## Ibn Ezra on Isaiah Chapter 45

###### Ibn Ezra on Isaiah 45:1:1
[Ibn Ezra on Isaiah 45:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:1:1)

**כה אמר יי.** יש אומרים כי משיחו הוא הנביא, ויש אומר כי הוא כורש, ושניהם נכונים, כי הנביא אמר, יען משח אותי (מ"א א'), גם מצאנו ומשחת את חזאל (מלכים א' י"ט ט"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*His anointed.* According to some, the prophet; others think that Cyrus is meant; either explanation is admissible; comp. The Lord hath anointed me (61:1), and Anoint Hazael to be king (1 K. 19:15).


###### Ibn Ezra on Isaiah 45:1:2
[Ibn Ezra on Isaiah 45:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:1:2)

**לרד.** שם הפועל מגזרת הרודד עמי תחתי (תהלים קמ"ד ב') וכמוהו ליום קומי לעד [צפניה ג' ח']:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לרד *To subdue.* It is infinitive of רדד ; comp. הרדד who subdueth (Ps. 144:2); as to its form comp. לְעַד to prey (Zeph. 3:8)


###### Ibn Ezra on Isaiah 45:2:1
[Ibn Ezra on Isaiah 45:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:2:1)

**אני.** הטעם עזר השם, או רמז לשר פרס, ככתוב בספר דניאל (דניאל י' כ'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I*. The support of God or the heavenly prince of Persia is to be understood;¹ comp. Dan. 10:20.

footnotes:
¹ This remark of I. E. is intended to smooth the anthropological expression I (God) will go before thee. Two explanations are given; the first substitutes for I the expression my support; the second assigns these words to the angel, the messenger of God, who speaks of God sometimes in the first, sometimes in the third person. Comp. c. xvi. Note 7.


###### Ibn Ezra on Isaiah 45:2:2
[Ibn Ezra on Isaiah 45:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:2:2)

**והדורי'.** הפך אישר ויש אומר מגזרת הדר, והטעם הרים, והוא שם התאר או פעול:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
והדורים *The crooked places.* It is the opposite of ישר straight. Some derive it from הדר glory;² it means mountains, and is as to its form either adjective or participle passive.³

footnotes:
² According to this derivation the mountains are called הדורים the glorious, majestic part of the earth, because of their rising above the rest of the surface of the earth.—הרר of the Hebrew text is a corruption of הדר.
³ By this remark I. E. means to say, that strictly speaking, we have to supply here the noun, to which הדורים is an attribute.


###### Ibn Ezra on Isaiah 45:2:3
[Ibn Ezra on Isaiah 45:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:2:3)

**דלתות נחושה.** הם בשערי המדינות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
דלתות *The doors*⁴ that are in the gates of the city.

footnotes:
⁴ A, V., The gates.


###### Ibn Ezra on Isaiah 45:3:1
[Ibn Ezra on Isaiah 45:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:3:1)

**ונתתי.** אוצרות חשך שיבוזו המדינות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And I will give thee the treasures of darkness.* Cyrus will take the spoil of the countries.


###### Ibn Ezra on Isaiah 45:3:2
[Ibn Ezra on Isaiah 45:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:3:2)

**למען תדע.** כי בתחילה לא היה ירא השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That thou mayest know.* For before that he did not fear the Lord.


###### Ibn Ezra on Isaiah 45:4:1
[Ibn Ezra on Isaiah 45:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:4:1)

**למען.** כל זאת הגדולה לא אעשה בשבילך, רק בעבור ישראל שתשלח הגולה גם תבנה ירושלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For Jacob my servant’s sake,* etc. All this success is not granted to thee for thine own sake, but for Israel, that thou shouldst send back the captives of Israel and rebuild Jerusalem.


###### Ibn Ezra on Isaiah 45:4:2
[Ibn Ezra on Isaiah 45:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:4:2)

**אכנך.** כמו אקרא בשמך לי אתה (ישעיהו מ"ג א'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have named thee.* Comp. I have called thee by thy name, thou art mine (43:1)


###### Ibn Ezra on Isaiah 45:4:3
[Ibn Ezra on Isaiah 45:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:4:3)

**ולא ידעתני.** כי עוד לא ידבר לנברא:


###### Ibn Ezra on Isaiah 45:5:1
[Ibn Ezra on Isaiah 45:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:5:1)

**אני יי.** לבדי, שאדע העתידות, והעד דבר כורש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I am the Lord,* I alone know what will happen in future; as the victory of Cyrus shows.


