Gesenius' Hebrew Grammar/113. The Infinitive Absolute

by Wilhelm Gesenius

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B. The Infinitive and Participle.

§113. The Infinitive Absolute.

Cf. the dissertation of J. Kahan, and, especially, the thorough investigation by E. Sellin, both entitled, Ueber die verbal-nominals Doppelnatur der hebräischen Participien und Infinitive, &c., Lpz. 1889; F. Prätorius, ‘Ueber die sogen. Infin. absol. des Hebr.’ in ZDMG. 1902, pp. 546 ff.

a 1. The infinitive absolute is employed according to § 45 to emphasize the idea of the verb in the abstract, i.e. it speaks of an action (or state) without any regard to the agent or to the circumstances of time and mood under which it takes place. As the name of an action the infinitive absolute, like other nouns in the stricter sense, may form part of certain combinations (as a subject, predicate, or object, or even as a genitive,^[1] see below); but such a use of the infinitive absolute (instead of the infinitive construct with or without a preposition) is, on the whole, rare, and, moreover, open to question on critical grounds. On the other hand, the infinitive absolute frequently exhibits its character as an expression of the verbal idea by taking an object, either in the accusative or even with a preposition.

b Examples of the use of the infinitive absolute:—

(a) As subject, Pr 25 אָכֹל דְּבַשׁ הַרְבּוֹת לֹא טוֹב it is not good to eat much honey; Jer 10, Jb 6, Ec 4; epexegetically, after a demonstrative pronoun, Is 58 f., Zc 14.

c (b) As predicate, Is 32 and the effect of righteousness (is) הַשְׁקֵט וָבֶ֫טַח quietness (prop. to find rest) and confidence.

d (c) As object, Is 1 לִמְדוּ הֵיטֵב learn to do well; Is 7, Pr 15, Jb 9; according to the sense also Jer 9 23:14, as well as Is 5 (הָסֵר and פָּרֹץ virtually depend on the idea of the wish contained in עֹשֶׂה); Is 22, where a long series of infinitives absolute is governed by הִנֵּה, and 59:13 (six infinitives governed by יְדַֽעֲנוּם in verse 12); Dt 28 is strange since the object precedes the infinitive absolute which governs it,^[2] also Is 42, where the statement of place precedes the infinitive absolute.—In Jer 9, Jb 13 the infinitive absolute as the object of the verb is placed before it for the sake of emphasis (with the verb negatived by לֹא in Is 57, Jer 49), so also in La 3 where it is the remoter object and co-ordinated with a substantive.

e (d) As genitive, Is 14 בְּמַטְאֲטֵא הַשְׁמֵד with the besom of destruction; so perhaps also 4:4 בְּרוּחַ בָּעֵר; cf. further, Pr 1, 21. The infinitive absolute is never used in immediate connexion with prepositions^[3] (which as being originally substantives govern the genitive), but always the infinitive construct; but if a second infinitive is co-ordinated by וְ with such an infinitive construct, it has the form of the infinitive absolute (since it is released from the immediate government of the preposition), e.g. 1 S 22 ... בְּתִתְּךָ לוֹ לֶחֶם וְשָׁאוֹל לוֹ בֵּֽאלֹהִים in that thou hast given him bread ... and hast enquired of God for him; Ez 36; 1 S 25, 33 (after מִן); after לְ Ex 32, Jer 7, 44.

f (e) Governing an accusative of the object, e.g. Is 22 הָרֹג בָּקָר וְשָׁחֹם צאֹן slaying oxen and killing sheep; cf. Ex 20, 23, Dt 5, Is 37, Ez 23, and of the examples in a–d, Dt 28 Is 5, 58 f., Pr 25, &c.; followed by a preposition, e.g. Is 7 מָאוֹס בָּרָע וּבָחוֹר בַּטּוֹב to refuse the evil and choose the good; Pr 15 (הוֹכֵחַ לוֹ).

