ציטירנדיקער פּירוש אויף ירמיהו 2:12

become estranged Heb. זֹרו, like נזורוּ, the same construction as (Jer. 2:12): “O heavens (שֹֹֹמו), be astonished”; (Gen. 49:23), “they heaped bitter abuse upon him and became [his] opponents (ורֹבו)”; (Job 24:24), “They are taken away (רוֹמוּ) in a second.” All these are in the passive voice.

you have silenced Heb. השמות, you have silenced, like (Dan. 4:16), “was appalled (אשתומם),” and like (Jer. 2:12), “O heavens, be astonished (שמו).” Be silent and wonder.

and He was astounded He was silent to see whether there was an intercessor, and there was no intercessor. וַיִּשְׁתּוֹמֵם is an expression of a man who stands and wonders and remains silent in his wonder, and the ‘tav’ of וַיִּשְׁתּוֹמֵם is like the ‘tav’ of מִשְׁתּוֹלֵל, and both of them serve here as the reflexive, and this is the procedure of the word whose first radical is a ‘shin’ or a ‘samech,’ that when it is converted into the form of מִתְפָּעֵל, the present reflexive, נִתְפָּעֵל, the past reflexive, or יִתְפָּעֵל, the future reflexive, the ‘tav’ comes in the middle of the letters of the radical. The result is that וַיִּשְׁתּוֹמֵם is an expression from the same root as (Jer. 2:12) “Be admonished (שֹׁמּוּ), O ye heavens”; (Ezekiel 3:15) “appalled (מַשְׁמִים) among them”; (Job 18:20) “the later ones will be astonished (נָשַׁמּוּ),” an expression of wonder.

The prayers of David...are completed Heb. כלו. Our sages expounded on כָּלוּ to mean כָּל אֵלוּ, all these are the prayers of David son of Jesse, to include the entire Book on David’s nameeven what the sons of Korah and the ten elders said because he was known as (II Sam. 23:1) “the sweet singer of Israel.” כָּלוּ may also be interpreted as “were completed.” The construction of כָּלוּ is like (Job 24: 24): “They are taken away (רֹמוּ) in a second”; (Jer. 2:12), “O heavens, be astonished (שֹׁמוּ).” If this is so, this psalm was not written in its place, and there is no chronological order in the Book. The [subject] matter indicates that he said this in his old age, when he enthroned Solomon.

משתאה means he was astonished and perplexed, because he saw that what he had said was nearly successful only that he did not know whether she belonged to Abraham’s family or not. Do not be puzzled by the ת in the word משתאה for you will find no word (verb) whose first root letter is ש where, when it is used in the Hithpael, the ת of the Hithpael-prefix does not come between the first two letters of the root, as e.g. משתאה (here) and (Isaiah 59:15) משתולל of the same root as שולל, and (Isaiah 59:16) וישתומם of the same root as שממה and (Micha 6:16) “For the statutes of Omri are kept (וישתמר )” from the same root as וישמר —so, also, here משתאה is of the same root as תשאה. Now, just as you find the expression שמם (which really means waste and desolate) applied to a person who is perplexed and speechless (with amazement) and sunk in deep thought (about what is happening) — e. g., (Job 18:20) “They that come after shall be astonished (נשמו) at his day”, and (Jeremiah 2:12) “Be astonished (שומו) ye heavens”, and (Daniel 4:16) “He was appalled אשתומם for a time” — so too you may explain the expression שאה (which also really means waste and desolate) in all its verbal or noun forms as referring to a person who is perplexed and sunk deep in thought. Onkelos translates it in the sense of lingering — “the man lingered” — i. e. he wailed, standing on one spot, to see “whether God had made his journey prosperous”. But one should not read in the Targum שתי in place of שהי, as the Targum of משתאה, (as evidently some versions of the Targum read), for the word משתאה certainly does not mean drinking, for א has no place in the Hebrew words which mean drinking root (שתה).

ורבו means his brothers became his adversaries (literally, men of strife). This verb is not a Kal form meaning they strove (with him) for were it so it should have been punctuated וְרָבוּ (from the root ריב), as in (Numbers 20:13) “These are the waters of Meribah, where the children of Israel strove (רָבוּ)”. And even if its meaning were “shooting arrows” (from the root רבה) it would have been punctuated in exactly the same way. It really has a passive force like (Jeremiah 2:12) שֹׁׁמּוּ שמים “Be astonished, O ye heavens” which is as much as הושמו; and likewise (Job 24:24) “They are exalted (רֹמּוּ) for a little while” which has the same meaning as הורמו except that הורמו and הושמו mean they are made to be exalted and astonished by others, whilst שמו and רמו and רבו denote that the actions arise out of the persons themselves: they make themselves to be astonished, they are exalted of their own accord, רבו means they became men of strife. A similar form is (Isaiah 23:2) “Be still (דֹּמּוּ) ye inhabitants of the isle” where דמו has the same meaning as the Nipal of נִדְמוּ ,דום. In this sense does Onkelos also translate it: ונקמהו “and they avenged themselves on him”.