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Twenty-seven times (by my count) in Torah and in Ezekiel, we find the phrase אני ה׳ אלקיכם or אני ה׳ אלקיהם at the end of a pasuk (for example, Lev 25:55). In eight of these cases, the phrase is preceded by the word כי (for example, Lev 26:1).

Whenever the word כי is present, the trope is: כי - tevir, אני - merkha, ה׳ – tippekha, אלקיהם/כם - siluq. Whenever the word כי is not present, the trope is: אני - tippekha, ה׳ - merkha, אלקיהם/כם - siluq. The main difference to notice is that the main disjunctive in the phrase, the tippekha, is in different places. Note that this shouldn't be an effect of the word כי, because the tevir disjunctive is a lower lever disjunctive than tippekha, and so the placement of the tippekha should occur before the placement of the tevir.

Additionally, in five verses in Ezekiel, we have כי אני אדני ה׳ (Ezek 13:9, 23:49, 24:24, 28:24, and 29:16), which follows a very similar word pattern (although with different names of God and without the final suffix), yet the trope here splits כי אני from אדני ה׳ (unlike either of the cases in the preceding paragraph).

Does anyone know what the implications are of the different teamim choices, or the inclusion/lack of כי? Is there a reason why changing the names of God and omitting the possessive suffix should change the parsing of the verse? Are there any commentators (or grammarians/explicators of teamim) who discuss a difference in meaning between the twothese cases?

Twenty-seven times (by my count) in Torah and in Ezekiel, we find the phrase אני ה׳ אלקיכם or אני ה׳ אלקיהם at the end of a pasuk (for example, Lev 25:55). In eight of these cases, the phrase is preceded by the word כי (for example, Lev 26:1).

Whenever the word כי is present, the trope is: כי - tevir, אני - merkha, ה׳ – tippekha, אלקיהם/כם - siluq. Whenever the word כי is not present, the trope is: אני - tippekha, ה׳ - merkha, אלקיהם/כם - siluq. The main difference to notice is that the main disjunctive in the phrase, the tippekha, is in different places. Note that this shouldn't be an effect of the word כי, because the tevir disjunctive is a lower lever disjunctive than tippekha, and so the placement of the tippekha should occur before the placement of the tevir.

Does anyone know what the implications are of the different teamim choices, or the inclusion/lack of כי? Are there any commentators (or grammarians/explicators of teamim) who discuss a difference in meaning between the two cases?

Twenty-seven times (by my count) in Torah and in Ezekiel, we find the phrase אני ה׳ אלקיכם or אני ה׳ אלקיהם at the end of a pasuk (for example, Lev 25:55). In eight of these cases, the phrase is preceded by the word כי (for example, Lev 26:1).

Whenever the word כי is present, the trope is: כי - tevir, אני - merkha, ה׳ – tippekha, אלקיהם/כם - siluq. Whenever the word כי is not present, the trope is: אני - tippekha, ה׳ - merkha, אלקיהם/כם - siluq. The main difference to notice is that the main disjunctive in the phrase, the tippekha, is in different places. Note that this shouldn't be an effect of the word כי, because the tevir disjunctive is a lower lever disjunctive than tippekha, and so the placement of the tippekha should occur before the placement of the tevir.

Additionally, in five verses in Ezekiel, we have כי אני אדני ה׳ (Ezek 13:9, 23:49, 24:24, 28:24, and 29:16), which follows a very similar word pattern (although with different names of God and without the final suffix), yet the trope here splits כי אני from אדני ה׳ (unlike either of the cases in the preceding paragraph).

Does anyone know what the implications are of the different teamim choices, or the inclusion/lack of כי? Is there a reason why changing the names of God and omitting the possessive suffix should change the parsing of the verse? Are there any commentators (or grammarians/explicators of teamim) who discuss a difference in meaning between these cases?

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Twenty-seven times (by my count) in Torah and in Ezekiel, we find the phrase אני ה׳ אלקיכם or אני ה׳ אלקיהם at the end of a pasuk (for example, Lev 25:55). In eight of these cases, the phrase is preceded by the word כי (for example, Lev 26:1).

Whenever the word כי is present, the trope is: כי - tevir, אני - merkha, ה׳ – tippekha, אלקיהם/כם - siluksiluq. Whenever the word כי is not present, the trope is: אני - tippekha, ה׳ - merkha, אלקיהם/כם - siluksiluq. The main difference to notice is that the main disjunctive in the phrase, the tippekha, is in different places. Note that this shouldn't be an effect of the word כי, because the tevir disjunctive is a lower lever disjunctive than tippekha, and so the placement of the tippekha should occur before the placement of the tevir.

Does anyone know what the implications are of the different teamim choices, or the inclusion/lack of כי? Are there any commentators (or grammarians/explicators of teamim) who discuss a difference in meaning between the two cases?

Twenty-seven times (by my count) in Torah and in Ezekiel, we find the phrase אני ה׳ אלקיכם or אני ה׳ אלקיהם at the end of a pasuk (for example, Lev 25:55). In eight of these cases, the phrase is preceded by the word כי (for example, Lev 26:1).

Whenever the word כי is present, the trope is: כי - tevir, אני - merkha, ה׳ – tippekha, אלקיהם/כם - siluk. Whenever the word כי is not present, the trope is: אני - tippekha, ה׳ - merkha, אלקיהם/כם - siluk. The main difference to notice is that the main disjunctive in the phrase, the tippekha, is in different places. Note that this shouldn't be an effect of the word כי, because the tevir disjunctive is a lower lever disjunctive than tippekha, and so the placement of the tippekha should occur before the placement of the tevir.

Does anyone know what the implications are of the different teamim choices, or the inclusion/lack of כי? Are there any commentators (or grammarians/explicators of teamim) who discuss a difference in meaning between the two cases?

Twenty-seven times (by my count) in Torah and in Ezekiel, we find the phrase אני ה׳ אלקיכם or אני ה׳ אלקיהם at the end of a pasuk (for example, Lev 25:55). In eight of these cases, the phrase is preceded by the word כי (for example, Lev 26:1).

Whenever the word כי is present, the trope is: כי - tevir, אני - merkha, ה׳ – tippekha, אלקיהם/כם - siluq. Whenever the word כי is not present, the trope is: אני - tippekha, ה׳ - merkha, אלקיהם/כם - siluq. The main difference to notice is that the main disjunctive in the phrase, the tippekha, is in different places. Note that this shouldn't be an effect of the word כי, because the tevir disjunctive is a lower lever disjunctive than tippekha, and so the placement of the tippekha should occur before the placement of the tevir.

Does anyone know what the implications are of the different teamim choices, or the inclusion/lack of כי? Are there any commentators (or grammarians/explicators of teamim) who discuss a difference in meaning between the two cases?

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