Day Three — after its kind
Five verses, 69 words. The passive “be gathered, appear,” participles that modify a noun from behind, and the “she” marked by ‹ת› — why the sentences of Day Three are built as they are, read in the original.
Verse by verse: which patterns build each sentence, and why — so that you can read it without a translation.
1-1Before you begin — verb “stems”
A Hebrew verb takes the same root (usually three letters) and builds it into several stems (binyanim). The seven main stems are Qal, Niphal, Piel, Pual, Hiphil, Hophal and Hithpael. Day One already showed three — Qal בָּרָא, the Piel participle מְרַחֶפֶת, and Hiphil וַיַּבְדֵּל.
Day Three brings a new stem, the Niphal. The Niphal is the passive or reflexive of the Qal: the subject does not act but “is done to” or “becomes” — יִקָּווּ (“be gathered”), תֵרָאֶה (“appear”). The same page also has the Hiphil תַּדְשֵׁא (“cause to sprout”), מַזְרִיעַ (“yielding seed”) and וַתּוֹצֵא (“brought forth”), and the Qal עֹשֶׂה (“making”) and קָרָא (“called”) — watch how the stem changes the direction of the meaning.
1-2What each verse does — Genesis 1:9–13
Before the text, see for each verse of 1:9–13: (1) what it does in the story, (2) what it says, (3) the verbs and sentence structure it uses. Tap a row to go to that verse.
The storyline — the 10 verbs that carry the story of Genesis 1:9–13
Why only these verbs? — In Hebrew narrative the “and he did” verb (wayyiqtol, pattern 1) moves the events forward one by one. Read these verbs in order and you have the storyline of 1:9–13. The other clauses (descriptions, the verbs inside God’s speech, perfects and so on) are added to this line. See this storyline first, and in the text you will notice where a sentence moves forward and where it pauses.
The events of Day Three follow one another in ten wayyiqtols. The verbs inside the speeches (יִקָּווּ, וְתֵרָאֶה, תַּדְשֵׁא) and the perfect קָרָא after its fronted object stand outside the chain. Only the seventh, וַתּוֹצֵא, has ת (“she”) in front instead of י.
Tap a word to open its notes below. Pronunciation is by a modern Israeli Hebrew voice.
YLVAnd God said, "Let the waters under the heavens be gathered to one place, and let the dry land appear"; and it was so.
How this sentence is built — and why
- How many clauses?Four: [God said] [let the waters be gathered to one place] [let the dry land appear] [and it was so].
- What comes first?The first clause opens with the wayyiqtol וַיֹּאמֶר → pattern 1. It is the third “and God said,” after 1:3 and 1:6.
- The first sentence in the speechThe second clause is what God said. A wish to a third person (the waters) puts the jussive first (the slot of pattern 6) — but the verb is a Niphal, יִקָּווּ (“be gathered”) → pattern 11. The subject הַמַּיִם follows the verb, hence י…־וּ “they.”
- The second sentence in the speechThe third clause is וְ + the imperfect תֵרָאֶה. With וְ (shewa), not וַ + dagesh, it is not a wayyiqtol — it continues the wish inside the speech, pattern 9. The verb is again a Niphal (“appear”), and since the subject הַיַּבָּשָׁה is feminine, it has ת (“she”).
- Back to the chainThe fourth clause, וַיְהִי־כֵן (“and it was so”), is a wayyiqtol that answers the word in two words → pattern 6.
- Why is it written this way?Neither the waters nor the dry land are told to do something; they are told to “be gathered” and “appear” — the subject receives the action (Niphal). Who gathers and who makes appear is not written. This combines “reporting speech” (1 + jussive / imperfect inside the speech) and “a word being fulfilled” (וַיְהִי־כֵן).
- The accents matchThe atnach (◌֑) on הַיַּבָּשָׁה divides it: [the word | it was so]; the first half divides again at the zaqef (◌֔) on אֶחָד: [be gathered | appear].
Clause by clause
YLVAnd God said,
Why?The wayyiqtol וַיֹּאמֶר first, then the subject Elohim — “verb → subject.” The first event of Day Three is again “he said.”
YLV"Let the waters under the heavens be gathered to one place,
Why?The content of the word. A wish addressed to a third person (the waters) puts the jussive verb first — the “let …” slot of pattern 6. But the verb is a Niphal, יִקָּווּ: the waters are not told to do something but to “be gathered.” י…־וּ = “they”; the subject is the masculine plural הַמַּיִם that follows. Then come “which waters” (מִתַּחַת הַשָּׁמַיִם, under the heavens) and “to where” (אֶל־מָקוֹם אֶחָד, to one place).
YLVand let the dry land appear";
Why?The second wish is וְ + the imperfect תֵרָאֶה. Because “and” is וְ (shewa), not וַ + dagesh, it is not a wayyiqtol (a past event) but a word that continues the wish inside the speech (pattern 9). The verb is again a Niphal (ra’ah “see” → “be seen, appear”), so it also belongs to pattern 11. The ת in front = “she,” because the subject הַיַּבָּשָׁה (the dry land) is a feminine noun.
YLVand it was so.
Why?The fulfilment is the wayyiqtol וַיְהִי + כֵן (“so”): “and it was so.” Instead of repeating each word of the command, it answers with these two words. No subject is written; the י (“it”) is “what was spoken.”
Verbs — who did it?
How the accents divide it
The bigger the box, the bigger the pause. Read from right to left.
The atnach (◌֑) on הַיַּבָּשָׁה divides the verse: [the word | it was so]. The first half divides again at the zaqef (◌֔) on אֶחָד: [God said, let the waters be gathered to one place | let the dry land appear]; within it, the revia (◌֗) on אֱלֹהִים separates “God said” from what he said.
Word by word
וַיֹּ֣אמֶרva-yomerand he said
אֱלֹהִ֗יםElohimGod
The one who spoke — the subject after the verb.
