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Selected Verse: Isaiah 58:8 - Strong Concordance

Verse	Translation	Text
Isa 58:8	Strong Concordance	Then shall thy light [0216] break forth [01234] as the morning [07837], and thine health [0724] shall spring forth [06779] speedily [04120]: and thy righteousness [06664] shall go [01980] before [06440] thee; the glory [03519] of the LORD [03068] shall be thy rereward [0622].
	King James	Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
light--emblem of prosperity (Isa 58:10; Job 11:17). health--literally, a long bandage, applied by surgeons to heal a wound (compare Isa 1:6). Hence restoration from all past calamities. go before thee--Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity. glory . . . reward--like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (Isa 52:12; Exo 14:19-20).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

light--emblem of prosperity (Isa 58:10; Job 11:17).

health--literally, a long bandage, applied by surgeons to heal a wound (compare Isa 1:6). Hence restoration from all past calamities.

go before thee--Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity.

glory . . . reward--like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (Isa 52:12; Exo 14:19-20).

Notes on the Bible, by Albert Barnes, [1834]
Then shall thy light - (See the notes at Isa 44:7). The idea here is, that if they were faithful in the discharge of their duty to God, he would bless them with abundant prosperity (compare Job 11:17). The image is, that such prosperity would come on the people like the spreading light of the morning. And thine health - Lowth and Noyes render this, 'And thy wounds shall be speedily healed over.' The authority on which Lowth relies, is the version of Aquila as reported by Jerome, and the Chaldee. The Hebrew word used here, (ארוּכה 'ărûkâh), means properly "a long bandage" (from ארך 'ârak, "to make long"), such as is applied by surgeons to heal a wound (compare the notes at Isa 1:6). It is then used to denote the healing which is secured by the application of the bandage; and figuratively here means their restoration from all the calamities which had been inflicted on the nation. The word rendered 'spring forth' (from צמח tsâmach) properly relates to the manner in which plants germinate (compare the notes at Isa 42:9). Here the sense is, that if they would return to God, they would be delivered from the calamities which their crimes had brought on them, and that peace and prosperity would again visit the nation. And thy righteousness shall go before thee - Shall be thy leader - as an army is conducted. The idea is that their conformity to the divine laws would serve the purpose of a leader to conduct them in the ways of peace, happiness, and prosperity. The glory of the Lord - The allusion here is doubtless to the mode in which the children of Israel came out of Egypt (see the notes at Isa 6:5). Shall be thy rere-ward - Margin, 'Shall gather thee up.' That is, shall bring up the rear (see the notes at Isa 52:12).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The prophet now proceeds to point out the reward of divine grace, which would follow such a fast as this, consisting of self-renouncing, self-sacrificing love; and in the midst of the promise he once more reminds of the fact, that this love is the condition of the promise. This divides the promises into two. The middle promise is linked on to the first; the morning dawn giving promise of the "perfect day" (Pro 4:18). The first series of promises we have in Isa 58:8, Isa 58:9. "Then will thy light break forth as the morning dawn, and thy healing will sprout up speedily, and thy righteousness will go before thee, the glory of Jehovah will follow thee. Then wilt thou call and Jehovah will answer; thou wilt beseech, and He will say, Here am I!" The love of God is called "light" in contrast with His wrath; and a quiet cheerful life in God's love is so called, in contrast with a wild troubled life spent in God's wrath. This life in God's love has its dawn and its noon-day. When it is night both within and around a man, and he suffers himself to be awakened by the love of God to a reciprocity of love; then does the love of God, like the rising sun, open for itself a way through the man's dark night and overcome the darkness of wrath, but so gradually that the sky within is at first only streaked as it were with the red of the morning dawn, the herald of the sun. A second figure of a promising character follows. The man is sick unto death; but when the love of God stimulates him to reciprocal love, he is filled with new vigour, and his recovery springs up suddenly; he feels within him a new life working through with energetic force like a miraculous springing up of verdure from the earth, or of growing and flowering plants. The only other passages in which ארוּכה occurs are in the books of Jeremiah, Chronicles, and Nehemiah. It signifies