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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Isaiah 58:7 Commentaries: "Is it not to divide your bread with the hungry And bring the homeless poor into the house; When you see the naked, to cover him; And not to hide yourself from your own flesh?</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/isaiah/58-7.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/isaiah/58-7.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Isaiah 58:7</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../isaiah/58-6.htm" title="Isaiah 58:6">◄</a> Isaiah 58:7 <a href="../isaiah/58-8.htm" title="Isaiah 58:8">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"><i>Is it</i> not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?</div><div id="jump">Jump to: <a href="/commentaries/barnes/isaiah/58.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/benson/isaiah/58.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/isaiah/58.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/isaiah/58.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/isaiah/58.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/isaiah/58.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/isaiah/58.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/isaiah/58.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/isaiah/58.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/isaiah/58.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/gaebelein/isaiah/58.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/isaiah/58.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/isaiah/58.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/isaiah/58.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/isaiah/58.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/isaiah/58.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/isaiah/57-15.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/isaiah/58.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/jfb/isaiah/58.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kad/isaiah/58.htm" title="Keil and Delitzsch OT">KD</a> • <a href="/commentaries/kelly/isaiah/58.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/isaiah/58.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/isaiah/58.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/isaiah/58.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/isaiah/58.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/isaiah/58.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/parker/isaiah/58.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/poole/isaiah/58.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/isaiah/58.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/isaiah/58.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/isaiah/58.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/isaiah/58.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/isaiah/58.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/wes/isaiah/58.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/isaiah/58.htm">Ellicott's Commentary for English Readers</a></div>(7) <span class= "bld">To deal thy bread.</span>—Literally, <span class= "ital">to break bread, </span>as in the familiar phrase of the New Testament (<a href="/matthew/26-26.htm" title="And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body.">Matthew 26:26</a>; <a href="/acts/20-11.htm" title="When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.">Acts 20:11</a>; <a href="/acts/27-34.htm" title="Why I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you.">Acts 27:34</a>). The bread of the Jews seems to have been made always in the thin oval cakes, which were naturally broken rather than cut.<p><span class= "bld">The poor that are cast out.</span>—The words include all forms of homelessness—tenants evicted by their landlords, debtors by their creditors, slaves fleeing from their masters’ cruelty, the persecuted for righteousness’ sake, perhaps even political refugees. Note the parallelism with <a href="/context/matthew/25-35.htm" title="For I was an hungered, and you gave me meat: I was thirsty, and you gave me drink: I was a stranger, and you took me in:">Matthew 25:35-36</a>.<p><span class= "bld">From thine own flesh.</span>—Usage, as in <a href="/genesis/29-14.htm" title="And Laban said to him, Surely you are my bone and my flesh. And he stayed with him the space of a month.">Genesis 29:14</a>; <a href="/nehemiah/5-5.htm" title="Yet now our flesh is as the flesh of our brothers, our children as their children: and, see, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought to bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.">Nehemiah 5:5</a>, leads us to refer the words primarily to suffering Israelites, but those who have learnt that “God hath made of one blood all the nations of the earth” (<a href="/acts/17-26.htm" title="And has made of one blood all nations of men for to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation;">Acts 17:26</a>) will extend its range to every form of suffering humanity.