Kommentar zu Jeschijahu 61:12

since the Lord anointed me This anointing is nothing but an expression of nobility and greatness.

Upon me. The first person refers to the prophet. The spirit. The prophecy. Comp. And took of the spirit, that was upon him (Num. 11:25).

to declare freedom for the captives That is to say, to bring them the tidings of the redemption.

Because the Lord hath anointed me. The prophets are called anointed; comp. Touch not mine anointed (Ps. 105:15).¹The second part of this verse, And do my prophets no harm, shows that the expressions anointed (משיחי) and prophets (נביאי) signify here the same persons. R. Moses Hakkohen says that the protasis beginning Because the Lord is continued till ver. 9, and the apodosis commences I will greatly rejoice (ver. 10); but it is not at all necessary to make this explanation; because יען means²The Hebrew text has the words כי יען טעמו השם משחני, lit., for יען has the meaning ‘ God has anointed me,’ etc., but יען has not this meaning; after טעמו the word טעם the reason why has been omitted, which has been restored in the translation. the reason of, and the whole phrase can be rendered thus: The reason why God has anointed me is, that I shall bring good tidings, etc.

to free from captivity Heb. פְּקַח קוֹחַ. Open their imprisonment and their captivity and release them.

פקחקח The opening of the prison. It is one word, with the reduplication of the second and third radical; it is similar in form to סחרחר panteth (Ps. 38:11), אדמדם red (Lev. 13:49), ירקרק green (Lev. ibid).

a year of acceptance A year of appeasement and good will.

The acceptable year. The year of redemption.

All that mourn for Zion, as is said in the next verse.

the elms of righteousness Heb. אֵילֵי, an expression of trees (אִילָנוֹת). Comp. (supra 1:29) “of the elms (מֵאֵילִים) that you desired.” This is evidenced by the end of the verse, “the planting of the Lord etc.”

To appoint unto them that mourn for Zion that which the text is going to enumerate^2aThe words לתת להם to give unto them, are accordingly a mere repetition of the phrase לשום לאבלי ציון to appoint unto them that mourn for Zion.. Beauty for ashes, the oil of joy for mourning. The mourner does not anoint with oil, as may be gathered from the story of the woman of Tekoa. (2 Sam. 14:2).

כהה Weak.³A. V., Heaviness. It is an adjective of the same root as the verb בהה (Lev. 13:6) which is rendered by some is become dark, but by me hath decreased, as it is contrasted with פׁשהֹ spread.⁴Comp. I. E. on 42:3, and on Levit. 13:6.

אילי Trees. Comp. אילים oaks (1:29);⁵The same explanation is given by Rashi; but the Chaldæan translation renders it רברבי the great. the words which follow, the planting of the Lord, support this explanation.

עולם Of old.⁶עולם has here the meaning a very long time; it means usually for ever; but this is not applicable here.

ראשנים Of former generations.⁷I. E. adds the word דורים to make it clear, that the adjective ראשנים is not to be connected with חרבות since the latter is feminine, while the former has the masculine termination; but with the word דורים, which is either to be supplied or is implied in the adjective דאשנים.

your plowmen Heb. אִכָּרֵיכֶם, those who lead the plow.

And strangers shall stand before you like servants.

אבריכם Your ploughmen. אִבָּר is an adjective, meaning tilling the field.⁸Comp. I. E. on 3:4 and note 5.

priests of the Lord Princes of the Holy One, blessed be He.

כהני The priests. I said already that the meaning of כהן is, one that ministers; it is therefore qualified here by the genitive of our God. The other nations will resemble the Israelites, and the Israelites will be like the Aaronites; the Israelites will therefore receive the abundance of nations as their tithes.

the possessions of the nations Heb. חֵיל גּוֹיִם, the possessions of the nations [after Jonathan].

תתאמרו═תתימרו Shall ye boast yourselves. Comp. האמרת thou hast boasted (Deut. 26:17).⁹I. E. connects with the same root the word אמיר (17:6). In his commentary on Deuteronomy he explains likewise the verb האמרת to mean thou hast praised, but at the same time approves of the explanation of R. Jehudah Hallevi, that האמרת means thou hast caused to declare.

you shall succeed [them] Heb. תִּתְיַמָּרוּ [derived from תְּמוּרָה, exchange]. You shall enter in their stead into the glory they have taken until now.

Instead of your shame which was twofold, even they would constantly bemoan their disgrace as their lot. That is to say that instead of until now My people were constantly bemoaning disgrace, their lot... There are instances of רִנָּה that is an expression of mourning. Comp. (Lam. 2:19) “Rise, cry (רֹנִּי) at night,” and comp. (I Kings 22:36) “A cry (הָרִנָּה) passed through the camp,” concerning Ahab’s death.

משנה Double. The verb you shall inherit is to be supplied.

ותחת כלמה═ובלמה And for confusion.

Therefore in their land, etc.

This is the explanation of the word double in the first part of the verse.

For I am the Lord, Who loves justice, hates robbery in a burnt offering Therefore, I do not accept burnt offerings from the heathens (the nations [Parshandatha, K’li Paz]), for they are all results of robbery.

For I, the Lord, love judgment, etc. I shall give them their reward, for I love righteousness; I hate robbing even in the burnt offering that is brought to me; therefore ונתתי פעלתם וגו׳ I will give them their reward, etc. As to פעלתם their reward comp. פעלת the wages (Lev. 19:13).

and I will give their wage The wage of Israel, which shall be in truth. Alternatively, I will give the reward for the deeds they performed, for they suffered the derisions of the heathens (the nations [Mss. and K’li Paz]) for My honor in truth.

By these words the expression I hate robbing is explained; as if God said, I shall not rob them; for if I gave them not their reward, I should rob them of their wages.

And their seed shall be known. This prediction does not imply that Israel will again be scattered among the nations, but that they will be known among the nations, who will come up to the holy land to celebrate the feast of Tabernacles (comp. Zec. 14:16), and among them that will bring the tribute.

like a bridegroom who dons garments of glory like a high priest.

I will greatly rejoice. These are the words which Israel will then proclaim.

and like a bride, who adorns herself with her jewelry Heb. כֵלֶיהָ, [lit. her utensils, in this case,] her jewelry.

יעטני He hath covered me. It is past of עוטה ; יעט covering (Ps. 104:2) is of the same root, though of a different form.¹⁰The Hebrew text has the words מגזרת עוטה והם שני בנינים, of the same root as עוטה, but of a different conjugation. This is not the case; both are of the Kal, but their roots are different; the one is to be derived from עטה, the other from יעט. The reverse would be correct, namely, מבנין עוטה והם ב׳ שרשים פעל עבר it is the past tense of the same conjugation as עוטה, but the two verbs have different roots. This is perhaps the right reading.

יכהן Serveth.¹¹A. V., Decketh himself with. It is a transitive verb, and פאר ornament is the object; it is attended to by the bridegroom; compare my remark on ישרתונך shall minister unto thee (60:7).

And as a bride adorneth herself with her jewels, with the chain round her neck.

כארץ תוציא Like the earth which bringeth forth.¹²A. V., As the earth bringeth forth, etc.
13 I. E. explains the expression צמח, to grow, used here of righteousness, in a figurative sense. Righteousness will, as it were, grow in the estimation of man, so that all will endeavour to become righteous, and to perform righteous deeds. So the Lord will cause righteousness and praise to spring forth. Righteousness and praise will increase, as though they grew.