## Ibn Ezra on Isaiah Chapter 49

###### Ibn Ezra on Isaiah 49:1:1
[Ibn Ezra on Isaiah 49:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:1:1)

**שמעו.** אלה דברי הנביא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Unto me,* that is unto the prophet.


###### Ibn Ezra on Isaiah 49:1:2
[Ibn Ezra on Isaiah 49:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:1:2)

**מרחוק.** היושבים בארץ רחוק, או מרחו' על דבר העתיד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*From far.* That live far away; or things that will happen in remote future.


###### Ibn Ezra on Isaiah 49:1:3
[Ibn Ezra on Isaiah 49:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:1:3)

**מבט' קראני.** אפרשנו בספר ירמיה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Hath called me from the birth,* I shall explain this in the commentary on Jer. 1:2.¹

footnotes:
¹ Comp. c. xlviii. Note 10.


###### Ibn Ezra on Isaiah 49:2:1
[Ibn Ezra on Isaiah 49:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:2:1)

**וישם פי כחרב חדה.** לדבר צחות, או חדה על נבואתו על בבל, והטעם אע"פ ששם פי כחרב חדה החביאני השם בצל ידו, ולא יכלו לי הבבליים ורשעי ישראל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And He hath made my mouth like a sharp sword,* to speak elegantly; or, as was the case in his prophecies against Babylon, to speak sharply; and the meaning of the whole phrase is accordingly : Although God has made my mouth like a sharp sword against the Babylonians, neither the Babylonians nor the wicked men in Israel, could do any harm to me,


###### Ibn Ezra on Isaiah 49:2:2
[Ibn Ezra on Isaiah 49:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:2:2)

והנה **החביאני** כמו נדן לחרב, והעד ובאשפתו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
because God hath hid me in the shadow of His hand, which is to the prophet as the sheath to the sword; comp. in His quiver hath he hid me.


###### Ibn Ezra on Isaiah 49:2:3
[Ibn Ezra on Isaiah 49:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:2:3)

**ברור.** זך נראה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ברור *Polished*, when seen.²

footnotes:
² I. E. adds נראה seen, in order to show more clearly the similarity between the two figures. The prophet is compared with a sword which is sharp to inflict wounds, but is well protected by its sheath from receiving injury, and with an arrow, which is shining when let loose, but is at other times kept well in its quiver.


###### Ibn Ezra on Isaiah 49:3:1
[Ibn Ezra on Isaiah 49:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:3:1)

**ויאמר לי.** השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And said*. And God said. ישראל


###### Ibn Ezra on Isaiah 49:3:2
[Ibn Ezra on Isaiah 49:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:3:2)

**עבדי אתה [ישראל.** אתה], הוא מזרע ישראל אשר בך אתפאר, או אתה ישראל שאתה נחשב בעיני ככל ישראל, והוא הנכון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Israel*.³ That is, Thou art an Israelite of whom I am proud; or Thou art Israel, thou art estimated in mine eyes like all Israelites together. I prefer this latter explanation.

footnotes:
³ A. V., O Israel.


###### Ibn Ezra on Isaiah 49:4:1
[Ibn Ezra on Isaiah 49:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:4:1)

**ואני.** גם אלה דברי הנביא בעד נפשו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Then I said*. Then I, the prophet, said.


###### Ibn Ezra on Isaiah 49:4:2
[Ibn Ezra on Isaiah 49:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:4:2)

**אמרתי.** בלבי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I said* to myself,


###### Ibn Ezra on Isaiah 49:4:3
[Ibn Ezra on Isaiah 49:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:4:3)

**לריק יגעתי.** שהוגעתי נפשי להוכיח את ישראל ולא שמעו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have laboured in vain*. I have troubled myself in vain to rebuke Israel; they do not hearken.


