FOOTNOTES:

^a Traditionally, ‘in’ but that is only an appropriate translation for en if it is about location or time. It seems to be used here to indicate an unspecified connection ‘with reference to/with regard to’ and the basic idea seems to be that having a connection with the Lord leads logically to listening to parents, though it does not describe how that logic works explicitly.

^b Traditionally, ‘righteous.’ In many places, ‘just’ is the appropriate translation and is often how things fit God’s vision for all things well. However, in this sentence, ‘just’ does not seem to fit well and is more narrow than the context allows.

^c Citation of Exodus 20:12 and Deuteronomy 5:16

^d As in ‘happen’ or ‘come to pass’

^e Citation of Deuteronomy 5:16

^f Compare to Ephesians 4:26. It has the noun parorgismos (the cause of one’s anger), and this is the verb parorgizo (to cause anger).

^g This is the same word as in Ephesians 5:29 referring to caring for the needs of one’s body.

^h This is paideia. Very literally, it is the practice of ‘childing.’ It refers to all the ways parents help their children learn and grow as people.

ⁱ Traditionally, ‘instruction of.’ It’s a compound word for ‘mind’ and ‘attention.’ In other places, the traditional translation has to do with rebuke, but that is because the translators assume that calling someone’s attention to something necessarily means correcting them. As it is used in this verse, it seems to have a possible proactive use, not only reactive.

^j Literally, ‘according-to-the-flesh/body lords.’ What these ‘lords’ are basing their lordship on is not necessarily being designated as bad, but it does seem to be shown as a different priority than Christ’s priority. The word sarx (traditionally ‘flesh’) is not inherently bad or the opposite of godly. It literally means the stuff a body is comprised of. It can be used metaphorically or symbolically in a number of ways. One of those ways is to refer to ‘flesh and blood,’ meaning people of the same family. Family lineage has been a common way throughout history and cultures to determine who is owed allegiance and authority. It also has to do with the physical body, both in its drives and stature, so that people with ambition and strength and the impulse toward force and aggression both claim and are awarded privilege and power.

^k Literally, ‘with fear’ or ‘with respect’ (phobos) Compare to Ephesians 5:21, 33.

^l Literally, ‘with trembling’ (tromos) and the resources all connect it to shaking with fear or anxiety, while some also connect it with being ‘under solemn responsibility’ or ‘reverence’ or ‘awe.’ Something like being ‘anxious to please’ comes to mind, though it seems to be a culturally based idiom that may not have a good equivalent in present day American English. It is used five times in the Bible and is paired with ‘fear’ (phobos) or followed up with ‘they were afraid’ in every instance (see Mark 16:8, 1 Corinthians 2:3, 2 Corinthians 7:15, and Philippians 2:12).

^m Literally, ‘not according to eye-service.’

ⁿ This word is a compound of ‘good/well’ and ‘mind.’ It only occurs here as a noun and in Matthew 5:25 (‘establish goodwill’) as a verb.

^o Literally, ‘in the sky’ and traditionally, ‘in Heaven.’

^p Or ‘the divine Lord is theirs and yours’

^q Traditionally, ‘favoritism’ or ‘partiality.’ There is a strong implication of not giving preference for those with high status against those with low status, not just ‘he has no favorites.’

^r This are the same Greek words found in Ephesians 1:19.

^s Literally, ‘panoply’ from panoplia. It means a ‘complete suit of armor.’

^t Probably in contrast to Caesar’s armor, the gear worn by Roman soldiers.

^u The False Accuser was also mentioned in Ephesians 4:27.

^v The same word was used in Ephesians 4:14.

^w This word, pale, refers specifically to a wrestling contest that was one by pinning the opponent with one’s hand to their throat.

^x Or ‘flesh and blood,’ including both the sense of ‘body’ and ‘family’ as part of what ‘flesh’ could symbolize.

^y ‘The conquerors of the world’ is a single word in Greek, and it appears only here in the Bible. It is a compound of ‘world’ and a word that means something like ‘ruler’ but has as its root the meaning of seizing or obtaining by force.

^z ‘This darkness’ refers to the darkness spoken of in Ephesians 5:7-11.

^aa Traditionally, ‘in the heavenlies.’ Literally, ‘in the over-sky’ or that which is higher than the sky. This has nothing to do with a post-death residence. It represents the level of authority or power of those who are said to be in this place. It represents socio-economic or power/authority status. In most places, God and Christ are said to be in this place, but here it points to oppressive forces also possessing that status.

^bb Or ‘resist,’ but not in the sense of ‘exercise self-restraint.’ Rather, it’s in the sense of pushing back, taking a stand against injustice and oppressive forces.

^cc Literally, ‘oppressive day’ or ‘harmful day.’ Traditionally, ‘evil day’ or ‘evil times.’

^dd Literally, ‘to stand.’

^ee Literally, ‘Therefore, stand’

^ff Or ‘trust.’ This is the Greek word pistis. In various places it can be translated as ‘trust,’ ‘faithfulness,’ or ‘allegiance.’ Traditionally, it is often translated as ‘faith’ or ‘belief (in).’ The clear sense is a trusting faithfulness or faithful trust. This trust and faithfulness is reciprocal and reinforces itself, the trust leading to a faithful response and faithfulness building trust, and the context is best served by highlighting one or the other more heavily. In this verse, it is difficult to say whether ‘trust’ or ‘faithfulness’ is more appropriate. I landed on ‘faithfulness’ only because Ephesians and Colossians seem both to lean more heavily on that usage overall, but it could make sense either way in this sentence. ‘Allegiance’ in the sense of the commitment to being faithful to a particular person (particularly a leader, such as Christ) or group or way of living/thinking is also sometimes the meaning of the word, and that could also work in this context.

^gg Or ‘the oppressor.’ Traditionally, ‘the evil one.’ See footnotes on ‘evil’ vs. ‘hardship’ or ‘oppression’ or ‘harm’ in Matthew 5.

^hh Traditionally, ‘salvation.’ It’s not incorrect, but it has become associated with ‘otherwordly’ connotations to be clear about what it is saying here. Other valid translations could be ‘salvation,’ ‘rescue,’ ‘preservation,’ ‘protection,’ ‘healing,’ ‘preventing/remediating harm.’

ⁱⁱ Traditionally, ‘which is the word of God.’ This is from the Greek rema, not logos. It can mean ‘word’ but more literally means ‘utterance,’ meaning whatever is spoken or comes vocally from the mouth.

^jj Compare with Ephesians 3:12.

^kk Another possible translation for this word, though it does not seem to be relevant to the context, is ‘old man.’ Compare to Philemon 9.

^ll Since ‘heart’ did not represent all emotion but specifically desire or motivation, this phrase could be translated as something like ‘strengthen your motivation.’

^mm Literally something like ‘who love our Lord, Jesus Christ, with undyingness.’