Armenia in comments -- Book: Isaiah (tIs) Եսայի
Searched terms: chald
tIs 61::8 I hate robbery for burnt-offering "Who hate rapine and iniquity" - The Syriac, and Chald:ee prefix the conjunction ו vau, instead of the preposition ב beth, to עולה olah, which they render iniquity or oppression; and so the Septuagint, αδικιας. The difference lies in the punctuation; בעולה beolah, in a burnt-offering בעולה beavelah, in iniquity. The letters are the same in both words. Five of De Rossi's MSS. confirm this reading. Isaiah 61:9
tIs 61::1 The Spirit of the Lord God - Hebrew, The Spirit of the Lord Yahweh.' The Chald:ee renders this, 'The prophet said, the spirit of prophecy from the presence of Yahweh God is upon me.' The Syriac, 'The Spirit of the Lord God.' The Septuagint, Πνεῦμα Κυρίου Pneuma Kuriou - 'The Spirit of the Lord,' omitting the word אדני 'ădonāy. So Luke quotes it in Luk 4:18. That this refers to the Messiah is abundantly proved by the fact that the Lord Jesus expressly applied it to himself (see Luk 4:21). Rosenmuller, Gesenius, and some others, suppose that it refers to Isaiah himself, and that the idea is, that the prophet proclaims his commission as authorized to administer consolation to the suffering exiles in Babylon. It cannot be denied that the language is such as may be applied in a subordinate sense to the office of the prophet, and that the work of the Redeemer is here described in terms derived from the consolation and deliverance afforded to the long-suffering exiles. But in a much higher sense it refers to the Messiah, and received an entire completion only as applied to him and to his work. Even Grotius, who has been said to 'find Christ nowhere in the Old Testament,' remarks, 'Isaiah here speaks of himself, as the Chald:ee observes; but in him we see not an obscure image of Christ.' Applied to the Redeemer, it refers to the time when, having been baptized and set apart to the work of the Mediatorial office, he began publicly to preach (see Luk 4:21). The phrase 'the Spirit of Yahweh is upon me,' refers to the fact; that he had been publicly consecrated to his work by the Holy Spirit descending on him at Iris baptism Mat 3:16; Joh 1:32, and that the Spirit of God had been imparted to him 'without measure' to endow him for his great office (Joh 3:34; see the notes at Isa 11:2).
Because the Lord hath anointed me - The word rendered 'hath anointed' (משׁח mâshach), is that from which the word Messiah is derived (see the notes at Isa 45:1). prophets and kings were set apart to their high office, by the ceremony of pouring oil on their heads; and the idea here is that God had set apart the Messiah for the office which he was to bear, and had abundantly endowed him with the graces of which the anointing oil was an emblem. The same language is used in reference to the Messiah in Psa 45:7 (compare Heb 1:9).
To preach good tidings - On the meaning of the word (בשׂר bâs'ar) rendered here 'to preach good tidings,' see the notes at Isa 52:7. The Septuagint renders it, Εὐαγγελίσασθαι Euangelisasthai - 'To evangelize,' to preach the gospel.
Unto the meek - The word rendered 'meek' (ענוים ‛ănâviym) properly denotes the afflicted, the distressed, the needy. The word 'meek' means those who are patient in the reception of injuries, and stands opposed to revengeful and irascible. This is by no means the sense of the word here. It refers to those who were borne down by calamity in any form, and would be particularly applicable to those who had been sighing in a long captivity in Babylon. It is not improperly rendered by the Septuagint by the word πτωχοῖς ptōchois, 'poor,' and in like manner by Luke Luk 4:18; and the idea is, that the Redeemer came to bring a joyful message to those who were oppressed and borne down by the evils of poverty and calamity (compare Mat 11:5).
To bind up the broken-hearted - (See the notes at Isa 1:6). The broken-hearted are those who are deeply afflicted and distressed on any account. It may be either on account of their sins, or of captivity and oppressionk, or of the loss of relations and friends. The Redeemer came that he might apply the balm of consolation to all such hearts, and give them joy and peace. A similar form of expression occurs in Psa 147:3 :
He healeth the broken in heart,
And bindeth up their wounds.
