English Standard Version
“If you turn back your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath a delight and the holy day of the LORD honorable; if you honor it, not going your own ways, or seeking your own pleasure, or talking idly;
King James Bible
If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:
American Standard Version
If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, and the holy of Jehovah honorable; and shalt honor it, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:
If thou turn away thy foot from the sabbath, from doing thy own will in my holy day, and call the sabbath delightful, and the holy of the Lord glorious, and glorify him, while thou dost not thy own ways, and thy own will is not found: to speak a word:
English Revised Version
If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, and the holy of the LORD honourable; and shalt honour it, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:
Webster's Bible Translation
If thou shalt turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honorable; and shalt honor him, not doing thy own ways, nor finding thy own pleasure, nor speaking thy own words:
Isaiah 58:13 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Whilst the people on the fast-day are carrying on their worldly, selfish, everyday business, the fasting is perverted from a means of divine worship and absorption in the spiritual character of the day to the most thoroughly selfish purposes: it is supposed to be of some worth and to merit some reward. This work-holy delusion, behind which self-righteousness and unrighteousness were concealed, is met thus by Jehovah through His prophet: "Can such things as these pass for a fast that I have pleasure in, as a day for a man to afflict his soul? To bow down his head like a bulrush, and spread sackcloth and ashes under him - dost thou call this a fast and an acceptable day for Jehovah? Is not this a fast that I have pleasure in: To loose coils of wickedness, to untie the bands of the yoke, and for sending away the oppressed as free, and that ye break every kind of yoke? Is it not this, to break thy bread to the hungry, and to take the poor and houseless to thy home; when thou seest a naked man that thou clothest him, and dost not deny thyself before thine own flesh?" The true worship, which consists in works of merciful love to one's brethren, and its great promises are here placed in contrast with the false worship just described. הכזה points backwards: is such a fast as this a fast after Jehovah's mind, a day on which it can be said in truth that a man afflicts his soul (Leviticus 16:29)? The ה of הלכף is resumed in הלזה; the second ל is the object to תּקרא expressed as a dative. The first ל answers to our preposition "to" with the infinitive, which stands here at the beginning like a casus absol. (to hang down; for which the inf. abs. הכפוף might also be used), and as in most other cases passes over into the finite (et quod saccum et cinerem substernit, viz., sibi: Ges. 132, Anm. 2). To hang down the head and sit in sackcloth and ashes - this does not in itself deserve the name of fasting and of a day of gracious reception (Isaiah 56:7; Isaiah 61:2) on the part of Jehovah (ליהוה for a subjective genitive).
Isaiah 58:6 and Isaiah 58:7 affirm that the fasting which is pleasant to Jehovah consists in something very different from this, namely, in releasing the oppressed, and in kindness to the helpless; not in abstinence form eating as such, but in sympathetic acts of that self-denying love, which gives up bread or any other possession for the sake of doing good to the needy.
(Note: The ancient church connected fasting with almsgiving by law. Dressel, Patr. Ap. p. 493.)
There is a bitter irony in these words, just as when the ancients said, "not eating is a natural fast, but abstaining form sin is a spiritual fast." During the siege of Jerusalem by the Chaldeans a general emancipation of the slaves of Israelitish descent (who were to be set free, according to the law, every three years) was resolved upon and carried out; but as soon as the Chaldeans were gone, the masters fetched their liberated slaves back into servitude again (Jeremiah 34:8-22). And as Isaiah 58:6 shows, they carried the same selfish and despotic disposition with them into captivity. The זה which points forwards is expanded into infin. absolutes, which are carried on quite regularly in the finite tense. Mōtâh, which is repeated palindromically, signifies in both cases a yoke, lit., vectis, the cross wood which formed the most important part of the yoke, and which was fastened to the animal's head, and so connected with the plough by means of a cord or strap (Sir. 30:13; 33:27).
(Note: I have already observed at Isaiah 47:6, in vindication of what was stated at Isaiah 10:27, that the yoke was not in the form of a collar. I brought the subject under the notice of Prof. Schegg, who wrote to me immediately after his return from his journey to Palestine to the following effect: "I saw many oxen ploughing in Egypt, Palestine, Syria, and the neighbourhood of Ephesus; and in every case the yoke was a cross piece of wood laid upon the neck of the animal, and fastened to the pole of the plough by a cord which passed under the neck of the animal.")
It is to this that אגדּות, knots, refers. We cannot connect it with mutteh, a state of perverted right (Ezekiel 9:9), as Hitzig does. רצוּצים are persons unjustly and forcibly oppressed even with cruelty; רצץ is a stronger synonym to עשׂק (e.g., Amos 4:1). In Isaiah 58:7 we have the same spirit of general humanity as in Job 31:13-23; Ezekiel 18:7-8 (compare what James describes in James 1:27 as "pure religion and undefiled"). לחם (פרשׂ) פרץ is the usual phrase for κλᾶν (κλάζειν) ἄρτον. מרוּדים is the adjective to עניּים, and apparently therefore must be derived from מרד: miserable men who have shown themselves refractory towards despotic rulers. But the participle mârūd cannot be found elsewhere; and the recommendation to receive political fugitives has a modern look. The parallels in Lamentations 1:7 and Lamentations 3:19 are conclusive evidence, that the word is intended as a derivative of רוּד, to wander about, and it is so rendered in the lxx, Targ., and Jerome (vagos). But מרוד, pl. מרוּדים, is no adjective; and there is nothing to recommend the opinion, that by "wanderers" we are to understand Israelitish men. Ewald supposes that מרוּדים may be taken as a part. hoph. for מוּרדים, hunted away, like הממותים in 2 Kings 11:2 (Keri המּמתים); but it cannot be shown that the language allowed of this shifting of a vowel-sound. We prefer to assume that מרוּדים (persecuted) is regarded as part. pass., even if only per metaplasmum, from מרד, a secondary form of רוּד (cf., מכס, מלץ, מצח, makuna). Isaiah 58:7 is still the virtual subject to אבחרהוּ צום. The apodosis to the hypothetical כּי commences with a perf. consec., which then passes into the pausal future תתעלּם. In hsilgnE:egaugnaL\&מבשׂרך (from thine own flesh) it is presupposed that all men form one united whole as being of the same flesh and blood, and that they form one family, owing to one another mutual love.
Treasury of Scripture Knowledge
Therefore the people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant forever.
It is a sign forever between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed.'"
Six days work shall be done, but on the seventh day you shall have a Sabbath of solemn rest, holy to the LORD. Whoever does any work on it shall be put to death.
You shall kindle no fire in all your dwelling places on the Sabbath day."
One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple.
These things I remember, as I pour out my soul: how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival.
My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God.
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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.