The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been
Introduction:
Isaiah 60 speaks of the redemption, restoration, increase and illumination of Israel through her Moshieich (Savior), God (YHVH) Himself, both Sender (Elohiym) and Sent (Imanu-El, Yeshua), the Redeemer of Israel. Now, in short, Isaiah 61 reveals both the Person and the outworking of Israel’s Salvation.
For many of our rabbis and for some liberal Christian scholars there may be some debate as to who is speaking in the opening verses of Isaiah 61. The most common suggestion being that Isaiah himself is the speaker. However, for the true follower of Yeshua (Jesus) the King Messiah, there can be no doubt as to Who the speaker is. Reading in His boyhood synagogue in Nazareth Yeshua reads the words of Isaiah 61:1-3 and claims that they are fulfilled in Him (Luke 4:14:28). This is of great significance to the Jewish reader who is familiar with the idea of a Torah cycle and the Haf-Tarah (Literally “completion of the Torah”, a portion selected from the prophets and writings) readings that correspond to specific Torah passages. An early tradition of making commentary on both portions developed in the first century and is still present in the rabbinical practice of today. This commentary following the Torah and Haf-Tarah readings is known as a Davar Torah (Word of the Torah), and makes a cohesive illumination of the theme that the two portions share in common. It is interesting to note that in the first century CE/AD, the Word (Davar: John 1) of God Himself shared a Davar Torah following His reading of the passage we are now examining.
During the time of Yeshua (1 Century AD/CE) the Torah cycle was read over a three-year (triennial) period and included many Haf-Tarah readings that have since been discarded to make way for the yearly Torah cycle of modern rabbinic Judaism which had been developed by the rabbis in the Babylonian diaspora, while the more ancient triennial tradition continued to be used in Israel, Egypt and northern Africa until the annual cycle became universal in approximately 1100 CE/AD following the destruction of the Temple in 70 AD/CE and the subsequent need for Judaism to reinvent itself due to an inability to perform the rites of the Temple sacrificial system prescribed in the Torah.
While there are some similarities between the two Torah cycle traditions there are also many major differences. The later annual Torah cycle has clearly been derived from the earlier triennial tradition, however the Haf-Tarah portions are completely different.
In the more modern annual rabbinical tradition, largely but not solely due to history and dispersion, the assigned readings from the Prophets focus on Israel’s past, connecting the events in the Torah with other historical accounts in Scripture. However, in the more ancient triennial tradition, the Haf-Tarah readings were often focused on the future redemption of Israel and the reign of the King Messiah. Therefore, the emphasis of the Haf-Tarah readings during the time of Yeshua’s ministry on earth (first Century CE) was on the coming deliverance of Israel and on the King Messiah and His reign.
It is thought by scholars that the triennial reading tradition was still developing in the first century CE/AD. However, this cannot be known for certain. Some believe that during that period, it was up to the one chosen for the aliyah (going up, as a reader of the scrolls) to choose the prophetic passage he would read (women were not permitted to read publicly in this historical context).
We may deduce from the 3rd century lists compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)], that the Haf-Tarah passage often began by reiterating the phrasing or the theme of the words read from the Torah portion (a “gezerah shavah“ [The gezerah shavah ("Similar laws, similar verdicts") is the second rule of Hillel and of Rabbi Ishmael in Talmudic hermeneutics]). This would be followed by what is known today as the Davar Torah (Word of the Torah), which, as I explained previously, is a short sermon expounding the theme of the Torah and Haf-Tarah portions. Thus, the reader would make an oral commentary on the Torah and end with a promise of God’s coming redemption.
For example, when Genesis 1 was read, the traditional triennial Haf-Tarah was Isaiah 65:17-25:
“For behold, I create new heavens and a new earth;
And the former shall not be remembered or [a]come to mind…
‘The wolf and the lamb shall feed together,
The lion shall eat straw like the ox,
And dust shall be the serpent’s food.
They shall not hurt nor destroy in all My holy mountain,’
Says the Lord.” -Isaiah 65:17, 25 (NKJV)
We note that the Haf-Tarah passage begins by echoing the theme of Genesis 1:1, “In the beginning God created the heavens and the earth,” and then ends with a promise of the New Creation. Therefore, it is very likely that as the ancient Jews meditated on the mighty acts of redemption God had performed for Israel in the past, they were also looking ahead to the future redemption God had promised through His prophets.
On the other hand (and without contradicting the aforementioned practice), it is quite possible, that the triennial readings had developed into a semi-standardized cycle, which means that Yeshua needed to be at the synagogue in Natzaret (Nazareth, Yeshua’s home town) at the right point in the Torah cycle and be invited to make aliyah (going up) to the bimah (pulpit) to read the Haf-Tarah portion (This was not a given, because the Jewish community of Yeshua’s childhood synagogue may have had an order of aliyot). Of course, it is most likely that being a member of His home town synagogue He was familiar with the aliyot protocol and intentionally made sure to be at the shul on the Shabbat assigned to Him for aliyot. If, as some suggest, Yeshua simply chose a Haf-Tarah portion, we may still ask, “To what Torah portion might it have related?”
It’s difficult to know which Torah portion Isaiah 61 might have correlated to, however, the most trustworthy 3rd to 7th Century CE/AD listing of the triennial readings compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)] suggest that Isaiah 61:1-3 was read as one of the parts of the Haf-Tarah portion for Genesis 28 – 29:31 (The other part being 1 Samuel 1:2), and Isaiah 61:1-9 was read following Isaiah 43:1-21 as the Haf-Tarah portion for Genesis 33:1 – 35:9.
Based on the aforementioned triennial listings the Torah portion prior to Yeshua’s reading of Isaiah 61:1-2 would have either concerned the now famous story of Jacob’s ladder (a figure of the Messiah), ending with the opening of Leah’s womb:
“Now Adonai saw that Leah was unloved, so he opened her womb;” -Genesis 29:31
Or, the portion concerning Jacob’s reconciliation to Esau, the rape of Dinah and Jacobs return to Bethel and to Paddan-aram, ending with the words:
“God appeared to Jacob again, after he returned from Paddan-aram, and He blessed him.” -Genesis 35:9
The former seems the more likely candidate because it relates thematically to the revelation of the figure for Messiah (Jacob’s ladder) and the good news being proclaimed to the humble (poor of spirit), a barren Leah, a matriarch of Israel.
