Isaiah 61 10

Isaiah 61:10 kjv

I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

Isaiah 61:10 nkjv

I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He has clothed me with the garments of salvation, He has covered me with the robe of righteousness, As a bridegroom decks himself with ornaments, And as a bride adorns herself with her jewels.

Isaiah 61:10 niv

I delight greatly in the LORD; my soul rejoices in my God. For he has clothed me with garments of salvation and arrayed me in a robe of his righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels.

Isaiah 61:10 esv

I will greatly rejoice in the LORD; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels.

Isaiah 61:10 nlt

I am overwhelmed with joy in the LORD my God!
For he has dressed me with the clothing of salvation
and draped me in a robe of righteousness.
I am like a bridegroom dressed for his wedding
or a bride with her jewels.

Isaiah 61 verses

Isaiah 61 10 Meaning

Isaiah 61:10 expresses a profound, exultant joy emanating from the speaker, representing God's redeemed people or Zion. This overflowing gladness stems directly from God's transformative action: He has adorned them with the spiritual "garments of salvation" and the "robe of righteousness." This divine bestowal is likened to the splendid and ceremonial attire of a bridegroom and bride on their wedding day, symbolizing a new identity, status, and an intimate, covenantal relationship filled with celebration and honor bestowed by God.

Isaiah 61 10 Context

Isaiah 61 is a profoundly messianic chapter that begins with the Servant of the Lord (whom Jesus identifies as Himself in Lk 4:18-19) proclaiming good news to the afflicted, binding up the brokenhearted, and declaring freedom and comfort. The preceding verses (Isa 61:1-9) detail the comprehensive work of restoration, justice, and spiritual transformation that God will accomplish through this Anointed One for His people, particularly Israel/Zion. It speaks of repairing ancient ruins, the re-establishment of a holy priesthood among the redeemed, and the promise of an everlasting covenant. The nations will recognize and bless God's people due to these visible demonstrations of divine favor and righteousness. Verse 10, therefore, is the joyous, celebratory response of the people (or Zion personified) to this glorious salvation, righteousness, and restoration wrought by God. It directly follows the declaration of an "everlasting covenant" (Isa 61:8) and the promise of their "offspring among the nations" (Isa 61:9), creating a triumphant climax to God's redemptive actions.

Isaiah 61 10 Word analysis

• I will greatly rejoice: The Hebrew uses a cognate infinitive before the verb (גּוֹל אָגִיל, gol a'gil), a strong grammatical construction to emphasize intense and unreserved joy. It conveys overflowing gladness. This is not a superficial emotion but a deep, whole-person response.
• in the Lord: (בַּיהוָה, ba-YHWH). The joy is specifically in Yahweh, the covenant-keeping God, signifying that He is both the source and the object of this joy. It points to a relational foundation for gladness.
• my soul: (נַפְשִׁי, nafshi). "Soul" here (nephesh) refers to the entire being, the very essence of a person—their inner life, desires, and affections. It denotes total engagement and deep emotional connection.
• shall be joyful: (תָּגֵל, ta'gel). Reiterates the theme of rejoicing, demonstrating the pervasive nature of this happiness, touching every part of the being.
• in my God: (בֵּאלֹהַי, bê-ʼElohai). The possessive suffix ("my") emphasizes a personal, intimate relationship with God (Elohim), indicating ownership and trust in Him as their own divine provider and protector.
• for he hath clothed me: (כִּי הִלְבִּישַׁנִי, ki hilbishani). "For" indicates the reason or basis for the exuberant joy. The verb "clothed" signifies God's direct, purposeful action in providing and covering.
• with the garments of salvation: (בִּגְדֵי־יֶשַׁע, bigdei-yeshaʼ). "Salvation" (yeshaʿ) encompasses deliverance, rescue, victory, and prosperity. These are not merely symbolic but represent God's accomplished acts of redemption that become the new identity of His people, visible and glorious.
• he hath covered me: (מְעִיל צְדָקָה, m'il tzedakah). "Covered" uses a word (meʿil) that often refers to a robe, mantle, or cloak, distinct from ordinary clothing, suggesting a formal or ceremonial garment.
• with the robe of righteousness: (צְדָקָה, tzedakah). "Righteousness" refers to God's just character and the state of being righteous before Him, a status imparted by Him, not earned. This spiritual covering confers a new moral and forensic standing.
• as a bridegroom: (כֶּחָתָן, k'chatan). This initiates a powerful marital metaphor, universally understood as a time of immense celebration and joy.
• decketh himself with ornaments: (יְכַהֵן פְּאֵר, y'kahen pə'er). The verb "decketh" is יְכַהֵן (y'kahen), meaning "to officiate as a priest" or "to adorn himself like a priest." This highlights a solemn, formal, and sacred self-adornment, comparing the bridegroom's splendor to that of a high priest putting on his sacred garments, including a magnificent turban (pe'er). This implicitly connects the redeemed community to a priestly role.
• and as a bride: (וְכַכַּלָּה, v'chakallah). Completes the wedding imagery, emphasizing the dual beauty and celebration of both partners.
• adorneth herself with her jewels: (תַּעְדֶּה כֵלֶיהָ, ta'deh cheleiyha). "Adorneth" refers to decoration and beautification. "Jewels" (keleyha) can mean finery, ornaments, or costly attire, signifying her readiness and splendor for her marriage. This imagery underscores the full beauty and dignity conferred upon God's people.

