## Ibn Ezra on Isaiah Chapter 29

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

**הוי אריאל.** יש אומר כי נקראת ירושלם כן על שם המזבח, כמו וההראל, והאריאל (יחזקאל מ"ג ט"ו וט"ז), כי אותיות יהו"א מתחלפות, ויש אומרים שנקראת כן בעבור שמזלה אריה, וזה רחוק:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Ariel.* Jerusalem. According to some, Ariel is the name of Jerusalem, on account of the altar therein, which is called הראל and also אריאל Harel and Ariel (Ez. 43:15, 16); for the letters אׄ הׄ וׄ יׄ interchange¹; according to others, on account of her planet being the lion; but this is absurd.

footnotes:
¹ Strictly speaking, there is, besides the interchange of א and ה, the omission of י in הראל.


###### Ibn Ezra on Isaiah 29:1:2
[Ibn Ezra on Isaiah 29:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:1:2)

**קרית.** סמוך ויחסר מלת אמת או הדומה לה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קרית *The city;* it is in the construct state; supply אמת of truth, or some similar word: the city of truth,


###### Ibn Ezra on Isaiah 29:1:3
[Ibn Ezra on Isaiah 29:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:1:3)

**[חנה דוד].** שחנה שם דוד, או כך דרך הלשון לסמוך אל פועל עבר, כמו בראשית (בראשית א' א') תחלת דבר יי (הושע א' ב'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
where David hath dwelt; or the city, where David dwelt, since the whole sentence, with the past tense of a verb, can in this case be considered as a noun in the genitive governed by a preceding substantive; comp. בראשית ברא in the beginning, when God created, etc. (Gen. 1:1); תחלת דבר וגו׳ the beginning of the Lord’s speaking to Hosea (Hos. 1:1).


###### Ibn Ezra on Isaiah 29:1:4
[Ibn Ezra on Isaiah 29:1:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:1:4)

**ספו שנה.** הוסיפו שנה, כמו לספות עוד (במדבר ל"ב י"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ספו *Add.* Comp. לספת to add (Num. 32:14).


###### Ibn Ezra on Isaiah 29:1:5
[Ibn Ezra on Isaiah 29:1:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:1:5)

ו**חגים** הם העולות:

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


###### Ibn Ezra on Isaiah 29:1:6
[Ibn Ezra on Isaiah 29:1:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:1:6)

**ינקופו.** פועל עומד, והטעם שיפסקו העולות, או יהיה פועל יוצא ותחסר מלת הנוקפים , כמו ויאמר ליוסף (בראשית מ"ח א'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ינקפו Will cease. It is a neuter verb. It can also be rendered: they shall kill, ינקפו being explained to be a transitive verb with the omission of the subject (הנקפים the men that kill); comp. ויאמר ליוסף and one said to Joseph² (Gen. 48:1)

footnotes:
² See note on 2:4.


###### Ibn Ezra on Isaiah 29:2:1
[Ibn Ezra on Isaiah 29:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:2:1)

**והציקותי לאריאל.** לירושלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*To Ariel.* To Jerusalem.


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

**והיתה תאניה.** כמו ואנו הדייגים (ישעיהו י"ט ח'), ויש אומרים מגזרת אנה (בראשית ל"ז ל"ו) שלא ישאר רק מקומה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תאניה ואניה *Heaviness and sorrow.* Comp. ואנו and they shall mourn (19:8). According to others, A waste place, the two words being derived from אנה where; the meaning of the phrase is, that only her place will be left.³

footnotes:
³ Concerning the use of two different forms of the same word consecutively, see I. E. on 3:1, and note 1.


###### Ibn Ezra on Isaiah 29:2:3
[Ibn Ezra on Isaiah 29:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:2:3)

**והיתה לי כאריאל.** שהמזבח שמם מהעולות, או כאריאל שיזבחו כלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
והיתה לי כאריאל *And it shall be unto me as Ariel*, as the altar which is desolate of sacrifices,⁴ or like an altar, because the inhabitants will be slaughtered.

footnotes:
⁴ Jerusalem will be similarly desolate of its inhabitants.


