## Ibn Ezra on Isaiah Chapter 28

###### Ibn Ezra on Isaiah 28:1:1
[Ibn Ezra on Isaiah 28:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:1:1)

**הוי. שכורי אפרים.** שהיו השרים מתעסקים ביין:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The drunkards of Ephraim.* The princes¹ indulged in wine.

footnotes:
¹ According to I. E. שכרי אפרים the drunkards of Ephraim, is in apposition to עטרת נאות the crown of pride, which he explains to signify the royal crown, and by metonymy, the kings or princes.


###### Ibn Ezra on Isaiah 28:1:2
[Ibn Ezra on Isaiah 28:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:1:2)

**צבי.** כמו לצבי ולכבוד (ישעיהו ד' ב'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
צבי *Beauty*. Comp. 4:2.


###### Ibn Ezra on Isaiah 28:1:3
[Ibn Ezra on Isaiah 28:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:1:3)

וטעם **עטרת** על המלוכה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Crown*. The royal crown, the king.


###### Ibn Ezra on Isaiah 28:1:4
[Ibn Ezra on Isaiah 28:1:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:1:4)

**ראש גיא שמנים.** ראש כמו ראשי בשמים (שיר השירים ד' י"ד), וכל כך היו רבי' עד ששב כמו גיא כמו ונשב בגיא (דברים ג' כ"ט) ויש אומר כמו גיא מאד (ישעיהו ט"ז ט'), שהוא חסר ה"א:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ראש *The best*.²² Comp. ראשי בשמים the chief spices (Song 4:14). ניא שמנים *Valley of oil*. There was so much of it, that it was like a valley full of oil. Comp. בגיא in the valley (Deut. 3:29). Others compare נֵּיא with נֵּא proud (16:6), and say that the radical ה is omitted.³

footnotes:
² A. V., The head of the fat valleys.
² A. V., The head of the fat valleys.
³ Root גאה.—The difference in spelling, גֵּיא (with י) and נֵּא (without י) is entirely overlooked.


###### Ibn Ezra on Isaiah 28:1:5
[Ibn Ezra on Isaiah 28:1:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:1:5)

**הלומי.** כמו הלמוני בל ידעתי (משלי כ"ג ל"ה):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הלומי *Overcome*. Comp. הלמוני they have smitten me (Prov. 23:35)


###### Ibn Ezra on Isaiah 28:2:1
[Ibn Ezra on Isaiah 28:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:2:1)

**הנה חזק.** תואר ליום או לחיל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חזק *Mighty*. Attribute to יום day, or חיל host, which is to be supplied.


###### Ibn Ezra on Isaiah 28:2:2
[Ibn Ezra on Isaiah 28:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:2:2)

**שער קטב.** [הכ"ף הראשון] מושך אחר, וכן הוא כשער:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שער קטב. The כ in כזרם refers also to שער: As a destroying wind.


###### Ibn Ezra on Isaiah 28:2:3
[Ibn Ezra on Isaiah 28:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:2:3)

**קטב.** כמו אהי קטבך שאול (הושע י"ג י"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קטב Destruction. Comp. קטבך thy destruction (Hos. 13:14).


###### Ibn Ezra on Isaiah 28:2:4
[Ibn Ezra on Isaiah 28:2:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:2:4)

**הניח לארץ [ביד].** הטעם כי השם הוריד אלה הזרמים, והניחם לארץ בידו החזקה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הניח לארץ *He cast down to the earth*. God sent those storms and caused them to visit the earth. ביד *With the hand*. With His mighty hand.


###### Ibn Ezra on Isaiah 28:3:1
[Ibn Ezra on Isaiah 28:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:3:1)

**ברגלים. עטרת.** באה מלת יחיד, והטעם רבות, וכמוהו רבים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עטרת *Crown*. Singular form but plural sense; there are many instances of this usage.


###### Ibn Ezra on Isaiah 28:4:1
[Ibn Ezra on Isaiah 28:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:4:1)

**והיתה ציצת נובל.** כאילו אמר זה הציץ שיהיה נובל, כמו בת בבל השדודה (תהלים קל"ז ח'), או ציצת עלה נובל, והוא הנכון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ציצת נובל The blooming of the blossom which will fade away,⁴—comp. בת בבל השדודה O daughter of Babylon, who art to be destroyed (Psa. 137:8)—or the blossom of the fading plant, and this is better.

footnotes:
⁴ A. V., A fading flower.—I. E. supplies ציץ blossom, or עלה leaf, plant, because of the incongruity of the feminine ציצת and the masculine נובל. There is besides, according to his opinion, a contradiction between a fading flower, and the glorious beauty, which he believes to be in apposition to the former; he explains therefore נובל to have the meaning of a participle future that will fade away, and for a similar reason, השדודה (Ps. 137:8): that will be destroyed. The latter expression is explained by him differently in his commentary on the Psalms (ad locum).


