Isaiah / Chapter 61

Isaiah 61

11 verses • Westminster Leningrad Codex 3 traditions available

Translator's Introduction

What This Chapter Is About

Isaiah 61 is the chapter Jesus chose to announce His ministry. In the synagogue at Nazareth, He read verses 1-2a aloud, then closed the scroll and said, 'Today this Scripture has been fulfilled in your hearing' (Luke 4:21). The speaker — anointed by the Spirit of the Lord GOD — proclaims good news to the poor, liberty to captives, comfort to mourners, and the year of the LORD's favor. The anointed one transforms mourning into gladness, ashes into beauty, and a spirit of heaviness into a garment of praise. The restored people become 'oaks of righteousness, the planting of the LORD,' and rebuild what was ruined.

What Makes This Chapter Remarkable

This is the single most important messianic self-identification text in the Gospels. When Jesus stops reading mid-sentence — at 'the year of the LORD's favor' — and does not read 'the day of vengeance of our God,' the omission is thunderous. His first coming is mercy; judgment awaits. The identity of the speaker in the original context is debated (the prophet? the Servant? the Messiah?), but Jesus resolves the ambiguity by claiming the text for Himself.

Translation Friction

The speaker's identity in the Hebrew context is genuinely ambiguous — is this the prophet Isaiah, the Servant of chapters 42-53, or a distinct messianic figure? We have rendered the text to preserve this productive ambiguity rather than resolving it, since the New Testament resolution (Jesus in Luke 4) is best encountered as revelation rather than assumption.

Connections

Verses 1-2 are quoted by Jesus in Luke 4:18-21 as His inaugural messianic declaration. The 'year of the LORD's favor' (v.2) connects to the Jubilee legislation of Leviticus 25. 'Oaks of righteousness' (v.3) echoes the 'branch of My planting' in 60:21. The priestly identity of the people (v.6) anticipates 1 Peter 2:9 ('a royal priesthood'). The bridegroom/bride imagery (v.10) connects forward to Revelation 19:7-8 and 21:2. **Tradition comparisons:** The Dead Sea Scrolls (1QIsaiah-a) preserve this chapter with notable variants: Verses 1-2 — the passage Jesus quotes — show only minor orthographic differences from MT. The scroll confirms the MT reading in every substantive detail, including the critical phrase 'the Spirit of the Lord GOD is upon me.' Verse 1 contains a notable spelling variant in 'anointed me' (meshachani.... See the [DSS Isaiah comparison](/dss-isaiah/61). Targum Jonathan provides interpretive renderings: 'The Spirit of the Lord GOD' becomes 'the spirit of prophecy from before the Lord GOD,' specifying the Spirit as prophetic endowment. Jesus reads this passage in Luke 4:18. The anointing is preserved... See [Targum Jonathan on Isaiah](/targum/isaiah). The Latin Vulgate shaped Western theology here: Unxerit (anointed) connects to Christus (the anointed one). Ad adnuntiandum mansuetis (to announce good news to the meek) established the Latin vocabulary for evangelization. Jesus reads this passage... See the [Vulgate Isaiah](/vulgate/isaiah).

Isaiah 61:1

רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ

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 eyes to those who are bound,

KJV 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;

Notes & Key Terms 2 terms

Key Terms

מָשַׁח mashach

"anointed" — anointed, consecrated by anointing, smeared with oil

The verb mashach ('anointed') is the root of mashiach ('messiah'). The speaker declares divine anointing for a specific mission: good news to the poor, binding up the brokenhearted, liberty to captives. Jesus reads this passage in the Nazareth synagogue (Luke 4:18-21) and declares 'Today this Scripture is fulfilled in your hearing.'

דְּרוֹר deror

"liberty" — liberty, release, freedom, emancipation

The word deror ('liberty, release') is the same word used for the Jubilee year proclamation in Leviticus 25:10 — the fiftieth year when slaves go free, debts are cancelled, and land returns to original owners. The Servant's mission is a cosmic Jubilee.

Translator Notes

Jesus reads this verse aloud in the Nazareth synagogue (Luke 4:18). The anointing by the Spirit identifies the speaker as the Messiah (mashiach = anointed one).
'Opening of the eyes' (peqach-qoach) — the Hebrew is ambiguous: it can mean 'opening of eyes' (to the blind) or 'opening wide' (of prison doors). Luke's Greek resolves it as sight for the blind, but we preserve both possibilities.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)theological

"The Spirit of the Lord GOD is upon me, because the LORD has anointed me"

The scroll preserves this theologically crucial text identically in all substantive respects. The consonantal text matches MT. The scroll spells 'anointed' (mashach) and 'me' (oti) with characteristic Qumran orthography but the words are the same.

