## Ibn Ezra on Isaiah Chapter 22

###### Ibn Ezra on Isaiah 22:1:1
[Ibn Ezra on Isaiah 22:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:1:1)

**משא גיא חזיון.** ירושלם שהיא מקום הנבואה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The valley of vision*. Jerusalem, the centre of all prophecies.


###### Ibn Ezra on Isaiah 22:1:2
[Ibn Ezra on Isaiah 22:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:1:2)

יש אומרים כי טעם **עלית לגגות** לקטר למלאכת השמים, ולפי דעתי שהטעם עלותם לראות החיילות הצרות על ירושלם כי כן מנהג המדינות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thou art wholly gone up to the house-tops*. Some think, they went up in order to offer incense to the host of heaven, but my opinion is, that they went up in order to see the force that besieged Jerusalem, as is generally done under such circumstances.


###### Ibn Ezra on Isaiah 22:2:1
[Ibn Ezra on Isaiah 22:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:2:1)

**תשואות.** מגזרת שאון [יג ד']:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תשואות *Stirs*. Root שאה to stir; comp. שאון noise (13:4).


###### Ibn Ezra on Isaiah 22:2:2
[Ibn Ezra on Isaiah 22:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:2:2)

**עליזה.** שמחה והטעם כי היתה מלאה אנשים, ונלכדו בשביה ובעה ולא יכלו להלחם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עליזה *Joyous*.—Jerusalem had been full of men, but they were smitten with captivity and famine, and could not fight.


###### Ibn Ezra on Isaiah 22:3:1
[Ibn Ezra on Isaiah 22:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:3:1)

**מקשת.** שראו, מרוב הפחד מסרו עצמם ואוסרו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מקשת אסרו *Because of the bow they were bound*.¹ When they saw the bow of the enemy, they surrendered out of fear, and became prisoners.

footnotes:
¹ A. V., They are bound by the archers.


###### Ibn Ezra on Isaiah 22:3:2
[Ibn Ezra on Isaiah 22:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:3:2)

**מרחוק ברחו.** כמו עם לבבם שלם (דברי הימים י"ו ט'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מרחוק ברחו ׳ *Which have fled from far*. The relative אשר which is to be supplied; comp. עם אשר לבבם שלם ═ עם לבבם שלם in behalf of those whose heart is perfect (2 Chr. 16:9)


###### Ibn Ezra on Isaiah 22:4:1
[Ibn Ezra on Isaiah 22:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:4:1)

**על וגו'.** אלה דברי הנביא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Therefore said I*. The first person refers to the prophet.


###### Ibn Ezra on Isaiah 22:4:2
[Ibn Ezra on Isaiah 22:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:4:2)

**שעו ממני.** הרפו ממני כמו לא תשעה ממני (איוב ז' י"ט):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שעו ממני *Look away from me*. Root שעה to let loose, to turn away; comp. תשעה Thou wilt depart² (Job 7:19).

footnotes:
² See chap. xvii. Note 11.


###### Ibn Ezra on Isaiah 22:4:3
[Ibn Ezra on Isaiah 22:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:4:3)

**אמרר**, השומעים בבכי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אמרר בבכי *I will embitter by weeping*.³ I will embitter those that listen.

footnotes:
³ A. V., I will weep bitterly. According to I. E., the Piel of מרר is causative, and the object השמעים the bitterness, is to be supplied here.


###### Ibn Ezra on Isaiah 22:5:1
[Ibn Ezra on Isaiah 22:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:5:1)

**ומבוכה.** מגזרת נבוכים הם (שמות י"ד ג'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ומבוכה *And of perplexity*. Comp. נבוכים entangled (Ex. 14:3).


###### Ibn Ezra on Isaiah 22:5:2
[Ibn Ezra on Isaiah 22:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:5:2)

**מקרקר.** מהפך או הורס והנה הוא הפך הקיר כמו ושרשך מארץ חיים (תהלים נ"ב ז'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מקרקר overthrowing, or pulling down, derived from קיר wall, with a negative sense; comp. ושרשך, and he will take away thy root (Ps. 52:7), derived from שרש root.


