## Ibn Ezra on Isaiah Chapter 54

###### Ibn Ezra on Isaiah 54:1:1
[Ibn Ezra on Isaiah 54:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:1:1)

**רני עקרה.** כנסת ישראל עקרה לא ילדה והיא עקרה, והטעם שמעט מספר ישראל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*O barren, thou that didst not bear*. The congregation of Israel is called barren and a woman that did not bear—the latter attribute being the explanation of the former—because of its small number.


###### Ibn Ezra on Isaiah 54:1:2
[Ibn Ezra on Isaiah 54:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:1:2)

**פצחי גם צהלי.** פירשתיו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
צהלי ,פצחי. I have already explained these two words.¹

footnotes:
¹ Comp. I. E. on 14:7, 52:9, and 10:30.


###### Ibn Ezra on Isaiah 54:1:3
[Ibn Ezra on Isaiah 54:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:1:3)

**לא חלה.** מגזרת חיל (שמות ט"ו י"ד) וכן הוא, פצחי רנה וצהלי עקרה, אשר לא חלה, ועל דעת ר' משה הכהן ז"ל בבל, ועל דרך האמת כל אומה שיש לה בעל והוא מלך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לא חלה *That didst not travail with child*. Comp. חיל trembling (Ex. 15:14); repeat עקרה O barren before מבני בעולה .חלה לא *Than the children of the married wife*, that is, than the children of Babylon,² according to the opinion of R. Moses Hakkohen, but I think, that every nation that has a husband (בעל), that is, every nation that has its own king, is meant here by בעולה the married wife.³

footnotes:
² The explanation introduced by the words על דעת רמ״ה ועל דרך אמת, This is the opinion of Rabbi Moses Hakkohen, but I think, refers doubtlessly to the words בני בעולה, the children of the married woman. The opinion of R. Moses Hakkohen is missing in the printed edition of this Commentary.
³ This is again an allusion to the difference of opinion between R. Moses Hakkohen and I. E., regarding the subject of these prophecies (xl.—lxvi.). They both agree in the meaning of the figure; but while the one applies it to Babylon, the other applies it to all countries whither Jews have been dispersed through the Roman exile.


###### Ibn Ezra on Isaiah 54:2:1
[Ibn Ezra on Isaiah 54:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:2:1)

**הרחיבי וגו'.** טעם הרחיבי מקום, בעבור רוב הבנים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Enlarge the place of thy tent*, because of the larger number of thy children.


###### Ibn Ezra on Isaiah 54:2:2
[Ibn Ezra on Isaiah 54:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:2:2)

**יטו.** שב אל בני שוממה, או תחסר מלת נוטים כמו ויאמר ליוסף (בראשית מ"ח א'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יטו *Let them stretch forth*. Let the children of the desolate stretch forth, or let people stretch forth;⁴ comp. ויאמר and one said (Gen. 48:1).

footnotes:
⁴ Comp. I. E. on 2:4, and Note 5.


###### Ibn Ezra on Isaiah 54:2:3
[Ibn Ezra on Isaiah 54:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:2:3)

וטעם **אל תחשוכי**, כמו אל תמנעי אותם, שיטו יריעות אהלך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אל תחשכי *Prevent*⁵*not*, the people from stretching forth the curtains of thy tent.

footnotes:
⁵ A. V., Spare not.


###### Ibn Ezra on Isaiah 54:2:4
[Ibn Ezra on Isaiah 54:2:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:2:4)

**מיתריך.** מיתרי האהל והנה הטעם המדינות והכפרים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thy cords*. The cords of thy tent.—The restoration of the towns and villages is meant by this figure.


###### Ibn Ezra on Isaiah 54:3:1
[Ibn Ezra on Isaiah 54:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:3:1)

**כי ימין ושמאל תפרצי.** כמו כי תרבי וכמוהו ופרצת ימה [שם כ"ח י"ד] ויש מפרשי' שהוציאוהו מגזרת פרץ:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תפרוצי *Thou Shalt spread*.⁶ Comp. ופרצת and thou shalt spread abroad (Gen. 28:14). Some connect it with פרץ to break forth⁷ (2 Sam. 6:8).

footnotes:
⁶ A. V., Thou shalt break forth.
⁷ That is, to break forth from within the boundaries of the place in order to occupy a larger space.


