this a prayer or appeal rather than a command.
חֵילֹו — “his strength” or “his wealth,” from חַיִל, with a 3ms suffix, likely referring to the tribe of Levi (see verse context), especially their martial or priestly vigor
This is a plea for divine empowerment of the Levite’s might and sanctified service.… Learn Hebrew
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Grammatical-Theological Analysis of Jeremiah 23:11
כִּֽי־גַם־נָבִ֥יא גַם־כֹּהֵ֖ן חָנֵ֑פוּ גַּם־בְּבֵיתִ֛י מָצָ֥אתִי רָעָתָ֖ם נְאֻם־יְהוָֽה׃
(Jeremiah 23:11)
“For both prophet and priest have become profane; even in My house I have found their evil,” declares YHWH.
1. Intensification through Repetition and Syntax
The verse opens with כִּֽי־גַם־נָבִ֥יא גַם־כֹּהֵ֖ן—“For both prophet and priest.” The repetition of גַם (“also” or “even”) is not casual but emphatic. It intensifies the indictment, emphasizing that corruption has penetrated all levels of Israel’s spiritual leadership. The structure גַם… גַם often expresses inclusive condemnation. Here, both prophetic and priestly offices—traditionally representing divine speech and sacred mediation—are declared guilty.… Learn Hebrew
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The Legal Warrior: Role of the Participial גֹאֵל in Proverbs 23:11
כִּֽי־גֹאֲלָ֥ם חָזָ֑ק הֽוּא־יָרִ֖יב אֶת־רִיבָ֣ם אִתָּֽךְ׃
(Proverbs 23:11)
For their redeemer is strong; He will plead their case against you.
Proverbs 23:11 contains a short but weighty statement about divine justice. It warns against oppressing the weak by appealing to the presence of a powerful גֹאֵל—a kinsman-redeemer or legal advocate. But the grammar reveals more than comfort—it portrays God as an active litigant: יָרִיב אֶת־רִיבָם, “He will plead their case.” This verse illustrates the convergence of legal, familial, and covenantal roles embedded in a single Hebrew root: ג־א־ל.… Learn Hebrew
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“When Yisra’el Was a Youth, I Loved Him”: Temporal Syntax and Divine Calling in Hosea 11:1
כִּ֛י נַ֥עַר יִשְׂרָאֵ֖ל וָאֹהֲבֵ֑הוּ וּמִמִּצְרַ֖יִם קָרָ֥אתִי לִבְנִֽי׃
(Hosea 11:1)
When Yisra’el was a child, I loved him, and out of Mitsrayim I called my son.
Divine Affection and Historical Memory
Hosea 11:1 opens a new poetic unit where YHWH, in the first person, recalls His loving relationship with Yisra’el. The verse combines temporal clause structure, an emotional perfect verb (אָהַב), and a prophetic allusion to the Exodus—described in the phrase “from Mitsrayim I called my son.” This article explores the grammatical depth of this short verse: the syntax of the temporal expression, the perfect verb denoting divine love, and the call-action structure that affirms divine election and covenant history.… Learn Hebrew
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The Unveiled Judgment: Sequential Verbs, Feminine Pronouns, and Legal Metaphors in Ezekiel 23:10
הֵמָּה֮ גִּלּ֣וּ עֶרְוָתָהּ֒ בָּנֶ֤יהָ וּבְנֹותֶ֨יהָ֙ לָקָ֔חוּ וְאֹותָ֖הּ בַּחֶ֣רֶב הָרָ֑גוּ וַתְּהִי־שֵׁם֙ לַנָּשִׁ֔ים וּשְׁפוּטִ֖ים עָ֥שׂוּ בָֽהּ׃
(Ezekiel 23:10)
They uncovered her nakedness, took her sons and daughters, and killed her with the sword. She became a name among women, and judgments were executed upon her.
Exposure and Humiliation: הֵמָּה גִּלּוּ עֶרְוָתָהּ
הֵמָּה — “They,” a plural pronoun indicating the enemy nation (contextually Babylon).
גִּלּוּ — Piel perfect 3mp of ג־ל־ה, “to uncover, expose.”
Used in Piel for intensified or deliberate action: “They exposed…”
עֶרְוָתָהּ — “Her nakedness”
עֶרְוָה — “nakedness, shame”
־הּ — 3fs suffix referring to the woman/nation (Samaria or Jerusalem)
This phrase expresses graphic shaming through violation, a frequent prophetic metaphor for national defeat and dishonor.… Learn Hebrew
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“A Luxuriant Vine is Yisra’el”: Construct Chains and Idolatrous Fruitfulness in Hosea 10:1
גֶּ֤פֶן בֹּוקֵק֙ יִשְׂרָאֵ֔ל פְּרִ֖י יְשַׁוֶּה־לֹּ֑ו כְּרֹ֣ב לְפִרְיֹ֗ו הִרְבָּה֙ לַֽמִּזְבְּחֹ֔ות כְּטֹ֣וב לְאַרְצֹ֔ו הֵיטִ֖יבוּ מַצֵּבֹֽות׃
(Hosea 10:1)
Yisra’el is a luxuriant vine; he produces fruit for himself. According to the abundance of his fruit, he multiplied altars; as the goodness of his land, they improved sacred pillars.
Fertility Imagery as Prophetic Irony
Hosea 10:1 opens with an agricultural metaphor—Yisra’el is likened to a luxuriant vine—but the fruit of that vine is not righteousness; it is idolatry. This verse masterfully uses construct chains, comparative clauses, and grammatical amplification to illustrate how material prosperity led to spiritual perversion.… Learn Hebrew
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