Isaias 42:19
Who is blind, but my servant? or deaf, but he to whom I have sent my messengers? Who is blind, but he that is sold? or who is blind, but the servant of the Lord?
Open Isaias 42:19 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Quis cæcus, nisi servus meus ; et surdus, nisi ad quem nuntios meos misi ? quis cæcus, nisi qui venundatus est ? et quis cæcus, nisi servus Domini ?
- Septuagint (Swete)
- καὶ τίς τυφλὸς ἀλλ᾽ ἢ οἱ παῖδές μου, καὶ κωφοὶ ἀλλ᾽ ἢ οἱ κυριεύοντες αὐτῶν; καὶ ἐτυφλώθησαν οἱ δοῦλοι τοῦ θεοῦ.
- Hebrew (WLC)
- מִ֤י עִוֵּר֙ כִּ֣י אִם עַבְדִּ֔י וְחֵרֵ֖שׁ כְּמַלְאָכִ֣י אֶשְׁלָ֑ח מִ֤י עִוֵּר֙ כִּמְשֻׁלָּ֔ם וְעִוֵּ֖ר כְּעֶ֥בֶד יְהוָֽה
Haydock's commentary
Sold. Hebrew Cimshullam, (Haydock) the perfect, or favoured. The Turks call "believers" Musselmans. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Methodius Oration on the Palms
III. But while these things were doing, and the disciples were rejoicing and praising God with a loud voice for all the mighty works that they had seen, saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest; the city began to inquire, saying, Who is this? stirring up its hardened and inveterate envy against the glory of the Lord. But when thou hearest me say the city, understand the ancient and disorderly multitude of the synagogue. They ungratefully and malignantly ask, Who is this? as if they had never yet seen their Benefactor, and Him whom divine miracles, beyond the power of man, had made famous and renowned; for the darkness comprehended not that unsetting light which shone in upon it. Hence quite appositely with respect to them hath the prophet Isaiah exclaimed, saying, Hear, ye deaf; and look, ye blind, that ye may see. …
St John Cassian The Conferences of John Cassian. Part II. Containing Conferences XI-XVII, Chapter XII. That a good will should not always be attributed to grace, nor always to man himself
For we should not hold that God made man such that he can never will or be capable of what is good: or else He has not granted him a free will, if He has suffered him only to will or be capable of evil, but neither to will or be capable of what is good of himself. And, in this case how will that first statement of the Lord made about men after the fall stand: “Behold, Adam is become as one of us, knowing good and evil?” For we cannot think that before, he was such as to be altogether ignorant of good. Otherwise we should have to admit that he was formed like some irrational and insensate beast: which is sufficiently absurd and altogether alien from the Catholic faith. Moreover as the wisest Solomon says: “God made man upright,” i.e., always to enjoy the knowledge of good only, “But they have sought out many imaginations,” for they came, as has been said, to know good and evil. …