Markus 4:19

4:19 but ¹  worldly cares, the seductiveness of wealth, ²  and the desire for other things come in and choke the word, ³  and it produces nothing.

Efesus 4:22

4:22 You were taught with reference to your former way of life to lay aside ⁴  the old man who is being corrupted in accordance with deceitful desires,

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁵  urge you to live ⁶  worthily of the calling with which you have been called, ⁷ 

Yohanes 2:15-17

2:15 So he made a whip of cords ⁸  and drove them all out of the temple courts, ⁹  with the sheep and the oxen. He scattered the coins of the money changers ¹⁰  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹¹  my Father’s house a marketplace!” ¹²  2:17 His disciples remembered that it was written, “Zeal ¹³  for your house will devour me.” ¹⁴ 

[4:19]  ¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ² tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ³ sn That is, their concern for spiritual things is crowded out by material things.

[4:22]  ⁴ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.

[4:1]  ⁵ tn Grk “prisoner in the Lord.”

[4:1]  ⁶ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁷ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[2:15]  ⁸ 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]  ⁹ tn Grk “the temple.”

[2:15]  ¹⁰ 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]  ¹¹ tn Or (perhaps) “Stop making.”

[2:16]  ¹² 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.

[2:17]  ¹³ tn Or “Fervent devotion to your house.”

[2:17]  ¹⁴ sn A quotation from Ps 69:9.