## Ibn Ezra on Isaiah Chapter 48

###### Ibn Ezra on Isaiah 48:1:1
[Ibn Ezra on Isaiah 48:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:1:1)

**שמעו.** וממי יהודה, כמו זרע וכמו עין יעקב (דברים ל"ג כ"ח):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Out of the waters of Judah.* That is, out of the seed of Judah. Comp. The fountains of Jacob (Deut. 33:28).


###### Ibn Ezra on Isaiah 48:1:2
[Ibn Ezra on Isaiah 48:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:1:2)

**הנשבעי' ביי לא באמת.** הטעם שהם אומרים בפה שהם לשם, ואינם כן בלב ובמעשה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Not in truth.* They utter with their lips that they are God’s people, but do not think so in their hearts nor show it in their deeds.


###### Ibn Ezra on Isaiah 48:2:1
[Ibn Ezra on Isaiah 48:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:2:1)

**כי מעיר הקדש נקראו.** שהם בני ציון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
For they call themselves of the holy city, namely children of Zion.


###### Ibn Ezra on Isaiah 48:2:2
[Ibn Ezra on Isaiah 48:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:2:2)

**נסמכו.** בפה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
And stay themselves upon the God of Israel with their lips.


###### Ibn Ezra on Isaiah 48:3:1
[Ibn Ezra on Isaiah 48:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:3:1)

**הראשונות וגו'.** אמר השם לאלה שאינם מאמינים הלא הגדתי להם כמה ראשונו' קודם היותם, על כן ותבאנה פעל עבר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have declared,* etc. God will say to the unbelievers, Have I not often foretold you coming events before they happened (ראשנות)?¹ The past tense is therefore used : and they came to pass.

footnotes:
¹ Comp. I. E. on 46:9 and note 6, and on 41:27 and note 35.


###### Ibn Ezra on Isaiah 48:4:1
[Ibn Ezra on Isaiah 48:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:4:1)

**מדעתי וגו'.** כאשר ידעתי הראשונות, כן ידעתי כי קשה לב אתה, והוא מדבר למי שאינו מאמין בשם והוא מזרע יעקב, וכאילו גיד ברזל ערפך שלא תסור מדרכך, ומצחך [נחושה] שלא תבוש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מדעתי *I know.*² As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. *And thy neck is of iron.* Thou dost not depart from thy way, as if thy neck were of iron. *And thy brow brass.* And thou dost not blush, as if thy forehead were brass.

footnotes:
² A. V,, Because I knew. The literal translation according to I. E. is: It is by my knowledge.


###### Ibn Ezra on Isaiah 48:5:1
[Ibn Ezra on Isaiah 48:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:5:1)

**ואגיד וגו'.** הנה הטעם, אחר כי הגדתי לך העתידות, שלא תאמר בהיותם, כי עצביך שהייתה עובד אותם בארצך עשום והם צוו והיו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have even from the beginning,* etc. This is the explanation;³ I foretold thee coming events, in order that thou shouldst not say when they happened, that thy idols worshipped by thee in thy land had prepared them, that by their decree the events took place,

footnotes:
³ Of the connection between the divine predictions (ver. 3) and Israel’s obstinacy (ver. 4).


###### Ibn Ezra on Isaiah 48:5:2
[Ibn Ezra on Isaiah 48:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:5:2)

וטעם **צום**, כדרך השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Hath commanded them.* It is the same expression as used of the Almighty (45:12)


###### Ibn Ezra on Isaiah 48:6:1
[Ibn Ezra on Isaiah 48:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:6:1)

**שמעת.** מה ששמעת ראה, הכל בא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
Thou hast heard, see all this. What thou hast heard, all has come.