g If the object be a personal pronoun, then, since the infinitive absolute can never be united with a suffix (see the note on ^a), it is affixed by means of the accusative-sign אֵת (אֹת), e.g. Jer 9 וְיָדוֹעַ אֹתִי and knoweth me; Ez 36. h 2. Analogous to the use of the infinitive absolute as the accusative of the object, mentioned in d, is its employment as a casus adverbialis^[4] in connexion with some form of the finite verb, to describe more particularly the manner or attendant circumstances (especially those of time and place) under which an action or state has taken place, or is taking place, or will take place; e.g. Jer 22 he shall be buried with the burial of an ass, סָחוֹב וְהַשְׁלֵךְ a drawing and casting forth, i.e. being drawn and cast forth, &c.; Gn 21 (הַרְחֵק a removing, i.e. distant; cf. Ex 33, Jos 3); Gn 30, Ex 30, Nu 6, 23, 15:35 (where a subject is added subsequently; see below, gg); Jos 3, 1 S 3 (הָחֵל וְכַלֵּה a beginning and ending, i.e. from beginning to end); 2 S 8, Is 7 (הַֽעֲמֵק and הַגְבֵּהַּ, prop. a making deep ..., and a making high, i.e. whether thy request extend to the world below or to the height above); 57:17 (הַסְתֵּר in hiding, sc. my face); Jer 3 (דֵּעָה וְהַשְׁכֵּיל with knowledge and understanding); Hb 3 (עָרוֹת, for the form cf. § 75 aa); Zc 7, ψ 35 (חָרֹק, to define more precisely קָֽרְעוּ verse 15); Jb 15.^[5]

i Rem. 1. To an adverbial infinitive absolute of this kind, there may further be added a casus adverbialis (the accusative of state or circumstance), or even a circumstantial clause, to define more exactly the manner in which the action is performed, e.g. Is 20 and he did so הָלֹךְ עָרוֹם וְיָחֵף walking naked and barefoot, prop. in the condition of one naked, &c.; Is 30 a breaking in pieces (acc. to the reading כָּתוֹת; the Masora requires כָּתוּת) without sparing.

k 2. A few infinitives of this kind, all of which are in Hiph^eîl, have, through frequent use, come to be treated by the language as simple adverbs; so especially הַרְבֵּה (cf. § 75 ff) multum faciendo, i.e. multum, very frequently strengthened by מְאֹד very and even used without connexion with a finite verb (see the Lexicon); also הֵיטֵב bene faciendo, i.e. bene, used especially to express the careful and thorough performance of an action (e.g. Dt 13); in Dt 9, 27 it is added epexegetically to another adverbial infinitive absolute, in Jon 4 it twice precedes the verb for the sake of emphasis. Finally, הַשְׁכֵּם mane faciendo, i.e. early in the morning, then in general early with the additional idea of earnestness; in 1 S 17 joined with the infinitive absolute וְהַֽעֲרֵב a denominative from עֶ֫רֶב evening (morning and evening, i.e. early and late), elsewhere (with the exception of Pr 27) always joined with the infinitive absolute of the governing verb, e.g. Jer 11 for I earnestly protested (הַֽעִדֹ֫תִי) unto your fathers ... הַשֵׁכֵּם וְהָעֵד rising early and protesting, i.e. with earnest protestation; Jer 25, 26 (where וְ should be omitted before ה׳); Jer 29, 32, 2 Ch 16. l 3. The infinitive absolute occurs most frequently in immediate connexion with the finite verb of the same stem, in order in various ways to define more accurately or to strengthen the idea of the verb.^[6]

m These infinitives absolute joined immediately to the finite verb belong in a sense to the schema etymologicum treated in § 117 p, i.e. they are objects of the finite verb in question, except that the infinitive absolute (as a nomen abstractum) lays stress rather on the actual occurrence or the energy of the action (see the examples below), while the noun proper emphasizes the result or extent of the action; cf. e.g. Ex 22 אִם־צָעֹק יִצְעַק אֵלַי if it actually happens that he cries to me, with Gn 27 (as it were, he cried, so that a great cry was heard).

We must further distinguish—

n (a) The infinitive absolute used before the verb to strengthen the verbal idea, i.e. to emphasize in this way either the certainty (especially in the case of threats) or the forcibleness and completeness of an occurrence. In English, such an infinitive is mostly expressed by a corresponding adverb, but sometimes merely by putting greater stress on the verb; e.g. Gn 2 מוֹת תָּמוּת thou shalt surely die, cf. 18:10, 18, 22:17, 28:22, 1 S 9 (cometh surely to pass); 24:21, Am 5, 7, Hb 2, Zc 11; with the infinitive strengthened by אַךְ Gn 44 (but 27:30 and Jacob was yet scarce gone out, &c.); Gn 43 הָעֵד הֵעִד בָּ֫נוּ he did solemnly protest unto us; 1 S 20 נִשְׁאֹל נִשְׁאַל David earnestly asked leave of me; Jos 17, Ju 1 וְהוֹרֵישׁ לֹא הֽוֹרִישׁוֹ and did not utterly drive them out; especially typical instances are Am 9 I will destroy it from off the face of the earth אֶ֫פֶס כִּי לֹא הַשְׁמֵיד אַשְׁמִיד וג׳ saving that I will not utterly destroy, &c.; Jer 30 and will in no wise leave thee unpunished; cf. further Gn 20, 1 K 3, Jo 1, Jb 13.

