# footverse

bookid: Rev
contenido:
<a href="#en-TPT-10802" title="Go to Revelation 7:4">Revelation 7:4 g </a>  <span class='footnote-text'>One hundred and forty-four thousand is 12 × 12 × 1,000. This speaks of completeness and represents God raising up sons and daughters who carry fully his image and likeness. It is not meant to be “a literal head count,” but showing us who they are. It is the number of Christ multiplied in his sons and daughters coming into the likeness of the Son.</span> <br><br> <a href="#en-TPT-10802" title="Go to Revelation 7:4">Revelation 7:4 h </a>  <span class='footnote-text'>“Israel’s people” are those who have wrestled with their nature and have been given a new name, a new nature, and have become princes with God. See Gen. <a class="bibleref" data-bibleref="Gen.28.24" href="/passage/?search=Gen.28.24&version=TPT">28:24-28 h </a> ; <a class="bibleref" data-bibleref="Gal.3.29" href="/passage/?search=Gal.3.29&version=TPT">Gal. 3:29 h </a> . The names of the twelve tribes of princes with God speak of the virtues of their names. Just as the twelve tribes were not birthed at the same time, so they become a picture of our progression in spiritual life from one “tribe” to another, from glory to glory.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10803" title="Go to Revelation 7:5">Revelation 7:5 i </a>  <span class='footnote-text'><i>Judah</i> means “praise.” In every list of the twelve tribes, Reuben, the firstborn, is always listed first—but not here. Judah is listed first, not because he was the firstborn but because he was the tribal head of King David and King Jesus, the Lion of the tribe of Judah. Israel begins with the spiritual, not the natural. Judah is the spiritual head of Israel (Gen. <a class="bibleref" data-bibleref="Gen.49.2" href="/passage/?search=Gen.49.2&version=TPT">49:2 i </a> ) and points to Christ, the true firstborn of creation and the firstborn of many brothers (the church). As we are sealed into the tribe of Judah, we are given the revelation of our sonship in him.</span> <br><br> <a href="#en-TPT-10803" title="Go to Revelation 7:5">Revelation 7:5 j </a>  <span class='footnote-text'><i>Reuben</i> means “Behold, a son!” Once we have seen Judah’s Lion as heaven’s firstborn Son, we move to beholding that Son living in us and fully being formed in us.</span> <br><br> <a href="#en-TPT-10803" title="Go to Revelation 7:5">Revelation 7:5 k </a>  <span class='footnote-text'><i>Gad</i> means “a troop.” Jacob gave his son Gad this prophecy: “A troop will troop upon him, but he will troop on their heels and overcome the troop at last” (literal Hebrew of Gen. <a class="bibleref" data-bibleref="Gen.49.19" href="/passage/?search=Gen.49.19&version=TPT">49:19 k </a> ). Gad symbolizes the beginning of the victorious life of an overcomer breaking forth. Throughout Israel’s history, the Gadites were tremendous warriors (1 Chron. <a class="bibleref" data-bibleref="1Chr.5.18" href="/passage/?search=1Chr.5.18&version=TPT">5:18-20 k </a> ; <a class="bibleref" data-bibleref="1Chr.12.8" href="/passage/?search=1Chr.12.8&version=TPT">12:8 k </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10804" title="Go to Revelation 7:6">Revelation 7:6 l </a>  <span class='footnote-text'><i>Asher</i> means “happy.” The kingdom of God is full of righteousness, peace, and joy in the Holy Spirit. Our journey into becoming overcomers takes us on a path of endless bliss. A joy unspeakable and full of glory becomes our strength and our song. See <a class="bibleref" data-bibleref="John.15.11" href="/passage/?search=John.15.11&version=TPT">John 15:11 l </a> .</span> <br><br> <a href="#en-TPT-10804" title="Go to Revelation 7:6">Revelation 7:6 m </a>  <span class='footnote-text'><i>Naphtali</i> means “wrestling.” This points to the struggle of warfare between flesh and spirit, between living in the natural realm and in the sonship realm of the Spirit.</span> <br><br> <a href="#en-TPT-10804" title="Go to Revelation 7:6">Revelation 7:6 n </a>  <span class='footnote-text'><i>Manasseh</i> means “causing me to forget.” There is a realm of grace, where we forget the pain of our struggles and betrayals and enter into the vibrant, victorious life of Christ. We then can say like Manasseh’s father Joseph, “Others meant to harm me, but God meant to bless me and bring good out of all I’ve gone through.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1" title="Go to Psalm 1:1">Psalm 1:1 a </a>  <span class='footnote-text'>Although we cannot be sure, it is possible that Ezra compiled the Psalms and wrote <a class="bibleref" data-bibleref="Ps.1" href="/passage/?search=Ps.1&version=TPT">Ps. 1 a </a>  as an “introduction” to the Psalter. Others believe it was written by David or Jeremiah.</span> <br><br> <a href="#en-TPT-1" title="Go to Psalm 1:1">Psalm 1:1 b </a>  <span class='footnote-text'>The Hebrew text is actually “that One” and refers prophetically to the Lord Jesus Christ, our Tree of Life. Every one of us who belongs to “that One” can also walk in the light of this psalm.</span> <br><br> <a href="#en-TPT-1" title="Go to Psalm 1:1">Psalm 1:1 c </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Ps.1" href="/passage/?search=Ps.1&version=TPT">Ps. 1 c </a>  is the contrast of those who follow God’s ways and those who choose their own path. Read through this psalm with the purpose of learning how to live with God in first place.</span>


bookid: Ps
contenido:
<a href="#en-TPT-2" title="Go to Psalm 1:2">Psalm 1:2 d </a>  <span class='footnote-text'>Or “Torah.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-3" title="Go to Psalm 1:3">Psalm 1:3 e </a>  <span class='footnote-text'>Or “transplanted.” That is, God planted our lives from where we were into a place of blessing. See <a class="bibleref" data-bibleref="Ps.92.13" href="/passage/?search=Ps.92.13&version=TPT">Ps. 92:13-14 e </a> .</span> <br><br> <a href="#en-TPT-3" title="Go to Psalm 1:3">Psalm 1:3 f </a>  <span class='footnote-text'>The metaphors found in this verse can be paraphrased as “No matter what he sets out to do, he brings it to a successful conclusion.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-7" title="Go to Psalm 2:1">Psalm 2:1 a </a>  <span class='footnote-text'>Or “Why are they devising emptiness?”</span>


bookid: Ps
contenido:
<a href="#en-TPT-9" title="Go to Psalm 2:3">Psalm 2:3 b </a>  <span class='footnote-text'>The word found here for “Christ” is the Hebrew word for “Messiah” or <i>“</i>Anointed One.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-10" title="Go to Psalm 2:4">Psalm 2:4 c </a>  <span class='footnote-text'>The Aramaic is <i>Maryah</i>, the Aramaic form of YHWH or Lord Jehovah.</span>


bookid: Ps
contenido:
<a href="#en-TPT-11" title="Go to Psalm 2:5">Psalm 2:5 d </a>  <span class='footnote-text'>Or “In good time he drives them away.”</span> <br><br> <a href="#en-TPT-11" title="Go to Psalm 2:5">Psalm 2:5 e </a>  <span class='footnote-text'>Or “snorts with anger.” The Hebrew word ‘<i>aph</i> (fiery anger) is a homonym that also means “nose.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-12" title="Go to Psalm 2:6">Psalm 2:6 f </a>  <span class='footnote-text'>The word <i>Zion</i> is found 157 times in the Bible and 38 times in the Psalms.</span> <br><br> <a href="#en-TPT-12" title="Go to Psalm 2:6">Psalm 2:6 g </a>  <span class='footnote-text'>For the believer today, Zion is not only a place but also a realm where Christ is enthroned. Jesus was “poured out” as a consecrated offering.</span>


bookid: Ps
contenido:
<a href="#en-TPT-14" title="Go to Psalm 2:8">Psalm 2:8 h </a>  <span class='footnote-text'>Or in the Masoretic text, “Ask wealth of me.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-15" title="Go to Psalm 2:9">Psalm 2:9 i </a>  <span class='footnote-text'>As translated from the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-16" title="Go to Psalm 2:10">Psalm 2:10 j </a>  <span class='footnote-text'>Or “Do what is wise.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-17" title="Go to Psalm 2:11">Psalm 2:11 k </a>  <span class='footnote-text'>Or “Rejoice with trembling.” The Hebrew word for “rejoice” means “to spin around with excited emotions” or “to twirl.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-18" title="Go to Psalm 2:12">Psalm 2:12 l </a>  <span class='footnote-text'>Or “be ruled by the Son.” The Hebrew word for “kiss” is <i>nashaq</i> and can also mean “to be ruled by” or “be in subjection to” (the Son). Yet another possible translation of this difficult verse is “be armed with purity.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-20" title="Go to Psalm 3:2">Psalm 3:2 a </a>  <span class='footnote-text'>This is the Hebrew word <i>Selah</i>, a puzzling word to translate. Most scholars believe it is a musical term for pause or rest. It is used seventy-one times in the Psalms as an instruction to the music leader to pause and ponder in God’s presence. An almost identical word, <i>Sela</i>, means “a massive rock cliff.” It is said that when <i>Selah</i> is spoken, the words are carved in stone in the throne room of the heavens.</span>


bookid: Ps
contenido:
<a href="#en-TPT-21" title="Go to Psalm 3:3">Psalm 3:3 b </a>  <span class='footnote-text'>Many translations render this “You are a shield around me.” The ancient Hebrew can be translated “You, O Lord, are my taker” (Augustine). The implication is that God shields us by taking us into himself. Jesus Christ is the taker of humanity, the one who was made flesh. He not only took our nature, he also took our sins that he might take us into glory.</span> <br><br> <a href="#en-TPT-21" title="Go to Psalm 3:3">Psalm 3:3 c </a>  <span class='footnote-text'>Or “my glory.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-22" title="Go to Psalm 3:4">Psalm 3:4 d </a>  <span class='footnote-text'>Or “from your holy hill.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-24" title="Go to Psalm 3:6">Psalm 3:6 e </a>  <span class='footnote-text'>Or “military troops.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-25" title="Go to Psalm 3:7">Psalm 3:7 f </a>  <span class='footnote-text'>Or “You broke the teeth of the wicked.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-26" title="Go to Psalm 3:8">Psalm 3:8 g </a>  <span class='footnote-text'>The Hebrew word used sixty times in the Psalms for deliverance is <i>Yeshuah</i>, a variant form of the name for Jesus. This is pointing us to where our salvation is found.</span>


bookid: Ps
contenido:
<a href="#en-TPT-27" title="Go to Psalm 4:1">Psalm 4:1 a </a>  <span class='footnote-text'>The Hebrew word used here, found in the inscription of fifty-four Psalms, is usually rendered as “choirmaster” or “chief director of music.” It is taken from the root word for “shining” or “brilliant” (i.e., purity, holiness). Another way to translate “choirmaster” is “the shining one” or “the one who glitters from afar.” Jesus Christ is the chief musician of all eternity who sings in the midst of his people (<a class="bibleref" data-bibleref="Heb.12.2" href="/passage/?search=Heb.12.2&version=TPT">Heb. 12:2 a </a> ).</span> <br><br> <a href="#en-TPT-27" title="Go to Psalm 4:1">Psalm 4:1 b </a>  <span class='footnote-text'>As translated from the Septuagint. The Hebrew is “stringed instruments” or “smiting.”</span> <br><br> <a href="#en-TPT-27" title="Go to Psalm 4:1">Psalm 4:1 c </a>  <span class='footnote-text'>Or “You created room for me.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-28" title="Go to Psalm 4:2">Psalm 4:2 d </a>  <span class='footnote-text'>Or “my glorious one.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-29" title="Go to Psalm 4:3">Psalm 4:3 e </a>  <span class='footnote-text'>There is considerable variation in possible translations from different manuscripts. Some manuscripts read “The Lord sets apart a faithful one for himself.” Another possible translation is “The Lord has revealed to me his marvelous love.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-30" title="Go to Psalm 4:4">Psalm 4:4 f </a>  <span class='footnote-text'>Or “Meditate on your bed and repent [lament].” It is always wise at the end of every day to cleanse our hearts in God’s grace and mercy.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5492" title="Go to Luke 10:6">Luke 10:6 d </a>  <span class='footnote-text'>Literally “son of peace,” which is a way of saying, “a godly man.”</span> <br><br> <a href="#en-TPT-5492" title="Go to Luke 10:6">Luke 10:6 e </a>  <span class='footnote-text'>Or as translated from the Aramaic, “Let him rest upon your peace.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5494" title="Go to Luke 10:8">Luke 10:8 f </a>  <span class='footnote-text'>This instruction to “eat what is served” was given twice, for the Jewish dietary laws were not meant to be a hindrance in their ministry, nor were the disciples to demand certain foods.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5497" title="Go to Luke 10:11">Luke 10:11 g </a>  <span class='footnote-text'>See footnote on <a class="bibleref" data-bibleref="Luke.9.5" href="/passage/?search=Luke.9.5&version=TPT">Luke 9:5 g </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5500" title="Go to Luke 10:14">Luke 10:14 h </a>  <span class='footnote-text'>Tyre and Sidon (present-day Lebanon) were two gentile cities on the Mediterranean coast that were known for their wickedness.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5501" title="Go to Luke 10:15">Luke 10:15 i </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.14.13" href="/passage/?search=Isa.14.13&version=TPT">14:13-15 i </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5505" title="Go to Luke 10:19">Luke 10:19 j </a>  <span class='footnote-text'>The Greek text is literally “snakes and scorpions,” which are emblems of demonic powers.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5516" title="Go to Luke 10:30">Luke 10:30 k </a>  <span class='footnote-text'>Although the text does not describe him as Jewish, it is clearly implied in the context.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5518" title="Go to Luke 10:32">Luke 10:32 l </a>  <span class='footnote-text'>The Levites were temple assistants, helping the priests (1 Chron. <a class="bibleref" data-bibleref="1Chr.23.28" href="/passage/?search=1Chr.23.28&version=TPT">23:28-32 l </a> ).</span>


bookid: Luke
contenido:
<a href="#en-TPT-5519" title="Go to Luke 10:33">Luke 10:33 m </a>  <span class='footnote-text'>There was racial tension in those days between Jews and Samaritans. The Samaritans were considered to be a mixed race by the religious Jews. A Samaritan would be the most unlikely person to stop and help a Jewish man. The word <i>Samaritan</i> does not refer to people who lived in a geographical place, but is the Hebrew-Aramaic word <i>Samarim</i>, which means “keeper of the law.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5521" title="Go to Luke 10:35">Luke 10:35 n </a>  <span class='footnote-text'>Jesus is the Good Samaritan. He stoops down to touch us, heal us, lift us up, carry us on our journey, and pay our debts, and he promises to return and reward those who do his will.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5529" title="Go to Luke 11:2">Luke 11:2 a </a>  <span class='footnote-text'>Some Greek manuscripts read simply “Father.” The Aramaic is <i>Abba</i>.</span> <br><br> <a href="#en-TPT-5529" title="Go to Luke 11:2">Luke 11:2 b </a>  <span class='footnote-text'>An alternate reading of the Aramaic text. The Aramaic word for “name” is <i>shema</i> (or the Hebrew word, <i>shem</i>), a word with multiple meanings. It can also be translated as “light,” “sound,” or “atmosphere.” Placing a light in an enclosed space, like a lantern, magnifies that light. This is the meaning here of God’s name being made sacred and magnified as we focus our lives on him.</span> <br><br> <a href="#en-TPT-5529" title="Go to Luke 11:2">Luke 11:2 c </a>  <span class='footnote-text'>Translated from some of the earliest Greek manuscripts.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5530" title="Go to Luke 11:3">Luke 11:3 d </a>  <span class='footnote-text'>This is more than asking for food, for Jesus has taught us not to worry about the needs of our body. It is the request for tomorrow’s living bread to come and feed us today.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5531" title="Go to Luke 11:4">Luke 11:4 e </a>  <span class='footnote-text'>Or “Do not let us enter into ordeals.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5533" title="Go to Luke 11:6">Luke 11:6 f </a>  <span class='footnote-text'>It was the culture of the day to honor every guest and provide a meal when they arrived.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5537" title="Go to Luke 11:11">Luke 11:11 g </a>  <span class='footnote-text'>Some manuscripts substitute the word “fish” with “loaf” (bread) and the word “snake” with “a stone.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5541" title="Go to Luke 11:15">Luke 11:15 h </a>  <span class='footnote-text'>The word used here is <i>Beelzelbul</i>, which was an Aramaic word for “the prince of devils” and was worshiped by the Philistines.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5545" title="Go to Luke 11:19">Luke 11:19 i </a>  <span class='footnote-text'>Literally “your sons,” which is a figure of speech for their followers.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5546" title="Go to Luke 11:20">Luke 11:20 j </a>  <span class='footnote-text'>The text literally states “in the finger of God,” a Hebrew phrase denoting God’s power. See Ex. <a class="bibleref" data-bibleref="Exod.8.19" href="/passage/?search=Exod.8.19&version=TPT">8:19 j </a> ; <a class="bibleref" data-bibleref="Exod.31.18" href="/passage/?search=Exod.31.18&version=TPT">31:18 j </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5551" title="Go to Luke 11:25">Luke 11:25 k </a>  <span class='footnote-text'>Implied in the text is the truth that if a person is delivered from a demon but does not receive Christ and become filled with him, that individual’s condition can become even worse. True conversion fills a life with Christ and his Spirit.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5552" title="Go to Luke 11:26">Luke 11:26 l </a>  <span class='footnote-text'>Christ’s power is still available for all. Even Mary Magdalene had seven demons cast out of her. See <a class="bibleref" data-bibleref="Luke.8.2" href="/passage/?search=Luke.8.2&version=TPT">Luke 8:2 l </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5556" title="Go to Luke 11:30">Luke 11:30 m </a>  <span class='footnote-text'>The Aramaic is “tribe.” See <a class="bibleref" data-bibleref="Luke.11.31" href="/passage/?search=Luke.11.31&version=TPT">v. 31 m </a> . The Ninevites were a different Semitic tribe from the Jews.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5557" title="Go to Luke 11:31">Luke 11:31 n </a>  <span class='footnote-text'>Literally “the queen of the south.” See 1 Kings <a class="bibleref" data-bibleref="1Kgs.10.1" href="/passage/?search=1Kgs.10.1&version=TPT">10:1-13 n </a> . Sheba is modern-day Yemen.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5558" title="Go to Luke 11:32">Luke 11:32 o </a>  <span class='footnote-text'>The Aramaic is “tribe.” The Ninevites were of Semitic origin, and although they were pagans, after the preaching of one prophet they converted. The people of Israel had many prophets throughout their history, and the greatest prophet of all was now preaching to them, yet they refused to listen.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5560" title="Go to Luke 11:34">Luke 11:34 p </a>  <span class='footnote-text'>The teachings of Jesus are the “revelation-light” referred to here.</span> <br><br> <a href="#en-TPT-5560" title="Go to Luke 11:34">Luke 11:34 q </a>  <span class='footnote-text'>Or “The eye is like a lamp to your body.” The literal Greek text reads “Your eye is the lamp of your body. If your eye is healthy, your whole body is full of light; but if it is sick, your body is full of darkness.” The eye becomes a metaphor for spiritual perception. The body is our spirit. The lamp is Jesus’ teachings. The darkness is formed by the lies and opinions that blind us. These metaphors have been made explicit.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5563" title="Go to Luke 11:37">Luke 11:37 r </a>  <span class='footnote-text'>This was not required by the law of Moses, but was a rule imposed by the Pharisees.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5565" title="Go to Luke 11:40">Luke 11:40 s </a>  <span class='footnote-text'>Translated from the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5567" title="Go to Luke 11:42">Luke 11:42 t </a>  <span class='footnote-text'>Literally “You pay tithes even on mint and dill and every other garden herb.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5568" title="Go to Luke 11:43">Luke 11:43 u </a>  <span class='footnote-text'>Literally “greeted with respect in the marketplaces.”</span> <br><br> <a href="#en-TPT-5568" title="Go to Luke 11:43">Luke 11:43 v </a>  <span class='footnote-text'>The Aramaic text states, “You aspire to leadership of the synagogues.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5569" title="Go to Luke 11:44">Luke 11:44 w </a>  <span class='footnote-text'>The strictly religious Jew could not touch a dead body or walk over a grave. It was common to whitewash the grave so no one would walk on it and be ceremonially defiled. Jesus taught that people who followed the example of the Pharisees would become morally unclean.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5571" title="Go to Luke 11:46">Luke 11:46 x </a>  <span class='footnote-text'>The Greek text is literally “You compel men to carry burdens that you yourselves do not touch.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5576" title="Go to Luke 11:51">Luke 11:51 y </a>  <span class='footnote-text'>See 2 Chron. <a class="bibleref" data-bibleref="2Chr.24.21" href="/passage/?search=2Chr.24.21&version=TPT">24:21-22 y </a> . Second Chronicles is the last book in the Hebrew order of the Old Testament. So the implied time frame is from Genesis throughout the period of the Old Testament.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5579" title="Go to Luke 12:1">Luke 12:1 a </a>  <span class='footnote-text'>“Serving their own interests” is found in the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5583" title="Go to Luke 12:5">Luke 12:5 b </a>  <span class='footnote-text'>The Greek text is literally “the Valley of Hinnom.” This was a valley along the south side of Jerusalem where excrement and rubbish were burned continually. It became a Jewish metaphor for the place of eternal punishment.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5584" title="Go to Luke 12:6">Luke 12:6 c </a>  <span class='footnote-text'>The translator has chosen to make explicit the figures of speech and metaphors of these verses. The literal Greek text reads “Do not five sparrows sell for two copper coins? Not one is overlooked before God. Indeed, the very hairs of your head are numbered. Stop fearing—you are more valuable than many sparrows.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5588" title="Go to Luke 12:11">Luke 12:11 d </a>  <span class='footnote-text'>The Greek text adds “in the synagogues.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5591" title="Go to Luke 12:14">Luke 12:14 e </a>  <span class='footnote-text'>In the Jewish culture of that day, rabbis would be asked to mediate disputes such as this. However, the man did not want mediation but representation.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5597" title="Go to Luke 12:20">Luke 12:20 f </a>  <span class='footnote-text'>The Greek text is simply “they.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5605" title="Go to Luke 12:28">Luke 12:28 g </a>  <span class='footnote-text'>This Greek word means “little faiths.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5612" title="Go to Luke 12:35">Luke 12:35 h </a>  <span class='footnote-text'>The Greek is literally “Let your loins be girded and keep your lamps burning.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5617" title="Go to Luke 12:40">Luke 12:40 i </a>  <span class='footnote-text'>The Greek word can also be translated “become.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5626" title="Go to Luke 12:50">Luke 12:50 j </a>  <span class='footnote-text'>The implication of the context is that Jesus was drawing closer to his time of experiencing God’s judgment for our sins on the cross. It is a “baptism” of judgment that we deserved.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5628" title="Go to Luke 12:52">Luke 12:52 k </a>  <span class='footnote-text'>The Greek text is literally “Among five in one house, three will be against two and two will be against three.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5632" title="Go to Luke 12:56">Luke 12:56 l </a>  <span class='footnote-text'>There is an amazing play on words found in the Aramaic text. The word translated “hypocrites” is literally “accepter of faces.” The Aramaic states that the Pharisees looked at the “face” of the sky and the “faces” of men, living superficially, not seeing what was happening spiritually around them.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5636" title="Go to Luke 13:1">Luke 13:1 a </a>  <span class='footnote-text'>It is likely that Pilate viewed these Jews as rebellious to his rule. This was indeed an atrocious act by Pilate.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5638" title="Go to Luke 13:3">Luke 13:3 b </a>  <span class='footnote-text'>The Greek term for repentance means “to change your mind and amend your ways.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5639" title="Go to Luke 13:4">Luke 13:4 c </a>  <span class='footnote-text'>Siloam was the name of a pool or reservoir for the city of Jerusalem near the junction of the south and east walls of the city.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5644" title="Go to Luke 13:9">Luke 13:9 d </a>  <span class='footnote-text'>This parable was an obvious picture of the nation of Israel. The owner was the Father and the gardener was Jesus, who had come to them and for three years had longed to have true spiritual fruit from his spiritual vine (Isa. <a class="bibleref" data-bibleref="Isa.5.1" href="/passage/?search=Isa.5.1&version=TPT">5:1-7 d </a> ). The warning is that it would be cut down if it did not bear the fruits of repentance. The purpose of the parable was to warn people that they were in their last year of God’s grace toward them.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5646" title="Go to Luke 13:11">Luke 13:11 e </a>  <span class='footnote-text'>Literally “spirit of weakness.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5653" title="Go to Luke 13:19">Luke 13:19 f </a>  <span class='footnote-text'>See Ezek. <a class="bibleref" data-bibleref="Ezek.17.23" href="/passage/?search=Ezek.17.23&version=TPT">17:23 f </a> . The obvious meaning of this parable is that God’s kingdom realm will begin small but it will expand, grow, and mature. People from every nation will come and make a “nest” in God’s kingdom realm.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5655" title="Go to Luke 13:21">Luke 13:21 g </a>  <span class='footnote-text'>The meaning of this parable is that something small can impact and penetrate something great. It is the pervading influence of virtue and truth that is highlighted here. A transformation takes place when the hidden yet pervasive kingdom impacts every part of culture and society around us.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5656" title="Go to Luke 13:22">Luke 13:22 h </a>  <span class='footnote-text'>Jesus now visits the places where his disciples had already been. See <a class="bibleref" data-bibleref="Luke.10.1-Luke.10.11" href="/passage/?search=Luke.10.1-Luke.10.11&version=TPT">Luke 10:1-11 h </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5658" title="Go to Luke 13:24">Luke 13:24 i </a>  <span class='footnote-text'>The Greek word used here is actually “agonize.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5661" title="Go to Luke 13:27">Luke 13:27 j </a>  <span class='footnote-text'>This is quoted from <a class="bibleref" data-bibleref="Ps.6.8" href="/passage/?search=Ps.6.8&version=TPT">Ps. 6:8 j </a> . Though they were acquaintances, they had not responded to his message with repentance. The word <i>disloyal</i> is taken from the Aramaic. The question to ask is not simply, “Will the saved be few?” (<a class="bibleref" data-bibleref="Luke.13.23" href="/passage/?search=Luke.13.23&version=TPT">v. 23 j </a> ) but rather, “Will it be you?”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5666" title="Go to Luke 13:32">Luke 13:32 k </a>  <span class='footnote-text'>Or “fox.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5668" title="Go to Luke 13:34">Luke 13:34 l </a>  <span class='footnote-text'>Or “apostles.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5669" title="Go to Luke 13:35">Luke 13:35 m </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.12.7" href="/passage/?search=Jer.12.7&version=TPT">12:7 m </a> .</span> <br><br> <a href="#en-TPT-5669" title="Go to Luke 13:35">Luke 13:35 n </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.118.26" href="/passage/?search=Ps.118.26&version=TPT">Ps. 118:26 n </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5679" title="Go to Luke 14:10">Luke 14:10 a </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Prov.25.6" href="/passage/?search=Prov.25.6&version=TPT">Prov. 25:6-7 a </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5683" title="Go to Luke 14:15">Luke 14:15 b </a>  <span class='footnote-text'>The guest at the dinner assumed God’s kingdom realm was coming one day, but Jesus’ parable explained that it had already begun with the invitation to come to him, the King.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5687" title="Go to Luke 14:19">Luke 14:19 c </a>  <span class='footnote-text'>This implies he was a wealthy man who foolishly chose possessions over Christ.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5694" title="Go to Luke 14:26">Luke 14:26 d </a>  <span class='footnote-text'>Or “hate.” This is an Aramaic and Hebraic metaphor for putting Jesus above every other relationship. The Aramaic word <i>sna</i> has several meanings and can mean “hate” or “put aside.” In this case, Jesus, the King of love is not saying to hate but to put aside every other relationship into second place. The meaning becomes quite clear in the Aramaic language.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5696" title="Go to Luke 14:28">Luke 14:28 e </a>  <span class='footnote-text'>Or “tower.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5699" title="Go to Luke 14:31">Luke 14:31 f </a>  <span class='footnote-text'>Or “king.”</span> <br><br> <a href="#en-TPT-5699" title="Go to Luke 14:31">Luke 14:31 g </a>  <span class='footnote-text'>The Greek text states, “With ten thousand he will be able to go up against twenty thousand.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5702" title="Go to Luke 14:34">Luke 14:34 h </a>  <span class='footnote-text'>Or “become foolish.” Both Greek and Aramaic use a word that can mean “foolish.” If salt that has lost its flavor is foolish, then the salt that keeps its flavor is equal to wisdom. Rabbinical literature equates salt with wisdom. (Eduard Schweizer,” <i>The Good News According to Matthew</i>, Atlanta: John Knox Press, 1975.) After speaking of salt, Jesus, in Matthew <a class="bibleref" data-bibleref="Matt.5.13" href="/passage/?search=Matt.5.13&version=TPT">5:13-15 h </a> , goes on to refer to lighting a lamp. It was a common practice in the time of Jesus to put salt on the wick of a lamp to increase its brightness. The “salt” of wisdom will make our light shine even brighter. (W. A. Elwell and P.W. Comfort, <i>Tyndale Bible Dictionary</i>, Tyndale reference library, Wheaton, Ill.: Tyndale House, 2001, 797–798.)</span>


