## Ibn Ezra on Isaiah Chapter 3

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

**כי וגו'.** יתכן היות זאת הפרשה פירוש הארזים וההרים וכלם, או יתכן שתהיה דבקה עם חדלו לכם מן האדם, והוא הנכון בעיני:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
THIS Chapter is either the explanation of the latter part of Chapter II., beginning the cedars, the mountains, etc. (2:13, ff.) or the continuation of the subject, commencing Cease, ye from man, etc. (2:22); I adopt this latter view.


###### Ibn Ezra on Isaiah 3:1:2
[Ibn Ezra on Isaiah 3:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:1:2)

**משען ומשעינה.** דרך צחות, והטעם כל משען, ופי' כל משען לחם ומים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
משען ומשענה. *The stay and the staff.* Poetically said for every kind of staff. ¹ The explanation of the figure follows immediately, The whole stay of bread and water.

footnotes:
¹ The repetition of a noun with or without the variation of its form is often used for כל, all; for instance, איש איש every man, Lev. 15:2, חכם מחכם wise in every respect (Prov. 30:24), שממה ומשמה all kinds of desolation (Ez. 6:14, comp. Job 30:3).


###### Ibn Ezra on Isaiah 3:2:1
[Ibn Ezra on Isaiah 3:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:2:1)

**גבור.** שיש לו כח:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The mighty man.* He who has the strength required for a successful war.²

footnotes:
² The words required for a successful war have no direct equivalent in the Hebrew text, but are understood. Without this addition the remark of I. E. would have no sense. I.E. evidently endeavours to show how all the categories mentioned in this verse might contribute to save the nation from imminent ruin by a foreign conqueror. The first two are enabled by valour and practice to lead the people against the approaching enemy, the second two to keep them from unjust, the third from unsuccessful undertakings. I. E. adds before the astrologer the word also (גם), and before the charmer (ver. 3) the word even (אפילו), to indicate the distinction between them and the others; while the latter promote the welfare of the country in reality, the merits of the former exist only in the imagination of the credulous people.


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

**ואיש מלחמה.** שהוא רגיל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The man of war.* He who has the experience.


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

**שופט.** שישאלנו שיורנו בדרך הישרה בדת, וכן הנביא גם הקוסם בחכמת המזלות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The judge,* who is asked to show the right way according to the law. *The prophet,* who serves the same purpose; and also *the astrologer*,³ who foretells future events through the science of astrology.

footnotes:
³ A.V., the prudent. Root קסם, to decide, to give judgment. In his commentary on Deut. (18:10) Ibn Ezra leaves it uncertain whether קוסם has the general meaning prognosticator, and includes the מעונן מנחש מכשף as three kinds of קוסם who pretend to derive their knowledge of the future from the clouds, from predictive signs or experiments, or the special meaning, an astrologer, who foretells the future by stars; קוסם is in the latter case coordinate with the other three.


###### Ibn Ezra on Isaiah 3:2:4
[Ibn Ezra on Isaiah 3:2:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:2:4)

**זקן.** שנסה דברי העולם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The ancient,* who has profited by the changes and trials of life.


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

**שר. וחכם חרשים.** הוא האומן:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חכם חרשים *The cunning artificer.*


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

**ונבון לחש.** אפילו המבין ללחוש הנחשים, ויש אומרים מגזרת מתלחשים (שמות ב' י"ב י"ט):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נבון לחש *The charmer.* Even he that understands to charm the serpents, will be taken away. According to some, the eloquent orator; comp. מתלחשים whispering (2 Sam. 12:19).⁴

footnotes:
⁴ לחש, to whisper, to speak; 1st ,נבון לחש. One that understands to whisper, to conjure by whispering charming formulas. 2nd. One that understands to speak ; an orator.


