Verbs Part 7

Verbs Part 7

Hitpa'el

Interactive Learning Module

Conjugation Patterns

1. Introduction

  • This is the seventh module focusing on Biblical Hebrew verbs.
  • The previous modules explored the conjugation patterns for verbs in the pa'al, nif'al, pi'el, pu'al, hif'il and hof'al binyanim.
  • This module will turn to the hitpa'el binyan.
  • Function – As we saw in the first module on verbs, the hitpa'el often expresses reflexive or reciprocal actions. Thus, for instance, "לְהִתְרַחֵץ" means "to wash one's self" and "לְהִתְרָאוֹת" means "to look at each other". The binyan might also express repeated or continuous action. Thus "הִתְהַלֶּךְ" means "to walk continuously".
  • Form – The hitpa'el is marked by the prefix "הת" and a dagesh in the second root consonant.
  • The module will introduce the various conjugations of both strong and weak verbs, providing paradigms for each pattern with notes explaining the pattern and any unusual vocalization.

2. Perfect (Strong Verbs)

  • The paradigm – Click here for the perfect conjugation pattern of verbs in the hitpa'el. [Bolded letters mark penultimate stress.]Penultimate stress is when the accent falls on the second to last syllable.
  • Characteristics – The hitpa'el perfect conjugation is marked by the "הת" prefix, a chirik prefix vowel, and a dagesh in the second root consonant. The first root consonants generally take a patach (הִתְקַשְּׁרוּ) and first and second person forms have a patach stem vowel (הִתְחַזַּקְתִּי)‎.At times, these forms might also take a chirik (הִתְקַדִּשְׁתִּי and וְהִתְגַּדִּלְתִּי). Third person masculine forms usually have a tzere stem vowel (הִתְאַבֵּל), but might also take a patach (הִתְאַנַּף)‎.This patach is usual before gutturals (הִתְוַדַּע), but also found elsewhere, especially in roots which end with ג, מ, פ, or ,ק (as in: הִתְחַזַּק). See Gesenius.
  • Stress – All forms are stressed on the final syllable except for first person forms, and the second person, masculine singular.
  • Letter reversals (metathesis)This refers to the change of order of letters, syllables or sounds within a word, often related to ease of pronunciation. – When roots begin with one of the letters ז, ס, צ, שׁ, שׂ (the sibilants), there is regularly a transpositionIn other words, there is a change of position. of the consonant with the "ת" of the prefix, so that, for example, "התשחוה" becomes "הִשְׁתַּחֲוָה"‎.One exception to this rule is the word "וְהִתְשׁוֹטַטְנָה" in Yirmeyahu 49:3; see Hoil Moshe there who explains that due to the double "ט" of the root, had the "ת" exchanged places with the "ש", there would have been a triple "t" sound in a row, which would be difficult to pronounce. A further assimilation of sounds might occur where "צת" becomes "צט". Thus, התצדק -> הצתדק -> הצטדק. See Bereshit 44:15 and Rashi there who explains the phenomenon and brings several examples.In Modern Hebrew, a similar type of assimilation occurs where "זת" becomes "זד". Thus, התזקף -> הזתקף -> הזדקף.. See here for the perfect conjugation of such roots.
  • Assimilation – When roots begin with one of the letters ד,ת, ט , the characteristic "ת" of the hitpa'el gets assimilatedThis is a linguistic process in which a sound becomes identical or similar to an adjacent sound. into the root consonant and is marked by a dagesh (הִטַּהֲרוּ instead of התטהרו). This assimilation might also occur with roots beginning with "נ" or "כ" but these are less consistent. [Compare וְהִתְנַבִּיתָ with וְהִנַּבֵּאתִי and (in the imperfect) תִּכַּסֶּה with יִתְכַּסּוּ]. See here for the perfect conjugation of such roots.
  • I-Gutturals – I-Gutturals (including those with an aleph) follow the regular pattern and exhibit no abnormalities.
  • II-Gutturals – As gutturals do not take a dagesh, roots with gutturals in the second root position exhibit one of two behaviors:
    • Those with "ר" or "א" in the second root position demonstrate compensatory lengthening of the previous vowel (that under the first root letter) which changes from a patach to a kamatz (הִתְבָּרֵךְ). In addition, when relevant, shevas will be replaced by chatafs.
    • Those with ע, ח, or ה, do not get compensatory lengthening and follow the standard paradigm, simply without the dagesh (הִתְנַחֵם), and with the replacing of shavas by chatafs when necessary.
  • III-Gutturals – III-Gutturals (not including ל"ה and ל"א verbs) follow the regular pattern, but take a stem patach in the third person forms (הִתְגַּלַּע) and, as usual, a double patach in second person, feminine, singular forms (הִשְׁתַּכַּחַתְּ).
  • ו"ו ההיפוך – When combined with the ו"ו ההיפוך, first and second person masculine singular forms verbs tend to undergo a shift in stress to the final syllable in the perfect. Thus, "הִתְהַלַּ֣כְתִּי" (with penultimate stress) becomes "וְהִתְהַלַּכְתִּי֙" (with final stress).

