trust

שֹׁקֵט וּבֹטֵחַ (Shoftim 18:7), quiet and secure, אֶבְטַח וְלֹא אֶפְחָד (Yeshayahu 12:2), I will trust and not be afraid, and the adjective כִּי בְךָ בָּטֽוּחַ (Yeshayahu 26:3), because he trusts in You.

וּבְאֶרֶץ שָׁלוֹם אַתָּה בוֹטֵחַ (Yirmiyahu 12:5), and in a land of peace you trust: that is, in a land of peace where you ought to have been able to trust its people, the men of Anasos, and you are in danger with them and afraid of them, as it says of the men of Anasos who seek your life. וְאֵיךְ תַּֽעֲשֶׂה בִּגְאוֹן הַיַּרְדֵּֽן (Yirmiyahu 12:5), how then will you do in the swelling of the Yarden, means when I send you to Yerushalayim. And so it says כִּי גַם־אַחֶיךָ וּבֵית־אָבִיךָ גַּם־הֵמָּה בָּגְדוּ בָךְ, for even your brothers and your father's house, they too have betrayed you.

וְהַבֹּֽטְחִים בְּהַר שֹֽׁמְרוֹן (Amos 6:1), those secure in the mountain of Shomron, אַל־תִּבְטְחוּ לָכֶם אֶל־דִּבְרֵי הַשֶּׁקֶר (Yirmiyahu 7:4), do not trust in words of falsehood, בְּטַח אֶל־י"י בְּכָל־לִבֶּךָ (Mishlei 3:5), trust in Hashem with all your heart, הַבֹּטְחִים עַל־חֵילָם (Tehillim 49:7), those who trust in their wealth, and וְעַל־כָּל־אָח אַל־תִּבְטָחוּ (Yirmiyahu 9:3), put no trust in any brother.

וַיָּבֹאוּ עַל־הָעִיר בֶּטַח (Bereishis 34:25), they came upon the city securely, מָה הַבִּטָּחוֹן הַזֶּה (Yeshayahu 36:4), what is this confidence, מִבְטָח בּוֹגֵד (Mishlei 25:19), a traitor relied upon, מִבֵּית אֵל מִבְטֶחָֽם (Yirmiyahu 48:13), Beis El their reliance, and בְּהַשְׁקֵט וּבְבִטְחָה (Yeshayahu 30:15), in quiet and in confidence.

וְאַתָּה הִבְטַחְתָּ אֶת־הָעָם הַזֶּה (Yirmiyahu 28:15), you made this people rely, וְאַל־יַבְטַח אֶתְכֶם חִזְקִיָּהוּ (Yeshayahu 36:15), let Chizkiyahu not make you rely, and מַבְטִיחִי עַל־שְׁדֵי אִמִּֽי (Tehillim 22:10), who set me secure at my mother's breasts.

וְאֵת הָֽאֲבַטִּחִים (Bamidbar 11:5), and the melons: one can say that the alef here is an addition, or the word may be one of four letters; in the vernacular it is אל בודק"ש.

אַשְׁרֵי כָּל־חוֹכֵי לֽוֹ (Yeshayahu 30:18), fortunate are all who wait for Him; and in the heavy form וְחִכִּיתִי לַֽי"י (Yeshayahu 8:17), and I will wait for Hashem, אַשְׁרֵי הַֽמְחַכֶּה (Daniel 12:12), fortunate is the one who waits, and הַֽמְחַכִּים לַמָּוֶת וְאֵינֶנּוּ (Iyov 3:21), who wait for death and it does not come.

חִכָּה אֶת־אִיּוֹב בִּדְבָרִים (Iyov 32:4), he waited for Iyov with words, and וּכְחַכֵּי אִישׁ גְּדוּדִים (Hoshea 6:9), and as bands wait for a man, where the yud stands in place of a heh and the word is an infinitive. The sense of them all is like that of hope.

וְלָכֵן יְחַכֶּה י"י לַֽחֲנַנְכֶם (Yeshayahu 30:18), and therefore Hashem יְחַכֶּה to be gracious to you, he reads two ways. Either He draws out the time of the favour, like one who waits but does not pass on; or יְחַכֶּה is a transitive verb, in the way of עַל אֲשֶׁר יִֽחַלְתָּֽנִי (Tehillim 119:49), on which You have made me hope, that is, He assures you that you may wait for Him to be gracious to you, for so He will do. Radak holds the second correct.