###### Ibn Ezra on Isaiah 54:3:2
[Ibn Ezra on Isaiah 54:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:3:2)

**וזרעך גוים יירש.** פירוש כי ימין ושמאל תפרוצי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And thy seed*, etc. This is the explanation of the preceding figure.


###### Ibn Ezra on Isaiah 54:3:3
[Ibn Ezra on Isaiah 54:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:3:3)

**יושיבו.** זרעך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יושיבו *They shall make to be inhabited*. The third person plural they refers to זרעך thy seed.⁸

footnotes:
⁸ I. E. makes this observation, as if to say, that in spite of the change in number (יירש sing., יושיבו pl.) the noun זרעך is the subject to both verbs.


###### Ibn Ezra on Isaiah 54:4:1
[Ibn Ezra on Isaiah 54:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:4:1)

**תחפירי.** כמו וחפרה הלבנה (ישעיהו כ"ד כ"ג), וטעם אל תיראי בהיותך בגלות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לא תחפירי *Thou shalt not be ashamed*. Comp. וחפרה and shall be confounded (24:23). *Fear not*, while being in exile.


###### Ibn Ezra on Isaiah 54:4:2
[Ibn Ezra on Isaiah 54:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:4:2)

**עלומיך.** רמז לגלות עלומים, או רמז לבית ראשון וגם שני, שהיו רעות רבות לישראל מעורבות בימי מלכותם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The shame of thy youth*. The exile of the youths is to be understood;⁹ or the phrase refers to the period of the first and second temple,¹⁰

footnotes:
⁹ This is the translation of the words רמז לגלות עלומיך; but עלומיך is rather suspicious; for first, the third person עלומיה is required; secondly, I. E. would not have used the same word in explaining the phrase. From the context we may infer that גלות מצרים the stay of the Israelites in Egypt is meant.
¹⁰ עלומיך, according to this explanation, is thy vigour or the period of thy vigour—that is, the period of the independence of the Israelites, the opposite of אלמנותיך thy widowhood, the period of weakness and bereavement. According to the former explanation, עלומיך thy youth refers, as suggested in the preceding note, to the time when the Israelites had not yet taken possession of their land;


###### Ibn Ezra on Isaiah 54:4:3
[Ibn Ezra on Isaiah 54:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:4:3)

**אלמנותיך.** חסרון המלכות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אלמנותיך, thy widowhood, to a later period, when they had been dispossessed of it. when the Israelites were sometimes visited with great calamities. *Thy widowhood*. The loss of thy independence.


###### Ibn Ezra on Isaiah 54:5:1
[Ibn Ezra on Isaiah 54:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:5:1)

**כי וגו'.** מלת בועליך על לשון רבים, וכן עושיך, כמו ישמח ישראל בעושיו (תהלים קמ"ט ב') על דרך מלת אלהים ואדונים, כאשר פירשתי בספר בראשית (בראשית א' א') , והנה טעם בועליך כמו מלכך, (ואלהייך כמו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בּוֹעֲלַיִךְ ,עשַׁׂיִךְ *Thine husband, thy Maker*. As to the use of the plural,¹¹ comp. בְּעשׇׁיו in Him that made him (Ps. 149:2); אלהים God; אדונים Lord; I have explained this in my commentary on Genesis (1:1).¹² בועליך Thine husband is here used for מלכך thy King. and עשיך thy Maker for אלהיך thy God.¹³

footnotes:
¹¹ בּוֹעֲלַיִךְ ,עשַֹׁיִךְ instead of בּוֹעֲלֵךְ ,עוֹשֵֹךְ.
¹² I. E. calls this form דרך כבוד (pluralis majestatis), and compares it with the use of the plural in modern languages in addressing one person, and with the plural used by sovereigns when speaking in their edicts of themselves.
¹³ The Hebrew text has the words והנה טעם בועליך כמו מלכך ואלהיך כמו. Lit. The meaning of thy husband is thy king and thy God, as e.g.; in his remark on בעולה (ver. 1), I. E. says that the king is the husband of the country; we separate therefore ואלהיך from מלכך, and consider it as the explanation of ועשיך, which is to be supplied; the emended text would be ועשיך כמו ואלהיך.


