the Week of Christ the King / Proper 29 / Ordinary 34
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Isaiah 61:1
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The Spirit of the Lord God is on me. The Lord has chosen me to tell good news to the poor and to comfort those who are sad. He sent me to tell the captives and prisoners that they have been set free.
The Spirit of the Lord Yahweh is on me; because Yahweh has anointed me to preach good tidings to the meek; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening [of the prison] to those that are bound;
The Lord God has put his Spirit in me, because the Lord has appointed me to tell the good news to the poor. He has sent me to comfort those whose hearts are broken, to tell the captives they are free, and to tell the prisoners they are released.
The spirit of the sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives, and the freeing of prisoners,
The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to publish good tidings to the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound;
The Spirit of the Lord Yahweh is on me; because Yahweh has anointed me to preach good news to the humble; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening [of the prison] to those who are bound;
The Spirit of the Lord GOD is upon me, Because the LORD has anointed and commissioned me To bring good news to the humble and afflicted; He has sent me to bind up [the wounds of] the brokenhearted, To proclaim release [from confinement and condemnation] to the [physical and spiritual] captives And freedom to prisoners,
The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;
The spirit of the Lord is on me, for the Lord anoyntide me; he sente me to telle to mylde men, that Y schulde heele men contrite in herte, and preche foryyuenesse to caitifs, and openyng to prisoneris; and preche a plesaunt yeer to the Lord,
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;
The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and release from darkness to the prisoners,
The Spirit of the Lord God has taken control of me! The Lord has chosen and sent me to tell the oppressed the good news, to heal the brokenhearted, and to announce freedom for prisoners and captives.
The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
The spirit of the Lord is on me, because I am marked out by him to give good news to the poor; he has sent me to make the broken-hearted well, to say that the prisoners will be made free, and that those in chains will see the light again;
The Spirit of Adonai Elohim is upon me, because Adonai has anointed me to announce good news to the poor. He has sent me to heal the brokenhearted; to proclaim freedom to the captives, to let out into light those bound in the dark;
The Spirit of the Lord Jehovah is upon me, because Jehovah hath anointed me to announce glad tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and opening of the prison to them that are bound;
The spirit of the Lord GOD is upon me; because the LORD hath anointed me to bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the eyes to them that are bound;
The Spirit of the Lord God is vpon me, because the Lord hath anointed me, to preach good tidings vnto the meeke, hee hath sent me to binde vp the broken hearted, to proclaime libertie to the captiues, and the opening of the prison to them that are bound:
The Spirit of the Lord God is on me, because the Lord has chosen me to bring good news to poor people. He has sent me to heal those with a sad heart. He has sent me to tell those who are being held and those in prison that they can go free.
The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners;
The Spirit of the Lorde God is vpon mee, therefore hath the Lorde anoynted mee: hee hath sent mee to preache good tidings vnto the poore, to binde vp the broken hearted, to preach libertie to the captiues, and to them that are bound, the opening of the prison,
THE Spirit of the LORD is upon me, because the LORD has anointed me and sent me to preach good tidings to the meek; to bind up the brokenhearted, to proclaim liberty to captives and release to prisoners;
The spirit of My Lord Yahweh, is upon me, - Because Yahweh Hath anointed me to tell good tidings to the oppressed, lath sent me to bind up the broken-hearted, To proclaim To captives, liberty, To them who are bound, the opening of the prison;
The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up.
The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;
The spirite of the Lord is vpon me: for the Lord hath annoynted me, and sent me to preache good tidinges vnto the poore, that I might binde vp the wounded heartes, that I might preache deliueraunce to the captiue, and open the prison to the that are bounde:
The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind;
The Sovereign Lord has filled me with his Spirit. He has chosen me and sent me To bring good news to the poor, To heal the broken-hearted, To announce release to captives And freedom to those in prison.
