Ephesians 4:22

You were taught with reference to your former way of life to lay aside ¹  the old man who is being corrupted in accordance with deceitful desires,

You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires;

that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit,

throw off your old evil nature and your former way of life, which is rotten through and through, full of lust and deception.

Since, then, we do not have the excuse of ignorance, everything--and I do mean everything--connected with that old way of life has to go. It's rotten through and through. Get rid of it! And then take on an entirely new way of life--a God-fashioned life,

That you are to put away, in relation to your earlier way of life, the old man, which has become evil by love of deceit;

You were taught to put away your former way of life, your old self, corrupt and deluded by its lusts,

that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts,

You were taught with reference to your former way of life to lay aside ¹  the old man who is being corrupted in accordance with deceitful desires,

¹ 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.