Comentario citado sobre Isaías 22:7

That I will set. We need not ask: The same word, שת , is written in Parshas Vayeitzei: “ וישת his own flocks. . .” (Bereishis 30:40), and in Parshas Va’eira: “Pharaoh . . . did not שת even to this” (Shemos 7:23). Why did Rashi not comment there? The answer is: Here [the shin of] שתי is vocalized with a chirik and no yud, so I might think it does not mean שימי but is a different word, such as, “For they destroyed the שתות (foundation)” (Tehillim 11:3). Or, “ שות שתו (they did battle) at the gates” (Yeshayah 22:7). That is why Rashi needs to explain it here as שימי , although generally, the meaning is obvious. Even after explaining that שתי means שימי , Rashi explains further and says, “that I will set,” because שתי still has two possible meanings. This is similar to תִּתִּי , which has two possible meanings. One is written regarding Lavan, in Parshas Vayetzei (Bereishis 29:19): “Better תִּתִּי (I shall give) her to you.” The other [possible] meaning is written in Parshas Balak (Bamidbar 22:13): “For Hashem has refused לְתִתִּי (to give to me) permission to go with you.” Thus Rashi explains that here, שתי means “I will set” [and not “set for me”]. (Re”m) Alternatively: Rashi explains further and says, “that I will set,” because שתי could mean the past tense, “I already set.” Thus Rashi explains “I will set,” is in the future tense.

That have set themselves (שתו) against me round about: – They have set their battle in array against me. Or the interpretation of שתו may be “they have fought.” And so “they have taken their stand” (fought, שת שתו) “at the gate” (Is. 22:7); and “He will assail (ישית) thy waves with violence” (job 38:1 1).