- Parsing
- noun · masculine · plural
- Grammar
- gender and numberaccents
- Form
- אֱלוֹהַּ (“god”) with the plural ending ־ִים
- Accent
- Revia a smaller pause
- Lexicon
- H430
יִקָּו֨וּyiqqavulet them be gathered
Niphal (passive) jussive of qavah “gather.” י in front + ־וּ at the end = “they” (3rd masculine plural). The “they” are הַמַּיִם (the waters) that follow — mayim is masculine plural in form, so the verb is too. The dagesh in ק is the trace of the Niphal נ, absorbed into the next letter (יִנְקָווּ → יִקָּווּ). The root’s final ה drops; the middle ו is a root letter, and the final וּ is the “they” ending. In the 3rd plural the jussive and imperfect look alike; it is read as a jussive because it is a wish inside speech (OSHB).
הַמַּ֜יִםha-mayimthe waters
Article הַ with a dagesh in מּ. Subject of יִקָּווּ — because mayim is masculine plural in form, the verb is “they” (י … ־וּ). Hebrew does not treat it as a single “water” but follows its plural form.
- Parsing
- article “the” + noun · masculine · plural
- Grammar
- definite articlegender and numberaccents
- Form
- מַיִם (“waters”) + article הַ → מּ
- Accent
- Geresh a smaller pause
- Lexicon
- H4325
מִתַּ֤חַתmi-tachatunder (from under)
The preposition מִן (“from”) + תַּחַת (“under”). The נ of מִן is absorbed into the next letter, giving the dagesh in תּ — the same thing that happened to the נ in יִקָּווּ. With “the heavens” it marks the waters that are under the heavens.
- Parsing
- preposition + preposition
- Grammar
- prepositionaccents
- Form
- מִן + תַּחַת → נ assimilates: מִתַּחַת
- Accent
- Mahpakh conjunctive
- Lexicon
- H8478
הַשָּׁמַ֨יִם֙ha-shamayimthe heavens
The word of 1:1 — article הַ with a dagesh in שּׁ. Bound to מִתַּחַת: “under the heavens.” The pashta (◌֙) is written at the end of the word; when the stress falls on an earlier syllable (מַ), the same sign is written there too.
- Parsing
- article “the” + noun · masculine · plural
- Grammar
- definite articlegender and numberaccents
- Form
- שָׁמַיִם (“heavens”) + article הַ → שּׁ
- Accent
- Pashta a smaller pause
- Lexicon
- H8064
אֶלelto
מָק֣וֹםmaqomplace
“Place,” masculine singular — a noun formed by adding מָ to the root ק-ו-ם (“stand”): “a place where something stands.” The “o” is written with vav (וֹ). No article.
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- root ק-ו-ם + prefix מָ → מָקוֹם
- Accent
- Munach conjunctive — joins to the next word
- Lexicon
- H4725
אֶחָ֔דechadone
The word of 1:5, “day one.” Here it comes after the noun, “one place” (מָקוֹם אֶחָד), agreeing with it (masculine singular) like a modifier. Its zaqef (◌֔) ends “let the waters be gathered to one place.”
וְתֵרָאֶ֖הve-teraehand let her appear
Niphal imperfect of ra’ah “see” — “be seen, appear.” The ת (tav) in front = “she” (3rd feminine singular). The “she” is הַיַּבָּשָׁה (the dry land) that follows — a feminine noun ending in ־ָה. The Niphal נ should be absorbed into ר, but ר cannot take a dagesh, so the vowel before it lengthens instead, from תִ to תֵ (tsere). “And” here is וְ (shewa), not וַ + dagesh — not a wayyiqtol, but a continuation of the wish “let them be gathered” inside the speech.
הַיַּבָּשָׁ֑הha-yabbashahthe dry land
A feminine noun (ending ־ָה) from the root י-ב-שׁ (“be dry”): “dry ground.” The article הַ doubles י (יּ). Because it is feminine, the verb before it has ת (“she”). Atnach (◌֑) here — verse 9 divides into the word and “it was so.”
- Parsing
- article “the” + noun · feminine · singular
- Grammar
- definite articlegender and numberaccents
- Form
- root י-ב-שׁ → יַבָּשָׁה (“dry land”) + article הַ → יּ
- Accent
- Atnach the main pause in mid-verse — divides the verse in two
- Lexicon
- H3004
וַֽיְהִיva-yehiand it was
The wayyiqtol וַיְהִי of 1:3, joined by maqaf to כֵן: “and it was so.” The י = “it” (3rd masculine singular); no subject is written — “what was spoken” stands in that place. It is the second וַיְהִי־כֵן, after 1:7.
YLVAnd God called the dry land Earth, and the gathering of the waters he called Seas; and God saw that it was good.
How this sentence is built — and why
- How many clauses?Three: [he called — the dry land — Earth] [the gathering of the waters — he called — Seas] [he saw — that it was good].
- Clauses one and twoThe first opens with the wayyiqtol וַיִּקְרָא (1). In the second the object וּלְמִקְוֵה הַמַּיִם (“the gathering of the waters”) comes first → no wayyiqtol is possible, so the perfect קָרָא (pattern 2).
- Why the second clause is built soIt does not add a new event; it sets the pair of the same act (naming) side by side. Exactly like “light — Day / darkness — Night” in 1:5, “dry land — Earth / gathering of waters — Seas” stand as a mirror — the combination for setting a pair side by side (1 + 2).
- What the words connectThe name-word מִקְוֵה (“gathering”) shares the root ק-ו-ה with יִקָּווּ (“be gathered”) in verse 9, and the “dry land” that is named is הַיַּבָּשָׁה of verse 9. What was spoken in verse 9 receives its name in verse 10.
- Clause threeWayyiqtol וַיַּרְא + כִּי־טוֹב → pattern 7. Unlike 1:4, כִּי follows directly with no object (אֶת…).
- The accents matchThe atnach (◌֑) on יַמִּים divides it: [the naming | the seeing].
Clause by clause
YLVAnd God called the dry land Earth,
Why?Wayyiqtol וַיִּקְרָא → subject → “the dry land” (לַיַּבָּשָׁה) → “Earth” (אֶרֶץ). “Call + לְ” means “name,” as in 1:5.
YLVand the gathering of the waters he called Seas;
Why?This time the object “the gathering of the waters” (וּלְמִקְוֵה הַמַּיִם) is placed before the verb. So the verb cannot be a wayyiqtol; it is the perfect קָרָא (bare form = “he”) — pattern 2. It mirrors the previous clause: “called — the dry land — Earth” / “the gathering of the waters — called — Seas,” the same structure as light and darkness in 1:5.
