Isaiah / Chapter 55

Isaiah 55

13 verses • Westminster Leningrad Codex 2 traditions available

Translator's Introduction

What This Chapter Is About

This chapter is the grand invitation that closes the Servant Songs section of Isaiah. Everyone who thirsts is summoned to come and receive water, wine, and milk without money and without price. God offers an everlasting covenant rooted in the sure mercies promised to David. The nations will come running to Israel because of the Holy One of Israel. A call to seek the LORD while He may be found gives way to the soaring declaration that God's thoughts and ways transcend human comprehension. The chapter culminates in the assurance that God's word never returns empty and in a cosmic vision of mountains singing and trees clapping their hands.

What Makes This Chapter Remarkable

The opening invitation (v.1) is one of the most expansive in Scripture — no qualifications, no prerequisites, only thirst. The comparison of God's word to rain and snow (vv.10-11) is among the most quoted passages in both Jewish and Christian traditions on the nature of divine revelation. The closing image of creation rejoicing (v.12) is unmatched in its exuberance: mountains and hills break into singing, trees of the field clap their hands.

Translation Friction

The everlasting covenant (berit olam) of verse 3 is explicitly linked to the chasdei David (the sure mercies/covenant loves of David), raising the question of how the Davidic covenant relates to the Servant's work in chapters 52-53. We note the connection without resolving the complex relationship between royal and servant messianism. The imperative to seek the LORD while He may be found (v.6) implies a window of opportunity that could close — a tension with the unconditional tone of the invitation.

Connections

The free water (v.1) echoes Isaiah 12:3 and anticipates John 7:37-38 (Jesus at the Feast of Tabernacles: If anyone thirsts, let him come to me). The Davidic covenant (v.3) connects to 2 Samuel 7 and Psalm 89. God's word not returning empty (v.11) is foundational to Jewish and Christian theology of Scripture. The thorns-to-cypress transformation (v.13) reverses the curse of Genesis 3:17-18. Revelation 22:17 echoes the invitation: Let the one who is thirsty come. **Tradition comparisons:** The Dead Sea Scrolls (1QIsaiah-a) preserve this chapter with notable variants: Verse 1: 'Come, all who thirst' reads identically. Verse 3: the 'everlasting covenant' (berit olam) and 'sure mercies of David' (chasdei David) are identical. Verse 12: a minor variant in the verb form. Overall, this chapter shows exceptional agreement between the scroll and the MT — a fitting co.... See the [DSS Isaiah comparison](/dss-isaiah/55). The Latin Vulgate shaped Western theology here: Omnes sitientes venite ad aquas became a beloved liturgical text, especially in the Holy Saturday liturgy. It was read as a baptismal invitation and set to music repeatedly. The universal omnes (all)... See the [Vulgate Isaiah](/vulgate/isaiah).

Isaiah 55:1

ה֤וֹי כָּל־צָמֵא֙ לְכ֣וּ לַמַּ֔יִם וַאֲשֶׁ֥ר אֵֽין־ל֖וֹ כָּ֑סֶף לְכ֤וּ שִׁבְרוּ֙ וֶאֱכֹ֔לוּ וּלְכ֣וּ שִׁבְר֗וּ בְּלוֹא־כֶ֛סֶף וּבְל֥וֹא מְחִ֖יר יַ֥יִן וְחָלָֽב׃

Come, everyone who thirsts, come to the waters! And he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.

KJV Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.

Notes & Key Terms

Translator Notes

  1. The Hebrew hoy is typically a woe-cry, but here it functions as an attention-grabbing summons — closer to Come! or Ho! The invitation is radically inclusive: everyone who thirsts, even those without money. The trio of water, wine, and milk represents the full spectrum of sustenance — necessity, celebration, and nourishment. The economics are inverted: buy without money. This echoes 52:3 (redeemed without money) and establishes the gift-nature of salvation.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"Come, everyone who thirsts"

Identical consonantal text. 'Come, everyone who thirsts, come to the waters; and he who has no money — come, buy and eat!' — the great invitation of free grace reads the same in the oldest scroll and the medieval MT. (Cf. Revelation 22:17, 'Let the one who is thirsty come.')

