## Ibn Ezra on Isaiah Chapter 19

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

**משא מצרים. רוכב על עב קל.** רמז לגזירות הבאות מהרה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The Lord rideth upon a swift cloud*. This figure signifies the imminent fulfilment of the divine decrees.


###### Ibn Ezra on Isaiah 19:2:1
[Ibn Ezra on Isaiah 19:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:2:1)

**וסכסכתי.** כטעם בלבול, ואת אויביו יסכסך (ישעיהו ט' י'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
וסכסכתי *And I will set*. Comp. יסכסך He will set up (9:10)


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

**ונבקה.** מגזרת בוקק (ישעיהו כ"ד א') כטעם מריק, ונבקה מבנין נפעל מפעלי הכפל, כמו ונסבה ורחבה (יחזקאל מ"א ז'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ונבקה *And shall fail*. Root בקק to empty. Comp. בוקק maketh empty (24:1). נבקה is Niphal of בקק, and is formed like נסבה and it will be wound about¹ (Ez. 41:7).

footnotes:
¹ The regular form of the Niphal third person fem. sing. past of בקק and סבב is נָסַבָּה נָבַקָּה, but the reduplication is very often neglected in the verbs עיע. Comp. יָזְמוּ ,וְנָבְלָה (Gen. 11:6,7) from בלל and זטם.


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

**האטים.** מגזרת ויהלך אט (מלכים א' כ"א כ"ז), המעשים שיעשו בסתר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אטים *Charmers*. Comp. אט softly (1 Kings 21:27); אטים signifies things that are done secretly.


###### Ibn Ezra on Isaiah 19:4:1
[Ibn Ezra on Isaiah 19:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:4:1)

**וסכרתי.** יש מחליפין הכ"ף בגימ"ל, ולא יתחלפו באמת כי אם אותיות הנוח והנכון שהוא מגזרת ויסכרו מעינות תהום (בראשית א' ב'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
וסכרתי *And I will give over*. The כ is here, according to some, substituted for נ, but, in fact, only the silent letters interchange; it is rather to be compared with ויסכרו and were stopped² (Gen. 8:2).

footnotes:
² The second explanation is not different from the first in substance, but in the wording, because after all סכר means the same as סגר to shut, to stop, to deliver up, whether we say that the former is derived from the latter by the change of ג into כ or not.


###### Ibn Ezra on Isaiah 19:4:2
[Ibn Ezra on Isaiah 19:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:4:2)

**אדונים קשה.** דקדוקו מפור' בתורה (שמות כ"א ד'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אדנים קשה *A cruel lord*. The grammatical irregularity is already explained (Ex. 21:4).³

footnotes:
³ On Exod. 21:4, I. E. remarks that the plural form of a noun is sometimes used to signify one person, as a mark of honour and distinction, but that this only applies to nouns, not to verbs or adjectives.


###### Ibn Ezra on Isaiah 19:4:3
[Ibn Ezra on Isaiah 19:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:4:3)

**ומלך עז.** הוא מלך אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And a fierce king*. The king of Assyria.


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

**ונשתו.** מגזרת לשונם בצמה נשתה (מ"א י"ז), כטועם יבושת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ונשתו *And shall be dried up*.⁴ Comp. לשונם בצמא נשתה their tongue is dry for thirst (41:17)

footnotes:
⁴ A. V., And shall fail, faileth.


###### Ibn Ezra on Isaiah 19:6:1
[Ibn Ezra on Isaiah 19:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:6:1)

**והאזניחו.** האל"ף נוסף, והטעם יזנחום בני אדם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
והאזניחו *And shall leave.⁵*. א is epenthetic. והאזניחו נהרות And the people will leave the rivers.⁶

footnotes:
⁵ A. V., And they shall turn far away.
⁶ They will leave the rivers, on the fruitful banks of which they had settled, because they are now barren and waste.