<p><div class="vheading2"><a href="/commentaries/benson/isaiah/58.htm">Benson Commentary</a></div><span class="bld"><a href="/isaiah/58-7.htm" title="Is it not to deal your bread to the hungry, and that you bring the poor that are cast out to your house? when you see the naked, that you cover him; and that you hide not yourself from your own flesh?">Isaiah 58:7</a></span>. <span class="ital">Is it not </span>— Namely, the fast that pleases me. Having shown the evil they were to abstain from in order to keep an acceptable fast, namely, every species of cruelty, he here proceeds to speak of the duty that was required, namely, the exercise of every kind of mercy, as a necessary fruit of true repentance, <a href="/daniel/4-27.htm" title="Why, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to the poor; if it may be a lengthening of your tranquility.">Daniel 4:27</a>; <a href="/luke/19-8.htm" title="And Zacchaeus stood, and said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.">Luke 19:8</a>. For there are two parts of righteousness toward our neighbour; one, to do wrong to no man; the other, to do good to all: which two must always go together, and never be separated from each other, especially in acts and seasons of humiliation. And, as under the evils here mentioned are comprehended all other evils whatsoever, all which men must abstain from if they would give evidence of true humiliation and godly sorrow, so in the duties here spoken of are comprised all the duties, to the practice of which they ought to apply themselves as the effects of true repentance. <span class="ital">To deal </span>— The word <span class="greekheb">פרס</span>properly signifies <span class="ital">to divide, </span>or to break into parts; <span class="ital">thy bread to the hungry</span> — Bread is here put for all things necessary for the support of human life, any or every kind of food. <span class="ital">And that thou bring the poor </span>— Those that are not only needy, as to their present condition, but helpless, and utterly unable to support themselves; <span class="ital">that are cast out </span>— Forced from their dwellings, deprived of house and harbour by the injustice of the powerful, or by persecution for conscience’ sake, and who are thereby become wanderers, and have no abiding place; <span class="ital">to thy house </span>— That thou be hospitable, and make thy house a shelter to them, or provide lodging for them. <span class="ital">When thou seest the naked </span>— Those that either have no clothes, or are so poorly clothed that their clothing is not sufficient to preserve them from perishing by cold; <span class="ital">that thou cover him </span>— That thou give them raiment suited to these wants, <a href="/context/james/2-15.htm" title="If a brother or sister be naked, and destitute of daily food,...">James 2:15-16</a>. <span class="ital">And that thou hide not thyself </span>— That thou not only seek no occasion to excuse thyself, but that, out of compassion, thou apply thyself heartily and speedily to his relief; that thou be not like the priest and Levite, but like the good Samaritan, <a href="/context/luke/10-31.htm" title="And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side....">Luke 10:31-35</a>. <span class="ital">From thine own flesh </span>— Some restrain this to our own kindred, but this would confine our charity within too narrow a compass, inasmuch as often, nay, perhaps most commonly, the necessities of others are greater than those of our own relations; neither is it congruous, that the other words here should be taken in the greatest latitude, and this alone be confined within such narrow limits. Our Saviour teaches us to consider every man as our neighbour. And surely we can look on no man but there we contemplate our <span class="ital">own flesh; </span>and therefore it is barbarous, not only to tear, but not to love and succour him. Therefore feed him as thou wouldest feed thyself, or be fed; shelter him as thou wouldest shelter thyself, or be sheltered; clothe him as thou wouldest clothe thyself, or be clothed, if in any of these respects thou wert in his circumstances.