## Ibn Ezra on Isaiah Chapter 11 ###### Ibn Ezra on Isaiah 11:1:1 [Ibn Ezra on Isaiah 11:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:1:1) **ויצא וגו'.** רובי המפרשים אמרו כי זה המשיח, והטעם שימות מחנה אשור הצר על ירושלם, ועוד יבא עת גאולת ירושלם השלימה, ולפי דעת רבי משה הכהן שעל חזקיהו רמז, כי הוא דבק עם הפרשה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** The majority of commentators apply this chapter to the Messiah, as if the prophet said, The Assyrian army, which is now attacking Jerusalem, will perish; but besides this partial deliverance, a time of complete redemption will come for Jerusalem. R. Moses Hakkohen refers the chapter to Hezekiah, on account of its being the continuation of the prophecy recorded in the preceding chapter.¹ footnotes: ¹ Ibn Ezra does not directly decide in favour of either opinion, but tries throughout the chapter to show that both views can be fairly upheld. The connection with the preceding chapter, however, which is to recommend the view of R. Moses Hakkohen, is a very feeble support, since the transition from momentary relief to the lasting Messianic redemption, even in one and the same chapter, would be quite natural. ###### Ibn Ezra on Isaiah 11:1:2 [Ibn Ezra on Isaiah 11:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:1:2) **חוטר.** מגזרת תרגום מטה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** חטר *Rod*. Comp. חוטרא, the Chaldæan translation of .מטה ###### Ibn Ezra on Isaiah 11:1:3 [Ibn Ezra on Isaiah 11:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:1:3) **גזע.** כמו זרע: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** גזע Seed.² footnotes: ² A. V., The stem. Ibn Ezra does not give the derivation of the word; in the three passages of the Bible where it occurs, it can be translated either stem, or seed. ###### Ibn Ezra on Isaiah 11:1:4 [Ibn Ezra on Isaiah 11:1:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:1:4) **ונצר** כמו סעיף, כנצר נתעב (ישעיהו י"ד י"ט): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** נצר *Branch*. Comp. 14:19. ###### Ibn Ezra on Isaiah 11:1:5 [Ibn Ezra on Isaiah 11:1:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:1:5) וטעם **ויצא.** כי קטן היה כאשר היה [צ"ל היתה] זאת הנבואה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And there shall come forth*, etc. Hezekiah was very young at the time of this prophecy.³ footnotes: ³ Comp. ix., note 9. ###### Ibn Ezra on Isaiah 11:2:1 [Ibn Ezra on Isaiah 11:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:2:1) **ונחה.** על משקל ושבה אל בית אביה (ויקרא כ"ב י"ג), מהשניים הנראים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ונחֽה *And shall rest*. Comp. ושבֽה (Lev. 23:13), And she shall return. It is a verb ⁴.(נוח) ע״ו footnotes: ⁴ The rule is that the third person feminine past Kal of verbs ע״ו has the accent on the first syllable, but with Vav conversive on the second.—I.E. means perhaps to say that ונחה is derived from נוח, not from ינח. ###### Ibn Ezra on Isaiah 11:2:2 [Ibn Ezra on Isaiah 11:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:2:2) והנה פרש כי רוח יי היא רוח חכמה ובינה, וכן כתוב על יהושע בתורה (דברים ל"ד י"ט): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *The spirit of the Lord*, that is, *the spirit of wisdom and understanding*, such as, *e.g.*, was assigned to Joshua (Deut. 34:9). ###### Ibn Ezra on Isaiah 11:2:3 [Ibn Ezra on Isaiah 11:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:2:3) **וגבורה.** כי גבור היה חזקיה, כי כן כתוב (דברי הימים ב' ל"ב ה'): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And might*. Hezekiah was mighty, as stated (2 Kings 20:20) ###### Ibn Ezra on Isaiah 11:3:1 [Ibn Ezra on Isaiah 11:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:3:1) **והריחו.** פעמים תטעה הרגשת האוזן שתשמע ואין קול, גם העין תטעה שירא' לה הנח שהוא נע, רק הרגשת הריח לא תטעה, והריחו, כאילו יריח הדבר ביראת השם שיש לו, לא ישפוט כאשר יראה לעיניו, ולא כאשר ישמע, כי יתכן להיות עדות העדים שקר: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** והריחו *And his enquiry*.⁵ The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him by his piety; he will not judge according to what he seems to see or to hear, because the testimony of the witnesses⁶ might be false. footnotes: ⁵ A.V. And shall make him of quick understanding.—I. E. derives והריחו from הריח, to smell, and explains why this verb has been chosen to signify to enquire, or to investigate properly. ⁶ The witnesses, is either to be taken literally and referred to to hear alone, or figuratively signifying the eye, and the ear, and referred to both to see, and to hear. ###### Ibn Ezra on Isaiah 11:3:2 [Ibn Ezra on Isaiah 11:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:3:2) ואלה התוכחות והמשפטים הם כמשפט המלוכה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** The rebuking and judging mentioned in this verse are privileges of royalty. ###### Ibn Ezra on Isaiah 11:4:1 [Ibn Ezra on Isaiah 11:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:4:1) **ושפט בצדק דלים.