###### Ibn Ezra on Isaiah 45:5:2
[Ibn Ezra on Isaiah 45:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:5:2)

**אאזרך.** ואף על פי שלא עבדתני:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I shall gird thee.* I shall strengthen thee, although thou hast not worshipped Me.


###### Ibn Ezra on Isaiah 45:6:1
[Ibn Ezra on Isaiah 45:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:6:1)

**למען וגו'.** ועוד אזרתיך להיות שמי נודע בכל העולם, כי אני לבדי ואין עוד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That they may know,* etc. I have besides given thee strength, in order that My name shall be known everywhere, that I am alone the Lord, and that there is none beside Me.


###### Ibn Ezra on Isaiah 45:7:1
[Ibn Ezra on Isaiah 45:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:7:1)

**יוצר וגו'.** הזכיר דבר והפכו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I form the light,* etc. Things which are opposite to each other are mentioned in this verse.


###### Ibn Ezra on Isaiah 45:7:2
[Ibn Ezra on Isaiah 45:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:7:2)

**ובורא חשך.** מגזרת בריאה כטעם גזירה, כי החשך איננו כלום רק העדר האור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ובורא חשך *And causeth*⁵⁵ *darkness.* ברא has here the same meaning as גזר to decree; for darkness is nothing by itself, it is but the absence of light.⁶

footnotes:
⁵ A. V., And create.
⁵ A. V., And create.
⁶ Darkness is no substance in itself; the verb to create, which signifies to bring a substance into existence (להוציא יש מאין), cannot therefore be applied to it, and the verb ברא, which is used here by the prophet with regard to darkness, means to decree, to order. But God commands that there shall be darkness, is the same as, God commands the light to withdraw. I. E., however, lays rather too much stress on his exposition of the verb ברא.


###### Ibn Ezra on Isaiah 45:7:3
[Ibn Ezra on Isaiah 45:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:7:3)

**ובורא רע.** כמוהו, והנה רע מלחמה הפך שלום או חולי בגוף בן אדם שהוא נלחם עם התולדת, והזכיר זה בפרשה הזאת שהוא יחזק כורש הפך מלך בבל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
The same is to be said¹ war, illness. But I. E. explains that these evils are but a certain relation of existing beings to each other; and finds the verb to decree or to command to be more applicable to them than the verb to create. concerning ובורא רע *And causeth* *evil.* By evil war is meant as the opposite of peace, or the sickness under which man labours, as being at war with his constitution. These antitheses are used to indicate that in the same way God will strengthen Cyrus and weaken the king of Babylon.

footnotes:
¹ The evil seems sometimes to be something real, to which the verb to create might well be applied, as e.g.


###### Ibn Ezra on Isaiah 45:8:1
[Ibn Ezra on Isaiah 45:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:8:1)

**הרעיפו.** לשון ציווי למלאכים שירעיפו הצדק ויפרו ישע ואמת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Drop down.* This is a command to the angels⁷ that they shall drop righteousness, and cause salvation and truth to succeed.

footnotes:
⁷ Heavens and skies are in this verse, according to I. E., metaphors for angels, for the messengers or servants of the Lord, that execute His decrees. As to the use of שמים and similar expressions for angels Comp. I. E. on Dan. 10:20 and Ex. 25:40.


###### Ibn Ezra on Isaiah 45:8:2
[Ibn Ezra on Isaiah 45:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:8:2)

**אני יי בראתיו.** הוי"ו סימן כורש, והטעם שיעשה צדק בעולם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אני יי בראתיו *I*, *the Lord, have created for him*,⁸ have created righteousness for Cyrus; he will establish righteousness in the world.⁹

footnotes:
⁸ A. V., Have created it.
⁹ By overthrowing the Babylonian Empire, and delivering those who were oppressed by it.


