## Ibn Ezra on Isaiah Chapter 42

###### Ibn Ezra on Isaiah 42:1:1
[Ibn Ezra on Isaiah 42:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:1:1)

**הן.** רובי המפרשים אמרו כי עבדיהם [צ"ל עבדי הם] צדיקי ישראל ויאמר הגאון כי הוא כורש, והנכון בעיני שהוא הנביא, והוא מדבר בעד נפשו כאשר הזכיר ונתתיך לאור גוים ואתנך לברית עם (ישעיהו מ"ט ו'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*My servant.* Most of the commentators refer this expression to the pious Israelites; the Gaon to Cyrus; I to the prophet, who speaks here of himself, as in 49:6.


###### Ibn Ezra on Isaiah 42:1:2
[Ibn Ezra on Isaiah 42:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:1:2)

**נתתי רוחי.** רוח נבואה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*My spirit* of prophecy.


###### Ibn Ezra on Isaiah 42:1:3
[Ibn Ezra on Isaiah 42:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:1:3)

**משפט.** אלה העתידות, כל אשר יקרה לכל גוי, יוציאנו, ולפי דעת הגאון, כי כורש יהיה מלך צדק:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He shall bring forth judgment.* He shall proclaim all that which shall happen in future to all nations. According to the Gaon the prophet indicates by this phrase that Cyrus will be a righteous king.


###### Ibn Ezra on Isaiah 42:2:1
[Ibn Ezra on Isaiah 42:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:2:1)

**לא יצעק.** כאשר יעשה השופט בחוץ שיתחברו אל השופט אנשים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He shall not cry,* as the judge is used to do.¹ *Nor cause his voice to be heard in the street,* in order that people should flock unto him.¹

footnotes:
¹ Comp. Kimchi ad locum: The judge addresses the accused in a loud and harsh tone, in order the better to impress him with the sense of his authority.
¹ People will flock unto him spontaneously.


###### Ibn Ezra on Isaiah 42:3:1
[Ibn Ezra on Isaiah 42:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:3:1)

**קנה רצוץ.** נקרא על שם סופו, וככה ובגדי ערומים תפשיט (איוב כ"ב ו'), והטעם הוא לא ישבר קנה, והטעם לא יכריח:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*A bruised reed.* This is a prolepsis, like And stripped the naked of their clothing (Job 22:6). He will not break a reed, is figuratively said for he will not act by violence.


###### Ibn Ezra on Isaiah 42:3:2
[Ibn Ezra on Isaiah 42:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:3:2)

**ופשתה.** לא יכבנה, שהוא דבר קל, עד שתהיה כהה, כמו והנה כהה הנגע (ויקרא י"ג ו'), ויש הפרש ביניהם בדקדוק, כי כהה של תורה פועל עבר, וזאת כהה תואר השם, והטעם הוא לא יזיק לגוי בעבור נבואתו, רק יאמר מה שיהיה באמת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ופשתה כהה לא יכבנה *And glimmering*²² *flax shall he not quench.* Flax is easily put out. Glimmering flax is here a prolepsis. כהה thin; comp. כהה hath become smaller (Lev. 13:6). There is, however, some difference between these two words; that in Leviticus is a verb, the word used here is an adjective. The meaning of the whole verse is: The prophet does no harm to any nation by his prophecies; he is but proclaiming what is to come in future.

footnotes:
² A. V., Smoking. Dark.—The literal translation according to I. E. on Lev. 13:6 is decreasing.
² A. V., Smoking. Dark.—The literal translation according to I. E. on Lev. 13:6 is decreasing.3He will not put out the (burning) flax, which will then be glimmering. The Hebrew text has the words עד שתהיה כהה which are identical in meaning with the preceding נקרא על סופו.


###### Ibn Ezra on Isaiah 42:3:3
[Ibn Ezra on Isaiah 42:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:3:3)

**לאמת יוציא משפט.** כל גוי, כאשר הוא עתיד להיותו בגזרת השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He shall bring forth judgment unto truth.* The judgment upon each nation, as it is decreed by the Lord, is meant.


