Here are my answers for Lambdin, lesson 5:
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LESSON 5
(a)
מְלָכִים, בִּמְלָכִים, בַּמְּלָכִים
məlāḵîm, bimlāḵîm, bamməlāḵîm
יְלָדִים, בִּילָדִים, בַּיְלָדִים
yəlāḏîm, bîlāḏîm, baylāḏîm
חֲדָרִים, בַּחֲדָרִים, בַּחֲדָרִים
ḥăḏārîm, baḥăḏārîm, baḥăḏārîm
עֲבָדִים, בַּעֲבָדִים, בָּעֲבָדִים
ʿăḇāḏîm, baʿăḇāḏîm, bāʿăḇāḏîm
דְּרָכִים, בִּדְרָכִים, בַּדְּרָכִים
dərāḵîm, biḏrāḵîm, baddərāḵîm
אֲדָמָה, בַּאֲדָמָה, בָּאֲדָמָה
ʾăḏāmāh, baʾăḏāmāh, bāʾăḏāmāh
עָרִים, בְּעָרִים, בֶּעָרִים
ʿārîm, bəʿārîm, beʿārîm
נְעָרִים, בִּנְעָרִים, בַּנְּעָרִים
nəʿārîm, binʿārîm, bannəʿārîm
אֳנִיָּה, בָּאֳנִיָּה, בָּאֳנִיָּה
ʾŏnîyāh, boʾŏnîyāh, bāʾŏnîyāh
(b)
1.
טוֹב מֵהַיֶּ֫לֶד
ṭôḇ mēhayye´leḏ
2.
גָּדוֹל מֵהַבַּ֫יִת
gāḏôl mēhabba´yiṯ
3.
גָּדוֹל מֵהַנָּהָר
gāḏôl mēhannāhār
4.
קָטֹנ מִשָּׂדֶה
qāṭōn miśśāḏeh
5.
רָשָׁע מֵהָאֲנָשִׁים
rāšāʿ mēhāʾănāšîm
6.
יָקָר מִזזָהָב
yāqār mizzāhāḇ
7.
יָשָׁר מֵהַמֶּ֫לֶךְ
yāšār mēhamme´leḵ
(c)
1.
הַיֶּ֫לֶד בַּשָּׂדֶה הַגָּדוֹל
hayye´leḏ baśśāḏeh haggāḏôl
הַיֶּ֫לֶד אֲשֶׁר בַּשָּׂדֶה הַגָּדוֹל
hayye´leḏ ʾăšer baśśāḏeh haggāḏôl
2.
הַדְּרָכִים בַּסֵּ֫פֶר
haddərāḵîm bassē´p̄er
הַדְּרָכִים אֲשֶׁר בַּסֵּ֫פֶר
haddərāḵîm ʾăšer bassē´p̄er
3.
הָאִשָּׁה עַל־הַדֶּ֫רֶךְ
hāʾiššāh ʿal-hadde´reḵ
הָאִשָּׁה אֲשֶׁר עַל־הַדֶּ֫רֶךְ
hāʾiššāh ʾăšer ʿal-hadde´reḵ
4.
הַזָּהָב בַּהֵיכָל
hazzāhāḇ bahêḵāl
הַזָּהָב אֲשֶׁר בַּהֵיכָל
hazzāhāḇ ʾăšer bahêḵāl
5.
הַכֶּ֫סֶף בַּבַּ֫יִת
hakke´sep̄ babba´yiṯ
הַכֶּ֫סֶף אֲשֶׁר בַּבַּ֫יִת
hakke´sep̄ ʾăšer babba´yiṯ
(d)
1. Wisdom is more precious than gold.
2. The work is too difficult for men.
3. The servants are more just than the kings.
4. David is very just.
5. He is giving wisdom to the king that is sitting on the throne.
6. The words in the book are bad.
7. Wisdom is better than money.
8. The men are just.
9. David and the men are inhabiting Jerusalem.
10. Who is more righteous than Samuel?
11. The advice is very bad.
12. Where are the just and the righteous?
(e)
1.
הַמֶּ֫לֶךְ נֹתֵנ אֶת־הַזָּהָב וְהַכֶּ֫סֶף לָאֲנָשִׁים אֲשֶׁר בַּהֵיכָל
hamme´leḵ nōṯēn ʾeṯ-hazzāhāḇ wəhakke´sep̄ lāʾănāšîm ʾăšer bahêḵāl
2.
