← Babylonian (Talmudic) Aramaic
The word הוּא (hū) is the third person masculine singular pronoun meaning "he" in Babylonian Aramaic. This fundamental pronoun appears frequently throughout Talmudic literature, targumim, and other Aramaic texts. As a personal pronoun, it serves both as a subject pronoun and, in certain contexts, as a copula (linking verb "is").
Definition: הוּא (hū) - third person masculine singular pronoun "he"; can also function as "it is" or "that is" in copular constructions.
Q: What does הוּא mean in Babylonian Aramaic? A: הוּא (hū) means "he" - the third person masculine singular pronoun. It can also mean "it" when referring to masculine nouns, and sometimes functions as "is" in certain grammatical constructions.
In this lesson, הוּא will appear in various syntactic positions - as subject, in copular constructions, and in emphatic positions. You'll encounter it in simple statements, questions, and complex sentences drawn from Talmudic and midrashic contexts.
Course: Babylonian Aramaic for English Speakers Level: Beginner-Intermediate Lesson: 37 Topic: Personal Pronouns - Third Person Masculine Singular Learning Objective: Master the use of הוּא in various grammatical contexts
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הוּא is the masculine "he" (feminine form is הִיא "she") -
Can function as a copula meaning "is" or "it is" -
Often appears in emphatic constructions -
Essential for understanding Talmudic argumentation patterns -
Pronunciation: hū (with long u sound)
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37.1 הוּא he אָמַר said מִלְּתָא word/thing
37.2 רַבִּי Rabbi חֲזָא saw דְּהוּא that-he יָתִיב sits
37.3 מַאן who הוּא he גַּבְרָא man הָדֵין this
37.4 לָא not הוּא he אֲמַר said הָכִי thus
37.5 כַּד when אֲתָא came הוּא he לְבֵיתָא to-house
37.6 אִי if הוּא he צַדִּיקָא righteous-one לֵימָא let-him-say
37.7 הוּא he גּוּפֵיהּ himself אֲזַל went לְשׁוּקָא to-market
37.8 מִשּׁוּם because דְּהוּא that-he חָכָם wise טוּבָא very
37.9 אֲמַרוּ they-said לֵיהּ to-him הוּא he אַתְּ you
37.10 הוּא it-is דִּינָא law דְּמַלְכוּתָא of-kingdom
37.11 בְּיוֹמָא on-day דְּהוּא that-he נָח rested נַפְשֵׁיהּ his-soul
37.12 כֻּלֵּיהּ all-of-him הוּא he בְּאוֹרַיְיתָא in-Torah עָסִיק engaged
37.13 אֶלָּא but הוּא he לָא not יָדַע knew מִידֵי anything
37.14 הֵיכִי how הוּא he עָבֵיד does עוּבְדָא deed הָדֵין this
37.15 וְהוּא and-he דִּינָא law קַיְּימָא stands לְעָלְמָא forever
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37.1 הוּא אָמַר מִלְּתָא. He said something.
37.2 רַבִּי חֲזָא דְּהוּא יָתִיב. The Rabbi saw that he was sitting.
37.3 מַאן הוּא גַּבְרָא הָדֵין? Who is this man?
37.4 לָא הוּא אֲמַר הָכִי. He did not say thus.
37.5 כַּד אֲתָא הוּא לְבֵיתָא. When he came to the house.
37.6 אִי הוּא צַדִּיקָא לֵימָא. If he is righteous, let him speak.
37.7 הוּא גּוּפֵיהּ אֲזַל לְשׁוּקָא. He himself went to the market.
37.8 מִשּׁוּם דְּהוּא חָכָם טוּבָא. Because he is very wise.
37.9 אֲמַרוּ לֵיהּ הוּא אַתְּ? They said to him, "Is it you?"
37.10 הוּא דִּינָא דְּמַלְכוּתָא. It is the law of the kingdom.
