5 Is this really the kind of fasting I want? Do I want a day when people merely humble themselves, bowing their heads like a reed and stretching out on sackcloth and ashes? Is this really what you call a fast, a day that is pleasing to the Lord? 6 No, this is the kind of fast I want: I want you to remove the sinful chains, to tear away the ropes of the burdensome yoke, to set free the oppressed, and to break every burdensome yoke.
1 The Spirit of the Sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives and the freeing of prisoners, 2 to announce the year when the Lord will show his favor, the day when our God will seek vengeance, to console all who mourn,
17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, 18 “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, 19 to proclaim the year of the Lord’s favor.”
Notes and References
"... Luke’s record of Jesus’ citation from Isaiah 61:1-2 clearly does not follow the Hebrew Bible. The common scholarly assumption that Luke has drawn his biblical passages from the LXX obscures the exegetical ingenuity evident in the account. Further, as we noted, the report’s preservation of non-Septuagintal Hebraisms belies the simplistic explanation that the variants upon the Masoretic tradition resulted from the Evangelist’s dependence on the LXX ... scant attention has been given to a rare Hebrew verbal link between the two Isaianic passages. There are only two places in the entirety of the Hebrew Bible where the phrase “the Lord’s favor” occurs, Isaiah 61:2 and 58:5 - precisely the contexts from which Jesus drew his reading for our pericope. The Lukan narrative provides an example of Jesus’ adept use of gezerah shavah, a hermeneutical approach first associated with Hillel the Elder and described to be one of his seven exegetical rules ..."
Notley, R. Steven and Jeffrey P. Garcia "The Hebrew Scriptures in the Third Gospel" in Evans, Craig A. (ed.) Searching the Scriptures: Studies in Context and Intertextuality (pp. 128-147) Bloomsbury T&T Clark, 2015
Thank you for your submission!