bookid: Luke
contenido:
<a href="#en-TPT-5703" title="Go to Luke 14:35">Luke 14:35 i </a>  <span class='footnote-text'>Followers of Jesus who are unwilling to pay the price of discipleship are like worthless salt, unable to affect anything or anyone.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5707" title="Go to Luke 15:4">Luke 15:4 a </a>  <span class='footnote-text'>What a wonderful picture this gives us of our “Good Shepherd.” He doesn’t beat the lost sheep for wandering away. He raises it up and carries it home!</span>


bookid: Luke
contenido:
<a href="#en-TPT-5710" title="Go to Luke 15:8">Luke 15:8 b </a>  <span class='footnote-text'>The silver coin was a <i>zuza</i> (Aramaic). Although there are differing opinions as to its value, it could be equal in today’s currency to more than twelve hundred US dollars. Notice the change of numbers in the three parables in this chapter: one out of a hundred for the sheep, one out of ten for the coins, and one out of two for the sons. This progressively shows the extraordinary value that Jesus places on every lost soul. Although the coin was lost, it never lost its value.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5712" title="Go to Luke 15:10">Luke 15:10 c </a>  <span class='footnote-text'>Jesus used the woman in this parable as a metaphor for God. This alone would incite anger from the Pharisees. In the next parable, God is unveiled as the extravagant Father who forgives his wayward son.</span> <br><br> <a href="#en-TPT-5712" title="Go to Luke 15:10">Luke 15:10 d </a>  <span class='footnote-text'>The silver coin had an image of Roman authority on it. We have been stamped with the image of God. Even when we are “lost,” that image is still present, needing only to be “found” by grace and redeemed.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5714" title="Go to Luke 15:12">Luke 15:12 e </a>  <span class='footnote-text'>In the light of Middle Eastern culture, it was a great offense for a son to ask his father for his inheritance. It would be equivalent to saying, “I wish you were already dead!”</span> <br><br> <a href="#en-TPT-5714" title="Go to Luke 15:12">Luke 15:12 f </a>  <span class='footnote-text'>The Greek is literally “He gave them his life” (Greek <i>bios</i>).</span>


bookid: Luke
contenido:
<a href="#en-TPT-5718" title="Go to Luke 15:16">Luke 15:16 g </a>  <span class='footnote-text'>This would be degrading to anyone, but especially to a Jew, who was forbidden to raise swine.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5722" title="Go to Luke 15:20">Luke 15:20 h </a>  <span class='footnote-text'>Implied in the context of the Greek text and stated more explicitly in the Aramaic.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5723" title="Go to Luke 15:21">Luke 15:21 i </a>  <span class='footnote-text'>This poetic description is made explicit from the cultural and spiritual implication of the text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5724" title="Go to Luke 15:22">Luke 15:22 j </a>  <span class='footnote-text'>Culturally, this ring was an emblem of authority, giving the son authority to transact business in the father’s name. This was a picture of the seal of the Holy Spirit (<a class="bibleref" data-bibleref="Eph.1.14" href="/passage/?search=Eph.1.14&version=TPT">Eph. 1:14 j </a> ).</span> <br><br> <a href="#en-TPT-5724" title="Go to Luke 15:22">Luke 15:22 k </a>  <span class='footnote-text'>Or “bring sandals for his feet.” Slaves were barefoot.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5725" title="Go to Luke 15:23">Luke 15:23 l </a>  <span class='footnote-text'>The Greek text is “kill the grain-fatted calf.” This is a picture of feasting upon Christ, who was sacrificed for us.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5730" title="Go to Luke 15:28">Luke 15:28 m </a>  <span class='footnote-text'>In the culture of that era, hospitality was of supreme importance. To refuse to go in to the feast, when it was his responsibility culturally to cohost the event with his father, was a humiliating rejection of the father.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5731" title="Go to Luke 15:29">Luke 15:29 n </a>  <span class='footnote-text'>While the younger brother pursued self-discovery, the older brother believed in moral conformity, earning favor from his father. Both needed the revelation of grace.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5734" title="Go to Luke 15:32">Luke 15:32 o </a>  <span class='footnote-text'>Jesus spoke three parables unveiling and revealing how the Trinity desires to bring people back through the Son, by the Spirit, to the Father. The Son came as a shepherd, seeking and sacrificing to find the lost sinner. The Spirit seeks the lost like the woman with the light of illumination for the lost coin until she found it. And the Father welcomes the returning sinner back to his house. It is the work of the Trinity to bring us back to God. In <a class="bibleref" data-bibleref="Matt.28.19" href="/passage/?search=Matt.28.19&version=TPT">Matt. 28:19 o </a> , it is the sequence of the Father, the Spirit, and the Son. Here in <a class="bibleref" data-bibleref="Luke.15" href="/passage/?search=Luke.15&version=TPT">Luke 15 o </a> , it is the Son, the Spirit, and the Father.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5737" title="Go to Luke 16:3">Luke 16:3 a </a>  <span class='footnote-text'>The manager’s words include an ancient Aramaic figure of speech, “I can’t dig,” which means it can’t be buried or hidden.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5742" title="Go to Luke 16:9">Luke 16:9 b </a>  <span class='footnote-text'>Or “your earthly wealth.”</span> <br><br> <a href="#en-TPT-5742" title="Go to Luke 16:9">Luke 16:9 c </a>  <span class='footnote-text'>Or “you will be welcomed to the tents of eternity.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5746" title="Go to Luke 16:13">Luke 16:13 d </a>  <span class='footnote-text'>The word used here is <i>Mammon</i>, which is money personified as a god and worshiped.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5751" title="Go to Luke 16:18">Luke 16:18 e </a>  <span class='footnote-text'>Or “dismiss,” or “send away.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5752" title="Go to Luke 16:19">Luke 16:19 f </a>  <span class='footnote-text'>The Greek text is literally “He was dressed in a purple robe.” This is a figure of speech that refers to the luxury that surrounded him. This was the kind of robe worn only by kings.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5753" title="Go to Luke 16:20">Luke 16:20 g </a>  <span class='footnote-text'><i>Lazarus</i> is a form of the name Eleazar and means “God helps.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5754" title="Go to Luke 16:22">Luke 16:22 h </a>  <span class='footnote-text'>The Greek text is literally “Abraham’s bosom,” which is a metaphor for paradise.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5763" title="Go to Luke 16:31">Luke 16:31 i </a>  <span class='footnote-text'>Translated from the Aramaic. Jesus is that “someone” who rose from the grave, yet many still will not listen and believe.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5764" title="Go to Luke 17:1">Luke 17:1 a </a>  <span class='footnote-text'>As translated from the Aramaic. Other Greek texts use the words “temptation” or “to stumble.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5767" title="Go to Luke 17:4">Luke 17:4 b </a>  <span class='footnote-text'>The Greek text states explicitly “seven times.” But this is used as a metaphor for unlimited forgiveness.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5768" title="Go to Luke 17:5">Luke 17:5 c </a>  <span class='footnote-text'>The Greek text is literally “add faith to us.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5769" title="Go to Luke 17:6">Luke 17:6 d </a>  <span class='footnote-text'>The Greek text is “mulberry” or “sycamore tree,” which is known to grow to about thirty-five feet high.</span> <br><br> <a href="#en-TPT-5769" title="Go to Luke 17:6">Luke 17:6 e </a>  <span class='footnote-text'>The apostles had faith; they simply needed to use it.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5775" title="Go to Luke 17:13">Luke 17:13 f </a>  <span class='footnote-text'>The Greek word used here for “Master” is not the usual word used for “Teacher” or “Master.” It denotes one with supernatural authority and power.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5776" title="Go to Luke 17:14">Luke 17:14 g </a>  <span class='footnote-text'>This was what was required. See Lev. <a class="bibleref" data-bibleref="Lev.13.19" href="/passage/?search=Lev.13.19&version=TPT">13:19 g </a> ; <a class="bibleref" data-bibleref="Lev.14.1" href="/passage/?search=Lev.14.1&version=TPT">14:1-11 g </a> . What a step of faith for these lepers as they stepped out on only the word Jesus spoke to them. They were to go the priest, who would confirm their healing and declare them ceremonially clean and approved to go into the temple to worship God.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5777" title="Go to Luke 17:15">Luke 17:15 h </a>  <span class='footnote-text'>For a Samaritan man to give thanks to a Jewish man was indeed peculiar. Since he likely had no “priest,” he turned to the only one he knew to be a priest for him, Jesus Christ.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5778" title="Go to Luke 17:16">Luke 17:16 i </a>  <span class='footnote-text'>From the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5782" title="Go to Luke 17:20">Luke 17:20 j </a>  <span class='footnote-text'>Or “When will God’s kingdom be established?”</span> <br><br> <a href="#en-TPT-5782" title="Go to Luke 17:20">Luke 17:20 k </a>  <span class='footnote-text'>Implied in the Aramaic text where it states, “observances” (of the law). The same word is found in <a class="bibleref" data-bibleref="Gal.4.10" href="/passage/?search=Gal.4.10&version=TPT">Gal. 4:10 k </a>  referring to “observances” of keeping the law.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5783" title="Go to Luke 17:21">Luke 17:21 l </a>  <span class='footnote-text'>Translated from the Aramaic text. The implication is that God’s kingdom realm is a person, Jesus Christ. The reality of God’s kingdom appears when Jesus lives within us by faith.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5791" title="Go to Luke 17:31">Luke 17:31 m </a>  <span class='footnote-text'>The Greek text is literally “on the roof.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5792" title="Go to Luke 17:32">Luke 17:32 n </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.19.26" href="/passage/?search=Gen.19.26&version=TPT">19:26 n </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5795" title="Go to Luke 17:35">Luke 17:35 o </a>  <span class='footnote-text'>This Greek word can also refer to being “forgiven of sin.” Some later Greek texts add, “Two men will be in the field; one will be taken and the other will be left. Those who are swept away are taken to judgment; those who are left behind remain to enter into the kingdom glory.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5796" title="Go to Luke 17:37">Luke 17:37 p </a>  <span class='footnote-text'>The Greek word used here is literally “corpse” and can be a metaphor for those who are spiritually dead.</span> <br><br> <a href="#en-TPT-5796" title="Go to Luke 17:37">Luke 17:37 q </a>  <span class='footnote-text'>The Greek word used here is clearly “eagles.” Some translations read “vultures.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5802" title="Go to Luke 18:7">Luke 18:7 a </a>  <span class='footnote-text'>Translated from the Aramaic text. The Greek text has an unusual verb that means “ever tapping,” signifying one who keeps knocking on the door of heaven until he receives what he came for.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5807" title="Go to Luke 18:13">Luke 18:13 b </a>  <span class='footnote-text'>The Greek verb <i>typto</i>, means “to strike,” or “to strike dead.” It is a violent term also used of the scourging of Jesus.</span> <br><br> <a href="#en-TPT-5807" title="Go to Luke 18:13">Luke 18:13 c </a>  <span class='footnote-text'>The Greek text uses a word that implies he was saying to God, “Look at me as you look at the blood-sprinkled mercy seat.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5809" title="Go to Luke 18:15">Luke 18:15 d </a>  <span class='footnote-text'>There is a hint in the Greek text that these children may have been sick. Jesus loves and heals children.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5813" title="Go to Luke 18:19">Luke 18:19 e </a>  <span class='footnote-text'>Jesus is implying that if we call him “wonderful,” we are calling him “God.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5816" title="Go to Luke 18:22">Luke 18:22 f </a>  <span class='footnote-text'>This does not teach us that salvation can be earned by giving away our possessions to the poor. Jesus was showing the young, wealthy man that he couldn’t truly be a disciple until there was no competition in his heart to following Jesus.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5819" title="Go to Luke 18:25">Luke 18:25 g </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “to stuff a camel through the eye of a needle.” The Aramaic word for “rope” and for “camel” is the homonym <i>gamla</i>. This could be an instance of the Aramaic text being misread by the Greek translators as “camel” instead of “rope.” Regardless, this becomes a metaphor for something impossible. It would be like saying, “It’s as hard as making pigs fly!”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5823" title="Go to Luke 18:29">Luke 18:29 h </a>  <span class='footnote-text'>The Mark account of this passage adds, “and with persecutions.” See <a class="bibleref" data-bibleref="Mark.10.30" href="/passage/?search=Mark.10.30&version=TPT">Mark 10:30 h </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5826" title="Go to Luke 18:33">Luke 18:33 i </a>  <span class='footnote-text'>The word translated “abused” is powerful. It occurs in the Greek text in <a class="bibleref" data-bibleref="Luke.18.32" href="/passage/?search=Luke.18.32&version=TPT">v. 32 i </a>  but in the Aramaic text in <a class="bibleref" data-bibleref="Luke.18.33" href="/passage/?search=Luke.18.33&version=TPT">v. 33 i </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5831" title="Go to Luke 18:38">Luke 18:38 j </a>  <span class='footnote-text'>The term <i>Son of David</i> was used for the Messiah. The blind man believed Jesus was the Messiah.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5835" title="Go to Luke 18:42">Luke 18:42 k </a>  <span class='footnote-text'>Translated from the Aramaic. The Greek word signifies both healing and salvation.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5837" title="Go to Luke 19:1">Luke 19:1 a </a>  <span class='footnote-text'>The name Zacchaeus means “pure.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5838" title="Go to Luke 19:4">Luke 19:4 b </a>  <span class='footnote-text'>This was a sturdy sycamore-fig tree that was known to reach over forty feet high. The Aramaic text calls it a “tree in bloom.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5839" title="Go to Luke 19:5">Luke 19:5 c </a>  <span class='footnote-text'>Although they had never met, Jesus knew Zacchaeus’ name. This was a “word of knowledge.” The Aramaic text states, “It is my duty to stay at your house.” It is likely that Jesus spent the night in Zacchaeus’ home.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5841" title="Go to Luke 19:7">Luke 19:7 d </a>  <span class='footnote-text'>The Aramaic states “dinner after the fast.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5842" title="Go to Luke 19:8">Luke 19:8 e </a>  <span class='footnote-text'>This is supplied from <a class="bibleref" data-bibleref="Luke.19.6" href="/passage/?search=Luke.19.6&version=TPT">v. 6 e </a> , stated here for the sake of the narrative.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5843" title="Go to Luke 19:9">Luke 19:9 f </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text is “salvation.” Notice that Jesus describes himself as “life” and “Son of Man.” He is both divine and human.</span> <br><br> <a href="#en-TPT-5843" title="Go to Luke 19:9">Luke 19:9 g </a>  <span class='footnote-text'>This is a quotation taken from Ezek. <a class="bibleref" data-bibleref="Ezek.34.16" href="/passage/?search=Ezek.34.16&version=TPT">34:16 g </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5846" title="Go to Luke 19:13">Luke 19:13 h </a>  <span class='footnote-text'>Literally “ten minas.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5854" title="Go to Luke 19:21">Luke 19:21 i </a>  <span class='footnote-text'>The text is literally “You pick up what you didn’t lay down and reap where you didn’t sow.” This statement is obviously not true. The opposite can be found in how the master shared his kingdom with the other more faithful servants. Today, many likewise have a misconception of the true heart of our Master. Our Master makes servants into rulers.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5856" title="Go to Luke 19:23">Luke 19:23 j </a>  <span class='footnote-text'>The text is literally “upon a table,” a metaphor for where banking transactions took place.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5862" title="Go to Luke 19:29">Luke 19:29 k </a>  <span class='footnote-text'>The Greek text includes two small villages, Bethphage and Bethany. The meaning of the names combined means “the stables of Annia.” This is how it is translated in the Aramaic.</span> <br><br> <a href="#en-TPT-5862" title="Go to Luke 19:29">Luke 19:29 l </a>  <span class='footnote-text'>This was a large hill less than two miles from Jerusalem and about one hundred feet higher.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5863" title="Go to Luke 19:30">Luke 19:30 m </a>  <span class='footnote-text'>Literally “across the valley.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5864" title="Go to Luke 19:31">Luke 19:31 n </a>  <span class='footnote-text'>The Lord Jesus created all things and therefore owns it all.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5868" title="Go to Luke 19:35">Luke 19:35 o </a>  <span class='footnote-text'>See Zech. <a class="bibleref" data-bibleref="Zech.9.9" href="/passage/?search=Zech.9.9&version=TPT">9:9 o </a> .</span> <br><br> <a href="#en-TPT-5868" title="Go to Luke 19:35">Luke 19:35 p </a>  <span class='footnote-text'>This was done to signify Jesus was King. See 2 Kings <a class="bibleref" data-bibleref="2Kgs.9.13" href="/passage/?search=2Kgs.9.13&version=TPT">9:13 p </a> . This is an obvious reference to the coming of the promised Messiah.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5870" title="Go to Luke 19:38">Luke 19:38 q </a>  <span class='footnote-text'>This is a quotation of <a class="bibleref" data-bibleref="Ps.118.26" href="/passage/?search=Ps.118.26&version=TPT">Ps. 118:26 q </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5875" title="Go to Luke 19:43">Luke 19:43 r </a>  <span class='footnote-text'>Translated from the Aramaic. The Greek text states, “They will throw up ramparts.” See Isa. <a class="bibleref" data-bibleref="Isa.29.3" href="/passage/?search=Isa.29.3&version=TPT">29:3 r </a> ; Jer. <a class="bibleref" data-bibleref="Jer.6.6" href="/passage/?search=Jer.6.6&version=TPT">6:6 r </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.4.2" href="/passage/?search=Ezek.4.2&version=TPT">4:2 r </a> . Jesus was the only one weeping while everyone else was rejoicing.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5878" title="Go to Luke 19:46">Luke 19:46 s </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.56.7" href="/passage/?search=Isa.56.7&version=TPT">56:7 s </a> ; Jer. <a class="bibleref" data-bibleref="Jer.7.11" href="/passage/?search=Jer.7.11&version=TPT">7:11 s </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5881" title="Go to Luke 20:1">Luke 20:1 a </a>  <span class='footnote-text'>Translated from the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5893" title="Go to Luke 20:13">Luke 20:13 b </a>  <span class='footnote-text'>Translated from the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5897" title="Go to Luke 20:17">Luke 20:17 c </a>  <span class='footnote-text'>This is a quotation from <a class="bibleref" data-bibleref="Ps.118.22" href="/passage/?search=Ps.118.22&version=TPT">Ps. 118:22 c </a> . See also Isa. <a class="bibleref" data-bibleref="Isa.8.14" href="/passage/?search=Isa.8.14&version=TPT">8:14-15 c </a> ; <a class="bibleref" data-bibleref="Isa.28.16" href="/passage/?search=Isa.28.16&version=TPT">28:16 c </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5902" title="Go to Luke 20:22">Luke 20:22 d </a>  <span class='footnote-text'>The Greek text states, “to the emperor.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5903" title="Go to Luke 20:23">Luke 20:23 e </a>  <span class='footnote-text'>Although not found in most Greek manuscripts, it is included in the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5905" title="Go to Luke 20:25">Luke 20:25 f </a>  <span class='footnote-text'>Actual coins from that era have been found with the emperor’s image and a superscription saying, “Tiberius Caesar Augustus, son of the divine Augustus.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5908" title="Go to Luke 20:28">Luke 20:28 g </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.25.5" href="/passage/?search=Deut.25.5&version=TPT">25:5-10 g </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5915" title="Go to Luke 20:37">Luke 20:37 h </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.3.6" href="/passage/?search=Exod.3.6&version=TPT">3:6 h </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5917" title="Go to Luke 20:39">Luke 20:39 i </a>  <span class='footnote-text'>Historically, these “experts of the law” (Pharisees) were opposed to, and argued with, the Sadducees over their disbelief of a supernatural resurrection.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5919" title="Go to Luke 20:41">Luke 20:41 j </a>  <span class='footnote-text'>Or “scribes,” as translated from the Aramaic.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5920" title="Go to Luke 20:42">Luke 20:42 k </a>  <span class='footnote-text'>A Hebrew translation of this passage would read “Yahweh said to my Adonai.” Paraphrased it would read “The Lord (God) said to my protecting Lord (Messiah).”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5921" title="Go to Luke 20:43">Luke 20:43 l </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.110.1" href="/passage/?search=Ps.110.1&version=TPT">Ps. 110:1 l </a> . Translated from the Aramaic and one Greek manuscript. Most Greek texts have “until all your enemies become a footstool under your feet.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5922" title="Go to Luke 20:44">Luke 20:44 m </a>  <span class='footnote-text'>Jesus is challenging them to consider that the Christ will be both God and man (David’s son and David’s Lord).</span>


