## Ibn Ezra on Numbers Chapter 14

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

**את קולם.** פעול למלת ותשא גם ויתנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEIR VOICE. *Et kolam* (their voice) is the object of *va-tissa* (lifted up) and also of *va-yittenu*¹ (and cried).²

footnotes:
¹ Literally, and gave.
² I.E. reads this verse as follows: And all the congregation lifted up their voice and gave their voice (i.e., they cried).


###### Ibn Ezra on Numbers 14:2:1
[Ibn Ezra on Numbers 14:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:2:1)

**וילונו.** מבנין נפעל מהפעלים השניים הנראים לנפעל שלם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MURMURED. *Va-yillonu* (murmured) is a *nifal*. It is an *ayin vav*.³. When conjugated in the *nifal* it looks like a whole root.

footnotes:
³ Its root is lamed, vav, nun


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

**שוב מצרימה.** שם הפועל כמו לא אוכל קום ומלך אלקום עמו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO RETURN INTO EGYPT. *Shuv* (to return) is an infinitive.⁴ can also be an imperative. Hence I.E.’s comment. It is like the word *kum* (to stand)⁵ can also be an imperative. in *I am not able to stand* (Lam. 1:14) and *kum* (rising up) in *And the king, against whom there is no rising up* (Prov. 30:31).

footnotes:
⁴ Shuv
⁵ Which is an infinitive, even though the word kum


###### Ibn Ezra on Numbers 14:5:1
[Ibn Ezra on Numbers 14:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:5:1)

**ויפל משה.** ברצונו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN MOSES…FELL. By his own will.⁶

footnotes:
⁶ And not as a result of a prophetic trance (Weiser).


###### Ibn Ezra on Numbers 14:6:1
[Ibn Ezra on Numbers 14:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:6:1)

**ויהושע בן נון.** הזכירו משה בתחלה לגודל מעלתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND JOSHUA THE SON OF NUN. Moses mentions Joshua first⁷ out of regard for Joshua’s elevated status.

footnotes:
⁷ Even though in the list of the spies, Caleb is mentioned first. See Num. 13:6-8.


###### Ibn Ezra on Numbers 14:9:1
[Ibn Ezra on Numbers 14:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:9:1)

**כי לחמנו הם.** נאכלם כלחם וכן אוכלי עמי אכלו לחם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THEY ARE BREAD. We will eat them like bread. *Who eat up My people as they eat bread* (Ps. 14:4) is similar.


###### Ibn Ezra on Numbers 14:9:2
[Ibn Ezra on Numbers 14:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:9:2)

**סר צלם.** כי הגבור אם אין לו מגן שיגן עליו ויהיה צל לו לבו ירא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEIR DEFENSE IS REMOVED FROM OVER THEM.⁸ For the heart of a warrior frets when he does not have a shield to protect him and to serve as a shade for him.⁹

footnotes:
⁸ Literally, their shadow is removed from over them. Hence I.E.’s comment.
⁹ In other words, their shadow means their shield. Thus according to I.E. our clause should be understood: their shield is removed from over them; that is, they have no confidence to fight us and they will not confront us with a sword and shield. See Nachmanides on this verse.


###### Ibn Ezra on Numbers 14:10:1
[Ibn Ezra on Numbers 14:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:10:1)

**לרגום אתם.** יהושע וכלב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BADE STONE THEM. Joshua and Caleb.


###### Ibn Ezra on Numbers 14:11:1
[Ibn Ezra on Numbers 14:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:11:1)

**ינאצוני.** כמו יכעסוני ורבים חביריו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DESPISE ME. *Yena’atzuni* (despise me) means anger me. It has many cognates in Scripture.¹⁰

footnotes:
¹⁰ This word is found many times in Scripture.


