4:14 Then 1 Jesus, in the power of the Spirit, 2 returned to Galilee, and news about him spread 3 throughout the surrounding countryside. 4
4:18 “The Spirit of the Lord is upon me,
because he has anointed 5 me to proclaim good news 6 to the poor. 7
He has sent me 8 to proclaim release 9 to the captives
and the regaining of sight 10 to the blind,
to set free 11 those who are oppressed, 12
11:2 The Lord’s spirit will rest on him 16 –
a spirit that gives extraordinary wisdom, 17
a spirit that provides the ability to execute plans, 18
a spirit that produces absolute loyalty to the Lord. 19
11:3 He will take delight in obeying the Lord. 20
He will not judge by mere appearances, 21
or make decisions on the basis of hearsay. 22
11:4 He will treat the poor fairly, 23
and make right decisions 24 for the downtrodden of the earth. 25
He will strike the earth with the rod of his mouth, 26
and order the wicked to be executed. 27
61:1 The spirit of the sovereign Lord is upon me,
because the Lord has chosen 28 me. 29
He has commissioned 30 me to encourage 31 the poor,
to help 32 the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
1:32 Then 38 John testified, 39 “I saw the Spirit descending like a dove 40 from heaven, 41 and it remained on him. 42
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
3 tn Grk “went out.”
4 tn Grk “all the surrounding region.”
5 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
6 tn Grk “to evangelize,” “to preach the gospel.”
7 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.
8 tc The majority of
9 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).
10 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).
11 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.
12 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 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
14 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
15 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
16 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.
17 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
18 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
19 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
20 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
21 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
22 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
23 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
24 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
25 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
26 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
27 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
28 tn Heb “anointed,” i.e., designated to carry out an assigned task.
29 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).
30 tn Or “sent” (NAB); NCV “has appointed me.”
31 tn Or “proclaim good news to.”
32 tn Heb “to bind up [the wounds of].”
33 tn Here δέ (de) has not been translated.
34 tn Grk “behold the heavens.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
35 tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.
36 tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א1 C Ds L W 0233 Ë1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA27 includes the word in brackets, indicating doubts as to its authenticity.
37 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.
39 tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
40 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
41 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
42 sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”
43 tn That is, Christ.
44 tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.
45 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
46 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
47 tn Or “through.”
48 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
49 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
50 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
51 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
52 sn See Acts 7:9.