###### Ibn Ezra on Isaiah 54:5:2
[Ibn Ezra on Isaiah 54:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:5:2)

**אלהי כל הארץ יקרא.** הטעם כי כל הגוים ישובו לתורת השם וכן כתוב לקרא כלם בשם יי [צפניה ג' ט']:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The God of the whole earth shall He be called*. All nations will accept the divine Law. Comp. For then will I turn to the people a pure language that they may all call upon the name of the Lord, etc., (Zeph. 3:9)


###### Ibn Ezra on Isaiah 54:6:1
[Ibn Ezra on Isaiah 54:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:6:1)

**כי וגו'.** בעבור שאמר וחרפת אלמנותיך, שהגוים מחרפים את ישראל שאין להם מלך, אמר השם כאשה עזובה היית ועצובת רוח שעזבה בעלה, והנה בעלה חי, כאשר אמר כי בועליך עושיך, ומלת עצובת שם התואר ולא פעול ואם הוא על משקלו, על כן כתוב קראך יי ואשת נעורים כי תמאס אמר השם, וכן היית:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*As a woman forsaken*, etc. The reproach of Israel’s widowhood, the scorn heaped upon the Israelites by other nations, for not having a king of their own, having been mentioned before (ver. 4), the prophet continues in the name of God: Israel has been, it is true, like a woman that is forsaken, and has grieved at the absence of her husband, but her husband is yet alive, etc.; comp. thy Maker is thy husband, etc., (ver. 5)—עצובת grieved is an adjective, not a participle, which it resembles in form—the text continues therefore, the Lord hath called thee.¹⁴ ואשת נעורים כי תמאס *And like a wife of youth, when she is refused*,¹⁵ thou hast been.

footnotes:
¹⁴ The Lord hath called thee to come unto Him, as the husband calls his wife, after having left her for a short time.
¹⁵ A. V., When thou wast refused.


###### Ibn Ezra on Isaiah 54:7:1
[Ibn Ezra on Isaiah 54:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:7:1)

**ברגע.** בי"ת ברגע נוסף כבי"ת בתחילה, בראשון, ויש מפרש שפירש כי הוא מן רוגע הים (ישעיהו נ"א ט"ו), והעד וברחמים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ברגע *For a moment*. The preposition ב is here pleonastic as in בתחלה at the beginning בראשונה at first.¹⁶ Some say that the meaning of רגע is rebuke; comp. רוגע who rebuketh.¹⁷ (51:15); their opinion is supported by the parallelism of the verse.¹⁸

footnotes:
¹⁶ The Hebrew text has בראשון; but since this word has the meaning in the first month, it is to be emended into בראשנה, at first; comp. I. E. on 1:26.—The ב in ברגע may justly be considered as superfluous, since רגע is here used as a noun, and the accusative without the preposition ב would likewise express the duration of time. This is not the case with בתחלה, which without the preposition is a noun, the beginning; with the preposition it is an adverb meaning at first.
¹⁷ A. V., That divided.
¹⁸ By the parallelism רגע is the opposite of רחמים mercy.


###### Ibn Ezra on Isaiah 54:8:1
[Ibn Ezra on Isaiah 54:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:8:1)

**בשצף.** אין רע לו, והטעם כמו מעט:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בשצף *In a little*. It is hap. leg.


###### Ibn Ezra on Isaiah 54:8:2
[Ibn Ezra on Isaiah 54:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:8:2)

**ובחסד עולם.** הפך רגע, הנה הטעם שתעמוד מלכות ישראל לעולם כאשר הוא מפורש בספר דניאל (דניאל ז' כ"ז), והנה יהיו ימי הגלות ואם ארכו, כמו רגע כנגד ימי המלכות שלא יפסקו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
With *everlasting kindness*, etc. This is the opposite of the idea expressed in, I hid my face for a moment. The kingdom of Israel will remain for ever (comp. Dan. 7:27); and the days of the exile, though many, will be like a moment in comparison with the everlasting days of the future happiness.


###### Ibn Ezra on Isaiah 54:9:1
[Ibn Ezra on Isaiah 54:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:9:1)

**כי מי נח.** המבול שהיה בימי נח:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The waters of Noah*. The flood that was in the days of Noah.


###### Ibn Ezra on Isaiah 54:9:2
[Ibn Ezra on Isaiah 54:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:9:2)

**זאת.** הטעם זאת הגזירה שגזרתי והנחמה שאמרתי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*This*, namely, the punishment, which I decreed, and the comfort which I promised.¹⁹

footnotes:
¹⁹ The punishment is compared with the flood, the comfort with the promise which was then given by the Lord, that the flood should never be brought again.


###### Ibn Ezra on Isaiah 54:9:3
[Ibn Ezra on Isaiah 54:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:9:3)

וכאשר נשבעתי שלא יעבור מבול כמי נח על הארץ, והוא הכתוב ולא אוסיף עוד להכות את כל חי (בראשית ח' כ"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And as I have sworn, that the waters of Noah*, that is, a flood like that in the days of Noah, *should no more go over the earth*. Comp. Neither will I again smite any more every thing living as I have done, (Gen. 8:21).


###### Ibn Ezra on Isaiah 54:9:4
[Ibn Ezra on Isaiah 54:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:9:4)

וטעם **מקצוף עליך.** בעבור שהמשילה לאשה עזובה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*That I would not be wroth with thee*, etc. This expression is used because Israel has been compared with a forsaken woman.²⁰

footnotes:
²⁰ I. E. could better refer to the same word קצף wrath, used before (ver. 8).


###### Ibn Ezra on Isaiah 54:10:1
[Ibn Ezra on Isaiah 54:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:10:1)

**כי וגו'.** הטעם, יתכן שימושו הרים רק חסדי מאתך לא תמוש וברית שלומי ביני ובינך, והטעם כבעל עם אשתו ביניהם ברית שלום:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The mountains shall depart*, etc. It is possible that the mountains should depart, but my kindness cannot depart from thee. *The covenant of my peace*, etc.²¹ A figure taken from the mutual promise between husband and wife, who live together in peace and happiness.

footnotes:
²¹ I. E. seems to have read שלמך thy peace, instead of שלמי my peace.


###### Ibn Ezra on Isaiah 54:10:2
[Ibn Ezra on Isaiah 54:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:10:2)

**תמוטינה.** כמו תשובינה (יחזקאל ט"ז נ"ה), כי לשון נקבות בפעלים השניים הנראים יבואו על שני משקלים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תמוטינה *Shall be removed*. It is the same form as תשובֶינׇה (Ez. 16:55); the plural feminine of the verb ע״ו has two forms.²²

footnotes:
²² נׇה with preceding Sheva, and נׇה with preceding Segol (–ֶי); e.g., תׇּשֹׁבְנׇה and תְּשׁוּבֶינׇה


###### Ibn Ezra on Isaiah 54:11:1
[Ibn Ezra on Isaiah 54:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:11:1)

**עניה סוערה.** כמו הולך וסוער [יונה א' י"א], או שהיא עומדת בסערה, זאת ירושלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
סוערה Tempestuous; comp. סוער (Jon. 1:11); or Tossed with tempest. Jerusalem is meant.¹

footnotes:
¹ The Hebrew text has the words והיא זאת ירושלים; either והיא or זאת is superfluous, or בת is to be read instead of זאת.


###### Ibn Ezra on Isaiah 54:11:2
[Ibn Ezra on Isaiah 54:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:11:2)

**בפוך.** אבן יקרה שחורה, ויש אומרים שכמוהו נפך ספיר (שמות כ"ח י"ח):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פוך A precious stone of black colour. Some think that it is the same as נפך, an emerald (Ex. 28:18).


###### Ibn Ezra on Isaiah 54:11:3
[Ibn Ezra on Isaiah 54:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:11:3)

**אבניך.** שיבנו בהם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thy stones*, which will be required for the building.


###### Ibn Ezra on Isaiah 54:11:4
[Ibn Ezra on Isaiah 54:11:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:11:4)

**בספירים.** אבנים יקרות אדומות, כאשר פירשתי במגילת איכה (איכה ד' ז'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ספירים *Sapphires*. Precious stones of red colour, as I have explained²³ (Lam. 4:7)

footnotes:
²³ Saadiah is of opinion that ספיר signifies a stone of white colour, because of the expression לבנת הספיר, the white colour of the sapphire (Ex. 24:10). I. E., however, explains the latter phrase, the pavement of a sapphire stone, and infers, by means of the rule of parallelism, that ספיר has the same colour as פנינים, of which the verb אדמו they are red is used (Lam. 4:7).


###### Ibn Ezra on Isaiah 54:12:1
[Ibn Ezra on Isaiah 54:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:12:1)

**ושמתי כדכד.** אין רע למלת כדכד במקרא, והיא אבן יקרה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כדכד *Agates*. It is hap. leg.; it is the name of a precious stone.


