TRV
Translation
King James Version
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:
Complete Jewish Bible
generously offer food to the hungry and meet the needs of the person in trouble; then your light will rise in the darkness, and your gloom become like noon.
Berean Standard Bible
and if you give yourself to the hungry and satisfy the afflicted soul, then your light will go forth in the darkness, and your night will be like 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;
World English Bible Messianic
and if you draw out your soul to the hungry, and satisfy the afflicted soul: then your light shall rise in darkness, and your obscurity be as the noonday;
Geneva Bible (1599)
If thou powre out thy soule to the hungrie, and refresh the troubled soule: then shall thy light spring out in the darkenes, and thy darkenes shalbe as the noone day.
Young's Literal Translation
And dost bring out to the hungry thy soul, And the afflicted soul dost satisfy, Then risen in the darkness hath thy light, And thy thick darkness is as noon.
In the KJVVerse 18,797 of 31,102
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Commentary on Isaiah 58 verses 8–12
8 ¶ 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.
9 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;
10 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:
11 And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
Here are precious promises for those to feast freely and cheerfully upon by faith who keep the fast that God has chosen; let them know that God will make it up to them. Here is,
I. A further account of the duty to be done in order to our interest in these promises (Isa 58:9, Isa 58:10); and here, as before, it is required that we both do justly and love mercy, that we cease to do evil and learn to do well. 1. We must abstain from all acts of violence and fraud. "Those must be taken away from the midst of thee, from the midst of thy person, out of thy heart" (so some); "thou must not only refrain from the practice of injury, but mortify in thee all inclination and disposition towards it." Or from the midst of thy people. Those in authority must not only not be oppressive themselves, but must do all they can to prevent and restrain oppression in all within their jurisdiction. They must not only break the yoke (Isa 58:6), but take away the yoke, that those who have been oppressed may never be re-enslaved (as they were Jer 34:10, Jer 34:11); they must likewise forbear threatening (Eph 6:9) and take away the putting forth of the finger, which seems to have been then, as sometimes with us, a sign of displeasure and the indication of a purpose to correct. Let not the finger be put forth to point at those that are poor and in misery, and so to expose them to contempt; such expressions of contumely as are provoking, and the products of ill-nature, ought to be banished from all societies. And let them not speak vanity, flattery or fraud, to one another, but let all conversation be governed by sincerity. Perhaps that dissimulation which is the bane of friendship is meant by the putting forth of the finger (as Pro 6:13 by teaching with the finger), or it is putting forth the finger with the ring on it, which was the badge of authority, and which therefore they produced when they spoke iniquity, that is, gave unrighteous sentences. 2. We must abound in all acts of charity and beneficence. We must not only give alms according as the necessities of the poor require, but, (1.) We must give freely and cheerfully, and from a principle of charity. We must draw out our soul to the hungry (Isa 58:10), not only draw out the money and reach forth the hand, but do this from the heart, heartily, and without grudging, from a principle of compassion and with a tender affection to such as we see to be in misery. Let the heart go along with the gift; for God loves a cheerful giver, and so does a poor man too. When our Lord Jesus healed and fed the multitude it was as having compassion on them. (2.) We must give plentifully and largely, so as not to tantalize, but to satisfy, the afflicted soul: "Do not only feed the hungry, but gratify the desire of the afflicted, and, if it lies in your power, make them easy." What are we born for, and what have we our abilities of body, mind, and estate for, but to do all the good we can in this world with them? And the poor we have always with us.
