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Selected Verse: Isaiah 61:1 - Strong Concordance

Verse	Translation	Text
Isa 61:1	Strong Concordance	The Spirit [07307] of the Lord [0136] GOD [03069] is upon me; because the LORD [03068] hath anointed [04886] me to preach good tidings [01319] unto the meek [06035]; he hath sent [07971] me to bind up [02280] the brokenhearted [07665] [03820], to proclaim [07121] liberty [01865] to the captives [07617], and the opening of the prison [06495] to them that are bound [0631];
	King James	The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11) is upon me; because . . . hath anointed me--quoted by Jesus as His credentials in preaching (Luk 4:18-21). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb (Luk 1:35), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (Isa 11:2; Joh 1:32; Joh 3:34; Psa 45:7; with which compare Kg1 1:39-40; Kg1 19:16; Exo 29:7). "Anointed" as Messiah, Prophet, Priest, and King. good tidings--as the word "gospel" means. the meek--rather, "the poor," as Luk 4:18 has it; that is, those afflicted with calamity, poor in circumstances and in spirit (Mat 11:5). proclaim liberty-- (Joh 8:31-36). Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (Heb 2:15); also from the "liberty proclaimed" to all bond-servants in the year of jubilee (Isa 61:2; Lev 25:10; Jer 34:8-9). opening of the prison--The Hebrew rather is, "the most complete opening," namely, of the eyes to them that are bound, that is, deliverance from prison, for captives are as it were blind in the darkness of prison (Isa 14:17; Isa 35:5; Isa 42:7) [EWALD]. So Luk 4:18 and the Septuagint interpret it; Luk 4:18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised"; thus expressing the double "opening" implied; namely, that of the eyes (Joh 9:39), and that of the prison (Rom 6:18; Rom 7:24-25 Heb 2:15). His miracles were acted parables.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)

is upon me; because . . . hath anointed me--quoted by Jesus as His credentials in preaching (Luk 4:18-21). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb (Luk 1:35), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (Isa 11:2; Joh 1:32; Joh 3:34; Psa 45:7; with which compare Kg1 1:39-40; Kg1 19:16; Exo 29:7). "Anointed" as Messiah, Prophet, Priest, and King.

good tidings--as the word "gospel" means.

the meek--rather, "the poor," as Luk 4:18 has it; that is, those afflicted with calamity, poor in circumstances and in spirit (Mat 11:5).

proclaim liberty-- (Joh 8:31-36). Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (Heb 2:15); also from the "liberty proclaimed" to all bond-servants in the year of jubilee (Isa 61:2; Lev 25:10; Jer 34:8-9).

opening of the prison--The Hebrew rather is, "the most complete opening," namely, of the eyes to them that are bound, that is, deliverance from prison, for captives are as it were blind in the darkness of prison (Isa 14:17; Isa 35:5; Isa 42:7) [EWALD]. So Luk 4:18 and the Septuagint interpret it; Luk 4:18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised"; thus expressing the double "opening" implied; namely, that of the eyes (Joh 9:39), and that of the prison (Rom 6:18; Rom 7:24-25 Heb 2:15). His miracles were acted parables.

Notes on the Bible, by Albert Barnes, [1834]
The Spirit of the Lord God - Hebrew, The Spirit of the Lord Yahweh.' The Chaldee renders this, 'The prophet said, the spirit of prophecy from the presence of Yahweh God is upon me.' The Syriac, 'The Spirit of the Lord God.' The Septuagint, Πνεῦμα Κυρίου Pneuma Kuriou - 'The Spirit of the Lord,' omitting the word אדני 'ădonāy. So Luke quotes it in Luk 4:18. That this refers to the Messiah is abundantly proved by the fact that the Lord Jesus expressly applied it to himself (see Luk 4:21). Rosenmuller, Gesenius, and some others, suppose that it refers to Isaiah himself, and that the idea is, that the prophet proclaims his commission as authorized to administer consolation to the suffering exiles in Babylon. It cannot be denied that the language is such as may be applied in a subordinate sense to the office of the prophet, and that the work of the Redeemer is here described in terms derived from the consolation and deliverance afforded to the long-suffering exiles. But in a much higher sense it refers to the Messiah, and received an entire completion only as applied to him and to his work. Even Grotius, who has been said to 'find Christ nowhere in the Old Testament,' remarks, 'Isaiah here speaks of himself, as the Chaldee observes; but in him we see not an obscure image of Christ.' Applied to the Redeemer, it refers to the time when, having been baptized and set apart to the work of the Mediatorial office, he began publicly to preach (see Luk 4:21). The phrase 'the Spirit of Yahweh is upon me,' refers to the fact; that he had been publicly consecrated to his work by the Holy Spirit descending on him at Iris baptism Mat 3:16; Joh 1:32, and that the Spirit of God had been imparted to him 'without measure' to endow him for his great office (Joh 3:34; see the notes at Isa 11:2). Because the Lord hath anointed me - The word rendered 'hath anointed' (משׁח mâshach), is that from which the word Messiah is derived (see the notes at Isa 45:1). prophets and kings were set apart to their high office, by the ceremony of pouring oil on their heads; and the idea here is that God had set apart the Messiah for the office which he was to bear, and had abundantly endowed him with the graces of which the anointing oil was an emblem. The same language is used in reference to the Messiah in Psa 45:7 (compare Heb 1:9). To preach good tidings - On the meaning of the word (בשׂר bâs'ar) rendered here 'to preach good tidings,' see the notes at Isa 52:7. The Septuagint renders it, Εὐαγγελίσασθαι Euangelisasthai - 'To evangelize,' to preach the gospel. Unto the meek - The word rendered 'meek' (ענוים ‛ănâviym) properly denotes the afflicted, the distressed, the needy. The word 'meek' means those who are patient in the reception of injuries, and stands opposed to revengeful and irascible. This is by no means the sense of the word here. It refers to those who were borne down by calamity in any form, and would be particularly applicable to those who had been sighing in a long captivity in Babylon. It is not improperly rendered by the Septuagint by the word πτωχοῖς ptōchois, 'poor,' and in like manner by Luke Luk 4:18; and the idea is, that the Redeemer came to bring a joyful message to those who were oppressed and borne down by the evils of poverty and calamity (compare Mat 11:5). To bind up the broken-hearted - (See the notes at Isa 1:6). The broken-hearted are those who are deeply afflicted and distressed on any account. It may be either on account of their sins, or of captivity and oppressionk, or of the loss of relations and friends. The Redeemer came that he might apply the balm of consolation to all such hearts, and give them joy and peace. A similar form of expression occurs in Psa 147:3 : He healeth the broken in heart, And bindeth up their wounds. To proclaim liberty to the captives - This evidently is language which is taken from the condition of the exiles in their long captivity in Babylon. The Messiah would accomplish a deliverance for those who were held under the captivity of sin similar to that of releasing captives from long and painful servitude. The gospel does not at once, and by a mere exertion of power, open prison doors, and restore captives to liberty. But it accomplishes an effect analogous to this: it releases the mind captive under sin; and it will finally open all prison doors, and by preventing crime will prevent the necessity of prisons, and will remove all the sufferings which are now endured in confinement as the consequence of crime. It may be remarked further, that the word here rendered 'liberty' (דרור derôr) is a word which is properly applicable to the year of Jubilee, when all were permitred to go free Lev 25:10 : 'And ye shall hallow the fiftieth year, and proclaim liberty (דרור derôr) throughout all the land unto all the inhabitants thereof.' So in Jer 34:8-9, it is used to denote the manumission of slaves: 'To proclaim liberty (דרור derôr) unto them; that every man should let his man-servant and every man his maid-servant, being an Hebrew, or an Hebrewess, go free.' So also Isa 61:1, of the same chapter. So also in Eze 46:17, it is applied to the year in which the slave was by law restored to liberty. Properly, therefore, the word has reference to the freedom of those who are held in bondage, or to servitude; and it may be implied that it was to be a part of the purpose of the Messiah to proclaim, ultimately, universal freedom, and to restore all people to their just rights. If this is the sense - and I see no reason to doubt it - while the main thing intended was that he should deliver people from the inglorious servitude of sin, it also means, that the gospel would contain principles inconsistent with the existence of slavery, and would ultimately produce universal emancipation. Accordingly it is a matter of undoubted fact that its influence was such that in less than three centuries it was the means of abolishing slavery throughout the Roman empire; and no candid reader of the New Testament can doubt that if the principles of Christianity were universally followed, the last shackle would soon fall from the slave. Be the following facts remembered: 1. No man ever made another originally a slave under the influence of Christian principle. No man ever kidnapped another, or sold another, BECAUSE it was done in obedience to the laws of Christ. 2. No Christian ever manumitted a slave who did not feel that in doing it he was obeying the spirit of Christianity, and who did not have a more quiet conscience on that account. 3. No man doubts that if freedom were to prevail everywhere, and all men were to be regarded as of equal civil rights, it would be in accordance with the mind of the Redeemer. 4. Slaves are made in violation of all the precepts of the Saviour. The work of kidnapping and selling men, women, and children; of tearing them from their homes, and confining them in the pestilential holds of ships on the ocean, and of dooming them to hard and perpetual servitude, is not the work to which the Lord Jesus calls his disciples. 5. Slavery, in fact, cannot be maintained without an incessant violation of the principles of the New Testament. To keep people in ignorance; to witchold from them the Bible; to prevent their learning to read; to render nugatory the marriage contract, or to make it subject to the will of a master; to deprive a man of the avails of Iris own labor without his consent; to make him or his family subject to a removal against his will; to prevent parents from training up their children according to their own views of what is right; to fetter and bind the intellect and shut up the avenues to knowledge as a necessary means of continuing the system; and to make people dependent wholly on others whether they shall hear the gospel or be permitted publicly to embrace it, is everywhere deemed essential to the existence of slavery, and is demanded by all the laws which rule over the regions of a country cursed with this institution. In the whole work of slavery, from the first capture of the unoffending person who is made a slave to the last act which is adopted to secure his bondage, there is an incessant and unvarying trampling on the laws of Jesus Christ. Not one thing is done to make and keep a slave in accordance with any command of Christ; not one thing which would be done if his example were followed and his law obeyed. Who then can doubt that he came ultimately to proclaim freedom to all captives, and that the prevalence of his gospel will yet be the means of universal emancipation? (compare the notes at Isa 58:6). And the opening of the prison - This language also is taken from the release of those who had been confined in Babylon as in a prison; and the idea is, that the Redeemer would accomplish a work for sinful and suffering people like throwing open the doors of a prison and bidding the man who had been long lying in a dungeon to go free. On the grammatical structure of the verb rendered here 'opening of the prison' (פקץ־קיץ peqach-qôach), Gesenius (Lexicon) and Rosenmuller may be consulted. According to Gesenius, it should be read as one word. So many manuscripts read it. It occurs nowhere else. It means here deliverance. The Septuagint renders it, 'And sight to the blind,' which is followed by Luke. The sentiment which is found in the Septuagint and in Luke, is a correct one, and one which elsewhere occurs in the prophets (see Isa 34:5): and as the sentiment was correct, the Saviour did not deem it necessary to state that this was not the literal translation of the Hebrew. Or more properly the Saviour in the synagogue at Nazareth Luk 4:19 used the Hebrew, and when Luke came to record it, he quoted it as he found it in the version then in common use. This was the common practice with the writers of the New Testament. The Evangelist wrote probably for the Hellenists, or the Greek Jews, who commonly used the Septuagint version, and he quotes that version as being the one with which they were familiar. The sense is not materially varied whether the Hebrew be followed, or the version by the Septuagint. The Arabic version agrees nearly with the Evangelist. Horne (Introduction, ii. 403) is of opinion that the Hebrew formerly contained more than we now find in the manuscripts and the printed editions. Of that, however, I think there is no good evidence.

