KJV: The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
YLT: The Spirit of the Lord is upon me, Because He did anoint me; To proclaim good news to the poor, Sent me to heal the broken of heart, To proclaim to captives deliverance, And to blind receiving of sight, To send away the bruised with deliverance,
Darby: The Spirit of the Lord is upon me, because he has anointed me to preach glad tidings to the poor; he has sent me to preach to captives deliverance, and to the blind sight, to send forth the crushed delivered,
ASV: The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised,
Πνεῦμα | [The] Spirit |
Parse: Noun, Nominative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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Κυρίου | of [the] Lord [is] |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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ἐπ’ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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ἐμέ | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Οὗ | of which |
Parse: Personal / Relative Pronoun, Genitive Neuter Singular Root: ὅς Sense: who, which, what, that. |
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εἵνεκεν | because |
Parse: Preposition Root: εἵνεκεν Sense: on account of, for the sake of, for. |
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ἔχρισέν | He has anointed |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: χρίω Sense: to anoint. |
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με | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Εὐαγγελίσασθαι | to preach good news |
Parse: Verb, Aorist Infinitive Middle Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
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πτωχοῖς | to [the] poor |
Parse: Adjective, Dative Masculine Plural Root: πτωχός Sense: reduced to beggary, begging, asking alms. |
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Ἀπέσταλκέν | He has sent |
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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⧼ἰάσασθαι | to heal |
Parse: Verb, Aorist Infinitive Middle, 3rd Person Singular Root: ἰάομαι Sense: to cure, heal. |
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συντετριμμένους | broken |
Parse: Verb, Perfect Participle Passive, Accusative Masculine Plural Root: συντρίβω Sense: break, to break in pieces, shiver. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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καρδίαν⧽ | in heart |
Parse: Noun, Accusative Feminine Singular Root: καρδία Sense: the heart. |
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κηρῦξαι | to proclaim |
Parse: Verb, Aorist Infinitive Active Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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αἰχμαλώτοις | to [the] captives |
Parse: Noun, Dative Masculine Plural Root: αἰχμάλωτος Sense: a captive. |
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ἄφεσιν | deliverance |
Parse: Noun, Accusative Feminine Singular Root: ἄφεσις Sense: release from bondage or imprisonment. |
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τυφλοῖς | to [the] blind |
Parse: Adjective, Dative Masculine Plural Root: τυφλός Sense: blind. |
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ἀνάβλεψιν | recovery of sight |
Parse: Noun, Accusative Feminine Singular Root: ἀνάβλεψις Sense: recovery of sight. |
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Ἀποστεῖλαι | to send forth |
Parse: Verb, Aorist Infinitive Active Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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τεθραυσμένους | [the] oppressed |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Plural Root: θραύω Sense: to break, break in pieces, shatter, smite through. |
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ἀφέσει | deliverance |
Parse: Noun, Dative Feminine Singular Root: ἄφεσις Sense: release from bondage or imprisonment. |
Greek Commentary for Luke 4:18
First aorist active indicative of the verb χριω chriō from which Christ (Χριστος Christos) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. “The Spirit of the Lord is upon me” as was shown at the baptism (Luke 3:21) where he was also “anointed” for his mission by the Father‘s voice (Isaiah 3:22). [source]
Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke 7:22). Our word Gospel is a translation of the Greek Ευαγγελιον Euaggelion and it is for the poor.He hath sent me (απεσταλκεν με apestalken me). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God‘s Apostle to men (John 17:3, Whom thou didst send).Proclaim As a herald like Noah (2 Peter 2:5).To the captives (αιχμαλωτοις aichmalōtois). Prisoners of war will be released (αιχμη aichmē a spear point, and αλωτος halōtos from αλισκομαι haliskomai to be captured). Captured by the spear point. Common word, but here only in the N.T.Set at liberty First aorist active infinitive of αποστελλω apostellō Same verb as απεσταλκεν apestalken above. Brought in here from Isaiah 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.Them that are bruised (τετραυσμενους tethrausmenous). Perfect passive participle of τραυω thrauō an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations. [source]
Change of tense to perfect active indicative. He is now on that mission here. Jesus is God‘s Apostle to men (John 17:3, Whom thou didst send). [source]
As a herald like Noah (2 Peter 2:5).To the captives (αιχμαλωτοις aichmalōtois). Prisoners of war will be released (αιχμη aichmē a spear point, and αλωτος halōtos from αλισκομαι haliskomai to be captured). Captured by the spear point. Common word, but here only in the N.T.Set at liberty First aorist active infinitive of αποστελλω apostellō Same verb as απεσταλκεν apestalken above. Brought in here from Isaiah 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.Them that are bruised (τετραυσμενους tethrausmenous). Perfect passive participle of τραυω thrauō an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations. [source]
