Grammar:Number/0

Number

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Nonconformity Between Number and Verb

In Biblical Hebrew there is not always conformity between number and verb, with a plural subject sometimes taking a single verb form and vice versa.  Some commentators attribute this to "דרך המקרא", the way of the text,¹ and do not attempt to explain the various cases, while others try to explain the nonconformity in each case.

• Many commentators² note that the phenomenon is especially prevalent with regards to the root "היה" when it precedes a subject.
• Ibn Ezra explains that the lack of conformity might stem from the word's prevalence,³ while Shadal compares it to the Italian "impersonale" construction, often used to express a non specific subject ("one", "they" etc) which similarly does not always conform to number.
• Cf. Rashbam who agrees that the nonconformity is simply "the way of the text" but adds that if one nonetheless wanted to look for conformity, one might suggest that in all such cases there is an assumed subject which is implied by the text: "מעשה".  Thus, such verses would read as if written: "and [an event] happened, that..."
• Examples include: Bereshit 1:14 ("יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם"),‎⁴  Shemot 17:12 ( וַיְהִי יָדָיו אֱמוּנָה),⁵ Bemidbar 9:6 ( וַיְהִי אֲנָשִׁים), Devarim 22:23 (כִּי יִהְיֶה נַעֲרָ בְתוּלָה),⁶
• Elsewhere, too, number and verb might not match:
• Bereshit 4:10
• Shemot 17:2  – "וַיָּרֶב הָעָם עִם מֹשֶׁה וַיֹּאמְרוּ תְּנוּ לָנוּ מַיִם".  Though the verse implies that the nation is speaking only with Moshe, they nonetheless address him in the plural, saying, "תְּנוּ ". This leads Ibn Ezra and Radak to suggest that the nation must have been speaking to Aharon as well, even though he is not mentioned.
• Devarim 30:10 – מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה. See Chizkuni and R. D"Z Hoffmann.
• Shemuel I 2:4

Unexpected Plurals

• Sometimes a plural is used when a verse really means "one of ---" .  For example
• Bereshit 8:4 - See Shadal and R. D"Z Hoffmann who both explain "עַל הָרֵי אֲרָרָט" to mean "on one of the mountains of Ararat"
• Shemot 17:12 "" – See Ibn Ezra
• Shofetim 12:7 – וַיִּקָּבֵר בְּעָרֵי גִלְעָד
• Shemuel I 1:1.  See Radak that יְהִי אִישׁ אֶחָד מִן הָרָמָתַיִם צוֹפִים might mean "there was a man from one of the Ramot"
• Shemuel I 18:21 - "בִּשְׁתַּיִם תִּתְחַתֵּן בִּי הַיּוֹם" – see Radak on Shemuel I 1:1
• Yirmeyahu 31:14 "רחל מבכה על בניה כי איננו" - See Ibn Ezra HSmeot 17:12. Compare Radak who suggests that the form is singular as it refers to the nation.  Cf. Abarbanel.

¹ See Rashbam on Bereshit 1:14, "דרך המקראות לומר לשון יחיד אצל לשון רבים" and see the note below that many say this with regards to the root "היה" specifically.

² See Ibn EzraBereshit Lexical Commentary 1:14Bereshit First Commentary 1:14About R. Avraham ibn Ezra, RadakAbout R. David Kimchi, ShadalBereshit 1:14About R. Shemuel David Luzzatto and R. D"Z HoffmannBereshit 1:14About R. David Zvi Hoffmann.  Radak writes, "לשון הויה אינו שומר בהרבה מקומות יחיד ורבים זכר ונקבה"

³ He writes: "בעבור שידברו במלה הזאת הרבה".

⁴ Though the word "מְאֹרֹת" is plural, the verb "יְהִי" is singular.  Compare Rashbam, Ibn Ezra and Radak who note that this is "the way of the text" with Lekach Tov who suggests that the singular form teaches that the luminaries were created from the light of the first day.

⁵ See Ibn Ezra and R. D"Z Hoffmann, and compare to Rashi who adds in an assumed subject so as to create conformity: "ויהי משה ידיו פרושות השמים באמונה".

⁶ Examples where the verb does not conform with gender include: Bereshit 24:43 (וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב), Kohelet 11:2 (מַה יִּהְיֶה רָעָה)