o The infinitive absolute is used before the verb with less emphasis:

(1) Frequently at the beginning of the statement; cf. Driver on 1 S 20. However, in these cases a special emphasis on the following verb is sometimes intended; cf. above, n, on Gn 43, 1 S 20; also Gn 3, 26, 32, 1 S 14, 20. Elsewhere the infinitive absolute is evidently used only as possessing a certain fullness of sound (hence for rhythmical reasons, like some uses of the separate pronoun, § 135 a), as in Gn 15, 43, 20, Ju 9, 1 S 10, 23, 2 S 1, 20.

(2) Very frequently in conditional sentences after אִם, &c. The infinitive absolute in this case emphasizes the importance of the con- dition on which some consequence depends, e.g. Ex 15 if thou wilt diligently hearken, &c., Ex 19, 21, 22, 11 f. 16, 22 (see above, m); 23:22, Nu 21, Ju 16, 1 S 1, 12; after לוּ 1 S 14.

p The infinitive absolute is used to give emphasis to an antithesis, e.g. 2 S 24 nay; but I will verily buy (קָנוֹ אֶקְנֶה) it of thee, &c. (not receive it as a gift); Ju 15 no; but we will bind thee fast ... but surely we will not kill thee; cf. further Gn 31 (thou art indeed gone=) though thou wouldst needs be gone (Vulg. esto), because thou sore longedst, &c.; ψ 118, 18, 126:6 (the second infinitive absolute as a supplement to the first—see below, r—comes after the verb).—Hence also, as permissive, Gn 2 f. אָכֹל תֹּאכֵל thou mayest freely eat, but, &c. (so that verse 16 is in antithesis to verse 17); or concessive, 1 S 2 I said indeed ..., 14:43.

q The infinitive absolute is used to strengthen a question, and especially in impassioned or indignant questions, e.g. Gn 37 הֲמָלֹךְ תִּמְלֹךְ עָ֫לֵינוּ shalt thou indeed reign over us? Gn 37, 43, Ju 11, 1 S 2, 2 S 19, Jer 3, 13, Ez 28, Am 3, Zc 7; but cf. also Gn 24 must I needs bring again?

r (b) The infinitive absolute after the verb, sometimes (as in n) to intensify^[7] the idea of the verb (especially after imperatives and participles, since the infinitive absolute can never precede either, e.g. Nu 11, Jb 13, 21, 37 שִׁמְעוּ שָׁמוֹעַ hearken ye attentively; Jer 22; after participles, e.g. Is 22, also elsewhere, e.g. Nu 23, 24 thou hast altogether blessed them; Jos 24, 2 K 5, Dn 11, and with the infinitive absolute strengthened by means of גַּם Gn 31, 46, Nu 16); sometimes to express the long continuance of an action; here again after an imperative, Is 6 שִׁמְעוּ שָׁמוֹעַ hear ye continually; after a perfect, Jer 6; after a participle, Jer 23; after an imperfect consecutive, Gn 19, Nu 11.

s To this class belong especially those cases in which a second infinitive absolute is co-ordinated with the first; the latter then expresses either an accompanying or antithetical action or the aim to which the principal action is directed; e.g. 1 S 6 הָֽלְכוּ הָלֹךְ וְגָעוֹ lowing as they went (lowing continually; so after a participle, Jos 6b Q^erê); Gn 8 it went forth to and fro^[8]; Is 19 smiting and (i.e. but also) healing again; Jo 2 (see above, m).

t Rem. 1. Instead of a second infinitive absolute (see above) there is sometimes found a perfect consecutive (Jos. 6:13 a and 2 S 13 [but Stade’s וְזָעוֹק is preferable], in both places as perfect frequentative; Is 31 referring to the future, unless with Stade, ZAW. vi. 189, we read וְהַצֵּיל and וְהַמְלֵיט), or an imperfect consecutive (1 S 19, 2 S 16) or participle (2 S 16); cf. also u.