###### Ibn Ezra on Isaiah 49:4:4
[Ibn Ezra on Isaiah 49:4:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:4:4)

**אכן משפטי.** אצל השם שיתן לי שכר על יגיעתי, וככה ופעולתי כמו ולא תלין פעולת שכיר (ויקרא י"ט י"ג):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*My judgment is with God*. He will reward me for my trouble. ופעלתי *And my wages*.⁴ Comp. שביר פעלת the wages of one that is hired (Lev. 19:13)

footnotes:
⁴ A. V., And my work.


###### Ibn Ezra on Isaiah 49:5:1
[Ibn Ezra on Isaiah 49:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:5:1)

**ועתה.** יצרי, השם יצרני להוכיח את ישראל עד שישובו אל השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That formed me*, etc. God formed me, that I should rebuke Israel, till they returned to Him.


###### Ibn Ezra on Isaiah 49:5:2
[Ibn Ezra on Isaiah 49:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:5:2)

**לא יאסף.** השרש שהוא בוי"ו כאשר הוא קרי, וכמוהו הוא עשנו ולא אנחנו (תהלים ק' ג') וחבריהם, והגאון אמר לא יאסף לא ימות, כי מנהגו לפרש כדרך קרי וכדרך כתיב, והנכון מה שאמרתי, רק האל"ף הכתוב הוא תחת וי"ו, כאשר פירש ר' יהודה המדקדק נ"ע:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לא *Unto him*.⁵ The original reading is לו unto him, as the Masorah recommends; comp. Ps. 100:5; there are some more instances of the same kind. According to the Gaon, the meaning of לא יאסף is: Will not die; he generally explains both the Keri and the Ketib;¹ but what I said, is nevertheless right, and לא of the text is the same as לו, as the Grammarian R. Jehudah explained.⁶

footnotes:
⁵ A. V., Not.
¹ Comp. c. ix. Note 2.
⁶ The quiescent letter after Holem (ō) which is also called mater lectionis, is generally ו, but sometimes א, so that לא can sometimes he written for לו. See Two Treatises, etc. ed. John W. Nutt, p. 11 (p. 13 in the Engl. Transl.).


###### Ibn Ezra on Isaiah 49:6:1
[Ibn Ezra on Isaiah 49:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:6:1)

**ויאמר נקל.** הוא בעיני להיותך עבד לשובב ישראל אל ארצם בדבור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*It is a slight thing*, in mine eyes, that thou shouldst be a servant to bring Israel back to their land by thy word.


###### Ibn Ezra on Isaiah 49:6:2
[Ibn Ezra on Isaiah 49:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:6:2)

**ונצורי ישראל.** חרבות, כמו כעיר נצורה (ישעיהו א' ח'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ונצורי *And the ruins of*.⁷⁷ Comp. נצורה desolate (1:8).—

footnotes:
⁷ A. V., The preserved. Besieged.
⁷ A. V., The preserved. Besieged.


###### Ibn Ezra on Isaiah 49:6:3
[Ibn Ezra on Isaiah 49:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:6:3)

והטעם כי לא תשיב ישראל לבדם, רק נתתיך לאור גוים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
Not alone wilt thou bring Israel back, but I will give thee for a light of nations.


###### Ibn Ezra on Isaiah 49:6:4
[Ibn Ezra on Isaiah 49:6:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:6:4)

**להיות ישועתי.** להשמיעה קודם היותה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
להיות ישועתי. *That my salvation may be*,⁸ that is, that my salvation maybe published before it comes, *unto the end of the earth*

footnotes:
⁸ A. V., That thou mayest be my salvation.


###### Ibn Ezra on Isaiah 49:7:1
[Ibn Ezra on Isaiah 49:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:7:1)

**כה וגו'.** גם אלה דברי הנביא וככה הוא, כה אמר השם לי, שאני בזוי נפש אצל הרשעים, והנה לבזה נפש שם התאר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thus saith the Lord*, etc. The prophet continues to speak of himself: Thus says the Lord unto me, who am despised of the wicked men. לבזה *To him who is despised*. בזה is an adjective.