###### Ibn Ezra on Isaiah 22:5:3
[Ibn Ezra on Isaiah 22:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:5:3)

**ושוע אל ההר.** יש אומרים כמו ישעו ואין מושיע (שמואל ב' כ"ב מ"ב), ויש אומרים כי השועה תגיע אל ההר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ושוע אל ההר *And of crying to the mountains*. Some say that this phrase means the same as ישעו ואין מושיע they look, but there is none to save (2 Sam. 22:42); others, their cry will reach the mountains.⁴

footnotes:
⁴ According to the first explanation, שוע is identified with שעה to turn,to look, or to trust; and the meaning of the phrase is, it will be as if they trusted to the mountains, that could not help (see c. 17:7). The second explanation takes שוע in its usual meaning to cry: Their cry will be so loud that it will reach the mountains, that are far away.


###### Ibn Ezra on Isaiah 22:6:1
[Ibn Ezra on Isaiah 22:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:6:1)

**ועילם.** זאת הנבואה על ביאת נבוכדנצר, וטעם עילם אפילו עילם שהתגבר עליהם נבוכדנצר, הוא ישא אשפה ויבוא על ירושלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And Elam*, etc. In the following the prophet predicts the siege of Jerusalem by Nebuchadnezzar.⁵ *Elam*. Even Elam, that was defeated by Nebuchadnezzar,⁶ was to take up arms against Jerusalem.

footnotes:
⁵ I. E. refers this prophecy to Nebuchadnezzar, and not to Sennacherib; because the siege described here, is to end in the fall of Jerusalem (ver. 14 ); this was in fact the result of the siege of Nebuchadnezzar, while Sennacherib was, by a miraculous destruction of his army, compelled to leave Palestine altogether.
⁶ This statement is perhaps based on Jer. 25:25, 49:34 ff., where the collapse of the power of Elam is predicted; and Ezek. 32:24-25, where the extinction of the power of Elam is mentioned as an accomplished fact. Elam, according to I. E., conquered by Nebuchadnezzar, might be expected to refuse to join him in an expedition against Palestine.7 The Hebrew text has the words אפילו שחם בעלי מדינות though they are in possession of provinces; they have no sense; for why should the inhabitants of Kir in that case not join Nebuchadnezzar? even if we join the following קיר with this phrase: though they are in possession of the provinces of Kir, it is impossible to find any sense in it. If, however, we add רחוקות distant, as is done in the translation, all difficulty is at once removed. קיר אפילו שהם בעלי מדינות רחוקות even Kir, that is a distant country, or, even the inhabitants of Kir, that live in distant countries, and must find an expedition against Jerusalem very hard and troublesome, etc.


###### Ibn Ezra on Isaiah 22:6:2
[Ibn Ezra on Isaiah 22:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:6:2)

**וקיר.** שאפילו שהם בעלי מדינות קיר, כמו וארס מקיר (עמוס ט' ז'), יגלה מגניו על ישראל סביבות ירושלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And Kir*, though being far from Jerusalem;—comp. And Aram from Kir (Am. 9:7)⁸—*will uncover the shield* round Jerusalem against Israel.

footnotes:
⁸ The quotation is probably to prove that Kir is the name of a country, which is situated beyond Syria, and therefore distant from Jerusalem.


###### Ibn Ezra on Isaiah 22:7:1
[Ibn Ezra on Isaiah 22:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:7:1)

**ויהי.** כ"ף עמקיך לנכח ירושלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thy valleys*. The second person refers to Jerusalem. שת שתו.


###### Ibn Ezra on Isaiah 22:7:2
[Ibn Ezra on Isaiah 22:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:7:2)

**שות שתו.** הדייק והסוללה וכלי המלחמה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They prepare*,⁹ the forts, the trenches, and all the instruments of war.

footnotes:
⁹ A. V., They set themselves in array.


###### Ibn Ezra on Isaiah 22:8:1
[Ibn Ezra on Isaiah 22:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:8:1)

**ויגל.** וכבר נגלה מסך יהודה והטעם כי ראו בבוא האויב כי אין להן כח לסבול, ויתכן היות ויגל השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And he discovered*, etc. The veil was already taken away from the eyes of Judah, when the enemy was approaching; they saw immediately that they had no strength to resist. The third person ויגל, And he discovered might also be referred to God.¹⁰

footnotes:
¹⁰ According to the first explanation, the enemy is the subject; the enemy, by his approach, opened the eyes of Judah, and made them discover their weakness.


