Ecclesiasticus 61:3

Nova Vulgata

ut ponerem lugentibus Sion et darem eis coronam pro cinere, oleum gaudii pro luctu, pallium laudis pro spiritu maeroris. Et vocabuntur Terebinthi iustitiae, plantatio Domini ad glorificandum.

Parallel Translations

Clementine Latin Vulgate (1592)
ut ponerem lugentibus Sion, et darem eis coronam pro cinere, oleum gaudii pro luctu, pallium laudis pro spiritu mœroris ; et vocabuntur in ea fortes justitiæ, plantatio Domini ad glorificandum.

Jerome's Latin Vulgate (405)
ut ponerem lugentibus Sion,
et darem eis coronam pro cinere,
oleum gaudii pro luctu,
pallium laudis pro spiritu mœroris;
et vocabuntur in ea fortes justitiæ,
plantatio Domini ad glorificandum.

Bible Verse Review
  from Treasury of Scripure Knowledge

beauty: Isaiah 12:1, Esther 4:1-3, Esther 8:15, Esther 9:22, Psalms 30:11, Ezekiel 16:8-13

the oil: Psalms 23:5, Psalms 45:7, Psalms 104:15, Ecclesiastes 9:8, John 16:20

the garment: Isaiah 61:10, Zechariah 3:5, Luke 15:22, Revelation 7:9-14

called: Isaiah 60:21, Psalms 92:12-15, Jeremiah 17:7, Jeremiah 17:8, Matthew 7:17-19

that he: Matthew 5:16, John 15:8, 1 Corinthians 6:20, Philippians 1:11, 2 Thessalonians 1:10, 1 Peter 2:9, 1 Peter 4:9-11, 1 Peter 4:14

Reciprocal: Genesis 41:14 - he shaved Exodus 28:2 - holy garments Exodus 37:29 - he made Leviticus 8:7 - he put Leviticus 8:30 - the anointing Leviticus 23:32 - afflict Deuteronomy 27:7 - rejoice 2 Kings 25:29 - changed 1 Chronicles 17:9 - plant 2 Chronicles 6:41 - thy priests Nehemiah 8:9 - mourn not Nehemiah 12:43 - God Job 2:8 - he sat Psalms 72:7 - In his days Psalms 86:4 - Rejoice Psalms 87:3 - Glorious Psalms 90:15 - Make Psalms 92:13 - shall flourish Psalms 102:16 - he shall Psalms 126:6 - that goeth Song of Solomon 1:3 - the savour Song of Solomon 1:4 - we will be Isaiah 10:24 - O my people Isaiah 32:15 - wilderness Isaiah 33:5 - he hath Isaiah 35:2 - the glory Isaiah 41:19 - plant Isaiah 43:21 - General Isaiah 45:8 - let the earth Isaiah 46:13 - salvation Isaiah 49:13 - the Lord Isaiah 51:16 - plant Isaiah 55:13 - of the thorn Isaiah 57:18 - restore Isaiah 66:10 - that mourn Jeremiah 2:21 - Yet I Jeremiah 11:17 - that Jeremiah 31:13 - for Ezekiel 16:10 - clothed Ezekiel 34:27 - the tree Ezekiel 47:12 - by the river Zechariah 3:4 - and I will Matthew 3:10 - therefore Matthew 5:4 - General Matthew 11:28 - all Matthew 22:11 - which Luke 6:43 - General Luke 7:38 - weeping Luke 10:13 - repented John 15:1 - husbandman Acts 3:19 - when Acts 11:18 - and glorified Romans 14:17 - peace 1 Corinthians 3:9 - ye are God's 2 Corinthians 5:5 - wrought Ephesians 1:6 - praise Ephesians 2:10 - we are Philippians 2:26 - full Colossians 2:7 - Rooted Colossians 4:8 - and comfort 2 Timothy 1:4 - filled Titus 3:14 - that Hebrews 1:9 - oil 1 Peter 1:6 - ye greatly Revelation 3:4 - which Revelation 21:4 - neither sorrow

Gill's Notes on the Bible

To appoint unto them that mourn in Zion,.... Or, "to the mourners of Zion" u; such who are of Zion, belong to the church of God, and mourn for the corruptions in Zion's doctrines; for the perversion, abuse, and neglect of Zion's ordinances; for the disorders and divisions in Zion; for the declensions there, as to the exercise of grace, and the power of godliness; for the few instances of conversions there, or few additions to it; for the carelessness, ease, and lukewarmness of many professors in Zion; and for their unbecoming lives and conversations. Now one part of Christ's work is to "appoint" comfort to such; he has appointed it in counsel and covenant from eternity; made provision for it in the blessings and promises of his grace; he has "set" w or put it in the ministry of the word; be has ordered his ministering servants to speak comfortably to his people; yea, by his Spirit he "puts" comfort into the hearts of them, who through their unbelief refuse to be comforted; and he has fixed a time when he will arise and have mercy on Zion, and bring her into a better state than she is now in, when there will be none of these causes of complaint and mourning:

