Of a different kind are the denominatives from: אזן (scarcely to prick up the ears, but) to act with the ears, to hear; cf. לשׁן to move the tongue, to slander, and the German äugeln (to make eyes), füsseln, näseln, schwänzeln; שׁבר to sell corn; שׁכם to set out early (to lead the back [of the camel, &c.]?); opposed to הֶֽעֱרִיב.
[h] 3. The meaning of Hophʿal is (a) primarily that of a passive of Hiphʿîl, e.g. הִשְׁלִיךְ proiecit, הָשְׁלַךְ or הֻשְׁלַךְ proiectus est; (b) sometimes equivalent to a passive of Qal, as נָקַם to avenge, Hoph. to be avenged (but see below, u).
[i] Rem. 1. The î of the 3rd sing. masc. perf. Hiphʿîl remains, without exception, in the 3rd fem. (in the tone-syllable). That it was, however, only lengthened from a short vowel, and consequently is changeable, is proved by the forms of the imperative and imperfect where ē (or, under the influence of gutturals, ă) takes its place. In an open syllable the î is retained almost throughout; only in very isolated instances has it been weakened to Šewâ (see n and o).
[k] 2. The infinitive absolute commonly has Ṣere without Yodh, e.g. הַקְדֵּשׁ Ju 17; less frequently it takes ־ֵי, e.g. הַשְׁמֵיד Am 9; cf. Dt 15, Is 59, Jer 3, 23, 44, Jb 34, Ec 10. With א instead of ה (probably a mere scribal error, not an Aramaism) we find אַשְׁכֵּים Jer 25. Rare exceptions, where the form with Ṣere stands for the infinitive construct, are, e.g. Dt 32 (Sam; בְּהַנְחִיל; read perhaps בְּהַנְחִל), Jer 44, Pr 25, Jb 13 (?); on the other hand, for לַעְשְׂר Dt 26 (which looks like an infinitive Hiphʿîl with elision of the ה, for לְהַֽעֲשִׂיר) the right reading is simply לְעַשֵּׂר, since elsewhere the Piʿēl alone occurs with the meaning to tithe; for בַּעְשֵׂר Neh 10 perhaps the inf. Qal (בַּעְשׂר) was intended, as in 1 S 8 (=to take the tithe). At the same time it is doubtful whether the present punctuation does not arise from a conflation of two different readings, the Qal and the Piʿēl.
[l] Instead of the ordinary form of the infinitive construct הַקְטִיל the form הִקְטִיל sometimes occurs, e.g. הִשְׁמִיד to destroy, Dt 7, 28; cf. Lv 14, Jos 11, Jer 50, 51 and הִקְצוֹת for הַקְצוֹת Lv 14 from קָצָה; scarcely, however, Lv 7 (see § 155 l), 2 S 22 (ψ 18), 1 K 11 (after עַד), and in the passages so explained by König (i. 276) where הִשְׁאִיר appears after prepositions[1]; [cf. Driver on Dt 3, 4, 7, 28].
With ă in the second syllable there occurs הַזְכַּרְכֶם Ez 21 (cf. the substantival infin. הַפְצַ֑ר 1 S 15).—In the Aram. manner לְהַשְׁמָעוּת is found in Ez 24 (as a construct form) for the infinitive Hiphʿîl (cf. the infinitive Hithpa‛el, Dn 11). On the elision of the ה after prefixes, see q.
[m] 3. In the imperative the î is retained throughout in the open syllable, according to i, and consequently also before suffixes (see § 61 g) and ־ָה paragogic, e.g. הַקְשִׁ֫יבָה attend to, הוֹשִׁ֫יעָה נָּא ψ 118, as in ed. Mant., Jabl;, Baer, not הוֹשִׁיעָ֫ה נָּא as Ginsb. and Kittel; with the tone at the end only הַצְלְיחָה ibid. v.. On the other hand, in the 2nd sing. masc. the original ĭ (cf. Arabic ’áqtĭl) is lengthened to ē, e.g. הַשְׁמֵן make fat, and becomes Seeghôl before Maqqeph, e.g. הַסְכֶּן־נָא Jb 22.—The form הַקְטִיל for הַקְטֵל appears anomalously a few times: ψ 94, Is 43, Jer 17 (cf. § 69 v and § 72 y); elsewhere the Masora has preferred the punctuation הַקְטֵיל, e.g. 2 K 8; cf. ψ 142.—In La 5 הַבִּ֫יטָה is required by the Qerê for הביט.
- ↑ As to the doubtfulness, on general grounds, of this form of the Inf. Hiph., see Robertson Smith in the Journ. of Philol., xvi. p. 72 f.