bookid: Luke
contenido:
<a href="#en-TPT-5925" title="Go to Luke 20:47">Luke 20:47 n </a>  <span class='footnote-text'>Translated from the Aramaic. The implication is that the religious leaders would go and pray at the homes of widows, then intimidate them and ask for offerings.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5926" title="Go to Luke 21:1">Luke 21:1 a </a>  <span class='footnote-text'>This would have been in the courtyard of the temple, where men and women came to deposit their contributions to the temple treasury. Historians say there were thirteen trumpet-mouthed boxes used in the courtyard for offerings.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5933" title="Go to Luke 21:8">Luke 21:8 b </a>  <span class='footnote-text'>Translated from the Aramaic, it literally states, “I Am! The Messiah!”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5936" title="Go to Luke 21:11">Luke 21:11 c </a>  <span class='footnote-text'>As translated from the Aramaic. Only one Greek manuscript adds, “great storms.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5940" title="Go to Luke 21:17">Luke 21:17 d </a>  <span class='footnote-text'>The Greek says, “because of my name.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5941" title="Go to Luke 21:18">Luke 21:18 e </a>  <span class='footnote-text'>Although quite different from the Greek manuscripts, this is the literal translation of the Aramaic figure of speech, “Grace will not leave your head.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5943" title="Go to Luke 21:20">Luke 21:20 f </a>  <span class='footnote-text'>This was fulfilled in AD 70 when Jerusalem was left desolate by Roman armies. Some historians estimate that more than one million Jews were slaughtered at that time and up to one hundred thousand were taken captive to other nations.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5945" title="Go to Luke 21:22">Luke 21:22 g </a>  <span class='footnote-text'>See 1 Kings <a class="bibleref" data-bibleref="1Kgs.9.6" href="/passage/?search=1Kgs.9.6&version=TPT">9:6-9 g </a> ; Dan. <a class="bibleref" data-bibleref="Dan.9.26" href="/passage/?search=Dan.9.26&version=TPT">9:26 g </a> ; Hos. <a class="bibleref" data-bibleref="Hos.9.7" href="/passage/?search=Hos.9.7&version=TPT">9:7 g </a> ; Mic. <a class="bibleref" data-bibleref="Mic.3.12" href="/passage/?search=Mic.3.12&version=TPT">3:12 g </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5948" title="Go to Luke 21:25">Luke 21:25 h </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.13.10" href="/passage/?search=Isa.13.10&version=TPT">13:10 h </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.32.7" href="/passage/?search=Ezek.32.7&version=TPT">32:7-8 h </a> ; Joel <a class="bibleref" data-bibleref="Joel.2.10" href="/passage/?search=Joel.2.10&version=TPT">2:10 h </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5949" title="Go to Luke 21:26">Luke 21:26 i </a>  <span class='footnote-text'>The word <i>earthquakes</i> is found only in Aramaic manuscripts.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5950" title="Go to Luke 21:27">Luke 21:27 j </a>  <span class='footnote-text'>The title “Son of Man” was used frequently when Jesus spoke of himself. Note that he is not the “son of a man,” but the Son of God who became a man.</span> <br><br> <a href="#en-TPT-5950" title="Go to Luke 21:27">Luke 21:27 k </a>  <span class='footnote-text'>“Praises” is only found in Aramaic manuscripts.</span> <br><br> <a href="#en-TPT-5950" title="Go to Luke 21:27">Luke 21:27 l </a>  <span class='footnote-text'>The Greek word is “redemption” or “liberation.” It speaks of the total transformation of our body, soul, and spirit when we see him as he is.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5955" title="Go to Luke 21:34">Luke 21:34 m </a>  <span class='footnote-text'>The Aramaic text says, “Beware that your hearts never grow cold.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5956" title="Go to Luke 21:35">Luke 21:35 n </a>  <span class='footnote-text'>Greek manuscripts have “like a snare.” The Aramaic text states, “like a downpour.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5959" title="Go to Luke 21:38">Luke 21:38 o </a>  <span class='footnote-text'>The Greek text is <i>logos</i>. The Aramaic is literally “manifestation.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5960" title="Go to Luke 22:1">Luke 22:1 a </a>  <span class='footnote-text'>The Passover celebration was known as the “Feast of Bread without Yeast.” The Jewish people commemorate their exodus from Egypt to this day with a weeklong Passover feast. See Ex. <a class="bibleref" data-bibleref="Exod.12.1" href="/passage/?search=Exod.12.1&version=TPT">12:1-20 a </a> ; Deut. <a class="bibleref" data-bibleref="Deut.16.1" href="/passage/?search=Deut.16.1&version=TPT">16:1-8 a </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5961" title="Go to Luke 22:3">Luke 22:3 b </a>  <span class='footnote-text'>See the last footnote on <a class="bibleref" data-bibleref="Luke.6.14" href="/passage/?search=Luke.6.14&version=TPT">Luke 6:14-16 b </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5967" title="Go to Luke 22:10">Luke 22:10 c </a>  <span class='footnote-text'>Carrying water was a task given to women; it would have been easy to spot a man carrying the water jug.</span> <br><br> <a href="#en-TPT-5967" title="Go to Luke 22:10">Luke 22:10 d </a>  <span class='footnote-text'>Jerusalem would have been filled with pilgrims coming to celebrate the feast. Every house would be filled with additional guests, so finding a room for Jesus and the Twelve would be no easy task. It is possible that this man carrying a jug of water (normally a woman’s task) would be an Essene. They were the only Jewish men who culturally would carry water in this way since they were celibates. They had a community in Jerusalem that had a gate called the “Essene Gate.” They also had a different calendar than the typical Jewish one, which meant they would still have guest rooms available.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5975" title="Go to Luke 22:18">Luke 22:18 e </a>  <span class='footnote-text'>Verses 17–18 are not found in most Aramaic texts. Most Greek texts and a fifth-century Aramaic manuscript known as “the Palestinian Syriac” include them in the narrative.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5976" title="Go to Luke 22:19">Luke 22:19 f </a>  <span class='footnote-text'>From here to the end of <a class="bibleref" data-bibleref="Luke.22.20" href="/passage/?search=Luke.22.20&version=TPT">v. 20 f </a>  is considered the most highly debated passage in Luke’s Gospel because a few reliable Greek manuscripts do not have it. Yet there is ample internal evidence to argue for its inclusion.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5977" title="Go to Luke 22:20">Luke 22:20 g </a>  <span class='footnote-text'>The Aramaic word used here is literally “new testament.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5981" title="Go to Luke 22:24">Luke 22:24 h </a>  <span class='footnote-text'>This took place at the Lord’s Passover table. Their discussion of who was the worst among them led them to argue over who was the greatest. Jesus was only hours away from the horrible death of crucifixion while his apostles argued.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5982" title="Go to Luke 22:25">Luke 22:25 i </a>  <span class='footnote-text'>The Aramaic is actually “They want to be called ‘servants of goodness.’”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5983" title="Go to Luke 22:26">Luke 22:26 j </a>  <span class='footnote-text'>The Greek text uses the word here for “youngest,” and the Aramaic is “small one.” In Hebrew culture in the days of Jesus, the firstborn of the household had honor, while the youngest accepted the role of menial service to all the others of the house.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5991" title="Go to Luke 22:34">Luke 22:34 k </a>  <span class='footnote-text'>The Aramaic text says “blasphemed.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5993" title="Go to Luke 22:36">Luke 22:36 l </a>  <span class='footnote-text'>Now the disciples were to take needed items with them, including money, for they were to be a source of blessing to others with their generosity.</span> <br><br> <a href="#en-TPT-5993" title="Go to Luke 22:36">Luke 22:36 m </a>  <span class='footnote-text'>It is possible that Jesus was using symbolic speech, for we take with us the sword of the Spirit, which is the Word of God. See <a class="bibleref" data-bibleref="Eph.6.17" href="/passage/?search=Eph.6.17&version=TPT">Eph. 6:17 m </a> .</span> <br><br> <a href="#en-TPT-5993" title="Go to Luke 22:36">Luke 22:36 n </a>  <span class='footnote-text'>The text here is a Hebraic figure of speech: “If you don’t have a sword, you’d better sell something and buy one,” which implies that danger is imminent.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5994" title="Go to Luke 22:37">Luke 22:37 o </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.53.8" href="/passage/?search=Isa.53.8&version=TPT">53:8-9 o </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5995" title="Go to Luke 22:38">Luke 22:38 p </a>  <span class='footnote-text'>Or “That will be enough.” Jesus is saying, “Never mind. You still don’t get it.” He corrected their thinking about taking swords and using violent means in <a class="bibleref" data-bibleref="Luke.22.50" href="/passage/?search=Luke.22.50&version=TPT">vv. 50–51 p </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5996" title="Go to Luke 22:39">Luke 22:39 q </a>  <span class='footnote-text'>That is, with the exception of Judas. See <a class="bibleref" data-bibleref="Luke.22.47" href="/passage/?search=Luke.22.47&version=TPT">v. 47 q </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5998" title="Go to Luke 22:41">Luke 22:41 r </a>  <span class='footnote-text'>Literally “a stone’s throw away.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5999" title="Go to Luke 22:42">Luke 22:42 s </a>  <span class='footnote-text'>Jesus asked the Father to be spared from death in the garden so that he could go all the way to the cross. His prayer was answered. The blood that dripped in the garden would not redeem. Jesus had to carry the cross and fulfill all that was written of him. See <a class="bibleref" data-bibleref="Heb.5.7" href="/passage/?search=Heb.5.7&version=TPT">Heb. 5:7 s </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6000" title="Go to Luke 22:43">Luke 22:43 t </a>  <span class='footnote-text'>Translated from the Aramaic text. The Greek manuscripts state it passively: “An angel from heaven appeared.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6001" title="Go to Luke 22:44">Luke 22:44 u </a>  <span class='footnote-text'>The Aramaic text is literally “He prayed sacrificially.”</span> <br><br> <a href="#en-TPT-6001" title="Go to Luke 22:44">Luke 22:44 v </a>  <span class='footnote-text'>Although <a class="bibleref" data-bibleref="Luke.22.43" href="/passage/?search=Luke.22.43&version=TPT">vv. 43–44 v </a>  are found in the Aramaic manuscript, many Greek texts omit them. Most of the early church fathers included them in their translations and commentaries. Though very rare, the phenomenon of hematidrosis, sweating blood, is well documented. Under great emotional stress, tiny capillaries in the sweat glands can break, thus mixing blood with sweat. This process could have marked weakness and possibly shock.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6004" title="Go to Luke 22:47">Luke 22:47 w </a>  <span class='footnote-text'>Nearly every Greek manuscript leaves out this information. The Aramaic text includes it.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6007" title="Go to Luke 22:50">Luke 22:50 x </a>  <span class='footnote-text'>The unnamed disciple was Peter; the servant’s name was Malchus. See <a class="bibleref" data-bibleref="John.18.10" href="/passage/?search=John.18.10&version=TPT">John 18:10 x </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6008" title="Go to Luke 22:51">Luke 22:51 y </a>  <span class='footnote-text'>Implied in the context of this miracle. Jesus, the Creator, re-created his ear. The last thing Jesus did before they tied and bound his beautiful hands to arrest him in Gethsemane: He used his healing hands to restore the cut-off ear that Peter slashed (here and <a class="bibleref" data-bibleref="John.18.12" href="/passage/?search=John.18.12&version=TPT">John 18:12 y </a> ). He was bound for hours until they loosed his hands to pierce them with nails.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6010" title="Go to Luke 22:53">Luke 22:53 z </a>  <span class='footnote-text'>The “prince of darkness” is Satan. This phrase is found only in the Aramaic manuscripts. The Greek text states, “the powers of darkness.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6016" title="Go to Luke 22:59">Luke 22:59 a </a>  <span class='footnote-text'>Peter’s accent gave him away as being a Galilean. See also <a class="bibleref" data-bibleref="Mark.14.70" href="/passage/?search=Mark.14.70&version=TPT">Mark 14:70 a </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6018" title="Go to Luke 22:61">Luke 22:61 b </a>  <span class='footnote-text'>Implied by the context, necessary for proper understanding of the narrative.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6019" title="Go to Luke 22:62">Luke 22:62 c </a>  <span class='footnote-text'>It is not just our sin that causes us to weep. It is seeing the Savior whom we have sinned against that brings our tears.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6025" title="Go to Luke 22:68">Luke 22:68 d </a>  <span class='footnote-text'>The phrase “or release me” is found only in the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6039" title="Go to Luke 23:13">Luke 23:13 a </a>  <span class='footnote-text'>This group of religious leaders was known as the Jewish council of the Sanhedrin.</span> <br><br> <a href="#en-TPT-6039" title="Go to Luke 23:13">Luke 23:13 b </a>  <span class='footnote-text'>The phrase “I find no fault in him” is found in the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6041" title="Go to Luke 23:17">Luke 23:17 c </a>  <span class='footnote-text'>Although many Greek manuscripts do not have this verse in the text, it is found in the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6042" title="Go to Luke 23:18">Luke 23:18 d </a>  <span class='footnote-text'>There were two men, two sons. Barabbas means “son of a father.” Jesus was the Son of our heavenly Father. One was a son of Adam; the other was the Son of God.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6043" title="Go to Luke 23:19">Luke 23:19 e </a>  <span class='footnote-text'>Most Greek manuscripts have “for insurrection.” The Aramaic states “for robbery.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6045" title="Go to Luke 23:21">Luke 23:21 f </a>  <span class='footnote-text'>Crucifixion was the cruelest form of execution, reserved for only the worst of criminals.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7979" title="Go to Romans 1:15">Romans 1:15 t </a>  <span class='footnote-text'>Or “To my very uttermost I am eager.”</span> <br><br> <a href="#en-TPT-7979" title="Go to Romans 1:15">Romans 1:15 u </a>  <span class='footnote-text'>Or “good news” (or “gospel”) or “message of goodness” (well-being).</span>


bookid: Rom
contenido:
<a href="#en-TPT-7980" title="Go to Romans 1:16">Romans 1:16 v </a>  <span class='footnote-text'>Salvation comes to us through the Jewish people in our Lord Jesus Christ. The promised salvation message came historically to the Jew first, but by priority and privilege our obligation of love continues to bring the sweet message of Yeshua’s grace to our Jewish friends.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7981" title="Go to Romans 1:17">Romans 1:17 w </a>  <span class='footnote-text'>Although the full meaning of the Greek words <i>dikaiosyne theou</i> is greatly debated, this refers to the power of the gospel that imparts to believers God’s righteousness. This is the justifying power that comes through faith. The word <i>of</i> (righteousness of God) is a genitive of source or cause. It is the righteousness <i>from</i> God coming into us who believe. See <a class="bibleref" data-bibleref="2Cor.5.21" href="/passage/?search=2Cor.5.21&version=TPT">2 Cor. 5:21 w </a> , where <i>dikaiosyne theou</i> is also found. However, to insist that the gospel be preached in this day first to the Jew is to deny the truth that there is no distinction between Jew and gentile. See <a class="bibleref" data-bibleref="Gal.4.12" href="/passage/?search=Gal.4.12&version=TPT">Gal. 4:12 w </a> ; <a class="bibleref" data-bibleref="Rom.3.22" href="/passage/?search=Rom.3.22&version=TPT">Rom. 3:22 w </a> .</span> <br><br> <a href="#en-TPT-7981" title="Go to Romans 1:17">Romans 1:17 x </a>  <span class='footnote-text'>Ancient expositors taught that we move from what we once believed in to believing in God alone for righteousness. For the Jew it means moving from faith in Torah and doing well to a faith in the works of Yeshua, the Living Torah, who alone brings us into salvation’s power. For those in any religion, it means moving from an impotent faith into the explosive faith of the gospel of Christ.</span> <br><br> <a href="#en-TPT-7981" title="Go to Romans 1:17">Romans 1:17 y </a>  <span class='footnote-text'>Or “It is through faith that the righteous enter into life” (salvation). See Hab. <a class="bibleref" data-bibleref="Hab.2.4" href="/passage/?search=Hab.2.4&version=TPT">2:4 y </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-7982" title="Go to Romans 1:18">Romans 1:18 z </a>  <span class='footnote-text'>Or “wrath.” God’s wrath is his action in punishing evil, a holy disapproval of all that is seen as wicked in the eyes of his holiness. In this first chapter, both righteousness and wrath are revealed. Righteousness is revealed in the gospel, but wrath is revealed as an activity God takes to uphold his glory.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7983" title="Go to Romans 1:19">Romans 1:19 a </a>  <span class='footnote-text'>Or “The knowability of God is manifest in them.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7984" title="Go to Romans 1:20">Romans 1:20 b </a>  <span class='footnote-text'>Implied by the immediate context and by the use of the conjunction <i>because</i>. This form of ellipsis needs to be supplied for the sake of clarity.</span> <br><br> <a href="#en-TPT-7984" title="Go to Romans 1:20">Romans 1:20 c </a>  <span class='footnote-text'>The Aramaic can be translated “his holy attributes.”</span> <br><br> <a href="#en-TPT-7984" title="Go to Romans 1:20">Romans 1:20 d </a>  <span class='footnote-text'>Or “lies plainly before their eyes.” The literal Greek is “being intellectually apprehended by reflection.”</span> <br><br> <a href="#en-TPT-7984" title="Go to Romans 1:20">Romans 1:20 e </a>  <span class='footnote-text'>That is, what the eye sees becomes revelation to the conscience. See <a class="bibleref" data-bibleref="Ps.19.1" href="/passage/?search=Ps.19.1&version=TPT">Ps. 19:1-4 e </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-7985" title="Go to Romans 1:21">Romans 1:21 f </a>  <span class='footnote-text'>This phrase is implied by the use of the Greek aorist verb tense and is important for clarity as Paul continues to describe the brokenness of fallen humanity.</span> <br><br> <a href="#en-TPT-7985" title="Go to Romans 1:21">Romans 1:21 g </a>  <span class='footnote-text'>Or “They instinctively knew (there was a) God.”</span> <br><br> <a href="#en-TPT-7985" title="Go to Romans 1:21">Romans 1:21 h </a>  <span class='footnote-text'>Or “they became futile in their reasoning.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7986" title="Go to Romans 1:22">Romans 1:22 i </a>  <span class='footnote-text'>Or “wise.”</span> <br><br> <a href="#en-TPT-7986" title="Go to Romans 1:22">Romans 1:22 j </a>  <span class='footnote-text'>The Aramaic can be translated “they became insane.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7989" title="Go to Romans 1:25">Romans 1:25 k </a>  <span class='footnote-text'>An obvious metonymy, equating an idol with “a lie.” See <a class="bibleref" data-bibleref="2Thess.2.11" href="/passage/?search=2Thess.2.11&version=TPT">2 Thess. 2:11 k </a> .</span> <br><br> <a href="#en-TPT-7989" title="Go to Romans 1:25">Romans 1:25 l </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7990" title="Go to Romans 1:26">Romans 1:26 m </a>  <span class='footnote-text'>The Aramaic can be translated “disgraceful diseases.”</span> <br><br> <a href="#en-TPT-7990" title="Go to Romans 1:26">Romans 1:26 n </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.18.22" href="/passage/?search=Lev.18.22&version=TPT">18:22 n </a> .</span> <br><br> <a href="#en-TPT-7990" title="Go to Romans 1:26">Romans 1:26 o </a>  <span class='footnote-text'>Some see an inference here to sexually transmitted diseases.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7991" title="Go to Romans 1:28">Romans 1:28 p </a>  <span class='footnote-text'>This is the third time that it states, “God gave them over.” See <a class="bibleref" data-bibleref="Rom.1.24" href="/passage/?search=Rom.1.24&version=TPT">vv. 24 p </a> , <a class="bibleref" data-bibleref="Rom.1.27" href="/passage/?search=Rom.1.27&version=TPT">26–27 p </a> , and here in <a class="bibleref" data-bibleref="Rom.1.28" href="/passage/?search=Rom.1.28&version=TPT">v. 28 p </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-7992" title="Go to Romans 1:29">Romans 1:29 q </a>  <span class='footnote-text'>There are twenty-two Greek nouns and adjectives used for evil listed in <a class="bibleref" data-bibleref="Rom.1.29" href="/passage/?search=Rom.1.29&version=TPT">vv. 29–32 q </a> . Injustice (selfishness), destructiveness, covetousness, malice, envy, murder, strife, guile, hostility, slander (the hissing sound of a snake charmer), gossip, hateful to God, insolent, arrogant, disobedient to parents, without moral understanding, without faith, without natural affections, hostilities, without mercy.</span> <br><br> <a href="#en-TPT-7992" title="Go to Romans 1:29">Romans 1:29 r </a>  <span class='footnote-text'>The Aramaic and some Greek manuscripts have “immorality.”</span> <br><br> <a href="#en-TPT-7992" title="Go to Romans 1:29">Romans 1:29 s </a>  <span class='footnote-text'>Or “unrestrained selfishness.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7994" title="Go to Romans 1:31">Romans 1:31 t </a>  <span class='footnote-text'>Or “covenant-breakers.”</span> <br><br> <a href="#en-TPT-7994" title="Go to Romans 1:31">Romans 1:31 u </a>  <span class='footnote-text'>The Aramaic can be translated “They have no stability in themselves, neither love, nor peace, nor compassion.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7996" title="Go to Romans 2:1">Romans 2:1 a </a>  <span class='footnote-text'>The Aramaic can be translated “Because of this, O human, the Spirit is not speaking through you as you judge another, for against what you judge, you will also revert.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7997" title="Go to Romans 2:2">Romans 2:2 b </a>  <span class='footnote-text'>Or “It [judgment] is based on truth.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7999" title="Go to Romans 2:4">Romans 2:4 c </a>  <span class='footnote-text'>The Aramaic word for kindness can be translated “sweetness.”</span> <br><br> <a href="#en-TPT-7999" title="Go to Romans 2:4">Romans 2:4 d </a>  <span class='footnote-text'>The Aramaic can be translated “Do you now know that it is the fulfillment of God to bring you blessings?”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8001" title="Go to Romans 2:6">Romans 2:6 e </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.62.12" href="/passage/?search=Ps.62.12&version=TPT">Ps. 62:12 e </a> ; <a class="bibleref" data-bibleref="Prov.24.12" href="/passage/?search=Prov.24.12&version=TPT">Prov. 24:12 e </a> ; <a class="bibleref" data-bibleref="Matt.16.27" href="/passage/?search=Matt.16.27&version=TPT">Matt. 16:27 e </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8002" title="Go to Romans 2:7">Romans 2:7 f </a>  <span class='footnote-text'>Doing what pleases God comes from faith. We must first believe in Jesus, the Anointed One. Then our life and works will bring honor to him. See also <a class="bibleref" data-bibleref="Rom.2.10" href="/passage/?search=Rom.2.10&version=TPT">v. 10 f </a> ; <a class="bibleref" data-bibleref="John.6.28" href="/passage/?search=John.6.28&version=TPT">John 6:28-29 f </a> ; <a class="bibleref" data-bibleref="Heb.11.6" href="/passage/?search=Heb.11.6&version=TPT">Heb. 11:6 f </a> </span>


bookid: Rom
contenido:
<a href="#en-TPT-8003" title="Go to Romans 2:8">Romans 2:8 g </a>  <span class='footnote-text'>God’s wrath is mentioned twelve times in Romans (<a class="bibleref" data-bibleref="Rom.1.18" href="/passage/?search=Rom.1.18&version=TPT">1:18 g </a> ; <a class="bibleref" data-bibleref="Rom.2.5" href="/passage/?search=Rom.2.5&version=TPT">2:5 g </a> , <a class="bibleref" data-bibleref="Rom.2.8" href="/passage/?search=Rom.2.8&version=TPT">8 g </a> ; <a class="bibleref" data-bibleref="Rom.3.5" href="/passage/?search=Rom.3.5&version=TPT">3:5 g </a> ; <a class="bibleref" data-bibleref="Rom.4.15" href="/passage/?search=Rom.4.15&version=TPT">4:15 g </a> ; <a class="bibleref" data-bibleref="Rom.5.9" href="/passage/?search=Rom.5.9&version=TPT">5:9 g </a> ; <a class="bibleref" data-bibleref="Rom.9.22" href="/passage/?search=Rom.9.22&version=TPT">9:22 g </a> ; <a class="bibleref" data-bibleref="Rom.12.19" href="/passage/?search=Rom.12.19&version=TPT">12:19 g </a> ; <a class="bibleref" data-bibleref="Rom.13.4" href="/passage/?search=Rom.13.4&version=TPT">13:4 g </a> , <a class="bibleref" data-bibleref="Rom.13.5" href="/passage/?search=Rom.13.5&version=TPT">5 g </a> ).</span>


