Isaias 59:20
And there shall come a redeemer to Sion, and to them that return from iniquity in Jacob, saith the Lord.
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- Vulgate (Clementine)
- et venerit Sion redemptor, et eis qui redeunt ab iniquitate in Jacob, dicit Dominus.
- Septuagint (Swete)
- καὶ ἥξει ἕνεκεν Σειὼν ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ.
- Hebrew (WLC)
- וּבָ֤א לְצִיּוֹן֙ גּוֹאֵ֔ל וּלְשָׁבֵ֥י פֶ֖שַׁע בְּיַֽעֲקֹ֑ב נְאֻ֖ם יְהוָֽה
Haydock's commentary
To Sion. Septuagint, "from Sion, and will turn away iniquity from Jacob. (21.) And this," &c. (Haydock)
St. Paul hence proves that the Jews will at last be converted, Romans xi. 26. The return of the captives prefigured this event. (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 Augustine Expositions on the Book of Psalms, Psalm XIV
8. “Who will give salvation to Israel out of Sion?” ( ver. 7 ). Who but He whose humiliation ye have despised? is understood. For He will come in glory to the judgment of the quick and the dead, and the kingdom of the just: that, forasmuch as in that humble coming “blindness hath happened in part unto Israel, that the fulness of the Gentiles might enter in,” in that other should happen what follows, “and so all Israel should be saved.” For the Apostle too takes that testimony of Isaiah, where it is said, “There shall come out of Sion He who shall turn away ungodliness from Jacob:” for the Jews, as it is here, “Who shall give salvation to Israel out of Sion?” “When the Lord shall turn away the captivity of His people, Jacob shall rejoice, and Israel shall be glad.” It is a repetition, as is usual: for I suppose, “Israel shall be glad,” is the same as, “Jacob shall rejoice.”
St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily XIX on Rom. xi. 7
Ver. 26 . “There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.” ( Is. lix. 20 .) Then to give the mark that fixes its sense to salvation, to prevent any one from drawing it aside and attaching it to times gone by, he says,
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).