Difference between revisions of "Grammar:Person/0"
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<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
<category>Change of Person | <category>Change of Person | ||
− | <p>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 addressed<fn>If so, one must then question, why the verse is not explicit about this.</fn> or if  it is simply "the way of the text" to switch person mid-verse. Several.of many examples follow:</p> | + | <p>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 addressed<fn>If so, one must then question, why the verse is not explicit about this.</fn> or if  it is simply "the way of the text" to switch person mid-verse. Several.of many examples follow:</p><ul> |
− | <ul> | ||
<li><b><a href="Bereshit27-31" data-aht="source">Bereshit 27:31</a></b>– Esav tells his father, "<b>יָ</b>קֻם אָבִי וְ<b>יֹ</b>אכַל מִצֵּיד בְּנוֹ בַּעֲבֻר <b>תְּ</b>בָרְכַנִּי נַפְשֶׁךָ", beginning in third person and ending in second. In this case the third person formulation might be a sign of respect.</li> | <li><b><a href="Bereshit27-31" data-aht="source">Bereshit 27:31</a></b>– Esav tells his father, "<b>יָ</b>קֻם אָבִי וְ<b>יֹ</b>אכַל מִצֵּיד בְּנוֹ בַּעֲבֻר <b>תְּ</b>בָרְכַנִּי נַפְשֶׁךָ", beginning in third person and ending in second. In this case the third person formulation might be a sign of respect.</li> | ||
<li><a href="Bereshit49-4" data-aht="source"><b>Bereshit 49:4 </b></a>– Yaakov rebukes Reuven, "כִּי עָלִי<b>תָ</b> מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי <b>עָלָה</b>", starting in second person (עָלִיתָ) but ending in third (עָלָה). According to <multilink><a href="TargumOnkelosBereshit49-4" data-aht="source">Targum Onkelos</a><a href="TargumOnkelosBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="Targum Onkelos" data-aht="parshan">About Targum Onkelos</a></multilink>, despite the change in person, both clauses are speaking of Reuven's actions.<fn>See <multilink><a href="ShadalBereshit49-9" data-aht="source">Shadal</a><a href="ShadalBereshit49-9" data-aht="source">Bereshit 49:9</a><a href="ShadalYirmeyahu22-24" data-aht="source">Yirmeyahu 22:24</a><a href="ShadalYirmeyahu30-8" data-aht="source">Yirmeyahu 30:8</a><a href="ShadalYechezkel5-15" data-aht="source">Yechezkel 5:15</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> on verse 9 that such switches are common throughout the blessings and should not be viewed as significant.  Cf. <multilink><a href="RAvrahambHaRambamBereshit49-4" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> who suggests that perhaps Yaakov spoke in third person, intentionally being less explicit about Reuven's sin so as to reduce his shame</fn>  <multilink><a href="ChizkuniBereshit49-4" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, 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.<fn>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 (<multilink><a href="RYosefBekhorShorBereshit49-4" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="RYosefBekhorShorShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, noting that Yaakov did not want to state explicitly that either was defiled), or perhaps Bilhah (<multilink><a href="HoilMosheBereshit49-4" data-aht="source">Hoil Moshe</a><a href="HoilMosheBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="HoilMosheRut4-4" data-aht="source">Rut 4:4</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink>). <multilink><a href="IbnEzraBereshitFirstCommentary49-4" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu1-29" data-aht="source">Yeshayahu 1:29</a><a href="IbnEzraRut4-3" data-aht="source">Rut 4:3</a><a href="IbnEzraRut4-4" data-aht="source">Rut 4:4</a><a href="IbnEzraBereshitFirstCommentary49-4" data-aht="source">Bereshit First Commentary 49:4</a><a href="IbnEzraTehillimSecondCommentary81-17" data-aht="source">Tehillim Second Commentary 81:17</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> 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.</fn></li> | <li><a href="Bereshit49-4" data-aht="source"><b>Bereshit 49:4 </b></a>– Yaakov rebukes Reuven, "כִּי עָלִי<b>תָ</b> מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי <b>עָלָה</b>", starting in second person (עָלִיתָ) but ending in third (עָלָה). According to <multilink><a href="TargumOnkelosBereshit49-4" data-aht="source">Targum Onkelos</a><a href="TargumOnkelosBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="Targum Onkelos" data-aht="parshan">About Targum Onkelos</a></multilink>, despite the change in person, both clauses are speaking of Reuven's actions.