bookid: Rom
contenido:
<a href="#en-TPT-8008" title="Go to Romans 2:13">Romans 2:13 h </a>  <span class='footnote-text'>Every Sabbath day the Mosaic law, the Torah, was read in the Jewish meeting house.</span> <br><br> <a href="#en-TPT-8008" title="Go to Romans 2:13">Romans 2:13 i </a>  <span class='footnote-text'>Or “righteous.” See Deut. <a class="bibleref" data-bibleref="Deut.18.5" href="/passage/?search=Deut.18.5&version=TPT">18:5 i </a> . No one keeps the law in every part; this is why Yeshua (Jesus) came to redeem and save us. See also <a class="bibleref" data-bibleref="Rom.3.20" href="/passage/?search=Rom.3.20&version=TPT">Rom. 3:20 i </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8009" title="Go to Romans 2:14">Romans 2:14 j </a>  <span class='footnote-text'>Or “Torah” (the first five books of Moses).</span>


bookid: Rom
contenido:
<a href="#en-TPT-8010" title="Go to Romans 2:15">Romans 2:15 k </a>  <span class='footnote-text'>Or “accuse.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8012" title="Go to Romans 2:17">Romans 2:17 l </a>  <span class='footnote-text'>The Aramaic can be translated “you take comfort from the law.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8015" title="Go to Romans 2:20">Romans 2:20 m </a>  <span class='footnote-text'>Or “little children,” a metaphor for the untutored or the immature.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8017" title="Go to Romans 2:22">Romans 2:22 n </a>  <span class='footnote-text'>Or “do you rob temples?” The Aramaic can be translated “you plunder the Holy Place.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8019" title="Go to Romans 2:24">Romans 2:24 o </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.52.5" href="/passage/?search=Isa.52.5&version=TPT">52:5 o </a>  (LXX); Ezek. <a class="bibleref" data-bibleref="Ezek.36.20" href="/passage/?search=Ezek.36.20&version=TPT">36:20 o </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8020" title="Go to Romans 2:25">Romans 2:25 p </a>  <span class='footnote-text'>Implied by the immediate context and by the use of the conjunction <i>yet</i>. This form of ellipsis needs to be supplied for the sake of clarity.</span> <br><br> <a href="#en-TPT-8020" title="Go to Romans 2:25">Romans 2:25 q </a>  <span class='footnote-text'>Or “your circumcision has become uncircumcision.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8024" title="Go to Romans 2:29">Romans 2:29 r </a>  <span class='footnote-text'>Or “by the letter.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8026" title="Go to Romans 3:2">Romans 3:2 a </a>  <span class='footnote-text'>The Aramaic can be translated “They have increased [prospered] in every way.”</span> <br><br> <a href="#en-TPT-8026" title="Go to Romans 3:2">Romans 3:2 b </a>  <span class='footnote-text'>These prophetic promises (“messages,” “oracles,” or “sayings”) include the entire scope of revelation given to the Jews through the teachings of the Torah and the many prophecies of the coming Messiah, all finding their fulfillment in Jesus, the Anointed One.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8028" title="Go to Romans 3:4">Romans 3:4 c </a>  <span class='footnote-text'>Or “You will prevail when judged.” See <a class="bibleref" data-bibleref="Ps.51.4" href="/passage/?search=Ps.51.4&version=TPT">Ps. 51:4 c </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8032" title="Go to Romans 3:8">Romans 3:8 d </a>  <span class='footnote-text'>As translated from the Aramaic and implied in the Greek, which reads “to do evil so that good may come.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8033" title="Go to Romans 3:9">Romans 3:9 e </a>  <span class='footnote-text'>Or “accused” or “drawn up an indictment.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8036" title="Go to Romans 3:12">Romans 3:12 f </a>  <span class='footnote-text'>This is quoted from the Greek Septuagint of <a class="bibleref" data-bibleref="Ps.14.1" href="/passage/?search=Ps.14.1&version=TPT">Pss. 14:1-3 f </a>  and <a class="bibleref" data-bibleref="Ps.53.3" href="/passage/?search=Ps.53.3&version=TPT">53:3 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8037" title="Go to Romans 3:13">Romans 3:13 g </a>  <span class='footnote-text'>Or “Their throats are open graves,” a metonymy for their speech.</span> <br><br> <a href="#en-TPT-8037" title="Go to Romans 3:13">Romans 3:13 h </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.5.9" href="/passage/?search=Ps.5.9&version=TPT">Ps. 5:9 h </a> .</span> <br><br> <a href="#en-TPT-8037" title="Go to Romans 3:13">Romans 3:13 i </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.140.3" href="/passage/?search=Ps.140.3&version=TPT">Ps. 140:3 i </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8038" title="Go to Romans 3:14">Romans 3:14 j </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.10.7" href="/passage/?search=Ps.10.7&version=TPT">Ps. 10:7 j </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8039" title="Go to Romans 3:15">Romans 3:15 k </a>  <span class='footnote-text'>Or “Their feet are swift to shed blood.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8041" title="Go to Romans 3:17">Romans 3:17 l </a>  <span class='footnote-text'>Verses 15–17 are quoted from Isa. <a class="bibleref" data-bibleref="Isa.59.7" href="/passage/?search=Isa.59.7&version=TPT">59:7-8 l </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8042" title="Go to Romans 3:18">Romans 3:18 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.36.1" href="/passage/?search=Ps.36.1&version=TPT">Ps. 36:1 m </a> . Paul lists a total of fourteen truths that describe all of humanity from the Old Testament.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8043" title="Go to Romans 3:19">Romans 3:19 n </a>  <span class='footnote-text'>“every excuse will be silenced” means that there will be no one boasting that they are innocent before God.</span> <br><br> <a href="#en-TPT-8043" title="Go to Romans 3:19">Romans 3:19 o </a>  <span class='footnote-text'>Or “may be liable to judgment by God.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8045" title="Go to Romans 3:21">Romans 3:21 p </a>  <span class='footnote-text'>Or “attested to by the Law and the Prophets.”</span> <br><br> <a href="#en-TPT-8045" title="Go to Romans 3:21">Romans 3:21 q </a>  <span class='footnote-text'>Or “through faith in Jesus Christ.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8047" title="Go to Romans 3:24">Romans 3:24 r </a>  <span class='footnote-text'>The Greek word is <i>dorean,</i> which means “present,” “gift,” “legacy,” “privilege.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8048" title="Go to Romans 3:25">Romans 3:25 s </a>  <span class='footnote-text'>The Aramaic can be translated “God ordained in advance an atonement by faith in his [Jesus’] blood.”</span> <br><br> <a href="#en-TPT-8048" title="Go to Romans 3:25">Romans 3:25 t </a>  <span class='footnote-text'>Or “propitiation.” The <i>mercy seat</i> becomes a metonymy for the sacrificial, redemptive work of Christ. The mercy seat was the lid to the ark of the covenant, which was carried throughout the wilderness for years and finally found a home in the temple in Jerusalem. “Blood of mercy” was sprinkled on the mercy seat (or “place of satisfaction”) yearly on the Day of Atonement, which covered the sins of the people until Jesus sprinkled his blood on the mercy seat in the heavens. The mercy seat was not seen by the people; only the high priest went into the holy of holies to sprinkle blood upon the mercy seat. Yet Jesus was publicly offered as the satisfaction for sin’s consequences.</span> <br><br> <a href="#en-TPT-8048" title="Go to Romans 3:25">Romans 3:25 u </a>  <span class='footnote-text'>Or “passed over,” “released” (let it be). This is the only place the Greek word <i>paresis</i> is found in the New Testament.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8049" title="Go to Romans 3:26">Romans 3:26 v </a>  <span class='footnote-text'>Or “faith in Jesus.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8050" title="Go to Romans 3:27">Romans 3:27 w </a>  <span class='footnote-text'>The Aramaic can be translated “It was not our works of keeping Torah, but the Torah of faith.” The Greek is “the law [principle] of faith.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8051" title="Go to Romans 3:28">Romans 3:28 x </a>  <span class='footnote-text'>Or “continually made righteous.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8053" title="Go to Romans 3:30">Romans 3:30 y </a>  <span class='footnote-text'>Or “whether they are circumcised or uncircumcised.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8054" title="Go to Romans 3:31">Romans 3:31 z </a>  <span class='footnote-text'>Or “upholds the law.” The rightful role of the law is to bring conviction of sin (<a class="bibleref" data-bibleref="Rom.3.19" href="/passage/?search=Rom.3.19&version=TPT">vv. 19–20 z </a> ) and to present God’s standard of holiness, now fulfilled in Christ (<a class="bibleref" data-bibleref="Rom.8.4" href="/passage/?search=Rom.8.4&version=TPT">8:4 z </a> ).</span>


bookid: Rom
contenido:
<a href="#en-TPT-8057" title="Go to Romans 4:3">Romans 4:3 a </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.15.6" href="/passage/?search=Gen.15.6&version=TPT">15:6 a </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8059" title="Go to Romans 4:5">Romans 4:5 b </a>  <span class='footnote-text'>Or “calculated [reckoned] to be righteous.” The Greek word <i>logizomai</i> is used eleven times in this chapter. This teaches us that our faith is considered or calculated as righteousness before God.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8061" title="Go to Romans 4:7">Romans 4:7 c </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.32.1" href="/passage/?search=Ps.32.1&version=TPT">Ps. 32:1 c </a> . The Hebrew word for “blessed” or “happy” is <i>asher</i>, which carries the meaning of “a happy progress.” See also <a class="bibleref" data-bibleref="Rom.4.8" href="/passage/?search=Rom.4.8&version=TPT">v. 8 c </a> .</span> <br><br> <a href="#en-TPT-8061" title="Go to Romans 4:7">Romans 4:7 d </a>  <span class='footnote-text'>When David wrote this Psalm, it was during the days of covering sin by the blood of sacrifice. Today our sins are no longer simply covered, but removed forever.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8062" title="Go to Romans 4:8">Romans 4:8 e </a>  <span class='footnote-text'>The Greek uses the word <i>logizomai</i>, which means to take an inventory and settle accounts. God has taken inventory of the virtue of Christ, and through our faith in him, his perfect righteousness is now deposited in our account. It is settled; we are declared righteous by faith.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8063" title="Go to Romans 4:9">Romans 4:9 f </a>  <span class='footnote-text'>Or “Is this happiness then for those who are the circumcision or also for the uncircumcision?”</span> <br><br> <a href="#en-TPT-8063" title="Go to Romans 4:9">Romans 4:9 g </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.15.6" href="/passage/?search=Gen.15.6&version=TPT">15:6 g </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8067" title="Go to Romans 4:13">Romans 4:13 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “for the promise made to Abraham or to his descendants that he would inherit the world,” and is somewhat confusing since there is no promise in Scripture that Abraham would inherit “the whole world.” This is an obvious statement about Abraham’s heir Jesus Christ, who is given the dominion over the whole world.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8071" title="Go to Romans 4:17">Romans 4:17 i </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.17.5" href="/passage/?search=Gen.17.5&version=TPT">17:5 i </a> .</span> <br><br> <a href="#en-TPT-8071" title="Go to Romans 4:17">Romans 4:17 j </a>  <span class='footnote-text'>This is perfectly illustrated with God speaking to Abraham about nations coming from him and his wife even though they had no children and were beyond the age of childbearing. The God who creates out of nothing could give children, and eventually nations, to Abraham and Sarah.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8072" title="Go to Romans 4:18">Romans 4:18 k </a>  <span class='footnote-text'>Or “who beyond hope in hope believed.”</span> <br><br> <a href="#en-TPT-8072" title="Go to Romans 4:18">Romans 4:18 l </a>  <span class='footnote-text'>Although only a portion of Gen. <a class="bibleref" data-bibleref="Gen.15.5" href="/passage/?search=Gen.15.5&version=TPT">15:5 l </a>  is quoted here, the entire text is supplied to bring clarity to the English narrative.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8073" title="Go to Romans 4:19">Romans 4:19 m </a>  <span class='footnote-text'>Or “and the deadness of Sarah’s womb.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8074" title="Go to Romans 4:20">Romans 4:20 n </a>  <span class='footnote-text'>Or “he was empowered in faith.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8075" title="Go to Romans 4:22">Romans 4:22 o </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.15.6" href="/passage/?search=Gen.15.6&version=TPT">15:6 o </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8078" title="Go to Romans 4:25">Romans 4:25 p </a>  <span class='footnote-text'>In this poetic verse we discover that the blood of the cross is the means of our justification and the resurrection is the proof that God now sees believers as righteous in his eyes.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8079" title="Go to Romans 5:1">Romans 5:1 a </a>  <span class='footnote-text'>Or “having already been declared righteous.” What bliss! We are declared righteous in the eyes of the Holy God. This is the wonder of grace!</span> <br><br> <a href="#en-TPT-8079" title="Go to Romans 5:1">Romans 5:1 b </a>  <span class='footnote-text'>Or “Let us enjoy peace with God.” The Greek word for peace is <i>eirene</i> and can also mean “to join” (as in a dove-tail joint). We have entered into the union of our lives with God’s peace and enjoy lasting friendship with God. The Hebrew word is <i>shalom</i>, which means abundant peace and well-being.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8080" title="Go to Romans 5:2">Romans 5:2 c </a>  <span class='footnote-text'>Or “grace.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8083" title="Go to Romans 5:5">Romans 5:5 d </a>  <span class='footnote-text'>Or “This hope does not put one to shame.”</span> <br><br> <a href="#en-TPT-8083" title="Go to Romans 5:5">Romans 5:5 e </a>  <span class='footnote-text'>Or “was given to us.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8085" title="Go to Romans 5:7">Romans 5:7 f </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek reads, “Rarely would anyone die for a righteous person.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8088" title="Go to Romans 5:10">Romans 5:10 g </a>  <span class='footnote-text'>The Greek verb for reconciled is actually “exchanged.” That is, he exchanged our sins for his righteousness and thus reconciled us to God. The reign of death is caused by the guilt of sin.</span> <br><br> <a href="#en-TPT-8088" title="Go to Romans 5:10">Romans 5:10 h </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="John.14.19" href="/passage/?search=John.14.19&version=TPT">John 14:19 h </a> ; <a class="bibleref" data-bibleref="Heb.7.25" href="/passage/?search=Heb.7.25&version=TPT">Heb. 7:25 h </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8089" title="Go to Romans 5:11">Romans 5:11 i </a>  <span class='footnote-text'>Or “boasting” (in God).</span> <br><br> <a href="#en-TPT-8089" title="Go to Romans 5:11">Romans 5:11 j </a>  <span class='footnote-text'>As translated from the Aramaic, which can also be translated “By him [Jesus] we now accept his door-opening.” The Greek is “reconciled.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8090" title="Go to Romans 5:12">Romans 5:12 k </a>  <span class='footnote-text'>“This sin” is translated from the Aramaic.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8091" title="Go to Romans 5:13">Romans 5:13 l </a>  <span class='footnote-text'>That is, there was no ability to be charged and found guilty of breaking the law.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8092" title="Go to Romans 5:14">Romans 5:14 m </a>  <span class='footnote-text'>Death is a temporary monarch that exercises dominion over humanity, but one day it will be completely deposed and defeated through Jesus Christ.</span> <br><br> <a href="#en-TPT-8092" title="Go to Romans 5:14">Romans 5:14 n </a>  <span class='footnote-text'>Or “imprint.”</span> <br><br> <a href="#en-TPT-8092" title="Go to Romans 5:14">Romans 5:14 o </a>  <span class='footnote-text'>The actions of both Adam and Christ affect the entire world. Death passes to all who are in Adam; life passes to all who are in Christ. Each is a corporate head of a race of people. God sees every person as in Adam or in Christ.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8093" title="Go to Romans 5:15">Romans 5:15 p </a>  <span class='footnote-text'>Although clearly implied in the text, this summary of explanation is necessary as it makes explicit Paul’s contrast between Adam’s transgression and Christ’s redemption.</span> <br><br> <a href="#en-TPT-8093" title="Go to Romans 5:15">Romans 5:15 q </a>  <span class='footnote-text'>Or “multiply” or “superabound.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8094" title="Go to Romans 5:16">Romans 5:16 r </a>  <span class='footnote-text'>Or “falls,” or “trespasses.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8095" title="Go to Romans 5:17">Romans 5:17 s </a>  <span class='footnote-text'>There are four “much mores” in this chapter. Two point to our future deliverance (<a class="bibleref" data-bibleref="Rom.5.9" href="/passage/?search=Rom.5.9&version=TPT">vv. 9 s </a> , <a class="bibleref" data-bibleref="Rom.5.10" href="/passage/?search=Rom.5.10&version=TPT">10 s </a> ), and two point to the abundance of grace which we now experience (<a class="bibleref" data-bibleref="Rom.5.15" href="/passage/?search=Rom.5.15&version=TPT">vv. 15 s </a> , <a class="bibleref" data-bibleref="Rom.5.17" href="/passage/?search=Rom.5.17&version=TPT">17 s </a> ).</span> <br><br> <a href="#en-TPT-8095" title="Go to Romans 5:17">Romans 5:17 t </a>  <span class='footnote-text'>Or “the gift of covenant membership.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8096" title="Go to Romans 5:18">Romans 5:18 u </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “which brings righteousness of life.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8098" title="Go to Romans 5:20">Romans 5:20 v </a>  <span class='footnote-text'>Paul speaks of God’s grace in <a class="bibleref" data-bibleref="Rom.5.17" href="/passage/?search=Rom.5.17&version=TPT">v. 17 v </a>  as superabundant, but then adds the prefix, <i>huper</i> (“hyper”), making grace <i>huperperisseuo</i>, which could be translated super-hyperabundant grace! There is an endless fountain of grace that has been opened for us in Christ!</span>


bookid: Rom
contenido:
<a href="#en-TPT-8104" title="Go to Romans 6:5">Romans 6:5 a </a>  <span class='footnote-text'>Or “if we have become grown together as one with him.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8105" title="Go to Romans 6:6">Romans 6:6 b </a>  <span class='footnote-text'>Or “Coming to know this,” or “Coming to the realization.”</span> <br><br> <a href="#en-TPT-8105" title="Go to Romans 6:6">Romans 6:6 c </a>  <span class='footnote-text'>The Aramaic can be translated “our old son of Adam.”</span> <br><br> <a href="#en-TPT-8105" title="Go to Romans 6:6">Romans 6:6 d </a>  <span class='footnote-text'>Or “body of sin would no longer have dominion over us.”</span> <br><br> <a href="#en-TPT-8105" title="Go to Romans 6:6">Romans 6:6 e </a>  <span class='footnote-text'>Or “that the body of sin might be annulled” (put out of business). To beg God for victory over sin is a refusal to understand that we have already died to sin. Our joyful task is to believe the good news, rather than to seek to “crucify ourselves.” Sin is not suppressed by the cross; it is eliminated. Upon this “water” God commands us to step out and walk upon it, for we are now in him.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8109" title="Go to Romans 6:10">Romans 6:10 f </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Heb.9.26" href="/passage/?search=Heb.9.26&version=TPT">Heb. 9:26-28 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8112" title="Go to Romans 6:13">Romans 6:13 g </a>  <span class='footnote-text'>Or “For the members of your body will be used as weapons for the righteousness of God.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8116" title="Go to Romans 6:17">Romans 6:17 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “Thanks be to God.”</span> <br><br> <a href="#en-TPT-8116" title="Go to Romans 6:17">Romans 6:17 i </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the type of teaching into which you were handed over.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8122" title="Go to Romans 6:23">Romans 6:23 j </a>  <span class='footnote-text'>The Greek word translated “meager wages” actually means “the wages of a foot soldier.” This Greek word, <i>opsonion</i>, is taken from the word used for a piece of dried fish: <i>opsarion</i>. The Aramaic can be translated “The business of sin is death.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8125" title="Go to Romans 7:3">Romans 7:3 a </a>  <span class='footnote-text'>Or “if joined to another man, she is not an adulteress.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8126" title="Go to Romans 7:4">Romans 7:4 b </a>  <span class='footnote-text'>Or “offspring.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8127" title="Go to Romans 7:5">Romans 7:5 c </a>  <span class='footnote-text'>That is, before we came to know Jesus Christ.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8128" title="Go to Romans 7:6">Romans 7:6 d </a>  <span class='footnote-text'>Or “the oldness of the letter.”</span> <br><br> <a href="#en-TPT-8128" title="Go to Romans 7:6">Romans 7:6 e </a>  <span class='footnote-text'>Or “by a new, Holy Spirit-empowered life.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8129" title="Go to Romans 7:7">Romans 7:7 f </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.20.17" href="/passage/?search=Exod.20.17&version=TPT">20:17 f </a> ; Deut. <a class="bibleref" data-bibleref="Deut.5.21" href="/passage/?search=Deut.5.21&version=TPT">5:21 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8130" title="Go to Romans 7:8">Romans 7:8 g </a>  <span class='footnote-text'>Or “a starting point.”</span> <br><br> <a href="#en-TPT-8130" title="Go to Romans 7:8">Romans 7:8 h </a>  <span class='footnote-text'>Or “is lifeless.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8132" title="Go to Romans 7:11">Romans 7:11 i </a>  <span class='footnote-text'>Or “deceive me” or “lead me astray.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8135" title="Go to Romans 7:14">Romans 7:14 j </a>  <span class='footnote-text'>Or “is spiritual.”</span> <br><br> <a href="#en-TPT-8135" title="Go to Romans 7:14">Romans 7:14 k </a>  <span class='footnote-text'>Or “sold and ruined under sin.” The Greek word <i>piprasko</i> refers to a slave who is “sold for exportation, betrayed and ruined.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8136" title="Go to Romans 7:15">Romans 7:15 l </a>  <span class='footnote-text'>Paul’s use of “I” is most likely his identification with the people of Israel under the law prior to receiving Christ. It is not merely an autobiographical statement that Paul experienced all of these things, but a rhetorical device of solidarity with the experience of those who live under the law. Romans ch. 7 is not the present experience of any one person, but the testimony of a delivered person describing the condition of an undelivered one.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8139" title="Go to Romans 7:18">Romans 7:18 m </a>  <span class='footnote-text'>Some Greek manuscripts have “but I don’t know how to do it.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8144" title="Go to Romans 7:23">Romans 7:23 n </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “warring against the law of my mind.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8145" title="Go to Romans 7:24">Romans 7:24 o </a>  <span class='footnote-text'>Or “Who will free me from this body of death?”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8146" title="Go to Romans 7:25">Romans 7:25 p </a>  <span class='footnote-text'>Or “God’s law.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8147" title="Go to Romans 8:1">Romans 8:1 a </a>  <span class='footnote-text'>Or “Those who are in Christ Jesus cannot be condemned.” Although there are some manuscripts that add to this verse, “for those who do not walk according to the flesh but according to the Spirit,” the addition is not supported by the oldest and most reliable Greek manuscripts.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8148" title="Go to Romans 8:2">Romans 8:2 b </a>  <span class='footnote-text'>Some Greek manuscripts have “sets me free” or “sets you [singular] free.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8149" title="Go to Romans 8:3">Romans 8:3 c </a>  <span class='footnote-text'>Or “weakness of the flesh.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8150" title="Go to Romans 8:4">Romans 8:4 d </a>  <span class='footnote-text'>What joyous truths are found in <a class="bibleref" data-bibleref="Rom.8" href="/passage/?search=Rom.8&version=TPT">Rom. 8 d </a> ! All that God requires of us has been satisfied by the sacrifice of Jesus Christ. The life of Jesus in us is enough to satisfy God. The power of our new life is not the works of our weak humanity, but the dynamic power of the Holy Spirit released in us.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8151" title="Go to Romans 8:5">Romans 8:5 e </a>  <span class='footnote-text'>Or “the things of the [Holy] Spirit”; that is, doing what pleases God. The Aramaic can be translated “Those who are in the flesh see him only in the flesh, but those who are in the Spirit see him in the Spirit.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8153" title="Go to Romans 8:7">Romans 8:7 f </a>  <span class='footnote-text'>Or “refuses to submit to his law.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8155" title="Go to Romans 8:9">Romans 8:9 g </a>  <span class='footnote-text'>Or “makes his home in you.”</span> <br><br> <a href="#en-TPT-8155" title="Go to Romans 8:9">Romans 8:9 h </a>  <span class='footnote-text'>This is an unusual Greek clause that can be translated “If anyone is not joined to the Spirit of Christ, he cannot be himself.” A similar construction is used in <a class="bibleref" data-bibleref="Luke.15.17" href="/passage/?search=Luke.15.17&version=TPT">Luke 15:17 h </a> : “The prodigal son came to himself.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8156" title="Go to Romans 8:10">Romans 8:10 i </a>  <span class='footnote-text'>The Aramaic can be translated “for the cause of righteousness.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8160" title="Go to Romans 8:14">Romans 8:14 j </a>  <span class='footnote-text'>The Greek is quite emphatic: “those and only those.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8161" title="Go to Romans 8:15">Romans 8:15 k </a>  <span class='footnote-text'>Or “spirit of slavery.””</span> <br><br> <a href="#en-TPT-8161" title="Go to Romans 8:15">Romans 8:15 l </a>  <span class='footnote-text'>Implied in both the text and the greater context of finding our true life in the “Spirit of full acceptance.” It can also refer to the fear of judgment that has been removed from us through Christ.</span> <br><br> <a href="#en-TPT-8161" title="Go to Romans 8:15">Romans 8:15 m </a>  <span class='footnote-text'>Or “spirit of adult [complete] sonship.” The Aramaic can be translated “the spirit of consecrated children.”</span> <br><br> <a href="#en-TPT-8161" title="Go to Romans 8:15">Romans 8:15 n </a>  <span class='footnote-text'><i>Abba</i> is not a Greek word, but an Aramaic word transliterated into Greek letters. <i>Abba</i> is the Aramaic word for “father.” It is also found in <a class="bibleref" data-bibleref="Mark.14.36" href="/passage/?search=Mark.14.36&version=TPT">Mark 14:36 n </a>  and <a class="bibleref" data-bibleref="Gal.4.6" href="/passage/?search=Gal.4.6&version=TPT">Gal. 4:6 n </a> . <i>Abba</i> is also a word used for devotion, a term of endearment. This is why some have concluded that <i>Abba</i> could be translated as “Daddy” or “Papa.” It is hard to imagine a closer relationship to have with God than to call him “<i>Abba</i>, our Beloved Father.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8163" title="Go to Romans 8:17">Romans 8:17 o </a>  <span class='footnote-text'>Or “we are joint-heirs with Christ.” Nothing in the Bible could be more amazing than this. Grace has made former rebels into princes and princesses, royal ones that share in the inheritance of Christ.</span> <br><br> <a href="#en-TPT-8163" title="Go to Romans 8:17">Romans 8:17 p </a>  <span class='footnote-text'>Or “accept his feelings” (of pain), or “things” (he experiences). By implication, “sufferings.”</span> <br><br> <a href="#en-TPT-8163" title="Go to Romans 8:17">Romans 8:17 q </a>  <span class='footnote-text'>Or “if we suffer jointly we will enjoy glory jointly.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8164" title="Go to Romans 8:18">Romans 8:18 r </a>  <span class='footnote-text'>The Greek word <i>doxa</i> can also be translated “radiant beauty,” “splendor,” “perfection.”</span> <br><br> <a href="#en-TPT-8164" title="Go to Romans 8:18">Romans 8:18 s </a>  <span class='footnote-text'>The Aramaic can be translated “with the glory which is to be perfected in us.” The Greek participle <i>eis</i> can be translated “into us,” “upon us,” or “to us.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8165" title="Go to Romans 8:19">Romans 8:19 t </a>  <span class='footnote-text'>The Greek word used here means “intense anticipation,” or “anxiously anticipating what is about to happen” (with an outstretched neck).</span> <br><br> <a href="#en-TPT-8165" title="Go to Romans 8:19">Romans 8:19 u </a>  <span class='footnote-text'>Or “the manifestation of the sons of God.” Interestingly, the Greek word used for “unveiling” (<i>apokalypsis)</i> is the same word for the full title of the last book of the Bible, “The Revelation [Unveiling] of Jesus Christ.” The created universe is but the backdrop for the dramatic appearing of God’s sons and daughters unveiled with the glory of Jesus Christ upon them. The verb tense in the Greek text is clear that this “unveiling” is imminent, soon to happen, and destined to take place. Christ’s glory will come to us, enter us, fill us, envelop us, and then be revealed through us as partakers of the glory. Although God will not share his glory with any other, we are no longer “another,” for we are one with the Father, Son, and Holy Spirit through faith in Christ. See <a class="bibleref" data-bibleref="John.17.21" href="/passage/?search=John.17.21&version=TPT">John 17:21-23 u </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8166" title="Go to Romans 8:20">Romans 8:20 v </a>  <span class='footnote-text'>Or “the purposelessness” or “the frustration” (or “chaos”).</span>