###### Ibn Ezra on Isaiah 45:9:1
[Ibn Ezra on Isaiah 45:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:9:1)

**הוי.** לשון קריאה, והטעם על אשר לא יאמינו בדברי השם שאמר אלה העתידות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הוי *Hi!*¹⁰ Interjectio vocandi. The prophet calls unto him, that does not believe in the words of God, who foretells these future events.

footnotes:
¹⁰ A. V., Woe unto him.


###### Ibn Ezra on Isaiah 45:9:2
[Ibn Ezra on Isaiah 45:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:9:2)

**רב.** יעשה עם יוצרו מריב', וזה היוצר כמו ככלי יוצר תנפצם (תהלים ב' ט'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
רב את יוצר *That striveth with his maker.* יוצר has here the same meaning as in Ps. 2:9; namely potter.¹¹

footnotes:
¹¹ The lit. rendering of the phrase רב את יצרו is: that striveth with its pother; but the word him that striveth with his maker express the same idea, if the pronouns him and his be referred to the noun potsherd, mentioned in the phrase which follows.


###### Ibn Ezra on Isaiah 45:9:3
[Ibn Ezra on Isaiah 45:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:9:3)

**חרש.** שהוא נחשב כחרש מחרשי אדמה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The potsherd.* The man who is like a potsherd of earthenware.


###### Ibn Ezra on Isaiah 45:9:4
[Ibn Ezra on Isaiah 45:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:9:4)

**היאמר חמר ליוצרו מה תעשה.** זה לא יתכן, רק היוצר יעשה חפצו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Shall the clay say to him that fashioneth it*, *What makest thou?* This cannot be ; but he who fashions the clay does what he wishes.


###### Ibn Ezra on Isaiah 45:9:5
[Ibn Ezra on Isaiah 45:9:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:9:5)

או יאמר **פעלך אין ידים** או יאמר ליוצר, זה שעשית לא עשוהו ידיך, והנכון שהטעם כפול, והטעם פעלך בלא ידים נעש', כי אין לך ממשלה בו לעשות רצונך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ופעלך אין ידים לו *Or thy work,* etc. Or shall the clay say to him who fashions it, What thou doest is not done by thy hands.¹² I think that this phrase contains the same idea as the preceding, namely : Thy work is made without hands; thou hast no power to do it as thou likest.

footnotes:
¹² A. V., He hath no hands. According to the explanation of I. E. it is very strange that the most important word thine should be omitted.


###### Ibn Ezra on Isaiah 45:10:1
[Ibn Ezra on Isaiah 45:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:10:1)

**הוי.** או יאמר הבן לאביו קודם שיולד, מה תוליד, ולאש' שהיא אמו מה תחילין כמו כי חלה גם ילדה ציון (ישעיהו ס"ו ח'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He that saith to his father,* etc. Or can the son before his birth say to his father, What wilt thou beget,¹³¹³ *or to the woman,* that is, to his mother, what wilt thou bring forth? תחילין *Thou will bring forth.* Comp. כי חלה נם ילדה ציון Zion travailed, she brought forth (66:8)

footnotes:
¹³ A. V., What begettest thou. What hast thou brought forth.
¹³ A. V., What begettest thou. What hast thou brought forth.


###### Ibn Ezra on Isaiah 45:11:1
[Ibn Ezra on Isaiah 45:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:11:1)

**כה.** אני הוא יוצר ישראל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And his maker.* I am he who made Israel.


###### Ibn Ezra on Isaiah 45:11:2
[Ibn Ezra on Isaiah 45:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:11:2)

**שאלוני.** לשון ציווי, כמו שמעוני ופגעו לי (בראשית כ"ג ח') בעבור אות הגרון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שְׁאׇלוּגׅי *Ask me.* It is imperative like שְׁמׇלוּגׅי hear me (Gen. 23:8), the kamez being substituted for zeré because of the guttural letter (א) ¹⁴.

footnotes:
¹⁴ The regular form would be שַׁאֲלוּגׅי שׁׅמׅעוּגׅי. See I. E. on 41:25, and Note 31.