###### Ibn Ezra on Isaiah 28:4:2
[Ibn Ezra on Isaiah 28:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:4:2)

**כבכורה.** היא התאנ' הבכורה בטרם בא פרי הקיץ:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כבכורה *As the hasty fruit.* As the fig that ripens before any of the summer fruit comes.


###### Ibn Ezra on Isaiah 28:5:1
[Ibn Ezra on Isaiah 28:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:5:1)

**ביום וגו'.** והנה זה הפך צבי עטרת אפרים, כי תראה מלכות השם בציון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*In that day*, etc. This will be just the reverse of the fate of the crown of Ephraim; for the kingdom of the Lord will appear in Zion.


###### Ibn Ezra on Isaiah 28:6:1
[Ibn Ezra on Isaiah 28:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:6:1)

**ולרוח. ליושב על המשפט.** הם הסנהדרין, והטעם שיחזיקם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*To him that sitteth in judgment.* To the judges. God will strengthen them. אל השער ═ שערה.


###### Ibn Ezra on Isaiah 28:6:2
[Ibn Ezra on Isaiah 28:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:6:2)

**משיבי מלחמה [שערה].** אל השער. יש אומרים משיביה מהשער, ורבי משה הכהן אמר כי השם יחזק הבורחים, והוא הנכון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*To the gate*. שערה משיבי מלחמה. Some explain: who turn the battle away from the gates. R. Moses Hakkohen renders the passage thus: (God will give strength to those) who have escaped,⁵ and this is the right explanation.

footnotes:
⁵ According to the first explanation השערה (lit. to the gate) is very strangely the same as מן השער (lit., from the gate). The literal translation of the phrase according to the other opinion is: those who turn the battle to the gate, that is, those who come back in their flight to the gate to defend the town against the besieging army.


###### Ibn Ezra on Isaiah 28:7:1
[Ibn Ezra on Isaiah 28:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:7:1)

**וגם [אלה].** יש מאנשי יהודה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They also*, etc. There are also some of the men of Judah that have erred through wine, etc.


###### Ibn Ezra on Isaiah 28:7:2
[Ibn Ezra on Isaiah 28:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:7:2)

**כהן.** שהוא המורה וכן הנביא שהוא מוכיח:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The priest*, whose duty it is to teach; *the prophets*, whose duty it is to exhort the people.


###### Ibn Ezra on Isaiah 28:7:3
[Ibn Ezra on Isaiah 28:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:7:3)

**שגו ברואה.** בדברי הרואה מוכיחי העם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בראה *In the words of the prophet*,⁶ who rebukes the people; בדברי הראה ═ בראה.

footnotes:
⁶ A. V., In vision.


###### Ibn Ezra on Isaiah 28:7:4
[Ibn Ezra on Isaiah 28:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:7:4)

**פקו פליליה.** השופטים, והנה פקו פועל יוצא, או תחסר מלת דברי, והוא הנכון, והנו פועל עומד מגזרת ופיק ברכים (נחום ב' י"א), כטעם הנתק הברכים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פקו פליליה, they pervert judgment; by the subject they the judges are meant, and the verb פקו has a transitive meaning; or the words of the judgment are unstable,⁷ דברי the words of being supplied. I prefer this latter explanation; for פקו is intr.; comp. ופיק ברכים, and the tottering of the knees. (Nahum 2:11.

footnotes:
⁷ A. V., They stumble in judgment.


###### Ibn Ezra on Isaiah 28:8:1
[Ibn Ezra on Isaiah 28:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:8:1)

**כי וגו'.** כן מנהג המשתכרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For all tables are full of vomit*, etc. This is usually the case with drunken people.


###### Ibn Ezra on Isaiah 28:8:2
[Ibn Ezra on Isaiah 28:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:8:2)

**בלי מקום.** שאיננו מלא כמו עד אפס מקום (ישעיהו ה' ח'), וכן מלאו קיא ומלאו צואה, והנה ממעל ומתחת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בלי מקום *So that there is no place*, which is not full, etc.; comp. עד אפס מקום until there be no place, (5:8). קיא צואה Asyndeta. They are covered with filthiness from the top to the bottom.


###### Ibn Ezra on Isaiah 28:9:1
[Ibn Ezra on Isaiah 28:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:9:1)

**את וגו'.** אם בא הנביא להוכיחם אין מבין, כי בעבור היין אינם בדעתם, כנערים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Whom shall he teach knowledge*, etc. When the prophet is about to reprove them, no one understands him; for because of the wine they have not their reason; they are like little children.