bookid: Rom
contenido:
<a href="#en-TPT-8169" title="Go to Romans 8:23">Romans 8:23 w </a>  <span class='footnote-text'>The “firstfruits of the Spirit” would include his indwelling presence, his gifts, his wisdom, and his transforming power. Imagine what the full harvest of the Spirit will bring to us! The Aramaic can be translated “the awakening of the Spirit.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8172" title="Go to Romans 8:26">Romans 8:26 x </a>  <span class='footnote-text'>The Greek word <i>hupererentugkhano</i> is best translated “super [or hyper]-intercede for us.” We can only imagine how many blessings have poured into our lives because of the hyper-intercession of the Holy Spirit for us!</span> <br><br> <a href="#en-TPT-8172" title="Go to Romans 8:26">Romans 8:26 y </a>  <span class='footnote-text'>Or “groanings.” We find three groanings in this chapter. Creation groans for the glorious freedom of God’s children (<a class="bibleref" data-bibleref="Rom.8.22" href="/passage/?search=Rom.8.22&version=TPT">v. 22 y </a> ), we groan to experience the fullness of our status as God’s children (<a class="bibleref" data-bibleref="Rom.8.23" href="/passage/?search=Rom.8.23&version=TPT">v. 23 y </a> ), and the Holy Spirit groans for our complete destiny to be fulfilled (here).</span>


bookid: Rom
contenido:
<a href="#en-TPT-8173" title="Go to Romans 8:27">Romans 8:27 z </a>  <span class='footnote-text'>Or “God, the heart-searcher.” God searches our hearts not just to uncover what is wrong, but to fulfill the true desire of our hearts to be fully his. Grace triumphs over judgment.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8175" title="Go to Romans 8:29">Romans 8:29 a </a>  <span class='footnote-text'>The Aramaic can be translated “sealed us” (with God’s mark upon us). See also <a class="bibleref" data-bibleref="Col.3.4" href="/passage/?search=Col.3.4&version=TPT">Col. 3:4 a </a> ; <a class="bibleref" data-bibleref="Heb.2.11" href="/passage/?search=Heb.2.11&version=TPT">Heb. 2:11 a </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8178" title="Go to Romans 8:32">Romans 8:32 b </a>  <span class='footnote-text'>This is an intentional echo of Gen. <a class="bibleref" data-bibleref="Gen.22.16" href="/passage/?search=Gen.22.16&version=TPT">22:16 b </a> . Although God spared Abraham’s son, Isaac, he would not spare his own Son, Jesus Christ.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8179" title="Go to Romans 8:33">Romans 8:33 c </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.50.8" href="/passage/?search=Isa.50.8&version=TPT">50:8 c </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8180" title="Go to Romans 8:34">Romans 8:34 d </a>  <span class='footnote-text'>Not only does the Holy Spirit pray for us, so does Jesus Christ. Two divine intercessors are praying for you each day. Two-thirds of the Trinity are actively engaged in intercession for us. This is typified by the incident of Moses interceding on the mountain for Israel’s victory with one hand held high by Aaron (the high priest, a type of Jesus, our High Priest) and Hur (or “light,” a metaphor for the Holy Spirit, who prays with divine illumination for our good). See Ex. <a class="bibleref" data-bibleref="Exod.17.9" href="/passage/?search=Exod.17.9&version=TPT">17:9-13 d </a> ; <a class="bibleref" data-bibleref="Heb.7.25" href="/passage/?search=Heb.7.25&version=TPT">Heb. 7:25 d </a> ; <a class="bibleref" data-bibleref="Heb.9.24" href="/passage/?search=Heb.9.24&version=TPT">9:24 d </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8181" title="Go to Romans 8:35">Romans 8:35 e </a>  <span class='footnote-text'>Or “hunger and nakedness.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8182" title="Go to Romans 8:36">Romans 8:36 f </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.44.22" href="/passage/?search=Ps.44.22&version=TPT">Ps. 44:22 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8183" title="Go to Romans 8:37">Romans 8:37 g </a>  <span class='footnote-text'>Love has made us more than conquerors in four ways: (1) No situation in life can defeat us or dilute God’s love. (2) We know that divine love and power work for us to triumph over all things. (3) We share in the victory spoils of every enemy we face (Isa. <a class="bibleref" data-bibleref="Isa.53.12" href="/passage/?search=Isa.53.12&version=TPT">53:12 g </a> ). (4) We have conquered the Conqueror with merely a glance of our worshiping eyes. We have won his heart (<a class="bibleref" data-bibleref="Song.4.9" href="/passage/?search=Song.4.9&version=TPT">Song. 4:9 g </a> ; <a class="bibleref" data-bibleref="Song.6.5" href="/passage/?search=Song.6.5&version=TPT">6:5 g </a> ).</span> <br><br> <a href="#en-TPT-8183" title="Go to Romans 8:37">Romans 8:37 h </a>  <span class='footnote-text'>Clearly implied in the text with the Greek word <i>hupernikao.</i> The love of God gives us “a glorious hyper-victory,” more than can be described or contained in one word. God’s love and grace has made us hyper-conquerors, empowered to be unrivaled, more than a match for any foe!</span>


bookid: Rom
contenido:
<a href="#en-TPT-8184" title="Go to Romans 8:38">Romans 8:38 i </a>  <span class='footnote-text'>Or “life”; by implication, the troubles and pressures life may bring.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8186" title="Go to Romans 9:1">Romans 9:1 a </a>  <span class='footnote-text'>Although implied here, Paul indeed calls them “my people” in <a class="bibleref" data-bibleref="Rom.9.3" href="/passage/?search=Rom.9.3&version=TPT">v. 3 a </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8187" title="Go to Romans 9:3">Romans 9:3 b </a>  <span class='footnote-text'>Or “to you belong the adoption as sons.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8190" title="Go to Romans 9:7">Romans 9:7 c </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.21.12" href="/passage/?search=Gen.21.12&version=TPT">21:12 c </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8191" title="Go to Romans 9:8">Romans 9:8 d </a>  <span class='footnote-text'>The Aramaic can be translated “the children of the kingdom.” By implication, it is those who can be traced back to a supernatural birth who are regarded as the children of God.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8192" title="Go to Romans 9:9">Romans 9:9 e </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.18.10" href="/passage/?search=Gen.18.10&version=TPT">18:10 e </a> , <a class="bibleref" data-bibleref="Gen.18.14" href="/passage/?search=Gen.18.14&version=TPT">14 e </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8194" title="Go to Romans 9:11">Romans 9:11 f </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.25.23" href="/passage/?search=Gen.25.23&version=TPT">25:23 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8195" title="Go to Romans 9:13">Romans 9:13 g </a>  <span class='footnote-text'>Or “Jacob I loved, Esau I hated.” The love/hate contrast is not merely a matter of God’s emotions, but God’s actions of choosing Jacob and excluding Esau. This Semitic idiom is also found in Jesus’ words of “hating our father, mother . . . even our own life.” It is a “hatred” compared to the love we demonstrate by choosing to follow Jesus. See Mal. <a class="bibleref" data-bibleref="Mal.1.2" href="/passage/?search=Mal.1.2&version=TPT">1:2-3 g </a> ; <a class="bibleref" data-bibleref="Luke.14.26" href="/passage/?search=Luke.14.26&version=TPT">Luke 14:26 g </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8197" title="Go to Romans 9:15">Romans 9:15 h </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.33.19" href="/passage/?search=Exod.33.19&version=TPT">33:19 h </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8198" title="Go to Romans 9:16">Romans 9:16 i </a>  <span class='footnote-text'>Or “not of the one willing nor of the one running.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9447" title="Go to Philippians 3:21">Philippians 3:21 k </a>  <span class='footnote-text'>Or “the body of our humility.”</span> <br><br> <a href="#en-TPT-9447" title="Go to Philippians 3:21">Philippians 3:21 l </a>  <span class='footnote-text'>The Aramaic can be translated “everyone is in submission to him.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9448" title="Go to Philippians 4:1">Philippians 4:1 a </a>  <span class='footnote-text'>The Aramaic word <i>arise</i> implies “resurrection.” The Greek is “stand fast.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9449" title="Go to Philippians 4:2">Philippians 4:2 b </a>  <span class='footnote-text'>In every church there is often found conflict in relationships. Paul seeks to encourage these two dear women to resolve all their disagreements. Their names give us a clue. Euodia comes from a word that means “a fair journey.” Syntyche comes from a word that can mean “an accident.” Along our fair journey we may collide with another, but God always has grace for restoration.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9450" title="Go to Philippians 4:3">Philippians 4:3 c </a>  <span class='footnote-text'>Or “Syzygos,” possibly a name, however there is no record of anyone in classical or biblical Greek with this name. Some believe that Syzygos was one of the pastors of the church at Philippi.</span> <br><br> <a href="#en-TPT-9450" title="Go to Philippians 4:3">Philippians 4:3 d </a>  <span class='footnote-text'>The Aramaic can also be translated “God’s kingdom realm.”</span> <br><br> <a href="#en-TPT-9450" title="Go to Philippians 4:3">Philippians 4:3 e </a>  <span class='footnote-text'>Clement was one of the men who led the church in Philippi. His name means “mild” or “merciful.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9452" title="Go to Philippians 4:5">Philippians 4:5 f </a>  <span class='footnote-text'>The Greek word means “fairness;” the Aramaic “humility.”</span> <br><br> <a href="#en-TPT-9452" title="Go to Philippians 4:5">Philippians 4:5 g </a>  <span class='footnote-text'>Or “approaching.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9454" title="Go to Philippians 4:7">Philippians 4:7 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “guard your heart and your mind in Christ Jesus.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9455" title="Go to Philippians 4:8">Philippians 4:8 i </a>  <span class='footnote-text'>The Aramaic can be translated “acts of glorification.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9458" title="Go to Philippians 4:11">Philippians 4:11 j </a>  <span class='footnote-text'>Or “to give up everything I have.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9459" title="Go to Philippians 4:12">Philippians 4:12 k </a>  <span class='footnote-text'>Or “be humbled.”</span> <br><br> <a href="#en-TPT-9459" title="Go to Philippians 4:12">Philippians 4:12 l </a>  <span class='footnote-text'>Or “to master all things.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9461" title="Go to Philippians 4:15">Philippians 4:15 m </a>  <span class='footnote-text'>The Aramaic can be translated “accounts of planting and giving.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9462" title="Go to Philippians 4:16">Philippians 4:16 n </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek means “twice you sent gifts.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9469" title="Go to Philippians 4:23">Philippians 4:23 o </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek states “with your spirit.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9474" title="Go to Colossians 1:5">Colossians 1:5 a </a>  <span class='footnote-text'>Or “hope.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9476" title="Go to Colossians 1:7">Colossians 1:7 b </a>  <span class='footnote-text'>The church of Colossae was not planted by Paul but by Epaphras. His name means “lovely.” He imparted to the church faith and love, praying always for them. See <a class="bibleref" data-bibleref="Col.4.12" href="/passage/?search=Col.4.12&version=TPT">Col. 4:12 b </a> .</span>


bookid: Col
contenido:
<a href="#en-TPT-9478" title="Go to Colossians 1:9">Colossians 1:9 c </a>  <span class='footnote-text'>Or “experience God’s will for your lives.” The Greek word <i>thelema</i>, can also mean “desire” or “pleasure.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9480" title="Go to Colossians 1:11">Colossians 1:11 d </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text means “patient endurance.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9481" title="Go to Colossians 1:12">Colossians 1:12 e </a>  <span class='footnote-text'>Or “by enlightening us.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9482" title="Go to Colossians 1:13">Colossians 1:13 f </a>  <span class='footnote-text'>Or “authority.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9487" title="Go to Colossians 1:18">Colossians 1:18 g </a>  <span class='footnote-text'>Literally “from the dead.”</span> <br><br> <a href="#en-TPT-9487" title="Go to Colossians 1:18">Colossians 1:18 h </a>  <span class='footnote-text'>In the Greek text this is a title, “the Holder of First Place” or “the Superior One.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9488" title="Go to Colossians 1:19">Colossians 1:19 i </a>  <span class='footnote-text'>This includes all the fullness of God, the fullness of his plan for our lives, and the full image of God being restored into our hearts.</span>


bookid: Col
contenido:
<a href="#en-TPT-9489" title="Go to Colossians 1:20">Colossians 1:20 j </a>  <span class='footnote-text'>It literally means “back to himself.” Some scholars believe that <a class="bibleref" data-bibleref="Col.1.15" href="/passage/?search=Col.1.15&version=TPT">Col. 1:15-20 j </a>  is actually lyrics of an ancient hymn sung in the churches.</span>


bookid: Col
contenido:
<a href="#en-TPT-9490" title="Go to Colossians 1:21">Colossians 1:21 k </a>  <span class='footnote-text'>Or “without an indictment.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9492" title="Go to Colossians 1:24">Colossians 1:24 l </a>  <span class='footnote-text'>The text contains an ellipsis that is completed by the translation. The sufferings of Christ were complete, sufficient to transfer righteousness and forgiveness to every believer. Paul’s sufferings were meant to be an example of Christ and a testimony to his converts that his ministry was sincere.</span>


bookid: Col
contenido:
<a href="#en-TPT-9497" title="Go to Colossians 2:1">Colossians 2:1 a </a>  <span class='footnote-text'>The Greek word <i>agon</i> (from which we get “agony”) means an intense conflict and struggle. This could imply Paul’s apostolic intercession for them.</span>


bookid: Col
contenido:
<a href="#en-TPT-9498" title="Go to Colossians 2:2">Colossians 2:2 b </a>  <span class='footnote-text'>Or in the Aramaic “approach.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9500" title="Go to Colossians 2:4">Colossians 2:4 c </a>  <span class='footnote-text'>By implication, this “error” would be the teaching that Jesus is not enough, adding something to the all-sufficient Christ.</span>


bookid: Col
contenido:
<a href="#en-TPT-9501" title="Go to Colossians 2:5">Colossians 2:5 d </a>  <span class='footnote-text'>The Greek text literally means “unbroken battle formation.” The Aramaic can be translated “organized” or “principled.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9503" title="Go to Colossians 2:7">Colossians 2:7 e </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek states “overflowing with gratitude.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9504" title="Go to Colossians 2:8">Colossians 2:8 f </a>  <span class='footnote-text'>The Aramaic can be translated “strips you naked.” The Greek states “takes you captive.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9506" title="Go to Colossians 2:10">Colossians 2:10 g </a>  <span class='footnote-text'>Or “Source.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9507" title="Go to Colossians 2:11">Colossians 2:11 h </a>  <span class='footnote-text'>The Aramaic can be translated “flesh of sin.” The Greek means “body of the natural realm.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9509" title="Go to Colossians 2:13">Colossians 2:13 i </a>  <span class='footnote-text'>Literally “the uncircumcision of your flesh.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9510" title="Go to Colossians 2:14">Colossians 2:14 j </a>  <span class='footnote-text'>This “stained soul” has been erased of its filth. The word “erased” explicitly holds the concept of removal of stains. This would mean the nature of Adam has been erased and the nature of Christ has been embedded into us. We are totally set free from every trace of sin by the power of the blood of Jesus Christ.</span> <br><br> <a href="#en-TPT-9510" title="Go to Colossians 2:14">Colossians 2:14 k </a>  <span class='footnote-text'>The Aramaic can be translated “from our midst.” This would refer to all that was within us—the core of our past life and its memories of failure and disobedience. A new DNA has been embedded now within us through the cross and resurrection life of Christ.</span>


bookid: Col
contenido:
<a href="#en-TPT-9511" title="Go to Colossians 2:15">Colossians 2:15 l </a>  <span class='footnote-text'>Literally “governments and authorities.”</span> <br><br> <a href="#en-TPT-9511" title="Go to Colossians 2:15">Colossians 2:15 m </a>  <span class='footnote-text'>Implied by the obvious irony in the Greek. The Aramaic text has a phrase that is not found in Greek manuscripts. The Aramaic can be translated “having <i>put off his body,</i> he stripped principalities and powers and shamed them openly.” This implies that between the day of crucifixion and the day of resurrection while in the spirit-realm, Jesus destroyed death, the powers of darkness, and every work of the enemy through the blood of his cross. All the enemy’s weapons have been stripped away from him and now the church has authority in Christ to enforce this triumph upon the dethroned rulers of this world. However, an alternate translation of the Aramaic could be “after <i>sending out his body</i> [apostles, prophets, evangelists, pastors, teachers, believers], they enforced his triumph to all the thrones and authorities, putting them all to public shame by the manifestation of himself [in them].”</span>


bookid: Col
contenido:
<a href="#en-TPT-9512" title="Go to Colossians 2:16">Colossians 2:16 n </a>  <span class='footnote-text'>The Aramaic text implies “any unbeliever.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9513" title="Go to Colossians 2:17">Colossians 2:17 o </a>  <span class='footnote-text'>The revelation of the Old Testament is so rich when we understand that its shadow is displaced by the body of Christ, the full revelation of who he is. The shadow only reflects the substance of what has now been fulfilled.</span> <br><br> <a href="#en-TPT-9513" title="Go to Colossians 2:17">Colossians 2:17 p </a>  <span class='footnote-text'>Or “substance.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9514" title="Go to Colossians 2:18">Colossians 2:18 q </a>  <span class='footnote-text'>In the first century AD, there was a mystical Jewish religion called Merkabah Mysticism, or Chariot Mysticism, in which the initiate would seek to go into the palace of God through meditation and enter into his chariot-throne. His was the innermost palace of seven concentric heavenly palaces surrounding his chariot-throne. At each “palace” or level there would be a fierce protecting angel, acting as a mediator who had to be placated by angel worship, which would enable the worshiper to enter the next level. There were also ancient polytheistic folk religions that worshiped and invoked angels. These were entirely forbidden paths for believers in Jesus, and Paul warned them of that in this letter.</span>


bookid: Col
contenido:
<a href="#en-TPT-9515" title="Go to Colossians 2:19">Colossians 2:19 r </a>  <span class='footnote-text'>The Greek word used here is <i>epichoregeo,</i> which interestingly can be translated as “to lead the chorus,” or “choir director.” It was used to denote a person who paid for the expenses of a Greek drama, and who supplied all their needs throughout its production. Similarly, Jesus tunes us up to heaven’s notes, and draws out of us the melody of his divine symphony. He supplies the music to us, and imparts the wisdom for us to play it under his direction. This is the artful picture of how Jesus orchestrates his body with its many members.</span> <br><br> <a href="#en-TPT-9515" title="Go to Colossians 2:19">Colossians 2:19 s </a>  <span class='footnote-text'>Or “makes it grow with the discipline from God.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9520" title="Go to Colossians 3:1">Colossians 3:1 a </a>  <span class='footnote-text'>The “right hand of God,” is an obvious metaphor for the place of power, authority, honor, and glory.</span>


bookid: Col
contenido:
<a href="#en-TPT-9522" title="Go to Colossians 3:3">Colossians 3:3 b </a>  <span class='footnote-text'>The Aramaic could be translated “Your death and your life are both hidden with the Messiah in God.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9524" title="Go to Colossians 3:5">Colossians 3:5 c </a>  <span class='footnote-text'>This is only found in the Aramaic manuscripts. It is omitted in the Greek.</span> <br><br> <a href="#en-TPT-9524" title="Go to Colossians 3:5">Colossians 3:5 d </a>  <span class='footnote-text'>The Aramaic word implies “magic.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9525" title="Go to Colossians 3:6">Colossians 3:6 e </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek states “the sons of disobedience,” but it is actually the “deeds” which are punished as seen in verses 7–9. The Aramaic word used here is a homonym that can mean either “sons” or “deeds,” which may explain the variation within Greek manuscripts.</span>


bookid: Col
contenido:
<a href="#en-TPT-9526" title="Go to Colossians 3:7">Colossians 3:7 f </a>  <span class='footnote-text'>Including self-hatred.</span> <br><br> <a href="#en-TPT-9526" title="Go to Colossians 3:7">Colossians 3:7 g </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek means “slander.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9527" title="Go to Colossians 3:9">Colossians 3:9 h </a>  <span class='footnote-text'>Or “living a lie.”</span> <br><br> <a href="#en-TPT-9527" title="Go to Colossians 3:9">Colossians 3:9 i </a>  <span class='footnote-text'>As translated from the Greek. The Aramaic has a command, “take off the old life.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9529" title="Go to Colossians 3:11">Colossians 3:11 j </a>  <span class='footnote-text'>Or “there is neither Jew or Scythians, circumcision or uncircumcision, neither Greek nor barbarian, neither slave nor free, but the Messiah is all and in all.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9532" title="Go to Colossians 3:14">Colossians 3:14 k </a>  <span class='footnote-text'>The Aramaic can be translated “the girdle of maturity.”</span> <br><br> <a href="#en-TPT-9532" title="Go to Colossians 3:14">Colossians 3:14 l </a>  <span class='footnote-text'>Or “perfection.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9533" title="Go to Colossians 3:15">Colossians 3:15 m </a>  <span class='footnote-text'>The Greek literally means “let peace be the umpire of your minds.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9534" title="Go to Colossians 3:16">Colossians 3:16 n </a>  <span class='footnote-text'>Or “grow.”</span> <br><br> <a href="#en-TPT-9534" title="Go to Colossians 3:16">Colossians 3:16 o </a>  <span class='footnote-text'>Or “hymns.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9535" title="Go to Colossians 3:17">Colossians 3:17 p </a>  <span class='footnote-text'>The Aramaic can be translated “commitment.”</span> <br><br> <a href="#en-TPT-9535" title="Go to Colossians 3:17">Colossians 3:17 q </a>  <span class='footnote-text'>The Aramaic can be translated “oath.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9536" title="Go to Colossians 3:18">Colossians 3:18 r </a>  <span class='footnote-text'>The Greek word, <i>hupotasso</i>, can be translated “submitted,” “attached,” or “supportive.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9537" title="Go to Colossians 3:19">Colossians 3:19 s </a>  <span class='footnote-text'>Or “bitter.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9539" title="Go to Colossians 3:21">Colossians 3:21 t </a>  <span class='footnote-text'>Or “exasperate your children.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9542" title="Go to Colossians 3:24">Colossians 3:24 u </a>  <span class='footnote-text'>Although absent in the Greek manuscripts, the Aramaic text makes it abundantly clear that it is Jesus Christ who is the Lord God (Yahweh). See also <a class="bibleref" data-bibleref="Luke.2.11" href="/passage/?search=Luke.2.11&version=TPT">Luke 2:11 u </a>  TPT.</span>