Notes on the Bible, by Albert Barnes, [1834]

The Spirit of the Lord God - Hebrew, The Spirit of the Lord Yahweh.' The Chaldee renders this, 'The prophet said, the spirit of prophecy from the presence of Yahweh God is upon me.' The Syriac, 'The Spirit of the Lord God.' The Septuagint, Πνεῦμα Κυρίου Pneuma Kuriou - 'The Spirit of the Lord,' omitting the word אדני 'ădonāy. So Luke quotes it in Luk 4:18. That this refers to the Messiah is abundantly proved by the fact that the Lord Jesus expressly applied it to himself (see Luk 4:21). Rosenmuller, Gesenius, and some others, suppose that it refers to Isaiah himself, and that the idea is, that the prophet proclaims his commission as authorized to administer consolation to the suffering exiles in Babylon. It cannot be denied that the language is such as may be applied in a subordinate sense to the office of the prophet, and that the work of the Redeemer is here described in terms derived from the consolation and deliverance afforded to the long-suffering exiles. But in a much higher sense it refers to the Messiah, and received an entire completion only as applied to him and to his work. Even Grotius, who has been said to 'find Christ nowhere in the Old Testament,' remarks, 'Isaiah here speaks of himself, as the Chaldee observes; but in him we see not an obscure image of Christ.' Applied to the Redeemer, it refers to the time when, having been baptized and set apart to the work of the Mediatorial office, he began publicly to preach (see Luk 4:21). The phrase 'the Spirit of Yahweh is upon me,' refers to the fact; that he had been publicly consecrated to his work by the Holy Spirit descending on him at Iris baptism Mat 3:16; Joh 1:32, and that the Spirit of God had been imparted to him 'without measure' to endow him for his great office (Joh 3:34; see the notes at Isa 11:2).

Because the Lord hath anointed me - The word rendered 'hath anointed' (משׁח mâshach), is that from which the word Messiah is derived (see the notes at Isa 45:1). prophets and kings were set apart to their high office, by the ceremony of pouring oil on their heads; and the idea here is that God had set apart the Messiah for the office which he was to bear, and had abundantly endowed him with the graces of which the anointing oil was an emblem. The same language is used in reference to the Messiah in Psa 45:7 (compare Heb 1:9).

To preach good tidings - On the meaning of the word (בשׂר bâs'ar) rendered here 'to preach good tidings,' see the notes at Isa 52:7. The Septuagint renders it, Εὐαγγελίσασθαι Euangelisasthai - 'To evangelize,' to preach the gospel.

Unto the meek - The word rendered 'meek' (ענוים ‛ănâviym) properly denotes the afflicted, the distressed, the needy. The word 'meek' means those who are patient in the reception of injuries, and stands opposed to revengeful and irascible. This is by no means the sense of the word here. It refers to those who were borne down by calamity in any form, and would be particularly applicable to those who had been sighing in a long captivity in Babylon. It is not improperly rendered by the Septuagint by the word πτωχοῖς ptōchois, 'poor,' and in like manner by Luke Luk 4:18; and the idea is, that the Redeemer came to bring a joyful message to those who were oppressed and borne down by the evils of poverty and calamity (compare Mat 11:5).