###### Ibn Ezra on Numbers 14:11:2
[Ibn Ezra on Numbers 14:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:11:2)

וטעם **בקרבו.** לשון שהיו בתחלה לב אחד לטוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Scripture employs the singular *be-kirbo* (among them)¹¹ (among them) literally means among him. because at first they were united to do good.

footnotes:
¹¹ The word be-kirbo


###### Ibn Ezra on Numbers 14:13:1
[Ibn Ezra on Numbers 14:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:13:1)

**ושמעו מצרים כי העלית.** טעמו ואשר העלית ואחר שאמר ושמעו ואמרו אל יושב הארץ הזאת היא ארץ כנען פירש מה שמעו על כן פעם אחרת שמעו כי אתה ה' כבודך בקרב העם הזה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN THE EGYPTIANS SHALL HEAR–FOR THOU BROUGHTEST UP THIS PEOPLE. The meaning of *ki he’elita* (for thou broughtest up) is: that you brought up.¹² is to be interpreted as if written *asher he’elita*. In other words, the *ki* (for) in our verse is to be rendered *asher* (that). After Scripture states, *When the Egyptians shall hear* (ve-shame’u)…they *will say to the inhabitants of this land*, the reference being to the land of Canaan, it goes on to explain¹³ what the Egyptians heard. Scripture therefore repeats the word *shame’u* (have heard) and states they *have heard* (shame’u) *that Thou Lord* [Thy glory] *art in the midst of this people* (v. 14).¹⁴ in verse 14 picks up the thought which was interrupted by *they will say to the inhabitants of the land*.

footnotes:
¹² Ki he’elita
¹³ In verse 14.
¹⁴ In other words, the word shame’u


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

**אשר עין בעין.** על הכבוד שראו הזקנים או על מראה כבוד ה' לעיני בני ישראל והוא הנכון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ART SEEN FACE TO FACE. The reference is to the glory which the elders saw (Ex. 24:9,10), or to *the appearance of the glory of the Lord…in the eyes of the children of Israel* (Ex. 24:17). The latter is correct.


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

**נראה.** פעל עבר וטעמו נראת אתה ה' וכן ונאשאר אני וכן כי אומלל אני בעבור היות הלמ"ד בפת"ח גדול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ART SEEN. The word *nirah* (seen) is a verb in the perfect.¹⁵ The meaning of *attah Adonai nirah* is, Thou Lord were seen.¹⁶) is combined with the third person perfect (*nirah*) we follow the pronoun. *Ve-nishar*¹⁷ is a third person perfect. *ani* (and I was left) (Ezek. 9: 8) is similar.¹⁸ So is *ki umlal*¹⁹ is a third person perfect. *ani*²⁰ is a first person pronoun. (for I languish away) (Ps. 6:3), because the *lamed* of *umlal* is vocalized with a *pattach*.²¹ indicates that *umlal* is a third person perfect. However, see I.E. on Psalms 6:3.

footnotes:
¹⁵ It is a third person perfect. Its meaning is, he was seen.
¹⁶ When a second person pronoun (attah
¹⁷ Nishar
¹⁸ In that we have an anomalous combination of a pronoun and a verb.
¹⁹ Umlal
²⁰ Ani
²¹ The pattach


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

**עמד עליהם.** בשבתם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
STANDETH OVER THEM. When they camp.


###### Ibn Ezra on Numbers 14:15:1
[Ibn Ezra on Numbers 14:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:15:1)

**ואמרו הגוים אשר שמעו את שמעך.** מצרים גם כנענים גם אחרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN THE NATIONS WHICH HAVE HEARD THE FAME OF THEE. The reference is to Egypt. Also to the Canaanites and other nations.²²

footnotes:
²² In other words, the reference is to the Egyptians, Canaanites, and other nations who heard of God’s fame.


###### Ibn Ezra on Numbers 14:16:1
[Ibn Ezra on Numbers 14:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:16:1)

**יכלת.** שם כמו עד יבושת המים ואיננו לשון מדה כדרך הדרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ABLE. The word *yekholet* (able) is a noun. It is similar to the word *yevoshet* (dried up) in *until the waters were dried up* (Gen. 8:7). It does not mean a measure as in the midrashic interpretation.²³ to the word *yakhil* (held a measure). See Kings I 7:26. According to Krinsky the reference is to *Midrash Tanhumah* on our verse.

footnotes:
²³ A Midrash connects the word yekholet


###### Ibn Ezra on Numbers 14:16:2
[Ibn Ezra on Numbers 14:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:16:2)

**וישחטם במדבר.** הטעם ויהרגם ואמר וישחטם בעבור המדבר כי שם ירעו הצאן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEREFORE HE HATH SLAIN THEM IN THE WILDERNESS. The meaning of *va-yishchatem* is, He hath slain them. Scripture employs the term *va-yishchatem*²⁴ because sheep graze in the wilderness.

footnotes:
²⁴ Which usually applies to the slaughter of cattle.