recovery (lxx here, τὰ ἰάματά σου ταχὺ ἀνατελεῖ, an old mistake for ἱμάτια, vestimenta), and hence general prosperity (Ch2 24:13). It always occurs with the predicate עלתה (causative העלה, cf., Targ. Psa 147:3, ארכא אסּק, another reading ארוּכין), oritur (for which we have here poetically germinat) alicui sanitas; hence Gesenius and others have inferred, that the word originally meant the binding up of a wound, bandage (impontiru alicui fascia). But the primary word is ארך = ארך, to set to rights, to restore or put into the right condition (e.g., b. Sabbath 33b, "he cured his wounded flesh"), connected with אריך, Arab. ârak, accommodatus; so that ארוּכה, after the form מלוּכה, Arab. (though rarely) arika, signifies properly, setting to rights, i.e., restoration. The third promise is: "thy righteousness will go before thee, the glory of Jehovah will gather thee, or keep thee together," i.e., be thy rear-guard (lxx περιστελεῖ σε, enclose thee with its protection; אסף as in מאסּף, Isa 52:12). The figure is a significant one: the first of the mercies of God is δικαιοῦν, and the last δοξάζειν. When Israel is diligent in the performance of works of compassionate love, it is like an army on the march or a travelling caravan, for which righteousness clear and shows the way as being the most appropriate gift of God, and whose rear is closed by the glory of God, which so conducts it to its goal that not one is left behind. The fourth promise assures them of the immediate hearing of prayer, of every appeal to God, every cry for help. But before the prophet brings his promises up to their culminating point, he once more lays down the condition upon which they rest. "If thou put away from the midst of thee the yoke, the pointing of the finger, and speaking of evil, and offerest up thy gluttony to the hungry, and satisfiest the soul that is bowed down: thy light will stream out in the darkness, and thy darkness become like the brightness of noon-day. And Jehovah will guide thee continually, and satisfy thy soul in droughts, and refresh thy bones; and thou wilt become like a well-watered garden, and like a fountain, whose waters never deceive. And thy people will build ruins of the olden time, foundations of earlier generations wilt thou erect; and men will call thee repairers of breaches, restorers of habitable streets." מוטה, a yoke, is here equivalent to yoking or oppression, as in Isa 58:6, where it stands by the side of רשׁע. שׁלח־אצבּא (only met with here, for שׁלח, Ges. 65, 1, a), the stretching out of the finger, signifies a scornful pointing with the fingers (Pro 6:13, δακτυλοδεικτεῖν) at humbler men, and especially at such as are godly (Isa 57:4). דּבּר־און, the utterance of things which are wicked in themselves and injurious to one's neighbour, hence sinful conversation in general. The early commentators looked for more under נפשׁך, than is really meant (and so does even Stier: "they soul, thy heart, all thy sympathetic feelings," etc.). The name of the soul, which is regarded here as greedily longing (Isa 56:11), is used in Deu 24:6 for that which nourishes it, and here for that which it longs for; the longing itself (appetitus) for the object of the longing (Psychol. p. 204). We may see this very clearly from the choice of the verb תּפק (a voluntative in a conditional clause, Ges. 128, 2), which, starting from the primary meaning educere (related to נפק, Arabic anfaqa, to give out, distribute, nafaqa, distribution, especially of alms), signifies both to work out, acquire, carry off (Pro 3:13; Pro 8:35, etc.), and also to take out, deliver, offer, expromere (as in this instance and Psa 140:9; Psa 144:13). The soul "bowed down" is bowed down in this instance through abstinence. The apodoses commence with the perf. cons. וזרח. אפלה is the darkness caused by the utter absence of light (Arab. afalat esh-shemsu, "the sun has become invisible"); see at Job 10:22. This, as the substantive clause affirms, is like the noon-day, which is called צהרים, because at that point the daylight of both the forenoon and afternoon, the rising and setting light, is divided as it were into two by the climax which it has attained. A new promise points to the fat, that such a man may enjoy without intermission the mild and safe guidance of divine grace, for which נחה (הנחה, syn. נהל) is the word commonly employed; and another to the communication of the most copious supply of strength. The ἅπαξ γεγρ בצחצחות does not state with what God will satisfy the soul, as Hahn supposes (after Jerome, "splendoribus"), but according to צסהיחה (Psa 68:7) and such promises as Isa 43:20; Isa 48:21; Isa 49:10, the kind of satisfaction and the circumstances under which it occurs, viz., in extreme droughts (Targ. "years of drought"). In the place of the perf. cons. we have then the future, which facilitates the elevation of the object: "and thy bones will He make strong," יחליח, for which Hupfeld would read יחליף, "will He rejuvenate." חחליץ is a denom. of חלוּץ, expeditus; it may, however, be directly derived from a verb חלץ, presupposed by חלצים, not, however, in the meaning "to be fat" (lxx πιανθήσεται, and so also Kimchi), but "to be strong," lit., to be loose or ready for action; and b. Jebamoth 102b has the very suitable gloss גרמי זרוזי (making the bones strong). This idea of invigorating is then unfolded in two different figures, of which that of a well-watered garden sets forth the abundance received, that of a spring the abundance possessed. Natural objects are promised, but as a gift of grace; for this is the difference between the two testaments, that in the Old Testament the natural is ever striving to reach the spiritual, whereas in the New Testament the spiritual lifts up the natural to its own level. The Old Testament is ever striving to give inwardness to what was outward; in the New Testament this object is attained, and the further object now is to make the outward conformed to the inward, the natural life to the spiritual. The last promise (whether the seventh or eighth, depends upon whether we include the growing of the morning light into the light of noon, or not) takes its form from the pining of the exiles for their home: "and thy people (ממּך) build" (Ewald, 295, c); and Bttcher would read ממך וּבנּוּ; but מן with a passive, although more admissible in Hebrew than in Arabic, is very rarely met with, and then more frequently in the sense of ἀπό than in that of ὑπό, and בּנּוּ followed by a plural of the thing would be more exact than customary. Moreover, there is no force in the objection that ממּך with the active can only signify "some of thee," since it is equivalent to ממך אשׁר, those who sprang from thee and belong to thee by kindred descent. The members born to the congregation in exile will begin, as soon as they return to their home, to build up again the ruins of olden time, the foundations of earlier generations, i.e., houses and cities of which only the foundations are left (Isa 61:4); therefore Israel restored to its fatherland receives the honourable title of "builder of breaches," "restorer of streets (i.e., of places much frequented once) לשׁבת" (for inhabiting), i.e., so that, although so desolate now (Isa 33:8), they become habitable and populous once more.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The prophet now proceeds to point out the reward of divine grace, which would follow such a fast as this, consisting of self-renouncing, self-sacrificing love; and in the midst of the promise he once more reminds of the fact, that this love is the condition of the promise. This divides the promises into two. The middle promise is linked on to the first; the morning dawn giving promise of the "perfect day" (Pro 4:18). The first series of promises we have in Isa 58:8, Isa 58:9. "Then will thy light break forth as the morning dawn, and thy healing will sprout up speedily, and thy righteousness will go before thee, the glory of Jehovah will follow thee. Then wilt thou call and Jehovah will answer; thou wilt beseech, and He will say, Here am I!" The love of God is called "light" in contrast with His wrath; and a quiet cheerful life in God's love is so called, in contrast with a wild troubled life spent in God's wrath. This life in God's love has its dawn and its noon-day. When it is night both within and around a man, and he suffers himself to be awakened by the love of God to a reciprocity of love; then does the love of God, like the rising sun, open for itself a way through the man's dark night and overcome the darkness of wrath, but so gradually that the sky within is at first only streaked as it were with the red of the morning dawn, the herald of the sun. A second figure of a promising character follows. The man is sick unto death; but when the love of God stimulates him to reciprocal love, he is filled with new vigour, and his recovery springs up suddenly; he feels within him a new life working through with energetic force like a miraculous springing up of verdure from the earth, or of growing and flowering plants. The only other passages in which ארוּכה occurs are in the books of Jeremiah, Chronicles, and Nehemiah. It signifies recovery (lxx here, τὰ ἰάματά σου ταχὺ ἀνατελεῖ, an old mistake for ἱμάτια, vestimenta), and hence general prosperity (Ch2 24:13). It always occurs with the predicate עלתה (causative העלה, cf., Targ. Psa 147:3, ארכא אסּק, another reading ארוּכין), oritur (for which we have here poetically germinat) alicui sanitas; hence Gesenius and others have inferred, that the word originally meant the binding up of a wound, bandage (impontiru alicui fascia). But the primary word is ארך = ארך, to set to rights, to restore or put into the right condition (e.g., b. Sabbath 33b, "he cured his wounded flesh"), connected with אריך, Arab. ârak, accommodatus; so that ארוּכה, after the form מלוּכה, Arab. (though rarely) arika, signifies properly, setting to rights, i.e., restoration.

