Difference between revisions of "Grammar:Tenses in Tanakh/0"
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<category>Ambiguous Tenses | <category>Ambiguous Tenses | ||
| − | <p>Most commentators appear to assume that Biblical Hebrew tenses act much the way they do in English, where tense connotes time, expressing either the future or past (though maybe not the present tense).<fn>See the discussion below that many commentators assume that Biblical Hebrew may not include a distinct "present tense".</fn> Nonetheless, they note that these tenses are very fluid and often one might stand in for another,<fn>Ramban (on Shemot 15:1) attempts to explain the phenomenon by suggesting that when telling a story, a speaker often puts himself in a certain time frame and tells the events from that perspective.  He might place himself in the midst of the event, and present what happened in the present, or he might place himself before it and tell of it in the future. Sometimes, too, even though an incident has not yet happened, he views the episode from the perspective of its expected conclusion and tells of the event in the past. See Hoil Moshe (on <multilink><a href="HoilMosheYehoshua8-30" data-aht="source">Yehoshua 8:30</a><a href="HoilMosheYehoshua8-30" data-aht="source">Yehoshua 8:30</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> and Shofetim 2:1) similarly, but he limits his comments to usage of the future to describe the present or past.</fn> leading to ambiguity</p> | + | <p>Most commentators appear to assume that Biblical Hebrew tenses act much the way they do in English, where tense connotes time, expressing either the future or past<fn>As such, they use terms such as "עבר" (past) or "עתיד" (future).</fn> (though maybe not the present tense).<fn>See the discussion below that many commentators assume that Biblical Hebrew may not include a distinct "present tense".</fn> Nonetheless, they note that these tenses are very fluid and often one might stand in for another,<fn>Ramban (on Shemot 15:1) attempts to explain the phenomenon by suggesting that when telling a story, a speaker often puts himself in a certain time frame and tells the events from that perspective.  He might place himself in the midst of the event, and present what happened in the present, or he might place himself before it and tell of it in the future. Sometimes, too, even though an incident has not yet happened, he views the episode from the perspective of its expected conclusion and tells of the event in the past. See Hoil Moshe (on <multilink><a href="HoilMosheYehoshua8-30" data-aht="source">Yehoshua 8:30</a><a href="HoilMosheYehoshua8-30" data-aht="source">Yehoshua 8:30</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> and Shofetim 2:1) similarly, but he limits his comments to usage of the future to describe the present or past.</fn> leading to ambiguity</p> |
<p>Modern scholars,<fn>For an extensive discussion of both the perfect and imperfect tenses, see <a href="https://en.wikisource.org/wiki/Gesenius%27_Hebrew_Grammar/106._Use_of_the_Perfect">Gesenius' Hebrew Grammar</a>.</fn> instead, explain that Biblical Hebrew only has two tenses, the perfect and imperfect. These express the state of an action rather than its time, conveying either that an action is completed (the perfect) or incomplete (the imperfect). As such, they are somewhat comparable to the past and future tenses but not exactly, for each can refer to either a completed/incomplete action in another time-frame as well.<fn>Thus, a verb might be formulated in the perfect tense even though the future is implied, while a verb formulated in the imperfect might really refer to an action done in the past. Similarly, the present tense might be indicated when either the perfect or imperfect is used.</fn></p> | <p>Modern scholars,<fn>For an extensive discussion of both the perfect and imperfect tenses, see <a href="https://en.wikisource.org/wiki/Gesenius%27_Hebrew_Grammar/106._Use_of_the_Perfect">Gesenius' Hebrew Grammar</a>.</fn> instead, explain that Biblical Hebrew only has two tenses, the perfect and imperfect. These express the state of an action rather than its time, conveying either that an action is completed (the perfect) or incomplete (the imperfect). As such, they are somewhat comparable to the past and future tenses but not exactly, for each can refer to either a completed/incomplete action in another time-frame as well.<fn>Thus, a verb might be formulated in the perfect tense even though the future is implied, while a verb formulated in the imperfect might really refer to an action done in the past. Similarly, the present tense might be indicated when either the perfect or imperfect is used.</fn></p> | ||