###### Ibn Ezra on Isaiah 42:4:1
[Ibn Ezra on Isaiah 42:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:4:1)

**לא יכהה.** הנביא, רמז על דבק ברוח בגוף:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He shall not fail.* The prophet shall not fail, with regard to the spirit, which is joined to his body.⁴ in the preceding verse to the flame of the burning flax, while the verb רצץ to break points in fact more to the body itself.

footnotes:
⁴ The verb כהה lit. to decrease is according to the opinion of I. E. more properly referred to the properties and faculties inherent in the body, as e.g.


###### Ibn Ezra on Isaiah 42:4:2
[Ibn Ezra on Isaiah 42:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:4:2)

**ולא ירוץ.** גופו, מפעלי הכפל, מגזרת רצוץ [בפסוק הקודם] כמו ירון ושמח (משלי כ"ט ו') והטעם לא ימות או טעמו אדם לא יכריחנו, כטעם הנזכר למעלה, והוא הנכון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Nor will he be broken,* with regard to his body. ירוץ is a verb ע״ע;⁵ comp. רצוץ broken (ver. 3); its form is like that of יָרוּז, doth sing (Prov. 29:6). The meaning of this phrase is⁶: The prophet shall not die, or he shall not be overcome by any violence of man.⁷ Compare the similar phrase in the preceding verse. This latter explanation, I think, is the right one.

footnotes:
⁵ Root רצץ. The regular form of the fut. Kal is יׇרץׁ with active meaning, he win break; it is not quite clear from this remark of I. E. whether יָרוּץ is to be taken in the same sense, and the words לא ירוץ גופו are to be translated one will not break his body, or in a neuter sense: his body will not be broken; in the latter case it would perhaps be better to assume two roots: רצץ to break, and רוץ neuter to be broken.
⁶ He shall not fail, nor will he be broken.
⁷ According to the first explanation the phrase is to be taken more literally and referred to a premature death of the prophet, before he shall have completed his mission; according to the second it is to be taken more figuratively, and referred to the violent interference of the adversaries of the prophet in the faithful fulfilment of his divine mission.


###### Ibn Ezra on Isaiah 42:4:3
[Ibn Ezra on Isaiah 42:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:4:3)

**עד ישים בארץ משפ'.** שתתגלה נבואתו, וזה טעם ולתורתו, תורת נבואתו, כמו לתורה ולתעודה (ישעיהו ח' כ') כאשר פירשתי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Till he have set judgment in the earth*, till the truth of his prophecy be proved, and *isles shall wait for his law,* for the instruction contained in his prophecies; comp. 8:20, and my commentary thereon.


###### Ibn Ezra on Isaiah 42:5:1
[Ibn Ezra on Isaiah 42:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:5:1)

**כה.** בורא השמים, כי יש להם קו, שהוא גבול לשם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בורא שמים *He that shaped*⁸ *the heavens.* There is a line, by which they are bordered.⁹

footnotes:
⁸ A. V., Created.
⁹ The bordering line is probably the horizon. This remark of I. E. is intended to support the opinion that the verb ברא has the meaning to shape or to cut. By the bordering line the shape of the heavens is given; in that line they have been, as it were, cut. If, however, by שמים I. E. understands the spheres, the line must refer to the axis, which gives them a definite shape with regard to form and magnitude.


###### Ibn Ezra on Isaiah 42:5:2
[Ibn Ezra on Isaiah 42:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:5:2)

**ונוטיהם.** על הארץ, רמז לרקיע:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And stretched them out over* the earth; comp. רקיע expanse (Gen. 1:6).


###### Ibn Ezra on Isaiah 42:5:3
[Ibn Ezra on Isaiah 42:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:5:3)

**רוקע הארץ וצאצאיה.** פועל, ונפתח הקו"ף בעבור העי"ן, [כמו], הנוטע, אזן הלא ישמע [תהל' צ"ד ט']:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
רוקע *He that spread forth.* ק has Pathah because of the ע which follows; comp. הנוטע he who planted (Psa. 94:9).


