[o] 4. Finally, the infinitive with לְ is very frequently used in a much looser connexion to state motives, attendant circumstances, or otherwise to define more exactly. In English, such infinitive constructions (like the Latin gerund in -do; cf. f) must frequently be turned by that or a gerund; e.g. 1 S 12 לִשְׁאֹל לָכֶם מֶלֶךְ in asking you a king; 14:33, 19:5, 20:36, Gn 3, 18, 34, 15, Ex 23, Lv 5, 22, 26, 8:15, Nu 14, 2 S 3, 1 K 2 f., 14:8, Jer 44 f., ψ 63, 78, 101, 103, 104 f., 111:6, Pr 2, 8, 18, Neh 13. Sometimes the infinitive with לְ is used in this way simply by itself, e.g. 1 Ch 12 as the roes upon the mountains לְמַהֵר (as regards hasting) in swiftness; Gn 2, 2 S 14 (לְהַלֵּל); Is 21 (לַֽחֲלוֹף); Jo 2, Pr 2, 26 and so very frequently the infinitive לֵאמֹר dicendo which has become stereotyped as an adverb to introduce direct narration (in the sense of thus, as follows).[1]
[p] 5. In a number of instances—especially in the later books—the infin. constr. with לְ appears to be attached by Wāw (like the infinitive absolute, § 113 z), as the continuation of a previous finite verb. In most examples of this kind it is, however, evident that the infinitive with לְ virtually depends on an idea of intention, effort, or being in the act of, which, according to the sense, is contained in what has preceded, whilst the copula, as sometimes also elsewhere, is used in an emphatic sense (and that too); thus e.g. Ex 32 (if the text be right) fill your hand to-day (sc. with an offering) for the Lord... and that to bring a blessing upon you, i.e. that ye may be blessed; cf. 1 S 25 (otherwise in verses 26 and 33 where the infinitive absolute is used, see § 113 e); ψ 104,[2] Jb 34, Ec 9, Neh 8, 2 Ch 7.—In Lv 10 וּלְהַבְדִּיל might be regarded as an explanatory addition to the command contained in verse (= this prohibition of wine before the service shall ye observe, and that in order to put a difference, &c.); but probably the text has been disturbed by a redactor.—In 2 Ch 30 וְלָשׁוּב depends on the idea of receiving favour which lies in לְרַֽחֲמִים. On the other hand, in 1 S 8 it is sufficient to explain and in order to appoint them unto him for captains of thousands (sc. he will take them). In Is 44 translate and he (Cyrus) shall perform all my pleasure, and that in saying of Jerusalem, &c.
[q] 3. The period of time to which an action or occurrence represented by the infinitive construct belongs, must sometimes be inferred from the context, or from the character of the principal tenses; cf. e.g. Gn 2 these are the generations of the heaven and of the earth, בְּהִבָּֽרְאָם when they were created (prop. in their being created); Ju 6 עַד־בֹּאִי וג׳ until
- ↑ לֵאמֹר is very often so used after וַיְדַבֵּר in the Priestly document (Gn 8, 17, &c., and numberless times in the legal parts of Exod., Lev., and Num.)—a pleonasm which is not surprising considering the admittedly prolix and formal style of the document.
- ↑ When Delitzsch on ψ 104, referring to Hb 1, explains the infinitive with לְ as an elliptical mode of expressing the coniugatio periphrastica (equivalent to flagitaturi sunt a deo cibum suum), this is, in point of fact, certainly applicable to this and a few other places mentioned above; but all these passages, in which the infinitive with וּלְ follows, are to be distinguished from the cases treated above under h, where the infinitive with לְ without Wāw corresponds to a Latin gerundive, or is actually used to express the coniugatio periphrastica.