###### Ibn Ezra on Isaiah 49:7:2
[Ibn Ezra on Isaiah 49:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:7:2)

**למתעב גוי.** פועל יוצא לשנים פעולים, שהנביא ידבר דברים שיתעבוהו בשבילם הגוים, או יהיה למתעב גוי שהנביא יתעב כל גוי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מתעב It is either a causative verb, meaning: causing to abhor, that is, saying things, for which the nations abhor him; or a transitive verb: abhorring, that is, abhorring all idolaters.


###### Ibn Ezra on Isaiah 49:7:3
[Ibn Ezra on Isaiah 49:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:7:3)

**לעבד מושלים.** והטעם כפי מחשבת גולי ישראל, או רמז על הבבליים והוא הנכון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*To a servant of rulers*, that is of the nobles of Israel, as they consider themselves, or of the Babylonians. The latter rendering is preferable.


###### Ibn Ezra on Isaiah 49:7:4
[Ibn Ezra on Isaiah 49:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:7:4)

**מלכים יראו וקמו.** הנה כבר רמזתי לך זה הסוד בחצי הספר (ישעיהו מ' א'), ועל דעת רבים כי המלכים כמו כורש כאשר ישמע דברי הנביא, יקום וישתחוה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Kings shall see and arise*. I have already alluded to the inference that may be drawn from those words (40:1). Most of the commentators explain this sentence thus: Kings, like Cyrus, will rise and worship, when they hear the words of the prophet.


###### Ibn Ezra on Isaiah 49:7:5
[Ibn Ezra on Isaiah 49:7:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:7:5)

**למען יי.** כי נאמן בדברו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Because of the Lord*. For He remains faithful to His word.—


###### Ibn Ezra on Isaiah 49:7:6
[Ibn Ezra on Isaiah 49:7:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:7:6)

והנה כ"ף **ויבחרך** לעד על יושר זה הפירוש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
The suffix ך in ויבחרך and He chose thee,⁹ shows that this explanation is right.¹⁰

footnotes:
⁹ A. V., And he shall choose thee.
¹⁰ The use of the pronoun of the second person, proves according to I. E. that the prophet himself is addressed, and that he is personally to receive compensation for the contempt and scorn with which the people received his prophecies. See I. E. on 40:1.


###### Ibn Ezra on Isaiah 49:8:1
[Ibn Ezra on Isaiah 49:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:8:1)

**בעת רצון עניתיך.** גם זה עד על הרמז, ורבים אמרו כי כ"ף עניתיך שב אל כורש, והנה אין הפרשה דבקה, ורבי משה אמר כי בי"ת בעת רצון בבי"ת במרחב יה (תהלים קי"ח ה'), ואיננו רחוק:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בעת רצון עניתיך *In an acceptable time I have heard thee*. This expression is likewise a proof of the correctness of my opinion.¹¹ Many, in opposition to the context, refer the pronoun thee to Cyrus. R. Moses thinks that the preposition ב in בעת רצון has the same meaning as in במרחב יה (Ps. 118:5), namely: with. It is not at all unlikely that his opinion is right.

footnotes:
¹¹ See preceding note. The meaning of the phrase according to I. E. is: In the time of favour, viz., for the Israelites, when their redemption was prepared, I have also heard thee, the prophet, and decreed to cause thee to be honoured by all.


###### Ibn Ezra on Isaiah 49:9:1
[Ibn Ezra on Isaiah 49:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:9:1)

**לאמר.** רמז על ישראל שהתנבא הנביא קודם הגאולה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That thou mayest say*, etc. This shows that the prophet announced this to the Jews before they returned from the Babylonian exile.


###### Ibn Ezra on Isaiah 49:9:2
[Ibn Ezra on Isaiah 49:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:9:2)

**ובכל שפיים מרעיתם.** ימצאו מרעיתם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And their pastures in all high places*. And they shall find their pastures, etc.


