Summary: Home run point, here but it will take a full count to get there...Most times the New Testament quotes from the Greek version of the Old Testament. On rare, rare occasions, the New Testament writers seem to be quoting from the Old Testament Hebrew in their own translations (Proverbs 10:12 vs 1 Peter 4:8 eg). In this case, Jesus seems neither to be translating directly from the Old Testament Hebrew, nor is he reading directly from the Greek. He is intentionally adding to the Word of God. This is a bold move. He does so, I would argue, out of a Trinitarian conception of his mission, whereby the people will be brought into the mission of God. (If you are saying to yourself, this is too much for a sermon, the basic point remains: The Spirit of the Lord on Jesus is also the Spirit of the Lord on the church!)
Three little Greek appetizers before the main course:
φημη (pheme, meaning "fame," 4:14) The word for "news" is "pheme" or perhaps better in English "fama." This is the root of our word fame. Jesus is famous!
δοξαζομενος (from δοξαζω, doxaz-oo, meaning "praise", 4:15) The people "praise" Jesus. Interestingly, in the rest of the Gospel, the only one praised is God. This is the only instance of Jesus being praised in the Gospels.
εδιδασεν (from διδασκω, meaning "teach", 4:15) The Spirit of the Lord -- the POWER of the Spirit led Jesus to teach. One cannot truly separate the teaching of the faith -- the ministry of the Word, from the Spirit, the POWER of the Spirit in fact. Also, the word for power here is δυναμει, which comes into English as dynamic or dynamite. Is our teaching dynamic and dynamite?
Digging into 4:18-19 vs Isaiah 61:1-2
First, before we get into the differences between the Old and New Testament:
Where does Jesus power come from? The Spirit!
- Jesus words and the OT begin the same. The Spirit of the Lord (πνενμα κυριου) is upon me; he has annointed (εχρισεν, ie "Christed") me. It does well to remember the Hebrew words here: Ruach Adonai (רוח אדני) for Spirit of the Lord and Messiah (משך) for annoint.
Who is the ministry for: The downtrodden!
- "captive" which comes from the Greek "αιχμαλωτος" which means "spear." Literally, those who are speared.
- oppressed (τεθραυσμενους, participle form of θραυω) is only used once in the NT and literally means "shattered." I wonder who in our congregations feels speared and shattered? All of these blessings Jesus is to bestow focus on the downtrodden. Also, all of the blessings have an obvious material/physical aspect.
Now, let's get into the differences.
A quick comparison show that Jesus is not reading right from the Septuagint or the Hebrew. Here is a literal translation, in each case I have underlined what is different in each version, not due to any obvious linguistic subtle changes.
Luke 4:18-19 (Greek)
a) The Spirit of the Lord is upon me
b) because he has anointed me
c) to bring good news to the poor.
d) He has sent me to proclaim release to the captives
e) and recovery of sight to the blind
f) to send the oppressed in freedom,
g) to proclaim the year of the Lord's favor."
Isaiah 61:1-2 (Hebrew)
a) The spirit of the Lord GOD is upon me
b) because the LORD has anointed me
c) to bring good news to the oppressed/poor
??) and bind up the brokenhearted
d) to proclaim release to the captives
f') to release to the prisoners
g) to proclaim the year of the LORD's favor,
Isaiah 61:1-2 (LXX, Greek translation of Hebrew)
a) The spirit of the Lord is upon me,
b) because the LORD has anointed me
c) to bring good news to the poor
??) he has sent me to heal the crushed in spirit/heart
d) to proclaim release to the captives,
e) and recovery of sight to the blindg) to proclaim the year of the Lord's favor
A) In the OT, Isaiah never talks about sight to the blind. Jesus does (the Septuagint does also).
B) Isaiah (in both the Hebrew and LXX) plays on the idea of binding -- the broken-hearted are bound; the captive are freed. Jesus alters this image. The NRSV translates this sentiment as "free the captives" and "he will let the oppressed go free." Jesus, thus, seems to by-pass the image of repairing/releasing the broken-hearted, instead choosing to include the idea of sending the oppressed. This actually comes from Isaiah 58:6 where the prophet says, "To send the oppressed in freedom."
C) Jesus puts in the idea that he is sent to send others. The word send in fact, appears twice, "He sent me...to send." So why don't English bibles use the word "send" twice? It is because they cover it up! The phrase "to let the oppressed go free" literally reads, "to send those shattered, in forgiveness, to proclaim the year of the Lord's favor." The translators are combining the phrase "send in forgiveness" into a single verb "free." This makes sense in that to free someone is to send them in release. But I think this misses something going on in the Greek. The Father has sent the Son, who through the Spirit is sending others. Not only is this in itself a sermon worth unpacking, I think the deeper and better sermon point is that Jesus has come to send those who are oppressed, in forgiveness, to proclaim the year of the Lord's favor.
Note: This may seem to technical for a sermon. But it fits more broadly into the case Luke makes in Luke-Acts, that the work of the Spirit is to bring us into the triune Mission of God.
D) Jesus drops the line immediately following this passage in Isaiah (...a year of the Lord's favor and day of vengeance). Here the LXX does not use such striking language, but in any case, Jesus avoids this idea all together.