אֶחֱסֶה בְסֵתֶר כְּנָפֶיךָ (Tehillim 61:5), I will shelter in the covert of Your wings, and בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן (Tehillim 36:8), in the shadow of Your wings they take shelter.

בֹּאוּ חֲסוּ בְצִלִּי (Shoftim 9:15), come and shelter in my shade, וּבָהּ יֶחֱסוּ עֲנִיֵּי עַמּוֹ (Yeshayahu 14:32), in her the poor of His people shelter, בְךָ חָסָיָה נַפְשִׁי (Tehillim 57:2), in You my soul shelters, and מוֹשִׁיעַ חוֹסִים (Tehillim 17:7), who saves those who take shelter.

מַחְסֶה מִזֶּרֶם צֵל מֵחֹרֶב (Yeshayahu 25:4), a shelter from the downpour and a shade from the heat, סְלָעִים מַחְסֶה לַשְׁפַנִּים (Tehillim 104:18), the crags are a shelter for the hyraxes, and וְהֶחָסוּת בְּצֵל־מִצְרַיִם לִכְלִמָּה (Yeshayahu 30:3), sheltering in Mitzrayim's shade turns to disgrace. All of them are the sense of הסתופף, taking shelter.

אֶחֱסֶה בְסֵתֶר כְּנָפֶיךָ (Tehillim 61:5), I will shelter in the covert of Your wings, is pointed with sheva alone, and וּבְצֵל־כְּנָפֶיךָ אֶחְסֶה (Tehillim 57:2), and in the shadow of Your wings I will shelter, with sheva and segol. But another masorah he found has every מַחֲסֶה, מַחֲסִי and לַחֲסוֹת, shelter, my shelter and to shelter, soft, and every אֶחֱסֶה soft like them but one, that same וּבְצֵל־כְּנָפֶיךָ אֶחְסֶה; if so, Radak says, it is the reverse of what he wrote.

וְיִֽחֲלוּ כַמָּטָר לִי (Iyov 29:23), they waited for me as for rain, כַּֽאֲשֶׁר יִחַלְנוּ לָֽךְ (Tehillim 33:22), as we have waited for You, and וְלֹא יְיַחֵל לִבְנֵי אָדָֽם (Michah 5:6), he does not wait upon men.

עַל אֲשֶׁר יִֽחַלְתָּֽנִי (Tehillim 119:49), because You gave me hope: the verb carries over to a third party, You put hope in me by telling me to hope in You. So too וְיִֽחֲלוּ לְקַיֵּם דָּבָֽר (Yechezkel 13:6), they give the people hope that their prophecy will stand, and it is empty and false.

וַיָּחֶל עוֹד (Bereishis 8:10), and he waited again, whose proper form he gives as וַיִּיָחֶל; or it may be from the root חיל, as he has written at that root. וַיִּיָּחֶל עוֹד שִׁבְעַת יָמִים (Bereishis 8:12), and he waited yet seven more days, is standing in hope through the first seven days and seven more besides.

וַתֵּרֶא כִּי נֽוֹחֲלָה אָֽבְדָה תִּקְוָתָהּ (Yechezkel 19:5), and she saw that she had waited, her hope was lost: Radak reads it as her standing many days in hope, and then her hope was lost. His father read נֽוֹחֲלָה as the reverse of hope, which Radak spells out as her hope being lost; and so his father held that וַיִּיָּחֶל is not the form of נֽוֹחֲלָה but the reflexive, properly וַיִּתְיָֽחֶל, since a thing and its opposite do not come in one form of the verb, only in two. Radak answers that this would be good but for the yud, which carries a kamatz, the rule after the prefix letters in the form of נֽוֹחֲלָה, as he wrote in his grammar.

הֵן הוֹחַלְתִּי לְֽדִבְרֵיכֶם (Iyov 32:11), I waited for your words, and לֹא־כֵן אֹחִילָה לְפָנֶיךָ (Shmuel II 18:14), which he reads as: it is no good that I draw it out before you and wait for you to go and strike him, I will go myself; and he took three rods.

מֵעַי מֵעַי אֹחִולָה (Yirmiyahu 4:19), my innards, my innards, with its verb read three ways. It may be of the sense of חִיל כַּיּֽוֹלֵדָֽה (Tehillim 48:7), trembling like a woman giving birth, so that יחל and חיל are one sense, I give trembling to my innards out of the greatness of my worry and my moaning; or it means I am in pain and I tremble from the pain of my innards and of the walls of my heart; or it may be from this root itself: I said I would give my innards hope, for they still hope for good though they are now in evil.