###### Ibn Ezra on Isaiah 3:4:1
[Ibn Ezra on Isaiah 3:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:4:1)

**ונתתי וגו'.** תי"ו תעלולים נוסף, מגזרת עולל (ישעיהו ס"ו ד'), והנה הוא שם התואר, גם אני אבחר בתעלוליה' (ירמיה ו' י"א) שם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תעלולים *Babes.* The ת is not a radical letter; root עול to be young. Comp. עולל child (Jer. 6:11). העלולים is here an adjective, they that are young,⁵ החכם the wise האיש החכם═, The wise man; העלולים, Young תעלולים אנשים═, Young men. More correctly this word may be explained as an abstract noun, which is used instead of the concrete ; childishness═children. but in chap. 66:4, it is a noun, childishness, delusions.

footnotes:
⁵ The adjective (שם התואר) includes those adjectives which in consequence of the qualified noun being omitted, are treated as nouns; e.g.,


###### Ibn Ezra on Isaiah 3:5:1
[Ibn Ezra on Isaiah 3:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:5:1)

**ונגש.** בנין נפעל, כמו נצב לריב (ישעיהו ג' י"ג), ויש אומרים כי הנ"ון שורש מהבנין הכבד הדגוש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
וְנִנַּשׂ *And shall be oppressed.* Niphal; like נִצָּב (3:13), he is standing up. According to some, and shall oppress; the נ being radical, and נִנַּשׁ piel.


###### Ibn Ezra on Isaiah 3:5:2
[Ibn Ezra on Isaiah 3:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:5:2)

**ירהבו.** כמו ישלטו וינצחו, כמו המחצבת רהב (ישעיהו נ"א ט'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ירהבו They will have power or dominion ;⁶ comp. רהב power (51:9)

footnotes:
⁶ A.V., Shall behave himself proudly.


###### Ibn Ezra on Isaiah 3:6:1
[Ibn Ezra on Isaiah 3:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:6:1)

**כי. בית אביו.** משפחתו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The house of his father.* His family.


###### Ibn Ezra on Isaiah 3:6:2
[Ibn Ezra on Isaiah 3:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:6:2)

**שמלה לכה.** אף על כי שהוא בה"א הוא כמו חביריו והטעם לא נבקש ממך שתתן לנו שמלה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לכה *To thee.* It is the same as לך though having an additional שמלה לכה .ה thy clothing be to thee.⁷ We do not ask thee to give us clothing.

footnotes:
⁷ A.V., Thou hast clothing.


###### Ibn Ezra on Isaiah 3:6:3
[Ibn Ezra on Isaiah 3:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:6:3)

**והמכשלה.** הטעם על ירושלם, וכן כתוב כי כשלה (ה' ח') כדרך בן אדם שידבר כן בעת הכעס:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*This ruin*. Jerusalem (comp. 5:8.).—This is just the style in which people speak while labouring under strong excitement.⁸

footnotes:
⁸ This remark seems to refer to this ruin, which Jerusalem in her despair exclaims, while pointing to herself.


###### Ibn Ezra on Isaiah 3:7:1
[Ibn Ezra on Isaiah 3:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:7:1)

**ישא.**ישבע, כמו לא תשא את שם יי' (שמות כ' ז'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יִשא *He will swear* (comp. לא תשא את שם יי thou shalt not swear by the name of the Lord, Exod. 20:7).


###### Ibn Ezra on Isaiah 3:7:2
[Ibn Ezra on Isaiah 3:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:7:2)

**חובש.** כמו חובש מכה, והטעם עור וכת' יורש עצר (שופטים י"ח י"ז):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חובש *Ruler*.⁹ It is the same verb as in הובש מכה ‘ dressing a wound ;’ comp. עֶצֶר power (Judg. 18:7).

footnotes:
⁹ A.V., Healer. According to I. E., 1st ,עצר═חבש, to keep or press together; 2nd, to rule. See note 20, c. i., and I. E. on Job 34:17.


