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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
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Hebrew Words You Should Know
List of Hebrew words you need to know in order to read the Hebrew Bible and Modern Hebrew.
גַּם – also
מיִ – who
מַה, מָה, מֱה – what
אֵיפֹה – where
מָתַי – when
מַדּוּעַ – why
אֵיזֶה – which (m.s.)
אֵיזוֹ – which (f.s.)
?אֶת מִי – whom?
הַאִם – an interrogative particle
חושֵׁב – thinks
יוֹדֵעַ – knows
כִּי – because
אֲבָל – but
אִם – if
אִם כֵּן – if so
כָּל – all; every; any
שוּם – any (with negative)
…בְּ – in, with
…בַּ – in the; with the
בַּמֶּה – with what
פֹּה – here
כֵּן – yes, so
לֹא – no, not
וְ – and
אוֹ – or
אוֹמֵר – says
שׁוֹאֵל – asks
עוֹמֵד – stands; stands up
יוֹשֵׁב – sits; sits down
הוֹלֵךְ – walks; goes
מִן – from
אֶל – to
עַל – on, about
עַל מַה – on what; about what
עַד – until
אָז – then
כַּאֲשֶׁר – when
אַחֲרֵי , אַחַר – after
אַחֲרֵי־כֵן – afterwards
לִפְנֵי – before; in front of
אוֹהֵב – loves; likes
לוֹמֵד – learns; studies
קוֹרֵא – read; calls
שׁוֹמֵעַ – hears; listens
רוֹאֶה – sees
עוֹנֶה – answers
לוֹקֵחַ – takes
עוֹבֵד – works
עֲבוֹדָה – work (noun)
פּוֹתֵחַ – opens
פִּתְאֹם – suddenly
לְאָן – whereto
תָּמִיד – always
הַרְבֵּה – many; much; a lot
מְאֹד – very, very much
זֶה – this (m.s.)… Learn Hebrew
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Calling Witnesses to Injustice: Imperatives, Construct Chains, and Geopolitical Irony in Amos 3:9
הַשְׁמִ֨יעוּ֙ עַל־אַרְמְנֹ֣ות בְּאַשְׁדֹּ֔וד וְעַל־אַרְמְנֹ֖ות בְּאֶ֣רֶץ מִצְרָ֑יִם וְאִמְר֗וּ הֵאָֽסְפוּ֙ עַל־הָרֵ֣י שֹׁמְרֹ֔ון וּרְא֞וּ מְהוּמֹ֤ת רַבֹּות֙ בְּתֹוכָ֔הּ וַעֲשׁוּקִ֖ים בְּקִרְבָּֽהּ׃
(Amos 3:9)
Proclaim over the palaces in Ashdod and over the palaces in the land of Egypt, and say: “Gather yourselves on the mountains of Samaria, and see the great tumults within her, and the oppressed in her midst.”
Proclamation to Foreign Palaces: הַשְׁמִיעוּ עַל־אַרְמְנֹות בְּאַשְׁדּוֹד
הַשְׁמִיעוּ — Hifil imperative 2mp of שׁ־מ־ע, “to cause to hear, proclaim.”
This command sets a prophetic tone: “Proclaim!”… Learn Hebrew
“Send Me!” — Volition, Syntax, and the Prophetic Calling in Isaiah 6:8
וָאֶשְׁמַ֞ע אֶת־קֹ֤ול אֲדֹנָי֙ אֹמֵ֔ר אֶת־מִ֥י אֶשְׁלַ֖ח וּמִ֣י יֵֽלֶךְ־לָ֑נוּ וָאֹמַ֖ר הִנְנִ֥י שְׁלָחֵֽנִי׃
(Isaiah 6:8)
And I heard the voice of my Lord saying, “Whom shall I send, and who will go for us?” And I said, “Here I am; send me.”
Morphology
וָאֶשְׁמַ֞ע (vaʾeshmaʿ) – Root: שָׁמַע; Form: Qal wayyiqtol 1cs (consecutive imperfect, first common singular); Translation: “And I heard”; Notes: The wayyiqtol form advances the narrative past action in Biblical Hebrew prose.
אֶת־קֹ֤ול (ʾet-qol) – Root: קוֹל; Form: masculine singular construct; Translation: “the voice of”; Notes: Construct chain linking to the following proper name.… Learn Hebrew
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Arrows and Advocacy: Blessing, Fulfillment, and Courtroom Imagery in Psalm 127:5
אַשְׁרֵ֤י הַגֶּ֗בֶר אֲשֶׁ֤ר מִלֵּ֥א אֶת־אַשְׁפָּתֹ֗ו מֵהֶ֥ם לֹֽא־יֵבֹ֑שׁוּ כִּֽי־יְדַבְּר֖וּ אֶת־אֹיְבִ֣ים בַּשָּֽׁעַר׃
(Psalm 127:5)
Blessed is the man who has filled his quiver with them; they will not be ashamed, for they shall speak with enemies in the gate.
Blessed Is the Man: אַשְׁרֵי הַגֶּבֶר
אַשְׁרֵי (“blessed is”) is a construct form of אֶשֶׁר (“happiness, blessedness”), functioning as a declaration of commendation or felicity.
