Proverbs 23:6

23:6 Do not eat the food of a stingy person, ¹ 

do not crave his delicacies;

Psalms 141:4

141:4 Do not let me have evil desires, ² 

or participate in sinful activities

with men who behave wickedly. ³ 

I will not eat their delicacies. ⁴ 

Daniel 1:8

1:8 But Daniel made up his mind ⁵  that he would not defile ⁶  himself with the royal delicacies or the royal wine. ⁷  He therefore asked the overseer of the court officials for permission not to defile himself.

Luke 21:34

Be Ready!

21:34 “But be on your guard ⁸  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. ⁹ 

Ephesians 4:22

4:22 You were taught with reference to your former way of life to lay aside ¹⁰  the old man who is being corrupted in accordance with deceitful desires,

[23:6]  ¹ tn Heb “an evil eye.” This is the opposite of the “good eye” which meant the generous man. The “evil eye” refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV “selfish”). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good – even though he may appear to be a host.

[141:4]  ² tn Heb “do not turn my heart toward an evil thing.”

[141:4]  ³ tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”

[141:4]  ⁴ sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.

[1:8]  ⁵ tn Heb “placed on his heart.”

[1:8]  ⁶ tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”

[1:8]  ⁷ tn Heb “with the delicacies of the king and with the wine of his drinking.”

[21:34]  ⁸ tn Grk “watch out for yourselves.”

[21:34]  ⁹ 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.

[4:22]  ¹⁰ 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.