###### Ibn Ezra on Isaiah 3:7:3
[Ibn Ezra on Isaiah 3:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:7:3)

**ואין שמלה.** אפילו לנפשי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*There is no clothing.* Even for myself.


###### Ibn Ezra on Isaiah 3:8:1
[Ibn Ezra on Isaiah 3:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:8:1)

**לשונם ומעלליהם.** כל דיבורם וכל מעשיהם לפאת השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כי לשונם ומעלליהם אל ה׳ *For their tongue and their doings with regard to the Lord*.¹⁰

footnotes:
¹⁰ A.V., Are against the Lord.


###### Ibn Ezra on Isaiah 3:8:2
[Ibn Ezra on Isaiah 3:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:8:2)

**למרות.** פתחות הלמ"ד בעבו' ה"א הבנין החסר, וכמוהו לנחותם הדרך (שמות י"ג כ"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
למרות *To provoke*. ל has Pathah, because of the omission of ה, the characteristic of the Hiphil; להמרות ═ למרות comp. להנחותם ═ לנחותם to lead them (Ex. 13:21).


###### Ibn Ezra on Isaiah 3:8:3
[Ibn Ezra on Isaiah 3:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:8:3)

וטעם **עיני** בפרהסיא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The eyes of His glory*. Publicly.¹¹

footnotes:
¹¹ The eyes of His glory are, according to Ibn Ezra, the eyes of all nature, which witness the actions done publicly.


###### Ibn Ezra on Isaiah 3:9:1
[Ibn Ezra on Isaiah 3:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:9:1)

**הכרת.** יש אומרים מגזרת כרת, והישר מגזרת הכירוהו (בראשית מ"ב ח').****והדגש לחסרון הנ"ון, והנה נרא' במלת ינכר שונא (משלי כ"ו כ"ד), והטעם מי שיכיר בפנים לדעת תולדת הגוף, הם יענו ויודו דרך האמת, אין צריך לעדי' על כן:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הכרת. According to some, the cutting off, derived from כרת to cut off, but more correctly, the knowing of; comp. הכירהו they knew him (Gen. 42:8); the Dagesh in כ indicates the omission of the radical נ which appears in ינכר He is known (Prov. 26:24).¹² He who is able to judge of the constitution of the whole body from the face will find in it the declaration and confession of the truth; no further evidence is wanted.¹³

footnotes:
¹² The first explanation is probably rejected, because הכרת would then be status constructus with the definite article ; and this is very exceptional.
¹³ Their evil designs are clearly written in their face, and easily to be discovered by those who are versed in reading countenances.


###### Ibn Ezra on Isaiah 3:9:2
[Ibn Ezra on Isaiah 3:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:9:2)

**וחטאתם כסדום הגידו.** וטעם לא כחדו, כי המכחד עוד יש לו מעט בושה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And they tell their sin like Sodom.* They do not even conceal their sins; for he who does conceal them feels at least ashamed of what he has done.


###### Ibn Ezra on Isaiah 3:10:1
[Ibn Ezra on Isaiah 3:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:10:1)

**אמרו.** יש אומרים שבחו כמו את יי' האמרת (דברים כ"ו י"ז), והישר בעיני שהוא מלשון אמירה בלב ובפה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אמרו According to some, Praise ye (comp. Dent. 26:17); I prefer Say ye, from אמר to say—in the heart or with the mouth.¹⁴

footnotes:
¹⁴ In the heart or with the mouth—that is, to think or to declare—is added because the context—here as well as Deut. 26:17—requires rather the verb to think, to be convinced, than to speak. In his commentary on Deut. 27:11, I. E. confesses to have obtained this explanation from R. Jehudah Hallevi.


