## Ibn Ezra on Deuteronomy Chapter 19

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

**תכין לך הדרך.** להיות הערים במקום שיהא דרכו מוכנת ומיושבת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT PREPARE THEE THE WAY. The cities should be in a place where the way¹ is prepared² and settled.³

footnotes:
¹ The way of the person fleeing to the city of refuge.
² The city of refuge shall have prepared roads leading to it.
³ The road should run through settled areas so that it is a safe road and provisions are available for the person on the way to the city of refuge.


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

**ושלשת.** תחלק הארץ לשלש או תשים בשלישית הארץ:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND DIVIDE. *Ve-shillashta* (and divide) means divide the land into three, or place a city of refuge in each third of the land.


###### Ibn Ezra on Deuteronomy 19:5:1
[Ibn Ezra on Deuteronomy 19:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:5:1)

**את רעהו.** עם וכן רבים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HIS NEIGHBOR. *Et re’ehu* means with his neighbor. There are many such cases.⁴ has the meaning of *im*. See Ex. 1:1.

footnotes:
⁴ Where et


###### Ibn Ezra on Deuteronomy 19:5:2
[Ibn Ezra on Deuteronomy 19:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:5:2)

**ונדחה.** מבנין נפעל והקל נדחי ישראל יכנס:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FETCHETH A STROKE. *Ve-niddechah* (fetcheth a stroke) is a *nifal. Nidche* (the dispersed of) in *He gathereth together the dispersed of Israel* (Ps. 147:2) is the *kal* form.


###### Ibn Ezra on Deuteronomy 19:5:3
[Ibn Ezra on Deuteronomy 19:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:5:3)

**בגרזן.** ברזל שיכרתו בו העץ מגזרת נגזרתי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WITH THE AXE. *Garzen* (axe) refers to a metal instrument used to cut a tree down. It is related to the word *nigzarti* (I was cut off).⁵. However, I.E. believes that *nigrazti* and *nigzarti* are one and the same word, with the letters inverted. See I.E. on Ps. 31:23.

footnotes:
⁵ See Ps. 31:23. The reading there is nigrazti


###### Ibn Ezra on Deuteronomy 19:5:4
[Ibn Ezra on Deuteronomy 19:5:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:5:4)

**ונשל הברזל.** כמו ונסע מגזרת כי ישל זיתך רק זה נשל פעל עומד ונשל גוים רבים יוצא וכן קול גדול ולא יסף עם יסף ה' יגון על דעת מדקדק גדול כי על דעתי שניהם יוצאים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THE HEAD SLIPPETH FROM THE HELVE. *Venashal* (slippeth) is similar to *ve-nasa* (shall set forward) (Num. 2:17).⁶ It is related to the word *yishal* (shall drop off) in *for thine olives shall drop off* (Deut. 28:40). The word *ve-nashal* (and shall cast) in *and shall cast out many nations* (Deut. 7:1) is transitive. However, *ve-nashal* (slippeth) in our verse is intransitive. According to a great grammarian the same is true of the word *yasaf* (more) in *with a great voice, and it went on no more* (Deut. 5:19) and *yasaf* (added) in *For the Lord hath added sorrow* (Jer. 45:3).⁷ is intransitive in Deut. 5:19 and intransitive in Jer. 45:3. However, I believe that they are both transitive.

footnotes:
⁶ Both words are intransitive and are similarly vocalized.
⁷ Yasaf


###### Ibn Ezra on Deuteronomy 19:6:1
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**והכהו נפש.** דרך קצרה והכהו מכת נפש במקום שתצא נפשו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND SMITE HIM MORTALLY. *Ve-hikkahu nefesh*⁸ (and smite him mortally) is short for *ve-hikkahu makkat nefesh* (and smite him with a mortal blow). He will strike him in a place where his soul will depart.

footnotes:
⁸ Literally, and smite him life. Hence I.E.’s comments.


###### Ibn Ezra on Deuteronomy 19:8:1
[Ibn Ezra on Deuteronomy 19:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:8:1)

**ואם ירחיב ה' אלהיך.** אם ישמרו כל התורה על כן כתוב כי תשמור את כל המצוה הזאת והיא שלש ערים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND IF THE LORD THY GOD ENLARGE THY BORDER. If Israel observes the entire Torah.⁹ Scripture therefore reads,¹⁰ *if thou shalt keep all this commandment* (v. 9), the reference being to the commandment dealing with the three cities of refuge.¹¹

footnotes:
⁹ If Israel observes the entire Torah, God will enlarge Israel’s borders.
¹⁰ In the next verse.
¹¹ As this is the law which this section deals with. This appears to contradict I.E.’s first statement that the reference is to all the laws of the Torah. Filwarg suggests reading “or the reference is (or, some say the reference is) to the commandment dealing with the three cities of refuge. See Nachmanides on this verse.


