Ibn Ezra on Isaiah

חזון The vision of. The נ is not radical. The son of Amoz. There exists an opinion, though a solitary one, that when the father of a prophet is mentioned by name, he also was a prophet; another opinion is, that Isaiah was a member of the royal family, that his father Amoz and Amaziah were brothers, and that the evil-disposed of Israel were unable on that account to do harm to Isaiah, as they did to Jeremiah (vid. Jer. 38); but in fact Isaiah did not escape persecution, for he says, I gave my back to smiters, etc. (1. 6). Irrespectively of all traditional explanations, we may say that the father of a prophet, if mentioned by name, was a man of some distinction, whose character rendered him conspicuous among his fellow-men; sometimes he was himself a prophet, at others not, e.g., David, the son of Jesse (2 Sam. 23:1). David was the man of God (2 Chron. 8:14), Jesse was not. It is with prophecy as with royalty; comp. Jehu, king of Israel, the son of Nimshi (1 Kings 19:16); Nimshi was not a king. We read, it is true, In the vision of Isaiah, the son of Amoz, the prophet (2 Chron. 32:32), where the qualifying term, the prophet, may as well be referred to Amoz as to Isaiah; but from the words, To Isaiah the prophet, the son of Amoz (2 Kings 19:2), we learn that Isaiah was the prophet. Thus the forefathers of Zephania are named (Zeph. 1:1), because the king Hezekiah was one of them. Concerning Judah and Jerusalem. The greater part of Isaiah’s prophecies refer to the cities of Judah, which were to be taken by the king of Assyria, and to Jerusalem, which was to be delivered out of his hand; the whole of the second part of the Book of Isaiah has as its subject the exile of Judah, the other tribes not being mentioned here at all. In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Isaiah very probably commenced his prophetical career in the last year of King Uzziah, as shall be explained below (6:1). In strict regard to the words of the text, we think that he died in the days of Hezekiah; for had he lived in the days of Manasse, the son of Hezekiah, it would certainly have been stated in this verse. Some say that Isaiah was slain by Manasse, because he exclaimed, Mine eyes have seen the King, the Lord of hosts (6:5). If this statement is based on tradition, it may be accepted.

והאזיני And give ear. Sometimes verbs are derived from nouns, as האזיני, ‘give ear,’ from אׂזֶן ‘ ear.’ .There is in reality no difference between שמע ‘to hear’ and האזן ‘to give ear.’).—Isaiah begins his prophecy, by addressing those witnesses, that have been pointed out to Israel by Moses, when he said I call heaven and earth to witness against you this day, that you shall soon utterly perish (Deut. 4:26); the time, foretold by Moses, had then come. For the Lord speaketh. Listen to His word, since it is the Lord that speaketh ; or, because the Lord has commanded you to listen. I have nourished and brought up children. The Israelites are compared to feeble children, who, nevertheless, through the care of their father are enabled to distinguish themselves amongst their companions. פשעו בי They have rebelled against me. They withdrew from my command (comp. 2 Kings 8:22; Exod. 22:8).

The ox knoweth, etc. Ox and ass are mentioned, as animals which are in constant use among people. אבוס the crib. The place for the ass’s food. The form of the word is in the construct state the same as in the absolute. The participle passive Kal, 1) אבוסים Kings 5:3) and אבוס (Prov. 15:17), ‘fatted,’ is derived from this word; it means literally, ‘placed at the crib.’ Israel doth not know. They are, therefore, in their character inferior to the cattle. My people doth not consider. Repetition of the preceding idea, as usual in most of the prophecies, in the song of Moses (Deut. 32), in the parables of Balaam (Num. 23., 24iMy people doth not consider. Repetition of the preceding idea, as usual in most of the prophecies, in the song of Moses (Deut. xxxii.), in the parables of Balaam (Num. xxiii., xxiv.), etc. The meaning of the whole verse is, I have brought them up, but they do not know me.

הוי. Some consider the ה as a substitute for א, and explain אוי = הוי, ‘woe;’ comp. אדורם and הדורם, N. pr. (2 Chr. 10:18; 1 Kings 12:18); איך and היך, how (1 Chr. 13:12 ; 2 Sam. 6:9); but I think that it is a sign of the vocative case (derived from the verb היה ‘to be’), and that the passage must be rendered, O sinful people, etc. ; comp. הוי הוי ונסו, Ho, ho, flee (Zach. 2:10), הוי ציון המלטי O Zion, deliver thyself (Ibid. 11). The second person is, therefore, used in the next verse, Why should ye be stricken any more. כֶבֶד Laden with. An adjective in the construct state; comp. עֶרֶל לב ועֶרֶל בשר, uncircumcised in heart and uncircumcised in flesh (Ez. 44:9). Seed of evil doers. They and their forefathers have been wicked ; or, their father was an Amorite, their mother a Hittite (Ez. 16:3), as I shall explain. משחיתים Corrupters. That corrupt their soul or their way. They have forsaken the Lord, that is, the service of the Lord. נאצו They have provoked unto anger. נזורו. They are gone away. Root נזר ‘to separate’ ; comp. וינזרו that they separate themselves (Lev. 22:2). נָזוֹרוּ is formed like יָבׂלוּ ‘ they could ’ (Exod. 8:14). Many take it as Niphal of זור ‘ to separate ’; comp. נָכוֹנוּ ‘ they are prepared ’ (Prov. 19:29); Niphal of כּוּן, ‘ to stand.

