The Spirit of the Lord GOD is upon me indicates the source of the prophet’s inspiration. Yahweh’s Spirit refers to Yahweh’s power and abiding presence (see the comments on 11.2). For the Lord GOD, which is literally “my Master Yahweh,” see the comments on 3.15. Is upon me is an idiomatic way of saying Yahweh’s power has been given to the prophet (see the comments on 59.21; compare 42.1). Good News Translation and Bible en français courant say “has filled me,” while Contemporary English Version translates “has taken control of me” (similarly Die Bibel im heutigen Deutsch).

Because the LORD has anointed me: The Hebrew conjunction rendered because introduces an explanation of the previous statement. The spirit of the LORD is present with the prophet, because the LORD has chosen him for a ministry. Traditionally, only kings and priests were officially appointed to their positions by being anointed, that is, by having olive oil poured on their heads. The term anointed is used figuratively here to refer to the prophet’s divine calling. Good News Translation renders has anointed as “has chosen.” Other possible verbs are “consecrate” and “dedicate,” since the purpose of anointing is to empower as well as to confirm a person’s position and ministry. Die Bibel im heutigen Deutsch provides a helpful model for this line, saying “Because the LORD has anointed me and thereby empowered me.” Bible en français courant has “Because he has consecrated me and has given me a mission.”

Seven purpose clauses now follow, identifying the prophet’s mission.

To bring good tidings to the afflicted: The Hebrew verb rendered bring good tidings is literally “bring news.” The context makes it clear that bringing good news is in view (see the comments on 40.9, where the same verb is translated “herald of good tidings”). The Hebrew word rendered the afflicted refers to people who are oppressed by those who are more powerful (see the comments on 11.4, where it is rendered “the meek”). “The poor” (Good News Translation, Bible en français courant, New International Version) or “the oppressed” (New Revised Standard Version) conveys its meaning well.

He has sent me to bind up the brokenhearted is the second purpose clause. The verb sent was used in 48.16 to describe Second Isaiah’s mission. It appears also in the original call of Isaiah in 6.8. The nature of Third Isaiah’s mission here is to minister to those who are depressed. The Hebrew verb rendered bind up refers to bandaging a wound. Here it is used figuratively for binding up the wounds of the heart (compare 30.26). The brokenhearted are those who have suffered much and who have lost hope. Bible en français courant translates to bind up the brokenhearted as “to take care of those who lost all hope,” and New Jewish Publication Society’s Tanakh has “To bind up the wounded of heart.”

To proclaim liberty to the captives: This line and the next one are the third purpose clause. These lines borrow an idea from the laws concerning every seventh year, the sabbatical year. Verse 2 speaks of it as “the year of the LORD’s favor.” During that year Israelites who had been slaves were to be released (see Deut 15.12-18), set free from both slavery and debt. This is the kind of good news the people of Judah need to hear. They have returned from captivity in Babylonia, but they still see themselves as captives in need of liberty, because many of the promises given to them have not been fulfilled yet. This line is a figurative expression, which many languages may be able to keep.

And the opening of the prison to those who are bound is parallel to the previous line. It uses another figurative expression, referring to the people’s situation as a prison. However, the Hebrew text does not mention a prison. This line is literally “and [proclaim] opening to those who are bound.” Part of the problem in determining its meaning is that the Hebrew word for “opening” does not appear anywhere else in the Old Testament. The root meaning for this word is simply “opening,” and is normally used of opening one’s eyes (see the RSV footnote). This connection to opening the eyes could explain why New International Version renders this line as “and release from darkness for the prisoners.” The Hebrew word rendered those who are bound refers to figurative bondage here (see the comments on 49.9, where it is translated “prisoners”). So it seems best to avoid a specific reference to people being in prison, which is the choice of nearly all the versions consulted. We prefer “those who are enslaved” or “those who are slaves.” This fits the interpretation that sees the release of slaves in the sabbatical year as the background of these words. However, translators may render this line as “and freedom for those who are bound,” especially if “bound” in the receptor language can have a figurative meaning, pointing to people who lack freedom in their lives.

Yahweh will carry out the liberation mentioned in this verse. The prophet is the messenger of this good news.

For the translation of this verse consider the following examples:

• My Master Yahweh’s power has come upon me,
because he has anointed me
to bring good news to the oppressed.
He has sent me to heal those whose hearts are broken,
to announce his gift of freedom to captives,
and release for those who are bound….

• The spirit of my Lord Yahweh is with me,
because he has chosen me
to bring good news to the poor.
He has sent me to bind the wounds of the broken-hearted,
to announce his freedom to captives,
and rescue for any who are slaves.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .