FOOTNOTES:

^a Or ‘touch’ (sexually) or ‘grasp’ or ‘strike’ or ‘attack.’ This seems to refer to sexual contact that is less than consensual. It may be referring to sexual contact with someone outside the marriage, or it may refer to sexual coercion or violence within the marriage.

^b Some scholars believe the phrase “It is admirable for a man not to take hold of a woman” is a quotation of what Paul is responding to, rather than something Paul is asserting here.

^c Traditionally, ‘sexual immorality.’ In literature outside of Jewish and Christian writings, it was used exclusively for commercial sex trade. Porneia shares a root with perneimi, which means ‘to sell.’ Porne is the word for a female sex worker, which in the cultural context would always have been someone exploited and failed by the patriarchal society. Jewish and Christian writers seem to expand the meaning to refer to approaches to sex that objectify and exploit people in a variety of ways.

^d This is the same wording as in 1 Corinthians 5:1 and seems to be a euphemism for sex.

^e Literally, ‘repay what he owes.’

^f The word exousia is most often translated as ‘authority’ or ‘right,’ but it can also be translated as freedom or license to indulge one’s own intentions or desires.

^g The implication is that the woman is obligated to indulge bodily desires with the man she is committed to and not simply free to have sex with whomever she pleases outside the relationship.

^h The implication is that the man is obligated to indulge bodily desires with the woman he is committed to and not simply free to have sex with whomever he pleases outside the relationship.

ⁱ While most translations use the word ‘devote yourselves’ here, the Greek is more about resting or clearing time of activities.

^j The word satanas was not a name. It meant ‘adversary’ in the sense of prosecutor or opponent. It carries the meaning of someone who is against another, trying to sabotage their efforts and their wellbeing, and against someone as a plaintiff in court. It is an enemy, but also someone accusing another of wrongdoing, whether truly or falsely. It’s not just about pointing out something bad, but actively moving to cause adversity for someone else. The concept of Ha Shatan in the Hebrew Bible was not the evil archnemesis of God that Christian teaching has turned it into. It was described as a member of the council of spiritual beings whose role was to test people to see how genuine they were. The clearest example of this is in the book of Job.

^k The phrase kata sungnomen is traditionally rendered as "as a concession" in many English translations. However, the term sungnomen, while capable of conveying the idea of concession, also carries connotations of mutual understanding, agreement, or pardon. Translating it as "as something we can agree on" emphasizes the collaborative and relational aspect of Paul's statement, aligning it with the broader theme of mutual respect and shared decision-making present in the context of this passage.

^l Reference to 1 Corinthians 3:9-17

^m The Greek verb choristhenai can be understood in either a passive or middle sense. The text could mean that women should not be subjected to divorce initiated by their husbands (passive: "be divorced by her man") or that women themselves should not initiate separation (middle: "divorce herself from her man"). The majority interpretation suggests Paul is issuing symmetrical commands to wives and husbands: “Wives should not separate from their husbands, and husbands should not divorce their wives.” This reading treats both spouses as moral agents equally responsible for maintaining marital unity. A minority interpretation, however, argues that the command primarily addresses men’s actions, reflecting the historical reality of male-dominated marital dynamics in the Greco-Roman world. According to this view, Paul’s language critiques husbands’ power to dismiss their wives, whether through formal legal divorces or informal abandonment. The broader concern is the impact of divorce on vulnerable and marginalized individuals. Regardless of who initiates a separation, divorce often perpetuates systems of injustice by disproportionately harming those who lack power or resources—especially women in the historical context of Paul’s audience. This passage can be understood as a call to prioritize justice, equity, and mutual care in relationships, ensuring the protection and dignity of all parties involved.

ⁿ Traditionally, ‘divorce.’ However, this word is neither choristhenai nor apoluo. It is aphiemi, which is the same word often translated as ‘forgive.’ It implies a release or sending away, emphasizing separation and distance and does not imply a legal or official change in status, though it could include such action as well.

