עִנֵּן to gather the clouds together (from עָנָן), שִׁלֵּשׁ to divide in three parts, or to do a thing for the third time (from שָׁלשׁ); probably also דִּבֶּר to speak, from דָּבָר a word. Or again, the denominative may express taking away, injuring, &c., the object denoted by the noun (privative Piʿēl, cf. our to skin, to behead, to bone), e.g. שֵׁרֵשׁ, from שֹׁ֫רֶשׁ to root out, to extirpate, זִנֵּב prop. to injure the tail (זָנָב), hence to rout the rear of an army, to attack it; לִבֵּב to ravish the heart; דִּשֵּׁן to remove the ashes (דֶּ֫שֶׁן), חִטֵּא to free from sin (חֵטְא), עִצֵּם to break any one’s bones (עֶ֫צֶם; cf., in the same sense, גֵּרֵם from גֶּ֫רֶם); סֵעֵף to lop the boughs, Is 10 (from סְעִיף a bough). Some words are clearly denominatives, although the noun from which they are derived is no longer found, e.g. סִקֵּל to stone, to pelt with stones (also used in this sense in Qal), and to remove stones (from a field), to clear away stones; cf. our to stone, used also in the sense of taking out the stones from fruit.
The meaning of the passive (Puʿal) follows naturally from the above, e.g. בִּקֵּשׁ Piʿēl to seek, Puʿal to be sought.
[i] In Piʿēl the literal, concrete meaning of the verb has sometimes been retained, when Qal has acquired a figurative sense, e.g. גָּלָה, Piʿēl to uncover, Qal to reveal, also to emigrate, i.e. to make the land bare.
[k] Also with an intransitive sense Piʿēl occurs as an intensive form, but only in poetic language, e.g. חתת in Piʿēl to be broken in pieces, Jer 51; פִּחַד to tremble, Is 51, Pr 28; רִוָּה to be drunken, Is 34; [מִעֵט to be few, Ec 12]; but in Is 48, 60 instead of the Piʿēl of פתח the Niphʿal is certainly to be read, with Cheyne.
[l] Rem. 1. The (more frequent) form of the perfect with Pathaḥ in the second syllable appears especially before Maqqeph (Ec 9, 12) and in the middle of sentences in continuous discourse, but at the end of the sentence (in pause) the form with Ṣere is more common. Cf. גִּדֵּל Is 49 with גִּדַּל Jos 4, Est 3; מִלֵּט Ez 33 with מִלַּט Ec 9; קִצַּץ 2 K 8 with קִצֵּץ ψ 129; but Qameṣ never appears in this pausal form. The 3rd sing. fem. in pause is always of the form קִטֵּ֫לָה, except קִבָּ֫צָה Mi 1; the 3rd plur. always as קִטֵּ֫לוּ; the 2nd and 1st sing. and 1st plur. of course as קִטָּ֫לְתָּ, קִטָּ֫לְתְּ, קִטָּ֫לְתִּי (but always דִּבַּֽרְתִּי and לִמַּ֫דְתִּי), קִטָּ֫לְנוּ. In the 3rd sing. perf. דִּבֶּר to speak, כִּפֶּר to pardon, and כִּבֶּס to wash clothes (also כִבֵּס Gn 49) take Seghôl, but become in pause דִּבֵּר, כִּבֵּס (2 S 19); the pausal form of כִּפֶּר does not occur.
[m] Pathaḥ in the first syllable (as in Aramaic and Arabic) occurs only once, Gn 41, נַ֫שַּׁנִי he made me forget, to emphasize more clearly the play on the name מְנַשֶּׁה.
[n] 2. In the imperfect (and jussive Ju 16), infinitive, and imperative Piʿēl (as also in Hithpaʿēl) the Ṣere in the final syllable, when followed by Maqqeph, is usually shortened into Seghôl, e.g. יְבַקֶּשׁ־לוֹ he seeks for himself, Is 40; קַדֶּשׁ־לִי sanctify unto me, Ex 13. Pausal-forms with Seghôl instead of Ṣere, as יְרַחֶף Dt 32, אֲרַחֶם Ho 2 (cf. Ex 32 in the infinitive, and Gn 21 in the participle), owe their origin to some particular school of Masoretes, and are wrongly accepted by Baer; cf. the analogous cases in § 75 n and hh. If the final syllable of the imperfect Piʿēl has Pathaḥ (before a guttural or ר), it remains