###### Ibn Ezra on Isaiah 3:10:2
[Ibn Ezra on Isaiah 3:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:10:2)

**יאכלו.** כל הצדיקים והוא דרך קצרה והטעם שלא תחשוב כי צדיק אחד לבדו יאכל פרי מעלליו, וטעם זה הפסוק דבוק עם אוי לנפשם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Shall they eat.* They, that is, all the righteous (for these words have to be supplied);¹⁵ as if to say, Do not think that only one righteous man shall enjoy the fruit of his actions. This verse is closely connected with the preceding.¹⁶

footnotes:
¹⁵ The ellipsis is assumed by I. E. to explain the discord between the singular צדיק and the plural יאכלו.
¹⁶ The preceding verse concludes with exclaiming : Woe unto them, etc. In this verse it is shown that they might as well have enjoyed the divine blessings, for the righteous enjoy, etc.


###### Ibn Ezra on Isaiah 3:11:1
[Ibn Ezra on Isaiah 3:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:11:1)

**אוי וגו'.** יש אומרים כי רע הוא תואר גוי, והנכון שהוא תואר רשע:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
רע. *Bad.* According to some it is in apposition to אוי woe. Woe, evil, etc. I take it rather as an attribute to רשע woe to the hardened sinner.


###### Ibn Ezra on Isaiah 3:12:1
[Ibn Ezra on Isaiah 3:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:12:1)

**עמי [נגשיו מעולל].** כל אחד מנוגשיו הוא עולל, והמ"ם נוסף, והוא תואר השם ואיננו פועל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נגשיו מעולל *Every one of his rulers is playful*.¹⁷ The מ in מעולל is not essential; מעולל is an adjective, and not a participle.¹⁸

footnotes:
¹⁷ A.V., Children are their oppressors. Compare 2:11.
¹⁸ מְעוֹלֵל is the regular form of the participle Polel of עלל, to do, to mock; according to I. E. it is an adjective, and has the same meaning as עוֹלֵל young, playful.


###### Ibn Ezra on Isaiah 3:12:2
[Ibn Ezra on Isaiah 3:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:12:2)

אל"ף **מאשריך** תחת י"וד, כי אותיות יה"וא מתחלפין, כמו אשרו חמוץ (ישעיהו א' י"ז) והטעם הראויים שיישרוך המה יתעוך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מישריך ═ מאשריך *They that lead thee.* א in מאשריך is instead of י, for the letters א ה ו י interchange; comp. 1:17.—They that ought to guide you mislead you.


###### Ibn Ezra on Isaiah 3:12:3
[Ibn Ezra on Isaiah 3:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:12:3)

**בלעו.** שחתו עד לא יודע הדרך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בלעו *They have destroyed.* (Literally, they have swallowed up.) They have destroyed the way to such an extent that it is no more to be recognised.


###### Ibn Ezra on Isaiah 3:13:1
[Ibn Ezra on Isaiah 3:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:13:1)

**נצב.** על כן נצב השם לריב, ואיננו שם כי אם שם הפועל מהבנין הכבד הנוסף, וכמוהו לדין, והטעם על גזירותיו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The Lord standeth up.* Therefore the Lord standeth up.¹⁹ לריב *To plead.* It is not the noun, ריב the strife, with the preposition ל, but infinitive Hiphil; the same is to be said concerning. לדין *To judge*.—This verse refers to the punishments to be decreed by Him.

footnotes:
¹⁹ This remark of I. E. is to show that the prediction contained in this verse is the consequence of the preceding, and that the conjunction על כן therefore is to be supplied.


###### Ibn Ezra on Isaiah 3:13:2
[Ibn Ezra on Isaiah 3:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:13:2)

**עמים.** טעמו רבים כמו עמים הר יקראו (דברים ל"ג י"ט):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עמים *People.* A great many; comp Deut. 32:19


###### Ibn Ezra on Isaiah 3:14:1
[Ibn Ezra on Isaiah 3:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:14:1)

**יי'.** טעם ואתם, איך תשפטו עמי ואתם בערתם הכרם כמו רעיתם כמו ובער בשדה אחר (שמות כ"ב ד'), והכרם הם ישראל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Ye have eaten up,* etc. How can you be the judges of my people, when you yourselves, etc. בערתם You *have eaten up.* Comp. Exod. 22:4. *The vineyard.* That is, Israel.


