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עִבְרִית מִקְרָאִית

Biblical Hebrew

Alphabet, vocalisation, morphology, syntax, and an annotated reading of the Masoretic text. Transliterations following SBL norms.

Aleph-Bet Vocalisation Verb and binyanim Reading Gen 1:1 — Ps 23 Flashcards

Conventions SBL

L'Aleph-Bet — 22 lettres consonantiques

Biblical Hebrew is written from right to left, and in its original state with no vowels (a purely consonantal text). The Masoretes of Tiberias (7th-10th c.) added a system of vocalic signs (נִּקּוּד, niqqud) below, above and within the consonants to fix the traditional pronunciation. The reference text for study is the Biblia Hebraica Stuttgartensia (BHS), based on the Leningrad Codex B19A (AD 1008-1009).

Transliteration convention

The site follows the norms of the SBL Handbook of Style (2nd ed., 2014), §5.1. Sibilants and gutturals are noted with their own diacritics: ʾ (Aleph), ʿ (Ayin), ḥ (Het), ṭ (Tet), ṣ (Tsade), ś (Sin), š (Shin). This convention allows the consonantal original to be recovered unambiguously.

Aleph

Translit.: ʾ
Valeur: 1

A silent glottal stop (a guttural consonant). Often serves as a support for an initial vowel.

Bet

Translit.: b / ḇ
Valeur: 2

With dagesh (בּ): a stop [b]. Without dagesh (ב): a fricative [v].

Gimel

Translit.: g / ḡ
Valeur: 3

With dagesh: a hard stop [g]. Without: a fricative.

Dalet

Translit.: d / ḏ
Valeur: 4

With dagesh: a stop [d]. Without: a fricative.

Translit.: h
Valeur: 5

A guttural aspirate. A letter of the Tetragrammaton.

Waw

Translit.: w
Valeur: 6

Also serves as a mater lectionis for ô (וֹ) and û (וּ).

Zayin

Translit.: z
Valeur: 7

A voiced sibilant.

Het

Translit.: ḥ
Valeur: 8

A voiceless pharyngeal fricative (guttural).

Tet

Translit.: ṭ
Valeur: 9

A voiceless emphatic stop.

Yod

Translit.: y
Valeur: 10

Serves as a mater lectionis for î and ê. A letter of the Tetragrammaton.

כ ך

Kaph

Translit.: k / ḵ
Valeur: 20

ך = the final form (at the end of a word). With/without dagesh: stop/fricative.

Lamed

Translit.: l
Valeur: 30

A lateral liquid. A prefixed preposition (towards, to, for).

מ ם

Mem

Translit.: m
Valeur: 40

ם = the final form. A prefix (from, since).

נ ן

Nun

Translit.: n
Valeur: 50

ן = the final form.

Samek

Translit.: s
Valeur: 60

A voiceless sibilant.

Ayin

Translit.: ʿ
Valeur: 70

A voiced pharyngeal fricative (guttural). Silent in Modern Hebrew.

פ ף

Translit.: p / p̄
Valeur: 80

ף = the final form. With/without dagesh.

צ ץ

Tsadé

Translit.: ṣ
Valeur: 90

ץ = the final form. An emphatic sibilant.

Qoph

Translit.: q
Valeur: 100

A post-velar stop.

Resh

Translit.: r
Valeur: 200

A liquid/trill. Regarded as semi-guttural.

שׂ שׁ

Sin / Shin

Translit.: ś / š
Valeur: 300

Distinguished by the dot: שׁ = Shin (sh), שׂ = Sin (s).

Taw

Translit.: t / ṯ
Valeur: 400

With dagesh: a stop [t]. Without: a fricative.

The בגדכפת — Beghadhkephath

Six consonants (Bet, Gimel, Dalet, Kaph, Pe, Taw) have a double pronunciation depending on the presence or absence of the דָּּגֵשׁ קַל (dagesh qal, a soft dot) — a stop with dagesh, a fricative without. This is the mnemonic בְּגַדְכְּפַת. This distinction is essential for pronunciation and morphological analysis.

The Masoretic vowel system — נִּקּוּד

The Tiberian niqqud comprises several categories of signs: long vowels, short vowels, ultra-short vowels (hatef), and the sheva (a consonant with no vowel, or with an ultra-short vowel, according to the rule).