To proclaim liberty to the captives - This evidently is language which is taken from the condition of the exiles in their long captivity in Babylon. The Messiah would accomplish a deliverance for those who were held under the captivity of sin similar to that of releasing captives from long and painful servitude. The gospel does not at once, and by a mere exertion of power, open prison doors, and restore captives to liberty. But it accomplishes an effect analogous to this: it releases the mind captive under sin; and it will finally open all prison doors, and by preventing crime will prevent the necessity of prisons, and will remove all the sufferings which are now endured in confinement as the consequence of crime. It may be remarked further, that the word here rendered 'liberty' (דרור derôr) is a word which is properly applicable to the year of Jubilee, when all were permitred to go free Lev 25:10 : 'And ye shall hallow the fiftieth year, and proclaim liberty (דרור derôr) throughout all the land unto all the inhabitants thereof.' So in Jer 34:8-9, it is used to denote the manumission of slaves: 'To proclaim liberty (דרור derôr) unto them; that every man should let his man-servant and every man his maid-servant, being an Hebrew, or an Hebrewess, go free.' So also Isa 61:1, of the same chapter.
So also in Eze 46:17, it is applied to the year in which the slave was by law restored to liberty. Properly, therefore, the word has reference to the freedom of those who are held in bondage, or to servitude; and it may be implied that it was to be a part of the purpose of the Messiah to proclaim, ultimately, universal freedom, and to restore all people to their just rights. If this is the sense - and I see no reason to doubt it - while the main thing intended was that he should deliver people from the inglorious servitude of sin, it also means, that the gospel would contain principles inconsistent with the existence of slavery, and would ultimately produce universal emancipation. Accordingly it is a matter of undoubted fact that its influence was such that in less than three centuries it was the means of abolishing slavery throughout the Roman empire; and no candid reader of the New Testament can doubt that if the principles of Christianity were universally followed, the last shackle would soon fall from the slave. Be the following facts remembered:
1. No man ever made another originally a slave under the influence of Christian principle. No man ever kidnapped another, or sold another, BECAUSE it was done in obedience to the laws of Christ.
2. No Christian ever manumitted a slave who did not feel that in doing it he was obeying the spirit of Christianity, and who did not have a more quiet conscience on that account.
3. No man doubts that if freedom were to prevail everywhere, and all men were to be regarded as of equal civil rights, it would be in accordance with the mind of the Redeemer.
4. Slaves are made in violation of all the precepts of the Saviour. The work of kidnapping and selling men, women, and children; of tearing them from their homes, and confining them in the pestilential holds of ships on the ocean, and of dooming them to hard and perpetual servitude, is not the work to which the Lord Jesus calls his disciples.
5. Slavery, in fact, cannot be maintained without an incessant violation of the principles of the New Testament. To keep people in ignorance; to witchold from them the Bible; to prevent their learning to read; to render nugatory the marriage contract, or to make it subject to the will of a master; to deprive a man of the avails of Iris own labor without his consent; to make him or his family subject to a removal against his will; to prevent parents from training up their children according to their own views of what is right; to fetter and bind the intellect and shut up the avenues to knowledge as a necessary means of continuing the system; and to make people dependent wholly on others whether they shall hear the gospel or be permitted publicly to embrace it, is everywhere deemed essential to the existence of slavery, and is demanded by all the laws which rule over the regions of a country cursed with this institution. In the whole work of slavery, from the first capture of the unoffending person who is made a slave to the last act which is adopted to secure his bondage, there is an incessant and unvarying trampling on the laws of Jesus Christ. Not one thing is done to make and keep a slave in accordance with any command of Christ; not one thing which would be done if his example were followed and his law obeyed. Who then can doubt that he came ultimately to proclaim freedom to all captives, and that the prevalence of his gospel will yet be the means of universal emancipation? (compare the notes at Isa 58:6).