<p>As a result, expression of time in Tanakh is often ambiguous and commentators often dispute whether a verb refers to the past, present, or future. Below are several categories of so-called "tense reversals"<fn>According to modern scholarship, this is somewhat of a misnomer, but it reflects the way many commentators view the expression of time in Biblical Hebrew. The discussion that follows will often refer to the "past" or "future" tense when speaking of the "perfect" or "imperfect", using the terminology employed by the commentators being discussed.</fn> with many examples and references to commentators' varying understandings of each.</p> | <p>As a result, expression of time in Tanakh is often ambiguous and commentators often dispute whether a verb refers to the past, present, or future. Below are several categories of so-called "tense reversals"<fn>According to modern scholarship, this is somewhat of a misnomer, but it reflects the way many commentators view the expression of time in Biblical Hebrew. The discussion that follows will often refer to the "past" or "future" tense when speaking of the "perfect" or "imperfect", using the terminology employed by the commentators being discussed.</fn> with many examples and references to commentators' varying understandings of each.</p> | ||
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<li><b><a href="Bereshit9-13" data-aht="source">Bereshit 9:13</a> </b>– In promising Noach that there will never be another flood to destroy the world, Hashem says, "אֶת קַשְׁתִּי <b>נָתַתִּי</b> בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית".  Ibn Ezra and Radak suggest that the verb "נתן" be understood as if written in the present tense as God appears to first be creating a rainbow and setting the sign as He speaks.<fn>See, though, R. Saadia and Ramban who suggests that though Hashem is first making the rainbow into a symbol now, the rainbow had always existed and had been "placed" in the clouds already at creation. The dispute might relate to larger philosophical questions of whether nature is immutable or not.  See <a href="Philosophy:Miracles" data-aht="page">Miracles</a> for discussion.</fn></li> | <li><b><a href="Bereshit9-13" data-aht="source">Bereshit 9:13</a> </b>– In promising Noach that there will never be another flood to destroy the world, Hashem says, "אֶת קַשְׁתִּי <b>נָתַתִּי</b> בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית".  Ibn Ezra and Radak suggest that the verb "נתן" be understood as if written in the present tense as God appears to first be creating a rainbow and setting the sign as He speaks.<fn>See, though, R. Saadia and Ramban who suggests that though Hashem is first making the rainbow into a symbol now, the rainbow had always existed and had been "placed" in the clouds already at creation. The dispute might relate to larger philosophical questions of whether nature is immutable or not.  See <a href="Philosophy:Miracles" data-aht="page">Miracles</a> for discussion.</fn></li> | ||
<li><a href="Bereshit14-22-23" data-aht="source"><b>Bereshit 14:22</b></a> – After his victory over the four kings, Avraham states, "<b>הֲרִמֹתִי</b> יָדִי אֶל י״י" and declares that he will not take anything from the booty of battle. Rashi, Rashbam and Radak read the words as an expression of oath-taking, which, from context, is taking place in the present and thus suggest that "הֲרִמֹתִי" be read as "מרים אני", in the present tense.<fn>Cf. Chizkuni and Ramban who suggest that Avraham is saying that he had already consecrated a portion to God, referring to the tithe he had given in verse 20.  [Ramban notes that the language of "תרומת יד" is often used in the context of consecration.] Accordingly, Avraham is saying that though he has consecrated a portion to Hashem, he will not take anything for himself. <br/>One could alternatively disconnect the verse from the one that follows and suggest that Avraham is saying,"I raised my hand (in battle) for God".</fn></li> | <li><a href="Bereshit14-22-23" data-aht="source"><b>Bereshit 14:22</b></a> – After his victory over the four kings, Avraham states, "<b>הֲרִמֹתִי</b> יָדִי אֶל י״י" and declares that he will not take anything from the booty of battle. Rashi, Rashbam and Radak read the words as an expression of oath-taking, which, from context, is taking place in the present and thus suggest that "הֲרִמֹתִי" be read as "מרים אני", in the present tense.<fn>Cf. Chizkuni and Ramban who suggest that Avraham is saying that he had already consecrated a portion to God, referring to the tithe he had given in verse 20.  [Ramban notes that the language of "תרומת יד" is often used in the context of consecration.] Accordingly, Avraham is saying that though he has consecrated a portion to Hashem, he will not take anything for himself. <br/>One could alternatively disconnect the verse from the one that follows and suggest that Avraham is saying,"I raised my hand (in battle) for God".</fn></li> | ||
