Grammar:Tenses in Tanakh/0

Tenses in Tanakh

עבר מהופך

Tanakh normally expresses the past tense by using the vav conversive form of the verb followed by the subject (וַיֵּלֶךְ אַבְרָם or וַיֹּאמֶר מֹשֶׁה ) . Every so often, though, Tanakh employs the past perfect form (עבר מהופך), beginning with the subject and following with the simple form of the verb (וְהָאָדָם יָדַע or וּבְנֵי יִשְׂרָאֵל הָלְכוּ). What is the difference in meaning between the two forms?  When Torah employs the past perfect, what is it trying to convey? 

• Indicator of achronology – Several commentators¹ suggest that this form is used when Tanakh wants to express that an action took place in the more distant past, prior to the events being discussed.² As such, its usage might be an indicator of achronology.
• Bereshit 4:1 - Bereshit 4:1 places the conception and birth of Kayin and Hevel after the expulsion from Eden. Rashi Bereshit 4:1Bereshit 21:1About R. Shelomo Yitzchakisuggests that the past perfect form "וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ" in the unit's heading hints to the fact that the birth took place beforehand, while Adam and Chavvah were still in the Garden.
• Bereshit 11:10-23 – After recounting the story of the Tower of Bavel, Bereshit 11:10ff lists the descendants of Shem. The first few verses of the list follow a similar format "‎..וְפלוני חַי... וַיְחִי פלוני".  With the birth of Peleg in verse 17, however, the pattern shifts and we no longer see the past perfect but instead, "...וַיְחִי פלוני... וַיְחִי פלוני".  According to Seder Olam Rabbah, it was in Peleg's time period that the story of the Towel of Bavel and dispersal took place.  If so, the initial verses which employ the past perfect might be hinting to achronology; all those descendants were born before the Tower was built, and in a purely chronological narrative would have been mentioned beforehand. 
• Bereshit 18:17 –  After discussing Avraham's interactions with the 3 angels, Bereshit 18:17 speaks of Hashem's decision to share His plan to destroy Sedom with Avraham: "וַי״י אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה".  R. D"Z Hoffmann Bereshit 18:17Devarim 1:9About R. David Zvi Hoffmannsuggests that the past perfect form teaches that Hashem had already decided to share His plans with Avraham.  This was not a decision which was made only after Avraham's hospitable actions.
• Bereshit 21:1-2 – Sarah's conception and pregnancy with Yitzchak is described in Bereshit 21. However, RashiBereshit 4:1Bereshit 15:1Bereshit 21:1Shemot 24:1About R. Shelomo Yitzchaki, R. Avraham SabaTzeror HaMor Bereshit 21:1Tzeror HaMor Bereshit 21:1About R. Avraham Saba (Tzeror HaMor), and MalbimBereshit 21:1Bereshit 21:1About R. Meir Leibush Weiser maintain that Sarah had conceived before the story of Avimelekh's taking of Sarah described in the previous chapter (Bereshit 20), as indicated by the past perfect, "וַה' פָּקַד אֶת שָׂרָה".
• Bereshit 25:29-34 – After discussing how Esav sold his birthright to Yaakov, the verse shares, "וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים".  HaKetav VeHaKabbalahBereshit 4:1Bereshit 25:34About R. Yaakov Mecklenburg suggests that the past perfect of "וְיַעֲקֹב נָתַן" implies that the food was provided before the sale.³ According to his reading, Yaakov did not pay for the birthright with a pot of soup, but with money.⁴  See Sale of the Birthright – A Fair Deal for elaboration of this position.
• Bereshit 39:1 – The chapter opens with the past perfect "וְיוֹסֵף הוּרַד" to clarify that Yosef had already been taken to Egypt (i.e. before many of the events of Chapter 38, and not afterwards as the verse's placement might have suggested).⁵
• Bereshit 45:16 – After Yosef's revelation to his brothers and his suggestion that they uproot to Egypt, verse 16 shares, "וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה לֵאמֹר" and proceeds to tell of Paroh's invitation to the family to come to "the best of Egypt".  This echoes verse 2 which had stated, "וַיִּשְׁמַע בֵּית פַּרְעֹה" and might suggest that the two incidents are one and the same; the past perfect hints that the true timing of the event is back in verse 2.⁶  According to this reconstruction, as soon as Yosef revealed himself, Paroh heard, invited the family, and only then did Yosef reiterate the invitation to the brothers.
• Shemot 11:10 – The unit of plagues closes with the past perfect formulation, "וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת כׇּל הַמֹּפְתִים הָאֵלֶּה" since the verse serves to summarize what has already transpired in the past.⁷
• Shemot 14:27-29 – The verses speak first of the Egyptians drowning and then of the Israelites walking through the sea on dry land, perhaps implying that they were still in the midst of crossing the sea when the Egyptians died. However, the past perfect "וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם" might indicate that the nation had already walked through the sea by the time the Egyptians died. [See RashbamBereshit 21:22Bereshit 22:1Shemot 14:29Reconstructed Bereshit 15:1About R. Shemuel b. Meir.]
• Shemot 24:1 – The chapter describes the covenant at Sinai and opens with the past perfect formulation, "וְאֶל מֹשֶׁה אָמַר עֲלֵה".  This might support RashiShemot 24:1About R. Shelomo Yitzchaki's assertion that the chapter is achronological and its events took place before revelation, overlapping with those of Chapter 19.⁸
• Bemidbar 16:32-35 – After sharing that Datan and Aviram were punished by being swallowed in the earth, the chapter concludes: "וְאֵשׁ יָצְאָה מֵאֵת י״י וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ ".  The past perfect form might hint that the two events were simultaneous (and not consecutive) and that all the rebels were punished at the same time.
