Category Archives: Grammar

Biblical Hebrew Grammar

The Hebrew Verb גָּרַם: To Cause, Bring About, or Result In

The Hebrew verb גָּרַם (root: ג-ר-ם) means “to cause,” “to bring about,” or “to result in.” It conveys the idea of producing an outcome, especially one that happens indirectly. In Biblical Hebrew, it may also carry the meaning of “dragging along” or “drawing,” while in Rabbinic and Modern Hebrew, it develops the abstract sense of “causation.” This verb is primarily used in the Qal binyan, meaning “to cause,” and in Modern Hebrew it also appears frequently in common speech and formal writing.… Learn Hebrew
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Verbs of Begetting: The Syntax of Sequential Wayyiqtol in Genealogies

וַיִּֽהְי֣וּ יְמֵי־אָדָ֗ם אַֽחֲרֵי֙ הֹולִידֹ֣ו אֶת־שֵׁ֔ת שְׁמֹנֶ֥ה מֵאֹ֖ת שָׁנָ֑ה וַיֹּ֥ולֶד בָּנִ֖ים וּבָנֹֽות׃ At first glance, Genesis 5:4 may seem like a simple entry in the antediluvian genealogy of Adam: he lived 800 years after fathering Seth, and he fathered sons and daughters. Yet beneath this record lies a grammatical rhythm that governs much of biblical narrative prose—the sequence of wayyiqtol verbs. These verb forms not only tell the story—they move it. In this article, we delve into the dynamics of the wayyiqtol (the narrative preterite) and examine how its sequencing creates the very pulse of biblical time, especially in genealogical texts.… Learn Hebrew
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Hidden Defilement, Known Guilt: Conditional Clauses and Ritual Awareness in Leviticus 5:3

אֹ֣ו כִ֤י יִגַּע֙ בְּטֻמְאַ֣ת אָדָ֔ם לְכֹל֙ טֻמְאָתֹ֔ו אֲשֶׁ֥ר יִטְמָ֖א בָּ֑הּ וְנֶעְלַ֣ם מִמֶּ֔נּוּ וְה֥וּא יָדַ֖ע וְאָשֵֽׁם׃ Contextual Introduction Leviticus 5:3 appears in a section addressing unintentional sins and their required expiations. This verse considers a scenario in which someone becomes ritually impure through contact with human defilement, remains unaware of it initially, but later comes to know and is considered guilty. The grammar is structured to build conditional progression, with key temporal and causal relationships between physical contact, knowledge, and culpability. Grammatical Focus: Disjunctive אוֹ-Clause, Sequential Verbs, and Legal Causality 1.… Learn Hebrew
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Exodus 5:2 – Interrogative Pronoun, Relative Clause, and Double Negation

וַיֹּ֣אמֶר פַּרְעֹ֔ה מִ֤י יְהוָה֙ אֲשֶׁ֣ר אֶשְׁמַ֣ע בְּקֹלֹ֔ו לְשַׁלַּ֖ח אֶת־יִשְׂרָאֵ֑ל לֹ֤א יָדַ֨עְתִּי֙ אֶת־יְהוָ֔ה וְגַ֥ם אֶת־יִשְׂרָאֵ֖ל לֹ֥א אֲשַׁלֵּֽחַ׃ And Parʿo said, “Who is YHWH that I should listen to His voice to send Yisraʾel? I do not know YHWH, and also I will not send Yisraʾel.” Explanation of Feature This verse from Exodus 5:2 showcases several important grammatical structures in Biblical Hebrew: The interrogative pronoun מִי (“Who?”) introduces a rhetorical question. A relative clause follows, introduced by אֲשֶׁר, modifying יְהוָה. The verse also uses double negation (לֹא יָדַעְתִּי, לֹא אֲשַׁלֵּחַ) to emphasize rejection of both YHWH’s authority and the command.… Learn Hebrew
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Incline Your Ear: Imperatives, Parallelism, and the Poetic Call to Wisdom in Proverbs 5:1