** כמשפטי התורה שלא יהדר פני דל (שמות כ"ג ג'): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And he will judge the poor with justice*. According to the rule, Neither shalt thou countenance the poor in his cause (Exod. 33:3). ###### Ibn Ezra on Isaiah 11:4:2 [Ibn Ezra on Isaiah 11:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:4:2) **והוכיח ביושר.** לטובים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ביושר ═ במישור With equity. לענוי ארץ *The meek of the earth*. The good. ###### Ibn Ezra on Isaiah 11:4:3 [Ibn Ezra on Isaiah 11:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:4:3) **והכה ארץ.** בפיו כאילו הוא שבט לרשעים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *With the rod of his mouth*. With his mouth, which is, as it were, a rod for the wicked. ###### Ibn Ezra on Isaiah 11:5:1 [Ibn Ezra on Isaiah 11:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:5:1) **והיה וגו'.** והנה הצדק לא יסור ממנו כל ימיו בכל מעשיו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And righteousness shall be*, etc. And uprightness will never depart from him in all his doings. ###### Ibn Ezra on Isaiah 11:6:1 [Ibn Ezra on Isaiah 11:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:6:1) **וגר זאב וגו'.** דרך משל מהשלום שיהיה בימיו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *The wolf shall dwell*, etc. The peace that will be in his days is now figuratively described. ###### Ibn Ezra on Isaiah 11:6:2 [Ibn Ezra on Isaiah 11:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:6:2) **ומריא.** פירשתיו (ישעיהו א' י"א) שהוא מין ממיני השור וחלבו אסור: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ומריא I have already explained (1:11); it is a species of cattle, the fat of which is forbidden.⁷ footnotes: ⁷ See 100:1, note 27. ###### Ibn Ezra on Isaiah 11:7:1 [Ibn Ezra on Isaiah 11:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:7:1) **ופרה.** היא גדולה כי העגל קטן ויש אומרים כי הנקבה חזקה מהזכר: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** פרה The large cattle; the younger of the breed is called עגל (ver. 6). Some assert that the female of cattle is stronger than the male.⁸ footnotes: ⁸ This remark of I. E. is perhaps to explain, why the feminine form פרה is used with the masculine רב for the whole species. ###### Ibn Ezra on Isaiah 11:7:2 [Ibn Ezra on Isaiah 11:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:7:2) **יאכל תבן.** כאילו יסור מנהג תולדתו ולא יזיק לטרוף: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Shall eat straw*. As if his nature had changed, and he would no more, in seeking prey, inflict suffering upon others. ###### Ibn Ezra on Isaiah 11:8:1 [Ibn Ezra on Isaiah 11:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:8:1) **ושעשע.** לעולם תמצא בטעם הזה כפולה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ושעשע *And shall play*. In this sense the word has always the reduplication. ###### Ibn Ezra on Isaiah 11:8:2 [Ibn Ezra on Isaiah 11:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:8:2) **חור.** הפה או האף: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** חור The aperture of the nose or mouth. ###### Ibn Ezra on Isaiah 11:8:3 [Ibn Ezra on Isaiah 11:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:8:3) **מאורת.** העין שהיא בעלת האור: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** מאורת The eye, which receives the light.⁹ footnotes: ⁹ חור and מאורת are usually explained as the holes from which the animals mentioned in this verse come forth. A. V., Hole, Den. ###### Ibn Ezra on Isaiah 11:8:4 [Ibn Ezra on Isaiah 11:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:8:4) יתכן היות ה"א**הדה**תחת י"וד ידו אליה (ירמיה נ' י"ד), והטעם ישלח ידו, או אין לה אחות: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** הדה He stretches forth; ה perhaps for י. Comp. יְרוּ stretch forth (Jer. 1. 14); or it is hapax legomenon.¹⁰ footnotes: ¹⁰ According to the first explanation הדה is not hap. leg., although no other instance of the word is found in the Bible, because several examples are found of ידה, which is considered to be same as הדה. ###### Ibn Ezra on Isaiah 11:9:1 [Ibn Ezra on Isaiah 11:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:9:1) **לא ירעו.** על הפתן ועל הצפעוני, כאילו כל ארץ ישראל מלאה דעת יי, כי ידוע הוא כי יודע השם לא ישחית לעולם רק יבנה ויתקן: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *They shall not hurt*, etc. The asp and cockatrice will do no harm, as if all Palestine were full of the knowledge of the Lord; for it is an acknowledged fact, that he who knows the Lord will never destroy, but always build and improve. ###### Ibn Ezra on Isaiah 11:9:2 [Ibn Ezra on Isaiah 11:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:9:2) **כמים.