## Ibn Ezra on Isaiah Chapter 53

###### Ibn Ezra on Isaiah 53:1:1
[Ibn Ezra on Isaiah 53:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:1:1)

**מי.** אז יאמרו הגוים מי האמין וגו' מי היה מאמין שתהיה כשמועה הזאת ששמענו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Who hath believed*, etc. Then the Non-Israelites shall say, Who would have believed, that it would turn out as we have heard.


###### Ibn Ezra on Isaiah 53:1:2
[Ibn Ezra on Isaiah 53:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:1:2)

**וזרוע יי על מי נגלתה.** לעולם, כאשר גלתה על אלה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And to whom has the arm of the Lord been revealed*, as it has been revealed to Israel.


###### Ibn Ezra on Isaiah 53:2:1
[Ibn Ezra on Isaiah 53:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:2:1)

**ויעל.** והנה הוא עבד השם מישראל, או כל ישראל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And he grew up*, etc. That Israelite who is the servant of the Lord,¹ or the whole nation of the Israelites, *grew up*²

footnotes:
¹ That is, the prophet.
² A. V., For he shall grow up.


###### Ibn Ezra on Isaiah 53:2:2
[Ibn Ezra on Isaiah 53:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:2:2)

**[לפניו].** לפני הש"י:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*before him*, that is, before the Lord,


###### Ibn Ezra on Isaiah 53:2:3
[Ibn Ezra on Isaiah 53:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:2:3)

**עולה [צ"ל ויעל] כיונק.** כמו ילכו יונקותיו (הושע י"ד ז'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*as a tender plant*—comp., his branches shall spread (Hosea 14:7)—


###### Ibn Ezra on Isaiah 53:2:4
[Ibn Ezra on Isaiah 53:2:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:2:4)

**וכשרש מארץ ציה.** שלא יתן פרי שלא יגדל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*and as a root out of dry land*, that neither produces fruit, nor distinguishes itself by its size.


###### Ibn Ezra on Isaiah 53:2:5
[Ibn Ezra on Isaiah 53:2:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:2:5)

**לא תאר לו.** פירושו כמו ותארו מבני אדם (ישעיהו נ"ב י"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He hath no form*. This expression has the same meaning as the phrase ותארו מבני אדם and his form was marred more than that of the sons of men (52:14).


###### Ibn Ezra on Isaiah 53:2:6
[Ibn Ezra on Isaiah 53:2:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:2:6)

**ונראהו ולא מראה.** ולא משרת עצמו ואחר עמו וכן הוא ולא נחמדהו, וכמוהו מתן בסתר יכפה אף (משלי כ"א י"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ולא מראה ולא נחמדהו ═ ולא מראה ונחמדהו there is no beauty, nor do we desire him; the negation לא before מראה, refers also to נחמדהו; comp. Prov. 21:14


###### Ibn Ezra on Isaiah 53:3:1
[Ibn Ezra on Isaiah 53:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:3:1)

**נבזה וחדל אישים.** חדל להחשב עם אנשים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
וחדל אישים He ceased to be counted with men.³

footnotes:
³ A. V., And rejected of men.


###### Ibn Ezra on Isaiah 53:3:2
[Ibn Ezra on Isaiah 53:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:3:2)

**איש מכאובות.** עבד השם, ואם על הכל הטעם כמו איש מלחמה, והוא קרוב מטעם עצם, והוא סמוך, וטעם מכאובו' וחלי, צער הגלות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
איש מכאבות *A man of sorrows*. The servant of the Lord, or the whole nation of the Israelites; in the latter case איש is to be compared with the same word in the phrase יי איש מלחמה (Exod. 15:3),⁴ and to be explained a being; it is in the construct state. *Sorrows, grief*. The troubles which Israel has to suffer during the exile are meant.

footnotes:
⁴ Comp. I. E. on 40:26, and Note 59.


