Chizuk Emunah (Pt 2) Under the Microscope: Chapter 36

Luke 4:17-21, "And there was delivered unto him (to Jesus) the book of the prophet Esaias, and when he had opened the book, he found the place where it was written, 'The Spirit of God is upon me, because he hath anointed me to preach the Gospel to the poor. He hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord.' And he closed the book, and he gave it again to the minister, and sat down. And he said unto them, 'This day is this Scripture fulfilled in your ears.'" Isaiah 61 is here quoted in a garbled manner. In order to lay more stress on the healing, powers attributed to Jesus, the gift of restoring sight to the blind is added to the mission of the pretended Messiah. On the other hand, it is omitted to be quoted that this would be—"A day of vengeance to our God, to comfort all mourners, to give to the mourners of Zion glory instead of ashes, the oil of gladness instead of mourning, the cloak of praise instead of a gloomy spirit." Jesus had no right to attribute to himself the glory of deeds he had not performed. Isaiah spoke here of himself. And by the words, "The Lord hath anointed me," he meant nothing more than that he had received the Divine unction as a prophet. It was he who was sent forth to offer consolation, in order that the Israelites, during their long sufferings, should not despair of the Divine aid, and of their future restoration. They, the exiled children of Israel, were addressed by the prophets "as the afflicted, the broken-hearted, the captives, the prisoners, the mourners of Zion." They alone stood in need of the prophetic consolatory promises, and to whom alone they had reference. 

Isaiah 61 reads like this:

The Spirit of the Lord GOD is upon me,
  because the LORD has anointed me
 to bring good news to the poor;
  he has sent me to bind up the brokenhearted,
 to proclaim liberty to the captives,
  and the opening of the prison to those who are bound;
 to proclaim the year of the LORD's favor, 

(Jesus finishes here and sits down) 

        and the day of vengeance of our God;
     to comfort all who mourn;
 to grant to those who mourn in Zion—
  to give them a beautiful headdress instead of ashes,
 the oil of gladness instead of mourning,
  the garment of praise instead of a faint spirit;
 that they may be called oaks of righteousness,
  the planting of the LORD, that he may be glorified.
 They shall build up the ancient ruins;
  they shall raise up the former devastations;
 they shall repair the ruined cities,
  the devastations of many generations.

It seems that Jesus was very deliberate in quoting only half the passage. He said that this part of the passage is fulfilled, but does not say that the latter half is fulfilled. The whole point was that only part of the passage was going to be fulfilled, predicting two comings. For Troki to keep insisting that everything must be fulfilled within one lifetime is just for him to beg the question. There is no indication in Tanakh that everything will be fulfilled at once.

As A. Lukyn Williams writes:

Every Jew who has read even a few pages of Talmud or Midrash knows perfectly well that quotations in those writings from the Hebrew Bible are almost as often inaccurate as accurate, But he does not, for that reason, turn round and refuse to have any more to do with books and writers which can make such mistakes. On the contrary, he is well acquainted with the fact that the more accurately persons know their Bible, and the more directly they have in their minds, when they are writing or arguing, persons who know the Scriptures as well as they do themselves, the more easily they omit words, or add clauses from other contexts, if, by doing so, they can either make their argument more concise, or can express it more clearly. With Jewish writers mere verbal accuracy in a quotation is almost of no importance at all. When a Jew, in arguing with a Gentile, pretends that it is, he is presuming on the Gentile's ignorance of things Jewish.

Again, let me reiterate that fulfillment does not entail prediction. You fulfill the law when you love your neighbor as yourself, even though Moses was not predicting your actions.

Regarding Isaiah, indeed Isaiah may have seen himself as the subject of this passage, yet even rabbinic authorities like David Kimchi and Saadia Gaon believed that the language was too extreme to be fulfilled by Isaiah, so they too sought a different subject for this passage.

As far as the alleged inaccuracies, remember that what we call the Masoretic Text did not exist at the time of Jesus. So Jesus is likely quoting from a different text, possibly a Targum. Anyway, here is the textual history of the Tanakh. The red lines indicate what versions were used as sources for other versions. Versions lower in the chart are the older versions of the text. So, for example, Aquila was the source text for Onkelos, which was written later.