Luke 9:50

9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

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 9:49

On the Right Side

9:49 John answered, ⁶  “Master, we saw someone casting out demons in your name, and we tried to stop ⁷  him because he is not a disciple ⁸  along with us.”

Luke 11:52

11:52 Woe to you experts in religious law! You have taken away ⁹  the key to knowledge! You did not go in yourselves, and you hindered ¹⁰  those who were going in.”

Luke 18:16

18:16 But Jesus called for the children, ¹¹  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ¹²  belongs to such as these. ¹³ 

Luke 23:2

23:2 They ¹⁴  began to accuse ¹⁵  him, saying, “We found this man subverting ¹⁶  our nation, forbidding ¹⁷  us to pay the tribute tax ¹⁸  to Caesar ¹⁹  and claiming that he himself is Christ, ²⁰  a king.”

[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.

[9:49]  ¹ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ² tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ³ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[11:52]  ¹ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ² tn Or “you tried to prevent.”

[18:16]  ¹ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ³ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[23:2]  ¹ tn Here δέ (de) has not been translated.

[23:2]  ² sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ³ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ⁴ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁵ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”