Introduction to Isaiah 61:1-11
Isaiah 61:1-11 opens with a proclamation of someone being anointed by the Lord. According to Isaiah, this messenger is sent to bring good news to the poor, heal the brokenhearted, proclaim freedom for captives, and release prisoners from darkness. The year of the Lord’s favor is declared, and a day of vengeance of our God is announced. The text describes a transformation where mourning turns into joy, ruins are rebuilt, and former oppressors will serve the people of God. The chapter highlights God’s justice, love, and everlasting covenant with His people. We note the Torah parallels to these concepts:
Torah Parallels to Isaiah 61:1-11
- Year of the Lord’s Favor: Isaiah 61’s reference to the year of the Lord’s favor resonates with the concept of the Jubilee year in Leviticus 25, a time of liberty and restoration.
- God’s Covenant: The everlasting covenant mentioned in Isaiah 61 echoes the covenants made between God and His people in the Torah, such as the covenant with Abraham (Genesis 17) and the covenant at Sinai (Exodus 19-24).
- Restoration and Blessing: The themes of restoration and blessing in these chapters align with God’s promises of land, prosperity, and well-being found throughout the Torah, especially in Deuteronomy 28.
- Day of Vengeance: In Deuteronomy 32:35 we read about God’s vengeance and retribution, stating, “It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them.” This highlights that God is the ultimate judge and avenger of wrongdoing.
- God’s Mercy and Compassion: According to Exodus 34:6-7 we read the well-known passage describing God’s mercy and compassion. Note this passage also acknowledges that God does not leave the guilty unpunished, holding individuals accountable for their sins across generations.
We note this chapter establishes the role of the servant, this person who is restoring the people. Isaiah 62 continues focusing on Zion’s restoration. Zion will shine brightly, no longer forsaken or desolate. New names will be given, symbolizing a renewed relationship with God. The chapter emphasizes God’s commitment to His people and His determination to ensure their salvation. Jerusalem is depicted as a crown of splendor in the hand of the Lord, and the people are described as a holy people, redeemed by the Lord. Both chapters highlight several aspects of the people of God, that of transformation and renewal, where the people are restored, comforted, and renewed by God’s favor. Of the people’s mission where they are to be a light and a beacon of God’s justice and mercy to the nations. These chapters also speak of how God honors and values His people, how we are highly esteemed by God, reflecting our special status and relationship with Him. And how God’s people are characterized by righteousness, as we are to the righteousness of God as His people!
We note how this is facilitated by the opening verses in Isaiah 61, by this one who is anointed by God to restore the people. Isaiah 61:1-3 is often linked to the Servant of the Lord, a central figure in the “Servant Songs” found in Isaiah 42:1-9; 49:1-9; 50:4-9; and 52:13-53:12. Scholars have extensively debated the identity of this speaker, with many suggesting that the Servant represents Israel personified, a collective representation of the people of God. The passage in Isaiah 61:1-3 describes the anointed one who is sent to bring good news to the oppressed, bind up the brokenhearted, proclaim liberty to captives, and comfort those who mourn. These themes closely align with the mission and characteristics of the Servant described in the other Servant Songs. For instance, Isaiah 49:6 speaks of the Servant’s role to be a light to the nations, and Isaiah 52:7 emphasizes the good news brought by the Servant. The motifs in Isaiah 61:1-3 include themes of good news, liberation, restoration, and the Spirit of the Lord. These motifs are central to the passage and are echoed in the NT, particularly in the ministry of Yeshua. Here, the speaker, anointed by the Spirit of the Lord, is called to bring good news to the poor, bind up the brokenhearted, proclaim liberty to captives, and comfort those who mourn. These themes are reflected in the NT text, especially in Luke 4:18-19, where Yeshua reads from Isaiah 61:1-2 in the synagogue and declares that the scripture is fulfilled in their hearing. In Luke 4 Yeshua identifies Himself as the fulfillment of this prophecy, emphasizing His mission to bring spiritual liberation and restoration. Furthermore, Yeshua is also identifying Himself as the Servant King Messiah that is depicted in these Servant Song passages. We note the importance of “the Spirit of the Lord” since it is the Spirit of God that empowers the Messiah to carry out God’s mission. We also note in the NT text how the Holy Spirit plays a crucial role in the life and ministry of Yeshua and how the Spirit is what empowers believers to continue the work of God. We note how the connection to the Servant Songs of Isaiah leads us to understand that Isaiah 61 is a continuation and expansion of the King Messiah’s mission, highlighting the broader scope of God’s redemptive plan for His people and the world.
Isaiah 61 is a profound chapter that highlights the centrality of the servant king figure, often interpreted as a messianic prophecy pointing towards the eschatological hope of God’s people. The passage describes the anointed servant who is empowered by the Spirit of the Lord to bring good news to the poor, bind up the brokenhearted, and proclaim liberty to the captives. This servant is seen as the ideal messenger of God, fulfilling the vocation of Israel to be a light to the world, and ultimately bringing about the restoration and redemption of God’s people. The eschatological interpretation of Isaiah 61 connects this servant figure with the broader messianic expectations found throughout the book of Isaiah and more specifically throughout the NT text. The servant is portrayed as the Davidic Messiah who not only delivers Israel from its enemies but also from sin and death, bringing eternal righteousness and peace. This interpretation aligns with the New Testament understanding of Yeshua as the fulfillment of these prophecies. Isaiah 61 presents a powerful vision of the servant king who embodies the hopes and aspirations of Israel for ultimate deliverance and restoration, and this figure (the Messiah of God) is central to the eschatological message of the book of Isaiah.
Masoretic Text (MSS) on Isaiah 61:1-11
Isaiah opens saying the following according to Isaiah 61:1-5.
ספר ישעיה פרק סא
א רוּחַ אֲדֹנָי יְהֶוִֹה עָלָי יַעַן מָשַׁח יְהֹוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי-לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח-קוֹחַ: ב לִקְרֹא שְׁנַת-רָצוֹן לַיהֹוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל-אֲבֵלִים: ג לָשֹוּם | לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָֹשֹוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהֹוָה לְהִתְפָּאֵר: ד וּבָנוּ חָרְבוֹת עוֹלָם שֹׁמְמוֹת רִאשֹׁנִים יְקוֹמֵמוּ וְחִדְּשׁוּ עָרֵי חֹרֶב שֹׁמְמוֹת דּוֹר וָדוֹר: ה וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם:
Isaiah 61:1 states, “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; (רוּחַ אֲדֹנָי יְהֶוִֹה עָלָי יַעַן מָשַׁח יְהֹוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי-לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח-קוֹחַ)” Isaiah 61:2 “To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; (לִקְרֹא שְׁנַת-רָצוֹן לַיהֹוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל-אֲבֵלִים)” Isaiah 61:3 “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified. (לָשֹוּם | לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָֹשֹוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהֹוָה לְהִתְפָּאֵר)” Isaiah 61:4 “And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. (וּבָנוּ חָרְבוֹת עוֹלָם שֹׁמְמוֹת רִאשֹׁנִים יְקוֹמֵמוּ וְחִדְּשׁוּ עָרֵי חֹרֶב שֹׁמְמוֹת דּוֹר וָדוֹר)” Isaiah 61:5 “And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. (וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם)”
Cross References for Isaiah 61:1-5: Le 25:9–10, 13; Ru 3:3; 2 Sa 18:26; 2 Ki 22:19; 2 Ch 26:10; Job 2:8; 5:11, 16, 18; Ps 1:3; 23:5; 30:11; 34:18; 45:7; 65:11; 68:6; 74:3; 92:12–13; 104:15; 146:7; 147:3; 149:4; Is 1:6, 24; 2:12; 3:20, 23; 11:1–5; 13:6; 14:1–2; 28:5; 29:19; 32:7; 34:2, 8; 35:4; 40:1, 9; 42:1, 7; 44:23, 26; 45:13; 48:16; 49:8–9; 50:4; 51:3; 52:7; 56:6, 57:5, 14–21; 58:6–7, 12; 59:17; 60:10, 14–22; 61:10; 63:4; 65:21; 66:1–3, 14; Je 17:7–8; 31:13; Eze 36:10, 33–36; Da 9:24–26; Joe 1:11; Am 9:14; Zec 1:16–17; Mal 4:1, 3; Mt 3:17; 5:1–12; 11:5, 20–24; 15:13; Mk 1:38; Lk 4:18–39; 6:21; 7:21–30; Jn 1:32; 3:34; 15:8; Ac 4:26; 10:43; 1 Co 3:9; 2 Co 3:17; Eph 2:12; 2 Th 1:7–9; Heb 1:9
Isaiah 61:1-5 speak of the anointed one of God and the powerful transformative power of God in the lives of His people. In verse 1, the word מָשַׁח (anoint) denotes a divine appointment and sanctification for a special purpose. The word מָשַׁח in the Torah is quite significant and is typically translated as “to anoint.” It carries the connotation of consecrating or setting someone apart for a special, separate-holy, purpose through the act of pouring oil.