YLVand God saw that it was good.
Why?Wayyiqtol וַיַּרְא → subject → כִּי־טוֹב. Unlike 1:4 there is no אֶת + object; the כִּי clause itself is what he saw. Inside it, טוֹב is a verbless clause.
How the accents divide it
The bigger the box, the bigger the pause. Read from right to left.
The atnach (◌֑) falls on יַמִּים (“Seas”): [the naming | the seeing]. The first half divides again at the zaqef (◌֔) on אֶרֶץ into the two namings. The paseq ׀ after אֱלֹהִים sets a slight gap between “God” and “the dry land,” as in 1:5.
Word by word
וַיִּקְרָ֨אva-yikraand he called
The word of 1:5 — wayyiqtol וַ + יּ; the י = “he” (God). As on Day One he named the light and the darkness, on Day Three he names the dry land and the waters.
אֱלֹהִ֤יםElohimGod
The one who called. The vertical line ׀ after it (paseq) is a small separating stroke between words.
- Parsing
- noun · masculine · plural
- Grammar
- gender and numberaccents
- Form
- אֱלוֹהַּ (“god”) with the plural ending ־ִים
- Accent
- Mahpakh conjunctive
- Lexicon
- H430
לַיַּבָּשָׁה֙la-yabbashahthe dry land (to the dry land)
“Call + לְ” = “name something” (as לָאוֹר in 1:5). לְ and the article merge: the ה disappears and its vowel moves to ל, giving לַ. The dagesh the article left in יּ remains.
- Parsing
- preposition + article + noun · feminine · singular
- Grammar
- prepositiondefinite articlegender and numberaccents
- Form
- לְ + הַ + יַבָּשָׁה → לַיַּבָּשָׁה
- Accent
- Pashta a smaller pause
- Lexicon
- H3004
אֶ֔רֶץeretsEarth
The same word as הָאָרֶץ in 1:1, but without the article — it is the name given to the dry land, “Earth” (like “Day,” יוֹם, in 1:5). The first vowel is segol (אֶ), the basic form. Its zaqef (◌֔) closes the first of the two namings.
- Parsing
- noun · masculine or feminine · singular
- Grammar
- gender and numberaccents
- Form
- אֶרֶץ (“earth”) · with the article הָאָרֶץ
- Accent
- Zaqef qatan a major pause within a half-verse
- Lexicon
- H776
וּלְמִקְוֵ֥הu-le-miqvehand the gathering of
וּ + לְ + מִקְוֵה. Before a letter with shewa (לְ) “and” becomes וּ (u), as before the lip-sounds ב, מ, פ. Miqveh is a noun from the same root ק-ו-ה as יִקָּווּ in verse 9, with מִ in front: “a gathering” — the waters told to “be gathered” are named with that word. The ending ־ֵה is the construct (basic form מִקְוֶה), bound to “the waters.” The object comes before the verb.
- Parsing
- conjunction “and” + preposition + noun · masculine · singular · construct
- Grammar
- conjunction wawprepositiongender and numberconstruct stateaccents
- Form
- root ק-ו-ה → מִקְוֶה (“gathering”) → construct מִקְוֵה · with וּ + לְ
- Accent
- Merkha conjunctive
- Lexicon
- H4723c
הַמַּ֖יִםha-mayimthe waters
Article הַ with a dagesh in מּ. Bound to the construct מִקְוֵה: “the gathering of the waters” — the one article makes the whole phrase definite. It carries tipcha (◌֖).
- Parsing
- article “the” + noun · masculine · plural
- Grammar
- definite articlegender and numberaccents
- Form
- מַיִם (“waters”) + article הַ → מּ
- Accent
- Tipcha a pause within a half-verse
- Lexicon
- H4325
qarahe called
יַמִּ֑יםyammimSeas
Plural of יָם (“sea”), ending ־ִים. With the plural ending מ is doubled (מּ, dagesh). As a name it has no article. Atnach (◌֑) here — verse 10 divides into the naming and the seeing.
- Parsing
- noun · masculine · plural
- Grammar
- gender and numberaccents
- Form
- יָם (“sea”) → plural יַמִּים (מ doubled)
- Accent
- Atnach the main pause in mid-verse — divides the verse in two
- Lexicon
- H3220
וַיַּ֥רְאva-yarand he saw
The same wayyiqtol as 1:4, וַיַּרְא, “he saw” — the י = “he” (God). The final ה has dropped (short form). This time כִּי follows directly, with no אֶת + object.
אֱלֹהִ֖יםElohimGod
The one who saw.
- Parsing
- noun · masculine · plural
- Grammar
- gender and numberaccents
- Form
- אֱלוֹהַּ (“god”) with the plural ending ־ִים
- Accent
- Tipcha a pause within a half-verse
- Lexicon
- H430
כִּיkithat
כִּי, “that,” introducing what he saw. In 1:4 the object came first (“the light — that it was good”); here there is no object, and the כִּי clause itself is what he saw. Joined to טוֹב by maqaf.
- Parsing
- conjunction
- Grammar
- conjunction wawmaqqefaccents
- Form
- unchanging · joined by maqaf
- Accent
- Maqaf joined to the next word by maqaf (־)
- Lexicon
- H3588a
YLVAnd God said, "Let the earth sprout vegetation, herb yielding seed, fruit tree making fruit after its kind, in which is its seed, upon the earth"; and it was so.
How this sentence is built — and why
- How many clauses?Four: [God said] [let the earth sprout vegetation, herb yielding seed, fruit tree making fruit after its kind] [in which is its seed, upon the earth] [and it was so].
- What comes first?The first clause opens with the wayyiqtol וַיֹּאמֶר → pattern 1. It is the second word of the same day.
- The sentence in the speechThe second clause puts the jussive תַּדְשֵׁא first → pattern 6. It is a Hiphil (“cause to sprout”), and the ת = “she,” because the subject הָאָרֶץ is feminine. Unlike the Niphals of verse 9, here the subject, the earth, is the one that acts.