###### Ibn Ezra on Isaiah 48:6:2
[Ibn Ezra on Isaiah 48:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:6:2)

**ואתם הלא תגידו.** כי כן הוא, הנה השמעתיך חדשות מעתה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
And will not ye declare that this is the case? Behold, I have shewed thee new things from this time,


###### Ibn Ezra on Isaiah 48:6:3
[Ibn Ezra on Isaiah 48:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:6:3)

**ונצורות.** שהם נצורות והטעם אצל השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
even hidden things, that are kept (בצורות═נצורות⁴) with the Omniscient alone.

footnotes:
⁴ The word כמו comp. seems to have been omitted in the Hebrew text.


###### Ibn Ezra on Isaiah 48:7:1
[Ibn Ezra on Isaiah 48:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:7:1)

**עתה נבראו.** נגזרו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נבראו They are decreed.⁵

footnotes:
⁵ A. V., They are created. Comp. I. E. on 40:28, note 61.


###### Ibn Ezra on Isaiah 48:7:2
[Ibn Ezra on Isaiah 48:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:7:2)

**ולפני יום.** שהודעתיך, לא שמעתם, והוי"ו כפ"א רפה בלשון ישמעאל כמו ביום השלישי וישא אברהם (בראשית כ"ב ד'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And before the day,* on which I told you. ולא שמעתם *Thou heardest them not.*⁶ The ו introduces the principal sentence, as فَ in Arabic; comp. אברהם ביום השלישי וישא when the third day came, Abraham lifted up (Gen. 22:4)

footnotes:
⁶ I. E. here explains the words Yea, thou hast not heard, etc., as a repetition of Thou heardest them not of the preceding verse for the sake of


###### Ibn Ezra on Isaiah 48:8:1
[Ibn Ezra on Isaiah 48:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:8:1)

**גם וגו'.** באמת שלא שמעת, או הטעם ידעתי כי לא תשמע, שתבגוד בי ולא תאמי' [בי] בדברי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Yea, thou knowest not,* etc., *I knew,* etc. That is, I know it for certain, that thou hast not heard of it,⁶ or I knew it,⁷ that thou wouldst not listen, that thou wouldst be treacherous against me, and not believe in my words.

footnotes:
⁶ I. E. here explains the words Yea, thou hast not heard, etc., as a repetition of Thou heardest them not of the preceding verse for the sake of
⁷ According to this explanation the words I knew it are understood; and the past tenses ידעת שמעת, are here used instead of the future.


###### Ibn Ezra on Isaiah 48:8:2
[Ibn Ezra on Isaiah 48:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:8:2)

וטעם **מבטן.** כי ידעתיך מעת היותך, והפך זה בטרם אצרך בבטן (ירמיה א' ה') והנה קראו פושע, והטעם על הגזרות, ועוד אפר' זה בתחלת ספר ירמיהו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*From the womb.* I knew thee¹ since thou camest to existence. In the opposite sense⁸ this expression is used in Jer. 1:5: Before I formed thee in the belly, I knew thee. *And thou wast called a transgressor from the womb.* This refers to the decrees of the Almighty.⁹ I shall fully explain this subject in my commentary on the book of Jeremiah.¹⁰

footnotes:
¹ The accents are against this explanation; they join מבטן with ופשע; ‘And one that transgresseth from the womb, that is a sinner from his earliest youth; while according to I. E. מבטן is joined with קרא לך : Thou art called from thy birth a sinner.
⁸ That is, in a good sense.
⁹ Which fix the destinies of man before he is born.
¹⁰ I. E. alludes here to the contradiction that seems to be implied in the fact, that on the one side the destinies of man are settled before his birth, and on the other side, free-will is conceded to him ; as here the one has been appointed to be a prophet, the other a sinner. I. E. promises to explain it fully in his commentary on Jeremiah, which seems either to have never been written, or if written, not to be known.


###### Ibn Ezra on Isaiah 48:8:3
[Ibn Ezra on Isaiah 48:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:8:3)

**לא פתחה אזנך.** עצמה, דרך קצרה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פתחה *Hath opened*¹¹ itself; it is an elliptical expression.

footnotes:
¹¹ A. V., Thine ear was not opened.