To bind up the broken-hearted - (See the notes at Isa 1:6). The broken-hearted are those who are deeply afflicted and distressed on any account. It may be either on account of their sins, or of captivity and oppressionk, or of the loss of relations and friends. The Redeemer came that he might apply the balm of consolation to all such hearts, and give them joy and peace. A similar form of expression occurs in Psa 147:3 :

He healeth the broken in heart,

And bindeth up their wounds.

To proclaim liberty to the captives - This evidently is language which is taken from the condition of the exiles in their long captivity in Babylon. The Messiah would accomplish a deliverance for those who were held under the captivity of sin similar to that of releasing captives from long and painful servitude. The gospel does not at once, and by a mere exertion of power, open prison doors, and restore captives to liberty. But it accomplishes an effect analogous to this: it releases the mind captive under sin; and it will finally open all prison doors, and by preventing crime will prevent the necessity of prisons, and will remove all the sufferings which are now endured in confinement as the consequence of crime. It may be remarked further, that the word here rendered 'liberty' (דרור derôr) is a word which is properly applicable to the year of Jubilee, when all were permitred to go free Lev 25:10 : 'And ye shall hallow the fiftieth year, and proclaim liberty (דרור derôr) throughout all the land unto all the inhabitants thereof.' So in Jer 34:8-9, it is used to denote the manumission of slaves: 'To proclaim liberty (דרור derôr) unto them; that every man should let his man-servant and every man his maid-servant, being an Hebrew, or an Hebrewess, go free.' So also Isa 61:1, of the same chapter.

So also in Eze 46:17, it is applied to the year in which the slave was by law restored to liberty. Properly, therefore, the word has reference to the freedom of those who are held in bondage, or to servitude; and it may be implied that it was to be a part of the purpose of the Messiah to proclaim, ultimately, universal freedom, and to restore all people to their just rights. If this is the sense - and I see no reason to doubt it - while the main thing intended was that he should deliver people from the inglorious servitude of sin, it also means, that the gospel would contain principles inconsistent with the existence of slavery, and would ultimately produce universal emancipation. Accordingly it is a matter of undoubted fact that its influence was such that in less than three centuries it was the means of abolishing slavery throughout the Roman empire; and no candid reader of the New Testament can doubt that if the principles of Christianity were universally followed, the last shackle would soon fall from the slave. Be the following facts remembered:

1. No man ever made another originally a slave under the influence of Christian principle. No man ever kidnapped another, or sold another, BECAUSE it was done in obedience to the laws of Christ.

2. No Christian ever manumitted a slave who did not feel that in doing it he was obeying the spirit of Christianity, and who did not have a more quiet conscience on that account.

3. No man doubts that if freedom were to prevail everywhere, and all men were to be regarded as of equal civil rights, it would be in accordance with the mind of the Redeemer.

4. Slaves are made in violation of all the precepts of the Saviour. The work of kidnapping and selling men, women, and children; of tearing them from their homes, and confining them in the pestilential holds of ships on the ocean, and of dooming them to hard and perpetual servitude, is not the work to which the Lord Jesus calls his disciples.

5. Slavery, in fact, cannot be maintained without an incessant violation of the principles of the New Testament. To keep people in ignorance; to witchold from them the Bible; to prevent their learning to read; to render nugatory the marriage contract, or to make it subject to the will of a master; to deprive a man of the avails of Iris own labor without his consent; to make him or his family subject to a removal against his will; to prevent parents from training up their children according to their own views of what is right; to fetter and bind the intellect and shut up the avenues to knowledge as a necessary means of continuing the system; and to make people dependent wholly on others whether they shall hear the gospel or be permitted publicly to embrace it, is everywhere deemed essential to the existence of slavery, and is demanded by all the laws which rule over the regions of a country cursed with this institution. In the whole work of slavery, from the first capture of the unoffending person who is made a slave to the last act which is adopted to secure his bondage, there is an incessant and unvarying trampling on the laws of Jesus Christ. Not one thing is done to make and keep a slave in accordance with any command of Christ; not one thing which would be done if his example were followed and his law obeyed. Who then can doubt that he came ultimately to proclaim freedom to all captives, and that the prevalence of his gospel will yet be the means of universal emancipation? (compare the notes at Isa 58:6).

