Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ¹  me to proclaim good news ²  to the poor. ³ 

He has sent me ⁴  to proclaim release ⁵  to the captives

and the regaining of sight ⁶  to the blind,

to set free ⁷  those who are oppressed, ⁸ 

Lukas 9:16

9:16 Then ⁹  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹⁰  and broke them. He gave them to the disciples to set before the crowd.

Lukas 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ¹¹  should be done! ¹²  So come ¹³  and be healed on those days, and not on the Sabbath day.”

Lukas 14:12

14:12 He ¹⁴  said also to the man ¹⁵  who had invited him, “When you host a dinner or a banquet, ¹⁶  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 21:12

21:12 But before all this, ¹⁷  they will seize ¹⁸  you and persecute you, handing you over to the synagogues ¹⁹  and prisons. You ²⁰  will be brought before kings and governors because of my name.

Lukas 22:19

22:19 Then ²¹  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²²  which is given for you. ²³  Do this in remembrance of me.”

[4:18]  ¹ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ² tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ³ 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.

[4:18]  ⁴ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁵ 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).

[4:18]  ⁶ 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).

[4:18]  ⁷ 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.

[4:18]  ⁸ 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).

[9:16]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹⁰ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[13:14]  ¹¹ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ¹² tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ¹³ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[14:12]  ¹⁴ tn Here δέ (de) has not been translated.

[14:12]  ¹⁵ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹⁶ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[21:12]  ¹⁷ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ¹⁸ tn Grk “will lay their hands on you.”

[21:12]  ¹⁹ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[22:19]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²² tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²³ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.