###### Ibn Ezra on Isaiah 49:10:1
[Ibn Ezra on Isaiah 49:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:10:1)

**לא וגו'.** בשובם אל ציון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They will not*, etc. When they return to Zion.


###### Ibn Ezra on Isaiah 49:10:2
[Ibn Ezra on Isaiah 49:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:10:2)

**שרב.** כמו חורב, והיה שרב (ישעיהו ל"ה ז'), והמכה לשמש, כמו יומם השמש לא יככה (תהלים קכ"א ו'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שרב *Heat*. Comp. 35:7. *Nor the sun smite them*. Comp. The sun shall not smite thee by day (Ps. 121:6)


###### Ibn Ezra on Isaiah 49:11:1
[Ibn Ezra on Isaiah 49:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:11:1)

**ושמתי כל הרי לדרך.** שישפלו ההרים והמסלות ירומו, והנה הם בשפלה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And I will make all my mountains a way*, etc. The mountains will be lowered, and the paths which are low will be exalted.


###### Ibn Ezra on Isaiah 49:11:2
[Ibn Ezra on Isaiah 49:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:11:2)

ובאה מלת **ירומון** עם מסילות כמו אם תמצאו את דודי (שיר השירים ט' ח'), והעיקר אחר שהכל לשון רבים לא יחושו לאמר על נקבות בלשון זכרים, ויש אומרים כי טעם כל הרי שהשבים יהיו רבים עד שילכו על ההרים, ויפרשו ירומון על השבים כאילו הוא כן ועל מסלותי ירומון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
As to the use of the masculine plural ירומון, together with the feminine מסלות, comp. תמצאו ye (daughters of Jerusalem) find (Song 5:8). The origin of the seeming irregularity is to be found in the indifference of the Hebrews as to the use of the plural masculine for the feminine, so long as the idea of plurality is clearly expressed.¹² Others explain the verse thus: Those that will return, will be so numerous, that they will have to walk high on the mountains.¹³ According to their opinion ירמון means: they—that will return—will be high, as if the prophet said: they will walk high on my paths (ועל מסלתי)

footnotes:
¹² According to this remark, the distinction between the masculine and feminine is in the plural often neglected; Comp. the third person plural past, and the second person plural past with a pronominal suffix.
¹³ That is, the roads between the mountains will not be wide enough for all the people that will return; part of the people will therefore be compelled to walk on the mountains on both sides of the road.


###### Ibn Ezra on Isaiah 49:12:1
[Ibn Ezra on Isaiah 49:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:12:1)

**הנה.** מרחוק יבאו, ממזרח:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*From far*, from the east.¹⁴

footnotes:
¹⁴ The phrase From far, is explained to refer to The east, because north and west are directly mentioned, and Sinim is supposed by I. E. to be in the south. Where three sides are mentioned, it may be expected, that the fourth will likewise be found.


###### Ibn Ezra on Isaiah 49:12:2
[Ibn Ezra on Isaiah 49:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:12:2)

**[מצפון].** היא בבל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*From the north*, from Babylon.¹

footnotes:
¹ Babylon is here described to be in the north; but in his remark on 43:5, I. E. says, that it is in the east. It was perhaps north-east of Palestine. See c. xliii. Note 2a.


###### Ibn Ezra on Isaiah 49:12:3
[Ibn Ezra on Isaiah 49:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:12:3)

**ומים.** אשור כאשר הוא כתיב והסב לב מלך אשור (עזרא ו' כ"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*From the west*. From Assyria. Comp. Ezr. 6:22.¹⁵

footnotes:
¹⁵ See I. E. on 43:5, and Notes 3 and 4.