Long vowels

Sign	Name	Translit.	Example
בָ	Qamats gadol	â	דָּּבָּר (dāḍār) — word
בֵ	Tséré	ê	בֵּּן (bēn) — son
בִי	Hireq malê	î	דָּוִיד (dāwîḏ) — David
בוֹ	Cholam malê	ô	תּוֹרָה (tôrâh) — law
בֹ	Cholam haser	ō	לֹא (lōʾ) — no, not
בוּ	Shureq	û	רוּחַ (rûaḥ) — spirit, breath

Short vowels

Sign	Name	Translit.	Example
בַ	Patach	a	בַּת (baṯ) — daughter
בֶ	Segol	e	לֶחֶם (leḥem) — bread
בִ	Hireq	i	מִן (min) — from, since
בָ	Qamats hatuf	o	כָּל (kol) — all, every
בֻ	Quibbouts	u	סֻכָּה (sukkâh) — tent, booth

Distinguishing Qibbuts and Shureq

The Qibbuts (בֻ, three oblique dots beneath the consonant) may be short OR long, depending on its position within the word and syllable (open/closed, stressed/unstressed). The Shureq (וּ, a waw with dagesh) is always long. This is a functional distinction: the Shureq must be written with a waw, whereas the Qibbuts cannot be.

Ultra-short vowels — the hatefs

Sign	Name	Translit.	Example
אֲ	Hatef-patach	ă	אֲנִי (ʾǐnî) — I
אֱ	Hatef-segol	ĕ	אֱלֹהִים (ʾĕlōhîm) — God
אֳ	Hatef-qamats	ŏ	חֳלִי (ḥǒlî) — illness

A note on אֱלֹהִים

The word אֱלֹהִים (ʾĕlōhîm, God) begins with a Hatef-segol (אֱ, a hatef with segol), not a Hatef-patach. This is a frequent error in introductory textbooks. The hatefs appear almost exclusively beneath the guttural consonants (Aleph, He, Het, Ayin), which cannot bear an ordinary vocal sheva.

The sheva — שְׁוָא

The sheva (two vertical dots beneath the consonant, בְ) has two distinct functions that every student must learn to tell apart:

The vocal sheva (שְׁוָא נָע, šĕwâʾ nāʿ) — vocalised as an ultra-short /ə/ or /ĕ/. It occurs: (1) at the start of a word, (2) beneath the second consonant of an open syllable, (3) beneath a consonant with a strong dagesh.
The silent sheva (שְׁוָא נָח, šĕwâʾ nāḥ) — unvocalised, a mere syllable break. It occurs at the end of a non-final closed syllable.

Example: in בְּרֵאשִׁית (bĕrēʾšîṯ), the sheva beneath the bet is vocal (word-initial) and is pronounced /ĕ/.

The verbal system — the seven binyanim

The Hebrew verb is conjugated according to seven morphological paradigms called בִּנְיָנִים (binyanim, “constructions”). Each expresses a semantic nuance: simple active, passive, intensive, causative, and so on. The triliteral root most widely used for teaching is קטל (q-ṭ-l, “to kill”).

Binyan	Perfect 3ms form	Sense	Example
Qal	קָטַל	Simple active	qāṭal — he killed
Niphal	נִקְטַל	Passive/reflexive of Qal	niqṭal — he was killed
Piel	קִטֵּל	Intensive active	qiṭṭēl — he massacred
Pual	קֻטַּל	Intensive passive	quṭṭal — he was massacred
Hithpael	הִתְקַטֵּל	Intensive reflexive	hiṯqaṭṭēl — he killed himself
Hiphil	הִקְטִיל	Active causative	hiqṭîl — he caused to kill
Hophal	הָקְטַל	Passive causative	hoqṭal — he was caused to be killed

The Qal conjugated in the perfect — the full paradigm of קָטַל

Person	Singular	Plural
3 m.	קָטַל (qāṭal)	קָטְלוּ (qāṭlû)
3 f.	קָטְלָה (qāṭlâ)	קָטְלוּ (qāṭlû)
2 m.	קָטַלְתָּ (qāṭaltā)	קְטַלְתֶּם (qĕṭaltem)
2 f.	קָטַלְתְּ (qāṭalt)	קְטַלְתֶּן (qĕṭalten)
1 c.	קָטַלְתִּי (qāṭaltî)	קָטַלְנוּ (qāṭalnû)

The consecutive waw — a distinctive feature of Hebrew narrative

Biblical Hebrew uses a unique narrative device to string together past actions: the consecutive waw (or waw-conversive), which, prefixed to an imperfect verb, converts it into a narrative past. This is the dominant form of OT historical narrative.

An example, at the start of Genesis 1: וַיֹּאמֶר אֱלֹהִים (wayyōʾmer ʾĕlōhîm, “and God said”) — the imperfect verb yōʾmer (“he will say”) preceded by the consecutive waw way- with a strong dagesh, which converts it into a narrative past, “he said”. This construction recurs more than 14,000 times in the OT.

Annotated readings — Genesis 1:1 and Psalm 23:1

Genesis 1:1 — בְּרֵאשִׁית בָּרָא אֱלֹהִים

בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃

בְּרֵאשִׁיתbĕrēʾšîṯin the beginning

בָּרָאbārāʾhe created

אֱלֹהִיםʾĕlōhîmGod

אֵתʾēṯ[acc. particle]

הַשָּׁמַיִםhaššāmayimthe heavens

וְאֵתwĕʾēṯand [acc. particle]

הָאָרֶץhāʾāreṣthe earth

Literal translation: In the beginning, God created the heavens and the earth.

