Isaiah 59:20 · Bible study
Isaiah 59:20 Commentary: Redeemer, Repentance, and Paul’s Quotation
Hebrew · 10 what the commentators say
Meaning in one sentence
Scholarly analysis of Isaiah 59:20: Does the Redeemer come only to the repentant, or does His coming turn away ungodliness? Textual and theological insights.
Research Summary
- Meaning: God promises to send a Redeemer to Zion; those who turn from transgression partake in the deliverance.
- Key words: Redeemer (gō’ēl, H1350); turn (shuv, H7725); transgression (pesha, H6588); Zion (H6726).
- Main debate: Does the Hebrew text mean “to those who turn” (precondition) or “and he shall turn away” (effect of the Redeemer’s coming)?
- Theological theme: God’s unilateral rescue and the human response of repentance, both held together by covenant grace.
- Best use: A text for Advent, for teaching on God as go’el, and for exploring Paul’s use of the Old Testament in Romans 11.
Translation Comparison
BSB Berean Standard Bible 2020
“The Redeemer will come to Zion, to those in Jacob who turn from transgression,” declares the LORD.
WEB World English Bible 2000
“A Redeemer will come to Zion, and to those who turn from disobedience in Jacob,” says Yahweh.
KJV King James Version 1769
And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord.
ASV American Standard Version 1901
And a Redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith Jehovah.
YLT Young's Literal Translation 1898
And come to Zion hath a redeemer, Even to captives of transgression in Jacob, An affirmation of Jehovah.
Darby Darby Bible 1890
And the Redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
And there shall come a redeemer to Sion, and to them that return from iniquity in Jacob, saith the Lord.
Translations in other languages (10 available)
Y vendrá el Redentor á Sión, y á los que se volvieren de la iniquidad en Jacob, dice Jehová.
E um Redentor virá a Sião, para aqueles que se arrependerem de sua transgressão em Jacó, diz o SENHOR.
Un rédempteur viendra pour Sion,
Denn denen zu Zion wird ein Erlöser kommen und denen, die sich bekehren von den Sünden in Jakob, spricht der HERR.
En er zal een Verlosser tot Sion komen, namelijk voor hen, die zich bekeren van de overtreding in Jakob, spreekt de HEERE.
E un redentore verrà per Sion e per quelli di Giacobbe che si convertiranno dalla loro rivolta, dice l’Eterno.
Bo przyjdzie do Syonu odkupiciel, i do tych, którzy się odwracają od występków w Jakóbie, mówi Pan.
И придет Искупитель Сиона и сынов Иакова, обратившихся от нечестия, говорит Господь.
必有一位救贖主 來 到錫安─雅各族中 轉離 過犯的人那裡。這是耶和華 說的。
And as a saviour he will come to Zion, turning away sin from Jacob, says the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 59:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree the Redeemer in this verse is the Messiah. Jewish interpreters like Aben Ezra and Kimchi read it messianically, and the Talmud applies it to the Son of David (Sanhedrin 98a). Christian commentators, Barnes, Gill, Matthew Henry, follow the same judgment. The central tension lies in the Hebrew phrase “to those who turn from transgression.” Barnes and the Cambridge Bible note that the Septuagint (followed by Paul in Romans 11:26) reads “and shall turn away ungodliness from Jacob,” a different vocalization of the same consonants. Jamieson-Fausset-Brown calls Paul’s rendering the “full sense under inspiration.” Clarke points to a possible difference in the underlying Hebrew text (לְשָׁבֵי vs. וְהֵשִׁיב). No commentator denies that genuine repentance accompanies the Redeemer’s work; they differ on whether the text presents repentance as a precondition or as an effect produced by His coming.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Condition view: The Masoretic Hebrew reads “to those who turn from transgression.” Repentance precedes the Redeemer’s embrace, as stressed by Gill and Matthew Henry.
- Effect view: The Septuagint and Paul read “he will turn away ungodliness from Jacob.” The Redeemer’s coming itself produces repentance, as noted by Barnes and Jamieson-Fausset-Brown.
- Synthesis view: The two readings are complementary: the Redeemer comes both to the repentant and to create repentance. This is the implicit position of most modern commentators (Cambridge, Keil & Delitzsch).
