Luke 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 

Luke 6:48

6:48 He is like a man ⁶  building a house, who dug down deep, ⁷  and laid the foundation on bedrock. When ⁸  a flood came, the river ⁹  burst against that house but ¹⁰  could not shake it, because it had been well built. ¹¹ 

Luke 11:46

11:46 But Jesus ¹²  replied, ¹³  “Woe to you experts in religious law as well! ¹⁴  You load people ¹⁵  down with burdens difficult to bear, yet you yourselves refuse to touch ¹⁶  the burdens with even one of your fingers!

Luke 14:5

14:5 Then ¹⁷  he said to them, “Which of you, if you have a son ¹⁸  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

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

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.

³ tn Or “cloak.”

⁴ tn See the note on the word “tunics” in 3:11.

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.

⁶ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

⁷ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

⁸ tn Here δέ (de) has not been translated.

⁹ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

¹¹ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹³ tn Grk “said.”

¹⁴ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

¹⁵ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹⁶ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”