###### Ibn Ezra on Isaiah 49:12:4
[Ibn Ezra on Isaiah 49:12:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:12:4)

**מארץ סינים.** מפאת מצרים אולי הסנה מזאת הגזירה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מארץ סינים *From the land of Sinim*. A land near Egypt. The name סינים is perhaps connected with סנה bush.¹⁶

footnotes:
¹⁶ This remark seems to be intended as a hint where to place the land of Sinim, indicating that Mount Horeb is a part of it; because simply to say, that סינים means perhaps bushes would be quite superfluous, and moreover, I. E. would in that case rather have said והוא מגזרת סנה it is derived from סנה ‘bush,’ than הסנה מזאת הגזרה, the word סנה is of the same root.


###### Ibn Ezra on Isaiah 49:13:1
[Ibn Ezra on Isaiah 49:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:13:1)

**רנו וגו'.** דרך משל, או רננת שמים להיות האויר זך והארץ לתת צמח וכן ההרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Sing*, etc. This is a figurative expression; or¹⁷ the purity of the air is to be considered as the singing of the heavens, the productiveness of the fields and gardens as the singing of the earth, and the singing of the mountains can be explained in a similar way.

footnotes:
¹⁷ According to the second explanation the expression must also be figurative; the difference between the two explanations is, that according to the former the nouns heaven, earth, mountains, are used here in a figurative sense, signifying all classes of people; according to the latter the verb sing has a figurative meaning.


###### Ibn Ezra on Isaiah 49:14:1
[Ibn Ezra on Isaiah 49:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:14:1)

**ותאמר.** קודם הגולה היתה אומרת ציון, כי יי שכחה, וטעם ציון כנסת ישראל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*But Zion said* before the redemption,¹⁸ that the Lord forgot her. *Zion*. The congregation of Israel.¹

footnotes:
¹⁸ The Hebrew text has קודם הגולה but it may be inferred from the context, that I. E. meant here קודם הגאולה before the redemption.
¹ By this remark I. E. probably intends to say that Zion here is not the representative of the kingdom of Judah alone, but of all the tribes of Israel, so that this prediction might as well refer to the redemption from the Babylonian exile as to the period of Messiah. See I. E. on 40:1.


###### Ibn Ezra on Isaiah 49:15:1
[Ibn Ezra on Isaiah 49:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:15:1)

**התשכח.** בעבור שהשם שם בתולדת כל הנקבות לרחם על ילדיהן אמר כן:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Can a woman*, etc. This is mentioned, because God has given to woman a natural disposition to have pity on her children.


###### Ibn Ezra on Isaiah 49:15:2
[Ibn Ezra on Isaiah 49:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:15:2)

**עולה.** כמו עולל, וכן עול ימים וזקן (ישעיהו ס"ה כ'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עולל═עול *Sucking child*. Comp. Jer. 6:11; Is. 65:20.


###### Ibn Ezra on Isaiah 49:15:3
[Ibn Ezra on Isaiah 49:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:15:3)

**מרחם בן בטנה.** הטעם כפול:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That she should not have compassion*, etc. Repetition of the same idea.


###### Ibn Ezra on Isaiah 49:15:4
[Ibn Ezra on Isaiah 49:15:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:15:4)

**גם אלה תשכחנה.** גם יש נשים אכזריות שתשכחנה בניהן, ויתכן שתשכחנה אלה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
גם אלח תשכחנה *Yea, they may forget*. There are cruel women, that forget their children or themselves;¹⁹ or there are women that forget these,¹

footnotes:
¹⁹ This is the translation according to the Hebrew text או עצמן; the question, however, is not whether they forget themselves, but whether they forget their children. It is possible that עצמן is a corruption of עולליהן their sucking children.
¹ According to the first explanation the pronoun אלה these is the subject of the sentence, and refers to the women; according to the second to the sucking child and the son of her womb.


###### Ibn Ezra on Isaiah 49:15:5
[Ibn Ezra on Isaiah 49:15:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:15:5)

**ואנכי לא אשכחך.** וטעם עולה כי על הקטן תרחם יותר כי אין בו כח:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
yet will I not forget thee. Her sucking child is mentioned, because the mother has usually more compassion for the little one that has no strength.