###### Ibn Ezra on Isaiah 19:6:2
[Ibn Ezra on Isaiah 19:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:6:2)

**דללו.** מגזרת דל (ויקרא ל"ד כ"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
דללו *They shall be poor*.⁷ Comp. דל poor (Lev. 14:21).

footnotes:
⁷ A. V., Shall be emptied.


###### Ibn Ezra on Isaiah 19:6:3
[Ibn Ezra on Isaiah 19:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:6:3)

**יאורי מצור.** היאורים, שלא יוכל האויב להכריתם בבוא במדינה במצור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יאורי מצור *The ponds of siege*.⁸ The ponds which are prepared in order that the enemy should not be able to destroy the inhabitants through want of water, when he besieges the town.

footnotes:
⁸ A. V., The rivers of defence.


###### Ibn Ezra on Isaiah 19:6:4
[Ibn Ezra on Isaiah 19:6:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:6:4)

**קנה וסוף.** צמח על שפת היאור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קנה וסוף *The reeds and flags*. The plants on the banks of the river.


###### Ibn Ezra on Isaiah 19:6:5
[Ibn Ezra on Isaiah 19:6:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:6:5)

**קמלו.** נכרתו, וחברו בספר עצמו (ישעיהו ל"ג ט'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קמלו *Shall be cut off*.⁹ Another instance of the same root occurs in this book (33:9)

footnotes:
⁹ A. V., Shall wither.


###### Ibn Ezra on Isaiah 19:7:1
[Ibn Ezra on Isaiah 19:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:7:1)

**ערות.** יש אומרים כמו מתער' כאזרח רענן (תהלים ל"ז ל"ה), וטעמו רטוב, והטעם כי כל ערות שהוא על יאור ועל פיו וכל מזרע יאור הכל ייבש, ויש אומרים נחשף כל מה שהיה על היאור ועל פיו, כי הצמח הוא כמכסה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ערות Some compare it with מתערה spreading himself (Ps. 37:35), and say that it means green;¹⁰ all green herbs that grow on the banks of the river and at its mouth, and all that is sown near the river, all will dry up. Others, The banks of the river and its mouths have been stripped of every thing that had been there, for the plants may be considered as a covering to them.¹¹

footnotes:
¹⁰ A. V., The paper reeds.
¹¹ ערה to be naked, to be without the covering; ערות naked places is, according to this remark, the proper expression for banks of rivers which are bare of their usual verdure, the verdure being, as it were, the covering of the earth.


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

**ואנו.** כמו ואבלו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ואנו And they shall mourn.


###### Ibn Ezra on Isaiah 19:8:2
[Ibn Ezra on Isaiah 19:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:8:2)

**הדייגים.** שם התאר כמו גנבים (ישעיהו כ"ג א'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הדיגים *The fishers*. A noun analogous to גַּנָּבִים thieves (1:23).


###### Ibn Ezra on Isaiah 19:8:3
[Ibn Ezra on Isaiah 19:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:8:3)

**חכה.** כמו בחכה הועלה (חבקוק א' ט"ו) שבה ילקחו הדגים ורבים גזרו המלה מחיך והם בדרך רחוקה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חכה *Angle*. Comp. בחכה with an angle (Hab. 1:15), an instrument by which the fish are caught. Many derive the word from חֵךְ palate, but they are far from being right.¹²

footnotes:
¹² I. E. does not show, why he rejects this derivation; it seems rather probable that חכה angle is derived from חֵךְ palate, because the hook takes hold of the fish in the palate.


###### Ibn Ezra on Isaiah 19:8:4
[Ibn Ezra on Isaiah 19:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:8:4)

**מכמורת.** רשת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מכמרת Net.


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

**ובשו. שריקות.** יש אומר מגזרת משרק [ברכות י"ח], והנכון שהוא עין השורק, וכן השרוקים (זכריה א' ח'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שריקות *Red*.¹³ Some compare it with משרק comb, but more correctly it is derived from שורק vine branch (5:2), and it signifies, having the colour of the vine branch, red; comp. שרקים red (Zac. 1:8).

footnotes:
¹³ A. V., Fire.