| − | <li><b><a href="Bereshit22-15-17" data-aht="source">Bereshit 22:16</a></b> – After Avraham passes the test of the Akeidah, the angel states, "בִּי<b> נִשְׁבַּעְתִּי</b>.. כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה.. כִּי בָרֵךְ אֲבָרֶכְךָ." Rashi and Radak note that the angel is swearing in God's name in the present, despite the past tense formulation.</li> | + | <li><b><a href="Bereshit22-15-17" data-aht="source">Bereshit 22:16</a></b> – After Avraham passes the test of the Akeidah, the angel states states, "בִּי<b> נִשְׁבַּעְתִּי</b>.. כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה.. כִּי בָרֵךְ אֲבָרֶכְךָ." Rashi and Radak note that the angel is swearing in God's name in the present, despite the past tense formulation.<fn>A few verses earlier the same phenomenon occurs.  The angel cries out: "עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה", which means "Now I know" (not: "Now I knew"). In this case, due to the word "now", there is no dispute as to the verse's tense.</fn></li> |
<li><b><a href="Bereshit23-11-13" data-aht="source">Bereshit 23:11-13</a></b> – As Efron and Avraham discuss the sale of the Cave of Makhpelah, Efron states, "הַשָּׂדֶה נָתַתִּי לָךְ" and Avraham replies, "נָתַתִּי כֶּסֶף הַשָּׂדֶה".  As the two are still in the midst of negotiations and the field was not yet sold or bought, several commentators<fn>See Rashbam and R. D"Z Hoffmann on verse 11, and Radak and R. Avraham b. HaRambam on verse 13.</fn> suggest that their words should be understood as if written in the present (or, perhaps future) tense.<fn>Some, though, attempt to maintain the past tense formulation by slightly recasting each of Efron and Avraham's words. Thus, Rashi suggests that Efron is saying "It is as if I have given the field" and Avraham is saying, "I have prepared the money for the field."  See also R. Saadia and Seforno who explain similarly.</fn></li> | <li><b><a href="Bereshit23-11-13" data-aht="source">Bereshit 23:11-13</a></b> – As Efron and Avraham discuss the sale of the Cave of Makhpelah, Efron states, "הַשָּׂדֶה נָתַתִּי לָךְ" and Avraham replies, "נָתַתִּי כֶּסֶף הַשָּׂדֶה".  As the two are still in the midst of negotiations and the field was not yet sold or bought, several commentators<fn>See Rashbam and R. D"Z Hoffmann on verse 11, and Radak and R. Avraham b. HaRambam on verse 13.</fn> suggest that their words should be understood as if written in the present (or, perhaps future) tense.<fn>Some, though, attempt to maintain the past tense formulation by slightly recasting each of Efron and Avraham's words. Thus, Rashi suggests that Efron is saying "It is as if I have given the field" and Avraham is saying, "I have prepared the money for the field."  See also R. Saadia and Seforno who explain similarly.</fn></li> | ||
<li><b>Other examples</b> – Bereshit 33:10,<fn>See Chizkuni on "כִּי עַל כֵּן רָאִיתִי".</fn> Shemot 15:1,<fn>See Ibn Ezra first commentary that the future "אז ישיר" refers to the present.  See, though, the discussion below, that many others (and Ibn Ezra himself in his second commentary) suggest that it expresses the past tense.</fn> Shemot 15:13-14,<fn>See Rashi that the verbs in these verses ( "יִרְגָּזוּן", "נֵהַלְתָּ בְעׇזְּךָ") should be understood as if cast in the present tense.  See also Shadal on verse 14, that both the past and future, "שָׁמְעוּ עַמִּים יִרְגָּזוּן" together connote the present: "עבר ועתיד שניהם להורות על ההווה, כי המשורר מצייר הדבר כאילו הוא עתה נגד עיניו"</fn> Shemot 18:3,<fn>See Chizknui on  "גֵּר הָיִיתִי בְּאֶרֶץ נׇכְרִיָּה".</fn> Shemot 18:11,<fn>Yitro says, "עַתָּה יָדַעְתִּי כִּי גָדוֹל י״י", presumably meaning "Now I know...", not: "now, I knew". Cf. Rashi who writes, "מכירו היתי לשעבר, ועכשיו ביותר".</fn> Eikhah 1:1<fn>See Reconstructed Rashbam that most of the verbs and laments in the scroll, despite their past tense formulation, should be understood as if cast in the present. Thus, for example, "אֵיכָה יָשְׁבָה בָדָד" should read: "How she sits alone", not: "how she sat alone".</fn></li> | <li><b>Other examples</b> – Bereshit 33:10,<fn>See Chizkuni on "כִּי עַל כֵּן רָאִיתִי".</fn> Shemot 15:1,<fn>See Ibn Ezra first commentary that the future "אז ישיר" refers to the present.  See, though, the discussion below, that many others (and Ibn Ezra himself in his second commentary) suggest that it expresses the past tense.</fn> Shemot 15:13-14,<fn>See Rashi that the verbs in these verses ( "יִרְגָּזוּן", "נֵהַלְתָּ בְעׇזְּךָ") should be understood as if cast in the present tense.  See also Shadal on verse 14, that both the past and future, "שָׁמְעוּ עַמִּים יִרְגָּזוּן" together connote the present: "עבר ועתיד שניהם להורות על ההווה, כי המשורר מצייר הדבר כאילו הוא עתה נגד עיניו"</fn> Shemot 18:3,<fn>See Chizknui on  "גֵּר הָיִיתִי בְּאֶרֶץ נׇכְרִיָּה".</fn> Shemot 18:11,<fn>Yitro says, "עַתָּה יָדַעְתִּי כִּי גָדוֹל י״י", presumably meaning "Now I know...", not: "now, I knew". Cf. Rashi who writes, "מכירו היתי לשעבר, ועכשיו ביותר".</fn> Eikhah 1:1<fn>See Reconstructed Rashbam that most of the verbs and laments in the scroll, despite their past tense formulation, should be understood as if cast in the present. Thus, for example, "אֵיכָה יָשְׁבָה בָדָד" should read: "How she sits alone", not: "how she sat alone".</fn></li> | ||