And the opening of the prison - This language also is taken from the release of those who had been confined in Babylon as in a prison; and the idea is, that the Redeemer would accomplish a work for sinful and suffering people like throwing open the doors of a prison and bidding the man who had been long lying in a dungeon to go free. On the grammatical structure of the verb rendered here 'opening of the prison' (פקץ־קיץ peqach-qôach), Gesenius (Lexicon) and Rosenmuller may be consulted. According to Gesenius, it should be read as one word. So many manuscripts read it. It occurs nowhere else. It means here deliverance. The Septuagint renders it, 'And sight to the blind,' which is followed by Luke. The sentiment which is found in the Septuagint and in Luke, is a correct one, and one which elsewhere occurs in the prophets (see Isa 34:5): and as the sentiment was correct, the Saviour did not deem it necessary to state that this was not the literal translation of the Hebrew. Or more properly the Saviour in the synagogue at Nazareth Luk 4:19 used the Hebrew, and when Luke came to record it, he quoted it as he found it in the version then in common use. This was the common practice with the writers of the New Testament. The Evangelist wrote probably for the Hellenists, or the Greek Jews, who commonly used the Septuagint version, and he quotes that version as being the one with which they were familiar. The sense is not materially varied whether the Hebrew be followed, or the version by the Septuagint. The Arabic version agrees nearly with the Evangelist. Horne (Introduction, ii. 403) is of opinion that the Hebrew formerly contained more than we now find in the manuscripts and the printed editions. Of that, however, I think there is no good evidence. Isaiah 61:2 tIs 61::3 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 Isa 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 Isa 3:20; Isa 61:10; Exo 39:29; Eze 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 Isa 57:5; Sa2 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 Isa 57:9); but its use was abstained from in times of public calamity or grief (see Sa2 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 Isa 42:3). It is applied to a lamp about to go out Isa 42:3; to eyes bedimmed, or dull Sa1 3:2; to a faint or pale color Lev 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' Isa 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 Chald:ee, '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 Isa 1:29-30; Psa 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 Psa 1:3, and in Jer 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 Isa 60:21). The same figure is used by the Saviour. 'Every plant which my heavenly Father hath not planted shall be rooted up' Mat 15:13.
That he might be glorified - (See the notes at Isa 60:21). Isaiah 61:4 tIs 61::6 But ye shall be named - The idea here literally is, 'There will be no need of your engaging in the business of agriculture. All that will be done by others; and you, as ministers of God, may engage wholly in the duties of religion. The world shall be tributary to you, and you shall enjoy the productions of all lands; and you may, therefore, devote yourselves exclusively to the service of Yahweh, as a kingdom of priests.' A similar promise occurs in Exo 19:6 : 'And ye shall be unto me a kingdom of priests, and an holy nation.' The idea is, that there would be a degree of spiritual prosperity, as great as if they were permitted to enjoy all the productions of other climes; as if all menial and laborious service were performed by others; and as if they were to be entirely free from the necessity of toil, and were permitted to devote themselves exclusively to the services of religion.
Ye shall eat the riches of the Gentiles - (See the notes at Isa 60:5-11).
And in their glory - In what constitutes their glory, or what they regard as valuable; that is, their wealth, their talents, and their power.
Shall you boast yourselves? - There has been considerable variety of interpretation in regard to the meaning of the word used here. Jerome renders it, Et in gloria earum superbietis. The Septuagint, 'In their wealth ye shall be admired' (θαυμασθήσεσθε thaumasthēsesthe). The Chald:ee and Syriac render it, 'In their splendor ye shall glory.' The word used is ימר yâmar. It occurs nowhere else, it is believed, except in Jer 2:11, twice, where it is tendered 'changed.' 'Hath a nation changed (ההימיר hahēymiyr) their gods, which are yet no gods? But my people have changed ( המיר hēmiyr) their glory for that which doth not profit.' In the passage before us, it is used in Hithpael, and means properly to exchange oneself with anyone. Here it means, 'In their splendor we shall take their places,' that is, we shall enjoy it in their stead. We shall avail ourselves of it as if we were to enter into their possessions, and as if it were our own. The sense is, it shall come to enrich and adorn the church. It shall cleavage places, and shall all belong to the penple of God - in accordance with that which has been so often said by Isaiah, that the wealth of the world would become tributary to the church. Isaiah 61:7 tIs 61::8 For I the Lord love judgment - That is, 'I shall delight in rendering to my people what is right. It is right that they should enjoy my protection, and be favored with the tokens of my kindness. Loving justice and right, therefore, I will confer on them the privileges and blessings which they ought to enjoy, and which will be a public expression of my favor and love.'