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/isaiah/58.htm">Matthew Henry's Concise Commentary</a></div>58:3-12 A fast is a day to afflict the soul; if it does not express true sorrow for sin, and does not promote the putting away of sin, it is not a fast. These professors had shown sorrow on stated or occasioned fasts. But they indulged pride, covetousness, and malignant passions. To be liberal and merciful is more acceptable to God than mere fasting, which, without them, is vain and hypocritical. Many who seem humble in God's house, are hard at home, and harass their families. But no man's faith justifies, which does not work by love. Yet persons, families, neighbourhoods, churches, or nations, show repentance and sorrow for sin, by keeping a fast sincerely, and, from right motives, repenting, and doing good works. The heavy yoke of sin and oppression must be removed. As sin and sorrow dry the bones and weaken the strongest human constitution; so the duties of kindness and charity strengthen and refresh both body and mind. Those who do justly and love mercy, shall have the comfort, even in this world. Good works will bring the blessing of God, provided they are done from love to God and man, and wrought in the soul by the Holy Spirit.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/isaiah/58.htm">Barnes' Notes on the Bible</a></div>Is it not to deal thy bread to the hungry? - The word renderd 'deal' (פרס pâras), means to divide, to distribute. The idea is, that we are to apportion among the poor that which will be needful for their support, as a father does to his children. This is everywhere enjoined in the Bible, and was especially regarded among the Orientals as an indispensable duty of religion. Thus Job J<a href="http://biblehub.com/obadiah/31-16.htm">Obadiah 31:16-22</a> beautifully speaks of his own practice:<p>If I have witheld the poor from his desire,<p>Or have caused the eyes of the widow to fail;<p>Or have eaten my morsel myself alone,<p>And the fatherless hath not eaten thereof;<p>If I have seen any perish for want of clothing,<p>Or any poor without covering; - ...<p>Then let mine arm fall from my shoulder blade,<p>And mine arm be broken from the bone.<p>And that thou bring the poor that are cast out to thy house - Margin, 'Afflicted' Hospitality to all, and especially to the friendless and the stranger, was one of the cardinal virtues in the Oriental code of morals. Lowth renders this, 'The wandering poor.'<p>When thou seest the naked ... - This duty is also plain, and is everywhere enjoined in the Bible (compare <a href="/matthew/25-38.htm">Matthew 25:38</a>).<p>And that thou hide not thyself from thine own flesh - That is, from thine own kindred or relations who are dependent on thee. Compare <a href="/genesis/29-14.htm">Genesis 29:14</a>; <a href="/genesis/37-27.htm">Genesis 37:27</a>; where the word 'flesh' is used to denote near relations - relations as intimate and dear as if they were a part of our flesh and blood <a href="/genesis/2-23.htm">Genesis 2:23</a>. To hide oneself from them may denote either, first, to be ashamed of them on account of their poverty or humble rank in life; or, secondly, to witchold from them the just supply of their needs. Religion requires us to treat all our kindred, whatever may be their rank, with kindness and affection, and enjoins on us the duty of providing for the needs of those poor relatives who in the providence of God are made dependent on us. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/isaiah/58.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>7. deal—distribute (Job 31:16-21).<p>cast out—rather, reduced [Horsley].<p>naked … cover him—(Mt 25:36).<p>hide … thyself—means to be strange towards them, and not to relieve them in their poverty (Mt 15:5).<p>flesh—kindred (Ge 29:14). Also brethren in common descent from Adam, and brethren in Christ (Jas 2:15).<div class="vheading2"><a href="/commentaries/poole/isaiah/58.htm">Matthew Poole's Commentary</a></div> <span class="bld">Is it, </span> viz. the fast that pleaseth me, supplied from the former verse. Having showed the evil they are to abstain from in order to an acceptable fast, viz. <span class="ital">cruelty</span>, he here speaks of the duty that is required, viz. <span class="ital">mercy</span>, as a manifestation of repentance, <span class="bld"><a href="/daniel/4-27.htm" title="Why, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to the poor; if it may be a lengthening of your tranquility.">Daniel 4:27</a> <a href="/luke/19-8.htm" title="And Zacchaeus stood, and said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.">Luke 19:8</a></span>. For there are two parts of justice, one to do no man wrong, the other to do good to all; which two ought always to accompany each other, and cannot be parted, especially in acts of humiliation: and as by those evils mentioned he understands all other evil whatsoever, that they are to be abstained from as the consequence of a day of humiliation, so under these duties mentioned are comprised all the duties that we are to set upon as the effect of true repentance; and he instanceth rather in those of the second table than those of the first, not that they are to be neglected, but because cheerful performance of external duties to our neighbour is the clearest discovery and indication of our inward piety towards God, <span class="bld"><a