תֻּבּוּ. Should ye be stricken. The ת in תֻּבּוּ, they sat down. (Deuter. 33:3), is part of the root—תֻּבּוּ being Pual of תכה ; comp. וְשֻׁפּוּ and they stick out (Job 33:21)—but here it is the prefix representing the second person; תֻּבּוּ being Hophal of נכה.—You will revolt more and more. The more you are smitten, the more you revolt, while the proper way for you would be to repent; comp., And in the time of his—Ahaz, king of Judah’s—distress did he trespass yet more against the Lord. (2 Chr. 28:22.) סָרָה Rebellious. Adjective; root סרר, ‘to be rebellious,’ comp. סורר, ‘rebellious’ (Deuter. 21:18); supply מלה or דברה ‘ word;’ סרה may also be taken as a substantive, ‘ rebellion.’ The whole head is sick. Whereupon shall ye be stricken? for the whole head is afflicted already with all kinds of sickness, etc. The head and heart are mentioned as the principal parts of the body. דַּוָּי Faint. Adjective; a form like נַּנָּב ‘ thievish,’ סַלָּח ‘ placable.

מְתוֹם A place containing soundness (תּוֹם ‘ soundness or integrity’). The form of the word is irregular, for it should be מָתוֹם like מָעוֹז (25:4). The same form is used Ps. 38:4. R. Moses Hakkohen says that מְתוֹם is the same as מְתִים ‘ people;’ he quotes a parallel, Judges 20:48, and explains our verse, there is nothing in them that is good for man; but this explanation is rather far-fetched. פצע Wounds. Supply the word רק ‘only,’ ‘but,’ before פצע. There is no soundness in him; there are but wounds and bruises; comp. שיאכל ושתה אין טוב באדם There is nothing good for man but that he should eat and drink. (Eccles. 2:24). פצע A wound caused by the breaking of the bone. חבורת A sore attended with suppuration. טריה Fresh, not yet dry (comp. Judges 15:15); in Arabic the word طرا has the same meaning... זׂרוּ They have been squeezed. Root זׁרד ‘ to squeeze ’ (comp. Judges 6:38). The wound cannot be healed unless the matter is removed from it. חבשו They have been bound up. Root חבש ‘ to compress,’ ‘to bind up ’ (comp. חובש ‘ruler,’ 3:7). בַּשָּׁמֶן With the oil. With the oil, which the cure of the wound requires.

Your country, etc. What has been said hitherto in figurative expressions is now repeated in plain language. All their land has been smitten, a part of it is desolate, without inhabitants, a part destroyed by fire, another part robbed of its produce by strangers. אכלים אתה Devour it. Devour its produce; comp. בעצבון תאכלנה In sorrow shalt thou eat of it. (Gen. 3:17.) ושממה And desolate. Supply ארצכם ‘ your country ’—and your country is desolate. זרים can be derived from זרם ‘ tempest ’ (32:2); the final מ would then be not a sign of the plural, but one of the radical letters; if so, if this derivation be correct, the two words זרים of this verse are two different grammatical forms.

And the daughter of Zion is left, etc. The fortified cities of Judah will be taken and only Zion will be left. סוכה The hut. The place for the watchman ; that is, the temple built in honour of the Almighty. מלונה A lodge, where the watchman stays through the night. במקשה In the garden of cucumbers. נצורה Ruined (comp. 65:4)

Except the Lord of hosts, etc. These are the words of the Israelites, whom the prophet introduces now speaking. כמעָט֑ Very small. Join with שׂריד ‘remnant,’ because of its disjunctive accent; for it is an important rule, that the most careful notice should be taken of the accents. the son of Amoz.

Hear the word of the Lord, etc. The prophet replies to their complaint, We are like Sodom, by saying, If you were so, it would be but just, for your princes are like the princes of Sodom,—this is meant by the address, Ye rulers of Sodom—and the people is like the people of Gomorrah.