###### Ibn Ezra on Isaiah 53:3:3
[Ibn Ezra on Isaiah 53:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:3:3)

**וכמסתר פנים ממנו.** יש עד היום הזה גוי כאשר יראה יהודי יסתיר פניו ממנו, והטעם שלא יראנו להושיעו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And we hid, as it were, our faces from him*. Even in our days there are people who turn aside at the sight of a Jew, lest they may be obliged to assist him.


###### Ibn Ezra on Isaiah 53:4:1
[Ibn Ezra on Isaiah 53:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:4:1)

**אכן.** זה הוא ראש הפסוק אנחנו היינו מחליאים, והוא היה נושא מכאובינו שהיינו מכאיבים אותו היה סובל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Surely he hath borne*, etc. The summary of this verse is: We have caused him grief, and he has borne it; he has endured our sorrow, that is, the sorrow which we have inflicted upon him, and we thought that he was stricken, etc.


###### Ibn Ezra on Isaiah 53:4:2
[Ibn Ezra on Isaiah 53:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:4:2)

**ואנחנו חשבנוהו** שהוא נגוע, מגזרת והנה הנגע עמד בעיניו (ויקרא י"ג ה'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נגוע *Stricken*. Comp. נגע plague (Lev. 13:5).


###### Ibn Ezra on Isaiah 53:4:3
[Ibn Ezra on Isaiah 53:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:4:3)

**מוכה אלהים.** סמוך, שהשם הכהו וענהו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מֻבֵּה *Smitten of*. It is in the construct state. *Smitten of God and afflicted*.


###### Ibn Ezra on Isaiah 53:4:4
[Ibn Ezra on Isaiah 53:4:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:4:4)

עד הנכון שהחלאי' ראויין לבוא עלינו בעבור כי תורתינו הכל הבל, ובאו על ישראל שתורתם תורת אמת, והעד כולנו כצאן תעינו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
While we deserved to be afflicted with all this grief, because our religion is false, it came instead upon Israel, who follow the true religion. Comp. All we like sheep have gone astray (ver. 6)


###### Ibn Ezra on Isaiah 53:5:1
[Ibn Ezra on Isaiah 53:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:5:1)

**והוא מחולל.** מגזרת חלל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מחולל *Slain*.⁵ Comp. חלל slain (Deut. 21:1).

footnotes:
⁵ A. V., Wounded.


###### Ibn Ezra on Isaiah 53:5:2
[Ibn Ezra on Isaiah 53:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:5:2)

**ומוסר [שלומנו].** שיתמיד שלומנו, והוא עליו, והעד ובחבורתו נרפא לנו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The chastisement of our peace was upon him*. The chastisement was inflicted upon him for the purpose of prolonging our peace, as we see; for *With his stripes we are healed*.


###### Ibn Ezra on Isaiah 53:5:3
[Ibn Ezra on Isaiah 53:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:5:3)

וטעם **מחולל [מפשעינו].** כי השם יפקוד על הגוים, בעבור שצערו ישראל, וכתיב ונקיתי דמם לא נקיתי (יואל ד' כ"א) וטעם מוסר שלומינו ידוע, כי כל זמן שישראל בצער הגלות יהיה שלום לגוים, הלא תראה כתו' על עת הישועה, והיתה עת צרה (דניאל י"ב א'), ועוד כתו' כאשר השיבו המלאכים כי כל הארץ יושבת ושוקטת (זכריה א' י"א) וענה המלאך עד מתי לא תרחם ירושלם [שם י"ב], הטעם כי כל זמן שיש לגוים השקט לא תרוחם ירושלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
The meaning of this verse is: God will in future visit those nations that trouble Israel with punishment (comp. Joel 4:21): but at present the chastisement of our peace is upon him; for it is well known that so long as Israel is in exile, the heathen peoples will enjoy happiness; while of the time of our deliverance it is predicted, And there will be a time of trouble (Dan. 12:1); moreover, when the angels said, All the earth is dwelling in peace; one of them asked, How long wilt Thou not pity Jerusalem ? (Zech. 1:11, 12), because he thought that so long as the heathen people have peace, Jerusalem would not find mercy.