And the opening of the prison - This language also is taken from the release of those who had been confined in Babylon as in a prison; and the idea is, that the Redeemer would accomplish a work for sinful and suffering people like throwing open the doors of a prison and bidding the man who had been long lying in a dungeon to go free. On the grammatical structure of the verb rendered here 'opening of the prison' (פקץ־קיץ peqach-qôach), Gesenius (Lexicon) and Rosenmuller may be consulted. According to Gesenius, it should be read as one word. So many manuscripts read it. It occurs nowhere else. It means here deliverance. The Septuagint renders it, 'And sight to the blind,' which is followed by Luke. The sentiment which is found in the Septuagint and in Luke, is a correct one, and one which elsewhere occurs in the prophets (see Isa 34:5): and as the sentiment was correct, the Saviour did not deem it necessary to state that this was not the literal translation of the Hebrew. Or more properly the Saviour in the synagogue at Nazareth Luk 4:19 used the Hebrew, and when Luke came to record it, he quoted it as he found it in the version then in common use. This was the common practice with the writers of the New Testament. The Evangelist wrote probably for the Hellenists, or the Greek Jews, who commonly used the Septuagint version, and he quotes that version as being the one with which they were familiar. The sense is not materially varied whether the Hebrew be followed, or the version by the Septuagint. The Arabic version agrees nearly with the Evangelist. Horne (Introduction, ii. 403) is of opinion that the Hebrew formerly contained more than we now find in the manuscripts and the printed editions. Of that, however, I think there is no good evidence.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The words of Jehovah Himself pass over here into the words of another, whom He has appointed as the Mediator of His gracious counsel. "The Spirit of the Lord Jehovah is over me, because Jehovah hath anointed me, to bring glad tidings to sufferers, hath sent me to bind up broken-hearted ones, to proclaim liberty to those led captive, and emancipation to the fettered; to proclaim a year of grace from Jehovah, and a day of vengeance from our God; to comfort all that mourn; to put upon the mourners of Zion, to give them a head-dress for ashes, oil of joy for mourning, a wrapper of renown for an expiring spirit, that they may be called terebinths of righteousness, a planting of Jehovah for glorification." Who is the person speaking here? The Targum introduces the passage with נביּא אמר. Nearly all the modern commentators support this view. Even the closing remarks to Drechsler (iii. 381) express the opinion, that the prophet who exhibited to the church the summit of its glory in chapter 60, an evangelist of the rising from on high, an apocalyptist who sketches the painting which the New Testament apocalyptist is to carry out in detail, is here looking up to Jehovah with a grateful eye, and praising Him with joyful heart for his exalted commission. But this view, when looked at more closely, cannot possibly be sustained. It is open to the following objections: (1.) The prophet never speaks of himself as a prophet at any such length as this; on the contrary, with the exception of the closing words of Isa 57:21, "saith my God," he has always most studiously let his own person fall back into the shade. (2.) Wherever any other than Jehovah is represented as speaking, and as referring to his own calling, or his experience in connection with that calling, as in Isa 49:1., Isa 50:4., it is the very same "servant of Jehovah" of whom and to whom Jehovah speaks in Isa 42:1., Isaiah 52:13-53:12, and therefore not the prophet himself, but He who had been appointed to be the Mediator of a new covenant, the light of the Gentiles, the salvation of Jehovah for the whole world, and who would reach this glorious height, to which He had been called, through self-abasement even to death. (3.) All that the person speaking here says of himself is to be found in the picture of the unequalled "Servant of Jehovah," who is highly exalted above the prophet. He is endowed with the Spirit of Jehovah (Isa 42:1); Jehovah has sent Him, and with Him His Spirit (Isa 48:16); He has a tongue taught of God, to help the exhausted with words (Isa 50:4); He spares and rescues those who are almost despairing and destroyed, the bruised reed and expiring wick (Isa 42:7). "To open blind eyes, to bring out prisoners from the prison, and them that sit in darkness out of the prison-house:" this is what He has chiefly to do for His people, both in word and deed (Isa 42:7; Isa 49:9). (4.) We can hardly expect that, after the prophet has described the Servant of Jehovah, of whom He prophesied, as coming forward to speak with such dramatic directness as in Isa 49:1., Isa 50:4. (and even Isa 48:16), he will now proceed to put himself in the foreground, and ascribe to himself those very same official attributes which he has already set forth as characteristic features in his portrait of the predicted One. For these reasons we have no doubt that we have here the words of the Servant of Jehovah. The glory of Jerusalem is depicted in chapter 60 in the direct words of Jehovah Himself, which are well sustained throughout. And now, just as in Isa 48:16, though still more elaborately, we have by their side the words of His servant, who is the mediator of this glory, and who above all others is the pioneer thereof in his evangelical predictions. Just as Jehovah says of him in Isa 42:1, "I have put my Spirit upon him;" so here he says of himself, "The Spirit of Jehovah is upon me." And when he continues to explain this still further by saying, "because" (יען from ענה, intention, purpose; here equivalent to אשׁר יען) "Jehovah hath anointed me" (mâs 'ōthı̄, more emphatic than meshâchanı̄), notwithstanding the fact that mâshach is used here in the sense of prophetic and not regal anointing (Kg1 19:16), we may find in the choice of this particular word a hint at the fact, that the Servant of Jehovah and the Messiah are one and the same person. So also the account given in Luk 4:16-22 viz. that when Jesus was in the synagogue at Nazareth, after reading the opening words of this address, He closed the book with these words, "This day is this scripture fulfilled in your ears" - cannot be interpreted more simply in any other way, than on the supposition that Jesus here declares Himself to be the predicted and divinely anointed Servant of Jehovah, who brings the gospel of redemption to His people. Moreover, though it is not decisive in favour of our explanation, yet this explanation is favoured by the fact that the speaker not only appears as the herald of the new and great gifts of God, but also as the dispenser of them ("non praeco tantum, sed et dispensator," Vitringa). The combination of the names of God ('Adonai Yehovâh) is the same as in Isa 50:4-9. On bissēr, εὐαγγελίζειν (-εσθαι). He comes to put a bandage on the hearts' wounds of those who are broken-hearted: ל חבשׁ (חבּשׁ) as in Eze 34:4; Psa 147:3; cf., ל רפא (רפּא); ל הצדיק. דרור קרא is the phrase used in the law for the proclamation of the freedom brought by the year of jubilee, which occurred every fiftieth year after seven sabbatical periods, and was called shenath hadderōr (Eze 46:17); deror from dârar, a verbal stem, denoting the straight, swift flight of a swallow (see at Psa 84:4), and free motion in general, such as that of a flash of lightning, a liberal self-diffusion, like that of a superabundant fulness. Peqach-qōăch is written like two words (see at Isa 2:20). The Targum translates it as if peqach were an imperative: "Come to the light," probably meaning undo the bands. But qōăch is not a Hebrew word; for the qı̄chōth of the Mishna (the loops through which the strings of a purse are drawn, for the purpose of lacing it up) cannot be adduced as a comparison. Parchon, AE, and A, take peqachqōăch as one word (of the form פּתלתּל, שׁחרחר), in the sense of throwing open, viz., the prison. But as pâqach is never used like pâthach (Isa 14:17; Isa 51:14), to signify the opening of a room, but is always applied to the opening of the eyes (Isa 35:5; Isa 42:7, etc.), except in Isa 42:20, where it is used for the opening of the ears, we adhere to the strict usage of the language, if we understand by peqachqōăch the opening up of the eyes (as contrasted with the dense darkness of the prison); and this is how it has been taken even by the lxx, who have rendered it καὶ τυφλοῖς ἀνάβλεψιν, as if the reading had been ולעורים (Psa 146:8). Again, he is sent to promise with a loud proclamation a year of good pleasure (râtsōn: syn. yeshū‛âh) and a day of vengeance, which Jehovah has appointed; a promise which assigns the length of a year for the thorough accomplishment of the work of grace, and only the length of a day for the work of vengeance. The vengeance applies to those who hold the people of God in fetters, and oppress them; the grace to all those whom the infliction of punishment has inwardly humbled, though they have been strongly agitated by its long continuance (Isa 57:15). The 'ăbhēlı̄m, whom the Servant of Jehovah has to comfort, are the "mourners of Zion," those who take to heart the fall of Zion. In Isa 61:3, לשׂוּם ... לתת, he corrects himself, because what he brings is not merely a diadem, to which the word sūm (to set) would apply, but an abundant supply of manifold gifts, to which only a general word like nâthan (to give) is appropriate. Instead of אפר, the ashes of mourning or repentance laid upon the head, he brings פּאר, a diadem to adorn the head (a transposition even so far as the letters are concerned, and therefore the counterpart of אפר; the"oil of joy" (from Psa 45:8; compare also משׁחך there with אתי משׁח here) instead of mourning; "a wrapper (cloak) of renown" instead of a faint and almost extinguished spirit. The oil with which they henceforth anoint themselves is to be joy or gladness, and renown the cloak in which they wrap themselves (a genitive connection, as in Isa 59:17). And whence is all this? The gifts of God, though represented in outward figures, are really spiritual, and take effect within, rejuvenating and sanctifying the inward man; they are the sap and strength, the marrow and impulse of a new life. The church thereby becomes "terebinths of righteousness" (אילי: Targ., Symm., Jer., render this, strong ones, mighty ones; Syr. dechre, rams; but though both of these are possible, so far as the letters are concerned, they are unsuitable here), i.e., possessors of righteousness, produced by God and acceptable with God, having all the firmness and fulness of terebinths, with their strong trunks, their luxuriant verdure, and their perennial foliage - a planting of Jehovah, to the end that He may get glory out of it (a repetition of Isa 60:21).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The words of Jehovah Himself pass over here into the words of another, whom He has appointed as the Mediator of His gracious counsel. "The Spirit of the Lord Jehovah is over me, because Jehovah hath anointed me, to bring glad tidings to sufferers, hath sent me to bind up broken-hearted ones, to proclaim liberty to those led captive, and emancipation to the fettered; to proclaim a year of grace from Jehovah, and a day of vengeance from our God; to comfort all that mourn; to put upon the mourners of Zion, to give them a head-dress for ashes, oil of joy for mourning, a wrapper of renown for an expiring spirit, that they may be called terebinths of righteousness, a planting of Jehovah for glorification." Who is the person speaking here? The Targum introduces the passage with נביּא אמר. Nearly all the modern commentators support this view. Even the closing remarks to Drechsler (iii. 381) express the opinion, that the prophet who exhibited to the church the summit of its glory in chapter 60, an evangelist of the rising from on high, an apocalyptist who sketches the painting which the New Testament apocalyptist is to carry out in detail, is here looking up to Jehovah with a grateful eye, and praising Him with joyful heart for his exalted commission. But this view, when looked at more closely, cannot possibly be sustained. It is open to the following objections: (1.) The prophet never speaks of himself as a prophet at any such length as this; on the contrary, with the exception of the closing words of Isa 57:21, "saith my God," he has always most studiously let his own person fall back into the shade. (2.) Wherever any other than Jehovah is represented as speaking, and as referring to his own calling, or his experience in connection with that calling, as in Isa 49:1., Isa 50:4., it is the very same "servant of Jehovah" of whom and to whom Jehovah speaks in Isa 42:1., Isaiah 52:13-53:12, and therefore not the prophet himself, but He who had been appointed to be the Mediator of a new covenant, the light of the Gentiles, the salvation of Jehovah for the whole world, and who would reach this glorious height, to which He had been called, through self-abasement even to death. (3.) All that the person speaking here says of himself is to be found in the picture of the unequalled "Servant of Jehovah," who is highly exalted above the prophet. He is endowed with the Spirit of Jehovah (Isa 42:1); Jehovah has sent Him, and with Him His Spirit (Isa 48:16); He has a tongue taught of God, to help the exhausted with words (Isa 50:4); He spares and rescues those who are almost despairing and destroyed, the bruised reed and expiring wick (Isa 42:7). "To open blind eyes, to bring out prisoners from the prison, and them that sit in darkness out of the prison-house:" this is what He has chiefly to do for His people, both in word and deed (Isa 42:7; Isa 49:9). (4.) We can hardly expect that, after the prophet has described the Servant of Jehovah, of whom He prophesied, as coming forward to speak with such dramatic directness as in Isa 49:1., Isa 50:4. (and even Isa 48:16), he will now proceed to put himself in the foreground, and ascribe to himself those very same official attributes which he has already set forth as characteristic features in his portrait of the predicted One. For these reasons we have no doubt that we have here the words of the Servant of Jehovah. The glory of Jerusalem is depicted in chapter 60 in the direct words of Jehovah Himself, which are well sustained throughout. And now, just as in Isa 48:16, though still more elaborately, we have by their side the words of His servant, who is the mediator of this glory, and who above all others is the pioneer thereof in his evangelical predictions. Just as Jehovah says of him in Isa 42:1, "I have put my Spirit upon him;" so here he says of himself, "The Spirit of Jehovah is upon me." And when he continues to explain this still further by saying, "because" (יען from ענה, intention, purpose; here equivalent to אשׁר יען) "Jehovah hath anointed me" (mâs 'ōthı̄, more emphatic than meshâchanı̄), notwithstanding the fact that mâshach is used here in the sense of prophetic and not regal anointing (Kg1 19:16), we may find in the choice of this particular word a hint at the fact, that the Servant of Jehovah and the Messiah are one and the same person. So also the account given in Luk 4:16-22 viz. that when Jesus was in the synagogue at Nazareth, after reading the opening words of this address, He closed the book with these words, "This day is this scripture fulfilled in your ears" - cannot be interpreted more simply in any other way, than on the supposition that Jesus here declares Himself to be the predicted and divinely anointed Servant of Jehovah, who brings the gospel of redemption to His people. Moreover, though it is not decisive in favour of our explanation, yet this explanation is favoured by the fact that the speaker not only appears as the herald of the new and great gifts of God, but also as the dispenser of them ("non praeco tantum, sed et dispensator," Vitringa).