- How the objects are builtThree objects follow without “and.” The second and third are noun + modifying participle + the participle’s object: עֵשֶׂב · מַזְרִיעַ · זֶרַע, עֵץ פְּרִי · עֹשֶׂה · פְּרִי → pattern 12. Each participle agrees with its noun (masculine singular).
- The embedded clauseThe third clause is a relative clause opened by אֲשֶׁר (pattern 10) — it has no verb (4), and the ־וֹ of בוֹ points back to the tree.
- Back to the chainThe fourth clause, וַיְהִי־כֵן → pattern 6, closing with the same words as verse 9.
- The accents matchThe atnach (◌֑) on the final הָאָרֶץ divides it: [the word | it was so]; within the first half three zaqefs (◌֔) set off [vegetation] [herb yielding seed] [fruit tree making fruit after its kind] [in which is its seed, upon the earth] one by one.
Clause by clause
YLVAnd God said,
Why?The second wayyiqtol וַיֹּאמֶר of the day → subject Elohim. A new word begins.
YLV"Let the earth sprout vegetation, herb yielding seed, fruit tree making fruit after its kind,
Why?The content of the word — first the jussive תַּדְשֵׁא (Hiphil, “let … sprout”), ת = “she,” and the “she” is the subject הָאָרֶץ right after it. Then the objects stand in a row without “and”: דֶּשֶׁא (vegetation), עֵשֶׂב מַזְרִיעַ זֶרַע (herb yielding seed), עֵץ פְּרִי עֹשֶׂה פְּרִי (fruit tree making fruit). In the second and third objects a participle stands after the noun and modifies it (pattern 12), each with its own object (seed, fruit). The final לְמִינוֹ (“after its kind”) stands at the end of the tree segment.
YLVin which is its seed, upon the earth";
Why?אֲשֶׁר picks up the tree and opens a relative clause describing it (pattern 10). Inside there is no verb — “its seed · in it” (זַרְעוֹ־בוֹ), two parts side by side, a verbless clause (pattern 4). The ־וֹ (“it”) of בוֹ points back to the tree that אֲשֶׁר picked up. The closing עַל־הָאָרֶץ (“upon the earth”) is grouped by the accents with this segment under the atnach.
YLVand it was so.
Why?Exactly as in verse 9, the wayyiqtol וַיְהִי־כֵן: “and it was so.” Both words of Day Three close the same way.
Verbs — who did it?
How the accents divide it
The bigger the box, the bigger the pause. Read from right to left.
The atnach (◌֑) on הָאָרֶץ (the final “upon the earth”) divides the verse: [the word | it was so]. The first half is cut by three zaqefs (◌֔) — on דֶּשֶׁא, זֶרַע and לְמִינוֹ — so what the earth is to produce is read one segment at a time: [vegetation] [herb yielding seed] [fruit tree making fruit after its kind] [in which is its seed, upon the earth].
Word by word
וַיֹּ֣אמֶרva-yomerand he said
The second “and God said” of the same day. Wayyiqtol וַ + יּ; the י = “he” — God.
אֱלֹהִ֗יםElohimGod
The one who spoke — the subject after the verb.
- Parsing
- noun · masculine · plural
- Grammar
- gender and numberaccents
- Form
- אֱלוֹהַּ (“god”) with the plural ending ־ִים
- Accent
- Revia a smaller pause
- Lexicon
- H430
תַּֽדְשֵׁ֤אtadshelet her sprout
Hiphil jussive of dasha “sprout” — “cause to sprout.” The ת (tav) in front = “she” (3rd feminine singular); the “she” is הָאָרֶץ (the earth) that follows, because erets is treated as feminine. The patach prefix vowel (תַּ) marks the Hiphil (as in יַּבְדֵּל, 1:4), and the ִי of the Hiphil imperfect תַּדְשִׁיא shortens to ֵ in the jussive: תַּדְשֵׁא. The word before, אֱלֹהִים, ends in the consonant ם, so the first תּ keeps its dot (hard t). The final א is silent.
הָאָ֨רֶץ֙ha-aretsthe earth
Subject of תַּדְשֵׁא — feminine, so the verb has ת (“she”). Before א the article is הָ. Because the stress is on an earlier syllable, the sign like the final pashta (◌֙) is also written on אָ֨.
- Parsing
- article “the” + noun · masculine or feminine · singular
- Grammar
- definite articlegender and numberaccents
- Form
- אֶרֶץ (“earth”) + article הָ → הָאָרֶץ
- Accent
- Pashta a smaller pause
- Lexicon
- H776
דֶּ֔שֶׁאdeshevegetation
A noun from the same root ד-שׁ-א as the verb תַּדְשֵׁא: “what sprouts, green growth.” The object shares the verb’s root — “let it sprout sprouts.” No article. Its zaqef (◌֔) closes “let the earth sprout vegetation” as one segment.
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- root ד-שׁ-א → דֶּשֶׁא (segolate noun)
- Accent
- Zaqef qatan a major pause within a half-verse
- Lexicon
- H1877
עֵ֚שֶׂבesevherb
“Herb, plant (that bears seed),” masculine singular. It stands beside דֶּשֶׁא with no “and” (וְ). It carries yetiv (◌֚), a disjunctive accent written under the first letter, before its vowel. The final ב after a vowel is a soft v: esev.
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- עֵשֶׂב (“herb”) · segolate noun
- Accent
- Yetiv a smaller pause
- Lexicon
- H6212
מַזְרִ֣יעַmazriayielding
Hiphil participle of zara “sow, yield seed.” The מַ (ma-) in front marks the Hiphil participle; the ִי in the middle is the Hiphil vowel too. The patach under the final ע is read first: ri-a. The form is masculine singular, agreeing with עֵשֶׂב (masculine singular) just before it. It stands after that noun and modifies it: “herb yielding seed.” Being also a verb, the participle takes its own object, זֶרַע (seed).
