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, whether a new person is speaking or being addressed, and if not, why the verse makes it sound as if there is.  Some suggests that this is simply "the way of the text" while others attempt to find more meaning in the switches. 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.¹  ChizkuniBereshit 49:4About R. Chizkiyah b. Manoach, instead, suggests that Yaakov is addressing these 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.²
• 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.³ 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 Ezra⁴ 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 49:9,⁵ Yeshayahu 1:29,⁶ Yeshayahu 38:12,⁷ Yeshayahu 42:20,⁸ Yirmeyahu 11:16,⁹ Yirmeyahu 22:24,¹⁰ Yirmeyahu 30:8,¹¹ Yechezkel 5:15,¹² Yechezkel 28:22,¹³ Yechezkel 31:10,¹⁴ Tehillim 81:17,¹⁵ Iyyov 17:10¹⁶

¹ 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

² 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.

³ The verse reads, "Do not take Hashem's name in vain" rather than: "Do not take My name..."

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

⁵ 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.

⁶ 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.

⁷ 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".

⁸ 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.

⁹ See RadakYeshayahu 1:29Yeshayahu 38:12Yeshayahu 42:20Yirmeyahu 11:16Yirmeyahu 30:8Yechezkel 5:15Yechezkel 28:22Malakhi 2:15About R. David Kimchi.

¹⁰ See ShadalBereshit 49:9Yirmeyahu 22:24Yirmeyahu 30:8Yechezkel 5:15About R. Shemuel David Luzzatto.

¹¹ 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.

¹² 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.

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 See Radak.

¹⁵ 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".

¹⁶ See Moshe KimchiIyyov Lexical Commentary 17:10About R. Moshe Kimchi that this is the "way of our language".