To what purpose, etc. Why should I leave you longer in the land ? Is it for the sake of the multitude of your burnt offerings ? I am full, etc. An anthropomorphism ; in reality, He does not want anything; comp. If I were hungry, I would not tell thee, etc. (Ps. 1. 12 ff). אילים Large sheep. מריאים A species of cattle, akin to the ox, but larger; its fat is prohibited. The Gaon compares מריאים fed beasts with מרא to feed (Mishnah Sabbath 24:3). כבשים The young of the flock. עתודים The old of the flock (comp. Gen. 31:10)

לפני=פני Before me; it is not the object of לֵרָאוֹח ‘ to be seen.’ לראות פני, according to this opinion, rejected by I. E., When my face is seen; ‘my face’ is called object, though the nominative case. Comp. I. E. on Exod. 23:15. רמוס To tread. Infinitive.

לא תוסיפו Ye shall not continue. A prohibition (comp. Deut. 4:2); not a mere future. להביא=הביא To bring. Vain oblations, etc. For your oblation is vain in mine eyes, and your incense an abomination. ראש חדש=חדש Day of the new moon. In the Pentateuch it is clearly stated that the word bears this meaning, New-moon. קרא מקרא That you proclaim them to be holy convocations. Isaiah mentions these festivals, together with the burnt offerings and oblations, because of the additional offering (מוסף) brought on such days. לא אוכל I cannot bear. Supply the word נְשאׁ, ‘to bear.’ Comp. חמור לחם an ass laden with bread (1 Sam. 16:20). עצרה Restraint. Comp. עׂצֶר ‘prison’ (53:8). Restraint from doing any work. עצרת (Lev. 23:36) has the same meaning. Iniquity and restraint. God cannot bear iniquity coupled with the observance of holy days; for of what use is it to keep holy days and to do evil at the same time.

They are a trouble unto me. These words imply the threat, I shall therefore banish you, and they—the festivals—will then cease. I am weary. A figurative expression.

ובפרשכם And when ye spread forth. The Hirik under ר is instead of Segol. I will hide mine eyes from you. I will keep away mercy from you. I will not hear. These words contain the same idea, I will not help you. Your hands are full of blood. Because your hands, etc. Blood. Bloodshed.

Wash. Wash your hands of the blood they have shed. הִתְזַכּוּ=הִזַּכּוּ Make you clean. It is Hithpael; the ת is absorbed in the ז; comp. לַמִּהְטַהֵר=לַמִּטַּהֵר unto him that purifies himself (Lev. 14:4)

להיטב=היטב To do well. It is infinitive. אשרו Straighten. Root א ; ישר replaces the radical י ; the reverse is the case in תתאמרו=תִּתְיַמָּרוּ you shall boast yourselves(61:6). חמוץ Cruel. An adjective, like קרוב ‘ near ;’ comp. חומץ ‘ cruel ’ (Ps. 71:4). Many explain אשרו חמוץ Give due consideration to the cause, do not judge off hand ; the meaning of אשרו would then be, Praise ye (comp. Gen. 30:13).

ונוכחה. Some say that God is now speaking ; Let us—God and Israel—reason together (comp. Mic. 6:2); but I think the words may well be assigned to the prophet; as if he said God told me that we—you, Israel, and I—should submit to His rebuke ; for the prophet himself was not entirely without blame, as he reports, And He reproved me, that I should not walk, etc. (8:11), as I shall explain below (6:5). שנים Scarlet (comp. Exod. 25:4). The idea contained in this verse is the reverse of that conveyed by the words of Jeremiah, Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me (Jerem. 2:22); namely, the iniquity will depart, and you will again be free from all sin. The same is expressed by the words Wash you, etc. (ver. 16). Though they be red like crimson, they shall be as wool. A repetition of the same idea.

If ye be willing and obedient, ye shall eat the good of the land. Otherwise, the strangers before-mentioned (ver. 7) will consume it.

You shall be devoured with the sword. That is to say, If you be obedient you shall eat the good, and if you rebel you shall be devoured with the sword. Supply before חֶרֶב ‘ the sword,’ either the verbal noun אֲכִילַת. ‘ a devouring of,’ or the preposition ב ‘ with ’ ; comp. בבית = בית ‘ in the house ’ (2 Kings 18:15). For the mouth of the Lord hath spoken it. Be sure that this prediction will be fulfilled, for the mouth, etc.

The prophet has thus reproved the people but they do not listen. How is the faithful city become an harlot. Jerusalem is like a woman that has become faithless to her husband, after having been a faithful wife. מלאתי Full of. The י is paragogic as in גנבתי the theft of (Gen. 31:39.) ילין Was lodging. The future is here used for the imperfect, which has no special form in Hebrew. מרצחים Murderers. Literally, they that cause to murder. It is participle Piel, and has a causative meaning, referring to the judges.

