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Recent Articles
- Trumpet Blasts and Assembly Syntax in Numbers 10:3
- Right and Left: A Beginner’s Guide to Hebrew Word Order in Ecclesiastes 10:2
- A Call to Listen: A Beginner’s Guide to Hebrew Grammar in Jeremiah 10:1
- “Even If I Wash with Snow”: Job’s Cry of Purity and Futility in Hebrew
- Your People and Your Inheritance: Strength and Arm Between Hebrew and Greek
- Who is Abimelek? Political Defiance in Hebrew Speech
- May God Enlarge Japheth: Syntax, Blessing, and Subordination in Genesis 9:27
- The Plea of the Prophet: Syntax, Intercession, and Covenant Echoes in Deuteronomy 9:26
- The Swift Flight of Life: Syntax and Poetic Motion in Job 9:25
- Fear and Syntax in Giveʿon: Nested Clauses and Theological Strategy in Joshua 9:24
- Wayyiqtol Verbs, Ruach Imagery, and Political Betrayal in Judges 9:23
- Imperatives, Prophetic Syntax, and Stark Imagery in Jeremiah 9:22
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Yiqtol Verbs and the Syntax of Righteous Response in Psalm 64:11
יִשְׂמַ֬ח צַדִּ֣יק בַּ֭יהוָה וְחָ֣סָה בֹ֑ו וְ֝יִתְהַֽלְל֗וּ כָּל־יִשְׁרֵי־לֵֽב׃
(Psalm 64:11)
The righteous shall rejoice in the LORD and take refuge in Him; and all the upright in heart shall glory.
Poetic Theology of the Righteous in the Psalter
Psalm 64 ends with a powerful triadic expression of righteous response to divine justice. Following a description of God’s intervention against evildoers, verse 11 highlights the joy, trust, and praise that result among the faithful. The verse reads:
The verse features a poetic chain of imperfect verbs (יִשְׂמַח, וְחָסָה, וְיִתְהַלְלוּ) functioning as volitional expressions within a hymn of trust.… Learn Hebrew
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When the Mountains Melt: A Hebrew Lesson on Isaiah 64:2
בַּעֲשֹׂותְךָ֥ נֹורָאֹ֖ות לֹ֣א נְקַוֶּ֑ה יָרַ֕דְתָּ מִפָּנֶ֖יךָ הָרִ֥ים נָזֹֽלּוּ׃
(Isaiah 64:2)
When You did awesome things we did not expect, You came down — from before You the mountains quaked and flowed.
Word-by-Word Explanation
בַּעֲשֹׂותְךָ — “when You did.” Preposition בְּ (“in, when”) + infinitive construct of עָשָׂה (“to do, make”) + suffix -ךָ (“You,” masculine). Idiomatically: “when You did.”
נֹורָאֹות — “awesome things / fearful deeds.” Plural noun from יָרֵא (“to fear”), describing acts that inspire awe and dread.
לֹא נְקַוֶּה — “we did not hope / expect.”… Learn Hebrew
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The Grammar of Desire: Syntax, Agency, and Selection in Genesis 6:2
וַיִּרְא֤וּ בְנֵי־הָֽאֱלֹהִים֙ אֶת־בְּנֹ֣ות הָֽאָדָ֔ם כִּ֥י טֹבֹ֖ת הֵ֑נָּה וַיִּקְח֤וּ לָהֶם֙ נָשִׁ֔ים מִכֹּ֖ל אֲשֶׁ֥ר בָּחָֽרוּ׃
(Genesis 6:2)
The sons of God saw the daughters of humankind, that they were good, and they took wives for themselves from all whom they chose.
Heavenly Beings and Human Daughters
Genesis 6:2 introduces one of the most enigmatic and debated passages in the Torah, describing the interaction between the benei ha-Elohim (“sons of God”) and the benot ha-adam (“daughters of man”). But beyond theological speculation, the verse is a showcase of sophisticated Hebrew syntax, involving coordinated wayyiqtol clauses, marked direct objects, evaluative subordinate clauses, and a purposefully placed restrictive relative clause.… Learn Hebrew
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“There Is an Evil I Have Seen”: The Declarative יֵ֣שׁ + רָעָ֔ה as Philosophical Alarm in Ecclesiastes 6:1
יֵ֣שׁ רָעָ֔ה אֲשֶׁ֥ר רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ וְרַבָּ֥ה הִ֖יא עַל־הָאָדָֽם׃
“There is an evil that I have seen under the sun, and great it is upon the man.”
A Refrain of Disturbance
Ecclesiastes 6:1 begins with a haunting declaration: יֵ֣שׁ רָעָ֔ה אֲשֶׁ֥ר רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ—“There is an evil that I have seen under the sun.” This recurring formula in Qohelet’s discourse is not merely observational—it functions as a philosophical signal, preparing the reader for a reflection on the absurdity or futility of life.… Learn Hebrew
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They Divide My Garments: Syntax of Humiliation and Prophetic Foreshadowing in Psalm 22:19
יְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם וְעַל־לְבוּשִׁ֗י יַפִּ֥ילוּ גֹורָֽל׃
(Psalm 22:19)
They divide my garments among them, and for my clothing they cast lots.