###### Ibn Ezra on Isaiah 42:5:4
[Ibn Ezra on Isaiah 42:5:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:5:4)

**וצאצאיה.** הם הצמחים שעל פני האדמה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And that which cometh out of it.* The plants which grow upon the surface of the earth.


###### Ibn Ezra on Isaiah 42:5:5
[Ibn Ezra on Isaiah 42:5:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:5:5)

**נותן נשמה.** לאדם, והם העם אשר עליה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לעם עליה נותן נשמה *He that giveth a soul¹⁰ unto the people upon it,* that is, to man.

footnotes:
¹⁰ A. V., Breath.


###### Ibn Ezra on Isaiah 42:5:6
[Ibn Ezra on Isaiah 42:5:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:5:6)

**ורוח.** לחיות ההולכים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ורוח להלכים בה *And breath*¹ *to them that walk therein,* that is, to the animals.¹¹

footnotes:
¹ A. V., Spirit.
¹¹ According to I. E. נשמה the soul or more properly intellectual faculties is peculiar to man, but רוח and נפש the sensitive and appetititive capacities he has in common with other animals. Comp. his remark on 26:9. Note 9.


###### Ibn Ezra on Isaiah 42:5:7
[Ibn Ezra on Isaiah 42:5:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:5:7)

ואמר**עליה** [על האדם] בעבור הליכתו בקומה זקופה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
Upon it is used in the first instance, because man walks upright.¹²

footnotes:
¹² I. E. calls our attention to the distinction indicated by the prophet in using the two different prepositions, על upon, above, and ב in; the former indicating the rising above the surface of the earth, the latter, the closer attachment to it.


###### Ibn Ezra on Isaiah 42:6:1
[Ibn Ezra on Isaiah 42:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:6:1)

**אני.** אלה דברי הנביא שאמר לו השם בעד נפשו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I, the Lord, have called thee,* etc. The Lord in these words addresses the prophet upon his own concerns.


###### Ibn Ezra on Isaiah 42:6:2
[Ibn Ezra on Isaiah 42:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:6:2)

**ואצרך.** שלא יגע בך רע:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And I will keep thee,* that no evil shall befall thee.


###### Ibn Ezra on Isaiah 42:6:3
[Ibn Ezra on Isaiah 42:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:6:3)

**לברית עולם [צ"ל עם].** להקים ברית עם, וכן במקום אחר לברית עם להקים ארץ (ישעיהו מ"ט ח'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For a covenant of a people.* To establish the covenant of a people ; comp. 49:8


###### Ibn Ezra on Isaiah 42:7:1
[Ibn Ezra on Isaiah 42:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:7:1)

**לפקוח.** שהוא מבשר ישראל שיצאו מגלות בבל וכן לאמר לאסורים צאו (ישעיהו מ"ט ט'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*To bring out the prisoners,* etc. To tell Israel that they shall be delivered out of the Babylonian exile. Comp. 49:9


###### Ibn Ezra on Isaiah 42:8:1
[Ibn Ezra on Isaiah 42:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:8:1)

**אני יי הוא שמי.** הנכבד, כי אין במקרא שם עצם [לבדו] רק זה לבדו, וזה הוא כבודי, שאגלה העתידות לנביא ויגלם על שמי לכבדני, ולא משרת אחר עמו ולא תהלתי לפסילים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That is my name,* my real name.¹³ Besides the tetragrammaton there is no other proper name of God in the Scripture. *And my glory,* that I tell the prophet what is to come, and that he reveals them in my name to honour me. ולא תהלתי═ותהלתי. The negative לא not of the preceding phrase לא אתן, refers to this one also.

footnotes:
¹³ The Tetragrammaton is called שם הנכבר the honoured name or the honourable name. Sometimes it is called שם עצם the proper name, because this name alone always signifies the Almighty, while all other names of God admit of other significations.


