## Ibn Ezra on Isaiah Chapter 27

###### Ibn Ezra on Isaiah 27:1:1
[Ibn Ezra on Isaiah 27:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:1:1)

**ביום [ההוא].** באותם הימים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ביום ההוא In those days.¹

footnotes:
¹ ביום ההוא Though singular, does not refer to one particular day, but to a whole period.


###### Ibn Ezra on Isaiah 27:1:2
[Ibn Ezra on Isaiah 27:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:1:2)

**[יפקוד].** זאת הפקידה (כמו) הכתובה למעלה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The Lord shall visit*. As mentioned in the preceding verse.


###### Ibn Ezra on Isaiah 27:1:3
[Ibn Ezra on Isaiah 27:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:1:3)

**לויתן.**הוא התלי ונקרא בריח בעבור שהוא מבריח מן הקצה אל הקצה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Leviathan*. The Theli ; (תלי)² it has the epithet בריח stretching,³ because it stretches from one end to the other. [I think it is a sea monster].⁴

footnotes:
² תלי is the imaginary axis or line through the centre of the earth, and the two points in which the ecliptic and the equator, or the ecliptic and the orbit of the moon meet. The latter is probably meant here. The origin of the word has not yet been fully established. It is generally believed to be the same as in Arabic تالي but the two words, being quite different in meaning, תלי) hanging, تالي following,) are probably not connected with each other. Moreover, if תלי were the same as تالي it would have been written תאלי. It seems more probable and natural to derive תלי from תלה to hang, since it denotes the ends from which the earth is, as it were, suspended. (Comp. תלאי Talm. Bab. Shab. 78; and תולה ארץ על כלימה He hangeth the earth upon nothing (Job 26:7). This axis, being a straight line, is called בריח a bar, which passes in a straight line from one end to the other; but at the same time the attribute עקלתון crooked, is given to it, because the intersections of the ecliptic and the orbit of the moon are not constant, and the three points above-mentioned are therefore not exactly in a straight line. It is likewise connected with the name of תנין dragon; the one end of the line being called the head, the other the tail of the dragon. These names owe their origin probably to the serpentine winding of the orbit of the moon round the ecliptic. R. Jehuda Hallevi compares the axis of the ecliptic with a king, who sitteth on his throne and thence governs the whole country (Cusari 4:25). A similar idea presented itself to the mind of the commentator, who explained נחש בריח by תלי, and signified by this figure the king of Assyria or of Egypt.
³ A. V., Piercing.
⁴ The words in brackets are added, firstly because from the remark of I. E. on Job 26:13, it appears that he explained נחש בריח to be a sea monster; secondly, because it is evident from his remark on נחש עקלתון that a remark to that effect must have preceded.


###### Ibn Ezra on Isaiah 27:1:4
[Ibn Ezra on Isaiah 27:1:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:1:4)

**ועל לויתן.** גם הוא בים, והוא צורת נחש, כי גם צורת נחש בים, ועקלתון שם התאר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Even Leviathan*, *that crooked serpent*. This is likewise an animal that lives in the sea; it is like a serpent, for there are also serpent-like animals in the sea.⁵ עקלתון *Crooked*. It is an adjective.

footnotes:
⁵ The sea-monsters are usually called תנינים; this remark is therefore added, that they are also called נחשים, some of them being serpent-like.


###### Ibn Ezra on Isaiah 27:1:5
[Ibn Ezra on Isaiah 27:1:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:1:5)

**והתנין** הוא הגדול אשר בים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And the dragon that is in the sea*. That is, The great dragon in the sea. (Ez. 29:3).


###### Ibn Ezra on Isaiah 27:1:6
[Ibn Ezra on Isaiah 27:1:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:1:6)

ויש אומרים כי לויתן נחש בריח גם עקלתון הם ביבשה, והטעם על מלכי הארץ, והתנין הוא מלך מצרים, כאשר הוא כתוב בספר יחזקאל (יחזקאל כ"ט ג'), ויש אומרים מלך צור, והישר בעיני רבי משה הכהן שהוא (רמז) כמו ויכחד כל גיבורי חיל ונגיד ושר (דברי הימים ב' ל"ב כ"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
Some are of opinion that the Leviathan, the stretching serpent, and the Leviathan, the crooked serpent, are both land animals, and are used figuratively for the kings of the land;⁶ while the dragon that is in the sea, is used for the king of Egypt (Comp. Ez. 29:3), or as others believe, for the king of Tyre. R. Moses Hakkohen thinks, that this verse refers to the élite of soldiers, princes, and nobles.⁷

footnotes:
⁶ Assyria or Babylon.
⁷ That is, the chiefs of the army of Sennacherib before Jerusalem.