• Devarim 33:1 – Ibn EzraDevarim 3:23Devarim 5:5Devarim 31:1Bereshit First Commentary 38:1About R. Avraham ibn Ezra claims that Moshe's blessings to the nation in Devarim 33 are recorded achronologically and really were relayed in Devarim 31, when Moshe encouraged the nation in face of his upcoming death. If so, the past perfect heading, "וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה" might hint to this.
• Shemuel I 28:3-7 – The story of Shaul and Ba'alat ha'Ov opens by telling the reader, "וּשְׁמוּאֵל מֵת".  The past perfect formulation indicates that this happened already (as mentioned in Shemuel I 25:1).  [It is mentioned again only as a necessary introduction to the revival of the prophet later in the chapter.]
• Shemuel II 1:1 – The chapter opens: "וַיְהִי אַחֲרֵי מוֹת שָׁאוּל וְדָוִד שָׁב מֵהַכּוֹת אֶת הָעֲמָלֵק".  Since the previous chapters had spoken of two simultaneous events, both Shaul's death and David's battle against Amalek, the chapter employs the past perfect "וְדָוִד שָׁב" to clarify that the events of this chapter happened after both Shaul's defeat and David's victory.
• Shemuel II 3:12-19 – The chapter speaks of Avner's proposal to make a covenant with David.  He tells David that he will sway the nation being ruled by Ishboshet to accept David as their king in his stead. David makes the plan contingent on Ishboshet's returning of Michal. After the condition is met, the verses share "וּדְבַר אַבְנֵר הָיָה עִם זִקְנֵי יִשְׂרָאֵל לֵאמֹר גַּם תְּמוֹל גַּם שִׁלְשֹׁם הֱיִיתֶם מְבַקְשִׁים אֶת דָּוִד לְמֶלֶךְ עֲלֵיכֶם".  RashiBereshit 4:1Bereshit 15:1Bereshit 21:1Shemot 24:1Devarim 3:23Shemuel II 3:17About R. Shelomo Yitzchaki suggests that the past perfect "הָיָה" implies that he had already spoken with the nation beforehand.  [If so, it was perhaps the recognition that all was already lost, that led Ishboshet to comply to David's request.]
• Melakhim I 20:1-4 – The chapter describes the war between Aram and Achav.  The past perfect form in the heading, "וּבֶן הֲדַד מֶלֶךְ אֲרָם קָבַץ אֶת כׇּל חֵילוֹ" might imply that the story is achronological and really took place earlier, during the years of drought brought by Eliyahu.⁹
• Melakhim II 8:1-3 – The chapter opens with a flashback "וֶאֱלִישָׁע דִּבֶּר אֶל הָאִשָּׁה אֲשֶׁר הֶחֱיָה אֶת בְּנָהּ לֵאמֹר קוּמִי וּלְכִי...  כִּי קָרָא י״י לָרָעָב".  The chapter shares that before the famine discussed in chapters 6-7, Elisha had told the woman to flee. [The point is mentioned here only to introduce the aftermath of the story.]
• Marker of contrast – In other cases, the past perfect form might serve to contrast two subjects or actions.  Several examples follow:
• In Bereshit 4:2, when contrasting the professions of Kayin and Hevel, the verse writes, "וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה". A similar contrast appears two verses later, "וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה... וְהֶבֶל הֵבִיא גַם הוּא".‎¹⁰
• Bereshit 14:17-18 - N. Lebowitz suggests that these verses employ the past perfect to contrast the King of Sedom with Malkitzedek.  While the former simply goes out, asking to receive something (" וַיֵּצֵא מֶלֶךְ סְדֹם"), the latter offers food (" וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן").
• Bereshit 31:47 – The variation in grammatical form in Bereshit 31:47 similarly sets up a contrast between Lavan and Yaakov and their naming of the site of their covenant, " וַיִּקְרָא לוֹ לָבָן יְגַר שָׂהֲדוּתָא וְיַעֲקֹב קָרָא לוֹ גַּלְעֵד".
• Bereshit 33:16-17 – The verses employ the past perfect to contrast the paths taken by Yaakov and Esav, highlighting their parting of ways: "וַיָּשׇׁב "בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה while "וְיַעֲקֹב נָסַע סֻכֹּתָה".
• Bereshit 39:1 - The past perfect "וְיוֹסֵף הוּרַד" might be meant to parallel "וַיֵּרֶד יְהוּדָה" of the previous chapter.  The text thus calls on the reader to contrast the two leaders and compare their stories.
• Bereshit 41:1 – Or HaChaim suggests that in Bereshit 41:1 the past perfect "וּפַרְעֹה חֹלֵם" serves to contrast Paroh's dream with that of the butler and baker ("וַיַּחַלְמוּ חֲלוֹם שְׁנֵיהֶם") in the previous chapter.
• Shemot 24:1 – According to RashbamBereshit 21:22Bereshit 22:1Shemot 14:29Shemot 24:1Reconstructed Bereshit 15:1About R. Shemuel b. Meir, R. Avraham b. HaRambam and RambanShemot 2:23Shemot 24:1Devarim 1:9Devarim 3:23Devarim 5:5About R. Moshe b. Nachman who claim that Shemot 24 is in its chronological place, the past perfect opening "וְאֶל מֹשֶׁה אָמַר" serves to contrast the previous set of commands which were aimed at all of Israel ("וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם") with this one which is aimed at Moshe alone.
• Bemidbar 16:32-35 contrasts the punishment of Datan and Aviram and the 250 men, sharing "וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ... וְאֵשׁ יָצְאָה".  Here, too, the grammatical change in form highlights the contrast in punishment.
• Melakhim I 12:29 – This verse similarly uses the perfect/past perfect pattern to contrast the locations of the two calves.set up by Yerovam: "וַיָּשֶׂם אֶת הָאֶחָד בְּבֵית אֵל וְאֶת הָאֶחָד נָתַן בְּדָן"
• Continuous action - The past perfect might further be used when the text wants to indicate that an action is done continuously.
• Shemuel I 1:3 – The past perfect, "וְעָלָה הָאִישׁ הַהוּא מֵעִירוֹ מִיָּמִים יָמִימָה" expresses that Elkanah would go up to Shiloh annually.
• Bereshit 37:2 – The text shares that Yosef "הָיָה רֹעֶה אֶת אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה", expressing what was generally done. [The text is not sharing what happened once when Yosef shepherded, but what would happen all the time.]
• Bemidbar 9:19-21 – In describing the travels of the nation, the text sates, "וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן מֵעֶרֶב עַד בֹּקֶר וְנַעֲלָה הֶעָנָן בַּבֹּקֶר וְנָסָעוּ אוֹ יוֹמָם וָלַיְלָה וְנַעֲלָה הֶעָנָן וְנָסָעוּ". Here, too, the text employs the past perfect to express a continuous pattern of behavior.

