Isaiah 57 13

Isaiah 57:13 kjv

When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;

Isaiah 57:13 nkjv

When you cry out, Let your collection of idols deliver you. But the wind will carry them all away, A breath will take them. But he who puts his trust in Me shall possess the land, And shall inherit My holy mountain."

Isaiah 57:13 niv

When you cry out for help, let your collection of idols save you! The wind will carry all of them off, a mere breath will blow them away. But whoever takes refuge in me will inherit the land and possess my holy mountain."

Isaiah 57:13 esv

When you cry out, let your collection of idols deliver you! The wind will carry them all off, a breath will take them away. But he who takes refuge in me shall possess the land and shall inherit my holy mountain.

Isaiah 57:13 nlt

Let's see if your idols can save you
when you cry to them for help.
Why, a puff of wind can knock them down!
If you just breathe on them, they fall over!
But whoever trusts in me will inherit the land
and possess my holy mountain."

Isaiah 57 verses

Isaiah 57 13 Meaning

When you cry out in your distress, let your collection of idols deliver you! But no, the wind will carry them all away; a mere breath will sweep them off. Whoever trusts in idols is cut off, he who relies on a god that cannot help.

Isaiah 57 13 Context

This verse is found in Isaiah 57, a chapter that addresses the spiritual unfaithfulness of Judah, particularly their syncretistic practices that mixed Yahweh worship with pagan rituals. The prophet is speaking to a people who have strayed from pure worship of God, engaging in practices like sacrificing to idols and worshiping in forbidden places. The earlier part of the chapter highlights their departure from God and the resulting judgment. This particular verse serves as a stark pronouncement of the futility of relying on false gods, especially in times of distress. The message is a severe rebuke against seeking help from any source other than the true and living God. It’s a polemic against the prevailing idolatrous tendencies and a call back to unwavering faith in Jehovah.

Isaiah 57 13 Word Analysis

• כִּֽי־ (ki-): This Hebrew conjunction often translated as "for," "when," or "because." Here it introduces the conditional clause describing the people's action. It sets up the reason or circumstance under which their cries will be ineffectual.

• תִּקְרָאִי (tiqra’i): The second-person feminine singular imperfect form of the verb קָרָא (qara'), meaning "to call out" or "to cry out." The feminine singular indicates the address to the collective people, often personified as feminine, or possibly to Zion/Jerusalem. It signifies a distressful or urgent calling.

• בְּצָרָֽתֵךְ (bəṣārâteḵ): This is composed of בְּ (bə), a preposition meaning "in," and צָרָה (ṣārah), meaning "distress," "trouble," or "affliction," with the second-person feminine singular possessive suffix ־ַךְ (-aḵ). It emphasizes the state of being in severe difficulty or oppression.

• וְיָשֹׁעַ (wəyāšō‘): The conjunction וְ (wə), meaning "and," followed by the Qal infinitive construct of the verb יָשַׁע (yāša‘), meaning "to save," "to help," or "to deliver." This phrase asks rhetorically if the help will come.

• כָּל־ (kōl-): A common Hebrew word meaning "all" or "every." Here it modifies the "collection of idols."

• אֵילֵךְ (’êlêḵ): This appears to be a typo or an uncommon variation. The standard Hebrew word for "god" is אֱלֹהִים (’ĕlōhîm), or often הֶבֶל (hebel - vanity, emptiness) is used for idols in a negative sense. However, the context of "your collection" suggests plural deities. Considering the next word, some scholars suggest it might be related to 'il (god) or that it represents a form used to represent plural gods as "all of your gods" or "your divinities". However, without a clearer Hebrew manuscript or textual variant, this word is unusual. A likely intended word for "your gods" in this context would be אֱלֹהֵיךְ (’ĕlōhêḵ). The suffix ־ַךְ (-aḵ) indicates "your" (feminine singular).

• יְשׁוּעֽוּךְ (yəšū‘ûḵ): The third-person plural imperfect form of the verb יָשַׁע (yāša‘), with the attached third-person masculine singular object suffix ־וּךְ (-ūḵ), meaning "they will save you." This directly links the plural idols to the action of salvation.

• כִּֽי־ (ki-): Again, the conjunction "for" or "but." It pivots to the inevitable negative outcome.

• רוּחַ (rûaḥ): The noun meaning "wind," "spirit," or "breath." Here, it emphasizes the insubstantial nature of the idols' deliverance, as wind is invisible and uncontrollable.

• תִּשָּׂאֵֽם (tiśśā’ēm): The second-person feminine singular imperfect of the verb נָשָׂא (nāśā’), meaning "to carry away" or "to lift up," with the third-person masculine plural object pronoun ־ֵם (-ēm). The feminine subject "wind" carries them.

• וְנַשָּׂה (wənassâh): The conjunction וְ (wə), "and," followed by the third-person feminine singular imperfect of the same verb, נָשָׂא (nāśā’), meaning "and it will carry away" or "and it will sweep away." This repetition underscores the thoroughness of their removal. The root נָשָׁה (nāšâh) can also mean "to forget," suggesting the idols will be forgotten, but 'carry away' is the dominant meaning here.

• וַחֲסִיד (wăḥăsîd): The conjunction וַ (wa) (a variant of וְ before certain sounds), meaning "and," followed by the Niphal imperfect third-person masculine singular of the verb חָסַד (ḥāṣad) from the root חָסִיד (ḥāsîd). However, in this construction, and with the context, it likely represents a meaning related to "will blow away" or "will be dispersed." Another reading is from the root יַסּ (yas), meaning to "remove," "disperse," or "annihilate". This word carries a sense of being dispersed or blown away, consistent with the wind metaphor. Some versions suggest חָלַם (ḥālam) from dreams. However, in the context of being carried by wind, dispersion is the clear idea. The meaning aligns with 'whirl away' or 'sweep off'.