u 2. The idea of long continuance is very frequently expressed by the verb הָלַךְ to go, along with its infinitive absolute, or even by the latter alone, and this occurs not only when it can be taken in its literal sense (to go, to walk, as in the examples given above, Jos 6, 13, 1 S 6, 2 S 3, 13; cf. also, Is 3, where both infinitives stand before the verb, and ψ 126, where הָלוֹךְ precedes), but in cases where הָלַךְ in the sense of to go on, to continue, merely performs also the function of an adverb. The action itself is added in a second infinitive absolute, or sometimes (see above, t) in a participle or verbal adjective. Examples, Gn 8 וַיָּשֻׁ֫בוּ הַמַּ֫יִם... הָלוֹךְ וָשׁוֹב and the waters returned... continually; Gn 8, 12, Ju 14, 2 K 2; with a participle following, Jer 4 (unless we read וּבָכֹה, as in 2 S 3); with an adjective following, Gen 26, Ju 4, 1 S 14, 2 S 5 (1 Ch 11), 2 S 18.^[9]

On the other hand, in 1 S 17 the participle הֹלֵךְ is used instead of the infinitive absolute. Of a different kind are the instances in which the participle הֹלֵךְ is used as predicate along with the co-ordinate adjective (Ex 19, 1 S 2, 2 S 3, 15, Est 9, 2 Ch 17) or participle (1 S 17, Jon 1, Pr 4, Ec 1).

v 3. The regular place of the negative is between the intensifying infinitive absolute and the finite verb,^[10] e.g. Ex 5 וְהַצֵּל לֹֽא־הִצַּלְתָּ neither hast thou delivered at all, Ju 15, Jer 13, 30; cf. Mi 1 (אַל). Exceptions are Gn 3 (where the negation of the threat pronounced in 2:17 is expressed in the same form of words); Am 9, ψ 49.

w 4. With a finite verb of one of the derived conjugations, not only the infinitive absolute of the same conjugation may be connected (Gn 28 Piʿēl; 17:13, Ex 22, Ez 14 Niphʿal; Gn 40 Puʿal; Ho 4 Hiphʿîl; Ez 16 Hophʿal), but also (especially with Niphʿal, rarely with Piʿēl and Hiphʿîl; see Driver on 2 S 20) that of Qal as the simplest and most general representative of the verbal idea, 2 S 20 (with Piʿēl; but in Gn 37, 44 טֹרַף is a passive of Qal, § 52 e); 46:4 (with Hiphʿîl); Ex 19, 21, 2 S 23, Is 40, Jer 10, Jb 6 (with Niphʿal); Is 24 (with Hithpoʿēl; רֹ֫עָה in the same verse must also, according to the Masora, certainly be the infinitive absolute Qal; see § 67 o), and so always מוֹת יוּמַת he shall surety be put to death. Elsewhere the infinitive absolute of a conjugation with kindred meaning is found, Lv 19, 2 K 3 Hophʿal for Niphʿal (but most probably we should read, with Driver, the infin. Niph. in both places, הִפָּדֵה and הֵֽחָרֵב); 1 S 2 (Piʿēl for Hiphʿîl, unless יְקַטְּרוּן is to be read); Ez 16 (Hophʿal for Puʿal).^[11] Finally, the infinitive absolute may equally well be represented by a substantive of kindred stem.^[12] In Is 29 the substantive intensifying the verb is found along with the infinitive absolute.

x 5. Instead of the infinitive absolute immediately connected with the finite verb, an infinitive construct form appears (cf. § 73 d), in Nu 23 (גַּם קֹב; cf. Ru 2 גַּם שֹׁל); Jer 50 (רִיב יָרִיב); Pr 23 (בִּין תָּבִין). In the last instances the infinitive is probably assimilated to the imperfect, like the infinitive Niphʿal in the forms noticed in § 51 k and note.—Cf. also 2 K 3 וַיָּבֹ֫אוּ בֹא וְהַכּוֹת (read so with the LXX) before א, hence, no doubt due to the dislike of a hiatus; so in ψ 50, Neh 1 (הֲבֹל), all in rapid style; after the verb, Jos 7, unless הַֽעֲבֵיר is intended.

