founded (it) for them; on the same analogy we may also take, with Baumann (op. cit., p. 48), ψ 7854, (חַר זֶה) and Ex 1513 (עַם־זוּ גָאָ֑לְתָּ), 15:16, Is 4321, ψ 916, 102, 315, 328, 6212, 1424, 1438 (all examples of זוּ).
[h] To introduce independent relative clauses זֶה is used as a nominative in Jb 1919; as accusative, Jb 1517 and זוּ Hb 111, ψ 6829 (after a preposition, זֶה Ex 138; but the text is evidently corrupt).
[i] (b) More certain examples of the use of the article as a relative pronoun (more correctly, perhaps, of the demonstrative which is otherwise used as article) are 1 Ch 2628 כֹּל הַֽהִקְדִּישׁ שְׁמוּאֵל all that Samuel had dedicated, &c.; 1 Ch 298 (where נִמְצָא can only be perfect Niphʿal); 2 Ch 2936, Ezr 1014. In connexion with a plural, Jos 1024 the chiefs of the men of war הֶהָֽלְכוּ אִתּוֹ who went with him; Ezr 825, 1017, 1 Ch 2917. Finally, in the sense of id quod, Jer 513 (where, however, we should read with the LXX הַדָּבָר). Cf. moreover, 1 S 924 the thigh וְהֶֽעָלֶ֫יהָ and that which was upon it (but see k below); 2 Ch 14 בַּֽהֵכִין equivalent to בַּֽאֲשֶׁר הֵכִין to the place, that he had prepared.
[k] In all the examples adduced except 1 S 924 (where וְהָֽאַלְיָה should probably be read for וְהֶֽעָלֶ֫יהְ the הַ is followed by undoubted perfects; almost all the examples, moreover, belong to the latest Books (Ezra and Chronicles). On the other hand, another series of instances (even in the older texts) is extremely doubtful, in which the Masora likewise requires perfects, either by placing the tone on the penultima, as in Gn 1821, 4627, Jb 211 הַבָּ֫אָה; Is 5110 הַשָּׂ֫מָה; Ez 2617 הַֽהֻלָּ֫לָה Ru 122, 26 and 4:3 הַשָּׁ֫בָה, or by the punctuation, Gn 213 הַנּוֹלַד; 1 K 119, Dn 81 הַנִּרְאָה; Is 563 הַנִּלְוָה, while no doubt the authors in all these cases intended participles (and in fact perfect participles, cf. § 116 d) with the article, thus הַבָּאָ֫ה, &c., Ez 2617 הַֽהֻלָּלָה for הַמְהֻלָּלָה according to § 52 s, and in the other examples הַנּוֹלָד, הַנִּרְאֶה, הַנִּלְוֶה.
[a] Analogous to the periphrases for expressing materials and attributes by means of substantives (§ 128 o and p), is the use of substantives to represent certain kinds of pronominal ideas, for which no special expressions exist. Thus—
[b] 1. אִישׁ, אִשָּׁה man, woman, are used to express—
(a) The idea of each, every (in the sense of each severally) with reference to persons,[1] and even animals (Gn 1510), e.g. Gn 105, feminine Ex 322; אִישׁ is the object, e.g. in Jer 1215. On אִישׁ—אִישׁ cf. § 123 c.
[c] In a few passages אִישׁ in the above sense is placed for the sake of emphasis before the governing noun (always a substantive with a suffix), thus מִיַּד אִישׁ אָחִיו Gn 95, according to the usual explanation, stands for מִיַּד אֲחִי אִישׁ at the hand of the brother of every man. But although the explanation seems to be
