(unless, with Beer and others, we read וְאִם for וְאֶת־); also Ec 7 may be a quotation of an ancient maxim.
[d] On the other hand אֵת occurs very seldom in prose before a noun actually or apparently undetermined. In 1 S 24 כָּנָף is more closely defined by means of the following relative clause; in 2 S 4 אִישׁ צַדִּיק refers to Ishbosheth (as if it were him, who was an innocent man); in 1 K 6 עֶשְׂרִים אַמָּה refers to the particular twenty cubits. In Ex 21 (otherwise in verse 29) perhaps the אֶת־ is used in order to avoid the combination שׁוֹר אִישׁ (as in Nu 21 to avoid the cacophony נָשַׁךְ הַנָּחָשׁ אִישׁ?); in Lv 7 and 20:10 the accusatives are at any rate defined by the centext.—In Nu 16 אֶת־אַהַד מֵהֶם probably means even a single one (and then ipso facto a definite one) of them, as also in 1 S 9 אֶת־אַחַד מֵֽהַנְּעָרִים may refer to some definite one of the men-servants. In Gn 21 we should read אֶת־שֶׁ֫בַע הַכְּבָשׂת with the Samaritan, since the seven lambs have been already mentioned; in Ex 2 translate with Meyer, Die Israeliten, p. 79, אֶת־בַּת־לֵוִי the daughter of Levi; in Ex 28 read הַשֹּׁ֫הַם with the Samaritan; in Lv 20 אֶת־אִשָּׁה is probably a scribal error due to וְאֶת־אִמָּה; in 1 S 26 read נַפְשִׁי with the LXX for פַּרְעשׁ אֶחָד; in 2 S 5 read הַצְּעָדָה as in 1 Ch 14; in 2 S 15 the אֶת־ is incorrectly inserted from 20:3, where it refers to the women already mentioned; in 2 S 18 read הַמַּצֶּ֫בֶת, or omit both אֶת־ and אֲשֶׁר with the LXX and Lucian; in 1 K 12 omit אֶת־; in 2 K 23 probably אֶת־עַצְמוֹתָם is to be read; in 2 K 25 the text is corrupt. In Ez 16 אֶת־זָרִים might refer to the strangers in question; but see Smend on the passage.
[e] 3. The pronominal object must be represented by את with a suffix (instead of a verbal suffix), when (a) it precedes the verb, e.g. Nu 22 אֹֽתְכָה הָרַ֫גְתִּי וְאוֹתָהּ הֶֽחֱיֵ֫יתִי I had slain thee and saved her alive; Gn 7, Lv 22, 1 S 8, Is 43, 57, Jer 4, 22, 7:19; (b) when a suffix is already attached to the verb, and as a rule when a second accusative with וְ follows, e.g. 2 S 15 וְהִרְאַ֫נִי אֹתוֹ and he will show me it; Ex 17 לְהָמִית אֹתִי וְאֶת־בָּנַי to kill us and our children; Nu 16, 1 S 5, 2 S 14 (but cf. also Dt 11, 15, &c., and Driver on 1 S 5); (c) after an infinitive absolute, see above § 113 a note; (d) after an infinitive construct, when it is immediately followed by the subject, e.g. Gn 41, or when the combination of a suffix with the infinitive might lead to a misunderstanding, e.g. Gn 4 לְבִלְתִּי הַכּֽוֹת־אֹתוֹ lest one should smite him, &c., where לְבִלְתִּי הַכּוֹתוֹ might also mean lest he should smite.
[f] 4. The pronominal object is very frequently omitted, when it can be easily supplied from the context; so especially the neuter accusative referring to something previously mentioned (the English it) after verba sentiendi (שָׁמַע) and dicendi, e.g. Gn 9, &c., וַיַּגֵּד and he told (it); also after נָתַן to give, Gn 18, 24, &c., לָקַח to take, הֵבִיא to bring, שִׂים to lay, Gn 9, &c., מָצָא to find, Gn 31, &c. A personal object is omitted, e.g. in Gn 12, 24 (after לָקַח.—The omission of the plural object is remarkable, because it leaves an opportunity for a misunderstanding, in Gn 37 שָׁמַ֫עְתּי אֹֽמְרִים[1] I heard them saying; perhaps, however, we should read שְׁמַעְתִּים with the Samaritan.
[g] 5. In common formulae the substantival object is also sometimes omitted
