Ewangelia Łukasza 4:18

Nowe Przymierze Zaremba

Duch Pana spoczywa na mnie, Ten, który namaścił mnie, abym ubogim niósł dobrą nowinę; który posłał mnie, abym więźniom głosił wyzwolenie, niewidzącym przejrzenie, zgnębionych wypuścił na wolność -

Parallel Translations

Biblia Gdańska (1632)
Duch Pański nade mną; przeto mię pomazał, abym opowiadał Ewangieliję ubogim; posłał mię, abym uzdrawiał skruszone na sercu, abym zwiastował pojmanym wyzwolenie, i ślepym przejrzenie, i abym wypuścił uciśnione na wolność;

Nowa Biblia Gdańska (2012)
Duch Pana we mnie gdzie mnie namaścił, by biednym opowiadać Dobrą Nowinę; i mnie wysłał, by uzdrawiać skruszone serca; jeńcom zwiastować wyzwolenie, a ślepym przejrzenie, by strzaskanych odesłać na odpuszczenie;

Biblia Tysiąclecia
Duch Pański nade mną; przeto mię pomazał, abym opowiadał Ewangieliję ubogim; posłał mię, abym uzdrawiał skruszone na sercu, abym zwiastował pojmanym wyzwolenie, i ślepym przejrzenie, i abym wypuścił uciśnione na wolność;

Uwspółcześniona Biblia Gdańska
Duch Pana nade mną, ponieważ namaścił mnie, abym głosił ewangelię ubogim, posłał mnie, abym uzdrawiał skruszonych w sercu, abym uwięzionym zwiastował wyzwolenie, a ślepym przejrzenie, abym uciśnionych wypuścił na wolność;

Biblia Brzeska (1563)
Duch Pański nade mną; dlatego iż mię pomazał, abych opowiedał ewanjeliją ubogim; posłał mię, abych uzdrowił skruszone na sercu, abych opowiedział więźniom wyzwolenie, a slepym naprawienie wzroku, ażebych złamane wypuścił na wolność.

Biblia Warszawska
Duch Pański nade mną, przeto namaścił mnie, abym zwiastował ubogim dobrą nowinę, posłał mnie, abym ogłosił jeńcom wyzwolenie, a ślepym przejrzenie, abym uciśnionych wypuścił na wolność,

Bible Verse Review
  from Treasury of Scripure Knowledge

Spirit: Psalms 45:7, Isaiah 11:2-5, Isaiah 42:1-4, Isaiah 50:4, Isaiah 59:21

anointed: Psalms 2:2, Psalms 2:6, *marg. Daniel 9:24, John 1:41, Acts 4:27, Acts 10:38

to preach: Luke 6:20, Luke 7:22, Isaiah 29:19, Zephaniah 3:12, Zechariah 11:11, Matthew 5:3, Matthew 11:5, James 2:5

to heal: 2 Chronicles 34:27, Psalms 34:18, Psalms 51:17, Psalms 147:3, Isaiah 57:15, Isaiah 66:2, Ezekiel 9:4

to preach deliverance: Psalms 102:20, Psalms 107:10-16, Psalms 146:7, Isaiah 42:7, Isaiah 45:13, Isaiah 49:9, Isaiah 49:24, Isaiah 49:25, Isaiah 52:2, Isaiah 52:3, Zechariah 9:11, Zechariah 9:12, Colossians 1:13

and: Psalms 146:8, Isaiah 29:18, Isaiah 29:19, Isaiah 32:3, Isaiah 35:5, Isaiah 42:16-18, Isaiah 60:1, Isaiah 60:2, Malachi 4:2, Matthew 4:16, Matthew 9:27-30, Matthew 11:5, John 9:39-41, John 12:46, Acts 26:18, Ephesians 5:8-14, 1 Thessalonians 5:5, 1 Thessalonians 5:6, 1 Peter 2:9, 1 John 2:8-10

bruised: Genesis 3:15, Isaiah 42:3, Matthew 12:20

Reciprocal: Exodus 2:11 - burdens Numbers 4:16 - the oversight Numbers 36:4 - General Deuteronomy 15:1 - General Psalms 51:8 - bones Psalms 69:33 - the Lord Psalms 72:12 - For Psalms 86:1 - for I am Psalms 119:45 - And I will Isaiah 10:27 - because Isaiah 27:13 - the great Isaiah 48:16 - the Lord God Isaiah 61:1 - Spirit Jeremiah 17:14 - Heal Matthew 4:23 - the gospel Matthew 12:18 - I will Matthew 20:30 - two Mark 1:38 - for Luke 4:1 - full Luke 5:32 - General Luke 8:1 - the glad John 6:27 - for him John 8:36 - General John 12:40 - heal Romans 7:24 - who Galatians 5:13 - ye 2 Timothy 4:2 - Preach Hebrews 1:9 - anointed Hebrews 9:14 - who 1 Peter 2:24 - healed 1 John 2:20 - ye have 1 John 4:9 - God sent Revelation 2:9 - poverty Revelation 22:2 - healing