bookid: Col
contenido:
<a href="#en-TPT-9543" title="Go to Colossians 3:25">Colossians 3:25 v </a>  <span class='footnote-text'>This clause is translated from the Aramaic. The Greek text reads “He who does wrong will receive the consequences for what he has done.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9547" title="Go to Colossians 4:4">Colossians 4:4 a </a>  <span class='footnote-text'>Or “as I should.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9548" title="Go to Colossians 4:5">Colossians 4:5 b </a>  <span class='footnote-text'>The Aramaic could be translated “as you live in the wilderness.”</span> <br><br> <a href="#en-TPT-9548" title="Go to Colossians 4:5">Colossians 4:5 c </a>  <span class='footnote-text'>The Aramaic can be translated “sell your last crust of bread,” which is a metaphor for making a full commitment (i.e., giving all you’ve got).</span>


bookid: Col
contenido:
<a href="#en-TPT-9549" title="Go to Colossians 4:6">Colossians 4:6 d </a>  <span class='footnote-text'>The Aramaic word could also be translated “compassion.”</span> <br><br> <a href="#en-TPT-9549" title="Go to Colossians 4:6">Colossians 4:6 e </a>  <span class='footnote-text'>Literally “seasoned with salt.” This is an idiom that means “friendly, clear, and making people thirsty for truth.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9550" title="Go to Colossians 4:7">Colossians 4:7 f </a>  <span class='footnote-text'>Or “that I may know your affairs.”</span> <br><br> <a href="#en-TPT-9550" title="Go to Colossians 4:7">Colossians 4:7 g </a>  <span class='footnote-text'>Again, the Aramaic title for Jesus is Lord (Master) Yahweh; this is the clearest title that could be stated to prove the deity of Jesus Christ.</span>


bookid: Col
contenido:
<a href="#en-TPT-9551" title="Go to Colossians 4:9">Colossians 4:9 h </a>  <span class='footnote-text'>This was the slave who ran away from his master, Philemon, who was a friend to the apostle Paul. See <a class="bibleref" data-bibleref="Phlm.1.10" href="/passage/?search=Phlm.1.10&version=TPT">Philem. 10–12 h </a> </span> <br><br> <a href="#en-TPT-9551" title="Go to Colossians 4:9">Colossians 4:9 i </a>  <span class='footnote-text'>Or “he is one of you.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9555" title="Go to Colossians 4:15">Colossians 4:15 j </a>  <span class='footnote-text'>There is some debate about the gender of Nymphas. It may be that many of those who translated this in the early church had difficulty with a church being led by a woman. There are some manuscripts in Greek that have “the church that meets in <i>her</i> house.”</span>


bookid: Col
contenido:
<a href="#en-TPT-9556" title="Go to Colossians 4:16">Colossians 4:16 k </a>  <span class='footnote-text'>As stated in the introduction to Ephesians, it is most likely that this missing letter to the Laodiceans is, in fact, the letter to the Ephesian church. However, the tradition of the Eastern Church is that the letter to the Laodiceans was actually 1 and 2 Thessalonians.</span>


bookid: Col
contenido:
<a href="#en-TPT-9557" title="Go to Colossians 4:17">Colossians 4:17 l </a>  <span class='footnote-text'>It is believed that Archippus was a spiritual leader in the region of Colossae, perhaps the bishop of Laodicea; he is also mentioned in <a class="bibleref" data-bibleref="Phlm.1.2" href="/passage/?search=Phlm.1.2&version=TPT">Philem. 2 l </a> . We can only speculate why Paul wanted this exhortation to be made to him. Some believe he was a minister of Christ who was discouraged and needed to be exhorted to not abandon his calling.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9559" title="Go to 1 Thessalonians 1:1">1 Thessalonians 1:1 a </a>  <span class='footnote-text'>Or “Silvanus,” whom most scholars believe is the Silas mentioned as a prophet in the Jerusalem church and Paul’s coworker in Macedonia (<a class="bibleref" data-bibleref="Acts.15.22" href="/passage/?search=Acts.15.22&version=TPT">Acts 15:22-40 a </a> ; <a class="bibleref" data-bibleref="Acts.16.19" href="/passage/?search=Acts.16.19&version=TPT">16:19–40 a </a> ; <a class="bibleref" data-bibleref="Acts.17.1-Acts.17.16" href="/passage/?search=Acts.17.1-Acts.17.16&version=TPT">17:1–16 a </a> ). The name Silas is the Aramaic form of the Hebrew name Saul. Both Silas and Timothy had been with Paul when he first visited Thessalonica (<a class="bibleref" data-bibleref="Acts.17.4" href="/passage/?search=Acts.17.4&version=TPT">Acts 17:4 a </a> , <a class="bibleref" data-bibleref="Acts.17.14" href="/passage/?search=Acts.17.14&version=TPT">14 a </a> ). There are only four of Paul’s letters in the New Testament in which he does not call himself an apostle (1 and 2 Thessalonians, Philippians, and Philemon), most likely because of the deep relationship he already had with them.</span> <br><br> <a href="#en-TPT-9559" title="Go to 1 Thessalonians 1:1">1 Thessalonians 1:1 b </a>  <span class='footnote-text'>Ministry requires teamwork. Paul saw himself as part of a church-planting team made up of three men with wonderful giftings: Paul, Silas, and Timothy.</span> <br><br> <a href="#en-TPT-9559" title="Go to 1 Thessalonians 1:1">1 Thessalonians 1:1 c </a>  <span class='footnote-text'>The Greek word <i>ekklesia</i> is best translated in this context as “congregation.” It means “called-out ones.” In Greek culture the <i>ekklesia</i> were members of society who were given the duties of legislating on behalf of a city, similar to a city council. They were both “called out” and “called together” to function as those who have the responsibilities of shaping societal norms and the morality of culture.</span> <br><br> <a href="#en-TPT-9559" title="Go to 1 Thessalonians 1:1">1 Thessalonians 1:1 d </a>  <span class='footnote-text'>Thessalonica was the largest city in Macedonia and may have had a population of 200,000 when Paul wrote this letter.</span> <br><br> <a href="#en-TPT-9559" title="Go to 1 Thessalonians 1:1">1 Thessalonians 1:1 e </a>  <span class='footnote-text'>The church is both “in” God the Father and “in” Jesus Christ. The Trinity is making room for the bride.</span> <br><br> <a href="#en-TPT-9559" title="Go to 1 Thessalonians 1:1">1 Thessalonians 1:1 f </a>  <span class='footnote-text'>The usage of <i>charis</i> (grace) in ancient classical Greek carries the connotation of something that awakens joy and pleasure. The Greek concept of grace imparts delight, often attached to a strong emotional element. Paul uses the term <i>grace</i> as a joyous delight that rests upon the people of God (Thomas F. Torrance, <i>The Doctrine of Grace in the Apostolic Fathers</i>, 1–2).</span> <br><br> <a href="#en-TPT-9559" title="Go to 1 Thessalonians 1:1">1 Thessalonians 1:1 g </a>  <span class='footnote-text'>Some manuscripts add “from God our Father and the Lord Jesus Christ.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9560" title="Go to 1 Thessalonians 1:2">1 Thessalonians 1:2 h </a>  <span class='footnote-text'>Starting with <a class="bibleref" data-bibleref="1Thess.1.2" href="/passage/?search=1Thess.1.2&version=TPT">v. 2 h </a>  Paul begins one long and complicated Greek sentence that ends with <a class="bibleref" data-bibleref="1Thess.1.10" href="/passage/?search=1Thess.1.10&version=TPT">v. 10 h </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9561" title="Go to 1 Thessalonians 1:3">1 Thessalonians 1:3 i </a>  <span class='footnote-text'>Paul mentions the three invaluable qualities of a believer’s life: faith, love, and hope. The Thessalonians put their faith into practice by turning away from all that was false (<a class="bibleref" data-bibleref="1Thess.1.9" href="/passage/?search=1Thess.1.9&version=TPT">v. 9 i </a> ). They demonstrated their motive of love by serving God and others (<a class="bibleref" data-bibleref="1Thess.1.9" href="/passage/?search=1Thess.1.9&version=TPT">v. 9 i </a> ). And they lived with undying hope that was centered upon the future appearing of Christ (<a class="bibleref" data-bibleref="1Thess.1.10" href="/passage/?search=1Thess.1.10&version=TPT">v. 10 i </a> ).</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9562" title="Go to 1 Thessalonians 1:4">1 Thessalonians 1:4 j </a>  <span class='footnote-text'>Although the Greek uses the term <i>brothers</i> (<i>adelphoi</i>), it is intended to express the group identity of those who follow Christ and not meant to be gender exclusive. Paul uses the term eighteen times in five chapters. First Thessalonians could be called Paul’s friendliest letter. He describes himself as a “father” and “mother” to them (<a class="bibleref" data-bibleref="1Thess.2.7" href="/passage/?search=1Thess.2.7&version=TPT">2:7 j </a> , <a class="bibleref" data-bibleref="1Thess.2.11" href="/passage/?search=1Thess.2.11&version=TPT">11 j </a> ) and calls them his “joy” and “trophy” (<a class="bibleref" data-bibleref="1Thess.2.19" href="/passage/?search=1Thess.2.19&version=TPT">2:19 j </a> ).</span> <br><br> <a href="#en-TPT-9562" title="Go to 1 Thessalonians 1:4">1 Thessalonians 1:4 k </a>  <span class='footnote-text'>The perfect tense of the verb implies that God loved them in the past and continues to love them in the same way.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9563" title="Go to 1 Thessalonians 1:5">1 Thessalonians 1:5 l </a>  <span class='footnote-text'>True gospel ministry will be expressed by the word of God and characterized by mighty power, releasing the unmistakable presence of the Holy Spirit, and through sincere conviction of truth will be found in those who present it.</span> <br><br> <a href="#en-TPT-9563" title="Go to 1 Thessalonians 1:5">1 Thessalonians 1:5 m </a>  <span class='footnote-text'>Or “for your sakes” (benefit).</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9564" title="Go to 1 Thessalonians 1:6">1 Thessalonians 1:6 n </a>  <span class='footnote-text'>Or “imitators.”</span> <br><br> <a href="#en-TPT-9564" title="Go to 1 Thessalonians 1:6">1 Thessalonians 1:6 o </a>  <span class='footnote-text'>True conversion delivers us from many things, but is not an assurance that we will never face painful trials or persecution for our faith.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9565" title="Go to 1 Thessalonians 1:7">1 Thessalonians 1:7 p </a>  <span class='footnote-text'>Or “Macedonia and Achaia.” Greece was divided into two provinces: the northern region known as Macedonia and the southern one, Achaia. Thessalonica was located in Macedonia, and Corinth, where Paul wrote this letter, was the leading city of Achaia. Although the believers of Thessalonica were novices, their testimony had spread throughout the region.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9568" title="Go to 1 Thessalonians 1:10">1 Thessalonians 1:10 q </a>  <span class='footnote-text'>The gospel of power will change lives. The Thessalonians had renounced the worship of false gods and turned wholeheartedly to the true God and become faithful servants. Every time true conversion (repentance) takes place, a life is changed. The Thessalonians were famous for these four things: (1) They turned wholeheartedly to God. (2) They abandoned worshiping false gods (idols). (3) They became passionate servants of Christ. (4) They were eagerly anticipating the heavenly Son, Jesus.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9569" title="Go to 1 Thessalonians 2:1">1 Thessalonians 2:1 a </a>  <span class='footnote-text'>Or “Our coming to you has not been in vain” (empty). See <a class="bibleref" data-bibleref="Acts.17.2" href="/passage/?search=Acts.17.2&version=TPT">Acts 17:1-9 a </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9570" title="Go to 1 Thessalonians 2:2">1 Thessalonians 2:2 b </a>  <span class='footnote-text'>Paul and Silas had been beaten and imprisoned in Philippi. See <a class="bibleref" data-bibleref="Acts.16.11" href="/passage/?search=Acts.16.11&version=TPT">Acts 16:11-17:1 b </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9574" title="Go to 1 Thessalonians 2:6">1 Thessalonians 2:6 c </a>  <span class='footnote-text'>Paul never watered down his message in preaching the gospel. His fearless courage serves as an example to us today to keep our message uncompromised.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9575" title="Go to 1 Thessalonians 2:7">1 Thessalonians 2:7 d </a>  <span class='footnote-text'>The Aramaic can be translated “Although we could have been honored as apostles of the Messiah.” See also <a class="bibleref" data-bibleref="1Cor.9.1-1Cor.9.18" href="/passage/?search=1Cor.9.1-1Cor.9.18&version=TPT">1 Cor. 9:1-18 d </a> ; <a class="bibleref" data-bibleref="Phlm.1.8" href="/passage/?search=Phlm.1.8&version=TPT">Philem. 8 d </a> .</span> <br><br> <a href="#en-TPT-9575" title="Go to 1 Thessalonians 2:7">1 Thessalonians 2:7 e </a>  <span class='footnote-text'>Some reliable manuscripts have “We became like little children (infants) among you.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9576" title="Go to 1 Thessalonians 2:8">1 Thessalonians 2:8 f </a>  <span class='footnote-text'>Or “You had become our beloved.” Just a few months before, the Thessalonians were complete strangers to Paul. Now he states how dear they had become to his heart. True ministry is caring for others with a father’s love and a mother’s love—not exerting control or abusive authority over those whom we serve.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9578" title="Go to 1 Thessalonians 2:10">1 Thessalonians 2:10 g </a>  <span class='footnote-text'>Or “righteousness.” The Hebraic concept of righteousness extends toward our relationships and how we treat others. Paul stated that he lived in holiness toward God and purity in his relationships with others, so that no one could blame him for wrongdoing.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9580" title="Go to 1 Thessalonians 2:12">1 Thessalonians 2:12 h </a>  <span class='footnote-text'>Our calling is a summons from God to enter into his glory. A possible hendiadys, “his own glorious kingdom.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9584" title="Go to 1 Thessalonians 2:16">1 Thessalonians 2:16 i </a>  <span class='footnote-text'>Or “the gentiles.”</span> <br><br> <a href="#en-TPT-9584" title="Go to 1 Thessalonians 2:16">1 Thessalonians 2:16 j </a>  <span class='footnote-text'>That is, they are filling up to the limit of their sins before God.</span> <br><br> <a href="#en-TPT-9584" title="Go to 1 Thessalonians 2:16">1 Thessalonians 2:16 k </a>  <span class='footnote-text'>Or “wrath,” a metonymy for the punishment resulting from their sins.</span> <br><br> <a href="#en-TPT-9584" title="Go to 1 Thessalonians 2:16">1 Thessalonians 2:16 l </a>  <span class='footnote-text'>Or “completely” (to a full extent). This could be a prophetic word from Paul regarding the soon destruction of Jerusalem in the Roman war of AD 67–70. Paul is not referring to all Jews, for many had become converts and made up the early church. God rejected the empty rituals of Judaism but not the Jewish people. See <a class="bibleref" data-bibleref="Rom.9-Rom.11" href="/passage/?search=Rom.9-Rom.11&version=TPT">Rom. 9–11 l </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9585" title="Go to 1 Thessalonians 2:17">1 Thessalonians 2:17 m </a>  <span class='footnote-text'>Or “We have been [like] orphans.”</span> <br><br> <a href="#en-TPT-9585" title="Go to 1 Thessalonians 2:17">1 Thessalonians 2:17 n </a>  <span class='footnote-text'>As translated from the Aramaic. How poetic are the Semitic languages!</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9586" title="Go to 1 Thessalonians 2:18">1 Thessalonians 2:18 o </a>  <span class='footnote-text'>The Greek word <i>satanas</i> means “adversary,” “accuser,” “opposer,” and it is the title for Satan. In some way Satan worked to hinder Paul from returning to Thessalonica, possibly through the Jews who opposed him.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9587" title="Go to 1 Thessalonians 2:19">1 Thessalonians 2:19 p </a>  <span class='footnote-text'>Or “crown of boasting.”</span> <br><br> <a href="#en-TPT-9587" title="Go to 1 Thessalonians 2:19">1 Thessalonians 2:19 q </a>  <span class='footnote-text'>This is the Greek word <i>parousia</i>, which can be translated “coming” or “appearing.” Paul uses it six times in his letters to the Thessalonians (<a class="bibleref" data-bibleref="1Thess.3.13" href="/passage/?search=1Thess.3.13&version=TPT">3:13 q </a> ; <a class="bibleref" data-bibleref="1Thess.4.15" href="/passage/?search=1Thess.4.15&version=TPT">4:15 q </a> ; <a class="bibleref" data-bibleref="1Thess.5.23" href="/passage/?search=1Thess.5.23&version=TPT">5:23 q </a> ; <a class="bibleref" data-bibleref="2Thess.2.1" href="/passage/?search=2Thess.2.1&version=TPT">2 Thess. 2:1 q </a> , <a class="bibleref" data-bibleref="2Thess.2.8" href="/passage/?search=2Thess.2.8&version=TPT">8 q </a> ).</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9588" title="Go to 1 Thessalonians 2:20">1 Thessalonians 2:20 r </a>  <span class='footnote-text'>The true reward of ministry is not money or fame but the souls of men and women we can influence for the glory of God.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9590" title="Go to 1 Thessalonians 3:2">1 Thessalonians 3:2 a </a>  <span class='footnote-text'>This may have been when Paul sent the letter of 2 Thessalonians with Timothy, which would make it earlier than 1 Thessalonians.</span> <br><br> <a href="#en-TPT-9590" title="Go to 1 Thessalonians 3:2">1 Thessalonians 3:2 b </a>  <span class='footnote-text'>Some manuscripts have “servant of God.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9591" title="Go to 1 Thessalonians 3:3">1 Thessalonians 3:3 c </a>  <span class='footnote-text'>That is, the sufferings of persecution are included in God’s destined purpose for those who love God and faithfully follow Christ. See <a class="bibleref" data-bibleref="Acts.14.22" href="/passage/?search=Acts.14.22&version=TPT">Acts 14:22 c </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9593" title="Go to 1 Thessalonians 3:5">1 Thessalonians 3:5 d </a>  <span class='footnote-text'>Or “harasser,” an obvious title for Satan, our adversary.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9599" title="Go to 1 Thessalonians 3:11">1 Thessalonians 3:11 e </a>  <span class='footnote-text'>Some manuscripts add “the Anointed One.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9600" title="Go to 1 Thessalonians 3:12">1 Thessalonians 3:12 f </a>  <span class='footnote-text'>Or “May the Lord make you increase and your love superabound.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9601" title="Go to 1 Thessalonians 3:13">1 Thessalonians 3:13 g </a>  <span class='footnote-text'>The Aramaic can be translated “He will lift up your hearts without contention.”</span> <br><br> <a href="#en-TPT-9601" title="Go to 1 Thessalonians 3:13">1 Thessalonians 3:13 h </a>  <span class='footnote-text'>Or “at the coming of the Lord of us, Jesus Christ, with all of the holy myriads of himself.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9605" title="Go to 1 Thessalonians 4:4">1 Thessalonians 4:4 a </a>  <span class='footnote-text'>Or “Each of you must possess your vessel equipment.” Some see the “equipment” as a wife, but in the context it is sexual purity, not marriage, that is in view. The “vessel” is our body, including sexual urges that must be kept pure and holy with self-respect.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9607" title="Go to 1 Thessalonians 4:6">1 Thessalonians 4:6 b </a>  <span class='footnote-text'>Although technically Paul uses a term for a business transaction, it is more likely, due to the context, a warning about cheating others by enticing them to sexual immorality.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9609" title="Go to 1 Thessalonians 4:8">1 Thessalonians 4:8 c </a>  <span class='footnote-text'>This is in the present tense.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9610" title="Go to 1 Thessalonians 4:9">1 Thessalonians 4:9 d </a>  <span class='footnote-text'>This “God-teaching” (Gr. <i>theodidaktos</i>) of divine love came to us through Christ. God taught us to love by his example of giving us his Son.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9612" title="Go to 1 Thessalonians 4:11">1 Thessalonians 4:11 e </a>  <span class='footnote-text'>Or “Make it your driving ambition.”</span> <br><br> <a href="#en-TPT-9612" title="Go to 1 Thessalonians 4:11">1 Thessalonians 4:11 f </a>  <span class='footnote-text'>The Aramaic can be translated “Keep your covenants” (promises).</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9613" title="Go to 1 Thessalonians 4:12">1 Thessalonians 4:12 g </a>  <span class='footnote-text'>That is, self-supporting (financially).</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9614" title="Go to 1 Thessalonians 4:13">1 Thessalonians 4:13 h </a>  <span class='footnote-text'>Or “about those who have fallen asleep.” Paul uses sleep as a euphemism for death.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9615" title="Go to 1 Thessalonians 4:14">1 Thessalonians 4:14 i </a>  <span class='footnote-text'>Or “Through Jesus God will bring with him those who have fallen asleep [died] in Jesus.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9616" title="Go to 1 Thessalonians 4:15">1 Thessalonians 4:15 j </a>  <span class='footnote-text'>This phrase (“the word of the Lord”) is used in both the Old and New Testament for inspired prophetic speech. See Gen. <a class="bibleref" data-bibleref="Gen.15.1" href="/passage/?search=Gen.15.1&version=TPT">15:1 j </a> ; Isa. <a class="bibleref" data-bibleref="Isa.1.10" href="/passage/?search=Isa.1.10&version=TPT">1:10 j </a> ; Jonah <a class="bibleref" data-bibleref="Jonah.1.1" href="/passage/?search=Jonah.1.1&version=TPT">1:1 j </a> ; <a class="bibleref" data-bibleref="Luke.22.61" href="/passage/?search=Luke.22.61&version=TPT">Luke 22:61 j </a> ; <a class="bibleref" data-bibleref="Acts.11.16" href="/passage/?search=Acts.11.16&version=TPT">Acts 11:16 j </a> ; <a class="bibleref" data-bibleref="Acts.16.32" href="/passage/?search=Acts.16.32&version=TPT">16:32 j </a> ; <a class="bibleref" data-bibleref="Acts.19.20" href="/passage/?search=Acts.19.20&version=TPT">19:20 j </a> . It is possible that this was spoken to Paul in his heavenly encounter, for he had never met the Lord Jesus, and what Paul reveals here is not found in any of the Gospels.</span> <br><br> <a href="#en-TPT-9616" title="Go to 1 Thessalonians 4:15">1 Thessalonians 4:15 k </a>  <span class='footnote-text'>Or “those who have fallen asleep,” a euphemism for death.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9617" title="Go to 1 Thessalonians 4:16">1 Thessalonians 4:16 l </a>  <span class='footnote-text'>Or “The Lord himself will continue habitually descending from heaven within the midst of a declaration of victory, the chief angel’s shout, and God’s trumpet blast, and the dead in union with Christ will continue raising themselves up first [or one after another].”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9618" title="Go to 1 Thessalonians 4:17">1 Thessalonians 4:17 m </a>  <span class='footnote-text'>There is no definite article before clouds. It is literally “in clouds.” Where the identifying article is missing, it often speaks of quality, or it is used as a descriptive term. The Greek word for “cloud” is often used in the Greek classics of a large body of individuals, and it is so used in this symbolic way in <a class="bibleref" data-bibleref="Heb.12.1-Heb.12.2" href="/passage/?search=Heb.12.1-Heb.12.2&version=TPT">Heb. 12:1-2 m </a> , speaking of the “great witnesses who encircle us like clouds.”</span> <br><br> <a href="#en-TPT-9618" title="Go to 1 Thessalonians 4:17">1 Thessalonians 4:17 n </a>  <span class='footnote-text'>The Greek word <i>apantesis</i> is not a verb (go to meet) but a feminine noun (to meet or have an encounter), and in this context it is the bride of Christ rising to be with Jesus to have an encounter or “[bridal] meeting.” This rarely used Greek word is also used in the parable of the ten virgins, referring to the virgins rising up to meet (have a meeting) with the bridegroom. See <a class="bibleref" data-bibleref="Matt.25.1" href="/passage/?search=Matt.25.1&version=TPT">Matt. 25:1 n </a> , <a class="bibleref" data-bibleref="Matt.25.6" href="/passage/?search=Matt.25.6&version=TPT">6 n </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9620" title="Go to 1 Thessalonians 5:1">1 Thessalonians 5:1 a </a>  <span class='footnote-text'>That is “the specific intervals of time and the epoch [hinge] periods of time.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9621" title="Go to 1 Thessalonians 5:2">1 Thessalonians 5:2 b </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.30.7" href="/passage/?search=Jer.30.7&version=TPT">30:7 b </a> ; Joel <a class="bibleref" data-bibleref="Joel.1.15" href="/passage/?search=Joel.1.15&version=TPT">1:15 b </a> ; <a class="bibleref" data-bibleref="Joel.2.1" href="/passage/?search=Joel.2.1&version=TPT">2:1-2 b </a> ; Amos <a class="bibleref" data-bibleref="Amos.5.18" href="/passage/?search=Amos.5.18&version=TPT">5:18 b </a> ; Zech. <a class="bibleref" data-bibleref="Zech.1.4" href="/passage/?search=Zech.1.4&version=TPT">1:4-18 b </a> .</span> <br><br> <a href="#en-TPT-9621" title="Go to 1 Thessalonians 5:2">1 Thessalonians 5:2 c </a>  <span class='footnote-text'>Or “like a thief comes in the night” (as unexpected as a home invasion). See <a class="bibleref" data-bibleref="Matt.24.3" href="/passage/?search=Matt.24.3&version=TPT">Matt. 24:3-25:46 c </a> ; <a class="bibleref" data-bibleref="Mark.13.3" href="/passage/?search=Mark.13.3&version=TPT">Mark 13:3-37 c </a> ; <a class="bibleref" data-bibleref="Luke.21.5" href="/passage/?search=Luke.21.5&version=TPT">Luke 21:5-36 c </a> ; <a class="bibleref" data-bibleref="2Pet.3.10" href="/passage/?search=2Pet.3.10&version=TPT">2 Peter 3:10 c </a> ; <a class="bibleref" data-bibleref="Rev.3.3" href="/passage/?search=Rev.3.3&version=TPT">Rev. 3:3 c </a> ; <a class="bibleref" data-bibleref="Rev.16.15" href="/passage/?search=Rev.16.15&version=TPT">16:15 c </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9626" title="Go to 1 Thessalonians 5:7">1 Thessalonians 5:7 d </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.3.9" href="/passage/?search=John.3.9&version=TPT">John 3:9-20 d </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9627" title="Go to 1 Thessalonians 5:8">1 Thessalonians 5:8 e </a>  <span class='footnote-text'>The Aramaic can be translated “be clearheaded in our vision as we are deployed on the battlefield for faithfulness and love, and set apart with the shield of the hope of everlasting life.” See Isa. <a class="bibleref" data-bibleref="Isa.59.17" href="/passage/?search=Isa.59.17&version=TPT">59:17 e </a> ; <a class="bibleref" data-bibleref="Eph.6.10" href="/passage/?search=Eph.6.10&version=TPT">Eph. 6:10-17 e </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9629" title="Go to 1 Thessalonians 5:10">1 Thessalonians 5:10 f </a>  <span class='footnote-text'>As translated from the Aramaic and implied in the Greek.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9632" title="Go to 1 Thessalonians 5:13">1 Thessalonians 5:13 g </a>  <span class='footnote-text'>Verses 12–13 are translated from the Aramaic. The Greek is “Brothers and sisters, we appeal to you to respect [recognize] those who labor among you and have oversight of your lives in the Lord and admonish you. Show them as much respect as possible with great love because of all they do for you. Be at peace among yourselves.” Church leaders deserve our financial support and love because of the work they do for our benefit.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9633" title="Go to 1 Thessalonians 5:14">1 Thessalonians 5:14 h </a>  <span class='footnote-text'>Or “those who are disorderly,” or “those who are idle.” The Greek word <i>ataktos</i> is often used for troops that are not in battle formation (unarranged).</span> <br><br> <a href="#en-TPT-9633" title="Go to 1 Thessalonians 5:14">1 Thessalonians 5:14 i </a>  <span class='footnote-text'>Or “those who are losing heart [fainthearted].”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9635" title="Go to 1 Thessalonians 5:16">1 Thessalonians 5:16 j </a>  <span class='footnote-text'>The Aramaic can be translated “Be joyous in every season.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9637" title="Go to 1 Thessalonians 5:18">1 Thessalonians 5:18 k </a>  <span class='footnote-text'>Verses 16–18 identify three areas our lives we must focus on: (1) unbounded joy, (2) praying continually, and (3) giving thanks to God no matter happens in our lives. These three virtues combine to form the wonderful expression of Christ’s life within us.</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9639" title="Go to 1 Thessalonians 5:20">1 Thessalonians 5:20 l </a>  <span class='footnote-text'>There is an implication in the context of <a class="bibleref" data-bibleref="1Thess.5.19" href="/passage/?search=1Thess.5.19&version=TPT">vv. 19–20 l </a>  that we put out the Spirit’s fire when we scorn prophecy. Prophecy is a valid gift of the Holy Spirit needed by the church today. There is no place in Scripture or in church history that indicates the gift of prophecy has ceased or disappeared. It is an active function of the Holy Spirit in the church around the world. We must not ignore, despise, or scorn any true gift of the Holy Spirit. Putting out the fire of the Holy Spirit (<a class="bibleref" data-bibleref="1Thess.5.19" href="/passage/?search=1Thess.5.19&version=TPT">v. 19 l </a> ) is connected to scorning the prophetic ministry. We need prophets and prophecy to keep the fire (inspiration) of the Holy Spirit burning in our hearts. See <a class="bibleref" data-bibleref="1Cor.12-1Cor.14" href="/passage/?search=1Cor.12-1Cor.14&version=TPT">1 Cor. 12–14 l </a> .</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9640" title="Go to 1 Thessalonians 5:21">1 Thessalonians 5:21 m </a>  <span class='footnote-text'>The Aramaic can be translated “Regard everything seriously and choose what is best.”</span>


