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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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Walk, Write, Return: The Binyanim of Obedient Action in Joshua 18:8
וַיָּקֻ֥מוּ הָאֲנָשִׁ֖ים וַיֵּלֵ֑כוּ וַיְצַ֣ו יְהֹושֻׁ֡עַ אֶת־הַהֹלְכִים֩ לִכְתֹּ֨ב אֶת־הָאָ֜רֶץ לֵאמֹ֗ר לְ֠כוּ וְהִתְהַלְּכ֨וּ בָאָ֜רֶץ וְכִתְב֤וּ אֹותָּהּ֙ וְשׁ֣וּבוּ אֵלַ֔י וּ֠פֹה אַשְׁלִ֨יךְ לָכֶ֥ם גֹּורָ֛ל לִפְנֵ֥י יְהוָ֖ה בְּשִׁלֹֽה׃
(Joshua 18:8)
And the men arose and went, and Yehoshua commanded those going to describe the land, saying, “Go and walk through the land and write it, and return to me, and here I will cast lots for you before YHWH in Shiloh.”
Mobilizing the Tribal Surveyors
In this verse, Yehoshua instructs a group of men to map the land of Yisraʾel in preparation for its distribution.… Learn Hebrew
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The Use of Wayyiqtol and Divine Remembrance in Genesis 8:1
וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־נֹ֔חַ וְאֵ֤ת כָּל־הַֽחַיָּה֙ וְאֶת־כָּל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אִתֹּ֖ו בַּתֵּבָ֑ה וַיַּעֲבֵ֨ר אֱלֹהִ֥ים ר֨וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם׃
(Genesis 8:1)
And God remembered Noah and every living thing and all the animals that were with him in the ark and God caused a wind to pass over the earth and the waters subsided.
Genesis 8:1 marks a pivotal moment in the Flood narrative, where אֱלֹהִים (Elohim, “God”) actively intervenes by remembering נֹחַ (Noaḥ, “Noah”) and the creatures on the ark. The verse prominently features wayyiqtol verb forms, which indicate sequential action in Biblical Hebrew narrative.… Learn Hebrew
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Prophecy and Politics: Direct Speech, Negation, and Verbal Nuance in 2 Chronicles 18:7
וַיֹּ֣אמֶר מֶֽלֶךְ־יִשְׂרָאֵ֣ל אֶֽל־יְהֹושָׁפָ֡ט עֹ֣וד אִישׁ־אֶחָ֡ד לִדְרֹושׁ֩ אֶת־יְהוָ֨ה מֵֽאֹתֹ֜ו וַאֲנִ֣י שְׂנֵאתִ֗יהוּ כִּֽי־֠אֵינֶנּוּ מִתְנַבֵּ֨א עָלַ֤י לְטֹובָה֙ כִּ֣י כָל־יָמָ֣יו לְרָעָ֔ה ה֖וּא מִיכָ֣יְהוּ בֶן־יִמְלָ֑א וַיֹּ֨אמֶר֙ יְהֹ֣ושָׁפָ֔ט אַל־יֹאמַ֥ר הַמֶּ֖לֶךְ כֵּֽן׃
(2 Chronicles 18:7)
And the king of Israel said to Jehoshaphat there is still one man to inquire of YJWH from him but I hate him because he does not prophesy good concerning me but all his days evil he is Micaiah son of Imlah and Jehoshaphat said let not the king say so.