II. Here is a full account of the blessings and benefits which attend the performance of this duty. If a person, a family, a people, be thus disposed to every thing that is good, let them know for their comfort that they shall find God their bountiful rewarder and what they lay out in works of charity shall be abundantly made up to them. 1. God will surprise them with the return of mercy after great affliction, which shall be as welcome as the light of the morning after a long and dark night (Isa 58:8): "Then shall thy light break forth as the morning and (Isa 58:10) thy light shall rise in obscurity. Though thou hast been long buried alive thou shalt recover thy eminency; though long overwhelmed with grief, thou shalt again look pleasant as the dawning day." Those that are cheerful in doing good God will make cheerful in enjoying good; and this also is a special gift of God, Ecc 2:24. Those that have shown mercy shall find mercy. Job, who in his prosperity had done a great deal of good, had friends raised up for him by the Lord when he was reduced, who helped him with their substance, so that his light rose in obscurity. "Not only thy light, which is sweet, but thy health too, or the healing of the wounds thou hast long complained of, shall spring forth speedily; all thy grievances shall be redressed, and thou shalt renew thy youth and recover thy vigour." Those that have helped others out of trouble will obtain help of God when it is their turn. 2. God will put honour upon them. Good works shall be recompensed with a good name; this is included in that light which rises out of obscurity. Though a man's extraction be mean, his family obscure, and he has no external advantages to gain him honour, yet, if he do good in his place, that will procure him respect and veneration, and his darkness shall by this means become as the noon-day, that is, he shall become very eminent and shine brightly in his generation. See here what is the surest way for a man to make himself illustrious; let him study to do good. He that would be the greatest of all, and best-loved, let him by humility and industry make himself a servant of all. "Thy righteousness shall answer for thee (as Jacob says, Gen 30:33), that is, it shall silence reproaches, nay, it shall bespeak thee more praises than thy humility can be pleased with." He that has given to the poor, his righteousness (that is, the honour of it) endures for ever, Psa 112:9. 3. They shall always be safe under the divine protection: "Thy righteousness shall go before thee as thy vanguard, to secure thee from enemies that charge thee in the front, and the glory of the Lord shall be thy rearward, the gathering host, to bring up those of thee that are weary and are left behind, and to secure thee from the enemies, that, like Amalek, fall upon thy rear." Observe, How good people are safe on all sides. Let them look which way they will, behind them or before them; let them look backward or forward; they see themselves safe, and find themselves easy and quiet from the fear of evil. And observe what it is that is their defence; it is their righteousness, and the glory of the Lord, that is, as some suppose, Christ; for it is by him that we are justified, and God is glorified. He it is that goes before us, and is the captain of our salvation, as he is the Lord our righteousness; he it is that is our rearward, on whom alone we can depend for safety when our sins pursue us and are ready to take hold on us. Or, "God himself in his providence and grace shall both go before thee as thy guide to conduct thee, and attend thee as thy rearward to protect thee, and this shall be the reward of thy righteousness and so shall be for the glory of the Lord as the rewarder of it." 4. God will be always nigh unto them, to hear their prayers, Isa 58:9. As, on the one hand, he that shuts his ears to the cry of the poor shall himself cry and God will not hear him; so, on the other hand, he that is liberal to the poor, his prayers shall come up with his alms for a memorial before God, as Cornelius's did (Act 10:4): "Then shalt thou call, on thy fast-days, which ought to be days of prayer, and the Lord shall answer, shall give thee the things thou callest to him for; thou shalt cry when thou art in any distress or sudden fright, and he shall say, Here I am." This is a very condescending expression of God's readiness to hear prayer. When God calls to us by his word it becomes us to say, Here we are; what saith our Lord unto his servants? But that God should say to us, Behold me, here I am, is strange. When we cry to him, as if he were at a distance, he will let us know that he is near, even at our right hand, nearer than we thought he was. It is I, be not afraid. When danger is near our protector is nearer, a very present help. "Here I am, ready to give you what you want, and do for you what you desire; what have you to say to me?" God is attentive to the prayers of the upright, Psa 130:2. No sooner do they call to him than he answers, Ready, ready. Wherever they are praying, God says, "Here I am hearing; I am in the midst of you." He is nigh unto them in all things, Deu 4:7. 6. God will direct them in all difficult and doubtful cases (Isa 58:11): The Lord shall guide thee continually. While we are here, in the wilderness of this world, we have need of continual direction from heaven; for, if at any time we be left to ourselves, we shall certainly miss our way; and therefore it is to those who are good in God's sight that he gives the wisdom which in all cases is profitable to direct, and he will be to them instead of eyes, Ecc 2:26. His providence will make their way plain to them, both what is their duty and what will be most for their comfort. 6. God will give them abundance of satisfaction in their own minds. As the world is a wilderness in respect of wanderings, so that they need to be guided continually, so also is it in respect of wants, which makes it necessary that they should have continual supplies, as Israel in the wilderness had not only the pillar of cloud to guide them continually, but manna and water out of the rock to satisfy their souls in drought, in a dry and thirsty land where no water is, Psa 63:1. To a good man God gives not only wisdom and knowledge, but joy; he is satisfied in himself with the testimony of his conscience and the assurances of God's favour. "These will satisfy thy soul, will put gladness into thy heart, even in the drought of affliction; these will make fat thy bones, and fill them with marrow, will give thee that pleasure which will be a support to thee as the bones to the body, that joy of the Lord which will be thy strength. He shall give thy bones rest" (so some read it), "rest from the pain and sickness which they have laboured under and been chastened with;" so it agrees with that promise made to the merciful. The Lord will make all his bed in his sickness, Psa 41:3. "Thou shalt be like a watered garden, so flourishing and fruitful in graces and comforts, and like a spring of water, like a garden that has a spring of water in it, whose waters fail not either in droughts or in frosts." The principle of holy love in those that are good shall be a well of living water, Joh 4:14. As a spring of water, though it is continually sending forth its streams, is yet always full, so the charitable man abounds in good as he abounds in doing good and is never the poorer for his liberality. He that waters shall himself be watered. 