###### Ibn Ezra on Isaiah 29:3:1
[Ibn Ezra on Isaiah 29:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:3:1)

**וחניתי כדור.** פתאם כמו כדור אל ארץ רחבת ידים (ישעיהו כ"ב י"ח):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כדור *Suddenly*.⁵ Comp. 22:18.⁶

footnotes:
⁵ A. V., Round about.
⁶ It is not clear what I. E. means by comparing this passage with 22:18. כדור in that verse means a ball, a round thing. It would be rather far-fetched to suppose that it meant here as quickly and as suddenly as a ball flying through the air meets us. See c. xxii., note 26.


###### Ibn Ezra on Isaiah 29:3:2
[Ibn Ezra on Isaiah 29:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:3:2)

**מוצב.** מגדל מצב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מגדל מצב ═ מצב A tower set up.⁷

footnotes:
⁷ A. V., With a mount.


###### Ibn Ezra on Isaiah 29:4:1
[Ibn Ezra on Isaiah 29:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:4:1)

**ושפלת.** הטעם על דברי שלוחי חזקיהו אל רבשקה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And thou shalt be brought down.* This applies to the words of Hezekiah’s messengers to Rabshakeh.⁸

footnotes:
⁸ Comp. 36:11.


###### Ibn Ezra on Isaiah 29:4:2
[Ibn Ezra on Isaiah 29:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:4:2)

**מארץ תדברי.** כאילו תדברו מתחתית הארץ:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thou shalt speak out of the ground.* Thou shalt speak so, as if the voice came from the depth of the earth.


###### Ibn Ezra on Isaiah 29:4:3
[Ibn Ezra on Isaiah 29:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:4:3)

**כאוב.** כמו וכאובות חדשים (איוב ל"ב י"ט), כי כן אומנותם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כאב *As a potter*.⁹ Comp. כאבת as bottles.—The potter, because of his vocation,¹⁰ speaks from below.

footnotes:
⁹ A. V., As of one that hath a familiar spirit.
¹⁰ The potter was mostly occupied with his work below the surface of the earth.


###### Ibn Ezra on Isaiah 29:5:1
[Ibn Ezra on Isaiah 29:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:5:1)

**והיה כאבק דק.** הוא חסר מלה כי הוא סמוך (ובספר מדוקדק כאבק):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כאבק דק *Like small dust.* Some word must be supplied, because of אבק being in the construct state.¹¹

footnotes:
¹¹ Our editions have כְאָבָק, in the absolute state; I. E. read כַאֲבַק as the dust of, and requires the supplement of a genitive. The translation of the sentence according to I. E. would be, and the multitude of thy strangers shall be small as the dust of.


###### Ibn Ezra on Isaiah 29:5:2
[Ibn Ezra on Isaiah 29:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:5:2)

**המון זריך.** הם מחנה אשור, וזה יהיה לפתע פתאם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The multitude of thy strangers.* The army of the Assyrians. *Yet it shall be at an instant, suddenly*. All this, mentioned before, shall take place suddenly.


###### Ibn Ezra on Isaiah 29:6:1
[Ibn Ezra on Isaiah 29:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:6:1)

**מעם יי [תפקד].** תהיה זאת הפקידה על הצרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*By the Lord*, etc. From the Lord will this visitation come against the besiegers.


###### Ibn Ezra on Isaiah 29:6:2
[Ibn Ezra on Isaiah 29:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:6:2)

**ברעם.** בגלגל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*With thunder* from above.


###### Ibn Ezra on Isaiah 29:6:3
[Ibn Ezra on Isaiah 29:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:6:3)

**ברעש.** בארץ:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*With earthquake* below.


###### Ibn Ezra on Isaiah 29:6:4
[Ibn Ezra on Isaiah 29:6:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:6:4)

**[וקול וגו'].** ובקול גדול בסופה וסערה עם להב אש, הטעם על צאת המלאך על מחנה אשור להכחידו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*With great noise, with storm and tempest, and flame of fire*. All this refers to the angel that was sent to destroy the Assyrian army.