###### Ibn Ezra on Isaiah 3:15:1
[Ibn Ezra on Isaiah 3:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:15:1)

**מלכם.** דגשות הלמ"ד בעבור חסרון ה"א מה, והם שתי מלות כמו מזה בידך [שם ד' ב']:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מלכם *What mean you ?* Dagesh in ל compensates for the omitted מה לכם ═ מלכם .ה is compounded, of two words, like (מה זה ═)מזה What is that (Exod. 4:3).


###### Ibn Ezra on Isaiah 3:15:2
[Ibn Ezra on Isaiah 3:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:15:2)

**תטחנו.** כמו תשחקו, דרך משל על הקלון והבזיון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Ye grind.* Metaphorically said, for you put to shame and contempt.


###### Ibn Ezra on Isaiah 3:16:1
[Ibn Ezra on Isaiah 3:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:16:1)

**ויאמר.** ומשקרות, המסתכלות הרבה, ובדבר רז"ל סקרנית:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ומשקרות *And wantonly looking about.* In Rabbinical literature a woman of this class is called סקרנית (Bereshith Rabba, 100:19).


###### Ibn Ezra on Isaiah 3:16:2
[Ibn Ezra on Isaiah 3:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:16:2)

**וטפוף.** יש אומרים מלשון דבור, כמו והטף אל דרום (יחזקאל כ"א ב') ואיננו נכון בדקדוק, ואחרים אמרו כי הוא מגזרת תרגום בארמית אשר הציף (דברים י"א ד'), כאדם שיצוף על פני המים, ויש אומרים כי הוא מגזרת טף (אסתר ג' י"ג) והוא הישר בעיני, והטעם הולכות מהלך טף:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
וטפוף According to some, Speaking; comp. והטף And prophesy (Ez. 21:2); but the grammatical principles of the Hebrew language will not admit of this explanation ; according to others, Mincing—comp. אטיף, the Chaldæan translation of הציף He made overflow (Deut. 11:8)—‘ moving slowly, like one that swims upon the surface of the water.’ Others, again, derive it from טף Little ones (Est. 3:16), and I incline to this opinion ; walking slowly like a child. ²⁰

footnotes:
²⁰ The first explanation makes טפוף related to נטף, to drop; Hiphil: to speak, to prophesy. The second derives it from צוף ═ טוף, to swim, to go slowly; the third takes it as a denominative from טף, child: to walk like a child.


###### Ibn Ezra on Isaiah 3:16:3
[Ibn Ezra on Isaiah 3:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:16:3)

**תעכסנה.** תשימנה עכסים ברגליהם כמשפט הגברים הרוכבים, ויש אומרי' כי העכסים משמיעות קול:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תעכסנה *They put spurs.* They wear spurs on their feet, like riding-men; according to some, they make a tinkling with their spurs.


###### Ibn Ezra on Isaiah 3:17:1
[Ibn Ezra on Isaiah 3:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:17:1)

**ושפח.** כמו מספחת היא (ויקרא י"ג ו'), ואם הוא בשי"ן והנה כן בשורי מהם (הושע ט' י"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ושפח *And he will smite with a scab.* It has the same root as מספחת scab (Lev. 13:6), although written with שׂ; comp. בסורי ═ בשׂורי when I turn away (Hos. 9:12).


###### Ibn Ezra on Isaiah 3:17:2
[Ibn Ezra on Isaiah 3:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:17:2)

**פתהן.** יש אומ' חסר אל"ף פאתהן, והטעם פאת ראשיהן, והנכון בעיני שהוא מגזרת והפותו' (מלכים א' ז' נ'), רמז לאחוריהן, והנה הזכיר למעלה ומטה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פתהן Some supply א, so that פאתהן ═ פתהן the locks of their head ; but I compare it rather with הפותות the hinges (1 Kings 7:50), that is, the back of the doors, and find in this verse the description of the plagues of the whole body, from the head to the foot.


