to follow with the sign of the accusative;[1] but most probably we should read with the LXX שֻֽׁבְכֶם for אֶתְכֶם.
[o] (4) The fact that אֵין (like אַ֫יִן) always includes the idea of a verb (is not, was not, &c.) led finally to such a predominance of the verbal element, that the original character of אֵין as a construct state (but cf. i above) was forgotten, and accordingly it is very frequently separated from its noun (substantive or participle); especially so by the insertion of shorter words (of the nature of enclitics), e.g. בּוֹ Is 1, לוֹ Lv 11, 12, לָהּ Gn 11, גַּם ψ 14, שָׁם Ju 18, Ex 12; but cf. also ψ 5, 6, 32, and אֵין used absolutely in Ex 22, 1 K 8, Ru 4.—Hence, finally, even the transposition of אֵין and its noun became possible, e.g. Gn 40 and 41:15 וּפֹתֵר אֵין אֹתוֹ and an interpreter there is not of it; Gn 47, Ju 14, 1 S 21, Is 1, Jer 30, Hb 2, Pr 5 (וְאֵין=neve sint; cf. k above, on Jb 3); 30:27.—In Gn 19, Ex 5 אֵין is placed between the subject and predicate.
[p] Rem. 1. Like לֹא... כֹּל or כֹּל... לֹא (see b above) so also אֵין כֹּל expresses an absolute negation, e.g. Ec 1 אֵין כָּל־חָדָשׁ there is no new thing, &c.; 2 S 12, Dn 1 (cf. also אֵין מְא֫וּמָה there is nothing, 1 K 18, Ec 5); as also כָּל־... אֵין Hb 2; cf. מְא֫וּמָה אֵין Ju 14.
[q] 2. Undoubtedly akin to אֵין in origin is the negative syllable אִי occurring in the two compounds אִי כָבוֹד (as a proper name, 1 S 4; Baer אִֽי־כָבוֹד) and אִֽי־נָקִי not innocent, Jb 22; but the proper name אִֽיתָמָר is doubtful, and the fem. אִיזֶ֫בֶל very doubtful. In Ethiopic this אִי is the most common form of negation, prefixed even to verbs.
[r] (d) טֶ֫רֶם not yet, when referring to past time is used, as a rule (§ 107 c), with the imperfect, Gn 2 כֹּל... טֶ֫רֶם none... yet; see b and p above; Gn 19, 24, Jos 2, 1 S 3; with the imperfect in the sense of a present, Ex 10 הֲטֶ֫רֶם תֵּדַע knowest thou not yet? Ex 9; but cf. Gn 24, and בְּטֶ֫רֶם with the perfect in ψ 90 (but see § 107 c), Pr 8.
[s] (e) אֶ֫פֶס (prop. a substantive, cessation) no longer, including the verbal idea of existing, cf. Dt 32, Is 45, 14, 46:9; used absolutely, Am 6 in the question הַאֶ֫פֶס עוֹד אִישׁ is there none left? &c., 2 S 9; frequently also in the sense of non nisi; with ־ִי paragogic (§ 90 m) אַפְסִי Is 47, 10, Zp 2 אֲנִי וְאַפְסִי עוֹד I am, and there is none else.
[t] (f) בַּל,[2] in poetic and prophetic style, and with a certain emphasis,=לֹא, is used with the imperfect, e.g. Is 26, 33, 23 (immediately afterwards with a perfect); Ho 7, ψ 49, Pr 10 (but Is 14 before the jussive,=אַל־); before an adjective, Pr 24; before a preposition, ψ 16, Pr 23.
(g) בְּלִי with a perfect, Gn 31, Is 14; with an imperfect, Jb 41; to negative a participle, Ho 7, ψ 19; to negative an adjective, 2 S 1.
(h) בִּלְתִּי to negative an adjective, 1 S 20; on בִּלְתִּי Ez 13, see x; on