^o The word adelphos, literally means ‘brother’ or ‘sibling.’ It was also frequently used to refer to ‘cousin’ or ‘relative,’ and even for members of the same ideological or ethnic group. With Jesus’ insistence on a radically inclusive understanding of God’s instruction, it is always pushing further than what already seems to be the most wide-sweeping view people hold. In the New Testament letters, it comes to be used of anyone who has joined the Christ community, regardless of gender. In this specific instance, it is referring to men.

^p The word “Christ” is added for clarity.

^q Literally, ‘woman.’ However, it is referring specifically to a woman who is a member of the Called Community, parallel to “Brother” above.

^r The word “Christ” is added for clarity.

^s Traditionally, ‘sanctified.’ This translation defines the word as a being designated for sacred purposes and leaves the definition in place of the single word that can be easily misunderstood.

^t Or ‘by’ or ‘with’

^u Literally, ‘woman.’ However, it is referring specifically to a woman who is a member of the Called Community, parallel to “Brother” above.

^v Or ‘by’ or ‘with’

^w The word adelphos, literally means ‘brother’ or ‘sibling.’ It was also frequently used to refer to ‘cousin’ or ‘relative,’ and even for members of the same ideological or ethnic group. With Jesus’ insistence on a radically inclusive understanding of God’s instruction, it is always pushing further than what already seems to be the most wide-sweeping view people hold. In the New Testament letters, it comes to be used of anyone who has joined the Christ community, regardless of gender. In this specific instance, it is referring to men.

^x The term ‘unclean’ is not a synonym for ‘sinful’ or ‘evil’ or ‘bad.’ Just like the tabernacle and the priests were cleansed/anointed (Exodus 40:9-14), members of the Called Community are ‘cleansed’ through baptism and commitment to Christ, anointed for sacred purposes.

^y Traditionally, ‘save.’ This word can be translated a number of ways, with all of them about taking action to create or protect wellbeing. Options include, ‘liberate,’ ‘restore,’ ‘heal,’ ‘protect,’ ‘rescue,’ and others. The New Testament’s thematic focus is on restoring the people to their calling to represent God and live with love and justice, bringing them back to those things from where they’ve wandered in other directions, liberating them from the powers of the world and death.

^z Literally just “If not”

^aa Traditionally, ‘churches’ or ‘assemblies,’ the word ekklesia is about a community of people called from within a larger society to respond to the needs of that society, such as a neighborhood association.

^bb Traditionally, “undo his circumcision.” The word is more graphic than that, referring to “pulling on.” There was a tradition of tying weights to the skin to stretch it out to re-form a foreskin.

^cc Literally, ‘is nothing.’

^dd Traditionally, ‘keeping’ or ‘obeying.’ The word literally means ‘watch’ and can be used for ‘guarding’ as in protecting someone or guarding a prisoner. The basic idea is to pay careful attention to something.

^ee Literally “rather, paying attention to God’s directives.” The words “is what matters” are added for clarity.

^ff Literally, ‘calling’

^gg Literally, ‘make use of it’ or ‘take it for one’s use’

^hh Traditionally, ‘virgins.’ The word is not about having never had sex. It refers to young women who are not yet married.

ⁱⁱ The word “Christ” is added for clarity.

^jj Traditionally, ‘impending crisis’ or ‘present distress,’ but the words mean ‘set in place’ or ‘established’ (not ‘impending’ or ‘present’) and ‘necessity’ or ‘requirement,’ not ‘crisis’ or ‘distress.’ The traditional translations are an interpretive assumption. Rather, the context clearly seems to indicate the commitment made in betrothal, the obligation to fulfill one’s commitment to marry when the commitment has been made.

^kk Traditionally, ‘he does not sin.’ The term ‘deviate’ describes acting in a way that doesn’t follow the path traced out by Torah and lived out by Jesus. This shift emphasizes actions misaligned with the sacred path rather than an inherent sinful state. The Greek hamartano represents behaviors or conditions that "miss the mark" set by God’s path. ‘Deviating’ could be actions that are morally corrupt, such as exploiting the poor or siding with oppressors for profit, or in this case, someone marrying against Paul’s advice, which is why it specifies that it is not deviation.