###### Ibn Ezra on Isaiah 45:11:3
[Ibn Ezra on Isaiah 45:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:11:3)

**תצוני.** בתמיה, הלא כאשר יודע היוצר מה יעשה, הלא ישראל הם בני, והנה תצוני עם אומות העולם ידבר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
,mubh*Will ye command me*.¹⁵ It is a question.—As the potter knows what to do with the clay, so I know what to do with Israel, who is my son. The other nations, the Non-Israelites are addressed in these words.

footnotes:
¹⁵ A. V., Ask me. Comp. Rashi ad locum.


###### Ibn Ezra on Isaiah 45:12:1
[Ibn Ezra on Isaiah 45:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:12:1)

**אנכי.** ואיך תצוני על בני, וכל העולם שלי הוא, כי אנכי עשיתי ארץ ואדם עליה בראתי אני הוא שידי נטו שמים, וכל צבאם צויתי ונבראו, הטעם משל לדבור, וכן כתיב כי הוא צוה ונבראו (תהלים קמ"ח ה'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have made the earth,* etc. How will you command me concerning my children, when the whole universe belongs to me? I have created earth and man upon it; my hands have stretched out the heavens, and *all their hosts have I commanded,* and consequently they were created. I commanded is poetically said¹⁶ for I spoke as in the verse He commanded and they were created (Ps. 148:5)

footnotes:
¹⁶ I. E. explains I commanded by I spoke, because this verse refers to the creation of heaven and earth and all their hosts, and the verb to command cannot properly be applied to things which do not yet exist.


###### Ibn Ezra on Isaiah 45:13:1
[Ibn Ezra on Isaiah 45:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:13:1)

**אנכי.** וי"ו העירותיהו על כורש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have raised him,* namely Cyrus.


###### Ibn Ezra on Isaiah 45:13:2
[Ibn Ezra on Isaiah 45:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:13:2)

**וכל דרכיו איישר.** ולמה זה, כי הוא יבנה עירי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And I will make straight all his ways,* and all this only because He shall build, etc.


###### Ibn Ezra on Isaiah 45:14:1
[Ibn Ezra on Isaiah 45:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:14:1)

**כה.** יגיע מצרים, גם זה לאות שכורש יבוז מצרים ויהיו נשבים, וידוע כי דרכם על ארץ ישראל, כי היא אמצעית בין עילם ובין מצרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The labour of Egypt,* etc. This verse shows that Cyrus was also to conquer Egypt, and to carry the inhabitants thereof away into captivity; the way, as is well known, led through. Palestine, which is situated in the midst between Elam and Egypt.¹⁷

footnotes:
¹⁷ As to the position of Elam, see c. xiii. Note 7. Cyrus did not conquer Egypt, but Kambyses, his successor, conquered it 525 B. C.


###### Ibn Ezra on Isaiah 45:14:2
[Ibn Ezra on Isaiah 45:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:14:2)

**אנשי מדה.** הטעם הגדולה, כי כל איש מדה יש לו, וכמוהו וחזקת והיית לאיש (מלכים א' ב' ב'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Men of measure.* Men of great measure; for all men have a certain measure; comp. show thyself a man═show thyself a brave man (1 Kgs. 2:2).


###### Ibn Ezra on Isaiah 45:14:3
[Ibn Ezra on Isaiah 45:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:14:3)

**ויודו ויאמרו אך בך אל.** וזה היה אחרי שוב הגולה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Surely God is in thee.* These are the words which they will confess and declare; this was in fact the case after the return of Israel from the Babylonian captivity.¹⁸

footnotes:
¹⁸ Comp. I. E. 19:19, note 26.


###### Ibn Ezra on Isaiah 45:15:1
[Ibn Ezra on Isaiah 45:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:15:1)

**אכן.** אז יודו לשם ויאמרו, אמת כי אתה אל מסתתר מהגוי שאין לך חפץ בו, ואתה אלהי ישראל מושיעם, ומפרשים אמרו כי מסתתר כמו נסתר, ונראית בעבור ישראל שהושעתם, וזה איננו נכון בדקדוק, כי מסתתר מבנין התפעל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Verily thou art a God,* etc. Then they will confess to God and say, It is true that thou art God who hid himself from the people in which He delighted, and now thou art the God of the Israelites, who helps them. Some say that אל נסתר ═ אל מסתתר invisible God, and explain the verse thus: God, though invisible, revealed himself for the sake of Israel. This explanation, however, is not supported by the rules of Hebrew grammar, מסתתר being Hithpael, and signifying who hid himself.


