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Isaiah 40:27 [study!]

American Standard Version (ASV 1901) [2]
— Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from Jehovah, and the justice [due] to me is passed away from my God?
King James Version (KJV 1769)
— Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?
New American Standard Bible (NASB ©1995)
— Why do you say, O Jacob, and assert, O Israel, “My way is hidden from the LORD, And the justice due me escapes the notice of my God”?
Webster's Revision of the KJB (WEB 1833)
— Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over by my God?
Darby's Translation (DBY 1890)
— Why sayest thou, Jacob, and speakest, O Israel, My way is hid from Jehovah, and my right is passed away from my God?
Rotherham's Emphasized Bible (EBR 1902)
— Wherefore, shouldest thou, say, O Jacob, or, speak, O Israel,—Hidden, is my path from Yahweh, And, from my God, my vindication, will pass?
Young's Literal Translation (YLT 1898)
— Why sayest thou, O Jacob? and speakest thou, O Israel? 'My way hath been hid from Jehovah, And from my God my judgment passeth over.'
Douay-Rheims Challoner Revision (DR 1750)
— Why sayest thou, O Jacob, and speakest, O Israel: My way is hid from the Lord, and my judgment is passed over from my God?
Original King James Bible (AV 1611) [2]
— Why sayest thou, O Iacob, and speakest O Israel, My way is hid from the LORD, and my iudgement is passed ouer from my God?
Brenton Greek Septuagint (LXX, Restored Names)
— For say not thou, O Jacob, and why hast thou spoken, Israel, [saying], My way is hid from God, and my God has taken away [my] judgement, and has departed?
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Why sayest thou, O Yaaqov, and speakest, O Yisrael, My way is hid from Yahweh, and my judgment is passed over from my Elohim?

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Why x4100
(4100) Complement
A primitive particle; properly interrogitive what? (including how?, why? and when?); but also exclamations like what! (including how!), or indefinitely what (including whatever, and even relatively that which); often used with prefixes in various adverbial or conjugational senses.
sayest 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
thou, O Ya`kv יַעֲקֹב, 3290
{3290} Prime
From H6117; heel catcher (that is, supplanter); Jaakob, the Israelitish patriarch.
and speakest, 1696
{1696} Prime
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
O Yi$rl יִשׂרָאֵל, 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
My way 1870
{1870} Prime
From H1869; a road (as trodden); figuratively a course of life or mode of action, often adverbially.
is hid 5641
{5641} Prime
A primitive root; to hide (by covering), literally or figuratively.
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
from Yhw יָהוֶה, 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
(4480) Complement
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
and my judgment 4941
{4941} Prime
From H8199; properly a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (particularly) divine law, individual or collectively), including the act, the place, the suit, the crime, and the penalty; abstractly justice, including a particular right, or privilege (statutory or customary), or even a style.
is passed over 5674
{5674} Prime
A primitive root; to cross over; used very widely of any transition (literally or figuratively; transitively, intransitively, intensively or causatively); specifically to cover (in copulation).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
from my lhm אֱלֹהִים? 430
{0430} Prime
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
(4480) Complement
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
Jamieson-Fausset-Brown Commentary

Isaiah 40:27

_ _ Since these things are so, thou hast no reason to think that thine interest (“way,” that is, condition, Psalms 37:5; Jeremiah 12:1) is disregarded by God.

_ _ judgment is passed over from — rather, “My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it.”

_ _ my God — who especially might be expected to care for me.