to give unto them beauty for ashes; in the Hebrew text there is a beautiful play on words, which cannot be so well expressed in our language, "to give peer for epher" x; in times of mourning, it was usual to put on sackcloth and ashes, Esther 4:1, instead of this, Christ gives his mourners the beautiful garments of salvation, and the robe of his righteousness, and the graces of his Spirit, and his gracious presence, together with his word and ordinances, and sometimes a large number of converts; all which, as they are ornamental to his people, they yield them joy, peace, and comfort: and this is a beauty that is not natural to them, but is of grace; not acquired, but given; not fictitious, but real; is perfect and complete, lasting and durable, and desired by Christ himself, who gives it:

the oil of joy for mourning; oil used to be poured on the heads of persons at entertainments and festivals, and at times of rejoicing; and so is opposed to the state of mourners, who might not be anointed, as the Jewish commentators observe; see Psalms 23:5 the grace of the Spirit without measure, with which Christ was anointed, is called "the oil of gladness", Psalms 45:7 and of the same nature, though not of the same measure, is the grace which saints have from Christ; the effect of which is joy and gladness, even joy unspeakable, and full of glory; which is had in believing in Christ, and through a hope of eternal life by him; hence we read of the joy of faith, and of the rejoicing of hope: this oil is Christ's gift, and not to be bought with money; this holy unction comes from him; this golden oil is conveyed from him, through the golden pipes of the word and ordinances; is very valuable, of great price, and to be desired; and, being had, cannot be lost; it is the anointing that abides:

the garment of praise for the spirit of heaviness; such as is in persons under afflictions, or under a sense of sin, a load of guilt, and expectation of wrath; such as have heavy hearts, contrite and contracted y ones, as the word is observed to signify; for as joy enlarges the heart, sorrow contracts it; instead of which, a garment of praise, or an honourable one, is given; alluding to persons putting on of raiment suitable to their characters and circumstances, at seasons of rejoicing, such as weddings, and the like, Ecclesiastes 9:7 by which may be meant here the robe of Christ's righteousness later mentioned, Isaiah 61:10 so called because worthy of praise, for the preferableness of it to all others, being the best robe; for its perfection and purity; for the fragrancy and acceptableness of it to God, and for its eternal duration; also, because it occasions and excites praise in such on whom it is put; and such likewise shall have praise of God hereafter, when on account of it they shall be received into his kingdom and glory:

that they might be called trees of righteousness; that is, that the mourners in Zion, having all these things done for them, and bestowed on them, might be called, or be, or appear to be, like "trees" that are well planted; whose root is in Christ, whose sap is the Spirit and his grace, and whose fruit are good works; and that they might appear to be good trees, and of a good growth and stature, and be laden with the fruits of righteousness, and be truly righteous persons, made so by the imputation of Christ's righteousness to them: "the planting of the Lord"; planted by him in Christ, and in his church, and so never to be rooted out:

that he might be glorified; by their fruitfulness and good works,

John 15:8 or that he might glorify himself, or get himself glory by them; John 15:8- :.

u לאבלי ציון "lugentibus Sionis", Junius Tremellius, Piscator Vitrtnga. So Syr. w לשום "ad ponendum" Montanus "ut ponerem" Munster Pagninus. x פאר תחת אפר the Targum and Vulgate Latin version render it a "crown for ashes" and the word is used for the tire of the head in

Ezekiel 24:17. The Syriac and Arabic versions read, "for ashes sweet ointment", or "oil of gladness", joining it to the next clause; and mention being made of oil or ointment there, Fortunatus Scacchus thinks the allusion is to crowns of roses and, lilies moistened with, ointment of myrrh, and like ointment, which used to be wore at nuptial solemnities; and so opposed to ashes put on the head in times of mourning, which falling from thence, and moistened with tears on the cheeks, were clotted there, and so expressed the miserable condition they were in; but these things the reverse. See his Sacror. Eleaoehr. Myrothec. I. 1. c. 28. col. 139. y תחת רוח כהה "pro spiritu stricto", Montanus, Paganinus; "loco spiritus contracti", Junius Tremellius, Piscator "constricto", Vatablus.

Barnes' Notes on the Bible

To appoint unto them - Hebrew, ‘To place;’ that is, to place happiness before them; to give them joy arid consolation.

That mourn in Zion - (See the notes at Isaiah 1:8). The mourners in Zion mean those who dwelt in Jerusalem; then all those who are connected with the church of God - his poor and afflicted people.

To give unto them beauty for ashes - In the Hebrew there is here a beautiful paronomasia, which cannot be transferred to our language - אפר תחת פאר pe'ēr tachath 'êpher. The word rendered ‘beauty’ (פאר pe'ēr) means properly a head-dress, turban, tiara, or diadem; and the idea is, that the Redeemer would impart to his mourning people such an ornament instead of the ashes which in their grief they were accustomed to easy on their heads. For the use of the word, see Isaiah 3:20; Isaiah 61:10; Exodus 39:29; Ezekiel 24:17-23. It was common among the Orientals to east dust and ashes upon their heads in time of mourning, and as expressive of their grief (compare the notes at Isaiah 57:5; 2 Samuel 13:19).