Thy silver. Metaphor for judges and princes ; this verse is, therefore, followed by, Thy princes are rebellious. Thy silver is become dross. The best of the people are like dross. מהול Mixed. The ה is one of the radical letters. Hapax legomenon.

שלמנים Rewards. (Comp. Exod. 22:5). They perverted judgment; the judge said, Give me such and such a sum, and it shall stand thee in good part in thy lawsuit with thy neighbour. To the orphan—of whom they are not afraid. They judge not. That is, they do not render justice. The cause of the widow—which she has to bring forward. Doth not come unto them: they do not like to hear her cause, therefore it does not come before them.

נאום The word of. A noun (comp. Jer. 23:31). To use נֻם instead of נאום is a blunder, נעל ים). for א cannot be omitted. The Lord. This is added because the judges appear as the lords of the earth. The Lord of hosts. He is truly the Lord, and the hosts of the universe are His witnesses. Why the name of God is joined, in the construct state, to צבאות, though being a proper noun, is explained in the Book of Samuel. The mighty One of Israel, and The Lord of hosts compose a parallelism, in which Israel on earth beneath corresponds to the hosts of heaven above, for the Israelites are likewise called the hosts of God (comp. Exod. 12:41). אוי = חוי Woe. Woe unto them when I shall do the following thing. I will ease me of mine adversaries. I will find comfort for their having provoked me. An anthropomorphism.

ידי My hand; that is, my smiting (comp. Exod. 9:3). כבור As if it were with soap ; = בור בורית ‘ soap ’; or more correctly, purely (comp. Ps. 18:25). Thy dross. This expression reverts to the former metaphor, thy silver is become dross. בדיליך Thy tin. R. Moses Hakkohen remarks, that the names of the seven kinds of metal are not found in the Bible in the plural ; he forgets בדיליך, which is plural; the singular would be בדילֵך . היחידים, two exceptions: בדיליך ‘thy tin,’ and כספיהם ‘their silver’ (Gen. 42:25). R. Moses Hakkohen does not say the seven kinds of metal, but ועפרת זהב וכסף ונחשת וברזל ובדיל Gold, silver, brass, iron, tin, lead. I. E. makes seven out of these six by applying כסף to silver and mercury (כסף חי)

And I will restore thy judges, etc. When the kingdom of Israel, the ten tribes, with their judges, shall cease here, and the judges of Ahaz shall likewise have gone, Hezekiah will appoint upright judges ; and this is in fact recorded of him. As at first. As in the days of David and Solomon. The ב in כבראשנה is not essential.

Zion shall be redeemed, etc. Zion will, in consequence of her justice, be redeemed out of the hand of Sennacherib. And her returning people. The people that will repent. Supply יפדו will be redeemed.

פושעים Transgressors. They that rebel against authority. They are worse than חטאים sinners. And the destruction of the transgressors shall be TOGETHER. ALL the fortified towns of Judah shall be captured. And they that forsake the Lord, etc. The ordinary repetition of the same idea.

אילים Terebinths. The singular is אלה ; it has a masculine termination in the plural like נָשִׁים of אִשָּׁח woman, and סאים of סאה measure (Gen. 18:6); comp. The gardens, which, in the corresponding phrase, balances terebinths. יבשו They shall be ashamed. Some say that the י is here used instead of ת, the third instead of the second person, and explain many other instances in the same way; but I think that the third person of יכלו they shall be consumed of the preceding verse, is continued in יבשל, and in חמדתם ye have desired, passes over to the second person; there are many instances like it. ותחפרו And ye shall be confounded

For he shall be as an oak tree, etc. After having said that they shall be ashamed of the oak trees they have coveted and stolen, the prophet compares them to an oak tree whose leaves have withered. נובלת עליה Whose leaf fadeth. Literally, which is withering with regard to its leaves; comp. ותאבדו דרך, And you shall perish with regard to the way (Ps. 2:12); similarly we say in the Confession, (קשינו ערף (ודוי We are stiff with regard to our neck. כאלה As an oak. This proves that מאי לים(ver. 29) is the plural of אלה oak, especially since this is likewise followed by and as a garden, etc.

החסון. The strong. Adjective; the substantive is חוסן strength. נעורת Tow. That which is shaken off (נער to shake) from the flax. לניצוץ As a spark (comp. Ez. 1:7). This verse refers to the idols, which are made strong, that they should not shake, but which those who formed them will burn in time of trouble, because they helped not; but the workmen themselves will likewise be burnt; .. this is meant by and they will both burn. (Comp. Exod. 3:3.) And none shall quench. And none shall help.