###### Ibn Ezra on Isaiah 28:9:2
[Ibn Ezra on Isaiah 28:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:9:2)

**שמועה.** שם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שמועה *Doctrine*. A noun.


###### Ibn Ezra on Isaiah 28:9:3
[Ibn Ezra on Isaiah 28:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:9:3)

**גמולי מחלב.** הוא סמוך ומוכרת כמו השכוני באהלים (שופטים ח' י"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
גמולי *Those that are weaned*. This form can be both the absolute state of the noun as well as the construct; comp. השכוני באהלים they that dwell in tents (Judg. viii., 11).⁸ Note 2.

footnotes:
⁸ I. E. means to say that the plural in the absolute state has sometimes the ending ־ֵי; but he is not of opinion that the two forms of the noun for the absolute and construct state are used promiscuously. Comp. I. E. on 15:1, and ibid.


###### Ibn Ezra on Isaiah 28:9:4
[Ibn Ezra on Isaiah 28:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:9:4)

**עתיקי.** שהסירו אותם, כמו ויעתק משם (בראשית י"ב ח'), והמלה תאר השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עתיקי *Drawn*. An adjective of the same root as ויעתק and he removed (Gen. xii., 8)


###### Ibn Ezra on Isaiah 28:10:1
[Ibn Ezra on Isaiah 28:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:10:1)

**כי צו לצו.** ראויים הם לדבר עמם כאשר ידבר האב אל בנו הקטן, שלא ידע עוד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For precept must be upon precept*, etc. One must speak to them in the same way as the father speaks to his little child, that does not yet know much.⁹

footnotes:
⁹ Some editions have שלא ירע עוד that he should not continue to do evil, but according to I. E. the prophet describes here the mode of imparting knowledge to infants. The Br. Mus. MS. has שלא ידע עוד, and this reading has been adopted for the translation.


###### Ibn Ezra on Isaiah 28:10:2
[Ibn Ezra on Isaiah 28:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:10:2)

**צו לצו.** מצוה אחר מצוה, או מצוה דבקה למצוה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
צו לצו Precept after¹⁰¹⁰ precept, or precept joined to precept.

footnotes:
¹⁰ A. V., Upon.
¹⁰ A. V., Upon.


###### Ibn Ezra on Isaiah 28:10:3
[Ibn Ezra on Isaiah 28:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:10:3)

**קו לקו.** למוד הכתיבה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קו לקו *Line after* *line.* This is just the way how writing is taught.


###### Ibn Ezra on Isaiah 28:10:4
[Ibn Ezra on Isaiah 28:10:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:10:4)

**זעיר שם.** מעט מעט פעם אחר פעם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Here a little and there a little.* Little by little, gradually.


###### Ibn Ezra on Isaiah 28:11:1
[Ibn Ezra on Isaiah 28:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:11:1)

**כי בלעגי.** מגזרת לעג (תהלים ע"ט ד') כי כן המנהג שידבר המלמד לתינוק:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בלעני שפה *With laughing*¹² *lips.* Comp. לענ derision (Ps. lxxix., 4). The teacher speaks to the child in a laughing and mocking way.

footnotes:
¹² A. V., Stammering.


###### Ibn Ezra on Isaiah 28:11:2
[Ibn Ezra on Isaiah 28:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:11:2)

**ובלשון אחרת.** שיבקש המלמד, אותו' שאינם קשות על הלשון תחת אחרות, כן ראוי שידבר המוכיח אל העם הזה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And with another tongue.* The teacher usually tries to substitute letters which are easy to pronounce for the more difficult ones; in the same manner the prophet must speak, when he rebukes this people.


###### Ibn Ezra on Isaiah 28:12:1
[Ibn Ezra on Isaiah 28:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:12:1)

**אשר אמר להם.** הנביא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He said.* The prophet said.


###### Ibn Ezra on Isaiah 28:12:2
[Ibn Ezra on Isaiah 28:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:12:2)

**זאת.** ירושלים היא מנוחתכם עשו מנוחה לעיף שלא יברח אל מצרים ואשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*This is the rest,* etc. Jerusalem is the place of your rest; there procure rest for the weary; he shall not take refuge in Assyria or Egypt.


###### Ibn Ezra on Isaiah 28:12:3
[Ibn Ezra on Isaiah 28:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:12:3)

**המרגעה.** מגזרת מרגוע (ירמיהו ו' ט"ו), ושניהם שמות, ועל דעת המדקדק הירושלמי שהמלה פועלת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
המרנעה *The refreshing.* Comp. מרגוע rest (Job 6:16); both words are substantives. According to the grammarian of Jerusalem¹³ מרגעה is a participle.¹⁴

footnotes:
¹³ This author is mentioned by I. E. several times, but always without his name. Comp. Moznaim, Introduction: וחכם ירושלמי לא ידענו שמו And a learned man from Jerusalem, whose name I do not know.
¹⁴ Participle Hiphil of רגע; lit.: that which gives rest.