###### Ibn Ezra on Isaiah 19:9:2
[Ibn Ezra on Isaiah 19:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:9:2)

**חורי.** הלבנים והוא שם התאר או היו"ד סימן הרבים, והיה ראוי להיותו חורים, וכמוהו חורי יהודה (ירמיה כ"ז כ'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חורי It is either an adjective, meaning white,¹⁴ or a noun, signifying fine things, חוֹרָי being a plural form used instead of חורים; comp. חוֹרֵי the nobles of (Jer. 27:20).¹⁵

footnotes:
¹⁴ A. V., Net-works.
¹⁵ As the Hebrew text stands וכמוהו חוֹרֵי יהודה, it is not clear what this instance is to prove; the regular construct state חוֹרֵי does not contribute anything to the explanation of the irregular form חוֹרָי. The text seems to be incorrect; after כמוהו some instance like חַלוֹנָי windows (Jer. 22:17), or נּוֹבַי grasshoppers (Am. 12:1) is expected, and instead of חורי יהודה we should perhaps read בהראות היו״ד the י being sounded. (See Rashi and Michlal Jophi ad locum.)


###### Ibn Ezra on Isaiah 19:10:1
[Ibn Ezra on Isaiah 19:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:10:1)

**והיו שתותיה.** כמו כי השתות יהרסון (תהלים י"א ג'), השתות שיבנו לקחת הדגים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שתותיה *Her foundations*.¹⁶ Comp. Ps. 11:3. The buildings which they erect to take the fish in.

footnotes:
¹⁶ A. V., In the purposes thereof.


###### Ibn Ezra on Isaiah 19:10:2
[Ibn Ezra on Isaiah 19:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:10:2)

**כל עושי שכר.** כמו ויסכרו מעינות תהום (בראשית ח' ב') ואם הוא בשי"ן, וכמוהו בשורי מהם (הושע ט' י"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שכר *Sluices*. Comp. ויסכרו and they were stopped (Gen. 8:2), although שכר is spelt with שֹ; comp. בסורי ═ בשורי when I depart (Hos. 9:12).


###### Ibn Ezra on Isaiah 19:10:3
[Ibn Ezra on Isaiah 19:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:10:3)

**אגמי נפש.** האגמים ששם נפשות הדגים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אנמי נפש *The ponds for fish*. Ponds containing the lives (נפש) of the fish.¹⁷., עֹשֵֹ֖י שֶֹכֶ֥ר אַנְמֵי־נָ֑פֶשֹ.

footnotes:
¹⁷ This explanation is against the accents, which require שכר rather to be joined to עשי than to the following word. According to I. E. שכר together with נפש אנמי is one expression, the object to עשי; the latter should therefore have a disjunctive accent, e.g


###### Ibn Ezra on Isaiah 19:11:1
[Ibn Ezra on Isaiah 19:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:11:1)

**אך.** חכמי יועצי, הדקדוק כן הוא, חכמי פרעה יועצי פרעה, והוא דרך קצרה, וכמוהו נהרי נחלי דבש (איוב כ' י"ז):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חכמי פרעה, יעצי פרעה ═ חכמי יועצי פרעה *The wise men of Pharaoh*, *the counsellors of Pharaoh*.¹⁸ This is an elliptical expression; comp. נחרי נחלי דבש Rivers, brooks of honey¹⁹ (Job 20:17).

footnotes:
¹⁸ A. V., The wise counsellors of Pharaoh.
¹⁹ An ellipsis like this may be supposed, wherever two co-ordinate nouns govern one genitive; by here calling our attention to it, I. E. seems to reject the assumption that the second noun יעצי is a genitive governed by the first noun חכמי: the wise of the counsellors of Pharaoh.