^ll Literally, ‘affliction/oppression/suffering/distress regarding flesh.’ Traditionally, ‘no flesh’ or ‘no one’ or ‘no human being’ or ‘no man.’ The Greek sarx literally means the stuff bodies are made of but is often used metaphorically for other things, such as being human, impulses grounded in self-preservation instinct and shortsighted gain, instincts to behave with aggression and domination, and often, in reference to family or ethnic connection. That’s how it is used here, as in “they’re my flesh and blood.” The reference to ‘flesh’ in connection with being family by marriage is an allusion to Genesis 2:24.

^mm The Greek word schēma typically refers to "form," "appearance," or "fashion," often indicating the outward shape or structure of something. In this context, it conveys not merely the external form but the broader "manner of living" or the patterns and behaviors that characterize life in the present world. The translation "way of being" highlights the lived realities—the attitudes, priorities, and societal norms—that define existence within the current age. “Way of being" emphasizes that what is passing away is not only the physical or visible world but the dominant systems and lifestyles shaped by values contrary to God’s restorative purposes.

ⁿⁿ The Greek verb aréskō—literally meaning “to arrange” or “to set in order”—is rendered as “arrange his life” to capture its broader connotation. It refers not only to the act of arranging external affairs but also the holistic structuring of one’s life—values, priorities, and conduct—in relation to one’s chosen focus, whether spiritual or according to standard human priorities.

^oo Traditionally, ‘virgins.’ The word is not about having never had sex. It refers to young women who are not yet married.

^pp The term euschemon is a compound of eu, meaning "good," "well," or "beneficial," and schēma, which denotes "form," "appearance," or, as noted previously in the footnote for verse 31, "way of being" or "manner of living." Together, euschemon conveys the idea of a "good form" or "beneficial way of being," implying a life that is appropriately ordered and aligned with values that foster well-being and flourishing. It is intended to highlight the contrast between the transient way of being (schema) of the world and the beneficial way of being (euschemon) that reflects a sacred calling.

^qq This word can mean either ‘undistracted’ or ‘unperturbed,’ reflecting both internal and external sources of disturbance.

^rr The term euparedron carries the sense of being consistently present and ready to serve, particularly in a dedicated or loyal manner. It conveys the idea of readiness and attentiveness, much like the role of a trusted attendant or aide.

^ss The verb aschemonein comes from the root schēma, meaning "form" or "way of being," with the prefix a- indicating a negation or opposition. It is often translated as "acting improperly" or "behaving disgracefully," but in this context, it is better understood as "acting contrary to a beneficial way of being," referring to the previous verse. It is connected with the flow of thought regarding schema as "manner of living" in verses 31 and 35. This verse is discussing a father’s concern for ensuring that his decisions regarding his unmarried daughter reflect a life-giving and beneficial approach.

^tt Traditionally, ‘virgin.’ The word is not about having never had sex. It refers to a young woman who are not yet married. Some scholars understand this as a man and his fiancée, but the wording later in verses 37 and 38 are clearer in their reference to the unmarried young woman as a close family member, strongly implying one’s daughter or ward.

^uu Literally, ‘he owes,’ implying he has already made a formal agreement of betrothal for his daughter.

^vv This is referring to the person’s daughter and her betrothed.

^ww The presence of ‘his own’ in the Greek (heautou) strongly indicates a family connection to the unmarried girl, most likely referring to a father and his daughter.

^xx Literally, ‘falls asleep’

^yy Or ‘blessed.’ This is the same word translated traditionally as ‘blessed’ and in the LIT as ‘has reason for gratitude’ in the Beatitudes in Matthew 5:3-10.

^zz Traditionally, ‘Spirit.’ The Greek word pneuma could be used to refer to ‘wind,’ ‘breath,’ or an animating energy within people, thought to be perceptible in the breath. Hebrew and Latin also use the same word for all these concepts. In scripture, it typically calls back the image to Genesis 1 and 2: “the Spirit of God was hovering over the surface of the waters” (Genesis 1:2 NASB) and “the Lord God formed the human from the topsoil of the fertile land and blew life’s breath into [its] nostrils. The human came to life.” (Genesis 2:7 CEB).