The Spirit of the Lord God is on me,
The Spirit of the Lord GOD is on me; because the LORD has anointed me to preach good news to the humble; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening [of the prison] to those who are bound;
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;
The Spirit of the Lord Yahweh is upon me, because Yahweh has anointed me, he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim release to the captives and liberation to those who are bound,
The Spirit of the Lord Jehovah is on Me, because Jehovah has anointed Me to preach the gospel to the meek. He has sent Me to bind up the broken-hearted, to proclaim liberty to captives, and complete opening to the bound ones;
The Spirit of the Lord Jehovah [is] on me, Because Jehovah did anoint me To proclaim tidings to the humble, He sent me to bind the broken of heart, To proclaim to captives liberty, And to bound ones an opening of bands.
The sprete of the LORDE God is wt me, for ye LORDE hath anoynted me, & sent me, to preach good tydiges vnto the poore, yt I might bynde vp ye wounded hertes, yt I might preach delyueraunce to ye captyue, & open the preson to the that are bounde:
The Spirit of God , the Master, is on me because God anointed me. He sent me to preach good news to the poor, heal the heartbroken, Announce freedom to all captives, pardon all prisoners. God sent me to announce the year of his grace— a celebration of God's destruction of our enemies— and to comfort all who mourn, To care for the needs of all who mourn in Zion, give them bouquets of roses instead of ashes, Messages of joy instead of news of doom, a praising heart instead of a languid spirit. Rename them "Oaks of Righteousness" planted by God to display his glory. They'll rebuild the old ruins, raise a new city out of the wreckage. They'll start over on the ruined cities, take the rubble left behind and make it new. You'll hire outsiders to herd your flocks and foreigners to work your fields, But you'll have the title "Priests of God ," honored as ministers of our God. You'll feast on the bounty of nations, you'll bask in their glory. Because you got a double dose of trouble and more than your share of contempt, Your inheritance in the land will be doubled and your joy go on forever.
The Spirit of the Lord GOD is upon me, Because the LORD anointed me To bring good news to the humble; He has sent me to bind up the brokenhearted, To proclaim release to captives And freedom to prisoners;
"The Spirit of the Lord GOD is upon Me, Because the LORD has anointed Me To preach good tidings to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to those who are bound;
The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners;
The Spirit of Lord Yahweh is upon meBecause Yahweh has anointed meTo bring good news to the afflicted;He has sent me to bind up the brokenhearted,To proclaim release to captivesAnd freedom to prisoners,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Spirit: Isaiah 11:2-5, Isaiah 42:1, Isaiah 59:21, Matthew 3:16, Luke 4:18, Luke 4:19, John 1:32, John 1:33, John 3:34
anointed: Psalms 2:6, *marg. Psalms 45:7, Daniel 9:24, John 1:41, Acts 4:27, Acts 10:38, Hebrews 1:9
to preach: Isaiah 52:9, Psalms 22:26, Psalms 25:9, Psalms 69:32, Psalms 149:4, Matthew 5:3-5, Matthew 11:5, Luke 7:22
to bind: Isaiah 57:15, Isaiah 66:2, Psalms 34:18, Psalms 51:17, Psalms 147:3, Hosea 6:1, 2 Corinthians 7:6
to proclaim: 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 the jubilee by sound of trumpet; and our Saviour, by applying this text to himself, plainly declares the typical design of that institution. Isaiah 42:7, Isaiah 49:9, Isaiah 49:24, Isaiah 49:25, Psalms 102:20, Jeremiah 34:8, Zechariah 9:11, Zechariah 9:12, John 8:32-36, Acts 26:18, Romans 6:16-22, Romans 7:23-25, 2 Timothy 2:25, 2 Timothy 2:26