Matthew Henry's Commentary

Isaiah 40:27-31

_ _ Here, I. The prophet reproves the people of God, who are now supposed to be captives in Babylon for their unbelief and distrust of God, and the dejections and despondencies of their spirit under their affliction (Isaiah 40:27): “Why sayest thou, O Jacob! to thyself and to those about thee, My way is hidden from the Lord? Why dost thou make hard and melancholy conclusions concerning thyself and thy present case as if the latter were desperate?” 1. The titles he here gives them were enough to shame them out of their distrusts: O Jacob! O Israel! Let them remember whence they took these names — from one who had found God faithful to him and kind in all his straits; and why they bore these names — as God's professing people, a people in covenant with him. 2. The way of reproving them is by reasoning with them: “Why? Consider whether thou hast any ground to say so.” Many of our foolish frets and foolish fears would vanish before a strict enquiry into the causes of them. 3. That which they are reproved for is an ill-natured, ill-favoured, word they spoke of God, as if he had cast them off. There seems to be an emphasis laid upon their saying it: Why sayest thou and speakest thou? It is bad to have evil thoughts rise in our mind, but it is worse to put an imprimatura sanction to them, and turn them into evil words. David reflects with regret upon what he said in his haste, when he was in distress. 4. The ill word they said was a word of despair concerning their present calamitous condition. They were ready to conclude, (1.) That God would not heed them: “My way is hidden from the Lord; he takes no notice of our straits, nor concerns himself any more in our concernments. There are such difficulties in our case that even divine wisdom and power will be nonplussed.” A man whose way is hidden is one whom God has hedged in, Job 3:23. (2.) That God could not help them: “My judgment is passed over from my God; my case is past relief, so far past it that God himself cannot redress the grievances of it. Our bones are dried.Ezekiel 37:11.

_ _ II. He reminds them of that which, if duly considered, was sufficient to silence all those fears and distrust. For their conviction, as before for the conviction of idolaters (Isaiah 40:21), he appeals to what they had known and what they had heard. Jacob and Israel were a knowing people, or might have been, and their knowledge came by hearing; for Wisdom cried in their chief places of concourse. Now, among other things, they had heard that God had spoken once, twice, yea, many a time they had heard it, That power belongs unto God (Psalms 62:11), That is,

_ _ 1. He is himself an almighty God. He must needs be so, for he is the everlasting God, even Jehovah. He was from eternity; he will be to eternity; and therefore with him there is no deficiency, no decay. He has his being of himself, and therefore all his perfections must needs be boundless. He is without beginning of days or end of life, and therefore with him there is no change. He is also the Creator of the ends of the earth, that is, of the whole earth and all that is in it from end to end. He therefore is the rightful owner and ruler of all, and must be concluded to have an absolute power over all and an all-sufficiency to help his people in their greatest straits. Doubtless he is still as able to save his church as he was at first to make the world. (1.) He has wisdom to contrive the salvation, and that wisdom is never at a loss: There is no searching of his understanding, so as to countermine the counsels of it and defeat its intentions; no, nor so as to determine what he will do, for he has ways by himself, ways in the sea. None can say, “Thus far God's wisdom can go, and no further;” for, when we know not what to do, he knows. (2.) He has power to bring about the salvation, and that power is never exhausted: He faints not, nor is weary; he upholds the whole creation, and governs all the creatures, and is neither tired nor toiled; and therefore, no doubt, he has power to relieve his church, when it is brought ever so low, without weakness or weariness.