###### Ibn Ezra on Isaiah 27:2:1
[Ibn Ezra on Isaiah 27:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:2:1)

**ביום. חמר.** תירוש כמו תשתה חמר (דברים ל"ב י"ד), והטעם שתתן פרי הרבה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חמר *Wine*⁸ Comp. חָמֶר wine (Deut. 32:14). *A vineyard of wine*. A vineyard that yields a large quantity of wine.

footnotes:
⁸ A. V., Red wine. Pure. A vineyard of red wine.


###### Ibn Ezra on Isaiah 27:2:2
[Ibn Ezra on Isaiah 27:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:2:2)

**ענו.** נגון, קול ענות (שמות ל"ב י"ח):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ענו *Sing*. Comp. ענות Singing (Ex. 32:18).


###### Ibn Ezra on Isaiah 27:2:3
[Ibn Ezra on Isaiah 27:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:2:3)

**לה.** לציון, ומלת ענו למנגנים, וכבר הזכיר הנביא [לעיל ה' ז'] שיהודה נטע שעשועי השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Unto her*. Unto Zion. The imperative sing is addressed to the singers.⁹ The prophet has said already, that Judah is the pleasant plant of the Lord (5:7)

footnotes:
⁹ The subject, Ye singers, is not directly mentioned, but contained implicitly in the verb. Comp. ii. Note 5.


###### Ibn Ezra on Isaiah 27:3:1
[Ibn Ezra on Isaiah 27:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:3:1)

**אני. נוצרה.** על השכינה שהיא בציון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I*, *the Lord, do keep it*, that is to say, the Divine glory remains in Zion.


###### Ibn Ezra on Isaiah 27:3:2
[Ibn Ezra on Isaiah 27:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:3:2)

**לרגעים אשקנ'.** משל לנבואה שלא תפסוק:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I will water it every moment*. The prophecy will not cease. פן יפקד. R. Jonah, the Grammarian, says, that לא ═ פן, and פן יפקד עליה ;אפקד ═ יפקד means accordingly, I will not punish her (though I shall punish all other nations). Comp. פן תפלס Do not ponder.¹⁰ R. Isaak ben Saul compares יפקד with נפקד there lacketh (Num. 31:49), and joins this with the preceding phrase in this way, I will water it every moment, lest its leaves drop.

footnotes:
¹⁰ More instances of an interchange of this kind are given by R. Jona in his grammar, Sefer Harikma 100:28. A. V., Lest any hurt it. Lest thou shouldst ponder.


###### Ibn Ezra on Isaiah 27:3:3
[Ibn Ezra on Isaiah 27:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:3:3)

**פן יפקד עליה.** אמר ר' יונה המדקדק כי פן כמו לא ויו"ד יפקוד תחת אל"ף סימן המדבר, וכמו ארח חיים פן תפלם (משלי ה' ו'), והטעם על כל העמים אפקד בלתי עליה, ויאמר רבי יצחק בן שאול נ"ע כי יפקד כמו לא נפקד ממנו איש (במדבר ל"א מ"ט), שהוא דבק עם לרגעים אשקנה פן יבול עליה כל אחד מעליה, כמו נובלת עליה (ישעיהו א' ל'). ויאמר רבי משה הכהן פן יפקד עליה האויב, אצרנה לילה ויום, והוא הישר בעיני:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עליה *Its leaves*. Each of its leaves.¹¹ Comp. 1:30.¹² R. Moses Hakkohen explains it thus, I shall guard it day and night, lest the enemy hurt it. I think that this explanation is the right one.

footnotes:
¹¹ A. V., It. Comp. ii. Note 18.
¹² This instance is only quoted to show that עליה means her leaves. R. Isaak ben Saul confounds the Kal יפקד and the Niphal נפקד; it is only the latter which has the meaning to be missing.


###### Ibn Ezra on Isaiah 27:4:1
[Ibn Ezra on Isaiah 27:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:4:1)

**חמה וגו'.** יש אומר כי גם אלה דברי השם, והטעם אין לי חמה רבה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Fury is not in me*, etc. Some say that this verse is the continuation of the words of the Lord. *Fury is not in me*, that is, great fury is not in me.


