Lukas 2:7

2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ¹  and laid him in a manger, ²  because there was no place for them in the inn. ³ 

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁴  and the demonic spirits ⁵  begged Jesus ⁶  to let them go into them. He gave them permission. ⁷ 

Lukas 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ⁸  on thrones judging ⁹  the twelve tribes of Israel.

[2:7]  ¹ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ² tn Or “a feeding trough.”

[2:7]  ³ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:7]  sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.

[8:32]  ⁴ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁵ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁷ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[22:30]  ⁸ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ⁹ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.