Grammar:Gender/0

Gender

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Dual Gendered Nouns

There are several words In Tanakh which are treated as both masculine and feminine, at times taking a masculine verb or adjective and at other times taking a feminine one. R. SaadiaCommentary Bereshit 19:23About R. Saadia Gaon suggests that in such cases one must conclude either that these words are dual gendered, or that the verse is assuming a missing word and it is that word which conforms with the gender of the verb or adjective that follows.¹ 

• ארון – Though the word is usually treated as masculine, at times it takes feminine verbs as well. See Shemuel I 4, where verse 11 reads, "וַאֲרוֹן אֱלֹהִים נִלְקָח", while verse 17 reads, "וַאֲרוֹן הָאֱלֹהִים נִלְקָחָה".‎²  See Radak there for discussion.
• ארץ - Compare Bereshit 1:2 (הָאָרֶץ הָיְתָה), where "ארץ" is feminine, with Yechezkel 21:24 (מֵאֶרֶץ אֶחָד), where it is masculine.  See also Yeshayahu 33:9 where the word takes both a feminine and masculine adjective (אָבַל אֻמְלְלָה אָרֶץ). See Ibn Ezra there who notes this, but compare Shadal who suggests that the verse should be understood as if written: "אָבַל יושב האָרֶץ ואֻמְלְלָה אָרֶץ".
• אש – Compare Shemot 22:5 where it takes a feminine verb (כִּי תֵצֵא אֵשׁ)³  with Yirmeyahu 48:45 where it takes a masculine one (כִּי אֵשׁ יָצָא).⁴  See also Iyyov 20:26 where it takes both forms in the very same verse (תְּאׇכְלֵהוּ אֵשׁ לֹא נֻפָּח).⁵
• בית – Compare Mishlei 2:18 where it is feminine () with Devarim 8:12 (בָתִּים טֹבִים) where it is masculine (like most occurrences).⁶
• גן – Compare Bereshit 2:15 where it takes a feminine form (וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעׇבְדָהּ וּלְשׇׁמְרָהּ),⁷ with Shir HaShirim 4:12, where it takes a masculine adjective ("גַּן נָעוּל").⁸ Ibn Ezra further notes that the plural form of the verb also sometimes appears with a masculine ending (גנים)⁹ and sometimes with a feminine one (גנות).¹⁰
• דרך – Compare Bereshit 28:20 where it is masculine ("וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה")¹¹ with Shemot 18:20, where it is feminine ("הַדֶּרֶךְ יֵלְכוּ בָהּ").¹² See also Yeshayahu 35:8 where it takes both forms in one verse (וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ לֹא יַעַבְרֶנּוּ).¹³
• חצר – Though it usually acts as a feminine noun, as in Melakhim I 6:36 (הֶחָצֵר הַפְּנִימִית),¹⁴ see Yechezkel 40:19 and 23 where it takes a masculine adjective ("לֶחָצֵר הַפְּנִימִי"). see also Shemot 35:17 where in the same verse, it is referred to as both feminine and masculine ("אֵת קַלְעֵי הֶחָצֵר אֶת עַמֻּדָיו וְאֶת אֲדָנֶיהָ").¹⁵ 
• יד – Compare Bereshit 26:25 where it is feminine ("וְיָדוֹ אֹחֶזֶת")¹⁶ with Shemot 17:12 where it is masculine ("וִידֵי מֹשֶׁה כְּבֵדִים").¹⁷  See also Yechezkel 2:9 where it takes both forms in the same verse, "וְהִנֵּה יָד שְׁלוּחָה אֵלָי וְהִנֵּה בוֹ".‎¹⁸
• מחנה – Compare Tehillim 27:3 where it is treated as feminine (תַּחֲנֶה עָלַי מַחֲנֶה)¹⁹ with Bereshit 33:8 where it is treated as masculine (הַמַּחֲנֶה הַזֶּה).²⁰ See also Bereshit 32:9²¹ where in the very same verse it takes both a feminine and masculine adjective (הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ... הַמַּחֲנֶה הַנִּשְׁאָר).
• מקום – See Ibn Ezra, Dikduk Bereshit 2:15 
• רוח – Compare Bereshit 1:2 where it is takes a feminine verb ("יוְרוּחַ אֱלֹהִים מְרַחֶפֶת")²² with Bemidbar 11:31 where it takes a masculine verb ("וְרוּחַ נָסַע").  See also Melakhim 19:11²³ and Iyyov 1:19²⁴ in each of which it acts as both masculine and feminine in the very same verse.²⁵
• שמש – Compare Bereshit 15:17 where it takes a feminine verb (הַשֶּׁמֶשׁ בָּאָה)²⁶ and Bereshit 19:23 where it takes a masculine verb (הַשֶּׁמֶשׁ יָצָא).²⁷  See, though, R. Saadia that in the latter cases perhaps the verses mean "אור השמש יצא".