While we can gain some interesting insights based on these possibilities, we cannot solidify our understanding beyond conjecture.
What we know for certain is that Yeshua read Isaiah 61:1-2 and said that it had been fully filled in the ears of those who heard Him read it as a prophetic reference to Himself, the Servant Redeemer of God sent to set Israel free both physically and spiritually, stood in His boyhood synagogue and read the words He authored through the prophet Isaiah some 730 years prior to being born into time and space.
“14 Yeshua returned in the power of the Ruach to the Galilee, and news about Him went out through all the surrounding region. 15 He taught in their synagogues, and everyone was praising Him. 16 And He came to Natzeret, where He had been raised. As was His custom, He went into the synagogue on Shabbat, and He got up to read. 17 When the scroll of the prophet Isaiah was handed to Him, He unrolled the scroll and found the place where it was written,
18 “The Ruach Adonai is on me,
because He has anointed me
to proclaim Good News to the poor.
He has sent me[f] to proclaim release to the captives
and recovery of sight to the blind,
to set free the oppressed,
19 and to proclaim the year of Adonai’s favor.”[g]
20 He closed the scroll, gave it back to the attendant, and sat down. All eyes in the synagogue were focused on Him. 21 Then He began to tell them, “Today this Scripture has been fulfilled in your ears.”22 All were speaking well of Him and marveling at the gracious words coming out of His mouth. And they were saying, “Isn’t this the son of Joseph?”23 But He said to them, “Doubtless you will say to Me this proverb, ‘Doctor, heal yourself!’ and ‘What we have heard was done at Capernaum, do as much here also in your hometown.’”24 But He said, “Truly, I tell you, ‘No prophet is accepted in his own hometown.’ 25 But with all truthfulness I say to you, that there were many widows in Israel in the days of Elijah, when heaven was closed for three and a half years and there came a great famine over all the land. 26 Elijah was not sent to any of them, but only to Zarephath in the land of Sidon, to a widowed woman. [h] 27 There were many with tzara’at in Israel in the time of Elisha the prophet, and none of them were purified apart from Naaman the Syrian.”[i]28 Now all in the synagogue were filled with rage upon hearing these things. 29 Rising up, they drove Him out of the town and brought Him as far as the edge of the mountain on which their city had been built, in order to throw Him off the cliff. 30 But passing through the middle of them, He went on His way.” -Luke 4:14-28 (TLV)
We must also remember that Yeshua was prophesied as a netzer branch (the root for the noun Natzaret) by the prophet Isaiah:
“And he went and lived in a city called Natzeret,[a] to fulfill what was spoken through the prophets, that Yeshua shall be called a Natzrati.” -Matthew 22:23 (TLV)
“Then a shoot will come forth out of the stem of Jesse,
and a branch will bear fruit out of His roots.” -Isaiah 11:1 (TLV)
Isa 61:1 Ruach The Spirit Adonay of the Lord (Master) HaShem (YHVH: Mercy) is alay upon me; ya’an because mashach HaShem (YHVH) otiy the LORD has anointed me le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted; shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces, likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;
While Isaiah is prophesying these words by the Spirit of God, he cannot be the subject of them. The speaker uses language related to priesthood and kingship (anointed) and proclaims a work of HaShem that is beyond the means and application of any normal human being. No prophet of Israel ever spoke this way of himself, however, many spoke in these terms concerning HaShem. Therefore, the speaker can be none other than God with us (Imanu-El, Yeshua), the Servant of God spoken of in the previous chapters of Isaiah’s scroll (Isa.42:1; 50:4-5). Isaiah was not capable of binding up the broken hearts of Israel, nor is any man: only God Himself could do that, and through His death and resurrection the King Messiah Yeshua has done and continues to do that very thing for all who receive Him.
In fact, Isaiah prophecies concerning the Servant King Messiah saying:
“And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Adonai shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Adonai.” -Isaiah 11:1-2
Therefore, the Spirit of the Lord is to rest upon the Servant King Messiah, Who is of the lineage of Jesse. Isaiah is of Judah but not of the lineage of Jesse, thus, he does not qualify as the speaker of the opening words of Isaiah 61 based on the pretext of Isaiah 11:1-2.
The Hebrew mashach (anointed) is the root from which we derive the Hebrew Mashiach (anointed one). While it can refer to any anointed one, it here refers specifically to the King Messiah, as He Himself testifies (Luke 4:14-28).
“le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted” The best reading of anaviym in this context is “humble” or “poor of spirit”, “contrite” (Matt. 5:3).
“shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces,” We note that the anointed One will bandage and bind up broken hearts, a physical impossibility, making the language figurative. Thus, the subsequent captivity is also symbolic of something that keeps the inner person captive.
“likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;” While it is true that this has immediate significance regarding the historical captivities of Israel, it is none the less a proclamation of freedom from spiritual imprisonment, Israel’s, and humanity’s captivity to sin and its resulting death. This is consistent with the prior allusion to humble (repentant) ones and broken hearted ones. More importantly, it is made clear by Messiah Himself when He proclaims this same liberty to the members of His childhood synagogue in Nazareth. In another sense “captivity” is a reference to the nation and “bondage” to the ties that bind the individual member of the nation.
“And He opened His mouth and began to teach them, saying,
3 “Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
4 “Blessed are those who mourn,
for they shall be comforted.
5 “Blessed are the meek,
for they shall inherit the earth.
6 “Blessed are those who hunger and thirst for righteousness,
for they shall be satisfied.
7 “Blessed are the merciful,
for they shall be shown mercy.
8 “Blessed are the pure in heart,
for they shall see God.
9 “Blessed are the peacemakers,
for they shall be called sons of God.