Reciprocal: Exodus 28:41 - anoint them Exodus 29:7 - General Exodus 29:21 - the anointing oil Exodus 30:26 - General Exodus 35:31 - And he Exodus 37:29 - he made Exodus 40:9 - the anointing oil Exodus 40:10 - sanctify Exodus 40:12 - General Exodus 40:13 - anoint him Leviticus 2:4 - wafers Leviticus 2:16 - General Leviticus 7:35 - portion Leviticus 8:30 - the anointing Leviticus 21:12 - for the crown Leviticus 25:10 - proclaim Deuteronomy 15:1 - General Deuteronomy 26:15 - Look down 2 Samuel 22:28 - afflicted 2 Chronicles 6:42 - thine anointed Job 29:25 - one that Job 33:23 - an interpreter Psalms 2:2 - anointed Psalms 28:8 - his Psalms 68:6 - he bringeth Psalms 89:20 - General Psalms 107:14 - brake Psalms 116:16 - thou hast Psalms 119:32 - enlarge Psalms 142:7 - my soul Psalms 146:7 - looseth Ecclesiastes 1:1 - the Preacher Isaiah 11:4 - for the meek Isaiah 29:19 - meek Isaiah 30:19 - thou shalt Isaiah 40:1 - comfort Isaiah 40:6 - Cry Isaiah 41:17 - the poor Isaiah 42:3 - bruised Isaiah 48:16 - the Lord God Isaiah 51:3 - the Lord Isaiah 52:2 - loose Isaiah 52:7 - How beautiful Jeremiah 52:33 - changed Ezekiel 34:16 - seek that Zephaniah 2:3 - all Zephaniah 3:12 - leave Zechariah 4:14 - These Zechariah 11:7 - General Matthew 5:5 - the meek Matthew 10:7 - preach Matthew 11:1 - he departed Matthew 12:18 - I will Matthew 12:20 - bruised Matthew 20:30 - two Mark 1:14 - preaching Mark 1:38 - for Mark 3:27 - General Mark 6:34 - and he Luke 2:10 - I bring Luke 2:26 - the Lord's Luke 3:5 - valley Luke 4:17 - the place Luke 4:43 - therefore Luke 6:21 - ye that weep Luke 8:1 - the glad Luke 9:11 - and he Luke 24:44 - in the prophets John 4:34 - My meat John 6:27 - for him John 8:36 - General John 10:36 - whom John 17:3 - and Jesus John 17:18 - General Acts 1:2 - through Acts 5:19 - General Acts 13:32 - we Acts 16:26 - and every Acts 26:6 - the promise Romans 10:15 - and bring 1 Corinthians 11:3 - and the head of Christ 2 Corinthians 1:21 - anointed 2 Corinthians 3:17 - where Galatians 5:1 - the liberty Galatians 5:13 - ye Ephesians 4:2 - lowliness 2 Thessalonians 2:17 - Comfort 2 Timothy 4:2 - Preach Hebrews 9:14 - who James 1:21 - and receive James 3:13 - with meekness 1 Peter 3:4 - a meek 1 Peter 3:19 - in 1 John 2:20 - ye have 1 John 5:7 - The Father
Gill's Notes on the Bible
The Spirit of the Lord God is upon me,.... According to the Targum, these are the words of the prophet concerning himself; and so say Aben Ezra and Kimchi; but the latter elsewhere says p they are the words of the Messiah, who should say, "because the Lord hath anointed me", c. and another of their writers q is in a doubt about them; either, says he, they are the words of the prophet with respect to the Messiah, or the words of the prophet concerning himself; but there is no doubt but the Messiah himself is the person speaking, as appears from Luke 4:17, on whom the Spirit of God was; not his grace and gifts only, but the person of the Spirit, the third Person in the Trinity, equal with the Father and the Son; to whom several divine actions are ascribed, and to whom many things relating to Christ are attributed, and who is described as residing on him, and who, by the baptist, was seen upon him, Isaiah 11:2 the phrase denotes his continuance with him, whereby he was qualified, as man and Mediator, for his office:
because the Lord hath anointed me to preach good tidings to the meek: not the Lord, the Spirit that was upon him, for Christ was anointed with the Holy Ghost; but Jehovah the, Father, he was the anointer of Christ, by whom he was anointed in some sense from everlasting, being invested by him with the office of Mediator, Proverbs 8:21 and in the fulness of time, in the human nature, at his birth and baptism, with the Holy Spirit, his gifts and grace, without measure, Psalms 45:7, hence he has the name of Messiah or Anointed, and from him his people have the anointing which teacheth all things: and hereby he was qualified, as a prophet, to preach good tidings to the meek; such as are sensible of sin, and humbled for it; submit to the righteousness of Christ; ascribe all they have to the grace of God and have a mean opinion of themselves, and patiently bear every affliction: or "poor", as in Luke 4:18, the poor of this world, and as to their intellectuals, and spirit, who are sensible of their spiritual poverty, and seek the true riches, to these the Gospel is "good tidings"; and to such Christ preached good tidings concerning, the love, grace, and mercy of God; concerning peace, pardon, righteousness, life and salvation, by himself; concerning the kingdom of God, and the things appertaining to it:
he hath sent me to bind up the brokenhearted; whose hearts are smitten and made contrite by the Spirit and Word of God, and are truly humbled under a sense of sin; who are cut to the heart, have wounded spirits, and in great pain; these Christ binds up, by speaking comfortably to them; by applying his blood; by discovering the free and full pardon of their sins; and for this, as Mediator, he had a mission and commission from his Father; he came not of himself, but he sent him:
to proclaim liberty to the captives, and the opening, of the prison to them that are bound; to such who were captives to sin, Satan, and the law, and as it were prisoners to them, shut up by them, and in them, and held fast there; but Christ, as he is the author of liberty; obtains it for his people, and makes them free with it, so he proclaims it in the Gospel; a liberty from sin, from the damning and governing power of it; a freedom from the curse and condemnation of the law; a deliverance from Satan, as of a prey from the mighty, or as of prisoners from the prison house. The allusion is to the proclamation of liberty, in the year of jubilee, Leviticus 25:10. The Targum is,
"to the prisoners appear in light.''
It may be rendered, "open clear and full light to the prisoners" r, so Aben Ezra interprets it; Leviticus 25:10- :.
p Sepher Shorash. rad. משח q Ben Melech in loc. r ולאסורים פקח-קוח "et vinctis visum acutissimum", Vitringa.
Barnes' Notes on the Bible
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 Luke 4:18. That this refers to the Messiah is abundantly proved by the fact that the Lord Jesus expressly applied it to himself (see Luke 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 Luke 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 Matthew 3:16; John 1:32, and that the Spirit of God had been imparted to him ‘without measure’ to endow him for his great office (John 3:34; see the notes at Isaiah 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 Isaiah 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 Psalms 45:7 (compare Hebrews 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 Isaiah 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 Luke 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 Matthew 11:5).
To bind up the broken-hearted - (See the notes at Isaiah 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 Psalms 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 Leviticus 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 Jeremiah 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 Isaiah 61:1, of the same chapter.
So also in Ezekiel 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 Isaiah 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 Isaiah 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 Luke 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.
Clarke's Notes on the Bible
CHAPTER LXI
The subject of the preceding chapter is continued in this; and
to give it the greater solemnity, the Messiah is introduced
describing his character and office, and confirming the large
promises made before, 1-9.
In consequence of this the Jewish Church is introduced,
praising God for the honour done her by her restoration to
favour, and by to accession of the Gentiles, which is
beautifully described by allusions to the rich pontifical dress
of the high priest; a happy similitude to express the ornaments
of a restored nation and of a renewed mind, 10.
Certainty of the prophecy illustrated by a figure drawn from
the vegetable kingdom, 11.
NOTES ON CHAP. LXI
Verse Isaiah 61:1. The Spirit of the Lord God is upon me - "The Spirit of JEHOVAH is upon me"] The Septuagint, Vulgate, and St. Luke, (Luke 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 Saviour. It is evident from Luke 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 Leviticus 25:9, c. 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 Saviour, by applying this text to himself, (Luke 4:18-19,) a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution.