מָשַׁח Usage in the Torah:
- Priestly Consecration: One of the most notable uses of מָשַׁח is in the consecration of priests. For example, in Exodus 28:41, God instructs Moses to anoint Aaron and his sons, marking their holy status as priests: וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת־יָדָם וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי
- Kingship: Another significant use is in the anointing of kings. For instance, in 1 Samuel 10:1, Samuel anoints Saul as the first king of Israel: וַיִּקַּ֨ח שְׁמוּאֵ֜ל אֶת־פַּ֥ךְ הַשֶּׁ֛מֶן וַיִּצֹ֥ק עַל־רֹאשֹׁ֖ו וַיִּשָּׁקֵ֑הוּ וַיֹּ֕אמֶר הֲלֹ֗וא כִּֽי־מְשָׁחֲךָ֧ יְהוָ֛ה עַל־נַחֲלָתֹ֖ו לְנָגִֽיד
- Sacred Objects: The term is also applied to the sanctification of sacred objects in the Tabernacle. Exodus 30:26-29 describes the anointing of various items: וּמָשַׁחְתָּ בּוֹ אֶת־אֹהֶל מוֹעֵד וְאֶת־אֲרוֹן הָעֵדֻת ensuring their sacred status.
In Isaiah 61:1, the term מָשַׁח is pivotal to understanding the verse’s significance. Here, it is translated as “anointed” and refers to the act of being divinely appointed for a special purpose by God. The verse begins with רוּחַ אֲדֹנָי יְהֶוִה עָלָי (The Spirit of the Lord God is upon me), which emphasizes that this anointing is not just a ritual but is accompanied by the presence and empowerment of God’s Spirit. In Isaiah the Spirit is especially associated with the power to bring justice and righteousness on the earth, often through the spoken word (Isaiah 11:2, 32:15–16, 42:1, 44:3, 48:16, 59:21). This anointing (מָשַׁח) signifies that the speaker is chosen and empowered to fulfill a divine mission.
The mission outlined includes:
- לְבַשֵּׂר עֲנָוִים – to bring good news to the humble or afflicted. (see also Isaiah 40:9, 41:27, 52:7, 60:6)
- לַחֲבֹשׁ לְנִשְׁבְּרֵי-לֵב – to bind up the brokenhearted.
- לִקְרֹא לִשְׁבוּיִם דְּרוֹר – to proclaim liberty to the captives.
- וְלַאֲסוּרִים פְּקַח-קוֹחַ – and the opening of the prison to those who are bound.
This anointing signifies a divine endorsement and empowerment for a transformative mission involving healing, liberation, and proclaiming God’s favor. It sets apart the speaker (traditionally understood as the prophet or the Messiah) as a servant of God’s redemptive purposes. Thus, מָשַׁח in this context underscores a profound, divine commissioning imbued with the Spirit’s power to bring about significant change and hope. Thus, we note the anointing process involves more than just applying oil; it signifies divine approval, empowerment, and the setting apart for a specific role within the community and in the service of God. The prophet’s mission is described using a series of infinitive constructs: לְבַשֵּׂר (to bring good news), לַחֲבֹשׁ (to bind up), לִקְרֹא (to proclaim), and לַאֲסוּרִים (to the captives). These actions demonstrate the transformative nature of the prophet’s work, bringing both spiritual and physical restoration in the power of God!
In Isaiah 61:2, the phrase לִקְרֹא שְׁנַת-רָצוֹן לַיהֹוָה (to proclaim the year of the LORD’s favor) references the Jubilee year of liberation and restoration. The Year of Jubilee is described in Leviticus 25:8-13, and was a special year occurring every 50 years in ancient Israel. During this year, liberty was proclaimed throughout the land, debts were forgiven, and land that had been sold was returned to its original owners. This year was a time of restoration, freedom, and renewal. In Isaiah 61:2, the proclamation of the LORD’s favor can be seen as an allusion to this Jubilee concept. The idea of divine favor and liberation aligns with the themes of the Year of Jubilee, making it a time when social and economic debt were addressed, and individuals were given a fresh start. This reference emphasizes a broader spiritual application, suggesting a time of ultimate redemption and restoration initiated by God. It underscores the message of hope, renewal, and liberation for those who are oppressed, brokenhearted, and captive. In the context of Isaiah, this proclamation of the LORD’s favor would bring comfort and reassurance to a people in need of divine intervention and renewal. The phrase וְיוֹם נָקָם לֵאלֹהֵינוּ (the day of vengeance of our God), speaks of divine justice, and שְׁנַת-רָצוֹן (the year of favor) highlights the idea of a special time appointed by God for deliverance and redemption.
In Isaiah 61:3, שֶׁמֶן שָׂשׂוֹן (oil of joy) symbolizes an anointing of gladness, replacing mourning. מַעֲטֵה תְּהִלָּה (garment of praise) replaces a “spirit of despair” (רוּחַ כֵּהָה), providing a transformative imagery of renewal and celebration. We also note how the prophet uses a series of contrasts to describe the transformation of those who mourn. He says, פְּאֵר תַּחַת אֵפֶר (beauty instead of ashes), שֶׁמֶן שָֹשֹוֹן תַּחַת אֵבֶל (oil of gladness instead of mourning), and מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה (garment of praise instead of a faint spirit). These contrasts emphasize the complete reversal of fortunes for the oppressed and the brokenhearted. The Isaiah 61:3 passage also contains an interesting play on words, such as אֵילֵי הַצֶּדֶק (oaks of righteousness) and אֵלֵי הַצֶּדֶק (rams of righteousness). This wordplay suggests that those who are restored will be strong and steadfast like mighty oak trees and the mighty ram.
Isaiah 61:4 talks about the rebuilding וּבָנוּ חָרְבוֹת עוֹלָם (they will rebuild the ancient ruins) emphasizing restoration and in Isaiah 61:5 we read, וְעָמְדוּ זָרִים (strangers will stand) indicating a community where a gentile will also have a role in the kingdom of God. This portrays a community where even those who were once considered outsiders or foreigners are given responsibilities and a place within God’s plan. The participation of Gentiles in these roles can indeed be seen as an act of humility. By willingly taking on tasks such as tending flocks, working in fields, and caring for vineyards, Gentiles are demonstrating a willingness to serve and contribute to the community. This readiness to serve reflects an acknowledgment of God’s sovereignty and an acceptance of their place within His divine order. Furthermore, this inclusion of Gentiles signifies a breaking down of barriers and a unification of peoples under God’s reign. It highlights the theme of forgiveness and renewal in the extension of God’s blessings beyond the boundaries of Israel. This aligns with the broader biblical narrative where humility, service, and righteousness are valued traits, and where God’s kingdom is characterized by justice, peace, and harmony among all people. Thus, Isaiah 61:5 underscores a vision of a community where humility and service are integral, and where Gentiles, through their roles, become active participants in the manifestation of God’s kingdom on earth. This message resonates with the NT emphasis on the unity and equality of all believers in Christ, regardless of their ethnic or cultural background (see Galatians 3:28; Ephesians 2:14-19).
In the NT we note how Yeshua references Isaiah 61:1-2 in Luke 4:18-19 with him saying that today they see the fulfillment of this prophecy in His ministry. This connection highlights themes of liberation, healing, and divine favor in the Messiah of God. We note the themes of restoration, redemption, and the proclamation of good news are central to the ministry of Yeshua. We note the following verses:
- Matthew 11:5 (the blind receive sight, the lame walk, the deaf hear)
- John 8:36 (the truth sets free those who are enslaved)
- 2 Corinthians 1:3-4 (God comforts the afflicted)
- Revelation 21:4 (God wipes away every tear and restores creation)
These connections demonstrate the enduring relevance and application of Isaiah’s prophecy, pointing to the ultimate fulfillment of God’s redemptive plan in His Messiah Yeshua.
Isaiah goes on saying the following according to Isaiah 61:6-11.