7. They and their families shall be public blessings. It is a good reward to those that are fruitful and useful to be rendered more so, and especially to have those who descend from them to be so too. This is here promised (Isa 58:12): "Those that now are of thee, thy princes, and nobles, and great men, shall have such authority and influence as they never had;" or, "Those that hereafter shall be of thee, thy posterity, shall be serviceable to their generation, as thou art to thine." It completes the satisfaction of a good man, as to this world, to think that those that come after him shall be doing good when he is gone. 1. They shall re-edify cities that have been long in ruins, shall build the old waste places, which had lain so long desolate that the rebuilding of them was quite despaired of. This was fulfilled when the captives, after their return, repaired the cities of Judah, and dwelt in them, and many of those in Israel too, which had lain waste ever since the carrying away of the ten tribes. 2. They shall carry on and finish that good work which was begun long before, and shall be helped over the obstructions which had retarded the progress of it: They shall raise up to the top that building the foundation of which was laid long since and has been for many generations in the rearing. This was fulfilled when the building of the temple was revived after it had stood still for many years, Ezr 5:2. Or, "They shall raise up foundations which shall continue for many generations yet to come;" they shall do that good which shall be of lasting consequence. 3. They shall have the blessing and praise of all about them: "Thou shalt be called (and it shall be to thy honour) the repairer of the breach, the breach made by the enemy in the wall of a besieged city, which whoso has the courage and dexterity to make up, or make good, gains great applause." Happy are those who make up the breach at which virtue is running out and judgments are breaking in. "Thou shalt be the restorer of paths, safe and quiet paths, not only to travel in, but to dwell in, so safe and quiet that people shall make no difficulty of building their houses by the road-side." The sum is that, if they keep such fasts as God has chosen, he will settle them again in their former peace and prosperity, and there shall be none to make them afraid. See Zac 7:5, Zac 7:9; Zac 8:3-5. It teaches us that those who do justly and love mercy shall have the comfort thereof in this world.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–12. Public domain.
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Gregory of NazianzusAD 390
ON THE DEATH OF HIS FATHER, ORATION 18:20-21
[My father] actually treated his own property as if it were another’s, of which he was but the steward, relieving poverty as far as he could and expending not only his superfluities but his necessities—a manifest proof of love for the poor, giving a portion not only to seven, according to the injunction of Solomon, but if an eighth came forward, not even in his case being stingy but more pleased to dispose of his wealth than we know others are to acquire it.… This is what most people do: they give indeed, but without that readiness that is a greater and more perfect thing than the mere offering. For he thought it much better to be generous even to the undeserving for the sake of the deserving than from fear of the undeserving to deprive those who were deserving. And this seems to be the duty of casting our bread on the waters, since it will not be swept away or perish in the eyes of the just Investigator but will arrive yonder where all that is ours is laid up and will meet with us in due time, even though we think it not. But what is best and greatest of all, [my father’s] magnanimity was accompanied by freedom from ambition.
JeromeAD 420
Commentary on Isaiah
(Verse 10.) If you remove the chain from your midst, and you cease to extend your finger, and to speak what is not helpful. When you pour out your soul to the hungry, and satisfy the afflicted soul, then your light shall dawn in the darkness, and your darkness shall be as the noonday. LXX: If you remove from yourself the yoke, and the pointing of the finger, and the speaking of murmuring, and you give your bread to the hungry from your soul, and satisfy the humble soul, then your light shall dawn in the darkness, and your darkness shall be as the noonday. The Hebrew word Mota (), which is interpreted as an iron torque in Jeremiah (Jer. XVIII), is read twice in the present chapter. In that place where we have said above according to the Septuagint: Dissolve the obligations of violent exchanges, by one word Mota we may know that they have put violent bonds, for which Aquila translated error, Symmachus translated declination, and Theodotion κλοιὸν, that is, torque. Again, in the present place where we translate: If you remove the chain from your midst, and for chain Septuagint translated συνδεσμὸν, that is, binding or bond; Aquila, as above, interpreted error; Symmachus, agreeing with Theodotion's ideas ((Al. conceding)), put torque. This is said about the variety of interpretation. Otherwise, the meaning is connected as follows: The morning light will arise for you, and your health will quickly arise; and your righteousness will go before you, and the glory of the Lord will crown you. And when you pray, he will immediately hear you, and he will show himself to be present. This is true, only if you add these things to the previous works, in order to remove from yourself the obligation and the chain with which your soul is bound. About which Peter spoke to Simon: 'For I see that you are in the gall of bitterness and in the bond of iniquity' (Acts 8:23). And Paul was grieved, as he observed the city of the Athenians bound by the obligation of idolatry. For each person is bound by the ropes of their own sins (Proverbs 