y 4. Finally the infinitive absolute sometimes appears as a substitute for the finite verb, either when it is sufficient simply to mention the verbal idea (see z), or when the hurried or otherwise excited style intentionally contents itself with this infinitive, in order to bring out the verbal idea in a clearer and more expressive manner (see aa).

z (a) The infinitive absolute as the continuation of a preceding finite verb. In the later books especially it often happens that in a succession of several acts only the first (or sometimes more) of the verbs is inflected, while the second (or third, &c.) is added simply in the infinitive absolute. Thus after several perfects, Dn 9 (cf. verse 11) we have sinned ... and have transgressed thy law, וִסוֹר and have turned aside (prop. a turning aside took place); so after a perfect Ex 36 (?), 1 S 2, Is 37, Jer 14, 19, Hag 1 (four infinitives), Zc 3 (but read with Wellhausen, after the LXX, וְהַלְבִּ֫שׁוּ אֹתוֹ), 7:5, Ec 8, 9, Est 3, 9, 16, 18, 12:6 ff., Neh 9, 13, 1 Ch 5, 2 Ch 28;^[13] after the perfect consecutive, Zc 12; after the perfect frequentative 1 K 9 (unless וְהִקְטִיר be intended); after the simple imperfect, Lv 25, Nu 30, Jer 32 (three infinitives), 36:23, 1 Ch 21; after a cohortative, Jos 9; after the imperfect consecutive, Gn 41 (as a continuation of וַיַּרְכֵּב); Ex 8, Ju 7, Jer 37, Neh 8, 1 Ch 16, 2 Ch 7; with אוֹ or after the jussive, Dt 14, Est 2, 6; after the imperative, Is 37b, Am 4f.; after the participle, Hb 2 (strengthened by אַף, and regarded, like the participle itself, as an adverbial accusative); Est 8.

aa (b) At the beginning of the narrative, or at least of a new section of it. The special form of the finite verb which the infinitive absolute represents must be determined from the context. The infinitive absolute is most frequently used in this way, corresponding to the infinitive of command in Greek, &c.^[14]:—

bb (α) For an emphatic imperative,^[15] e.g. שָׁמוֹר (thou shalt, ye shall), observe Dt 5; זָכוֹר (thou shalt) remember, Ex 13, 20 (the full form occurs in Dt 6 שָׁמוֹר תִּשְׁמְרוּן; 7:18 זָכֹר תִּזְכֹּר); Lv 2, Nu 4, 25, Dt 1, 2 K 5, Is 38, Jer 2, followed by a perfect consecutive; Jos 1, 2 K 3, Is 7, 14 (parallel with an imperative; in Na 2 three imperatives follow). But הַבֵּיט ψ 142 may be only an incorrect spelling of הַבֵּט imperative.^[16]

cc (β) For the jussive, Lv 6, Nu 6, 2 K 11, Ez 23; cf. also Pr 17 (let it rather meet).

dd (γ) For the cohortative, Is 22b אָכוֹל וְשָׁתוֹ (the exclamation of the mocker); Ez 21, 23, 46; perhaps also Jer 31 (הָלוֹךְ).^[17]

ee (δ) For the imperfect in emphatic promises, e.g. 2 K 4 ye shall eat and leave thereof; 19:29 (Is 37), 2 Ch 31; also in indignant questions, Jb 40 shall he that cavilleth contend with the Almighty?^[18] (on the addition of the subject cf. the Rem. below); Jer 3 and thinkest thou to return again to me? Jer 7 ff. (six infinitives, continued by means of the perfect consecutive; cf. § 112 o).

ff (ε) For any historical tense (like the Latin historic infinitive) in lively narration (or enumeration) and description, even of what is still taking place in present time, e.g. Hos 4 swearing and breaking faith, and killing, and stealing, and committing adultery (in these they are busied); 10:4 (after a perfect); Is 21, 59, Jer 8, 14, Jb 15; cf. further Jer 32, Ec 4.—In Ez 23, Pr 12, 15, and 25:4, the infinitive absolute is best rendered by the passive. gg Rem. The subject is sometimes added to the infinitive absolute when it takes the place of the finite verb, e.g. Lv 6, Nu 15, Dt 15, ψ 17, Pr 17, Jb 40, Ec 4, Est 9. So, probably, also in Gn 17, Ex 12, although here כָּל־זָכָר according to § 121 a might also be taken as an object with a passive verb; cf. Est 3. In 1 S 25, 33 the subject follows an infinitive absolute which is co-ordinated with an infinitive construct, see above, e.

