## Ibn Ezra on Isaiah Chapter 14 ###### Ibn Ezra on Isaiah 14:1:1 [Ibn Ezra on Isaiah 14:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:1:1) **כי.** כאשר נלכדה בבל אז שלח כורש לגולה [צ"ל הגולה]: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *For the Lord will have mercy*, etc. When Babylon was taken, Cyrus allowed the exiled Jews to return home. ###### Ibn Ezra on Isaiah 14:1:2 [Ibn Ezra on Isaiah 14:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:1:2) **ונספחו.** יתחברו כמו ספחני נא (שמואל א' ב' ל"ו): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ונספחו *And shall be joined*. Comp. ספחני join me (1 Sam. 2:36) ###### Ibn Ezra on Isaiah 14:2:1 [Ibn Ezra on Isaiah 14:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:2:1) **ולקחום.** הטעם כאשר יראו העמים שכורש יכבד לישראל יבקשו להיותם [צ"ל להיות] עבדים לישראל: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And the people shall take them*, etc. When people will see how Cyrus honours Israel, they will like to be servants to the Israelites. ###### Ibn Ezra on Isaiah 14:3:1 [Ibn Ezra on Isaiah 14:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:3:1) **והיה.** כ"ף **מעצבך** עם יהודה ידבר. **מעצבך** בגוף ו**מרגזך** בלב: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** מעצבך *From thy hardship*. Judah is addressed. מעצבך from thy hardship refers to the sufferings of the body, מרגזך from thy trouble to those of the heart.¹ footnotes: ¹ This distinction between עצב and רנז can only refer to the relative meaning of these two words, when following each other; but עצב by itself is used also for the trouble of the heart and soul; comp. Gen. 45:5, 1 Sam. 20:34. A. V, From thy sorrow and from thy fear. ###### Ibn Ezra on Isaiah 14:4:1 [Ibn Ezra on Isaiah 14:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:4:1) **ונשאת. מדהבה.** תרגום זהב, וכן בלשון קדר והטעם זהב המם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** מדהבה *Gold*.² Comp. דהב the Chaldæan translation of זהב gold; in Arabic it is likewise דהב (ذَهَبٌ). The gold of the tribute is meant here. footnotes: ² Literally, she that exacted gold, מַדְהֵבׇה being part. fem. Hiphil of דהב. A. V., The golden city. ###### Ibn Ezra on Isaiah 14:5:1 [Ibn Ezra on Isaiah 14:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:5:1) **שבר. מטה רשעים**, רמז למלכות, וכן **שבט**, כי המלך כרועה והעם כצאן: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *The staff*. A figure signifying kingdom. *The rod*. The same. The king is like a shepherd, the people like his flock. ###### Ibn Ezra on Isaiah 14:6:1 [Ibn Ezra on Isaiah 14:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:6:1) **מכה.** מכת, סמוך ויחסר יד, וכמוהו השותים במזרקי יין (עמוס ו' ו'): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** מכת *Stroke*. It is the construct state; supply יד of the hand, or with the hand; comp. השותים במזרקי יין They that drink wine out of basons [of silver or gold]³ (Am. 6:6). footnotes: ³ The accents favour this explanation; מַכַּת֭ as well as בְמִזְרְׅק֭י have a disjunctive accent. ###### Ibn Ezra on Isaiah 14:6:2 [Ibn Ezra on Isaiah 14:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:6:2) **מורדף.** פעולן מהבנין הכבד הנוסף, וטעם מורדף רודה במורדף בלי חשך, ויתכן היות מורדף פעול בטעם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** מורדף *Persecuted*. Participle Hophal. The meaning of the whole sentence is: Who ruled over him that was persecuted without intermission. The word מורדף might, however, be taken in the active sense persecuting. ⁴ footnotes: ⁴ The text has פעול; but as a contrast to the first explanation is intended, which describes מרדף to be פעול passive, we must read in the second explanation פועל active. I. E. says that although the form is passive, the meaning of the word is active (פועל בטעם). The Hophal, as the passive of the Hiphil, admits this active sense: caused to persecute, and therefore also persecuting. ###### Ibn Ezra on Isaiah 14:7:1 [Ibn Ezra on Isaiah 14:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:7:1) **נחה.