ספר ישעיה פרק סא
ו וְאַתֶּם כֹּהֲנֵי יְהֹוָה תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ יֵאָמֵר לָכֶם חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ: ז תַּחַת בָּשְׁתְּכֶם מִשְׁנֶה וּכְלִמָּה יָרֹנּוּ חֶלְקָם לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ שִֹמְחַת עוֹלָם תִּהְיֶה לָהֶם: ח כִּי אֲנִי יְהֹוָה אֹהֵב מִשְׁפָּט שֹֹנֵא גָזֵל בְּעוֹלָה וְנָתַתִּי פְעֻלָּתָם בֶּאֱמֶת וּבְרִית עוֹלָם אֶכְרוֹת לָהֶם: ט וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל-רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יְהֹוָה: י שֹוֹשֹ אָשִֹישֹ בַּיהֹוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי-יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ: יא כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ כֵּן | אֲדֹנָי יְהֶוִֹה יַצְמִיחַ צְדָקָה וּתְהִלָּה נֶגֶד כָּל-הַגּוֹיִם:
Isaiah 61:6 states, “But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. (וְאַתֶּם כֹּהֲנֵי יְהֹוָה תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ יֵאָמֵר לָכֶם חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ)” Isaiah 61:7 “For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. (תַּחַת בָּשְׁתְּכֶם מִשְׁנֶה וּכְלִמָּה יָרֹנּוּ חֶלְקָם לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ שִֹמְחַת עוֹלָם תִּהְיֶה לָהֶם)” Isaiah 61:8 “For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. (כִּי אֲנִי יְהֹוָה אֹהֵב מִשְׁפָּט שֹֹנֵא גָזֵל בְּעוֹלָה וְנָתַתִּי פְעֻלָּתָם בֶּאֱמֶת וּבְרִית עוֹלָם אֶכְרוֹת לָהֶם)” Isaiah 61:9 “And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed. (וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל-רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יְהֹוָה)” Isaiah 61:10 “I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. (שֹוֹשֹ אָשִֹישֹ בַּיהֹוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי-יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ)” Isaiah 61:11 “For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations. (כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ כֵּן | אֲדֹנָי יְהֶוִֹה יַצְמִיחַ צְדָקָה וּתְהִלָּה נֶגֶד כָּל-הַגּוֹיִם)”
Cross References for Isaiah 61:6-11: Ge 9:16; 12:2; 17:7; 47:23; Ex 19:6; 39:28; Le 11:37; Dt 21:17; 28:3–12; 33:19; 1 Sa 2:1; Job 5:25; 27:6; 29:14; 40:10; Ps 2:11; 11:7; 16:11; 37:28; 72:3; 85:10–11; 98:2; 105:10; 126:5; 132:9, 11–18; 138:1–2; 148:14; Pr 15:8; 25:20; Is 1:11, 13, 17; 4:2; 5:16; 7:13; 12:1–2; 24:5; 25:9; 28:17; 29:22; 30:18; 40:2, 5, 10; 41:11, 16; 42:6; 43:5; 44:3, 45:8, 23–24; 48:19; 49:4, 18; 51:3; 52:1, 10; 54:3–4, 7–10; 55:3, 10; 56:6; 58:11; 59:15, 17, 21; 60:5–6, 11, 16, 18, 21; 61:3; 62:7; 65:23; 66:1–24; Je 2:11; 4:30; 5:2; 31:4; 32:40; 33:19–26; Eze 16:11, 13; 23:40; Ho 2:13; Joe 1:9; Hab 3:18; Zec 3:4; 9:12; Mal 1:13; Sir 34:21–22; Bar 5:2; Mt 22:11–12; Lk 1:47; 2:22–27; Heb 13:20; 1 Pe 2:5, 9; Re 1:6; 19:8; 20:6; 21:2
Isaiah 61:6-11 contains several noteworthy items. In Isaiah 61:6 we read וְאַתֶּם כֹּהֲנֵי יְהֹוָה תִּקָּרֵאוּ (but you will be named priests of the Lord). This is a significant statement. This statement signifies the holy status and role for the people of God. We note the consistency with the Torah, which also includes a statement about the people of God being a kingdom of priests and a holy nation. This can be found in Exodus 19:6.
ספר שמות פרק יט
ו וְאַתֶּם תִּהְיוּ-לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל-בְּנֵי יִשְֹרָאֵל:
Exodus 19:6
19:6 and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” (NASB95)
This declaration was made at Mount Sinai, where God established the covenant with Israel and gave them the Ten Commandments. Here, Isaiah 61:6 does not present any shift in the traditional understanding of priesthood. We note that even during the giving of the Torah to ancient Israel, only the Levites were designated as priests, serving specific roles in the Temple and religious ceremonies. These verses also extend the title of priests to all the people of God, suggesting a broader implication to the kind of people we are to be before God and this world. The Prophet Isaiah envisions what the Torah envisions, that the entire community embodies the sacred responsibilities and privileges of priesthood, which symbolizes a universal call to holiness and service. This concept is consistent with the NT teachings, where the idea of a ‘royal priesthood’ is extended to all believers. For instance, 1 Peter 2:9 states, “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.” Additionally, Revelation 1:6 describes believers as “a kingdom and priests to serve his God and Father.” These passages underscore a significant theological development. We note the democratization of the priestly vocation, emphasizing the role of every believer in offering spiritual sacrifices and interceding for others in prayer. This reflects the transformative aspect of Christ’s ministry and is calling all who are called by the name of God to participate in this way of walking in the righteousness and holiness of God. This is how Isaiah continues saying מְשָׁרְתֵי אֱלֹהֵינוּ (ministers of our God) which underscores our service and dedication to the Lord. Isaiah 61:6 highlights the idea that God’s people will be given a special status and role in His redemptive plan as “a royal priesthood” and “a holy nation.”
Isaiah 61:7 speaks of תַּחַת בָּשְׁתְּכֶם (instead of your shame) and מִשְׁנֶה (double portion) which suggest a restoration and compensation far beyond the suffering previously endured, offering an “everlasting joy” (שִֹמְחַת עוֹלָם). In Isaiah 61:8, the term מִשְׁפָּט (justice) is emphasized, showing God’s love for justice and righteousness and His disdain for robbery and wrongdoing (שֹֹנֵא גָזֵל). The words בְּרִית עוֹלָם (everlasting covenant) conveys the eternal nature of God’s promises. We also note in Isaiah 61:8, when God states, “I will direct their work in truth” (וְנָתַתִּי פְעֻלָּתָם בֶּאֱמֶת) it signifies His commitment to guide and empower His people in their pursuits, ensuring that their efforts align with divine principles of truth and justice. This direction is not merely a superficial oversight but an intimate involvement in their lives. God promises to instill within us a love for righteousness and an aversion to deceit, ensuring our actions reflect His character and will. This guidance can manifest in various ways, such as through the inner workings of the Holy Spirit, who leads believers into all truth (John 16:13), or through the teachings of the Scriptures, which provide a moral compass and a foundation for righteous living (2 Timothy 3:16-17). Additionally, God’s direction can come through the wisdom and counsel of the faith community. How this works is through encouragement, mutual accountability, and spiritual growth. By committing to direct our work in truth, God assures His people that their endeavors will be infused with integrity, purpose, and divine blessing, ultimately fulfilling the everlasting covenant He has established. God’s divine guidance ensures that our lives will be characterized by justice, mercy, and faithfulness, reflecting God’s unwavering love for truth and righteousness. Note that these things are contingent upon our submitting our lives to the Holy Spirit of God who nudges us in the direction of truth and righteousness.
Isaiah 61:9 mentions זרְעָם (their offspring) which indicates the blessed lineage of God’s people being recognized among the nations. This recognition is highlighted by the phrase בְּתוֹךְ הָעַמִּים (among the peoples) showcasing the witness of God’s blessing. This idea is connected to the promise given to Abraham in Genesis 12:3 and finds its fulfillment in the NT text through the inclusion of the Gentiles in God’s redemptive plan (Galatians 3:8).
Isaiah 61:10, בִּגְדֵי-יֶשַׁע (garments of salvation) and מְעִיל צְדָקָה (robe of righteousness) symbolize the divine transformation and covering bestowed upon God’s people. This context powerfully depicts the divine transformation and covering bestowed upon God’s people. These metaphors imply that God has provided His people with a new identity and status. Garments, in the ancient world, were not just practical clothing but also indicators of one’s social status and identity. By clothing His people in garments of salvation and a robe of righteousness, God signifies that they are no longer defined by their past transgressions or their previous state of separation from Him. Instead, they are now adorned with His salvation and righteousness, reflecting a complete renewal and restoration. This transformation is both an external display of God’s saving work and an internal change in their character and spiritual standing. It highlights the comprehensive nature of God’s redemption, covering both the guilt and the shame of sin, and imbuing His people with honor and dignity. This imagery also underscores the idea that righteousness and salvation are not self-generated but are gifts from God, bestowed upon His people to signify their new, holy identity in Him. We note how this is consistent with the Torah and NT understanding that the mitzvot (commands) are not meant to earn one’s salvation.
The imagery of a bridegroom and bride (כֶּחָתָן יְכַהֵן and כַּלָּה תַּעְדֶּה) enhances the celebration and joy of this transformation. Note how Isaiah 61:11 uses the metaphor of growth and flourishing to describe the LORD’s actions כָאָרֶץ תּוֹצִיא צִמְחָהּ (as the earth brings forth its sprouts) and יִצְמִיחַ צְדָקָה (will cause righteousness to sprout). This illustrates just as the earth naturally and inevitably produces vegetation, so too will the LORD ensure the realization of righteousness and praise among the nations. This metaphor underscores the idea that God’s actions and promises are as reliable and certain as the natural processes of growth and renewal in the world. It conveys a sense of hope and assurance that God’s purposes will come to fruition in due time, bringing about a flourishing and just world. This imagery also reflects the transformative power of God, who brings forth new life and growth, mirroring His work in the hearts and lives of His people. We also note how this imagery is echoed in the NT, particularly in Revelation 19:8, where the bride of Christ is described as being clothed in “fine linen, bright and clean,” representing the righteous acts of the saints. Together, these passages highlight the transformative power of God’s salvation, the honor of serving as His people, and the ultimate fulfillment of His promises, inviting believers to live in the joy and righteousness bestowed upon them by God through faith in Yeshua the Messiah!