The combination of the names of God ('Adonai Yehovâh) is the same as in Isa 50:4-9. On bissēr, εὐαγγελίζειν (-εσθαι). He comes to put a bandage on the hearts' wounds of those who are broken-hearted: ל חבשׁ (חבּשׁ) as in Eze 34:4; Psa 147:3; cf., ל רפא (רפּא); ל הצדיק. דרור קרא is the phrase used in the law for the proclamation of the freedom brought by the year of jubilee, which occurred every fiftieth year after seven sabbatical periods, and was called shenath hadderōr (Eze 46:17); deror from dârar, a verbal stem, denoting the straight, swift flight of a swallow (see at Psa 84:4), and free motion in general, such as that of a flash of lightning, a liberal self-diffusion, like that of a superabundant fulness. Peqach-qōăch is written like two words (see at Isa 2:20). The Targum translates it as if peqach were an imperative: "Come to the light," probably meaning undo the bands. But qōăch is not a Hebrew word; for the qı̄chōth of the Mishna (the loops through which the strings of a purse are drawn, for the purpose of lacing it up) cannot be adduced as a comparison. Parchon, AE, and A, take peqachqōăch as one word (of the form פּתלתּל, שׁחרחר), in the sense of throwing open, viz., the prison. But as pâqach is never used like pâthach (Isa 14:17; Isa 51:14), to signify the opening of a room, but is always applied to the opening of the eyes (Isa 35:5; Isa 42:7, etc.), except in Isa 42:20, where it is used for the opening of the ears, we adhere to the strict usage of the language, if we understand by peqachqōăch the opening up of the eyes (as contrasted with the dense darkness of the prison); and this is how it has been taken even by the lxx, who have rendered it καὶ τυφλοῖς ἀνάβλεψιν, as if the reading had been ולעורים (Psa 146:8). Again, he is sent to promise with a loud proclamation a year of good pleasure (râtsōn: syn. yeshū‛âh) and a day of vengeance, which Jehovah has appointed; a promise which assigns the length of a year for the thorough accomplishment of the work of grace, and only the length of a day for the work of vengeance. The vengeance applies to those who hold the people of God in fetters, and oppress them; the grace to all those whom the infliction of punishment has inwardly humbled, though they have been strongly agitated by its long continuance (Isa 57:15). The 'ăbhēlı̄m, whom the Servant of Jehovah has to comfort, are the "mourners of Zion," those who take to heart the fall of Zion. In Isa 61:3, לשׂוּם ... לתת, he corrects himself, because what he brings is not merely a diadem, to which the word sūm (to set) would apply, but an abundant supply of manifold gifts, to which only a general word like nâthan (to give) is appropriate. Instead of אפר, the ashes of mourning or repentance laid upon the head, he brings פּאר, a diadem to adorn the head (a transposition even so far as the letters are concerned, and therefore the counterpart of אפר; the"oil of joy" (from Psa 45:8; compare also משׁחך there with אתי משׁח here) instead of mourning; "a wrapper (cloak) of renown" instead of a faint and almost extinguished spirit. The oil with which they henceforth anoint themselves is to be joy or gladness, and renown the cloak in which they wrap themselves (a genitive connection, as in Isa 59:17). And whence is all this? The gifts of God, though represented in outward figures, are really spiritual, and take effect within, rejuvenating and sanctifying the inward man; they are the sap and strength, the marrow and impulse of a new life. The church thereby becomes "terebinths of righteousness" (אילי: Targ., Symm., Jer., render this, strong ones, mighty ones; Syr. dechre, rams; but though both of these are possible, so far as the letters are concerned, they are unsuitable here), i.e., possessors of righteousness, produced by God and acceptable with God, having all the firmness and fulness of terebinths, with their strong trunks, their luxuriant verdure, and their perennial foliage - a planting of Jehovah, to the end that He may get glory out of it (a repetition of Isa 60:21).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Upon me - Though the prophet may speak of himself, yet it is principally to be understood of Christ. Anointed - Set me apart, both capacitating him with gifts, and commissioning him with authority; and yet more, as it is applied to Christ, a power to make all effectual, from whence he hath also the name of Messiah among the Hebrews, and of Christ among the Greeks; nay, Christ alone among the prophets hath obtained this name, Psa 45:7. The prophet describes first, who Christ is, and then what are his offices. Liberty - This appertains to Christ's kingly office, whereby he proclaims liberty from the dominion of sin, and from the fear of hell.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The Spirit of the Lord God is upon me "The Spirit of Jehovah is upon me" - The Septuagint, Vulgate, and St. Luke, (Luk 4:18), and a MS., and two old editions omit the word אדני Adonai, the Lord; which was probably added to the text through the superstition of the Jews, to prevent the pronunciation of the word יהוה Jehovah following. See Kennicott on the state of the printed Hebrew text, vol. i., p. 610. In most of Isaiah's prophecies there is a primary and secondary sense, or a remote subject illustrated by one that is near. The deliverance of the Jews from their captivity in Babylon is constantly used to shadow forth the salvation of men by Jesus Christ. Even the prophet himself is a typical person, and is sometimes intended to represent the great Savior. It is evident from Luk 4:18 that this is a prophecy of our blessed Lord and his preaching; and yet it is as evident that it primarily refers to Isaiah preaching the glad tidings of deliverance to the Jews. The opening of the prison "Perfect liberty" - פקח קוח pekach koach. Ten MSS. of Kennicott's, several of De Rossi's, and one of my own, with the Complutensian, have פקחקוח pekachkoach in one word; and so the Septuagint and Vulgate appear to have taken it: not merely opening of prisons, but every kind of liberty - complete redemption. The proclaiming of perfect liberty to the bound, and the year of acceptance with Jehovah. is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet. See Lev 25:9, etc. This was a year of general release of debts and obligations, of bondmen and bondwomen, of lands and possessions which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, (Luk 4:18, Luk 4:19), a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution.