תּוֹחֶלֶת מְמֻשָּׁכָה (Mishlei 13:12), hope drawn out long, and הֵן־תֹּחַלְתּוֹ נִכְזָבָה (Iyov 41:1), his hope proves a lie.

הַכְּסִיל חֹבֵק אֶת־יָדָיו (Koheles 4:5), the fool folds his hands, וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ (Koheles 2:14), the fool walks in darkness, and as a verb וּבְאַחַת יִבְֽעֲרוּ וְיִכְסָלוּ (Yirmiyahu 10:8), in one thing they are brutish and foolish. The nouns go with it: זֶה דַרְכָּם כֵּסֶל לָמוֹ (Tehillim 49:14), this is their way, their folly, and אֵשֶׁת כְּסִילוּת הֹֽמִיָּה (Mishlei 9:13), the woman of folly is loud.

אִם־שַׂמְתִּי זָהָב כִּסְלִי (Iyov 31:24), if I made gold my trust, אֲשֶׁר־יָקוֹט כִּסְלוֹ (Iyov 8:14), whose trust is cut off, and הֲלֹא יִרְאָֽתְךָ כִּסְלָתֶךָ (Iyov 4:6), is not your fear your trust: their sense is trust and hope.

Rabbeinu Saadiah explained טֽוֹב־רָשׁ הוֹלֵךְ בְּתֻמּוֹ מֵֽעִקֵּשׁ שְׂפָתָיו וְהוּא כְסִֽיל (Mishlei 19:1), better a poor man who walks in his integrity than one crooked of lips who is a כסיל, from this sense of trust. Radak explains the reading: the כסיל is one who trusts in his wealth, set against the poor man, as crooked of lips is set against walking in integrity; and so, when the pasuk is repeated in the third part of the book, it says וְהוּא עָשִׁיר (Mishlei 28:6), and he is rich, in place of וְהוּא כְסִיל here.

עָשׁ כְּסִיל וְכִימָה (Iyov 9:9), Ash, Kesil and Kimah: Rabbi Yonah wrote that Kesil is a great star, called in Arabic Suhail, and the stars joined to it are called כְּסִילִים after it, as in כִּֽי־כֽוֹכְבֵי הַשָּׁמַיִם וּכְסִילֵיהֶם (Yeshayahu 13:10), for the stars of heaven and their Kesilim. The Chacham Rabbi Avraham Ibn Ezra explained that they are two stars, one of which is called Kesil, the red one, which kills camels if they see it. Ibn Ezra's account goes on: the sense of וכסיליהם is close in derivation to עַל־ הַכְּסָלִים, on the flanks.

וַיַּעַשׂ פִּימָה עֲלֵי ־כָֽסֶל (Iyov 15:27), and he put fat upon his flank, and אֲשֶׁר עַל־ הַכְּסָלִים (Vayikra 3:4), which is upon the flanks, where a vav is missing: וַאֲשׁר על הכסלים, and which is upon the flanks. The כסלים are beside the kidneys, below the waist, and they are the roots of the thighs; the Targum renders them גִּסְסַיָּא. Chazal (Niddah 48b) speak of the daughters of the poor carrying their brothers on their flanks.

כִּֽי־סָמַךְ מֹשֶׁה אֶת־יָדָיו עָלָיו (Devarim 34:9), for Moshe had leaned his hands upon him, וְהַֽלְוִיִּם יִסְמְכוּ אֶת־יְדֵיהֶם (Bamidbar 8:12), and the Leviim shall lean their hands, and וְסָמַךְ יָדוֹ עַל־הַקִּיר (Amos 5:19), and he rests his hand on the wall.

סָמוּךְ לִבּוֹ לֹא יִירָא (Tehillim 112:8), his heart is propped and he does not fear, and יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם שָׁלוֹם (Yeshayahu 26:3), which he reads as a mind that leans and rests on You, which You guard, and it is at peace because it trusts in You.

עָלֶיךָ נִסְמַכְתִּי מִבֶּטֶן (Tehillim 71:6), on You I have leaned from the womb, and וַיִּסָּֽמְכוּ הָעָם עַל־דִּבְרֵי יְחִזְקִיָּהוּ (Divrei HaYamim II 32:8), the people leaned on Yechizkiyahu's words. The sense of these words, and of all like them, is leaning on a support. Chazal use the word in this first sense too (Bava Kamma 100a), חזי דעלך קא סמיכנא, see that it is on you I lean, which Radak explains as, my support and my hope rest on you.

