Luke 10:16

10:16 “The one who listens ¹  to you listens to me, ²  and the one who rejects you rejects me, and the one who rejects me rejects ³  the one who sent me.” ⁴ 

Luke 1:43

1:43 And who am I ⁵  that the mother of my Lord should come and visit me?

Luke 4:18

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

because he has anointed ⁶  me to proclaim good news ⁷  to the poor. ⁸ 

He has sent me ⁹  to proclaim release ¹⁰  to the captives

and the regaining of sight ¹¹  to the blind,

to set free ¹²  those who are oppressed, ¹³ 

Luke 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ¹⁴  do not weep for me, but weep for yourselves ¹⁵  and for your children.

Luke 9:48

9:48 and said to them, “Whoever welcomes ¹⁶  this child ¹⁷  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ¹⁸ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ¹⁹  you did not arrest me. ²⁰  But this is your hour, ²¹  and that of the power ²²  of darkness!”

Luke 24:39

24:39 Look at my hands and my feet; it’s me! ²³  Touch me and see; a ghost ²⁴  does not have flesh and bones like you see I have.”

¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

⁴ sn The one who sent me refers to God.

⁵ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

⁹ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

¹⁰ tn Grk “to evangelize,” “to preach the gospel.”

¹¹ 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.

¹² 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.

¹³ 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).

¹⁴ 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).

¹⁵ 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.

¹⁶ 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).

¹³ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

¹⁴ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

¹⁷ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

¹⁸ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

¹⁹ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

²¹ tn Grk “in the temple.”

²² tn Grk “lay hands on me.”

²³ tn Or “your time.”

²⁴ tn Or “authority,” “domain.”

²⁵ tn Grk “that it is I myself.”

²⁶ tn See tc note on “ghost” in v. 37.