Grammar:Person/0

Person

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Change of Person

At times Tanakh switches from speaking in second person to third person (or vice versa) when it seems unwarranted, as there does not seem to be a switch in addressee. In many such cases,  commentators debate the verse's intent, questioning whether a new person is nonetheless being addressed¹ or if  it is simply "the way of the text" to switch person mid-verse. Several.of many examples follow:

• Bereshit 27:31– Esav tells his father, "יָקֻם אָבִי וְיֹאכַל מִצֵּיד בְּנוֹ בַּעֲבֻר תְּבָרְכַנִּי נַפְשֶׁךָ", beginning in third person and ending in second. In this case the third person formulation might be a sign of respect.
• Bereshit 49:4 – Yaakov rebukes Reuven, "כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה", starting in second person (עָלִיתָ) but ending in third (עָלָה). According to Targum OnkelosBereshit 49:4About Targum Onkelos, despite the change in person, both clauses are speaking of Reuven's actions.²  ChizkuniBereshit 49:4About R. Chizkiyah b. Manoach, instead, suggests that Yaakov is addressing the second half of his words not to Reuven but to the rest of the tribes, to explain why Reuven was no longer deserving of the honors of the firstborn.³
• The Decalogue – The first two commandments of the Decalogue ("I am your God", "You shall have no other gods...") are spoken in first person, but the rest of the ten, speak of Hashem in third person.⁴ Ibn EzraDevarim 5:5Yeshayahu 1:29Rut 4:4Bereshit First Commentary 49:4Tehillim Second Commentary 81:17About R. Avraham ibn Ezra maintains that the switch in person is insignificant and Hashem spoke directly to the nation throughout the Decalogue, while R"Y KaraShemot 20:1About R. Yosef Bekhor Shor suggests that it indicates that only the first two statements were relayed directly by God to the people, while the rest were relayed by Moshe. For full discussion and the implications of the debate, see The Decalogue: Direct From Hashem or Via Moshe?
• Ibn Ezra Rut 4:4 – Boaz tells the potential redeemer of Ruth, ""אִם תִּגְאַל גְּאָל וְאִם לֹא יִגְאַל הַגִּידָה לִּי", beginning in second person, but mid-sentence switching to third person. See Ibn JanachYeshayahu 1:29Rut 4:3Rut 4:4Bereshit First Commentary 49:4Tehillim Second Commentary 81:17About R. Avraham ibn Ezra⁵ that despite the third person formulation, Boaz is speaking to the redeemer throughout and the switch in speaker is simply the way of the text. Alternatively, perhaps in the midst of his speech Boaz turned to the others in attendance and addressed them.
• Malakhi 2:15 – The verse switches from second to third person: וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וּבְאֵשֶׁת נְעוּרֶיךָ אַל יִבְגֹּד.  Compare RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi, that this is simply the way of the text, with RashiMalakhi 2:15About R. Shelomo Yitzchaki, who suggests that the final clause is truncated and should read as if written "אל יבגוד רוחך" (in which case the entire verse is really in second person).
• Other examples – Bereshit 49:9,⁶ Shemuel I 19:42,⁷ Melakhim I 22:28,⁸ Yeshayahu 1:29,⁹ Yeshayahu 33:2,¹⁰ Yeshayahu 38:12,¹¹ Yeshayahu 42:20,¹² Yeshayahu 42:24¹³ Yirmeyahu 11:16,¹⁴ Yirmeyahu 22:24,¹⁵ Yirmeyahu 30:8,¹⁶ Yechezkel 5:15,¹⁷ Yechezkel 28:22,¹⁸ Yechezkel 31:10,¹⁹ Mikhah 1:2,²⁰  Tehillim 81:17,²¹ Iyyov 17:10²²