###### Ibn Ezra on Isaiah 42:10:1
[Ibn Ezra on Isaiah 42:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:10:1)

**שירו.** דברי הנביא, שכל אנשי היבשה יתנו שבח לשם בשוב ישראל מבבל, על כן הזכיר קדר גם יושבי האיים ויורדי הים בשומעם זה הפלא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Sing unto the Lord,* etc. The prophet addresses the people in these words.¹⁴ *They*¹ *that go down to the* sea, etc. For¹⁵ all the people of the earth¹⁶ will praise God at the return of Israel from the Babylonian exile (Kedar is therefore mentioned together with the inhabitants of the isles, and those that go down to the sea¹⁷), when they hear of this extraordinary event.

footnotes:
¹⁴ The Hebrew text has דברי הנביא lit., the words of the prophet. This phrase is to be compared with the corresponding one : שאמר לו השם בעד נפשו אלה דברי הנביא The Lord addresses with these words the prophet upon his own concerns (ver. 6.) I. E. intends here to say: These are the words with which the prophet is to address the people.
¹ A. V., Ye.
¹⁵ The prophet exhorts the Israelites to praise God, for all other nations will do the same, when they shall hear of the wonderful deliverance of the Israelites, though not directly concerned in it.
¹⁶ The Hebrew text has the words אנשי היבשה people of the continent. But there seems to be no logical connection between the sentence all inhabitants of the continent will praise God, and the sequence therefore Kedar is mentioned together with the inhabitants of the isles, and those that go down to the sea. The word והים and of the sea must probably be supplied after היבשה : All the people on land and on water, etc., or, as given in the translation, all the people of the earth will praise God. This is the explanation of the words of our prophet: תהלתו מקצה הארץ his praise from the end of the earth, that is, from all parts of the earth.—The conclusion of this remark בשמעם זה הפלא seems to be in the wrong place, and is to be connected with the words יתנו שבח לשם will praise God. In the translation this has been indicated by the signs of a parenthesis.
¹⁷ The inhabitants of the isles, and those on ship-board represent the one part of the inhabitants of the earth, the Kedarites are the representatives of the others, of the continental peoples. (See next verse).


###### Ibn Ezra on Isaiah 42:11:1
[Ibn Ezra on Isaiah 42:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:11:1)

**ישאו.** קול:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The plain and the cities thereof shall lift up their* voice,¹⁸ etc.

footnotes:
¹⁸ A. V., Let the wilderness and the cities thereof lift up their voice.


###### Ibn Ezra on Isaiah 42:11:2
[Ibn Ezra on Isaiah 42:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:11:2)

**מדבר ועריו וגו'.** וכל חצרים שיושבים שם קדר, והנה הקדריים לעולם בערבה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
Every plain and the cities thereof, all villages which are inhabited by Kedar, etc.; the tribe of Kedar always lived in the plain.¹⁹ *The inhabitants of the rock,* the nations that live in the rocks.

footnotes:
¹⁹ The name of Kedar may therefore fairly be used to signify the continental people. They were, in fact, never known as a seagoing nation.


###### Ibn Ezra on Isaiah 42:11:3
[Ibn Ezra on Isaiah 42:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:11:3)

**ירונו.** הגוים יושבי סלע, ירימו קול כמו ותעבר הרנה (מלכים א' כ"ב כ"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ירנו *Shall shout.* Comp. הרנה the cry (1 Kings 22:36).


###### Ibn Ezra on Isaiah 42:11:4
[Ibn Ezra on Isaiah 42:11:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:11:4)

**יצוחו.** הרמת קול לשבח או לגנאי, וכמוהו צוחה על היין (ישעיהו כ"ד י"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יצוהו *Shall lift up their voice.* It is used both in a good and a bad sense. Comp. צוחה crying (24:11).²⁰

footnotes:
²⁰ Here it is used in a good sense, but in the passage quoted (24:11) in a bad one.