10 “Blessed are those who have been persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
11 “Blessed are you when people revile you and persecute you and say all kinds of evil against you falsely, on account of Me.
12 Rejoice and be glad, for your reward in heaven is great! For in the same way they persecuted the prophets who were before you.” -Matthew 5:2-12 (TLV)
Isa 61:2 Likro to proclaim shenat-ratzin a year acceptable la’YHVH to HaShem (Mercy), veyom and a day of nakam vengeance leiloheiynu of our God; lenacheim to comfort (console) kol-aveiliym all who are in mourning;
“for in my wrath I struck you, but in my acceptance I have had mercy on you.” -Isaiah 60:10
It is important to note that there is a reversal in order of acceptance and vengeance (wrath being the enacting of vengeance). In the present verse the acceptable year refers to the time frame of repentant Israel’s (and humanity’s) redemption. This of course is alluded to by Yeshua in Luke 4: He was beginning with Israel and would continue with her even into the olam haba (world to come). This is followed by the day of God’s vengeance. In Hebrew Yom Ha-Din (Day of the Judgement). This vengeance will be meted out against sin and death and against Satan and his minions, along with all who have refused God’s grace. Notice that the acceptance of God is offered over a lengthy span (year) while His vengeance is just and brief (a day).
The speaker (Servant King Messiah) uses inclusive language, acknowledging that He is of the people of Israel (ethnic, religious), saying, “Our God”. He has come to comfort the persecuted, wandering, tormented and previously, seemingly abandoned people of Israel who sit in mourning with ashes on their heads awaiting the redemption of Adonai.
Isa 61:3 Lasum to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land), lateit to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes, shemen oil sason of joy tachat instead of eivel mourning, ma’ateih a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness); ve’kora lahem and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteous One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.
“to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land)” The anointed One is appointed by God to comfort the mourners of Zion (Israel, ethnic, religious).
“to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes” The Hebrew pe’eir (headdress) is also used in verse 10 and is a reference to the ancient Jewish wedding custom of a bride wearing an ornamented headdress in anticipation of receiving her husband. This custom was abandoned by many Jews following the destruction of the Temple at which time traditions remembering that destruction were added to the Jewish wedding ceremony, such as the breaking of the glass etc. However, many Mizrachiym (eastern Jews from Iran, Iraq) still practice this ancient bridal tradition today, donning exotic bejewelled headdress for the wedding ceremony.
The ashes here are of course the ashes of mourning rubbed on the head of the mourner, blackening the hair and skin and removing all sheen and glory from the person who mourns. In the case of women, because their hair is their glory (1 Cor. 11:3-16), the desecration of it was their shame and the redemption of it became their joy.
“shemen oil sason of joy tachat instead of eivel mourning, ma’ateih” The Anointed One has been appointed to anoint others with oil (The Spirit). In fact, He will deliver those who mourn and give them the oil of His Spirit and of joy in the place of their mourning. There mourning having been a result of their sin and their joy the fruit of their deliverance through the Servant King Messiah.
“a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness)” The Hebrew keihah while it could be considered representative of heaviness, depression etc. also carries the idea of fainting caused by an inability or choosing not to see. The body made colourless, fainting into darkness is used as a figure for the failing spirit of the sin affected human being. It is from this state that the Anointed One delivers a person and clothes that person with a garment of praise. The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been delivered. Therefore, the garment of praise of the present verse is intrinsically linked to the garment of salvation of verse 10.
“and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteousness One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.” Those who mourn in Zion will be called “Strong trees of the Righteous One”, in other words, “Followers of the Anointed King Messiah”, having been predestined, a planting of YHVH, for the purpose of glorifying and adorning Him as Husband to Israel.
"That He might be glorified" -Isaiah 61:3c
Not that we might be delivered, rather, that in His deliverance of us, He might be glorified.
Isa 61:4 Uvanu And they shall build, establish, cause to continue, charevot olam the ancient ruins, shomemot desolations, yekomeimu they shall raise up vechideshu and repair, renew, make new, chorev dry (drought ridden) shomemot desolations (desolate and abandoned cities), of dor va’dor generation upon generation (many generations).
The children of Israel will return and rebuild the ancient ruins of Israel’s cities, especially the city of Zion, Jerusalem. This of course had an historical fulfilment following Israel’s return from Babylon, and more recently in the return of Jews from all over the world to the modern state of Israel. But as is so often the case, it is yet to be truly and fully filled. We note that “they shall raise up and renew the dry abandoned places of many generations”. This is an allusion to the redemptive power of the Anointed One, Who is the goal of the Torah (given at Chorev) [Romans 10:4].
Ha-Chorev (Horeb) is the place of the giving of the Torah. It is also known as Har Ha-Elohiym (The Mountain of the Lord), and is of course synonymous with Har Siynay (Sinai)
Isa 61:5 Ve’amedu And standing, zariym strangers (estranged ones) verau will tend (graze) tzonchem your flocks, u’veneiy neichar and the sons of foreigners ikareiychem will be your plowmen vechoremeiychem and your vine-dressers.
This is similar to the words of Isaiah 60:10, and refers to the fact that Gentiles who have come to faith in Messiah Yeshua will work together in harmony with the ethnic, religious children of Israel the Jews. This stands as a warning to those Christians who resist God’s continued purposes for Israel. Those who claim to be Christ followers but are actively resisting the people of Israel are living in direct contradiction to the role given to redeemed Gentiles, and therefore, prove themselves to be unredeemed.
Isa 61:6 Ve’atem And you (plural) Kohaneiy priests of HaShem (YHVH: Mercy) tikarei’u will be called; meshareteiy ministers (servants) Eloheiynu of our God yei’ameir they will call lachem you: cheiyl the wealth, strength goyim of the nations’ tocheilu you shall eat, uvichvodam and in their glory tityamaru you will boast (change places).
“And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” -Exodus 19:6 (NKJV)
As a result of the Gentiles provoking of the Jewish people to Jealousy over the Jewish Messiah Yeshua (Rom. 10:19; 11:11, 14), Those Jews who have not already received Him will turn in repentance and come into the role they were always intended for as ministers and priests to the nations.