Latin Vulgate (Jerome, 405 CE)

"All you who thirst, come to the waters"

Omnes sitientes venite ad aquas became a beloved liturgical text, especially in the Holy Saturday liturgy. It was read as a baptismal invitation and set to music repeatedly. The universal omnes (all) was emphasized in inclusive soteriology.

Isaiah 55:2

לָ֤מָּה תִשְׁקְלוּ־כֶ֙סֶף֙ בְּלוֹא־לֶ֔חֶם וִיגִיעֲכֶ֖ם בְּל֣וֹא לְשָׂבְעָ֑ה שִׁמְע֨וּ שָׁמ֤וֹעַ אֵלַי֙ וְאִכְלוּ־ט֔וֹב וְתִתְעַנַּ֥ג בַּדֶּ֖שֶׁן נַפְשְׁכֶֽם׃

Why do you spend money for what is not bread, and your labor for what does not satisfy? Listen carefully to me, and eat what is good, and delight yourselves in rich food.

KJV Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.

Notes & Key Terms

Translator Notes

  1. The rhetorical question exposes the futility of pursuing satisfaction apart from God. The imperative shim'u shamoa (listen, truly listen) uses the infinitive absolute for emphasis — this is not casual hearing but the deepest attention. The word deshen (fatness/richness) denotes the choicest portion of a feast.
Isaiah 55:3

הַטּ֤וּ אָזְנְכֶם֙ וּלְכ֣וּ אֵלַ֔י שִׁמְע֖וּ וּתְחִ֣י נַפְשְׁכֶ֑ם וְאֶכְרְתָ֤ה לָכֶם֙ בְּרִ֣ית עוֹלָ֔ם חַסְדֵ֥י דָוִ֖ד הַנֶּאֱמָנִֽים׃

Incline your ear, and come to me; hear, that your soul may live. And I will make with you an everlasting covenant, the sure covenant loves of David.

KJV Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.

Notes & Key Terms 1 term

Key Terms

חַסְדֵי דָוִד הַנֶּאֱמָנִים chasdei David hanne'emanim
"the faithful mercies of David" — the sure mercies of David, the reliable covenant promises to David, David's guaranteed covenant blessings

The phrase chasdei David hanne'emanim ('the faithful/sure mercies of David') refers to God's covenant promises to the Davidic dynasty (2 Samuel 7:8-16). The adjective ne'emanim ('faithful, sure, reliable') from the root a-m-n (amen) guarantees their permanence. Acts 13:34 cites this verse.

Translator Notes

  1. The berit olam (everlasting covenant) is defined as the chasdei David (the covenant loves/mercies of David). This connects God's promises to the Davidic dynasty (2 Samuel 7:8-16) with the broader invitation to all who thirst. Paul quotes this in Acts 13:34 as fulfilled in Jesus's resurrection. In Jewish tradition, this extends the Davidic covenant to all Israel.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)theological

"an everlasting covenant, the sure mercies of David"

1QIsaiah-a reads 'David' with the plene spelling dwyd (with yod), while the MT has the defective spelling dwd. Otherwise the reading is identical: 'I will make with you an everlasting covenant, the sure mercies of David.'

Isaiah 55:4

הֵ֛ן עֵ֥ד לְאוּמִּ֖ים נְתַתִּ֑יו נָגִ֥יד וּמְצַוֵּ֖ה לְאֻמִּֽים׃

Behold, I made him a witness to the peoples, a leader and commander for the peoples.

KJV Behold, I have given him for a witness to the people, a leader and commander to the people.

Notes & Key Terms

Translator Notes

  1. The him refers to David (or the Davidic figure), appointed as ed (witness), nagid (leader/prince), and metsavveh (commander) to the nations. The scope extends beyond Israel — the Davidic covenant has universal implications. The term nagid is the same title used of Saul and David in 1 Samuel.
Isaiah 55:5

הֵ֣ן גּ֤וֹי לֹֽא־תֵדַע֙ תִּקְרָ֔א וְג֥וֹי לֹֽא־יְדָע֖וּךָ אֵלֶ֣יךָ יָר֑וּצוּ לְמַ֙עַן֙ יְהוָ֣ה אֱלֹהֶ֔יךָ וְלִקְד֥וֹשׁ יִשְׂרָאֵ֖ל כִּ֥י פֵאֲרָֽךְ׃

Behold, you shall call a nation you do not know, and a nation that does not know you shall run to you, because of the LORD your God, and the Holy One of Israel, for He has glorified you.