###### Ibn Ezra on Isaiah 49:16:1
[Ibn Ezra on Isaiah 49:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:16:1)

**הן.** אמר הגאון כי על כפים העבים, ולפי דעתי שהכתוב דבר על לשון בני אדם, כי על כפים חקותיך שאראה אותך תמיד, והעד חצי פסוק כמשפט:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I have graven thee upon the palms of my hands*. According to the Gaon, the clouds are meant by the palms of my hand;²⁰ but I say it is an anthropomorphism, meaning: I shall see thee continually; the second part of the verse, the parallelism of which divides it into two similar halves, confirms the correctness of this explanation.

footnotes:
²⁰ Comp. Rashi ad locum (second explanation), and I. E. on Job 36:34.


###### Ibn Ezra on Isaiah 49:17:1
[Ibn Ezra on Isaiah 49:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:17:1)

**מהרו וגו'.** הנה באו בניך, ויצאו ממך כל מהרסיך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thy children*, etc. Thy children have come, and all thy destroyers shall go away from thee.


###### Ibn Ezra on Isaiah 49:18:1
[Ibn Ezra on Isaiah 49:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:18:1)

**כלם.** המ"ם סימן בניך, ויאמר רבי משה הכהן ז"ל כי טעם כלם על בניך ועל מהרסיך, והטעם על הרשעים, ויפרש יצאו כמו פועל עבר ואין צורך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*All of them*. All of thy children.²¹ R. Moses Hakkohen explains the expression thus: Thy children as well as thy destroyers, that is, the wicked, gathered themselves, etc. According to this explanation the future יֵצֵאוּ is used instead of the past יׇצׇאוּ.²² But it is not necessary to assume this irregularity here.

footnotes:
²¹ According to I. E. the pronoun them (–ׇ ם in כֻּלׇּם) refers to thy children of the preceding verse, though separated from it by the sentence thy destroyers and they that made thee waste shall go forth of thee.
²² The sense of ver. 17 and ver. 18 accordingly is: Thy children make haste, even thy destroyers, etc., that had gone away from thee, all of them now come back unto thee, etc.


###### Ibn Ezra on Isaiah 49:18:2
[Ibn Ezra on Isaiah 49:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:18:2)

**חי אני.** והנה גזרה שלא תבטל כאשר אני חי כן זה יהיה אמת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*As I live*. The decree shall not be annulled; as truly as I am living, it will be acted upon.


###### Ibn Ezra on Isaiah 49:18:3
[Ibn Ezra on Isaiah 49:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:18:3)

**ותקשרים ככלה.** כקישורי כלה בצואר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כקשורי כלה ═ ככלה As the ornament of the bride round her neck.²³

footnotes:
²³ A. V., As a bride doeth. I. E. supplies the noun קשורי ornament, from the preceding verb ותקשרים and bind them. He repeatedly mentions the rule, that every verb implies a verbal noun: so here the noun קשורים is contained in the verb; to this rule another must be added, which is here made use of, namely the rule of ellipsis: מושך עצמו ואחר עמו. A word, mentioned in one sentence, or in one part of the sentence, is sometimes meant for the next likewise.


###### Ibn Ezra on Isaiah 49:19:1
[Ibn Ezra on Isaiah 49:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:19:1)

**כי [חרבתיך].** תחת חרבותיך, וכמוהו האתן בכורי פשעי [מיכה ו' ז'], ונשלמה פרים שפתינו (הושע י"ד ג'), או כי עד הנה היו כן:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תחת חרבותיך ═ חרבותיך Instead of Thy waste places.²⁴ Comp. פשעי for my transgressions (Mic. 6:7); פרים instead of calves (Hos. 14:31.) The verse can also be explained thus: They were thy waste places before, but now,

footnotes:
²⁴ A. V., Thy waste places. I. E. supplies the preposition תחת instead of, because the second person fem. תצרי does not agree with the plural חרבותיך ,שממתיך.