The expression “our God” once again reveals the Jewish identity of the Anointed one. It may also be taken to illuminate the unity that will develop between Jew and Gentile through Messiah.
The term meshareteiy ministers (servants) refers to servants of higher function and affirms the role of Israel as humble spiritual servant to the nations.
Isa 61:7 Tachat Instead of bashetechem your shame mishneh double; uchelimah and instead of confusion, disgrace, dishonour, yaronu they shall overcome chelkam in their portion (territory): lachein therefore, be’artzam in their land mishneh double yirashu they shall possess; simchat olam joy everlasting tiheyeh lahem has come to them.
Once put to shame because of her sin and removed from her land, now Israel would receive double honour (the doubling of things denotes that they are firmly established), and in place of her disgraceful captivity she would return to her land and receive her allotted portion in full, according to the covenant cut with Abraham for the land of Israel. This refers to the end of the age and the olam haba (world to come) because Israel’s possession of the promised land is here said to be everlasting.
Notice that the joy has come to them (Israel, ethnic, religious). Israel cannot find joy through her own actions, but joy will find her through the vicarious sacrifice of her King Messiah Yeshua.
Isa 61:8 Kiy For Aniy I, HaShem (YHVH: Mercy), oheiv love mishpat justice, sonei I hate gazeil robbery be’olah with a burnt offering (ascent); venatatiy and I will give fe’ulatam them their recompense be’emet in truth, u’veriyt a covenant olam everlasting echrot I will cut lahem with them.
The Septuagint reads “I hate robbery with iniquity”, but the Masoretic text better fits with the theme of Israel’s syncretised sacrifices which were alluded to in the earlier chapters of the latter part of Isaiah (ex. Isa.58). Therefore, the Masoretic Hebrew reading “I hate gazeil robbery be’olah with a burnt offering (ascent)” better conveys the message that HaShem detests hypocrisy above almost all other forms of human sin. We note that during His earthly ministry it was hypocrisy that Yeshua most often railed against (Matt. 6:2-16; 15:7; 22:18; 23:13-15; 23:23-29; Mark 7:6; Luke 12:56; 13:15).
Up to this point the Anointed One has been identifying with Israel (“Our God”), now He speaks against Israel’s captors and enemies saying “them”, who He will repay for the evil they have committed against His people. But with Israel He will make an everlasting covenant through His own shed blood.
Isa 61:9 Venodah bagoyim And known among the nations zaram will be their seed, vetze’etza’eiyhem and their offspring betoch in the midst ha’amiym of the tribes; kol-ro’eiyhem all who see them yakirum will recognize, acknowledge, and respect them, kiy because hem they zera are the seed beirach blessed by Hashem (YHVH: Mercy).
“Their seed” refers to the closest previous subject Israel (ethnic, religious). Therefore, from this point on “them” in the midst of the tribes or nations are Israel (ethnic, religious).
Notice that the Jewish people (Israel) will be known among the nations, not because of their own merit but because “they are the seed blessed by YHVH”!
Isa 61:10 Sos Exult asiys exulting ba’YHVH in Hashem (Mercy), tageil be joyful nafshiy my soul (entire being) beilohay in my God; kiy because hilbiysaniy he has clothed me bigdeiy-yesa with the garments of salvation, me’iyl a robe tzedakah of righteousness ye’ataniy he has covered me with, kechatan like a bridegroom yechahein acting as priest pe’eir with headdress, vechakalah and a bride ta’deh adorned (advancing) cheileyah with furniture (with vessels, utensils).
“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 bride- chamber, and like the high priest who decketh himself with his robes, and like a bride who is adorned with her jewels.” -Targum Yonatan (2nd Century CE)
The Targum’s phrasing lends itself to be understood in the same way that Yochanan (John) understands Yeshua (Salvation) as the Davar (Word, essence) through Whom all is created. Therefore, we Messiah followers might read the Targum this way:
“City where Peace pours down and floods, you will say, ‘I will greatly rejoice in Yeshua Who is of YHVH (Mercy), my entire being will be joyful in the Yeshua (Salvation) of my Elohim (God, Judge); for He has clothed me with the garments of Yeshua (Salvation)…”
In response to the words of the Anointed One the prophet now speaks on behalf of all Israel. He exults exceedingly in Hashem and instructs his own soul to be joyful in his God because he understands that both he and all of future redeemed Israel will become like a bride anew, clothed with the garments of salvation (provided by the Saviour). As a result of the work of the Anointed one the prophet and his people will be robed in the righteousness of God with the Anointed One acting as her High Priest. Israel will wear the ancient headdress of the Jewish bride who awaits her Groom, holding her gifts and the vessels of worship in anticipation of her Kingly High Priest Yeshua.
Isa 61:11 Kiy For cha’aretz as the land totziy tzimchah brings forth its sprout, u’cheganah and as the garden (orchard) zeru’eiha tatzmiyach causes the things that are sown in it to spring forth; kein yes, Adonay the Lord Hashem (YHVH: Mercy) yatzmiach tzedakah will cause righteousness to spring forth utehilah and praise neged conspicuously in front of kol-ha-goyim all the nations.
The righteousness of God will be made manifest in Israel (both the people and the land) to such a profound degree that it will seem as natural and abundant as the seasonal sprouting of vegetation from the earth and the rich harvest of a well-tended garden. Israel’s redemption in Hashem through Yeshua the King Messiah will be conspicuous to all the nations.
“For as the rain comes down, and the snow from heaven,
And do not return there,
But water the earth,
And make it bring forth and bud,
That it may give seed to the sower
And bread to the eater,
11 So shall My word be that goes forth from My mouth;
It shall not return to Me [a]void,
But it shall accomplish what I please,
And it shall prosper in the thing for which I sent it.
