וַהֲבִיאֹותִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עֹולֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצֹ֖ון עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים׃
In the final chapters of Isaiah, we encounter a vision of hope that stretches beyond Israel’s borders—a divine promise not only of restoration but of inclusion. In Isaiah 56:7, God declares His intention to bring foreigners and outsiders into the heart of worship:
וַהֲבִיאֹותִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עֹולֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצֹ֖ון עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים׃
“I will bring them to My holy mountain and make them joyful in My house of prayer; their burnt offerings and sacrifices will be accepted on My altar, for My house shall be called a house of prayer for all peoples.” This verse is rich with theological weight—announcing a future where Gentiles are no longer excluded from the covenant blessings.
Our focus will be on how the sequence of verbal forms—particularly the use of the wayyiqtol (וַהֲבִיאֹותִים) followed by purpose/result clauses—shapes our understanding of God’s redemptive plan. The grammar itself unfolds like a liturgy of grace, moving from divine initiative to joyful reception and culminating in universal worship.
Morphological Breakdown of Key Terms
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| וַהֲבִיאֹותִ֞ים | בּוֹא | Wayyiqtol, Qal, masculine singular + suffix 1st person plural object | “And I will bring them” | Narrative perfective tense indicating divine initiative |
| שִׂמַּחְתִּים | שָׂמֵחַ | Qatal, Piel, masculine singular + suffix 1st person plural object | “I will make them rejoice” | Result or consequence of being brought near |
| תְּפִלָּתִ֔י | תְּפִלָּה | Noun, feminine singular construct with possessive suffix | “My prayer” | Means “house of prayer” in context |
| לְרָצֹ֖ון | רָצוֹן | Noun, masculine singular, adverbial accusative | “For acceptance” | Indicates favor or pleasure |
| יִקָּרֵ֖א | קָרָא | Niphal imperfect, third person singular | “Will be called” | Passive voice emphasizing divine designation |
The Wayyiqtol: Divine Initiative Unveiled
The opening verb וַהֲבִיאֹותִ֞ים (“and I will bring them”) is a classic example of the wayyiqtol, the narrative perfective form often used to denote completed action in a past or prophetic context. Though technically a prefix conjugation, it functions here as a declaration of certainty.
This verb sets the stage for everything that follows—it is the divine act of gathering and drawing near. The wayyiqtol carries an air of inevitability: what God has purposed, He will accomplish. The “them” refers not only to Israel but also to the Gentiles who seek Him (cf. v. 6), and this inclusivity marks a radical shift in prophetic theology.
Sequential Verbs: From Bringing Near to Joyful Acceptance
Following the wayyiqtol, the text unfolds in a series of purpose-result verbs:
- וְשִׂמַּחְתִּים – “and I will make them joyful”
- עֹולֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצֹ֖ון – “their burnt offerings and sacrifices will be accepted”
- בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א – “will be called a house of prayer”
These verbs follow a logical and theological progression:
- Gathering – God brings people near
- Joy – He makes them glad in His presence
- Acceptance – Their worship is pleasing before Him
- Designation – The temple becomes a place for all nations
This sequence reflects not merely ritual inclusion, but spiritual transformation. It is not enough to enter the temple; one must be made joyful and acceptable within it.
The Weight of a Promise
Isaiah 56:7 is more than a prophecy—it is a liturgical declaration of God’s global intent. The Hebrew syntax moves with precision and beauty, unfolding a vision where access to God is no longer limited by ethnicity, but opened by grace. The wayyiqtol at the beginning signals divine resolve, while the following verbs reveal the unfolding joy of redemption.
We see in these words the shadow of Christ’s mission—to tear down dividing walls and build a house of prayer for all nations. And in the grammar of Isaiah, we hear echoes of Jesus’ own declaration: “My house shall be called a house of prayer for all nations” (Mark 11:17).
So let us marvel at the weight of this promise—not just in its theology, but in its very structure. For in the rhythm of the verbs, we find the heartbeat of divine grace: bringing, making joyful, accepting, calling. All nations, drawn near. All hearts, made whole. All tongues, praising the Lord.