Isaiah 59:9
in Isaiah 59Therefore justice is far from us, and righteousness does not reach us. We hope for light, but there is darkness; for brightness, but we walk in gloom.
BSB
The same verse in ASV and KJV ▾
ASV
Therefore is justice far from us, neither doth righteousness overtake us: we look for light, but, behold, darkness; for brightness, but we walk in obscurity.
KJV
Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.
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This verse in Isaiah 59
Commentary
12 notes on this verseBecause of this, judgment has been far from us: and justice does not overtake us. We waited for light, and behold darkness: for brightness, and we have walked in gloom. LXX: Therefore judgment has withdrawn from them, and justice does not apprehend them. While they wait for light, darkness shall come upon them. After the accusation of the Jewish people, their Prophet responded, advising what repentant individuals should say if they wish to receive healing after their wounds.
This site's exposition
Therefore justice is far from us
on Isaiah 59:9-11
The charge becomes confession: “We hope for light, but there is darkness”. The pictures turn to bodily helplessness: “Like the blind, we feel our way along the wall”. Jamieson, Fausset and Brown mark the shift from you to we as the point where the oracle becomes a shared confession.
The record, by era
The Medieval Church1 voice
1043. Therefore is judgment far from us. Here the people confess. And first, they confess their misery as to the injustice of the enemies oppressing them: judgment is far from us, because God does not judge us from our adversaries: the contrary is found above: …
The Puritans and the Awakening4 voices
Salvation only of God, ver. 16-19. The covenant of the redeemer, ver. 20, 21 Commentary on Chapter LIX 3. Perverseness - Perverse words are such as are contrary to God's word.
quarantine:anchor (2026-07-29) — cites-ver-20-anchored-9-15
They were in distress, trampled upon and oppressed by their enemies, unjustly dealt with, and ruled with rigour; and God did not appear for them, to plead their just and injured cause: " Judgment is far from us, neither does justice overtake us,
quarantine:debris (2026-07-29) — odd-straight-quotes
Oppression is near us, and judgment is far from us. Our enemies are far from giving our case its due consideration, but still hurry us on with the violence of their oppressions, and justice does not overtake us, to rescue us out of their hands." 2.
quarantine:debris (2026-07-29) — odd-straight-quotes
Justice - Judgment, and so justice is here taken for deliverance. God doth not defend our right, nor revenge our wrong, because of these outrages, and acts of violence, injustice, and oppression.
5 more voices on this verse
The Puritans and the Awakening1 voice
Therefore is judgment far from us,....
The Nineteenth Century4 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Therefore is judgment far from us - This is the confession of the people that they were suffering not unjustly on account of their crimes. The word ‘judgment’ here is evidently to be taken in the sense of vengeance or vindication. The idea is this, ‘we are subjected to calamities and to oppressions by our enemies.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
judgment far--retribution in kind because they had shown "no judgment in their goings" (Isa 59:8). "The vindication of our just rights by God is withheld by Him from us." us--In Isa 59:8 and previous verses, it was "they," the third person; here, "us . . . we," the first person.
quarantine:debris (2026-07-29) — starts-lowercase
ISRAEL had greatly revolted from her God and in consequence she had brought upon herself great sorrow. Still, instead of repenting of their faults and returning to their allegiance to Jehovah, the nation continued to be duped by false prophets and presumptuous pride into the expectation of better days. The better days came not. They looked for the sunshine, but they wandered in the mists. They waited for brightness, but walked in gloom. Unhappy Israel!
ISRAEL had greatly revolted from her God and in consequence she had brought upon herself great sorrow. Still, instead of repenting of their faults and returning to their allegiance to Jehovah, the nation continued to be duped by false prophets and presumptuous pride into the expectation of better days. The better days came not. They looked for the sunshine, but they wandered in the mists. They waited for brightness, but walked in gloom. Unhappy Israel! She turned aside from Jehovah to worship Baal—she went after the gods of the heathen which were not gods—and from that hour her land was afflicted with pestilence and famine. The spoiler came up against her. He stopped her wells, cut down her vines and barked her fig trees. And in the end he carried her away captive, made the sons and daughters of Zion to sit down by the waters of Babylon and weep at the remembrance of the beloved city. Sin is evermore a bitter thing and they who follow it expecting to arrive at the light of joy are duped and deceived. They shall be plunged into denser and denser darkness until they arrive at an unending midnight unbroken by a solitary star. This historical example might be used by way of warning to any seekers after happiness who foolishly expect to find it in the pleasures of sin and the neglect of God. You will certainly be disappointed, for, "joy is a plant that does not grow on nature's barren soil"—only a renewed nature can be blessed. The more intensely you pursue happiness in the bewitching way of sin, the further will it fly from you. Like the will-'o-the-wisp, the glare of pleasure will entice you into the quagmire and there will leave you to find that your chase has gained you nothing but danger and weariness. The pearl of happiness lies not in the depths of dissipation. The broad road always ends in destruction, never in peace.