###### Ibn Ezra on Isaiah 53:6:1
[Ibn Ezra on Isaiah 53:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:6:1)

**כולנו.** באחרונה יכירו האמת, והנה הוא דבק עם נגוע ומוכה אלהים, וכמוהו אך שקר נחלו אבותינו (ירמיה ט"ז י"ט):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*All we like sheep*, etc. At last they will acknowledge the truth; that it was an error to think him smitten of God (ver. 4), comp. Surely our fathers have inherited lies, etc. (Jer. 16:14).


###### Ibn Ezra on Isaiah 53:6:2
[Ibn Ezra on Isaiah 53:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:6:2)

**הפגיע.** מגזרת ויפגע במקום (בראשית כ"ח י"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הפגיע *Hath laid*. Lit. Hath caused to meet; comp. ויפגע and he alighted (Gen. 28:11).


###### Ibn Ezra on Isaiah 53:6:3
[Ibn Ezra on Isaiah 53:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:6:3)

**עון.** במקום הזה כמו עונש כמו אם יקרך עון (שמואל א' כ"ח י') כי לא שלם עון האמרי (בראשית ט"ו ט"ז) ויגדל עון בת עמי (איכה ד' ו'), ויש אומרים מגזרת ואל תפגע בי (ירמיה ז' ט"ז), ויהיה פי' עון כלנו כמשמעו, והטעם כי יפגע בעבור היות שלום בעולם, כטעם ודרשו את שלום העיר [שם כ"ט ז'], לכן מלת עון תבא קשה עם הפגיע בו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
עון Lit. iniquity; here it means the punishment for the iniquity. Comp. עון punishment (1 Sam. 28:10; Gen. 15:16;⁶ Lam. 4:6). Some explain הפגיע he caused to pray; עון has, according to their opinion, the usual meaning iniquity; and the sense of the whole phrase is: God will accept the prayer of Israel, that peace shall be on earth. Comp. And seek the peace of the city, etc. (Jer. 29:7). But עון in this sense, joined with הפגיע בו, is rather an unusual construction.⁷

footnotes:
⁶ The passage referred to is כי לא שלם עון האמרי for the iniquity of the Amorites is not yet full (A.V.). It requires, however, to be proved that עון in this passage means punishment.
⁷ If פגע ב means to pray to, the meaning of the Hiphil הפגיע ב is, to cause to pray to, and also, to accept the prayer, if the noun governed by the preposition ב is the same as the subject to the verb הפגיע; and הפגיע בר is to be translated, He caused to pray to Himself; if, therefore, the phrase הפגיע בו is followed by a noun in the accusative, this must express either the person who is caused to pray, or the object of the prayer. The accusative עון is neither the one nor the other, since in the latter case, not the iniquity but the atonement for the iniquity, not the punishment, but the cancelling of the punishment, (not עון but כפרת עון) is the object of the prayer.


###### Ibn Ezra on Isaiah 53:7:1
[Ibn Ezra on Isaiah 53:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:7:1)

**נגש.** מבנין נפעל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נגש *He was oppressed*. It is Niphal.


###### Ibn Ezra on Isaiah 53:7:2
[Ibn Ezra on Isaiah 53:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:7:2)

**ולא יפתח פיו.** ואין צורך לפרש זה, כי כל יהודי כן הוא בגלות, כי בשעה שיעונה לא יפתח פיו לדבר, אף כי הוא הצדיק שבהם לא יתעסק בעולמו כי אם בעבודת השם ולא יכיר שר או גדול שיעמד לו בפרץ בקום עליו אדם, ולא יפתח (לו) פיו והטעם בכל עת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Yet he opened not his mouth*. This requires no explanation; for this is the case with every Jew in exile; when he is insulted he dares not reply, especially the pious one who devotes himself only to the service of God, and does not care for worldly prosperity; nor does he know any prince or chief whom to ask for assistance, when oppressed by man. The phrase Yet he does not open his mouth, is repeated to express the continuity of this fact.