###### Ibn Ezra on Isaiah 54:12:2
[Ibn Ezra on Isaiah 54:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:12:2)

**ושמשותיך.** מגזרת שמש, והם בחלונות [צ"ל חלונות] ישימו בם זכוכית, וזה מנהג ארמוני המלכים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ושמשתיך *And thy windows*. It is derived from שמש sun. It signifies the apertures, which are closed with glass²⁴ in stately palaces.

footnotes:
²⁴ שמשה is the name of the aperture through which the sunlight (שמש) passes into the house; in the earlier centuries they were not filled at all, or they were closed with oil paper; in the time of I. E. glass windows seem to have been introduced, but only in houses of a grand style. Here still more is promised. Precious, transparent stones shall be used as windows in all houses, and even over the gates. The Hebrew text has: ישימו זכוכיות והן בחלונות; it is rather difficult to find the meaning of these words; in the inverted order they read very well והן זכוכיות ישימו בחלונות and these are transparent things which are put in the windows.


###### Ibn Ezra on Isaiah 54:12:3
[Ibn Ezra on Isaiah 54:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:12:3)

**[ושעריך].** והם המשמשות על השער:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ושעריך *And of thy gates*.²⁵ And the windows of thy gates.²⁶

footnotes:
²⁵ A. V., And thy gates.
²⁶ The words of the Hebrew text, והם המשמשות על השער, require some emendation. Firstly, there is no noun to which the masculine pronoun והם and these could refer; secondly, שמשות is derived from שמש sun, and not from the verb שמש to serve or to attend; thirdly, the word which they explain is missing; the original words are perhaps the following: ושעריך ֗ שמשות שעריך והן השמשות על השער. The translation is based on this suggestion.


###### Ibn Ezra on Isaiah 54:12:4
[Ibn Ezra on Isaiah 54:12:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:12:4)

**אקדח.** אבן יקרה, ואל"ף נוסף והוא מגזרת כי אש קדחה באפי (דברים ל"ב כ"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אקדח *Carbuncles*. A precious stone. The א is prosthetic; comp. קדחה is kindled (Deut. 32:22).


###### Ibn Ezra on Isaiah 54:12:5
[Ibn Ezra on Isaiah 54:12:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:12:5)

**לאבני חפץ.** שיש לאדם חפץ בהם, לא ככל האבנים שהם מושלכות אין חפץ בהם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*To stones that are desired*, that are not like those stones which are thrown about, and are of no value.


###### Ibn Ezra on Isaiah 54:13:1
[Ibn Ezra on Isaiah 54:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:13:1)

**וכל בניך למודי.** כמו תלמידי, והנה המלה תאר השם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
למודי Taught of. It is an adjective,¹ and is used as a synonym of תלמיד pupil.

footnotes:
¹ Comp. c. iii., Note 5.


###### Ibn Ezra on Isaiah 54:13:2
[Ibn Ezra on Isaiah 54:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:13:2)

**ורב.** פועל עתיד בעבור הוי"ו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ורב *And great shall be*. It is a verb; the ו turns the past into the future.


###### Ibn Ezra on Isaiah 54:14:1
[Ibn Ezra on Isaiah 54:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:14:1)

**בצדקה תכונני.** מבנין התפעל והתי"ו מבולע, והטעם שיעשו ישראל צדק בעולם ולא יעשקו הגוים כמשפט המלכים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
תכנני *Shalt thou be established*. It is Hithpael. The ת is omitted and compensated by the Dagesh in the כ. *In righteousness*, etc. Israel will do justice to all, and will oppress no people, as the heathen nations are used to do.²⁷

footnotes:
²⁷ המלכים the kings of the Hebrew text is perhaps a corruption of המלכות, a general term, used to signify the governments by which the Israelites were kept in a sort of slavery and degradation.


###### Ibn Ezra on Isaiah 54:14:2
[Ibn Ezra on Isaiah 54:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:14:2)

וטעם **לא תיראי.** בעבור העושק והחמס יסיר השם המלכות:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thou shalt not fear*. For the sin of oppression and violence deprives the state of its power.


###### Ibn Ezra on Isaiah 54:15:1
[Ibn Ezra on Isaiah 54:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:15:1)

**הן וגו'.** אמר רבי יונה הן גור יגור כמו חבור ואמר כי כמוהו נהרסו ממגורות (יואל א' י"ז), והטעם היתכן שיתחבר חבור כי אם ברשותי, והטעם על גוג ומגוג:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
גור יגור. According to R. Jonah: they will surely gather together; comp. ממגורות barns,²⁸ (Joel 1:17). The meaning of the whole verse is accordingly: Is it possible, that any alliance should be made except with my permission ? (The alliance between Gog and Magog is here referred to.)

footnotes:
²⁸ Lit., the places where the corn is gathered together.