###### Ibn Ezra on Numbers 14:17:1
[Ibn Ezra on Numbers 14:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:17:1)

**יגדל נא.** קרוב מאריכות אפים כי כל מי שהוא ארך אפים יש לו כח גדול לשבור כעסו והעד כאשר דברת שאתה ארך אפים ואלה המדות פירשתים בפרשת כי תשא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LET THE POWER OF THE LORD BE GREAT. *Let the* power…be *great* connotes being slow to anger, for all who are long-suffering have the great power to break their anger. *As Thou hast spoken*, that you are slow to anger²⁵ (v. 17): *The Lord is slow to anger* (v. 18). is proof of this. I have explained these attributes²⁶ in the Torah portion *Ki Tissa*.

footnotes:
²⁵ I.E.’s paraphrase of As Thou hast spoken, saying
²⁶ The attributes mentioned in verse 18.


###### Ibn Ezra on Numbers 14:19:1
[Ibn Ezra on Numbers 14:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:19:1)

**סלח נא.** אחר שמצאנו שאמר אם יראו את הארץ אחר סלחתי כדברך ידענו כי מלת סלח נא אריכות אף וכן ונסלח לו עד שיעשה תשובה שלימה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PARDON, I PRAY THEE. Since we find Scripture saying *surely they shall not see the land* (v. 23) after *salachti ke-devarekha* (I have pardoned according to thy word) (v. 20), we learn that the term *salach* (pardon) refers to being slow to anger.²⁷ meant full pardon, then (he people would have been permitted to enter the land. Similarly, the meaning of *ve-nislach lo* (and he shall be forgiven) (Num 15:28) is [the punishment shall be held in abeyance] until he fully repents.²⁸ in all cases means that punishment is not meted out immediately but is delayed. In the case of Num. 15:28, a sacrifice delays punishment and the person is pardoned if he truly repents.

footnotes:
²⁷ If salach
²⁸ Salach


###### Ibn Ezra on Numbers 14:19:2
[Ibn Ezra on Numbers 14:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:19:2)

**כגודל חסדך.** בעבור חסדך הגדול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ACCORDING UNTO THE GREATNESS OF THY LOVINGKINDNESS. The meaning of *ke-godel chasdekha* (according to the greatness of Thy lovingkindness) is: because of Thy great lovingkindness.²⁹ usually has the meaning of like or according. Hence I.E.’s comment that here it means because of.

footnotes:
²⁹ The kof


###### Ibn Ezra on Numbers 14:19:3
[Ibn Ezra on Numbers 14:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:19:3)

**וכאשר נשאתה.** כטעם נושא עון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ACCORDING AS THOU HAST FORGIVEN. The word *nasata* (Thou hast forgiven) is similar to the word *nose* (forgiving) in *forgiving sin* (Ex. 34:7).


###### Ibn Ezra on Numbers 14:19:4
[Ibn Ezra on Numbers 14:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:19:4)

**ועד הנה.** עד המקום הזה או מיום שיצאו ממצרים ועד זה היום כי יש הנה שם המקום כמו באו הנה הלילה גם סימן זמן כמו ולא ראיתיו עד הנה וכבר פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVEN UNTIL NOW. Until this place or from the day that they left Egypt until this very day, for the word *hennah* (now) can refer to a place or to a specific time. Compare, *there came men in hither* (hennah) (Josh. 2:2) and, *and I have not seen him until now* (hennah) (Gen. 44:28).³⁰ I have already explained this term.³¹ in Gen 44:28 refers to time.

footnotes:
³⁰ Translated literally.
³¹ That hennah


###### Ibn Ezra on Numbers 14:21:1
[Ibn Ezra on Numbers 14:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:21:1)

**חי אני.** טעמו כאשר אני חי כן יהיה דברי קיים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS I LIVE. It means as I live, so shall My word come to pass.³² is short for, As I live, so shall my word come to pass.