Targum Jonathan (Aramaic, 1st-5th c. CE)messianic

"The spirit of prophecy from before the Lord GOD is upon me, because the LORD has anointed me."

'The Spirit of the Lord GOD' becomes 'the spirit of prophecy from before the Lord GOD,' specifying the Spirit as prophetic endowment. Jesus reads this passage in Luke 4:18. The anointing is preserved — the Servant is the Anointed One (Messiah) by definition.

Latin Vulgate (Jerome, 405 CE)

"The spirit of the Lord is upon me, because the Lord has anointed me to preach to the meek"

Unxerit (anointed) connects to Christus (the anointed one). Ad adnuntiandum mansuetis (to announce good news to the meek) established the Latin vocabulary for evangelization. Jesus reads this passage in the Nazareth synagogue (Luke 4:18-19), making it programmatic for his ministry.

Isaiah 61:2

לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים

to proclaim the year of the LORD's favor and the day of vengeance of our God; to comfort all who mourn,

KJV To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;

Notes & Key Terms

Translator Notes

Jesus stops reading mid-verse — after 'the year of the LORD's favor' — and closes the scroll (Luke 4:20). The 'day of vengeance' is deliberately omitted from His first-coming announcement.
The juxtaposition of 'year of favor' (an entire year) and 'day of vengeance' (a single day) suggests that mercy is God's extended posture; judgment is His brief, reluctant act.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)theological

"to proclaim the year of the LORD's favor and the day of vengeance of our God"

The scroll spells liqro ('to proclaim') with plene waw as liqro'. The substantive reading is identical. This verse is critically important because Jesus stops reading mid-verse in Luke 4:19 — He reads 'the year of the LORD's favor' and stops before 'the day of vengeance of our God,' rolling up the scroll. The implication is that His first coming fulfills the favor but not yet the vengeance.

Isaiah 61:3

לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר

to grant to those who mourn in Zion — to give them a crown of beauty instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a spirit of heaviness. They shall be called oaks of righteousness, the planting of the LORD, that He may be glorified.

KJV 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.

Notes & Key Terms 1 term

Key Terms

פְּאֵר pe'er

"a crown of beauty" — beauty, glory, headdress, turban, garland

The exchange in verse 3 — pe'er ('beauty/garland') for efer ('ashes') — is a wordplay: the two words sound nearly identical in Hebrew but mean opposite things. Mourning ashes become a crown of beauty. The assonance makes the transformation audible.

Translator Notes

Three exchanges define the transformation: beauty for ashes, gladness for mourning, praise for heaviness. Each replaces the posture of grief with the posture of celebration.
'Oaks of righteousness' (eilei hatsedeq) — massive, deep-rooted trees. The mourners become monuments of God's faithfulness.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)moderate

"a garland instead of ashes"

The scroll preserves the beautiful wordplay between pe'er ('garland/beauty') and efer ('ashes') — a near-homophone reversal that works only in Hebrew. No substantive variant. The mourners of Zion receive beauty for ashes, oil of joy for mourning, a mantle of praise for a faint spirit.

Isaiah 61:4

וּבָנוּ חָרְבוֹת עוֹלָם שֹׁמְמוֹת רִאשֹׁנִים יְקוֹמֵמוּ וְחִדְּשׁוּ עָרֵי חֹרֶב שֹׁמְמוֹת דּוֹר וָדוֹר

They shall build up the ancient ruins; they shall raise up the former desolations; they shall repair the ruined cities, the devastations of many generations.

KJV 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.

Notes & Key Terms

Translator Notes

The restored people become restorers. The pattern of Isaiah 58:12 continues: those who have received comfort become agents of reconstruction.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"the ancient ruins"

The scroll uses plene spelling for chorvot ('ruins') with waw. The promise that they shall rebuild the ancient ruins, raise up the former desolations, and repair the ruined cities is identical in meaning.

Isaiah 61:5

וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם

Strangers shall stand and tend your flocks, and foreigners shall be your plowmen and your vinedressers.

KJV And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers.

Notes & Key Terms

Translator Notes

The people are freed from agricultural labor so they can fulfill their priestly vocation (v.6). This is not exploitation of foreigners but a division of labor in the eschatological community.

Isaiah 61:6

וְאַתֶּם כֹּהֲנֵי יְהוָה תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ יֵאָמֵר לָכֶם חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ

But you shall be called priests of the LORD; they shall speak of you as ministers of our God. You shall eat the wealth of the nations, and in their glory you shall boast.