###### Ibn Ezra on Isaiah 28:12:4
[Ibn Ezra on Isaiah 28:12:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:12:4)

האל"ף בסוף **אבוא** נוסף כאל"ף ההלכוא (יהושע י' כ"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אבו ═ אבוא *They would.* Comp. ההלכו ═ ההלכוא who went (Jos. 10:24)


###### Ibn Ezra on Isaiah 28:13:1
[Ibn Ezra on Isaiah 28:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:13:1)

**והיה.** והנה חשבו כי דבר השם איננו עקר, רק כאב ביד להרגילם למען לא ילכו אל מצרים כאשר כתוב הוי היורדים מצרים לעזרה (ישעיהו ל"א א') כי הפרשה אחת היא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*But the word of the Lord was unto them*, etc. They indeed thought that the word of God itself was of no importance; it was only a school-exercise to them.¹⁵ *That they might go*¹⁶ to Egypt. Comp. Woe to those that go down to Egypt, etc. (31:1), a portion of this same prophecy.¹⁷

footnotes:
¹⁵ The word of God is compared with the lessons in reading and writing given to children. The meaning of the words are in that case immaterial. In the same way the people thought that the divine prophecies were only exercises of style and composition, either for the prophets in delivering, or for the public in hearing, them.
¹⁶ לא in למען לא ילכו of the Hebrew text is superfluous; the following quotation: Woe unto, etc., proves that the words to Egypt, contain the explanation of I. E., not the comment of the people on the words of the prophet.
¹⁷ From c. xxiv. to c. xxxv. is, according to R. Moses Hakkohen, whom I. E. seems to follow, one continuous prophecy concerning the Assyrian invasion and the destruction of the army of Sennacherib.


###### Ibn Ezra on Isaiah 28:14:1
[Ibn Ezra on Isaiah 28:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:14:1)

**לכן. אנשי לצון.** המתלוצצים לאמר כי דברי השם כמו צו לצו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Ye scornful men*, that say mockingly, that the words of the Lord are like precept upon precept, etc.


###### Ibn Ezra on Isaiah 28:14:2
[Ibn Ezra on Isaiah 28:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:14:2)

**מושלי.** יש אומרים מגזרת ממשלה, והטעם השרים, והנכון שהוא כמו על כן יאמרו המושלים (במדבר כ"א כ"ז):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מושלי According to some, they that rule; comp. ממשלה dominion; but better, the poets; comp. המשלים they that speak in proverbs (Num. 21:27)


###### Ibn Ezra on Isaiah 28:15:1
[Ibn Ezra on Isaiah 28:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:15:1)

**כי כרתנו ברית.** עם מות שלא נמות עתה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*We have made a covenant with death*. We shall not die now.


###### Ibn Ezra on Isaiah 28:15:2
[Ibn Ezra on Isaiah 28:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:15:2)

**ועם שאול עשינו חוזה.** כמו ברית, ויאמר רבי משה הכהן כמו חזו' דרך נבואה, ומה יעשה במלת עשינו חוזה, ולפי דעתי שחוזה הוא הנביא וכן הוא ברית את מות ועם שאול עשינו ברית חוזה, כברית שתעשה על ידי נבואה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חזה *An agreement*. R. Moses Hakkohen says that חזות (ver. 18) signifies a kind of prophecy; but how can he apply this explanation to the phrase ¹⁸?עשינו חזה I think that חזה means prophet, and explain עשינו חזה to be the same as עשינו ברית חזה We have made a prophet’s covenant, a covenant like that made by divine inspiration.

footnotes:
¹⁸ I. E. says that, although חזות in the phrase וחזותכם את שאול לא תקום (ver. 18) might be explained to signify prophecy, and the whole sentence to mean: And what you prophesied concerning the grave will not be fulfilled, it is impossible to find that sense in the phrase ועם שאול עשינו חוזה, which has evidently the same meaning; חזות and חוזה are therefore explained by the assumption of an ellipsis, to be the same as ברית חזות and ברית חוזה, a covenant of a prophecy and a covenant of a prophet; that is, a covenant like that made by divine inspiration.


###### Ibn Ezra on Isaiah 28:15:3
[Ibn Ezra on Isaiah 28:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:15:3)

**שוט שוטף.** על רעב והקרוב שהוא כן שוט נחל שוטף:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שוט שוטף An overflowing scourge, that is, famine; or better, the scourge of an overflowing stream; שוט נחל שוטף ═שוט שוטף.