37.11 בְּיוֹמָא דְּהוּא נָח נַפְשֵׁיהּ. On the day that he passed away.
37.12 כֻּלֵּיהּ הוּא בְּאוֹרַיְיתָא עָסִיק. He is entirely engaged in Torah.
37.13 אֶלָּא הוּא לָא יָדַע מִידֵי. But he knew nothing.
37.14 הֵיכִי הוּא עָבֵיד עוּבְדָא הָדֵין? How does he do this deed?
37.15 וְהוּא דִּינָא קַיְּימָא לְעָלְמָא. And this law stands forever.
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37.1 הוּא אָמַר מִלְּתָא.
37.2 רַבִּי חֲזָא דְּהוּא יָתִיב.
37.3 מַאן הוּא גַּבְרָא הָדֵין?
37.4 לָא הוּא אֲמַר הָכִי.
37.5 כַּד אֲתָא הוּא לְבֵיתָא.
37.6 אִי הוּא צַדִּיקָא לֵימָא.
37.7 הוּא גּוּפֵיהּ אֲזַל לְשׁוּקָא.
37.8 מִשּׁוּם דְּהוּא חָכָם טוּבָא.
37.9 אֲמַרוּ לֵיהּ הוּא אַתְּ?
37.10 הוּא דִּינָא דְּמַלְכוּתָא.
37.11 בְּיוֹמָא דְּהוּא נָח נַפְשֵׁיהּ.
37.12 כֻּלֵּיהּ הוּא בְּאוֹרַיְיתָא עָסִיק.
37.13 אֶלָּא הוּא לָא יָדַע מִידֵי.
37.14 הֵיכִי הוּא עָבֵיד עוּבְדָא הָדֵין?
37.15 וְהוּא דִּינָא קַיְּימָא לְעָלְמָא.
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The pronoun הוּא functions in several distinct ways in Babylonian Aramaic:
1. Personal Pronoun -
Basic meaning: "he" (third person masculine singular) -
Can refer to masculine nouns: "it" -
Written הוּא with full spelling (plene) -
Pronounced: hū (rhymes with "who")
2. Copular Function When הוּא appears between a subject and predicate, it often functions as "is/are": -
הוּא דִּינָא = "it is the law" -
מַאן הוּא = "who is (he)?"
3. Emphatic Usage הוּא גּוּפֵיהּ = "he himself" (literally "he his-body") This construction emphasizes the subject's personal involvement.
4. In Relative Clauses דְּהוּא (d-hū) = "that he" or "who" Common in subordinate clauses: רַבִּי חֲזָא דְּהוּא יָתִיב
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Confusing with הִיא -
הוּא = he (masculine) -
הִיא = she (feminine) English speakers often mix these since English "it" is gender-neutral. -
Misunderstanding Copular Use Beginners often translate הוּא דִּינָא as "he law" instead of "it is the law." -
Word Order Confusion Unlike English, Aramaic allows flexible word order: -
הוּא אָמַר = "he said" -
אָמַר הוּא = "he said" (with emphasis)
English requires explicit verbs: "He is wise" Aramaic can use הוּא as copula: הוּא חָכָם (literally "he wise")
English uses "it" for all genders; Aramaic matches pronoun to noun gender: -
סֵפֶר (book, masc.) → הוּא = "it" -
תּוֹרָה (Torah, fem.) → הִיא = "it"
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Is it between two nouns/adjectives? → Likely copular ("is") -
Does it follow a verb? → Emphatic subject ("he himself") -
Is it preceded by דְּ? → Part of relative clause ("that he/which") -
Is it the clear subject of a verb? → Simple pronoun ("he")
Forms of הוּא: -
Independent: הוּא (he/it) -
With prefixes: וְהוּא (and-he), דְּהוּא (that-he), לְהוּא (to-him) -
Suffixed forms: הוּא rarely takes suffixes unlike other pronouns
Syntactic Positions: -
Subject: הוּא אָמַר (he said) -
Copula: הוּא חָכָם (he is wise) -
Emphatic: הוּא גּוּפֵיהּ (he himself) -
In questions: מַאן הוּא (who is he?)