<fn>See <multilink><a href="ShadalBereshit49-9" data-aht="source">Shadal</a><a href="ShadalBereshit49-9" data-aht="source">Bereshit 49:9</a><a href="ShadalYirmeyahu22-24" data-aht="source">Yirmeyahu 22:24</a><a href="ShadalYirmeyahu30-8" data-aht="source">Yirmeyahu 30:8</a><a href="ShadalYechezkel5-15" data-aht="source">Yechezkel 5:15</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> on verse 9 that such switches are common throughout the blessings and should not be viewed as significant.  Cf. <multilink><a href="RAvrahambHaRambamBereshit49-4" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> who suggests that perhaps Yaakov spoke in third person, intentionally being less explicit about Reuven's sin so as to reduce his shame</fn>  <multilink><a href="ChizkuniBereshit49-4" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, 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.<fn>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 (<multilink><a href="RYosefBekhorShorBereshit49-4" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="RYosefBekhorShorShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, noting that Yaakov did not want to state explicitly that either was defiled), or perhaps Bilhah (<multilink><a href="HoilMosheBereshit49-4" data-aht="source">Hoil Moshe</a><a href="HoilMosheBereshit49-4" data-aht="source">Bereshit 49:4</a><a href="HoilMosheRut4-4" data-aht="source">Rut 4:4</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink>). <multilink><a href="IbnEzraBereshitFirstCommentary49-4" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu1-29" data-aht="source">Yeshayahu 1:29</a><a href="IbnEzraRut4-3" data-aht="source">Rut 4:3</a><a href="IbnEzraRut4-4" data-aht="source">Rut 4:4</a><a href="IbnEzraBereshitFirstCommentary49-4" data-aht="source">Bereshit First Commentary 49:4</a><a href="IbnEzraTehillimSecondCommentary81-17" data-aht="source">Tehillim Second Commentary 81:17</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> 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.</fn></li> | ||
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<category name="Archaic Form"> | <category name="Archaic Form"> | ||
Archaic Form of Second Person | Archaic Form of Second Person | ||
− | <p>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").<fn>See Gesenius' Hebrew Grammar <a href="https://en.wikisource.org/wiki/Gesenius%27_Hebrew_Grammar/32._The_Personal_Pronoun._The_Separate_Pronoun">Chapters 32</a> and <a href="https://en.wikisource.org/wiki/Gesenius%27_Hebrew_Grammar/44._Flexion_of_the_Perfect_of_Qal#GHGpar-44-h">44</a>. 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..</fn> 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), Yechezkel 16:43 (זָכַרְתְּ/ זכרתי and עָשִׂית / עשיתי), Ruth 3:3 (וְיָרַדְתְּ / וירדתי), or 3:4 (וְשָׁכָבְתְּ / ושכבתי).<fn>See also: Melakhim II 4:23, Yirmeyahu 4:19, perhaps 22:23 (and see Radak there), 31:20, Yechezkel 16:51</fn>  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:</p> | + | <p>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").<fn>See Gesenius' Hebrew Grammar <a href="https://en.wikisource.org/wiki/Gesenius%27_Hebrew_Grammar/32._The_Personal_Pronoun._The_Separate_Pronoun">Chapters 32</a> and <a href="https://en.wikisource.org/wiki/Gesenius%27_Hebrew_Grammar/44._Flexion_of_the_Perfect_of_Qal#GHGpar-44-h">44</a>. 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..</fn> 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), Yechezkel 16:43, 51 (זָכַרְתְּ/ זכרתי and עָשִׂית / עשיתי), Ruth 3:3 (וְיָרַדְתְּ / וירדתי), or 3:4 (וְשָׁכָבְתְּ / ושכבתי).<fn>See also: Melakhim II 4:23, Yirmeyahu 4:19, perhaps 22:23 (and see Radak there), 31:20, Yechezkel 16:51</fn>  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:</p> |
<ul> | <ul> | ||
<li><b>Yirmeyahu 2:20</b> – The verse reads, "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרוֹתַיִךְ". See the opinion in Shadal, that "שָׁבַרְתִּי" and "נִתַּקְתִּי" should be understood as a second person form, with Hashem telling the nations that they have always broken the yoke (of Torah).<fn>Accordingly, the two halves of the verse reinforce each other rather than forming a contrast.</fn> [Note: Shadal does not suggest that this relates to the archaic form, but instead that the "yud" is superfluous.] </li> | <li><b>Yirmeyahu 2:20</b> – The verse reads, "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרוֹתַיִךְ". See the opinion in Shadal, that "שָׁבַרְתִּי" and "נִתַּקְתִּי" should be understood as a second person form, with Hashem telling the nations that they have always broken the yoke (of Torah).<fn>Accordingly, the two halves of the verse reinforce each other rather than forming a contrast.</fn> [Note: Shadal does not suggest that this relates to the archaic form, but instead that the "yud" is superfluous.] </li> | ||