###### Ibn Ezra on Isaiah 27:4:2
[Ibn Ezra on Isaiah 27:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:4:2)

**מי יתנני [שמיר ושית].** כדרך בן אדם דבר הכתוב, ויחסר בי"ת כמו כי ששת ימים (שמות כ"א י"א), וכן הוא, מי יתנני בשמיר ובשית שיש בכרם, והטעם על הרשעים, וביום מלחמתי בכרם, אפשעה בה, כמו כי כפשע (שמואל א' כ' ג'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Who would set*, etc. Anthropomorphism.¹³ Supply ב before שמיר brier, comp. בששח═ששח in six, (Ex. 20:11). The meaning of the sentence is, Who would set me against the brier and thorn of the vineyard, that is, against the wicked people; and in the day of my war against the vineyard, אפשעה בה *I would go through it;*¹⁴—comp. כפשע but a step (1 Sam. 20:3)—

footnotes:
¹³ In reality God has the power to do whatever He thinks proper to do, and is not in need of the assistance of any being, as the literal meaning of the exclamation, who would set, etc., implies.
¹⁴ A. V., Them.


###### Ibn Ezra on Isaiah 27:4:3
[Ibn Ezra on Isaiah 27:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:4:3)

**אציתנה.** אבעירנה, כמו למה הציתו עבדיך (שמואל ב' י"ד ל"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אציתנה *I would burn it;*—comp. הציתו they have burnt (2 Sam. 14:35)


###### Ibn Ezra on Isaiah 27:5:1
[Ibn Ezra on Isaiah 27:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:5:1)

**או יחזק.** ישראל במעוזי אז לא אלחם עם יש', כטעם היה השם כאויב (איכה ב' ה'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Or let him take hold*, etc. Or let the Israelites take hold of my strength, then I shall not have war with them—comp. the Lord hath been like an enemy (Lam. 2:5)—


###### Ibn Ezra on Isaiah 27:5:2
[Ibn Ezra on Isaiah 27:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:5:2)

וטעם **שלום יעשה לי** פעמים, ולא עם אומות העולם בשבילם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
nor with other nations, for the sake of Israel; this double peace is indicated by the repetition of the words he will make peace unto me.


###### Ibn Ezra on Isaiah 27:5:3
[Ibn Ezra on Isaiah 27:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:5:3)

ויאמר רבי משה הכהן כי פירושו כן, זה שאומר לא אומר אותו ב**חמה**שיש לי. **מי יתנני.** כמו מי יתן לי, וכמוהו כי ארץ הנגב נתתני (שופטים א' ט"ו), מי יתן לי השמיר והשית בכרם, והטעם אם לא יסירו ישראל הרשעים מהם אהרג הכל.**או יחזק במעזי.** אז ישרש יעקב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
R. Moses Hakkohen explains these two verses in the following way: *Fury is not in me*, what I am going to say, I shall not say with fury. מי יתנני וגו׳ *Who would give me*—comp. נתתני thou hast given me (Judges 1:15)—*the briers and thorns* of the vineyard! *I would go through them, etc.*; that is, if they do not remove the wicked men of Israel, I will slay them all; or *let him take hold of my strength*, etc., then *Jacob shall take root.*—


###### Ibn Ezra on Isaiah 27:5:4
[Ibn Ezra on Isaiah 27:5:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:5:4)

ולפי דעתי כי **חמה אין לי** איננו דברי השם, ואל תתמה כי בספר הזה רבים כאלה, והנה עד קרוב הרינו חלנו, יחיו מתיך (ישעיהו כ"ו י"ח), ואלה דברי איש יהודה, אחר שהשם אמר אני יי נוצרה לרגעים, פן יפקד עליה אמרו אין אנחנו מדברים בחמה, שאם יבוא האויב לשום הכרם שמיר ושית, הייתי הורג את עצמי, כמו והיה יחזקאל לכם (יחזקאל כ"ד כ"ד) ואת שמואל (שמואל א' י"ב י"א) כאשר עשה ביום הזה (ויקרא ח' ל"ד), והנה במלחמה דבר עם מי יתנני, או יחזק השם שיתן לי עוז ברית, שיהיה השם בשלום עמי, גם האויב, אז ישרש יעקב, והוצרכתי לפירוש הזה בעבור מלת יעשה שלום לי, כי השם עושה שלום לבדו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
I think that God is not represented as speaking in these two verses, as is the case in many passages of this book—we need only refer to the preceding chapter, verses 18 and 19¹⁵—but the men of Judah,¹⁶ after having heard God’s promise, I the Lord will keep it, lest he visit it, are introduced, saying, We do not declare with fury, that if the enemy should come to turn the vineyard into a place of briers and thorns, we should kill ourselves. Comp.¹⁷ And Ezekiel shall be, instead of And I shall be (Ez. 25:24), And Samuel, instead of And myself (1 Sam. 12:11); As he hath done, instead of As I have done (Lev. 8:34); במלחמה in war, is to be joined with מי יתנני who would turn me in this way: If one should come to turn me by war into a place of briers and thorns, etc. או יחזק *Or if He would strengthen my stronghold*, etc., to give me the strengthening promise that He will be in peace with me, and so should the enemy be, then Jacob would take root, etc. I am compelled to explain in this way by the phrase, He will make peace unto me, because it is God alone that maketh peace.¹⁸