Exegetical note — a fundamental grammatical ambiguity

The form בְּרֵאשִׁית is in the construct state (not the absolute). This opens a major grammatical ambiguity:

The traditional Western reading — bĕrēʾšîṯ taken as absolute: In the beginning, God created… (Vulgate, LXX, most English versions).
Rashi’s rabbinic reading — bĕrēʾšîṯ taken as construct, followed by a clause: When God began to create the heavens and the earth — the earth being tohu wabohu… (NRSV 1989, JPS Tanakh).

The exegetical debate is ancient and remains open. See Bruce K. Waltke and M. O’Connor, An Introduction to Biblical Hebrew Syntax (Eisenbrauns, 1990), §9.5.3.

Psalm 23:1 — יְהוָה רֹעִי לֹא אֶחְסָר

יְהוָה רֹעִי לֹא אֶחְסָר׃

יְהוָהyhwhYHWH (read as Adonai)

רֹעִיrōʿîmy shepherd

לֹאlōʾnot…

אֶחְסָרʾeḥsārI shall lack, want

Translation: The LORD is my shepherd, I shall not want.

A note on the Tetragrammaton

The proper name יהוה (YHWH) — the Tetragrammaton — occurs about 6,800 times in the OT. Its original pronunciation was lost through the Jewish tradition of not pronouncing it (from at least the second century BC). The Masoretes vocalised יהוה with the vowels of אֲדֹנָי (ʾădōnāy, Lord) or of אֱלֹהִים (ʾĕlōhîm, God), to signal to the reader to pronounce these substitutes (the qere perpetuum). The hybrid form “Jehovah”, popularised at the Renaissance, results from a misunderstanding of this device. The most probable reconstruction of the original pronunciation is Yahweh.

Flashcards — Basic vocabulary

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בְּרֵאשִׁית

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bĕrēʾšîṯ — in the beginning (Gen 1:1, construct state, root רֹאשׁ head, beginning)

🎓 Interactive studio — Biblical Hebrew of the Old Testament

60 cards in 5 themes to learn עִבְרִית. Right-to-left reading. Keyboard navigation (← → A R).

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1 Théologie

יהוה

YHWH (the Tetragrammaton)

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the unpronounceable Name of God

c. 6,828 occ. OT. Revealed in Exod 3:14 (“אֶהְיֶה אֲשֶׁר אֶהְיֶה”). Jewish tradition: read as אֲדֹנָי (Adonai). LXX: Κύριος.

Exod 3:14-15; Deut 6:4; Isa 6:3

2 Théologie

אֱלֹהִים

ʾĕlōhîm

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God (a plural form of majesty)

c. 2,600 occ. Grammatically plural but with a singular sense when denoting the God of Israel. The verb agrees in the singular (Gen 1:1). The siglum Elohist in source criticism.

Gen 1:1; Deut 4:35; Ps 50:1

3 Théologie

חֶסֶד

ḥésed

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covenant loyalty, faithful mercy

c. 245 occ. A central, almost untranslatable term. Combines kindness, loyalty, mercy, covenant. Often rendered ἔλεος in the LXX. The centre of Ps 136.

Exod 34:6; Hos 6:6; Ps 136

4 Théologie

צֶדֶק

ṣédeq

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righteousness, uprightness

c. 119 occ. Righteousness in a relational and social sense. A feminine doublet צְדָקָה (c. 157 occ.). LXX: δικαιοσύνη. Messianic righteousness in Isa 11:4.

Gen 15:6; Isa 11:4; Ps 85:11

5 Théologie

שָׁלוֹם

šālôm

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peace, wholeness, well-being

c. 237 occ. From the root שלם, “to be complete”. Far more than the absence of war: health, prosperity, salvation, harmony. A customary greeting (Judg 19:20).

Num 6:26; Isa 9:5; Jer 29:11

6 Théologie

רוּחַ

rûaḥ

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spirit, breath, wind

c. 378 occ. Fem. Wind (Exod 14:21), the breath of life (Gen 6:17), the human spirit, the Spirit of God (Gen 1:2). LXX: πνεῦμα. The plurality of senses is preserved.

Gen 1:2; 2:7; Ezek 37; Joel 3:1-2

7 Théologie

נֶפֶשׁ

néfeš

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soul, life, throat, person

c. 755 occ. Fem. Not the Platonic soul: denotes the whole living being, the breath in the throat, the individual. נֶפֶשׁ חַיָּה = a living being (Gen 2:7).

Gen 2:7; Deut 6:5; Ps 42:2

8 Théologie

כָּבוֹד

kāvôd

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glory, weight, honour

c. 200 occ. From the root כבד, “to be heavy”. The glory of YHWH is his manifested presence (Exod 24:16; Ezek 1:28). The source of rabbinic shekinah. LXX: δόξα.