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<li><b>Past tense implied </b>– Ibn Ezra, Radak, and Ramban assert that in cases such as these, though the verb is cast is the future (imperfect) tense, the past is implied. Thus, for example, the verse "אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל" (Shemot 15:1) should be translated, "Then Moshe and the Children of Israel sang". According to them, this is simply "דרך הלשון", with ibn Ezra<fn>See his second commentary.</fn> noting that the same phenomenon exists in Arabic.</li> | <li><b>Past tense implied </b>– Ibn Ezra, Radak, and Ramban assert that in cases such as these, though the verb is cast is the future (imperfect) tense, the past is implied. Thus, for example, the verse "אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל" (Shemot 15:1) should be translated, "Then Moshe and the Children of Israel sang". According to them, this is simply "דרך הלשון", with ibn Ezra<fn>See his second commentary.</fn> noting that the same phenomenon exists in Arabic.</li> | ||
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<li><b>Future intent relayed </b>– Rashi is more hesitant to suggest that the verb form is fluid and instead suggests that in such verses, the verb implies future intent.<fn>See Ramban on Shemot 15:1 who questions Rashi by pointing to many examples where Tanakh employs a future tense verb but the verse cannot sustain a meaning of "future intent". However, many of Ramban's counter examples are verses which do not employ the adverb "אז" and Rashi might be limiting himself only to verbs which follow "אז".</fn> Thus, for instance, Shemot 15:1 would read: "Then (when crossing the sea), Moshe thought he would sing".<fn>Rashi supports this reading by noting that afterwards, when Moshe actually sang, the verse repeats "וַיֹּאמְרוּ לֵאמֹר" (which would otherwise be redundant).</fn></li> | <li><b>Future intent relayed </b>– Rashi is more hesitant to suggest that the verb form is fluid and instead suggests that in such verses, the verb implies future intent.<fn>See Ramban on Shemot 15:1 who questions Rashi by pointing to many examples where Tanakh employs a future tense verb but the verse cannot sustain a meaning of "future intent". However, many of Ramban's counter examples are verses which do not employ the adverb "אז" and Rashi might be limiting himself only to verbs which follow "אז".</fn> Thus, for instance, Shemot 15:1 would read: "Then (when crossing the sea), Moshe thought he would sing".<fn>Rashi supports this reading by noting that afterwards, when Moshe actually sang, the verse repeats "וַיֹּאמְרוּ לֵאמֹר" (which would otherwise be redundant).</fn></li> | ||
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<li><b>Future action described </b>– Sanhedrin 91b goes further in maintaining a pure future tense meaning of the verbs, asserting that in such cases the verse hints to the fact that the action spoken of will be done in the future as well.<fn>They suggest this regarding only Shemot  15:1 and Yehoshua 8:30. Rashi, however, (Shemot 15:1) asserts that the sages mean to apply this reading to many such cases (excepting Melakhim I 11:7). Indeed, many of the verses can sustain such a reading, but not all (see, for example, Melakhim II 11:12 or 15:16).</fn>  Thus regarding Shemot 15:1, they suggest that after resurrection, Moshe will again sing the Song of the Sea.<fn>Cf. Chizkuni on Shemot 15:1, who asserts that the verse is cast in the future to teach that the Song of the Sea was to be sung in all future generations, daily.</fn></li> | <li><b>Future action described </b>– Sanhedrin 91b goes further in maintaining a pure future tense meaning of the verbs, asserting that in such cases the verse hints to the fact that the action spoken of will be done in the future as well.<fn>They suggest this regarding only Shemot  15:1 and Yehoshua 8:30. Rashi, however, (Shemot 15:1) asserts that the sages mean to apply this reading to many such cases (excepting Melakhim I 11:7). Indeed, many of the verses can sustain such a reading, but not all (see, for example, Melakhim II 11:12 or 15:16).</fn>  Thus regarding Shemot 15:1, they suggest that after resurrection, Moshe will again sing the Song of the Sea.<fn>Cf. Chizkuni on Shemot 15:1, who asserts that the verse is cast in the future to teach that the Song of the Sea was to be sung in all future generations, daily.</fn></li> | ||
</ul> | </ul> | ||
<p><b> II. Examples where verbs do not follow "אז"<br/></b></p> | <p><b> II. Examples where verbs do not follow "אז"<br/></b></p> | ||
<ul> | <ul> | ||
