Roma 1:23

1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings ¹  or birds or four-footed animals ²  or reptiles.

Matius 6:24

6:24 “No one can serve two masters, for either he will hate ³  the one and love the other, or he will be devoted to the one and despise ⁴  the other. You cannot serve God and money. ⁵ 

Matius 10:37

10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.

Matius 10:2

10:2 Now these are the names of the twelve apostles: ⁶  first, Simon ⁷  (called Peter), and Andrew his brother; James son of Zebedee and John his brother;

Titus 3:4

3:4 ⁸  But “when the kindness of God our Savior and his love for mankind appeared,

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁹  authorities, to be obedient, to be ready for every good work.

Yohanes 2:15-16

2:15 So he made a whip of cords ¹⁰  and drove them all out of the temple courts, ¹¹  with the sheep and the oxen. He scattered the coins of the money changers ¹²  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹³  my Father’s house a marketplace!” ¹⁴ 

[1:23]  ¹ tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).

[1:23]  ² sn Possibly an allusion to Ps 106:19-20.

[6:24]  ³ 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.

[6:24]  ⁴ tn Or “and treat [the other] with contempt.”

[6:24]  ⁵ tn Grk “God and mammon.”

[6:24]  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.

[10:2]  ⁶ sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[10:2]  ⁷ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[3:4]  ⁸ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:1]  ⁹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[2:15]  ¹⁰ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ¹¹ tn Grk “the temple.”

[2:15]  ¹² sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ¹³ tn Or (perhaps) “Stop making.”

[2:16]  ¹⁴ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.