###### Ibn Ezra on Isaiah 42:12:1
[Ibn Ezra on Isaiah 42:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:12:1)

**ישימו וגו'.** יודו כי עשה גבורות [השם], וכן יאמרו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They will give glory*, etc. They will acknowledge that God has done great things, and will say as follows :


###### Ibn Ezra on Isaiah 42:13:1
[Ibn Ezra on Isaiah 42:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:13:1)

**יי כגבור יצא.** רמז לגזרות היוצאות על פי השם שהיו בסתר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The Lord shall go forth,* that is, the divine decrees, that were secret hitherto, shall now be revealed.


###### Ibn Ezra on Isaiah 42:13:2
[Ibn Ezra on Isaiah 42:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:13:2)

**קנאה.** בעבור הבבליים עובדי בל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Jealousy* because of the Babylonians, that worship Bel.


###### Ibn Ezra on Isaiah 42:13:3
[Ibn Ezra on Isaiah 42:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:13:3)

**יריע.** מן תרועה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יריע *He shall cry.* Comp. תרועה shout (Jos. 6:5).


###### Ibn Ezra on Isaiah 42:13:4
[Ibn Ezra on Isaiah 42:13:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:13:4)

**יצריח.** כמו מר צורח (צפניה א' י"ד), יצעק, ואם הם שנים בניינים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יצריח *He shall roar.* Comp. צורח crying (Zeph. 1:14), though of a different conjugation.²¹

footnotes:
²¹ צורה is Participle Kal, יצריח is Future Hiphil.


###### Ibn Ezra on Isaiah 42:13:5
[Ibn Ezra on Isaiah 42:13:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:13:5)

**יתגבר.** שנוצחה בבל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He shall show Himself mighty*²² by the victory over Babylon.

footnotes:
²² A. V., He shall prevail.


###### Ibn Ezra on Isaiah 42:14:1
[Ibn Ezra on Isaiah 42:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:14:1)

**החשתי וגו'.** אלה דברי השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have long time,* etc. The first person refers to God.


###### Ibn Ezra on Isaiah 42:14:2
[Ibn Ezra on Isaiah 42:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:14:2)

**החשתי.** כמו החרשתי, וכן גם אני ידעתי החשו (מלכים ב' ב' ג'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
החשתי *I have holden my peace.* Comp. החשו hold ye your peace (2 Kings 2:3).


###### Ibn Ezra on Isaiah 42:14:3
[Ibn Ezra on Isaiah 42:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:14:3)

**אתאפק.** כמו להתאפק (בראשית מ"ה א'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אתאפק *I refrained myself.* Comp. להתאפק refrain himself (Gen. 45:1).


###### Ibn Ezra on Isaiah 42:14:4
[Ibn Ezra on Isaiah 42:14:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:14:4)

**כיולדה אפעה.** אצעק, ואין רע לו, ויש אומרים שהוא כן, כיולדה שהיא יולדת פעה, כן אשום ואשאף, מגזרת אפעה שרף מעופף (ישעיהו ל' ו'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אפעה *Will I cry.* Hap. leg. According to some it means viper, and כיולדה אפעה וגוי is explained by them as follows : like one that beareth a viper, so shall I be desolate and sighing at once.


###### Ibn Ezra on Isaiah 42:14:5
[Ibn Ezra on Isaiah 42:14:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:14:5)

**אשם.** מבנין נפעל מפעלי הכפל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אשם *I shall be desolate.*²³ It is Niphal of a verb ע׳׳ע (שמם).

footnotes:
²³ A. V., I will destroy.