- Parsing
- verb · Hiphil · participle · masculine · singular
- Grammar
- Hiphil stemparticipleaccents
- Form
- root ז-ר-ע → Hiphil participle: prefix מַ + ִי · masculine singular (no ending)
- Accent
- Munach conjunctive — joins to the next word
- Lexicon
- H2232
זֶ֔רַעzeraseed
“Seed,” masculine singular — the same root ז-ר-ע as the participle מַזְרִיעַ: “seeding seed.” It is the participle’s object. A segolate noun, but because the last letter is the guttural ע the second vowel is patach (רַ). Its zaqef (◌֔) makes “herb yielding seed” one segment.
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- root ז-ר-ע → זֶרַע (ַ before ע)
- Accent
- Zaqef qatan a major pause within a half-verse
- Lexicon
- H2233
עֵ֣ץetstree of
“Tree.” OSHB reads it as a construct, bound to פְּרִי: “tree of fruit,” that is, “fruit tree.” This word does not change its form in the construct. The conjunctive accent munach (◌֣) links it to the next word.
- Parsing
- noun · masculine · singular · construct
- Grammar
- gender and numberconstruct stateaccents
- Form
- עֵץ (“tree”) — construct has the same form
- Accent
- Munach conjunctive — joins to the next word
- Lexicon
- H6086
פְּרִ֞יperifruit
עֹ֤שֶׂהosehmaking
Qal participle of asah “make, do.” The holem on the first letter (עֹ, “o”) marks the Qal active participle, and the ending ־ֶה is the masculine singular participle of a verb whose root ends in ה. It is masculine singular, agreeing with “fruit tree” (עֵץ, masculine). It modifies the noun from behind and takes its own object, פְּרִי (fruit): “fruit tree making fruit.”
- Parsing
- verb · Qal · participle · masculine · singular
- Grammar
- Qal stemparticipleaccents
- Form
- root ע-שׂ-ה → Qal participle עֹשֶׂה (first vowel ֹ · ending ־ֶה)
- Accent
- Mahpakh conjunctive
- Lexicon
- H6213a
פְּרִי֙perifruit
The same word again — this time the object of the participle עֹשֶׂה: “fruit.” “Tree of fruit, making fruit.” Pashta (◌֙).
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- פְּרִי (“fruit”)
- Accent
- Pashta a smaller pause
- Lexicon
- H6529
לְמִינ֔וֹle-minoafter its kind
The preposition לְ (“according to”) + מִין (“kind”) + the ending ־וֹ (“his, its,” 3rd masculine singular suffix). A noun with a suffix counts as a construct (OSHB). The “it” is a masculine noun before it (whether tree or fruit cannot be told from the form — see “Going deeper”). Its zaqef (◌֔) makes “fruit tree making fruit after its kind” one segment. See “Going deeper” below.
- Parsing
- preposition + noun · masculine · singular · construct + pronominal suffix · 3rd masculine singular
- Grammar
- prepositiongender and numberconstruct statepronominal suffixaccents
- Form
- לְ + מִין (“kind”) + ־וֹ (“its”)
- Accent
- Zaqef qatan a major pause within a half-verse
- Lexicon
- H4327
אֲשֶׁ֥רasherwhich · in which
The relative word “which, that.” It never changes form and has no gender or number. It picks up the noun before it (the tree) and opens a clause describing it. The role (“which… in it”) is carried by a pronoun suffix later in the clause — here the ־וֹ of בוֹ (“in it”).
זַרְעוֹzaroits seed
זֶרַע (“seed”) + the ending ־וֹ (“its”). With a suffix the segolate noun shows its base זַרְע־. It is the subject inside the relative clause: “its seed.” Joined to בוֹ by maqaf.
- Parsing
- noun · masculine · singular · construct + pronominal suffix · 3rd masculine singular
- Grammar
- gender and numberconstruct statepronominal suffixmaqqefaccents
- Form
- זֶרַע → base זַרְע־ + ־וֹ
- Accent
- Maqaf joined to the next word by maqaf (־)
- Lexicon
- H2233
ב֖וֹvoin it
The preposition בְּ (“in”) + ־וֹ (“it”). The “it” is the tree picked up by אֲשֶׁר — a Hebrew relative clause points back to its noun with a pronoun suffix like this (literally “which its seed is in it”). After the vowel ב has no dagesh: a soft v. The clause has no verb. Tipcha (◌֖).
- Parsing
- preposition + pronominal suffix · 3rd masculine singular
- Grammar
- prepositionpronominal suffixaccents
- Form
- בְּ + ־וֹ → בּוֹ · after a vowel בוֹ
- Accent
- Tipcha a pause within a half-verse
- Lexicon
עַלalupon
הָאָ֑רֶץha-aretsthe earth
Joined to עַל by maqaf: “upon the earth.” Atnach (◌֑) here — verse 11 divides into the word and “it was so.”
- Parsing
- article “the” + noun · masculine or feminine · singular
- Grammar
- definite articlegender and numberaccents
- Form
- אֶרֶץ (“earth”) + article הָ → הָאָרֶץ
- Accent
- Atnach the main pause in mid-verse — divides the verse in two
- Lexicon
- H776
וַֽיְהִיva-yehiand it was
וַיְהִי־כֵן of verse 9 again — both words of Day Three close with “and it was so.” The י = “it” (what was spoken).
YLVAnd the earth brought forth vegetation, herb yielding seed after its kind, and tree making fruit, in which is its seed, after its kind; and God saw that it was good.
How this sentence is built — and why
- How many clauses?Three: [the earth brought forth vegetation, herb yielding seed after its kind, and tree making fruit] [in which is its seed — after its kind] [God saw — that it was good].
- What comes first?The wayyiqtol וַתּוֹצֵא → pattern 1. It is the event in which the word of verse 11 was fulfilled.
- “Who” in the verbAfter וַ the letter with the dagesh is תּ (tav) — on an imperfect or wayyiqtol, ת means “she” (or “you”). It is the chapter’s first wayyiqtol without י, and the “she” is the subject הָאָרֶץ (feminine) that follows.
- How the objects are builtAs in verse 11, modifying participles follow their nouns (מַזְרִיעַ, עֹשֶׂה) → pattern 12. Then a אֲשֶׁר relative clause (pattern 10) describes the tree.
- What differs from verse 11The command was תַּדְשֵׁא (“sprout”), the fulfilment וַתּוֹצֵא (“brought forth”) — a different verb. “After its kind” is attached to the herb and to the tree each, so it occurs twice. “And it was so” already stood in verse 11; verse 12 tells in detail what happened.