Androgynous Verbs

Sometimes a verb will combine a masculine and feminine form. For example:

• Bereshit 30:38 – "וַיֵּחַמְנָה בְּבֹאָן לִשְׁתּוֹת" (as opposed to the expected "ותחמנה"). See RashbamBereshit 30:38About R. Shemuel b. Meir, Ibn EzraBereshit First Commentary 30:38About R. Avraham ibn Ezra, ShadalBereshit 30:38About R. Shemuel David Luzzatto and R. D"Z HoffmannBereshit 30:38About R. David Zvi Hoffmann. Cf. Hoil MosheShemuel I 6:12About R. Moshe Yitzchak Ashkenazi who suggests that perhaps the androgynous form is used because the verse speaks of mating.
• Shemuel I 6:12 – "וַיִּשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ" (as opposed to the expected "ותישרנה"). See RashiShemuel I 6:12About R. Shelomo Yitzchaki, the commentary attributed to R"Y KaraShemuel I 6:12About Attributed to R. Yosef Kara, and Radak.
• Yirmeyahu 49:11 – "וְאַלְמְנוֹתֶיךָ עָלַי תִּבְטָחוּ" (as opposed to "תבטחנה")
• Yechezkel 37:7 – "וַתִּקְרְבוּ עֲצָמוֹת" (as opposed to "ותקרבנה"). See RadakYechezkel 37:7About R. David Kimchi, and see MalbimYechezkel Beur HaMilot 37:7About R. Meir Leibush Weiser who attempts to explain the unusual usage.²⁸
• Daniel 8:22 – "אַרְבַּע מַלְכֻיוֹת מִגּוֹי יַעֲמֹדְנָה" (as opposed to "תעמדנה"). See RashbamBereshit 30:38About R. Shemuel b. Meir, ShadalBereshit 30:38About R. Shemuel David Luzzatto and R. D"Z HoffmannBereshit 30:38About R. David Zvi Hoffmann.

Double Feminine

Sometimes a word will have two feminine markers. Radak suggests that in such cases, the doubling serves as an intensifier

• הֶחְבְּאַתָה – See Yehoshua 6:17, "כִּי הֶחְבְּאַתָה אֶת הַמַּלְאָכִים" (as opposed to the expected "החביאה").  Radak explains that the connotation is that Rachav had hidden the spies very well.
• יְשׁוּעָתָה – See Tehillim 3:3, "אֵין יְשׁוּעָתָה לּוֹ" (as opposed to the expected "ישועה"). Radak explains that the word refers to a  "great salvation".
• עֶזְרָתָה – See Tehillim 44:27, 63:8, 94:17  (this form replaces the expected "עזרה"). Radak (on Tehillim 3:3) explains that in each case the people are either requesting or thanking Hashem for abundant aid.
•  תבואתה (דברים ל״ג:ט״ז), נפלאתה (שמואל ב א׳:כ״ו)

Pausal Form

¹ For example, Bereshit 19:23 reads, "הַשֶּׁמֶשׁ יָצָא" whereas elsewhere the noun is feminine. R. SaadiaCommentary Bereshit 19:23About R. Saadia Gaon raises the possibility that the word is generally feminine, but in this (and similar verses) the verse means to say "אור השמש יצא".

² For another example where the word is treated as feminine, see Divrei HaYamim II 8:11 ("אֲשֶׁר בָּאָה אֲלֵיהֶם אֲרוֹן י"י").

³ See also Shemot 9:23, Vayikra 6:3,6, Vayikra 9:24, 10:2, Bemidbar 11:2 and others

⁴ This is less common; see also Tehillim 104:4.

⁵ See R. Moshe ibn Chiquitilla here and Rashi Bereshit 32:9 who notes this.

⁶ See Ibn Ezra dikduk bereshit 2:15 lexical

⁷ See Ibn Ezra there who notes this but also brings opinions that perhaps the words "לְעׇבְדָהּ וּלְשׇׁמְרָהּ" refer back not to the garden but to the land (אדמה, a feminine noun).

⁸ See also Yeshayahu 58:11 and Yirmeyahu 31:11 where it also is treated as masculine.

⁹ See Shir HaShirim 4:15.

¹⁰ See Kohelet 2:5, "עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים".

¹¹ See also Devarim 17:16, 28:7.

¹² See also Nechemyah 9:12 (הדרך אשר ילכו בה).

¹³ See Rashi Yeshayahu 35:9 who notes this.

¹⁴ See also Shemot 39:42, Melakhim I 7:8-9, 7:12, Melakhim II 21:5, Melakhim II 23:12 and others.

¹⁵ See Rashi and Ibn Ezra Second Commentary (there) who note the phenomenon.

¹⁶ See many other verses as well, including Shemot 3:19, 13:9, Yeshayahu 5:25 or 9:1.

¹⁷ This is less common as noted by Shadal (and see Ibn Ezra).

¹⁸ See Rashi, Radak and Shadal there who notes the phenomenon.

¹⁹ See also Divrei HaYamim I 11:15.

²⁰ See other verses as well, including: Bereshit 32:11, 33:8, and 50:9.

²¹ See Rashi who notes this. See also Rashbam, Ibn Ezra and R"Y Bekhor Shor who talk about the phenomenon in general.

²² This is the more common form. See also Bereshit 41:8, 45:26, Shemot 14:21, Bemidbar 14:26, Shofetim 6:34 and many others.

²³ The verse reads: וְרוּחַ גְּדוֹלָה וְחָזָק מְפָרֵק הָרִים

²⁴ The verse reads: רוּחַ גְּדוֹלָה בָּאָה מֵעֵבֶר הַמִּדְבָּר וַיִּגַּע בְּאַרְבַּע פִּנּוֹת הַבַּיִת.

²⁵ See R"Y Kara on Melakhim who notes this.

²⁶ Se also Shemot 22:2, Devarim 24:15, Shemuel II 2:24, Shemuel II 12:11, Nachum 3:17 and others.

²⁷ See also Bereshit 28:11, 32:32, Vayikra 22:7, Yehoshua 10:12-13, Shemuel II 23:4 and others.

²⁸ He suggests that there are both עצמים (joined, bigger bones which take a masculine form) and עצמות (smaller pieces of bone which take a feminine form).  Since in the vision the smaller pieces were to join to become bigger ones, this is alluded to in the androgynous form.