Rabbinic Commentary on Isaiah 61:1-11
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
תרגום יונתן בן עוזיאל אל ישעיה פרק סא:א-יא
א אְמַר נְבִיָא רוּחַ נְבוּאָה מִן קֳדָם יוי אְלֹהִים עְלַי חְלָף דְרַבִי יוי יָתִי לְבַסָרָא עִנוְתָנַיָא שַלחַנִי לְתַקָפָא לִתבִירֵי לִבָא לְמִקרֵי לְדִשבַן חֵירוּ וְלִדאֲסִירִין אִתגְלֹו לְנֵיהֹור׃ ב לְמִקרֵי שְנַת רַעְוָא קֳדָם יוי וְיֹום פֹורעָנוּתָא קֳדָם אְלָהַנָא לְנַחָמָא כָל אַבלַיָא׃ ג לְיַאָשָא לַאְבֵילֵי צִיֹון לְמִיתַן לְהֹון כְלִיל חְלָף קְטַם מְשַח דְחַדוָא חְלָף אַבלָא רוּחַ מְשַבְחָא חְלָף רוּחְהֹון דַהֲוָת עָמיָא וְיִקרֹון לְהֹון רַברְבֵי קֻשטָא עַמֵיה דַיוי לְאִשתַבָחָא׃ ד וְיִבנֹון חָרבָת עָלַם צָדיָת קַדמָאֵי יְקָמְמוּן וִיחַדְתוּן קִרוִין דַהֲוַאָה חָרבָן צָדיָת דָר וְדָר׃ ה וִיקוּמוּן נוּכרָאִין וְיִרעֹון עָנְכֹון וּבנֵי עַמְמַיָא אִכָרֵיכֹון וּמַפלְחֵי כַרמֵיכֹון׃ ו וְאַתוּן כָהְנַיָא דַיוי תִתקְרֹון דִמשַמְשִין קֳדָם אְלָהַנָא יִתאְמַר לְכֹון נִכסֵי עַמְמַיָא תֵיכְלוּן וּבִיקָרְהֹון תִתפַנְקוּן׃ ז חְלָף דִבהֵיתתוּן וְאִתכְנַעתוּן עַל חַד תְרֵין בְטָבוָן דַאְמַרִית לְכֹון אַיתִי לְכֹון וְיִבַהתוּן עַמְמַיָא דַהֲוֹו מִשתַבְחִין בְחוּלָקְהֹון בְכֵין בַאְרַעהֹון עַל חַד תְרֵין יַחסְנוּן חַדוַת עָלַם תְהֵי לְהֹון׃ ח אְרֵי אְנָא יוי רָחֵימנַא דִינָא מְרַחַק קֳדָמַי שִקרָא וְאָנסָא וְאַתֵין אְגַר עוּבָדֵיהֹון בִקשֹוט וּקיָם עָלַם אַגזַר לְהֹון׃ ט וְיִתרַבֹון בְעַמְמַיָא בְנֵיהֹון וּבנֵי בְנֵיהֹון בְגֹו מַלכְוָתָא כָל חָזֹואֵיהֹון יִשתְמֹודְעוּנוּן אְרֵי אִנוּן זַרעָא דְבָרְכֵיה יוי׃ י אְמַרַת יְרוּשלַם מִחדָא אַחדֵי בְמֵימְרָא דַיוי תְבוּעַ נַפשִי בְפוּרקָנָא דַאְלָהִי אְרֵי אַלבְשַנִי לְבוּשִין דְפֻרקָן מְעִיל דְזָכוּ עַטפַנִי כְחַתנָא דְמַצלַח בִגנוּנֵיה וּככָהְנָא רַבָא דִמתַקַן בִלבוּשֹוהִי וּככַלְתָא דְמִתקַשְטָא בְתִקוּנַהָא׃ יא אְרֵי כְאַרעָא דְמַפְקָא צִמחַה וּכגִנַת שִקיָא דְזֵירוּעַהָא מְרַבְיָא כֵין יוי אְלֹהִים יְגַלֵי זָכוּתַה וְתֻשבַחתַה דִירוּשלַם לָקבֵיל כָל עַמְמַיָא׃
Targum Jonathan son of Uziel Isaiah 61:1-11
61:1 The prophet said, the spirit of prophecy from before the presence of the Lord God is upon me; because that the Lord hath anointed me to preach good tidings to the meek; He hath sent me to strengthen the brokenhearted, to proclaim liberty to the captives, and to the prisoners! Appear in light! 61:2 To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn. 61:3 To appoint unto them that mourn in Zion, that unto them be given a crown for ashes, the oil of joy for mourning, the spirit of praise for their spirit which is faint; they shall be called princes of truth, the people of the Lord, that He may assuredly be glorified. 61:4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the cities which were wastes, the desolations of many generations. 61:5 And strangers shall stand and feed your flocks, and the sons of the Gentiles shall be your plowmen, and they shall dress your vineyards. 61:6 But ye shall be called the Priests of the Lord: it shall be said of you that ye are those who minister before our God: ye shall eat the riches of the Gentiles, and in their glory ye shall delight yourselves. 61:7 Instead of your having suffered shame, and confusion, I will bring unto you double mercies, which I have promised you; and the Gentiles who glory in their portion shall be confounded: therefore in their own land they shall possess double: everlasting joy shall be unto them. 61:8 For I, the Lord, love justice; lying and violence are an abomination in my presence; and I will render the reward of their work in truth, and I will make an everlasting covenant with them. 61:9 And their sons shall be magnified amongst the nations, and their sons’ sons amongst the kingdoms: all that see them shall acknowledge them, that they are the seed which the Lord has blessed. 61:10 Jerusalem shall say, I will greatly rejoice in the WORD of the Lord, my soul shall be joyful in the salvation of my God; for He hath clothed me with the garments of salvation, He hath covered me with the upper garment of righteousness, like a bridegroom who is happy in his bridechamber, and like the high priest who decketh himself with his robes, and like a bride who is adorned with her jewels. 61:11 For as the earth bringeth forth her shoots, and as a watered garden causeth the things that are sown in it to grow, thus the Lord God shall reveal the righteousness and the praise of Jerusalem before all the nations. (TgJ)
| ספריה | לוגוס | ספר ישעיה פרק סא |
|---|---|---|
| א אֲמַר נְבִיָא רוּחַ נְבוּאָה מִן קֳדָם יְיָ אֱלֹהִים עֲלַי חֲלַף דְרַבֵּי יָתִי יְיָ לְבַשָׂרָא עִנְוְתָנַיָא שַׁלְחַנִי לְתַקָפָא לִתְבִירֵי לִבָּא לְמִקְרֵי לְדִשְׁבַן חֵירוּ וְלִדְאֲסִירִין אִתְגְלוּ לְנֵיהוֹר: ב לְמִקְרֵי שְׁנַת רַעֲוָא קֳדָם יְיָ וְיוֹם פּוּרְעֲנוּתָא קֳדָם אֱלָהָנָא לְנַחָמָא כָּל אֲבֵלַיָא: ג לְשַׁוָאָה לַאֲבֵילֵי צִיוֹן לְמִתַּן לְהוֹן כְּלִיל חֲלַף קְטַם מְשַׁח דְחֶדְוָה חֲלַף אֶבְלָא רוּחַ מְשַׁבָּחָא חֲלַף רוּחֲהוֹן דַהֲוָת עַמְיָא וְיִקְרוֹן לְהוֹן רַבְרְבֵי קוּשְׁטָא עַמֵהּ דַייָ לְאִשְׁתַּבָּחָא: ד וְיִבְנוֹן חָרְבַת עֲלָם צַדְיָת קַדְמָאֵי יְקוֹמְמוּן וִיחַדְתּוּן קִירְוִין דַהֲוָאָה חָרְבָּן צַדְיָא דָר וְדָר: ה וִיקוּמוּן נוּכְרָאִין וְיִרְעוּן עָנְכוֹן וּבְנֵי עַמְמַיָא אִכָּרֵיכוֹן וּמְפַלְחֵי כַּרְמֵיכוֹן: | א אְמַר נְבִיָא רוּחַ נְבוּאָה מִן קֳדָם יוי אְלֹהִים עְלַי חְלָף דְרַבִי יוי יָתִי לְבַסָרָא עִנוְתָנַיָא שַלחַנִי לְתַקָפָא לִתבִירֵי לִבָא לְמִקרֵי לְדִשבַן חֵירוּ וְלִדאֲסִירִין אִתגְלֹו לְנֵיהֹור׃ ב לְמִקרֵי שְנַת רַעְוָא קֳדָם יוי וְיֹום פֹורעָנוּתָא קֳדָם אְלָהַנָא לְנַחָמָא כָל אַבלַיָא׃ ג לְיַאָשָא לַאְבֵילֵי צִיֹון לְמִיתַן לְהֹון כְלִיל חְלָף קְטַם מְשַח דְחַדוָא חְלָף אַבלָא רוּחַ מְשַבְחָא חְלָף רוּחְהֹון דַהֲוָת עָמיָא וְיִקרֹון לְהֹון רַברְבֵי קֻשטָא עַמֵיה דַיוי לְאִשתַבָחָא׃ ד וְיִבנֹון חָרבָת עָלַם צָדיָת קַדמָאֵי יְקָמְמוּן וִיחַדְתוּן קִרוִין דַהֲוַאָה חָרבָן צָדיָת דָר וְדָר׃ ה וִיקוּמוּן נוּכרָאִין וְיִרעֹון עָנְכֹון וּבנֵי עַמְמַיָא אִכָרֵיכֹון וּמַפלְחֵי כַרמֵיכֹון׃ | א רוּחַ אֲדֹנָי יְהֶוִֹה עָלָי יַעַן מָשַׁח יְהֹוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי-לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח-קוֹחַ: ב לִקְרֹא שְׁנַת-רָצוֹן לַיהֹוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל-אֲבֵלִים: ג לָשֹוּם | לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָֹשֹוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהֹוָה לְהִתְפָּאֵר: ד וּבָנוּ חָרְבוֹת עוֹלָם שֹׁמְמוֹת רִאשֹׁנִים יְקוֹמֵמוּ וְחִדְּשׁוּ עָרֵי חֹרֶב שֹׁמְמוֹת דּוֹר וָדוֹר: ה וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם: |