###### Ibn Ezra on Isaiah 54:15:2
[Ibn Ezra on Isaiah 54:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:15:2)

**מי גר אתך.** פי' מי שהתחבר והיה אתך ושב עליך, אז יפול, והנכון בעיני כי גור יגור כמשפטו, וכן הוא, היתכן שיגור עמך גר בארץ שהוא שלי כי אם ברשותי, מי שירצה לגור עמך בארצי עליך יפול, כמו אל הכשדי' אתה נופל (ירמיה ל"ז י"ג) על פני כל אחיו נפל (בראשית כ"ה י"ג), והטעם שיפול [צ"ל שיפיל] עצמו תחת רשותך:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
He who is now thy ally, and will then become thy enemy, will fall.²⁹ I take גור יגור in its usual meaning and explain the verse thus: Can there dwell any stranger with thee in my land, except it be with my will; he who desires to dwell with thee in my land, עליך יפול *must surrender to thee*.³⁰ The verb נפל has here the same meaning as in אל הכשדים אתה נופל thou fallest away to the Chaldӕans (Jer. 37:13); and in על פני כל אחיו נפל he surrendered to all his brethren (Gen. 25:18); namely: to submit to the authority of.³¹

footnotes:
²⁹ This explanation seems to be based on the meaning of the two prepositions אתך and את ;עליך with indicates alliance, friendship; על against, enmity and war.
³⁰ A. V., Shall fall for thy sake.
³¹ In his commentary on Gen. 23:18, I. E. gives three meanings of the verb נפל in the two passages quoted here: 1. His lot or portion fell. 2. He went away. 3. He died. The meaning adopted here to surrender, is not even mentioned there.


###### Ibn Ezra on Isaiah 54:16:1
[Ibn Ezra on Isaiah 54:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:16:1)

**הנה וגו'.** דרך משל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Behold, I have created the smith*, etc. It is a figurative expression.


###### Ibn Ezra on Isaiah 54:16:2
[Ibn Ezra on Isaiah 54:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:16:2)

**ומוציא כלי.** מאש ויתקנהו, וגם אנכי בראתי המשחית שישחית כלי החרש:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ומוציא כלי למעשהו *And that bringeth forth a vessel for its work*.³² That bringeth forth a vessel out of the fire, to finish it. *And I have also created the waster to destroy* the instrument of the smith.

footnotes:
³² A. V., An instrument for his work.


###### Ibn Ezra on Isaiah 54:17:1
[Ibn Ezra on Isaiah 54:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:17:1)

**כל כלי יוצר.** שיוצר עליך, להיותו לא יצלח, רק ישבר, הנה יוצר מהבנין שלא נקרא שם פועלו על משקל יוסר (ויקרא ד' ל"ה):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
יוצר עליך That is formed against thee. *Shall not prosper*, to become what it is destined to be; but it will be broken. יוצר *Is formed*. It is Hophal, similar in form to יוסר is taken away, (Lev. 4:35).


###### Ibn Ezra on Isaiah 54:17:2
[Ibn Ezra on Isaiah 54:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:17:2)

**וכל לשון וגו'.** הנה פירוש זה כל כלי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*And every tongue*, etc. This is the explanation of any weapon, etc.³³

footnotes:
³³ This same opinion, that the phrase every tongue, etc., is the explanation of the preceding verse, is indicated by I. E. in his remark on ver. 16, at the beginning, It is a figurative expression.


###### Ibn Ezra on Isaiah 54:17:3
[Ibn Ezra on Isaiah 54:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:17:3)

**תרשיעי.** הטעם שיאמינו הגוים בתורה, וישראל יראום רשעת דתיהם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thou shalt condemn*. All nations will accept the religion of Israel, who will prove to them the falsity of the faiths they have hitherto followed.


###### Ibn Ezra on Isaiah 54:17:4
[Ibn Ezra on Isaiah 54:17:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/54:17:4)

**זאת נחלת עבדי יי.** מהשם, על התורה או על ארץ הצבי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The heritage* which they will receive from the Lord, that is, the Law or the Holy Land.