###### Ibn Ezra on Isaiah 53:8:1
[Ibn Ezra on Isaiah 53:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:8:1)

**מעצר וגו'.** והנה השם גואל ישראל והאמת צדיקי ישראל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*He was taken*, etc. God redeemed Israel; namely, those of them that were righteous.


###### Ibn Ezra on Isaiah 53:8:2
[Ibn Ezra on Isaiah 53:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:8:2)

**לוקח.** השם לקחו מעוצר והוא היה עצור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
God took them from prison, where they were kept


###### Ibn Ezra on Isaiah 53:8:3
[Ibn Ezra on Isaiah 53:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:8:3)

**וממשפט.** משפט נקמות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
by the judgments of vengeance.


###### Ibn Ezra on Isaiah 53:8:4
[Ibn Ezra on Isaiah 53:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:8:4)

**ואת דורו מי ישוחח.** כמו או שיח לארץ ותורך (איוב י"ב ח'), והטעם מי היה מגיד לאנשי דורו שיהיה כן, והוא כבר היה כמו נגזר מארץ חיים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ישוחח *Shall declare*. Comp. שיח speak (Job. 12:8). Who could have told his generation that this could happen, since they were already as cut off out of the land of the living.


###### Ibn Ezra on Isaiah 53:8:5
[Ibn Ezra on Isaiah 53:8:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:8:5)

**מפשע עמי.** דברי כל גוי, וזה שהנגע שיהיה לישראל היה מפשעינו, כמו מחולל מפשעינו, והנכון שהוא כן, ומפשע עמי יבא הנגע להם, בעבור מלת למו שהוא כמו להם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For the transgression of my people was he stricken*. Every nation will think: Israel was stricken because of our sins; comp. he was slain for our transgressions (ver. 5). The construction of the sentence is: For the transgression of my people plagues came over them. להם═למו To them, that is, to the Israelites.


###### Ibn Ezra on Isaiah 53:9:1
[Ibn Ezra on Isaiah 53:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:9:1)

**ויתן.** יש מפרשים על מתי גלות, ויש אומרים שמלת במותיו מגזרת ואתה על במותימו תדרך (דברים ל"ג כ"ט), והטעם בנין שיושם על הקבר, והנה יהיה במותיו כמו קברו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
Some refer this verse to those Israelites that die in exile; others derive במתיו from במה high place; comp. במתימו their high places (Deut. 33:29), and refer it to the building erected over the grave; so that קברו═במתיו his tomb.


###### Ibn Ezra on Isaiah 53:9:2
[Ibn Ezra on Isaiah 53:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:9:2)

**ואת עשיר.** כמו ואת רשעי', והטעם הגוים שהם עשירים כנגד ישראל, והנכון בעיני, שטעם הפסוק, שכל כך היה ישראל בצער בגלות, שהיה רוצה שימות עם הגוים, כמו תמות נפשי עם פלשתים (שופטים ט"ז ל'), והכתוב אמר ויתן על מחשבתו, כמו וילחם בישראל (יהושע כ"ד ט') על בלק, והעד כי זה מרוב הצער, שאמר על לא חמס עשה כי הגוים יצערו ישראל חנם, ולא בעבור מעשה שעשו, ולא דבור רע שידברו שהוא נכון להתפרש לשני עניני', ואם טען טוען, והלא במות לא תשתנ' במלת על במותימו, ומדוע השתנה במלת במותיו, יש להשיב, כי זאת המלה תבא על שנים משקלים, כמו סריסי פרעה (בראשית מ' ז') וסריסי המלך (אסתר ו' י"ד):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
רשע═עשיר *Wicked*.⁸ The heathen nations that are rich in comparison with Israel are meant. I think that this verse describes the trouble of the Israelites in exile, which is so great, that they long to die with the nations; comp. Let me die with the Philistines (Jud. 16:20). As to ויתן he longed to give;⁹⁹ comp. וילחם and he intended to fight (Jos. 24:9). That this longing for death is caused by the great pains, may be inferred from the words which follow: because he had done no violence. The heathen nations oppress Israel without cause; he neither deserves such ill-treatment, by any wrong act nor by any ambiguous, deceitful word. If the objection should be made that בׇּמוׂת does not change in the construct state into בְּמוׂת, as is the case in בְּמׂתׇיו, I answer, that this noun has two forms in the plural, like סריס officer: סׇרִיסֵי (Gen. 40:7); and סְרִיסֵי (Est. 6:14)