| − | <li><a href="Bereshit49-6" data-aht="source">Bereshit 49:6</a> – In his parting words to Shimon and Levi, Yaakov tells them, "בְּסֹדָם אַל תָּבֹא נַפְשִׁי".  According to Targum Onkelos, Radak, and R. Avraham b. HaRambam, despite the future form of "תָּבֹא", Yaakov is referring to the fact that he had not been a part of their plot to massacre Shekhem.<fn>Others maintain the future meaning, presenting Yaakov as stating that he does not want to be part of their council in the future. [See Rashi and Rashbam, with the latter noting that the word "אַל" (let not) always precedes a future tense verb.]</fn></li> | + | <li><a href="Bereshit49-6" data-aht="source">Bereshit 49:6</a> – In his parting words to Shimon and Levi, Yaakov tells them, "בְּסֹדָם אַל תָּבֹא נַפְשִׁי".  According to Targum Onkelos, Radak, and R. Avraham b. HaRambam, despite the future (imperfect) form of "תָּבֹא", Yaakov is referring to the fact that he had not been a part of their plot to massacre Shekhem.<fn>Others maintain the future meaning, presenting Yaakov as stating that he does not want to be part of their council in the future. [See Rashi and Rashbam, with the latter noting that the word "אַל" (let not) always precedes a future tense verb.]</fn></li> |
<li><a href="Shofetim2-1" data-aht="source">Shofetim 2:1</a> – " וַיֹּאמֶר אַעֲלֶה אֶתְכֶם מִמִּצְרַיִם וָאָבִיא אֶתְכֶם... וָאֹמַר". See Radak and Hoil Moshe who understand the verbs as if written in the past tense, but contrast Rashi who posits that future intent is implied.</li> | <li><a href="Shofetim2-1" data-aht="source">Shofetim 2:1</a> – " וַיֹּאמֶר אַעֲלֶה אֶתְכֶם מִמִּצְרַיִם וָאָבִיא אֶתְכֶם... וָאֹמַר". See Radak and Hoil Moshe who understand the verbs as if written in the past tense, but contrast Rashi who posits that future intent is implied.</li> | ||
<li><a href="Yeshayahu8-2" data-aht="source">Yeshayahu 8:2</a> – "וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים".  See one opinion in Ibn Ezra that the meaning: is "I took witnesses to me". Others suggest to read the word as if written "והעידה" or as a simple future (see other opinions in Ibn Ezra)</li> | <li><a href="Yeshayahu8-2" data-aht="source">Yeshayahu 8:2</a> – "וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים".  See one opinion in Ibn Ezra that the meaning: is "I took witnesses to me". Others suggest to read the word as if written "והעידה" or as a simple future (see other opinions in Ibn Ezra)</li> | ||
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<ul> | <ul> | ||
<li>Shemot 1:12 (וְכַאֲשֶׁר<b> יְעַנּוּ</b> אֹתוֹ כֵּן <b>יִרְבֶּה</b> וְכֵן <b>יִפְרֹץ</b>) –This might be understood as: "As they would oppress them, so they would multiply and so they would spread out."</li> | <li>Shemot 1:12 (וְכַאֲשֶׁר<b> יְעַנּוּ</b> אֹתוֹ כֵּן <b>יִרְבֶּה</b> וְכֵן <b>יִפְרֹץ</b>) –This might be understood as: "As they would oppress them, so they would multiply and so they would spread out."</li> | ||
| − | <li>Bemidbar 9:19-21 ("עַל פִּי י"י <b>יַחֲנוּ</b> וְעַל פִּי י"י <b>יִסָּעוּ</b>...  וְנַעֲלָה הֶעָנָן בַּבֹּקֶר וְנָסָעוּ") – From context, the various verbs in these verses do not refer to the future | + | <li>Bemidbar 9:19-21 ("עַל פִּי י"י <b>יַחֲנוּ</b> וְעַל פִּי י"י <b>יִסָּעוּ</b>...  וְנַעֲלָה הֶעָנָן בַּבֹּקֶר וְנָסָעוּ") – From context, the various verbs in these verses do not refer to the future, but speak of how the nation would habitually travel.</li> |
| − | <li>Yeshayahu 6:2 ("בִּשְׁתַּיִם <b>יְכַסֶּה</b> פָנָיו וּבִשְׁתַּיִם<b> יְכַסֶּה</b> רַגְלָיו וּבִשְׁתַּיִם <b>יְעוֹפֵף</b>") – All these verbs appear to refer to a | + | <li>Yeshayahu 6:2 ("בִּשְׁתַּיִם <b>יְכַסֶּה</b> פָנָיו וּבִשְׁתַּיִם<b> יְכַסֶּה</b> רַגְלָיו וּבִשְׁתַּיִם <b>יְעוֹפֵף</b>") – All these verbs appear to refer to a continuous deed rather than a future action.<fn>See Ibn Ezra on Shemot 15:1.</fn></li> |
<li>Shemuel I 1:5 ("וּלְחַנָּה <b>יִתֵּן</b> מָנָה אַחַת אַפָּיִם") – This might be understood to mean: "And he would give her..." (meaning, yearly at the feast in Shiloh, Elkanah would give Channah an extra portion).<fn>Alternatively, the future here stands for the past (Radak).</fn></li> | <li>Shemuel I 1:5 ("וּלְחַנָּה <b>יִתֵּן</b> מָנָה אַחַת אַפָּיִם") – This might be understood to mean: "And he would give her..." (meaning, yearly at the feast in Shiloh, Elkanah would give Channah an extra portion).<fn>Alternatively, the future here stands for the past (Radak).</fn></li> | ||
<li>Shemuel I 2:19 – See Radak on "וּמְעִיל קָטֹן<b> תַּעֲשֶׂה</b> לּוֹ אִמּוֹ".</li> | <li>Shemuel I 2:19 – See Radak on "וּמְעִיל קָטֹן<b> תַּעֲשֶׂה</b> לּוֹ אִמּוֹ".</li> | ||
| Line 109: | Line 105: | ||
</category> | </category> | ||
<category>Combined Forms | <category>Combined Forms | ||
| − | <p>At times Tanakh combines two tenses in one word:</p><ul> | + | <p>At times Tanakh combines two tenses in one word:</p> |
| + | <ul> | ||
<li>Devarim 33:16  "תָּבוֹאתָה לְרֹאשׁ יוֹסֵף" – See Mincha Belula that this word combines the past and future forms.</li> | <li>Devarim 33:16  "תָּבוֹאתָה לְרֹאשׁ יוֹסֵף" – See Mincha Belula that this word combines the past and future forms.</li> | ||
</ul> | </ul> | ||
Version as of 07:42, 19 July 2022
Tenses in Tanakh
עבר מהופך
Tanakh normally expresses the perfect (past) tense by using the vav conversive form of the verb followed by the subject ("וַיֵּלֶךְ אַבְרָם" or "וַיֹּאמֶר מֹשֶׁה") . At times, though, Tanakh employs a form known as "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 verbal forms? When Torah uses "עבר מהופך", what is it trying to convey?
