Comentários de Citação sobre Isaías 51:21

וזמרת, the letter ת at the end of this word is similar to the letter ת at the end of the word שכורת instead of שכורה in Isaiah 51,21 or the letter ת at the end of the word שערות inתסמר שערות בשרי in Job 4,15. It is part of a repetition of the beginning of the verse i.e. the words ורוח על פני יחלוף, “a wind passed me by.” This is also how Rav Yoseph translated it. The word וזמרת is spelled defectively just as are the words שכורת and שערות in the verses quoted. [the author means that the letter ו, indicating a sound, is only read for the vowel cholem but not spelled out in the text. Ed.]

A hundred times. This is an ellipsis,²⁵I.e., the omission of a word or words necessary for complete construction but understood in the context. and it is connected to [the words] preceding it, meaning, a hundred days, a hundred years, a hundred thousand. And similarly, [what Scripture states], “and drunk וּשְׁכֻרַת,”²⁶Yeshayahu 51:21. is an ellipsis, and it is missing drunk “from wrath” but not from wine, like other drunkenness.

מחים Strong lambs,²⁸A.V., The fat ones. that have marrow (מוח) in their bones; comp. ממוחים things full of marrow (25:6). וחרבות And the waste places of; comp. חרבן destruction. It is the construct state; supply הארץ the land; comp. ושכורת And drunken of SORROW. (51:21). משא ח׳ ל׳ ═ חמר לחם An ass’s LOAD of bread (1 Sam. 16:20). גרים Strangers, that will then dwell there. מחים (Adjective,^28*Comp. c. iii. note 5. strong lambs) is the objective case; גרים strangers, the subject.²⁹The translation of the passage according to this explanation would be, And in the waste places of the land will strangers eat the fat lambs. This is against the accents which join מחים rather with חרבות than with יאכלו.

ואחזת מרעהו —as the Targum renders it: וסיעת מרחמוחי which means a company formed from his friends, the מ meaning from סיעת ממאוהביו. There are some who explain that in מרעהו the מ is part of the noun מרע — just like (Judges 14:11) “Thirty companions (מרעים)” in the narrative of Samson — in order that the word ואחזת should be taken to be the construct state to מרעהו (the company of his friends). But it would not be a polite thing to speak thus of a king — the company of his friends — for if this were the meaning it would imply that he (Abimelech) took with him the whole company of his friends and that he had no more than one group of friends. For this reason it should be interpreted in the first way (that אחזת is not construct). And you need not be surprised at the ת of אחזת although the word is not in the construct state, for we have similar cases in Scripture: (Psalms 60:13) “help (עזרת) against the adversary”, and (Isaiah 51:21) “Drunken, (שכרת) but not with wine”.