** תחסר מלת אשר, וכן הוא, כי הדעות תרבינה כמו אשר יכסו המים [צ"ל המים אשר יכסו] על ים, שלא יפסיקו רק תוספנה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** כמים אשר לים מכסים ═ כמים לים מכסים Knowledge will increase, like the water which covers the sea. The water is never stopped, so knowledge will continually make progress. ###### Ibn Ezra on Isaiah 11:10:1 [Ibn Ezra on Isaiah 11:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:10:1) **והיה וגו'.** אם על המשיח, שכל העולם כלו תחת רשותו, ועל דעת ר' משה הכהן הנזכר על אות השמש, כי כן כתוב לדרוש המופת (דברי הימים ב' ל"ב ל"א): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *To him shall nations seek*. To him, that is, to Messiah, shall nations seek, that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen,¹¹ this verse may predict the circumstances which would accompany the miracle of the sun; comp. the princes of Babylon, who sent unto him to enquire of the wonder (2 Chron. 32:31). footnotes: ¹¹ That this chapter refers to King Hezekiah, not to Messiah. ###### Ibn Ezra on Isaiah 11:10:2 [Ibn Ezra on Isaiah 11:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:10:2) **והיתה מנוחתו כבוד.** בכבוד וכן הנמצא בית יי (מלכים ב' י"ח ט"ז): **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** בכבוד ═ כבוד With honour; comp. בבית ═ בית in the house (2 Kings 18:15) ###### Ibn Ezra on Isaiah 11:11:1 [Ibn Ezra on Isaiah 11:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:11:1) **והיה.** שנית, כנגד גאולת מצרים, והנה לאות כי על ימי המשיח ידבר, כי גאולת בית שני לא היתה גאולה שלימה, כי כל השבטים גם כל יהודה לא שבו אל ארצם,****והמפרש על חזקיהו שהתקבצו למלכותו כאשר ראו כי נמלטה ירושלם ומת סנחריב אחרי מות רובי [צ"ל רוב] מחנהו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *The second time*, with regard to the deliverance from Egypt. This verse may be taken as a proof¹² that the prophet in the whole passage refers to the Messianic period; for the restoration during the second temple was not. complete,¹³ since not all the tribes, and not even all the men of Judah, returned to Palestine. He who refers the chapter to Hezekiah finds in this verse the description of the return of the people¹⁴ to Palestine, when they found that Jerusalem had escaped uninjured, and that Sennacherib had died after the loss of the greater part of his army.¹⁵ his men died, but I. E. in his commentaries frequently remarks that כל all, is not to be taken literally. Compare I. E. on Ex. 16:6. footnotes: ¹² According to the view of the majority of commentators mentioned in the beginning of this chapter. The general redemption of Israel, as predicted in this verse, did not take place in the days of Hezekiah; for the ten tribes remained in exile. ¹³ The deliverance of Judah from the Assyrian invasion in the days of Hezekiah did not correspond to the promise given in this and the following verses. ¹⁴ In consequence of the Assyrian invasion, a great many of the Israelites seem to have left Palestine, in order to avoid the miseries and dangers of war and foreign occupation. ¹⁵ This is not quite in accordance with 37:36; there it is said that all ###### Ibn Ezra on Isaiah 11:12:1 [Ibn Ezra on Isaiah 11:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:12:1) **ונשא.** כאילו השם ישא נס לכל הגוים שיראוהו ישראל וישובו אל ארצם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And He shall set up an ensign*. God will, as it were, lift up a banner among all nations, in order that the Israelites should see it and return to their land. ###### Ibn Ezra on Isaiah 11:12:2 [Ibn Ezra on Isaiah 11:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:12:2) והנה **ישראל** עשרת השבטים, גם הזכיר יהודה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Israel*. The ten tribes,¹⁶ for Judah is mentioned separately. footnotes: ¹⁶ I. E. fails to show how he can explain the return of the ten tribes, according to the opinion of R. Moses Hakkohen, who says that the whole chapter refers to Hezekiah. ###### Ibn Ezra on Isaiah 11:13:1 [Ibn Ezra on Isaiah 11:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:13:1) **וסרה.** שלא יקנא אפרים בעבור שהמשיח הוא ממשפחת יהודה, ואם חזקיהו בעבור עמוד מלכותו: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *The envy also of Ephraim*, etc. Ephraim will not be jealous, that Messiah will be of the tribe of Judah; or, if Hezekiah be the person here indicated, that his kingdom will be strengthened. ###### Ibn Ezra on Isaiah 11:13:2 [Ibn Ezra on Isaiah 11:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:13:2) **וצוררי יהודה.