The oil of joy - The oil of joy denotes that which was symbolic or expressive of joy. Oil or ointment was employed on occasions of festivity and joy (see the notes at Isaiah 57:9); but its use was abstained from in times of public calamity or grief (see 2 Samuel 14:2).

The garment of praise - That is, the garment or clothing which shall be expresive of praise or gratitude instead of that which shall indicate grief.

For the spirit of heaviness. - Instead of a heavy, burdened, and oppressed spirit. The word used here (כהה kēhâh), usually means faint, feeble, weak (see the notes at Isaiah 42:3). It is applied to a lamp about to go out Isaiah 42:3; to eyes bedimmed, or dull 1 Samuel 3:2; to a faint or pale color Leviticus 13:39. Here it denotes those of a faint and desponding heart. These expressions are figurative, and are taken from the custom which prevailed more in Oriental countries than elsewhere - and which is founded in nature - of expressing the emotions of the mind by the manner of apparel. These customs are stated in the book of Judith. She ‘pulled off the sackcloth which she had on, and pus off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it (Greek, μιτρε mitre), and put on her garments of gladness wherewith she was clad during the life of Manasses her husband. And she took sandals upon her feet, and put about her her bracelets, and her chains, and her rings, and her ear-rings, and all her ornaments, and decked herself bravely to allure the eyes of all men that should see her’ Isaiah 10:3-4.

That they might be called - That is, those who had mourned in Zion.

Trees of righteousness - In the Hebrew, ‘Oaks,’ or terebinth trees. By their being oaks of righteousness is meant people distinguished for righteousness or justice. The Septuagint renders it, Γενεαὶ Geneai - ‘Generations;’ Jerome, Fortes - ‘Strong;’ the Chaldee, ‘Princes;’ the Syriac, ‘Rams;’ but the word properly denotes the oak, or the terebinth tree - a lofty, strong, and magnificent tree. It is not uncommon to represent people by trees (see Isaiah 1:29-30; Psalms 92:12-14):

The righteous shall flourish like the palm-tree;

He shall grow like a cedar in Lebanon,

Those that be planted in the house of the Lord,

Shall flourish in the courts of our God.

They shall still bring forth fruit in old age;

They shall be fat and flourishing.

See also the beautiful description in Psalms 1:3, and in Jeremiah 17:8. The idea here is, that they who had been oppressed and borne down by calamity and by a sense of sin, would become vigorous and strong; and would be such as aptly to be compared to majestic trees with far-spreading branches - an image everywhere of that which is truly beautiful.

The planting of the Lord - Those whom Yahweh had truly planted; that is, those who were under his care and culture (see the notes at Isaiah 60:21). The same figure is used by the Saviour. ‘Every plant which my heavenly Father hath not planted shall be rooted up’ Matthew 15:13.

That he might be glorified - (See the notes at Isaiah 60:21).

Clarke's Notes on the Bible

Verse Isaiah 61:3. To appoint unto them that mourn in Zion - "To impart gladness to the mourners of Zion"] A word necessary to the sense is certainly lost in this place, of which the ancient Versions have preserved no traces. Houbigant, by conjecture, inserts the word ששון sason, gladness, taken from the line next but one below, where it stands opposed to אבל ebel, sorrow or mourning, as the word lost here was to אבלי abeley, mourners: I follow him. - L.

Beauty for ashes - "A beautiful crown instead of ashes"] In times of mourning the Jews put on sackcloth, or coarse and sordid raiment, and spread dust and ashes on their heads; on the contrary, splendid clothing and ointment poured on the head were the signs of joy. "Feign thyself to be a mourner," says Joab to the woman of Tekoah, "and put on now mourning apparel, and anoint not thyself with oil," 2 Samuel 14:2. These customs are at large expressed in the Book of Judith: "She pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water and anointed herself with precious ointment, and braided the hair of her head, and put on a tire [mitre, marg.] upon it; and put on her garments of gladness;" Judith 10:3. - L.

פאר תחת אפר peer tachath ephar, glory for ashes; a paronomasia which the prophet often uses: a chaplet, crown, or other ornament of the head (for so the Vulgate renders the word here and in the both verse; in which last place the Septuagint agree in the same rendering,) instead of dust and ashes, which before covered it; and the costly ointments used on occasions of festivity, instead of the ensigns of sorrow. - L.

Trees of righteousness - "Trees approved"] Heb. oaks of righteousness or truth; that is, such as by their flourishing condition should show that they were indeed "the scion of God's planting, and the work of his hands;" under which images, in the preceding chapter, Isaiah 60:21, the true servants of God, in a highly improved state of the Church, were represented; that is, says Vitringa on that place, "commendable for the strength of their faith, their durability, and firmness."