창세기 26:14의 주석

וְעֲבֻדָּה רבה means a great many things to do (i. e. great undertakings) O. F. ouvraine. The word עֲבוׂדָה denotes one thing to be done whereas עֲבֻדָּה denotes many things to be done (a collective noun)

AND HE HAD POSSESSIONS OF FLOCKS, AND POSSESSIONS OF HERDS, AND A GREAT HOUSEHOLD, meaning she-asses and camels, he-asses, and men-servants and handmaids. Now Scripture mentions these but not silver and gold, as it says concerning Abraham,¹⁶⁷Ibid., 13:2. because the wealth which he amassed in the land of the Philistines consisted of flocks and a great household.¹⁶⁸Since these possessions which Isaac accumulated in the land of the Philistines were visible to all, the Philistines became jealous of him. Ramban thus explains the beginning and end of this verse as cause and effect. And the Philistines were jealous of him in this matter. This is the meaning of that which Abimelech says to Isaac, For thou art become much mightier than we.¹⁶⁹Verse 16 here. The king said to him, “I, too, who am the king do not have in my home such flocks and domestics as you, and it is a disgrace to us that your household is greater than that of the king.”

ועבודה רבה, work in the field and vineyards. The expression עבודה, unless defined differently, additionally, always refers to labour in the field.

ועבודה רבה, soil ready to be worked.

ויהי לו מקנה צאן ומקנה בקר, he had acquired both flocks of sheep and herds of cattle. Both words מקנה have the vowel tzeyreh indicating that they are in a construct mode.

ויהי לו מקנה צאן ובקר, ועדה רבה, “and he had acquired masses of sheep, cattle and servants.” The reason the Torah does not mention Yitzchok as having accumulated silver and gold, is that in that country wealth was not measured in terms of money, but in terms of herds and flocks. When Yitzchok possessed more than the king, the matter became embarrassing for the king to host a commoner richer than himself. This is why he expelled Yitzchok, being careful to word that expulsion in a courteous manner.

ויקנאו אותו, nicht ויקנאו בו wie gewöhnlich. קנה etwas erwerben und als Eigentum besitzen, davon ja מקנָה: der Kauf und מקנֶה: das Eigentum, der Besitz. — קַנֵא: sein Eigentum vindizieren, etwas als seiner Person gebührend fordern. Daher —קַנֵא ב an dem andern etwas für sich in Anspruch nehmen, als eigentlich sich gebührend betrachten: jemanden um etwas beneiden. קנא את: die ganze Person fordern, sein Recht auf die Person geltend machen, so: וקנא את אשתו, er warnt die Frau vor Treubruch. So auch hier: ויקנאו אותו, nicht: sie beneideten ihn um den Segen, der war im Grunde in einer solchen Zeit ja ein Segen für das Allgemeine; allein sie fühlten sich durch die Stellung und das Ansehen verletzt, die er dadurch erlangte; ihre קנאה bezog sich auf den Mann mehr als auf seinen Reichtum.

ויקנאו אותו פלשתים, seeing that what happened on their own fields was the exact opposite of what Yitzchok experienced. They had planted extra seed only to produce smaller crops.

ועבודה רבה, he also engaged extensively in agriculture. Compare Proverbs 12,11, עובד אדמתו, “tilling his own land.” Compare also Genesis 4,11 כי תעבוד את האדמה, “when you till the soil.”

ויקנאו אתו, they were jealous of him on account of his astounding success. The absence of the dagesh in the letter נ indicates that this is an intransitive mode of the verb קנא.