Lukas 4:18
Konteks4:18 “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 8:29
Konteks8:29 For Jesus 9 had started commanding 10 the evil 11 spirit to come out of the man. (For it had seized him many times, so 12 he would be bound with chains and shackles 13 and kept under guard. But 14 he would break the restraints and be driven by the demon into deserted 15 places.) 16
[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
[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).
[8:29] 9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 10 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
[8:29] 12 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
[8:29] 13 tn Or “fetters”; these were chains for the feet.
[8:29] 14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 15 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 16 sn This is a parenthetical, explanatory comment by the author.