footnotes:
³² In other words, As I live


###### Ibn Ezra on Numbers 14:21:2
[Ibn Ezra on Numbers 14:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:21:2)

**וימלא.** וכאשר מלא כבודי את כל הארץ והקרוב שהוא לעתיד וטעמו זה אעשה כדי שיודע כבודי בעולם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BE FILLED WITH THE GLORY. As My glory fills the earth.³³ (shall be filled) is to be taken as a present. Thus the meaning of our clause is, and all the earth is filled with the glory of the Lord. However, it most probably refers to the future.³⁴ is an imperfect. Its meaning is, I shall do this so that my glory shall be known in the world.³⁵

footnotes:
³³ In other words, yimmale
³⁴ For yimmale
³⁵ According to this interpretation the meaning of our clause is: and all the earth shall be filled with the glory of the Lord.


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

**זה עשר פעמים.** הטעם רבים והזכיר עשר בעבור היותו סך חשבון כי הוא סוף האחדים וראש העשרות שהם במחברת השנית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THESE TEN TIMES. The meaning is, these many times. Scripture mentions ten because it is most important. It is the end of the one numbers and the first of the ten numbers in the second series of numbers.³⁶

footnotes:
³⁶ 10,20,30, etc.


###### Ibn Ezra on Numbers 14:23:1
[Ibn Ezra on Numbers 14:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:23:1)

**וכל מנאצי.** מבניהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ANY OF THEM THAT DESPISED ME. From among their children.³⁷

footnotes:
³⁷ If any of their children will follow in their footsteps (Weiser).


###### Ibn Ezra on Numbers 14:24:1
[Ibn Ezra on Numbers 14:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:24:1)

**ועבדי כלב.** הזכירו לבדו בעבור ויהס כלב והלוים והכהנים אינם בכלל השבועה כי לא הלך מהם נשיא מרגל ועוד לכל פקודיכם לכל מספרכם אף על פי שלא היו הכהנים גם הלוים הם רבים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT MY SERVANT CALEB. Caleb alone³⁸, and Levites are not mentioned in this verse even though they entered the land. is mentioned because he *stilled the people* (Num. 13:30). The Levites and the *kohanim* are not included in the oath,³⁹ for no prince from among them went to spy out the land. Furthermore, Scripture states, *all that were numbered of you, according to your whole number* (v. 29).⁴⁰ and the Levites were not among those numbered (Num. 1:49), God’s decree did not apply to them. Now even though there were no *kohanim* there,⁴¹ I.E. means few *kohanim*, for Aaron and his sons were there. there were in reality many Levites there.⁴²

footnotes:
³⁸ Joshua, the kohanim
³⁹ Mentioned in verses 21-23.
⁴⁰ Scripture explicitly states that God’s decree was limited to those who were numbered. Since the kohanim
⁴¹ Thus there was no reason to exclude them in verse 29. By no kohanim
⁴² There were 8,580 Levites above the age of 30. See Num. 4:47,48. Hence Scripture excludes them in verse 29.


###### Ibn Ezra on Numbers 14:24:2
[Ibn Ezra on Numbers 14:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:24:2)

**רוח אחרת.** כנגד התרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ANOTHER SPIRIT. In contrast to the spies.


###### Ibn Ezra on Numbers 14:24:3
[Ibn Ezra on Numbers 14:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:24:3)

**וימלא אחרי.** רדף אחרי דברי ומלא אותו שהארץ טובה מאד ואין דבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HATH FOLLOWED ME FULLY. He did not he but pursued my word and confirmed it by saying that the land is very good.