12 “For you shall go out with joy,
And be led out with peace;
The mountains and the hills
Shall break forth into singing before you,
And all the trees of the field shall clap their hands.” -Isaiah 55:10-12 (NKJV)
Copyright 2019 Yaakov Brown
Isaiah 60 speaks of the redemption, restoration, increase and illumination of Israel through her Moshieich (Savior), God (YHVH) Himself, both Sender (Elohiym) and Sent (Imanu-El, Yeshua), the Redeemer of Israel. Now, in short, Isaiah 61 reveals both the Person and the outworking of Israel’s Salvation.
For many of our rabbis and for some liberal Christian scholars there may be some debate as to who is speaking in the opening verses of Isaiah 61. The most common suggestion being that Isaiah himself is the speaker. However, for the true follower of Yeshua (Jesus) the King Messiah, there can be no doubt as to Who the speaker is. Reading in His boyhood synagogue in Nazareth Yeshua reads the words of Isaiah 61:1-3 and claims that they are fulfilled in Him (Luke 4:14:28). This is of great significance to the Jewish reader who is familiar with the idea of a Torah cycle and the Haf-Tarah (Literally “completion of the Torah”, a portion selected from the prophets and writings) readings that correspond to specific Torah passages. An early tradition of making commentary on both portions developed in the first century and is still present in the rabbinical practice of today. This commentary following the Torah and Haf-Tarah readings is known as a Davar Torah (Word of the Torah), and makes a cohesive illumination of the theme that the two portions share in common. It is interesting to note that in the first century CE/AD, the Word (Davar: John 1) of God Himself shared a Davar Torah following His reading of the passage we are now examining.
During the time of Yeshua (1 Century AD/CE) the Torah cycle was read over a three-year (triennial) period and included many Haf-Tarah readings that have since been discarded to make way for the yearly Torah cycle of modern rabbinic Judaism which had been developed by the rabbis in the Babylonian diaspora, while the more ancient triennial tradition continued to be used in Israel, Egypt and northern Africa until the annual cycle became universal in approximately 1100 CE/AD following the destruction of the Temple in 70 AD/CE and the subsequent need for Judaism to reinvent itself due to an inability to perform the rites of the Temple sacrificial system prescribed in the Torah.
While there are some similarities between the two Torah cycle traditions there are also many major differences. The later annual Torah cycle has clearly been derived from the earlier triennial tradition, however the Haf-Tarah portions are completely different.
In the more modern annual rabbinical tradition, largely but not solely due to history and dispersion, the assigned readings from the Prophets focus on Israel’s past, connecting the events in the Torah with other historical accounts in Scripture. However, in the more ancient triennial tradition, the Haf-Tarah readings were often focused on the future redemption of Israel and the reign of the King Messiah. Therefore, the emphasis of the Haf-Tarah readings during the time of Yeshua’s ministry on earth (first Century CE) was on the coming deliverance of Israel and on the King Messiah and His reign.
It is thought by scholars that the triennial reading tradition was still developing in the first century CE/AD. However, this cannot be known for certain. Some believe that during that period, it was up to the one chosen for the aliyah (going up, as a reader of the scrolls) to choose the prophetic passage he would read (women were not permitted to read publicly in this historical context).
We may deduce from the 3rd century lists compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)], that the Haf-Tarah passage often began by reiterating the phrasing or the theme of the words read from the Torah portion (a “gezerah shavah“ [The gezerah shavah ("Similar laws, similar verdicts") is the second rule of Hillel and of Rabbi Ishmael in Talmudic hermeneutics]). This would be followed by what is known today as the Davar Torah (Word of the Torah), which, as I explained previously, is a short sermon expounding the theme of the Torah and Haf-Tarah portions. Thus, the reader would make an oral commentary on the Torah and end with a promise of God’s coming redemption.
For example, when Genesis 1 was read, the traditional triennial Haf-Tarah was Isaiah 65:17-25:
“For behold, I create new heavens and a new earth;
And the former shall not be remembered or [a]come to mind…
‘The wolf and the lamb shall feed together,
The lion shall eat straw like the ox,
And dust shall be the serpent’s food.
They shall not hurt nor destroy in all My holy mountain,’
Says the Lord.” -Isaiah 65:17, 25 (NKJV)
We note that the Haf-Tarah passage begins by echoing the theme of Genesis 1:1, “In the beginning God created the heavens and the earth,” and then ends with a promise of the New Creation. Therefore, it is very likely that as the ancient Jews meditated on the mighty acts of redemption God had performed for Israel in the past, they were also looking ahead to the future redemption God had promised through His prophets.
On the other hand (and without contradicting the aforementioned practice), it is quite possible, that the triennial readings had developed into a semi-standardized cycle, which means that Yeshua needed to be at the synagogue in Natzaret (Nazareth, Yeshua’s home town) at the right point in the Torah cycle and be invited to make aliyah (going up) to the bimah (pulpit) to read the Haf-Tarah portion (This was not a given, because the Jewish community of Yeshua’s childhood synagogue may have had an order of aliyot). Of course, it is most likely that being a member of His home town synagogue He was familiar with the aliyot protocol and intentionally made sure to be at the shul on the Shabbat assigned to Him for aliyot. If, as some suggest, Yeshua simply chose a Haf-Tarah portion, we may still ask, “To what Torah portion might it have related?”
It’s difficult to know which Torah portion Isaiah 61 might have correlated to, however, the most trustworthy 3rd to 7th Century CE/AD listing of the triennial readings compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)] suggest that Isaiah 61:1-3 was read as one of the parts of the Haf-Tarah portion for Genesis 28 – 29:31 (The other part being 1 Samuel 1:2), and Isaiah 61:1-9 was read following Isaiah 43:1-21 as the Haf-Tarah portion for Genesis 33:1 – 35:9.
Based on the aforementioned triennial listings the Torah portion prior to Yeshua’s reading of Isaiah 61:1-2 would have either concerned the now famous story of Jacob’s ladder (a figure of the Messiah), ending with the opening of Leah’s womb:
“Now Adonai saw that Leah was unloved, so he opened her womb;” -Genesis 29:31
Or, the portion concerning Jacob’s reconciliation to Esau, the rape of Dinah and Jacobs return to Bethel and to Paddan-aram, ending with the words:
“God appeared to Jacob again, after he returned from Paddan-aram, and He blessed him.” -Genesis 35:9
The former seems the more likely candidate because it relates thematically to the revelation of the figure for Messiah (Jacob’s ladder) and the good news being proclaimed to the humble (poor of spirit), a barren Leah, a matriarch of Israel.
