51:17 The sacrifices God desires are a humble spirit 1 –
O God, a humble and repentant heart 2 you will not reject. 3
5:18 For 4 he 5 wounds, 6 but he also bandages;
he strikes, but his hands also heal.
57:15 For this is what the high and exalted one says,
the one who rules 7 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 8
in order to cheer up the humiliated
and to encourage the discouraged. 9
61:1 The spirit of the sovereign Lord is upon me,
because the Lord has chosen 10 me. 11
He has commissioned 12 me to encourage 13 the poor,
to help 14 the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
6:1 “Come on! Let’s return to the Lord!
He himself has torn us to pieces,
but he will heal us!
He has injured 18 us,
but he will bandage our wounds!
6:2 He will restore 19 us in a very short time; 20
he will heal us in a little while, 21
so that we may live in his presence.
4:18 “The Spirit of the Lord is upon me,
because he has anointed 25 me to proclaim good news 26 to the poor. 27
He has sent me 28 to proclaim release 29 to the captives
and the regaining of sight 30 to the blind,
to set free 31 those who are oppressed, 32
1 tn Heb “a broken spirit.”
2 tn Heb “a broken and crushed heart.”
3 tn Or “despise.”
4 sn Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.
5 tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”
6 tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.
7 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
8 tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
9 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
10 tn Heb “anointed,” i.e., designated to carry out an assigned task.
11 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
12 tn Or “sent” (NAB); NCV “has appointed me.”
13 tn Or “proclaim good news to.”
14 tn Heb “to bind up [the wounds of].”
15 tn Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6. These are the great and hidden things that the
16 sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.
17 tn The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ’ashar).
18 tn “has struck”; NRSV “struck down.”
19 tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).
20 tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).
21 tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the
22 tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”
23 sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).
24 tn Heb “you will go out and skip about.”
25 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
26 tn Grk “to evangelize,” “to preach the gospel.”
27 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
28 tc The majority of
29 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
30 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
31 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
32 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).