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.

• "היה" – Many commentators² note that the phenomenon is especially prevalent with regards to the root "היה" when it precedes a subject.
• Ibn Ezra explains that this is "the way of the text" and 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
• With other verbs, as well, number and verb might not match.  In many of these cases, however, commentators are more hesitant to attribute this to "the way of the text" and attempt to explain away the nonconformity::
• Bereshit 4:10 (קוֹל דְּמֵי אָחִיךָ צֹעֲקִים) – Though the word "קוֹל" is singular, the verb "צֹעֲקִים" is plural.  See R. D"Z Hoffmann that the Samaritan version of Torah therefore emends the text to read "קול דמי אחיך צועק", producing conformity. However, many commentators⁷ explain that the perceived nonconformity stems from a misunderstanding, noting that really the referent of "צֹעֲקִים" is not the word "קוֹל" but the plural "דמי אחיך".
• Shemot 1:10
• Shemot 17:2  – "וַיָּרֶב הָעָם עִם מֹשֶׁה וַיֹּאמְרוּ תְּנוּ לָנוּ מַיִם".  Though the verse implies that the nation is speaking only with Moshe, the people 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 ("קֶשֶׁת גִּבֹּרִים חַתִּים") – Though the word "קֶשֶׁת" is singular, the word "חַתִּים" is plural.  This leads Radak and Ralbag to suggest that the word "חַתִּים" modifies "גִּבֹּרִים" rather than "קֶשֶׁת" and the verse's intent is that the mighty men, with their bows, were broken. Cf. Malbim who suggests that "קֶשֶׁת" is "שם המין", the name of a category, and can thus take a plural verb. Hoil Moshe also suggests that the verb modifies "קֶשֶׁת" and explains that it is in the plural form only due to its juxtaposition to the plural "גִּבֹּרִים".‎⁸ 
• Yirmeyahu 2:34 ("נִמְצְאוּ דַּם נַפְשׁוֹת") – The word "דַּם" is singular, yet the verb "נִמְצְאוּ" is plural. See Radak that since the verse is referring to the blood of many souls, it is considered plural.

Plural = One of Many

• 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 ("וַיְהִי אִישׁ אֶחָד מִן הָרָמָתַיִם צוֹפִים").  See Radak that the verse might mean "there was a man from one of the Ramot"
• Shemuel i 4:15 ("וְעֵינָיו קָמָה") - See Radak, "each one of his eyes..."
• Shemuel I 18:21 - "בִּשְׁתַּיִם תִּתְחַתֵּן בִּי הַיּוֹם" – see Radak on Shemuel I 1:1 that Shaul means, ""
• Yirmeyahu 31:14 "רחל מבכה על בניה כי איננו" - See Ibn Ezra Shemot 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 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".  See the body for examples of nonconformity between the verb and number. For examples where the verb "היה" does not conform with gender, see: Bereshit 24:43 (וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב), Kohelet 11:2 (מַה יִּהְיֶה רָעָה)

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 undefined

⁷ See Ibn Ezra, Radak, HaKetav VeHaKabbalah, Shadal, R. D" Z Hoffmann.

⁸ He points to Tehillim 37:16, " מֵהֲמוֹן רְשָׁעִים רַבִּים", as a similar example, suggesting that "רַבִּים" modifies "הֲמוֹן" and is cast in the plural due to its juxtaposition to the word "רְשָׁעִים". Hoil Moshe also raises the possibility that in out verse "קֶשֶׁת גִּבֹּרִים" should be understood as "גבורי קשת", in which case there is conformity between verb and noun.