href="/1_john/4-20.htm" title="If a man say, I love God, and hates his brother, he is a liar: for he that loves not his brother whom he has seen, how can he love God whom he has not seen?">1Jo 4:20</a></span>. <span class="p"><br /><br /></span><span class="bld">To deal:</span> the word properly signifies to divide, or break into parts, for the more equal and expeditious doing whereof they were wont of old to bake their loaves with cuts or clefts in them, more or fewer according to the bigness of the loaf, not much unlike that which we ordinarily call buns. It implies, that as none is obliged to give away all, so none is exempted from giving some, but a distribution to be made according to the abilities of rich and poor; or the meaning is, What thou sparest on thy fasting day from thine own belly, thou give it to refresh the bowels of the hungry; what thou takest from thyself give to another, that thy poor neighbour’s body may be refreshed by that from the abstinence whereof thine own is afflicted. <span class="p"><br /><br /></span><span class="bld">Thy bread:</span> bread is taken for all necessaries for the support of human life, and here for all kind of food; and it is here limited by a term of propriety, thy, which may seem to have some emphasis in it: <span class="bld">See Poole "<a href="/ecclesiastes/11-1.htm" title="Cast your bread on the waters: for you shall find it after many days.">Ecclesiastes 11:1</a>"</span>. Speaking of their grinding and oppressing the poor, he would have them be sure to give of their own, not that which of right is another’s, and thou hast, it may be, unjustly gotten. For to refresh some poor with that which thou hast gotten by the oppressing of others, and thereby possibly made them poor, will turn but to a bad account; it will bring a curse upon thy house, or family, <span class="bld"><a href="/proverbs/15-27.htm" title="He that is greedy of gain troubles his own house; but he that hates gifts shall live.">Proverbs 15:27</a></span>, or will transfer thy estate over to such strangers that will manage it as thou shouldst have done, <span class="bld"><a href="/proverbs/28-8.htm" title="He that by usury and unjust gain increases his substance, he shall gather it for him that will pity the poor.">Proverbs 28:8</a></span>. <span class="p"><br /><br /></span><span class="bld">That thou bring, </span> i.e. voluntarily, without pressing. Invite, encourage, freely accommodate. <span class="p"><br /><br /></span><span class="bld">The poor, </span> viz. that are not only needy and necessitous as to their present condition, but helpless and shiftless as to the means of getting out of it. <span class="p"><br /><br /></span><span class="bld">That are cast out; </span> and thereby become wanderers, having no abiding place; or rather, suffered to abide no where, such are mentioned <span class="bld"><a href="/hebrews/11-37.htm" title="They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;">Hebrews 11:37</a>,38</span>. Or, this word coming from a root that signifies to <span class="ital">rebel</span>, it may be applied to such as have been adjudged, whether wrongfully or no, rebels, and therefore cast out, viz. of favour and protection, and so become as banished ones, or pilgrims in another country; or <span class="ital">afflicted</span>, as in the margin, viz. grievously oppressed by the cruelty of great men, whereby they are east out of their possessions, and so become wanderers, seeking relief abroad. <span class="ital">To thy house</span>; that thou be hospitable, and make thy house a shelter to them that have none of their own left, but, as we usually say, <span class="ital">cast out of house and home</span>: see <span class="bld"><a href="/acts/16-34.htm" title="And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.">Acts 16:34</a></span>. <span class="p"><br /><br /></span><span class="bld">The naked, </span> i.e. either that have no clothes, or that are so meanly clothed that they have scarce enough to cover their nakedness, <span class="bld"><a href="/1_corinthians/4-11.htm" title="Even to this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place;">1 Corinthians 4:11</a></span>, where naked is to be taken as hunger and thirst is, not absolutely starved, so neither quite stripped; but either in a ragged and undecent condition, as to others’ sight, or so thinly and insufficiently clothed as not to defend him from the injury of weather, as to his own sense of feeling. <span class="p"><br /><br /></span><span class="bld">That thou cover him, </span> i.e. that thou give him raiment suited to these wants, or that wherewith he may procure it, <span class="bld"><a href="/james/2-15.htm" title="If a brother or sister be naked, and destitute of daily food,">Jam 2:15</a>,16</span>: most of these circumstances we find were the eases of the apostles, <span class="bld"><a href="/1_corinthians/4-11.htm" title="Even