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 15:20-24

15:20 So ⁹  he got up and went to his father. But while he was still a long way from home ¹⁰  his father saw him, and his heart went out to him; ¹¹  he ran and hugged ¹²  his son ¹³  and kissed him. 15:21 Then ¹⁴  his son said to him, ‘Father, I have sinned against heaven ¹⁵  and against you; I am no longer worthy to be called your son.’ ¹⁶  15:22 But the father said to his slaves, ¹⁷  ‘Hurry! Bring the best robe, ¹⁸  and put it on him! Put a ring on his finger ¹⁹  and sandals ²⁰  on his feet! 15:23 Bring ²¹  the fattened calf ²²  and kill it! Let us eat ²³  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²⁴  So ²⁵  they began to celebrate.

[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).

[15:20]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹⁰ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹¹ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ¹² tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹³ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ¹⁵ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ¹⁶ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ¹⁷ tn See the note on the word “slave” in 7:2.

[15:22]  ¹⁸ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ¹⁹ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ²⁰ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ²¹ tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:23]  ²² tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ²³ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ²⁴ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.