While we can gain some interesting insights based on these possibilities, we cannot solidify our understanding beyond conjecture.
What we know for certain is that Yeshua read Isaiah 61:1-2 and said that it had been fully filled in the ears of those who heard Him read it as a prophetic reference to Himself, the Servant Redeemer of God sent to set Israel free both physically and spiritually, stood in His boyhood synagogue and read the words He authored through the prophet Isaiah some 730 years prior to being born into time and space.
“14 Yeshua returned in the power of the Ruach to the Galilee, and news about Him went out through all the surrounding region. 15 He taught in their synagogues, and everyone was praising Him. 16 And He came to Natzeret, where He had been raised. As was His custom, He went into the synagogue on Shabbat, and He got up to read. 17 When the scroll of the prophet Isaiah was handed to Him, He unrolled the scroll and found the place where it was written,
18 “The Ruach Adonai is on me,
because He has anointed me
to proclaim Good News to the poor.
He has sent me[f] to proclaim release to the captives
and recovery of sight to the blind,
to set free the oppressed,
19 and to proclaim the year of Adonai’s favor.”[g]
20 He closed the scroll, gave it back to the attendant, and sat down. All eyes in the synagogue were focused on Him. 21 Then He began to tell them, “Today this Scripture has been fulfilled in your ears.”22 All were speaking well of Him and marveling at the gracious words coming out of His mouth. And they were saying, “Isn’t this the son of Joseph?”23 But He said to them, “Doubtless you will say to Me this proverb, ‘Doctor, heal yourself!’ and ‘What we have heard was done at Capernaum, do as much here also in your hometown.’”24 But He said, “Truly, I tell you, ‘No prophet is accepted in his own hometown.’ 25 But with all truthfulness I say to you, that there were many widows in Israel in the days of Elijah, when heaven was closed for three and a half years and there came a great famine over all the land. 26 Elijah was not sent to any of them, but only to Zarephath in the land of Sidon, to a widowed woman. [h] 27 There were many with tzara’at in Israel in the time of Elisha the prophet, and none of them were purified apart from Naaman the Syrian.”[i]28 Now all in the synagogue were filled with rage upon hearing these things. 29 Rising up, they drove Him out of the town and brought Him as far as the edge of the mountain on which their city had been built, in order to throw Him off the cliff. 30 But passing through the middle of them, He went on His way.” -Luke 4:14-28 (TLV)
We must also remember that Yeshua was prophesied as a netzer branch (the root for the noun Natzaret) by the prophet Isaiah:
“And he went and lived in a city called Natzeret,[a] to fulfill what was spoken through the prophets, that Yeshua shall be called a Natzrati.” -Matthew 22:23 (TLV)
“Then a shoot will come forth out of the stem of Jesse,
and a branch will bear fruit out of His roots.” -Isaiah 11:1 (TLV)
Isa 61:1 Ruach The Spirit Adonay of the Lord (Master) HaShem (YHVH: Mercy) is alay upon me; ya’an because mashach HaShem (YHVH) otiy the LORD has anointed me le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted; shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces, likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;
While Isaiah is prophesying these words by the Spirit of God, he cannot be the subject of them. The speaker uses language related to priesthood and kingship (anointed) and proclaims a work of HaShem that is beyond the means and application of any normal human being. No prophet of Israel ever spoke this way of himself, however, many spoke in these terms concerning HaShem. Therefore, the speaker can be none other than God with us (Imanu-El, Yeshua), the Servant of God spoken of in the previous chapters of Isaiah’s scroll (Isa.42:1; 50:4-5). Isaiah was not capable of binding up the broken hearts of Israel, nor is any man: only God Himself could do that, and through His death and resurrection the King Messiah Yeshua has done and continues to do that very thing for all who receive Him.
In fact, Isaiah prophecies concerning the Servant King Messiah saying:
“And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Adonai shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Adonai.” -Isaiah 11:1-2
Therefore, the Spirit of the Lord is to rest upon the Servant King Messiah, Who is of the lineage of Jesse. Isaiah is of Judah but not of the lineage of Jesse, thus, he does not qualify as the speaker of the opening words of Isaiah 61 based on the pretext of Isaiah 11:1-2.
The Hebrew mashach (anointed) is the root from which we derive the Hebrew Mashiach (anointed one). While it can refer to any anointed one, it here refers specifically to the King Messiah, as He Himself testifies (Luke 4:14-28).
“le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted” The best reading of anaviym in this context is “humble” or “poor of spirit”, “contrite” (Matt. 5:3).
“shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces,” We note that the anointed One will bandage and bind up broken hearts, a physical impossibility, making the language figurative. Thus, the subsequent captivity is also symbolic of something that keeps the inner person captive.
“likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;” While it is true that this has immediate significance regarding the historical captivities of Israel, it is none the less a proclamation of freedom from spiritual imprisonment, Israel’s, and humanity’s captivity to sin and its resulting death. This is consistent with the prior allusion to humble (repentant) ones and broken hearted ones. More importantly, it is made clear by Messiah Himself when He proclaims this same liberty to the members of His childhood synagogue in Nazareth. In another sense “captivity” is a reference to the nation and “bondage” to the ties that bind the individual member of the nation.
“And He opened His mouth and began to teach them, saying,
3 “Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
4 “Blessed are those who mourn,
for they shall be comforted.
5 “Blessed are the meek,
for they shall inherit the earth.
6 “Blessed are those who hunger and thirst for righteousness,
for they shall be satisfied.
7 “Blessed are the merciful,
for they shall be shown mercy.
8 “Blessed are the pure in heart,
for they shall see God.
9 “Blessed are the peacemakers,
for they shall be called sons of God.