5). And concerning these bonds of the soul, David prayed in the psalm: 'Cleanse me from my hidden faults, O Lord, and spare your servant from the deeds of others' (Psalm 19:13). It is difficult to find someone who is not bound by these chains. It is rarely found a soul that does not have this heavy burden encircling its neck, weighing it down with earthly pursuits, so that it does not look to the heavens but only to the earth. This is also reflected in the Gospel story of the woman whom Satan had bound for eighteen years, so that she was bent over and could not see the heavenly things (Luke 13). Therefore, it is said, if you remove this chain from the midst of your heart and break these kinds of bonds, and if you also extend your hand, as three other interpreters render this phrase, and refrain not only from thinking or doing evil, but also from speaking ill of your neighbor and pointing out each person's faults as if with a finger, and if you avoid speaking what does not benefit your soul, considering not your own faults but the errors of others, then you will receive what the following passage adds. Most of our people understand the ordination of clergy, which is fulfilled not only by the invocation of the voice, but also by the laying on of hands (so that, as we have laughed at in some cases, the clandestine invocation of the voice may ordain unknowing clerics), in this way: they take as evidence the writing of Paul to Timothy: Do not lay hands on anyone too hastily and thereby share in the sins of others (1 Tim. 5:22). For it is not a light matter to cast pearls before swine and to give what is holy to dogs (Matt. 7); and to attribute the ordination of the clergy, not to the holy and most learned in the law of God, but to their followers and ministers of lowly duties; and what is more shameful for them, to the prayers of little women. In considering the wisdom of Christ's Apostles, who, to demonstrate the danger of ordination, connected the torments of sinners: You shall not partake in others' sins. Therefore, just as in the ordinations of evil men, the one who appoints them is a participant in their sins, so in the ordination of the saints, the one who chooses them is a participant in their righteousness. It follows: And the word of murmuring is understood to mean, 'from the common,' if you remove it from yourself. But the word of murmuring is when God speaks against us: Let the murmuring of this people cease from me, and they shall not die; and we refer our sins to God, in order to excuse ourselves for our sins, and we say: The heat of the body overcame me, the incentives of youth overcame me, God created me this way: poverty forced me to steal. Therefore, if we do not do those things which are said, and if we do those things which are to be said, let us not give our bread to the hungry as before, but our soul, so that we may help him however we can, and let us not do it with sadness and necessity, but willingly, receiving more than giving charity. For God loves a cheerful giver, so that we may not refresh the hungry or the afflicted partially, but fully satisfy them; and let us grieve with those who grieve and mourn with those who mourn, then our light shall rise in the darkness, he who says: I am the light that came into the world, so that everyone who believes in me does not remain in darkness, but has the light of life. For the eye is the light of our body: if it is simple, our whole body will be full of light. But if it is evil, our whole body will be full of darkness. And it will be said to us: If the light that is in you is darkness, how great is that darkness! Let us consider with what virtues we may come to the light of God, so that darkness may be turned into noonday, and let us say with the bride: Where do you pasture, where do you rest at noon?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 58:10 stands as a profound prophetic declaration, challenging superficial religious observance by asserting that true faith is intrinsically demonstrated through active, compassionate engagement with the vulnerable. It reveals that when individuals or communities wholeheartedly pour out their very essence to meet the tangible needs of the hungry and the afflicted, God promises a radical spiritual and practical transformation, turning their deepest "darkness" and "obscurity" into the brilliant clarity and warmth of "noonday" light. This verse encapsulates the divine principle that outward acts of mercy, stemming from an inward disposition of empathy and self-giving, unlock God's promised illumination, guidance, and blessing, sharply contrasting with the empty rituals of the unrighteous.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 58:10 masterfully employs several literary devices to convey its profound message. The most prominent is Metaphor, where "light" and "darkness" are used to represent spiritual and circumstantial states. "Light" symbolizes divine favor, blessing, clarity, prosperity, and joy, while "darkness" stands for adversity, confusion, suffering, and spiritual blindness. The verse also utilizes stark Contrast, juxtaposing the "obscurity" and "darkness" of the present condition with the promised "light" and "noonday" brightness. This creates a powerful image of transformation, highlighting the radical shift God can bring about. Furthermore, the structure of the verse is a Conditional Promise (an "if-then" statement), a common prophetic device. The "if" clauses detail the required human action (compassion and satisfaction of the needy), and the "then" clauses outline the guaranteed divine response (illumination and blessing). This structure clearly establishes the cause-and-effect relationship between righteous living and divine favor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 58:10 profoundly articulates a core theological truth: God's delight is not in mere ritualistic observance, but in a faith that actively manifests as compassion and justice. It reveals that true spirituality is inextricably linked to how we treat the vulnerable and marginalized. This verse underscores the divine character, which is inherently merciful and just, and it posits that when humanity reflects these attributes, it aligns with God's will and experiences His transformative blessing. The "light" promised is not just material prosperity, but a spiritual clarity and divine presence that dispels all forms of "darkness"—whether it be ignorance, despair, or adversity. It teaches that self-giving love is the pathway to true flourishing, both individually and communally, echoing the very nature of God who "is light, and in him is no darkness at all" (1 John 1:5).