###### Ibn Ezra on Isaiah 45:16:1
[Ibn Ezra on Isaiah 45:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:16:1)

**בושו.** הלכו בכלימה, החרשים שפסלו הפסילים, והם הלכו בכבוד אל המשלחים בשבילם כי צירים שלוחים וכן ציר בגוים שולח [עובדיה א' א'] והטעם שילכו אל מקומם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They shall go with confusion,*¹⁹ etc. They that make the idols, and come with honour to those that send for them, shall go, etc. צירים *Messengers.*²⁰ Comp. ציר an ambassador (Jer. 49:14). הלכו *They shall go.* They shall return to their land.

footnotes:
¹⁹ A. V., To confusion.
²⁰ A. V., Idols. According to I. E. חרשי means the makers of idols, צירים of messengers, that is, for whom messengers were sent from a distance.


###### Ibn Ezra on Isaiah 45:17:1
[Ibn Ezra on Isaiah 45:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:17:1)

**ישראל נושע ביי.** על כן לא יבושו, כאשר יבושו החרשים, שעשו תהו שלא הושיע בעת צרה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Israel is saved by the Lord.* Therefore they will not be ashamed, as those men have been put to shame, that made vain things which cannot help in times of trouble.


###### Ibn Ezra on Isaiah 45:17:2
[Ibn Ezra on Isaiah 45:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:17:2)

**עד [עולמי עד].** שלא יוכל אדם לספר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עד *Innumerable.*²¹

footnotes:
²¹ A. V., Without end. The literal translation of עַד according to I. E. is till, and the phrase they cannot be numbered for multitude, must be supplied. Comp. I. E. on c. 57:15 and 65:18.


###### Ibn Ezra on Isaiah 45:18:1
[Ibn Ezra on Isaiah 45:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:18:1)

**כי.** הוא כוננה, באדם ובבהמה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He hath established it,* as the habitation for men and beasts.


###### Ibn Ezra on Isaiah 45:18:2
[Ibn Ezra on Isaiah 45:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:18:2)

**לא תהו בראה.** לשוא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תהו In vain.


###### Ibn Ezra on Isaiah 45:19:1
[Ibn Ezra on Isaiah 45:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:19:1)

**לא וגו'.** והנה לא בראתי הארץ לתוהו, ואיך אומר לזרע ישראל תהו בקשוני, ורבים פירשוהו לא בסתר דברתי על מעמד הר סיני, והנכון בעיני שהוא רמז על אלה העתידות שגילה סודם לנביאו, ונביאו לישראל ולגוים, על כן אמר מגיד מישרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have not spoken,* etc. I have not made the earth in vain, how then should I say to the Israelites Seek ye me in vain.²² Many refer this verse to the revelation on Sinai;¹ but I refer it to those future events, of which the Lord informed the prophet, and which the prophet announced to Israel and all other nations ; this may be gathered from the words מגיד מישרים I declare things that are right.²³

footnotes:
²² God has not created the earth in vain; he wishes that it shall be inhabited; how then should He ask the Israelites, whose land is desolate and waste, to seek Him, that is, to pray to Him, for the restoration of the country, in vain, that is, without being relieved?
¹ See Rashi ad locum.
²³ According to I. E., the words Things that are right, refer to the predictions concerning the redemption of the Israelites, which is sure to take place as soon as they make up their minds to return to God.


###### Ibn Ezra on Isaiah 45:20:1
[Ibn Ezra on Isaiah 45:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:20:1)

**הקבצו ובאו.** לשון צווי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הקבצו ובאו התנגשו *Assemble yourselves and come, draw near.* These are imperatives.


###### Ibn Ezra on Isaiah 45:20:2
[Ibn Ezra on Isaiah 45:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:20:2)

**פליטי הגוים.** הם הבבליים והטעם כן קראתי מקדם, ולא ידעו זה הנושאים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Ye, that are escaped,* etc. The Babylonians are addressed.—I called thus long ago, but *they have, no knowledge that set up,* etc.