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For English speakers learning Babylonian Aramaic, understanding הוּא requires grasping its role in Talmudic argumentation. The Talmud frequently uses הוּא in logical constructions to identify principles or establish identities.
In rabbinic discourse, הוּא often introduces authoritative statements. The phrase הוּא דְּאָמַר ("it is he who said") identifies the source of a teaching. This reflects the oral tradition where identifying speakers was crucial for preserving authentic transmission.
The copular use of הוּא mirrors Semitic thought patterns where "being" is expressed differently than in Indo-European languages. Where English requires the verb "to be," Aramaic speakers felt הוּא adequately linked subject and predicate. This isn't a deficiency but a different linguistic strategy.
In mystical texts, הוּא takes on theological significance. The phrase קוּדְשָׁא בְּרִיךְ הוּא ("The Holy One, Blessed Be He") uses הוּא as a reverential reference to God, avoiding direct naming. This usage influenced Jewish liturgy across centuries.
The emphatic construction הוּא גּוּפֵיהּ ("he himself") reflects ancient Near Eastern legal language where personal presence mattered in testimony and transactions. This emphasis on bodily presence appears throughout Talmudic law.
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Source: Babylonian Talmud, Tractate Berakhot 5b
אָמַר said רַבִּי Rabbi חִיָּא Hiyya בַּר son-of אַבָּא Abba אָמַר said רַבִּי Rabbi יוֹחָנָן Yohanan כָּל all שֶׁהַקָּדוֹשׁ that-the-Holy בָּרוּךְ Blessed הוּא He חָבִיב beloved עָלָיו upon-him מַכְאִיבִין they-pain אוֹתוֹ him בְּיִסּוּרִין with-sufferings שֶׁנֶּאֱמַר as-it-is-said וַה׳ and-the-Lord חָפֵץ desired דַּכְּאוֹ to-crush-him הֶחֱלִי He-made-sick
אָמַר רַבִּי חִיָּא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן כָּל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָבִיב עָלָיו מַכְאִיבִין אוֹתוֹ בְּיִסּוּרִין שֶׁנֶּאֱמַר וַה׳ חָפֵץ דַּכְּאוֹ הֶחֱלִי.
Rabbi Hiyya bar Abba said that Rabbi Yohanan said: Anyone whom the Holy One, Blessed Be He, holds dear, He afflicts with sufferings, as it is stated: "And the Lord desired to crush him; He made him sick."
This passage demonstrates the reverent use of הוּא in the phrase הַקָּדוֹשׁ בָּרוּךְ הוּא. The pronoun serves as a respectful circumlocution for the divine name. The theological paradox presented—that divine love manifests through suffering—represents classic Talmudic theodicy. The citation of Isaiah 53:10 grounds the teaching in biblical authority.