1. The infinitive absolute can never be joined with a genitive or a pronominal suffix.
2. Perhaps הַצֵּג according to § 53 k should be explained as an infinitive construct, or should be written הַצִּג.
3. ואחרי שָׁתֹה 1 S 1 is impossible Hebrew, and as the LXX shows, a late addition.
4. That this casus adverbialis also was originally regarded as an accusative, may be seen from classical Arabic, where an infinitive of this kind expressly retains the accusative ending. In Latin the ablative of the gerund corresponds in many ways to this use of the infinitive absolute.
5. Also in 2 K 21 for מָחָה וְהָפַךְ read with Stade and Klostermann מָחֹה וְהָפֹךְ; similarly, with Stade, וְקָשֹׁה in Ju 4; וְחָזוֹק in Jer 23, and on Is 31 cf. t.
6. Cf. A. Rieder, Die Verbindung des Inf. abs. mit dem Verb. fin ... im Hebr., Lpz., 1872; also his Quae ad syntaxin Hebraicam ... planiorem faciendam ex lingua Graeca et Latina afferantur, Gumbinnen (Programm des Gymnasiums), 1884. G. R. Hauschild, Die Verbindung finiter und infiniter Verbalformen desselben Stammes in einigen Bibelsprachen, Frankfurt a. M., 1893, discussing especially the rendering of such constructions in the Greek and Latin versions.
7. In Arabic also, the intensifying infinitive regularly stands after the verb, but in Syriac before the verb.
8. Also in Ez 1 for the distorted form רצוא reads simply יָֽצְאוּ יָצוֹא.
9. Cf. in French, Le mal va toujours croissant, la maladie va toujours en augmentant et en empirant, ‘continually increases and becomes worse and worse.’
10. Cf. Rieder, Quo loco ponantur negationes לֹא et אַל... (Zeitschrift für Gymn.Wesen, 1879, p. 395 ff.).
11. In three passages even the infinitive absolute of another stem of like sound occurs; but in Is 28 אָדוֹשׁ is no doubt a mere textual error for דּוֹשׁ, and in Jer 8, according to § 72 aa, we should read אֹֽסְפֵם, and in Zp 1 אֹסֵף. Barth, Nom.-bildung, § 49 b, sees in אַדוֹשׁ and אַסוֹף infinitives Hiphʿîl, exactly corresponding in form to ʾ^aqâm[ā] the Aram. infin. ʾAphʿēl of קוּם; but there is no more evidence for a Hiph. of דּוּשׁ in Hebrew than for a stem אָדַשׁ.
12. On these substantives (and on the use of the infinitive absolute generally as absolute object, see above, m), cf. the schema etymologicum treated in connexion with the government of the verb in § 117 p, q.
13. In Ez 7 a perfect appears to be continued by means of an infinitive construct; but the text is quite corrupt; Cornill reads תִּקְעוּ תָקוֹעַ הָכִ֫ינוּ הָכֵן.
14. Cf. also such infinitives in French as voir (page so and so, &c.), s’adresser..., se méfier des voleurs!
15. Prätorius, op. cit., p. 547: the extraordinarily common use of the infinitive form qāṭōl in the sense of an imperative, jussive, or cohortative has long since caused it to be compared with the Arab. faʿāli. It thus appears that the infin. qāṭōl in Hebrew could be used from early times as a kind of fixed, invariable word of command.
16. In Ez 21, for the infinitives construct הָסִיר, הָרִים, הַשְׁפִּיל (beside הַגְבֵּהַּ) read with Cornill the infinitives absolute הָסֵר, &c. The K^ethîbh probably intends הָסֵיר, &c.
17. In 2 S 3 the infinitive construct appears to be used instead of the cohortative, but אוֹשִׁיעַ should certainly be read for הוֹשִׁיעַ. Also in 1 K 22 (2 Ch 18), which was formerly included under this head (I will disguise myself and go into the battle), read אֶתְחַפֵּשׂ וְאָֹבא.
18. In Jb 34 in a similar question instead of the infinitive constr. we should rather expect the infinitive absolute (הֶאָמֹר), unless with the LXX and Vulg. the participle with the article (הָֽאֹמֵר) is to be read.