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^a Traditionally, ‘the holy ones’ or ‘the saints’

^b Traditionally, ‘zeal’ or ‘jealousy’

^c 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.

^d Literally, ‘in connection with this confidence’

^e This phrase translates the Greek term pleonexia, which refers to grasping, greed, or an excessive desire to acquire. While some translations render it as “extortion” or “covetousness,” the emphasis here is not on criminality or explicit coercion, but on the relational dynamic of manipulative pressure to give. Paul is contrasting freely given generosity with any form of pressure, expectation, or performative giving. The issue here is not with the giver; it’s with preventing the request from becoming inappropriate—whether subtly or overtly exploitative.

^f This is often translated as “sparingly” or even “stingily.” The word pheidomenōs does allow for that meaning—it refers to holding back or acting with restraint, which can include ungenerous behavior. However, the context here (vv. 5–7) isn’t about condemning selfishness. It’s about the difference between giving freely and giving under pressure. Paul is more concerned with whether the giving is done freely than what amount is given.

^g The metaphor of planting and harvesting here has often been read as a divine transaction—give more money to your church organization and God will materially bless you. But the text doesn’t name God as the one who gives the harvest, or suggest that the giving is directed to a local church, nor does it promise wealth at all. Paul is describing the natural consequences of generous or reluctant giving within a community. The harvest, in this sense, is the result of mutual generosity: a community shaped by trust, joy, and freedom rather than guilt or obligation.

^h Traditionally, “God loves a cheerful giver.” However, this sentence focuses on the act of giving rather than labeling a type of person. The Greek does use the word for “giver” (doten), but the point is not to assign moral value to a kind of person—it’s to highlight the character of the giving itself. Rewording it as “God loves giving when the giver can do it happily” avoids implying that only certain people are loved by God and centers giving as a free, joyful participation in divine generosity.

ⁱ Paul isn’t saying that God only loves givers who are in a good mood. The Greek word hilaron suggests lightness, an unburdened quality, willingness, even delight—giving that comes from freedom, not from guilt or performance. This translation reframes the verse to resist coercion and highlight the kind of generosity that reflects divine grace: open-handed, not forced; joyful, not manufactured.

^j Traditionally, ‘grace’

^k The Greek word penes refers to someone who is poor, but not destitute, someone who survives through continual labor. This word only occurs here in the New Testament, in this quotation of Psalm 112. It occurs several times in the Septaugint, the Greek translation of the Hebrew Bible. Unlike ptochos (the typical word translated as “poor” or “destitute”), penes implies a person who works hard for a living yet lacks surplus or security. Translating penes as “working class” conveys this nuance in contemporary terms: those whose survival depends on ongoing labor, who are economically vulnerable but not socially discarded.

^l Traditionally, ‘righteousness.’ The word dikaiosune refers to justice or justness, both of which are referring to alignment to the path traced out in Torah and lived out by Jesus. Since this sentence already includes a reference to Torah, the word “alignment” was used to connect with that term later in the phrasing.

^m Citation of Psalm 112:9

ⁿ The word translated here as ‘serving as representatives’ is the Greek word leitourgia. It is often translated ‘service,’ which is correct, but it is a more specific word than just any kind of service. It has to do with a formal service as a member of the military or the temple staff or an attendant to a priest or king. There is a ritual quality to it and an implication of representing a deity or king or other in performing the rituals.

^o Traditionally, ‘glory’

^p The Greek noun hupotage (from hupotasso) is often translated “submission” or “obedience.” However, leading lexicons note that in non-hierarchical contexts, especially in moral or religious discourse, it can denote voluntary alignment, cooperative responsiveness, or adherence to a professed commitment (BDAG, s.v. hupotasso; Louw & Nida 36.12). Here, it does not refer to subordination to a person or institution, but to the Corinthians’ open acknowledgment of Christ’s triumphant message. It points to the enactment or fulfillment of that acknowledgment through tangible participation in shared generosity.

^q Traditionally, ‘gospel’ or ‘good news.’ The word ‘gospel’ comes from the Anglo-Saxon term god-spell, which means ‘good story.’ The Greek euangelion literally means ‘good message’ and was used specifically of a message announced publicly, which fits the use of the word ‘news.’ The historical context comes from when rulers and military leaders returned to a city after victory in battle, and a herald would be sent ahead to announce the victory and the ruler’s impending arrival. The writers of the Bible took this word and applied it to Jesus’ victory of a different kind. The use of “triumphant message’ here is intended to communicate the full meaning of the word in context and not the narrow dictionary definition.

^r The Greek word koinonia broadly denotes sharing, participation, or partnership. In ancient contexts, it referred to the mutual bonds of community—economic, social, or spiritual—and the active sharing of resources or responsibilities. Here, koinōnia is used to describe material generosity extended to others, especially within and between communities.

^s The verb epipotheo means “to long for” or “to yearn for,” often expressing deep affection or desire for connection. The participial phrase epipothounton humas functions here as the content of the expression deesei huper humon (“request on your behalf”), indicating what is being requested. Rather than a general emotional longing, the sense is that these communities are actively praying out of a desire for the Corinthians’ flourishing. While the phrasing is literally, “they long for you,” the context indicates it’s not just missing them or wanting to be connected but a deep desire for their well-being.

^t This “gift” is often assumed to refer to Jesus or salvation, neither of which can be supported by the context. Paul has been speaking about the Corinthians’ generous actions as the overflow of God’s generosity. Here, the gift is the community itself.