###### Ibn Ezra on Isaiah 48:9:1
[Ibn Ezra on Isaiah 48:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:9:1)

**למען שמי.** שתקראו עם השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For My name’s sake,* Israel is called the people of the Lord.


###### Ibn Ezra on Isaiah 48:9:2
[Ibn Ezra on Isaiah 48:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:9:2)

**אחטם לך.** אין לו חבר, ובדברי הקדמונים חוטם, והנה הוא כן אאריך אפי ואאריך החוטם לך גם למען מושך אחר וכן הוא ולמען תהלתי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אחטם *Wrath,*¹² It is hap. leg.; comp. אף═חטם nose in Rabbinical Literature. Supply אאריך before אחטם : I will defer my wrath; also למען for the sake of is to be repeated before תהלתי : and for the sake of my praise.

footnotes:
¹² A. V., Will I defer mine anger.


###### Ibn Ezra on Isaiah 48:10:1
[Ibn Ezra on Isaiah 48:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:10:1)

**הנה צרפתיך.** רמז על הגלות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have refined thee,* by the exile.


###### Ibn Ezra on Isaiah 48:10:2
[Ibn Ezra on Isaiah 48:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:10:2)

**ולא בכסף.** הטעם ולא במצרף כסף, להסיר הסיגים , והם הרשעים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
במצרף כסף═בכסף *In the silver refinery,*¹³ I have refined thee, by taking away the dross, that is, the wicked.

footnotes:
¹³ A.V., With silver.


###### Ibn Ezra on Isaiah 48:10:3
[Ibn Ezra on Isaiah 48:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:10:3)

**בחרתיך.** יש אומרים שהוא כמו בחנתיך, ואין רע לו, והנכון שהו' כמשמעו בחרתי לך כור עוני, לא מצרף כסף:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בחרתיך *I have chosen for thee,*¹⁴ Some say that בחנתיך═בחרתיך I have tried thee; in that sense the word is hap. leg.¹⁵ I take it in its usual meaning, I have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.

footnotes:
¹⁴ A. V., I have chosen thee. According to I. E. we have to supply the infinitive to be tried.
¹⁵ As to בחן ═ בחר to try, comp. תתבחרון in the Targum corresponding with the Hebrew, תבחנו, ye shall be proved (Gen. 42:15, 16).


###### Ibn Ezra on Isaiah 48:11:1
[Ibn Ezra on Isaiah 48:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:11:1)

**למעני.** כי איך יחל, מבנין נפעל מפעלי הכפל, והיו"ד שבלמעני כמו ונשאר אני (יחזקאל ט' ח') והנני יוסיף על ימיך (ישעיהו ל"ח ה'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יחל *Should be polluted.* It is the Niphal of a verb (חלל) ע״ע; as to the use of the first person in למעני and third person in יחל, comp. ונשאר אני and I was left (Ez. 9:8); הנני יוסיף behold, I will add (38:5).¹⁶

footnotes:
¹⁶ I. E. supplies the personal pronoun אני before יחל, from the pronominal suffix of the first person in למעני and compares then the construction with נשאר אני I am left (Ez. 9:8) and הנני יוסיף (38:5). In all these cases the personal pronoun of the first person is connected as the subject with a verb in the third person singular. Comp. 38:5 and I. E. on 29:14, Note 22.


###### Ibn Ezra on Isaiah 48:12:1
[Ibn Ezra on Isaiah 48:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:12:1)

**מקוראי.** הנקראים בני השם, והטעם יש לך להאמין כי אני ראשון ואחרון, והנה תאמין באמת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מקראי *Called by me*.¹⁷ They are called the children of God. You ought to believe that God is the first and last; this would be a true belief, for my hand, etc.

footnotes:
¹⁷ A. V., My called.


###### Ibn Ezra on Isaiah 48:13:1
[Ibn Ezra on Isaiah 48:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:13:1)

**אף ידי.** השמאל, דרך משל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ידי *Mine hand.* My left hand.¹⁸

footnotes:
¹⁸ From the word ימיני My right hand, which follows in the second sentence of the verse, I. E. probably inferred that the general term ידי is here used for שמאלי My left hand.