###### Ibn Ezra on Isaiah 3:17:3
[Ibn Ezra on Isaiah 3:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:17:3)

**יערה.** יגלה:


###### Ibn Ezra on Isaiah 3:18:1
[Ibn Ezra on Isaiah 3:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:18:1)

**ביום.** העכסים, הם ברגלים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עכסים Ornaments for the foot.


###### Ibn Ezra on Isaiah 3:18:2
[Ibn Ezra on Isaiah 3:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:18:2)

**השביסים.** אין לו אח, ויש אומ' כי הם בשוקי':

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שביסים Hapax legomenon; according to some, an ornament for the legs.


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

**והשהרונים.** כדמות ירח בחגורה, מגזר' ארמית ועל דעת רבים כן אגן הסהר (שיר השירים ז' ג'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שהרנים A moonlike ornament of the girdle, derived from the Chaldæan סהרא moon; סהר (Song 7:2) is generally explained in the same way.


###### Ibn Ezra on Isaiah 3:19:1
[Ibn Ezra on Isaiah 3:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:19:1)

**הנטיפות.** אין רע לו, יש אומרים בשער:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נטיפות Hap. leg. According to some, an ornament for the hair.


###### Ibn Ezra on Isaiah 3:19:2
[Ibn Ezra on Isaiah 3:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:19:2)

**והשרות.** באזנים, והוא תרגם ארמית לדעת אחרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שרות An ornament for the ears; according to others, bracelets; comp. שרין the Chaldean translation of אצעדה bracelets (Num. 31:50).


###### Ibn Ezra on Isaiah 3:19:3
[Ibn Ezra on Isaiah 3:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:19:3)

**והרעלות.** מלה לבדה, בלחיים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
רעלות Hap. leg. An ornament for the cheeks.


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

**הפארים.** מגזרת תפארת, בידי':

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פארים comp. תפארת ornament; for the hands.


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

**והצעדות.** באזרוע, והעד מאצעדת שאול (שמואל ב' א' י'), כי האל"ף נוסף כאל"ף אזרוע (ירמיה ל"ב כ"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
צעדות An ornament for the arms; comp. אצעדה bracelet (which Saul wore on his arm, 2 Sam. 1:10). א of אצעדה is pleonastic, as the א in אזרוע (Jer. 32:21).


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

**והקשורים.** ידועים, בגרון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קשרים A well-known ornament for the neck.


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

**ובתי הנפש.** על החזה, שהוא בית הנפש כי בו הוא הלב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בתי הנפש An ornament for the breast; the breast is called נפש soul, because it is the seat of the soul, it contains the heart.


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

**והלחשים.** כתבים כתובים בזהב ובכסף על דרך לחישה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לחשים *Amulets.* Inscriptions on gold and silver, for a charm.


###### Ibn Ezra on Isaiah 3:21:1
[Ibn Ezra on Isaiah 3:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:21:1)

**הטבעות.** באצבעות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
טבעות *Rings,* for the fingers.


###### Ibn Ezra on Isaiah 3:21:2
[Ibn Ezra on Isaiah 3:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:21:2)

**ונזמי האף.** פירשתיו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נזמי האף *Nose jewels;* I have already described them (Gen. 24:22)


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

**והמחלצות.** אלה בגדים, כמו וקח לך את חליצתו (שמואל ב' ב' כ"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מחלצות *Changeable suits of garments,* worn over the dress; comp. חלצתו his armour (2 Sam. 2:21), which is worn over the garments.²⁰

footnotes:
²⁰ The Hebrew text has אלה בגדים, which is evidently a mistake, and is to be altered to על הבגדים.