footnotes:
¹⁵ The peculiarity hinted at in this remark seems to consist in the introduction of the dialogue form; ver. 3 is assigned to God, ver. 4 and 5 to Israel, ver. 6 again to God; similarly 26:18—19 is assigned to the people, ver. 20 again to the Lord.
¹⁶ The expression איש יהודה the men of Judah, is perhaps used by I. E. instead of Israel, because the second part of this chapter (comp. ver. 7), refers, according to his interpretation, to the kingdom of Israel.
¹⁷ The passages which follow are instances of the use of the third person instead of the first, as is the case here; through it ═ through myself.
¹⁸ I. E. is not the author of the first opinion, which attributes to God the words, He will make peace unto me, since, as he says, he is compelled to assume, that they are to be assigned to the men of Judah. It is often the case in the commentaries of I. E., that an anonymous opinion, which is supposed to be generally adopted, is followed by the commentator’s own explanation, introduced by a phrase like ואני אומר ,ולפי דעתי but I think, but I say. In this verse the first explanation is perhaps to be assigned to those whose opinion is introduced at the beginning of verse 4, with the words, some say.


###### Ibn Ezra on Isaiah 27:6:1
[Ibn Ezra on Isaiah 27:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:6:1)

**הבאים.** בימים הבאים, ויחסר בי"ת כאילו אמר בהבאים, ויש אומרים כי טעמו הבנים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
.¹⁹בהבאים ═ הבאים In future. According to some: the children.²⁰ generations. הדורות הבאים ═ הבאים

footnotes:
¹⁹ Literally: In coming days. בימים הבאים═בהבאים ═ הבאים
²⁰ Literally: The coming sc.


###### Ibn Ezra on Isaiah 27:6:2
[Ibn Ezra on Isaiah 27:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:6:2)

**ישרש.** ותשאר שרשיה (תהלים פ' י'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ישרש *He shall cause to take root.* Comp. ישרשיח ותשרש and didst cause it to take deep root (Psa. 80:10).²¹

footnotes:
²¹ The Hebrew text has ,ותשאר שרשיה and causes its roots to remain; but ותשאר is evidently a mistake; there is no feminine noun in this verse with which the ת could agree; the remark would also be then quite superfluous. ותשאר must therefore be altered into ,ותשרש which is part of a quotation.


###### Ibn Ezra on Isaiah 27:6:3
[Ibn Ezra on Isaiah 27:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:6:3)

**תנובה.** פרי:

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


###### Ibn Ezra on Isaiah 27:7:1
[Ibn Ezra on Isaiah 27:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:7:1)

**הכמכת וגו'.** זאת הפרשה על גלות שמרון והעד האשרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Hath he smitten him*, etc. This prophecy refers to the fall of Samaria, to which alone the expression אשרים groves can be applied.²²

footnotes:
²² It is not clear at all how the mention of the groves can prove that this prophecy refers to Samaria, since this capital was not the only place that contained groves, and whose inhabitants were idolaters.


###### Ibn Ezra on Isaiah 27:7:2
[Ibn Ezra on Isaiah 27:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:7:2)

**מכהו.** הוא אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Those that smote him.* The Assyrians.


###### Ibn Ezra on Isaiah 27:7:3
[Ibn Ezra on Isaiah 27:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:7:3)

**הרוגיו.** הם הכנענים הנהרגים בקחת ישראל את ארצם, והטעם כי השם לא הכה את ישראל כמכות אלה הנזכרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Of them that are slain by him.* Of the Canaanites that were slain when the Israelites conquered their country. God did not smite the Israelites in the same way as he smote the Canaanites.