Words-group analysis:

• "I will greatly rejoice in the Lord, my soul shall be joyful in my God": This opening phrase emphasizes personal, complete, and heartfelt devotion and happiness found uniquely in God. The repetition of "rejoice/joyful" (from the same root) highlights an ecstatic, overwhelming experience of gladness, an exultation of the entire being directed towards a personal God.
• "for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness": This provides the foundational reason for such joy. It highlights God's gracious action of bestowing a new identity and status. These garments symbolize complete deliverance from sin and sorrow ("salvation") and a righteous standing before God ("righteousness") that is not self-generated but divinely granted. The imagery signifies protection, honor, and purity.
• "as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels": This potent simile amplifies the profound joy and the extraordinary beauty and honor associated with God's provision. The wedding day is a peak of human joy, purity, and anticipation. The "priestly" sense of the bridegroom's adornment adds a layer of sanctity and ceremonial significance, hinting at the redeemed becoming a holy nation and a kingdom of priests. The parallel between bridegroom and bride ensures a full picture of magnificent, celebratory attire and the completeness of the new identity and covenant relationship with God.

Isaiah 61 10 Bonus section

The "garments of salvation" and "robe of righteousness" in this verse highlight the core biblical truth of justification and sanctification. While distinct theological concepts, here they appear intertwined as a complete spiritual adornment provided by God. The use of clothing imagery throughout Scripture, from the fig leaves of Gen 3, through the Levitical priesthood's elaborate vestments, to the "wedding garment" parable of Mt 22, and the "white robes" of the redeemed in Rev 7 and 19, consistently links garments with identity, status, purity, and readiness for divine encounter. Isaiah 61:10 specifically brings together themes of joy, salvation, righteousness, covenant, and a royal-priestly identity, anticipating the full realization in the New Testament with believers "putting on Christ" (Rom 13:14) and being declared righteous through faith (Rom 3:22). This verse provides the essential blueprint for the Church's response to its Messianic redeemer, overflowing with joy in a new, God-given standing.

Isaiah 61 10 Commentary

Isaiah 61:10 bursts forth as a radiant doxology, a song of supreme joy and thanksgiving. The exultant cry of "greatly rejoice in the Lord" reflects not a fleeting happiness but a deep-seated, whole-souled elation anchored firmly in God Himself. This joy is not circumstantial but stems from a profound understanding of God's redemptive work. The core reason for this unparalleled gladness is God's active, divine grace: "He has clothed me with the garments of salvation; He has covered me with the robe of righteousness." This metaphor speaks to a radical transformation where the speaker, once possibly weighed down by sin and despair, is now utterly adorned by God's saving power and declared righteous by Him.

These "garments" and "robe" are more than symbolic; they represent an imputed righteousness and complete deliverance, covering all shame and imparting a new identity that is pure and acceptable before God. It's a covering that makes God's people radiant in His sight. The imagery of a bridegroom adorning himself "as a priest" (from the Hebrew word often translated this way) and a bride with her precious jewels elevates this divine transformation to the highest echelons of solemn beauty, honor, and festive celebration. It conjures a picture of magnificent ceremonial attire, underscoring the preciousness and sanctity of the covenant relationship God establishes with His redeemed. It implies that God's people are being prepared for an intimate, royal, and priestly role in His kingdom, much like a bride being readied for her king. This verse captures the eschatological hope and present reality of the Church (the true Israel), being clothed in Christ's righteousness, awaiting the glorious wedding supper of the Lamb.