footnotes:
⁸ A.V., Rich.
⁹ A. V., And be made. And warred.—The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conatûs.
⁹ A. V., And be made. And warred.—The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conatûs.


###### Ibn Ezra on Isaiah 53:10:1
[Ibn Ezra on Isaiah 53:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:10:1)

**ויי חפץ דכאו.** כמו דברו לשלום (בראשית ל"ז ד'), מהבנין הכבד הדגוש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
דַּכְּאוׂ *To bruise him*. It is in form similar to דַּבְּרוׂ, to speak with him (Gen. 37:4). It is Piel.


###### Ibn Ezra on Isaiah 53:10:2
[Ibn Ezra on Isaiah 53:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:10:2)

**החלי.** מבעלי הה"א בא על דרך האל"ף, ואף כי שמצאנו תחלואיה אשר חלה יי בה (דברים כ"ט כ"א), והנה חפץ דכאו, לייסרנו בגלות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
החלי *He hath put him to grief*. It is a verb ל״ה, but conjugated like a verb ¹⁰;ל״א comp. תחלואיה אשר חלה the sicknesses which the Lord hath laid upon it (Deut. 29:21). *God was pleased to bruise him*, to chastise him with exile.

footnotes:
¹⁰ The Hiphil of the verb ל״א has Hirek in the second syllable followed by יא, e.g. קרא he called, הִקְרִיא, while the Hiphil of the verb ל״ה has Kamez followed by ה, e.g. קרה he met, הִקְרׇה. This distinction is, however, not always adhered to: so here החלִי, the apocopated form of החלִיא, instead of החלׇה the root being חלה.


###### Ibn Ezra on Isaiah 53:10:3
[Ibn Ezra on Isaiah 53:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:10:3)

**אם תשים אשם נפשו.** שיתודה ויודה, והטעם אם תשי' נפשו אשמתו לנגדו, השם ירבה בניו, ויאריך ימים שיראה הוא ובניו בישועת השם, והגה ידבר על הדור שישובו לשם בעת קץ ביאת המשיח:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אם תשים אשם נפשו *If his soul shall set his guilt*¹¹ before him, that is, if he will confess and fear the Lord.¹² *He shall see his seed, he shall prolong his days*. He and his children will enjoy the salvation, which the Lord will grant them. This refers to that generation which will return to God, that is, to the law of God, in the days of Messiah.

footnotes:
¹¹ A. V., When thou shalt make his soul an offering for sin.
¹² The corresponding words of the Hebrew text are יראת השם. But they are not required at all for the explanation of the words in question, and are besides, in no grammatical connection with the preceding words. They are superfluous, and are probably nothing more than a repetition of the succeeding יראה, which was wrongly changed into יראת ה׳.


###### Ibn Ezra on Isaiah 53:10:4
[Ibn Ezra on Isaiah 53:10:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:10:4)

**וחפץ יי בידו יצלח.** הטעם על התורה שישובו הגוים לדת השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And the pleasure of the Lord shall prosper in his hand*. The true religion shall prosper, all nations will accept it.


###### Ibn Ezra on Isaiah 53:11:1
[Ibn Ezra on Isaiah 53:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:11:1)

**מעמל.** הטעם השכר שיקבל על אשר סבל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מעמל נפשו יראה ישבע *For the travail of his soul he shall see, he shall be satisfied*.¹³

footnotes:
¹³ A. V., He shall see of the travail of his soul, and shall be satisfied.