Archaic Form of Second Person

The second person feminine conjugation is normally marked by the "תְּ" ending (as in: "שָׁכָבְתְּ" or "עָבַרְתָּ"). The archaic form of the same conjugation had a "י" at the end ("שָׁכַבְתִּי").²³ In several instances this older form is preserved in Tanakh, when a verse has a "קרי וכתיב", a word written one way but read another. See, for example, Yirmeyahu 2:33 (לִמַּ֖דְתְּ / למדתי), Yirmeyahu 3:4 (קָרָ֥את / קראתי), Ruth 3:3 (וְיָרַדְתְּ / וירדתי), or 3:4 (וְשָׁכָבְתְּ / ושכבתי).²⁴  There are also several verses in which commentators debate whether a verse should be understood as preserving this archaic form, or if the first person, perfect conjugation is implied:

• Yirmeyahu 2:20 – The verse reads, "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרוֹתַיִךְ". This is commonly understood to refer to Hashem speaking in first person, noting how He broke the yoke of bondage laid upon Israel by other nations (and how, nonetheless, Israel rebelled).  See, though, the opinion in Shadal, that "שָׁבַרְתִּי" and "נִתַּקְתִּי" should be understood in second person, and Hashem is telling the nations that they have always broken the yoke (of Torah).²⁵
• Shofetim 5:7 – In Devorah's song after her victory over Sisera, she tells of how there was a lack if security in Israel "עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל".  Bavli Pesachim 66b criticizes Devorah for praising herself, but M. Tzipor²⁶ has suggested that perhaps the word "שַׁקַּמְתִּי" should be understood as the archaic form of the second person feminine, "שקמת" (you rose). If so, the song is responsive, and contains certain lines said by the audience, who here praise Devorah.

Ambiguous Person

Certain conjugations look identical leading to ambiguity in meaning.  For example, the future second person male and the future third person female have the same form, so without context "תלך" can mean either "Go" or "She will go".  Similarly, certain forms of the third person singular passive construction might look like a first person future plural. Thus "נברא" can mean either "it was created" or "we will create". Though often a verse will provide enough details to determine which is referred to, in several cases a verse is ambiguous:

Second Person Male vs. Third Person Female

• Shofetim 13:13-14 – As the verbs תִּשָּׁמֵר, תֹאכַל etc. can be either second person male ("do not eat") or third person female ("she shall not eat"), it is unclear from the verse if the angel is telling Manoach what he should do or what he should ensure that his wife does.
• Yeshayahu 44:28 – Radak Yeshayahu 44:28About R. David Kimchinotes that the meaning of the phrase "וְהֵיכָל תִּוָּסֵד" is ambiguous. It could be read as being a third person female conjugation, which would have to assume that the word "היכל" can take both male and female descriptors. Alternatively, it is a second person command, with the [prophet sayng that Koresh will command the Temple that it be built.
• Eikhah 3:17 – The poet says, "וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי". It is unclear if he is directly addressing Hashem, telling Him, "You have cast off my soul from peace", or if the subject of "וַתִּזְנַח" is the soul: "My soul has abandoned peace" (Ibn Kaspi).
• Eikhah 3:20 – In this verse, too, it is ambiguous whether the poet is directly addressing Hashem in the second person: "Remember well that my soul bows down within me," or if the subject of "זָכוֹר תִּזְכּוֹר" is the soul itself: "My soul remembers well, and it is bowed down within me"

First Person Future Plural vs. Third Person Singular Passive

• Bereshit 29:27 – Lavan tells Yaakov, "מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם אֶת זֹאת". See Ibn EzraBereshit First Commentary 1:26About R. Avraham ibn Ezra and RadakBereshit 29:27About R. David Kimchi (first opinion) that this might be a third person, feminine, passive construction, meaning "and this one will be given to you as well". Alternatively, it is a first person, plural construction, meaning: "we will give you". If so, Lavan is either arrogantly speaking in the majestic plural (RadakBereshit 29:27About R. David Kimchi), or referring to both himself and the local people, as per his words in verse 26 (RambanBereshit 29:27About R. Moshe b. Nachman).
• Bereshit 41:38 – Paroh says of Yosef, "הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ". This might be translated as "Can a man like this be found", assuming that "הֲנִמְצָא" is a passive construction. Alternatively, it might mean: "can we find", reading "הֲנִמְצָא" as a verb in the future tense, with the "נ" marking the plural, first person speaker. [See Ibn EzraBereshit First Commentary 41:38About R. Avraham ibn Ezra who notes both possibilities.]

