Isaiah 58 9

Isaiah 58:9 kjv

Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;

Isaiah 58:9 nkjv

Then you shall call, and the LORD will answer; You shall cry, and He will say, 'Here I am.' "If you take away the yoke from your midst, The pointing of the finger, and speaking wickedness,

Isaiah 58:9 niv

Then you will call, and the LORD will answer; you will cry for help, and he will say: Here am I. "If you do away with the yoke of oppression, with the pointing finger and malicious talk,

Isaiah 58:9 esv

Then you shall call, and the LORD will answer; you shall cry, and he will say, 'Here I am.' If you take away the yoke from your midst, the pointing of the finger, and speaking wickedness,

Isaiah 58:9 nlt

Then when you call, the LORD will answer.
'Yes, I am here,' he will quickly reply.
"Remove the heavy yoke of oppression.
Stop pointing your finger and spreading vicious rumors!

Isaiah 58 verses

Isaiah 58 9 Meaning

Isaiah 58:9 is a pivotal verse outlining a conditional promise: God will readily and immediately answer the prayers of those who sincerely reform their lives by abandoning social injustice, malicious accusation, and wicked speech. It assures a profound divine responsiveness that stems not from ritualistic piety alone, but from a heart dedicated to true justice and compassion, demonstrating genuine worship and active righteousness in daily life.

Isaiah 58 9 Context

Isaiah chapter 58 initiates a divine confrontation regarding Israel's "false fasting." The people question why God seemingly ignores their religious observances, complaining, "Why have we fasted, and you see it not? Why have we humbled ourselves, and you take no knowledge of it?" (v. 3a). God exposes their hypocrisy: they engage in self-denial and ritualistic acts while simultaneously pursuing their own selfish desires, exploiting their workers, engaging in strife, and acting oppressively (v. 3b-4).

In contrast to their empty rituals, God then reveals the "fast that I choose" (v. 5-7), which emphasizes concrete actions of justice, mercy, and compassion: releasing the oppressed, feeding the hungry, sheltering the homeless, and clothing the naked. The preceding verses (v. 8) promise blessings like light, healing, righteousness, and glory as a result of adopting this true fast. Verse 9 then acts as a direct consequence and culmination of these conditions, providing a direct answer to their initial complaint about unanswered prayers by explaining when and how God will indeed respond. It links divine attentiveness to the removal of three specific moral hindrances: oppressive practices, judgmental attitudes, and harmful speech, showing that practical righteousness enables true communion with God.

Isaiah 58 9 Word analysis

• Then you shall call (אָז תִּקְרָא - 'az tikra):

  • 'az (אָז): "Then, at that time." This conjunction signals a direct consequence, emphasizing the conditional nature of God's response. It connects the promise to the faithful actions described in Isa 58:6-8.
  • tikra (תִּקְרָא): "You will call, you will cry out." Implies invoking God, addressing Him in prayer or supplication.
  • Significance: Highlights that prayer becomes effective only after the ethical and social conditions are met.

• and the Lord will answer (וַיהוָה יַעֲנֶה - v'YHWH ya'aneh):

  • YHWH (יהוה): The personal, covenantal name of God. This indicates a deeply personal and committed response from the living God of Israel.
  • ya'aneh (יַעֲנֶה): "He will answer, respond, declare." Suggests a direct, clear, and attentive hearing.
  • Significance: Assurance of divine attentiveness, not mere acknowledgement, but active engagement with the petitioner.

• you shall cry (תְּשַׁוַּע - t'shawa'):

  • t'shawa' (תְּשַׁוַּע): "You will cry for help, raise a shout for aid, shriek." This verb is stronger than "call," conveying a more intense, urgent, and desperate plea, often in times of distress or great need.
  • Significance: God will respond even to the deepest and most fervent pleas, once the pathway of righteous living has been cleared.

• and he will say, ‘Here I am.’ (וְיֹאמַר הִנְנִי - v'yomar hineni):

  • v'yomar (וְיֹאמַר): "And he will say." Straightforward declaration of God's direct verbal response.
  • Hineni (הִנְנִי): "Here I am." This is a profound and active declaration of presence, availability, and readiness to act. It's not merely acknowledging existence but expressing immediate and full engagement. Used often by figures like Abraham, Moses, and Samuel to God, and by God to people, it signifies profound willingness and commitment.
  • Significance: It portrays God as an active, attentive, and fully engaged Father who does not merely observe but comes to the aid of His children.

• If you take away (אִם תָּסִיר - 'im tasir):

  • 'im (אִם): "If." Clearly establishes a conditional clause, reiterating that God's immediate response is dependent on human action.
  • tasir (תָּסִיר): "You remove, you turn aside, you put away." Implies an active, deliberate, and sustained effort to eliminate negative practices.
  • Significance: Emphasizes human responsibility in preparing the way for divine blessings and communication.

• the yoke (מוֹטָה - motah):

  • motah (מוֹטָה): "A pole, a bar, a yoke." Metaphorically refers to oppressive burdens, especially those unjustly placed upon the vulnerable, indicating exploitation, slavery, or social injustice. It directly links to the call to "undo the thongs of the yoke" in v. 6.
  • Significance: Points to practical acts of dismantling systemic or personal oppression, a core aspect of true worship.

• from your midst (מִתּוֹכְךָ - mittohkekha):

  • mittohkekha (מִתּוֹכְךָ): "From your inner parts, from among you." Not just a superficial removal, but an internal cleansing and removal from the collective life of the community.
  • Significance: Calls for a comprehensive elimination of injustice within the societal structure and individual heart, impacting all interactions.

• the pointing of the finger (שְׁלַח אֶצְבַּע - shelakh 'etzba'):

  • shelakh 'etzba' (שְׁלַח אֶצְבַּע): Literally "sending out the finger." An idiom signifying accusation, scorn, malicious judgment, or derision. It can imply a spirit of condemnation, prideful superiority, or casting blame without compassion.
  • Significance: Denounces judgmentalism, contempt, and false accusations that break communal bonds and dishonor human dignity.

• and speaking wickedness (וְדַבֵּר אָוֶן - v'dabber 'awen):

  • v'dabber ('אָוֶן') (וְדַבֵּר): "And speaking, uttering words."
  • 'awen (אָוֶן): "Wickedness, trouble, sorrow, iniquity, malice, evil." This refers to harmful, deceitful, or slanderous speech that causes damage.
  • Significance: Highlights the destructive power of the tongue and the necessity of wholesome, truthful, and edifying communication within the community.

Words-Group Analysis:

• "Then you shall call, and the Lord will answer; you shall cry, and he will say, ‘Here I am.’": This dual expression ("call/answer," "cry/Here I am") conveys a certainty of divine response when the prior conditions are met. The transition from "call" to "cry" escalates the intensity of human need, met by an equally heightened divine engagement ("answer" to the profound "Here I am"). It underscores the direct, immediate, and intimate communication God offers.
• "If you take away the yoke from your midst, the pointing of the finger, and speaking wickedness": This tripartite condition focuses on sins against one's neighbor and community. "Yoke" addresses social/economic oppression; "pointing of the finger" addresses relational/judgmental sin; "speaking wickedness" addresses verbal abuse/slander. Together, they form a holistic demand for a purified community free from active oppression, condemning attitudes, and malicious speech – the fundamental requirements for authentic spirituality that leads to divine blessing.

Isaiah 58 9 Bonus section

The specific choice of the three hindrances – the oppressive "yoke," the scornful "pointing of the finger," and "speaking wickedness" – reflects a comprehensive divine critique of the internal spiritual state as it manifests in external, societal behaviors. This triumvirate covers actions, attitudes, and words. The "yoke" (social injustice, economic oppression) represents how one treats the disadvantaged. "Pointing of the finger" (malicious judgment, condemnation, scorn) reveals an arrogant, uncharitable spirit toward others. "Speaking wickedness" (slander, falsehood, gossip) unmasks a corrupt tongue and the destruction it inflicts upon reputation and relationships. These are not merely suggested improvements but required purifications for those desiring unhindered access to God and His blessings. This verse also implicitly reminds believers that genuine fasting or any spiritual discipline must lead to concrete ethical changes in how they engage with the world and their neighbors; otherwise, it remains a hollow exercise.

Isaiah 58 9 Commentary

Isaiah 58:9 reveals God's profound desire for a living, responsive relationship with His people, contingent not on outward ritual but on transformed ethical action. The verse confronts the human tendency to divorce piety from morality, challenging the assumption that God is impressed by religious performance while social injustice and relational brokenness persist. God's declaration, "Here I am" (Hineni), is an extraordinary promise of immediate presence and readiness to intervene, a divine commitment echoing through the covenant history (e.g., God to Moses or Samuel). This "Hineni" is withheld when humanity clings to "the yoke" of oppression, "the pointing of the finger" of accusation, and "speaking wickedness." These three evils represent systemic injustice, personal judgment, and verbal sin, respectively. Their removal is paramount for a community to align with God's heart. True worship, as painted in this chapter, involves dismantling these societal and individual transgressions. Only when His people actively pursue justice and cultivate pure communication can the barrier between heaven and earth be removed, enabling God's swift and faithful response to their prayers.

Examples for practical usage:

• A Christian community committed to helping refugees by offering tangible aid and dismantling prejudices would find their prayers more readily heard by God for peace and provision.
• An individual ceasing gossiping and negative criticism of others, actively pursuing reconciliation, would likely experience a deeper sense of God's presence and answered prayers.