Lukas 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Lukas 7:44

7:44 Then, ¹  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ²  but she has wet my feet with her tears and wiped them with her hair.

Lukas 14:21

14:21 So ³  the slave came back and reported this to his master. Then the master of the household was furious ⁴  and said to his slave, ‘Go out quickly ⁵  to the streets and alleys of the city, ⁶  and bring in the poor, ⁷  the crippled, ⁸  the blind, and the lame.’

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ⁹  the one and love the other, or he will be devoted to the one and despise ¹⁰  the other. You cannot serve God and money.” ¹¹ 

[7:44]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[14:21]  ³ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ⁴ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ⁵ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ⁶ tn Or “town.”

[14:21]  ⁷ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ⁸ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:13]  ⁹ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ¹⁰ tn Or “and treat [the other] with contempt.”

[16:13]  ¹¹ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.