** במות מלך בבל: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Is at rest*, since the death of the King of Babylon. ###### Ibn Ezra on Isaiah 14:7:2 [Ibn Ezra on Isaiah 14:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:7:2) **פצחו.** בלשון קדר דבר צחות: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** פצחו *They break forth*. The root פצח in Arabic means to speak poetically. ###### Ibn Ezra on Isaiah 14:8:1 [Ibn Ezra on Isaiah 14:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:8:1) **גם וגו'.** הטעם שהיה מצוה לכרות הברושים והארזים לבנות מצור וסוללה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Yea, the fir trees*, etc. For he had caused the fir trees and the cedars to be hewn down, to build with them fortresses and ramparts. ###### Ibn Ezra on Isaiah 14:9:1 [Ibn Ezra on Isaiah 14:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:9:1) **שאול.** לשון זכר ונקבה והנה רגזה גם עורר: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** שאול *The grave*.⁵ It is common; therefore רׇגְזׇה (femin.) and עורר (mas.). footnotes: ⁵ A. V. Hell. Comp. I. E. on 38:10. ###### Ibn Ezra on Isaiah 14:9:2 [Ibn Ezra on Isaiah 14:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:9:2) **רפאים.** הם המתים ויתכן היות האל"ף תחת ה"א רפה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** רפאים *The dead*. The א is, perhaps, instead of ה (the root being רפה to be weak). ###### Ibn Ezra on Isaiah 14:9:3 [Ibn Ezra on Isaiah 14:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:9:3) **עתודי ארץ.** הם המלכים כטעם או תיש (משלי ל' ל"א): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** עתודי *The chiefs* (lit., the he-goats) Comp. An he goat also and a king (Prov. 30:31). ###### Ibn Ezra on Isaiah 14:9:4 [Ibn Ezra on Isaiah 14:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:9:4) **הקים מכסאותם.** היו קמים כאילו היו חיים ויתכן היות מנהג הבבליים לשום כסאות בקברי המלכים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *It hath raised up from their thrones*. They were rising from their thrones as if they were alive; it is possible that the Babylonians had the custom of having thrones in the graves of their kings. ###### Ibn Ezra on Isaiah 14:10:1 [Ibn Ezra on Isaiah 14:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:10:1) **כלם.** אילו יכלו לדבר היו אומרים כן: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *All they*, etc. They would, if they could, speak thus. ###### Ibn Ezra on Isaiah 14:10:2 [Ibn Ezra on Isaiah 14:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:10:2) **חלית.** מגזרת מחלה (שמות ט"ו כ"ו): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** חלית *Art thou become weak*. Root חלה to be ill; comp. מחלה illness. (Exod. 15:26) ###### Ibn Ezra on Isaiah 14:11:1 [Ibn Ezra on Isaiah 14:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:11:1) **הורד. יצע.** יתכן היותו פועל עבר כמו אשר ילד לו (בראשית ל"ה כ"ו), ויתכן היותו עתיד תחת עבר, ובא על דרך לשון זכר כמו ולקח מהם קללה (ירמיה כ"ט כ"ב) והיא דרך צחות, וככה בלשון קדר, וכן ומכסך, והוא פועל: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** יצע *Was spread*. It is the past,⁶ like יֻלַּד was born (Gen. 35:26); or the future⁷ instead of the past.—As to the masculine form יצע (the subject רמה being feminine) compare לקח מהם קללה And of them a curse shall be taken up. (Jer. 29:22); this is a poetical license; the same freedom in the use of the gender is to be noticed in the Arabian language. Concerning the following ומכסך, which is participle masculine,⁸⁸ the same remark is to be made. footnotes: ⁶ Piel. of יצע. ⁷ Hophal of יצע. ⁸ I. E. seems to have read ומכסך, instead of ומכסיך. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. § 93, 9.) ⁸ I. E. seems to have read ומכסך, instead of ומכסיך. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. § 93, 9.) ###### Ibn Ezra on Isaiah 14:12:1 [Ibn Ezra on Isaiah 14:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:12:1) **איך. הילל.** הקרוב אל הדעת שהוא כוכב נוגה, והעד בן שחר, שהוא נראה קרוב מעלות השחר בימים ידועים, ואין בכוכבים ובצבא השמים כולו כוכב מאיר למראה העין כמוהו, על כן נקרא הילל, מגזרת לא יהלו אורם (ישעיהו י"ג י'): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** הילל Very probably Lucifer, as בן שחר morning star proves. It is seen on certain days a little before dawn, and of all the host of heaven there is no star that shines with such brilliancy as this; its name is therefore הילל (lit., splendour); comp. יחלו They shall cause to shine (13:11). ###### Ibn Ezra on Isaiah 14:12:2 [Ibn Ezra on Isaiah 14:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:12:2) **חולש.** כמו ויחלש יהושע (שמות י"ג י"ז), ויש אומר מפיל גורלות כטעם קלקל בחצים (יחזקאל כ"א כ"ו): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** חולש *Who didst weaken*. Comp. ויחלוש And he defeated (Exod. 17:13). According to others: Who didst cast lots;⁹ comp. קלקל בחצים He divined by arrows (Ez. 21:26).¹⁰ footnotes: ⁹ Comp. חלשים Lots. See Kashi ad locum. Talm. Babl. Shabbath, 149. ¹⁰ This is said of the king of Babylon, when he came to attack Jerusalem. ###### Ibn Ezra on Isaiah 14:13:1 [Ibn Ezra on Isaiah 14:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:13:1) **ואתה. השמים אעלה.** רמז לגבהות הלב: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *I will ascend to heaven*. An expression indicating the pride of the heart. ###### Ibn Ezra on Isaiah 14:13:2 [Ibn Ezra on Isaiah 14:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:13:2) **ואשב בהר מועד.** הוא הר ציון ונקרא כן שהוא מועד השם, כמו שרפו כל מועדי אל (תהלים ע"ד ח'), והעד ירכתי צפון (תהלים מ"ח ג'), כי כן היתה ציון: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Upon the appointed mount*.¹¹ Upon mount Zion, which is the place appointed by the Lord for His sanctuary; comp. מועדי אל the synagogues of God (Ps. 74:8). This explanation is confirmed by the words which follow: in the sides of the north; for Zion was in the north of Jerusalem.¹² footnotes: ¹¹ A. V. The mount of the congregation. ¹² Comp. Ps. 48:3, Mount Zion, on the sides of the north. I. E. remarks, בצפון ירדשלים on the north side of Jerusalem. Some critics questioned, in consequence of this remark, the veracity of the account which narrates the visit of I. E. to Jerusalem, because by nearly all recent descriptions of the holy city, Zion is to the south of it. But a distinction must be made between עיר דוד the city of David, which is also called מצדת ציון, the stronghold of Zion, or ציון Zion, and הר ציון the mount Zion. Whatever position antiquarians assign to the former, the latter was to the prophets and poets of the Bible identical with the mount of the house of the Lord, the holy mount, and is therefore in the north, or, more accurately, in the north-east of the old city of Jerusalem. Comp. Ez. 40:2. ###### Ibn Ezra on Isaiah 14:14:1 [Ibn Ezra on Isaiah 14:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:14:1) **אעלה.** זה הפסוק דבק בבא אחריו, אתה אמרת אעלה על במתי עב: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** Join this verse to the following : Thou hast said, I will ascend, etc. but thou shalt be brought down, etc. ###### Ibn Ezra on Isaiah 14:14:2 [Ibn Ezra on Isaiah 14:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:14:2) **אדמה.** מבנין התפעל והתי"ו מבולע, והעד דגשות המ"ם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** אדמה *I* *will be like*. It is Hithpael, the characteristic ת being absorbed by ד; the Dagesh in מ proves that it is Hithpael.