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¹⁵ And [2532] deliver [525] them [5128] who [3745] through [1223] fear [5401] of death [2288] were [2258] all [3956] their lifetime [2198] subject [1777] to bondage [1397].

²⁴ O wretched [5005] man [444] that I am [1473]! who [5101] shall deliver [4506] me [3165] from [1537] the body [4983] of this [5127] death [2288]?
²⁵ I thank [2168] God [2316] through [1223] Jesus [2424] Christ [5547] our [2257] Lord [2962]. So then [686] [3767] with the mind [3563] I [1473] myself [846] serve [3303] [1398] the law [3551] of God [2316]; but [1161] with the flesh [4561] the law [3551] of sin [266].

¹⁸ Being [1659] then [1161] made free [1659] from [575] sin [266], ye became the servants [1402] of righteousness [1343].

³⁹ And [2532] Jesus [2424] said [2036], For [1519] judgment [2917] I [1473] am come [2064] into [1519] this [5126] world [2889], that [2443] they which see [991] not [3361] might see [991]; and [2532] that they which see [991] might be made [1096] blind [5185].

⁷ To open [06491] the blind [05787] eyes [05869], to bring out [03318] the prisoners [0616] from the prison [04525], and them that sit [03427] in darkness [02822] out of the prison [03608] house [01004].

⁵ Then the eyes [05869] of the blind [05787] shall be opened [06491], and the ears [0241] of the deaf [02795] shall be unstopped [06605].

¹⁷ That made [07760] the world [08398] as a wilderness [04057], and destroyed [02040] the cities [05892] thereof; that opened [06605] not the house [01004] of his prisoners [0615]?

⁸ This is the word [01697] that came unto Jeremiah [03414] from the LORD [03068], after [0310] that the king [04428] Zedekiah [06667] had made [03772] a covenant [01285] with all the people [05971] which were at Jerusalem [03389], to proclaim [07121] liberty [01865] unto them;
⁹ That every man [0376] should let his manservant [05650], and every man [0376] his maidservant [08198], being an Hebrew [05680] or an Hebrewess [05680], go [07971] free [02670]; that none should serve [05647] himself of them, to wit, of a Jew [03064] his brother [0251].

¹⁰ And ye shall hallow [06942] the fiftieth [02572] [08141] year [08141], and proclaim [07121] liberty [01865] throughout all the land [0776] unto all the inhabitants [03427] thereof: it shall be a jubile [03104] unto you; and ye shall return [07725] every man [0376] unto his possession [0272], and ye shall return [07725] every man [0376] unto his family [04940].

² To proclaim [07121] the acceptable [07522] year [08141] of the LORD [03068], and the day [03117] of vengeance [05359] of our God [0430]; to comfort [05162] all that mourn [057];

¹⁵ And [2532] deliver [525] them [5128] who [3745] through [1223] fear [5401] of death [2288] were [2258] all [3956] their lifetime [2198] subject [1777] to bondage [1397].

³¹ Then [3767] said [3004] Jesus [2424] to [4314] those Jews [2453] which [3588] believed [4100] on him [846], If [1437] ye [5210] continue [3306] in [1722] my [1699] word [3056], then are ye [2075] my [3450] disciples [3101] indeed [230];
³² And [2532] ye shall know [1097] the truth [225], and [2532] the truth [225] shall make [1659] you [5209] free [1659].
³³ They answered [611] him [846], We be [2070] Abraham's [11] seed [4690], and [2532] were [1398] never [4455] in bondage [1398] to any man [3762]: how [4459] sayest [3004] thou [4771], [3754] Ye shall be made [1096] free [1658]?
³⁴ Jesus [2424] answered [611] them [846], Verily [281], verily [281], I say [3004] unto you [5213], [3754] Whosoever [3956] committeth [4160] sin [266] is [2076] the servant [1401] of sin [266].
³⁵ And [1161] the servant [1401] abideth [3306] not [3756] in [1722] the house [3614] for [1519] ever [165]: but the Son [5207] abideth [3306] [1519] ever [165].
³⁶ If [1437] the Son [5207] therefore [3767] shall make [1659] you [5209] free [1659], ye shall be [2071] free [1658] indeed [3689].

⁵ The blind [5185] receive their sight [308], and [2532] the lame [5560] walk [4043], the lepers [3015] are cleansed [2511], and [2532] the deaf [2974] hear [191], the dead [3498] are raised up [1453], and [2532] the poor [4434] have the gospel preached to them [2097].

⁷ Then shalt thou take [03947] the anointing [04888] oil [08081], and pour [03332] it upon his head [07218], and anoint [04886] him.

¹⁶ And Jehu [03058] the son [01121] of Nimshi [05250] shalt thou anoint [04886] to be king [04428] over Israel [03478]: and Elisha [0477] the son [01121] of Shaphat [08202] of Abelmeholah [065] shalt thou anoint [04886] to be prophet [05030] in thy room.

³⁹ And Zadok [06659] the priest [03548] took [03947] an horn [07161] of oil [08081] out of the tabernacle [0168], and anointed [04886] Solomon [08010]. And they blew [08628] the trumpet [07782]; and all the people [05971] said [0559], God save [02421] king [04428] Solomon [08010].
⁴⁰ And all the people [05971] came up [05927] after [0310] him, and the people [05971] piped [02490] with pipes [02485], and rejoiced [08056] with great [01419] joy [08057], so that the earth [0776] rent [01234] with the sound [06963] of them.

⁷ Thou lovest [0157] righteousness [06664], and hatest [08130] wickedness [07562]: therefore God [0430], thy God [0430], hath anointed [04886] thee with the oil [08081] of gladness [08342] above thy fellows [02270].

³⁴ For [1063] he whom [3739] God [2316] hath sent [649] speaketh [2980] the words [4487] of God [2316]: for [1063] God [2316] giveth [1325] not [3756] the Spirit [4151] by [1537] measure [3358] unto him.

³² And [2532] John [2491] bare record [3140], saying [3004], [3754] I saw [2300] the Spirit [4151] descending [2597] from [1537] heaven [3772] like [5616] a dove [4058], and [2532] it abode [3306] upon [1909] him [846].