###### Ibn Ezra on Isaiah 29:7:1
[Ibn Ezra on Isaiah 29:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:7:1)

**והיה כחלום.** שיראה אדם בלילה שיקיץ ואין כל כן היא מחנה אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Shall be as a dream*, etc. It will be like a dream; it causes man to see things by night, which, when he awakes, are no more. This was to be the case with the Assyrian camp.


###### Ibn Ezra on Isaiah 29:7:2
[Ibn Ezra on Isaiah 29:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:7:2)

**וכל צוביה.** חסר אל"ף וכל אנשי מצודתה או הטעם וכל המצדות כמו המגדלים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
צובאיה ═ צוביה Her hosts.¹² ואנשי מצודתה ═ ומצודתה And the men engaged in her siege,¹³ or And all the towers of the besiegers.

footnotes:
¹² A. V., Those that fight against her.
¹³ A. V., And her munition.


###### Ibn Ezra on Isaiah 29:8:1
[Ibn Ezra on Isaiah 29:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:8:1)

**והיה וגו'.** לעולם אחר חלום מלת והנה, והטעם כאילו, והוא שב אל הרעב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
והנה *And behold.* The word חלום dream, is usually followed by והנה and behold, or as if; the subject to the following אׄכֵל is רָעֵב the hungry.


###### Ibn Ezra on Isaiah 29:8:2
[Ibn Ezra on Isaiah 29:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:8:2)

**שוקקה.** מבקשת משקה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שוקקה Desirous to drink.¹⁴

footnotes:
¹⁴ A. V., Hath appetite.


###### Ibn Ezra on Isaiah 29:9:1
[Ibn Ezra on Isaiah 29:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:9:1)

**התמהמהו.** ידבר על [צ"ל אל] אנשי ציון שיתמהו לחפש איך יהיה זה, ומה סוד זאת הנבואה, והנה הנביא ידבר כאשר ידבר איש אל רעהו, ולמה לא ידעו כי הם שכורים ולא מהיין:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Stay yourselves.* The prophet addresses the men of Zion who will be curious to know how this will happen, and what the meaning of this prophecy is.—The prophet speaks in the same manner as people use to speak one to another; and why do they still not understand him? because *they are drunken, but not with wine.*


###### Ibn Ezra on Isaiah 29:10:1
[Ibn Ezra on Isaiah 29:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:10:1)

**כי נסך.** מגזרת המסכה צרה כהתכנס (ישעיהו כ"ח כ'), וכ"ף עליכם לאנשי ציון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נסך *He has covered*.¹⁵ Comp. והמסכה and the covering (28:20). *Upon you.* Upon the inhabitants of Zion.

footnotes:
¹⁵ A. V., Hath poured out.


###### Ibn Ezra on Isaiah 29:10:2
[Ibn Ezra on Isaiah 29:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:10:2)

**ויעצם.** מגזרת עצם כאילו שם עצם על עיניכם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ויעצם *And he closed.* Derived from עצם bone; he put, as it were, a bone on your eyes.


###### Ibn Ezra on Isaiah 29:10:3
[Ibn Ezra on Isaiah 29:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:10:3)

והנה **כסה** לעד על מלת נסך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כסה *He covered*. This proves that נסך has also the meaning, he covered.¹⁶

footnotes:
¹⁶ In truth, the word כסה does not at all prove the correctness of I. E.’s explanation concerning נסך; the parallelism of the verse is the same, whether we explain נסך to mean to pour out, or to cover.


