placing

On וְאֹיְבַי תַּתָּה לִּי עֹרֶף (Shmuel II 22:41), and my enemies, You gave me their back, he notes בחסרון הקצוות, with the ends missing, not as the past tense usually runs. וַאֲנַחְנוּ נִתַּן ־לָךְ (Shoftim 16:5), and we will give you, carries a patach, לגזרת אֶפְעַל, for the אפעל pattern. And לְתִתֵּן שָׁם אֶת־אֲרוֹן בְּרִית (Melachim I 6:19), to set there the ark of the covenant, he calls an infinitive with the nun added.

וַיִּתֶּן ־יָד (Bereishis 38:28), he put out a hand; תְּנָה אֶת־יָדֶךָ (Melachim II 10:15), give your hand; נָתְנוּ יָד תַּחַת שְׁלֹמֹה (Divrei HaYamim I 29:24), they gave the hand under Shlomo; and מִצְרַיִם נָתַנּוּ יָד (Eichah 5:6), to Mitzrayim we gave the hand. He sets them in a row and glosses none of them.

נִתְּנָה רֹאשׁ (Bamidbar 14:4), let us set a head; וְנָתוֹן אֹתוֹ עַל כָּל־אֶרֶץ מִצְרָֽיִם (Bereishis 41:43), setting him over all the land of Mitzrayim; תְּנוּ אֶת־אֲרֽוֹן־הַקֹּדֶשׁ בַּבַּיִת (Divrei HaYamim II 35:3), put the holy ark in the house; נְתֻנִים נְתֻנִים הֵמָּה לִי (Bamidbar 8:16), given, given they are to Me; and שְֽׂאוּ־זִמְרָה וּתְנוּ ־תֹף (Tehillim 81:3), raise a song and sound the drum.

כְּבוֹד הַלְּבָנוֹן נִתַּן ־לָהּ (Yeshayahu 35:2), the glory of Levanon was given her; וְהִוא לֹֽא־ נִתְּנָה לוֹ לְאִשָּֽׁה (Bereishis 38:14), and she was not given him to wife; תֶּבֶן אֵין נִתָּן לַֽעֲבָדֶיךָ (Shemos 5:16), no straw is given your servants; and הִנָּתֹן תִּנָּתֵן הָעִיר הַזֹּאת (Yirmiyahu 38:3), this city will surely be given. Where the doer is not named, וְכִי יֻֽתַּן ־מַיִם עַל־זֶרַע (Vayikra 11:38), if water be put on seed.

וּמִן־ הַנְּתִינִים שֶׁנָּתַן דָּוִיד וְהַשָּׂרִים לַֽעֲבֹדַת הַֽלְוִיִּם (Ezra 8:20), of the Nesinim whom David and the officers gave for the service of the Leviim. The nouns are מֹהַר וּמַתָּן (Bereishis 34:12), bride price and gift; תְּרוּמַת מַתָּנָם (Bamidbar 18:11), the offering of their gift; עֲבֹדַת מַתָּנָה (Bamidbar 18:7), a service of gift; אִישׁ כְּמַתְּנַת יָדוֹ (Devarim 16:17), each man according to the gift of his hand; and in another pattern וְאֶתְּנָה לְךָ מַתָּֽת (Melachim I 13:7), and I will give you a gift.

מִי שָׂם פֶּה לָֽאָדָם (Shemos 4:11), who set a mouth for man, and כִּֽי־ שָׂמוּ אֹתִי בַּבּֽוֹר (Bereishis 40:15), that they put me in the pit, the second accented on its last syllable, not in the usual way. וְשָׂם דֶּרֶךְ (Tehillim 50:23), and one who sets a way, is one who sets his way in the ways of Hashem; and אֲשֶׁר־ שָׂם לוֹ בַּדֶּרֶךְ (Shmuel I 15:2), that he set against him on the way, is that he set his forces and his battle ranks to fight with Yisrael.

אֽוֹ־ בִתְשׂוּמֶת יָד (Vayikra 5:21), or in a putting of the hand, means a partnership, each of them putting his money into the business; the mem is pointed with a segol, not in the usual way, and it is as though it had a patach, and in the Hilali sefer in Toledo it is written with a patach. And שִֽׂימָה ־נָּא עָרְבֵנִי עִמָּךְ (Iyov 17:3) means: place now a pledge, and be my surety with you; or place now a guarantor on your own behalf, as it says there, מִי הוּא לְיָדִי יִתָּקֵֽעַ, who is he that will strike hands with me?

וַיָּשֶׂם בַּמְּגֵרָה (Shmuel II 12:31), with the saw, stands in Divrei HaYamim as וַיָּשַׂר (Divrei HaYamim I 20:3), and he sawed. The Targum's view is that the two are alike in sense, since it renders וּמְסַר יַתְהוֹן בִּמְסָרִין, and he sawed them with saws. It can also be read in its plain sense, and he put: that he put them under this sentence, to put them to death by this death.

אַל־ תָּשֶׂם אֶת־לִבְּךָ לָהֶם (Shmuel I 9:20), do not set your heart to them, and מִבְּלִי מֵשִׂים לָנֶצַח יֹאבֵֽדוּ (Iyov 4:20), without one who sets, they perish forever, which means without one setting it to heart. So too וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו (Yeshayahu 41:20), that they may set and understand together, means that they set the heart, as it says הַגִּידוּ וְנָשִׂימָה לִבֵּנוּ (Yeshayahu 41:22), tell, and let us set our heart.

וְֽחַנְפֵי־לֵב יָשִׂימוּ אָף (Iyov 36:13), and the hypocrites of heart set anger, is not in the sense of lengthening it, as Rabbi Yonah wrote, since one who lengthens his anger is appeased and leaves his anger, as is said of the attributes of Hashem, אֶרֶךְ אַפַּיִם (Shemos 34:6), slow to anger. It means rather that they grow angry and enraged when Hakadosh Baruch Hu brings suffering upon them, and they do not cry out and turn back from their evil way.

וַיָּשִׂימוּ עַל־הָעִֽיר (Melachim I 20:12), and they set against the city, means that they set their battle ranks and their battles against the city; and שִׂים ־לְךָ אֹרֵב (Yehoshua 8:2), set an ambush for yourself. וְיֵשׁ מֵהֶם נָשִׁים וַיָּשִׂימוּ בָּנִֽים (Ezra 10:44), and some of them had wives, and they set sons, means that some of them had married the foreign women and had sons by them. וַתָּשֶׂם בַּפּוּךְ עֵינֶיהָ (Melachim II 9:30), she set her eyes in paint, means that she put paint in her eyes, what should come first set later, as in וְאֶת־הָעִיר שִׁלְּחוּ בָאֵֽשׁ (Shoftim 1:8), and the city they sent into fire. Some explain it as she adorned, and on their reading שִׁית זוֹנָה (Mishlei 7:10), a harlot's adornment, is of that kind, all of them one sense.

וַיִּישֶׂם בָּֽאָרוֹן (Bereishis 50:26), he was put in the coffin: its regular form would be וַיּוּשַֹם, and a small patach, the segol, has come in place of a great one, and the chirik in place of the shuruk. Some explain that it is another root, יָשֹם, and means that the one who placed him placed him in the coffin. On their reading it is like וַיֹּאמֶר לְיוֹסֵף (Bereishis 48:1), and one said to Yosef, which lacks the one who said, and there are others besides.