to this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place;">1 Corinthians 4:11</a></span>. <span class="p"><br /><br /></span><span class="bld">That thou hide not thyself; </span> that thou not only seek no occasion to excuse thyself, either by absence, or discountenancing and disowning of him; but that out of compassion thou apply thyself heartily to his speedy relief; that thou be not like that priest and Levite, <span class="bld"><a href="/luke/10-31.htm" title="And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.">Luke 10:31</a>,32</span>, but like the good Samaritan, <span class="bld"><a href="/context/luke/10-33.htm" title="But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,...">Luke 10:33-35</a></span>, not giving him occasion to complain as David, <span class="bld"><a href="/psalms/142-4.htm" title="I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.">Psalm 142:4</a></span>. <span class="p"><br /><br /></span><span class="bld">From thine own flesh:</span> some confine this to our own kindred, and relations, and family; and this the LXX. seem to favour, who render it, <span class="ital">those of thine own house, of thine own seed</span>, overlook not; agreeable to that of <span class="bld"><a href="/1_timothy/5-8.htm" title="But if any provide not for his own, and specially for those of his own house, he has denied the faith, and is worse than an infidel.">1 Timothy 5:8</a></span>, where the apostle useth the same word that the LXX. doth for kindred: but this would confine our charity within too narrow a compass, inasmuch as often, nay, most commonly, the necessities of others are greater than our own; neither is it congruous that the other words should be taken in the greatest latitude, and this alone confined within so narrow a compass. It is true the Hebrews by their <span class="ital">own flesh</span> do mostly understand those who are of the same stock, or lineage, and tribe, as <span class="bld"><a href="/genesis/37-27.htm" title="Come, and let us sell him to the Ishmeelites, and let not our hand be on him; for he is our brother and our flesh. And his brothers were content.">Genesis 37:27</a> <a href="/2_samuel/19-12.htm" title="You are my brothers, you are my bones and my flesh: why then are you the last to bring back the king?">2 Samuel 19:12</a>,13</span>; and thus many understand Paul’s meaning, <span class="bld"><a href="/romans/11-14.htm" title="If by any means I may provoke to emulation them which are my flesh, and might save some of them.">Romans 11:14</a></span>. But here it is to be taken more generally, for every man, he being thine own nature; and in this latitude our Saviour interprets the relation of neighbour to that lawyer, <span class="bld"><a href="/luke/10-29.htm" title="But he, willing to justify himself, said to Jesus, And who is my neighbor?">Luke 10:29</a>,30</span>, &c. We can look on no man but there we contemplate our <span class="ital">own flesh</span>; and therefore it is barbarous, not only to tear, but not to love and succour, our own flesh, <span class="bld"><a href="/nehemiah/5-5.htm" title="Yet now our flesh is as the flesh of our brothers, our children as their children: and, see, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought to bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.">Nehemiah 5:5</a></span>. In which soever of these two senses you take it, there is a note of similitude to be understood; so that the sense is this, <span class="ital">break thy bread</span>, &c. to them as unto thine <span class="ital">own flesh</span>; be not more severe to them than thou wouldst be to thyself; and thus it agrees with that of our Saviour, <span class="bld"><a href="/matthew/22-39.htm" title="And the second is like to it, You shall love your neighbor as yourself.">Matthew 22:39</a></span>, and with that of the apostle, <span class="bld"><a href="/ephesians/5-29.htm" title="For no man ever yet hated his own flesh; but nourishes and cherishes it, even as the Lord the church:">Ephesians 5:29</a></span>. In short, feed him as thou wouldst feed thyself, or have it fed; shelter him as thou wouldst shelter thyself, or have it sheltered; clothe him as thou wouldst clothe thyself, or be clothed; if in any of these respects thou wert in his circumstances. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/isaiah/58.htm">Gill's Exposition of the Entire Bible</a></div>Is it not to deal thy bread to the hungry?.... Or "to break" (f) it, divide it, and communicate it to them; that which is "bread", food fit to eat, wholesome and nourishing; which is thine, and not another's; which thou hast saved by fasting, and therefore should not be laid up, but given away; and that not to the rich, who need it not, but to the hungry and necessitous: and this may be understood of spiritual bread, of imparting the Gospel to such who are hungering and thirsting after righteousness, which to do is an acceptable service to God; and not to bind and oppress men's consciences with burdensome rites and ceremonies of men's own devising. These are husks, and not bread. <p>And that thou bring the poor that are cast out to thy house; poor ministers, cast out of the church, cast out of their livings, cast out of their houses, cast out of the land; and other Christian exiles for conscience sake; poor travellers and wanderers, as the Targum, obliged to flee from persecution into foreign countries, and wander about from place to place, having no certain dwelling place; these take into your house, and give them lodging: so some have entertained angels unawares, as Abraham and Lot, as indeed the faithful ministers of Christ are: or, <p>the poor rebels (g); for the word has this signification; such who have been accused and attainted as rebels; who have been charged with being rebels to church and state, though the quiet in the land, and so have been forced to flee and hide themselves; do not be afraid to receive them into your houses, though under such an imputation: <p>when thou seest the naked, that thou cover him; the naked Christian especially; not entirely so, but one that is thinly clothed, whose clothes are scarce anything but rags, not sufficient to keep him warm, or preserve him from the inclemencies of the weather; put a better garment upon him, to cover him with: <p>and that thou hide not thyself from thine own flesh; meaning not only those "near akin" (h), though more especially them; but such as are in the same neighbourhood, of the same country; and indeed all men are of one blood, and so are the same flesh; and from persons in distress, and especially such as are of the household of faith, of the same religion, that support the same Protestant cause, though differing in some lesser matters, a man should not hide himself, or turn his eyes from, or refuse to relieve them, or treat them with disdain and contempt; see <a href="/galatians/6-10.htm">Galatians 6:10</a>. <p>(f) "nonne ut frangas?" Pagninus; "nonne frangere?" Montanus. (g) Heb. "rebellatos, expulsos tanquam rebelles", Piscator; "qui persecutionem patiuntur", Vitringa. (h) "a cognatis tuis", Vatablus. So R. Sol. Urbin. Ohel Moed, fol. 85. 1.<a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/isaiah/58.htm">Geneva Study Bible</a></div><span class="cverse2"><i>Is it</i> not to deal thy bread to the hungry, and that thou shouldest bring the poor that are cast out to thy house? when thou seest the naked, that thou shouldest cover him; and that thou shouldest not hide thyself from <span class="cverse3">{g}</span> thy own flesh?</span><p>(g) For in him you see yourself as in a mirror.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/isaiah/58.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">7</span>. Comp. <a href="/ezekiel/18-7.htm" title="And has not oppressed any, but has restored to the debtor his pledge, has spoiled none by violence, has given his bread to the hungry, and has covered the naked with a garment;">Ezekiel 18:7</a> f., 16 f.; <a href="/job/31-13.htm" title="If I did despise the cause of my manservant or of my maidservant, when they contended with me;">Job 31:13</a> ff.<span class="p"><br /><br /></span><span class="ital">the poor that are cast out</span>] <span class="bld">the vagrant</span> (homeless) <span class="bld">poor</span>. The word rendered “vagrant” is peculiar, but is supposed to come from a verb meaning “wander.” It occurs with an abstract sense, and along with the abstract noun corresponding to the word here rendered “poor,” in <a href="/lamentations/1-7.htm" title="Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her sabbaths.">Lamentations 1:7</a>; <a href="/lamentations/3-19.htm" title="Remembering my affliction and my misery, the wormwood and the gall.">Lamentations 3:19</a>.<span class="p"><br /><br /></span><span class="ital">hide not thyself</span> (<a href="/deuteronomy/22-1.htm" title="You shall not see your brother's ox or his sheep go astray, and hide yourself from them: you shall in any case bring them again to your brother.">Deuteronomy 22:1</a>; <a href="/context/deuteronomy/22-3.htm" title="In like manner shall you do with his ass; and so shall you do with his raiment; and with all lost thing of your brother's, which he has lost, and you have found, shall you do likewise: you may not hide yourself....">Deuteronomy 22:3-4</a>) <span class="ital">from thine own flesh</span>] from thy fellow Israelites (as in <a href="/nehemiah/5-5.htm" title="Yet now our flesh is as the flesh of our brothers, our children as their children: and, see, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought to bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.">Nehemiah 5:5</a>).