###### Ibn Ezra on Isaiah 29:11:1
[Ibn Ezra on Isaiah 29:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:11:1)

**ותהי.** כל הנבואה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The vision of all.* Every prophecy.


###### Ibn Ezra on Isaiah 29:11:2
[Ibn Ezra on Isaiah 29:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:11:2)

**כי חתום הוא.** לא יוכלו להבין, וכן טעם חתום תורה (ישעיהו ח' ט"ז) כאשר פירשתי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For it is sealed.* They cannot understand it; the same meaning is contained in the words, seal the law (8:16),¹⁷ as I explained.

footnotes:
¹⁷ God told the prophet to leave the prophecy for the present unexplained.


###### Ibn Ezra on Isaiah 29:12:1
[Ibn Ezra on Isaiah 29:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:12:1)

**ונתן וגו'.** הטעם לא יבינו זאת הנבואה החכמים המבינים, ואשר אין בינה להם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And the book is delivered*, etc. Neither the wise men nor those that have no intellect will understand this prophecy.¹⁸

footnotes:
¹⁸ Neither the wise will understand it by their own reasoning, because it is not open to them, nor the rest of the people, because it will not be explained to them by the prophet.


###### Ibn Ezra on Isaiah 29:13:1
[Ibn Ezra on Isaiah 29:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:13:1)

**ויאמר.** כי נגש, מגזרת והנוגשים אצים (שמות ה' י"ג) מבנין נפעל, והטעם שיצער נפשו חנם להתענות (א"ג מן ויגש אליו יהודה בראשית מ"ד י"ח):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נגש *He vexeth himself*.¹⁹ Comp. והנגשים the taskmasters (Exod. 5:13). It is Niph.—They will afflict themselves in vain with fasting.

footnotes:
¹⁹ A. V., Draw near. Our editions have נִגַּשׂ; I. E. read נִגַּשׂ, which seems to be right according to the Masora. See Kimchi ad locum.


###### Ibn Ezra on Isaiah 29:13:2
[Ibn Ezra on Isaiah 29:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:13:2)

**בפיו.** כל אחד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בפיו *With his mouth.* With the mouth of each of them.²⁰

footnotes:
²⁰ See I. E. on 3:12.


###### Ibn Ezra on Isaiah 29:13:3
[Ibn Ezra on Isaiah 29:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:13:3)

**מצות אנשים מלומדה.** כטעם רגילות, כעגל לא לומד (ירמיהו ל"א י"ח):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מלמדה *Accustomed*.²¹ Comp. לא למד unaccustomed, (Jer. 31:18)

footnotes:
²¹ A. V., Taught.


###### Ibn Ezra on Isaiah 29:14:1
[Ibn Ezra on Isaiah 29:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:14:1)

**לכן הנני יוסיף.** כמו ונשאר אני (יחזקאל ע' ח') כי אומלל אני (תהלים ו' ג') בעבור שהוא פתוח הלמ"ד, ויש אומרים שמלת יוסיף פועל על משקל תומיך גורלי [שם ט"ז ה']:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הנני יוסיף *Behold I will proceed,* comp. ונשאר אני and I am left (Ez. 9:8); אמלל אני I am withering (Ps. 6:3); אמלל is the third person past, because of the Pathah under ל. Some explain יוסיף to be a participle like תומיך supporting²² (Ps. 16:5).

footnotes:
²² יוסיף is either the third person future of the Hiphil, and strangely joined with the pronoun of the first person, as in the other instances quoted by I.E., or participle Kal of יסף, formed like תּוׄמִי with Hirek instead of Zere in the second syllable.