bookid: 1Thess
contenido:
<a href="#en-TPT-9646" title="Go to 1 Thessalonians 5:27">1 Thessalonians 5:27 n </a>  <span class='footnote-text'>Or “I put you under oath” (a serious obligation).</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9648" title="Go to 2 Thessalonians 1:1">2 Thessalonians 1:1 a </a>  <span class='footnote-text'>See the first footnote on <a class="bibleref" data-bibleref="1Thess.1.1" href="/passage/?search=1Thess.1.1&version=TPT">1 Thess. 1:1 a </a> .</span> <br><br> <a href="#en-TPT-9648" title="Go to 2 Thessalonians 1:1">2 Thessalonians 1:1 b </a>  <span class='footnote-text'>See the second footnote on <a class="bibleref" data-bibleref="1Thess.1.1" href="/passage/?search=1Thess.1.1&version=TPT">1 Thess. 1:1 b </a> .</span> <br><br> <a href="#en-TPT-9648" title="Go to 2 Thessalonians 1:1">2 Thessalonians 1:1 c </a>  <span class='footnote-text'>See the third footnote on <a class="bibleref" data-bibleref="1Thess.1.1" href="/passage/?search=1Thess.1.1&version=TPT">1 Thess. 1:1 c </a> .</span> <br><br> <a href="#en-TPT-9648" title="Go to 2 Thessalonians 1:1">2 Thessalonians 1:1 d </a>  <span class='footnote-text'>The church is both “in” God the Father and “in” Jesus Christ. The Trinity is making room for the bride.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9649" title="Go to 2 Thessalonians 1:2">2 Thessalonians 1:2 e </a>  <span class='footnote-text'>The usage of <i>charis</i> (grace) in ancient classical Greek carries the connotation of something that awakens joy and pleasure. The Greek concept of grace imparts delight, often attached to a strong emotional element. Paul uses the term <i>grace</i> as a joyous delight that rests upon the people of God. See Thomas F. Torrance, <i>The Doctrine of Grace in the Apostolic Fathers</i>, 1–2.</span> <br><br> <a href="#en-TPT-9649" title="Go to 2 Thessalonians 1:2">2 Thessalonians 1:2 f </a>  <span class='footnote-text'>Some manuscripts add “from God our Father and the Lord Jesus Christ.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9650" title="Go to 2 Thessalonians 1:3">2 Thessalonians 1:3 g </a>  <span class='footnote-text'>Or “brothers and sisters.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9651" title="Go to 2 Thessalonians 1:4">2 Thessalonians 1:4 h </a>  <span class='footnote-text'>Or “perseverance and faith,” a likely hendiadys.</span> <br><br> <a href="#en-TPT-9651" title="Go to 2 Thessalonians 1:4">2 Thessalonians 1:4 i </a>  <span class='footnote-text'>The Aramaic can be translated “your hope,” making it their faith, their love, and their hope that Paul lauds them for.</span> <br><br> <a href="#en-TPT-9651" title="Go to 2 Thessalonians 1:4">2 Thessalonians 1:4 j </a>  <span class='footnote-text'>No matter what difficulty we may pass through, a growing faith in Christ, an increasing love for others, and unwavering hope will be the keys to coming through it victoriously.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9654" title="Go to 2 Thessalonians 1:7">2 Thessalonians 1:7 k </a>  <span class='footnote-text'>Or “uncovering” or “revelation.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9655" title="Go to 2 Thessalonians 1:8">2 Thessalonians 1:8 l </a>  <span class='footnote-text'>Or “inflicting vengeance upon those who do not know God.” See <a class="bibleref" data-bibleref="Ps.79.6" href="/passage/?search=Ps.79.6&version=TPT">Ps. 79:6 l </a> ; Isa. <a class="bibleref" data-bibleref="Isa.66.15" href="/passage/?search=Isa.66.15&version=TPT">66:15 l </a> ; Jer. <a class="bibleref" data-bibleref="Jer.10.25" href="/passage/?search=Jer.10.25&version=TPT">10:25 l </a> .</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9656" title="Go to 2 Thessalonians 1:9">2 Thessalonians 1:9 m </a>  <span class='footnote-text'>Or “face.”</span> <br><br> <a href="#en-TPT-9656" title="Go to 2 Thessalonians 1:9">2 Thessalonians 1:9 n </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.2.10" href="/passage/?search=Isa.2.10&version=TPT">2:10 n </a> , <a class="bibleref" data-bibleref="Isa.2.19" href="/passage/?search=Isa.2.19&version=TPT">19 n </a> , <a class="bibleref" data-bibleref="Isa.2.21" href="/passage/?search=Isa.2.21&version=TPT">21 n </a> .</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9657" title="Go to 2 Thessalonians 1:10">2 Thessalonians 1:10 o </a>  <span class='footnote-text'>Or “is glorified in his holy ones.”</span> <br><br> <a href="#en-TPT-9657" title="Go to 2 Thessalonians 1:10">2 Thessalonians 1:10 p </a>  <span class='footnote-text'>Or “testimony.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9658" title="Go to 2 Thessalonians 1:11">2 Thessalonians 1:11 q </a>  <span class='footnote-text'>Or “that our God would make you worthy [or considered worthy] of your calling.”</span> <br><br> <a href="#en-TPT-9658" title="Go to 2 Thessalonians 1:11">2 Thessalonians 1:11 r </a>  <span class='footnote-text'>This sentence is translated from the Aramaic. The Greek is “By his power he will fulfill your every resolve for goodness and works of faith.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9659" title="Go to 2 Thessalonians 1:12">2 Thessalonians 1:12 s </a>  <span class='footnote-text'>Or “our God and Lord, Jesus Christ.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9660" title="Go to 2 Thessalonians 2:1">2 Thessalonians 2:1 a </a>  <span class='footnote-text'>Or “presence.”</span> <br><br> <a href="#en-TPT-9660" title="Go to 2 Thessalonians 2:1">2 Thessalonians 2:1 b </a>  <span class='footnote-text'>The noun form of the Greek word for “gathering together” (<i>episunagoge</i>) is found twice in the New Testament, here and in <a class="bibleref" data-bibleref="Heb.10.25" href="/passage/?search=Heb.10.25&version=TPT">Heb. 10:25 b </a> . It is used as a verb (<i>episunago</i>) in <a class="bibleref" data-bibleref="Matt.23.37" href="/passage/?search=Matt.23.37&version=TPT">Matt. 23:37 b </a> ; <a class="bibleref" data-bibleref="Matt.24.31" href="/passage/?search=Matt.24.31&version=TPT">24:31 b </a> .</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9661" title="Go to 2 Thessalonians 2:2">2 Thessalonians 2:2 c </a>  <span class='footnote-text'>This is a common term that describes the day of the Lord’s judgment. (See Jer. <a class="bibleref" data-bibleref="Jer.30.7" href="/passage/?search=Jer.30.7&version=TPT">30:7 c </a> ; Joel <a class="bibleref" data-bibleref="Joel.1.15" href="/passage/?search=Joel.1.15&version=TPT">1:15 c </a> ; <a class="bibleref" data-bibleref="Joel.2.1" href="/passage/?search=Joel.2.1&version=TPT">2:1-2 c </a> ; Amos <a class="bibleref" data-bibleref="Amos.5.18" href="/passage/?search=Amos.5.18&version=TPT">5:18 c </a> ; Zech. <a class="bibleref" data-bibleref="Zech.1.14" href="/passage/?search=Zech.1.14&version=TPT">1:14-18 c </a> .)</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9662" title="Go to 2 Thessalonians 2:3">2 Thessalonians 2:3 d </a>  <span class='footnote-text'>Or “apostasy” or “abandonment” (falling away).</span> <br><br> <a href="#en-TPT-9662" title="Go to 2 Thessalonians 2:3">2 Thessalonians 2:3 e </a>  <span class='footnote-text'>A few manuscripts have “the man who missed the mark” (i.e., Adam), while others have “the person owned by [associated with] lawlessness.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9663" title="Go to 2 Thessalonians 2:4">2 Thessalonians 2:4 f </a>  <span class='footnote-text'>See Dan. <a class="bibleref" data-bibleref="Dan.11.36" href="/passage/?search=Dan.11.36&version=TPT">11:36 f </a> .</span> <br><br> <a href="#en-TPT-9663" title="Go to 2 Thessalonians 2:4">2 Thessalonians 2:4 g </a>  <span class='footnote-text'>Some see this prophecy fulfilled in AD 70 during the Roman war, when foreigners came into the temple and desecrated it and declared themselves the true rulers of the Jewish people. Roman emperors were considered to be gods. But the one who sits in God’s temple, which was not made with hands, is the sin of man, a sinful nature that is traced back to Adam.</span> <br><br> <a href="#en-TPT-9663" title="Go to 2 Thessalonians 2:4">2 Thessalonians 2:4 h </a>  <span class='footnote-text'>See also Ezek. <a class="bibleref" data-bibleref="Ezek.28.2" href="/passage/?search=Ezek.28.2&version=TPT">28:2 h </a> .</span>


bookid: Jude
contenido:
<a href="#en-TPT-10680" title="Go to Jude 1:20">Jude 1:20 v </a>  <span class='footnote-text'>Or “faithfulness.”</span> <br><br> <a href="#en-TPT-10680" title="Go to Jude 1:20">Jude 1:20 w </a>  <span class='footnote-text'>Paul uses this phrase “praying . . . in the Spirit” to refer to praying in tongues. See <a class="bibleref" data-bibleref="Rom.8.26" href="/passage/?search=Rom.8.26&version=TPT">Rom. 8:26 w </a> ; <a class="bibleref" data-bibleref="1Cor.14.15" href="/passage/?search=1Cor.14.15&version=TPT">1 Cor. 14:15 w </a> ; <a class="bibleref" data-bibleref="Eph.6.18" href="/passage/?search=Eph.6.18&version=TPT">Eph. 6:18 w </a> . It can also mean “pray as led by the Spirit,” “pray in the Spirit’s realm,” or “pray by means of/power of the Spirit.”</span>


bookid: Jude
contenido:
<a href="#en-TPT-10681" title="Go to Jude 1:21">Jude 1:21 x </a>  <span class='footnote-text'>Or “By constantly and progressively building each other up on the foundation of your most holy faith, and by praying every moment in the Spirit’s power, you will keep yourselves in the love of God, awaiting the mercy of our Lord Jesus, who gives eternal life.”</span>


bookid: Jude
contenido:
<a href="#en-TPT-10682" title="Go to Jude 1:22">Jude 1:22 y </a>  <span class='footnote-text'>Or “Show mercy to those who are still undecided.”</span>


bookid: Jude
contenido:
<a href="#en-TPT-10683" title="Go to Jude 1:23">Jude 1:23 z </a>  <span class='footnote-text'>Or “hating even the garment [‘snake skin’ or ‘coating’] of the pollution of the flesh [the natural realm].” In other words, we do all we can to bring others to Christ, but not at the expense of becoming like them in ignoring sin. Jude, in closing, gives us seven commands: (1) Keep building up your inner life on the foundation of faith. (2) Pray in the Holy Spirit. (3) Fasten your life to the love of God. (4) Receive more mercy from our Lord Jesus Christ. (5) Have compassion on the wavering. (6) Share the gospel with those who are lost. (7) Hate any compromise that will stain our lives.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10684" title="Go to Jude 1:24">Jude 1:24 a </a>  <span class='footnote-text'>The Greek word <i>aptaistos</i>, a hapax legomenon, is translated in classical Greek as “to keep from harm.”</span>