###### Ibn Ezra on Isaiah 49:19:2
[Ibn Ezra on Isaiah 49:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:19:2)

**תצרי מיושב.** מרוב היושבים, והם כלם בניך, על כן (טעם) ורחקו מבלעיך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thou shalt be too narrow by reason of the inhabitants*, by reason of the multitude of inhabitants, all of whom are thy children; because they that swallowed them up, will be far away.


###### Ibn Ezra on Isaiah 49:20:1
[Ibn Ezra on Isaiah 49:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:20:1)

**גשה.** לשם בשבילי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
גשה לי *Give place unto me*. Lit. Go thither for my sake. Comp. גש הלאה stand back (Gen. 19:9)


###### Ibn Ezra on Isaiah 49:21:1
[Ibn Ezra on Isaiah 49:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:21:1)

**ואמרת.** וגלמודה, יושבת בדד, וכמוהו יהי גלמוד (איוב ג' ז'), ושורש המלה מארבע אותיות והוא תאר השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נלמודה *Desolate*. Remaining lonely; comp. גלמוד solitary (Job 3:7). It is an adjective, of a quadriliteral root.


###### Ibn Ezra on Isaiah 49:21:2
[Ibn Ezra on Isaiah 49:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:21:2)

**סורה.** שם התאר שסרה ממקומה, ולא יתכן היותו פעול, כי סר איננו מהפעלים היוצאים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
וסורה *And removing to and fro*. It is an adjective, and not a participle passive;²⁵ for סור to depart is a neuter verb.

footnotes:
²⁵ Comp. Rashi ad locum.


###### Ibn Ezra on Isaiah 49:21:3
[Ibn Ezra on Isaiah 49:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:21:3)

**ואלה איפה הם.** שתי מלות כטעם איו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
איפה *where*. It is a compound of two words אי and פה


###### Ibn Ezra on Isaiah 49:22:1
[Ibn Ezra on Isaiah 49:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:22:1)

**אשא אל גוים ידי.** כאדם שישא ידו ויראהו, וכן ארים נסי והטעם שאודיע זאת הישועה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Behold, I will lift up My hand*, etc. As a man lifts up his hand, that he may be seen. This phrase as well as that which follows: *And set up my standard*, are the same as I shall make known this my salvation.


###### Ibn Ezra on Isaiah 49:22:2
[Ibn Ezra on Isaiah 49:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:22:2)

**והביאו.** הגוים בניך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And they shall bring thy sons*. By they the Non-Israelites are to be understood.


###### Ibn Ezra on Isaiah 49:22:3
[Ibn Ezra on Isaiah 49:22:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:22:3)

**בחוצן.** כמו גם חצני נערתי (נחמיה ה' י"ג):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בחוצן *In their lap*.²⁶ Comp. חצני my lap (Neh. 5:13)

footnotes:
²⁶ A. V., In their arms.


###### Ibn Ezra on Isaiah 49:23:1
[Ibn Ezra on Isaiah 49:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:23:1)

**והיו מלכים אומניך.** כמו אומן את הדסה (אסתר ב' ז'), זה דרך משל לרוב הכבוד שיהיה להן:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אומניך *Thy nursing fathers*. Comp. ויהי אמן and he brought up (Est. 2:7). It is a figurative expression for the great honour which will be shown to Israel.


###### Ibn Ezra on Isaiah 49:24:1
[Ibn Ezra on Isaiah 49:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:24:1)

**היוקח וגו'.** דברי הנביא ידבר בעד ישראל, שהיו אומרים איך יצאו ישראל מיד הגוים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Shall the prey*, etc. These words are put into the mouth of Israel by the prophet. How is it possible, the people ask, that Israel should be delivered from the power of the heathen nations ?