3. Perfect (Weak Verbs)

  • The Paradigm – Click here for the perfect conjugation pattern of weak verbs in the hitpa'el.Most of the changes in inflection exhibited by these weak verbs are similar to those seen in other binyanim. [Penultimate stress is marked in bold.]
  • פ"נ and ע"ע verbs – Weak verbs of these classes are not irregular and follow the paradigm for strong verbs, with none of the root letters dropping or assimilating. However, in forms where geminate verbs have a sheva under the second root letter,This includes, third person feminine, singular forms and third person plural forms. it might forego the expected dagesh. Thus, we see "וְהִתְפַּלְלוּ" without a dagesh in the first lamed.This dropping of the dagesh is not consistent, and we find "בְּהִתְחַנְנוֹ" alongside "וְהִתְחַנְּנוּ".
  • פ"י verbs – The yud is sometimes replaced by a consonantal vav (הִתְוַדַּע), and sometimes remains (הִתְיַצְּבוּ).
  • ל"א verbs – As expected, in first and second person forms the aleph becomes silent, causing the previous vowel to lengthen to a tzere (הִתְמַלֵּאתָ).
  • ל"ה verbs – As in other binyanim, here, too, third person singular forms take a kamatz-heh ending (הִתְגַּלָּה), and in first and second person forms, the heh drops and is replaced by yud. In these latter cases the stem vowel takes either a tzere or a chirik (הִתְגַּלֵּיתִי or הִתְגַּלִּיתִי).
  • Hollow verbs – These seldom occur in the hitpa'el.

4. Review Exercise

5. The Imperfect (Strong Verbs)

  • The Paradigm – Click here for the imperfect conjugation pattern of strong verbs (including those with gutturals) in the hitpa'el. [Penultimate stress is marked in bold.]
  • Characteristics – The imperfect conjugation is marked by the characteristic "ת", a chirik prefix vowel, and dagesh. The first root letter takes a patach, and the stem vowel is generally a tzere (תִּתְהַפֵּךְ) though it might alternatively be a patach (תִּתְהַדַּר).
  • Stress – All forms are stressed on the finals syllable except for second and third person, feminine plural forms.
  • Letter Reversals and Assimilation – The metathesis of the "ת" of the hitpa'el with sibilants and its assimilation into ד,ט, ת discussed above exist in the imperfect as well (יִשְׁתַּחֲוֶה and יִטַּמָּא).
  • I-Gutturals – I-Gutturals (including those with an aleph) follow the regular pattern.
  • II-Gutturals – As above, since gutturals do not take a dagesh, roots with gutturals in the second root position exhibit one of two behaviors:
    • Those with "א" or "ר" in the second root position demonstrate compensatory lengthening of the previous vowel (that under the first root letter) which changes from a patach to a kamatz (יִתְבָּרֵךְ). In addition, where relevant, gutturals which would otherwise take a sheva take a chataf.
    • Those with ע, ח, or ה, do not get compensatory lengthening and follow the standard paradigm, but replace shevas with chatafs (יִתְלַחֲשׁוּ).
    • III-Gutturals – III-Gutturals (excepting ל"ה and ל"א verbs) generally follow the regular pattern except that they regularly take a patach rather than tzere stem vowel (יִתְגַּלַּח).