¹³ footnotes: ¹³ The Dagesh in מ distinguishes it from the Niphal; אֶנְדׇּמֶה═אֶדׇּמֶה is the Niphal, אֶתְדַּמֶּה═אֶדַּמֶּה the Hithpael. ###### Ibn Ezra on Isaiah 14:16:1 [Ibn Ezra on Isaiah 14:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:16:1) **ראיך.** ישגיחו, כמו יביטו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ישגיחו. They shall look. ###### Ibn Ezra on Isaiah 14:16:2 [Ibn Ezra on Isaiah 14:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:16:2) **יתבוננו.** שילמדו בינה בעבורך: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** אליך יתבוננו. They shall become reasonable through thee.¹⁴ footnotes: ¹⁴ A. V. They shall narrowly look upon thee. ###### Ibn Ezra on Isaiah 14:17:1 [Ibn Ezra on Isaiah 14:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:17:1) **שם תבל.** מקום היישוב ולעולם זאת המלה בלשון נקבה רק במקום הזה, ויש אומרים כי וי"ו ועריו שב אל מדבר, או כי הר ערי עצמו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** תבל *The inhabited world*. This noun is feminine in every instance but the present.¹⁵ Some refer the suffix to מדבר wilderness, others to the Babylonian king, explaining ועריו הרס he hath pulled down his own cities. לא פתח. footnotes: ¹⁵ The masculine suffix in וְעׇרׇיו is supposed to refer to תבל. See Note 21. ###### Ibn Ezra on Isaiah 14:17:2 [Ibn Ezra on Isaiah 14:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:17:2) **לא פתח.** בית מאסרם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *He did not open*. Supply, their prison.¹⁶ footnotes: ¹⁶ It is not clear whether I. E. takes בית מאסרם ═ ביתה prison, or supplies בית מאסרם, and besides the verb לשוב to return; the rendering of the whole phrase would accordingly be, He opens not their prison, that they return home. ###### Ibn Ezra on Isaiah 14:18:1 [Ibn Ezra on Isaiah 14:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:18:1) **כל.** איש בביתו, בבית שהכין לעצמו והוא הקבר וכן אל בית עולמו (קהלת י"ב ה'): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *In his house*. Which he had prepared for himself, that is the grave; comp. man goeth to his long home (Eccl. 12:5) ###### Ibn Ezra on Isaiah 14:19:1 [Ibn Ezra on Isaiah 14:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:19:1) **ואתה.** הקדמונים אמרו כי אחרי מות נבוכדנצר נסחב מקברו, כי היו אומרים אנשי ממלכתו שמא לא מת ועוד ישוב כאשר שב בראשונה. גם זה נכון, והאמת כי זה הפסוק על נבוכדנצר הוא, כי הוא תחלת מלכות בבל על ישראל, והעד הכינו לבניו מטבח: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** There is an old tradition that when Nebuchadnezzar had died, and was buried, he was dragged out of his grave again, because the people of his kingdom were in doubt whether he really was dead, and feared he might again return to them as he had done before.¹⁷, and Dan. iv. This is perhaps really the fact; there is at least no doubt, that this verse refers to Nebuchadnezzar, who was the first of the Babylonian kings that reigned over Israel. This we may infer also from the words Prepare slaughter for his sons (ver. 21).¹⁸, etc., was not to begin with the king addressed here, but with one of his descendants. footnotes: ¹⁷ See Rashi ad locum ¹⁸ The question seems to be, whether this prophecy (verses 4—20) refers to Nebuchadnezzar, the first Babylonian tyrant that ruled over the Jews, whose fate, according to tradition, was just that described in verses 18—20, or to his grandson (according to I. E.) Belshazzar, the last king of Babylon, who was slam (Dan. 5:30), and most probably not buried with the honours of a king. I. E. is in favour of the former, because the extinction of the dynasty predicted in the words, Prepare slaughter for his children ###### Ibn Ezra on Isaiah 14:19:2 [Ibn Ezra on Isaiah 14:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:19:2) **כנצר.