חָשַׁ֨ב יְהוָ֤ה ׀ לְהַשְׁחִית֙ חוֹמַ֣ת בַּת־צִיּ֔וֹן נָ֣טָה קָ֔ו לֹא־הֵשִׁ֥יב יָד֖וֹ מִבַּלֵּ֑עַ וַיַּֽאֲבֶל־חֵ֥ל וְחוֹמָ֖ה יַחְדָּ֥ו אֻמְלָֽלוּ׃ (ס)
Ipinasya ng Walang-Hanggan na gibain ang pader ng anak na babae ng Zion; iniunat Niya ang panukat na pisi, at hindi Niya iniurong ang Kanyang kamay sa pagwasak; pinagdalamhati Niya ang panlabas na pader at ang pader, sabay silang nanlupaypay.
Ramban
HIS GREATNESS, HIS MIGHTY HAND, AND HIS OUTSTRETCHED ARM. Rabbi Abraham ibn Ezra commented: “[His greatness etc.] to bring you out from Egypt; and the signs279Mentioned in Verse 3. and wonders, which He did to Pharaoh; and what He did unto you in the wilderness,280Verse 5. in the matter of the manna.” But in my opinion it is incorrect, for now he [Moses] speaks only of the chastisement with which G-d admonished those who transgressed His will; [instead, the correct interpretation of the verse is as follows:] His greatness in that He exalted and elevated Himself when saying, Have thou this glory over me;281Exodus 8:5. These are Moses’ words to Pharaoh to make the plague of frogs cease on the day fixed by Pharaoh. By tomorrow shall this sign be;282Ibid., Verse 19. And I will distinguish [between My people and thy people];282Ibid., Verse 19. that thou mayest know that the earth is the Eternal’s.283Ibid., 9:29. And His mighty hand [refers to], And I will put forth My hand, and smite Egypt;284Ibid., 3:20. the great work which the Eternal did [upon the Egyptians].285Ibid., 14:31. “Work” — literally: “hand.” And His outstretched arm [means] that He did not give the Egyptians relief and deliverance from the moment His hand was stretched out upon them, and He hath not withdrawn His hand from consuming286Lamentations 2:8. until He destroyed them. And what He did unto you in the wilderness,280Verse 5. [means] that He smote you [Israel] in the affair of the calf,287Exodus 32:35. in the fire that burned at Taberah,288Numbers 11:1-3. [in the affair of] the fiery serpents,289Ibid., 21:6. Kibroth-hattaavah,290Ibid., 11:35. the plague at Shittim,291Ibid., 25:9. and the decree in the affair of the spies so that the hand of G-d was upon them until they came to this place. He [Moses] shortened, however, the account of the punishments that He inflicted upon them. And if so, Therefore shall ye keep all the commandment etc. that ye may be strong,292Verse 8. for His mighty hand strengthens those who keep His commandments, neither will He uphold the evildoers.293Job 8:20.
Ramban
‘EIL PARAN.’ It is translated in the Targum as “Plain of Paran.” But I say that the word eil does not signify a plain. Rather, the lowland of Paran was called Eil, that of Mamre was named Eilonei, that of the Jordan was called Kikar, and that of Shittim was Abel. All these are translated in the Targum as meishra (plain), but each really had its own particular name. Thus the language of Rashi.
But if it were so,121That Eil, Eilonei and Kikar are the proper names of these places. Onkelos would have mentioned them in his Targum by their name — i.e., “Eila of Paran,” “Eilonei of Mamre,” — as is his custom with names. Besides, who told him122“Him” refers both to Rashi and Onkelos. whether these many places were all plains or high mountains [if Eil, Eilonei and Kikar were but proper names of these places]? Again, Mamre is the name of a person — as it is written, brother of Eshcol, and brother of Aner, and they were confederate with Abram123Verse 13 here. — and that place was his, just as it says, ‘Eilonei’ Mamre the Amorite,124Ibid. Ramban’s intent is to argue that since Mamre is the name of an individual, the word Eilonei could not be a proper name since two names cannot be in the constructive state. as I have explained.125Above, 12:6. Rather, Eil paran means a place of terebinths, as it is said, For they shall be ashamed ‘me’eilim’ (of the terebinths) which ye have desired;126Isaiah 1:29. eilonei is a place of oaks, as it is said, As a terebinth, ‘veka’alon’ (and as an oak)127Ibid., 6:13. Of the ‘alonim’ (oaks) of Bashan.128Ezekiel 27:6. It was customary among them that these terebinths and oaks be planted in the plains before the cities which serve them as “an open land.” And so did Onkelos translate alon bachuth129Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’ as “the plain of Bechuta.” There the word alon is surely not a proper noun of the location130As opposed to Rashi who says that the name of the place was Alon. but only the name of the species of tree planted there, as is made explicit [in the same verse: and she was buried] …under the ‘alon.’129Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’ Onkelos’ intent, however, is to convey the sense of the expression and not to merely translate the words.