10 “Blessed are those who have been persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
11 “Blessed are you when people revile you and persecute you and say all kinds of evil against you falsely, on account of Me.
12 Rejoice and be glad, for your reward in heaven is great! For in the same way they persecuted the prophets who were before you.” -Matthew 5:2-12 (TLV)
Isa 61:2 Likro to proclaim shenat-ratzin a year acceptable la’YHVH to HaShem (Mercy), veyom and a day of nakam vengeance leiloheiynu of our God; lenacheim to comfort (console) kol-aveiliym all who are in mourning;
“for in my wrath I struck you, but in my acceptance I have had mercy on you.” -Isaiah 60:10
It is important to note that there is a reversal in order of acceptance and vengeance (wrath being the enacting of vengeance). In the present verse the acceptable year refers to the time frame of repentant Israel’s (and humanity’s) redemption. This of course is alluded to by Yeshua in Luke 4: He was beginning with Israel and would continue with her even into the olam haba (world to come). This is followed by the day of God’s vengeance. In Hebrew Yom Ha-Din (Day of the Judgement). This vengeance will be meted out against sin and death and against Satan and his minions, along with all who have refused God’s grace. Notice that the acceptance of God is offered over a lengthy span (year) while His vengeance is just and brief (a day).
The speaker (Servant King Messiah) uses inclusive language, acknowledging that He is of the people of Israel (ethnic, religious), saying, “Our God”. He has come to comfort the persecuted, wandering, tormented and previously, seemingly abandoned people of Israel who sit in mourning with ashes on their heads awaiting the redemption of Adonai.
Isa 61:3 Lasum to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land), lateit to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes, shemen oil sason of joy tachat instead of eivel mourning, ma’ateih a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness); ve’kora lahem and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteous One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.
“to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land)” The anointed One is appointed by God to comfort the mourners of Zion (Israel, ethnic, religious).
“to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes” The Hebrew pe’eir (headdress) is also used in verse 10 and is a reference to the ancient Jewish wedding custom of a bride wearing an ornamented headdress in anticipation of receiving her husband. This custom was abandoned by many Jews following the destruction of the Temple at which time traditions remembering that destruction were added to the Jewish wedding ceremony, such as the breaking of the glass etc. However, many Mizrachiym (eastern Jews from Iran, Iraq) still practice this ancient bridal tradition today, donning exotic bejewelled headdress for the wedding ceremony.
The ashes here are of course the ashes of mourning rubbed on the head of the mourner, blackening the hair and skin and removing all sheen and glory from the person who mourns. In the case of women, because their hair is their glory (1 Cor. 11:3-16), the desecration of it was their shame and the redemption of it became their joy.
“shemen oil sason of joy tachat instead of eivel mourning, ma’ateih” The Anointed One has been appointed to anoint others with oil (The Spirit). In fact, He will deliver those who mourn and give them the oil of His Spirit and of joy in the place of their mourning. There mourning having been a result of their sin and their joy the fruit of their deliverance through the Servant King Messiah.
“a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness)” The Hebrew keihah while it could be considered representative of heaviness, depression etc. also carries the idea of fainting caused by an inability or choosing not to see. The body made colourless, fainting into darkness is used as a figure for the failing spirit of the sin affected human being. It is from this state that the Anointed One delivers a person and clothes that person with a garment of praise. The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been delivered. Therefore, the garment of praise of the present verse is intrinsically linked to the garment of salvation of verse 10.
“and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteousness One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.” Those who mourn in Zion will be called “Strong trees of the Righteous One”, in other words, “Followers of the Anointed King Messiah”, having been predestined, a planting of YHVH, for the purpose of glorifying and adorning Him as Husband to Israel.
"That He might be glorified" -Isaiah 61:3c
Not that we might be delivered, rather, that in His deliverance of us, He might be glorified.
Isa 61:4 Uvanu And they shall build, establish, cause to continue, charevot olam the ancient ruins, shomemot desolations, yekomeimu they shall raise up vechideshu and repair, renew, make new, chorev dry (drought ridden) shomemot desolations (desolate and abandoned cities), of dor va’dor generation upon generation (many generations).
The children of Israel will return and rebuild the ancient ruins of Israel’s cities, especially the city of Zion, Jerusalem. This of course had an historical fulfilment following Israel’s return from Babylon, and more recently in the return of Jews from all over the world to the modern state of Israel. But as is so often the case, it is yet to be truly and fully filled. We note that “they shall raise up and renew the dry abandoned places of many generations”. This is an allusion to the redemptive power of the Anointed One, Who is the goal of the Torah (given at Chorev) [Romans 10:4].
Ha-Chorev (Horeb) is the place of the giving of the Torah. It is also known as Har Ha-Elohiym (The Mountain of the Lord), and is of course synonymous with Har Siynay (Sinai)
Isa 61:5 Ve’amedu And standing, zariym strangers (estranged ones) verau will tend (graze) tzonchem your flocks, u’veneiy neichar and the sons of foreigners ikareiychem will be your plowmen vechoremeiychem and your vine-dressers.
This is similar to the words of Isaiah 60:10, and refers to the fact that Gentiles who have come to faith in Messiah Yeshua will work together in harmony with the ethnic, religious children of Israel the Jews. This stands as a warning to those Christians who resist God’s continued purposes for Israel. Those who claim to be Christ followers but are actively resisting the people of Israel are living in direct contradiction to the role given to redeemed Gentiles, and therefore, prove themselves to be unredeemed.
Isa 61:6 Ve’atem And you (plural) Kohaneiy priests of HaShem (YHVH: Mercy) tikarei’u will be called; meshareteiy ministers (servants) Eloheiynu of our God yei’ameir they will call lachem you: cheiyl the wealth, strength goyim of the nations’ tocheilu you shall eat, uvichvodam and in their glory tityamaru you will boast (change places).
“And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” -Exodus 19:6 (NKJV)
As a result of the Gentiles provoking of the Jewish people to Jealousy over the Jewish Messiah Yeshua (Rom. 10:19; 11:11, 14), Those Jews who have not already received Him will turn in repentance and come into the role they were always intended for as ministers and priests to the nations.