² And the spirit [07307] of the LORD [03068] shall rest [05117] upon him, the spirit [07307] of wisdom [02451] and understanding [0998], the spirit [07307] of counsel [06098] and might [01369], the spirit [07307] of knowledge [01847] and of the fear [03374] of the LORD [03068];

³⁵ And [2532] the angel [32] answered [611] and said [2036] unto her [846], The Holy [40] Ghost [4151] shall come [1904] upon [1909] thee [4571], and [2532] the power [1411] of the Highest [5310] shall overshadow [1982] thee [4671]: therefore [1352] also [2532] that holy thing [40] which shall be born [1080] of [1537] thee [4675] shall be called [2564] the Son [5207] of God [2316].

¹⁸ The Spirit [4151] of the Lord [2962] is upon [1909] me [1691], because [1752] he hath anointed [5548] me [3165] to preach the gospel [2097] to the poor [4434]; he hath sent [649] me [3165] to heal [2390] the brokenhearted [4937] [2588], to preach [2784] deliverance [859] to the captives [164], and [2532] recovering of sight [309] to the blind [5185], to set [649] at [1722] liberty [859] them that are bruised [2352],
¹⁹ To preach [2784] the acceptable [1184] year [1763] of the Lord [2962].
²⁰ And [2532] he closed [4428] the book [975], and he gave it again [591] to the minister [5257], and sat down [2523]. And [2532] the eyes [3788] of all them [3956] that were [2258] in [1722] the synagogue [4864] were fastened [816] on him [846].
²¹ And [1161] he began [756] to say [3004] unto [4314] them [846], This [3754] day [4594] is [4137] this [3778] scripture [1124] fulfilled [4137] in [1722] your [5216] ears [3775].

¹ The Spirit [07307] of the Lord [0136] GOD [03069] is upon me; because the LORD [03068] hath anointed [04886] me to preach good tidings [01319] unto the meek [06035]; he hath sent [07971] me to bind up [02280] the brokenhearted [07665] [03820], to proclaim [07121] liberty [01865] to the captives [07617], and the opening of the prison [06495] to them that are bound [0631];
² To proclaim [07121] the acceptable [07522] year [08141] of the LORD [03068], and the day [03117] of vengeance [05359] of our God [0430]; to comfort [05162] all that mourn [057];
³ To appoint [07760] unto them that mourn [057] in Zion [06726], to give [05414] unto them beauty [06287] for ashes [0665], the oil [08081] of joy [08342] for mourning [060], the garment [04594] of praise [08416] for the spirit [07307] of heaviness [03544]; that they might be called [07121] trees [0352] of righteousness [06664], the planting [04302] of the LORD [03068], that he might be glorified [06286].
⁴ And they shall build [01129] the old [05769] wastes [02723], they shall raise up [06965] the former [07223] desolations [08074], and they shall repair [02318] the waste [02721] cities [05892], the desolations [08074] of many [01755] generations [01755].
⁵ And strangers [02114] shall stand [05975] and feed [07462] your flocks [06629], and the sons [01121] of the alien [05236] shall be your plowmen [0406] and your vinedressers [03755].
⁶ But ye shall be named [07121] the Priests [03548] of the LORD [03068]: men shall call [0559] you the Ministers [08334] of our God [0430]: ye shall eat [0398] the riches [02428] of the Gentiles [01471], and in their glory [03519] shall ye boast [03235] yourselves.
⁷ For your shame [01322] ye shall have double [04932]; and for confusion [03639] they shall rejoice [07442] in their portion [02506]: therefore in their land [0776] they shall possess [03423] the double [04932]: everlasting [05769] joy [08057] shall be unto them.
⁸ For I the LORD [03068] love [0157] judgment [04941], I hate [08130] robbery [01498] for burnt offering [05930]; and I will direct [05414] their work [06468] in truth [0571], and I will make [03772] an everlasting [05769] covenant [01285] with them.
⁹ And their seed [02233] shall be known [03045] among the Gentiles [01471], and their offspring [06631] among [08432] the people [05971]: all that see [07200] them shall acknowledge [05234] them, that they are the seed [02233] which the LORD [03068] hath blessed [01288].
¹⁰ I will greatly [07797] rejoice [07797] in the LORD [03068], my soul [05315] shall be joyful [01523] in my God [0430]; for he hath clothed [03847] me with the garments [0899] of salvation [03468], he hath covered [03271] me with the robe [04598] of righteousness [06666], as a bridegroom [02860] decketh [03547] himself with ornaments [06287], and as a bride [03618] adorneth [05710] herself with her jewels [03627].
¹¹ For as the earth [0776] bringeth forth [03318] her bud [06780], and as the garden [01593] causeth the things that are sown [02221] in it to spring forth [06779]; so the Lord [0136] GOD [03069] will cause righteousness [06666] and praise [08416] to spring forth [06779] before all the nations [01471].

¹⁹ To preach [2784] the acceptable [1184] year [1763] of the Lord [2962].

⁵ For my sword [02719] shall be bathed [07301] in heaven [08064]: behold, it shall come down [03381] upon Idumea [0123], and upon the people [05971] of my curse [02764], to judgment [04941].

⁶ Is not this the fast [06685] that I have chosen [0977]? to loose [06605] the bands [02784] of wickedness [07562], to undo [05425] the heavy [04133] burdens [092], and to let the oppressed [07533] go [07971] free [02670], and that ye break [05423] every yoke [04133]?

¹⁷ But if he give [05414] a gift [04979] of his inheritance [05159] to one [0259] of his servants [05650], then it shall be his to the year [08141] of liberty [01865]; after it shall return [07725] to the prince [05387]: but his inheritance [05159] shall be his sons [01121]' for them.

³ He healeth [07495] the broken [07665] in heart [03820], and bindeth up [02280] their wounds [06094].

⁶ From the sole [03709] of the foot [07272] even unto the head [07218] there is no soundness [04974] in it; but wounds [06482], and bruises [02250], and putrifying [02961] sores [04347]: they have not been closed [02115], neither bound up [02280], neither mollified [07401] with ointment [08081].

⁷ How beautiful [04998] upon the mountains [02022] are the feet [07272] of him that bringeth good tidings [01319], that publisheth [08085] peace [07965]; that bringeth good tidings [01319] of good [02896], that publisheth [08085] salvation [03444]; that saith [0559] unto Zion [06726], Thy God [0430] reigneth [04427] !

⁹ Thou hast loved [25] righteousness [1343], and [2532] hated [3404] iniquity [458]; therefore [1223] [5124] God [2316], even thy [4675] God [2316], hath anointed [5548] thee [4571] with the oil [1637] of gladness [20] above [3844] thy [4675] fellows [3353].

¹ Thus saith [0559] the LORD [03068] to his anointed [04899], to Cyrus [03566], whose right hand [03225] I have holden [02388], to subdue [07286] nations [01471] before [06440] him; and I will loose [06605] the loins [04975] of kings [04428], to open [06605] before [06440] him the two leaved gates [01817]; and the gates [08179] shall not be shut [05462];

¹⁶ And [2532] Jesus [2424], when he was baptized [907], went up [305] straightway [2117] out of [575] the water [5204]: and [2532], lo [2400], the heavens [3772] were opened [455] unto him [846], and [2532] he saw [1492] the Spirit [4151] of God [2316] descending [2597] like [5616] a dove [4058], and [2532] lighting [2064] upon [1909] him [846]:

²¹ And [1161] he began [756] to say [3004] unto [4314] them [846], This [3754] day [4594] is [4137] this [3778] scripture [1124] fulfilled [4137] in [1722] your [5216] ears [3775].

²¹ Thy people [05971] also shall be all righteous [06662]: they shall inherit [03423] the land [0776] for ever [05769], the branch [05342] of my planting [04302], the work [04639] of my hands [03027], that I may be glorified [06286].