Exod 24:16-17; 33:18-22; Ezek 1:28

9 Théologie

תּוֹרָה

tôrâ

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instruction, teaching, Law

c. 220 occ. Fem. From the root ירה, “to teach”. Broader than “Law”: teaching, way. Denotes the Pentateuch (the written Torah) and tradition. LXX: νόμος.

Deut 4:8; Ps 1:2; 119

10 Théologie

בְּרִית

bᵉrît

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covenant, pact

c. 287 occ. Fem. A central theological category: Noah (Gen 9), Abraham (Gen 15; 17), Sinai (Exod 24), David (2 Sam 7), the new covenant (Jer 31). LXX: διαθήκη (testament).

Gen 15; Exod 19-24; Jer 31:31

11 Théologie

קֹדֶשׁ

qōdeš

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holiness, that which is holy

c. 470 occ. From the root קדשׁ, “to be set apart”. Not a moral attribute but an ontological one: belonging to the divine domain. קֹדֶשׁ קֳטָשִׁים = the Holy of Holies.

Exod 3:5; Lev 19:2; Isa 6:3

12 Théologie

רַחֲמִים

raḥămîm

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tenderness, compassion (lit. “womb”)

c. 39 occ. An intensive plural. From the root רחם, “womb”. The maternal compassion of God. Paired with חֶסֶד in Exod 34:6 (the thirteen attributes).

Exod 34:6; Ps 25:6; Isa 49:15

13 Théologie

אֱמוּנָה

ʾĕmûnâ

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faithfulness, reliability, faith

c. 49 occ. From the root אמן, “to be firm, faithful” (whence “amen”). Hab 2:4: “the righteous shall live by his faith/faithfulness” — the founding Pauline citation (Rom 1:17).

Hab 2:4; Ps 33:4; 89:2-3

14 Théologie

יְשׁוּעָה

yᵉšûʿâ

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salvation, deliverance

c. 78 occ. From the root ישׁע. The source of the name יֵשׁוּעַ (Jesus/Joshua = “YHWH saves”). Concrete salvation (deliverance from enemies) and eschatological.

Exod 14:13; Ps 3:9; Isa 12:2

15 Théologie

מָשִׁיחַ

māšîaḥ

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anointed one, messiah

c. 39 occ. From the root משח, “to anoint”. Denotes the king (1 Sam 24:7), the high priest (Lev 4:3), Cyrus (Isa 45:1). Becomes a title of the eschatological Messiah. LXX: Χριστός.

Ps 2:2; Dan 9:25-26; Isa 45:1

16 Vocabulaire

אִישׁ

ʾîš

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man, husband, each

c. 2,188 occ. Masc. Irregular plural אֲנָשִׁים. Denotes a male person, sometimes “each one”. A feminine doublet אִשָּׁה (woman/wife).

Gen 2:23-24; Judg 17:6; Prov 27:17

17 Vocabulaire

יוֹם

yôm

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day

c. 2,304 occ. Masc. Plural יָמִים. יוֹם יהוה = the day of YHWH (eschatological, Amos 5:18; Joel 3-4). Debate over the length of the “days” of Gen 1.

Gen 1:5; Amos 5:18; Mal 3:23

18 Vocabulaire

אֶרֶץ

ʾéreṣ

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earth, land, ground

c. 2,505 occ. Fem. Denotes the planet (Gen 1:1), a country (אֶרֶץ יִשׂרָאֵל), cultivated ground. Construct: אֶרֶץ.

Gen 1:1; 12:1; Deut 8:7

19 Vocabulaire

שָׁמַיִם

šāmayim

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sky, heaven, heavens

c. 421 occ. Masc. A “dual” form (ending ַיִם). Always plural. A tripartite cosmology: heaven / earth / the deep.

Gen 1:1, 8; Ps 19:2; 115:16

20 Vocabulaire

מַיִם

mayim

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water, waters

c. 580 occ. Masc. A dual plural form. מַיִם רַבִּים = mighty waters (primordial chaos, Ps 29:3). The waters of Marah (Exod 15); water from the rock (Num 20).

Gen 1:2; Exod 17:6; Ps 23:2

21 Vocabulaire

לֵב

lēv

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heart, inner self, mind

c. 595 occ. Masc. (variant לֵבָב). The seat of thought, will, decision — not solely emotional. בְּכָל-לְבָבְךָ, with all your heart (Deut 6:5).

Deut 6:5; 1 Sam 16:7; Prov 4:23

22 Vocabulaire

יָד

yād

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hand, power, monument

c. 1,627 occ. Fem. יָד חֲזָקָה = a mighty hand (Exod 13:9; Deut 5:15). A symbol of power. Also “stele, monument” (1 Sam 15:12).

Exod 13:9; Deut 5:15; Isa 1:15

23 Vocabulaire

פֶּה

peh

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mouth, opening, speech

c. 498 occ. Masc. Construct פִּי. A symbol of prophetic speech. פֶּה אֶל-פֶּה = mouth to mouth (Num 12:8, of Moses).