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הוּא appears in the divine epithet, functioning as a reverential pronoun -
שֶׁהַקָּדוֹשׁ uses the Hebrew relative pronoun שֶׁ- with Aramaic text -
חָבִיב עָלָיו shows stative construction (beloved upon-him) -
Mixed Hebrew-Aramaic syntax typical of Talmudic discourse -
The verb מַכְאִיבִין is plural, suggesting divine agents of suffering
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37.16 הוּא he דְּאָמַר who-said מָרָא master דְּשַׁמְעַתָּא of-the-legal-statement
37.17 אִי if הָכִי thus הוּא it-is דִּינָא the-law פְּשִׁיטָא obvious
37.18 לָאו not הוּא he דְּקָאָמַר who-is-saying בְּעִנְיָנָא in-the-matter אַחֲרִינָא other
37.19 הוּא he סָבַר holds כְּרַבִּי like-Rabbi מֵאִיר Meir דְּאָמַר who-said
37.20 וְהוּא and-this טַעְמָא reason דְּמִלְּתָא of-the-matter קָיְימָא stands
37.21 מַאי what שְׁנָא is-different הוּא he מֵאִידָךְ from-the-other גַּבְרָא man
37.22 הוּא it-is מִנְהָגָא the-custom דְּבֵי of-house-of דִּינָא court רַבָּה great
37.23 כֵּיוָן since דְּהוּא that-he מוֹדֵי admits חַיָּיב obligated לְשַׁלּוּמֵי to-pay
37.24 הוּא he דְּפָטַר who-exempts נַפְשֵׁיהּ himself בִּשְׁבוּעָה with-oath
37.25 לָא not הוּא it-is בְּיָדֵיהּ in-his-hands לְמֶעְבַּד to-do דִּינָא judgment
37.26 וְהוּא and-he דְּקָאֵי who-stands בְּחֶזְקַת in-presumption-of כַּשְׁרוּת propriety
37.27 מִי who הוּא he דְּמַפֵּיק who-removes מָמוֹנָא money מֵחַבְרֵיהּ from-his-fellow
37.28 הוּא this כְּלָלָא principle דְּאוֹרַיְיתָא of-Torah עִקָּרָא fundamental
37.29 אֶלָּא rather הוּא he גּוּפֵיהּ himself קָא is מְסַהֵיד testifying
37.30 וּבְהוּא and-in-this נִדּוֹנָא case פְּלִיגִי they-disagree רַבָּנַן the-Sages
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37.16 הוּא דְּאָמַר מָרָא דְּשַׁמְעַתָּא. He is the one who stated the legal ruling.
37.17 אִי הָכִי הוּא דִּינָא פְּשִׁיטָא. If so, the law is obvious.
37.18 לָאו הוּא דְּקָאָמַר בְּעִנְיָנָא אַחֲרִינָא. Is he not speaking about a different matter?
37.19 הוּא סָבַר כְּרַבִּי מֵאִיר דְּאָמַר. He holds according to Rabbi Meir who said.
37.20 וְהוּא טַעְמָא דְּמִלְּתָא קָיְימָא. And this is the reason the matter stands.
37.21 מַאי שְׁנָא הוּא מֵאִידָךְ גַּבְרָא? What is different about him from the other man?
37.22 הוּא מִנְהָגָא דְּבֵי דִּינָא רַבָּה. It is the custom of the high court.
37.23 כֵּיוָן דְּהוּא מוֹדֵי חַיָּיב לְשַׁלּוּמֵי. Since he admits, he is obligated to pay.
37.24 הוּא דְּפָטַר נַפְשֵׁיהּ בִּשְׁבוּעָה. He is the one who exempts himself with an oath.
37.25 לָא הוּא בְּיָדֵיהּ לְמֶעְבַּד דִּינָא. It is not in his hands to execute judgment.
37.26 וְהוּא דְּקָאֵי בְּחֶזְקַת כַּשְׁרוּת. And he who stands in the presumption of propriety.
37.27 מִי הוּא דְּמַפֵּיק מָמוֹנָא מֵחַבְרֵיהּ? Who is it that extracts money from his fellow?
37.28 הוּא כְּלָלָא דְּאוֹרַיְיתָא עִקָּרָא. This is a fundamental principle of Torah law.
37.29 אֶלָּא הוּא גּוּפֵיהּ קָא מְסַהֵיד. Rather, he himself is testifying.
37.30 וּבְהוּא נִדּוֹנָא פְּלִיגִי רַבָּנַן. And in this case the Sages disagree.
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37.16 הוּא דְּאָמַר מָרָא דְּשַׁמְעַתָּא.
37.17 אִי הָכִי הוּא דִּינָא פְּשִׁיטָא.
37.18 לָאו הוּא דְּקָאָמַר בְּעִנְיָנָא אַחֲרִינָא.
37.19 הוּא סָבַר כְּרַבִּי מֵאִיר דְּאָמַר.