###### Ibn Ezra on Isaiah 22:8:2
[Ibn Ezra on Isaiah 22:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:8:2)

**ותבט.** שב אל יהודה שהסתכלו בכלי הנשק:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And thou didst look*. Judah is addressed.


###### Ibn Ezra on Isaiah 22:9:1
[Ibn Ezra on Isaiah 22:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:9:1)

וראו בקיעי עיר דוד כי רבו, והוצרכו לקבץ את מי הבריכה להיות כמו חומה סביב למקום

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Ye have seen also*, etc. They looked to the fortifications, and found that the breaches of the town of David were many; they were therefore obliged to collect the waters of the pool, that they might serve as a fence round the town.


###### Ibn Ezra on Isaiah 22:10:1
[Ibn Ezra on Isaiah 22:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:10:1)

**ואת.** והוצרכו לספר הבתים לדעת מספר אנשי המלחמה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And ye have numbered*, etc. They had to count the houses, in order to know the number of the soldiers.¹¹

footnotes:
¹¹ It was desirable to know the number of the houses, in order to ascertain how many soldiers the town might be able to keep.


###### Ibn Ezra on Isaiah 22:10:2
[Ibn Ezra on Isaiah 22:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:10:2)

**ותתצו הבתים.** הסמוכים לחומה מחוץ:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And the houses have ye broken down*. The houses that were near the wall from without.


###### Ibn Ezra on Isaiah 22:11:1
[Ibn Ezra on Isaiah 22:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:11:1)

**ומקוה.** כמו מקוה מים (ויקרא י"א ל"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ומקוה *And a ditch*. מקוה מים ═ מקוה A gathering of water (Lev. 2:36).


###### Ibn Ezra on Isaiah 22:11:2
[Ibn Ezra on Isaiah 22:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:11:2)

**ולא הבטתם אל עושיה.** שהוא השם, כי הוא עושה זאת הגזרה להביא נבוכדנצר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Unto the maker thereof*. Unto God, who has decreed to bring Nebuchadnezzar against Jerusalem.


###### Ibn Ezra on Isaiah 22:11:3
[Ibn Ezra on Isaiah 22:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:11:3)

**ויוצרה.** הטעם על הגזרה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Unto him that fashioned it*. That fashioned the decree.


###### Ibn Ezra on Isaiah 22:11:4
[Ibn Ezra on Isaiah 22:11:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:11:4)

ויתכן היות **מרחוק** דבר עם מלת ויוצרה, ויתכן היותו דבר עם לא ראיתם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מרחוק *Long ago*. Join מרחוק either with ויוצרה, he that fashioned it long ago, or with לא ראיתם, you have not seen for a long time.¹²

footnotes:
¹² The second explanation is not in accordance with the accents; וְיוֹצְרָ֥הּ has a conjunctive, מֵרָח֭וֹק a disjunctive accent.


###### Ibn Ezra on Isaiah 22:12:1
[Ibn Ezra on Isaiah 22:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:12:1)

**ויקרא.** כנוי לגזרה, והנכון שהקריאה היא נבואת הנביאים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And in that day did the Lord*, *God of Hosts, call*, etc. That is, God decreed. More correctly, however, this phrase may be referred to the words of the prophet.¹³

footnotes:
¹³ The meaning of the phrase is therefore, And the prophet, in the name of God, declared.


###### Ibn Ezra on Isaiah 22:13:1
[Ibn Ezra on Isaiah 22:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:13:1)

**והנה וגו'.** הריגה יציאת הרוח, והפך זה וישחטם במדבר (במדבר י"ד ט"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הרג *Slaying*, causing the separation of the soul from the body; הרג is used with reference to cattle instead of שחט, and on the other side וישחטם, And he slaughtered them (Num. 14:16) is used with reference to men instead of ¹⁴.ויהרגם

footnotes:
¹⁴ הרג to slay, is used with reference to man, שחט to kill, with reference to beasts; this passage, and the one quoted from Num. 14:16, are of the exceptions, the entire number of which is very small.


