[w] 2. The modification of the original meaning becomes especially evident when even reflexive conjugations (Niphʿal, Hithpaʿēl, &c.) take an accusative (cf. § 57, note 2); e.g. נִבָּא to prophesy, Jer 25; נָסַב (prop. to put oneself round) to surround, Ju 19; נִלְחַם to fight, ψ 109 (where, however, the Qal וַיִּלְחֲמ֫וּנִי should be read; cf. ψ 35); also הִתְגַּלַּח to shave (something) for oneself, Num 6:19; הִתְנַחֵל to take some one for oneself as a possession, Is 14; הִתְנַכֵּל to make some one an object of craft, Gn 37; הִתְנַצֵּל to strip a thing off oneself, Ex 33; הִתְעַבֵּר to bring on oneself the anger of any one, to anger him; הִתְבּוֹנֵן to consider something, Jb 37; הִתְפָּרֵק to break something off from oneself, Ex 32. In Gn 34 after הִתְחַתְּנוּ make ye marriages, read אִתָּ֫נוּ instead of אֹתָ֫נוּ. Cf. § 54 f.
[x] 3. So also it is only owing to a modification of the original meaning of a verb (except where the expression is incorrect, and perhaps derived from the popular language), when sometimes the remoter object (otherwise introduced by לְ) is directly subordinated in the form of an accusative suffix, e.g. Zc 7 הֲצוֹם צַמְתֻּ֫נִי אָ֫נִי did ye fast at all unto me, even to me? as though to say, have ye be-fasted me? have ye reached me with your fasting? Still more strange is Jb 31 גְּדֵלַ֫נִי כְאָב he (the orphan) grew up to me as to a father; cf. Is 27, 65, Jer 31, and in Aramaic Dn 5; but אֶ֫רֶץ הַנֶּ֫גְב נְתַתָּ֫נִי Jos 15 is to be regarded as a double accusative after a verb of giving, see ff. In 1 S 2 read וּפִלְלוּ for וּפִלְלוֹ; in Is 44, instead of the Niphʿal, read תִּנְשֵׁ֫נִי; in Ez 29 either עֲשִׂיתִיו is to be read with Olshausen or עֲשִׂיתִים (and previously יְאֹרָי) with Smend; in ψ 42 אֶדַּדֶּה or אֲדַדֵּם; in ψ 55 (where König takes יְהָֽבְךָ as he has given it to thee) we must certainly assume a substantive יְהָב (= fate?).
[y] 4. Whole classes of verbs, which, according to v above, are regarded as transitive, either on account of their original meaning or (for the sake of analogy) by a modification of that meaning, are—
(a) Verba induendi and exuendi, as לָבַשׁ to put on, פָּשַׁט to put off a garment, עָדָה to put on ornaments, to adorn oneself with (cf. also מְשֻׁבָּצִים זָהָב enclosed in gold, Ex 28). Also in poetic expressions such as ψ 65 לָֽבְשׁוּ כָּרִים הַצֹּאן the pastures are clothed with flocks, cf. ψ 109; 104:2 (עָטָה); 65:14b (עָטַף), &c.[1]
[z] (b) Verba copiae and inopiae (also called verba abundandi and deficiendi), as מָלֵא, to be full of something, Ex 8; here, and also frequently elsewhere, construed with אֶת־, and hence evidently with an accusative; Gn 6; with a personal object, Ex 15; with an accusative preceding the verb for the sake of emphasis, e.g. Is 1 your hands דָּמִים מָלֵ֫אוּ are full of blood, cf. Is 22; so also the Niph. נִמְלָא to fill oneself with something, e.g. Gn 6, Ex 1 (where the object is connected by את); Is 2 f., 6:4, Pr 3; נִזְרַע to be fructified with, Nu 5; שָׁרַץ to swarm with, Gn 1, 21 Ex 7; (שָׂבֵעַ) שָׂבַע to be full of, Is 1, Jo 2, Pr 12; גָּבַר to become strong, to wax mighty in something, Jb 21; פָּרַץ to overflow with something, Pr 3 (with the object preceding); יָרַד prop. to descend, poetically also to pour down, to overflow with something (cf. in Greek προρέειν ὕδωρ, δάκρυα στάζειν), e.g. La 3 פַּלְגֵי מַ֫יִם תֵּרַד עֵינִי mine eye runneth