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

**והמעטפות.** יש אומרים הלבוש תתעטף בו האשה, ויש אומרים מחלצות חלוק ומעטפות מכנסי':

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מעטפות *Mantles*. A dress wherein the woman wraps herself. According to some, מחלצות shifts; מעטפות trowsers.


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

**והמטפחות.** כמו הבי המטפחת אשר עליך (רות ג' ט"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מטפחות *Vails* (comp. Ruth 3:15).


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

**והחריטים.** יש אומרים כדמות טלת קרוב מלשון ישמעאל, או הוא מגזרת בחרט אנוש (ישעיהו ח' א'), כאשר אפרש עוד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הריטים According to some, a dress in the form of a Taleth²¹ (this word has a similar meaning in Arabic ²²), or figures (comp. 8:1), as I shall explain further on (ibid.)

footnotes:
²¹ The scarf still worn by the Jews in prayer.
²² حَرِيطَةٌ bag. But bag and Taleth not being very similar, the words קרוב מל ישמעאל, similar to the Arabic, contain perhaps a second explanation, so that three various different of the word חריטים are given, namely, Taleth, bag, figures. Before קרוב the word או, or, must then be added, which would better agree with the next או than the preceding יש אומרים, According to some. From the remark of I. E. in his commentary on Exodus (32:4), it appears that the second explanation is his own.


###### Ibn Ezra on Isaiah 3:23:1
[Ibn Ezra on Isaiah 3:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:23:1)

**והגליונים.** כמו גליון גדול [שם]:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נליונים *Cloth* (cp. 8:1).


###### Ibn Ezra on Isaiah 3:23:2
[Ibn Ezra on Isaiah 3:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:23:2)

**והסדינים.** כמו סדין עשתה (משלי ל"א כ"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
סדינים *Fine linen* (cp. Pr. 31:24).


###### Ibn Ezra on Isaiah 3:23:3
[Ibn Ezra on Isaiah 3:23:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:23:3)

**והצניפות.** בראש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
צניפות An ornament for the head;


###### Ibn Ezra on Isaiah 3:23:4
[Ibn Ezra on Isaiah 3:23:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:23:4)

**והרדידים.** טלת בלשון ישמעאל, והכלל כי כל אלה הם מלבושים וישתנו כמנהג המקומות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
רדידים. In Arabic,²³ this word signifies a dress in form of a taleth. All these things here enumerated are, in general, articles of clothing, and vary with the fashion of the country.

footnotes:
²³ رِدَاعٌ Mantle.


###### Ibn Ezra on Isaiah 3:24:1
[Ibn Ezra on Isaiah 3:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:24:1)

**והיה. בושם.** יעמיד הבשר ויחזקנו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בושם *Sweet smell.* It keeps the body fresh and healthy.


###### Ibn Ezra on Isaiah 3:24:2
[Ibn Ezra on Isaiah 3:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:24:2)

והנה **מק** קרוב מהפך, והוא מפעלי הכפל, ומגזרתו תמקנה בחוריהן (זכריה י"ד י"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מק *Rottenness* is nearly the opposite of the preceding. Root מקק, to rot; verb, ע״ע; comp. תמקנה They shall consume away (Zac. 14:2).


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

**נקפה.** שם, והנו"ן שורש, והוא קרוב מגזרת ונקף סבכי היער (ישעיהו י' ל"ד) וטעמו כעין כריתות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נקפה A noun; נ is radical; we may fairly compare with it ונקף And he shall cut down (10:34); its mean-is a kind of cutting.


###### Ibn Ezra on Isaiah 3:24:4
[Ibn Ezra on Isaiah 3:24:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:24:4)

**מעשה מקשה.** גלוח שער בשוה, כמו ולא עשה רגליו (שמואל א' י"ט כ"ה):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מעשה מקשה *Well set hair;* comp. עשה שפמו ולא Nor trimmed his beard (1 Sam. 19:25).


