Deuteronomy 21:20

21:20 They must declare to the elders ¹  of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.”

Luke 21:34

Be Ready!

21:34 “But be on your guard ²  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. ³ 

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.

Romans 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ⁴  and the authorities that exist have been instituted by God.

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁵  all patience and steadfastness, joyfully

Colossians 1:10

1:10 so that you may live ⁶  worthily of the Lord and please him in all respects ⁷  – bearing fruit in every good deed, growing in the knowledge of God,

Ephesians 5:18

5:18 And do not get drunk with wine, which ⁸  is debauchery, ⁹  but be filled by the Spirit, ¹⁰ 

Ephesians 5:1

Live in Love

5:1 Therefore, be ¹¹  imitators of God as dearly loved children

Ephesians 5:7

5:7 Therefore do not be partakers with them, ¹² 

[21:20]  ¹ tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.

[21:34]  ² tn Grk “watch out for yourselves.”

[21:34]  ³ 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.

[13:1]  ⁴ tn Grk “by God.”

[1:11]  ⁵ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:10]  ⁶ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁷ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[5:18]  ⁸ tn Grk “in which.”

[5:18]  ⁹ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ¹⁰ 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]  ¹¹ tn Or “become.”

[5:7]  ¹² 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.