There is a sense close to this one: סָמַךְ מֶלֶךְ־בָּבֶל אֶל־יְרוּשָׁלַם (Yechezkel 24:2), the king of Bavel closed in on Yerushalayim, עָלַי סָמְכָה חֲמָתֶךָ (Tehillim 88:8), Your wrath has closed in on me, and סַמְּכוּנִי בָּֽאֲשִׁישׁוֹת (Shir HaShirim 2:5), surround me with cakes. The sense of these words is drawing near and surrounding, and Chazal use the word so a great deal, as ערב שבת סמוך לחשיכה (Shabbos 11a), on erev Shabbos close to nightfall.

וְדָגָן וְתִירשׁ סְמַכְתִּיו (Bereishis 27:37), and grain and wine I have brought near him, meaning that they should be near and close to him for ever; and so וְרוּחַ נְדִיבָה תִסְמְכֵֽנִי (Tehillim 51:14), let a willing spirit be near me, that it be near and close to me always.

In another sense, וַתְּכַסֵּהוּ בַּשְּׂמִיכָֽה (Shoftim 4:18), and she covered him with the שמיכה, which is written with a sin: the thick covering with tufts of wool coming out of it, which Chazal call גלופקר (Shabbos 51a), and which has its own name in the vernacular. Like it, Chazal call a thick thing סמיכתא, as in סמיכתא וקלישתא (Chullin 55b), thick and thin. Radak means to explain it further under the letter sin.

וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד (Tehillim 104:15), and bread supports a man's heart, has its one object. וְסַעֲדוּ לִבְּכֶם (Bereishis 18:5), support your hearts, carries a second with it, since the sense is support your hearts with bread, the bread being what supports the heart; and likewise סְעָד לִבְּךָ פַּת לֶחֶם (Shoftim 19:5), support your heart with a morsel of bread.

בֹּֽאָה־אִתִּי הַבַּיְתָה וּֽסֳעָדָה (Melachim I 13:7), come home with me and support yourself: from this, he says, Chazal called a meal סעודה (Shabbos 117b).

סְעָדֵנִי וְאִוָּשֵׁעָה (Tehillim 119:117), hold me up and I will be saved; וִימִינְךָ תִסְעָדֵנִי (Tehillim 18:36), and Your right hand upholds me; לְהָכִין אֹתָהּ וּֽלְסַֽעֲדָהּ (Yeshayahu 9:6), to establish it and to uphold it; וְסָעַד בַּחֶסֶד כִּסְאוֹ (Mishlei 20:28), and he upholds his throne with kindness. מִסְעָד לְבֵֽית־י"י (Melachim I 10:12), a support for the house of Hashem, he has already explained in his entry on סלל. The sense of them all is support and propping up.

אֲשֶׁר לֹֽא־יֵבֹשׁוּ קוָֹֽי (Yeshayahu 49:23), those who hope in Me shall not be ashamed. In the strengthened form קִוְּתָה נַפְשִׁי (Tehillim 130:5), my soul hoped, וַיְקַו לַֽעֲשׂוֹת עֲנָבִים (Yeshayahu 5:2), he hoped it would make grapes, and יְקַו־לְאוֹר וָאַיִן (Iyov 3:9), let it hope for light and there be none. All of them are of the sense of hope and expectation.

The noun is מִקְוֵה יִשְׂרָאֵל (Yirmiyahu 14:8), the hope of Yisrael, and in another form וַיִּכְלוּ בְּאֶפֶס תִּקְוָֽה (Iyov 7:6), they came to an end without hope, and וְתִקְוָתִי מִי יְשׁוּרֶֽנָּה (Iyov 17:15), and my hope, who shall see it.

וְנִקְוּוּ אֵלֶיהָ כָל־הַגּוֹיִם (Yirmiyahu 3:17), all the nations shall be gathered to her, and יִקָּווּ הַמַּיִם (Bereishis 1:9), let the waters be gathered. The noun is מִקְוֵה־מַיִם (Vayikra 11:36), a gathering of water, and in the feminine וּמִקְוָה עֲשִׂיתֶם בֵּין הַחֹמֹתַיִם (Yeshayahu 22:11), you made a reservoir between the two walls. Radak gives their sense as gathering.