###### Ibn Ezra on Isaiah 53:11:2
[Ibn Ezra on Isaiah 53:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:11:2)

**יראה.** חפצו או יראה טוב עד שישבע, בעבור כי בדעתו יצדיק רבים, והם הגוים שילמדום ישראל לעשות התורה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
He shall see the reward of his forbearance, and shall find his desire fulfilled; or he shall enjoy prosperity in such a degree that he will be satisfied, because צדיק עבדי לרבים בדעתו יצדיק *By his knowledge he will cause many to be just*.¹⁴ He will teach the nations how to live according to the Law.

footnotes:
¹⁴ A. V., Shall my righteous servant justify many.


###### Ibn Ezra on Isaiah 53:11:3
[Ibn Ezra on Isaiah 53:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:11:3)

וטעם **ועונותם הוא יסבול.** שישתתף ישראל עם צער הגוים ברוב עונותם, לא כאשר עשו הם לישראל, או הטעם שיתפלל לשם בעד הגוים, כטעם ואם משפחת מצרים לא תעלה (זכריה י"ד י"ח), וזה הנכון בעיני, כי הפסוק הבא אחריו לעד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And he shall bear their iniquities*. Israel will sympathise with the heathen nations in their misfortunes, which have come upon them for their many sins; although they do not sympathise with Israel in his afflictions. The meaning of the phrase might also be this: The Israelites will pray to God for the other nations, and thereby take away their sins; comp. (Zech. 14:18).¹⁵ I approve of the latter explanation, since its correctness is evidenced by the words which follow.

footnotes:
¹⁵ The passage referred to, And if the family of Egypt go not up, and come not, that have no rain, there shall be the plague, etc. indicates, according to the opinion of I. E., that the Egyptians (and other nations likewise) shall come up to Jerusalem, and tell the Israelites of their distress; the Israelites will then pray for them, or join them in their prayer, and God will send the relief and comfort prayed for.


###### Ibn Ezra on Isaiah 53:12:1
[Ibn Ezra on Isaiah 53:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:1)

**לכן וגו'.** כל המפרשים אמרו כי זה הפסוק דרך משל על המתים על ייחוד השם, וטעם רבים כמו גדולים כמו על כל רב ביתו (אסתר א' ח'), והם הנביאים, והעצומים הם האבות, הטעם שיהיה חלק מתי הייחוד עם הנביאים, וידענו כי זה דבר אמת הוא, רק איננו מטעם הפרשה, והנכון בעיני כי הוא כן, לכן אתן לישראל חלק בז ושלל מגוים רבים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Therefore will I divide him*, etc. All commentators agree that in this verse the prophet speaks of those that die for the unity of God, explaining the expression ברבים *with the great*—comp. רב chief (Est. 1:8)—to signify the prophets, and understand by עצומים *the strong* the patriarchs. ¹⁶ According to this explanation the meaning of the whole verse is, The merit of those that die for the unity of God, is equal to the merit of the prophets and patriarchs. We know that this is true, but the subject has no connection with the context of this chapter. I explain it as follows: I will certainly give to Israel a portion of the spoil and booty taken from many nations;

footnotes:
¹⁶ The prophets and patriarchs are the founders of the nation of Israel, therefore the adjectives רבים great, and עצומים mighty are properly applied to them; but there is probably no special reason why the former should refer to the prophets and the latter to the patriarchs, and not the reverse.


###### Ibn Ezra on Isaiah 53:12:2
[Ibn Ezra on Isaiah 53:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:2)

**ואת עצומים.** כמו בצאתי את העיר (שמות ט' כ"ט):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מן עצומים ═ את עצומים of the strong; comp. את העיר from the city (Exod. 9:29).