###### Ibn Ezra on Numbers 14:25:1
[Ibn Ezra on Numbers 14:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:25:1)

**והעמלקי והכנעני.** הוא האמורי כי כל אמורי הוא כנעני ולא חשש הכתוב להפרישו בעבור העמלקי שהוא מבני שם וכנען שהוא אבי האמורי מבני חם וכן וירד העמלקי והכנעני והעד ויצא האמורי ולא הזכיר העמלקי כי האמורי הוא העיקר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOW THE AMALEKITE AND THE CANAANITE. The Canaanite refers to the Amorite, for every Amorite is a Canaanite.⁴³ Scripture does not bother to mention the Amorite by name because the other nation mentioned is the Amalekite, who is of the children of Shem.⁴⁴. However, when it speaks of one of the Canaanite nations along with a non-Canaanite nation, it does not mention its specific name but uses its general name. On the other hand, Canaan, who is the father of the Amorite,⁴⁵ is of the children of Ham.⁴⁶ *Then the Amalekite and the Canaanite…came down* (Num. 14:45) is similar.⁴⁷ *And the Amorites…came out* (Deut. 1:44)⁴⁸ is proof of this. Scripture does not mention the Amalekite in the aforementioned verse, as the Amorite was the more important.⁴⁹

footnotes:
⁴³ The Amorites are descended from Canaan. See Gen. 10:16.
⁴⁴ Scripture distinguishes between the Canaanite nations when it speaks of the Canaanites per se
⁴⁵ Hence the term Canaanite includes the Amorites.
⁴⁶ The Canaanite is mentioned by name and not called the Hammite because Ham had other sons.
⁴⁷ There too the reference is to the Amorite.
⁴⁸ The reference is to the same incident as that in our verse.
⁴⁹ The Amorite carried the brunt of the battle (Weiser).


###### Ibn Ezra on Numbers 14:25:2
[Ibn Ezra on Numbers 14:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:25:2)

**יושב בעמק.** לארוב לכם ויש אומר אף על פי שהעמלקי והכנעני יושבים בעמק פנו דרך ים סוף ולא תפחדו והנה ישראל לא עשו תשובה על כן דבר השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DWELT IN THE VALE. To ambush you. Others say that the meaning of our verse is, even though the Amalekite and the Canaanite dwell in the valley, turn toward the way of the Red Sea and do not fear.⁵⁰ Now the Israelites did not repent, hence God’s word.⁵¹

footnotes:
⁵⁰ That the Canaanites and Amalekites shall pursue you.
⁵¹ Do not go up for the Lord is not in your midst (v. 42). I.E. believed that verses 39 and 40 do not imply that Israel repented.


###### Ibn Ezra on Numbers 14:29:1
[Ibn Ezra on Numbers 14:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:29:1)

**פגריכם.** הגופות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YOUR CARCASSES. The meaning of *pigrekhem* is your dead bodies.


###### Ibn Ezra on Numbers 14:29:2
[Ibn Ezra on Numbers 14:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:29:2)

**הלינותם.** מגזרת וילונו על משה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HAVE MURMURED. *Halinotem* (have murmured) is related to the word *va-yallinu* (murmured) in *and…murmured against Moses* (v. 2).


###### Ibn Ezra on Numbers 14:30:1
[Ibn Ezra on Numbers 14:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:30:1)

**נשאתי את ידי.** כלשון בני אדם כי השמים למעלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CONCERNING WHICH I LIFTED UP MY HAND. Scripture speaks as humans do, for the sky is above.⁵²

footnotes:
⁵² Hence one raises his hand towards heaven when he takes an oath.


###### Ibn Ezra on Numbers 14:30:2
[Ibn Ezra on Numbers 14:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:30:2)

**כי אם כלב.** הקדים כלב כי הוא הקדים ויהס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Caleb is mentioned first⁵³ because he acted before anyone else to quiet the people.

footnotes:
⁵³ Before Joshua.


###### Ibn Ezra on Numbers 14:32:1
[Ibn Ezra on Numbers 14:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:32:1)

**ופגריכם.** שהם אתם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YOUR CARCASSES.⁵⁴. Literally, and your carcasses, you. Hence I.E.’s comment that the aforementioned is to be interpreted, and your carcasses, namely, you. In other words, Scripture is being explicit. Namely, you.

footnotes:
⁵⁴ Hebrew, u-figrekhem attem


###### Ibn Ezra on Numbers 14:33:1
[Ibn Ezra on Numbers 14:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:33:1)

**יהיו רועים.** כי מנהג הרועה שלא יעמוד וינוח במקום והעד כאהל רעי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BE WANDERERS.⁵⁵. Literally, will shepherd. Hence I.E.’s comment. For it is the way of shepherds not to remain and rest in one place.⁵⁶ *My habitation is plucked up and carried away from me As a shepherd’s tent* (Is. 38:12) is proof of this.

footnotes:
⁵⁵ Hebrew, yiheyu ro’im
⁵⁶ Thus “shall shepherd” means shall wander.