¹⁷ For he put on [03847] righteousness [06666] as a breastplate [08302], and an helmet [03553] of salvation [03444] upon his head [07218]; and he put on [03847] the garments [0899] of vengeance [05359] for clothing [08516], and was clad [05844] with zeal [07068] as a cloke [04598].

⁸ All thy garments [0899] smell of myrrh [04753], and aloes [0174], and cassia [07102], out of the ivory [08127] palaces [01964], whereby [04482] they have made thee glad [08055].

³ To appoint [07760] unto them that mourn [057] in Zion [06726], to give [05414] unto them beauty [06287] for ashes [0665], the oil [08081] of joy [08342] for mourning [060], the garment [04594] of praise [08416] for the spirit [07307] of heaviness [03544]; that they might be called [07121] trees [0352] of righteousness [06664], the planting [04302] of the LORD [03068], that he might be glorified [06286].

¹⁵ For thus saith [0559] the high [07311] and lofty One [05375] that inhabiteth [07931] eternity [05703], whose name [08034] is Holy [06918]; I dwell [07931] in the high [04791] and holy [06918] place, with him also that is of a contrite [01793] and humble [08217] spirit [07307], to revive [02421] the spirit [07307] of the humble [08217], and to revive [02421] the heart [03820] of the contrite ones [01792].

⁸ The LORD [03068] openeth [06491] the eyes of the blind [05787]: the LORD [03068] raiseth [02210] them that are bowed down [03721]: the LORD [03068] loveth [0157] the righteous [06662]:

²⁰ Seeing [07200] [07200] many things [07227], but thou observest [08104] not; opening [06491] the ears [0241], but he heareth [08085] not.

⁵ Then the eyes [05869] of the blind [05787] shall be opened [06491], and the ears [0241] of the deaf [02795] shall be unstopped [06605].

¹⁴ The captive exile [06808] hasteneth [04116] that he may be loosed [06605], and that he should not die [04191] in the pit [07845], nor that his bread [03899] should fail [02637].

¹⁷ That made [07760] the world [08398] as a wilderness [04057], and destroyed [02040] the cities [05892] thereof; that opened [06605] not the house [01004] of his prisoners [0615]?

²⁰ In that day [03117] a man [0120] shall cast [07993] his idols [0457] of silver [03701], and his idols [0457] of gold [02091], which they made each one for himself [06213] to worship [07812], to the moles [02661] [06512] and to the bats [05847];

⁴ Blessed [0835] are they that dwell [03427] in thy house [01004]: they will be still praising [01984] thee. Selah [05542].

³ He healeth [07495] the broken [07665] in heart [03820], and bindeth up [02280] their wounds [06094].

⁴ The diseased [02470] have ye not strengthened [02388], neither have ye healed [07495] that which was sick [02470], neither have ye bound up [02280] that which was broken [07665], neither have ye brought again [07725] that which was driven away [05080], neither have ye sought [01245] that which was lost [06]; but with force [02394] and with cruelty [06531] have ye ruled [07287] them.

⁴ The Lord [0136] GOD [03069] hath given [05414] me the tongue [03956] of the learned [03928], that I should know [03045] how to speak [05790] a word [01697] in season to him that is weary [03287]: he wakeneth [05782] morning [01242] by morning [01242], he wakeneth [05782] mine ear [0241] to hear [08085] as the learned [03928].
⁵ The Lord [0136] GOD [03069] hath opened [06605] mine ear [0241], and I was not rebellious [04784], neither turned away [05472] back [0268].
⁶ I gave [05414] my back [01460] to the smiters [05221], and my cheeks [03895] to them that plucked off [04803] the hair: I hid [05641] not my face [06440] from shame [03639] and spitting [07536].
⁷ For the Lord [0136] GOD [03069] will help [05826] me; therefore shall I not be confounded [03637]: therefore have I set [07760] my face [06440] like a flint [02496], and I know [03045] that I shall not be ashamed [0954].
⁸ He is near [07138] that justifieth [06663] me; who will contend [07378] with me? let us stand [05975] together [03162]: who is mine adversary [01167] [04941]? let him come near [05066] to me.
⁹ Behold, the Lord [0136] GOD [03069] will help [05826] me; who is he that shall condemn [07561] me? lo, they all shall wax old [01086] as a garment [0899]; the moth [06211] shall eat them up [0398].

¹⁶ And [2532] he came [2064] to [1519] Nazareth [3478], where [3757] he had been [2258] brought up [5142]: and [2532], as [2596] his [846] custom [1486] was [2596], he went [1525] into [1519] the synagogue [4864] on [1722] the sabbath [4521] day [2250], and [2532] stood up [450] for to read [314].
¹⁷ And [2532] there was delivered [1929] unto him [846] the book [975] of the prophet [4396] Esaias [2268]. And [2532] when he had opened [380] the book [975], he found [2147] the place [5117] where [3757] it was [2258] written [1125],
¹⁸ The Spirit [4151] of the Lord [2962] is upon [1909] me [1691], because [1752] he hath anointed [5548] me [3165] to preach the gospel [2097] to the poor [4434]; he hath sent [649] me [3165] to heal [2390] the brokenhearted [4937] [2588], to preach [2784] deliverance [859] to the captives [164], and [2532] recovering of sight [309] to the blind [5185], to set [649] at [1722] liberty [859] them that are bruised [2352],
¹⁹ To preach [2784] the acceptable [1184] year [1763] of the Lord [2962].
²⁰ And [2532] he closed [4428] the book [975], and he gave it again [591] to the minister [5257], and sat down [2523]. And [2532] the eyes [3788] of all them [3956] that were [2258] in [1722] the synagogue [4864] were fastened [816] on him [846].
²¹ And [1161] he began [756] to say [3004] unto [4314] them [846], This [3754] day [4594] is [4137] this [3778] scripture [1124] fulfilled [4137] in [1722] your [5216] ears [3775].
²² And [2532] all [3956] bare [3140] him [846] witness [3140], and [2532] wondered [2296] at [1909] the gracious [5485] words [3056] which [3588] proceeded [1607] out of [1537] his [846] mouth [4750]. And [2532] they said [3004], Is [2076] not [3756] this [3778] Joseph's [2501] son [5207]?

¹ Behold my servant [05650], whom I uphold [08551]; mine elect [0972], in whom my soul [05315] delighteth [07521]; I have put [05414] my spirit [07307] upon him: he shall bring forth [03318] judgment [04941] to the Gentiles [01471].

¹⁶ Come [07126] ye near [07126] unto me, hear [08085] ye this; I have not spoken [01696] in secret [05643] from the beginning [07218]; from the time [06256] that it was, there am I: and now the Lord [0136] GOD [03069], and his Spirit [07307], hath sent [07971] me.

¹ Listen [08085], O isles [0339], unto me; and hearken [07181], ye people [03816], from far [07350]; The LORD [03068] hath called [07121] me from the womb [0990]; from the bowels [04578] of my mother [0517] hath he made mention [02142] of my name [08034].

⁹ That thou mayest say [0559] to the prisoners [0631], Go forth [03318]; to them that are in darkness [02822], Shew [01540] yourselves. They shall feed [07462] in the ways [01870], and their pastures [04830] shall be in all high places [08205].

²¹ There is no peace [07965], saith [0559] my God [0430], to the wicked [07563].

¹⁹ To preach [2784] the acceptable [1184] year [1763] of the Lord [2962].

⁹ Then shalt thou cause the trumpet [07782] of the jubile [08643] to sound [05674] on the tenth [06218] day of the seventh [07637] month [02320], in the day [03117] of atonement [03725] shall ye make the trumpet [07782] sound [05674] throughout all your land [0776].