Luke 6 29

Luke 6:29 kjv

And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also.

Luke 6:29 nkjv

To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either.

Luke 6:29 niv

If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them.

Luke 6:29 esv

To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either.

Luke 6:29 nlt

If someone slaps you on one cheek, offer the other cheek also. If someone demands your coat, offer your shirt also.

Luke 6 verses

Luke 6 29 Meaning

Luke 6:29 presents Jesus' radical teaching on non-retaliation and extreme generosity in the face of aggression or exploitation. It instructs believers to willingly absorb personal injury and material loss rather than to retaliate or defensively withhold, symbolizing a deep trust in God and an active choice to overcome evil with good.

Luke 6 29 Context

Luke 6:29 is part of Jesus' teaching often referred to as the "Sermon on the Plain" (Lk 6:17-49), which parallels the Sermon on the Mount in Matthew's Gospel. Specifically, this verse is nestled within Jesus' challenging injunctions on loving enemies and radically transcending the typical human inclination for retribution. Following the blessings and woes that declare the reversal of worldly fortunes for those in the Kingdom of God, Jesus outlines the conduct expected of His disciples. This passage (Lk 6:27-36) emphasizes a counter-cultural ethics of unconditional love, generosity, and non-retaliation, particularly directed towards those who inflict harm or loss. The historical context for Jesus' audience included prevailing norms of retributive justice ("an eye for an eye") and the experience of Roman occupation and oppressive systems, making His call for non-resistance deeply profound and challenging, setting disciples apart from societal norms and common reactions to injustice.

Luke 6 29 Word analysis

• And (Καὶ - Kai): A conjunction, serving to connect this teaching with the preceding instructions on loving enemies and praying for persecutors, emphasizing it as a further practical application of that principle.
• unto him that smiteth (τῷ τύπτοντί - tō typtonti): 'τυπτω' (typtō) refers to a striking or a blow, often interpreted as an insult or a humiliation rather than necessarily a severe physical assault intending grievous harm. It's an active participle, implying a person who is habitually striking or who is presently striking. This phrase describes an aggressive or offensive action.
• thee on the one cheek (σε εἰς τὴν σιᾀγόνα - se eis tēn siagona): 'σιᾀγόνα' (siagona) specifically means 'cheek' or 'jaw'. To be struck on the cheek, particularly in that culture, was an act of extreme insult, often considered a greater dishonor than physical injury.
• offer (πάρεχε - pareche): This is an imperative verb, a command to actively 'present' or 'yield' or 'furnish'. It implies a volitional, deliberate action, not a passive resignation.
• also the other (καὶ τὴν ἄλλην - kai tēn allēn): "Even the other." This amplifies the call for non-retaliation beyond what is immediately demanded, demonstrating a complete abandonment of one's "right" to defend or avenge oneself, signaling total surrender to divine will.
• and him that taketh away (ἀπὸ τοῦ αἴροντος - apo tou airontos): 'αἴρω' (airō) means 'to take up', 'to take away', 'to lift'. This could refer to an act of theft, seizure, or a legal dispute where possessions are claimed or confiscated.
• thy cloak (σοῦ τὸ ἱμάτιον - sou to himation): The 'ἱμάτιον' (himation) was the outer garment, often the more valuable of the two main garments worn, serving as a coat during the day and a blanket at night. For many, it was their primary valuable possession, and according to Old Testament law (Exod 22:26-27), if taken as collateral for a loan, it had to be returned by sunset because of its importance for warmth.
• forbid not (μὴ κωλύσῃς - mē kōlysēs): 'κωλύω' (kōlyō) means 'to hinder', 'to prevent', 'to restrain'. The negative command forbids the disciple from resisting or preventing the taking of the next item.
• to take thy tunic (τὸν χιτῶνα - ton chitōna): The 'χιτών' (chitōn) was the inner garment, typically worn next to the skin. To lose both the outer cloak and the inner tunic would leave one almost naked and utterly destitute, exposed to complete public shame and destitution.

Words-Group Analysis:

• "him that smiteth thee on the one cheek, offer also the other": This vivid imagery is a profound directive against physical retaliation and insult. It calls for an active, intentional choice to absorb hostility and respond with grace, breaking the cycle of violence and personal offense. It symbolizes a radical relinquishment of the right to personal defense or vengeance for an affront.
• "and him that taketh away thy cloak forbid not to take thy tunic": This extends the principle from physical abuse to material deprivation. It depicts an extreme level of generosity and non-possessiveness, challenging the conventional right to property and self-preservation. It implies surrendering even the most essential belongings rather than fighting for one's rights, demonstrating a complete trust in God's provision and a detachment from worldly possessions. The loss of both garments meant complete destitution and public humiliation, pushing disciples towards absolute reliance on God.

Luke 6 29 Bonus section

• Hyperbole for Principle: Jesus often uses hyperbole, as seen in "offer also the other" and "forbid not to take thy tunic," to emphasize the spirit of the command rather than demanding its literal, rigid application in every instance regardless of context. It underscores the complete rejection of revenge and a willingness to suffer for righteousness' sake.
• Distinction from Lex Talionis: This teaching stands in stark contrast to the Old Testament lex talionis ("eye for an eye, tooth for a tooth," Exod 21:24), which was primarily a legal principle meant to limit revenge and establish proportional justice, ensuring a just retribution without escalation. Jesus' teaching for His disciples, however, is a higher, personal ethic of transformed love and grace that moves beyond strict legalistic demands.
• The Disciple's Identity: These commands define the radical identity of Christ's followers, setting them apart from those who operate by the world's standards of power, rights, and reciprocity. It is a public demonstration of a commitment to God's Kingdom, where love, not retaliation, is the supreme law.
• Purpose Beyond Pacifism: The ultimate goal is not merely non-violence, but active, transforming love that seeks the good of the oppressor, mirroring God's character who sends rain on the just and unjust (Matt 5:45). It is a radical way of witness in a hostile world.

Luke 6 29 Commentary

Luke 6:29 distills Jesus' revolutionary call to His disciples: an ethics of active non-resistance and boundless generosity. It is not a call for passivity or complicity with evil, but for a proactive, love-driven response that breaks cycles of vengeance and exploitation. When one is struck, the command to "offer the other cheek" signifies an interior disposition that rejects the spirit of retaliation and absorbs personal insult, leaving room for divine intervention and modeling God's own patience. Similarly, letting go of one's cloak and then even one's tunic (garments signifying one's very modesty and means of survival) embodies an absolute detachment from worldly possessions and rights, revealing a trust that goes beyond self-preservation. This is a deliberate, conscious choice to bless those who wrong you, manifesting a love that operates by Kingdom principles rather than worldly norms of justice and self-defense, ultimately reflecting the character of a suffering yet loving God. This attitude aims to disarm the aggressor, reveal God's counter-intuitive wisdom, and invite the wrongdoer to a different way of living.