REFLECTION AND APPLICATION
Isaiah 58:10 stands as an enduring challenge to the authenticity of our faith and practice. In a world often preoccupied with self-interest and outward appearances, this verse calls us to a radical reorientation: to "draw out our soul"—our very essence, resources, and empathy—towards those who are hungry and afflicted. This isn't about occasional charity, but a deep, sustained commitment to seeing and alleviating suffering, whether physical, emotional, or spiritual. It compels us to ask if our religious observances are accompanied by genuine compassion and active justice, or if they are merely empty rituals. The promise of "light rising in obscurity" and "darkness becoming as noonday" offers profound encouragement: when we pour ourselves out for others, God promises to illuminate our darkest paths, bring clarity to our confusion, and transform our most challenging circumstances into seasons of profound blessing and divine favor. It assures us that true spiritual vitality and flourishing are found not in self-preservation, but in self-giving for the sake of others.
Questions for Reflection
FAQ
What does "draw out thy soul" truly mean in this context?
Answer: "Draw out thy soul" (Hebrew pûwq nephesh) signifies a profound and comprehensive act of self-giving. It means to extend one's entire being—not just material possessions, but one's empathy, time, energy, and inner life—to the hungry and afflicted. It's about a deep, personal identification with suffering and an active pouring out of oneself to alleviate it, rather than a detached or superficial offering. This concept is central to understanding the "true fast" God desires in Isaiah 58.
Is the "light" promised in this verse primarily about material prosperity?
Answer: While material prosperity can be a component of God's blessing, the "light" (Hebrew ʼôwr) in Isaiah 58:10 is far more comprehensive. It symbolizes divine favor, guidance, clarity, spiritual understanding, joy, and the overcoming of adversity. It signifies a transformation where confusion and distress ("obscurity" and "darkness") are replaced by God's radiant presence and clear direction. It encompasses spiritual flourishing, peace, and the visible manifestation of God's blessing in all aspects of life, as seen in Psalm 112:4.
How does this verse relate to the concept of "karma" or earning God's favor?
Answer: This verse is not about earning God's favor through good works in a transactional sense, akin to karma. Instead, it describes the natural outcome and divine promise for those who align their lives with God's character and His heart for justice and compassion. It's a principle of spiritual cause and effect rooted in covenant relationship, where obedience flows from a transformed heart and results in God's promised blessings. The true fast is not a means to manipulate God, but an expression of genuine faith that then opens the way for His abundant grace and illumination, as highlighted in James 2:17.
CHRIST-CENTERED FULFILLMENT
Isaiah 58:10 finds its ultimate and most profound fulfillment in Jesus Christ, who perfectly embodied the "true fast" and the radical self-giving it demands. He is the one who truly "drew out His soul" to the hungry and afflicted, not merely with earthly provisions, but by offering His very life as a ransom for many (Mark 10:45). As the Lamb of God who takes away the sin of the world, Jesus satisfied the deepest hunger of humanity—the hunger for righteousness, forgiveness, and reconciliation with God. He became afflicted for our sake, bearing our infirmities and sorrows (Isaiah 53:4-5), so that our "darkness" of sin and spiritual death could be transformed. Indeed, Jesus declared Himself to be the Light of the World, promising that those who follow Him "will not walk in darkness, but will have the light of life." Through His sacrifice and resurrection, the deepest "obscurity" of humanity's fallen state was overcome, and the "darkness" of sin was turned into the "noonday" brilliance of God's grace and eternal life, ushering in a new covenant where God's Spirit empowers believers to live out this same self-giving love (Galatians 2:20). Thus, the promise of light rising in obscurity is not just for individual acts of charity, but for the entire world redeemed by the radiant glory of Christ.