###### Ibn Ezra on Isaiah 27:8:1
[Ibn Ezra on Isaiah 27:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:8:1)

**בסאסאה.** רובי המפרשים אמרו שהוא מגזרת סאה, והטעם מדה, והיא מלה כפולה כמו ירקרק (ויקרא י"ג מ"ט) מטלטלך (ישעיהו כ"ב י"ז):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בסאסאה. *In measure.* According to most commentators בסאסאה is a reduplication of סאה measure, like ²³²³ירקרק green (Lev. 13:49); מטלטלך Will carry thee away (22:17).

footnotes:
²³ Root: טול :ירק.
²³ Root: טול :ירק.


###### Ibn Ezra on Isaiah 27:8:2
[Ibn Ezra on Isaiah 27:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:8:2)

ה"א **תריבנה** על שמרון והנה אחר כן כי עיר בצורה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thou wilt debate with it,* with Samaria; comp. the defenced city (ver. 10)²⁴.

footnotes:
²⁴ The pronoun it is here used, although the noun to which it refers is not mentioned before; what the prophet meant by this pronoun must have been clear to the listener. The whole passage from ver. 7, refers, according to I. E., to Samaria; because of the defenced city of ver. 10; but that city is not proved by I. E. to be Samaria; Kimchi leaves it doubtful, whether it is Samaria or Jerusalem.


###### Ibn Ezra on Isaiah 27:8:3
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**בשלחה.** יש אומר כי היא השחיתה עצמה בכלי מלחמתה, כמו ובעד השלח יפלו (יואל ב' ח') והנכון שהוא מגזרת שלחיך (שיר השירים ד' י"ג) והעד ביום קדים, והנה הוא כן, במדה שמדדה לנפשה, כי מריבה עשתה אפילו עם אנשי כפריה, והם שלחה, על כן הגה השם אותה, כמו אשד הוגה מן המסילה (שמואל ב' כ' י"ג), והנה הה"א תחת יו"ד השורש כמו ידה הדה (ישעיהו י"א ח'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בשלחה According to some: with its sword.²⁵ The meaning of the sentence accordingly is: Samaria destroyed itself with its own instruments of war. Comp. השלח the sword (Joel 2:8). More correctly, however, it may be compared with שלחיך thy plants (Song 4:13), especially because of the words: on the day of the east wind.²⁶ Samaria was punished with her own measure, she had quarrelled even with the people of her own villages,—which may be considered as her plants (שלחה)—therefore. הגה *the Lord removed*²⁷ *her;* comp. ²⁸הוגה he was removed (2 Sam. 20:13); ה replaces the radical י; as in ידה═הדה he stretched forth (11:8).

footnotes:
²⁵ A. V., When it shooteth forth.
²⁶ The figure the day of the east wind, leads the reader to suppose that there is also a reference to plants, which are damaged by the east wind.
²⁷ A. V., Stayeth.—Being in continual conflict with her neighbours, Samaria was taken away from amongst them.
²⁸ Hophal of יגה.


###### Ibn Ezra on Isaiah 27:8:4
[Ibn Ezra on Isaiah 27:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:8:4)

**ביום קדים.** רוח מזרחית:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קדים East wind.


###### Ibn Ezra on Isaiah 27:9:1
[Ibn Ezra on Isaiah 27:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:9:1)

**לכן בזאת יכופר עון יעקב.** והטעם שלא יבוא לו רע, כי עון יעקב רע, והנה הטעם שהיתה הגזרה בטלה אילו היו מבטלין ע"ז:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*By this, therefore, shall the iniquity of Jacob be purged*, etc. That is, no evil shall befall him—for the iniquity of Jacob (עון יעקב) is the source of all his evils¹—and the decree shall be rescinded, if they abolish idolatry.

footnotes:
¹ עון iniquity is, therefore, used here for רע evil.


###### Ibn Ezra on Isaiah 27:9:2
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**הסר.** שם הפעל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הסר *To take away*. Infinitive.


###### Ibn Ezra on Isaiah 27:9:3
[Ibn Ezra on Isaiah 27:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:9:3)

**מזבח.** של הבעלים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The altar* of Baal.


###### Ibn Ezra on Isaiah 27:9:4
[Ibn Ezra on Isaiah 27:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:9:4)

**גיר.** כמו סיד:

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


###### Ibn Ezra on Isaiah 27:9:5
[Ibn Ezra on Isaiah 27:9:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:9:5)

**מנופצות.** ככלי יוצר תנפצם, משוברות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מנפצות *Beaten in sunder.* Comp. תנפצם Thou shalt break them (Ps. 2:9).