###### Ibn Ezra on Isaiah 28:15:4
[Ibn Ezra on Isaiah 28:15:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:15:4)

**כי שמנו.** הטעם אף על פי ששמנו כזב, וכן רפאה נפשי כי חטאתי לך (תהלים מ"א ה'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כי *Although.* Comp. Ps. 41:5


###### Ibn Ezra on Isaiah 28:16:1
[Ibn Ezra on Isaiah 28:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:16:1)

**לכן. הנני יסד.** שם התאר מהבנין הכבד על משקל אבד והנה כמוהו יוצא, ושבח אני את המתים (קהלת ד' ב'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הנני יִסַּד *I will lay the foundation*. יסד is an adjective,¹⁹ derived from a Piel like אִבַּד he hath destroyed (Lam. 2:9).²⁰ Comp. ושבח אני and I praise (Koh. 4:2); which is likewise transitive.

footnotes:
¹⁹ יסד and שבח, according to I. E., may also be considered as participles of the Piël, the preformative מְ of the Piël and Pual being sometimes dropped.
²⁰ The Piël past has two forms, פִּעְל and פִּעַל; it is with the latter that יִסַּד is compared, and therefore אִבַּד is quoted. Comp. Zahoth, On the Piël.


###### Ibn Ezra on Isaiah 28:16:2
[Ibn Ezra on Isaiah 28:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:16:2)

**אבן בחן.** כמו עופל ובוחן (ישעיהו ל"ד י"ד), והטעם שתהיה נשגבה ציון ממלך אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בחן *Tower*.²¹ Comp. ובוחן and towers (32:14). Zion will be protected against the King of Assyria.

footnotes:
²¹ A. V., Tried.


###### Ibn Ezra on Isaiah 28:16:3
[Ibn Ezra on Isaiah 28:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:16:3)

**פנת יקרת מוסד.** הראשון שם כמו היסוד, ויקרת סמוך אליו, ומוסד השני פעול מבנין הכבד הנוסף על משקל מוצב ארצה, על כן הסמ"ך דגוש לבלוע הכפל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מוסד מוסד *A sure foundation*. The first מוסד is a noun, meaning foundation; it is a genitive, governed by the preceding noun יקרת the value of; the second is a participle Hophal, like מוסב; the ס has therefore a Dagesh, as a substitute for the omitted silent letter (ו).²²

footnotes:
²² The Hebrew text has לבלוע הכפל to compensate for the omission of the duplicate; this does not refer to the ד, since the root is not סדד, but to the omission of ו, which is also noticed by the Masora; there should be two ו, one the mater lectionis, the other the first letter of the root. Comp. Zahoth, On the Hiphil.


###### Ibn Ezra on Isaiah 28:16:4
[Ibn Ezra on Isaiah 28:16:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:16:4)

**מאמין לא יחיש.** כי עוד לימים רבים תהיה זאת הנבואה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Shall not make haste.* For this prophecy refers to a very remote future.


###### Ibn Ezra on Isaiah 28:17:1
[Ibn Ezra on Isaiah 28:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:17:1)

**ושמתי.** דרך משל על קו ומשקלת הבונים, בעבור שאמר הנני יסד בציון אבן, ויש אומרים כי האבן על דרך משל על חזקיהו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*To the line, to the plummet.* The figure, taken from the line and plummet of the builders, is used because of the words I will lay the foundation. Some are of opinion that Hezekiah is meant by the tried stone.


###### Ibn Ezra on Isaiah 28:17:2
[Ibn Ezra on Isaiah 28:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:17:2)

**ויעה ברד.** מגזרת היעים, והנה ברד פועל, כי יעה פועל יוצא, וטעם ברד משל למלך אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ויעה ברד *And the hail shall sweep away.* Comp. היעים the shovels. ברד the hail is the subject to יעה, which is a transitive verb;²³ by hail the King of Assyria is here meant.

footnotes:
²³ What I. E. means by this additional remark, that יעה is transitive is not clear; it can hardly be otherwise.


###### Ibn Ezra on Isaiah 28:17:3
[Ibn Ezra on Isaiah 28:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:17:3)

**מחסה.** מושך אחר וכן הוא וסתר מחסה מים ישטופו, או תחסר מלת אלה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
וסתר מים ישטפו. Repeat כזב falsehood after וסתר; And the waters shall overflow the hiding-place of falsehood; or supply אלה these: And the waters will overflow the unstable hiding-place.²⁴

footnotes:
²⁴ In the Hebrew text the words וכן הוא וסתר מחסה מים ישטפו are without sense; there is no occasion whatever for the addition of מחסה, since מחסה וסתר is nearly the same as וסתר. But comparing this verse with ver. 15, we find that the word next to מחסה, namely כזב, is probably to be repeated. In the second explanation סתר מים, the hiding-place of water, סתר כזב ═, the hiding-place of falsehood, ═ the false or unstable hiding-place; and the literal translation of the whole phrase is: and the hiding-place of waters, these (the waters) will overflow. This latter interpretation is supported by the accents which join מים with סתר.