קַו הַמִּדָּה (Yirmiyahu 31:39), the measuring line, and וְקָו שְׁלֹשִׁים בָּאַמָּה יָסֹב אֹתוֹ (Melachim I 7:23), and a line of thirty cubits went round it. קַו־קָו וּמְבוּסָה (Yeshayahu 18:2) he explains as: little by little they will trample him down, the way a builder stretches out the line a little at a time. It may be that אִם־אֲקַוֶּה שְׁאוֹל בֵּיתִי (Iyov 17:13) is of this sense, if I build Sheol as my house, since building is done by stretching the line. So too קַו לָקָו (Yeshayahu 28:10) is building after building, the prophets charging them command after command and they building themselves building after building, since a command and a statute are like a building; and from this, counsel is called a foundation. And in בְּכָל־הָאָרֶץ יָצָא קַוָּם (Tehillim 19:5), their קַו has gone out through all the earth, he glosses קַוָּם as their building.

אֶת־תִּקְוַת חוּט הַשָּׁנִי (Yehoshua 2:18), the line of scarlet thread, is another form, joined to the word for thread as אַדְמַת־עָפָר (Daniel 12:2), the ground of dust, is joined. Targum Yonasan renders it תּוֹרָא דְחוּט זְהוֹרִיתָא, the border of the scarlet thread, and the Targum on the hem at the opening of the garment (Shemos 28:32) gives תּוֹרָא יְהֵא מַקַּף לְפוּמֵהּ, a border shall go round its mouth. Radak draws from this that the Targum takes תקות חוט השני as the hem of a red garment. It may be that וַיִּכְלוּ בְּאֶפֶס תִּקְוָה (Iyov 7:6), and they came to an end with no תִּקְוָה, is of this sense too, since the pasuk likens his days to the weaver's tool that holds the thread of the woof.

Of this sense too is וּמִקְוֵה סֹחֲרֵי הַמֶּלֶךְ יִקְחוּ מִקְוֵה בִּמְחִיר (Melachim I 10:28), and מקוה, the king's traders took מקוה at a price. Radak explains that the king's traders brought the horses out of Mitzrayim and took מקוה in Yerushalayim at the horses' price, carrying it to Mitzrayim; and he allows it may be the other way, that they brought the מקוה out of Mitzrayim as they did the horses, since the working of linen is more at home there than in any other land. On that reading, Pharaoh had granted Shlomo the export of the horses, so that the horses went out without payment while the linen went out for money. In Divrei HaYamim II 1:16 the word is written מִקְוֵא with an alef.

וָאֱהִי שׂבֵר בְּחוֹמֹת יְרוּשָׁלַם (Nechemiah 2:13), and I was thinking over the walls of Yerushalayim: the sense is one who thinks, from the סברא, the reasoning, of Chazal's language.

In the second sense it is to hope: לֹא־יְשַׂבְּרוּ יוֹרְדֵי־בוֹר אֶל־אֲמִתֶּךָ (Yeshayahu 38:18), those who go down to the pit do not hope for Your truth; עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ (Tehillim 145:15), the eyes of all hope to You; and הֲלָהֵן תְּשַׂבֵּרְנָה (Rus 1:13), would you hope for them. The noun is שֶֹבֶר, hope, as in שִׂבְרוֹ (Tehillim 146:5), his hope.

וְלֹא שָׁבַר אֶת־הַחֲמוֹר (Melachim I 13:28), it did not break the donkey, and וּשְׁבָרָהּ כְּשֵׁבֶר נֵבֶל יוֹצְרִים (Yeshayahu 30:14), he shall break it as a potter's jar is broken; וְעֶצֶם לֹא תִשְׁבְּרוּ־בוֹ (Shemos 12:46), you shall not break a bone in it. The nouns are שֵׁבֶר, a breaking, as וּמִשֵּׁבֶר רוּחַ תְּיֵלִילוּ (Yeshayahu 65:14), you shall howl for breaking of spirit, and שִׁבְרוֹן, as הֵאָנַח בְּשִׁבְרוֹן מָתְנַיִם (Yechezkel 21:11), groan with breaking of loins. עֵת נִשְׁבֶּרֶת מִיַּמִּים בְּמַֽעֲמַקֵּי־מָיִם (Yechezkel 27:34), the time you were broken from the seas, in the depths of the waters, is the time you were broken, when your wares no longer went out from the seas as they had before.

אַחַת מֵהֵנָּה לֹא נִשְׁבָּרָה (Tehillim 34:21), not one of them was broken, is a passing form, the verb in the past, since it is stressed on the earlier syllable; רוּחַ נִשְׁבָּרָה (Tehillim 51:19), a broken spirit, is a standing form, not a past, since it is stressed on the last.