The third promise is: "thy righteousness will go before thee, the glory of Jehovah will gather thee, or keep thee together," i.e., be thy rear-guard (lxx περιστελεῖ σε, enclose thee with its protection; אסף as in מאסּף, Isa 52:12). The figure is a significant one: the first of the mercies of God is δικαιοῦν, and the last δοξάζειν. When Israel is diligent in the performance of works of compassionate love, it is like an army on the march or a travelling caravan, for which righteousness clear and shows the way as being the most appropriate gift of God, and whose rear is closed by the glory of God, which so conducts it to its goal that not one is left behind. The fourth promise assures them of the immediate hearing of prayer, of every appeal to God, every cry for help.

But before the prophet brings his promises up to their culminating point, he once more lays down the condition upon which they rest. "If thou put away from the midst of thee the yoke, the pointing of the finger, and speaking of evil, and offerest up thy gluttony to the hungry, and satisfiest the soul that is bowed down: thy light will stream out in the darkness, and thy darkness become like the brightness of noon-day. And Jehovah will guide thee continually, and satisfy thy soul in droughts, and refresh thy bones; and thou wilt become like a well-watered garden, and like a fountain, whose waters never deceive. And thy people will build ruins of the olden time, foundations of earlier generations wilt thou erect; and men will call thee repairers of breaches, restorers of habitable streets." מוטה, a yoke, is here equivalent to yoking or oppression, as in Isa 58:6, where it stands by the side of רשׁע. שׁלח־אצבּא (only met with here, for שׁלח, Ges. 65, 1, a), the stretching out of the finger, signifies a scornful pointing with the fingers (Pro 6:13, δακτυλοδεικτεῖν) at humbler men, and especially at such as are godly (Isa 57:4). דּבּר־און, the utterance of things which are wicked in themselves and injurious to one's neighbour, hence sinful conversation in general. The early commentators looked for more under נפשׁך, than is really meant (and so does even Stier: "they soul, thy heart, all thy sympathetic feelings," etc.). The name of the soul, which is regarded here as greedily longing (Isa 56:11), is used in Deu 24:6 for that which nourishes it, and here for that which it longs for; the longing itself (appetitus) for the object of the longing (Psychol. p. 204). We may see this very clearly from the choice of the verb תּפק (a voluntative in a conditional clause, Ges. 128, 2), which, starting from the primary meaning educere (related to נפק, Arabic anfaqa, to give out, distribute, nafaqa, distribution, especially of alms), signifies both to work out, acquire, carry off (Pro 3:13; Pro 8:35, etc.), and also to take out, deliver, offer, expromere (as in this instance and Psa 140:9; Psa 144:13). The soul "bowed down" is bowed down in this instance through abstinence. The apodoses commence with the perf. cons. וזרח. אפלה is the darkness caused by the utter absence of light (Arab. afalat esh-shemsu, "the sun has become invisible"); see at Job 10:22. This, as the substantive clause affirms, is like the noon-day, which is called צהרים, because at that point the daylight of both the forenoon and afternoon, the rising and setting light, is divided as it were into two by the climax which it has attained. A new promise points to the fat, that such a man may enjoy without intermission the mild and safe guidance of divine grace, for which נחה (הנחה, syn. נהל) is the word commonly employed; and another to the communication of the most copious supply of strength. The ἅπαξ γεγρ בצחצחות does not state with what God will satisfy the soul, as Hahn supposes (after Jerome, "splendoribus"), but according to צסהיחה (Psa 68:7) and such promises as Isa 43:20; Isa 48:21; Isa 49:10, the kind of satisfaction and the circumstances under which it occurs, viz., in extreme droughts (Targ. "years of drought"). In the place of the perf. cons. we have then the future, which facilitates the elevation of the object: "and thy bones will He make strong," יחליח, for which Hupfeld would read יחליף, "will He rejuvenate." חחליץ is a denom. of חלוּץ, expeditus; it may, however, be directly derived from a verb חלץ, presupposed by חלצים, not, however, in the meaning "to be fat" (lxx πιανθήσεται, and so also Kimchi), but "to be strong," lit., to be loose or ready for action; and b. Jebamoth 102b has the very suitable gloss גרמי זרוזי (making the bones strong). This idea of invigorating is then unfolded in two different figures, of which that of a well-watered garden sets forth the abundance received, that of a spring the abundance possessed. Natural objects are promised, but as a gift of grace; for this is the difference between the two testaments, that in the Old Testament the natural is ever striving to reach the spiritual, whereas in the New Testament the spiritual lifts up the natural to its own level. The Old Testament is ever striving to give inwardness to what was outward; in the New Testament this object is attained, and the further object now is to make the outward conformed to the inward, the natural life to the spiritual.