###### Ibn Ezra on Isaiah 19:11:2
[Ibn Ezra on Isaiah 19:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:11:2)

**נבערה.** מגזרת ואני בער (תהלים ע"ג כ"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נבערה *Foolish*.²⁰ Comp. בער fool (Ps. 73:22).

footnotes:
²⁰ A. V., Is become brutish;.


###### Ibn Ezra on Isaiah 19:11:3
[Ibn Ezra on Isaiah 19:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:11:3)

**בן חכמים אני.** כמו בן חורים (קהלת י' י"ז) כי כל אחד יהלל עצמו (כי) אבי חכם היה גם היו אבותי מלכים בימים הקדמונים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I am a son of wise men*. Comp. A son of free men (Koh. 10:17). Each of them will praise himself: my father was wise, my forefathers in days of old were also kings.


###### Ibn Ezra on Isaiah 19:12:1
[Ibn Ezra on Isaiah 19:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:12:1)

**אים וגו'.** אם הוא בן חכם היה גם מלך, שידע דברי העולם, למה לא ידעו מה יעץ השם עליהם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Where are thy wise men*, etc. If they in reality be the sons of wise men, of royal family, why do they not know what God has decided for Egypt.


###### Ibn Ezra on Isaiah 19:13:1
[Ibn Ezra on Isaiah 19:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:13:1)

**נואלו.** כמו אשר נואלנו (במדבר י"ב י"א) כטעם אוולת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נואלו *Are become fools*. Comp. נואלנו we acted foolishly (Num. 12:11).


###### Ibn Ezra on Isaiah 19:13:2
[Ibn Ezra on Isaiah 19:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:13:2)

**נשאו.** מגזרת הנחש השיאני (בראשית ג' י"ג), מבנין נפעל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נשאו *They are deceived*. Comp. השיאני hath beguiled me (Gen. 3:13); it is Niphal.


###### Ibn Ezra on Isaiah 19:13:3
[Ibn Ezra on Isaiah 19:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:13:3)

**פנת שבטיה.** הם הגדולים כמו פנות כל העם (שופטים ג' ב'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פנת *The stay*. The nobles. Comp. פנות the chiefs (Judges 20:2).


###### Ibn Ezra on Isaiah 19:13:4
[Ibn Ezra on Isaiah 19:13:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:13:4)

וטעם שבטיה המשפחות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שבטיה *The tribes thereof*, that is, her families.


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

**יי מסך.** גם נסך (ישעיהו כ"ט י') שנים שרשים והטעם אחד, כמו ערב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נסך ═ מסך *Hath mingled*. The two roots have the same meaning, namely, to mingle.


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

**עועים.** מלה זרה והוא מגזרת עוה (יחזקאל כ"א ל"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עועים *Perverseness*. An irregular form of עוה to overturn. Comp. עַוָּה Overturned (Ez. 21:32)


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

**ולא וגו'.** אפילו צמח שיש לו ראש וזנב לא יה' לו, ויש אומרים שהוא דרך משל, כי הוא תועה ולא ידע מה יעשה והנה לא יעשה מעשה **ראש** שהוא זקן ונשוא פנים (ישעיהו ט' י"ד), **זנב** הוא שאר ההמון, וככה כפה ואגמון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Head or tail*. Even a plant in its integrity, with head and tail, will not be left to them. Others take the phrase and explain it figuratively, They are wandering about and do not know what to begin; they can do neither the work of the head, of the old and noble (9:14), nor that of the tail, of the common people. In the same way the phrase, palm-tree and reed, is to be explained.


###### Ibn Ezra on Isaiah 19:16:1
[Ibn Ezra on Isaiah 19:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:16:1)

**ביום וגו'.** אחר שישמע בתחל' אלה הגזרות שגזר השם עליו ובאו, אז יפחד מהשם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And it shall be afraid*, etc. When the Egyptians shall have heard these decrees of the Lord, and also witnessed their fulfilment, they will fear the Lord.