יְקָרָה חָכְמָה מִכֶּ֫סֶף
yəqārāh ḥoḵmāh mikke´sep̄
3.
הַמַּלְאָכִים אֲשֶׁר בִּירוּשָׁלַםִ רְשָׁעִים מְאֹד
hammalʾāḵîm ʾăšer bîrûšālaim rəšāʿîm məʾōḏ
4.
שְׁמוּאֵל וְדָוִד יְשָׁרִים וְצַדִּיקִים
šəmûʾēl wə-ḏāwīḏ yəšārîm wə-ṣaddîqîm
5.
הָעֲבוֹדָה קָשָׁה מֵהַיֶּ֫לֶד
hāʿăḇôḏāh qāšāh mēhayye´leḏ
6.
גָּדוֹל הַשָּׂדֶה מֵהַגָּנ אֲשֶׁר אֵ֫צֶל הַבַּ֫יִת
gāḏôl haśśāḏeh mēhaggān ʾăšer ʾē´ṣel habba´yiṯ
7.
רָעִים הַשֹּׁפְטִים מֵהַמְּלָכִים
rāʿîm haššōp̄əṭîm mēhamməlāḵîm
Exercise (a) was amusingly hard. I'm actually surprised it seems I didn't make any mistakes! After Drink mentioned I hadn't mentioned the interaction of the article with word stress, I went back and then noticed Lambdin did mention something about stress and the article. And so the algorithm for the special cases of article shape is basically this, in case it's useful for anyone:
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if א alif or ר resh:
-> use הָ hā (e.g. הָאִישׁ hāʾîš 'the man', הָרְחוֹב hārəḥôḇ 'the street')
if ע ayin:
-- if word begins with unstressed עָ ʿā:
-----> הֶ he (e.g. הֶעָרִים heʿārîm 'the cities')
-- else:
-----> הָ hā (e.g. הָעִיר hāʿîr 'the city', הָעֲבָדִים hāʿăḇāḏîm 'the servants')
if ח chet:
-- if word begins with חָ ḥā (regardless of stress):
-----> הֶ he (e.g. הֶחָכָם heḥāḵām 'the wise man')
-- else:
-----> הַ ha (e.g. הַחֶ֫רֶב haḥe´reḇ 'the sword')
if ה h:
-- if word begins with unstressed הָ hā:
-----> הֶ he (e.g. הֶהָרִים hehārîm 'the mountains')
-- else:
-----> הַ ha (e.g. הַהֵיכָל hahêḵāl 'the palace/temple')
if word begins with יְ yə or prefix מְ mə-:
-- if word begins with יְה yəh or יְע yəʿ:
-----> use normal rules (e.g. הַיְּהוּדִים hayyəhûḏîm 'the Jews')
-- else:
-----> הַיְ hay or הַמְ ham (e.g. הַיְאֹר hayʾōr 'the river/Nile', הַמְרַגְּלִים hamraggəlîm 'the spies')
Exception: "the mountain" has the irregular form הָהָר hāhār and not the expected *hahār.
księżycowy wrote:How slow is "really slow"?
EDIT: After thinking about it, I think I'd love to go back through Biblical Hebrew by Kittel et al. If I'm outvoted in the group, I'm happy to do my own thing (whether here or in my personal thread), but I really like the approach and the size of the average lesson in that textbook. I can easily handle a lesson or two a week that way. (It'll mostly be review anyway.)
I'll try doing both Kittel and Lambdin.
I just did Kittel's lessons 1 and 2, and I must say his approach is a bit unusual and interesting. A lot of focus on parsing individual words it seems. Here are my answers for the lesson 2 assignment, which I noticed requires that you look up the verses (no accompanying vocab list is provided!):
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1. and God said to him
2. and God said to Moses and Aaron
3. and Moses said to Aaron
4. and a king said
vijayjohn wrote:Slow enough for me to read at least two stories in Modern Standard Arabic, do an exercise in Kurdish, finish translating a story in Turkish, watch one episode of one video series each in French and Spanish, review Modern Hebrew vocabulary, do however much Polish you're doing, help you with your German, maybe finish those goddamn readings for Coptic and Old English, and try to translate a short text into Cayuga with basically no dictionary (I have exactly one week left to do that!) all on top of doing one lesson from whatever we're using for Biblical Hebrew?

You can do it, vijei-san!