The words behind it
15 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| עַל־ | ʾal- | there- | H5921 → | 5755 times |
| כֵּ֗ן | ken | -fore | H3651 → | 771 times |
| רָחַ֤ק | rachak | it is far | H7368 → | 57 times |
| מִשְׁפָּט֙ | mishpat | justice | H4941 → | 422 times |
| מִמֶּ֔נּוּ | mimenu | from us | H4480 → | 1188 times |
| וְלֹ֥א | velo' | and not | H3808 → | 5168 times |
| תַשִּׂיגֵ֖נוּ | tasigenu | it reaches us | H5381 → | 50 times |
| צְדָקָ֑ה | tzedakah | righteousness | H6666 → | 157 times |
| נְקַוֶּ֤ה | nekaveh | we wait eagerly | H6960 → | 49 times |
| לָאוֹר֙ | laor | for the light | H216 → | 121 times |
| וְהִנֵּה־ | vehineh- | and there! | H2009 → | 843 times |
| חֹ֔שֶׁךְ | choshekh | darkness | H2822 → | 80 times |
| לִנְגֹה֖וֹת | lingohot | for gleams of light | H5054 → | |
| בָּאֲפֵל֥וֹת | baafelot | in <the> gloom<s> | H653 → | 10 times |
| נְהַלֵּֽךְ׃ | nehalekh | we walk | H1980 → | 1546 times |
עַל־there-
ʾal-H5921 →5755 times
כֵּ֗ן-fore
kenH3651 →771 times
רָחַ֤קit is far
rachakH7368 →57 times
מִשְׁפָּט֙justice
mishpatH4941 →422 times
מִמֶּ֔נּוּfrom us
mimenuH4480 →1188 times
וְלֹ֥אand not
velo'H3808 →5168 times
תַשִּׂיגֵ֖נוּit reaches us
tasigenuH5381 →50 times
צְדָקָ֑הrighteousness
tzedakahH6666 →157 times
נְקַוֶּ֤הwe wait eagerly
nekavehH6960 →49 times
לָאוֹר֙for the light
laorH216 →121 times
וְהִנֵּה־and there!
vehineh-H2009 →843 times
חֹ֔שֶׁךְdarkness
choshekhH2822 →80 times
לִנְגֹה֖וֹתfor gleams of light
lingohotH5054 →
בָּאֲפֵל֥וֹתin <the> gloom<s>
baafelotH653 →10 times
נְהַלֵּֽךְ׃we walk
nehalekhH1980 →1546 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Job 30:26But when I hoped for good, evil came; when I looked for light, darkness fell.
it leads to
- Jeremiah 8:15
We hoped for peace, but no good has come, for a time of healing, but there was only terror.
Reached by 3 separate paths from here.
- Job 3:25–26
For the thing I feared has overtaken me, and what I dreaded has befallen me.
- Jeremiah 8:15
Through
Micah 1:12For the dwellers of Maroth pined for good, but calamity came down from the LORD, even to the gate of Jerusalem.
it leads to
- Jeremiah 14:19
Have You rejected Judah completely? Do You despise Zion? Why have You stricken us so that we are beyond healing? We hoped for peace, but no good has come, and for the time of…
Reached by 2 separate paths from here.
- Jeremiah 14:19
Through
Isaiah 5:30In that day they will roar over it, like the roaring of the sea. If one looks over the land, he will see darkness and distress; even the light will be obscured by clouds.
it leads to
- Isaiah 8:22
Then they will look to the earth and see only distress and darkness and the gloom of anguish. And they will be driven into utter darkness.
- Joel 2:10
Before them the earth quakes; the heavens tremble. The sun and moon grow dark, and the stars lose their brightness.
- Jeremiah 4:23–28
I looked at the earth, and it was formless and void; I looked to the heavens, and they had no light.
- Isaiah 8:22
Through
Jeremiah 14:19Have You rejected Judah completely? Do You despise Zion? Why have You stricken us so that we are beyond healing? We hoped for peace, but no good has come, and for the time of…
it leads to
- Lamentations 5:22
unless You have utterly rejected us and remain angry with us beyond measure.
- 1 Thessalonians 5:3
While people are saying, “Peace and security,” destruction will come upon them suddenly, like labor pains on a pregnant woman, and they will not escape.
- Lamentations 5:22
Where this verse is studied
On this page
About Isaiah

This page draws on 9 works. Open the list of works
This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 884: “Help for Seekers of the Light” (lightly modernized text, CCEL edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Isaiah; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Commentary on Isaiah.