###### Ibn Ezra on Isaiah 48:13:2
[Ibn Ezra on Isaiah 48:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:13:2)

והזכיר הימין עם השמים בעבור שהם נכבדים מהארץ:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
It is a figurative expression; the right hand is used in connection with the heavens, because they are higher in rank than the earth.


###### Ibn Ezra on Isaiah 48:13:3
[Ibn Ezra on Isaiah 48:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:13:3)

והנה טעם אף כי אני אמת ראשון ואחרון כי אני בראתי הכל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אף has in this verse the same meaning as כי for.—It is true that I am the first and last, because I created every thing.


###### Ibn Ezra on Isaiah 48:13:4
[Ibn Ezra on Isaiah 48:13:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:13:4)

וטעם **טפחה.**[כמו] אשר טפחתי ורביתי (איכה ב' כ"ב), ויש אומרים שמדד השמים בטפח, ומזה הכתוב למדו המפרשים כי השמים והארץ נבראו יחד לא זה קודם זה ודרך הפשט שאני עשיתים, ובעת שאקרא אליהם למלאות חפצי, יעמדו שניהם לפני כעבדים, וכמוהו למשפטיך עמדו היום (תהלים קי"ט צ"א) כי איך יקרא השם לאשר איננו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
טפחה *Hath put round,*¹⁹¹⁹ Comp. טפחתי I have swaddled (Lam. 2:22). Others explain it: Hath measured with the handbreadth יעמדו יחדיו —.(טֶפַח) *They stand up together.* From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively.²⁰ The literal meaning, however, is: I have made them, and when I call them to do My will and desire they stand both before Me like servants; comp. למשפטיך עמדו they stand up²¹ according to Thy ordinances (Ps. 119:91). For else²² how should God call them, when not yet existing.

footnotes:
¹⁹ A. V., Hath spanned. According to I. E. טפח means to put round; but although he appears to reject here the derivation from טֶפַח hand breadth, in his commentary on Lamentations 2:20, he seems to adopt it.
¹⁹ A. V., Hath spanned. According to I. E. טפח means to put round; but although he appears to reject here the derivation from טֶפַח hand breadth, in his commentary on Lamentations 2:20, he seems to adopt it.
²⁰ When a dispute arose between the school of Hillel and that of Shammai about the order of the creation of heaven and earth, R. Shimeon ben Jochai settled the dispute, proving from this verse, I call unto them, that is, unto heaven and earth, they stood up together, that both were created at the same time. (Bereshith Rabba c. i.). Comp. Kimchi ad locum.
²¹ A. V., They continue. This quotation is to show that the verb עמד has also the meaning to stand as a servant, to attend. Comp. לפניו אשר עמדתי before whom I stand (1 Kings 17:1), that is, whose servant I am.
²² That is, if the words I call unto them had not the meaning, I give commands to them, as to my servants, but were the description of their creation, identical with I commanded them to come into existence.


###### Ibn Ezra on Isaiah 48:14:1
[Ibn Ezra on Isaiah 48:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:14:1)

**את אלה.** העתידות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*These.* The coming events.


###### Ibn Ezra on Isaiah 48:14:2
[Ibn Ezra on Isaiah 48:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:14:2)

**יי אהבו.** סימן כורש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Hath loved him,* namely Cyrus.


###### Ibn Ezra on Isaiah 48:14:3
[Ibn Ezra on Isaiah 48:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:14:3)

**יעשה חפצו.** חפץ השם בבבל. **[וזרעו כשדים].** ויעשה זרועו בכשדים, ויתכן היות וי"ו חפצו שב אל כורש גם וי"ו וזרועו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*His pleasure.* The pleasure of God. Cyrus will perform the will of God concerning Babylon, and show His arm against the Chaldæans. It is, however, also possible, that the possessive pronoun his (ו) in his pleasure and his arm refers to Cyrus.