###### Ibn Ezra on Isaiah 42:14:6
[Ibn Ezra on Isaiah 42:14:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:14:6)

**אשאף יחד.** כטעם שואף זורח (קהלת א' ה'), והנה היא שממה בלב עם שאוף בפה, וזה הטעם הוא כנגד שיהיו אנשי העולם חושבים כי אין לו כח להושיע עמו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אשאף *I shall sigh.*²⁴ Comp. שואף sighing (Eccles. 1:5). אשם Refers to the feeling of the heart, אשאף to the utterance of the mouth. This verse is addressed to those who will assert, that God is unable to help His people.²⁵

footnotes:
²⁴ A. V., I will devour.—According to I. E. the verb שאף signifies the ardent longing shown by frequent short breathing (comp. I. E. on Eccl. i., 5). The meaning of the phrase is accordingly, that God waits long before He punishes the enemies of Israel, but then he shows, as it were, eagerness to help His chosen people.
²⁵ According to R. Moses Hakkohen, from the Babylonian exile; according to I. E. from the present exile. That I. E. had the latter more in view, he indicated by the use of the future שיהיו חושבים they will be believing.


###### Ibn Ezra on Isaiah 42:15:1
[Ibn Ezra on Isaiah 42:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:15:1)

**אחריב.** ואיך יחשבו זה, והלא יראו שאחרי' הרים וגבעות, וכל העשב אוביש, ואעשה מהנהרות איים, שירדו שם בני אדם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I will make waste,* etc. How can they think²⁶ thus? Do they not see, that I lay waste mountains and hills, and dry up all their herbs, and make rivers into islands, that people can dwell therein.

footnotes:
²⁶ The form חשבו is to be emended into the future יחשבו ; as may be inferred from the succeeding future והלא יראו.


###### Ibn Ezra on Isaiah 42:16:1
[Ibn Ezra on Isaiah 42:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:16:1)

**והולכתי וגו'.** ואני מוליך עורים בדרך לא ידעו, כי העור אם היה רגיל בדרך, ילך בה בלי אור, ואני אשי' המחשך כאילו הוא אור להם, ומעקשים למישור יש אומר כי זה רמז לשוב ישראל מבבל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And I will bring the blind by a way that they knew not;* for ²⁷ even the blind, if accustomed to a path, go there without a guide. *I will make darkness light before them, and crooked things straight.* Some²⁸ refer this to the return of the Israelites from Babylon.

footnotes:
²⁷ The blind are supposed not to know any way; I. E. thinks it therefore necessary to point out that they sometimes know their way.
²⁸ The Hebrew text has ישוח, which is either a corruption of יש some, or a proper name. Comp. also c. xl. Note 1.


###### Ibn Ezra on Isaiah 42:17:1
[Ibn Ezra on Isaiah 42:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:17:1)

**נסוגו וגו'.** הטעם אני יש לי כח כאשר ארצה, ולא לפסילים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They shall be turned back,* etc., for I have the power to do as I like, not so the idols.


###### Ibn Ezra on Isaiah 42:17:2
[Ibn Ezra on Isaiah 42:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:17:2)

**[בפסל].** מושך אחר עמו וכן [הוא] לפסילי המסכה, בעבור מלת אתם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מסכה *Molten images*.²⁹ The plural פסלי images must be supplied from the preceding phrase, because of the pronoun אַתֶּם ye which follows.

footnotes:
²⁹ The singular may be rendered by a plural form, and also be considered as a plural for the grammatical construction, if the context shows that the word is to be taken in a collective sense. The form of the fem. sing. is often the sign of a collective noun. I. E., however, prefers to explain the construction by the assumption of an ellipsis.


###### Ibn Ezra on Isaiah 42:18:1
[Ibn Ezra on Isaiah 42:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:18:1)

**החרשים וגו'.** השמיעה והמראה עקרה בלב, והנה אלה חרשי לב ועורי לב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Ye deaf* etc. Hearing and seeing originate in the heart; those that are deaf and blind in their hearts are, therefore, called here deaf and blind.


###### Ibn Ezra on Isaiah 42:19:1
[Ibn Ezra on Isaiah 42:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:19:1)

**מי וגו'.** זה הכתוב לעד על יושר פירושי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Who is blind,* etc. This verse proves the correctness of my explanation.³⁰

footnotes:
³⁰ As to the prophet’s being mocked by his audience, and the redemption of the Jews from Babylon being at the same time his deliverance from his own personal sufferings and troubles, see Introduction, and I. E. on c. xl. Note 1.