37.20 וְהוּא טַעְמָא דְּמִלְּתָא קָיְימָא.
37.21 מַאי שְׁנָא הוּא מֵאִידָךְ גַּבְרָא?
37.22 הוּא מִנְהָגָא דְּבֵי דִּינָא רַבָּה.
37.23 כֵּיוָן דְּהוּא מוֹדֵי חַיָּיב לְשַׁלּוּמֵי.
37.24 הוּא דְּפָטַר נַפְשֵׁיהּ בִּשְׁבוּעָה.
37.25 לָא הוּא בְּיָדֵיהּ לְמֶעְבַּד דִּינָא.
37.26 וְהוּא דְּקָאֵי בְּחֶזְקַת כַּשְׁרוּת.
37.27 מִי הוּא דְּמַפֵּיק מָמוֹנָא מֵחַבְרֵיהּ?
37.28 הוּא כְּלָלָא דְּאוֹרַיְיתָא עִקָּרָא.
37.29 אֶלָּא הוּא גּוּפֵיהּ קָא מְסַהֵיד.
37.30 וּבְהוּא נִדּוֹנָא פְּלִיגִי רַבָּנַן.
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In Talmudic legal discourse, הוּא serves specialized functions beyond its basic pronominal use:
1. Identificatory Function הוּא דְּאָמַר ("he who said") identifies the authoritative source of a legal opinion. This construction is crucial for establishing the chain of tradition (mesorah).
2. Logical Operators -
אִי הָכִי הוּא ("if so, it is") - introduces logical conclusions -
לָאו הוּא ("is it not?") - rhetorical questions challenging assumptions -
וְהוּא טַעְמָא ("and this is the reason") - explanatory clauses
3. Legal Presumptions הוּא דְּקָאֵי בְּחֶזְקַת ("he who stands in presumption of") introduces legal status concepts fundamental to Talmudic jurisprudence.
4. Emphatic Legal Declarations הוּא גּוּפֵיהּ ("he himself") emphasizes personal involvement in legal proceedings, crucial for establishing testimony or liability.
Technical Legal Phrases: -
הוּא דִּינָא - "it is the law" (declarative legal ruling) -
הוּא מִנְהָגָא - "it is the custom" (establishing precedent) -
הוּא כְּלָלָא - "this is the principle" (fundamental legal axiom)
These constructions form the backbone of Talmudic legal argumentation, where precise identification of authorities and logical relationships between concepts determines practical law (halakha).
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This lesson is part of the Latinum Institute's comprehensive language learning series, designed specifically for autodidacts seeking to master ancient languages through self-study. The method, developed by Evan der Millner BA MA (Cantab. NZ, London), draws on over 18 years of experience in creating online language learning materials since 2006.
The course employs a unique "construed text" approach, breaking down complex grammatical structures into their smallest meaningful units. This granular method allows English speakers to see direct correspondences between Aramaic and English, building vocabulary and grammatical understanding simultaneously.
Each lesson follows a systematic structure: -
Introduction with clear learning objectives -
Interleaved text for vocabulary acquisition -
Progressive difficulty through natural sentences -
Comprehensive grammar explanations tailored for English speakers -
Cultural context to enhance understanding -
Authentic literary citations with detailed analysis -
Genre-specific sections for varied exposure
The inclusion of multiple presentation formats (interleaved, full sentences, Aramaic-only) caters to different learning styles and enables progressive skill building. The fleuron markers (✾ ❦ ✾) ensure complete, untruncated lessons suitable for immediate study.
Selected audio materials and additional resources are available to Patreon subscribers at patreon.com/latinum. For more information about the methodology and course structure, visit latinum.substack.com and latinum.org.uk.
The Latinum Institute has received positive reviews from learners worldwide, as documented at https://uk.trustpilot.com/review/latinum.org.uk, testament to the effectiveness of this autodidactic approach to ancient language acquisition.
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