** סעיף: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** כנצר As a bough. ###### Ibn Ezra on Isaiah 14:19:3 [Ibn Ezra on Isaiah 14:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:19:3) **מטועני חרב.** בלשון קדר כמו מדוקרים, ויש אומר מגזרת טענו (בראשית מ"ה י"ז) בדרך רחוקה, כמו מלאים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** מטועני *Pierced*. Comp. طَعَنَ (טען) to pierce in Arabic. According to some,—who in a rather circuitous way derive it from טען to load, comp. טענו load (Gen. 45:17)—full.¹⁹ footnotes: ¹⁹ מטעני חרב full of wounds with the sword. A. V., Thrust through with a sword. ###### Ibn Ezra on Isaiah 14:19:4 [Ibn Ezra on Isaiah 14:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:19:4) **מובס.** פעול מהשניים הנראים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** מובס *Trodden*, A verb ע״ו; (root בוס. ###### Ibn Ezra on Isaiah 14:20:1 [Ibn Ezra on Isaiah 14:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:20:1) **לא תחד.** חסר אל"ף השורש כמו אוהבי אהב (משלי ח' י"ז), ורבי יהודה המדקדק אומר שהוא חסר יו"ד מגזרת יחד: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** תחר *Thou shall be joined*. The radical א is dropped;²⁰ comp. אהב I love (Prov. 8:17); according to the grammarian R. Jehudah, י is omitted, and the word is derived from יחד to be together. footnotes: ²⁰ Root אחד to join. ###### Ibn Ezra on Isaiah 14:20:2 [Ibn Ezra on Isaiah 14:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:20:2) **כי ארצך שחת.** אפילו ארצך שחת ואף כי ארצות אחרות, והנה פירושו ועריו הרס: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *For thou hast destroyed thy land*, even thy land, how much more other countries; this explains the words : And he pulled down his cities (ver. 17).²¹ footnotes: ²¹ According to this remark, the suffix in עריו (5:17) refers to Nebuchadnezzar, not to תבל the world. 5:17, I. E. seems to be of opinion that it refers to תבל, introducing the other explanation by יש אומרים Some say. ###### Ibn Ezra on Isaiah 14:21:1 [Ibn Ezra on Isaiah 14:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:21:1) **הכינו לבניו.** בלשצר וכל ביתו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *To his sons*. To Belshazzar and his whole family. ###### Ibn Ezra on Isaiah 14:21:2 [Ibn Ezra on Isaiah 14:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:21:2) **בעון אבותם.** אויל מרודך אביו ונבוכדנצר אבי אביו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Their fathers*. His father Evil Merodach and his grandfather Nebuchadnezzar. ###### Ibn Ezra on Isaiah 14:21:3 [Ibn Ezra on Isaiah 14:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:21:3) **ערים.** אויבי' כמו ויהי עריך (שמואל א' כ"ח ט"ז), והטעם כי יעורר שנאה בכל העולם והנה הטעם ומלאו שלא ימלאו, וי"א אחר שלא ירשו הם הארץ יתיישב העולם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ערים Enemies.²² עיר═ציר messenger; ארע ═ ארץ earth. A. V., Cities. Comp. ערך thine enemy (1 Sam. 28:16). ומלאו וגו׳ *Nor fill*, etc. For they would stir up hatred everywhere; ולא מלאו═ומלאו. According to others : the face of the world will then be filled with cities, because the Babylonian kings will no longer be the masters of the earth. footnotes: ²² צרים═ערים. The interchange of צ and ע is especially noticed in comparing Hebrew words with the corresponding Chaldæan ones, e.g. ###### Ibn Ezra on Isaiah 14:22:1 [Ibn Ezra on Isaiah 14:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:22:1) **וקמתי.** שם הוא עצם, ושאר הוא כמו שאר בשרו (ויקרא י"ח ו') והוא האב, ונין בן, ונכד בן הבן: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** שם *Name*. The person himself.²³ שאר *That is near to* him.²⁴ Comp. Lev. 20:6. The father is meant. נין Son. נכד Grandson.²⁵ footnotes: ²³ Comp. I. E. on Ruth 3:16, and Sefer hashem, 100:1. ²⁴ A. V., Remnant. ²⁵ A. V., Nephew. ###### Ibn Ezra on Isaiah 14:23:1 [Ibn Ezra on Isaiah 14:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:23:1) **ושמתיה. קפוד.