Dt 213 (according to the accents); 22:23, Is 185 וּבֹסֶר גֹּמֵל יִֽהְיֶה נִצָּה and a ripening grape the flower becometh.
[r] (b) The adjective in a noun-clause, e.g. ψ 119137 יָשָׁר מִשְׁפָּטֶ֫יךָ upright are thy judgements; cf. verse 155.[1]—On the other hand, רֹעֵה in רֹעֵה צֹאן עֲבָדֶ֫יךָ thy servants are shepherds, Gn 473, is either an unusual orthography or simply a misspelling for רֹעֵי.
[s] Rem. 1. As soon as a sentence which begins with an uninflected predicate is carried on after the mention of the subject, the gender and number of the subsequent (co-ordinate) predicates must coincide with those of the subject, e.g. Gn 114 יְהִי מְאֹרֹת... וְהָיוּ (see o above); Nu 96, Ez 141; cf. also Gn 3039 (see p above).
[t] 2. The dislike mentioned in p above, of using the feminine form (cf., further, § 144 a, with the sections of the Grammar referred to there, and below, under u), is exemplified sometimes by the fact that of several predicates only that which stands next to the feminine substantive is inflected as feminine (cf. the treatment of several attributes following a feminine substantive, § 132 d); thus in Is 149 רָֽגְזָה, and afterwards עוֹרֵר (but עוֹרֵר is better taken as an infin. abs.=excitando, reading הָקֵם for הֵקִים); 33:9 אָבַל אֻמְלְלָה אֶ֫רֶץ mourneth, languisheth the land. Cf. Jer 430, Jb 119, and the examples (§ 47 k) where only the first of several consecutive forms of the 2nd sing. fem. imperf. has the afformative î, Is 578, Jer 35, Ez 224, 2332 (תִּֽהְיֶה after תִּשְׁתִּי); on the converse sequence of genders in imperatives, Na 315, cf. § 110 k.—Of a different kind are instances like Lv 21, 51, 206, where נֶ֫פֶשׁ person (fem.) as the narrative continues, assumes (in agreement with the context) the sense of a masculine person.
[u] 3. The instances in which the gender or number of the following predicate appears to differ from that of the subject are due partly to manifest errors in the text, e.g. Gn 329 read with the Samaritan הָֽאֶחָד instead of הָֽאַחַת; וְהָיָה then follows correctly; 1 S 220 read with Wellhausen שָׁאֻל, according to 1:28, instead of שָׁאַל; 1 S 164 read וַיּֽאֹמְרוּ; Ez 1829 instead of יִתָּכֵן read the plural as in verse 25; so also Ez 2038 for יָבוֹא, [2] and in Jb 620 for נָּטָ֑ח; in La 510 read נִכְמָר, and cf. in general, § 7 d, note; 1 Ch 248 read יָלְֽדָה; in Jer 4815 also the text is certainly corrupt. Other instances are due to special reasons. The anomalies in Is 4911, Ho 141, Pr 116 (after רַגְלָיו), ψ 114 (after עֵינָיו), 63:4, Pr 52, 1021, 32 18:6, 26:23, Jb 156 (all after שְׂפָתַ֫יִם), Pr 32 (after מִצְוֹתַי), ψ 10228, Jb 1622 (after שָׁנוֹת), Dn 1141 (read וְרִבּוּת), and perhaps Gn 2017 are also to be explained (see p) from the dislike of the 3rd plur. fem. imperf.; moreover, in Jer 4419, Pr 2623 the plur. masc. even of a participle occurs instead of the plur. fem.—In Gn 318 f. יִהְֽיֶה, after a plural subject, is explained as a case of attraction to the following singular predicate.[3]—In Gn 47 רֹבֵץ
- ↑ This does not include such cases as Jb 247, 10, where עָרוֹם is rather to be explained as an accusative denoting a state, § 118 n.
- ↑ יבוא probably an error for יבאו. The Masora on Lv 1134 reckons fourteen instances of יָבֹא, where we should expect the plural.
- ↑ So also the pronoun הוּא emphatically resuming the subject (see § 141 h) is attracted to the predicate in number in Jos 1314 אִשֵּׁי יְהֹוָה... הוּא נַֽחֲלָתוֹ the offerings of the Lord... that is his inheritance; in number and gender, Lv 2533 Qerê; Jer 103.