###### Ibn Ezra on Isaiah 22:13:2
[Ibn Ezra on Isaiah 22:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:13:2)

**אכול ושתה.** ידבר הנביא מה שיהיו אומרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For to-morrow we shall die*. The prophet foretells what people will say in the days of the siege.


###### Ibn Ezra on Isaiah 22:14:1
[Ibn Ezra on Isaiah 22:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:14:1)

**ונגלה.** זה הדבר ותחסר מלת אני כמו יי במראה אליו אתודע (במדבר יב ו') ויש אומרים כי הם דברי הנביא והראשון הוא הנכון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ונגלה *And it was revealed*. This thing¹⁵ was revealed. באזני In mine ears.¹⁶ Supply אָזְנֵי the ears of.¹⁷ Comp. נביאכם יי Your prophet, the prophet of the Lord¹⁸ (Num. 12:6). According to some the suffix in באזני refers to the prophet; but the first explanation is better.¹⁹

footnotes:
¹⁵ The determination of the people, mentioned in the preceding verse.
¹⁶ A. V., In mine ears, by the Lord, etc.
¹⁷ The complete sentence would be: In mine ears, the ears of the Lord, etc.
¹⁸ A. V., A prophet among you, I, the Lord, etc.
¹⁹ See c. v., Note 16.


###### Ibn Ezra on Isaiah 22:14:2
[Ibn Ezra on Isaiah 22:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:14:2)

**עד תמותון.** ביד האויב הצר עליכם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Till ye die* by the hand of the enemy who will besiege you.


###### Ibn Ezra on Isaiah 22:15:1
[Ibn Ezra on Isaiah 22:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:15:1)

**כה וגו'.** וטעם יי צבאות בעבור הסוכן שהוא ממונה על בית המלכות, וכאילו הוא פקיד על הממון שהוא אצור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*God of hosts*. This attribute is added, because the treasurer is mentioned, who was appointed over the royal house, and whom some believed to be the master of the money stored up there.²⁰

footnotes:
²⁰ The hosts are, according to I. E., all creatures on heaven and earth (comp. Gen. 2:1). God of hosts is therefore the true master of the state treasures, not Shebna. Concerning the occasional use of the Tetragrammaton as an appellative governing the genitive צבאות of hosts, see i., Note 45, and I. E. On Exodus 3:15.


###### Ibn Ezra on Isaiah 22:15:2
[Ibn Ezra on Isaiah 22:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:15:2)

**הסכן.** כמו ערי מסכנות (שמות א' י"א), כמו אוצרות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הסוכן *The treasurer*. Comp. מסכנות stores (Ex. 1:11).


###### Ibn Ezra on Isaiah 22:15:3
[Ibn Ezra on Isaiah 22:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:15:3)

וטעם **על.** שיתנבא עליו ויאמר לו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עַל *Concerning*. He shall prophesy concerning him, and say to him.


###### Ibn Ezra on Isaiah 22:16:1
[Ibn Ezra on Isaiah 22:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:16:1)

מה לך לשבת פה ומי לך פה ממשפחה שיוכלו לעזור לך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*What hast thou here?* Why didst thou stop here? *And whom hast thou here* of thy family that could assist thee?


###### Ibn Ezra on Isaiah 22:16:2
[Ibn Ezra on Isaiah 22:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:16:2)

**כי חצבת לך פה קבר.** כמו כרית, ובורות חצובים (דברים ו' י"א), והטעם שתחשוב בלבך כי לעולם תהיה סוכן, ובירושלם תמות, וכבר תקנת לך שם קבר, והאומר שפיר' קבר כמו ארמון, איננו נכון, והעד שמה תמות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חצבת *Thou hast hewed*. Comp. חצובים hewed (Deut. 6:11). Thou thinkest that thou wilt always remain treasurer, and that thou wilt die in Jerusalem, and therefore thou hast already prepared a grave for thee.—Those commentators that take gravein the sense of palace are mistaken, as shown by the words there shalt thou die (ver. 18).²¹

footnotes:
²¹ The Targum has אְַתַר place, and אַתְרֵיהּ his place for קבר and קברו and seems to take קבר figuratively for the palace or the place where Shebna hoped to remain till his death.


