FOOTNOTES:

^a The meanings of this word can be used of arrows that fall aside or slip out of their quiver, and it can be used of people slipping from their spot on the snow. The specific tense and voice of the grammar is the same as when used for slipping on snow.

^b This is the Greek word, logos, which can also be translated as ‘conversation,’ ‘discussion,’ ‘word’ or ‘thing that is said.’ ‘Message’ works best in this context since it is referring to what was communicated by the messengers.

^c Or ‘overstep.’ Traditionally, ‘transgression’ or ‘trespass.’ The meaning has to do with stepping aside off the path of Torah.

^d Or ‘reparations.’ Traditionally, a range of meanings for this word are used here, the best examples being ‘penalty’ (NET, NRSV) and ‘reward’ (NKJV). A less accurate translation is ‘punishment’ (NIV), and the worst I found is ‘retribution’ (ESV). The word most literally means ‘payment of wages due,’ a financial term. It calls back to Torah when someone wronged another and then owed a debt to the one wronged, in a word: ‘restitution.’ The concept of retribution is entirely inappropriate. The point was not to punish the offender but to compensate the victim for their loss. The offender was not intended to be made to suffer but to be held accountable to make it right with the victim.

^e Or ‘escape’

^f Or ‘large’ or ‘big’

^g Literally, ‘many-colored’

^h This is the word in many places translated as ‘submit’ or ‘make subject,’ such as Ephesians 5:22. ‘Coordinated under’ or ‘assigned to’ could be appropriate translations. According to the Theological Dictionary of the New Testament, hupotasso is “A Greek military term meaning ‘to arrange [troop divisions] in a military fashion under the command of a leader’. In non-military use, it was ‘a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden’. In some contexts, like in the democracy of Athens, the one arranging the troops would take their stance among the ranks once everyone was in place, as a co-participant in the battle together.

ⁱ This is a different word than the usual kosmos for ‘world.’ It is oikoumene, which means the ‘known world’ or the ‘land that is inhabited’ or ‘part of the world that has been settled.’

^j Quotation of Psalm 8:4-6

^k Or ‘the suffering of death’

^l Traditionally/Literally, ‘sons.’ It is referring to expanding from ‘a son of humanity’ to ‘many sons,’ expanding the renown beyond the first to all who follow.

^m Other translations take this participle to be a substantive and translate it as something like ‘pioneer,’ the ‘one who began.’ It has the effect on the sentence of shifting the focus to ‘completing’ the liberation through suffering whereas taking it as a verbal participle as is done here indicates that the suffering initiated the liberation.

ⁿ ‘Family’ is added for clarity. The Greek just as “all from one.”

^o Quotation of Psalm 22:22

^p This seems not to be a direct quotation but a reference to an idea in scripture, expressed in verses such as Psalm 27:3 and Jeremiah 17:7.

^q Quotation of Isaiah 8:17-18

^r Greek koinoo, translated here as ‘share in common,’ (it is the verb form of koinonia).

^s Greek metecho, with possible meanings of ‘partake,’ ‘share in,’ and ‘participate’

^t Traditionally, ‘atone.’ The Greek word carries the sense of making up for wronging someone, or offering something to win someone over, an attempt to prompt positive feelings in the recipient by offering a gift. This could be a gift to an athletic champion, or a bribe to an authority figure, or an offering to a deity. In the case of an offering to a deity, it is a gesture attempting to reconcile with the deity, to make up for wronging them, and restore positive regard.

^u Most translations translate this word here as ‘tempted’ rather than ‘going through trials.’ The NRSV translates it as ‘being tested.’ The word has to do with being tested, typically by suffering. The word ‘trial’ captures both, enduring the trials that test one’s quality and character through suffering.