What is clear: The central promise is certain: the Messiah, the Redeemer, will come to Zion; His coming is God’s initiative, and the result is that transgression is dealt with among Jacob’s descendants.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the Redeemer | All major commentators interpret the Redeemer as the Messiah (Christ). Jewish and Christian traditions agree on this messianic reading. | A few earlier interpreters (e.g., some Jewish expositors) considered Cyrus or another human deliverer, but the dominant view across Talmud, Targum, and Christian commentary is messianic. |
| Condition of repentance | Repentance (turning from transgression) is inseparable from the Redeemer’s work. | Some (e.g., the Masoretic reading) treat repentance as a condition for receiving the Redeemer; others (following the LXX and Paul) see the Redeemer’s coming as causing repentance. The two positions lead to different emphases on human initiative vs. divine sovereignty. |
| Textual variant in Hebrew | The Masoretic Text reads “to those who turn” (לְשָׁבֵי). The Septuagint and Paul read “and shall turn away” (וְהֵשִׁיב). Both are attested in ancient sources. | Some scholars (e.g., Lowth) consider the LXX reading original; others (e.g., Vitringa) argue that the LXX/Paul capture the sense without altering the Hebrew text. The question affects whether the verse emphasizes human cooperation or divine transformation. |
| Scope of “Jacob” and “Zion” | Zion is the city of God; Jacob refers to the covenant people, Israel. | In Romans 11, Paul applies “out of Zion” to Christ’s incarnation among the Jews. Some interpretations limit the promise to ethnic Israel; others see it as inclusive of the believing remnant (Jew and Gentile). |
Historical & Cultural Context
Isaiah 59 is a stark courtroom scene. Vv.1, 15 catalogue Israel’s sins, injustice, violence, lying, and their consequence: God’s face is hidden. In v.16 God sees that “there was no man” to intercede, so His own arm brings salvation. He dresses for battle (v.17): righteousness as a breastplate, salvation as a helmet, vengeance as a garment. The passage builds to v.20, where the divine warrior arrives as a Redeemer.
The term “Redeemer” (gō’ēl) carries deep cultural weight. In Israelite law, a go’el was the kinsman who restored family property, avenged blood, or married a widow to preserve the family line (Leviticus 25, Ruth 4). By naming the coming figure go’el, Isaiah draws on this concrete social obligation: Yahweh Himself will act as the nearest relative to rescue His people.
Zion stands for the city of God’s presence, the earthly seat of His throne. The phrase “to those who turn from transgression in Jacob” speaks the language of Deuteronomy 30:1, 10: return to God, and He will restore you. The Hebrew verb shuv (turn) is the classic Old Testament word for repentance, a wholehearted turning from sin and back to God. Ezekiel 18:30, 31 echoes this same call: “Return, and turn yourselves from all your transgressions.”
The surrounding verses reinforce judgment and rescue. V.19 pictures God coming “as a rushing stream” that the nations will fear. V.21 seals a new covenant: God’s Spirit and words will never depart from His people. Verse 20 sits at the hinge: judgment gives way to redemption, and the Redeemer’s appearance is both a promise to Zion and a summons to Jacob.
Textual Notes
The main textual issue in Isaiah 59:20 is a possible variant in the second half of the verse. The Masoretic Hebrew reads וּלְשָׁבֵי פֶשַׁע (“and to those who turn from transgression”). The Septuagint (and the Greek tradition followed by Paul in Romans 11:26, 27) reads “and shall turn away ungodliness from Jacob,” which reflects a different vocalization: וְהֵשִׁיב (“and he will turn away”) instead of לְשָׁבֵי. Adam Clarke attributes this to a reading of the Hebrew consonants that swaps ל for ו and changes the pointing. The Syriac and Targum also support the idea of turning away rather than turning from. The Dead Sea Scrolls of Isaiah do not survive for this verse, so the earliest witness is the LXX. No other significant variants appear in the manuscripts.
Reception History
Isaiah 59:20 has been read as a messianic promise from the earliest periods. The Talmud (Babylonian Talmud, Sanhedrin 98a) cites it as proof that the Son of David will come. Paul’s quotation in Romans 11:26, 27 gave it a central place in Christian reflection on Israel’s salvation; the “Deliverer coming out of Zion” was tied to the “fullness of the Gentiles” and the final restoration of the Jewish people.
In the patristic period, early interpreters such as Origen and Jerome read the verse as pointing to Christ’s second coming, when the nation of Israel would turn in repentance. Reformation commentators (Calvin, Luther) stressed the condition of “turning from transgression” as evidence of genuine faith. Modern scholarship continues to wrestle with the text-critical question, recognizing that both readings, condition and effect, are preserved in the church’s tradition.
Advent hymnody and liturgical use have often drawn on the image of the Redeemer coming to Zion, especially in the season of waiting for Christ’s return. The verse remains a touchstone for discussions of covenant, repentance, and the scope of salvation history.
Preaching This Verse
Three-point outline
- The Need: No Intercessor (vv.15, 16), Human inability to remedy sin forces God to act alone.
- The Intervention: God as Redeemer (vv.17, 20), He comes as divine warrior and kinsman-redeemer; His arrival is both rescue and judgment.
- The Response: Turning from Transgression (v.20), Whether as condition or effect, the Redeemer’s presence produces genuine repentance in Jacob.
Five-point outline
- Sin’s full weight (vv.1, 15).
- God’s solitary initiative (v.16).
- Divine armor and battle (vv.17, 18).
- The Redeemer arrives (v.20).
- The covenant secured (v.21).
Illustration hooks
- The son who trashed his room: Parents set a consequence, but also show up at the door with a plan to clean it together. The Redeemer comes alongside, not after.
- A debt paid by a stranger: You cannot repay, but you can accept the gift. The condition of receiving is that you stop adding to the debt.
- The flood of a broken dam (v.19 context): Water cannot be stopped, only channeled. The coming of God is irresistible; repentance is letting that current carry you.
