Genesis 1:30
And to the whole living one of the Earth, and to the whole flying one of the Dual-Heavens, and to the whole of he-who-crawls upon the Earth, who in-himself, a breath has given life,52c את-the whole of the green grass to food. And he is becoming upright.
Her Breath has given life
And to every life of the Earth, and to every flying one of the Dual Heavenly Ones, and to every one of him who glides swiftly upon the Earth, whom is within himself, a soul has given life, all the self eternal green grass for eating. And he is an upright one.And to every living thing of the earth, and to all the birds of the heavens and to every thing creeping upon the earth, in which is a living soul, every green herb for food: and it shall be so. 31And God will see every thing which he made: and lo, very good and the evening shall be, and the morning shall be the sixth day.
And to every beast of the earth, and to all birds of the heavens, and to every creeper on the earth which has in it a living soul, every green plant is for food. And it was so.
And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so.
And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.
Footnotes
| 52c | The form חיה (ḥiyyāh) represents the Piel perfect, third-person feminine singular conjugation of the root ח־י־ה, meaning "to live." In the Piel stem, which typically conveys intensive or causative action, this verb takes on the meaning "to give life" or "to revive." Thus, חיה should be understood as the verb "she gave life" or "she revived." This form is morphologically distinct from the similarly spelled noun חַיָּה (ḥayyāh), which denotes a "living creature" or "animal." The Piel stem is marked by the doubling of the middle root consonant (as the Masoretes point חִיָּה), and this causative nuance is well-attested in Biblical usage (e.g., Ps. 71:20). The confusion between the noun and verb forms is common due to their orthographic similarity, but context and vocalization clarify their distinct grammatical roles. In these passages, the traditional interpretation left an entire sentence of ten words without a verb. How does one make sense of ten words in which there is no verb? Short answer: you don't!
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