###### Ibn Ezra on Numbers 14:33:2
[Ibn Ezra on Numbers 14:33:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:33:2)

**זנותיכם.** שזנו מאחרי ואמרו נתנה ראש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YOUR STRAYINGS. For you turned away from me and said, *Let us make a captain, and let us return into Egypt* (Num. 14:4).


###### Ibn Ezra on Numbers 14:34:1
[Ibn Ezra on Numbers 14:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:34:1)

**אשר תרתם.** בציווי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHICH YE SPIED OUT. By command.⁵⁷

footnotes:
⁵⁷ Via the spies whom you commanded to scout out the land.


###### Ibn Ezra on Numbers 14:34:2
[Ibn Ezra on Numbers 14:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:34:2)

**את תנואתי.** אניא דברי או מי יניאני והטעם שישבור את שבועתי כמו ואם הניא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MY DISPLEASURE.⁵⁸. I.E. renders this as my breaking. Hence his comments. I will break my word.⁵⁹. 38 reads: If I will break My word. In this case, the reference is to God’s oath, which He took not to bring the generation that left Egypt into Canaan. In view of the belief of I.E. that God is unchangeable (see his comments on Gen. 6:6, Vol. 1, p. 96), the reading of *Vat. Ebr*. 38 appears correct. Or, it means⁶⁰, My breaking. who shall break Me; that is, who shall break My oath.⁶¹ Compare, *But if her father break* (heni) *her* (Num 30:6).

footnotes:
⁵⁸ Hebrew, tenu’ati
⁵⁹ My promise to bring the generation that left Egypt to Canaan. See Ex. 6:8. Vat. Ebr
⁶⁰ The meaning of tenu’ati
⁶¹ The oath which I took not to allow you to enter the land of Canaan.


###### Ibn Ezra on Numbers 14:35:1
[Ibn Ezra on Numbers 14:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:35:1)

**הנועדים עלי.** שאמרו לרגום באבנים עבדי השם בעבור שאמרו כבוד השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT ARE GATHERED TOGETHER AGAINST ME. For they wanted to stone⁶² the servants of God⁶³ because they spoke of God’s glory.⁶⁴

footnotes:
⁶² Verse 10.
⁶³ Caleb and Joshua. God considers an attack on His servants as an attack on God Himself.
⁶⁴ Verses 7-9.


###### Ibn Ezra on Numbers 14:35:2
[Ibn Ezra on Numbers 14:35:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:35:2)

**במדבר הזה.** יתום קץ כל אחד ששם קץ כל אחד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THIS WILDERNESS. The time set for each one shall come to an end, for God has set a specific time for everyone’s death.⁶⁵ (in this wilderness they shall be consumed). *Ba-midbar ha-zeh yittamu* literally means, in this wilderness they shall be finished. I.E. interprets this to mean their time shall be finished; that is, the time allotted for their lives shall come to an end.

footnotes:
⁶⁵ The Hebrew verse reads, ba-midbar ha-zeh yittamu


###### Ibn Ezra on Numbers 14:35:3
[Ibn Ezra on Numbers 14:35:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:35:3)

**ושם ימתו.** כלם קרוב מהקץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THERE THEY SHALL DIE. All of them, close to the time set by God.⁶⁶

footnotes:
⁶⁶ The days of the entire generation shall be completed close to the forty-year period set by God for their sojourn in the desert. In others words, the entire generation shall die in about forty years.


###### Ibn Ezra on Numbers 14:36:1
[Ibn Ezra on Numbers 14:36:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:36:1)

**וילינו עליו** פועל יוצא לשנים פעולים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
And…MADE ALL THE CONGREGATION TO MURMUR AGAINST HIM. *Va-yillonu* (and made to murmur) is a *hifil*.