###### Ibn Ezra on Isaiah 42:19:2
[Ibn Ezra on Isaiah 42:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:19:2)

**החשתי וגו'.** והטעם אתם עורים כי תאמרו כי [אין] עור רק הנביא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
You are blind who say that none is so blind as the prophet.


###### Ibn Ezra on Isaiah 42:19:3
[Ibn Ezra on Isaiah 42:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:19:3)

**כמלאכי אשלח.** הוא שליח השם, וכן כתיב ויאמר חגי מלאך יי [חגי א' י"ג:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כמלאכי *As my messenger.* Comp. חגי מלאך יי Haggai, the messenger of the Lord (Hag. 1:13).¹

footnotes:
¹ This quotation is to show that the prophet is sometimes called מלאך the angel of the Lord.


###### Ibn Ezra on Isaiah 42:19:4
[Ibn Ezra on Isaiah 42:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:19:4)

**מי עור כמשולם.** כמו וירא מצוה הוא ישולם (משלי י"ג י"ג) מגזרת שלם, וכן המשולם הוא הצדיק:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כמשלם *As he that is righteous.*³¹ Comp. ישולם is recompensed (Prov. 11:31) ; שַׁלֵּם to pay (Exod. 22:5); פשלם lit., he who is recompensed, that is, the righteous.

footnotes:
³¹ A. V., Prophet.


###### Ibn Ezra on Isaiah 42:19:5
[Ibn Ezra on Isaiah 42:19:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:19:5)

**ועור כעבד יי.** שיעבד השם, ואם איננו נביא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*As the servant of the Lord,* who, though not a prophet, serves God.


###### Ibn Ezra on Isaiah 42:20:1
[Ibn Ezra on Isaiah 42:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:20:1)

**ראות.** מלה זרה בעבור התחברות שני משקלי שם הפעל, בא המוכרת והסמוך, וכן הוא, יראו דברים רבים ולא תשמרם הנפש או העין, ואזניה' יפקחו ולא יסגרום, ולא ישמעו, וזה תמה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ראות *Seeing.* It is an irregular form; it is a combination of the two infinitives, the construct (רְאׁת) and the absolute (רׇאׁה). The meaning of the verse is: they will perceive many words of God, but their soul or eye will not retain them ; their ears will be open, they will not be closed, and still, strange to say, they will not hear.


###### Ibn Ezra on Isaiah 42:21:1
[Ibn Ezra on Isaiah 42:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:21:1)

**יי חפץ וגו'.** זה שלא יביט להראות צדק השם עד שיגדי' תורתו, שיפחדו כל עוזביה, או יהיה זה הכתוב [דבק] עם הבא אחריו, כי השם הראה צדקתו, ושם זה העם האומר על הנביא שהוא עור, שסוי ובזוי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The Lord is well pleased,* that they do not see; He will show His justice and exalt His law, so that all those that forsake it shall be afraid. This verse may also¹ be connected with the next, thus : God showed His justice, and made those, that said of the prophet, that he is blind, robbed and spoiled, etc.

footnotes:
¹ The Hebrew text has אז which is a corruption of או or ; for in the succeeding words a second explanation is contained. According to the first explanation the תורה law, that is to be exalted, is the divine law, described in the Pentateuch; according to the second it is the message which this prophet brought from the Lord, concerning the return of Israel from the Babylonian exile.


###### Ibn Ezra on Isaiah 42:22:1
[Ibn Ezra on Isaiah 42:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:22:1)

**והוא. שסוי.** מבעלי הה"א כמו שוסי' את הגרנות (שמואל א' כ"ג א'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שסוי *Spoiled.* This is a verb .שסה) ל׳׳ה) Comp. שוסים spoiling (1 Sam. 23:1).