Now the Targum Yerushalmi says with respect to both eil Paran and eilonei Mamre that they mean the plain of Paran and Mamre as Onkelos said, but in the case of alon bachuth,129Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’ he [Targum Yerushalmi] says it is the nut-tree of Bachut for he considers alon bachuth to be the name of a tree and not a place.130As opposed to Rashi who says that the name of the place was Alon. Onkelos, however, thought that alon bachuth is the name of a place, so called because there were many oak trees there, just as Eilonei Mamre [is the name of a place]. It is for that reason that Scripture there uses the word ha’alon.131And she was buried below Beth-el under ‘ha’alon’ (the oak). See Note 129 above. Ramban’s intent is to say that since the word alon appears there with the definite article, (namely, ha-alon), it could not be a proper noun since the definite article is never attached to a proper noun. Hence in the end of the verse, which reads, And he called its name ‘alon bachuth,’ the word alon is also not a name designating a particular tree but a descriptive noun referring to a place containing many oaks. Hence Onkelos translates alon Bachuth as “the plain of Bechuta.” According to Targum Yerushalmi, who takes alon bachuth to be the name of a particular kind of tree, the verse should have read, “And she was buried below Beth-el under alon,” not ha-alon. Thus according to Onkelos they are all132Eil Paran, Eilonei Mamre and alon bachuth. Hence in all these cases Onkelos translated “the plain of Paran… Mamre… Bechuta” as meaning a plain containing oak trees. Onkelos does this in keeping with his general method of conveying the intent of the verse rather than its strict translation since eil, eilonei and alon, strictly speaking, mean particular kinds of trees. Onkelos however felt free to say “the plain of Paran… Mamre… Bachuth” for his intent is but to convey the general meaning. Ramban continues to point that out in kikar hayarden, (13:11), where Onkelos said, “the plain of the Jordan,” that is indeed the exact translation of the word kikar. descriptive nouns.
But kikar hayarden133Above, 13:10. is indeed the actual word for a plain, for kikar in the Sacred Language is the name for the place where the natural streams of rivers overflow. It is for this reason that the messenger who came to rescue Lot said, Stay not in all ‘hakikar’ (the plain; escape to the mountain.134Further, 19:17. Of similar usage are the expressions, Kar nirchav (wide pasture);135Isaiah 30:23. ‘Karim’ (the meadows) are clothed with flocks; the valleys also are covered over with corn.136Psalms 65:14. Sometimes Scripture doubles the first letter of the word kar (meadow), making it kikar, and at other times Scripture discards the double form, as in, bath ayin (the apple of the eye).137Ibid., 17:8. The double letter form of the word would be babath ayin, with a double beth. There are many other such cases.
Swift couriers are also called by this name kar, as in ‘lakari velaratzim;’138II Kings 11:4. It is usually translated: of the Carites and of the guard. According to Ramban its meaning is: of the couriers and the dispatchers. The captains over hundreds and ‘hakari.’139Ibid., Verse 19. Here too the usual translation is: the Carites. According to Ramban it means: the couriers. The word bakirkaroth140Isaiah 66:20. is also of the same root. It is the name for speedy camels such as “the flying camel” mentioned in the Talmud.141Makkoth 5a. The word mecharkar,142II Samuel 6:14. And David ‘mecharkar’ (danced) before the Eternal with all his strength. containing the double use of kar, is a derivative of this word.
Abel Hashittim,143Numbers 33:49. and also Abel Mecholah,144Judges 7:22. they145Onkelos and Jonathan translated to mean the plain of Shittim and Mecholah. It is [called Abel, which in Hebrew means “mourning”], because it is a desolate place, without plantings or structures for the word abel is, to them, an expression of destruction and waste, as in the verses: ‘Vaya’avel’ (And He made to mourn) the rampart and the wall;146Lamentations 2:8. The new wine ‘aval’ (faileth), the vine fadeth.147Isaiah 24:7.
But if it were so,121That Eil, Eilonei and Kikar are the proper names of these places. Onkelos would have mentioned them in his Targum by their name — i.e., “Eila of Paran,” “Eilonei of Mamre,” — as is his custom with names. Besides, who told him122“Him” refers both to Rashi and Onkelos. whether these many places were all plains or high mountains [if Eil, Eilonei and Kikar were but proper names of these places]? Again, Mamre is the name of a person — as it is written, brother of Eshcol, and brother of Aner, and they were confederate with Abram123Verse 13 here. — and that place was his, just as it says, ‘Eilonei’ Mamre the Amorite,124Ibid. Ramban’s intent is to argue that since Mamre is the name of an individual, the word Eilonei could not be a proper name since two names cannot be in the constructive state. as I have explained.125Above, 12:6. Rather, Eil paran means a place of terebinths, as it is said, For they shall be ashamed ‘me’eilim’ (of the terebinths) which ye have desired;126Isaiah 1:29. eilonei is a place of oaks, as it is said, As a terebinth, ‘veka’alon’ (and as an oak)127Ibid., 6:13. Of the ‘alonim’ (oaks) of Bashan.128Ezekiel 27:6. It was customary among them that these terebinths and oaks be planted in the plains before the cities which serve them as “an open land.” And so did Onkelos translate alon bachuth129Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’ as “the plain of Bechuta.” There the word alon is surely not a proper noun of the location130As opposed to Rashi who says that the name of the place was Alon. but only the name of the species of tree planted there, as is made explicit [in the same verse: and she was buried] …under the ‘alon.’129Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’ Onkelos’ intent, however, is to convey the sense of the expression and not to merely translate the words.