Framing the Dialogue: וַיֹּאמֶר … וַיֹּאמֶר
The verse is framed by two sequential narrative verbs:
וַיֹּאמֶר — Qal wayyiqtol 3ms of אָמַר (“he said”), the typical narrative past form introducing speech
First spoken by מֶלֶךְ־יִשְׂרָאֵל (King of Yisraʾel), and then by יְהֹושָׁפָט (Yehoshafat), king of Yehudah.… Learn Hebrew
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The Use of Perfect Verbs in Prophetic Judgment and the Syntax of Betrayal in Obadiah 1:7
עַֽד־הַגְּב֣וּל שִׁלְּח֗וּךָ כֹּ֚ל אַנְשֵׁ֣י בְרִיתֶ֔ךָ הִשִּׁיא֛וּךָ יָכְל֥וּ לְךָ֖ אַנְשֵׁ֣י שְׁלֹמֶ֑ךָ לַחְמְךָ֗ יָשִׂ֤ימוּ מָזֹור֙ תַּחְתֶּ֔יךָ אֵ֥ין תְּבוּנָ֖ה בֹּֽו׃
(Obadiah 1:7)
Up to the border they sent you all the men of your covenant they deceived you they prevailed against you the men of your peace your bread they set a snare beneath you there is no understanding in him.
Obadiah 1:7 is part of a prophecy against Edom, describing betrayal by its allies. The verse employs perfect verbs to express completed actions with ongoing consequences, reinforcing the certainty of Edom’s downfall.… Learn Hebrew
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Proverbs 18:6 – Parallelism and Construct Chains with Abstract Nouns
שִׂפְתֵ֣י כְ֭סִיל יָבֹ֣אוּ בְרִ֑יב וּ֝פִ֗יו לְֽמַהֲלֻמֹ֥ות יִקְרָֽא׃
The lips of a fool come with strife, and his mouth calls for blows.
This proverb from Proverbs 18:6 features:
Construct chains such as שִׂפְתֵי כְסִיל (“the lips of a fool”), where two nouns are joined in a possessive/genitive relationship.
A parallelism typical of Hebrew poetry, where the second clause echoes or intensifies the first.
Use of an abstract plural noun מַהֲלֻמוֹת (“blows”) with a verb (יִקְרָא, “calls”) to express figurative consequence.
Examples from Proverbs 18:6
Phrase
Structure
Explanation
שִׂפְתֵי כְסִיל
Construct chain (plural noun + noun)
“The lips of a fool” – indicates possession; subject of the first clause
יָבֹאוּ בְרִיב
Yiqtol (3mp) + prepositional phrase
“come with strife” – describes the fool’s speech leading to conflict
פִיו לְמַהֲלֻמוֹת יִקְרָא
Construct chain + verb (yiqtol)
“his mouth calls for blows” – his speech provokes violent response
Related Grammatical Insight
Construct chains express close relationships like ownership or classification:
דִּבְרֵי חָכָם – “the words of a wise man”
דַּעַת יְהוָה – “the knowledge of YHWH”
Parallelism in Hebrew poetry functions to reinforce meaning:
Line A: “the lips of a fool bring strife”
Line B: “his mouth calls for blows”
Yiqtol verbs like יִקְרָא and יָבֹאוּ are used here as gnomic (timeless) statements, expressing universal truths about behavior.… Learn Hebrew
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From Fire to Form: How the Binyanim Elevate Sacrifice in Psalm 66:15
עֹ֘לֹ֤ות מֵחִ֣ים אַעֲלֶה־֭לָּךְ עִם־קְטֹ֣רֶת אֵילִ֑ים אֶ֥עֱשֶֽׂה בָקָ֖ר עִם־עַתּוּדִ֣ים סֶֽלָה׃ (Psalm 66:15)
Burnt offerings of fat animals I will offer to you with the smoke of rams I will prepare cattle with male goats Selah.
Verbal Stems in Worship’s Highest Flame
Psalm 66:15 voices a crescendo of worship: burnt offerings, incense, and choice animals. But behind the sensory images are two binyanim that shape the worshipper’s approach. The psalmist doesn’t just do sacrifice—he elevates it, with verbs chosen for theological emphasis. In this verse, the binyanim are the quiet engines behind the worship vocabulary.… Learn Hebrew
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The Use of Existential יֵשׁ and the Construct Chain in Ecclesiastes 6:1
יֵ֣שׁ רָעָ֔ה אֲשֶׁ֥ר רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ וְרַבָּ֥ה הִ֖יא עַל־הָאָדָֽם׃
(Ecclesiastes 6:1)
There is an evil that I have seen under the sun, and it is great upon mankind.