Miscellaneous

• Eikhah 3:22 – The poet expresses hope in Hashem, saying "חַסְדֵי י״י כִּי לֹא תָמְנוּ". The word "תָמְנוּ" might be a variant of the past tense "תַּמּוּ" (with the extra "נ" marking the missing double "מ" of the root, תמם).²⁷ The clause would translate as: "The kindnesses of Hashem have not ceased" (RashiEikhah 3:22About R. Shelomo Yitzchaki, first opinion). Alternatively the clause reads: "[It is because of] the kindnesses of Hashem that we have not ceased", reading "תָמְנוּ" as the first person, plural of "תמם" (RashiEikhah 3:22About R. Shelomo Yitzchaki, second opinion, Lekach TovEikhah 3:22About R. Toviah b. Eliezer, R"Y KaraEikhah First Commentary 3:22About R. Yosef Kara).
• –

¹ If so, one must then question, why the verse is not explicit about this.

² See ShadalBereshit 49:9Yirmeyahu 22:24Yirmeyahu 30:8Yechezkel 5:15About R. Shemuel David Luzzatto on verse 9 that such switches are common throughout the blessings and should not be viewed as significant.  Cf. R. Avraham b. HaRambamBereshit 49:4About R. Avraham Maimonides who suggests that perhaps Yaakov spoke in third person, intentionally being less explicit about Reuven's sin so as to reduce his shame

³ Others suggest that this clause is connected to the preceding one and slightly reorder the words so that it does no contain a change in person at all. They translate, "then you defiled he who mounted my couch", with Yaakov referring to either Reuven or himself (R"Y Bekhor ShorBereshit 49:4Shemot 20:1About R. Yosef Bekhor Shor, noting that Yaakov did not want to state explicitly that either was defiled), or perhaps Bilhah (Hoil MosheBereshit 49:4Rut 4:4About R. Moshe Yitzchak Ashkenazi). Ibn EzraYeshayahu 1:29Rut 4:3Rut 4:4Bereshit First Commentary 49:4Tehillim Second Commentary 81:17About R. Avraham ibn Ezra raises another reading: "my couch departed". He explains that after Reuven defiled himself by sleeping with Bilhah, Yaakov no longer had relations with his wives.

⁴ The verse reads, "Do not take Hashem's name in vain" rather than: "Do not take My name..."

⁵ See also Ibn KaspiYeshayahu 1:29Rut 4:4About R. Yosef ibn Kaspi and Hoil MosheBereshit 49:4Rut 4:4About R. Moshe Yitzchak Ashkenazi.

⁶ Yaakov blesses Yehuda: "מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה", beginning in second person (עָלִיתָ) and ending in third (כָּרַע). See ShadalBereshit 49:9Yirmeyahu 22:24Yirmeyahu 30:8Yechezkel 5:15About R. Shemuel David Luzzatto that such switches are common throughout the blessings.See also Bereshit 49:17-18 and Bereshit 24-25, in both of which Yaakov similarly switches from third to second person.

⁷ See Radak there.

⁸ The verse begins in second person, but ends in third person "שִׁמְעוּ עַמִּים כֻּלָּם".  See Radak that this is "דרך הלשון".

⁹ The verse switches from third to second person: "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם". See Ibn EzraYeshayahu 1:29Rut 4:3Rut 4:4Bereshit First Commentary 49:4Tehillim Second Commentary 81:17About R. Avraham ibn Ezra, RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi and Ibn KaspiYeshayahu 1:29Rut 4:4About R. Yosef ibn Kaspi who attribute the switch to "the way of the text". Cf. ShadalBereshit 49:9Yirmeyahu 22:24Yirmeyahu 30:8Yechezkel 5:15About R. Shemuel David Luzzatto that the prophet speaks of the officers in third person initially so that it will be clear that he is not speaking to a majority of the nation.