###### Ibn Ezra on Isaiah 22:17:1
[Ibn Ezra on Isaiah 22:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:17:1)

**הנה יי מטלטלך.** כפול, מן ויטילו הכלים [יונה א' ה']:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מטלטלך *Will carry thee away*. Reduplication of טול to carry. Comp. ויטילו And they cast (Jon. 1:5).


###### Ibn Ezra on Isaiah 22:17:2
[Ibn Ezra on Isaiah 22:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:17:2)

**טלטלה.** אתה שתחשוב כי אתה גבור כטעם והיית לאיש (מלכים א' ב' ב'), והנה הוא כדמות קריאה או טלטלה כטלטול גבר, והראשון קרוב אלי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
גבר *O man*.²² Thou, who thinkest that thou art mighty. Comp. והיית לאיש and show thyself a man (1 Kgs. 2:2). גבר is here the vocative case. It can also mean as the carrying away of a man.²³ I prefer the first explanation.

footnotes:
²² A. V., A mighty captivity.
²³ Comp. טלטולא דגברא קשה טדאתתא A man, carried away in Captivity is treated more harshly and cruelly than a woman. See Rashi ad locum.


###### Ibn Ezra on Isaiah 22:18:1
[Ibn Ezra on Isaiah 22:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:18:1)

**צנוף.** מגזרת מצנפת (שמות כח ד') שיקחנו עם כל ממונו וכל כבודו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
צנוף יצנפך צנפה *He will surely bind thee together*.²⁴²⁴ Comp. מצנפת mitre (Ex. 28:4). He will take him, together with all his money and wealth.²⁵

footnotes:
²⁴ A. V., He will surely violently turn and toss thee. According to I. E.: צנף to bind, מצנפת a mitre that is bound round the head.
²⁴ A. V., He will surely violently turn and toss thee. According to I. E.: צנף to bind, מצנפת a mitre that is bound round the head.
²⁵ I. E. infers this probably from the root צנף being repeated thrice.


###### Ibn Ezra on Isaiah 22:18:2
[Ibn Ezra on Isaiah 22:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:18:2)

כ"ף**כדור**לדמות, וזאת הלשון ידוע' מדברי קדמונינו ז"ל גם מטעם המקום:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כדור *Like a ball*. The כ is the prefix of comparison; the word is familiar from its use in the Rabbinical literature; its meaning may also be gathered from the context.²⁶

footnotes:
²⁶ I. E. overlooks that in Rabbinical literature the ball is called כדור not דור. (Comp. Mishna, Kelim 10:4, and I. E. on Job 15:24).


###### Ibn Ezra on Isaiah 22:18:3
[Ibn Ezra on Isaiah 22:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:18:3)

**ארץ רחבת-ידים.** היא בבל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*A large country*. Babylon.²⁷

footnotes:
²⁷ According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz ¼, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes Eliakim, the son of Hilkiah, for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. 36:22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).


###### Ibn Ezra on Isaiah 22:18:4
[Ibn Ezra on Isaiah 22:18:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:18:4)

**מרכבות כבודך וגו'.** הטעם שם ימות הוא וכל מרכבותיך כי אתה קלון לבית אדוניך, או אז תהיה, והקרוב שזה היה בגלות יהויקים או יהויכין, בעבור וקראתי לעבדי והלבשתיו כתנתך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*There shalt thou die*, etc. There he shall die, with all his horsemen. *The shame of thy lord’s house*. For thou art a disgrace to the house of thy master; or thou wilt then be, etc. This prediction was probably verified in the exile of King Jehoiakim or Jehoiachim; comp. And I will call my servant Eliakim, the son of Hilkiah (ver. 20)


###### Ibn Ezra on Isaiah 22:20:1
[Ibn Ezra on Isaiah 22:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:20:1)

**והיה וגו'.** טעם לעבדי שהיה עבד השם ולא כן שבנא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*To my servant*. He was the servant of the Lord; not so Shebna.