###### Ibn Ezra on Isaiah 45:21:1
[Ibn Ezra on Isaiah 45:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:21:1)

**הגידו.** האמת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Tell ye* the truth.


###### Ibn Ezra on Isaiah 45:21:2
[Ibn Ezra on Isaiah 45:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:21:2)

**והגישו.** חכמיכם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And bring* near your wise men.


###### Ibn Ezra on Isaiah 45:21:3
[Ibn Ezra on Isaiah 45:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:21:3)

**אף יועצו.** מבנין נפעל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יועצו *Let them take counsel.* It is Niphal of יעץ


###### Ibn Ezra on Isaiah 45:22:1
[Ibn Ezra on Isaiah 45:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:22:1)

**פנו [אלי והושעו].** טעם והושעו ותהיו נושעים, והנה הרשות בידכם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And be ye saved.* This is the same as and you will be saved; it is in your own power.²⁴

footnotes:
²⁴ The imperative And be ye saved is here used, although the Israelites cannot properly be commanded to save themselves, for it is God who saves them; because the relief sent to them by God is only the consequence of their good actions, which they are here indirectly commanded to do.


###### Ibn Ezra on Isaiah 45:23:1
[Ibn Ezra on Isaiah 45:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:23:1)

**בי.** טעם בי שהוא קיים, וכל מקום ששם שבוע', היא גזירה שנגזר' ולא תבטל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*By myself,* who am eternal. *I have sworn.* I have made a decree, which will not be undone.


###### Ibn Ezra on Isaiah 45:23:2
[Ibn Ezra on Isaiah 45:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:23:2)

**יצא מפי [צדקה].** דבר צדקה, כמו צדקה ממני (בראשית ל"ח כ"ו), והטעם דבר אמת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
דבר צדקה ═ צדקה *a righteous word.*¹ Comp. צדקה she hath been righteous (Gen. 38:27).²⁵

footnotes:
¹ This remark is added to explain the discrepancy between the genders of the verb יצא and the noun צדקה.
²⁵ This quotation is adduced to prove that the word צדקה admits also of the meaning truth.


###### Ibn Ezra on Isaiah 45:23:3
[Ibn Ezra on Isaiah 45:23:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:23:3)

**כי לי וגו'.** והטעם שאלה העתידות אעשם, עד שתכרע לי כל ברך, תשבע כל לשון להיות לי, כי לי ימשוך אחר עמו כמשפט, וכמוהו ובשמו תשבע (דברים ו' י"ג):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That unto me,* etc. These things here foretold I shall do, till unto me every knee shall bow and every tongue shall swear to belong to me. לי unto me must be repeated before תשבע shall swear ; it is an ellipsis, such as is frequently met with. Comp.²⁶ And shall swear by His name (Deut. 6:13)

footnotes:
²⁶ As to the meaning of נשבע to swear to be faithful to.


###### Ibn Ezra on Isaiah 45:24:1
[Ibn Ezra on Isaiah 45:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:24:1)

**אך וגו'.** אלה דברי הנביא, כאומר לא ידעתי אלה עתידות בדרך חכמה, אך ביי לבדי שאמר לי אלה הצדקות והעוז, והנכון אך ביי לבדו צדקות ועוז, ונכנסה מלת לי אמר, והטעם בשם שדבר עמי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לי *Unto me.* The pronoun of the first person refers to the prophet. He declares, that he does not know these future events by the aid of his reason, but by the Lord alone, who informed him of these things of righteousness and strength.²⁷ It is more correct to explain the verse thus : Surely in the Lord, alone is righteousness and strength, the words לי אמר are a relative sentence signifying who spoke unto me.

footnotes:
²⁷ Mentioned in the preceding verse, and referring to the faithful fulfilment of the divine promise.


###### Ibn Ezra on Isaiah 45:24:2
[Ibn Ezra on Isaiah 45:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:24:2)

**עדיו.** [כמו] ולא שבתם עדי (עמוס ד' ו'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עדיו *To Him.* Comp. Am. 4:6


###### Ibn Ezra on Isaiah 45:25:1
[Ibn Ezra on Isaiah 45:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/45:25:1)

**ביי יצדקו.** שיהיו מאמינים בשם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*In the Lord.* In faithfully believing in the Lord.