###### Ibn Ezra on Deuteronomy 19:9:1
[Ibn Ezra on Deuteronomy 19:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:9:1)

**וללכת בדרכיו כל הימים.** בלי הפסק ביניהם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND TO WALK EVER IN HIS WAYS.¹² Without any break in them.¹³

footnotes:
¹² Literally, and to walk in His ways all the days.
¹³ With out any break in the days that you walk before the Lord.


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

**לא תסיג גבול רעך.** תסיג ידוע וכן אל תסיג גבול עולם והוא קרוב מהשחית:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT NOT REMOVE THY NEIGHBOUR’S LANDMARKS. The meaning of *tassig* (thou shalt…remove) is known.¹⁴ Its meaning is similar to the word *tasseg* (remove) in *Remove not the ancient landmark* (Prov. 22:28). It is close in meaning to destroyed.¹⁵

footnotes:
¹⁴ From its context (Weiser).
¹⁵ I.E. renders our clause, thou shalt not destroy thy neighbor’s landmark. He renders Prov. 22:28, destroy not the ancient landmark.


###### Ibn Ezra on Deuteronomy 19:14:2
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**ראשוני'.** שחלקו הארץ ונסמכה פרשה זו כי הסגת גבול מביא לידי ריב ומכות ורציחה על כן כתיב אחרי זאת נפש בנפש עין בעין שן בשן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH THEY OF OLD TIME HAVE SET. The ones who divided up the land.¹⁶

footnotes:
¹⁶ When Israel first entered the Land of Israel. See Josh. 19:51.


###### Ibn Ezra on Deuteronomy 19:15:1
[Ibn Ezra on Deuteronomy 19:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:15:1)

והטוען כי חברו הסיג גבולו יביא עדים על כן **לא יקום עד אחד.** בין לרוצח בין למכה בין למסיג בין לכל דבר רק ע״‎פ שני עדים דרך קצרה כי במקום אחר ע״‎פ שנים עדים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ONE WITNESS SHALL NOT RISE UP. This section¹⁷ follows,¹⁸ because destroying the boundary markers¹⁹ leads to quarrels, blows, and murder. Scripture therefore goes on to state, following this, *Life for life, eye for eye, tooth for tooth* (v. 21). The one who claims that his neighbor removed his landmark must bring witnesses. Hence, Scripture reads, *one witness shall not rise up*, which means that two witnesses are required in cases involving murder, assault, landmark removal, or any matter.²⁰ S*hene edim* (two witnesses) is an abridged phrase,²¹ is short for *shenaim*. for Scripture elsewhere reads, *shenayim edim* (two witnesses) (Deut. 17:6).

footnotes:
¹⁷ The section dealing with witnesses (verses 15-21).
¹⁸ It follows the section dealing with the removal of boundaries.
¹⁹ Translated according to I.E.
²⁰ It does not apply only to boundary disputes which precede it.
²¹ In other words, sheni


###### Ibn Ezra on Deuteronomy 19:16:1
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**לענות בו סרה.** כמו ע״‎ג:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TO BEAR PERVERTED WITNESS AGAINST HIM. Such as accusing him of idol worship.


###### Ibn Ezra on Deuteronomy 19:18:1
[Ibn Ezra on Deuteronomy 19:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:18:1)

**ענה.** כמו העיד גם כן במכות ובעונש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TESTIFIED. *Anah* means testified. The same law applies to flogging²² and fines.²³

footnotes:
²² Where a false witness accused an innocent person of a crime for which the punishment is a flogging.
²³ Where a false witness accused an innocent person of a crime for which one is punished with a fine (Weiser).


###### Ibn Ezra on Deuteronomy 19:21:1
[Ibn Ezra on Deuteronomy 19:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/19:21:1)

והטעם **לא תחוס עינך.** על עד שקר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THINE EYE SHALL NOT PITY. This means thine eye shall not pity the false witness.²⁴ editions. *Vat. Ebr*. 38 reads, “upon one who deserves punishment.” The Pardes edition of Scriptures reads, *al sheker* (for lying). However, this appears to be an error for *al ed sheker* (upon a false witness).

footnotes:
²⁴ This is the reading in most mikra’ot gedolot