Mazmur 45:10

45:10 Listen, O princess! ¹ 

Observe and pay attention! ² 

Forget your homeland ³  and your family! ⁴ 

Lukas 5:11

5:11 So ⁵  when they had brought their boats to shore, they left everything and followed ⁶  him.

Lukas 5:23

5:23 Which is easier, ⁷  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ⁸ 

Lukas 18:29-30

18:29 Then ⁹  Jesus ¹⁰  said to them, “I tell you the truth, ¹¹  there is no one who has left home or wife or brothers ¹²  or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more ¹³  in this age ¹⁴  – and in the age to come, eternal life.” ¹⁵ 

Ibrani 11:8-9

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. 11:9 By faith he lived as a foreigner ¹⁶  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ¹⁷  of the same promise.

Ibrani 11:24-26

11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, 11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. 11:26 He regarded abuse suffered for Christ ¹⁸  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ¹⁹  the reward.

[45:10]  ¹ 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]  sn Listen, O princess. The poet now addresses the bride.

[45:10]  ² tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.

[45:10]  ³ 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]  ⁴ tn Heb “and the house of your father.”

[5:11]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁶ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[5:23]  ⁷ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[14:33]  ⁸ 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.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[18:29]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹² tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[18:30]  ¹³ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ¹⁴ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ¹⁵ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[11:9]  ¹⁶ tn Or “settled as a resident alien.”

[11:9]  ¹⁷ tn Or “heirs with him.”

[11:26]  ¹⁸ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ¹⁹ tn Grk “he was looking away to.”