The expression “our God” once again reveals the Jewish identity of the Anointed one. It may also be taken to illuminate the unity that will develop between Jew and Gentile through Messiah.
The term meshareteiy ministers (servants) refers to servants of higher function and affirms the role of Israel as humble spiritual servant to the nations.
Isa 61:7 Tachat Instead of bashetechem your shame mishneh double; uchelimah and instead of confusion, disgrace, dishonour, yaronu they shall overcome chelkam in their portion (territory): lachein therefore, be’artzam in their land mishneh double yirashu they shall possess; simchat olam joy everlasting tiheyeh lahem has come to them.
Once put to shame because of her sin and removed from her land, now Israel would receive double honour (the doubling of things denotes that they are firmly established), and in place of her disgraceful captivity she would return to her land and receive her allotted portion in full, according to the covenant cut with Abraham for the land of Israel. This refers to the end of the age and the olam haba (world to come) because Israel’s possession of the promised land is here said to be everlasting.
Notice that the joy has come to them (Israel, ethnic, religious). Israel cannot find joy through her own actions, but joy will find her through the vicarious sacrifice of her King Messiah Yeshua.
Isa 61:8 Kiy For Aniy I, HaShem (YHVH: Mercy), oheiv love mishpat justice, sonei I hate gazeil robbery be’olah with a burnt offering (ascent); venatatiy and I will give fe’ulatam them their recompense be’emet in truth, u’veriyt a covenant olam everlasting echrot I will cut lahem with them.
The Septuagint reads “I hate robbery with iniquity”, but the Masoretic text better fits with the theme of Israel’s syncretised sacrifices which were alluded to in the earlier chapters of the latter part of Isaiah (ex. Isa.58). Therefore, the Masoretic Hebrew reading “I hate gazeil robbery be’olah with a burnt offering (ascent)” better conveys the message that HaShem detests hypocrisy above almost all other forms of human sin. We note that during His earthly ministry it was hypocrisy that Yeshua most often railed against (Matt. 6:2-16; 15:7; 22:18; 23:13-15; 23:23-29; Mark 7:6; Luke 12:56; 13:15).
Up to this point the Anointed One has been identifying with Israel (“Our God”), now He speaks against Israel’s captors and enemies saying “them”, who He will repay for the evil they have committed against His people. But with Israel He will make an everlasting covenant through His own shed blood.
Isa 61:9 Venodah bagoyim And known among the nations zaram will be their seed, vetze’etza’eiyhem and their offspring betoch in the midst ha’amiym of the tribes; kol-ro’eiyhem all who see them yakirum will recognize, acknowledge, and respect them, kiy because hem they zera are the seed beirach blessed by Hashem (YHVH: Mercy).
“Their seed” refers to the closest previous subject Israel (ethnic, religious). Therefore, from this point on “them” in the midst of the tribes or nations are Israel (ethnic, religious).
Notice that the Jewish people (Israel) will be known among the nations, not because of their own merit but because “they are the seed blessed by YHVH”!
Isa 61:10 Sos Exult asiys exulting ba’YHVH in Hashem (Mercy), tageil be joyful nafshiy my soul (entire being) beilohay in my God; kiy because hilbiysaniy he has clothed me bigdeiy-yesa with the garments of salvation, me’iyl a robe tzedakah of righteousness ye’ataniy he has covered me with, kechatan like a bridegroom yechahein acting as priest pe’eir with headdress, vechakalah and a bride ta’deh adorned (advancing) cheileyah with furniture (with vessels, utensils).
“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 bride- chamber, and like the high priest who decketh himself with his robes, and like a bride who is adorned with her jewels.” -Targum Yonatan (2nd Century CE)
The Targum’s phrasing lends itself to be understood in the same way that Yochanan (John) understands Yeshua (Salvation) as the Davar (Word, essence) through Whom all is created. Therefore, we Messiah followers might read the Targum this way:
“City where Peace pours down and floods, you will say, ‘I will greatly rejoice in Yeshua Who is of YHVH (Mercy), my entire being will be joyful in the Yeshua (Salvation) of my Elohim (God, Judge); for He has clothed me with the garments of Yeshua (Salvation)…”
In response to the words of the Anointed One the prophet now speaks on behalf of all Israel. He exults exceedingly in Hashem and instructs his own soul to be joyful in his God because he understands that both he and all of future redeemed Israel will become like a bride anew, clothed with the garments of salvation (provided by the Saviour). As a result of the work of the Anointed one the prophet and his people will be robed in the righteousness of God with the Anointed One acting as her High Priest. Israel will wear the ancient headdress of the Jewish bride who awaits her Groom, holding her gifts and the vessels of worship in anticipation of her Kingly High Priest Yeshua.
Isa 61:11 Kiy For cha’aretz as the land totziy tzimchah brings forth its sprout, u’cheganah and as the garden (orchard) zeru’eiha tatzmiyach causes the things that are sown in it to spring forth; kein yes, Adonay the Lord Hashem (YHVH: Mercy) yatzmiach tzedakah will cause righteousness to spring forth utehilah and praise neged conspicuously in front of kol-ha-goyim all the nations.
The righteousness of God will be made manifest in Israel (both the people and the land) to such a profound degree that it will seem as natural and abundant as the seasonal sprouting of vegetation from the earth and the rich harvest of a well-tended garden. Israel’s redemption in Hashem through Yeshua the King Messiah will be conspicuous to all the nations.
“For as the rain comes down, and the snow from heaven,
And do not return there,
But water the earth,
And make it bring forth and bud,
That it may give seed to the sower
And bread to the eater,
11 So shall My word be that goes forth from My mouth;
It shall not return to Me [a]void,
But it shall accomplish what I please,
And it shall prosper in the thing for which I sent it.
12 “For you shall go out with joy,
And be led out with peace;
The mountains and the hills
Shall break forth into singing before you,
And all the trees of the field shall clap their hands.” -Isaiah 55:10-12 (NKJV)
Copyright 2019 Yaakov Brown
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