Gill's Notes on the Bible

The Spirit of the Lord is upon me,.... By whom is meant, the third person in the Trinity; so called, to distinguish him from all other spirits; and who was given to Christ as man, without measure, whereby he was qualified for his great work: and intends the Spirit of Jehovah, with all his gifts and graces, who was, and abode on Christ, as a Spirit of wisdom and of understanding, of counsel and of might, of knowledge, and of the fear of the Lord; he was upon him, and in him, the first moment of his conception, which was by his power; and he visibly descended on him at his baptism; and the phrase denotes the permanency and continuance of him with him:

because he hath anointed me; or "that he might anoint me": the Ethiopic version renders it, "by whom he hath anointed me"; for it was with the Holy Ghost he was anointed, as to be king and priest, so likewise to be a prophet: hence he has the name Messiah, which signifies anointed: and this unction he had, in order

to preach the Gospel to the poor: in Isaiah it is, "to the meek"; which design the same persons, and mean such as are poor in spirit, and are sensible of their spiritual poverty; have low and humble thoughts of themselves, and of their own righteousness; and seek to Christ for durable riches and true righteousness, and frankly acknowledge that all they have and are, is owing to the grace of God: and generally speaking, these are the poor of this world, and poor in their intellectuals, who have but a small degree of natural wisdom and knowledge: to these the Gospel, or glad tidings of the love, grace, and mercy of God in Christ, of peace, pardon, righteousness, life and salvation by Christ, were preached by him; and that in so clear a manner, and with such power and authority, as never was before, or since; and for this purpose was he anointed with the oil of gladness above his fellows:

he hath sent me to heal the broken hearted; whose hearts are broken, and made contrite by the word of God, under the influence of the Spirit of God, and with a sense of sin; and are wounded with it, and are humbled for it; and are in great pain and distress, and even inconsolable, and ready to faint and die; for a wounded spirit who can bear? now Christ was sent to heal such persons by his own stripes, by binding up their wounds, by the application of his blood to them, which is a sovereign balm for every wound; by the discoveries of pardoning grace to their souls, and by opening and applying the comfortable promises of the Gospel, by his Spirit, to them:

to preach deliverance to the captives; who are captives to sin, Satan, and the law; from which, there is only deliverance by him; who saves his people from their sins, redeems them from the law, and leads captivity captive; and which liberty and deliverance are preached and published in the Gospel, and by Christ the author of them:

and recovering of sight to the blind; which in the prophet is, "and the opening of the prison to them that are bound"; and which the Septuagint render, as here in Luke, and the Chaldee paraphrase in part agrees with it, interpreting it thus, "to the prisoners", לנהור

אתגלו, "be ye revealed to the light" now because persons in prison are in darkness, and see no light, therefore they are represented as blind; and both are the case of sinners, they are in the prison of sin and of the law, and are blind, ignorant, and insensible of their state; until Christ both opens the prison, and sets them free, and opens their eyes, and gives them spiritual sight; when he says to the prisoners go forth, to them that are in darkness show yourselves, Isaiah 49:9

To set at liberty them that are bruised: these words are not in

Isaiah 61:1 but in the Septuagint version of Isaiah 58:6 from whence they seem to be taken, or else from Isaiah 42:7 it being allowable for a reader in the prophets, to skip from place to place, which our Lord here did, in order to explain this passage more fully.

Barnes' Notes on the Bible

The Spirit of the Lord is upon me - Or, I speak by divine appointment. I am divinely inspired to speak. There can be no doubt that the passage in Isaiah had a principal reference to the Messiah. Our Saviour directly applies it to himself, and it is not easily applicable to any other prophet. Its first application might have been to the restoration of the Jews from Babylon; but the language of prophecy is often applicable to two similar events, and the secondary event is often the most important. In this case the prophet uses most striking poetic images to depict the return from Babylon, but the same images also describe the appropriate work of the Son of God.