- Clause threeWayyiqtol וַיַּרְא + כִּי־טוֹב → pattern 7, the second “it was good” of Day Three.
- The accents matchThe atnach (◌֑) on the second לְמִינֵהוּ divides it: [the earth brought forth | the seeing]; the first half divides at the zaqef (◌֔) of the first לְמִינֵהוּ: [the herb | the tree].
Clause by clause
YLVAnd the earth brought forth vegetation, herb yielding seed after its kind, and tree making fruit,
Why?Wayyiqtol וַתּוֹצֵא → subject הָאָרֶץ → objects. The prefix letter with the dagesh is not י but תּ — “she brought forth,” and the “she” is the earth. The fulfilment uses a different verb (yatsa, “bring forth”) from the command in verse 11 (תַּדְשֵׁא, “sprout”). The object list is almost the same as in verse 11, with מַזְרִיעַ and עֹשֶׂה modifying their nouns from behind (pattern 12). What differs: the herb also gets לְמִינֵהוּ, and the tree is not “tree of fruit” but וְעֵץ (“and tree”).
YLVin which is its seed, after its kind;
Why?The same relative clause as in verse 11, אֲשֶׁר זַרְעוֹ־בוֹ (“in which is its seed”) — verbless, with the ־וֹ of בוֹ pointing back to the tree. The second לְמִינֵהוּ stands at the end and carries the atnach.
YLVand God saw that it was good.
Why?Exactly as in verse 10: wayyiqtol וַיַּרְא → subject → כִּי־טוֹב. On Day Three “it was good” also comes twice.
Verbs — who did it?
How the accents divide it
The bigger the box, the bigger the pause. Read from right to left.
The atnach (◌֑) falls on the second לְמִינֵהוּ: [the earth brought forth | God saw that it was good]. The first half divides at the zaqef (◌֔) on the first לְמִינֵהוּ: [vegetation, herb yielding seed after its kind | tree making fruit, in which is its seed, after its kind]. “After its kind” closes each of the two segments.
Word by word
וַתּוֹצֵ֨אva-totseand she brought forth
Hiphil wayyiqtol of yatsa “go out” — “cause to go out, bring forth.” וַ + a dagesh in the next letter marks the wayyiqtol, but this time the letter with the dagesh is not י but תּ (tav). In front of an imperfect or wayyiqtol, ת means “she” (3rd feminine singular) or “you”; here the subject is הָאָרֶץ (the earth, feminine) that follows, so it is “she.” The jussive תַּדְשֵׁא of verse 11 had the same ת. The root’s first letter י appears as וֹ (o) in the Hiphil (הוֹצִיא), and the ִי of the imperfect תּוֹצִיא shortens to ֵ in the wayyiqtol: תּוֹצֵא. The final א is silent.
- Parsing
- conjunction “and” + verb · Hiphil · wayyiqtol (narrative sequence) · 3rd feminine singular
- Grammar
- conjunction wawHiphil stemwayyiqtolaccents
- Form
- root י-צ-א → Hiphil תּוֹצִיא → wayyiqtol וַתּוֹצֵא (ת = “she”)
- Accent
- Qadma conjunctive
- Lexicon
- H3318
הָאָ֜רֶץha-aretsthe earth
Subject of וַתּוֹצֵא — erets is feminine, so the verb has ת (“she”). Before א the article is הָ. Geresh (◌֜).
- Parsing
- article “the” + noun · masculine or feminine · singular
- Grammar
- definite articlegender and numberaccents
- Form
- אֶרֶץ (“earth”) + article הָ → הָאָרֶץ
- Accent
- Geresh a smaller pause
- Lexicon
- H776
דֶּ֠שֶׁאdeshevegetation
The “vegetation” of verse 11 — now the object of וַתּוֹצֵא (“brought forth”). Telisha gedolah (◌֠).
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- root ד-שׁ-א → דֶּשֶׁא (segolate noun)
- Accent
- Telisha gedola a smaller pause
- Lexicon
- H1877
עֵ֣שֶׂבesevherb
As in verse 11, it follows דֶּשֶׁא with no “and.” Munach (◌֣) links it to the next word.
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- עֵשֶׂב (“herb”) · segolate noun
- Accent
- Munach conjunctive — joins to the next word
- Lexicon
- H6212
מַזְרִ֤יעַmazriayielding
The Hiphil participle מַזְרִיעַ of verse 11, modifying עֵשֶׂב (masculine singular) from behind. Mahpakh (◌֤).
- Parsing
- verb · Hiphil · participle · masculine · singular
- Grammar
- Hiphil stemparticipleaccents
- Form
- root ז-ר-ע → Hiphil participle: prefix מַ + ִי · masculine singular (no ending)
- Accent
- Mahpakh conjunctive
- Lexicon
- H2232
זֶ֨רַע֙zeraseed
The object “seed” of the participle מַזְרִיעַ. Because the stress is on an earlier syllable, the pashta-like sign also appears on זֶ֨.
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- root ז-ר-ע → זֶרַע (ַ before ע)
- Accent
- Pashta a smaller pause
- Lexicon
- H2233
לְמִינֵ֔הוּle-minehuafter its kind
The same meaning as לְמִינוֹ in verse 11, but with the longer suffix ־ֵהוּ (-ehu). The 3rd masculine singular “his, its” on a singular noun has two forms, ־וֹ and ־ֵהוּ. In verse 11 “after its kind” occurs once (at the end of the tree segment); in verse 12 it is attached to the herb as well. Zaqef (◌֔).
- Parsing
- preposition + noun · masculine · singular · construct + pronominal suffix · 3rd masculine singular
- Grammar
- prepositiongender and numberconstruct statepronominal suffixaccents
- Form
- לְ + מִין + ־ֵהוּ (“its,” long form)
- Accent
- Zaqef qatan a major pause within a half-verse
- Lexicon
- H4327
וְעֵ֧ץve-etsand tree
וְ + עֵץ. Verse 11 had “tree of fruit” (construct עֵץ פְּרִי); verse 12 has plain “tree” (absolute, OSHB) with the participle right after it: “tree making fruit.” Unlike verse 11, “and” is attached this time. Darga (◌֧).
