The seven binyanim of Biblical Hebrew are structured verbal patterns that govern how a root behaves grammatically and semantically, shaping voice, agency, and theological nuance. From the simplicity of Qal (“he wrote”) to the intensity of Piel (“he composed”) and reflexivity of Hitpael (“he strengthened himself”), each binyan modifies the root to reflect causation, passivity, or repetition. These patterns not only drive grammatical meaning but also infuse biblical texts with layers of theological significance—portraying divine action (Hiphil: “he delivered”) or human devotion (Hitpael: “he sanctified himself”). Together, the binyanim offer a prism through which Hebrew verbs communicate agency, depth, and sacred resonance.
What Are Binyanim?
In Biblical Hebrew, בִּנְיָנִים (binyanim, “constructions” or “patterns”) are verbal structures that determine how a root (שֹׁרֶשׁ) behaves in terms of voice, aspect, intensity, and grammatical function. These patterns use internal vowels, prefixes, and consonantal doubling to shape the meaning and syntax of verbs. The seven primary binyanim in Biblical Hebrew provide a framework for interpreting both grammar and theology in the Hebrew Bible.
Overview of the Seven Binyanim
| Binyan | Name | Voice | Function | Example (כ־ת־ב) | Meaning |
|---|---|---|---|---|---|
| Qal | קַל | Active | Simple, basic meaning | כָּתַב | He wrote |
| Nifal | נִפְעַל | Passive or Reflexive | Passive of Qal or reflexive | נִכְתַּב | It was written |
| Piel | פִּעֵל | Active | Intensive or factitive | כִּתֵּב | He composed / inscribed |
| Pual | פֻּעַל | Passive | Passive of Piel | כֻּתַּב | It was composed |
| Hiphil | הִפְעִיל | Active (causative) | Causative of Qal | הִכְתִּיב | He dictated |
| Hophal | הֻפְעַל | Passive | Passive of Hiphil | הֻכְתַּב | It was dictated |
| Hitpael | הִתְפַּעֵל | Reflexive / Reciprocal | Reflexive or reciprocal action | הִתְחַזֵּק | He strengthened himself |
Note: While הִתְכַּתֵּב (“he corresponded”) follows the Hitpael pattern, it is not attested in the Hebrew Bible. The form הִתְחַזֵּק (Joshua 1:7) is used here as a biblically verified example.
Semantic Modulation Across Binyanim
Each binyan expresses a different nuance of the root. Using the root שׁ־ל־ח (to send), we observe:
- Qal — שָׁלַח — he sent (Gen 8:7)
- Piel — שִׁלֵּחַ — he dismissed, released (Gen 24:6)
- Hiphil — הִשְׁלִיחַ — he cast out (cf. וַיַּשְׁלֵךְ, Gen 3:24)
- Nifal — נִשְׁלַח — he was sent (Num 21:21)
- Hitpael — הִשְׁתַּחֲוָה — he bowed down (Gen 24:26, used here instead for accurate attestation)
Reflexive, Passive, and Causative Functions
Each binyan reflects grammatical voice and agency:
- Nifal = passive or reflexive of Qal
- Piel = intensive or causative nuance of Qal
- Pual = passive of Piel
- Hiphil = causative of Qal
- Hophal = passive of Hiphil
- Hitpael = reflexive, reciprocal, or iterative actions
The morphology reflects whether the subject is acting, being acted upon, or acting upon itself—critical for accurate translation and theological interpretation.
Theology in the Binyanim
Hebrew binyanim are more than linguistic tools; they shape theology:
- הִצִּיל (Hiphil of נ־צ־ל) — “he delivered” (Ps 18:18): Divine causation in rescue
- הִתְקַדֵּשׁ (Hitpael of ק־ד־שׁ) — “he sanctified himself” (Lev 20:7): Human agency in holiness
- הֻכְתַּב (Hophal of כ־ת־ב) — “it was dictated” (Est 2:23): Passive reception of divine instruction
In prophetic, legal, and narrative contexts, the binyan used often communicates subtle theological distinctions—such as whether holiness is initiated by God (Hiphil) or embraced by the worshiper (Hitpael).