¹ See examples below.

² It would be translated as "he had done..." rather than "he did".

³ For other understandings of the past perfect form in this verse, see below.

⁴ See also Rashbam on those verses.

⁵ In this case, the fact of Yosef's sale has already been mentioned, and this verse serves to resume the narrative after the intervening story of Yehuda and Tamar.

⁶ Verse 2 just mentions that news reached Paroh's house but does not elaborate on Paroh's reaction the news.

⁷ See Shadal, "הואיל וכאן נשלם ספור שליחות משה ואהרן אל פרעה, כי לא באו עוד לפניו, אמר זה דרך חתימה".

⁸ According to Rashi, the verse shares that Hashem had told Moshe to go up to the mountain, not after the Decalogue was given but earlier, during the days of preparation before Revelation.

⁹ Malbim alludes to this possibility in his comments to Melakhim I 21:29, where he suggests that due to Achav's releasing of Ben Hadad at the end of the battle, Israel was supposed to be punished by being given into the hands of Chazael. If so, the events of the chapter precede Hashem's directions to Eliyahu in Chapter 19 to appoint Chazael as king over Aram and overlapped with the drought discussed in the earlier chapters.

¹⁰ See, however, S. Talmon, "The Presentation of Synchroneity and Simultaneity in Biblical Narrative", Scripta Hierosolymitana 27 (1978):115-116, who claims that this pattern (yqtl-qtl) implies simultaneity and that Kayin and Hevel brought heir sacrifices at the same time. [He is reading the past perfect to mean "and he had..." as in the first approach discussed above.] He reads several of teh following examples in the same manner.