###### Ibn Ezra on Isaiah 29:14:2
[Ibn Ezra on Isaiah 29:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:14:2)

**הפלא ופלא.** שלא יבינו, על כן אחריו ואבדה, ויש אומר שהוא כמו עושה פלא (שמות ט"ז י"א), ולפי דעתי שעושה פלא כזה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
להפליא את העם הזח הפלא ופלא *To be very embarrassing to this people*,²³ that they shall not understand, that the wisdom of the wise shall be lost, etc. Others explain this phrase thus: To do a marvellous work among this people; comp. עשה פלא who performs wonders (Ex. 15:11). I explain it in the following way: To do to this people a wonderful thing like this.²⁴

footnotes:
²³ A. V., To do a marvellous work among this people.
²⁴ That the wisdom of the wise shall be lost, etc.


###### Ibn Ezra on Isaiah 29:15:1
[Ibn Ezra on Isaiah 29:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:15:1)

**הוי המעמיקים.** בעומק לבם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
המעמיקים *That seek deep* in the depth of their hearts.


###### Ibn Ezra on Isaiah 29:15:2
[Ibn Ezra on Isaiah 29:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:15:2)

נפתח למ"ד **לסתיר** לחסרון ה"א הבנין כמו לשמיד (ישעיהו כ"ג י"ח):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
להסתיר═לסתיר *To hide.* Comp. להשמיד═לשמיד to destroy (23:11)


###### Ibn Ezra on Isaiah 29:16:1
[Ibn Ezra on Isaiah 29:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:16:1)

**הפככם.** והנה הפך האמת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הפככם You are going from the truth.²⁵

footnotes:
²⁵ A. V., Your turning of things upside down.


###### Ibn Ezra on Isaiah 29:16:2
[Ibn Ezra on Isaiah 29:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:16:2)

**אם כחומר היוצר יחשב.** האדם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אם כחמר היוצר יחשב Shall man be esteemed as the potter’s clay.²⁶

footnotes:
²⁶ A. V., Shall be esteemed as the potter’s clay.


###### Ibn Ezra on Isaiah 29:16:3
[Ibn Ezra on Isaiah 29:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:16:3)

**ויצר.** מגזרת יוצר אמר בעבור יוצרו לא יבין, והנה הלמ"ד כלמ"ד אמרי לי (בראשית כ' א'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ויצר *And the thing framed*. It is derived from יצר to form. ליצרו *Of him that framed it.* Comp. לי of me (Gen. 20:13)


###### Ibn Ezra on Isaiah 29:17:1
[Ibn Ezra on Isaiah 29:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:17:1)

**הלא מעט.** בימים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מעט *A little.* A little while, a few days.


###### Ibn Ezra on Isaiah 29:17:2
[Ibn Ezra on Isaiah 29:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:17:2)

**ושב לבנון.** שהוא נותן פרי יותר מהכרמל, ככרמל, והכרמל כיער, וזה הטעם על רעבונם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And Lebanon shall be turned*, etc. And the Lebanon, that yields more fruit than Karmel, will become like Karmel, and the latter like a forest; that is to say, they will have scanty food.


###### Ibn Ezra on Isaiah 29:18:1
[Ibn Ezra on Isaiah 29:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:18:1)

**ושמעו.** אז יבינו דברי הנבואה, ולא יראו אלה העורים כי אם אחר שיהיו באופל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And in that day shall the deaf hear*, etc. Then they will understand the words of the prophecy, and those blind men will not see, until they have already been in darkness.


###### Ibn Ezra on Isaiah 29:19:1
[Ibn Ezra on Isaiah 29:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:19:1)

**ויספו.** הצדיקים ימלטו, כי ערי יהודה הבצורות נתפשו כי נכרתו שופטי אחז כאשר פירשתי למעלה (ישעיהו א' כ"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The meek also shall increase*, etc. The righteous will escape, when the fortified towns of Judah will be taken, and the judges of Ahaz will be no more, as I explained above (1:26).²⁷

footnotes:
²⁷ See c. i. Note 48.


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

**כי אפס.** תם כמו כי אפס כסף (בראשית מ"ז ט"ז):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אפס *Is brought to naught*. Comp. Gen. 47:15.