###### Ibn Ezra on Isaiah 28:18:1
[Ibn Ezra on Isaiah 28:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:18:1)

**וכפר.** כמו ואיש חכם יכפרנה (משלי ט"ז י"ד) כטעם השחתה והסרה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
וכפר *And shall be disannulled.* Comp. יכפרנה he will pacify it, that is, will annul or remove it. וברית חזותכם═וחזותכם And your prophetical agreement.²⁵

footnotes:
²⁵ A. V., And your agreement.


###### Ibn Ezra on Isaiah 28:18:2
[Ibn Ezra on Isaiah 28:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:18:2)

**[וחזותכם את שאול].** וברית חזותכם עם שאול:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
והייתם *Then you shall be.*


###### Ibn Ezra on Isaiah 28:18:3
[Ibn Ezra on Isaiah 28:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:18:3)

וי"ו**והייתם**כפ"א רפה בלשון ישמעאל, וכמוהו ביום השלישי וישא אברהם את עיניו (בראשית כ"ב ד'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
The ו has the same force as فَ in Arabic;²⁶ comp. וישא ביום השלישי on the third day, then Abraham lifted up (Gen. 22:4)

footnotes:
²⁶ To introduce the apodosis when the protasis precedes; the phrase השלשי ביום is treated as the full sentence ויהי ביום השלשי When the third day came.


###### Ibn Ezra on Isaiah 28:19:1
[Ibn Ezra on Isaiah 28:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:19:1)

**מדי.** עבור הנחל השוטף יקחכם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That it goeth forth.* That the overflowing river²⁷ goeth forth.

footnotes:
²⁷ The overflowing scourge of the preceding verse.


###### Ibn Ezra on Isaiah 28:19:2
[Ibn Ezra on Isaiah 28:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:19:2)

**זועה.** איננו כמו זעוה (דברים כ"ח כ"ה) הפוך כאשר יפרישו רבי', רק הוא מגזרת ולא זע ממנו (אסתר ה' ט') ובא הוי"ו באמצע כוי"ו מות, והטעם כי יפחד מי שיבין שמועתכם מה שירע [צ"ל שאירע] לכם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
זועה *Vexation.* It is not the same as זעוה (Deut. 28:25), with transposition of letters, as many²⁸ think; but it is derived from זוע to tremble, to move; comp. ולא זע and he moved not (Est. 5:9); the ו in the middle is analogous to the ו of מָוֶת death. The meaning of the whole phrase is: Whoever hears of you, of what has befallen you, will be afraid.

footnotes:
²⁸ Among them I. E. himself in his commentary on Deut. 28:25.


###### Ibn Ezra on Isaiah 28:20:1
[Ibn Ezra on Isaiah 28:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:20:1)

**כי. המצע.** שהוא למטה ביציע:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
המצע *The mattress*,²⁹ which is underneath in the bed.

footnotes:
²⁹ A. V., The bed.


###### Ibn Ezra on Isaiah 28:20:2
[Ibn Ezra on Isaiah 28:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:20:2)

**מהשתרע.** מהתפרש והמשך המסך כמו ושרוע וקלוט (ויקרא כ"ב כ"ג):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מהשתרע *than that a man can stretch himself on it.* Comp. שרוע superfluous too long (Lev. 22:23).


###### Ibn Ezra on Isaiah 28:20:3
[Ibn Ezra on Isaiah 28:20:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:20:3)

**והמסכה.** כמו מכסה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
המכסה═המסכה *The covering.*


###### Ibn Ezra on Isaiah 28:20:4
[Ibn Ezra on Isaiah 28:20:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:20:4)

**כהתכנס.** שם הפועל מגזרת לך כנוס (אסתר ד' ט"ז), וטעם כהתכנס כאשר יתחברו תחתיה רבים, וזה דרך משל על העם והמושלים בם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בהתכנס It is Infinitive of כנס to assemble; comp. כנוס gather together (Est. 4:16); and means When many gather together under it.³⁰ The figure refers to the people and its rulers.³¹

footnotes:
³⁰ A. V., Than that he can wrap himself in it.
³¹ Both the people and its rulers fail to give each other comfort and protection.


###### Ibn Ezra on Isaiah 28:21:1
[Ibn Ezra on Isaiah 28:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:21:1)

**כי כהר פרצים.** הוא הנודע במלחמות דוד (שמואל ב' ה' כ') שנקרא בעל פרצים כי בפתע פתאום רוצחו הפלשתים במעשה פלא, או כעמק [בגבעון], שהוא בגבעון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*As in mount Perazim*, known by the wars of David (2 Sam. 5:20); the place was called בעל פרצים place of breaches, because the Philistines were suddenly defeated there in a miraculous way.


