Proverbs 23:20

23:20 Do not spend time ¹  among drunkards, ² 

among those who eat too much ³  meat,

Isaiah 22:12-13

22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,

for shaved heads and sackcloth. ⁴ 

22:13 But look, there is outright celebration! ⁵ 

You say, “Kill the ox and slaughter the sheep,

eat meat and drink wine.

Eat and drink, for tomorrow we die!” ⁶ 

Isaiah 28:7-8

28:7 Even these men ⁷  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ⁸  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ⁹ 

they totter while making legal decisions. ¹⁰ 

28:8 Indeed, all the tables are covered with vomit;

no place is untouched. ¹¹ 

Amos 6:4-6

6:4 They lie around on beds decorated with ivory, ¹² 

and sprawl out on their couches.

They eat lambs from the flock,

and calves from the middle of the pen.

6:5 They sing ¹³  to the tune of ¹⁴  stringed instruments; ¹⁵ 

like David they invent ¹⁶  musical instruments.

6:6 They drink wine from sacrificial bowls, ¹⁷ 

and pour the very best oils on themselves. ¹⁸ 

Yet they are not concerned over ¹⁹  the ruin ²⁰  of Joseph.

Matthew 24:48-51

24:48 But if ²¹  that evil slave should say to himself, ²²  ‘My master is staying away a long time,’ 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, ²³  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Luke 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ²⁴  and fine linen and who feasted sumptuously ²⁵  every day.

Luke 17:27-28

17:27 People ²⁶  were eating, ²⁷  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²⁸  the flood came and destroyed them all. ²⁹  17:28 Likewise, just as it was ³⁰  in the days of Lot, people ³¹  were eating, drinking, buying, selling, planting, building;

Luke 21:34

Be Ready!

21:34 “But be on your guard ³²  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. ³³ 

Luke 21:1

The Widow’s Offering

21:1 Jesus ³⁴  looked up ³⁵  and saw the rich putting their gifts into the offering box. ³⁶ 

Colossians 1:10

1:10 so that you may live ³⁷  worthily of the Lord and please him in all respects ³⁸  – bearing fruit in every good deed, growing in the knowledge of God,

Galatians 5:21

5:21 envying, ³⁹  murder, ⁴⁰  drunkenness, carousing, ⁴¹  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Ephesians 5:18

5:18 And do not get drunk with wine, which ⁴²  is debauchery, ⁴³  but be filled by the Spirit, ⁴⁴ 

Ephesians 5:1

Live in Love

5:1 Therefore, be ⁴⁵  imitators of God as dearly loved children

Ephesians 2:11

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ⁴⁶  by human hands –

Ephesians 4:3-5

4:3 making every effort to keep the unity of the Spirit in the bond of peace. 4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling, 4:5 one Lord, one faith, one baptism,

[23:20]  ¹ tn Heb “do not be among,” but in the sense of “associate with” (TEV); “join” (NIV); “consort…with” (NAB).

[23:20]  ² tn The verb סָבָא (sava’) means “to imbibe; to drink largely.” The participial construction here, סֹבְאֵי־יַיִן (sov’e-yayin), describes “drunkards” (cf. NLT) which is somewhat stronger than saying it refers to “people who drink too much” (cf. NIV, TEV).

[23:20]  ³ tn The verb זָלַל (zalal) means “to be light; to be worthless; to make light of.” Making light of something came to mean “to be lavish with; to squander,” especially with regard to food. So it describes “gluttons” primarily; but in the expression there is also room for the person who wastes a lot of food as well.

[22:12]  ⁴ tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

[22:13]  ⁵ tn Heb “happiness and joy.”

[22:13]  ⁶ tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.

[28:7]  ⁷ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ⁸ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ⁹ tn Heb “in the seeing.”

[28:7]  ¹⁰ tn Heb “[in] giving a decision.”

[28:8]  ¹¹ tn Heb “vomit, without a place.” For the meaning of the phrase בְּלִי מָקוֹם (bÿli maqom, “without a place”), see HALOT 133 s.v. בְּלִי.

[6:4]  ¹² tn Heb “beds of ivory.”

[6:5]  ¹³ tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”

[6:5]  ¹⁴ tn Heb “upon the mouth of,” that is, “according to.”

[6:5]  ¹⁵ sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).

[6:5]  ¹⁶ tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).

[6:6]  ¹⁷ sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).

[6:6]  ¹⁸ tn Heb “with the best of oils they anoint [themselves].”

[6:6]  ¹⁹ tn Or “not sickened by.”

[6:6]  ²⁰ sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.

[24:48]  ²¹ 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”).

[24:48]  ²² tn Grk “should say in his heart.”

[24:51]  ²³ 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).

[16:19]  ²⁴ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ²⁵ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[17:27]  ²⁶ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ²⁷ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ²⁹ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ³⁰ tn Or “as it happened.”

[17:28]  ³¹ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[21:34]  ³² tn Grk “watch out for yourselves.”

[21:34]  ³³ 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.

[21:1]  ³⁴ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ³⁵ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ³⁶ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[1:10]  ³⁷ 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]  ³⁸ 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.”

[5:21]  ³⁹ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ⁴⁰ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ⁴¹ tn Or “revelings,” “orgies” (L&N 88.287).

[5:18]  ⁴² tn Grk “in which.”

[5:18]  ⁴³ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ⁴⁴ 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]  ⁴⁵ tn Or “become.”

[2:11]  ⁴⁶ tn Grk “in the flesh.”