KJV 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.

Notes & Key Terms

Translator Notes

The entire people become priests — not just the Levitical line. This democratization of the priesthood is picked up in 1 Peter 2:9 ('a royal priesthood') and Revelation 1:6 ('a kingdom of priests').

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"priests of the LORD"

The scroll uses plene spelling for kohanei ('priests of') with waw. The promise that Israel shall be called 'priests of the LORD' and 'ministers of our God' is identical. This priestly identity for the entire nation echoes Exodus 19:6 and is picked up in 1 Peter 2:9 and Revelation 1:6.

Isaiah 61:7

תַּחַת בָּשְׁתְּכֶם מִשְׁנֶה וּכְלִמָּה יָרֹנּוּ חֶלְקָם לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ שִׂמְחַת עוֹלָם תִּהְיֶה לָהֶם

Instead of your shame there shall be a double portion; instead of dishonor they shall rejoice in their lot. Therefore in their land they shall possess a double portion; everlasting joy shall be theirs.

KJV 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.

Notes & Key Terms

Translator Notes

'Double portion' (mishneh) — the inheritance of the firstborn (Deut 21:17). What was taken in shame is returned with interest, and Israel is restored to firstborn status.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)moderate

"instead of your shame, a double portion"

The scroll preserves the same reading. This verse has a complex textual history — the shift between second and third person is present in both MT and the scroll, suggesting it is original rather than a scribal error. The promise of double recompense for shame is identical.

Isaiah 61:8

כִּי אֲנִי יְהוָה אֹהֵב מִשְׁפָּט שֹׂנֵא גָזֵל בְּעוֹלָה וְנָתַתִּי פְעֻלָּתָם בֶּאֱמֶת וּבְרִית עוֹלָם אֶכְרוֹת לָהֶם

For I the LORD love justice; I hate robbery and wrongdoing. I will faithfully give them their recompense, and I will make an everlasting covenant with them.

KJV 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.

Notes & Key Terms

Translator Notes

God's character — lover of justice, hater of robbery — is the foundation of the everlasting covenant. The covenant is rooted in God's moral nature, not merely His sovereign will.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"for I the LORD love justice"

The scroll spells ki as kia and uses plene spelling for ohev ('loving'). The divine self-declaration 'I the LORD love justice, I hate robbery and wrong' is identical in meaning.

Isaiah 61:9

וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל־רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יְהוָה

Their offspring shall be known among the nations, and their descendants among the peoples. All who see them shall acknowledge them, that they are offspring the LORD has blessed.

KJV 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.

Notes & Key Terms

Translator Notes

The reversal is public and visible: the nations who once despised Israel will look at the restored community and recognize the unmistakable mark of divine blessing.

Isaiah 61:10

שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ

I will greatly rejoice in the LORD; my soul shall exult in my God, for He has clothed me with garments of salvation; He has wrapped me in a robe of righteousness, as a bridegroom adorns himself like a priest with a turban, and as a bride adorns herself with her jewels.

KJV 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.

Notes & Key Terms

Translator Notes

The speaker shifts — possibly Zion herself now responds in joy. The clothing imagery reverses the ashes and heaviness of v.3: now the garments are salvation and righteousness.
The bridegroom 'adorns himself like a priest' (yekhahen pe'er) — the wedding imagery merges with priestly imagery. Marriage and worship become one celebration.

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)moderate

"garments of salvation"

The scroll preserves the same reading. The exuberant declaration 'I will greatly rejoice in the LORD, my soul shall exult in my God, for He has clothed me with garments of salvation' is identical. This verse's bridal imagery — 'as a bridegroom decks himself with a garland, and as a bride adorns herself with jewels' — is echoed in Revelation 19:7-8 and 21:2.

Isaiah 61:11

כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ כֵּן אֲדֹנָי יְהוִה יַצְמִיחַ צְדָקָה וּתְהִלָּה נֶגֶד כָּל־הַגּוֹיִם

For as the earth brings forth its sprouts, and as a garden causes what is sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations.

KJV 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.

Notes & Key Terms

Translator Notes

The chapter ends with an agricultural metaphor of inevitability: righteousness and praise will spring up as certainly as seeds germinate. This is not wishful thinking but the certainty of divine planting (cf. v.3, 'the planting of the LORD').

Dead Sea Scrolls (1QIsaᵃ, 125 BCE)minor

"as a garden causes its seeds to spring up"

No meaningful variant. The closing agricultural metaphor — as the earth brings forth its shoots and a garden causes seeds to spring up, so the Lord GOD will cause righteousness and praise to spring up before all nations — is identical in both texts.

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