###### Ibn Ezra on Isaiah 28:21:2
[Ibn Ezra on Isaiah 28:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:21:2)

**[ירגז].** שרגז (רמז) בעת עמוד השמש והירח (יהושע י' י"ב), כן יעשה השם מלחמה זרה על ישראל שלא נשמע כמוה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*As in the valley of Gibeon* (Jos. 10:12), where sun and moon stood still. *That He may do His work, His strange work.* In the same way God will make a strange war against Israel, such as was never heard of before.


###### Ibn Ezra on Isaiah 28:21:3
[Ibn Ezra on Isaiah 28:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:21:3)

**נכריה עבודתו.** כפול בטעם, כמשפט:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And bring to pass His act, His strange act.* A mere repetition of the preceding idea, not an exceptional instance.


###### Ibn Ezra on Isaiah 28:22:1
[Ibn Ezra on Isaiah 28:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:22:1)

**ועתה. מוסריכם.** מוסרות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מוסרותיכם ═ מוסריכם Bands.


###### Ibn Ezra on Isaiah 28:22:2
[Ibn Ezra on Isaiah 28:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:22:2)

**ונחרצה.** גזרה גזורה כמו אתה חרצת (מלכים א' כ' מ'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ונחרצה *Even determined.* Comp. חרצת thou hast decided (1 Kings 20:40)


###### Ibn Ezra on Isaiah 28:23:1
[Ibn Ezra on Isaiah 28:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:23:1)

**האזינו ושמעו קולי.** ושמעו אמרתי, והטעם הקול:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Hear my voice, hear my speech*. Parallelism.


###### Ibn Ezra on Isaiah 28:24:1
[Ibn Ezra on Isaiah 28:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:24:1)

**הכל.** הטעם כי החורש יתקן האדמה פעם אחרי פעם, ויזרע, והארץ מתולדתה תעשה התבואה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Doth the plowman,* etc. The plowman tills the ground once and twice, and sows, then the earth by its natural power brings forth the increase.


###### Ibn Ezra on Isaiah 28:24:2
[Ibn Ezra on Isaiah 28:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:24:2)

**יפתח וישדד.** יתקן השדה, כמו ישדד לו יעקב (הושע י' י"א), והטעם כפול:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יפתח *He opens,* וישדד *and he breaks the clods,* that is, he prepares the field; comp. Hos. 10:11. יפתח and וישדד are a repetition of the same idea in different words.


###### Ibn Ezra on Isaiah 28:25:1
[Ibn Ezra on Isaiah 28:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:25:1)

**הלא. שוה.** מגזרת שוה, ואשת מדינים נשתוה (משלי כ"ז ט"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שוה *He hath made plain*. Derived from שוה equal; comp. נשתוה alike (Prov. 27:15).


###### Ibn Ezra on Isaiah 28:25:2
[Ibn Ezra on Isaiah 28:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:25:2)

**קצח.** הוא כמין כמון ודק ממנו, והוא שחור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קצח A kind of cummin, but smaller and black.


###### Ibn Ezra on Isaiah 28:25:3
[Ibn Ezra on Isaiah 28:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:25:3)

**שורה.** יש אומרים הטובה, ויש אומרים במדה, כמו במשורה (ויקרא י"ט ל"ה) והוא הישר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שורה According to some, good; according to others, with measure; comp. במשורה with the measure (Lev. 19:35), and this is right.


###### Ibn Ezra on Isaiah 28:25:4
[Ibn Ezra on Isaiah 28:25:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:25:4)

**ושעורה.** השעורה ידוע:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ושערה *And barley.* It is well known.³²

footnotes:
³² This remark seems to be quite superfluous, especially since חטה did not enlist any such observation from the commentator. The words השעורה ידוע in the Hebrew text, present two other difficulties; firstly, the fem. ידועה is required; secondly, the repetition of שעורה is not the usual style of I. E. The two words contain most probably the explanation of נסמן, and are a corruption of בשעור ידוֹע, in a well-known measure.


###### Ibn Ezra on Isaiah 28:25:5
[Ibn Ezra on Isaiah 28:25:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:25:5)

**נסמן.** כמו סימן:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נסמן *Marked.* Comp. סימן sign.


###### Ibn Ezra on Isaiah 28:25:6
[Ibn Ezra on Isaiah 28:25:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:25:6)

**וכסמת גבולתו.** מגזרת מגבלות תעשה אותה (שמות כ"ח י"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נבלתו *In its place.* Comp. מגבלות measured³³ (Ex. 28:14)

footnotes:
³³ This explanation is given in the abridged commentary on Exodus, but in the large one he declares it too hard to find the exact meaning of the expression. A. V., At the ends.


