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 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. HaRambamShemot 34:19About R. Avraham Maimonides 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" (RashiShemot 34:19About R. Shelomo Yitzchaki) or: "and all your cattle, whose male shall be taken from her" (Ibn EzraShemot First Commentary 34:19About R. Avraham 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 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 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 KaspiEikhah 3:17About R. Yosef 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 76:11 –שְׁאֵרִית חֵמֹת תַּחְגֹּר
• 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 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).³⁴ 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).
• 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.

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 The verse opens in first person, but ends in third: "מַדּוּעַ גְּנָבוּךָ אַחֵינוּ אִישׁ יְהוּדָה וַיַּעֲבִרוּ אֶת הַמֶּלֶךְ וְאֶת בֵּיתוֹ אֶת הַיַּרְדֵּן וְכׇל אַנְשֵׁי דָוִד עִמּו".  See Radak there that the verse should be understood as if written in second person throughout. Alternatively, it is possible that the words "וְכׇל אַנְשֵׁי דָוִד עִמּו" are in the narrative voice and not part of the complaint of the people.

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 first person, "י״י חׇנֵּנוּ", but then moves to third person, " הֱיֵה זְרֹעָם". See Radak that this is simply "the way of language", but compare Sforno that the speaker of the verse is the city/people of Jerusalem who ask fro mercy first for themselves and for the tribes already exiled whom they refer to in third person.

¹¹ 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).

¹² 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".

¹³ 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.

¹⁴ 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.

¹⁵ Radak notes that the verse begins in second person, but continues in third: "הִקָּבְצוּ כֻלְּכֶם וּשְׁמָעוּ מִי בָהֶם הִגִּיד אֶת אֵלֶּה".  According to him, the word "בהם" (among them) should be understood as if written "בכם" (among you) and this is simply "the way of the text".  Compare Shadal who suggests that the prophet begins in second person, telling the nation to gather, but then asks them about a different group: "who among them (the idols) could tell this..."

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

¹⁷ The verse opens in third person "עַל לוּחַ לִבָּם" but ends in second "לְקַרְנוֹת מִזְבְּחוֹתֵיכֶם".  See Radak that this is "the way of the text".  [Cf. Shadal who writes, "בהרבה ספרים כתוב מזבחותיהם".]

¹⁸ See ShadalBereshit 49:9Yirmeyahu 22:24Yirmeyahu 30:8Yechezkel 5:15About R. Shemuel David Luzzatto.

¹⁹ 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.

²⁰ 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.

²¹ 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.

²² See Radak.

²³ See Ibn Ezra and Radak.

²⁴ The verse switches from third to second person (יְרַחֲמֵנוּ יִכְבֹּשׁ... וְתַשְׁלִיךְ)  and from first to third (עֲוֺנֹתֵינוּ... כׇּל חַטֹּאותָם). Here, too, Radak notes that this is "the way of the text".

²⁵ Hashem opens by speaking of Himself in first person (יְכַבְּדָנְנִי), but closes by referring to Himself in third person (בְּיֵשַׁע אֱלֹהִים).

²⁶ According to some interpretations, the verse opens by addressing Hashem in second person, "נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ" but then speaks of Him in third person, "אֵל יִשְׂרָאֵל הוּא נוֹתֵן עֹז וְתַעֲצֻמוֹת לָעָם" (Radak).  Cf. Malbim that the verse is addressed to the nation, not God, in which case it makes sense to speak of God in the third person.

²⁷ 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".

²⁸ See Moshe KimchiIyyov Lexical Commentary 17:10About R. Moshe Kimchi that this is the "way of our language".

²⁹ 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..

³⁰ See also: Melakhim II 4:23, Yirmeyahu 4:19, perhaps 22:23 (and see Radak there), 31:20, Yechezkel 16:51

³¹ Accordingly, the two halves of the verse reinforce each other rather than forming a contrast.

³² See his article "עורי, עורי דבורה – שתי הערות להפטרת פרשת "בשלח", Bar Ilan Parashah Sheets, 2007.

³³ This necessitates reading the "ב" of "בְּרוּחַ" as if written "כרוח", like a wind.

³⁴ See Ibn Ezra.