Prisoners of war will be released Captured by the spear point. Common word, but here only in the N.T. [source]
First aorist active infinitive of αποστελλω apostellō Same verb as απεσταλκεν apestalken above. Brought in here from Isaiah 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.Them that are bruised (τετραυσμενους tethrausmenous). Perfect passive participle of τραυω thrauō an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations. [source]
Perfect passive participle of τραυω thrauō an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations. [source]
See on Christ, Matthew 1:1. [source]
See on Gospel, Superscription of Matthew. [source]
See on Matthew 5:3. [source]
The best texts omit. So Rev. [source]
Better as Rev., proclaim, as a herald. See on 2 Peter 2:5. [source]
From αἰχμή , a spear-point, and ἁλίσκομαι ,to be taken or conquered. Hence, properly, of prisoners of war. Compare Isaiah 42:7: “To bring out captives from the prison, and those who sit in darkness from the house of restraint.” The allusion is to Israel, both as captive exiles and as prisoners of Satan in spiritual bondage. Wyc. has caytifs, which formerly signified captives. [source]
Lit., to send away in discharge. Inserted from the Sept. of Luke 3:3, and James 5:15. [source]
Lit., broken in pieces. Only here in New Testament. Wyc., to deliver broken men into remission. The same Hebrew word is used in Isaiah 42:3: “a crushed reed shall he not break,” which the Septuagint translates by τεθλασμένον , a word which does not occur in the New Testament. In the citation of this latter passage (Matthew 12:20, on which see) the word for bruised is συντρίβω , which the Septuagint uses for break. [source]
Reverse Greek Commentary Search for Luke 4:18
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
The Aramaic word translated Lord (Kurie) in Matthew 20:33 and Luke 18:41. This very form occurs again in John 20:16.That I may receive my sight (ινα αναβλεπσω hina anablepsō). To recover sight (ανα anȧ), see again. Apparently he had once been able to see. Here ινα hina is used though τελω thelō is not (cf. Mark 10:35). The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
To recover sight The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
Or proclaiming, as a herald. Compare Luke 4:18, and see on 2 Peter 2:5. [source]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
See on Matthew 10:2, Matthew 10:16; see on Mark 4:29; see on Luke 4:18. The verb carries the sense of sending an envoy with a special commission. Hence it is used of the mission of the Son of God, and of His apostles; the word apostle being directly derived from it. It is thus distinguished from πέμπω , to send, which denotes simply the relation of the sender to the sent. See on John 20:21, and see on 1 John 3:5. The statement is not merely equivalent to was sent. The finite verb and the participle are to be taken separately, as stating two distinct facts, the appearance and the mission of John. There came a man, and that man was sent from God. [source]
The Father had sent the Son for this purpose (John 3:17). This world He is engaged in that very work by this miracle. They which see not The spiritually blind as well as the physically blind (Luke 4:18; Isaiah 42:18). Purpose clause with ινα hina and present active subjunctive βλεπωσιν blepōsin (may keep on seeing). This man now sees physically and spiritually. And that they which see may become blind Another part of God‘s purpose, seen in Matthew 11:25; Luke 10:21, is the curse on those who blaspheme and reject the Son. Note ingressive aorist middle subjunctive of γινομαι ginomai and predicate nominative. οι βλεποντες Hoi blepontes are those who profess to see like these Pharisees, but are really blind. Blind guides they were (Matthew 23:16). Complacent satisfaction with their dim light. [source]
As in Acts 4:26 (cf. Luke 4:18; Isaiah 61:1). Inaugurated as King Messiah. [source]
Only here, 2 Corinthians 10:5, and Luke 21:24. See on captives, Luke 4:18. The warlike figure is maintained. Lit., making me prisoner of war. [source]
See on captives, Luke 4:18. [source]
Or leading away captive. The military metaphor is continued; the leading away of the captives after the storming of the stronghold. See on captives, Luke 4:18. The campaign against the Cilician pirates resulted in the reduction of a hundred and twenty strongholds and the capture of more than ten thousand prisoners. [source]
Abstract for the body of captives. See on Luke 4:18. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death. Compare on Colossians 2:15, and 2 Corinthians 2:14. [source]
Cognate accusative of αιχμαλωσιαν aichmalōsian late word, in N.T. only here and Revelation 13:10. The verb also (αιχμαλωτευω aichmalōteuō) is from the old word αιχμαλωτος aichmalōtos captive in war (in N.T. only in Luke 4:18), in lxx and only here in N.T. [source]
Only here in Pastorals. See on captives, Luke 4:18; and see on 2 Corinthians 10:5. [source]
First aorist active indicative of χριω chriō to anoint, from which verb the verbal Χριστος Christos (Anointed One) comes. See Christ‘s use of εχρισεν echrisen in Luke 4:18 from Isaiah 66:1. With the oil of gladness Accusative case with εχρισεν echrisen (second accusative besides σε se). Perhaps the festive anointing on occasions of joy (Hebrews 12:2). See Luke 1:44. Fellows Old word from μετεχω metechō partners, sharers, in N.T. only in Hebrews save Luke 5:7. Note παρα para with accusative here, beside, beyond, above (by comparison, extending beyond). [source]
This sentence also is covered by “I may almost say.” It does not state that without shedding of blood there is no remission of sins, which “would be in conflict with the history and literature of the Old Testament.” See exceptions above. Ἁιματεκχυσία sheddingof blood, N.T.oolxx, oClass. Οὐ γίνεται ἄφεσις , lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18. [source]