<span class="p"><br /><br /></span><span class="bld">8 ff</span>. When these conditions are complied with, the glory of the latter days shall break on the regenerated community.<span class="p"><br /><br /></span><span class="ital">thy light</span>] (ch. <a href="/isaiah/60-1.htm" title="Arise, shine; for your light is come, and the glory of the LORD is risen on you.">Isaiah 60:1</a>; <a href="/isaiah/60-3.htm" title="And the Gentiles shall come to your light, and kings to the brightness of your rising.">Isaiah 60:3</a>), the emblem of salvation; cf. ch. <a href="/isaiah/9-2.htm" title="The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, on them has the light shined.">Isaiah 9:2</a>.<span class="p"><br /><br /></span><span class="ital">break forth as the</span> <span class="bld">dawn</span>] “Break forth” is the verb used in ch. <a href="/isaiah/35-6.htm" title="Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.">Isaiah 35:6</a>; <a href="/genesis/7-11.htm" title="In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.">Genesis 7:11</a>; <a href="/psalms/74-15.htm" title="You did split the fountain and the flood: you dried up mighty rivers.">Psalm 74:15</a>, of the bursting of waters through a fissure in the earth’s surface; by a vivid metaphor the dawn was conceived as “splitting” the heavens and flooding the world with light. The same word occurs on the Moabite Stone (50:15) in the phrase “from the splitting of the dawn.”<span class="p"><br /><br /></span><span class="ital">thine health</span>] <span class="bld">thy healing</span> (as R.V.), or <span class="bld">thy recovery</span>. The word (Heb. <span class="ital">’ǎrûkah</span>, Arab, <span class="ital">’arîka</span>) seems to mean literally the new flesh which is formed when a wound is healing (see Delitzsch’s <span class="ital">Commentary</span> on the verse); it is used three times by Jeremiah with the sense of recovered health or prosperity; in <a href="/nehemiah/4-7.htm" title="But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth,">Nehemiah 4:7</a> (<a href="/isaiah/4-1.htm" title="And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by your name, to take away our reproach.">Isaiah 4:1</a> Heb.) and <a href="/2_chronicles/24-13.htm" title="So the workmen worked, and the work was perfected by them, and they set the house of God in his state, and strengthened it.">2 Chronicles 24:13</a> the metaphor is applied to the repairing of damages (in the walls or the Temple). Since <span class="ital"><a href="/isaiah/58-12.htm" title="And they that shall be of you shall build the old waste places: you shall raise up the foundations of many generations; and you shall be called, The repairer of the breach, The restorer of paths to dwell in.">Isaiah 58:12</a></span> shews that the prophet has the restoration of ruins in his mind, the coincidence with <a href="/nehemiah/4-7.htm" title="But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth,">Nehemiah 4:7</a> is certainly suggestive; but the figure here does not go beyond the general idea of recovered prosperity.<span class="p"><br /><br /></span><span class="ital">shall go before thee … shall be thy rereward</span>] Comp. ch. <a href="/isaiah/52-12.htm" title="For you shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rear guard.">Isaiah 52:12</a>. It is difficult to say whether <span class="ital">righteousness</span> means in this case “right vindicated “by outward tokens of Jehovah’s favour, or ethical righteousness as described in <span class="ital"><a href="/context/isaiah/58-6.htm" title="Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that you break every yoke?...">Isaiah 58:6-7</a></span>.<span class="p"><br /><br /></span><span class="bld">9 a</span>. The immediate answer to prayer, in contrast to the complaint of <a href="/isaiah/58-3.htm" title="Why have we fasted, say they, and you see not? why have we afflicted our soul, and you take no knowledge? Behold, in the day of your fast you find pleasure, and exact all your labors.">Isaiah 58:3</a>, is the evidence of harmony re-established between Jehovah and His worshippers; comp. ch. <a href="/isaiah/65-24.htm" title="And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.">Isaiah 65:24</a>, <a href="/isaiah/30-19.htm" title="For the people shall dwell in Zion at Jerusalem: you shall weep no more: he will be very gracious to you at the voice of your cry; when he shall hear it, he will answer you.">Isaiah 30:19</a>.<span class="p"><br /><br /></span><span class="bld">9 b</span> should be joined to <span class="ital"><a href="/isaiah/58-10.htm" title="And if you draw out your soul to the hungry, and satisfy the afflicted soul; then shall your light rise in obscurity, and your darkness be as the noon day:">Isaiah 58:10</a></span>. The conditions of acceptance with God are recapitulated in terms differing slightly from those of <span class="ital"><a href="/context/isaiah/58-6.htm" title="Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that you break every yoke?...">Isaiah 58:6-7</a></span>.