Num 12:8; Deut 8:3; Ps 19:15

24 Vocabulaire

עַיִן

ʿayin

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eye, spring, appearance

c. 887 occ. Fem. Dual form עֵינַיִם (two eyes). Also “a water spring” (Gen 16:7). “In the eyes of” = in the judgement of.

Gen 3:5; Exod 21:24; Ps 121:1

25 Vocabulaire

אָב

ʾāv

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father, ancestor

c. 1,568 occ. Masc. Plural אָבוֹת (fathers, ancestors). Denotes God as Father (Isa 63:16; 64:7). אַבְרָהָם = “father of a multitude”.

Gen 17:5; Exod 20:12; Isa 63:16

26 Vocabulaire

בֵּן

bēn

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son

c. 4,934 occ. Masc. Plural בָּנִים. בֶּן-אָדָם = son of Adam, son of man (Ezekiel; Dan 7:13). Also indicates membership (“son of Belial”).

Gen 17:19; Ps 2:7; Dan 7:13

27 Vocabulaire

בַּת

bat

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daughter

c. 588 occ. Fem. Plural בָּנוֹת. בַּת-צִּיּוֹן = Daughter of Zion (a personification of Jerusalem). בַּת-קוֹל = an echo, a divine voice (lit. “daughter of the voice”).

Isa 1:8; Mic 4:8; Zech 9:9

28 Vocabulaire

מֶלֶךְ

mélek

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king

c. 2,530 occ. Masc. Plural מְלָכִים. A common Semitic root. Also denotes YHWH (Ps 47; 93-99). The source of the name מַלכִּי-צֶדֶק, Melchizedek.

1 Sam 8:5; Ps 47:3; Gen 14:18

29 Vocabulaire

דָּבָר

dāvār

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word, thing, event

c. 1,455 occ. Masc. The word as creative act (Gen 1) and event. דְּבַר-יהוה = the word of YHWH (the prophetic formula). LXX: λόγος.

Gen 1:3; Jer 1:2; Isa 55:11

30 Vocabulaire

עוֹלָם

ʿôlām

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eternity, an indefinite duration, world

c. 439 occ. Masc. Evokes duration more than the timeless eternity of Greek thought. לְעוֹלָם = forever. In Modern Hebrew: world.

Gen 21:33; Ps 90:2; Isa 40:28

31 Verbe

אָמַר

ʾāmar

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to say

c. 5,316 occ. Root אמר. Qal perfect 3 m. sg. וַיֹּאמֶר (wayyōʾmer) = “and he said” (the most frequent word in the Pentateuch, 1,130 occ.).

Gen 1:3; Exod 3:14; passim

32 Verbe

הָיָה

hāyâ

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to be, to become, to come to pass

c. 3,576 occ. A III-ה weak verb. The probable source of the Tetragrammaton YHWH (Exod 3:14). וַיְהִי = “and there was” (Gen 1:3).

Gen 1:3; Exod 3:14; Ps 33:9

33 Verbe

בָּרָא

bārāʾ

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to create (an act exclusively divine)

c. 48 occ., of which 38 in the Qal. The subject is always God. Distinct from עָשָׂה (to make). The first word of the Tanakh: בְּרֵאשִׁית בָּרָא אֱלֹהִים.

Gen 1:1, 27; Isa 40:26; 43:1

34 Verbe

יָדַע

yādaʿ

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to know (by experience)

c. 947 occ. A I-י weak verb. Experiential and relational knowledge. A sexual connotation in Gen 4:1 (יָדַע אֶת-אִשְּׁתּוֹ).

Gen 4:1; Hos 6:3; Jer 31:34

35 Verbe

אָהַב

ʾāhav

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to love

c. 217 occ. A regular Qal verb. וְאָהַבְּתָּ = and you shall love (a future-imperative, Deut 6:5: weʾāhavtā). The commandment Jesus makes central, quoting Deut 6.

Deut 6:5; Lev 19:18; Hos 11:1

36 Verbe

שָׁמַע

šāmaʿ

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to listen, hear, obey

c. 1,165 occ. Imperative שְׁמַע = “Hear!”, the first word of the Shema Israel (Deut 6:4). To listen implies to obey (Deut 28:1).

Deut 6:4; 1 Sam 3:9; Isa 1:2

37 Verbe

רָאָה

rāʾâ

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to see, look, consider

c. 1,311 occ. A III-ה weak verb. וַיַּרְא אֱלֹהִים כִּי-טוֹב = “and God saw that it was good” (the refrain of Gen 1).

Gen 1:4, 10, 12; Isa 6:1; 53:2

38 Verbe

קִדֵּשׁ

qiddēš (Piel)

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to sanctify, consecrate (intensive Piel)

The Piel binyan of קדשׁ. A causative-intensive action: “to make holy”. In the Qal, קָדַשׁ = to be holy (intransitive). Cf. “hallowed” in the Lord’s Prayer.

