אשר וגו'. אין מלת מתברך כמו ונברכו בו (בראשית י"ח י"ח) כי הפרש יש ביניהם: המתברך He who blesseth himself. This word is not like ונברכו and shall be blessed (Gen. 18:18); there is a difference between the two words.19ונברכו is the passive (Niphal), they shall be blessed; that is, they shall receive the blessing from the Almighty; מתברך is reflective (Hithpael): he who blesses himself; that is, he who believes himself blessed or wishes himself to be blessed, as I. E. himself explains below.
וטעם באלהי אמן שיכיר כל העולם כי אין אלוה אמת זולתו, כי אמן מגזרת אמונה (ישעיהו כ"ה א') והוא תאר השם, והטעם שיודה שזהו אמת או מתפלל שיתאוה להיותו אמת: באלהי אמן In the God whom all the world will acknowledge to be the true God, and that there is none besides Him.20A. V., In the God of truth. אמן is an adjective 20aI. E. seems to overlook that the adjective אמן demands the absolute state before it, not the construct. If, however, אמן is referred by him to the, people, to the faithful, and not to God, the construct state would be explained hereby, but the use of the singular אמן instead of the plural, would still require some explanation. of the same root as אמונה truth (25:1); יתברך ונו׳ Shall bless himself, etc. He shall thankfully acknowledge that this21That God is recognised by all people as the Lord of the universe. is true, or wish and pray that it may become true.
וטעם כי [נשכחו], נסתרו הצרות שעברו על הצדיקים עובדי השם, כי בראות הרשעים שהצרות באות עליהם, היו מלעיגים בם ובעבודתם: Because the former troubles, etc., are hid from mine eyes. The troubles which have befallen the righteous, the servants of the Lord, have been intensified by the circumstance that the wicked used to mock at the pious and their piety, when the latter were afflicted with calamities21aI. E. perhaps explains here the expression from mine eyes to mean from the eyes of my pious people who perceive all the insults and mocking of the wicked.