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

**כל שוקדי און.** כמו לשקוד על דלתותי (משלי ח' ל"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שקדי *That watch*. Comp. לשקד to watch (Prov. 8:34)


###### Ibn Ezra on Isaiah 29:21:1
[Ibn Ezra on Isaiah 29:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:21:1)

**מחטיאי.** ישמרו דבור אדם ויחטיאוהו כדי להענישו, או יחטיאו אחרים בדבריהם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מחטיאי אדם בדבר That make a man an offender for a word, that watch the words of man, and accuse him, in order to see him punished; or that cause others to sin by their words.


###### Ibn Ezra on Isaiah 29:21:2
[Ibn Ezra on Isaiah 29:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:21:2)

**יקושון.** מגזרת מוקש (דברים ז' ט"ז), ור' משה הכהן אמר כי הם יוכיחו המוכיח, מגזרת התקוששו וקושו [צפניה ב' א'] ואמר כי היה השי"ן ראוי להדגש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יקושון *They lay a snare*. Comp. מוקש snare (Deut. 7:16). R. Moses Hakkohen explains יקושון they rebuke, comparing it with התקששו וקשו be rebuked and rebuke (Zeph. 2:1), and says that the ש ought to have a Dagesh.²⁸

footnotes:
²⁸ In the commentary of I. E. on Zeph., R. Moses Hakkohen is quoted to explain התקששו וקשו by התקבצו come together; while the other explanation התווכחו והוכיחו be rebuked and rebuke is given anonymously, as if it were the opinion of I. E. himself.


###### Ibn Ezra on Isaiah 29:22:1
[Ibn Ezra on Isaiah 29:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:22:1)

**לכן אשר פדה את אברהם.** והוציאו מבין הרשעים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Who redeemed Abraham*, by taking him away from amongst the wicked.


###### Ibn Ezra on Isaiah 29:22:2
[Ibn Ezra on Isaiah 29:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:22:2)

**יחוורו.** ילבינו, וזאת הלשון ידועה בארמית:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יחורו *Shall wax pale.* The root חור to be white is frequent in Chaldee.


###### Ibn Ezra on Isaiah 29:23:1
[Ibn Ezra on Isaiah 29:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:23:1)

**כי בראותו ילדיו.** והטוב שאני עושה עם הטובים, יקדישו שמי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For when he seeth his children*, etc. For when he sees his children, and the good which I shall do to the pious, they—he and his children—shall sanctify my name.


###### Ibn Ezra on Isaiah 29:23:2
[Ibn Ezra on Isaiah 29:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:23:2)

**יעריצו.** ייראו אחרים, או הוא פועל עומד, אחר שהזכיר יעקב אמר על דרך משל כי אילו היה חי ויראה הילדים הטובים והפלא שאעשה עמם, היה הוא עם בניו מקדשים שמי, כי אני הייתי קדוש יעקב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יעריצו They will cause others to fear the God of Israel, or they shall be afraid, intransitive.²⁹ Having mentioned Jacob, the prophet says metaphorically, they will sanctify, etc. that is to say, if Jacob were alive and saw his pious children, and the wonders which God performed for their sake, he would join his children in sanctifying His name; for He was the holy one of Jacob.

footnotes:
²⁹ פועל עומר is here used in the Hebrew text only to express that the verb is not causative, that it does not mean ייראו אחרים, they will cause others to fear. The expression פועל עומד comprehends more than the term intransitive, and signifies sometimes a transitive verb if contrasted with a causative transitive verb.


###### Ibn Ezra on Isaiah 29:24:1
[Ibn Ezra on Isaiah 29:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/29:24:1)

**וידעו.** ורוגנים, כמו ותרגנו באהליכם (דברים א' כ"ז), והם הפך הלומדים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ורגנים *And they that murmured*, comp. יתרגנו and you were murmuring (Deut. 1:27). They are the opposite of those that learn doctrine.