• כִּ֤י־ (kî-): Another "for" or "indeed."

• הַבּוֹטֵ֥חַ (habbōṭēaḥ): The definite article הַ (ha-) "the," combined with the Qal active participle masculine singular of the verb בָּטַח (bāṭaḥ), meaning "to trust" or "to rely upon." This refers to anyone who places their confidence.

• בַּֽבַל־ (baba‘l-): The preposition בְּ (bə), "in," combined with a possible spelling or reading relating to "vanity" (הֶבֶל - hebel) or "nothingness," or more directly "Baal," as in a god. If it means "in vanity," it emphasizes the emptiness of the trust. Given the context of idols, it implies trusting in empty things or idols.

• יִקָּצֵץ (’iqqāṣṣēṣ): The Hiphil imperfect third-person masculine singular of the verb קָצַץ (qāṣaṣ), meaning "to cut off," "to prune," or "to be destroyed." This indicates a complete severing or annihilation of those who trust in such things.

• וְהַיּוֹתֵ֖ר (wəhayyōtêr): The conjunction וְ (wə), "and," with the definite article הַ (ha-) "the," and the Qal active participle masculine singular of the verb יָתַר (yātar) meaning "to remain" or "to be left." So, "and whoever remains" or "and the remainder." However, common textual readings render this section with variations. Many manuscripts and translations render this part differently, focusing on the action of trust. Some modern scholarly interpretations consider a possible reading similar to "in things that yield no help," or related to the act of entrusting rather than the result. A more direct interpretation would connect it to the one who is left to rely on these things. Alternatively, and more strongly supported: If we interpret this section in relation to the "hand that saves" (an extrapolated idea based on textual flow), it could refer to the futile act of grasping at idols. However, a more literal reading connects with "one who leans/relies." A common translation for the problematic part וְהַיּוֹתֵר is related to reliance on or leaning on. Many suggest it might be וְהַיֹּשֵׁב (wayyošeb) 'and the one who dwells', or a corrupted text referring to leaning on an idol. Let's re-examine for a clear, established reading: Looking at standard lexicons and translations, the latter part of the verse speaks of someone trusting. It seems likely וְהַיּוֹתֵר could be a problematic textual rendering or a reference to all remaining things. However, a highly regarded option links it to "those who put their trust" in gods that do not avail.

• Stronger interpretation for וַחֲסִיד and וְהַיּוֹתֵר: Modern scholarship often reconstructs this phrase or connects וַחֲסִיד with "swept off" or "dispersed". The latter part, וְהַיּוֹתֵר has various emendations. If we take a broad textual tradition, the focus is on the complete abandonment and futility of seeking help from idols. Some interpret וַחֲסִיד as related to "removing" or "casting away".A prominent interpretation sees וַחֲסִיד derived from a root meaning to scatter or dispel. וְהַיּוֹתֵר would then connect with the one who continues to trust.

• Group of Words: "let your collection of idols deliver you! But no..." This rhetorical question highlights the absurdity and emptiness of seeking salvation from inanimate objects that have no power. It's a direct refutation of idolatry.

• Group of Words: "the wind will carry them all away; a mere breath will sweep them off." This metaphor vividly portrays the complete inefficacy and destructibility of idols. They are as insubstantial as wind and can be utterly dissipated.

• Group of Words: "Whoever trusts in idols is cut off, he who relies on a god that cannot help." This is the concluding pronouncement, sealing the fate of idolaters: they will be severed from any possibility of rescue and ultimately destroyed.

Isaiah 57 13 Bonus Section

The specific Hebrew word translated here as אֵילֵךְ (êlêḵ) is unusual and has led to various textual suggestions and interpretations by scholars. While many Hebrew texts read אֵילֵיכִי (’êlêḵi), referring to "your gods" (plural, often in reference to the feminine collective people or Zion), the singular form אֵל (’el) typically refers to a single god, or "God." The phrasing "collection of idols" in English strongly implies plural deities, making a plural form of "your gods" more appropriate in context. The variance highlights the textual challenges in certain ancient manuscripts but doesn't detract from the core message: the powerlessness of idols to save. This verse encapsulates a central theme in Isaiah and the Old Testament, contrasting the living God with dead idols that cannot act or save. The ultimate fulfillment of being "cut off" relates to spiritual and physical separation from God and his blessings.

Isaiah 57 13 Commentary

This verse is a powerful denunciation of idolatry and misplaced trust. Isaiah confronts a people who, despite professing faith in God, turn to their idols for help, especially during times of trouble. The prophet uses strong imagery of wind to depict the complete powerlessness and disposability of these false gods. The question posed—"let your collection of idols deliver you!"—is sarcastic, revealing the utter futility of such reliance. Those who "trust in idols" are not only left unaided but are promised "cut off" – a stark consequence of abandoning the one true God for worthless imitations. It underscores that true help and deliverance can only come from the sovereign God who created the heavens and the earth, not from man-made deities. This verse calls for absolute loyalty and faith in Jehovah alone, warning that any compromise in devotion leads to utter ruin.

• Practical Application: When facing difficult situations, it’s easy to seek solace or solutions in worldly possessions, finances, human wisdom, or even popular opinions rather than in prayer and seeking God's will. This verse reminds us that such reliance is ultimately in vain and will lead to disappointment and loss.