###### Ibn Ezra on Isaiah 49:24:2
[Ibn Ezra on Isaiah 49:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:24:2)

**היוקח מגבור.** המלקוח שלקח והוא השבי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
המלקח *The prey*, which he has taken, that is, the captives.


###### Ibn Ezra on Isaiah 49:24:3
[Ibn Ezra on Isaiah 49:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:24:3)

**ואם שבי צדיק ימלט.** בעבור צדקתו, אחר שלקחו הגבור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ואם שבי צדיק ימלט *Or shall the righteous*²⁷ *captive be delivered*, because of his righteousness, after having been taken by the mighty.

footnotes:
²⁷ A. V., Lawful.


###### Ibn Ezra on Isaiah 49:25:1
[Ibn Ezra on Isaiah 49:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:25:1)

**כי כה אמר יי.** השבי, שלקח הגבור, יוקח ממנו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The captive of the mighty*. The captive which the mighty man has taken, will be taken away from him.


###### Ibn Ezra on Isaiah 49:25:2
[Ibn Ezra on Isaiah 49:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:25:2)

**עריץ.** כמו גבור, והוא תאר השם כמלת אימים (בראשית י"ד ה'), הנה הוא יוצא:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עריץ *The terrible*. It is an adjective with transitive meaning: causing terror; comp. אימים (Gen. 14:5).


###### Ibn Ezra on Isaiah 49:25:3
[Ibn Ezra on Isaiah 49:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:25:3)

**ועוד [את יריבך אנכי אריב].** כי אעשה מריבה עם אנשי ריבך, ורבים אמרו כי [יריבך] שרשו מבעלי היו"ד בראשונה, ואחרים אמרו שהוא הפוך, ויאמר הירושלמי כי תחסר מלת אשר כאילו אמר ועם אשר יריבך, וישם היו"ד שהוא לעתיד, והנה שכח ריבה יי את יריבי (תהלים ל"ה א'), והכלל שהי' מלה זרה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
Moreover, *I will contend with him that contendeth with thee*. I shall make war against those that attack thee. יריבך *that contendeth with thee*. Some derive it from ירב; others by metathesis from ריב;²⁸ according to the Jerusalemite²⁹ the relative אשר who must be supplied before יריבך, which he explains to be the third person singular masculine future of ריב; he overlooked, however, the parallel instance of יריבי that strive with me (Ps. 35:1).³⁰ In short it is an irregular form.

footnotes:
²⁸ There is in fact no difference between the two views, whether we assume a new root ירב which has the same meaning as ריב, or say that it is the same root, the י having changed its place; in both cases יריב is a noun, meaning he that contendeth.
²⁹ See I. E. on 28:12, and note 13.
³⁰ This form cannot be explained to be the future, since in that case it would be יְרִיבֵנִי he that contends with me, or יְרִיבוּנִי they that contend with me.


###### Ibn Ezra on Isaiah 49:26:1
[Ibn Ezra on Isaiah 49:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:26:1)

**והאכלתי מוניך.** מגזרת לא תונו איש את עמיתו (ויקרא כ"ה י"ז), ואחרים אמרו סופריך, כמו על ידי מונה (ירמיה ל"ג י"ג) שישראל נמשל לצאן:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מוניך *That oppress thee*. Comp. ולא תגו ye shall not oppress (Lev. 25:17). Others say that it means: thy numberers, comparing it with מונה that telleth (Jer. 33:13), because Israel is compared to a flock of sheep.³¹

footnotes:
³¹ It is true that Israel is often compared by the prophets and poets to a flock of sheep; but in this chapter this is not the case, and the verb מוניך, if taken in this figurative sense, would here be too isolated, and out of place.


###### Ibn Ezra on Isaiah 49:26:2
[Ibn Ezra on Isaiah 49:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/49:26:2)

**דמם.** מדמם, והוא דרך צחות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מדמם = דמם *With their own blood*. An ellipsis is as frequently found in poetry.