The last promise (whether the seventh or eighth, depends upon whether we include the growing of the morning light into the light of noon, or not) takes its form from the pining of the exiles for their home: "and thy people (ממּך) build" (Ewald, 295, c); and Bttcher would read ממך וּבנּוּ; but מן with a passive, although more admissible in Hebrew than in Arabic, is very rarely met with, and then more frequently in the sense of ἀπό than in that of ὑπό, and בּנּוּ followed by a plural of the thing would be more exact than customary. Moreover, there is no force in the objection that ממּך with the active can only signify "some of thee," since it is equivalent to ממך אשׁר, those who sprang from thee and belong to thee by kindred descent. The members born to the congregation in exile will begin, as soon as they return to their home, to build up again the ruins of olden time, the foundations of earlier generations, i.e., houses and cities of which only the foundations are left (Isa 61:4); therefore Israel restored to its fatherland receives the honourable title of "builder of breaches," "restorer of streets (i.e., of places much frequented once) לשׁבת" (for inhabiting), i.e., so that, although so desolate now (Isa 33:8), they become habitable and populous once more.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thy light - Happiness and prosperity. Break forth - It shall not only appear, but break forth, dart itself forth, notwithstanding all difficulties, as the sun breaks, and pierces through a cloud. Thy health - Another metaphor to express the same thing. Righteousness - The reward of thy righteousness. Before thee - As the morning - star goes before the sun. The glory - His glorious power and providence. Thy rereward - Thus the angel of his presence secured the Israelites when they came up out of Egypt.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And thine health shall spring forth speedily "And thy wounds shall speedily be healed over" - Et cicatrix vulneris tui cito obducetur "And the scar of thy wounds shall be speedily removed." Aquila's Version, as reported by Jerome, with which agrees that of the Chaldee. The glory "And the glory" - Sixteen MSS. (five ancient) of Dr. Kennicott's, and the Septuagint, Syriac, and Vulgate add the conjunction ו vau, וכבוד vechabod.

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¹⁹ And the angel [04397] of God [0430], which went [01980] before [06440] the camp [04264] of Israel [03478], removed [05265] and went [03212] behind [0310] them; and the pillar [05982] of the cloud [06051] went [05265] from before their face [06440], and stood [05975] behind [0310] them:
²⁰ And it came [0935] between the camp [04264] of the Egyptians [04714] and the camp [04264] of Israel [03478]; and it was a cloud [06051] and darkness [02822] to them, but it gave light [0215] by night [03915] to these: so that the one came not near [07126] the other [02088] all the night [03915].

¹² For ye shall not go out [03318] with haste [02649], nor go [03212] by flight [04499]: for the LORD [03068] will go [01980] before [06440] you; and the God [0430] of Israel [03478] will be your rereward [0622].

⁶ From the sole [03709] of the foot [07272] even unto the head [07218] there is no soundness [04974] in it; but wounds [06482], and bruises [02250], and putrifying [02961] sores [04347]: they have not been closed [02115], neither bound up [02280], neither mollified [07401] with ointment [08081].

¹⁷ And thine age [02465] shall be clearer [06965] than the noonday [06672]; thou shalt shine forth [05774], thou shalt be as the morning [01242].

¹⁰ And if thou draw out [06329] thy soul [05315] to the hungry [07457], and satisfy [07646] the afflicted [06031] soul [05315]; then shall thy light [0216] rise [02224] in obscurity [02822], and thy darkness [0653] be as the noonday [06672]:

⁵ Then said [0559] I, Woe [0188] is me! for I am undone [01820]; because I am a man [0376] of unclean [02931] lips [08193], and I dwell [03427] in the midst [08432] of a people [05971] of unclean [02931] lips [08193]: for mine eyes [05869] have seen [07200] the King [04428], the LORD [03068] of hosts [06635].

⁹ Behold, the former things [07223] are come to pass [0935], and new things [02319] do I declare [05046]: before they spring forth [06779] I tell [08085] you of them.

¹⁷ And thine age [02465] shall be clearer [06965] than the noonday [06672]; thou shalt shine forth [05774], thou shalt be as the morning [01242].

⁷ And who, as I, shall call [07121], and shall declare [05046] it, and set it in order [06186] for me, since I appointed [07760] the ancient [05769] people [05971]? and the things that are coming [0857], and shall come [0935], let them shew [05046] unto them.