** ידוע יש אומרים שהוא מגזרת קפדתי כאורג חיי (ישעיהו ל"ח י"ב), בעבור הקפידו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** קפוד *Hedgehog*.¹ A well known animal. According to some קפוד is derived from קפד to roll—comp. קפדתי I rolled (xxxviii 12)—on account of its power of rolling itself together. footnotes: ¹ A. V., Bittern. ###### Ibn Ezra on Isaiah 14:23:2 [Ibn Ezra on Isaiah 14:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:23:2) **וטאטאתיה.** כל המפרשים אמרו כי אין למלה הזאת אחות, והטעם העץ שיסירו בו הדומן: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** מטאטא *Besom*. All agree that this word is hap. leg.; it signifies an instrument wherewith refuse is removed. ###### Ibn Ezra on Isaiah 14:24:1 [Ibn Ezra on Isaiah 14:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:24:1) **נשבע.** שבועת השם היא הגזרה שנגזרה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *He hath sworn*. The decree of God is His oath.²⁶ footnotes: ²⁶ According to I. E. the unchangeable decree of the Lord is called His oath; it is an anthropomorphism. ###### Ibn Ezra on Isaiah 14:24:2 [Ibn Ezra on Isaiah 14:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:24:2) **דמיתי.** חשבתי והטעם כל מה שחשבתי בכל מה שעבר כן היה וכן יהיה לעתיד: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *I thought*. Whatever I had planned, as far as concerned the past, has come to pass, and the same will be the case concerning the events that are planned for the future. ###### Ibn Ezra on Isaiah 14:25:1 [Ibn Ezra on Isaiah 14:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:25:1) **לשבור.** כאשר חשבתי לשבור אשור בארצי שהיא ירושלם, כי שם הכבוד: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *As I have thought to break Assyria in my land*, that is, in Jerusalem, where His residence is. ###### Ibn Ezra on Isaiah 14:25:2 [Ibn Ezra on Isaiah 14:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:25:2) **וסר מעליהם.** מארצי והרי: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *From them*. From my land and from my mountains. ###### Ibn Ezra on Isaiah 14:26:1 [Ibn Ezra on Isaiah 14:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:26:1) **זאת.** כן תהיה זאת העצה שיעצתי על בבל: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *This is the purpose*, etc. So will this plan be carried out, which I formed against Babylon. ###### Ibn Ezra on Isaiah 14:26:2 [Ibn Ezra on Isaiah 14:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:26:2) **על כל הגוים.** על אשור ובבל בעתם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *For all the nations*. For Assyria, for Babylon, each in its turn. ###### Ibn Ezra on Isaiah 14:27:1 [Ibn Ezra on Isaiah 14:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:27:1) **כי.** אחר שהשם גזר מי יוכל להפר: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *For the Lord of hosts*, etc. Since the Lord has decreed, who can annul it. ###### Ibn Ezra on Isaiah 14:28:1 [Ibn Ezra on Isaiah 14:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:28:1) **בשנת. המשא.** הנבואה או משל בדרך נבואה, והעד כי משורש נחש: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** המשא.²⁷ The prophecy²⁸ or a parable in the prophetic style, as is apparent from the words For out of the serpent’s root, etc. footnotes: ²⁷ Here a new chapter commences, according to I. E. ²⁸ A. V., Burden. ###### Ibn Ezra on Isaiah 14:29:1 [Ibn Ezra on Isaiah 14:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:29:1) **אל. צפע.** הוא צפעוני והוא קשה מהנחש, והטעם כי חזקיה יהיה גבור מאביו והוא יזיק פלשתים כי כן כתוב במלכים, הוא הכה את עזה ואת גבולה ממגדל נוצרים ועד עיר מבצר (מלכים ב' י"ח ח'): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** צפע *Cockatrice*. It is the same as צפעני (11:8); it is more dangerous than the serpent.