** שונאיהם. ואם על חזקיהו על ארם, והנה לא יצור את אפרים להשיב להם גמולם בימי פקח: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And the adversaries of Judah*. The enemies of Israel generally;¹⁷ if the prophecy refers to Hezekiah, Aram¹⁸ is to be understood. *Shall not vex Ephraim*, by taking revenge for their hostilities in the days of Pekah. footnotes: ¹⁷ של ישראל must be supplied in the text; the phrase שונאיהם של ישראל is a phrase often met with in the Talmud and the Midrash. It is perhaps omitted by the carelessness of the copyist. Without this interpolation the remark of I. E. remains without sense. ¹⁸ Aram is named as the ally of Israel against Judah. ###### Ibn Ezra on Isaiah 11:14:1 [Ibn Ezra on Isaiah 11:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:14:1) **ועפו.** יש אומר כמו מגילה עפה (זכריה ה' א') פרושה, ורבי משה הכהן אמר כי אין רע לו, והטעם כמו ינוחו ויחסר מקום ארץ: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** ועפו According to some, And they will spread;¹⁹¹⁹ comp. מגלה עׁפה A roll that was spread (Zach. 5:1). According to R. Moses Hakkohen it is hapax legomenon, and means they will rest. פלשתים Supply מקום or ארץ The place, or the land of the Philistines. footnotes: ¹⁹ A. V. They shall fly, flying. ¹⁹ A. V. They shall fly, flying. ###### Ibn Ezra on Isaiah 11:14:2 [Ibn Ezra on Isaiah 11:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:14:2) **ימה.** שהם מערב ארץ ישראל: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Toward the west*. The Philistines dwelt in the west of Palestine. ###### Ibn Ezra on Isaiah 11:14:3 [Ibn Ezra on Isaiah 11:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:14:3) **בני קדם.** הם ארמים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *Them of the east*. The Syrians. ###### Ibn Ezra on Isaiah 11:14:4 [Ibn Ezra on Isaiah 11:14:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:14:4) **משלוח ידם.** שישלחו ידם לבוזזם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *They shall lay their hand upon Edom and Moab*, in order to spoil them. ###### Ibn Ezra on Isaiah 11:14:5 [Ibn Ezra on Isaiah 11:14:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:14:5) **ובני עמון משמעתם.** יסורו אל משמעתם: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** משמעתם. Supply יסורו אל or יסורו תחת Will come under their supremacy. ###### Ibn Ezra on Isaiah 11:15:1 [Ibn Ezra on Isaiah 11:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:15:1) **והחרים.** יכרית, כמו וכל חרם (ויקרא כ"ז כ"ט), שיעברו בו ישראל ביבשה ולא יעכבם הים שישובו מהרה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** והחרים *And shall utterly destroy*. Comp. חרם doomed to destruction (Lev. 27:29). The Israelites shall then cross upon dry land, and the sea shall not hinder them by rapidly returning to its bed. ###### Ibn Ezra on Isaiah 11:15:2 [Ibn Ezra on Isaiah 11:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:15:2) **בעים.** אין לו אח, והמ"ם שורש, וטעמו כמו בכח, והמפרשים אותו מגזרת אם תבעיון בעיו (ישעיהו כ"א י"ב) לא ידעו הדקדוק: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** בעים Hapax legomenon. ם is part of the root. The meaning of the word is, with strength. Those that compare it with תבעיון בעיו (21:12) have no knowledge in grammar.²⁰ footnotes: ²⁰ The root of בעיו is בעה, while in בעים the ב is a preposition, and עים strength is the root. ###### Ibn Ezra on Isaiah 11:15:3 [Ibn Ezra on Isaiah 11:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:15:3) **הנהר.** הוא היאר: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** הנהר The Nile.²¹ footnotes: ²¹ הנהר The river is frequently used as a proper noun for פְרׇת Euphrates; so also in this verse, according to Rashi. But the tongue of the Egyptian sea being mentioned before, it is not impossible that the river refers to the Nile. ###### Ibn Ezra on Isaiah 11:15:4 [Ibn Ezra on Isaiah 11:15:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:15:4) **והדריך.** פועל יוצא לב' פעולים: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** והדריך *And make go over*. It is a verb with two accusatives.²² footnotes: ²² Men and river. ###### Ibn Ezra on Isaiah 11:16:1 [Ibn Ezra on Isaiah 11:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:16:1) **והיתה.** והנה פירש טעם החרם והמכה: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *And there shall be an highway*, etc. This verse explains the purpose of the utter destruction and smiting (ver. 15). ###### Ibn Ezra on Isaiah 11:16:2 [Ibn Ezra on Isaiah 11:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/11:16:2) **כאשר היתה וגו'.** רמז לבקיעת ים סוף: **Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:** *As it was to Israel*, etc. This refers to the dividing of the Red Sea at the Exodus from Egypt.