¹⁰ The verse begins in third person (הֱיֵה זְרֹעָם לַבְּקָרִים ) and then moves to first (אַף יְשׁוּעָתֵנוּ בְּעֵת צָרָה).  See Radak that this is "the way of the text". Compare Shadal and Malbim who suggests that the different clauses refer to different groups of people who stand in contrast to each other (other nations vs. Israel or the ten tribes vs. Yehuda).

¹¹ See RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi that "this is the way of the text".

¹² See RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi and AbarbanelYeshayahu 42:20Yirmeyahu 30:8Yechezkel 28:22About R. Yitzchak Abarbanel.

¹³ The clause begins in first person plural "הֲלוֹא י"י זוּ חָטָאנוּ לוֹ" and thens witches to third person: "וְלֹא אָבוּ בִדְרָכָיו". See Radak and Shadal.

¹⁴ See RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi.

¹⁵ See ShadalBereshit 49:9Yirmeyahu 22:24Yirmeyahu 30:8Yechezkel 5:15About R. Shemuel David Luzzatto.

¹⁶ The verse switches from second to third person: "אֶשְׁבֹּר עֻלּוֹ מֵעַל צַוָּארֶךָ...  וְלֹא יַעַבְדוּ בוֹ עוֹד זָרִים". See RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi and ShadalBereshit 49:9Yirmeyahu 22:24Yirmeyahu 30:8Yechezkel 5:15About R. Shemuel David Luzzatto that both halves of the verse refer to Israel and there is no significance to the switch in person.  Cf. AbarbanelYeshayahu 42:20Yirmeyahu 30:8Yechezkel 28:22About R. Yitzchak Abarbanel and MalbimYirmeyahu Beur HaMilot 30:8Yechezkel Beur HaInyan 5:15About R. Meir Leibush Weiser that the words "וְלֹא יַעַבְדוּ בוֹ" refer back to the yoke ("עֻלּוֹ") mentioned in the first half of the verse.

¹⁷ Compare RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi with ShadalBereshit 49:9Yirmeyahu 22:24Yirmeyahu 30:8Yechezkel 5:15About R. Shemuel David Luzzatto and MalbimYirmeyahu Beur HaMilot 30:8Yechezkel Beur HaInyan 5:15About R. Meir Leibush Weiser.

¹⁸ See RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi and AbarbanelYeshayahu 42:20Yirmeyahu 30:8Yechezkel 28:22About R. Yitzchak Abarbanel.

¹⁹ See Radak.

²⁰ See Ibn Ezra and Radak.

²¹ The verse opens by speaking of Hashem in third person "וַיַּאֲכִילֵהוּ מֵחֵלֶב חִטָּה" but ends with His speaking in first person, "וּמִצּוּר דְּבַשׁ אַשְׂבִּיעֶךָ".  See the commentary attributed to RashbamTehillim 81:17About Attributed to Rashbam and Ibn EzraYeshayahu 1:29Rut 4:3Rut 4:4Bereshit First Commentary 49:4Tehillim Second Commentary 81:17About R. Avraham ibn Ezra that this is simply "the way of the text".

²² See Moshe KimchiIyyov Lexical Commentary 17:10About R. Moshe Kimchi that this is the "way of our language".

²³ See Gesenius' Hebrew Grammar Chapters 32 and 44. He further notes that the original form of the pronoun "אַתְּ" was "אַתִּי", as attested to in the written form (כתיב) in Shofetim 17:2, Melakhim I 14:2, Melakhim II 4:16, 23, 8:1, Yirmeyahu 4:30 and Yechezkel 36:12..

²⁴ See also: Melakhim II 4:23, Yirmeyahu 4:19, 31:20.

²⁵ Accordingly, the two halves of the verse reinforce each other rather than forming a contrast.

²⁶ See his article "עורי, עורי דבורה – שתי הערות להפטרת פרשת "בשלח", Bar Ilan Parashah Sheets, 2007.

²⁷ See Ibn Ezra.