I hate robbery for burnt-offering - There has been great variety in the interpretation of this phrase. Lowth renders it, 'Who hate rapine and iniquity.' Noyes, 'I hate rapine and iniquity.' Jerome, as in our translation, Et odio habens rapinam in holocausto. The Septuagint, Μισῶν ἁρπάγματα ἐξ ἀδικίας Misōn harpagmata ech adikias - 'Hating the spoils of injustice.' The Chald:ee, 'Far from before me be deceit and violence.' The Syriac, 'I hate rapine and iniquity.' This variety of interpretation has arisen from the different views taken of the Hebrew בעולה be‛ôlâh. The Syriac evidently prefixed the conjunction, ו (v), "and," instead of the preposition, ב (b), "with" or "for"; and, perhaps, also the Septuagint so read it. But this change, though slight, is not necessary in order to give a consistent rendering to the passage. The connection does not necessarily lead us to suppose that any reference would be made to 'burnt-offering,' and to the improper manner in which such offerings were made; but the idea is rather, that God hated rapine and sin; he hateth such acts as those by which his people had been removed from their land, and subjected to the evils of a long and painful captivity. And this is undoubtedly the sense of the passage. The Hebrew word עולה ‛ôlâh, usually without the ,ו means properly "a holocaust," or "what is made to ascend" (from עלה ‛âlâh, to ascend) from an altar. But the word here is the construct form for עולה ‛avı̂lâh, "evil, wickedness"; whence our word "evil" (see Job 24:20; Psa 107:42). And the sense here is, hate rapine or plunder (גזל gāzēl) with iniquity;' that is, accompanied, as it always is, with iniquity and sin. And hating that as I do, I will vindicate my people who have been plundered in this way; and who have been borne into captivity, accompanied with deeds of violence and sin.
And I will direct their work in truth - literally, 'I will give them work in truth or faithfulness;' that is, I will give them the reward of their work faithfully. They shall be amply recompensed for all that they have done and suffered in my cause.
And I will make - (See the notes at Isa 55:3). Isaiah 61:9 tIs 61::9 And their seed - The figure here is taken from the feelings of a parent who desires his children to be esteemed, and who regards it as an honor that they become so distinguished that their fame extends to distant lands.
Shall be known - Shall be distinguished or honored. For this use of the word 'known,' see Psa 67:2; Psa 76:1; Psa 79:10.
And their offspring - (See the notes at Isa 48:19). The Chald:ee and the Syriac render this, 'Their children's children.' The sense is, that the true friends of the church shall be everywhere honored. Distant lands shall be acquainted with them, and shall be disposed to show them distinguished respect.
Among the people - The people of distant lands.
All that see them shall acknowledge them - The time shall come when the true friends of the Redeemer will be universally honored. They shall be regarded as the favored of the Lord; and instead of being persecuted and despised, the nations of the earth will regard them as worthy of their confidence and esteem. Isaiah 61:10 tIs 61::10 I wilt greatly rejoice in the Lord - This is the language of the prophet in the name of the church; or, as Vitringa supposes, the language of a chorus introduced here by the prophet. The Chald:ee regards it as the language of Jerusalem, and renders it, 'Jerusalem said, I will surely rejoice in the Lord.' The sentiment is, that the prosperity and enlargement of Zion is an occasion of joy, and should lead to thanksgiving and praise. The phrase, 'I will rejoice in the Lord,' means that the joy would arise from the view of the faithfulness and perfections of Yahweh manifested in the redemption of his people. See similar expressions of joy in the song of Mary Luk 1:46-47.
For he hath clothed me with the garments of salvation - That is, Jerusalem or the church.
He hath covered me with the robe of righteousness - The word rendered 'robe' here means mantle, or a large and loose garment thrown over the other parts of the dress. Such garments are for protection and for ornament, and the image is that of the church defended and ornamented by God (see the notes at Isa 49:18).
As a bridegroom decketh himself - Margin, 'As a priest.' The Hebrew is, 'As a bridegroom adorns himself as a priest' (יכהן yekahēn); that is, as he makes splendid his head-dress in the manner of a priest.
With ornaments - (פאי pe'ēr). With a tiara, head-dress, diadem. See the word explained in Isa 61:3. The Septuagint renders it, Μίτραν Mitran - 'Mitre.' The allusion is to the dress of the Jewish high - priest when he discharged the functions of his office, and particularly to the mitre and the plate or crown of gold which he wore in front of it Exo 29:6. It is not easy to give full force to the metaphor of the prophet in another language. The Hebrew, as near as we can express it, is, 'As a bridegroom attires himself as a priest with a crown or mitre.' The version by Aquila and Symmachus comes nearest to it - Ὡς νυμφιον ἱερατευομενον στεφανῳ Hōs numphion hierateuomenon stephanō. The sense is, that the church should be adorned with the highest ornament and beauty; not for the mere purpose of decoration, but as if it were a priest engaged in offering continually the sacrifice of prayer and praise.