###### Ibn Ezra on Isaiah 48:15:1
[Ibn Ezra on Isaiah 48:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:15:1)

**אני אני.** פעמים שלא אשתנה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I*, *even I*. The word I is repeated to express the idea: I who am always the same.


###### Ibn Ezra on Isaiah 48:15:2
[Ibn Ezra on Isaiah 48:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:15:2)

וי"ו קראתיו שב אל כורש:

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


###### Ibn Ezra on Isaiah 48:16:1
[Ibn Ezra on Isaiah 48:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:16:1)

**קרבו.** אלה דברי הנביא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Come ye near unto me,* unto the prophet.


###### Ibn Ezra on Isaiah 48:16:2
[Ibn Ezra on Isaiah 48:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:16:2)

**לא מראש וגו'.** מבתחלה לא אמרתי זה הסוד וזאת הגזירה בסתר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have not spoken in secret from the beginning* of this plan and this divine decree.


###### Ibn Ezra on Isaiah 48:16:3
[Ibn Ezra on Isaiah 48:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:16:3)

**מעת היותה וגו'.** אמר הגאון מכאן רמז כי הנשמה קודם הגוף, ולא אמר כלום, כי הנה הכתוב אומר בתחילה, עתה נבראו ולא מאז, והטעם כאשר נגזרה זאת הגזרה שיצאה מפי השם, אל המלאכים הם השרים הממונים על המלכיות, כאשר הוא כתוב בספר דניאל (דניאל י' כ') שם הייתי גם אני:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*From the time that it was, there was I*. The Gaon finds here an indication that the soul exists before the body; but he is wrong, because it is said, They are decreed now, and not from the beginning²³ a time anterior to the birth of the prophet, and the pronoun I in the phrase, There am I, to the soul of the prophet. If this were the correct explanation, the prophet implied in these words his adherence to the theory of the pre-existence of the soul. But I. E. properly rejects this explanation, since ver. 7, quoted by him, proves that the words, from the beginning, do not refer to a very remote time, but to a period within the lifetime of the prophet. (ver. 7). The meaning of the sentence is the following: When this decree was made by God unto the angels,²⁴ the representatives of the respective countries (comp. Dan. 10:20), I was also there.

footnotes:
²³ According to the Gaon, the words From the time that it was, refer to a very remote time, indicated in the phrase from the beginning, which precedes, i.e.,
²⁴ The Hebrew text has the words אלה המלאכים these angels, which cannot be properly connected with the words which precede, nor with those that follow. אלה is probably a corruption of אֶל unto. The angels receive from the Almighty the power to act, with regard to a certain event, and this authorisation is called by I. E. The decree of the Almighty. See his commentary on 9:7, and note 13.


###### Ibn Ezra on Isaiah 48:16:4
[Ibn Ezra on Isaiah 48:16:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:16:4)

**ורוחו** הוא המלאך, והגאון אמר כי הוי"ו תחת בי"ת, ואמר כי כמוהו דרשו יי ועזו (תהלים ק"ה ד') ואין צורך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ורוחו *And His spirit,* that is His angel.²⁵ The Gaon says, that ברוחו═ורוחו by His spirit; comp. דרשו יי ועזו seek the Lord in His strength ; but there is no necessity to assume that.

footnotes:
²⁵ God had sent me to proclaim the future events; and He sent His angel to verify the words of the prophet. It is however possible, that I. E. connects ורוחו with שם אני ; There was I and His angel.


###### Ibn Ezra on Isaiah 48:17:1
[Ibn Ezra on Isaiah 48:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:17:1)

**כה וגו'.** והנה זאת הנבואה להודיע שכר השומעים אל דברי השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thy redeemer,* etc. The words which follow are to announce the reward of those that listen to the words of the Lord.


###### Ibn Ezra on Isaiah 48:18:1
[Ibn Ezra on Isaiah 48:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:18:1)

**לוא.** האל"ף במלת לו נוסף כאל"ף ההלכוא אתו (יהושע י' כ"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לוא *Oh that.* The א is paragogic; comp. ההלכוא that went (Jos. 10:24).