###### Ibn Ezra on Isaiah 53:12:3
[Ibn Ezra on Isaiah 53:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:3)

**תחת וגו'.** זה שכר בעבור כי הערה נפשו למות, וי"א כמו גלה, והטעם בפרהסיא, והנכון בעיני שהוא כמו ותער כדה (בראשית כ"ד כ'), ואם הם שנים בניינים והעד אל תער נפשי (תהלים קמ"א ח'), כטעם שפך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תחת *For*. The reward for having poured out, etc. הערה *He poured out*. Some render it, he has discovered; that is, he has done publicly. I think it is to be compared with ותער and she emptied (Gen. 24:20), though of a different conjugation,¹⁷ and especially with אל תער נפשי do not pour out my soul (Psalm 141:8), and to be rendered he poured out.

footnotes:
¹⁷ תְּעַר the apocopated form of תְּעׇרֶה is Piel, הֶעֱרָה is Hiphil.


###### Ibn Ezra on Isaiah 53:12:4
[Ibn Ezra on Isaiah 53:12:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:4)

**ואת.** ועם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ואת And with.


###### Ibn Ezra on Isaiah 53:12:5
[Ibn Ezra on Isaiah 53:12:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:5)

**פושעי'.** שפשעו בשם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פשעים *Transgressors* of the word of God.


###### Ibn Ezra on Isaiah 53:12:6
[Ibn Ezra on Isaiah 53:12:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:6)

**[נמנה].** כן היו ישראל נחשבים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And with the transgressors he was numbered*, etc. Israel was considered like people that transgress the will of God.


###### Ibn Ezra on Isaiah 53:12:7
[Ibn Ezra on Isaiah 53:12:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:7)

**והוא חטא רבים נשא.** כי בעבור צערם היה שלום לכל הגוים, והחטא שהיו ראויי' הם לשאתו היה ישראל נושאו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And he bare the sin of many*. In consequence of the troubles of Israel, the other nations had peace; the punishment which the latter deserved was inflicted upon the former.


###### Ibn Ezra on Isaiah 53:12:8
[Ibn Ezra on Isaiah 53:12:8](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:8)

**ולפושעים.** בעבור הפושעים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And made intercession for the transgressors*.


###### Ibn Ezra on Isaiah 53:12:9
[Ibn Ezra on Isaiah 53:12:9](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:9)

**יפגיע.** בשם, כטעם דרשו את שלום העיר (ירמיה כ"ט ז'), והנה פירוש ולפושעים הגוים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
He prayed to God for the transgressors. Comp. Jer. 29:7. By the transgressors, the heathen nations are meant.¹⁸

footnotes:
¹⁸ That vexed and illtreated Israel.


###### Ibn Ezra on Isaiah 53:12:10
[Ibn Ezra on Isaiah 53:12:10](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/53:12:10)

והנה פירשתי לך כל הפרשה, ולפי דעתי כי הנה ישכיל עבדי הוא שאמר הנביא עליו, הן עבדי אתמך בו (מ"ב א') ויאמר לי עבדי אתה (ישעיהו מ"ט ג') וכן כתוב בדעתו יצדיק צדיק עדי לרבים (ישעיהו נ"ג י"א) וכת' גוי נתתי למכים (ישעיהו נ' ו'), והסוד כאשר רמזתי בחצי הספר והנה כל הפרשיות דבקות זאת עם זאת:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
I have thus explained the whole passage, on the supposition that it refers to Israel;¹⁹ but my opinion is, that my servant, mentioned here (52:13), is the same as that of 42:1, 49:3, 53:11, the same who says of himself, I gave my back to the smiters, etc. (50:6). In my commentary on chap. xl., I mentioned briefly the leading principle of my opinion, which considers all these chapters (from xl.) as connected with each other.²⁰

footnotes:
¹⁹ The explanation given in the whole chapter seems to be only a concession made to the general opinion, that these chapters, from xl.—lxvi., have no inner connexion throughout, and that in this portion עבדי my servant refers to Israel. His own opinion is, that the servant of the Lord is the prophet, who was in Babylon in exile with his brethren, illtreated there and insulted not only by the Babylonians, but also by those Israelites, that did not believe in his divine mission, but ultimately, when his words were proved to be true by facts, honoured and respected by all.
²⁰ Comp. I. E. on 40:1, 49:8, 52:13.