כָּל־מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ (Yonah 2:4), all Your breakers and Your waves passed over me, is the breaking of the sea's waves in the storm; and from it, carried over, מִשְׁבְּרֵי־מָוֶת (Shmuel II 22:5), the breakers of death. בַּֽהֲבִיאִי שִׁבְרְךָ בַּגּוֹיִם (Yechezkel 32:9), when I bring your breaking among the nations: your breaking is the men broken and smitten in you; or the sense is, when I bring the sound of the breaking to their ears and they hear it. עַד־הַשְּׁבָרִים (Yehoshua 7:5), as far as ha-Shevarim, is a place called so because they were broken there. מִשְּׁבָרִים יִתְחַטָּֽאוּ (Iyov 41:17), for breakings they cleanse themselves of sin, means that out of fear of his breakings they put away their sin, confess, and entreat Hashem.

וָאֶשְׁבֹּר עָלָיו חֻקִּי, and I broke My statute upon it, means I cut a covenant and decreed My statute upon it, that it shall not pass it; breaking is said of this as cutting is said of a covenant. From this same sense is derived הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד (Yeshayahu 66:9), shall I bring to the מַשְׁבֵּר and not deliver, that is, I bring the woman to the מַשְׁבֵּר. The womb is called מַשְׁבֵּר for the breaking of the woman in labour and her pangs: כִּי בָאוּ בָנִים עַד־מַשְׁבֵּר (Yeshayahu 37:3), for the children have come to the womb, and כִּי־עֵת לֹא־יַעֲמֹד בְּמִשְׁבַּר בָּנִים (Hoshea 13:13), for at the time he will not stand in the womb of children.

אֶת־מִסְפַּר הַחֲלוֹם וְאֶת־שִׁבְרוֹ (Shoftim 7:15), the telling of the dream and its breaking, where its breaking is its interpretation: until it is interpreted the dream is like a thing sealed up, and the interpretation breaks it open and lays it bare.

כִּי יֶשׁ־שֶׁבֶר בְּמִצְרָיִם (Bereishis 42:1), there is grain in Mitzrayim, and וַיִּשְׂאוּ אֶת־שִׁבְרָם (Bereishis 42:26), they loaded their grain: grain and any food. It may be called so, he suggests, because it breaks hunger, as יִשְׁבְּרוּ פְרָאִים צְמָאָם (Tehillim 104:11), the wild donkeys break their thirst. The buyer of it is himself called שׁוֹבֵר, one who breaks: לְכוּ שִׁבְרוּ וֶאֱכֹלוּ (Yeshayahu 55:1), go, buy and eat. In לִשְׁבֹּר אֶל־יוֹסֵף (Bereishis 41:57), to buy אֶל Yosef, אֶל is from, to buy from Yosef; or it means that all the land came to Mitzrayim, to Yosef, to buy. So is the seller, וַיִּשְׁבֹּר לְמִצְרַיִם (Bereishis 41:56), he sold to Mitzrayim; and where the verb takes an object, אֹכֶל בַּכֶּסֶף תַּשְׁבִּרֵנִי (Devarim 2:28), you shall sell me food for money, which is תשביר לי, sell to me, and הוּא הַמַּשְׁבִּיר לְכָל־עַם הָאָרֶץ (Bereishis 42:6), he it was who sold to all the people of the land.

וְנִשְׁעַן לִגְבוּל מוֹאָב (Bamidbar 21:15), leaning up against the border of Moav; וְהוּא נִשְׁעָן עַל יָדִי (Melachim II 5:18), he leans on my hand; יִשָּׁעֵן עַל בֵּיתוֹ (Iyov 8:15), he leans on his house. The same word is relying on Hashem, at Yeshayahu 10:20 and Divrei HaYamim II 13:18, and so too לְהִשָּׁעֵן עַל מַכֵּהוּ (Yeshayahu 10:20), leaning on the one who strikes him.

מַשְׁעֵן וּמַשְׁעֵנָה (Yeshayahu 3:1), stay and support, and in construct in that same pasuk כֹּל מִשְׁעַן לֶחֶם וְכֹל מִשְׁעַן מָיִם, every stay of bread and every stay of water. In another form, לְמִשְׁעָן לִי (Tehillim 18:19), Hashem became a support to me; and Radak allows that כֹּל מִשְׁעַן לֶחֶם may belong to this second form.

עַל מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ (Yeshayahu 36:6), on the staff of that crushed reed, and עַל מִשְׁעַנְתּוֹ (Shemos 21:19), on his staff.