Isaiah opens saying the following according to the TgJ on Isaiah 61:1-6, א אְמַר נְבִיָא רוּחַ נְבוּאָה מִן קֳדָם יוי אְלֹהִים עְלַי חְלָף דְרַבִי יוי יָתִי לְבַסָרָא עִנוְתָנַיָא שַלחַנִי לְתַקָפָא לִתבִירֵי לִבָא לְמִקרֵי לְדִשבַן חֵירוּ וְלִדאֲסִירִין אִתגְלֹו לְנֵיהֹור׃ 61:1 The prophet said, the spirit of prophecy from before the presence of the Lord God is upon me; because that the Lord hath anointed me to preach good tidings to the meek; He hath sent me to strengthen the brokenhearted, to proclaim liberty to the captives, and to the prisoners! Appear in light! ב לְמִקרֵי שְנַת רַעְוָא קֳדָם יוי וְיֹום פֹורעָנוּתָא קֳדָם אְלָהַנָא לְנַחָמָא כָל אַבלַיָא׃ 61:2 To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn. ג לְיַאָשָא לַאְבֵילֵי צִיֹון לְמִיתַן לְהֹון כְלִיל חְלָף קְטַם מְשַח דְחַדוָא חְלָף אַבלָא רוּחַ מְשַבְחָא חְלָף רוּחְהֹון דַהֲוָת עָמיָא וְיִקרֹון לְהֹון רַברְבֵי קֻשטָא עַמֵיה דַיוי לְאִשתַבָחָא׃ 61:3 To appoint unto them that mourn in Zion, that unto them be given a crown for ashes, the oil of joy for mourning, the spirit of praise for their spirit which is faint; they shall be called princes of truth, the people of the Lord, that He may assuredly be glorified. ד וְיִבנֹון חָרבָת עָלַם צָדיָת קַדמָאֵי יְקָמְמוּן וִיחַדְתוּן קִרוִין דַהֲוַאָה חָרבָן צָדיָת דָר וְדָר׃ 61:4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the cities which were wastes, the desolations of many generations. ה וִיקוּמוּן נוּכרָאִין וְיִרעֹון עָנְכֹון וּבנֵי עַמְמַיָא אִכָרֵיכֹון וּמַפלְחֵי כַרמֵיכֹון׃ 61:5 And strangers shall stand and feed your flocks, and the sons of the Gentiles shall be your plowmen, and they shall dress your vineyards. ו וְאַתוּן כָהְנַיָא דַיוי תִתקְרֹון דִמשַמְשִין קֳדָם אְלָהַנָא יִתאְמַר לְכֹון נִכסֵי עַמְמַיָא תֵיכְלוּן וּבִיקָרְהֹון תִתפַנְקוּן׃ 61:6 But ye shall be called the Priests of the Lord: it shall be said of you that ye are those who minister before our God: ye shall eat the riches of the Gentiles, and in their glory ye shall delight yourselves. (TgJ) The TgJ clearly adds some additional explanation to the Hebrew text. In Isaiah 61:1, the Targum translates רוּחַ נְבוּאָה (spirit of prophecy) emphasizing the prophetic nature of the message. This can be compared to the Hebrew רוּחַ אֲדֹנָי יְהוִה (the Spirit of the Lord God). The terms רוּחַ נְבוּאָה and רוּחַ אֲדֹנָי יְהוִה both refer to aspects of divine influence, but they emphasize different facets of this influence. The רוּחַ נְבוּאָה specifically denotes the divine inspiration that enables a person to prophesy. It implies a particular focus on the transmission of God’s messages, visions, and revelations to the prophet. This term highlights the prophetic role, where the individual serves as a conduit for God’s words, often delivering messages of warning, comfort, or future events. For example, according to the NT text in 2 Peter 1:21, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.” On the other hand, רוּחַ אֲדֹנָי יְהוִה encompasses a broader scope of divine empowerment and presence. It reflects the overall influence of God’s Spirit in various aspects of life and ministry, not limited to prophecy alone. This term signifies the comprehensive nature of God’s Spirit in guiding, empowering, and sustaining individuals for their divine tasks. Specifically here in Isaiah 61:1 on the empowering of the Messiah of God! This phrase (רוּחַ אֲדֹנָי יְהוִה) covers not only prophetic inspiration but also wisdom, understanding, counsel, might, knowledge, and the fear of the Lord. In addition, in verse 1, the Hebrew text says the prophet is anointed “to bind up the brokenhearted” (לִכְבֹּ֣שׁ לְנִשְׁבְּרֵי־לֵ֔ב), while the Aramaic says “to strengthen the brokenhearted” (לִתבִירֵי לִבָא). The Hebrew implies a sense of healing and restoration, while the Aramaic emphasizes providing strength and support.
In Isaiah 61:3, the Targum’s use of רַברְבֵי קֻשטָא (princes of truth) differs from the Hebrew אֵילֵי הַצֶּדֶק (oaks of righteousness). In the Hebrew text, “oaks of righteousness” conveys an image of stability, strength, and endurance. Oaks are known for their deep roots and robustness, symbolizing the steadfast and enduring nature of righteousness that God’s people embody. This metaphor emphasizes their ability to remain firm and unshaken in their commitment to justice and righteousness, drawing strength from their deep spiritual roots. On the other hand, the Targum’s “princes of truth” shifts the focus towards leadership and moral integrity. “Princes” suggests a role of authority and influence, highlighting the idea that God’s people are not just passive recipients of righteousness but active leaders and examples of truth. This translation underscores the responsibility of God’s people to lead by example, promoting and upholding truth in their communities and beyond.
In Isaiah 61:6, the Targum translates כָהְנַיָא דַיוי (priests of the Lord) similarly to the Hebrew כֹהֲנֵי יְהוָה. This affirms the priestly role of God’s people. The TgJ however adds a layer of explanation by saying, “those who minister before our God,” emphasizing service and worship. By specifying “those who minister,” the Targum emphasizes that the priestly role is not just a title but an active vocation. It underscores the idea that being a priest involves continuous, dedicated service to God. This service is characterized by performing religious duties, offering sacrifices, leading worship, and interceding on behalf of the community. It calls believers to engage actively in their faith and take on responsibilities within their spiritual community. In addition, the phrase “before our God” signifies the centrality of worship in the priestly role. It emphasizes that the primary duty of God’s people is to worship Him and lead others in worship. This aspect of their role involves fostering a deep relationship with God, marked by reverence, devotion, and the pursuit of holiness. It reminds believers that their lives should be oriented towards God, reflecting His character and glory in their actions and attitudes. By both the TgJ and Hebrew bible emphasizing being a priest of the Lord, the text is highlighting that this priestly calling is a communal identity. It aligns with the broader biblical theme of the priesthood of all believers, where every member of the faith community is called to participate in the spiritual mission of the God of Israel. This encourages all believers to see themselves as part of a collective effort to serve and honor God.
We note how the New Testament echoes this expanded understanding of the priestly role. In passages like 1 Peter 2:9, believers are described as “a royal priesthood,“ called to proclaim God’s praises and represent His kingdom. Revelation 1:6 and 5:10 also speak of believers as “a kingdom and priests to serve our God.” These verses reflect the idea that all believers are called to minister and worship God, fulfilling the priestly function in their daily lives. Overall, the TgJ deepens the understanding of the Isaiah text. These things challenge believers to engage fully in their faith, serving and worshiping God with dedication and reverence, and to embrace their identity as part of a holy community set apart for God’s purposes.
The Midrash Vayikra Rabbah Parshat 10 Part 2 has the following interpretation on these verses.