- Parsing
- conjunction “and” + noun · masculine · singular
- Grammar
- conjunction wawgender and numberaccents
- Form
- וְ + עֵץ (“tree”)
- Accent
- Darga conjunctive
- Lexicon
- H6086
עֹֽשֶׂהosehmaking
The Qal participle עֹשֶׂה of verse 11, modifying עֵץ (masculine singular) from behind. Here it is joined to its object פְּרִי by maqaf and has no accent; the stroke in עֹֽ is the “lengthening” mark (meteg).
- Parsing
- verb · Qal · participle · masculine · singular
- Grammar
- Qal stemparticiplemaqqefaccents
- Form
- root ע-שׂ-ה → Qal participle עֹשֶׂה (first vowel ֹ · ending ־ֶה)
- Accent
- Maqaf joined to the next word by maqaf (־)
- Lexicon
- H6213a
פְּרִ֛יperifruit
The object of the participle עֹשֶׂה: “fruit.” Tevir (◌֛).
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- פְּרִי (“fruit”)
- Accent
- Tevir a smaller pause
- Lexicon
- H6529
אֲשֶׁ֥רasherwhich · in which
The relative word “which, that.” It never changes form and has no gender or number. It picks up the noun before it (the tree) and opens a clause describing it. The role (“which… in it”) is carried by a pronoun suffix later in the clause — here the ־וֹ of בוֹ (“in it”).
זַרְעוֹzaroits seed
זֶרַע (“seed”) + the ending ־וֹ (“its”). With a suffix the segolate noun shows its base זַרְע־. It is the subject inside the relative clause: “its seed.” Joined to בוֹ by maqaf.
- Parsing
- noun · masculine · singular · construct + pronominal suffix · 3rd masculine singular
- Grammar
- gender and numberconstruct statepronominal suffixmaqqefaccents
- Form
- זֶרַע → base זַרְע־ + ־וֹ
- Accent
- Maqaf joined to the next word by maqaf (־)
- Lexicon
- H2233
ב֖וֹvoin it
The preposition בְּ (“in”) + ־וֹ (“it”). The “it” is the tree picked up by אֲשֶׁר — a Hebrew relative clause points back to its noun with a pronoun suffix like this (literally “which its seed is in it”). After the vowel ב has no dagesh: a soft v. The clause has no verb. Tipcha (◌֖).
- Parsing
- preposition + pronominal suffix · 3rd masculine singular
- Grammar
- prepositionpronominal suffixaccents
- Form
- בְּ + ־וֹ → בּוֹ · after a vowel בוֹ
- Accent
- Tipcha a pause within a half-verse
- Lexicon
לְמִינֵ֑הוּle-minehuafter its kind
The same לְמִינֵהוּ again — this time for the tree. Atnach (◌֑) here — verse 12 divides into “the earth brought forth” and the seeing.
- Parsing
- preposition + noun · masculine · singular · construct + pronominal suffix · 3rd masculine singular
- Grammar
- prepositiongender and numberconstruct statepronominal suffixaccents
- Form
- לְ + מִין + ־ֵהוּ (“its,” long form)
- Accent
- Atnach the main pause in mid-verse — divides the verse in two
- Lexicon
- H4327
וַיַּ֥רְאva-yarand he saw
The same wayyiqtol as 1:4, וַיַּרְא, “he saw” — the י = “he” (God). The final ה has dropped (short form). This time כִּי follows directly, with no אֶת + object.
אֱלֹהִ֖יםElohimGod
The one who saw.
- Parsing
- noun · masculine · plural
- Grammar
- gender and numberaccents
- Form
- אֱלוֹהַּ (“god”) with the plural ending ־ִים
- Accent
- Tipcha a pause within a half-verse
- Lexicon
- H430
כִּיkithat
כִּי, “that,” introducing what he saw. In 1:4 the object came first (“the light — that it was good”); here there is no object, and the כִּי clause itself is what he saw. Joined to טוֹב by maqaf.
- Parsing
- conjunction
- Grammar
- conjunction wawmaqqefaccents
- Form
- unchanging · joined by maqaf
- Accent
- Maqaf joined to the next word by maqaf (־)
- Lexicon
- H3588a
YLVAnd there was evening and there was morning, a third day.
How this sentence is built — and why
- How many clauses?Three: [there was evening] [there was morning] [a third day].
- What comes first?Clauses one and two are wayyiqtol וַיְהִי + a noun subject (1); the third is the day’s name with no verb — together pattern 8, the sentence that closes a day.
- How the day’s name is builtיוֹם שְׁלִישִׁי — the ordinal modifies the noun from behind (the position of pattern 12). Days two to five use ordinals without the article.
- Why is it written this way?It closes the day with the same words as 1:5 and 1:8 — the combination for closing a span of time. Day Three held two works (vv. 9–10, 11–12), but there is one closing sentence.
- The accents matchWith no atnach, it divides at the tipcha (◌֖) on בֹקֶר: [evening · morning | a third day].
Clause by clause
YLVAnd there was evening
Why?The first part of the closing sentence: wayyiqtol וַיְהִי + subject “evening.”
YLVand there was morning,
Why?The same וַיְהִי + subject “morning.”
YLVa third day.
Why?Finally “a third day” (יוֹם שְׁלִישִׁי), standing without a verb. The ordinal שְׁלִישִׁי modifies יוֹם from behind, matching its gender and number (masculine singular) and article (none) — the same position as pattern 12.
Verbs — who did it?
How the accents divide it
The bigger the box, the bigger the pause. Read from right to left.
A short verse with no atnach. It divides at the tipcha (◌֖) on בֹקֶר: [evening · morning | a third day].
Word by word
וַֽיְהִיva-yehiand there was
The wayyiqtol וַיְהִי of verse 3, joined by maqaf to “evening.” The “it” (yod) is the evening.
עֶ֥רֶבerevevening
As in 1:5 and 1:8, evening first. Merkha (◌֥) links it to what follows.