KJV Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.

Notes & Key Terms

Translator Notes

  1. Nations previously unknown to Israel will come running (yarutsu — a verb of urgency and eagerness). The attraction is not Israel's own merit but God's glory manifest in her. The Holy One of Israel appears in full, the title that spans the entire book of Isaiah.
Isaiah 55:6

דִּרְשׁ֥וּ יְהוָ֖ה בְּהִמָּצְא֑וֹ קְרָאֻ֖הוּ בִּהְיוֹת֥וֹ קָרֽוֹב׃

Seek the LORD while He may be found; call upon Him while He is near.

KJV Seek ye the LORD while he may be found, call ye upon him while he is near:

Notes & Key Terms

Translator Notes

  1. The double imperative (seek/call) paired with temporal clauses (while He may be found/while He is near) implies urgency — there is a window of divine accessibility that demands response. This verse has shaped Jewish liturgy for the High Holy Days (Yamim Nora'im) and Christian evangelistic tradition alike.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"may be found"

Identical consonantal text. 'Seek the LORD while he may be found.'

Isaiah 55:7

יַעֲזֹ֤ב רָשָׁע֙ דַּרְכּ֔וֹ וְאִ֥ישׁ אָ֖וֶן מַחְשְׁבֹתָ֑יו וְיָשֹׁ֤ב אֶל־יְהוָה֙ וִֽירַחֲמֵ֔הוּ וְאֶל־אֱלֹהֵ֖ינוּ כִּֽי־יַרְבֶּ֥ה לִסְלֽוֹחַ׃

Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that He may have mercy on him, and to our God, for He will abundantly pardon.

KJV Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.

Notes & Key Terms

Translator Notes

  1. Repentance requires abandoning both action (way/derekh) and intention (thoughts/machshevotav). The verb yashuv (return) is the Hebrew word for repentance (teshuvah). The climactic promise ki-yarbeh lisloach (for He will abundantly pardon) uses the hiphil of rabah — God multiplies pardon, pardons extravagantly, pardons beyond measure.
Isaiah 55:8

כִּ֣י לֹ֤א מַחְשְׁבוֹתַי֙ מַחְשְׁב֣וֹתֵיכֶ֔ם וְלֹ֥א דַרְכֵיכֶ֖ם דְּרָכָ֑י נְאֻ֖ם יְהוָֽה׃

For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD.

KJV For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.

Notes & Key Terms

Translator Notes

  1. Often quoted as a statement about divine mystery in general, the context is specifically about God's capacity to pardon. The reason God pardons so extravagantly (v.7) is that His thoughts and ways transcend human categories of justice and mercy. This is not about God being unknowable but about God being more merciful than we can imagine.
Isaiah 55:9

כִּֽי־גָבְה֥וּ שָׁמַ֖יִם מֵהָאָ֑רֶץ כֵּ֣ן גָּבְה֤וּ דְרָכַי֙ מִדַּרְכֵיכֶ֔ם וּמַחְשְׁבֹתַ֖י מִמַּחְשְׁבֹתֵיכֶֽם׃

For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.

KJV For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

Notes & Key Terms

Translator Notes

  1. The comparison is spatial and infinite — the gap between earth and sky represents the gap between human and divine reasoning. In context, this is not a counsel of despair but of hope: God's mercy is as far above human mercy as the heavens are above the earth.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"my thoughts"

Minor orthographic variant in the suffix. 'My thoughts are not your thoughts.'