Midrash Vayikra Rabbah 10:2
רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַר קְרָיָא בִּישַׁעְיָה, אָמַר יְשַׁעְיָה מְטַיֵּל הָיִיתִי בְּבֵית תַּלְמוּדִי וְשָׁמַעְתִּי קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֶרֶת (ישעיה ו, ח): אֶת מִי אֶשְׁלַח וּמִי יֵלֶךְ לָנוּ, שָׁלַחְתִּי אֶת מִיכָה וְהָיוּ מַכִּין אוֹתוֹ בַּלֶּחִי, הֲדָא הוּא דִכְתִיב (מיכה ד, יד): בַּשֵּׁבֶט יַכּוּ עַל הַלְּחִי, שָׁלַחְתִּי אֶת עָמוֹס וְהָיוּ קוֹרִין אוֹתוֹ פְּסִילוּס, דְּאָמַר רַבִּי פִּנְחָס לָמָּה נִקְרָא שְׁמוֹ עָמוֹס, שֶׁהָיָה עָמוּס בִּלְשׁוֹנוֹ, מֵעַתָּה אֶת מִי אֶשְׁלַח וּמִי יֵלֶךְ לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, יְשַׁעְיָה, בָּנַי טַרְחָנִין סַרְבָנִים הֵם, אִם אַתָּה מְקַבֵּל עָלֶיךָ לְהִתְבַּזּוֹת וְלִלְקוֹת מִבָּנַי אַתְּ הוֹלֵךְ בִּשְׁלִיחוּתִי, וְאִם לָאו אֵין אַתָּה הוֹלֵךְ בִּשְׁלִיחוּתִי, אָמַר לוֹ עַל מְנָת כֵּן (ישעיה נ, ו): גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים, וְאֵינִי כְּדַאי לֵילֵךְ בִּשְׁלִיחוּת אֵצֶל בָּנֶיךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יְשַׁעְיָה אָהַבְתָּ צֶדֶק, אָהַבְתָּ לְצַדֵּק אֶת בָּנַי, וַתִּשְׂנָא רֶשַׁע, שֶׁשָּׂנֵאתָ מִלְּחַיְּבָן, עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ, מַהוּ מֵחֲבֵרֶיךָ, אָמַר לוֹ חַיֶּיךָ כָּל הַנְּבִיאִים קִבְּלוּ נְבוּאוֹת נָבִיא מִן נָבִיא (במדבר יא, כה): וַיָּאצֶל מִן הָרוּחַ אֲשֶׁר עָלָיו וגו’ (מלכים ב ב, טו): וַיֹּאמְרוּ נָחָה רוּחַ אֵלִיָּהוּ עַל אֱלִישָׁע, אֲבָל אַתְּ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה סא, א): רוּחַ ה’ אֱלֹהִים עָלָי יַעַן מָשַׁח וגו’, חַיֶּיךָ שֶׁכָּל הַנְּבִיאִים מִתְנַבְּאִים נְבוּאוֹת פְּשׁוּטוֹת וְאַתְּ נֶחָמוֹת כְּפוּלוֹת (ישעיה נא, ט): עוּרִי עוּרִי, (ישעיה נא, יז): הִתְעוֹרְרִי הִתְעוֹרְרִי, (ישעיה סא, י): שׂוֹשׂ אָשִׂישׂ, (ישעיה נא, יב): אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם, (ישעיה מ, א): נַחֲמוּ נַחֲמוּ.
Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse regarding Isaiah. Isaiah said: ‘I was at leisure in my study hall, and I heard the voice of the Holy One blessed be He saying: “Whom shall I send and who will go for us?” (Isaiah 6:8). [God said:] I sent Micah, and they were striking him on his cheek. That is what is written: “With a rod they strike on the cheek” (Micah 4:14). I sent Amos and they would call him stutterer, as Rabbi Pinḥas said: Why was his name called Amos? It was because he was cumbrous [amus] of tongue. Now, “whom shall I send and who will go for us?” “I said: Here I am, send me” (Isaiah 6:8).The Holy One blessed be He said to him: ‘Isaiah, My children, they are troublesome and insubordinate. If you accept upon yourself to be demeaned and to be stricken by My children, you will go on My mission, but if not, you will not go on My mission.’ He said to Him: ‘[I am willing to accept] this condition; “I gave my body to those who smite and my cheeks to those who pluck” (Isaiah 50:6). But I am not worthy to go on a mission to Your children.’ The Holy One blessed be He said to him: ‘Isaiah, “you love righteousness,” you love to vindicate My children; “and detest wickedness,” you detest condemning them. “Therefore, God your God, has anointed you.”’ What is “over your counterparts”? He said to him: ‘As you live, all the prophets received their prophetic capacity from a prophet: “He drew from the spirit that was upon him [and placed it upon the seventy elders…they prophesied]” (Numbers 11:25). “They said: The spirit of Elijah has rested upon Elisha” (II Kings 2:15). But you, from the mouth of the Holy One blessed be He: “The spirit of the Lord God is upon me, because the Lord has anointed…” (Isaiah 61:1). As you live, all the prophets prophesy simple prophecies, but you [will receive] compound prophecies of consolation: “Awaken, awaken, [clothe yourself with splendor…]” (Isaiah 51:9), “awaken yourself, awaken yourself, [arise, O Jerusalem…]” (Isaiah 51:17), “I will be gladdened [sos asis]” (Isaiah 61:10), “I, I [am He who comforts you…]” (Isaiah 51:12), “Comfort, comfort [My people, says your God]”’ (Isaiah 40:1).
The Midrash Vayikra Rabbah 10:2 discusses the concept of the one who is anointed by God, as mentioned in Isaiah 61, and the mission to awaken the people. We note the midrashic connection to what we read in the NT concerning Yeshua the Messiah. The midrash speaks of this awakening being accomplished through the anointed prophet’s willingness to endure suffering and rejection for the sake of conveying God’s message. The Midrash recounts how Isaiah, upon hearing God’s call, volunteers to be sent despite knowing that God’s people are troublesome and insubordinate. This willingness to accept suffering and humiliation is essential for the anointed one to fulfill the mission of awakening the people. The anointing signifies the special role and divine empowerment in which the Messiah of God will bring the message of comfort and hope to God’s people. This is highlighted in Isaiah 61:1, where Isaiah declares, “The spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor.” The anointing equips to preach, heal, and proclaim liberty, reflecting a divine mission that requires both spiritual authority and personal sacrifice.
The Midrash also emphasizes that Isaiah’s prophetic authority comes directly from God, distinguishing him from other prophets who received their prophetic capacity through human intermediaries (see Numbers 11:25, 2 Kings 2:15). This direct anointing underscores the unique and profound nature of Isaiah’s mission. The theme of awakening the people is further illustrated through repeated calls to rouse and revive, such as in Isaiah 51:9 (“Awaken, awaken, clothe yourself with splendor…”), Isaiah 51:17 (“Awaken yourself, awaken yourself, arise, O Jerusalem…”), and Isaiah 40:1 (“Comfort, comfort My people, says your God”). These calls signify the urgency and importance of the prophetic message in stirring the hearts and minds of the people. The NT connection is found in the concept of anointing and awakening being mirrored in passages like Luke 4:18-19, where Yeshua reads from Isaiah 61 and applies it to Himself, signifying His anointed mission to bring salvation and liberation. Additionally, Ephesians 5:14 echoes the theme of awakening: “Awake, O sleeper, and arise from the dead, and Christ will shine on you.” Overall, the Midrash and scriptural connections highlight the profound responsibility and divine empowerment of the anointed prophet and Messiah to awaken and transform the people through enduring hardship and delivering God’s message of hope and renewal.