<li><b>Yirmeyahu 6:2</b> (דָּמִיתִי בַּת צִיּוֹן) – See Shadal that this might be the equivalent of the second person, feminine, meaning "you shall be silent".  [Here, too, Shadal does not suggest that this relates to the archaic form, but instead that the "yud" is superfluous.]</li> | <li><b>Yirmeyahu 6:2</b> (דָּמִיתִי בַּת צִיּוֹן) – See Shadal that this might be the equivalent of the second person, feminine, meaning "you shall be silent".  [Here, too, Shadal does not suggest that this relates to the archaic form, but instead that the "yud" is superfluous.]</li> | ||
+ | <li>Yechezkel 16:50 - See Shadal.</li> | ||
<li><b>Shofetim 5:7</b> – In Devorah's song after her victory over Sisera, she tells of how there was a lack of security in Israel "עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל".  Bavli Pesachim 66b criticizes Devorah for praising herself, but M. Tzipor<fn>See his article <a href="https://www2.biu.ac.il/JH/Parasha/beshalah/zip.html">"עורי, עורי דבורה – שתי הערות להפטרת פרשת "בשלח</a>", Bar Ilan Parashah Sheets, 2007.</fn> 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.</li> | <li><b>Shofetim 5:7</b> – In Devorah's song after her victory over Sisera, she tells of how there was a lack of security in Israel "עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל".  Bavli Pesachim 66b criticizes Devorah for praising herself, but M. Tzipor<fn>See his article <a href="https://www2.biu.ac.il/JH/Parasha/beshalah/zip.html">"עורי, עורי דבורה – שתי הערות להפטרת פרשת "בשלח</a>", Bar Ilan Parashah Sheets, 2007.</fn> 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.</li> | ||
</ul> | </ul> | ||
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<li>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 brought in Shadal, that "שָׁבַרְתִּי" and "נִתַּקְתִּי" should be understood as a second person feminine form (and that the "yud" is superfluous). Hashem is telling the nations that they have always broken the yoke (of Torah).</li> | <li>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 brought in Shadal, that "שָׁבַרְתִּי" and "נִתַּקְתִּי" should be understood as a second person feminine form (and that the "yud" is superfluous). Hashem is telling the nations that they have always broken the yoke (of Torah).</li> | ||
<li>Yirmeyahu 6:2 (דָּמִיתִי בַּת צִיּוֹן) – see R"Y Kara that this is first person: "I will cut you off Bat Zion."  Cf. Shadal that the "yud" is extraneous and this is a second person feminine form, meaning: "you will be silent".</li> | <li>Yirmeyahu 6:2 (דָּמִיתִי בַּת צִיּוֹן) – see R"Y Kara that this is first person: "I will cut you off Bat Zion."  Cf. Shadal that the "yud" is extraneous and this is a second person feminine form, meaning: "you will be silent".</li> | ||
+ | <li>Yechezkel 16:50 - See Shadal.</li> | ||
</ul> | </ul> | ||
</subcategory> | </subcategory> |
Latest revision as of 07:38, 13 August 2024
Person
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 Onkelos, despite the change in person, both clauses are speaking of Reuven's actions.2 Chizkuni, 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 Ezra maintains that the switch in person is insignificant and Hashem spoke directly to the nation throughout the Decalogue, while R"Y Kara 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 Janach5 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 Radak, that this is simply the way of the text, with Rashi, 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 33:2,11 Yeshayahu 38:12,12 Yeshayahu 42:20,13 Yeshayahu 42:24,14 Yeshayahu 48:14,15 Yirmeyahu 11:16,16 Yirmeyahu 17:1,17 Yirmeyahu 22:24,18 Yirmeyahu 30:8,19 Yechezkel 5:15,20 Yechezkel 28:22,21 Yechezkel 31:10,22 Mikhah 1:2,23 MIkhah 7:19,24 Tehillim 50:3,25 Tehillim 68:36,26 Tehillim 81:17,27 Iyyov 17:1028
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").29 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), Yechezkel 16:43, 51 (זָכַרְתְּ/ זכרתי and עָשִׂית / עשיתי), Ruth 3:3 (וְיָרַדְתְּ / וירדתי), or 3:4 (וְשָׁכָבְתְּ / ושכבתי).30 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". See the opinion in Shadal, that "שָׁבַרְתִּי" and "נִתַּקְתִּי" should be understood as a second person form, with Hashem telling the nations that they have always broken the yoke (of Torah).31 [Note: Shadal does not suggest that this relates to the archaic form, but instead that the "yud" is superfluous.]
