Tafsiran yang Mengutip untuk Ratapan 3:49

have been shot Heb. נחתו, have been cast. The expression of נחת applies to the bending of a bow, and since the arrows are shot by bending the bow, he wrote נחתו בי [literally] “were bent in me.” Similarly, (in Exod. 15:9): “I will unsheath my sword (אריק חרבי),” [lit. I emptied my sword.] The Torah should have written: אריק תערי, I will empty my sheath, but because when they draw the sword from its sheath, the sheath is emptied of it, he therefore relates the emptying to the sword. Similarly, (above 18:35): “a copper bow was bent (ונחתה).” The “nun” is not a radical, because, if it were a radical, it would have to be ננחתו, but the “nun” of נחתו, and so ותנחת, is not a radical but is sometimes dropped, like the “nun” of נגף, to smite; נשך, to bite; נדר, to vow; נקם, to avenge. And when it is passive we say: נִגַּף, smitten; נִשַׁךְ, bitten; נִדַּר, vowed; נִקַּם, avenged, like נִנְקַם, נִנְדַּר, נִנְשַׁךְ, נִנְגַּף. The “dagesh” in the word replaces the “nun.” Similarly (in Lev. 26:36), a rattling (נִדַף) leaf,” (in Lam. 3:49), “My eyes stream (נִגְרָה),” like נִנְגְּרָה. So does he say נִחֲתוּ like נִנְחֲתוּ, and so (above 18:35): “and a copper bow was bent (וְנִּחֲתָה),” like וְנִנְחֲתָה. It was customary for the “cheth” to be treated like the letters that do accept a “dagesh” in most places, e.g. (in I Kings 13:18): “He lied (כִּחֶשׁ) to him,” in the form that is punctuated by a “dagesh,” [i.e., the pi’el conjugation,] like דִבֶּר spoke, from the same conjugation as וַיְדַבֶּר, כִּחֶשׁ from the same conjugation as (Gen. 18: 15): “And Sarah lied (וַתְּכַחֵשׁ),” and we do not say כֵּחַשׁ as we say from הַמְבָרֵךְ, בֵּרַךְ and we do not say בִּרֵךְ as we say דִּבֵּר, because the power of the “dagesh”; is not recognizable in the “resh,” but in the “cheth” the power of the “dagesh” is recognizable, and so (in Deut. 32:5): “Have they injured (שִׁחֵת) Him?” like כִּפֵר, atoned, דִּבֵּר, spoke. Here, too, he says, נִחֲתוּ like נִגְּשׁוּ they approached, נִתְּנוּ, they were given, from the roots נחת, נגש, נתן, the “nun” being a defective radical, replaced by a “dagesh” in the passive voice. So is (I Sam. 2: 4): “The bows of the mighty are broken (חתים),” from the root נחת and חתת as you say from נסב, סבב, from נשם, שמם ; (Lev. 26:22), “and your ways shall become desolate (וְנָשַׁמוּ),” (ibid. verse 32), “shall wonder (וְשָׁמְמוּ) over it.” Similarly, בָּלַל, נָבֹל, (Gen. 11:9) “for there the Lord confused בָּלַל” (ibid. verse 7) “and let us confuse (וְנָבְלָה) their language there.” So does he say נחת and חתת in the active voice.

as water poured down a steep place Heb. מֻגָּרִים. Jonathan renders: poured down a steep place. מְגֻרִים is an expression of the running of water. Cf. (Lam. 3:49) “My eye trickles down (נִגְרָה)”; (Job 20:28) “Shall flow away (נִגָרוֹת) on the day of His wrath”; (ibid. 28:4) “He breaks open a water course from the place it flows (גָּר)”; (Ps. 75:9) “And He pours out (וַיַגֵּר) of this.”

I passed out Heb. נפוגתי, I passed out, an expression of (Gen. 45:26), “and his heart fainted (ויפג) .” (Lam. 3:49), “without respite (הפגת).”

and spill their blood (Bring them down by the sword,) an expression of (Lam. 3:49) “My eye runs (נִגְרָה)”; (Micah 1:4) “Like water that runs (מֻגָרִים).”

ויפג לבו AND JACOB’S HEART CONTINUED COLD — his heart passed away (נחלף) and ceased to believe — his heart took no notice of their words. The word ויפג has the same meaning as (Beitzah 14a) “all spices let their taste pass away (מפיגין)” (i.e. lose their taste) in Mishnaic Hebrew. Similar is (Lamentations 3:49) “without (הפגות) intermission”. The words (Jeremiah 48:11) “and his scent is not changed (נמר)” is rendered in the Targum by “and his scent has not את כל דברי יוסף.

so that a copper bow is bent by my arms Heb. ונחתה, an expression of treading the bow, as (below 38:3): “Your arrows were driven (נחתו) into me.” Its radical [or its active voice] is נחת. When it is used in the passive voice, a dagesh comes and causes the “nun” to drop out. Hence נחתה is derived from ננחתה as (below 69:4): “My throat is dried (נחר),” derived from ננחר as (in Jer. 6:29): “The bellows is heated (נחר)”; נדף, rattling (in Lev. 26:36) is derived from ננדף ; “My eyes stream (נגרה)” (in Lam. 3:49), is like ננגרה ; “was given (נתנה)” (Gen. 38:14) is like ננתנה ; “they were smitten (נגף)” (II Sam. 10:15) is derived from ננגף. We cannot interpret it as being of the radical חתת, for then it would say נחתתה, as [it says] נעשתה, was done, from עשה ; נענתה, was answered, from ענה. Another explanation: and a copper bow is bent by my arms: חית is an expression of treading a bow, as (below 38:3): “Your arrows were driven (נחתו).” The “nun” is not of the radical but it is like נחלו “gave for inheritance” (in Jos. 14:1), and the copper bow was bent by my arms. Copper bows were hanging in David’s house. The kings of the nations would see them and say to each other, “Do you think that David has the strength to bend them? This is only to frighten us.” But he would hear [them] and bend the bows before them.