###### Ibn Ezra on Isaiah 42:22:2
[Ibn Ezra on Isaiah 42:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:22:2)

**הפח.** שם הפעל, כמו נפיחה, ואם הם שנים שרשים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הפח *Breathing.* It is infinitive and has the same meaning as נפח, though of a different root (פוח).


###### Ibn Ezra on Isaiah 42:22:3
[Ibn Ezra on Isaiah 42:22:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:22:3)

**בחורים.** מגזרת חור פתן (ישעיהו י"א ח'), והטעם שהם אסורים יושבים בתחתית יוצאי השבי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בחורים *In holes.* Comp. חור hole (11:8). They are imprisoned, occupying the lowest dungeons of all the captives.


###### Ibn Ezra on Isaiah 42:22:4
[Ibn Ezra on Isaiah 42:22:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:22:4)

**השב.** בעובר שהוא סוף פסוק, והוא פועל יוצא, השב המשסה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הׇשַׁב The Pathah is substituted for Zeré because the word is the end of the verse ; השב is transitive, and means restore, namely the spoil.


###### Ibn Ezra on Isaiah 42:22:5
[Ibn Ezra on Isaiah 42:22:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:22:5)

**מי בכם יגיד זאת.** כמו זה הנביא שתאמרו שהוא עור, וישמע העתיד וזה לאחור, וזהו מגזרת אל תאחרו אותי (בראשית כ"ד נ"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Who among you will tell*³² *this,* will tell things like those which the prophet, whom you declared to be blind, proclaimed. לאחור *For the time to come.* Comp. תאחרו you keep me waiting³³ (Gen. 24:56);

footnotes:
³² Our editions have יאזין will give ear; but I. E. reads instead יגיד will tell.
³³ A. V., Hinder me not.


###### Ibn Ezra on Isaiah 42:22:6
[Ibn Ezra on Isaiah 42:22:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:22:6)

**לפנים.** מגזרת פנה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לפנים in former time is derived from פנה it has turned away ; it is gone.


###### Ibn Ezra on Isaiah 42:24:1
[Ibn Ezra on Isaiah 42:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:24:1)

**מי וגו'.** אז יודה השם ויאמר מי נתננו למשיסה הלא יי זו כטעם זה הוא שחטאנו לו, ולא אבו אבותינו שמוע ללכת בדרכיו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Who gave Jacob,* etc. Then the people will confess and say: who has given us for a spoil? Certainly the Lord, it is He (זה═זו this), against whom we have sinned, and in whose ways our forefathers refused to walk.


###### Ibn Ezra on Isaiah 42:25:1
[Ibn Ezra on Isaiah 42:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:25:1)

**וישפך עליו.** כמו בנות צעדה עלי שור (בראשית מ"ט כ"ב), על כל אחד מאבותינו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Upon him.* Comp. Gen. 49:22.³⁴ עליו upon him, after the plural לא שמעו ,לא אבו they would not, they were not obedient, and צעדה she runs after בנות branches. (Gen. 49:22.) Comp. c. ii. Note 18. Upon every one of our forefathers.

footnotes:
³⁴ The peculiarity of a noun, pronoun or verb in the singular being referred to a noun in the plural is explained here; as e.g.


###### Ibn Ezra on Isaiah 42:25:2
[Ibn Ezra on Isaiah 42:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:25:2)

**חמה.** והיא חמת אפו, כמו האהלה שרה אמו (בראשית כ"ד מ"ז):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
חמה חמת אפו═חמה אפו The fury, the fury of His anger, Comp. האהלה אהל שרה ══ האהלה שרה into the tent, the tent of Sarah (Gen. 24:67).


###### Ibn Ezra on Isaiah 42:25:3
[Ibn Ezra on Isaiah 42:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/42:25:3)

**ותלהטהו מסביב.** מגזרת להט החרב (בראשית ג' כ"ד), והנה יודו כי אבותם היו עורי לב שלא ידעו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ותלהטהו *And it burned him.* Comp. להט flame (Gen. 3:24).—They will confess that their forefathers were blind with regard to their hearts, and had no understanding.