Joshua 24:2-3

24:2 Joshua told all the people, “Here is what the Lord God of Israel says: ‘In the distant past your ancestors ¹  lived beyond the Euphrates River, ²  including Terah the father of Abraham and Nahor. They worshiped ³  other gods, 24:3 but I took your father Abraham from beyond the Euphrates ⁴  and brought him into ⁵  the entire land of Canaan. I made his descendants numerous; I gave him Isaac,

Psalms 45:10-11

45:10 Listen, O princess! ⁶ 

Observe and pay attention! ⁷ 

Forget your homeland ⁸  and your family! ⁹ 

45:11 Then ¹⁰  the king will be attracted by ¹¹  your beauty.

After all, he is your master! Submit ¹²  to him! ¹³ 

Luke 14:26-33

14:26 “If anyone comes to me and does not hate ¹⁴  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹⁵  he cannot be my disciple. 14:27 Whoever does not carry his own cross ¹⁶  and follow ¹⁷  me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down ¹⁸  first and compute the cost ¹⁹  to see if he has enough money to complete it? 14:29 Otherwise, ²⁰  when he has laid ²¹  a foundation and is not able to finish the tower, ²²  all who see it ²³  will begin to make fun of ²⁴  him. 14:30 They will say, ²⁵  ‘This man ²⁶  began to build and was not able to finish!’ ²⁷  14:31 Or what king, going out to confront another king in battle, will not sit down ²⁸  first and determine whether he is able with ten thousand to oppose ²⁹  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ³⁰  he will send a representative ³¹  while the other is still a long way off and ask for terms of peace. ³²  14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ³³ 

Acts 7:2-6

7:2 So he replied, ³⁴  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ³⁵  Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ³⁶  7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ³⁷  made him move ³⁸  to this country where you now live. 7:5 He ³⁹  did not give any of it to him for an inheritance, ⁴⁰  not even a foot of ground, ⁴¹  yet God ⁴²  promised to give it to him as his possession, and to his descendants after him, ⁴³  even though Abraham ⁴⁴  as yet had no child. 7:6 But God spoke as follows: ‘Your ⁴⁵  descendants will be foreigners ⁴⁶  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁴⁷ 

Acts 7:2

7:2 So he replied, ⁴⁸  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁴⁹  Abraham when he was in Mesopotamia, before he settled in Haran,

Colossians 1:17

1:17 He himself is before all things and all things are held together ⁵⁰  in him.

Hebrews 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Revelation 18:4

18:4 Then ⁵¹  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

[24:2]  ¹ tn Heb “your fathers.”

[24:2]  ² tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:2]  ³ tn Or “served.”

[24:3]  ⁴ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:3]  ⁵ tn Or “through.”

[45:10]  ⁶ tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).

[45:10]  ⁷ tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.

[45:10]  ⁸ tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.

[45:10]  ⁹ tn Heb “and the house of your father.”

[45:11]  ¹⁰ tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.

[45:11]  ¹¹ tn Or “desire.”

[45:11]  ¹² tn Or “bow down.”

[45:11]  ¹³ sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.

[14:26]  ¹⁴ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ¹⁵ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[14:27]  ¹⁶ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ¹⁷ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:28]  ¹⁸ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ¹⁹ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[14:29]  ²⁰ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ²¹ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ²² tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²⁴ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:30]  ²⁵ tn Grk “make fun of him, saying.”

[14:30]  ²⁶ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ²⁷ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[14:31]  ²⁸ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ²⁹ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ³⁰ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ³¹ tn Grk “a messenger.”

[14:32]  ³² sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[14:33]  ³³ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[7:2]  ³⁴ tn Grk “said.”

[7:2]  ³⁵ tn Or “ancestor”; Grk “father.”

[7:3]  ³⁶ sn A quotation from Gen 12:1.

[7:4]  ³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ³⁸ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:5]  ³⁹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ⁴⁰ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁴¹ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁴² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁴³ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁴⁴ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  ⁴⁵ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁴⁶ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁴⁷ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:2]  ⁴⁸ tn Grk “said.”

[7:2]  ⁴⁹ tn Or “ancestor”; Grk “father.”

[1:17]  ⁵⁰ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[18:4]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.