###### Ibn Ezra on Numbers 14:37:1
[Ibn Ezra on Numbers 14:37:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:37:1)

**וימתו.** כמו מתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DIED. *Va-yamutu* (died) is to interpreted as if written *metu* (died).⁶⁷ (died) means and they died. Like all verbs with a conversive *vav*, it usually opens a new clause. However, the context indicates that verse 37 does not open a new clause. Hence I.E.’s comment.

footnotes:
⁶⁷ Va-yamutu


###### Ibn Ezra on Numbers 14:37:2
[Ibn Ezra on Numbers 14:37:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:37:2)

**במגפה** כלם יחד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BY THE PLAGUE. All together.⁶⁸

footnotes:
⁶⁸ Unlike the generation that died in the wilderness.


###### Ibn Ezra on Numbers 14:38:1
[Ibn Ezra on Numbers 14:38:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:38:1)

**ויהושע בן נון.** דברי משה קודם כלב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT JOSHUA THE SON OF NUN. These are the words of Moses. He⁶⁹ mentions Joshua before Caleb.

footnotes:
⁶⁹ Unlike God. See verse 30.


###### Ibn Ezra on Numbers 14:41:1
[Ibn Ezra on Numbers 14:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:41:1)

**והיא לא תצלח.** העליה אל ראש ההר לא תצלח או העברת פי השם אין בה הצלחה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SEEING IT SHALL NOT PROSPER. The ascent of the mountain will not prosper. Or, the violation of God’s command cannot prosper.


###### Ibn Ezra on Numbers 14:43:1
[Ibn Ezra on Numbers 14:43:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:43:1)

**כי על כן שבתם.** הואיל ושבתם כמו כי על כן לא נתתיה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FORASMUCH AS YE ARE TURNED BACK. *Ki al ken shavtem* (forasmuch as ye are turned back) means, since you turned back.⁷⁰ means since. The literal meaning of *ki al ken* is “for on yes.” Hence I.E.’s comment. Compare, *since* (ki al ken) *I gave her not* (Gen. 38:26).

footnotes:
⁷⁰ In other words, ki al ken


###### Ibn Ezra on Numbers 14:44:1
[Ibn Ezra on Numbers 14:44:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:44:1)

**ויעפילו.** מגזרת עפל ובחן והטעם שעלו אל העפל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THEY PRESUMED TO GO UP. *Va-yapilu* (but they presumed) is related to the word *ofel* (mound) in *the mound and the tower* (Is. 32:14). The meaning of *va-yapilu* is, they went up the hill.


###### Ibn Ezra on Numbers 14:45:1
[Ibn Ezra on Numbers 14:45:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:45:1)

**ויכתום.** אמר רבי משה הכהן הספרדי ז"ל כי היה ראוי להיותו ויכיתום וכן וידביקו גם המה והנכון בעיני שהוא מפעלי הכפל והיא מלה זרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BEAT THEM DOWN. Rabbi Moses the Spaniard, of blessed memory, says that our text⁷¹ (and beat them down). should have read *va-yakkitum* (and beat them down).⁷² from the root *nun, kaf, tav*. Rabbi Moses is only commenting on the irregularity of *va-yakketum*. The meaning remains the same. *Va-yadbeku* (followed hard) in *even they also followed hard after them* (I Sam. 14:22) is similar.⁷³ rather than *va-yadbeku*, for the word is in the *hifil*. However, I believe that *va-yakketum* (and beat them down) comes from a double root⁷⁴. and is an irregular word.⁷⁵.

footnotes:
⁷¹ Which reads va-yakketum
⁷² For the word is a hifil
⁷³ Here too the reading should be va-yadbiku
⁷⁴ The root kaf, tav, tav
⁷⁵ For the word should have read va-yakkitum


###### Ibn Ezra on Numbers 14:45:2
[Ibn Ezra on Numbers 14:45:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/14:45:2)

**עד החרמה.** שם מקום ויש אומרים עד שהחרימום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVEN UNTO HORMAH. Hormah is the name of a place. Others say that the meaning of *even unto Hormah* is, until they destroyed them.⁷⁶ means destruction, and *even unto Hormah* means even unto destruction.

footnotes:
⁷⁶ In other words, hormah