Hath anointed me - Anciently kings and prophets and the high priest were set apart to their work by anointing with oil, 1 Kings 19:15-16; Exodus 29:7; 1 Samuel 9:16, etc. This oil or ointment was made of various substances, and it was forbidden to imitate it, Exodus 30:34-38. Hence, those who were set apart to the work of God as king, prophet, or priest, were called the Lord’s anointed, 1 Samuel 16:6; Psalms 84:9; Isaiah 45:1. Hence, the Son of God is called the “Messiah,” a Hebrew word signifying the “Anointed,” or the “Christ,” a Greek word signifying the same thing. And by his being “anointed” is not meant that he was literally anointed, for he was never set apart in that manner, but that “God had set him apart” for this work; that “he” had constituted or appointed him to be the prophet, priest, and king of his people. See the notes at Matthew 1:1.

To preach the gospel to the poor - The English word “gospel” is derived from two words - “God” or “good,” and “spell,” an old Saxon word meaning “history, relation, narration, word, or speech,” and the word therefore means “a good communication” or “message.” This corresponds exactly with the meaning of the Greek word - “a good or joyful message - glad tidings.” By the “poor” are meant all those who are destitute of the comforts of this life, and who therefore may be more readily disposed to seek treasures in heaven; all those who are sensible of their sins, or are poor in spirit Matthew 5:3; and all the “miserable” and the afflicted, Isaiah 58:7. Our Saviour gave it as one proof that he was the Messiah, or was from God, that he preached to “the poor,” Matthew 11:5. The Pharisees and Sadducees despised the poor; ancient philosophers neglected them; but the gospel seeks to bless them - to give comfort where it is felt to be needed, and where it will be received with gratitude. Riches fill the mind with pride, with self-complacency, and with a feeling that the gospel is not needed. The poor “feel” their need of some sources of comfort that the world cannot give, and accordingly our Saviour met with his greatest success the gospel among the poor; and there also, “since,” the gospel has shed its richest blessings and its purest joys. It is also one proof that the gospel is true. If it had been of “men,” it would have sought the rich and mighty; but it pours contempt on all human greatness, and seeks, like God, to do good to those whom the world overlooks or despises. See the notes at 1 Corinthians 1:26.

To heal the brokenhearted - To console those who are deeply afflicted, or whose hearts are “broken” by external calamities or by a sense of their sinfulness.

Deliverance to the captives - This is a figure originally applicable to those who were in captivity in Babylon. They were miserable. To grant deliverance to “them” and restore them to their country - to grant deliverance to those who are in prison and restore them to their families - to give liberty to the slave and restore him to freedom, was to confer the highest benefit and impart the richest favor. In this manner the gospel imparts favor. It does not, indeed, “literally” open the doors of prisons, but it releases the mind captive under sin; it gives comfort to the prisoner, and it will finally open all prison doors and break off all the chains of slavery, and, by preventing “crime,” prevent also the sufferings that are the consequence of crime.

Sight to the blind - This was often literally fulfilled, Matthew 11:5; John 9:11; Matthew 9:30, etc.

To set at liberty them that are bruised - The word “bruised,” here, evidently has the same “general” signification as “brokenhearted” or the contrite. It means those who are “pressed down” by great calamity, or whose hearts are “pressed” or “bruised” by the consciousness of sin. To set them “at liberty” is the same as to free them from this pressure, or to give them consolation.

Clarke's Notes on the Bible

Verse Luke 4:18. The Spirit of the Lord — This is found in Isaiah 61:1; but our Lord immediately adds to it Isaiah 42:7. The proclaiming of liberty to the captives, and the acceptable year (or year of acceptance) of the Lord, is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet: see Leviticus 25:9, c., and the notes there. This was a year of general release of debts and obligations of bond-men and women; of lands and possessions, which had been sold from the families and tribes to which they belonged. Our Saviour, by applying this text to himself, a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution. - LOWTH.

He hath anointed me — I have been designed and set apart for this very purpose; my sole business among men is to proclaim glad tidings to the poor, c. All the functions of this new prophet are exercised on the hearts of men and the grace by which he works in the heart is a grace of healing, deliverance, and illumination; which, by an admirable virtue, causes them to pass from sickness to health, from slavery to liberty, from darkness to light, and from the lowest degrees of misery to supreme eternal happiness. See Quesnel. To those who feel their spiritual poverty, whose hearts are broken through a sense of their sins, who see themselves tied and bound with the chains of many evil habits, who sit in the darkness of guilt and misery, without a friendly hand to lead them in the way in which they should go-to these, the Gospel of the grace of Christ is a pleasing sound, because a present and full salvation is proclaimed by it; and the present is shown to be the acceptable year of the Lord; the year, the time, in which he saves to the uttermost all who come unto him in the name of his Son Jesus. Reader! what dost thou feel? Sin-wretchedness-misery of every description? Then come to Jesus - He will save THEE - he came into the world for this very purpose. Cast thy soul upon him, and thou shalt not perish, but have everlasting life.