—Hezekiah shall be mightier than his father, and more dangerous to the Philistines (comp. 2 Kings 18:8). ###### Ibn Ezra on Isaiah 14:29:2 [Ibn Ezra on Isaiah 14:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:29:2) והפרי שיתן **שרף מעופף**, והמעופף הוא קשה בשרפים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And his fruit*. The fruit that he will bring forth, will be שרף מעופף *a fiery flying serpent;* the flying one is the most dangerous of the fiery serpents. ###### Ibn Ezra on Isaiah 14:30:1 [Ibn Ezra on Isaiah 14:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:30:1) **ורעו בכורי דלים.** הם ישראל שהתדלדלו קודם כל אומה והטעם כי יהיה לישראל שובע וישכנו לבטח, ואת פלשת להפך: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** בכורי דלים *The firstborn of the poor*. Israel, who had become impoverished sooner than any other nation,—Israel shall enjoy abundance and safety; the opposite fate shall befall the Philistines. ###### Ibn Ezra on Isaiah 14:30:2 [Ibn Ezra on Isaiah 14:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:30:2) **שרשך.** האבות: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Thy root*. The fathers. ###### Ibn Ezra on Isaiah 14:30:3 [Ibn Ezra on Isaiah 14:30:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:30:3) **ואחריתך.** הם הבנים וכן לא לאחריתו (דניאל י"א י"ד): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ואחריתך *And thy remnant* Thy children; comp. לאחריתו to his posterity (Dan. 11:4) ###### Ibn Ezra on Isaiah 14:31:1 [Ibn Ezra on Isaiah 14:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:31:1) **הלילי.** הטעם שירימו קול בפרהסיא: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** הילילי *Howl*. Lift up thy voice publicly. ###### Ibn Ezra on Isaiah 14:31:2 [Ibn Ezra on Isaiah 14:31:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:31:2) **כי מצפון עשן בא.** הוא מלך אשור והנכון שהוא נבוכדנצר והעד כי יי יסד ציון: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *For there shall come from the north a smoke*. The king of Assyria, and probably Sennacherib is meant, as may be inferred from the words that the Lord hath founded Zion (ver. xxxii).²⁹ footnotes: ²⁹ From the words quoted, I. E. infers that the prophet speaks here of an enemy who is to invade Palestine with success, and to proceed unto Jerusalem; but there he is to be defeated. This was, in fact, the case with Sennacherib. ###### Ibn Ezra on Isaiah 14:31:3 [Ibn Ezra on Isaiah 14:31:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:31:3) **ואין בודד.** מגזרת בדד: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** בודד *Alone*. Related to בָּדָד alone. ###### Ibn Ezra on Isaiah 14:31:4 [Ibn Ezra on Isaiah 14:31:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:31:4) **במועדיו.** בארמוניו בא העשן ולא יכול אדם לשבת אפילו לבדו בביתו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** במועדיו *In his castles.³⁰* The smoke shall enter, and no one shall be able to remain there, even alone. footnotes: ³⁰ A. V., In his appointed times. מועד admits both meanings: the appointed time, and the appointed place. ###### Ibn Ezra on Isaiah 14:32:1 [Ibn Ezra on Isaiah 14:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/14:32:1) **ומה יענה.** כל מלאך ממלאכי כל גוי, זה יענה, כי יי יסד ציון, ולא יוכל מלך אשור לה. וטעם **ומה יענה.** שישאלו הגוים מה היה לירושלם, וכן יענה [צ"ל יענו] המלאכים לשולחיהם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ומה יענה מלאכי גוי And what shall each of the messengers of the nation answer?³¹ *That the Lord hath founded Zion*, and therefore Assyria cannot conquer it; when the nations shall enquire, what has become of Jerusalem, the messengers will give this answer to those that have sent them. footnotes: ³¹ See 3:12. A. V., What shall one then answer the messengers of the nation.