Lament and the Poetics of Degradation
Psalm 22 is a profound expression of suffering and divine distance, often described as a “passion psalm.” Verse 19 (18 in most English Bibles) presents a vivid and symbolic scene of social degradation and loss of dignity:
The verse uses poetic parallelism and action-oriented verbs to convey humiliation and abandonment. In later theological tradition, it has also been understood as a prophetic foreshadowing of the crucifixion of Yeshuʿ (Jesus), whose garments were divided by Roman soldiers (cf.… Learn Hebrew
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Fire from My Anger: Divine Wrath and Total Destruction in Deuteronomy 32:22
כִּי־אֵשׁ֙ קָדְחָ֣ה בְאַפִּ֔י וַתִּיקַ֖ד עַד־שְׁאֹ֣ול תַּחְתִּ֑ית וַתֹּ֤אכַל אֶ֨רֶץ֙ וִֽיבֻלָ֔הּ וַתְּלַהֵ֖ט מֹוסְדֵ֥י הָרִֽים׃
(Deuteronomy 32:22)
For a fire has been kindled in my nose; it burns to the lowest Sheol, and it consumes the land and its produce, and it scorches the foundations of the mountains.”
Contextual Introduction
Deuteronomy 32:22 forms part of the Shirat Ha’azinu, the Song of Moshe, which is both a poetic prophecy and covenantal indictment against Israel’s disobedience. This verse vividly describes the fury of YHWH’s wrath using the imagery of fire.… Learn Hebrew
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Offering Gold with Willing Hearts: Narrative Action, Appositive Lists, and Participial Highlights in Exodus 35:22
וַיָּבֹ֥אוּ הָאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל נְדִ֣יב לֵ֗ב הֵ֠בִיאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַיהוָֽה׃
(Exodus 35:22)
And the men came with the women. Every willing-hearted one brought nose-ring and earring and signet-ring and pendant, every article of gold. And every man who waved a wave-offering of gold to YHWH.
Contextual Introduction
Exodus 35:22 describes the Israelites’ generous response to Moshe’s call for materials for the Mishkan (Tabernacle). The verse portrays men and women alike bringing offerings of gold, willingly and joyfully.… Learn Hebrew
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“Watch Your Step”: The Imperative שְׁמֹ֣ר רַגְלֶיךָ and Reverence in Worship
שְׁמֹ֣ר רַגְלֶיךָ כַּאֲשֶׁ֤ר תֵּלֵךְ֙ אֶל־בֵּ֣ית הָאֱלֹהִ֔ים וְקָרֹ֣וב לִשְׁמֹ֔עַ מִתֵּ֥ת הַכְּסִילִ֖ים זָ֑בַח כִּֽי־אֵינָ֥ם יֹודְעִ֖ים לַעֲשֹׂ֥ות רָֽע׃
(Ecclesiastes 4:17)
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 4:17: Approaching the House of Elohim with Caution
Ecclesiastes 4:17 (5:1 in English Bibles) opens with a striking imperative: שְׁמֹ֣ר רַגְלֶיךָ—“guard your feet.” This instruction is not about physical safety, but spiritual posture.… Learn Hebrew
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The Grammar of Perfection: Divine Integrity in Deuteronomy 32:4 (Onkelos)
תַּקִּיפָא דְּשָׁלְמִין עוֹבָדוֹהִי אֲרֵי כָּל ארְחָתֵיהּ דִּינָא אֱלָהָא מְהֵימְנָא דְּמִן קֳדָמוֹהִי עַוְלָה לָא נָפֵק דְּמִן קֳדָם זַכַּי וְקַשִּׁיט הוּא:
(Deuteronomy 32:4)
Mighty is He, whose works are complete, for all His ways are justice; a faithful God, from before whom no injustice proceeds, from before whom [comes only] innocence and uprightness.
Inner Monologue of the Text Itself
“I am the stone,” the verse declares silently. Not merely metaphor—תקיפא, unbreakable, immovable. I speak of One whose justice needs no correction, whose every action fits the blueprint of perfect righteousness.… Learn Hebrew
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Blood and Time: The Grammar of Guilt in Ezekiel’s Accusation Against Jerusalem
בְּדָמֵ֨ךְ אֲשֶׁר־שָׁפַ֜כְתְּ אָשַׁ֗מְתְּ וּבְגִלּוּלַ֤יִךְ אֲשֶׁר־עָשִׂית֙ טָמֵ֔את וַתַּקְרִ֣יבִי יָמַ֔יִךְ וַתָּבֹ֖אוּ עַד־שְׁנֹותָ֑יִךְ עַל־כֵּ֗ן נְתַתִּ֤יךְ חֶרְפָּה֙ לַגֹּויִ֔ם וְקַלָּסָ֖ה לְכָל־הָאֲרָצֹֽות׃
(Ezekiel 22:4)
By your blood which you have shed, you are guilty; and by your idols which you have made, you are defiled. And you have brought near your days, and have come to your years. Therefore I have made you a reproach to the nations and a mockery to all the lands.
In the prophetic indictment of Yechezqel 22:4, God delivers a blistering judgment against Jerusalem.… Learn Hebrew
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