| ספריה | לוגוס | ספר ישעיה פרק סא |
|---|---|---|
| ו וְאַתּוּן כַּהֲנַיָא דַייָ תִּתְקְרוּן דִמְשַׁמְשִׁין קֳדָם אֱלָהָנָא יִתְאֲמַר לְכוֹן נִכְסֵי פַּלְחֵי כּוֹכְבַיָא תֵּיכְלוּן וּבִיקָרְהוֹן תִּתְפַּנְקוּן: ז חֲלַף דִבְהַתְהוּן וְאִתְכְּנַעְתּוּן עַל חַד תְרֵין בְּטַבְוָן דַאֲמָרֵית לְכוֹן אַיְתֵי לְכוֹן וְיִתְבָּהֲתוּן עַמְמַיָא דַהֲווֹ מִשְׁתַּבְּחִין בְּחוּלַקְהוֹן בְּכֵן בְּאַרְעֲהוֹן עַל חַד תְּרֵין יַחְסְנוּן חֶדְוַת עֲלָם תְּהִי לְהוֹן: ח אֲרֵי אֲנָא יְיָ רָחֵימְנָא דִינָא מְרַחֵק קֳדָמַי שִׁקְרָא וְאוֹנָסָא וְאֶתֵּן אֲגַר עוֹבָדֵיהוֹן בִּקְשׁוֹט וּקְיַם עֲלַם אֶגְזַר לְהוֹן: ט וְיִתְרַבּוּן בְּעַמְמַיָא בְנֵיהוֹן וּבְּנֵי בְנֵיהוֹן בְּגוֹ מַלְכְּוָתָא כָּל חֶזְאֵיהוֹן יִשְׁתְּמוֹדְעִינוּן אֲרֵי אִינוּן זַרְעָא דְבָרְכֵהּ יְיָ: י אֲמָרַת יְרוּשְׁלֵם מֶחְדָא אֶחְדֵי בְּמֵימְרָא דַייָ תְּבוּעַ נַפְשִׁי בְּפוּרְקָנָא דֶאֱלָהִי אֲרֵי אַלְבְּשַׁנִי לְבוּשִׁין דְפוּרְקַן מְעִין דִזְכוּ עִטְפַנִי כַּחֲתָנָא דְמִצְלַח בִּגְנוּנֵהּ וּכְכַהֲנָא רַבָּא דְמַתְקַן בִּלְבוּשׁוֹהִי וּכְכַלְתָא דְמִתְקַשְׁטָא בְתִיקוּנָהָא: יא אֲרֵי כְאַרְעָא דְמַפְקָא צִמְחָהּ וּכְגִנַת שַׁקְיָא דְזֵירוּעָהָא מְרַבְיָא כֵּן יְיָ אֱלֹהִים יִגְלֵי זְכוּתָא וְתוּשְׁבַּחְתָּא דִירוּשְׁלֵם לָקֳבֵל כָּל עַמְמַיָא: | ו וְאַתוּן כָהְנַיָא דַיוי תִתקְרֹון דִמשַמְשִין קֳדָם אְלָהַנָא יִתאְמַר לְכֹון נִכסֵי עַמְמַיָא תֵיכְלוּן וּבִיקָרְהֹון תִתפַנְקוּן׃ ז חְלָף דִבהֵיתתוּן וְאִתכְנַעתוּן עַל חַד תְרֵין בְטָבוָן דַאְמַרִית לְכֹון אַיתִי לְכֹון וְיִבַהתוּן עַמְמַיָא דַהֲוֹו מִשתַבְחִין בְחוּלָקְהֹון בְכֵין בַאְרַעהֹון עַל חַד תְרֵין יַחסְנוּן חַדוַת עָלַם תְהֵי לְהֹון׃ ח אְרֵי אְנָא יוי רָחֵימנַא דִינָא מְרַחַק קֳדָמַי שִקרָא וְאָנסָא וְאַתֵין אְגַר עוּבָדֵיהֹון בִקשֹוט וּקיָם עָלַם אַגזַר לְהֹון׃ ט וְיִתרַבֹון בְעַמְמַיָא בְנֵיהֹון וּבנֵי בְנֵיהֹון בְגֹו מַלכְוָתָא כָל חָזֹואֵיהֹון יִשתְמֹודְעוּנוּן אְרֵי אִנוּן זַרעָא דְבָרְכֵיה יוי׃ י אְמַרַת יְרוּשלַם מִחדָא אַחדֵי בְמֵימְרָא דַיוי תְבוּעַ נַפשִי בְפוּרקָנָא דַאְלָהִי אְרֵי אַלבְשַנִי לְבוּשִין דְפֻרקָן מְעִיל דְזָכוּ עַטפַנִי כְחַתנָא דְמַצלַח בִגנוּנֵיה וּככָהְנָא רַבָא דִמתַקַן בִלבוּשֹוהִי וּככַלְתָא דְמִתקַשְטָא בְתִקוּנַהָא׃ יא אְרֵי כְאַרעָא דְמַפְקָא צִמחַה וּכגִנַת שִקיָא דְזֵירוּעַהָא מְרַבְיָא כֵין יוי אְלֹהִים יְגַלֵי זָכוּתַה וְתֻשבַחתַה דִירוּשלַם לָקבֵיל כָל עַמְמַיָא׃ | ו וְאַתֶּם כֹּהֲנֵי יְהֹוָה תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ יֵאָמֵר לָכֶם חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ: ז תַּחַת בָּשְׁתְּכֶם מִשְׁנֶה וּכְלִמָּה יָרֹנּוּ חֶלְקָם לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ שִֹמְחַת עוֹלָם תִּהְיֶה לָהֶם: ח כִּי אֲנִי יְהֹוָה אֹהֵב מִשְׁפָּט שֹֹנֵא גָזֵל בְּעוֹלָה וְנָתַתִּי פְעֻלָּתָם בֶּאֱמֶת וּבְרִית עוֹלָם אֶכְרוֹת לָהֶם: ט וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל-רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יְהֹוָה: י שֹוֹשֹ אָשִֹישֹ בַּיהֹוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי-יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ: יא כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ כֵּן | אֲדֹנָי יְהֶוִֹה יַצְמִיחַ צְדָקָה וּתְהִלָּה נֶגֶד כָּל-הַגּוֹיִם: |
Isaiah continues saying the following according to the TgJ on Isaiah 61:7-11, ז חְלָף דִבהֵיתתוּן וְאִתכְנַעתוּן עַל חַד תְרֵין בְטָבוָן דַאְמַרִית לְכֹון אַיתִי לְכֹון וְיִבַהתוּן עַמְמַיָא דַהֲוֹו מִשתַבְחִין בְחוּלָקְהֹון בְכֵין בַאְרַעהֹון עַל חַד תְרֵין יַחסְנוּן חַדוַת עָלַם תְהֵי לְהֹון׃ 61:7 Instead of your having suffered shame, and confusion, I will bring unto you double mercies, which I have promised you; and the Gentiles who glory in their portion shall be confounded: therefore in their own land they shall possess double: everlasting joy shall be unto them. ח אְרֵי אְנָא יוי רָחֵימנַא דִינָא מְרַחַק קֳדָמַי שִקרָא וְאָנסָא וְאַתֵין אְגַר עוּבָדֵיהֹון בִקשֹוט וּקיָם עָלַם אַגזַר לְהֹון׃ 61:8 For I, the Lord, love justice; lying and violence are an abomination in my presence; and I will render the reward of their work in truth, and I will make an everlasting covenant with them. ט וְיִתרַבֹון בְעַמְמַיָא בְנֵיהֹון וּבנֵי בְנֵיהֹון בְגֹו מַלכְוָתָא כָל חָזֹואֵיהֹון יִשתְמֹודְעוּנוּן אְרֵי אִנוּן זַרעָא דְבָרְכֵיה יוי׃ 61:9 And their sons shall be magnified amongst the nations, and their sons’ sons amongst the kingdoms: all that see them shall acknowledge them, that they are the seed which the Lord has blessed. י אְמַרַת יְרוּשלַם מִחדָא אַחדֵי בְמֵימְרָא דַיוי תְבוּעַ נַפשִי בְפוּרקָנָא דַאְלָהִי אְרֵי אַלבְשַנִי לְבוּשִין דְפֻרקָן מְעִיל דְזָכוּ עַטפַנִי כְחַתנָא דְמַצלַח בִגנוּנֵיה וּככָהְנָא רַבָא דִמתַקַן בִלבוּשֹוהִי וּככַלְתָא דְמִתקַשְטָא בְתִקוּנַהָא׃ 61:10 Jerusalem shall say, I will greatly rejoice in the WORD of the Lord, my soul shall be joyful in the salvation of my God; for He hath clothed me with the garments of salvation, He hath covered me with the upper garment of righteousness, like a bridegroom who is happy in his bridechamber, and like the high priest who decketh himself with his robes, and like a bride who is adorned with her jewels. יא אְרֵי כְאַרעָא דְמַפְקָא צִמחַה וּכגִנַת שִקיָא דְזֵירוּעַהָא מְרַבְיָא כֵין יוי אְלֹהִים יְגַלֵי זָכוּתַה וְתֻשבַחתַה דִירוּשלַם לָקבֵיל כָל עַמְמַיָא׃61:11 For as the earth bringeth forth her shoots, and as a watered garden causeth the things that are sown in it to grow, thus the Lord God shall reveal the righteousness and the praise of Jerusalem before all the nations. (TgJ)
In Isaiah 61:7, the Targum uses the phrase כָּפְלֵי בְטָבוָן (double mercies) while the Hebrew text states כֶּפֶל (double). The addition of “mercies” in the Aramaic emphasizes God’s abundant grace and compassion in restoring His people. In addition, Hebrew word is in the dual form saying instead of shame, the people will have a “double portion” (כִפְלַ֖יִם) of their land, while the Aramaic says they will receive “double mercies” (חַדוַת עָלַם). The Aramaic emphasizes the idea of God’s mercy and compassion, while the Hebrew focuses on the tangible blessing of increased land. The land of Israel holds profound significance in the Torah and the broader Jewish tradition as a tangible manifestation of God’s covenant, blessings, mercy, and grace. God’s promise to Abraham, Isaac, and Jacob to give their descendants the land of Canaan underscores the central role of the land in His covenant with Israel (Genesis 17:8). This promise is reinforced by the depiction of the land as “flowing with milk and honey,” symbolizing fertility and prosperity (Exodus 3:8). The observance of the Sabbath and the Sabbatical year further emphasizes reliance on God’s provision, trusting that He will sustain His people even when the land rests (Leviticus 25). Moreover, God’s mercy and forgiveness are illustrated through the promise of return and restoration to the land after periods of exile (Deuteronomy 30:1-5), and the Jubilee year, during which debts are forgiven and land is returned to original owners (Leviticus 25:8-13). The land of Israel is directly connected to the mercy of God, which is why the Aramaic Targum writes “double mercies” in the translation from the Hebrew bible. We note how the land of Israel connects the spiritual and physical dimensions of faith, embodying God’s promises in tangible, everyday experiences. Faith is something that is lived daily!