Questions your congregation is asking
- Does God wait for us to get our act together before He helps?
- If God is coming to redeem, why does the world still look so broken?
- What does “turn from transgression” look like for someone who feels stuck in sin?
Leading a Discussion
Isaiah 59:20 condenses a major biblical theme: God’s determination to rescue a people who cannot rescue themselves. As you read through the whole chapter, notice how dark the diagnosis of sin is, and then how surprising the turn to hope. The Redeemer comes, and He comes to Zion and to those who turn from transgression. But which comes first: the turning or the Redeemer? This question opens a deeper conversation about grace, repentance, and God’s covenant promises.
Discussion questions
- Observation: What does the chapter say about Israel’s condition before God’s arm brings salvation? (Look at vv.1, 15)
- Observation: The word “Redeemer” (go’el) appears only here in v.20. What do we know about a go’el from passages like Leviticus 25:25 or Ruth 3, 4?
- Interpretation: Read Romans 11:25, 27, where Paul quotes Isaiah 59:20, 21. How does Paul’s version (“the Deliverer will come out of Zion, and he will turn away ungodliness from Jacob”) differ from the Hebrew text we have? What does that difference suggest about the relationship between repentance and salvation?
- Interpretation: Jesus says, “I came not to call the righteous, but sinners to repentance” (Luke 5:32). How does that statement echo the logic of Isaiah 59:20?
- Application: Isaiah 59:16 says God “wondered that there was no intercessor.” How do you respond to the fact that God acted when no one else could?
- Application: In what area of your life do you need the Redeemer to “turn away ungodliness” rather than simply waiting for you to change first?
- Big picture: This verse ends with “says Yahweh.” God speaks a promise. How does hearing this as a divine oath change how you trust it?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 30:1 | It shall happen, when all these things have come on you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations where Yahweh your God has driven you, |
| Deuteronomy 30:10 | if you will obey Yahweh your God’s voice, to keep his commandments and his statutes which are written in this book of the law, if you turn to Yahweh your God with all your heart and with all your soul. |
| Isaiah 40:9 | You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it up! Don’t be afraid! Say to the cities of Judah, “Behold, your God!” |
| Ezekiel 18:30 | “Therefore I will judge you, house of Israel, everyone according to his ways,” says the Lord Yahweh. “Return, and turn yourselves from all your transgressions, so iniquity will not be your ruin. |
| Ezekiel 18:31 | Cast away from you all your transgressions in which you have transgressed; and make yourself a new heart and a new spirit. For why will you die, house of Israel? |
| Daniel 9:13 | As it is written in the law of Moses, all this evil has come on us. Yet we have not entreated the favor of Yahweh our God, that we should turn from our iniquities and have discernment in your truth. |
| Joel 2:32 | It will happen that whoever will call on Yahweh’s name shall be saved; for in Mount Zion and in Jerusalem there will be those who escape, as Yahweh has said, and among the remnant, those whom Yahweh calls. |
| Obadiah 1:17 | But in Mount Zion, there will be those who escape, and it will be holy. The house of Jacob will possess their possessions. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out a textual difference between the Hebrew and ancient versions. Where the Hebrew text says "those who turn from transgression," the Septuagint, Syriac, and Chaldee read "shall turn away iniquity," which is how the Apostle Paul quotes it in Romans. He notes this contrast without settling which reading is original.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that the Redeemer comes to turn people from their sins, not merely to deliver them. He acknowledges Paul's different wording but insists the core idea is the same: the Messiah's benefit belongs only to those who forsake their transgressions. The deliverer's work is to remove ungod
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights a textual difference between the Hebrew and the Septuagint. Where the Hebrew has "unto them that turn from transgression," the Septuagint reads "and shall turn away ungodliness from Jacob," a more expressive version. This Septuagint reading is quoted in Romans 11:26 and applied there to the Messiah.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that the Redeemer comes only to Zion and to those who actually turn from sin. This ties salvation to repentance: God’s deliverance in Christ is not offered to the stubborn but promised to the penitent who abandon their iniquity.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the Redeemer as the Messiah, not Cyrus, and sees this as Christ's spiritual coming to the church in the latter days. At that time, Jewish people who repent of rejecting him and turn to believe in him as Savior will receive him. This is distinct from his first coming for redemption through blood.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that Paul, writing under inspiration, applies the Old Testament phrase about Zion to Christ's coming with redemption. The turning from transgression described in the verse is actually God's work: He first turns people from sin and turns sin away from them, pointing to the future spiritual restoration of Israel.
Lange's Commentary Reformed 1857
Lange highlights the double character of God’s promise: it assures the prophet that his prophetic gift and the Spirit will continue, while also promising the same to the spiritual descendants of Israel. This new covenant is inward and spiritual, contrasting with the earlier covenant of physical posterity, and serves as the bridge to the lofty prophecies of salvation that follow.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the prophets habitually conclude promises of temporal deliverance with promises of spiritual redemption in Christ. The earthly rescue was a clear type, so the prophecy points beyond itself to the true Redeemer.