Isaiah 59:2
Parallel Verses
English Standard Version
but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.

King James Bible
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

American Standard Version
but your iniquities have separated between you and your God, and your sins have hid his face from you, so that he will not hear.

Douay-Rheims Bible
But your iniquities have divided between you and your God, and your sins have hid his face from you that he should not hear.

English Revised Version
but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

Webster's Bible Translation
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

Isaiah 59:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The prophet now proceeds to point out the reward of divine grace, which would follow such a fast as this, consisting of self-renouncing, self-sacrificing love; and in the midst of the promise he once more reminds of the fact, that this love is the condition of the promise. This divides the promises into two. The middle promise is linked on to the first; the morning dawn giving promise of the "perfect day" (Proverbs 4:18). The first series of promises we have in Isaiah 58:8, Isaiah 58:9. "Then will thy light break forth as the morning dawn, and thy healing will sprout up speedily, and thy righteousness will go before thee, the glory of Jehovah will follow thee. Then wilt thou call and Jehovah will answer; thou wilt beseech, and He will say, Here am I!" The love of God is called "light" in contrast with His wrath; and a quiet cheerful life in God's love is so called, in contrast with a wild troubled life spent in God's wrath. This life in God's love has its dawn and its noon-day. When it is night both within and around a man, and he suffers himself to be awakened by the love of God to a reciprocity of love; then does the love of God, like the rising sun, open for itself a way through the man's dark night and overcome the darkness of wrath, but so gradually that the sky within is at first only streaked as it were with the red of the morning dawn, the herald of the sun. A second figure of a promising character follows. The man is sick unto death; but when the love of God stimulates him to reciprocal love, he is filled with new vigour, and his recovery springs up suddenly; he feels within him a new life working through with energetic force like a miraculous springing up of verdure from the earth, or of growing and flowering plants. The only other passages in which ארוּכה occurs are in the books of Jeremiah, Chronicles, and Nehemiah. It signifies recovery (lxx here, τὰ ἰάματά σου ταχὺ ἀνατελεῖ, an old mistake for ἱμάτια, vestimenta), and hence general prosperity (2 Chronicles 24:13). It always occurs with the predicate עלתה (causative העלה, cf., Targ. Psalm 147:3, ארכא אסּק, another reading ארוּכין), oritur (for which we have here poetically germinat) alicui sanitas; hence Gesenius and others have inferred, that the word originally meant the binding up of a wound, bandage (impontiru alicui fascia). But the primary word is ארך equals ארך, to set to rights, to restore or put into the right condition (e.g., b. Sabbath 33b, "he cured his wounded flesh"), connected with אריך, Arab. ârak, accommodatus; so that ארוּכה, after the form מלוּכה, Arab. (though rarely) arika, signifies properly, setting to rights, i.e., restoration.

The third promise is: "thy righteousness will go before thee, the glory of Jehovah will gather thee, or keep thee together," i.e., be thy rear-guard (lxx περιστελεῖ σε, enclose thee with its protection; אסף as in מאסּף, Isaiah 52:12). The figure is a significant one: the first of the mercies of God is δικαιοῦν, and the last δοξάζειν. When Israel is diligent in the performance of works of compassionate love, it is like an army on the march or a travelling caravan, for which righteousness clear and shows the way as being the most appropriate gift of God, and whose rear is closed by the glory of God, which so conducts it to its goal that not one is left behind. The fourth promise assures them of the immediate hearing of prayer, of every appeal to God, every cry for help.

