Isaiah 61:1

The climactic 'the poor have good news preached to them' cites Isaiah 61:1, the same text Jesus reads as his manifesto in Luke 4:18. Its placement as the answer's capstone and its recurrence across Luke make this the interpretive key: Jesus identifies himself as the anointed herald of Isaiah's jubilee.

'to preach good news to the poor' (anointed Servant) supplies the climactic 'the poor have good news preached to them' — the same verb/theme Jesus claims as his own programmatic mission (cf. Luke 4:18).

"The Spirit of the Lord GOD is upon me, because the LORD has anointed me" stands behind the believers' "anointing from the Holy One." John democratizes the prophetic anointing of the Spirit so that all who abide are taught directly.

'God anointed him with the Holy Spirit and with power, who went about doing good' reflects 'the Spirit of the Lord GOD is upon me, because the LORD has anointed me' to bring good news and release. The Spirit-anointing summary of Jesus' ministry draws on this servant text. High coherence.

The gospel coming 'not in word only, but also in power and in the Holy Spirit' echoes the Spirit-anointed proclamation of good news (the LXX euangelisasthai with the Spirit of the Lord upon the herald). Coherence with Paul's evangel-in-Spirit is strong; verbal volume is moderate, supporting an echo of the Isaianic herald.

'Your holy servant Jesus, whom you anointed' (v.27) may also evoke Isa 61:1, 'the Spirit of the Lord is upon me, because he has anointed me,' the Servant's Spirit-anointing for proclamation — coherent with the anointed-Servant motif but without verbal borrowing here. Low and contested.

The cluster 'open their eyes... receive remission of sins' faintly recalls the Servant-Anointed's mission to proclaim liberty to captives and opening of the prison — release and forgiveness as the substance of the sent one's task.

The Servant's anointing 'to proclaim liberty to the captives' is a Second-Temple touchstone for eschatological release that Paul's freedom language may draw upon. Faint volume and no verbal quotation, but the messianic-liberty theme coheres with Christ as the agent who 'made us free.'

‘Has anointed you with the oil of gladness’ (v. 9) draws on the messianic-anointing register that Isa 61:1 made canonical for the title ‘Christ/anointed.’ Faint, no verbal volume — thematic coherence with the Son's anointing above his fellows.

'Jesus returned in the power of the Spirit' anticipates the Spirit-anointing announced in the Nazareth quotation that follows (vv.18-19, Isa 61:1). Faint as a standalone allusion here but coherent with Luke's Spirit-Christology drawn from Isaiah.

'I must preach the good news of the Kingdom of God... for this reason I have been sent' echoes the commissioning of the Isaiah 61:1 herald ('he has sent me to preach good news') that opened the chapter. Inclusio-like Recurrence binding the chapter to its Isaianic program; faint as a standalone allusion.

The Servant anointed to proclaim 'recovery of sight to the blind' (so the LXX, taken up at Luke 4:18) faintly underlies the Jericho restoration as fulfillment of the Jubilee announcement. Faint here, strong in Luke overall. Low confidence.

The Servant 'anointed to bring good news' supplies another Isaianic root for Mark's euangelion. Verbal contact is faint here and the link is largely thematic; included for maximal coverage because Mark's Jesus is the Spirit-anointed herald (cf. 1:10).

Set-apart, Spirit-anointed proclamation of good news. Faint; supports the euangelizo background but little distinctive verbal contact.