With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.
"With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness." This verse intensifies the longing expressed in verse 8, now in first-person singular. "With my soul have I desired thee in the night" (נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה/nafshi ivvitikha balaylah)—nafshi (my soul) is the seat of desire and emotion. Ivvitikha (I have desired You) expresses intense longing and craving. Balaylah (in the night) refers to times of darkness, difficulty, and distress, when sleeplessness comes from either trouble or passionate desire for God. The psalmist echoes this: "When I remember thee upon my bed, and meditate on thee in the night watches" (Psalm 63:6).
"Yea, with my spirit within me will I seek thee early" (אַף־רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ/af-ruchi veqirbi ashacharekka)—ruchi (my spirit) emphasizes the inner person, the deepest part of human consciousness. Beqirbi (within me) emphasizes interiority. Ashacharekka (I will seek You early) comes from shachar, meaning dawn—to seek diligently at dawn, to pursue earnestly from first light. This describes intentional, disciplined, early-morning seeking of God, before the day's distractions intrude. The combination of soul (emotion/desire) and spirit (volition/inner being) emphasizes total-person longing for God.
"For when thy judgments are in the earth, the inhabitants of the world will learn righteousness" (כִּי כַאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יֹשְׁבֵי תֵבֵל/ki ka'asher mishpatekha la'aretz tzedeq lamedu yoshvei tevel)—this explains the passionate desire. Mishpatekha (Your judgments) are God's acts of governance and justice. When these are manifested la'aretz (in the earth), people lamedu tzedeq (learn righteousness). Lamad means to learn, be taught, trained. God's visible judgments become the curriculum teaching humanity righteousness.
Historical Context
This prayer reflects the experience of godly Israelites who longed for God while enduring national apostasy and judgment. During Isaiah's ministry, most of Judah pursued idolatry and injustice. The faithful remnant cried out for God's intervention. The verse anticipates the millennial kingdom when Christ's rule will enforce righteousness globally: "He shall judge among the nations...and they shall beat their swords into plowshares" (Isaiah 2:4). Currently, God's judgments throughout history teach righteousness to those with eyes to see, but the full manifestation awaits Christ's return.
Questions for Reflection
Do you seek God 'in the night' (during dark times) with the same intensity you desire Him 'early' (in good times)?
What does seeking God with both 'soul' (emotion) and 'spirit' (will) look like in practical morning devotion?
How do God's current judgments in the world teach righteousness to those willing to learn?
Related Resources
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Analysis & Commentary
"With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness." This verse intensifies the longing expressed in verse 8, now in first-person singular. "With my soul have I desired thee in the night" (נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה/nafshi ivvitikha balaylah)—nafshi (my soul) is the seat of desire and emotion. Ivvitikha (I have desired You) expresses intense longing and craving. Balaylah (in the night) refers to times of darkness, difficulty, and distress, when sleeplessness comes from either trouble or passionate desire for God. The psalmist echoes this: "When I remember thee upon my bed, and meditate on thee in the night watches" (Psalm 63:6).
"Yea, with my spirit within me will I seek thee early" (אַף־רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ/af-ruchi veqirbi ashacharekka)—ruchi (my spirit) emphasizes the inner person, the deepest part of human consciousness. Beqirbi (within me) emphasizes interiority. Ashacharekka (I will seek You early) comes from shachar, meaning dawn—to seek diligently at dawn, to pursue earnestly from first light. This describes intentional, disciplined, early-morning seeking of God, before the day's distractions intrude. The combination of soul (emotion/desire) and spirit (volition/inner being) emphasizes total-person longing for God.
"For when thy judgments are in the earth, the inhabitants of the world will learn righteousness" (כִּי כַאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יֹשְׁבֵי תֵבֵל/ki ka'asher mishpatekha la'aretz tzedeq lamedu yoshvei tevel)—this explains the passionate desire. Mishpatekha (Your judgments) are God's acts of governance and justice. When these are manifested la'aretz (in the earth), people lamedu tzedeq (learn righteousness). Lamad means to learn, be taught, trained. God's visible judgments become the curriculum teaching humanity righteousness.