- Past Perfect – 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 (equivalent to the "past perfect").2 As such, its usage is often an indicator of achronology. Many examples follow:
- Bereshit 4:1 - Bereshit 4:1 places the conception and birth of Kayin and Hevel after the expulsion from Eden. Rashi suggests 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.3
- 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 suggests 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, Rashi, R. Avraham Saba, and Malbim 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 VeHaKabbalah suggests that the past perfect of "וְיַעֲקֹב נָתַן" implies that the food was provided before the sale.4 According to his reading, Yaakov did not pay for the birthright with a pot of soup, but with money.5 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).6
- 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 2.7 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.8
- 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 Rashbam.]
- Shemot 24:1 – The chapter describes the covenant at Sinai and opens with the past perfect formulation, "וְאֶל מֹשֶׁה אָמַר עֲלֵה". This might support Rashi's assertion that the chapter is achronological and its events took place before revelation, overlapping with those of Chapter 19.9
- Shemot 24:14 – Shemot 24:13 describes how Moshe and Yehoshua headed towards Mount Sinai and that Moshe ascended the mountain. Verse 14 then shares, "וְאֶל הַזְּקֵנִים אָמַר שְׁבוּ לָנוּ בָזֶה עַד אֲשֶׁר נָשׁוּב אֲלֵיכֶם". Rashi points out that this speech of Moshe must have taken place earlier, while he was first leaving the camp (and not after he was already on the mountain). This might be indicated by the past perfect form "אֶל הַזְּקֵנִים אָמַר".
- 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 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.10
- 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". Rashi 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.11
- 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 עבר מהופך construct 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".12
- 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 25:29-34 – The form "וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים" comes to contrast Yaakov's part of the transaction with Esav's. As soon as "וַיִּמְכֹּר אֶת בְּכֹרָתוֹ לְיַעֲקֹב" then, "וְיַעֲקֹב נָתַן לְעֵשָׂו".13
- Bereshit 31:47 – The variation in grammatical form in Bereshit 31:47 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 32:1-2 – The verses contrast Lava's returning to his home, with Yaakov heading towards his. We are told: "וַיֵּלֶךְ וַיָּשׇׁב לָבָן לִמְקֹמוֹ", while "וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ".
- Bereshit 33:16-17 – The verses employ this grammatical form 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 HaChayyim suggests that in Bereshit 41:1 the form "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 Rashbam, R. Avraham b. HaRambam and Ramban 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.14
- 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.
- Shemuel I 21:1 – The verse depicts the parting of ways between David and Yonatan by using the this grammatical form, וַיָּקׇם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר".
- Melakhim I 12:29 – This verse similarly uses the perfect/ perfect pattern to contrast the locations of the two calves.set up by Yerovam: "וַיָּשֶׂם אֶת הָאֶחָד בְּבֵית אֵל וְאֶת הָאֶחָד נָתַן בְּדָן".
Ambiguous Tenses
Most commentators appear to assume that Biblical Hebrew tenses act much the way they do in English, where tense connotes time, expressing either the future or past15 (though maybe not the present tense).16 Nonetheless, they note that these tenses are very fluid and often one might stand in for another,17 leading to ambiguity
Modern scholars,18 instead, explain that Biblical Hebrew only has two tenses, the perfect and imperfect. These express the state of an action rather than its time, conveying either that an action is completed (the perfect) or incomplete (the imperfect). As such, they are somewhat comparable to the past and future tenses but not exactly, for each can refer to either a completed/incomplete action in another time-frame as well.19
As a result, expression of time in Tanakh is often ambiguous and commentators often dispute whether a verb refers to the past, present, or future. Below are several categories of so-called "tense reversals"20 with many examples and references to commentators' varying understandings of each.
