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  • From: Alviero Niccacci <sbfnet AT netvision.net.il>
  • To: "Lee R. Martin" <lmartin AT vol.com>
  • Cc: Hebrew List <b-hebrew AT franklin.oit.unc.edu>
  • Subject: Re: wehayah-1Sa 1:12
  • Date: Sat, 6 May 2000 09:55:45 +0300


On 05/05/00 (wehayah-1Sa 1:12) you/Lee R. Martin wrote:


Dear Prof. Niccacci,
What is the function of wehayah in 1 Sam 1:12? Does it suggestion
continuation of the actions that follow?


Dear Lee R. Martin,

the function of weqatal in historical narrative is to indicate offline and frequentative information, i.e. repetition, habit or description. Usually it comes together with x-yiqtol, which indicates similar information but indicates an offline with reference to weqatal. Both weqatal and x-yiqtol are offline verbforms with reference to wayyiqtol. Wayyiqtol conveys mainline and perfective information; its offline form for perfective information is x-qatal.

In 1 Sam 1:12 wehayâ introduces a double sentence composed of a circumstantial clause or protasis (kî + qatal) and the main sentence or apodosis (we`elî $omer, a nonverbal sentence with participle). The function of wehayâ as weqatal is to place the double sentence in the offline for description.

I would translate 1 Sam 1:12-13 as follow: "(12) Now it was happening [wehayâ] that because she increased [qatal] praying before the Lord, Eli was observing [nonverbal sentence with participle] her mouth. (13) Now Hannah was speaking [nonverbal sentence with participle] in her heart; only her lips were moving [nonverbal sentence with participle] while her voice was not being heard [negated x-yiqtol]. Therefore Eli took her [wayyiqtol] to be a drunken woman."

There is a tension in the whole text (1 Sam 1:1-13, and again in 2:11 ff.) between mainline, perfective wayyiqtol and offline, frequentative weqatal. The former narrates what happened one specific day,the latter what was customary.

Peace and all good.
Alviero Niccacci


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  • wehayah-1Sa 1:12, Lee R. Martin, 05/05/2000
    • Re: wehayah-1Sa 1:12, Alviero Niccacci, 05/06/2000

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