_ _ 2. He gives strength and power to his people, and helps them by enabling them to help themselves. He that is the strong God is the strength of Israel. (1.) He can help the weak, Isaiah 40:29. Many a time he gives power to the faint, to those that are ready to faint away; and to those that have no might he not only gives, but increases strength, as there is more and more occasion for it. Many out of bodily weakness are wonderfully recovered, and made strong, by the providence of God: and many that are feeble in spirit, timorous and faint-hearted, unfit for services and sufferings, are yet strengthened by the grace of God with all might in the inward man. To those who are sensible of their weakness, and ready to acknowledge they have no might, God does in a special manner increase strength; for, when we are weak in ourselves, then are we strong in the Lord. (2.) He will help the willing, will help those who, in a humble dependence upon him, help themselves, and will do well for those who do their best, Isaiah 40:30, Isaiah 40:31. Those who trust to their own sufficiency, and are so confident of it that they neither exert themselves to the utmost nor seek unto God for his grace, are the youth and the young men, who are strong, but are apt to think themselves stronger than they are. And they shall faint and be weary, yea, they shall utterly fail in their services, in their conflicts, and under their burdens; they shall soon be made to see the folly of trusting to themselves. But those that wait on the Lord, who make conscience of their duty to him, and by faith rely upon him and commit themselves to his guidance, shall find that God will not fail them. [1.] They shall have grace sufficient for them: They shall renew their strength as their work is renewed, as there is new occasion; they shall be anointed, and their lamps supplied, with fresh oil. God will be their arm every morning, Isaiah 33:2. If at any time they have been foiled and weakened they shall recover themselves, and so renew their strength. Heb. They shall change their strength, as their work is changed — doing work, suffering work; they shall have strength to labour, strength to wrestle, strength to resist, strength to bear. As the day so shall the strength be. [2.] They shall use this grace for the best purposes. Being strengthened, First, They shall soar upward, upward towards God: They shall mount up with wings like eagles, so strongly, so swiftly, so high and heaven-ward. In the strength of divine grace, their souls shall ascend above the world, and even enter into the holiest. Pious and devout affections are the eagles' wings on which gracious souls mount up, Psalms 25:1. Secondly, They shall press forward, forward towards heaven. They shall walk, they shall run, the way of God's commandments, cheerfully and with alacrity (they shall not be weary), constantly and with perseverance (they shall not faint); and therefore in due season they shall reap. Let Jacob and Israel therefore, in their greatest distresses, continue waiting upon God, and not despair of timely and effectual relief and succour from him.

John Wesley's Explanatory Notes

Isaiah 40:27

What — Why dost thou give way to such jealousies concerning thy God, of whose infinite power and wisdom, and goodness, there are such evident demonstrations. Is hid — He takes no notice of my prayers and tears, and sufferings, but suffers mine enemies to abuse me at their pleasure. This complaint is uttered in the name of the people, being prophetically supposed to be in captivity. Judgment — My cause. God has neglected to plead my cause, and to give judgment for me against mine enemies.

Geneva Bible Translation Notes

Isaiah 40:27

Why sayest thou, O Jacob, and speakest, O Israel, (c) My way is hid from the LORD, and my judgment is passed over by my God?

(c) He rebukes the Jews because they did not rest on the providence of God, but thought that he had forsaken them in their troubles.

Cross-Reference Topical ResearchStrong's Concordance

Isaiah 49:14-15 But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. ... Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.
Isaiah 54:6-8 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. ... In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.
Isaiah 60:15 Whereas thou hast been forsaken and hated, so that no man went through [thee], I will make thee an eternal excellency, a joy of many generations.
1 Samuel 12:22 For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people.
Job 3:23 [Why is light given] to a man whose way is hid, and whom God hath hedged in?
Psalms 31:22 For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
Psalms 77:7-10 Will the Lord cast off for ever? and will he be favourable no more? ... And I said, This [is] my infirmity: [but I will remember] the years of the right hand of the most High.
Jeremiah 33:24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.
Ezekiel 37:11 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.
Romans 11:1-2 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin. ... God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

my judgment:

Isaiah 49:4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: [yet] surely my judgment [is] with the LORD, and my work with my God.
Job 27:2 [As] God liveth, [who] hath taken away my judgment; and the Almighty, [who] hath vexed my soul;
Job 34:5 For Job hath said, I am righteous: and God hath taken away my judgment.
Malachi 2:17 Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of judgment?
Luke 18:7-8 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? ... I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
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Chain-Reference Bible Search

1S 12:22. Jb 3:23; 27:2; 34:5. Ps 31:22; 77:7. Is 49:4, 14; 54:6; 60:15. Jr 33:24. Ezk 37:11. Mal 2:17. Lk 18:7. Ro 11:1.

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