Perfect or Imperfect for Present
Commentators note that Tanakh often employs a past or future (a perfect or imperfect tense)21 when the present is implied.22 Ibn Ezra23 explains that this is so because in Biblical Hebrew there is no "present tense": "ידוע כי אין בלשון הקודש סימן שיורה על הזמן האמצעי ואין בלשונם חוץ מעתיד ועבר".24 This, though, can often lead to ambiguity, as seen in the examples below (see footnotes for dissenting views):
- Bereshit 1:29 – Hashem tells mankind what they may eat, "הִנֵּה נָתַתִּי לָכֶם אֶת כׇּל עֵשֶׂב זֹרֵעַ זֶרַע... לאׇכְלָה". Rashbam and Radak explain that despite the past tense formulation, the word "נָתַתִּי" should be understood as "נותן", in the present tense, for Hashem is first mandating their diet now.25
- Bereshit 9:13 – In promising Noach that there will never be another flood to destroy the world, Hashem says, "אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית". Ibn Ezra and Radak suggest that the verb "נתן" be understood as if written in the present tense as God appears to first be creating a rainbow and setting the sign as He speaks.26
- Bereshit 14:22 – After his victory over the four kings, Avraham states, "הֲרִמֹתִי יָדִי אֶל י״י" and declares that he will not take anything from the booty of battle. Rashi, Rashbam and Radak read the words as an expression of oath-taking, which, from context, is taking place in the present and thus suggest that "הֲרִמֹתִי" be read as "מרים אני", in the present tense.27
- Bereshit 22:16 – After Avraham passes the test of the Akeidah, the angel states states, "בִּי נִשְׁבַּעְתִּי.. כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה.. כִּי בָרֵךְ אֲבָרֶכְךָ." Rashi and Radak note that the angel is swearing in God's name in the present, despite the past tense formulation.28
- Bereshit 23:11-13 – As Efron and Avraham discuss the sale of the Cave of Makhpelah, Efron states, "הַשָּׂדֶה נָתַתִּי לָךְ" and Avraham replies, "נָתַתִּי כֶּסֶף הַשָּׂדֶה". As the two are still in the midst of negotiations and the field was not yet sold or bought, several commentators29 suggest that their words should be understood as if written in the present (or, perhaps future) tense.30
- Other examples – Bereshit 33:10,31 Shemot 15:1,32 Shemot 15:13-14,33 Shemot 18:3,34 Shemot 18:11,35 Eikhah 1:136
Perfect for Future
Commentators note that sometimes Tanakh casts something in the past (perfect) tense even though the future is implied.37 This phenomenon is prevalent in prophecy and prayer where the past tense formulations express the speaker's confidence that the prophecy or request will be fulfilled.38 The phenomenon is noted by a large number of commentators, but it is perhaps Radak who notes it most often, commenting over 60 times that Tanakh employs "עבר במקום עתיד".39 Here, too, there is often ambiguity (see footnotes for those who disagree):
- Bereshit 30:13 – In explaining the name Asher, Leah says: "כִּי אִשְּׁרוּנִי בָּנוֹת". Onkelos and others40 suggest that Leah is expressing confidence that now "women will bless me", not that they had already done so.41
- Bereshit 48:6 – After Yaakov tells Yosef that Ephraim and Menashe will be considered as sons to him, he adds, "וּמוֹלַדְתְּךָ אֲשֶׁר הוֹלַדְתָּ אַחֲרֵיהֶם לְךָ יִהְיוּ". Targum Onkelos and Rashi explain that "הוֹלַדְתָּ" should be understood as if written "תוליד", "whom you will father". This reading is motivated by the fact that the text has not mentioned that any other sons were already born to Yosef.42
- Bereshit 48:22 – Yaakov tells Yosef that he will give him "שְׁכֶם אַחַד עַל אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי". Many commentators43 understand "שכם" to mean a"portion" and suggest that Yaakov is referring to the fact that in the future, his descendants will conquer the land from the Emorites and Yosef will get a bigger share than his brothers.44
- Bereshit 49:26 – Yaakov blesses Yosef, "בִּרְכֹת אָבִיךָ גָּבְרוּ עַל בִּרְכֹת הוֹרַי". Ibn Ezra and Radak suggest that Yaakov refers to the blessings given to Yosef by his father, which "will surpass" those he received from his own parents.45
- Shemot 12:17 – When Hashem tells Moshe about Chag HaMatzot and the mitzvah to eat matzah, he explains, "כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם". As this command is relayed to Moshe before the nation has left Egypt, Ibn Ezra notes that one must understand the word "הוֹצֵאתִי" to mean "I will take out" in the future.46
- Shemot 15:13 – In the "Song of the Sea", Moshe prays, "נָחִיתָ בְחַסְדְּךָ עַם זוּ גָּאָלְתָּ נֵהַלְתָּ בְעׇזְּךָ אֶל נְוֵה קׇדְשֶׁךָ". As he appears to be speaking of Hashem's leading the people to Israel,47 many commentators suggest that the verbs of the verse refer to either the present or future.48
- Esther 4:16 – Esther tells Mordechai that she will go to the king uninvited, "וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי". Many commentators suggest that either one or both verbs express the future, for Esther is speaking of the possibility that she might die, not that she has already perished.
