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 RadakShemuel I 4:17Shemuel I 6:12Yechezkel 37:7About R. David Kimchi 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 EzraYeshayahu 33:9About R. Avraham ibn Ezra there who notes this, but compare ShadalYeshayahu 33:9About R. Shemuel David Luzzatto 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 (כִּי שָׁחָה אֶל מָוֶת בֵּיתָהּ) with Devarim 8:12 (בָתִּים טֹבִים) where it is masculine (like most occurrences).⁶
• גן – Compare Bereshit 2:15 where it takes a feminine referent (וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעׇבְדָהּ וּלְשׇׁמְרָהּ),⁷ with Shir HaShirim 4:12, where it takes a masculine adjective ("גַּן נָעוּל").⁸ Ibn Ezrafurther 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 40:19-23 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).
• מלאכה –Though normally treated as feminine, in several verse it takes a masculine verb or adjective.  See, for example, Shemot 12:16, "כׇּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם".‎²²  See also Shemuel I 15:9 where it takes both a feminine and masculine adjective in one verse: "וְכׇל הַמְּלָאכָה נְמִבְזָה וְנָמֵס".
• מקום – The word is usually masculine, but see Ibn Ezra Bereshit 2:15 Bereshit Lexical Commentary 2:15About R. Avraham ibn Ezra
• רוח – Compare Bereshit 1:2 where it is takes a feminine verb ("יוְרוּחַ אֱלֹהִים מְרַחֶפֶת")²³ with Bemidbar 11:31 where it takes a masculine verb ("וְרוּחַ נָסַע").  See also Melakhim I 19:11²⁴ and Iyyov 1:19²⁵ in each of which it acts as both masculine and feminine in the very same verse.²⁶
• שמש – Compare Bereshit 15:17 where it takes a feminine verb (הַשֶּׁמֶשׁ בָּאָה)²⁷ and Bereshit 19:23 where it takes a masculine verb (הַשֶּׁמֶשׁ יָצָא).²⁸  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.²⁹
• 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 Yehoshua 6:17Shemuel I 4:17Shemuel I 6:12Shemuel II 1:26Yechezkel 37:7Tehillim 3:3Tehillim 120:1About R. David Kimchisuggests that in such cases, the doubling serves as an intensifier

• הֶחְבְּאַתָה – See Yehoshua 6:17 which describes Rachav's hiding of Yehoshua's spies: "כִּי הֶחְבְּאַתָה אֶת הַמַּלְאָכִים" (as opposed to the expected "החביאה").  Radak Yehoshua 6:17Shemuel I 4:17Shemuel I 6:12Shemuel II 1:26Yechezkel 37:7Tehillim 3:3Tehillim 120:1About R. David Kimchiexplains 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 – SeeTehillim 44:27, 63:8, 94:17 where this form replaces the expected "עזרה". RadakYehoshua 6:17Shemuel I 4:17Shemuel I 6:12Shemuel II 1:26Yechezkel 37:7Tehillim 3:3Tehillim 120:1About R. David Kimchi explains that in each case the people are either requesting or thanking Hashem for abundant aid.
• תָּבוֹאתָה – See Devarim 33:16, "תָּבוֹאתָה לְרֹאשׁ יוֹסֵף" (as opposed to "תבוא"),³⁰ and Shemuel I 25:24 "כִּי לוּלֵי מִהַרְתְּ וַתָּבֹאת".‎³¹
• בַּצָּרָתָה – See Tehillim 120:1, where the psalmist cries: "בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי" (as opposed to "בצרה"), and see RadakYehoshua 6:17Shemuel I 4:17Shemuel I 6:12Shemuel II 1:26Yechezkel 37:7Tehillim 3:3Tehillim 120:1About R. David Kimchi³² that the extra feminine marker emphasizes the greatness of the psalmist's distress.
• נִפְלְאַתָה – See Shemuel II 1:26 where David eulogizes Yonatan, "נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים".  RadakYehoshua 6:17Shemuel I 4:17Shemuel I 6:12Shemuel II 1:26Yechezkel 37:7Tehillim 3:3Tehillim 120:1About R. David Kimchi explains, "והכפל לחזק פליאת האהבה".

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 EzraBereshit Lexical Commentary 2:15Bereshit First Commentary 30:38About R. Avraham ibn Ezra.

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 See also Shemot 31:15 and Vayikra 11:32.

²³ 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.

²⁴ The verse reads: וְרוּחַ גְּדוֹלָה וְחָזָק מְפָרֵק הָרִים

²⁵ The verse reads: רוּחַ גְּדוֹלָה בָּאָה מֵעֵבֶר הַמִּדְבָּר וַיִּגַּע בְּאַרְבַּע פִּנּוֹת הַבַּיִת.

²⁶ See R"Y Kara on Melakhim who notes this.

²⁷ Se also Shemot 22:2, Devarim 24:15, Shemuel II 2:24, Shemuel II 12:11, Nachum 3:17 and others.

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

²⁹ 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.

³⁰ Ibn Ezra notes the double marker, but does not explain its meaning.

³¹ Here, too, Radak suggests that the form reflects the speed and diligence of the action. David is emphasizing that Avigayil came quickly to prevent bloodshed.

³² See Malbim as well.