Lukas 1:59

1:59 On ¹  the eighth day ²  they came to circumcise the child, and they wanted to name ³  him Zechariah after his father.

Lukas 1:72

1:72 He has done this ⁴  to show mercy ⁵  to our ancestors, ⁶ 

and to remember his holy covenant ⁷  –

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ⁸  and I have nothing to set before ⁹  him.’

Lukas 15:15

15:15 So he went and worked for ¹⁰  one of the citizens of that country, who ¹¹  sent him to his fields to feed pigs. ¹² 

Lukas 22:8

22:8 Jesus ¹³  sent Peter and John, saying, “Go and prepare the Passover ¹⁴  for us to eat.” ¹⁵ 

[1:59]  ¹ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ² sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ³ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[1:72]  ⁴ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁵ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁶ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁷ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[11:6]  ⁸ tn Grk “has come to me from the road.”

[11:6]  ⁹ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[15:15]  ¹⁰ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ¹¹ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ¹² sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[22:8]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ¹⁴ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ¹⁵ tn Grk “for us, so that we may eat.”