Lukas 6:29

6:29 To the person who strikes you on the cheek, ¹  offer the other as well, ²  and from the person who takes away your coat, ³  do not withhold your tunic ⁴  either. ⁵ 

Lukas 7:25

7:25 What ⁶  did you go out to see? A man dressed in fancy ⁷  clothes? ⁸  Look, those who wear fancy clothes and live in luxury ⁹  are in kings’ courts! ¹⁰ 

Lukas 19:35

19:35 Then ¹¹  they brought it to Jesus, threw their cloaks ¹²  on the colt, ¹³  and had Jesus get on ¹⁴  it.

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ¹⁵  Then ¹⁶  they threw dice ¹⁷  to divide his clothes. ¹⁸ 

[6:29]  ¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ² sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ³ tn Or “cloak.”

[6:29]  ⁴ tn See the note on the word “tunics” in 3:11.

[6:29]  ⁵ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[7:25]  ⁶ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ⁷ tn Or “soft”; see L&N 79.100.

[7:25]  ⁸ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ⁹ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ¹⁰ tn Or “palaces.”

[19:35]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ¹² tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ¹³ sn See Zech 9:9.

[19:35]  ¹⁴ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[23:34]  ¹⁵ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ¹⁷ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ¹⁸ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.