Exod 13:2; Lev 11:44; Ezek 36:23

39 Verbe

הוֹשִׁיעַ

hôšîaʿ (Hifil)

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to save, deliver (causative Hifil)

The root ישׁע in the Hifil. הוֹשַׁע-נָּא = “save, we pray” → Hosanna (Ps 118:25; Mark 11:9). The noun יְשׁוּעָה = salvation.

Ps 118:25; Exod 14:30; Isa 25:9

40 Verbe

Qal

בִּנְיָן 1

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the simple active binyan

The most frequent (c. 70% of verbs). A simple action in the active voice. The basic pattern. E.g. קָטַל qāṭal = he killed. The paradigm קטל qatal, used for all conjugations.

qāṭal / yiqṭōl

41 Verbe

Niphal

בִּנְיָן 2

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the passive/reflexive of the Qal

Marked by the prefix נִּ-. A passive, reflexive or reciprocal sense. E.g. נִקטַל niqṭal = he was killed. נִבְרָא = he was created.

niqṭal / yiqqāṭēl

42 Verbe

Piel

בִּנְיָן 3

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the intensive/factitive active

Marked by the doubling (a strong dagesh) of the second root letter. An intensive, declarative or factitive sense. E.g. קִּטֵּל qiṭṭēl = he massacred.

qiṭṭēl / yĕqaṭṭēl

43 Verbe

Pual

בִּנְיָן 4

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the passive of the Piel

The vowels u-a and doubling. E.g. קֻטַּל quṭṭal = he was massacred. Much less frequent than the other binyanim.

quṭṭal / yĕquṭṭal

44 Verbe

Hifil

בִּנְיָן 5

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the active causative

The prefix הִּ-. A causative sense: “to cause to do”. E.g. הִקטִיל hiqṭîl = he caused to kill. הוֹדִיעַ = he made known.

hiqṭîl / yaqṭîl

45 Verbe

Hitpael

בִּנְיָן 7

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the reflexive of the Piel

The prefix הִתְ- plus doubling. A reflexive or reciprocal sense. E.g. הִתְקַדֵּשׁ = to sanctify oneself (Lev 11:44). Seven binyanim in all, with the Hophal (causative passive).

hiṯqaṭṭēl / yiṯqaṭṭēl

46 Grammatical

הַ

ha-

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the (definite article)

Prefixed to the word, followed by the doubling (a strong dagesh) of the first consonant. E.g. הַסֵּפֶר hasséfer = the book. There is no indefinite article in Hebrew.

Gen 1:1 הָאָרֶץ; 1 Kgs 6:1

47 Grammatical

וְ / וַ

wᵉ / wa-

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and (conjunctive waw) / consecutive waw

Prefixed. וְ = simple “and”. וַ + doubling (the consecutive waw) reverses the aspect of the verb: וַיֹּאמֶר = and he said (a narrative past). A hallmark of Hebrew prose.

Gen 1:3 וַיֹּאמֶר; 1:5 וַיִּקְרָא

48 Grammatical

בְּ

bᵉ-

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in, with, by

A prefixed preposition. A locative, instrumental or temporal sense. בְּרֵאשִׁית = in the beginning (Gen 1:1). בְּיוֹם = on the day.

Gen 1:1; Exod 12:2; Ps 1:2

49 Grammatical

לְ

lᵉ-

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to, for, towards, as

A prefixed preposition. A dative of attribution. Marks the construct infinitive: לֵאמֹר = to say / saying. לְעוֹלָם = forever.

Gen 12:1; 17:7; Ps 90:2

50 Grammatical

כְּ

kᵉ-

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like, according to, about

A preposition of comparison. כִּּדְמוּתֵּנוּ = according to our likeness (Gen 1:26). כַּיּוֹם = as this day.

Gen 1:26; Isa 1:18; Ps 1:3

51 Grammatical

מִן

min

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from, since, more than (comparative)

A preposition of origin/separation. Attaches to the word with assimilation (מֵעַל, מִמֶּנּוּ). Also serves as a comparative: טוֹב מִן = better than.

Gen 2:7; 3:3; Ps 8:6

52 Grammatical

עַל

ʿal

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on, above, against, concerning

c. 5,777 occ. An independent (unprefixed) preposition. Locative and figurative senses. עַל-כֵּן = therefore.

Gen 1:2; Exod 20:3; Ps 8:2

53 Grammatical

אֵת / אֶת־

ʾēt / ʾet-

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the marker of the definite direct object (untranslatable)

c. 10,978 occ. A particle with no English equivalent. Marks the accusative when the direct object is definite. Gen 1:1: בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם (created the heavens). To be distinguished from אֵת = with.

Gen 1:1 (× 2); 2:7; 22:2

54 Grammatical

אֲשֶׁר

ʾăšer

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who, which, that (relative pronoun)

c. 5,495 occ. An invariable relative pronoun. Introduces the relative clause. E.g. אֶהְיֶה אֲשֶׁר אֶהְיֶה = I will be who I will be (Exod 3:14). In late/Mishnaic Hebrew: שׁ־.