- Yeshayahu – Radak notes many examples in the book, including: 2:9, 2:11, 4:4, 6:11, 14:24, 24:14, 28:2, 40:7, and others. Abarbanel, too, notes many cases in the book, including Yeshayahu 5:30, 25:2, 26:6, and 40:5. Radak explains that the prevalence should not be surprising for: "וכמוהו רבים בדברי הנבואה ברוב".
- Tehillim – Here, too, Radak notes many examples, including 4:2, 7:16, 2:3, 31:6, 32:5, 36:13, 41:13, 51:2, 57:7, and more.
- Other examples – Bereshit 15:18,49 Shemot 10:3,50 Bemidbar 21:34,51 Devarim 26:3,52 Shemuel I 1:28 (Rid), Eikhah 3:56-6153
Imperfect for Past
Many commentators note that Tanakh sometimes employs a future (imperfect) tense verb, even though it is referring to an action done in the past. However, as above, in many cases the true intent of the verse and its tense is debated.
I. Verbs following "אז" – The phenomenon is especially prevalent when a verb follows the adverb "אז".54 Examples include: Shemot 15:1,55 Bemidbar 21:17, Devarim 4:41, Yehoshua 8:30, Yehoshua 10:12, Yehoshua 22:1,56 Shofetim 5:11, Melakhim I 3:16, Melakhim I 8:1, Melakhim I 11:7, Melakhim II 12:18, Melakhim II 15:16. Commentators debate whether in such cases the past or future is meant:
- Past tense implied – Ibn Ezra, Radak, and Ramban assert that in cases such as these, though the verb is cast is the future (imperfect) tense, the past is implied. Thus, for example, the verse "אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל" (Shemot 15:1) should be translated, "Then Moshe and the Children of Israel sang". According to them, this is simply "דרך הלשון", with ibn Ezra57 noting that the same phenomenon exists in Arabic.
- Future intent relayed – Rashi is more hesitant to suggest that the verb form is fluid and instead suggests that in such verses, the verb implies future intent.58 Thus, for instance, Shemot 15:1 would read: "Then (when crossing the sea), Moshe thought he would sing".59
- Future action described – Sanhedrin 91b goes further in maintaining a pure future tense meaning of the verbs, asserting that in such cases the verse hints to the fact that the action spoken of will be done in the future as well.60 Thus regarding Shemot 15:1, they suggest that after resurrection, Moshe will again sing the Song of the Sea.61
II. Examples where verbs do not follow "אז"
- Bereshit 49:6 – In his parting words to Shimon and Levi, Yaakov tells them, "בְּסֹדָם אַל תָּבֹא נַפְשִׁי". According to Targum Onkelos, Radak, and R. Avraham b. HaRambam, despite the future (imperfect) form of "תָּבֹא", Yaakov is referring to the fact that he had not been a part of their plot to massacre Shekhem.62
- Shofetim 2:1 – " וַיֹּאמֶר אַעֲלֶה אֶתְכֶם מִמִּצְרַיִם וָאָבִיא אֶתְכֶם... וָאֹמַר". See Radak and Hoil Moshe who understand the verbs as if written in the past tense, but contrast Rashi who posits that future intent is implied.
- Yeshayahu 8:2 – "וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים". See one opinion in Ibn Ezra that the meaning: is "I took witnesses to me". Others suggest to read the word as if written "והעידה" or as a simple future (see other opinions in Ibn Ezra)
- Yeshayahu 41:2 – "יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ " See Radak that all the verbs should be read as if in the past tense (as the verse is speaking of what had been done for Avraham). He raises the possibility that the verse nonetheless employs the future tense to hint that other righteous will merit the same in the future.
- Other examples – Melakhim I 21:6,63 Yeshayahu 51:2,64 Tehillim 73:17,65 Tehillim 103:766, Tehillim 106:17,19.67
Imperfect for Habitual Action
Continuous or habitual action is often expressed using the imperfect, as these are action that are not completed, but continuous.
- Shemot 1:12 (וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ) –This might be understood as: "As they would oppress them, so they would multiply and so they would spread out."
- Bemidbar 9:19-21 ("עַל פִּי י"י יַחֲנוּ וְעַל פִּי י"י יִסָּעוּ... וְנַעֲלָה הֶעָנָן בַּבֹּקֶר וְנָסָעוּ") – From context, the various verbs in these verses do not refer to the future, but speak of how the nation would habitually travel.
- Yeshayahu 6:2 ("בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף") – All these verbs appear to refer to a continuous deed rather than a future action.68
- Shemuel I 1:5 ("וּלְחַנָּה יִתֵּן מָנָה אַחַת אַפָּיִם") – This might be understood to mean: "And he would give her..." (meaning, yearly at the feast in Shiloh, Elkanah would give Channah an extra portion).69
- Shemuel I 2:19 – See Radak on "וּמְעִיל קָטֹן תַּעֲשֶׂה לּוֹ אִמּוֹ".
Combined Forms
At times Tanakh combines two tenses in one word:
- Devarim 33:16 "תָּבוֹאתָה לְרֹאשׁ יוֹסֵף" – See Mincha Belula that this word combines the past and future forms.
