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\title{\Large Handout of ``The niphal in Hebrew''\footnote{In Keith N. Gr\"uneberg, \emph{Abraham, Blessing and the Nations} (2003).}}
\author{Camil Staps}

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\maketitle

%Under consideration is Gn.~12:3, \ez{הָאֲדָמָֽה מִשְׁפְּחֹ֥ת כֹּ֖ל בְךָ֔ \textcolor{red}{נִבְרְכ֣וּ}וְ אָאֹ֑ר וּמְקַלֶּלְךָ֖ מְבָ֣רְכֶ֔יךָ וַאֲבָֽרֲכָה֙}.
%The niphal can be interpreted as passive (`be blessed'), middle (`find blessing') or reflexive (`bless themselves')%
%	\pagenr{2a}.

In the discussion about passive, middle and reflexive we distinguish
	the \term{morphological} level,
	the \term{semantic} level%
		\note{reflexive in case of coreference of the semantic roles;
			but for middles, a common property is yet to be found;
			passives cannot be defined semantically as they correspond to an active sharing all semantic properties} and
	the \term{relational} level%
		\note{a use being relationally [reflexive] iff it expresses exactly the same action as the corresponding active ---
			this is more restrictive than the semantic level}%
		\pagenrs{3b--5a\footnote{Page numbers refer to the PDF, with `a' the left page and `b' the right page.}}.
Uses that were originally relationally [reflexive] may cease to be so due to semantic shift\pagenr{5a}.

The niphal expresses subject affectedness\pagenr{6b},
	but may still have different nuances\pagenr{7a}.
It may not be sharply distinguished from other stems,
	and two stems may be complementary
	(i.e., there may exist correlation between stem and tense)\pagenr{7b}.

From particular instances we learn that the middle niphal may express
	actions typically performed for \emph{one's own benefit}\pagenr{8a} and
	typically \emph{reciprocal} actions\pagenr{8b}\note{though seemingly only for particular verbs}.
It seems that \emph{grooming} actions are very rarely middle-marked\pagenr{9a}.
Furthermore, many niphals are \emph{self-move} middles%
	\footnote{This section seems to only reiterate parts of
		S.W. Boyd, \emph{A synchronic analysis of the medio-passive-reflexive in Biblical Hebrew}, 1993.}%
	\pagenr{9b};
	related to this, verbs of \emph{separation}, \emph{hiding} and \emph{body posture} frequently occur in the niphal\pagenr{10a}.
The niphal is used for verbs of \emph{gathering} ---
	different from self-move middles in that they require two participants
	and relate to Initiator--Addressee actives rather than Agent--Patient ones.
However, they are middles in various languages and can be grouped as such\pagenr{10b}.
A further use of the niphal is to denote spontaneous events\pagenr{11a}.
Niphals of intransitive qals may be
	inchoative from qal\note{`become holy'},
	passive of piel\note{`be treated as holy'} or
	reflexive of piel\note{`make oneself treated as holy'}\pagenr{11b}.
Finally, the niphal is used for
	verbs of appearing\pagenr{12a},
	emotion and commitment\pagenr{12b}.

The niphal probably wasn't passive originally%
	\note{qal, piel and hiphil have internal passives and unlike those, the niphal has an imperative},
	but still has passive force for all stages that we have evidence for\pagenr{13a}.
It is marked by subject deletion or demotion\parnote{,
	but differs from the self-move middle in that the Patient of the corresponding active remains a Patient (rather than becoming an Actor)}\pagenr{14a}.

There are very few semantically direct reflexive niphals%
	\note{many instances considered reflexive can be seen as middle or passive by the above categories}\pagenr{16a}.
In those few cases, it would be directly clear to the reader that it is\pagenr{17b}.
Hence\plainIdea{, but the author of the handout is generalising from the particular instance in Gn.~12:3 under consideration here},
	instances that \emph{can} be read as middle or passive should not be read as reflexive.

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