Exod 3:14; Deut 4:6; Ps 1:3

55 Grammatical

État construit

סְמִיכוּת sᵉmîkût

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the genitive of subordination (“of”)

The first word loses its main stress and contracts. E.g. דְּבַר-יהוה = the word of YHWH; בֶּן-דָּוִד = son of David. There is no word for “of”: subordination is marked by the form itself.

Gen 2:9; Jer 1:2; Matt 1:1

56 Alphabet

aleph (ʾ)

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a silent “guttural” consonant

The 1st letter. A glottal stop. Often imperceptible in modern reading. Always bears a vowel or is quiescent. Cf. Greek α alpha, Syriac ܐ.

אֱלֹהִים, אָדָם, אֶחָד

57 Alphabet

ב / בּ

vēt / bēt

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b with dagesh / v without dagesh

The 2nd letter. A begadkefat letter: its pronunciation changes with or without the dagesh lene (a dot within the letter). בַּיִת = house; בֵּּית-לֶחֶם = Bethlehem (“house of bread”).

בֵּּית, בֶּן, בֶּן-דָּוִד

58 Alphabet

ש / שׁ / שׂ

šin / sin

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“sh” (dot on the right) / “s” (dot on the left)

The 21st letter. The dot above distinguishes two phonemes: שׁ shin [ʃ] (שָׁלוֹם); שׂ sin [s] (יִשׂרָאֵל).

שָׁלוֹם, שְׁמַע, יִשׂרָאֵל

59 Alphabet

ך ם ן ף ץ

finales

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5 letters with a final form

Kaph (ך), Mem (ם), Nun (ן), Pe (ף), Tsade (ץ). A special form at the end of a word. E.g. מֶלֶךְ = king (final kaph); אֶרֶץ = earth (final tsade).

מֶלֶךְ, אֶרֶץ, אָדָם, בֵּּן

60 Alphabet

ַ ָ ֵ ֶ ִ ֹ ֻ

nikkud

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the Tiberian Masoretic vowels

Patach [a]; qamets [ā]; tsere [ē]; segol [e]; hireq [i]; holem [ō]; qibbuts [u]. A system developed by the Masoretes of Tiberias (7th–10th c.).

Leningrad Codex B19A (1008)

📖 Quiz 1 — Old Testament theological vocabulary

10 questions on the fundamental theological terms of Biblical Hebrew.

Question 1 of 10

Question 1 / 10

What does חֶסֶד mean?

ḥésed combines kindness, loyalty, mercy within the covenant relationship. The refrain of Ps 136: “for his ḥésed endures forever”.

Question 2 / 10

What does רַחֲמִים literally mean?

Root רחם = “womb”. Evokes God’s visceral, maternal compassion. An intensive plural. Isa 49:15: “Can a woman forget her nursing child…?”

Question 3 / 10

Which Hebrew term denotes the creative word of God?

Dāvār means both “word” and “event”: the word creates what it says (Isa 55:11). The LXX renders it λόγος, opening the way to the Johannine prologue.

Question 4 / 10

In the Hebrew Bible, the term נֶפֶשׁ denotes:

Not the Platonic soul. Gen 2:7: Adam becomes a nephesh ḥayyâ (a living being); he does not have a soul. Hebrew anthropology is unified.

Question 5 / 10

The etymology of קֹדֶשׁ is:

The root קדשׁ means “to separate, to set apart”. Holiness is ontological (belonging to the divine domain) before it is moral.

Question 6 / 10

What does שָׁלוֹם mean?

From the root שלם, “to be complete”. A much broader concept than “peace”. The priestly blessing of Num 6:26 culminates on shālôm.

Question 7 / 10

The verb בָּרָא (to create) in Gen 1:1 has the following distinctive feature:

Of 48 occ. in the OT, the subject of bārāʾ is always God. Creation ex nihilo is not formally taught by the verb alone, but read in light of 2 Macc 7:28.

Question 8 / 10

What does בְּרִית mean?

Bĕrîṯ structures the whole OT: covenants with Noah, Abraham, Moses, David, and the promised new covenant (Jer 31:31). LXX: διαθήκη (whence “Old/New Testament”).

Question 9 / 10

The Greek word δόξα (glory) usually translates which Hebrew term?

Kāvôd, etymologically “weight”, denotes the visible manifestation of the divine presence (the kavod fills the Temple in 1 Kgs 8:11).

Question 10 / 10

What does the expression of Hab 2:4, “צַּדִּיק בֶּאֱמוּנָתוּ יִחְיֶה”, mean?

A key verse cited by Paul in Rom 1:17; Gal 3:11; and Heb 10:38, the foundation of the doctrine of justification by faith. ʾĕmûnâ oscillates between human faithfulness and faith.

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10 / 10

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Magna cum laude !