And as a bride - See this explained in the notes at Isa 49:18. The word rendered 'jewels' here (כלי kelı̂y) does not of necessity mean merely jewels. It properly means an apparatus, implement, utensil, vessel; and then dress, ornament of any kind; and would be better rendered here, in a more general sense, bridal ornaments. Isaiah 61:11
tIs 61::7 The shame of banishment will then be changed into an excess of joy, and honourable distinction. "Instead of shame ye will have double, and (instead) of insult they rejoice at their portion: thus in their land they will possess double; everlasting joy will they have. For I Jehovah love right, hate robbery in wickedness; and give them their reward in faithfulness, and conclude an everlasting covenant with them. And their family will be known among the nations, and their offspring in the midst of the nations: all who see them will recognise them, for they are a family that Jehovah hath blessed." The enigmatical first half of Isa 61:7 is explained in Isa 61:2, where mishneh is shown to consist of double possession in the land of their inheritance, which has not only been restored to them, but extended far beyond the borders of their former possession; and yârōnnū chelqâm (cf., Isa 65:14) denotes excessive rejoicing in the ground and soil belonging to them (according to the appointment of Jehovah): chelqâm as in Mic 2:4; and mishneh as equivalent not to כבוד משׁנה, but to ירשּׁה משׁנה. Taking this to be the relation between Isa 61:7 and Isa 61:7, the meaning of lâkhēn is not, "therefore, because they have hitherto suffered shame and reproach;" but what is promised in Isa 61:7 is unfolded according to its practical results, the effects consequent upon its fulfilment being placed in the foreground; so that there is less to astonish us in the elliptically brief form of Isa 61:7 which needed explanation. The transition from the form of address to that of declaration is the same as in Isa 1:29; Isa 31:6; Isa 52:14-15. וּכלמּה is a concise expression for כלמה ותחת, just as וּתהלּתי in Isa 48:9 is for תהלתי וּלמען. Chelqâm is either the accusative of the object, according to the construction of רנּן, which occurs in Psa 51:16; or what I prefer, looking at חמה in Isa 42:25, and וּזבחיך in Isa 43:23, an adverbial accusative = בחלקם. The lxx, Jerome, and Saad. render the clause, in opposition to the accents, "instead of your double shame and reproach;" but in that case the principal words of the clause would read הלקכם תּרנּוּ. The explanation adopted by the Targum, Saad., and Jerome, "shame on the part of those who rejoice in their portion," is absolutely impossible. The great majority of the modern commentators adopt essentially the same explanation of Isa 61:7 as we have done, and even A. E. Kimchi does the same. Hahn's modification, "instead of your shame is the double their portion, and (instead) of the insult this, that they will rejoice," forces a meaning upon the syntax which is absolutely impossible. The reason for the gracious recompense for the wrong endured is given in Isa 61:8, "Jehovah loves the right," which the enemies of Israel have so shamefully abused. "He hates בּעולה גזל, i.e., not rapinam in holocausto (as Jerome, Talmud b. Succa 30a, Luther, and others render it; Eng. ver. "robbery for burnt-offering") - for what object would there be in mentioning sacrifices here, seeing that only heathen sacrifices could be intended, and there would be something worse than gâzēl to condemn in them? - but robbery, or, strictly speaking, "something robbed in or with knavery" (lxx, Targ., Syr., Saad.), which calls to mind at once the cruel robbery or spoiling that Israel had sustained from the Chald:eans, its bōzezı̄m (Isa 42:24) - a robbery which passed all bounds. עולה is softened from עולה (from עול, עול), like עלתה in Job 5:16, and עולת in Psa 58:3 and Psa 64:7; though it is doubtful whether the punctuation assumes the latter, as the Targum does, and not rather the meaning holocaustum supported by the Talmud. For the very reason, therefore, that Israel had been so grievously ill-treated by the instruments of punishment employed by Jehovah, He would give those who had been ill-treated their due reward, after He had made the evil, which He had not approved, subservient to His own salutary purposes. פּעלּה is the reward of work in Lev 19:13, of hardship in Eze 29:20; here it is the reward of suffering. This reward He would give בּאמת, exactly as He had promised, without the slightest deduction. The posterity of those who have been ill-treated and insulted will be honourably known (נודע as in Pro 31:23) in the world of nations, and men will need only to catch sight of them to recognise them (by prominent marks of blessing), for they are a family blessed of God. כּי, not quod (because), although it might have this meaning, but nam (for), as in Gen 27:23, since hikkı̄r includes the meaning agnoscere (to recognise). Isaiah 61:10