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^a Or ‘utterances’

^b Quotation of Deuteronomy 19:15

^c The Greek word proemartekosin is a compound of pro- (“before”) and hamartano (“to deviate,” “to miss the mark” (traditionally, ‘to sin’). This perfect participle form indicates a past action with ongoing effects and refers to those who had previously gone off course traced out by Torah and lived out by Jesus ethically, relationally, or communally. Paul is not describing people who merely broke a rule in the past, but those whose past behaviors disrupted communal well-being, harmed others, or strayed from the path of love. Within Paul’s framework, the problem isn’t just that they have deviated but that they are persisting in that path without realignment.

^d Reference 2 Corinthians 12:6

^e The preposition eis carries a sense of indicating the purpose of the action being for the benefit of the Corinthians. “On your behalf” is not the most literal, but “for your benefit” or simply “for” risk being misunderstood. Even worse would be “toward” which misses that this is a preposition of purpose.

^f The preposition en here is a preposition of standard, translated as the phrase “in conformity with” indicating the standard to which the action aligns.

^g Literally, “Test yourselves whether you are in your commitment.” The word translated as “commitment” is pistis, which is traditionally translated as “faith.” It carries a reciprocal relationship between the concepts of trust and following through on a commitment based on that trust. The full meaning is difficult to capture in one English word. Sometimes, the concept of ‘trust’ seems to be the most prominent part, other times ‘commitment’ and other times ‘faithfulness’ or ‘allegiance.’ ‘Faithfulness’ is the closest word to carrying the full meaning, but it should be understood that these other meanings are all in the background, informing what kind of faithfulness is in view.

^h The Greek word katartisis comes from the verb katartizo, which means “to put in order,” “to restore,” “to equip,” or “to make complete.” It was used in various contexts in the ancient world: resetting a dislocated joint, repairing fishing nets, outfitting a ship for a journey, or bringing something into proper condition. In the New Testament, it often carries the sense of restoring something to wholeness or full function—not just fixing what is broken, but reestablishing right relationship, purpose, and integration.

ⁱ The Greek word exousia is often translated as “authority” or “power,” but its root meaning points to the freedom or right to act. It derives from the verb exesti, meaning “it is permitted” or “it is possible,” and conveys a sense of unrestricted capability or empowered liberty. In Greek, exousia could refer to personal autonomy, civil rights, or delegated ability, not necessarily hierarchical control.

^j Traditionally, ‘Lord.’ The Greek word kurios, when applied to Jesus, can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as “Lord” reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and “lord” were titles used for slaveowners. As Rev. Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction). In the Roman imperial context, kurios was also a title for Caesar—as was soter (‘savior’ or ‘liberator’). The New Testament’s application of kurios to Jesus is thus not only theological but also politically subversive. The Christ of the Christian scriptures is not an overlord but a radically different kind of sovereign—one who liberates through justice, solidarity, and self-giving love. Rendering kurios as “Liberating Sovereign” preserves the subversive edge of the title while resisting the hierarchical and enslaver connotations embedded in the English word “Lord.”

^k Most translations add “have to” or “need to” here, which is completely inappropriate and unfaithful to the Greek. It is not present in the Greek, and it completely changes the meaning, which is that it would be unchristlike for him to treat them harshly, so he is doing what he needs to do to be faithful to his calling by dealing with it now instead of acting harshly when he arrives. The traditional translation changes it to be that he would “have to” treat them in an unchristlike manner if they don’t shape up before he arrives. It makes Paul an abuser.

^l 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.

^m Or ‘be of the same way of thinking.’ Literally, it just says, ‘think the same.’

ⁿ Traditionally, ‘the holy ones’ or ‘the saints’

^o 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.