Komentaryong Sumisipi para sa Mga Awit 6:3

[Daniel 4:4] Then came in (בֵּאדַ֣יִן עׇלִּ֗ין): [Meaning,] they were coming in before him. I said (אָמַ֤ר אֲנָה֙): [Nebuchadnezzar uses the phrase] “I said” (אָמַ֤ר אֲנָה֙ - amar ana) and not [the standard conjugated past tense form] “I said” (אָמְרִית - amrit). For this [construction, using the Aramaic participle amar with the explicit pronoun ana] is also correct/valid in the language. And similar [examples in Hebrew showing valid structures where the pronoun is used explicitly alongside the verb or descriptor for emphasis or clarity] are: “I am the man who has seen affliction” (אֲנִ֤י הַגֶּ֙בֶר֙ רָאָ֣ה עֳנִ֔י - Ani ha-gever ra’ah oni) [from Lamentations 3:1, where the explicit pronoun “I” (Ani) begins the clause, linking the subject directly to the following descriptive phrase]; and [phrases such as] “and I remained/was left” (וְנֵֽאשְׁאַ֖ר אָ֑נִי - v'ne'eshar ani) [quoting Ezekiel 9:8, where the explicit pronoun “I” (ani) follows the standard inflected verb ne'eshar (“I remained”), reinforcing the subject], “for I am faint” (כִּֽי־אֻמְלַ֣ל אָ֑נִי - ki umlal ani) [quoting Psalms 6:3, where the descriptive adjective/participle “faint” (umlal) is followed by the explicit pronoun “I” (ani), directly linking the state to the subject]. Because it [the form amar ana, using the participle with the pronoun] serves to introduce [the speech/narrative] (כִּי הוּא פֶּתַח - ki hu petach).

THAT THOU, ETERNAL, ‘NIR’AH’ (HAST BEEN SEEN) EYE TO EYE. Rabbi Abraham ibn Ezra commented that “[this verse is to be understood in the light of what it says], And the appearance of the Glory of the Eternal etc. in the eyes of the children of Israel.¹¹³Exodus 24:17. Nir’ah is a verb in the past tense,¹¹⁴The Hebrew form nir’ah is used for both the second person feminine in the present tense [“you, a woman, are seen”], and for the third person masculine or feminine in the past tense [“he or she, a man or woman has been seen”]. The difficulty in our verse is that nir’ah referring to G-d [the Eternal] clearly is used here in the third person past tense, [since it is not a feminine word, and the context clearly refers to G-d having been seen in the past]. Yet the verse continues: [nir’ah] ‘atah’ using the second person pronoun atah (you), with the verbal form nir’ah, meaning He has been seen! Ibn Ezra therefore explains that this is equivalent to the single word nir’etha, (you have been seen), and quotes other examples of such usages. and it means ‘Thou hast been seen.’ Similarly, ‘v’neisha’ar’ ani¹¹⁵Ezekiel 9:8. In this case we have the same third person verbal form as nir’ah, i.e., v’neisha’ar, used in the first person, with the pronoun ani (I), as if it had said v’neisha’arti (and I remained). [is like v’neisha’arti — ‘and I was left’]. So also, for ‘umlal’ ani¹¹⁶Psalms 6:3. Since the word umlal used in that verse is vowelled with a patach it is clearly a third person form in the past tense; for were it to be a first person form in the present tense, it would be vowelled umlol with a kamatz. Thus we have another example of a third person verbal form followed by the first person pronoun ani (I). Hence it must be understood as if it were umlalti (I have languished away). [is like umlalti — ‘I have languished away’] because the letter lamed is vowelled with a long pathach.”¹¹⁶Psalms 6:3. Since the word umlal used in that verse is vowelled with a patach it is clearly a third person form in the past tense; for were it to be a first person form in the present tense, it would be vowelled umlol with a kamatz. Thus we have another example of a third person verbal form followed by the first person pronoun ani (I). Hence it must be understood as if it were umlalti (I have languished away).

הנני יוסיף Behold I will proceed, comp. ונשאר אני and I am left (Ez. 9:8); אמלל אני I am withering (Ps. 6:3); אמלל is the third person past, because of the Pathah under ל. Some explain יוסיף to be a participle like תומיך supporting²²יוסיף is either the third person future of the Hiphil, and strangely joined with the pronoun of the first person, as in the other instances quoted by I.E., or participle Kal of יסף, formed like תּוׄמִי with Hirek instead of Zere in the second syllable. (Ps. 16:5).

How degenerate Heb. אֲמֻלָה, spoiled. Similarly (Neh. 3:34): “the feeble (הָאֲמֵלָלִים) Jews,” and similarly (Ps. 6:3), “because I languish (אֻמְלַל).”