Mazmur 68:6

68:6 God settles those who have been deserted in their own homes; ¹ 

he frees prisoners and grants them prosperity. ² 

But sinful rebels live in the desert. ³ 

Mazmur 105:17-20

105:17 He sent a man ahead of them ⁴  –

Joseph was sold as a servant.

105:18 The shackles hurt his feet; ⁵ 

his neck was placed in an iron collar, ⁶ 

105:19 until the time when his prediction ⁷  came true.

The Lord’s word ⁸  proved him right. ⁹ 

105:20 The king authorized his release; ¹⁰ 

the ruler of nations set him free.

Mazmur 107:10

107:10 They sat in utter darkness, ¹¹ 

bound in painful iron chains, ¹² 

Mazmur 107:14-16

107:14 He brought them out of the utter darkness, ¹³ 

and tore off their shackles.

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ¹⁴ 

107:16 For he shattered the bronze gates,

and hacked through the iron bars. ¹⁵ 

Mazmur 142:7

142:7 Free me ¹⁶  from prison,

that I may give thanks to your name.

Because of me the godly will assemble, ¹⁷ 

for you will vindicate me. ¹⁸ 

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ¹⁹  me. ²⁰ 

He has commissioned ²¹  me to encourage ²²  the poor,

to help ²³  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Zakharia 9:11-12

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. 9:12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you.

Lukas 4:18

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

because he has anointed ²⁴  me to proclaim good news ²⁵  to the poor. ²⁶ 

He has sent me ²⁷  to proclaim release ²⁸  to the captives

and the regaining of sight ²⁹  to the blind,

to set free ³⁰  those who are oppressed, ³¹ 

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ³²  opened ³³  the doors of the prison, ³⁴  led them out, ³⁵  and said,

Kisah Para Rasul 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ³⁶  of all the prisoners came loose.

[68:6]  ¹ tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

[68:6]  ² tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.

[68:6]  ³ tn Or “in a parched [land].”

[68:6]  sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.

[105:17]  ⁴ tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37).

[105:18]  ⁵ tn Heb “they afflicted his feet with shackles.”

[105:18]  ⁶ tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.

[105:19]  ⁷ tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).

[105:19]  ⁸ tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).

[105:19]  ⁹ tn Heb “refined him.”

[105:20]  ¹⁰ tn Heb “[the] king sent and set him free.”

[107:10]  ¹¹ tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).

[107:10]  ¹² tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.

[107:14]  ¹³ tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.

[107:15]  ¹⁴ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:16]  ¹⁵ sn The language of v. 16 recalls Isa 45:2.

[142:7]  ¹⁶ tn Heb “bring out my life.”

[142:7]  ¹⁷ tn Or “gather around.”

[142:7]  ¹⁸ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.

[61:1]  ¹⁹ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ²⁰ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ²¹ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²² tn Or “proclaim good news to.”

[61:1]  ²³ tn Heb “to bind up [the wounds of].”

[4:18]  ²⁴ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ²⁵ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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).

[5:19]  ³² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ³³ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ³⁴ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ³⁵ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[16:26]  ³⁶ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.