FOOTNOTES:

^a The word for ‘draws you closer together’ could also be translated as ‘is an encouragement’ and is a noun, rather than a verb in the Greek. However, the context seems to be about contrasting selfish competition and in-fighting. The word literally means an action of pulling someone close or pulling someone aside, and can be used in a number of contexts, including encouragement as is often assumed here, or to comfort as is used in Matthew 5:4, to make an urgent request as in Matthew 8:5 and Matthew 14:36, and other uses.

^b This is also an intimate word of connection. ‘Comforting’ works but seems to lack the intimacy of the Greek. It literally means ‘beside-speech.’ It conjures the image of someone sitting next to someone grieving and speaking to them as a friend, comforting them in their pain.

^c ‘Community sharing’ is the word koinonia, at other times translated as ‘communal participation’ or ‘shared participation’ or ‘community.’

^d This is two words that can be translated ‘compassion’ (splanchnon and oiktirmos, both of which are related to ‘bowels/intestines/guts’) and reads literally as ‘compassion and compassion.’ In Colossians 3:12, it is translated as ‘compassion to the core.’ The first word, splanchna, is used in Philippians 1:8 as ‘deep feeling.’

^e Literally, ‘think on/pay attention the same’

^f Literally, ‘thinking on/paying attention to one.’

^g This is often translated here as ‘others’ but it is the word for ‘one another’ or ‘each other.’ None of the audience is meant to be less than the rest. This is meant to be a mutual action.

^h This is more specific than simply ’treat each other.’ The word here is ‘take the lead’ or ‘lead the way’ or even ‘govern/lead/rule’ each other. Dictionaries list less common usage as ‘consider’ or ‘esteem’ as possibilities, and most translations seem to lean on that usage here, based on the context of repeated use in Philippians that seems to be in that direction. The more common usage for this word as ‘taking the lead’ seems to provide a guide for giving more focus to ‘consider’ as a more active process than simply having an opinion about someone. It’s not just about ‘make sure you think other people are more important than you,’ which has been routinely abused in the church and applied as ‘you’re worthless and don’t forget it.’

ⁱ Compare this with Genesis 3:5 and its context.

^j There is no definite article, ‘the,’ in the Greek. However, it is a frequent occurrence that it is present in Greek when it would not be present in English and vice versa. Another way to translate here would be “being made in the likeness of humanity” or “being made in the likeness of a human.” Most translations seem to prefer the last one. It fits with much of Christian doctrinal teaching. However, it does not connect to anything in the context. It should not be ruled out; the context is about seeking the good of others rather than always putting oneself above everyone else. The doctrine of God setting aside divine prerogative for the good of others fits. However, nothing else in the context seems to be about Jesus shunning being divine. Additionally, the fact that this poem is thought to be something Paul is quoting rather than composing indicates it is older, and no record of writing about Jesus as God from the first few decades of the church exists. It seems that way of understanding Jesus developed over time, so this poem being sourced as very early makes it less likely that it would be so explicit here.

^k More literally it is ‘becoming listen-ish as far as death.’ The word for ‘listen’ is related to the word for ‘hear’ or the simple act of listening to a sound or to speech, but it is modified to mean something more specific to listening and following instructions. ‘Obedient’ is often used here, but ‘obedient’ implies a command given by someone with power in a hierarchal relationship, and while this word could be used in that context, it seems to be more of an application of teaching and following through on the path that has been encouraged and taught. No adjective for that exists in English, so I changed the phrase to convey the idea.

^l Literally, ‘fear.’ Compare with Ephesians 5:21, 33; 6:5.

^m Literally, ‘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 Ephesians 6:5). As speculation, if we pair it with the shift from ‘fear’ to ‘deference’ based on Ephesians 5:21-33 and how phobos/phobeomai is used in a positive sense, then perhaps ‘trembling’ here ought to be connected with a related but positive emotional experience also. The shift could be from ‘anxiety’ to ‘excitement,’ which—psychologically speaking—are nearly the same experience with varying perspectives. Both are nervous anticipation that involve a flight/fight response in the nervous system, but one is associated with anticipating something undesirable and the other is associated with anticipating something desirable. In that way, ‘fear and trembling’ would become ‘deference and excitement’ based on the context.

ⁿ Traditionally, ‘salvation.’

^o The Greek preposition here is en. It can be used several ways; however, the English word in should usually be reserved only for instances of time and location. Often, the “preposition of reference” usage gets translated as ‘in’ when it seems translators don’t know what else to do. While not always the best option, ‘with’ seems to be a better starting point for most instances. This instances seems to be an instrumental preposition or preposition of means, meaning that the object is mean to be the instrument used to accomplish the verb. In this case, that means God is doing work, and the audience is being described as the tools/instrument used to accomplish work.

^p Compare with Matthew 5:14.

^q This word translated ‘empty’ is kenos, the adjective form of the verb in Philippians 2:7, where “Jesus emptied himself.”

^r The word translated here as ‘performance of ritual service’ is the Greek word leitourgia. It is often translated ‘service,’ which is correct, but it is a more specific word than any kind of service at all. 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 a sense of working toward a higher purpose. Paul seems to be implying that helping each other, promoting each other’s wellbeing, is equivalent to ritual service in the temple as an act of worship and work of the highest importance.

^s ‘Concerns’ more literally here would be translated as ‘things.’ What type of ‘things’ is not specified, but context suggests it is their priorities or benefitting themselves without thought how their decisions impact others.

^t Traditionally, ‘fellow soldier.’ While ‘fellow soldier’ works as a translation for sustratiotes, the way American Christians seem to misuse that metaphor and completely miss the irony of the original usage. The first generations of Christians—from Jesus until after 313 CE—were all completely against military participation by Christians. It was seen as a violation of the teachings of love, peace, and patience (The Patient Ferment of the Early Church by Alan Kreider includes chapters about how Constantine’s cooption of the church for military conquest and Augustine’s Just War theory and approval of persecuting heretics were betrayals of Christian patience that had been taught up to that time but was beginning to be overshadowed by more worldly ways of thinking). The military metaphors in scripture, then, were meant to be provocative and meant to make connections with something else about being a soldier than the violence, hostility, and aggression. In this verse, it seems clear that ongoing, dedicated, hard work as a coordinated effort toward a common mission is the connection being made. Strong’s concordance lists the meaning of sustratiotes as follows: “a co-campaigner, that is, (figuratively) an associate in Christian toil: - fellowsoldier.”

^u The word translated here as ‘representative servant’ is leitourgos, related to leitourgia. See footnote for that word in Philippians 2:17. Here it is a person who performs the kind of service described by leitourgia.

^v Or ‘life.’ It’s the word that is traditionally translated as ‘soul’ in many places, psuche.