###### Ibn Ezra on Isaiah 19:17:1
[Ibn Ezra on Isaiah 19:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:17:1)

**והיתה. לחגא.** כמו יחוגו וינועו כשכור (תהלים ק"ז כ"ז) מגזרת ובמחוגה יתארהו (ישעיהו מ"ד י"ג):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לחגא *For a terror*. Comp. יחגו they reel to and fro (Ps. 107:27). ובמחוגה and with the compass²¹ (44:13).

footnotes:
²¹ Root חוג ═ חגג, to move about, to stagger, to fear.


###### Ibn Ezra on Isaiah 19:17:2
[Ibn Ezra on Isaiah 19:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:17:2)

וטעם **אדמת יהודה** בעבור השכינה השוכנת פה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The land of Jehudah*. The glory of God, which is manifested in that land, is meant.


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

**ביום. שפת כנען.** מזה נלמוד כי הכנענים בלשון הקדש היו מדברים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The language of Canaan*. We may learn from this that the Canaanites spoke the holy language.²²

footnotes:
²² According to I. E., the prophet undoubtedly means to say that Hebrew will be spoken in Egypt. If this be granted, the inference is right that the Canaanites spoke the Hebrew language, since the expression Canaan is here used for Hebrew. Rashi explains: The holy language spoken by the Israelites, who dwell in Canaan.


###### Ibn Ezra on Isaiah 19:18:2
[Ibn Ezra on Isaiah 19:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:18:2)

**עיר ההרס.** שם עיר, והתמה מהמחליף ה"א בחי"ת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עיר ההרס²³ The name of a town. It is surprising how people can confound ה with ח ²⁴..(ההרס with החרס)

footnotes:
²³ A. V., The city of destruction.
²⁴ The Targum has besides the literal translation of עיר ההרס, namely  דעתידא למחרב קרתא city of destruction, also the name בית שמש, the city of the sun, the origin of which some find in the reading of עיר החרס, instead of עיר ההרס. As to חרס sun, comp. Job 9:7. See Rashi, ad locum


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

**ביום וגו'.** דרך הדרש ידוע, כי המזבח רמז להריגת מצרים ועל דרך הפשט שהוא כן, והעד ועבדו זבח ומנחה [כ"א]:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Shall there be an altar*, etc. The explanation of the Midrash is known, that the altar refers to the slaughter of the Egyptians;²⁵ but the verse can be explained literally.²⁶ Comp. And they will worship with sacrifice and meat-offering (ver. 21)

footnotes:
²⁵ This is not mentioned in Yalkut, nor is any allusion made to it by Rashi or Targum.
²⁶ Some take it literally, and point for the fulfilment of this prophecy to the altar built in Egypt by Onias. See Menachoth, 109 b.; Josephus Antiq., XII. 11:7.


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

**והיה וגו'.** מי שהוא בצער יבא לזבוח שם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They shall cry unto the Lord because of the oppressors*, etc. Whosoever will be in trouble will come thither to bring his offering.


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

**ורב.** גדול כמו על כל רב ביתו (אסתר א' ח'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ורב *And a great one*.²⁷: a deliverer who is also a great man; a great deliverer. It would be a more natural explanation to take רב as participle of ריב to plead; a helper and a defender. Comp. רב chief (Est. 1:8)

footnotes:
²⁷ According to I. E. מושיע ורב may be explained as ἐν διà δυoῖν


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

**ונודע. ועבדו וגו'.** בזבח ומנחה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ועבדו בזבח ═ ועבדו זבח And they shall worship with sacrifice.


###### Ibn Ezra on Isaiah 19:22:1
[Ibn Ezra on Isaiah 19:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:22:1)

**ונגף ורפוא.** הטעם ורפאם רפוא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ורפאם רפא ═ ורפא And he will surely heal them.


###### Ibn Ezra on Isaiah 19:22:2
[Ibn Ezra on Isaiah 19:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:22:2)

**ונעתר.** יתרצה להם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ונעתר *And he will be entreated*. He will accept their prayer.


