affect to be of a certain character. E.g. הִתְנַּדֵּל to make oneself great, to act proudly; הִתְחַכֵּם to show oneself wise, crafty; הִתְחַלָּה to pretend to be ill; הִתְעַשֵּׁר to make, i.e. to feign oneself rich; הִשְׂתָּרֵר Nu 16, to make oneself a prince; הִתְנַבֵּא 1 S 18, to act in an excited manner like a prophet, to rave. The meaning of Hithpaʿēl sometimes coincides with that of Qal, both forms being in use together, e.g. אָבַל to mourn, in Qal only in poetic style, in Hithpaʿēl in prose. On the accusative after Hithpaʿēl (regarded as a transitive verb), see § 117 w.
[f] (b) It expresses reciprocal action, like Niphʿal, § 51 d, e.g. הִתְרָאָה to look upon one another, Gn 42; cf. ψ 41; —but
(c) It more often indicates an action less directly affecting the subject, and describes it as performed with regard to or for oneself, in one’s own special interest (cf. Niphʿal, § 51 e). Hithpaʿēl in such cases readily takes an accusative, e.g. הִתְפָּרֵק Ex 32 and הִתְנַצֵּל Ex 33 to tear off from oneself; הִתְפַּשֵּׁט exuit sibi (vestem), הִתְפַּתַּח solvit sibi (vincula); הִצְטַיֵּד Jos 9, to take (something) as one’s provision; without an accusative, הִתְהַלֵּךְ to walk about for oneself (ambulare); הִתְפַּלֵּל sibi intercedere (see Delitzsch on Is 1); הִתְחַקָּה to draw a line for oneself, Job 13; on Is 14, see § 57, note.
[g] (d) Only seldom is it passive, e.g. הִיא תִתְהַלָּֽל Pr 31 she shall be praised; הִשְׁתַּכַּח to be forgotten, Ec 8, where the reflexive sense (to bring oneself into oblivion) has altogether disappeared. Cf. Niphʿal, § 51 f.
[h] The passive form Hothpaʿal is found only in the few following examples: הֻטַּמָּא to be defiled, Dt 24; infinitive הֻכַּבֵּס to be washed, Lv 13; הֻדַּ֫שְׁנָה (for הֻתְדַּשְׁנָה, the נָה being treated as if it were the afformative of the fem. plur.) it is made fat, Is 34. On הָתְפָּֽקְדוּ, see l.
[i] Denominatives with a reflexive meaning are הִתְיַהֵד to embrace Judaism, from (יְהוּדָה) יְהוּד Judah; הִצְטַיֵּד to provision oneself for a journey, from צֵידָה provision for a journey (see § 72 m).
[k] Rem. 1. As in Piʿēl, so in Hithpaʿēl, the perfect very frequently (in stems ending in ג, ק, מ, פ) has retained the original Pathaḥ in the final syllable (while in the ordinary form it is attenuated, as in Piʿēl, to ĭ and then lengthened to ē), e.g. הִתְאַנַּף Dt 4, &c.; cf. 2 Ch 13, 15; with וְ consecutive Is 8; so also in the imperfect and imperative, e.g. תִּתְחַכַּם Ec 7; cf. Dt 9, 1 S 3, 2 S 10, 1 K 11, Is 55, 58, 64, ψ 55; הִתְחַזַּק 1 K 20, ψ 37, Est 5; וָאֶֽתְאַפַּק 1 S 13.—In Lv 11, 20 and Ez 38, ĭ takes the place of ă in the final syllable of the stem before שׁ (cf. § 44 d), and in the last passage before ל. In the perfect, imperfect (with the exception of Ec 7), and imperative of Hithpaʿēl (as well as of Hithpô‛ēl, Hithpa‛lēl, Hithpalpēl, § 55) the original ă always returns in pause as Qameṣ, e.g. הִתְאַזָּרָ֑ ψ 93; יִתְאַבָּל Ez 7; יִתְהַלָּךְ Jb 18; יִתְלַכָּֽדוּ 38; הִתְקַדָּ֑שׁוּ Jos 3; cf. Jb 33 and § 74 b.—The ā also appears before the fuller ending וּן in the plural of the imperfect (cf. § 47 m) in ψ 12, Jb
