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# Infinitivketten in biblischen und qumranischen Texten (Infinitive chains in biblical and Qumran texts)

**Authors:** Lena Bindrim · **Year:** 2022 · **Venue:** Trumah 25 **Link:** [doi.org/10.33675/trumah/2022/25/5](https://doi.org/10.33675/trumah/2022/25/5) · **Licence:** [CC BY-NC-ND 4.0](https://creativecommons.org/licenses/by-nc-nd/4.0/) per OpenAlex; the PDF says personal use only — summary only

[**0** citations](https://openalex.org/works?filter=cites:W7165577830) openalex · 2026-10-18[Trumah](https://openalex.org/S7407059231)[licence](https://creativecommons.org/licenses/by-nc-nd/4.0/)

- [Publisher's page](https://doi.org/10.33675/trumah/2022/25/5)
- [PDF](https://trumah.winter-verlag.de/data/article/11172/pdf/112201005.pdf)
- [DOI 10.33675/trumah/2022/25/5](https://doi.org/10.33675/trumah/2022/25/5)
- [OpenAlex](https://openalex.org/W7165577830)

**Authors (1)**

1. [L. Bindrim](https://openalex.org/A5139105157) [Semantic Scholar](https://www.semanticscholar.org/author/2444130148) · h 0 · 0 citations · 1 works

Citations and author metrics from openalex (2026-10-18); authors with the same name are not always told apart.

## What it is about

The paper (in German) studies chains of three or more infinitives construct in a row in the Community Rule (1QS, 4QS) and the Damascus Document (CD, 4QD), usually after an introductory formula and mostly in legal contexts, and compares them with Proverbs 1:1–6 and a passage of Esther. The question is whether the infinitive was chosen instead of a finite verb for syntactic reasons or by free choice. The infinitives often stand paratactically, where Semitic usage normally puts infinitives in subordination, which leaves it open whether they express purpose, command or description. Parallel manuscripts sometimes swap an infinitive for a finite verb and back, in both directions, but rarely inside the chains. The author concludes that the chains are a deliberate stylistic device of the legal register, not a syntactic necessity.

## Ideas

- I1. Find infinitive chains in the Torah (three or more lə-+infinitive phrases in sequence after one head, e.g. Lev 10:10–11, Deut 10:12–13) and attach every infinitive to the same head as coordinated dependents, not each to the one before.
- I2. In `prag`, read such a chain as a programme or list of duties (purpose/obligation), not as mainline events; the next finite verb resumes the clause structure.

## For Mova

I1 is a head-rule check for `tools/macula` ([13. Biblical Hebrew in Mova: the tools](https://md.mova.elamur.ai/free/en/docs/languages/hbo/13-mova-tools/) §6) and a point for `08-syntax.md` (infinitives, coordination). I2 belongs to `tools/macula/src/prag.rs` and the procedure/law genre in `09-discourse.md`. The Qumran material itself bears on `11-mishnaic.md`/`12-biblical-mishnaic-modern.md` only as background.

## Cite

The paper itself, not this card. BibTeX from the library's record of the work. [DOI 10.33675/trumah/2022/25/5](https://doi.org/10.33675/trumah/2022/25/5)

```
@inproceedings{bindrim2022infinitivketten,
  title = {{Infinitivketten in biblischen und qumranischen Texten (Infinitive chains in biblical and Qumran texts)}},
  author = {Bindrim, L.},
  booktitle = {Trumah},
  year = {2022},
  doi = {10.33675/trumah/2022/25/5},
  url = {https://doi.org/10.33675/trumah/2022/25/5}
}
```

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