הַגֶּבֶר — “the man,” a strong term (as opposed to אָדָם) implying individual strength or valor
This common formula appears in wisdom and praise texts, linking moral or familial success with divine approval.… Learn Hebrew
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Syntax of Vengeance: Parallelism and Curse in Psalm 83:12
שִׁיתֵ֣מֹו נְ֭דִיבֵמֹו כְּעֹרֵ֣ב וְכִזְאֵ֑ב וּֽכְזֶ֥בַח וּ֝כְצַלְמֻנָּ֗ע כָּל־נְסִיכֵֽמֹו׃
(Psalm 83:12)
He placed their nobles like Orev and Zeev, and like Zevaḥ and Tsalmunnaʿ: all their princes.
Contextual Overview: A Poetic Petition for Justice
Psalm 83 is a national lament and imprecatory psalm, calling for YHWH’s judgment on Israel’s enemies. Verse 12 offers a vivid poetic request to strike down enemy leaders, invoking historical figures associated with divine judgment. The syntax here is not only poetic—it is strategically structured to reinforce emotional impact and theological memory.… Learn Hebrew
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The Influence of Heart and the Hifil Verb הִשִּׁיאֶ֔ךָ in Obadiah 1:3
זְדֹ֤ון לִבְּךָ֙ הִשִּׁיאֶ֔ךָ שֹׁכְנִ֥י בְחַגְוֵי־סֶּ֖לַע מְרֹ֣ום שִׁבְתֹּ֑ו אֹמֵ֣ר בְּלִבֹּ֔ו מִ֥י יֹורִדֵ֖נִי אָֽרֶץ׃
(Obadiah 1:3)
The pride of your heart has deceived you: you who dwell in the clefts of the rock, the height of his habitation; who says in his heart, “Who will bring me down to the ground?”
Introduction to Obadiah 1:3
Obadiah 1:3 continues the prophetic judgment against Edom, emphasizing its arrogance and false sense of security. The verse contains several significant grammatical elements, including the noun זְדֹ֤ון (zedon, “pride”), the Hifil verb הִשִּׁיאֶ֔ךָ (hishi’ekha, “has deceived you”), and the construct phrase שֹׁכְנִ֥י בְחַגְוֵי־סֶּ֖לַע (shokhni beḥagvei-sela‘, “dwelling in the clefts of the rock”).… Learn Hebrew
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The Use of the Participle and Passive Constructions in Obadiah 1:2
הִנֵּ֥ה קָטֹ֛ן נְתַתִּ֖יךָ בַּגֹּויִ֑ם בָּז֥וּי אַתָּ֖ה מְאֹֽד׃
(Obadiah 1:2)
Behold, I have made you small among the nations; you are greatly despised.
Introduction to Obadiah 1:2
Obadiah 1:2 is part of a divine declaration against Edom, emphasizing its diminished status among the nations. This verse contains notable grammatical features, including the passive participle בָּזוּי (bazui, “despised”), the Qal perfect נְתַתִּיךָ (netattikha, “I have made you”), and the emphatic use of מְאֹד (me’od, “very much”). These linguistic elements reinforce the judgmental tone and theological significance of divine retribution.… Learn Hebrew
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The Use of Imperative and Interrogative Constructions in Joel 1:2
שִׁמְעוּ־זֹאת֙ הַזְּקֵנִ֔ים וְהַֽאֲזִ֔ינוּ כֹּ֖ל יֹושְׁבֵ֣י הָאָ֑רֶץ הֶהָ֤יְתָה זֹּאת֙ בִּֽימֵיכֶ֔ם וְאִ֖ם בִּימֵ֥י אֲבֹֽתֵיכֶֽם׃
(Joel 1:2)
Hear this, you elders; and give ear, all inhabitants of the land: has this happened in your days, or in the days of your fathers?
Introduction to Joel 1:2
Joel 1:2 begins with a prophetic call to attention, addressing both the elders (הַזְּקֵנִים) and the inhabitants of the land (יֹושְׁבֵי הָאָרֶץ). This verse employs imperative verbs (שִׁמְעוּ, הַאֲזִינוּ) to command the audience to listen, followed by an interrogative clause (הֶהָיְתָה זֹּאת בִּימֵיכֶם?)… Learn Hebrew
Evaluating Variant Readings and Their Implications
Genesis 1:3—“יְהִי אוֹר”—shows no variation across Hebrew sources like the Masoretic Text, Samaritan Pentateuch, and Dead Sea Scrolls, pointing to a highly stable transmission. However, ancient translations introduce subtle shifts: the Septuagint and Vulgate use verbs that emphasize the process of becoming, while the Peshitta stays closer to the Hebrew’s volitional tone. These differences aren’t textual variants but interpretive choices that shaped how creation and divine speech were understood over time. The contrast between linguistic fidelity and theological nuance reveals how translation can influence doctrine even when the original text remains unchanged.… Learn Hebrew
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Understanding Textual Variants in the Hebrew Bible: Meaning, Causes, and Evaluation
Textual variants in the Hebrew Bible—arising from scribal errors, revisions, or divergent traditions—offer vital insight into the text’s transmission and theological development. By comparing witnesses like the Masoretic Text, Dead Sea Scrolls, and Septuagint, scholars evaluate variants using external evidence (age, distribution) and internal criteria (difficulty, brevity, style). Case studies like Deuteronomy 32:8 reveal how a single word shift can reflect ancient worldview and theological nuance. Far from undermining Scripture, variants enrich our understanding of its preservation, inviting reverent engagement with its layered history.… Learn Hebrew
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