־ְכֶם, however, it is shortened to Qameṣ ḥaṭuph, e.g. יִשְׁמָרְךָ (but in pause יִשְׁמְרֶ֫ךָ or יִשְׁמְרֶ֫ךָּ; with Nûn energicum, see § 58 i), יִשְׁמָרְכֶם, &c. Instead of תִּקְטֹ֫לְנָה, the form תִּקְטְלוּ[1] is used for the 2nd and 3rd fem. plur. before suffixes in three places: Jer 2, Jb 19, Ct 1.
[b] Rem. 1. יְחָבְרְךָ ψ 94 is an anomalous form for יַחְבָּרְךָ (cf. the analogous יָחְנְךָ § 67 n) and יִֽפְגָֽשְׁךָ (so Baer; others יִפְגָּֽשְׁךָ) Gn 32 for יִפְגָּֽשֲׁךָ. To the same category as יְחָבְרְךָ belong also, according to the usual explanation, תָּֽעָבְדֵם (from תַּֽעֲבֹד), Ex 20, 23, Dt 5, and נָֽעָב׳ Dt 13. As a matter of fact, the explanation of these forms as imperfects of Qal appears to be required by the last of these passages; yet why has the retraction of the ŏ taken place only in these examples (beside numerous forms like יַֽעַבְדֵ֫נִי)? Could the Masora in the two Decalogues and in Ex 23 (on the analogy of which Dt 13 was then wrongly pointed) have intended an imperfect Hophʿal with the suffix, meaning thou shalt not allow thyself to be brought to worship them?
[c] Verbs which have a in the second syllable of the imperfect, and imperative, Qal (to which class especially verba tertiae and mediae gutturalis belong, § 64 and § 65) do not, as a rule, change the Pathaḥ of the imperfect (nor of the imperative, see § 61 g) into Šewâ before suffixes; but the Pathaḥ, coming to stand in an open syllable before the tone, is lengthened to Qameṣ, e.g. וַיִּלְבָּשֵׁ֫נִי Jb 29; יִגְאָל֫וּהוּ 3; וַיִּשְׁלָחֵם Jos 8; יִקְרָאֻ֫הוּ ψ 145; but יִקְרְאוֹ Jer 23, is probably a forma mixta combining the readings יִקְרָאוֹ and יִקְרְאוּ, cf. § 74 e.
[d] 2. Not infrequently suffixes with the connecting vowel a are also found with the imperfect, e.g. תִּדְבָּקַ֫נִי Gn 19, cf. 29, Ex 33, Nu 22, 1 K 2 Qerê, Is 56, Jb 9; also ־ַ֫נִּי, Gn 27, Jb 7, 9, 13 (in principal pause); וַיַּכִּירָהּ Gn 37, cf. 16, 2 S 11, Is 26, Jb 28, 1 Ch 20; יַכִּירָ֑נוּ Is 63 (manifestly owing to the influence of the preceding יְדָעָ֫נוּ); יִלְבָּשָׁם Ex 29, cf. 2, Nu 21, Dt 7, ψ 74; even אֲמִילַֽם 118; וַיּֽוֹשִׁיעָן Ex 2, and יְחִיתַֽן Hb 2 (where, however, the ancient versions read יְחִתֶּ֫ךָ); even יִרְדְּפוֹ (ô from āhu) Ho 8; cf. Ex 22, Jos 2 (but read וַתִּצְפְּנֵם); 1 S 18 Keth., 21 (where, however, the text is corrupt); 2 S 14 (where read with the old versions וַיַּךְ); Jer 23 (see § 74 e), ψ 35, Ec 4.—On pausal Seghôl for Ṣere in וַֽאֲבָֽרֲכָֽם Gn 48 and וַתְּאַֽלֲצֶ֑הוּ (so Baer, but ed. Mant., Ginsb. וַתְּאַלְצֵ֑הוּ) Ju 16, see § 29 q.
[e] 3. Suffixes are also appended in twelve passages to the plural forms in וּן, viz. תְּדַכְּאוּנַ֫נִי, will ye break me in pieces? Jb 19; יְשָֽׁרְת֑וּנֶךְ (here necessarily with a connecting vowel) Is 60; Pr 5 (וֹ but probably corrupt); elsewhere always without a connecting vowel; יִקְרָאֻ֫נְנִי with two other examples Pr 1, 8, Ho 5; cf. ־֫וּנְךָ ψ 63, 91; ־ֻ֫נְהוּ Jer 5; ־֫וּנְהָ Jer 2, all in principal pause. [See Böttcher, Lehrb., § 1047 f.]
[f] 4. In Piʿēl, Pôʿēl, and Poʿlēl, the Ṣere of the final syllable, like the ō in Qal, becomes vocal Šewâ; but before the suffixes ־ְךָ and ־ְכֶם it is shortened to Seghôl, e.g. יְקַבֶּצְךָ Dt 30, ψ 34, Is 51. With a final guttural, however, אֲשַׁלֵּֽחֲךָ Gn 32; also in Pr 4, where with Qimḥi תְּכַבֵּ֫דְךָ is to be read. ē is