<span class="p"><br /><br /></span><span class="ital">the putting forth of the finger</span>] a gesture of contempt (<a href="/proverbs/6-13.htm" title="He winks with his eyes, he speaks with his feet, he teaches with his fingers;">Proverbs 6:13</a>) towards the oppressed mentioned in <span class="ital"><a href="/context/isaiah/58-6.htm" title="Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that you break every yoke?...">Isaiah 58:6-7</a></span>. Compare (with Gesenius) the <span class="ital">infamis digitus</span> (<span class="ital">Pers.</span> 11. 33).<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/isaiah/58.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">Is it not to deal thy bread to the hungry?</span> In the early Christian Church almsgiving was connected with fasting <span class="accented">by law</span> (Dressel's 'Patr. Apost.,' p. 493). It was also accepted as a moral axiom that "fasting and alms were the wings of prayer." Cast out; or, <span class="accented">homeless</span> <span class="greek">ἀστέγους</span> LXX.). That thou hide not thyself from thine own flesh. Their "flesh" were not merely their near kindred, but their countrymen generally (see <a href="/nehemiah/5-5.htm">Nehemiah 5:5</a>). Isaiah 58:7<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/isaiah/58.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div>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 (<a href="/leviticus/16-29.htm">Leviticus 16:29</a>)? 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 (<a href="/isaiah/56-7.htm">Isaiah 56:7</a>; <a href="/isaiah/61-2.htm">Isaiah 61:2</a>) on the part of Jehovah (ליהוה for a subjective genitive).<p><a href="/isaiah/58-6.htm">Isaiah 58:6</a> and <a href="/isaiah/58-7.htm">Isaiah 58:7</a> 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.<p>(Note: The ancient church connected fasting with almsgiving by law. Dressel, Patr. Ap. p. 493.)<p>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 (<a href="http://biblehub.com/jeremiah/34-8.htm">Jeremiah 34:8-22</a>). And as <a href="/isaiah/58-6.htm">Isaiah 58:6</a> 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).<p>(Note: I have already observed at <a href="http://biblehub.com/isaiah/47-6.htm">Isaiah 47:6</a>, in vindication of what was stated at <a href="http://biblehub.com/isaiah/10-27.htm">Isaiah 10:27</a>, 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.")<p>It is to this that אגדּות, knots, refers. We cannot connect it with mutteh, a state of perverted right (<a href="/ezekiel/9-9.htm">Ezekiel 9:9</a>), as Hitzig does. רצוּצים are persons unjustly and forcibly oppressed even with cruelty; רצץ is a stronger synonym to עשׂק (e.g., <a href="/amos/4-1.htm">Amos 4:1</a>). In <a href="/isaiah/58-7.htm">Isaiah 58:7</a> we have the same spirit of general humanity as in <a href="http://biblehub.com/job/31-13.htm">Job 31:13-23</a>; <a href="http://biblehub.com/ezekiel/18-7.htm">Ezekiel 18:7-8</a> (compare what James describes in <a href="/james/1-27.htm">James 1:27</a> 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 <a href="/lamentations/1-7.htm">Lamentations 1:7</a> and <a href="/lamentations/3-19.htm">Lamentations 3:19</a> 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 <a href="/2_kings/11-2.htm">2 Kings 11:2</a> (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). <a href="/isaiah/58-7.htm">Isaiah 58:7</a> 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. <div class="vheading2">Links</div><a href="/interlinear/isaiah/58-7.htm">Isaiah 58:7 Interlinear</a><br /><a href="/texts/isaiah/58-7.htm">Isaiah 58:7 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/isaiah/58-7.htm">Isaiah 58:7 NIV</a><br /><a href="/nlt/isaiah/58-7.htm">Isaiah 58:7 NLT</a><br /><a href="/esv/isaiah/58-7.htm">Isaiah 58:7 ESV</a><br /><a href="/nasb/isaiah/58-7.htm">Isaiah 58:7 NASB</a><br /><a href="/kjv/isaiah/58-7.htm">Isaiah 58:7 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/isaiah/58-7.htm">Isaiah 58:7 Bible Apps</a><br /><a href="/isaiah/58-7.htm">Isaiah 58:7 Parallel</a><br /><a href="http://bibliaparalela.com/isaiah/58-7.htm">Isaiah 58:7 Biblia Paralela</a><br /><a href="http://holybible.com.cn/isaiah/58-7.htm">Isaiah 58:7 Chinese Bible</a><br /><a href="http://saintebible.com/isaiah/58-7.htm">Isaiah 58:7 French Bible</a><br /><a href="http://bibeltext.com/isaiah/58-7.htm">Isaiah 58:7 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../isaiah/58-6.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Isaiah 58:6"><img src="/left.png" name="lft" border="0" alt="Isaiah 58:6" /></a></div><div id="right"><a href="../isaiah/58-8.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Isaiah 58:8"><img src="/right.png" name="rght" border="0" alt="Isaiah 58:8" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>