בְּ֭נִי לְחָכְמָתִ֣י הַקְשִׁ֑יבָה לִ֝תְבוּנָתִ֗י הַט־אָזְנֶֽךָ׃ Contextual Introduction Proverbs 5:1 begins a fatherly appeal warning against the seductive power of immorality, urging the hearer to embrace wisdom. As is typical in biblical wisdom literature, the verse uses poetic parallelism, imperative mood, and possessive structures to engage the hearer emotionally and intellectually. The language is not simply instructional—it is relational and urgent, using grammar to reinforce the gravity of the moral path ahead. Grammatical Focus: Imperative Mood, Construct Phrases, and Poetic Parallelism 1.… Learn Hebrew
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Speaking and Showing: Sequential Actions and Demonstrative Syntax in Exodus 4:30

Exodus 4:30 וַיְדַבֵּ֣ר אַהֲרֹ֔ן אֵ֚ת כָּל־הַדְּבָרִ֔ים אֲשֶׁר־דִּבֶּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֑ה וַיַּ֥עַשׂ הָאֹתֹ֖ת לְעֵינֵ֥י הָעָֽם׃ Main Speech Act: וַיְדַבֵּר אַהֲרֹן וַיְדַבֵּר (“and he spoke”) is a Piel wayyiqtol 3ms of ד־ב־ר (“to speak”), showing intensive verbal communication. אַהֲרֹן (“Aaron”) is the clear subject. This verb form moves the narrative forward sequentially, highlighting Aaron’s role as the mouthpiece. Object of Speech: אֵת כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה אֵת marks the definite direct object. כָּל־הַדְּבָרִים (“all the words”) — a full and faithful recounting אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה — relative clause “which YHWH had spoken to Moses” (past action, Qal perfect 3ms of ד־ב־ר) Aaron’s speech faithfully transmits divine instruction received by Moses.… Learn Hebrew
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Seeking with All Your Heart: Imperfects, Conditionals, and Covenant Pursuit in Deuteronomy 4:29

Deuteronomy 4:29 וּבִקַּשְׁתֶּ֥ם מִשָּׁ֛ם אֶת־יְהוָ֥ה אֱלֹהֶ֖יךָ וּמָצָ֑אתָ כִּ֣י תִדְרְשֶׁ֔נּוּ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ׃ Initiation of Seeking: וּבִקַּשְׁתֶּם מִשָּׁם אֶת־יְהוָה אֱלֹהֶיךָ וּבִקַּשְׁתֶּם (“and you will seek”) is a Piel perfect 2mp from ב־ק־שׁ (“to seek, inquire”), preceded by vav-consecutive, turning the perfect into a predictive future. מִשָּׁם (“from there”) marks the place of exile as the starting point of seeking. אֶת־יְהוָה אֱלֹהֶיךָ (“YHWH your God”) identifies the object of the quest, framed relationally by the pronominal suffix אֱלֹהֶיךָ (“your God”). Promise of Discovery: וּמָצָאתָ וּמָצָאתָ (“and you will find”) is a Qal perfect 2ms from מ־צ־א (“to find”), again using vav-consecutive to imply future fulfillment.… Learn Hebrew
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Silent Idols: Infinitives, Negation, and Sensory Absence in Deuteronomy 4:28

Deuteronomy 4:28 וַעֲבַדְתֶּם־שָׁ֣ם אֱלֹהִ֔ים מַעֲשֵׂ֖ה יְדֵ֣י אָדָ֑ם עֵ֣ץ וָאֶ֔בֶן אֲשֶׁ֤ר לֹֽא־יִרְאוּן֙ וְלֹ֣א יִשְׁמְע֔וּן וְלֹ֥א יֹֽאכְל֖וּן וְלֹ֥א יְרִיחֻֽן׃ Future Prediction: וַעֲבַדְתֶּם־שָׁם אֱלֹהִים וַעֲבַדְתֶּם is a Qal wayyiqtol 2mp of ע־ב־ד (“to serve”), used here predictively: “and you shall serve.” The location שָׁם (“there”) marks exile, indicating worship in a foreign land. אֱלֹהִים here refers not to the true God, but to foreign idols — a bitter irony conveyed by context. Handmade Gods: מַעֲשֵׂה יְדֵי אָדָם מַעֲשֵׂה (“work, product”) is a construct noun connected to יְדֵי אָדָם (“the hands of man”).… Learn Hebrew
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The Hebrew Verb גָּזַר: To Cut, Decree, or Decide