###### Ibn Ezra on Isaiah 22:21:1
[Ibn Ezra on Isaiah 22:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:21:1)

**והלבשתיו כתנתך.** יש לכל ממונה כתונת ידועה ואבנט, כאשר היו חוגרים אבנט ידוע חכמי אטונס:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thy robe and thy girdle*. Every officer has a certain robe and girdle, as *e.g.*, the wise men of Athens wore a certain distinctive girdle.


###### Ibn Ezra on Isaiah 22:21:2
[Ibn Ezra on Isaiah 22:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:21:2)

**והיה לאב.** מלמד טוב ואוהב כאב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*A father*. A good teacher and a friend, like a father.


###### Ibn Ezra on Isaiah 22:22:1
[Ibn Ezra on Isaiah 22:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:22:1)

**ונתתי.** מזה הפסוק נלמוד כי על הבית הוא בית המלכות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And the king of the house of David*, etc. From this verse we learn that the house (ver. 15) means the royal palace.


###### Ibn Ezra on Isaiah 22:23:1
[Ibn Ezra on Isaiah 22:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:23:1)

**ותקעתיו יתד.** כיתד, וכמוהו ועיר פרא אדם יולד (איוב י"א י"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יתד *As a nail*. כיתד ═ יתד. Comp. וכעיר ═ ועיר And like a wild ass (Job 11:12)


###### Ibn Ezra on Isaiah 22:24:1
[Ibn Ezra on Isaiah 22:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:24:1)

**ותלו.** אחר שהמשילו ליתד אמר ותלו עליו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And they shall hang*, etc. Having compared Eliakim with a nail, the prophet continues, they shall hang upon it, etc.


###### Ibn Ezra on Isaiah 22:24:2
[Ibn Ezra on Isaiah 22:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:24:2)

**הצאצאי'.** הם הבנים שהם יציאי מעים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הצאצאים *The offspring*. The children that will come out of him.²⁸

footnotes:
²⁸ The root of צאצאים is יצא to come out.


###### Ibn Ezra on Isaiah 22:24:3
[Ibn Ezra on Isaiah 22:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:24:3)

**והצפיעות.** אולי הם הבנות מגזרת יצא צפע (ישעיהו י"ד כ"ט), ואחר שאמר שהוא לאב הנה איש יהודה כבניו והנשים כבנותיו, שהם נמשלים אל כלים קטנים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
והצפיעות *And the issue*. The female children are perhaps meant; comp. יצא צפע shall come forth a cockatrice (14:29).²⁹ Since he is said to be the father, the men of Judah are as it were his sons, and the women his daughters. *All vessels of small quantity*. The children are compared to small vessels.

footnotes:
²⁹ According to this remark צפע means offspring, but in commenting on 14:29 he says that צפעני ═ צפע means cockatrice, and is more dangerous than נחש serpent. A joke at the expense of women is perhaps intended by this remark. The real reason for this explanation is very likely to be found in the masculine and feminine terminations of the two words צאצאים and צפיעות.


###### Ibn Ezra on Isaiah 22:24:4
[Ibn Ezra on Isaiah 22:24:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:24:4)

וטעם **מכלי האגנות** כמו וישם באגנות (שמות כ"ד ו'), אולי שם הזהב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
האגנות *The cups*. (Comp. 24:6). The gold was perhaps kept in those vessels.


###### Ibn Ezra on Isaiah 22:24:5
[Ibn Ezra on Isaiah 22:24:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:24:5)

**ועד כל כלי הנבלי'.** כלי הנגונים, והטעם שלא ישאר דבר בבית המלכות שלא יהיה תחת רשותו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כלי הנבלים. *The vessels of psalteries*.³⁰ Musical instruments. Nothing will remain in the royal palace, that should not be placed under his authority.

footnotes:
³⁰ A. V., All the vessels of flagons.


###### Ibn Ezra on Isaiah 22:25:1
[Ibn Ezra on Isaiah 22:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:25:1)

**ביום. תמוש היתד.** רמז לשבנא שהיה חושב שהוא כיתד תקועה במקום נאמן:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The nail*, etc. Shebna, who thought himself a nail fixed in a strong place.


###### Ibn Ezra on Isaiah 22:25:2
[Ibn Ezra on Isaiah 22:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/22:25:2)

**ונכרת המשא אשר עליה.** הם אנשי ממשלתו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The burden that is upon it*. The supporters of his government.