###### Ibn Ezra on Isaiah 3:24:5
[Ibn Ezra on Isaiah 3:24:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:24:5)

**פתיגיל.** חלוק דק מרוקם יושם על כל המלבושים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פתיגיל A fine embroidered garment, which is worn over all the dresses.


###### Ibn Ezra on Isaiah 3:24:6
[Ibn Ezra on Isaiah 3:24:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:24:6)

**כי תחת יופי.** אמר הגאון כי ההפך שהוא תחת יותר יפה להם, ואחרים אמרו שמלת כי מגזרת כויה (שמות כ"א כ"ד), וכמוהו אף ברי (איוב ל"ז י"א) שהוא מגזרת רווי, ואיננו נכון בדקדוק, כי וי"ו כויה שורש, ולפי דעתי שהוא כך, כי תחת יופי המק והנקפה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כי תחת יופי According to Saadiah: for the contrary (תחת) is more fit for them; others take כויה ═ כי burning (Exod. 21:24); comp. ברויה ═ ברי (root רוה) with plenty (Job. 37:11); but this is contrary to the rules of the grammar, since ו in כויה is radical. I think the passage must be taken in this sense: For instead of beauty, the above-mentioned consumption, destruction and baldness shall come.²⁴

footnotes:
²⁴ Ibn Ezra rejects the identity of כי and רי ,כויה and רויה; he takes the ב in ברי as radical, and explains ברי pure; root כי תחת יופי .ברר is translated by Saadiah: إنَّ ٱلتَّبْدِيلُ أحْمَلُ لَهُم


###### Ibn Ezra on Isaiah 3:25:1
[Ibn Ezra on Isaiah 3:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:25:1)

**מתיך.** הטעם תתאלמנה הנשים בעבור מות אנשיהם בחרב, ומלת מתיך מושכת עצמה ואחרת עמה, כמו והנבואה עודד הנביא (ד"ה ב' ט"ו ח'), וכן הוא ומתי גבורתך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
The women shall become widows in consequence of the death of their husbands in war. וגבורתך *And the men of thy strength.* Supply מתי the men of; comp. והנבואה עודד הנביא And the prophecy, the prophecy of the prophet Oded (2 Chr. 15:8)


###### Ibn Ezra on Isaiah 3:26:1
[Ibn Ezra on Isaiah 3:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:26:1)

**ואנו.** כמו לא אכלתי באני (דברים כ"ו י"ד), והוא מהשניי' הנראים ובאה המלה כמו וסרו הצפרדעים (שמות ח' ז'), מלרע:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ואנו *And they shall lament;* comp. באני In my sorrow (Deuter. 26:14); root און to lament, it is a weak verb (ע״ו); the accent is on the ultima. as in וסרו And shall depart (Exod. 8:1).²⁵

footnotes:
²⁵ The laws of Hebrew accentuation demand that the bi-syllabic forms of verbs עֹוֹ and ע״ע should have the accent on the first syllable; אָנֽוּ is therefore an exception to the rule.


###### Ibn Ezra on Isaiah 3:26:2
[Ibn Ezra on Isaiah 3:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:26:2)

**פתחיה.** שב אל ציון הנזכרת בראש הפרשה, והטעם חסרון הזכרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פתחיה *Her gates.* Those of Zion, which is mentioned at the beginning of the chapter.²⁶

footnotes:
²⁶ Jerusalem is mentioned in the first verse of this chapter, Zion and Jerusalem are, however, the same, as a figure representing the Hebrew nation.


###### Ibn Ezra on Isaiah 3:26:3
[Ibn Ezra on Isaiah 3:26:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:26:3)

**ונקתה.** כמו נקיון שנים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ונקתה *And she shall be desolate.* Comp. נקיון שנים cleanness of teeth (Am. 4:6).


###### Ibn Ezra on Isaiah 3:26:4
[Ibn Ezra on Isaiah 3:26:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/3:26:4)

**לארץ תשב.**שב אל ציון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*She will sit.* The pronoun refers to Zion.