Luke 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 

Luke 9:24

9:24 For whoever wants to save his life will lose it, ⁹  but whoever loses his life for my sake will save it.

Luke 6:22

6:22 “Blessed are you when people ¹⁰  hate you, and when they exclude you and insult you and reject you as evil ¹¹  on account of the Son of Man!

Luke 18:29

18:29 Then ¹²  Jesus ¹³  said to them, “I tell you the truth, ¹⁴  there is no one who has left home or wife or brothers ¹⁵  or parents or children for the sake of God’s kingdom

Luke 21:12

21:12 But before all this, ¹⁶  they will seize ¹⁷  you and persecute you, handing you over to the synagogues ¹⁸  and prisons. You ¹⁹  will be brought before kings and governors because of my name.

[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).

[9:24]  ⁹ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[6:22]  ¹⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁸ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[18:29]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ²⁸ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[21:12]  ³³ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ³⁴ tn Grk “will lay their hands on you.”

[21:12]  ³⁵ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ³⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.