1 Corinthians 11:21

11:21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk.

Matthew 24:49-51

24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, ¹  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Luke 12:45-46

12:45 But if ²  that ³  slave should say to himself, ⁴  ‘My master is delayed ⁵  in returning,’ and he begins to beat ⁶  the other ⁷  slaves, both men and women, ⁸  and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ⁹  and assign him a place with the unfaithful. ¹⁰ 

Luke 21:34

Be Ready!

21:34 “But be on your guard ¹¹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹² 

Romans 13:13

13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy.

Galatians 2:12

2:12 Until ¹³  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ¹⁴  and separated himself ¹⁵  because he was afraid of those who were pro-circumcision. ¹⁶ 

Ephesians 5:18

5:18 And do not get drunk with wine, which ¹⁷  is debauchery, ¹⁸  but be filled by the Spirit, ¹⁹ 

Ephesians 5:1

Live in Love

5:1 Therefore, be ²⁰  imitators of God as dearly loved children

Ephesians 5:7-8

5:7 Therefore do not be partakers with them, ²¹  5:8 for you were at one time darkness, but now you are ²²  light in the Lord. Walk as children of the light –

[24:51]  ¹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:45]  ² tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ³ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ⁴ tn Grk “should say in his heart.”

[12:45]  ⁵ tn Or “is taking a long time.”

[12:45]  ⁶ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ⁷ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ⁸ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:46]  ⁹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ¹⁰ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[21:34]  ¹¹ tn Grk “watch out for yourselves.”

[21:34]  ¹² sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[2:12]  ¹³ tn The conjunction γάρ has not been translated here.

[2:12]  ¹⁴ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ¹⁵ tn Or “and held himself aloof.”

[2:12]  ¹⁶ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[5:18]  ¹⁷ tn Grk “in which.”

[5:18]  ¹⁸ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ¹⁹ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”

[5:1]  ²⁰ tn Or “become.”

[5:7]  ²¹ tn The genitive αὐτῶν (autwn) has been translated as a genitive of association because of its use with συμμέτοχοι (summetocoi) – a verb which implies association in the σύν- (sun-) prefix.

[5:8]  ²² tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.