NETBible KJV GRK-HEB XRef Arts Hymns
  Discovery Box

Luke 1:52-53

Context

1:52 He has brought down the mighty 1  from their thrones, and has lifted up those of lowly position; 2 

1:53 he has filled the hungry with good things, 3  and has sent the rich away empty. 4 

Luke 4:18-19

Context

4:18The 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 

4:19 to proclaim the year 13  of the Lords favor. 14 

Luke 6:20-21

Context

6:20 Then 15  he looked up 16  at his disciples and said:

“Blessed 17  are you who are poor, 18  for the kingdom of God belongs 19  to you.

6:21 “Blessed are you who hunger 20  now, for you will be satisfied. 21 

“Blessed are you who weep now, for you will laugh. 22 

Luke 14:13

Context
14:13 But when you host an elaborate meal, 23  invite the poor, the crippled, 24  the lame, and 25  the blind. 26 

1 tn Or “rulers.”

2 tn Or “those of humble position”

sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

3 sn Good things refers not merely to material blessings, but blessings that come from knowing God.

4 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

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 mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 Ë1 Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë13 33 579 700 892* pc lat sys 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.

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 sn The year of the Lords favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

14 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

16 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

17 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

18 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

19 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

20 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

21 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

22 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

23 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

24 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

25 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

26 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.



TIP #25: What tip would you like to see included here? Click "To report a problem/suggestion" on the bottom of page and tell us. [ALL]
created in 0.03 seconds
powered by bible.org