Now the Targum Yerushalmi says with respect to both eil Paran and eilonei Mamre that they mean the plain of Paran and Mamre as Onkelos said, but in the case of alon bachuth,129Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’ he [Targum Yerushalmi] says it is the nut-tree of Bachut for he considers alon bachuth to be the name of a tree and not a place.130As opposed to Rashi who says that the name of the place was Alon. Onkelos, however, thought that alon bachuth is the name of a place, so called because there were many oak trees there, just as Eilonei Mamre [is the name of a place]. It is for that reason that Scripture there uses the word ha’alon.131And she was buried below Beth-el under ‘ha’alon’ (the oak). See Note 129 above. Ramban’s intent is to say that since the word alon appears there with the definite article, (namely, ha-alon), it could not be a proper noun since the definite article is never attached to a proper noun. Hence in the end of the verse, which reads, And he called its name ‘alon bachuth,’ the word alon is also not a name designating a particular tree but a descriptive noun referring to a place containing many oaks. Hence Onkelos translates alon Bachuth as “the plain of Bechuta.” According to Targum Yerushalmi, who takes alon bachuth to be the name of a particular kind of tree, the verse should have read, “And she was buried below Beth-el under alon,” not ha-alon. Thus according to Onkelos they are all132Eil Paran, Eilonei Mamre and alon bachuth. Hence in all these cases Onkelos translated “the plain of Paran… Mamre… Bechuta” as meaning a plain containing oak trees. Onkelos does this in keeping with his general method of conveying the intent of the verse rather than its strict translation since eil, eilonei and alon, strictly speaking, mean particular kinds of trees. Onkelos however felt free to say “the plain of Paran… Mamre… Bachuth” for his intent is but to convey the general meaning. Ramban continues to point that out in kikar hayarden, (13:11), where Onkelos said, “the plain of the Jordan,” that is indeed the exact translation of the word kikar. descriptive nouns.
But kikar hayarden133Above, 13:10. is indeed the actual word for a plain, for kikar in the Sacred Language is the name for the place where the natural streams of rivers overflow. It is for this reason that the messenger who came to rescue Lot said, Stay not in all ‘hakikar’ (the plain; escape to the mountain.134Further, 19:17. Of similar usage are the expressions, Kar nirchav (wide pasture);135Isaiah 30:23. ‘Karim’ (the meadows) are clothed with flocks; the valleys also are covered over with corn.136Psalms 65:14. Sometimes Scripture doubles the first letter of the word kar (meadow), making it kikar, and at other times Scripture discards the double form, as in, bath ayin (the apple of the eye).137Ibid., 17:8. The double letter form of the word would be babath ayin, with a double beth. There are many other such cases.
Swift couriers are also called by this name kar, as in ‘lakari velaratzim;’138II Kings 11:4. It is usually translated: of the Carites and of the guard. According to Ramban its meaning is: of the couriers and the dispatchers. The captains over hundreds and ‘hakari.’139Ibid., Verse 19. Here too the usual translation is: the Carites. According to Ramban it means: the couriers. The word bakirkaroth140Isaiah 66:20. is also of the same root. It is the name for speedy camels such as “the flying camel” mentioned in the Talmud.141Makkoth 5a. The word mecharkar,142II Samuel 6:14. And David ‘mecharkar’ (danced) before the Eternal with all his strength. containing the double use of kar, is a derivative of this word.
Abel Hashittim,143Numbers 33:49. and also Abel Mecholah,144Judges 7:22. they145Onkelos and Jonathan translated to mean the plain of Shittim and Mecholah. It is [called Abel, which in Hebrew means “mourning”], because it is a desolate place, without plantings or structures for the word abel is, to them, an expression of destruction and waste, as in the verses: ‘Vaya’avel’ (And He made to mourn) the rampart and the wall;146Lamentations 2:8. The new wine ‘aval’ (faileth), the vine fadeth.147Isaiah 24:7.
Rashi
divide their tongue Divide it so that no one should pay them heed. And Menachem (p. 142) interpreted פלג as an expression of division.
Rashi
Destroy (Defey or defay in Old French, destroy, defais in modern French,) like (Lam. 2:8): “He did not restrain his hand from destroying (מבלע).” So did Menachem interpret it [p. 46].
Rashi
to its walls Heb. לחילה, to its walls, as (Lam. 2:8): “rampart (חיל) and wall.”
Rashi
And it [the city] held by virtue of its inner wall. [Yonoson translates:] "They surrounded it strongly." Some interpret וַתַּעֲמדׁ בַּחֵל to have a meaning like "the inner wall and the outer wall".7Eichoh 2:8. They had [already] cause the outer wall to fall and it [the city] fortified itself to hold fast by virtue of the inner wall.