###### Ibn Ezra on Isaiah 27:9:6
[Ibn Ezra on Isaiah 27:9:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:9:6)

**לא יקומו.** יעמדו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לא יקמו *Shall not stand*. Shall not remain.²⁹

footnotes:
²⁹ The use of קום to rise, in the sense of עמד to stand, is explained here by I. E. See xl. Note 20.


###### Ibn Ezra on Isaiah 27:10:1
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**כי [עיר בצורה] בדד.** היא, והיא שמרון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The defenced city.* Samaria. בדד Shall be desolate.


###### Ibn Ezra on Isaiah 27:10:2
[Ibn Ezra on Isaiah 27:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:10:2)

**סעיפיה.** כמו על שתי הסעיפים (מלכים א' י"ח כ"א), והטעם על ערי הפרזות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
סעפיה *The branches thereof.* Comp. על שתי הסעפים upon the two branches (1 Kings 18:21).¹ The open towns are meant.

footnotes:
¹ A. V. Between two opinions. According to I. E. the halting between two opinions is compared with the restlessness of a bird that flies from one branch to the other; and it seems as if I. E. intended to explain הסעפים על שתי rather than סעפיה; firstly because he passed this word over in silence, 17:6; secondly because he would have quoted סעיפיה (17:6,) as another instance, and not הסעפים which differs from סעיפיה in this verse by the Dagesh in פ. It is, however, possible, that I. E. read סעפּיה.


###### Ibn Ezra on Isaiah 27:11:1
[Ibn Ezra on Isaiah 27:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:11:1)

**ביבש קצירה.** כמו וטל ילין בקצירי (איוב כ" י"ט):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קצירה *The bough*³⁰ *thereof.* Comp. בקצירי In my branch (Job. 29:19).

footnotes:
³⁰ A. V. The boughs.


###### Ibn Ezra on Isaiah 27:11:2
[Ibn Ezra on Isaiah 27:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:11:2)

**תשברנה.** הפארות, שהם קטנים מהקציר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They shall be broken off.* The pronoun they refers to פארות the smaller branches,³¹ while קציר signifies the large branch.

footnotes:
³¹ I. E. supplies the feminine plural פארות the smaller branches, in order to make the subject agree with the predicate תשברנה; he might, however, supply סעיפיה, which is likewise the plural of a feminine noun, and is previously mentioned, while פארות is not hinted at in this chapter, unless we assume the identity of פארות and סעיפים.


###### Ibn Ezra on Isaiah 27:11:3
[Ibn Ezra on Isaiah 27:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:11:3)

**מאירות.** יש אומרים מגזרת אריתי מורי (שיר השירים ה' א'), והטעם לוקטות, והטעם אפילו הנשים שאין להם כח, ויש אומרים שמאירות כמו מבעירות, והטעם כי יהיו לעצים, וזה הנכון, וכמוהו ולא תאירו מזבחי חנם (מלאכי א' י'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מאירות Some explain: Collect;³² comp. אריתי I have gathered (Song 5:1). Even the women that have no strength will break and gather them. Others: Set on fire. The branches will be used as fuel. This is the right explanation. Comp. תאירו ye kindle fire (Mal. 1:10)

footnotes:
³² A. V., Set them on fire.


###### Ibn Ezra on Isaiah 27:12:1
[Ibn Ezra on Isaiah 27:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:12:1)

**והיה.** באותם הימים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ביום ההוא In those days.³³

footnotes:
³³ See Note 1.


###### Ibn Ezra on Isaiah 27:12:2
[Ibn Ezra on Isaiah 27:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:12:2)

**יחבט.** כמו כי תחבט (דברים כ"ד כ'), חובט חטים (שופטי ו' י"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יחבט *Shall beat off.* Comp. תחבט thou wilt beat (Deut. 24:10); חובט beating (Judg. 6:11); therefore the expression תלקטו you will be gathered together is also used.


###### Ibn Ezra on Isaiah 27:12:3
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על כן תלוקטו והטעם כי ישאר מעט מרוב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*One by one.* Only a few will be left out of many.


###### Ibn Ezra on Isaiah 27:13:1
[Ibn Ezra on Isaiah 27:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/27:13:1)

**והיה.** הטעם אז יבקשו כל בני אפרים הנדודים לשוב אל ירושלם, כי ראו כי מלכותם אבדה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And it shall come to pass in that day*, etc. Then all the children of Ephraim³⁴ that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist.

footnotes:
³⁴ Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God.