6. The Imperfect (Weak Verbs)

  • The paradigm – Click here for the imperfect conjugation pattern of weak verbs in the hitpa'el. [Penultimate stress is marked in bold.]
  • פ"נ and ע"ע verbs – As in the perfect, weak verbs of these classes are not irregular and follow the paradigm for strong verbs, with none of the root vowels dropping or assimilating. However, in forms where geminate verbs have a sheva under the second root letter,This includes, second person feminine, singular forms and second and third person, masculine, plural forms. it might forego the expected dagesh. Thus, we see "יִתְפַּלְלוּ" without a dagesh in the first lamed.
  • פ"י verbs – As in the perfect, the yud is sometimes replaced by a consonantal vav (אֶתְוַדֶּה), and sometimes remains (יִתְיַצֵּב)
  • ל"א verbs – As expected, the aleph becomes silent in many of the forms. This affects vocalization in the second and third person, feminine, plural forms which take a segol stem vowel rather than the tzere taken by other root classes (תִּתְחַבֶּאנָה).
  • ל"ה verbs – These roots take the same endings that they do in other binyanim. In all forms without an inflectional suffix, they take a segol-heh ending (תִּתְגַּלֶּה). In forms with a suffix, the heh drops before the ending (תִּתְגַּלּוּ) and in the second and third person feminine plural forms the heh is replaced by a yud (תִּתְגַּלֶּינָה). As in other binyanim, the jussive and non-suffixed ו"ו ההיפוך forms take a shortened version of the imperfect, without the final vowel (וַיִּתְגַּל and יִתְעַל).
  • Hollow verbs – These forms are not well attested to in the hitpa'el.

7. Review Exercise

8. Partial Conjugations

  • This slide will explore the forms of imperatives, infinitives, and participles.
  • Imperatives – Hitpa'el imperatives (of both strong and weak verbs) are generally identical to second person imperfect forms, but replace the prefix with "הת" (so that "תִּתְקַדֵּשׁ" becomes "הִתְקַדֵּשׁ" etc.). One exception are roots from the ל"ה class whose masculine singular form takes a tzere-heh ending (הִתְגַּלֵּה) rather than the segol-heh of the imperfect (תִּתְגַּלֶּה). See here for a paradigm.
  • Infinitive construct – The infinitive construct is generally identical to the masculine, singular imperative. Here, too, the main exception is the ל"ה class of roots which take an "ות" ending (הִתְגַּלּוֹת)‎.This should be familiar from other binyanim. See here for a paradigm.
  • Participles – The stem of the participle matches the imperfect form, but is prefixed with a mem. See here for a paradigm.
  • Review Exercise – Conjugate the following and check yourself by finding the root in the linked verses:

9. Advanced Exercises

  • Exercise 1 – Open Yeshayahu 1:16. Commentators debate the meaning of the word "הִזַּכּוּ", questioning both what is its root and binyan.For a full discussion of the word, see Radak's Mikhlol, p. 249-250.
    • What do Ibn Ezra and Shadal suggest?According to both, the root is "זכה" and it is a hitpae'el form. How do they explain why there is no taf?They suggest that this is an example where it assimilated into the next letter. [For a fuller explanation of how this might have occurred, see R"Y ibn Balaam.]
    • Compare Malbim in his second explanation, who suggests that this is a nif'al imperative of the root "זכך". How does this explain the presence of both degeshim?The dagesh in the "ז" is indicative of the nif'al and that of the "כ" is due to the missing doubled root letter. What question does he raise on this possibility?
    • Due to the anomalous nature of the word, Malbim suggests that the form is an intentional hybrid of both the roots "זכך" and "זכה"; what does he imply that each means and what is the verse trying to say by combining the two?It seems that Malbim understands "זכך" to refer to "cleansing" (synonymous with "רחץ") and "זכה" to means "merit". The prophet's use of the hybrid would express that the nation is being told to cleanse themselves so as to be meritorious (to change their sins into merits).
  • Exercise 2 – Compare the form "מְדַבֵּר" in Bereshit 27:6 and the form "מִדַּבֵּר" in Bemidbar 7:89. What is the difference in meaning? [What binyan is each?]
    • See Ibn Ezra who brings the opinion of "המדקדקים" (grammarians); how do they explain the form in Bemidbar?They suggest that it is a hitpa'el form, and that the characteristic "ת" assimilated into the "ד" where it is marked by a dagesh.
    • See Rashi and Hoil Moshe; how do they explain why Tanakh uses the hitpa'el form here rather than the expected pi'el?They both suggest that this form is more respectful to Hashem, for He does not really converse with another, but instead speaks to Himself while others listen.
    • See here for other appearances of the root "דבר" used in reference to Hashem (and look also in the continuation of the verse in Bemidbar). What binyan are these? According to Rashi and Hoil Moshe, is that what you would have expected?According to Rashi and Hoil Moshe, all occurrences of the root "דבר" should be in the hitpael when used with reference to Hashem's speech. This is clearly not the case, leaving open the question of why this verse is different.
    • Return to Ibn Ezra; what alternative possibility does he raise as to the word's form and meaning? [Compare the same form in Tehillim 34:13.]He suggests that "דַּבֵּר" in an infinitive, referring to the act of speaking. It has a dagesh due to the prefix "מ" (short for "מן"). How might he translate the verse?He appears to translate it as "he heard the voice from the One speaking to him".

10. For Further Study