But before the prophet brings his promises up to their culminating point, he once more lays down the condition upon which they rest. "If thou put away from the midst of thee the yoke, the pointing of the finger, and speaking of evil, and offerest up thy gluttony to the hungry, and satisfiest the soul that is bowed down: thy light will stream out in the darkness, and thy darkness become like the brightness of noon-day. And Jehovah will guide thee continually, and satisfy thy soul in droughts, and refresh thy bones; and thou wilt become like a well-watered garden, and like a fountain, whose waters never deceive. And thy people will build ruins of the olden time, foundations of earlier generations wilt thou erect; and men will call thee repairers of breaches, restorers of habitable streets." מוטה, a yoke, is here equivalent to yoking or oppression, as in Isaiah 58:6, where it stands by the side of רשׁע. שׁלח־אצבּא (only met with here, for שׁלח, Ges. 65, 1, a), the stretching out of the finger, signifies a scornful pointing with the fingers (Proverbs 6:13, δακτυλοδεικτεῖν) at humbler men, and especially at such as are godly (Isaiah 57:4). דּבּר־און, the utterance of things which are wicked in themselves and injurious to one's neighbour, hence sinful conversation in general. The early commentators looked for more under נפשׁך, than is really meant (and so does even Stier: "they soul, thy heart, all thy sympathetic feelings," etc.). The name of the soul, which is regarded here as greedily longing (Isaiah 56:11), is used in Deuteronomy 24:6 for that which nourishes it, and here for that which it longs for; the longing itself (appetitus) for the object of the longing (Psychol. p. 204). We may see this very clearly from the choice of the verb תּפק (a voluntative in a conditional clause, Ges. 128, 2), which, starting from the primary meaning educere (related to נפק, Arabic anfaqa, to give out, distribute, nafaqa, distribution, especially of alms), signifies both to work out, acquire, carry off (Proverbs 3:13; Proverbs 8:35, etc.), and also to take out, deliver, offer, expromere (as in this instance and Psalm 140:9; Psalm 144:13). The soul "bowed down" is bowed down in this instance through abstinence. The apodoses commence with the perf. cons. וזרח. אפלה is the darkness caused by the utter absence of light (Arab. afalat esh-shemsu, "the sun has become invisible"); see at Job 10:22. This, as the substantive clause affirms, is like the noon-day, which is called צהרים, because at that point the daylight of both the forenoon and afternoon, the rising and setting light, is divided as it were into two by the climax which it has attained. A new promise points to the fat, that such a man may enjoy without intermission the mild and safe guidance of divine grace, for which נחה (הנחה, syn. נהל) is the word commonly employed; and another to the communication of the most copious supply of strength. The ἅπαξ γεγρ בצחצחות does not state with what God will satisfy the soul, as Hahn supposes (after Jerome, "splendoribus"), but according to צסהיחה (Psalm 68:7) and such promises as Isaiah 43:20; Isaiah 48:21; Isaiah 49:10, the kind of satisfaction and the circumstances under which it occurs, viz., in extreme droughts (Targ. "years of drought"). In the place of the perf. cons. we have then the future, which facilitates the elevation of the object: "and thy bones will He make strong," יחליח, for which Hupfeld would read יחליף, "will He rejuvenate." חחליץ is a denom. of חלוּץ, expeditus; it may, however, be directly derived from a verb חלץ, presupposed by חלצים, not, however, in the meaning "to be fat" (lxx πιανθήσεται, and so also Kimchi), but "to be strong," lit., to be loose or ready for action; and b. Jebamoth 102b has the very suitable gloss גרמי זרוזי (making the bones strong). This idea of invigorating is then unfolded in two different figures, of which that of a well-watered garden sets forth the abundance received, that of a spring the abundance possessed. Natural objects are promised, but as a gift of grace; for this is the difference between the two testaments, that in the Old Testament the natural is ever striving to reach the spiritual, whereas in the New Testament the spiritual lifts up the natural to its own level. The Old Testament is ever striving to give inwardness to what was outward; in the New Testament this object is attained, and the further object now is to make the outward conformed to the inward, the natural life to the spiritual.

The last promise (whether the seventh or eighth, depends upon whether we include the growing of the morning light into the light of noon, or not) takes its form from the pining of the exiles for their home: "and thy people (ממּך) build" (Ewald, 295, c); and Bttcher would read ממך וּבנּוּ; but מן with a passive, although more admissible in Hebrew than in Arabic, is very rarely met with, and then more frequently in the sense of ἀπό than in that of ὑπό, and בּנּוּ followed by a plural of the thing would be more exact than customary. Moreover, there is no force in the objection that ממּך with the active can only signify "some of thee," since it is equivalent to ממך אשׁר, those who sprang from thee and belong to thee by kindred descent. The members born to the congregation in exile will begin, as soon as they return to their home, to build up again the ruins of olden time, the foundations of earlier generations, i.e., houses and cities of which only the foundations are left (Isaiah 61:4); therefore Israel restored to its fatherland receives the honourable title of "builder of breaches," "restorer of streets (i.e., of places much frequented once) לשׁבת" (for inhabiting), i.e., so that, although so desolate now (Isaiah 33:8), they become habitable and populous once more.

Isaiah 59:2 Parallel Commentaries

Treasury of Scripture Knowledge

your iniquities

Isaiah 50:1 Thus said the LORD, Where is the bill of your mother's divorce, whom I have put away?...

Deuteronomy 32:19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters.

Joshua 7:11 Israel has sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing...

Proverbs 15:29 The LORD is far from the wicked: but he hears the prayer of the righteous.

Jeremiah 5:25 Your iniquities have turned away these things, and your sins have withheld good things from you.

hid, or made him hide

Isaiah 57:17 For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth...

Deuteronomy 31:17,18 Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them...

Deuteronomy 32:20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very fraudulent generation...

Ezekiel 39:23,24,29 And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me...

Micah 3:4 Then shall they cry to the LORD, but he will not hear them: he will even hide his face from them at that time...

Cross References
Isaiah 1:15
When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood.

Isaiah 50:1
Thus says the LORD: "Where is your mother's certificate of divorce, with which I sent her away? Or which of my creditors is it to whom I have sold you? Behold, for your iniquities you were sold, and for your transgressions your mother was sent away.

Isaiah 58:4
Behold, you fast only to quarrel and to fight and to hit with a wicked fist. Fasting like yours this day will not make your voice to be heard on high.

Lamentations 1:8
Jerusalem sinned grievously; therefore she became filthy; all who honored her despise her, for they have seen her nakedness; she herself groans and turns her face away.

Ezekiel 39:23
And the nations shall know that the house of Israel went into captivity for their iniquity, because they dealt so treacherously with me that I hid my face from them and gave them into the hand of their adversaries, and they all fell by the sword.

Micah 3:4
Then they will cry to the LORD, but he will not answer them; he will hide his face from them at that time, because they have made their deeds evil.

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