###### Ibn Ezra on Isaiah 48:18:2
[Ibn Ezra on Isaiah 48:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:18:2)

והנה וי"ו ויהי כפ"א רפה בלשון ישמעאל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ויהי *Then had been.* The ו has here the same meaning as فَ in Arabic.²⁶ *Thy peace had been as a river,* that does not cease to flow.

footnotes:
²⁶ Comp. I. E. on ver. 7, and on 28:18.


###### Ibn Ezra on Isaiah 48:18:3
[Ibn Ezra on Isaiah 48:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:18:3)

וטעם כנהר שלא יפסוק, וככה גלי הים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And thy righteousness,* etc. And thy righteousness had been continuous as the waves of the sea.


###### Ibn Ezra on Isaiah 48:19:1
[Ibn Ezra on Isaiah 48:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:19:1)

**ויהי כחול [זרעך].** מספר זרעך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thy seed.* The number of thy children.


###### Ibn Ezra on Isaiah 48:19:2
[Ibn Ezra on Isaiah 48:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:19:2)

**וצאצאי מעיך.** כמו בטנך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בטנך═מעיך Thy womb.²⁷

footnotes:
²⁷ A. V., Thy bowels.


###### Ibn Ezra on Isaiah 48:19:3
[Ibn Ezra on Isaiah 48:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:19:3)

**כמעותיו.** כמעות הים, והנה הזכיר הגלים והחול, ומלת כמעותיו רמז למעי הדגים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כמעותיו *As its bowels.* The possessive pronoun refers to the sea, the waves and sand of which have just been mentioned²⁸ (ver. 18 and 19); by the bowels of the sea the roe of the fish is meant.

footnotes:
²⁸ The sand refers to the sea, mentioned at the end of the preceding verse. Comp. Gen. 32:13.


###### Ibn Ezra on Isaiah 48:19:4
[Ibn Ezra on Isaiah 48:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:19:4)

וי"ו **שמו** [שב] אל זרעך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*His name.* The name of thy seed.


###### Ibn Ezra on Isaiah 48:20:1
[Ibn Ezra on Isaiah 48:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:20:1)

**צאו.** ידבר עם בני הגולה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Go ye forth,* etc. Now the prophet addresses those in exile.


###### Ibn Ezra on Isaiah 48:20:2
[Ibn Ezra on Isaiah 48:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:20:2)

**הוציאוה.** כמו בפרהסיא, ולא די שיגאל עמו, עד שיחדש להם פלא בשובם אל ציון, שלא צמאו בחרבות שהוליכם השם שם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Utter it,* etc. Make it known publicly; not alone that He will redeem His people, He will do wonders to them at their return to Zion. ולא צמאו *That they will not thirst*²⁹ in the deserts, through which God will lead them.

footnotes:
²⁹ A. V., And they thirsted not.


###### Ibn Ezra on Isaiah 48:21:1
[Ibn Ezra on Isaiah 48:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:21:1)

**מים מצור.** והטעם ממקום שלא היה שם מים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Out of the rock.* Where no water had been before.


###### Ibn Ezra on Isaiah 48:21:2
[Ibn Ezra on Isaiah 48:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:21:2)

**ויזובו.** כמו זב מבשרו (ויקרא ט"ו ב'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ויזבו *And gushed out.* Comp. זב running (Lev. 15:2)


###### Ibn Ezra on Isaiah 48:22:1
[Ibn Ezra on Isaiah 48:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/48:22:1)

**אין וגו'.** יש אומרים כי אין שלום לרשעים מישר', ויתכן שיהיה רמז לבבליים, כי זאת הטובה תהיה לישראל, ואין שלום לבבליים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*There is no peace unto the wicked,* that is, unto the wicked of Israel, as some explain, or unto the Babylonians; for this blessing shall be for Israel alone, but there shall be no peace for the Babylonians.