7. On the contrary, the three other passages,
namely, our passage, the one in Is. (xii. 2), and that in
Psalms (cxviii. 14), have
ozi (Ayin Zayin Yod) vowelled
with a short "o"; moreover, these verses do not have
vezimrati (Vav Zayin Mem Resh Tav Yod) but
vezimrat
(Vav Zayin Mem Resh Tav), and all continue with
vayei
li lishuah (Vav Yod He Yod, Lamed Yod, Lamed Yod Shin Vav Ayin
He). And to give a full explanation of this verse, it is
in my opinion necessary to say that
ohzi (Ayin with qamats
Zayin with dagesh Yod) is not equivalent to
uzi (Ayin
with qubuts Zayin with dagesh Yod nor
vezimrat (Vav
Zayin Mem Resh Tav) to
vezimrati (Vav Zayin Mem Resh
Tav Yod), but that
ohzi (Ayin with qamats Zayin with
dagesh Yod) is a substantive (without a possessive suffix,
but provided with a paragogic "yod"), as in Psalm cxxiii. 1,
Obadiah 3, Deut. xxxiii. 16. The eulogy (of the Hebrews)
therefore signifies: it is the strength and the vengeance of
God that have been my salvation.
vezimrat (Vav Zayin Mem
Resh Tav) is thus in the construct with the word God,
exactly as in Judges v.23, Is. ix. 18, Eccl. iii. 18. As for
the word
vezimrat (Vav Zayin Mem Resh Tav) it has the
meaning which the same root has in Lev. xxv. 4 ("thou shalt
not prune") and in Is.
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