In Isaiah 61:8, the Targum expands on the idea of justice by translating מְרַחַק קֳדָמַי שִקרָא וְאָנסָא (lying and violence are an abomination in my presence) while the Hebrew שֹׂנֵא גָזֵל בְּעוֹלָה (hates robbery in a burnt offering). The Aramaic translation broadens the scope of what God detests, highlighting a general abhorrence of dishonesty and violence, which enhances our understanding of God’s commitment to truth and justice. Both the Hebrew and the Targum translations underscore God’s deep-seated abhorrence for deceit and injustice, while emphasizing the supreme importance of truth and righteousness in His eyes. The Hebrew text states that God “hates robbery in a burnt offering,” which highlights the notion that even when performing religious rituals, God demands honesty and integrity. It suggests that any form of deceit or injustice, even in the context of worship, is unacceptable to Him. On the other hand, the Targum translation which states, “lying and violence are an abomination in my presence,” broadens the scope of God’s disdain for deceit and violence. This conveys a clear message that God abhors any form of dishonesty and cruelty, irrespective of the context. It emphasizes that God’s justice is comprehensive and uncompromising, extending beyond specific rituals to encompass all aspects of human behavior. These texts underscore the idea that God’s justice and righteousness demand absolute truthfulness and fairness from His people. This reminds us how faithfulness, upholding truth, and righteousness are not just a moral obligation but a divine mandate, integral to maintaining a just and harmonious society that aligns with God’s will. Thus, both the Hebrew and Targum versions highlight the pivotal role of truth and righteousness in fulfilling God’s commandments and living a life that is pleasing to Him.
In Isaiah 61:9, the Targum states that בְנֵיהֹון וּבנֵי בְנֵיהֹון בְגֹו מַלכְוָתָא (their sons and their sons’ sons amongst the kingdoms) while the Hebrew text uses זַרְעָם וְצֶאֱצָאֵיהֶם (their offspring and their descendants). This subtle difference emphasizes the generational impact of God’s blessing, indicating a broader influence that extends beyond immediate offspring to future generations within the nations.
Isaiah 61:10 in the Targum employs the imagery of כְחַתנָא דְמַצלַח בִגנוּנֵיה (like a bridegroom who is happy in his bridechamber) and ככָהְנָא רַבָא דִמתַקַן בִלבוּשֹוהִי (like the high priest who decketh himself with his robes). The Hebrew text conveys similar ideas but with less detail, כְּחָתָן יְכַהֵן פְּאֵר (as a bridegroom adorns himself with a priestly headdress). The Targum’s elaboration provides a richer and more vivid picture of the joy and honor associated with divine salvation and righteousness. In addition, the Aramaic uses the phrase “the WORD of the Lord” (מֵימְרָא דַיוי) instead of simply “the Lord” as in the Hebrew text. This may reflect a theological emphasis on the divine word or wisdom, which is prominent in later Jewish and Christian thought.
In Isaiah 61:11, both the Targum and Hebrew texts use the metaphor of the earth bringing forth shoots and a garden causing growth to illustrate the natural and inevitable fulfillment of God’s promises. Growth and new growth serve as powerful illustrations of the fulfillment of God’s promises throughout the Bible, symbolizing His ongoing work of renewal, restoration, and blessing. From the very beginning, creation reflects God’s intention for growth and fruitfulness, as seen in Genesis 1:11-12, where God commands the earth to bring forth vegetation, plants yielding seeds, and trees bearing fruit. This act of creation sets the precedent for growth as a sign of God’s blessing. God’s promise to Abraham, Isaac, and Jacob to make their descendants a great nation underscores this theme, with the growth of Israel as a testament to His faithfulness (Genesis 12:2-3) and the fulfillment of that promise that was made to Abraham by gentile inclusion. The blessings of obedience, including the fruit of the womb, the crops of the land, and the increase of livestock, further emphasize the covenant relationship between God and His people (Deuteronomy 28:4). In the prophets, Isaiah speaks of the wilderness and dry land being glad, and the desert rejoicing and blossoming like a crocus, symbolizing God’s restoration (Isaiah 35:1-2). Ezekiel conveys God’s promise that the mountains of Israel will produce branches and fruit for His people, reflecting His mercy and grace (Ezekiel 36:8-11). Jeremiah describes a time when God’s people will rejoice in the bounty of the Lord, highlighting the abundance as a sign of God’s restored favor (Jeremiah 31:12). In the NT, Yeshua uses the metaphor of the vine and the branches to illustrate the importance of remaining connected to Him for spiritual growth, promising that those who abide in Him will bear much fruit (John 15:1-5). Paul writes that if anyone is in Christ, they are a new creation, signifying the fulfillment of God’s promise of redemption and transformation (2 Corinthians 5:17). The fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control, represents spiritual growth and the fulfillment of God’s promise to work in the lives of believers (Galatians 5:22-23). Thus, growth and new growth are recurring themes in the Bible, representing God’s ongoing work of renewal and His faithfulness in fulfilling His promises, underscoring the transformative power of God’s promises in every aspect of life. We note that the Targum emphasizes how God will reveal זָכוּתַה (righteousness) and תֻשבַחתַה (praise) of Jerusalem to all nations, aligning with the Hebrew text.
We note how in Luke 4:18-19, Yeshua quotes Isaiah 61:1-2, indicating the fulfillment of this prophecy in His ministry. Additionally, Revelation 21:4 describes God’s ultimate restoration and comfort, echoing the themes of double blessing and everlasting joy in Isaiah 61:7. The imagery of being clothed in garments of salvation and righteousness (Isaiah 61:10) is echoed in passages like Revelation 7:9-14, which describes a multitude standing before the throne of God, clothed in white robes. Additionally, the theme of God’s people being a light to the nations (Isaiah 61:11) is comparable to the Great Commission (Matthew 28:18-20) and in passages like Acts 13:47, where Paul and Barnabas apply Isaiah’s words to their own missionary work among the Gentiles. In summary, while the Aramaic translation of Isaiah 61:7-11 is largely consistent with the Hebrew text, some differences in wording and emphasis can influence interpretation and draw out different applications to our lives. The themes of restoration, righteousness, and witness to the nations find significant parallels in the NT, particularly in the mission to proclaim the gospel to all people.
Looking at Rashi’s commentary, he focuses on Isaiah 61:8 and how God hates robbery, and says the following:
Rashi on Isaiah 61:8 Parts 1 and 2
כי אני ה’ אוהב משפט שונא גזל בעולה. לכך אינו מקבל עולות העכו”ם שכולן גזל:
For I am the Lord, Who loves justice, hates robbery in a burnt offering Therefore, I do not accept burnt offerings from the heathens (the nations [Parshandatha, K’li Paz]), for they are all results of robbery.
ונתתי פעולתם. של ישראל שתהא באמת או ונתתי פעולתם שפעלו שכר שסבלו גידופי העכו”ם על כבודי באמת:
and I will give their wage The wage of Israel, which shall be in truth. Alternatively, I will give the reward for the deeds they performed, for they suffered the derisions of the heathens (the nations [Mss. and K’li Paz]) for My honor in truth.
Rashi’s commentary on Isaiah 61:8 elaborates on the phrase “hates robbery in a burnt offering.” Rashi explains that God despises burnt offerings from the heathens (the nations) because they are tainted by robbery and injustice. This means that the sacrifices made by the heathens were often obtained through unethical or deceitful means, such as theft or exploitation. It could also refer to the people of the nations not coming with the correct intent to seek the forgiveness of God and in Teshuvah (Repentance). Consequently, these offerings are not acceptable to God because they do not align with His principles of justice and righteousness. Rashi also emphasizes God’s commitment to justice and truth. He explains that the God of Israel will reward His people for their righteous deeds and for enduring the mockery and derision of the heathens for the sake of God’s honor. We note how this is from the sense of remaining faithful to God regardless of what others say about us, our God, and our Messiah Yeshua. This reward will be given in truth, signifying that it will be just and genuine, reflecting the one’s faithfulness and perseverance in upholding God’s values. Overall, Rashi’s commentary highlights the importance of integrity and justice in our lives, underscoring that offerings or sacrifices obtained through wrongful means are unacceptable to God. He also underscores God’s promise to reward His people for their dedication to His word, even in the face of adversity. We note that God’s promise to reward His people for their dedication to His word, even in the face of adversity, is a theme that runs deep throughout the Bible, reflecting His faithfulness, justice, and love. In Deuteronomy 28:1-14, the Lord God outlines the blessings for those who diligently obey His commandments, including prosperity, victory over enemies, and abundant provision. Psalm 91 further emphasizes God’s protection for those who trust in Him, describing Him as a refuge and fortress. Isaiah 40:31 assures that those who hope in the Lord will renew their strength, soaring on wings like eagles. James 1:12 highlights the blessedness of persevering under trial, promising the crown of life to those who stand firm. Paul, in Romans 5:3-5, explains that suffering produces perseverance, character, and hope, leading to spiritual growth and maturity. Similarly, 1 Peter 1:6-7 likens trials to gold being refined by fire, resulting in praise, glory, and honor. In the NT, Yeshua assures that those persecuted for righteousness will be blessed with the kingdom of heaven (Matthew 5:10-12), and Revelation 2:10 promises the victor’s crown of life for faithfulness even unto death. These scripture references collectively assure us that our faithfulness will be rewarded with God’s favor and protection, strength to endure, spiritual growth, and eternal rewards, both in this life and the life to come.