- Yirmeyahu 6:2 (דָּמִיתִי בַּת צִיּוֹן) – See Shadal that this might be the equivalent of the second person, feminine, meaning "you shall be silent". [Here, too, Shadal does not suggest that this relates to the archaic form, but instead that the "yud" is superfluous.]
- Yechezkel 16:50 - See Shadal.
- Shofetim 5:7 – In Devorah's song after her victory over Sisera, she tells of how there was a lack of security in Israel "עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל". Bavli Pesachim 66b criticizes Devorah for praising herself, but M. Tzipor32 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 masculine and the future third person feminine have the same form, so without context "תלך" can mean either "you will 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 Masculine vs. Third Person Feminine
- Shemot 34:19– The verse commands, "וְכׇל מִקְנְךָ תִּזָּכָר". See R. Avraham b. HaRambam that "תִּזָּכָר" is a second person male conjugation, meaning "you shall consecrate the males". Alternatively, it is third person, feminine, referring to the unnamed mother or to the livestock (which is here understood as a feminine noun),. The clause might mean: "and all your cattle, whose [mother] shall bear a male" (Rashi) or: "and all your cattle, whose male shall be taken from her" (Ibn Ezra).
- Shofetim 13:13-14 – As the verbs תִּשָּׁמֵר, תֹאכַל etc. can be either second person male ("eat") or third person female ("she shall 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 notes that the meaning of the phrase "וְהֵיכָל תִּוָּסֵד" is ambiguous. It could be read as being a third person feminine 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 saying 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".
- Tehillim 48:7-8 – The verse states "בְּרוּחַ קָדִים תְּשַׁבֵּר אֳנִיּוֹת תַּרְשִׁישׁ". Contrast Metzudat David that this is a second person address to God with Ibn Ezra and Radak who suggest that the referent of the word "תְּשַׁבֵּר" is the "wind" mentioned right beforehand, with the psalmist saying that people will tremble as if struck by "a wind that destroys the boats of Tarshish".33
- Tehillim 137:5 – The poet states, "אִם אֶשְׁכָּחֵךְ יְרוּשָׁלָ͏ִם תִּשְׁכַּח יְמִינִי" Most translate the verse to mean "If I forget you, Jerusalem, may my right hand forget [its cunning]". However since the verb is normally transitive and here the object of the verb is not mentioned, the anonymous Norther French commentator suggests that this is a second person address to God: "May You forget my right hand".
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 Ezra and Radak (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 (Radak), or referring to both himself and the local people, as per his words in verse 26 (Ramban).
- 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 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).34 The clause would translate as: "The kindnesses of Hashem have not ceased" (Rashi, 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" (Rashi, second opinion, Lekach Tov, R"Y Kara).
- Tehillim 114:7 ("מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ") – According to one opinion in Ibn Ezra and Radak, this is a feminine imperative, with the verse meaning: "Before the Master, tremble O earth". Cf. Rashi and one opinion in Ibn Ezra who instead suggest that the "י" of the word "חולי" is superfluous, and the word is an infinitive, meaning: "the one who bore (i.e. created) earth".
- 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 brought in Shadal, that "שָׁבַרְתִּי" and "נִתַּקְתִּי" should be understood as a second person feminine form (and that the "yud" is superfluous). Hashem is telling the nations that they have always broken the yoke (of Torah).
- Yirmeyahu 6:2 (דָּמִיתִי בַּת צִיּוֹן) – see R"Y Kara that this is first person: "I will cut you off Bat Zion." Cf. Shadal that the "yud" is extraneous and this is a second person feminine form, meaning: "you will be silent".
- Yechezkel 16:50 - See Shadal.