Ecclesiastes 6:1 introduces an observation about human suffering using the existential particle יֵשׁ (yesh), which signifies existence or presence. The verse also employs a construct chain (רָעָה אֲשֶׁר רָאִיתִי, “an evil which I have seen”) to describe a phenomenon occurring תַּחַת הַשָּׁמֶשׁ (taḥat hashemesh, “under the sun”), a phrase that is characteristic of the book’s reflections on human experience.… Learn Hebrew
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Desolation Described: Prepositions, Relative Clauses, and Poetic Imagery in Lamentations 5:18
Lamentations 5:18
עַ֤ל הַר־צִיֹּון֙ שֶׁשָּׁמֵ֔ם שׁוּעָלִ֖ים הִלְּכוּ־בֹֽו׃
Desolation’s Location: עַל הַר־צִיּוֹן
עַל (“upon”) is a preposition introducing the place affected.
הַר־צִיּוֹן — “Mount Tsiyon (Zion),” a construct phrase with the article prefixed to הַר (“mountain”) and bound to צִיּוֹן (Zion)
This locates the tragedy not just geographically but symbolically — Zion was the site of the temple, God’s dwelling place, now devastated.
Relative Clause: שֶׁשָּׁמֵם
שֶׁ is a relative pronoun (“which, that”) introducing a descriptive clause.
שָּׁמֵם — Qal perfect 3ms of שׁ־מ־ם (“to be desolate”) with dagesh forte for doubling
Together: “which is desolate” — emphasizing Zion’s ruined state, a key theme of Lamentations.… Learn Hebrew
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The Imperative and Infinitive Construct in Ecclesiastes 5:1
שְׁמֹ֣ר רגליך כַּאֲשֶׁ֤ר תֵּלֵךְ֙ אֶל־בֵּ֣ית הָאֱלֹהִ֔ים וְקָרֹ֣וב לִשְׁמֹ֔עַ מִתֵּ֥ת הַכְּסִילִ֖ים זָ֑בַח כִּֽי־אֵינָ֥ם יֹודְעִ֖ים לַעֲשֹׂ֥ות רָֽע׃
Guard your foot when you go to the house of God, and draw near to listen rather than to give the sacrifice of fools, for they do not know how to do evil.
Introduction to Ecclesiastes 5:1
Ecclesiastes 5:1 presents a moral and spiritual exhortation regarding proper conduct when approaching the בֵּית הָאֱלֹהִים (beit ha-Elohim, “house of God”). This verse features key grammatical structures such as the imperative form (שְׁמֹר, “guard”) and the infinitive construct (לִשְׁמֹעַ, “to listen”).… Learn Hebrew
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Joshua 18:4 – Imperatives, Coordinated Wayyiqtol Verbs, and Infinitive Purpose
הָב֥וּ לָכֶ֛ם שְׁלֹשָׁ֥ה אֲנָשִׁ֖ים לַשָּׁ֑בֶט וְאֶשְׁלָחֵ֗ם וְיָקֻ֜מוּ וְיִֽתְהַלְּכ֥וּ בָאָ֛רֶץ וְיִכְתְּב֥וּ אֹותָ֛הּ לְפִ֥י נַֽחֲלָתָ֖ם וְיָבֹ֥אוּ אֵלָֽי׃
Provide for yourselves three men for each tribe, and I will send them, and they shall arise and walk through the land and write it according to their inheritance, and they shall return to me.
Explanation of Feature
This verse from Joshua 18:4 presents a rich combination of imperatives, coordinated wayyiqtol verbs, and an infinitive phrase expressing purpose. The passage outlines a step-by-step procedure for land surveying, with verbs clearly sequenced through the wayyiqtol form.… Learn Hebrew
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