⁸ The highways [04546] lie waste [08074], the wayfaring man [05674] [0734] ceaseth [07673]: he hath broken [06565] the covenant [01285], he hath despised [03988] the cities [05892], he regardeth [02803] no man [0582].

⁴ And they shall build [01129] the old [05769] wastes [02723], they shall raise up [06965] the former [07223] desolations [08074], and they shall repair [02318] the waste [02721] cities [05892], the desolations [08074] of many [01755] generations [01755].

¹⁰ They shall not hunger [07456] nor thirst [06770]; neither shall the heat [08273] nor sun [08121] smite [05221] them: for he that hath mercy [07355] on them shall lead [05090] them, even by the springs [04002] of water [04325] shall he guide [05095] them.

²¹ And they thirsted [06770] not when he led [03212] them through the deserts [02723]: he caused the waters [04325] to flow [05140] out of the rock [06697] for them: he clave [01234] the rock [06697] also, and the waters [04325] gushed out [02100].

²⁰ The beast [02416] of the field [07704] shall honour [03513] me, the dragons [08577] and the owls [01323] [03284]: because I give [05414] waters [04325] in the wilderness [04057], and rivers [05104] in the desert [03452], to give drink [08248] to my people [05971], my chosen [0972].

⁷ O God [0430], when thou wentest forth [03318] before [06440] thy people [05971], when thou didst march [06805] through the wilderness [03452]; Selah [05542]:

²² A land [0776] of darkness [05890], as darkness [0652] itself; and of the shadow of death [06757], without any order [05468], and where the light [03313] is as darkness [0652].

¹³ That our garners [04200] may be full [04392], affording [06329] all manner of store [02177] [02177]: that our sheep [06629] may bring forth thousands [0503] and ten thousands [07231] in our streets [02351]:

⁹ As for the head [07218] of those that compass me about [04524], let the mischief [05999] of their own lips [08193] cover [03680] them.

³⁵ For whoso findeth [04672] me findeth [04672] [04672] life [02416], and shall obtain [06329] favour [07522] of the LORD [03068].

¹³ Happy [0835] is the man [0120] that findeth [04672] wisdom [02451], and the man [0120] that getteth [06329] understanding [08394].

⁶ No man shall take [02254] the nether [07347] or the upper millstone [07393] to pledge [02254]: for he taketh [02254] a man's life [05315] to pledge [02254].

¹¹ Yea, they are greedy [05794] [05315] dogs [03611] which can [03045] never have [03045] enough [07654], and they are shepherds [07462] that cannot understand [0995]: they all look [06437] to their own way [01870], every one [0376] for his gain [01215], from his quarter [07097].

⁴ Against whom do ye sport [06026] yourselves? against whom make ye a wide [07337] mouth [06310], and draw out [0748] the tongue [03956]? are ye not children [03206] of transgression [06588], a seed [02233] of falsehood [08267],

¹³ He winketh [07169] with his eyes [05869], he speaketh [04448] with his feet [07272], he teacheth [03384] with his fingers [0676];

⁶ Is not this the fast [06685] that I have chosen [0977]? to loose [06605] the bands [02784] of wickedness [07562], to undo [05425] the heavy [04133] burdens [092], and to let the oppressed [07533] go [07971] free [02670], and that ye break [05423] every yoke [04133]?

³ He healeth [07495] the broken [07665] in heart [03820], and bindeth up [02280] their wounds [06094].

¹³ So the workmen [04399] [06213] wrought [06213], and the work [04399] was [05927] perfected [0724] by them [03027], and they set [05975] the house [01004] of God [0430] in his state [04971], and strengthened [0553] it.

⁹ Then shalt thou call [07121], and the LORD [03068] shall answer [06030]; thou shalt cry [07768], and he shall say [0559], Here I am. If thou take away [05493] from the midst [08432] of thee the yoke [04133], the putting forth [07971] of the finger [0676], and speaking [01696] vanity [0205];

⁸ Then shall thy light [0216] break forth [01234] as the morning [07837], and thine health [0724] shall spring forth [06779] speedily [04120]: and thy righteousness [06664] shall go [01980] before [06440] thee; the glory [03519] of the LORD [03068] shall be thy rereward [0622].

¹⁸ But the path [0734] of the just [06662] is as the shining [05051] light [0216], that shineth [0215] more [01980] and more unto the perfect [03559] day [03117].