###### Ibn Ezra on Isaiah 28:26:1
[Ibn Ezra on Isaiah 28:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:26:1)

**ויסרו.** והשם כבר יסר הזורע והמפיץ ולמדו איך יעשה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ויסרו *For the Lord instructed him*.³⁴ The Lord has already instructed him, who sows and scatters the seed, and taught him how to do it.

footnotes:
³⁴ A. V., For his God doth instruct him.


###### Ibn Ezra on Isaiah 28:26:2
[Ibn Ezra on Isaiah 28:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:26:2)

וטעם **למשפט** כמו במספרם כמשפט (במדבר כ"ט ל"ב), לעשות כמנהג, וכן אלהיו יורנו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
למשפט *According to the custom*,³⁵ to do as it is usually done; comp. כמשפט after the manner (Num. 29:32). *His God doth teach him.* The same.³⁶

footnotes:
³⁵ A. V., To discretion. I. E. seems to lay stress on the definite article in לַמּשפט according to the usual well-known custom.
³⁶ The same as ויסרו למשפט. I. E. does not explain the change of the tense in the two verbs; the first (וְיִסְּרוֹ) being past, the second (יוֹרֶנּוּ) future; ויסרו could also be explained to be future by the conversive ו, but I. E. paraphrases it כבר יסר, hath already instructed him.


###### Ibn Ezra on Isaiah 28:27:1
[Ibn Ezra on Isaiah 28:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:27:1)

**כי בחרוץ.** הוא כמו עלי שכותשין בו, כמו חרוץ חדש (ישעיהו מ"א ט"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בחרוץ *With a threshing instrument.* Comp. 41:15.


###### Ibn Ezra on Isaiah 28:27:2
[Ibn Ezra on Isaiah 28:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:27:2)

**על כמון לא יסב.** כי טעם לא ימשוך אחר עמו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יסב *Neither is turned about.* Repeat לא, the negation of the first part of the verse, before יוסב


###### Ibn Ezra on Isaiah 28:28:1
[Ibn Ezra on Isaiah 28:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:28:1)

**לחם [יודק].** ומנהג הלחם שיודק:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Bread corn is bruised.* It is customary for bread corn to be bruised.


###### Ibn Ezra on Isaiah 28:28:2
[Ibn Ezra on Isaiah 28:28:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:28:2)

אל"ף **אדוש** נוסף כאל"ף אזרועך (ירמיהו ל"ב כ"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אדוש *To thresh.* The א is prosthetic, as in אזרועך thine arm (Jer. 32:21).


###### Ibn Ezra on Isaiah 28:28:3
[Ibn Ezra on Isaiah 28:28:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:28:3)

**[והמם וגו'].** ועת שיהמם גלגל עגלתו אז פרשיו לא ידוקנו, והטעם כאשר יחרוש לא ידוקנו, כי כל דבר בעתו ברא השם להיותו כן, על כן אחריו גם זאת וגו', הטעם כי לא ידושנו לנצח:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
והמם *And he turneth*, etc.³⁷ And when he turns the wheel of his cart to till the field, his horsemen will then not break it (the corn), for God has appointed every thing for its proper season; therefore the prophet continues *This also cometh from the Lord*, namely, that he shall not bruise it always.

footnotes:
³⁷ A. V., Nor break it with a wheel of his cart. I. E. does not refer to this phrase the negation in the beginning of the verse.


###### Ibn Ezra on Isaiah 28:29:1
[Ibn Ezra on Isaiah 28:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:29:1)

**הפליא עצה.** פליאה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הפליא עצה *Who is wonderful in counsel.*


###### Ibn Ezra on Isaiah 28:29:2
[Ibn Ezra on Isaiah 28:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/28:29:2)

**תושיה.** חכמה, ויאמר רבי משה הכהן שהוא מגזרת יש, והנה הטעם כי תולדת האדמה והזרעים טובה מתולדתם שישמעו דברי הנביא ולא יועיל, והפך זה יערף כמטר לקחי (דברים ל"ב ב') כאשר פרשתיו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תושיה הגדיל *Who is great in wisdom*.³⁸ R. Moses Hakkohen derives הושיה from יש substance.³⁹—The nature of the earth and the seeds is better than the character of man, who hears the words of the prophet without any profit The reverse⁴⁰ is expressed by a similar figure: Let my doctrine drop like rain, as I explained (Deut. 32:2)

footnotes:
³⁸ A. V., Excellent in working.
³⁹ Comp. Commentary (assigned to I. E.) on Prov. 2:7: The wisdom is called תושיה, substance, because it is true substance, it is everlasting.
⁴⁰ To listen to the words of the prophet with advantage.