⚙ Quiz 2 — Hebrew grammar, binyanim and morphology

8 questions on the verbal system and grammatical peculiarities.

Question 1 of 8

Question 1 / 8

How many binyanim (verbal patterns) does the Hebrew verbal system have?

7 principal binyanim: Qal (simple active), Niphal (passive/reflexive), Piel (intensive active), Pual (passive of Piel), Hifil (active causative), Hophal (passive of Hifil), Hitpael (reflexive of Piel).

Question 2 / 8

What does the expression וַיֹּאמֶר mean?

The consecutive waw (וַ + doubling) reverses the aspect: it converts the imperfect (yiqtol) into a narrative past sense. A classic marker of Hebrew prose.

Question 3 / 8

What is the function of אֵת before a definite noun?

Gen 1:1 contains two instances of אֵת: “created [DOM] the heavens and [DOM] the earth”. Its identity in form with the preposition “with” is purely homonymic.

Question 4 / 8

The Hifil binyan chiefly expresses:

Hifil = active causative. E.g. הוֹדִיעַ (hôdîaʿ) = “he made known” (from the root ידע, to know). Prefix הִ-.

Question 5 / 8

The Hebrew verbal system is fundamentally organised around:

Biblical Hebrew principally distinguishes qatal (perfective) from yiqtol (imperfective). Translation with a specific tense (past/present/future) depends on context.

Question 6 / 8

What is the construct state (סְמִיכוּת)?

There is no word for “of” in Hebrew: דְּבַר-יהוה = word-of YHWH. The first word (the construct) contracts; the second remains in the absolute state.

Question 7 / 8

How many letters does the Hebrew aleph-bet have?

22 consonants, five of which have a different final form (kaph ך, mem ם, nun ן, pe ף, tsade ץ). The vowels (niqqud) were added by the Masoretes.

Question 8 / 8

The strong dagesh (a dot within a letter) indicates:

The dagesh forte doubles the consonant (gemination). To be distinguished from the dagesh lene, which changes the pronunciation of the begadkefat letters. Doubling is essential for recognising the Piel and other binyanim.

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8 / 8

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📜 Quiz 3 — Hebrew biblical readings

8 questions on founding verses of the Old Testament.

Question 1 of 8

Question 1 / 8

Gen 1:1: “בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ”. How is בְּרֵאשִׁית to be translated?

Composed of בְּ (in) + רֵאשִׁית (beginning, first fruits). The absence of the article has been debated (Rashi translates “in a beginning”).

Question 2 / 8

In the Shema Israel (Deut 6:4): “שְׁמַע יִשְׂרָאֵל יהוה אֱלֹהֵינוּ יהוה אֶחָד”, the word אֶחָד means:

An affirmation of monotheism: “YHWH our God, YHWH [is] one”. An alternative translation: “YHWH is our God, YHWH alone”. A cornerstone of Jewish faith, cited by Jesus in Mark 12:29.

Question 3 / 8

Exod 3:14: “אֶהְיֶה אֲשֶׁר אֶהְיֶה”. To which conjugation does אֶהְיֶה belong?

From the verb הָיָה, imperfect 1st sg. The translation “I am” (LXX ἐγώ εἰμι ὁ ὥν) or “I will be” is the subject of a long exegetical debate.

Question 4 / 8

Ps 23:1: “יהוה רֹעִי לֹא אֶחְסָר”. What does רֹעִי mean?

The active participle of רָעָה (to pasture), with the 1st sg. pronominal suffix. “My pasturing-one”. A royal image in the ancient Near East: the king as shepherd.

Question 5 / 8

Gen 1:3 “יְהִי אוֹר וַיְהִי-אוֹר” contains the root היה twice. The first form יְהִי is:

The jussive is a verbal form expressing a command in the 3rd person. “Let there be light” — and the consecutive waw וַיְהִי narrates the fulfilment: “and there was light”.

Question 6 / 8

Lev 19:18: “וְאָהַבְּתָּ לְרֵעֲךָ כָּמוֹךָ”. The verb וְאָהַבְּתָּ is:

The perfect + inversive waw carries an imperfect sense (future or command). The commandment to love one’s neighbour (“as yourself”), cited by Jesus alongside Deut 6:5 as the summary of the Law (Mark 12).

Question 7 / 8

On which word does the priestly blessing (Num 6:24-26) culminate?

“וְיָשֵׂם לְךָ שָׁלוֹם” — “and grant you peace”. Shālôm is the summit of the threefold priestly blessing, the oldest surviving biblical text (the Ketef Hinnom amulets).

Question 8 / 8

Gen 15:6: “וְהֶאֱמִן בַּיהוה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה” (“He believed YHWH, who reckoned it to him as righteousness”). Paul cites this verse as proof of:

The verb הֶאֱמִן (Hifil of אמן) means “to believe, to trust”. Paul builds his argument on the chronological priority of Abraham’s faith over his circumcision.

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8 / 8

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Magna cum laude !

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