Isaiah 55:10

כִּ֡י כַּאֲשֶׁ֣ר יֵרֵד֩ הַגֶּ֨שֶׁם וְהַשֶּׁ֜לֶג מִן־הַשָּׁמַ֗יִם וְשָׁ֙מָּה֙ לֹ֣א יָשׁ֔וּב כִּ֚י אִם־הִרְוָ֣ה אֶת־הָאָ֔רֶץ וְהוֹלִידָ֖הּ וְהִצְמִיחָ֑הּ וְנָ֤תַן זֶ֙רַע֙ לַזֹּרֵ֔עַ וְלֶ֖חֶם לָאֹכֵֽל׃

For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater,

KJV For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:

Notes & Key Terms

Translator Notes

  1. The rain/snow analogy establishes the efficacy of God's word by appeal to the observable water cycle. Rain does not return to the sky without first accomplishing its purpose: watering the earth, producing growth, yielding seed and bread. The chain from rain to bread traces the full arc of agricultural provision.
Isaiah 55:11

כֵּ֤ן יִהְיֶה֙ דְּבָרִ֔י אֲשֶׁ֥ר יֵצֵ֖א מִפִּ֑י לֹֽא־יָשׁ֤וּב אֵלַי֙ רֵיקָ֔ם כִּ֚י אִם־עָשָׂ֣ה אֶת־אֲשֶׁר־חָפַ֔צְתִּי וְהִצְלִ֖יחַ אֲשֶׁ֥ר שְׁלַחְתִּֽיו׃

so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.

KJV So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

Notes & Key Terms

Translator Notes

  1. One of the most important verses in the Hebrew Bible on the nature of God's word (davar). The word is personified — it goes out, acts, accomplishes, succeeds, and returns. It is not merely information but an agent of divine will. The verb hitsliach (succeed/prosper) is the same root used of the Servant in 52:13 (yaskil) — God's word and God's Servant share the same efficacy.
Isaiah 55:12

כִּ֤י בְשִׂמְחָה֙ תֵּצֵ֔אוּ וּבְשָׁל֖וֹם תּוּבָל֑וּן הֶהָרִ֣ים וְהַגְּבָע֗וֹת יִפְצְח֤וּ לִפְנֵיכֶם֙ רִנָּ֔ה וְכָל־עֲצֵ֥י הַשָּׂדֶ֖ה יִמְחֲאוּ־כָֽף׃

For you shall go out in joy and be led forth in peace. The mountains and the hills before you shall break forth into singing, and all the trees of the field shall clap their hands.

KJV For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.

Notes & Key Terms

Translator Notes

  1. The new exodus surpasses every previous one: the people depart in joy rather than haste (contrast Exodus 12:11 and 52:12). Nature itself participates in the celebration — mountains sing, trees applaud. This is not merely metaphor but a vision of creation liberated from its bondage (cf. Romans 8:19-22). The image of trees clapping their hands is unique to Isaiah and echoes Psalm 98:8.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"you shall go out"

Identical consonantal text. 'You shall go out in joy and be led forth in peace; the mountains and the hills before you shall break forth into singing, and all the trees of the field shall clap their hands.' This ecstatic conclusion to Second Isaiah is the same in both traditions.

Isaiah 55:13

תַּ֤חַת הַֽנַּעֲצוּץ֙ יַעֲלֶ֣ה בְר֔וֹשׁ וְתַ֥חַת הַסִּרְפַּ֖ד יַעֲלֶ֣ה הֲדַ֑ס וְהָיָ֤ה לַֽיהוָה֙ לְשֵׁ֔ם לְא֥וֹת עוֹלָ֖ם לֹ֥א יִכָּרֵֽת׃

Instead of the thorn shall come up the cypress, and instead of the brier shall come up the myrtle; and it shall be to the LORD for a memorial, for an everlasting sign that shall not be cut off.

KJV Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.

Notes & Key Terms

Translator Notes

  1. The chapter and the entire Servant Songs section close with a vision of transformed nature. Thorns and briers — the emblems of the Genesis curse and of desolated land — are replaced by noble trees. The myrtle (hadas) is the plant associated with the name Hadassah (Esther). This transformation becomes a permanent memorial (shem) and everlasting sign (ot olam) of God's redemptive work — a new creation that will never be undone.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"an everlasting sign"

Identical reading. 'It shall be to the LORD for a memorial, for an everlasting sign that shall not be cut off.' The final verse of Second Isaiah — a promise that God's redemptive work will stand forever — is confirmed by the oldest manuscript.

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