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- עֶרֶב (“evening”)
- Accent
- Merkha conjunctive
- Lexicon
- H6153
וַֽיְהִיva-yehiand there was
בֹ֖קֶרvoqermorning
Joined to וַיְהִי by maqaf after a vowel, ב has no dagesh: a soft v (voqer). Its tipcha (◌֖) divides the short verse 13: “evening · morning | a third day.”
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- בֹּקֶר (“morning”) → dagesh drops: בֹקֶר
- Accent
- Tipcha a pause within a half-verse
- Lexicon
- H1242
י֥וֹםyomday
“Day,” without the article — not “the third day” but “a third day.”
- Parsing
- noun · masculine · singular
- Grammar
- gender and numberaccents
- Form
- יוֹם (“day”)
- Accent
- Merkha conjunctive
- Lexicon
- H3117
All the sentence patterns of this page in one table, and the places where views differ.
2-1Sentence patterns on this page
Which patterns build the clauses of this page, in one table.
| Pattern | On this page |
|---|---|
| 1. The wayyiqtol narrative sentence | 1:9 And God said,1:9 and it was so.1:10 And God called the dry land Earth,1:10 and God saw that it was good.1:11 And God said,1:11 and it was so.1:12 And the earth brought forth vegetation, herb yielding seed after its kind, and tree making fruit,1:12 and God saw that it was good.1:13 And there was evening1:13 and there was morning, |
| 2. The “X + perfect” sentence | 1:10 and the gathering of the waters he called Seas; |
| 4. The verbless sentence | 1:11 in which is its seed, upon the earth";1:12 in which is its seed, after its kind; |
| 6. “Let there be → there was”: word and fulfilment | 1:9 "Let the waters under the heavens be gathered to one place,1:9 and it was so.1:11 "Let the earth sprout vegetation, herb yielding seed, fruit tree making fruit after its kind,1:11 and it was so. |
| 7. “Saw … that it was good” — see + object + כִּי | 1:10 and God saw that it was good.1:12 and God saw that it was good. |
| 8. The sentence that closes a day | 1:13 And there was evening1:13 and there was morning,1:13 a third day. |
| 9. “And + imperfect / jussive”: a wish continued inside speech | 1:9 and let the dry land appear"; |
| 10. The relative clause with אֲשֶׁר | 1:11 in which is its seed, upon the earth";1:12 in which is its seed, after its kind; |
| 11. The passive — Niphal (and Pual) | 1:9 "Let the waters under the heavens be gathered to one place,1:9 and let the dry land appear"; |
| 12. Participles and adjectives that modify a noun | 1:11 "Let the earth sprout vegetation, herb yielding seed, fruit tree making fruit after its kind,1:12 And the earth brought forth vegetation, herb yielding seed after its kind, and tree making fruit,1:13 a third day. |
2-2Going deeper
Verses 11–12, “after its kind” (לְמִינֵהוּ) — what does מִין mean?
What the text makes clear — לְמִינֵהוּ is the preposition לְ (“according to”) + the noun מִין (“kind”) + a 3rd-person suffix (“its”). The suffix agrees with the noun it refers to — ־וֹ / ־ֵהוּ for tree and herb (masculine), לְמִינָהּ for the “living soul (nephesh)” of 1:24 (feminine), and the plural לְמִינֵהֶם in 1:21. מִין occurs 31 times in the Old Testament (OSHB), never on its own but always as לְ + suffix: 10 times in Genesis 1, 7 in the flood account (6:20; 7:14), 9 in Leviticus 11, 4 in Deuteronomy 14, and once in Ezekiel 47:10. And in 1:11–12 it stands with “seed” (זֶרַע) — “yielding seed,” “in which is its seed.”
① A created group — a “kind” is a boundary of reproduction
- Evidence
- In 1:11–12 “after its kind” stands with “yielding seed” and “in which is its seed,” so it is taken to speak of groups that continue through seed. Everything the earth brought forth was “after its kind” (1:12), and in the flood “Of the bird after its kind, and of the beast after its kind … two of each” were kept alive (6:20). In the 20th century, creationist writers took this “kind” as a group made at creation and coined “baramin” from בָּרָא (“create”) and מִין (“kind”).
- Problems
- The text says things were brought forth or made “after their kind”; it does not state as a sentence that kinds cannot be crossed. Nor does it fix how large a group מִין is (species, genus, family in today’s terms) — compare Lev 11:15 “every raven after its kind,” and 11:22, where four kinds of locust are each “after its kind.”
- Sources
- Frank L. Marsh, Fundamental Biology (1941) · creationist literature
② “Of every sort, each of its own sort” — it speaks of variety
- Evidence
- Lexicons gloss מִין as “kind, species.” In Ezek 47:10, “according to its kind shall their fish be, like the fish of the Great Sea, exceedingly many,” “according to its kind” comes close to “of many sorts.” Leviticus 11 and Deuteronomy 14 likewise group creatures by visible kinds (ravens, hawks, locusts…). So the phrase is read not as a unit of biological classification but as “each of its own sort, of every sort.”
- Problems
- In Genesis 1 the phrase is used with “seed” and repeated ten times, and in 6:20 it counts the groups to be kept alive — so some point out that “of every sort” alone does not account for its weight.
- Sources
- Brown–Driver–Briggs Hebrew lexicon (1906) · many modern commentaries
③ “Division, distinction” — it shows the order God set
- Evidence
- Genesis 1 is built around “divide” (הִבְדִּיל: 1:4, 6, 7, 14, 18), and the same לְמִינֵהוּ returns in the purity laws of Leviticus 11 and Deuteronomy 14, whose purpose is “to make a difference between the unclean and the clean” (Lev 11:47, לְהַבְדִּיל) — the same verb “divide” as in Genesis 1. So “after its kind” is read as showing the order of creation, set apart so as not to be mixed.
- Problems
- The groups of Leviticus 11 serve a law about eating; they say nothing of reproduction or the order of creation. This reading, too, does not fix how large a group מִין is.
- Sources
- Commentaries that link Genesis 1 with Leviticus 11
What the grammar says for certain is “לְ (according to) + kind + its,” and that the word is only ever used in this one form. Whether the לְמִינוֹ of verse 11 refers to the “tree” or to the “fruit” cannot be decided from the form (both are masculine singular). The YLV renders “after its kind.”