###### Ibn Ezra on Isaiah 19:23:1
[Ibn Ezra on Isaiah 19:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:23:1)

**ביום אשורה.** אל אשור ויהיו בשלום אחרי שבות קצתם ויהיו עבדי מלך אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אשורה To Assyria.—Egypt and Assyria will be in peace together, after a part of the Egyptians have been taken captive and made subjects of the king of Assyria.²⁸

footnotes:
²⁸ This assertion is probably based on the last words of this verse, מצרים את אשור ועברו, And the Egyptians shall serve the Assyrians. (A. V., with the Assyrians.) The Hebrew את can, however, be explained in two ways: as the sign of the objective case, and as a preposition signifying with.


###### Ibn Ezra on Isaiah 19:24:1
[Ibn Ezra on Isaiah 19:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:24:1)

**ביום. [שלישיה].** רובי המפרשים אמרו כי שלישיה מגזרת ושלישים (שמות י"ד ז'), והם צריכין למשנה קודם השליש, ועל הפשט מגזרת שלשה, כי יהיו באשור אנשים שיכירו השם, וכן במצרים יותר, והנה ישראל יהיו ברכה כי יתברכו בם מצרים, ואנשים מאשור יכירו השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שלשיה *The third*. Most of the commentators compare it with ושלשים and chiefs²⁹ (Ex. 14:7); but they must presume the existence of the second degree before they speak of the third.³⁰ More naturally it is derived from שלשה three, and explained by the third; for there will be in Assyria people that will know the Lord, and many more so in Egypt; and Israel will be a blessing in the midst of the land, for through him Egypt and part of Assyria will know the Lord.³¹

footnotes:
²⁹ Literally, according to I. E., officers of the third rank. Comp. I. E. on Exod. 14:7.
³⁰ If שלישיה meant chief, it would signify, according to I. E., an officer of a lower rank that had above him the משנה, the officer of the second rank, that is, the officer next to the king. I. E. hesitates to give this attribute to the Israelites, as if the Assyrians and Egyptians were superior to them, and explains therefore שלישיה a third in the alliance with Egypt and Assyria.
³¹ Comp. next verse.


###### Ibn Ezra on Isaiah 19:25:1
[Ibn Ezra on Isaiah 19:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:25:1)

**אשר ברכו.** כי השם ברך ישראל על כן יהיה ברכה, אז יברך כל אחד מאלה השלשה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Whom the Lord of hosts hath blessed*. For the Lord has blessed Israel, therefore he will be a blessing, etc; or He has blessed each of the three.³²

footnotes:
³² The question is here, to which word does the pronoun in בֵּרְכוֹ he blessed him refer. The one explanation refers it to Israel; because God has blessed Israel, therefore he can again be a source of blessing to other nations. The second explanation refers it to Israel, Egypt, and Assyria, and explains the singular of the pronoun in the usual way, each of them.


###### Ibn Ezra on Isaiah 19:25:2
[Ibn Ezra on Isaiah 19:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:25:2)

**ברוך עמי.** בעבור שיעשו מזבח לשם בפרהסיא קראם עמי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*My people*. Because they will erect an altar to the Lord publicly, He calls them my people.


###### Ibn Ezra on Isaiah 19:25:3
[Ibn Ezra on Isaiah 19:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:25:3)

**ומעשה ידי.** שיש בהם אנשים מעט שיכירו מעשה השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And the work of my hands* (and not my people), for there will be only a few of them that will know the work of the Lord.


###### Ibn Ezra on Isaiah 19:25:4
[Ibn Ezra on Isaiah 19:25:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/19:25:4)

**ונחלתי.** שהם לעולם נחלתו, כי אשור ומצרים כמו מקרה הם כנגדם, והמתרגם אמר ברוך עמי אשר במצרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And mine inheritance*. Israel remains His inheritance for ever, for Assyria and Egypt are this only temporarily in comparison with Israel. The Chaldæan translation renders this passage thus: Blessed be my people that is in Egypt.