English Standard Version
if you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday.
King James Bible
And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:
American Standard Version
and if thou draw out thy soul to the hungry, and satisfy the afflicted soul: then shall thy light rise in darkness, and thine obscurity be as the noonday;
When thou shalt pour out thy soul to the hungry, and shalt satisfy the afflicted soul then shall thy light rise up in darkness, and thy darkness shall be as the noonday.
English Revised Version
and if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in darkness, and thine obscurity be as the noonday:
Webster's Bible Translation
And if thou shalt draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon day:
Isaiah 58:10 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
There follow now the words of the work-righteous themselves, who hold up their fasting before the eyes of God, and complain that He takes no notice of it. And how could He?! "'Wherefore do we fast and Thou seest not, afflict our soul and Thou regardest not?' Behold, on the day of your fasting ye carry on your business, and ye oppress all your labourers. Behold, ye fast with strife and quarrelling, and with smiting with the fist maliciously closed: ye do not fast now to make your voice audible on high." By the side of צוּם (root צם, to press, tie up, constrain) we have here the older expression found in the Pentateuch, נפשׁ ענּה, to do violence to the natural life. In addition to the fasting on the day of atonement (the tenth of the seventh month Tizri), the only fast prescribed by the law, other fasts were observed according to Zechariah 7:3; Zechariah 8:19, viz., fasts to commemorate the commencement of the siege of Jerusalem (10th Tebeth), its capture (17th Tammuz), its destruction (9th Aibb), and the murder of Gedaliah (3rd Tizri). The exiles boast of this fasting here; but it is a heartless, dead work, and therefore worthless in the sight of God. There is the most glaring contrast between the object of the fast and their conduct on the fast-day: for they carry on their work-day occupation; they are then, more than at any other time, true taskmasters to their work-people (lest the service of the master should suffer form the service of God); and because when fasting they are doubly irritable and ill-tempered, this leads to quarrelling and strife, and even to striking with angry fist (בּאגרף, from גּרף, to collect together, make into a ball, clench). Hence in their present state the true purpose of fasting is quite unknown to them, viz., to enable them to draw near with importunate prayer to God, who is enthroned on high (Isaiah 57:15).
(Note: The ancient church called a fast statio, because he who fasted had to wait in prayer day and night like a soldier at his post. See on this and what follows, the Shepherd of Hermas, iii. Sim. 5, and the Epistle of Barnabas, c. iii.)
The only difficulty here is the phrase חפץ מצא. In the face of Isaiah 58:13, this cannot have any other meaning than to stretch one's hand after occupation, to carry on business, to occupy one's self with it - חפץ combining the three meanings, application or affairs, striving, and trade or occupation. מצא, however, maintains its primary meaning, to lay hold of or grasp (cf., Isaiah 10:14; Targ. צרכיכון תּבעין אתּוּן, ye seek your livelihood). This is sustained by what follows, whether we derive עצּביכם (cf., חלּקי, Isaiah 57:6) from עצב (et omnes labores vestros graves rigide exigitis), נגשׂ (from which we have here תּנגּשׂוּ for תּגּשׂוּ, Deuteronomy 15:3) being construed as in 2 Kings 23:35 with the accusative of what is peremptorily demanded; or (what we certainly prefer) from עצב; or better still from עצב morf ll (like עמל): omnes operarios vestros adigitis (urgetis), נגשׂ being construed with the accusative of the person oppressed, as in Deuteronomy 15:2, where it is applied to the oppression of a debtor. Here, however, the reference is not to those who owe money, but to those who owe labour, or to obligations to labour; and עצב does not signify a debtor (an idea quite foreign to this verbal root), but a labourer, one who eats the bread of sorrows, or of hard toil (Psalm 127:2). The prophet paints throughout from the life; and we cannot be persuaded by Stier's false zeal for Isaiah's authorship to give up the opinion, that we have here a figure drawn from the life of the exiles in Babylon.
Treasury of Scripture Knowledge
thy soul. Instead of 'thy soul,' eleven MSS. read 'thy bread,' which is adopted by Bp. Lowth; but 'to draw out the soul' in relieving the poor, probably means to do it not of constraint, but cheerfully. then
"If among you, one of your brothers should become poor, in any of your towns within your land that the LORD your God is giving you, you shall not harden your heart or shut your hand against your poor brother,
And your life will be brighter than the noonday; its darkness will be like the morning.
He will bring forth your righteousness as the light, and your justice as the noonday.
And I will lead the blind in a way that they do not know, in paths that they have not known I will guide them. I will turn the darkness before them into light, the rough places into level ground. These are the things I do, and I do not forsake them.
Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh?
Then shall your light break forth like the dawn, and your healing shall spring up speedily; your righteousness shall go before you; the glory of the LORD shall be your rear guard.
For behold, darkness shall cover the earth, and thick darkness the peoples; but the LORD will arise upon you, and his glory will be seen upon you.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.