Komentarz do Izajasza 61:1
ר֛וּחַ אֲדֹנָ֥י יְהוִ֖ה עָלָ֑י יַ֡עַן מָשַׁח֩ יְהוָ֨ה אֹתִ֜י לְבַשֵּׂ֣ר עֲנָוִ֗ים שְׁלָחַ֙נִי֙ לַחֲבֹ֣שׁ לְנִשְׁבְּרֵי־לֵ֔ב לִקְרֹ֤א לִשְׁבוּיִם֙ דְּר֔וֹר וְלַאֲסוּרִ֖ים פְּקַח־קֽוֹחַ׃
Duch Pana Wiekuistego na mnie, bo pomazał mnie Wiekuisty, abym zwiastował pomyślność upokorzonym, wysłał mnie, abym leczył skruszonych na sercu, abym zapowiadał brańcom wyzwolenie, a uwięzionym wyswobodzenie.
Rashi on Isaiah
since the Lord anointed me This anointing is nothing but an expression of nobility and greatness.
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Ibn Ezra on Isaiah
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).
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Rashi on Isaiah
to declare freedom for the captives That is to say, to bring them the tidings of the redemption.
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Ibn Ezra on Isaiah
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.
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Rashi on Isaiah
to free from captivity Heb. פְּקַח קוֹחַ. Open their imprisonment and their captivity and release them.
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Ibn Ezra on Isaiah
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).
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