The Hebrew verb גָּזַר (root: ג-ז-ר) primarily means “to cut,” “to divide,” or “to decree.” Originally, it referred to a literal act of cutting or severing something. Over time, it took on a more abstract meaning, describing a legal or authoritative decision (i.e., a decree being issued, as if it were “cut out” or finalized). This verb appears mainly in the Qal binyan (to cut, to decide), and sometimes in the Niphal binyan (to be decreed or decided).   Qal Binyan Conjugation of גָּזַר (“to cut,” “to decree”) Past (Perfect) Tense Person Form 1st person singular גָּזַרְתִּי 2nd person masculine singular גָּזַרְתָּ 2nd person feminine singular גָּזַרְתְּ 3rd person masculine singular גָּזַר 3rd person feminine singular גָּזְרָה 1st person plural גָּזַרְנוּ 2nd person masculine plural גְּזַרְתֶּם 2nd person feminine plural גְּזַרְתֶּן 3rd person plural גָּזְרוּ Present (Participle) Tense Gender/Number Form Masculine singular גּוֹזֵר Feminine singular גּוֹזֶרֶת Masculine plural גּוֹזְרִים Feminine plural גּוֹזְרוֹת Future (Imperfect) Tense Person Form 1st person singular אֶגְזֹּר 2nd person masculine singular תִּגְזֹּר 2nd person feminine singular תִּגְזְּרִי 3rd person masculine singular יִגְזֹּר 3rd person feminine singular תִּגְזֹּר 1st person plural נִגְזֹּר 2nd person masculine plural תִּגְזְּרוּ 2nd person feminine plural תִּגְזֹּרְנָה 3rd person plural יִגְזְּרוּ Imperative Mood Person Form 2nd person masculine singular גְּזֹּר 2nd person feminine singular גִּזְרִי 2nd person masculine plural גִּזְרוּ 2nd person feminine plural גְּזֹּרְנָה   Usage in Scripture Job 22:28 – וְתִגְזֹּר אֹמֶר וְיָקָם לָךְ “You will also decree a thing, and it will be established for you.”… Learn Hebrew
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Meeting in the Wilderness: Commands, Encounters, and Sequential Verbs in Exodus 4:27

Exodus 4:27 וַיֹּ֤אמֶר יְהוָה֙ אֶֽל־אַהֲרֹ֔ן לֵ֛ךְ לִקְרַ֥את מֹשֶׁ֖ה הַמִּדְבָּ֑רָה וַיֵּ֗לֶךְ וַֽיִּפְגְּשֵׁ֛הוּ בְּהַ֥ר הָאֱלֹהִ֖ים וַיִּשַּׁק־לֹֽו׃ Divine Command: וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן וַיֹּאמֶר is a Qal wayyiqtol 3ms of א־מ־ר (“to say”), standard for narrative progression. יְהוָה is the divine speaker, and אֶל־אַהֲרֹן marks Aaron as the recipient. This phrase introduces a command directly from God to Aaron. Imperative Mission: לֵךְ לִקְרַאת מֹשֶׁה הַמִּדְבָּרָה לֵךְ (“Go!”) is a Qal imperative 2ms from י־ל־ך, commanding immediate action. לִקְרַאת (“to meet”) is an infinitive construct of ק־ר־א with the preposition לְ, expressing purpose.… Learn Hebrew
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