Isaias 59:15

Filipino Cebuano Bible

15 Oo, ang kamatuoran nakulang; ug kadtong mobiya sa dautan nagahimo sa iyang kaugalingon nga usa ka tukbonon. Ug si Jehova nakakita niini, ug kini nakapasubo kaniya nga walay justicia.

Bible Verse Review
  from Treasury of Scripure Knowledge

truth: Isaiah 48:1, Psalms 5:9, Psalms 12:1, Psalms 12:2, Jeremiah 5:1, Jeremiah 5:2, Jeremiah 7:28, Hosea 4:1, Hosea 4:2, Micah 7:2

he that: Habakkuk 1:13, Habakkuk 1:14, Acts 9:1, Acts 9:23, Romans 8:36, Hebrews 11:36-38, 1 John 3:11, 1 John 3:12

maketh himself a prey: or, is accounted mad, 2 Kings 9:11, Jeremiah 29:26, Hosea 9:7, Mark 3:21, John 8:52, John 10:20, Acts 26:24, 2 Corinthians 5:13

displeased him: Heb. was evil in his eyes, Genesis 38:10, 2 Samuel 11:27, 2 Chronicles 21:7, *marg.

Reciprocal: Exodus 18:21 - men Psalms 60:4 - because Isaiah 40:10 - the Lord God Isaiah 59:8 - no Jeremiah 17:5 - whose Lamentations 3:36 - the Lord

Gill's Notes on the Bible

Yea, truth faileth,.... Or, "is deprived" f; of its life and being; it not only falls in the street, and there lies, without any to show regard unto it; but it fails; it seems as if it had given up the ghost and expired; so very prevalent will error be, before light and truth spring up again and be victorious, as they will:

and he that departeth from evil maketh himself a prey; he that does not give in to the prevailing vices of the age in which he lives, now become fashionable, but abstains from them, and departs from doctrinal as well as practical evils; from all false doctrines, and from all superstitious modes of worship; becomes a prey to others; a reproach and a laughing stock to them; they scoff at him, and deride him for his preciseness in religion; for his enthusiastic and irrational notions in doctrine; and for his stiffness in matters of worship: or, "he makes himself reckoned a madman" g; as some render it; and this is a common notion with profane men, and loose professors, to reckon such as madmen that are upright in doctrine, worship, and conversation; see Acts 26:24:

and the Lord saw it, and it displeased him that there was no judgment; he took notice of all this, and resented it, though in a professing people, that there was no judgment or discretion in matters of doctrine and worship; no order or discipline observed; no justice done in civil courts, or in the church of God; no reformation in church or state.

f נעדרת "privata"; so העדר "privatio", often with the Rubbins. g משתולל "facit ut insanus habeatur", Junius Tremellius "habitus est pro insano", Vitringa; so Abendana, "he that fears God, and departs from evil", יחשבוהו לשוטה, "they reckon him a fool or a madman."

Barnes' Notes on the Bible

Yea, truth faileth - That is, it is not to be found, it is missing. The word used here (from עדר ‛âdar) means “to be left, to remain” 2 Samuel 17:22; then “to be missing or lacking” 1 Samuel 30:19; Isaiah 40:26. Here it means that truth had no existence there.

And he that departeth from evil maketh himself a prey - Margin, ‘Is accounted mad.’ Noyes renders this, ‘And he that departeth from evil is plundered.’ Grotius renders it, ‘The innocent man lies open to injury from all.’ The Septuagint, ‘They took away the mind from understanding;’ or, ‘They substituted opinion in the place of knowledge.’ (Thompson’s Translation.) The phrase, ‘He that departeth from evil,’ means evidently a man who did not, and would not, fall in with the prevailing iniquitous practices, but who maintained a life of honesty and piety. It was one of the evils of the times that such a man would be harassed, plundered, ill-treated. The word rendered ‘maketh himself a prey’ (משׁתולל mish^etôlēl from שׁלל shâlal), is a word usually signifying to strip off, to plunder, to spoil. Some have supposed that the word means to make foolish, or to account mad, in Job 12:17, Job 12:19. Thus, in the passage before us, the Septuagint understood the word, and this sense of the word our translators have placed in the margin. But there is no reason for departing here from the usual signification of the word as denoting to plunder, to spoil; and the idea is, that the people of honesty and piety were subject to the rapacity of the avaricious, and the oppression of the mighty. They regarded them as lawful prey, and took every advantage in stripping them of their property, and reducing them to want. This completes the statement of the crimes of the nation, and the existence of such deeds of violence and iniquity constituted the basis on which God was led to interpose and effect deliverance. Such a state of crime and consequent suffering demanded the divine interposition; and when Yahweh saw it, he was led to provide a way for deliverance and reform.

The passage before us had a primary reference to the prevalence of iniquity in the Jewish nation. But it is language also that will quite as appropriately describe the moral condition of the world as laying the foundation for the necessity of the divine interposition by the Messiah. Indeed, the following verses undoubtedly refer to him. No one, it is believed, can attentively read the passage, and doubt this. The mind of the prophet is fixed upon the depravity of the Jewish nation. The hands, the tongue, the eyes, the feet, the fingers, were all polluted. The whole nation was sunk in moral corruption; and this was but a partial description of what was occurring everywhere on the earth. In such a state of things in the Jewish nation, and in the whole world, the question could not but arise, whether no deliverer could be found. Was there no way of pardon; no way by which deserved and impending wrath could be diverted? From this melancholy view, therefore, the prophet turns to him who was to be the Great Deliverer, and the remainder of the chapter is occupied with a most beautiful description of the Redeemer, and of the effect of his coming. The sentiment of the whole passage is, “that the deep and extended depravity of man was the foundation of the necessity of the divine interposition in securing salvation, and that in view of the guilt of people, God provided one who was a Glorious Deliverer, and who was to come to Zion as the Redeemer.”

And the Lord saw it - He saw there was no righteousness; no light; no love; no truth. All was violence and oppression: all was darkness and gloom.

And it displeased him - Margin, ‘Was evil in his eyes.’ So Jerome, ‘It appeared evil in his eyes.’ Septuagint, Καὶ οὐκ ἤρεσεν αὐτῷ Kai ouk ēresen autō - ‘And it did not please him.’ The Hebrew, וירע vayēra‛ means, literally, ‘It was evil in his eyes.’ That is, it was painful or displeasing to him. The existence of so much sin and darkness was contrary to the benevolent feelings of his heart.

That there was no judgment - No righteousness; no equity; and that iniquity and oppression abounded.

Clarke's Notes on the Bible

Verse Isaiah 59:15. And the Lord saw it - "And JEHOVAH saw it -----"] This third line of the stanza appears manifestly to me to be imperfect by the loss of a phrase. The reader will perhaps more perfectly conceive my idea of the matter if I endeavour to supply the supposed defect, I imagine it might have stood originally in this manner: -

לו ויחר יהוה וירא

lo veyachar Yehovah vaiyar

משפט אין כי בעיניו וירע

mishpat ein ki beeyinaiv veyera

"And JEHOVAH saw it, and he was wroth;

And it displeased him, that there was no judgment."

We have had already many examples of mistakes of omission; this, if it be such, is very ancient, being prior to all the versions. - L.