bookid: Jude
contenido:
<a href="#en-TPT-10685" title="Go to Jude 1:25">Jude 1:25 b </a>  <span class='footnote-text'>The Aramaic adds “The end of the letter of the apostle Judah, the brother of Jacob and Joseph.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10686" title="Go to Revelation 1:1">Revelation 1:1 a </a>  <span class='footnote-text'>The Greek noun <i>apokalypsis</i> is a compound word found eighteen times in the New Testament. It combines <i>apo</i> (to lift) with <i>lypsis</i> (veil, covering), and so could be translated “the lifting of the veil” or “the unveiling.” The implication could be stated as simply, “Here he is!” It is not primarily lifting the veil off coming events, but the unveiling of Jesus.</span> <br><br> <a href="#en-TPT-10686" title="Go to Revelation 1:1">Revelation 1:1 b </a>  <span class='footnote-text'>This is the Greek word <i>doulos</i>, which means “bond servant,” a slave who willingly remains with his master even after being given his freedom.</span> <br><br> <a href="#en-TPT-10686" title="Go to Revelation 1:1">Revelation 1:1 c </a>  <span class='footnote-text'>This does not necessarily mean “soon” from the writer’s perspective, but that once the time comes it will quickly happen. The Greek phrase <i>en tachos</i> (similar to “tachometer”) means that once something starts, it will take place swiftly.</span> <br><br> <a href="#en-TPT-10686" title="Go to Revelation 1:1">Revelation 1:1 d </a>  <span class='footnote-text'>The Greek is “signified” or “miracle-sign.” The word for miracle-sign is the Greek verb <i>semaino</i>, which means “to give a sign.” The noun form is <i>semeion</i> and is the word used most often (seventy-seven times) in the New Testament for “miracle.” In the Septuagint of Dan. <a class="bibleref" data-bibleref="Dan.2.45" href="/passage/?search=Dan.2.45&version=TPT">2:45 d </a>  the word <i>semaino</i> is used, which indicates the meaning of “to symbolize.” The Aramaic likewise can be translated “symbolized.” The book of Revelation is a book full of symbols.</span> <br><br> <a href="#en-TPT-10686" title="Go to Revelation 1:1">Revelation 1:1 e </a>  <span class='footnote-text'>Angels were instrumental in imparting divine revelation to Abraham, Moses, Joshua, the judges, the prophets, the kings, and the apostles of Jesus. This angel sent from Jesus was on a mission to give John insights into the meaning of the visions within the book of Revelation (<a class="bibleref" data-bibleref="Rev.22.6" href="/passage/?search=Rev.22.6&version=TPT">22:6 e </a> , <a class="bibleref" data-bibleref="Rev.22.8" href="/passage/?search=Rev.22.8&version=TPT">8 e </a> , <a class="bibleref" data-bibleref="Rev.22.16" href="/passage/?search=Rev.22.16&version=TPT">16 e </a> ).</span> <br><br> <a href="#en-TPT-10686" title="Go to Revelation 1:1">Revelation 1:1 f </a>  <span class='footnote-text'>Notice the chain of communication: (1) God gave the revelation directly to Jesus. (2) Jesus gave it to an angel. (3) The angel explained it to John. (4) John gives it to us (<a class="bibleref" data-bibleref="Rev.1.2" href="/passage/?search=Rev.1.2&version=TPT">v. 2 f </a> ), God’s servants. Many don’t realize that the book of Revelation came from a direct encounter with an angel sent by Jesus to give the contents to John.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10688" title="Go to Revelation 1:3">Revelation 1:3 g </a>  <span class='footnote-text'>Or “happiness to one who reads.” The book of Revelation is the only book in the Bible that promises a rich blessing to those who read and obey what it states. The word <i>blessing</i> can mean “happiness.” There are six other “blessings” found in Revelation (<a class="bibleref" data-bibleref="Rev.14.13" href="/passage/?search=Rev.14.13&version=TPT">14:13 g </a> ; <a class="bibleref" data-bibleref="Rev.16.15" href="/passage/?search=Rev.16.15&version=TPT">16:15 g </a> ; <a class="bibleref" data-bibleref="Rev.19.9" href="/passage/?search=Rev.19.9&version=TPT">19:9 g </a> ; <a class="bibleref" data-bibleref="Rev.20.5" href="/passage/?search=Rev.20.5&version=TPT">20:5 g </a> ; <a class="bibleref" data-bibleref="Rev.22.7" href="/passage/?search=Rev.22.7&version=TPT">22:7 g </a> , <a class="bibleref" data-bibleref="Rev.22.14" href="/passage/?search=Rev.22.14&version=TPT">14 g </a> ).</span> <br><br> <a href="#en-TPT-10688" title="Go to Revelation 1:3">Revelation 1:3 h </a>  <span class='footnote-text'>Or “at hand.” The Greek adverb <i>eggus</i> is taken from a primary verb <i>agcho,</i> which means “to squeeze” (in your hands) or “to hold the reigns” (or “throttle” in your hands). There is a sense in which the full understanding of the book of Revelation is ready to be unveiled when the reader is ready to receive it. The time for this revelation is now, not the past nor the distant future. See also <a class="bibleref" data-bibleref="1Pet.1.5" href="/passage/?search=1Pet.1.5&version=TPT">1 Peter 1:5 h </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10689" title="Go to Revelation 1:4">Revelation 1:4 i </a>  <span class='footnote-text'>The seven churches become a representation of all the churches, for the number seven denotes completeness, fullness, wholeness, and perfection.</span> <br><br> <a href="#en-TPT-10689" title="Go to Revelation 1:4">Revelation 1:4 j </a>  <span class='footnote-text'>Or “Asia” (Minor), which is modern-day western Turkey.</span> <br><br> <a href="#en-TPT-10689" title="Go to Revelation 1:4">Revelation 1:4 k </a>  <span class='footnote-text'>The God who dwells in these three realms (present, past, and future) is described by John as “who is, who was, and who is to come.”</span> <br><br> <a href="#en-TPT-10689" title="Go to Revelation 1:4">Revelation 1:4 l </a>  <span class='footnote-text'>Or “the seven-fold Spirit”; that is, the Holy Spirit. If God is three in one, the Holy Spirit can be seven in one. See Isa. <a class="bibleref" data-bibleref="Isa.11.2" href="/passage/?search=Isa.11.2&version=TPT">11:2-3 l </a> ; Zech. <a class="bibleref" data-bibleref="Zech.4.1" href="/passage/?search=Zech.4.1&version=TPT">4:1-10 l </a> ; <a class="bibleref" data-bibleref="Rev.3.1" href="/passage/?search=Rev.3.1&version=TPT">Rev. 3:1 l </a> ; <a class="bibleref" data-bibleref="Rev.4.5" href="/passage/?search=Rev.4.5&version=TPT">4:5 l </a> ; <a class="bibleref" data-bibleref="Rev.5.6" href="/passage/?search=Rev.5.6&version=TPT">5:6 l </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10690" title="Go to Revelation 1:5">Revelation 1:5 m </a>  <span class='footnote-text'>Jesus was a Faithful Witness to the truth while on earth (<a class="bibleref" data-bibleref="John.18.37" href="/passage/?search=John.18.37&version=TPT">John 18:37 m </a> ) and is now a Faithful Witness to all that he revealed to John in this book.</span> <br><br> <a href="#en-TPT-10690" title="Go to Revelation 1:5">Revelation 1:5 n </a>  <span class='footnote-text'>Or “the First Begotten from the dead.” He is the Firstborn who conquers death.</span> <br><br> <a href="#en-TPT-10690" title="Go to Revelation 1:5">Revelation 1:5 o </a>  <span class='footnote-text'>As the <i>Prophet</i>, Jesus is the Faithful Witness who only speaks the Father’s words. As the <i>High Priest</i>, Jesus is the Firstborn from the dead, and as the <i>King</i>, Jesus is the Ruler of the kings of the earth.</span> <br><br> <a href="#en-TPT-10690" title="Go to Revelation 1:5">Revelation 1:5 p </a>  <span class='footnote-text'>Or “washed us from our sins.”</span> <br><br> <a href="#en-TPT-10690" title="Go to Revelation 1:5">Revelation 1:5 q </a>  <span class='footnote-text'>Or “in his own blood.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10691" title="Go to Revelation 1:6">Revelation 1:6 r </a>  <span class='footnote-text'>Or “a kingdom of priests” or “kings and priests.” We have the nature of both a king and a priest embedded within us in Christ. Christ is the one who “made us” into this holy order and union. It is already done. See also <a class="bibleref" data-bibleref="Rev.5.10" href="/passage/?search=Rev.5.10&version=TPT">Rev. 5:10 r </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10692" title="Go to Revelation 1:7">Revelation 1:7 s </a>  <span class='footnote-text'>Or “comes.” The Greek verb tense of <i>erchomai</i> (“appears” or “comes”) is in the third-person singular, present indicative, which is a present-tense reality, not a distant one. It can be translated “He is now coming” or “He is in the act of coming and continues to come.”</span> <br><br> <a href="#en-TPT-10692" title="Go to Revelation 1:7">Revelation 1:7 t </a>  <span class='footnote-text'>Or “He will appear [be surrounded] with [Gr. <i>meta</i>] clouds,” or “He appears by means of clouds” or “with clouds” or “between clouds.” See also Isa. <a class="bibleref" data-bibleref="Isa.60.8" href="/passage/?search=Isa.60.8&version=TPT">60:8 t </a> ; Dan. <a class="bibleref" data-bibleref="Dan.7.13" href="/passage/?search=Dan.7.13&version=TPT">7:13-14 t </a> ; <a class="bibleref" data-bibleref="Heb.12.1" href="/passage/?search=Heb.12.1&version=TPT">Heb. 12:1 t </a> . The cloud of glory is now plural—clouds, a company of clouds (Dan. <a class="bibleref" data-bibleref="Dan.7.13" href="/passage/?search=Dan.7.13&version=TPT">7:13-14 t </a> ; <a class="bibleref" data-bibleref="Matt.26.64" href="/passage/?search=Matt.26.64&version=TPT">Matt. 26:64 t </a> ; <a class="bibleref" data-bibleref="1Thess.4.17" href="/passage/?search=1Thess.4.17&version=TPT">1 Thess. 4:17 t </a> ).</span> <br><br> <a href="#en-TPT-10692" title="Go to Revelation 1:7">Revelation 1:7 u </a>  <span class='footnote-text'>Every one of us has “pierced” his side with the spear of our unbelief and sin.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10693" title="Go to Revelation 1:8">Revelation 1:8 v </a>  <span class='footnote-text'>As translated from the Hebrew and Aramaic. The Greek is “the Alpha and Omega,” Alpha being the first letter of the Greek alphabet and Omega the last letter. Jesus affirms that he has all knowledge and is the sum of all truth.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10694" title="Go to Revelation 1:9">Revelation 1:9 w </a>  <span class='footnote-text'>Or “persecution.” The Greek word for tribulation is <i>thlipsis</i> and means “great pressure.” It refers to the pressure (tribulation) that all believers experience.</span> <br><br> <a href="#en-TPT-10694" title="Go to Revelation 1:9">Revelation 1:9 x </a>  <span class='footnote-text'>As a fellow companion in the kingdom, John verifies that the kingdom of God formally began after Christ was raised from the dead and continues to expand until now (Isa. <a class="bibleref" data-bibleref="Isa.9.7" href="/passage/?search=Isa.9.7&version=TPT">9:7 x </a> ). John was <i>on</i> Patmos but <i>in</i> the kingdom. See <a class="bibleref" data-bibleref="Acts.14.22" href="/passage/?search=Acts.14.22&version=TPT">Acts 14:22 x </a> .</span> <br><br> <a href="#en-TPT-10694" title="Go to Revelation 1:9">Revelation 1:9 y </a>  <span class='footnote-text'>Or “the one who co-shares [joint partner] with you in Jesus.”</span> <br><br> <a href="#en-TPT-10694" title="Go to Revelation 1:9">Revelation 1:9 z </a>  <span class='footnote-text'>Patmos was a small, rocky island in the Aegean Sea roughly ten miles long and five miles wide, believed to be a Roman penal colony. This vision came to John while he was an exile on Patmos, which means “my crushing” or “my killing.” But we must remember, our “killing” took place on the cross (<a class="bibleref" data-bibleref="Gal.2.20" href="/passage/?search=Gal.2.20&version=TPT">Gal. 2:20 z </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10695" title="Go to Revelation 1:10">Revelation 1:10 a </a>  <span class='footnote-text'>Or “I came to be in [with] spirit” or “I became in union with the Spirit.” This was John’s “rapture,” most likely a trance. The realm of the Spirit was John’s vantage point. The same Spirit that inspired this book must interpret it, for it is what the Spirit is saying to the churches. See Job <a class="bibleref" data-bibleref="Job.32.8" href="/passage/?search=Job.32.8&version=TPT">32:8 a </a> .</span> <br><br> <a href="#en-TPT-10695" title="Go to Revelation 1:10">Revelation 1:10 b </a>  <span class='footnote-text'>This was not Sunday, nor a twenty-four-hour day, but “the Lord’s day.” Nowhere in Scripture is Sunday called “the Lord’s day.” The Aramaic can be translated “on the lordly [majestic] day.”</span> <br><br> <a href="#en-TPT-10695" title="Go to Revelation 1:10">Revelation 1:10 c </a>  <span class='footnote-text'>A voice “behind” us can be that which speaks about our past—about all that God has already done for us.</span> <br><br> <a href="#en-TPT-10695" title="Go to Revelation 1:10">Revelation 1:10 d </a>  <span class='footnote-text'>Or “shofar.” The trumpet sound always carries a message (<a class="bibleref" data-bibleref="1Cor.14.8" href="/passage/?search=1Cor.14.8&version=TPT">1 Cor. 14:8 d </a> ). The voice sounding like a trumpet blast would point us to a fresh proclamation heralding a new message to us today.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10696" title="Go to Revelation 1:11">Revelation 1:11 e </a>  <span class='footnote-text'>The number seven is the number of God and his perfection. The seven churches make up one perfect and complete church in his eyes. These seven churches speak of completeness or fullness; just like the seven Spirits are full and complete so the church is full and complete in Christ. We are the “seven in one” bride, just as the Holy Spirit is “seven in one.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10697" title="Go to Revelation 1:12">Revelation 1:12 f </a>  <span class='footnote-text'>John was in the spirit. This was more than a physical turning, but an inward turning to withdraw from the natural and see into the spiritual. The same Greek word is used for “converted” in <a class="bibleref" data-bibleref="Acts.3.19" href="/passage/?search=Acts.3.19&version=TPT">Acts 3:19 f </a> .</span> <br><br> <a href="#en-TPT-10697" title="Go to Revelation 1:12">Revelation 1:12 g </a>  <span class='footnote-text'>These seven golden lampstands represent seven churches (<a class="bibleref" data-bibleref="Rev.1.20" href="/passage/?search=Rev.1.20&version=TPT">Rev. 1:20 g </a> ). The “lampstand” (or menorah) becomes a symbol of the burning presence of Christ. They are golden, for Christ has purified and made holy his church.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10698" title="Go to Revelation 1:13">Revelation 1:13 h </a>  <span class='footnote-text'>See Dan. <a class="bibleref" data-bibleref="Dan.7.13" href="/passage/?search=Dan.7.13&version=TPT">7:13 h </a> . This is the ascended Christ appearing as King and High Priest. Part of the priestly duties involved tending the lampstands, filling them with fresh oil.</span> <br><br> <a href="#en-TPT-10698" title="Go to Revelation 1:13">Revelation 1:13 i </a>  <span class='footnote-text'>The Aramaic can be translated “the robe of the ephod” (priest’s robe).</span> <br><br> <a href="#en-TPT-10698" title="Go to Revelation 1:13">Revelation 1:13 j </a>  <span class='footnote-text'>The Greek word used here is <i>mastos</i> and is used exclusively for a woman’s breasts. Over the heart of the glorified Jesus is a golden sash of compassionate love for his bride. The Aramaic can be translated “between his breasts a golden harness.” It was made of pure gold, for the divine nature holds everything together in divine order.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10699" title="Go to Revelation 1:14">Revelation 1:14 k </a>  <span class='footnote-text'>The head (or headship) speaks of Christ’s authority. White speaks of the righteousness of God and an emblem of his wisdom, omniscience, justice, and leadership. This is similar to Dan. <a class="bibleref" data-bibleref="Dan.7.9" href="/passage/?search=Dan.7.9&version=TPT">7:9 k </a> , which would equate Jesus with the Ancient of Days.</span> <br><br> <a href="#en-TPT-10699" title="Go to Revelation 1:14">Revelation 1:14 l </a>  <span class='footnote-text'>See Dan. <a class="bibleref" data-bibleref="Dan.10.6" href="/passage/?search=Dan.10.6&version=TPT">10:6 l </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10700" title="Go to Revelation 1:15">Revelation 1:15 m </a>  <span class='footnote-text'>Or “burnished [fine] brass.” However, the Greek is somewhat confusing with a feminine noun and genitive case. The Aramaic can be translated “the brass of Lebanon.” Lebanon was known for the quality of its fine brass. Brass is a biblical symbol of passing through judgment. Jesus went through judgment for our sins, and with feet on fire he is now kindling fires wherever he walks.</span> <br><br> <a href="#en-TPT-10700" title="Go to Revelation 1:15">Revelation 1:15 n </a>  <span class='footnote-text'>See Ezek. <a class="bibleref" data-bibleref="Ezek.1.27" href="/passage/?search=Ezek.1.27&version=TPT">1:27 n </a> ; Dan. <a class="bibleref" data-bibleref="Dan.3.25" href="/passage/?search=Dan.3.25&version=TPT">3:25 n </a> .</span> <br><br> <a href="#en-TPT-10700" title="Go to Revelation 1:15">Revelation 1:15 o </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.29.3" href="/passage/?search=Ps.29.3&version=TPT">Ps. 29:3 o </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.1.24" href="/passage/?search=Ezek.1.24&version=TPT">1:24 o </a> ; <a class="bibleref" data-bibleref="Ezek.43.2" href="/passage/?search=Ezek.43.2&version=TPT">43:2 o </a> . Waters are emblematic of “multitudes of people” (<a class="bibleref" data-bibleref="Rev.17.15" href="/passage/?search=Rev.17.15&version=TPT">Rev. 17:15 o </a> ). It is not simply a voice of “waters,” but the voices of many sons coming into his likeness (<a class="bibleref" data-bibleref="Rev.14.1-Rev.14.3" href="/passage/?search=Rev.14.1-Rev.14.3&version=TPT">Rev. 14:1-3 o </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10701" title="Go to Revelation 1:16">Revelation 1:16 p </a>  <span class='footnote-text'>The sword from his mouth is a metaphor for the Word of God (<a class="bibleref" data-bibleref="Eph.6.17" href="/passage/?search=Eph.6.17&version=TPT">Eph. 6:17 p </a> ; <a class="bibleref" data-bibleref="Heb.4.12" href="/passage/?search=Heb.4.12&version=TPT">Heb. 4:12 p </a> ). The message of Revelation comes as a sword from the mouth of Jesus. The Aramaic can be translated “a fervent spirit came from his mouth.”</span> <br><br> <a href="#en-TPT-10701" title="Go to Revelation 1:16">Revelation 1:16 q </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.84.11" href="/passage/?search=Ps.84.11&version=TPT">Ps. 84:11 q </a> ; <a class="bibleref" data-bibleref="Matt.17.1-Matt.17.2" href="/passage/?search=Matt.17.1-Matt.17.2&version=TPT">Matt. 17:1-2 q </a> ; <a class="bibleref" data-bibleref="John.8.12" href="/passage/?search=John.8.12&version=TPT">John 8:12 q </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10702" title="Go to Revelation 1:17">Revelation 1:17 r </a>  <span class='footnote-text'>John had walked with Jesus for nearly three years and even leaned upon his chest. Now he sees Jesus not as he was, but as he is, and seeing him in his glory John fell at his feet “as good as dead.”</span> <br><br> <a href="#en-TPT-10702" title="Go to Revelation 1:17">Revelation 1:17 s </a>  <span class='footnote-text'>In <a class="bibleref" data-bibleref="Rev.1.16" href="/passage/?search=Rev.1.16&version=TPT">v. 16 s </a>  Jesus holds the seven stars in his right hand, and now he lays his right hand upon John. The right hand speaks of power, authority, and blessing (<a class="bibleref" data-bibleref="Ps.16.11" href="/passage/?search=Ps.16.11&version=TPT">Pss. 16:11 s </a> ; <a class="bibleref" data-bibleref="Ps.118.15" href="/passage/?search=Ps.118.15&version=TPT">118:15–16 s </a> ; Isa. <a class="bibleref" data-bibleref="Isa.41.10" href="/passage/?search=Isa.41.10&version=TPT">41:10 s </a> ; <a class="bibleref" data-bibleref="Col.3.1" href="/passage/?search=Col.3.1&version=TPT">Col. 3:1 s </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10703" title="Go to Revelation 1:18">Revelation 1:18 t </a>  <span class='footnote-text'>Through the victory of Christ’s death and resurrection he now holds the keys of death and the unseen world. There is nothing to fear, for he holds all authority (keys).</span> <br><br> <a href="#en-TPT-10703" title="Go to Revelation 1:18">Revelation 1:18 u </a>  <span class='footnote-text'>Or “Hades.” Originally used in Greek as the god of the underworld, Hades became identified simply with “the unseen world” (Aramaic for Hades) or “the place of the dead.” See <i>A Greek-English Lexicon of the New Testament and Other Early Christian Literature.</i> 3rd ed.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10705" title="Go to Revelation 1:20">Revelation 1:20 v </a>  <span class='footnote-text'>The lampstand becomes a powerful metaphor of the churches of Jesus. They burn, bringing light and illumination to the city as a witness of God’s glory (<a class="bibleref" data-bibleref="Matt.5.14" href="/passage/?search=Matt.5.14&version=TPT">Matt. 5:14-16 v </a> ). It stood in the Holy Place, giving light for the priests to minister. Even with their problems these seven churches were “golden” (<a class="bibleref" data-bibleref="Rev.1.12" href="/passage/?search=Rev.1.12&version=TPT">v. 12 v </a> ) in God’s eyes.</span> <br><br> <a href="#en-TPT-10705" title="Go to Revelation 1:20">Revelation 1:20 w </a>  <span class='footnote-text'>It is likely that these “messengers” represent the human leadership of the churches, who would be accountable to God to ensure that this message was presented to the churches. Heavenly angels would have no need for letters as a form of communication, nor would the reprimands in these letters apply to angels. See Beasley-Murray, <i>Revelation</i>, 69; Robert L. Thomas, <i>Revelation 1–7 Exegetical Commentary</i> and <i>Revelation 8–22 Exegetical Commentary</i> (Chicago: Moody Press, 1992), 1995; R. C. H. Lenski, <i>The Interpretation of St. John’s Revelation,</i> 1963.</span> <br><br> <a href="#en-TPT-10705" title="Go to Revelation 1:20">Revelation 1:20 x </a>  <span class='footnote-text'>The messages to the seven churches from Jesus Christ found in chs. 2–3 have at least four applications: (1) a local application to the specific cities and believers in the church; (2) to all the churches of all generations; (3) a prophetic application unveiling seven distinct phases of church history from the days of the apostle John until today; (4) a personal application to individual believers who have ears to hear what the Spirit is saying.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10706" title="Go to Revelation 2:1">Revelation 2:1 a </a>  <span class='footnote-text'>The meaning of <i>Ephesus</i> is “desirable” or “darling.” Every church and every believer is desirable to Jesus Christ, for we are his bride. This is the word a Greek bridegroom would use for the girl he desired to marry. See Song of Songs.</span> <br><br> <a href="#en-TPT-10706" title="Go to Revelation 2:1">Revelation 2:1 b </a>  <span class='footnote-text'>It is good to remember that church leaders are “stars” who are firmly held in the right hand (authority and power) of Jesus Christ. He cares for both his churches and his leaders.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10708" title="Go to Revelation 2:3">Revelation 2:3 c </a>  <span class='footnote-text'>The Aramaic can be translated “You endured suffering without complaining.” Every church should be known for these five qualities: (1) working for the kingdom, (2) persevering, (3) not being tolerant of sin, (4) examining the claims of ministries, and (5) enduring trials bravely. Yet doing all this without a passionate love for Jesus Christ weakens our power and witness in the world.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10709" title="Go to Revelation 2:4">Revelation 2:4 d </a>  <span class='footnote-text'>Or “you have abandoned your first love.” The Greek word for “first” (<i>protos</i>) means “foremost,” “best,” “paramount,” “supreme,” “crowning,” “number one.” Jesus is referring to exclusive love that has first place in our hearts above all else.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10710" title="Go to Revelation 2:5">Revelation 2:5 e </a>  <span class='footnote-text'>The Greek word for “repent” is <i>metanoia</i> and means more than simply changing one’s mind. It means “to take another mind.” Every believer needs to turn from his or her error and take “another mind,” the mind of Christ.</span> <br><br> <a href="#en-TPT-10710" title="Go to Revelation 2:5">Revelation 2:5 f </a>  <span class='footnote-text'>That is, “Return to your passion for me that motivated you at the first.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10711" title="Go to Revelation 2:6">Revelation 2:6 g </a>  <span class='footnote-text'>The Greek meaning of “Nicolaitans” is “to rule [conquer] over people.” Many see in this term the beginning of the movement of every believer from being a priest to being part of a special class of clergy who ruled over the church. There is also a case to be made that the Aramaic word <i>niaqleidto</i> can be translated “the performing of rituals,” which would make the verse read “You despise the performing of rituals, which I also despise.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10712" title="Go to Revelation 2:7">Revelation 2:7 h </a>  <span class='footnote-text'>This shows that the message to these seven churches is for everyone today, not just a specific church or for a specific period of church history.</span> <br><br> <a href="#en-TPT-10712" title="Go to Revelation 2:7">Revelation 2:7 i </a>  <span class='footnote-text'>Or “subdues,” “vanquishes,” “prevails,” “experiences victory.”</span> <br><br> <a href="#en-TPT-10712" title="Go to Revelation 2:7">Revelation 2:7 j </a>  <span class='footnote-text'>The paradise of God is now found within the hearts of Jesus’ loving followers. See <a class="bibleref" data-bibleref="Song.4.11" href="/passage/?search=Song.4.11&version=TPT">Song. 4:11-15 j </a> . The Tree of Life is Christ within us, the hope of glory. The fruit of that tree is reserved for those who overcome.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10713" title="Go to Revelation 2:8">Revelation 2:8 k </a>  <span class='footnote-text'><i>Smyrna</i> (present-day Izmir, Turkey) means “sweet smelling” and comes from the word for “myrrh,” an embalming spice. It is seen throughout Scripture as an emblem for suffering. Like myrrh, the Smyrna church, known as the suffering church, was crushed by Roman persecution but gave off the most fragrant perfume.</span> <br><br> <a href="#en-TPT-10713" title="Go to Revelation 2:8">Revelation 2:8 l </a>  <span class='footnote-text'>Jesus writes to the church of Smyrna as the Overcomer who overcame death for us (<a class="bibleref" data-bibleref="Heb.2.14" href="/passage/?search=Heb.2.14&version=TPT">Heb. 2:14 l </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10714" title="Go to Revelation 2:9">Revelation 2:9 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="2Cor.8.9" href="/passage/?search=2Cor.8.9&version=TPT">2 Cor. 8:9 m </a> .</span> <br><br> <a href="#en-TPT-10714" title="Go to Revelation 2:9">Revelation 2:9 n </a>  <span class='footnote-text'>Or “blasphemy.”</span> <br><br> <a href="#en-TPT-10714" title="Go to Revelation 2:9">Revelation 2:9 o </a>  <span class='footnote-text'>That is, they were serving Satan’s purposes. Satan means “adversary.” These people, known as Judaizers, attempted to impose Jewish rules upon new converts. See <a class="bibleref" data-bibleref="Acts.15" href="/passage/?search=Acts.15&version=TPT">Acts 15 o </a> ; <a class="bibleref" data-bibleref="Rom.2.28" href="/passage/?search=Rom.2.28&version=TPT">Rom. 2:28-29 o </a> ; <a class="bibleref" data-bibleref="Phil.3.2" href="/passage/?search=Phil.3.2&version=TPT">Phil. 3:2-3 o </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10715" title="Go to Revelation 2:10">Revelation 2:10 p </a>  <span class='footnote-text'><i>Devil</i> means “slanderer-accuser.”</span> <br><br> <a href="#en-TPT-10715" title="Go to Revelation 2:10">Revelation 2:10 q </a>  <span class='footnote-text'>The Aramaic can be translated “torture house.”</span> <br><br> <a href="#en-TPT-10715" title="Go to Revelation 2:10">Revelation 2:10 r </a>  <span class='footnote-text'>It is recorded that a tremendous persecution took place in Smyrna that eventually resulted in the death of Polycarp, one of the leading church fathers, whom Tertullian described as a disciple of John. Some view the ten days as ten time periods representing ten waves of identifiable persecutions under ten Roman emperors. See John F. Walvoord, <i>The Revelation of Jesus Christ,</i> 1966.</span> <br><br> <a href="#en-TPT-10715" title="Go to Revelation 2:10">Revelation 2:10 s </a>  <span class='footnote-text'>Or “the victor’s crown, which is life.” This is a symbol of ruling and reigning in the power and nature of divine life. See <a class="bibleref" data-bibleref="Jas.1.12" href="/passage/?search=Jas.1.12&version=TPT">James 1:12 s </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10716" title="Go to Revelation 2:11">Revelation 2:11 t </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rev.21.8" href="/passage/?search=Rev.21.8&version=TPT">Rev. 21:8 t </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10717" title="Go to Revelation 2:12">Revelation 2:12 u </a>  <span class='footnote-text'>The word <i>Pergamum</i> means “married” or “elevation.” Pergamum was the center of Roman emperor worship, which demanded absolute allegiance to the god-like emperor. Additionally, it had, on a cliff overlooking the city, a throne-like altar to the Greek god Zeus. For these reasons it was described as the place of Satan’s throne. See Robert L. Thomas, <i>Revelation 1–7 Exegetical Commentary</i> (Chicago: Moody Press, 1992); Robert H. Mounce, <i>The Book of Revelation,</i> revised ed.; <i>The New International Commentary on the New Testament</i>, edited by F. F. Bruce and Gordon D. Fee (Grand Rapids: Eerdmans, 1977); F. F. Bruce, <i>The Revelation to John</i>: <i>A New Testament Commentary</i>, edited by G. C. D. Howley (Grand Rapids: Zondervan, 1969).</span> <br><br> <a href="#en-TPT-10717" title="Go to Revelation 2:12">Revelation 2:12 v </a>  <span class='footnote-text'>Or “the one who has the sharp, double-edged sword,” which is an emblem of the Word of God. This sword is not meant to destroy his beloved church, it is meant to pierce and circumcise our hearts. It has two edges, for it both blesses and corrects us.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10718" title="Go to Revelation 2:13">Revelation 2:13 w </a>  <span class='footnote-text'>Ancient church tradition states that Antipas was a disciple of John who was ordained by John to be the bishop of Pergamum during the reign of the emperor Domitian. He was believed to have been martyred in AD 92 after refusing to deny his faith and make a sacrifice to the gods. He was dragged to the temple of Diana and placed inside a bronze, bull-like altar and roasted alive. Eastern tradition states that Antipas was one of the seventy disciples whom Jesus sent out.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10719" title="Go to Revelation 2:14">Revelation 2:14 x </a>  <span class='footnote-text'>Balaam was a prophet who was hired by Balak the king to curse the Israelites. Later, Balaam taught the people to turn to idol worship and commit immorality. See Num. 22–24; <a class="bibleref" data-bibleref="Acts.15.20" href="/passage/?search=Acts.15.20&version=TPT">Acts 15:20 x </a> ; <a class="bibleref" data-bibleref="2Pet.2.15" href="/passage/?search=2Pet.2.15&version=TPT">2 Peter 2:15 x </a> ; <a class="bibleref" data-bibleref="Jude.1.11" href="/passage/?search=Jude.1.11&version=TPT">Jude 11 x </a> .</span> <br><br> <a href="#en-TPT-10719" title="Go to Revelation 2:14">Revelation 2:14 y </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="1Cor.6.13" href="/passage/?search=1Cor.6.13&version=TPT">1 Cor. 6:13 y </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10720" title="Go to Revelation 2:15">Revelation 2:15 z </a>  <span class='footnote-text'>See footnote on <a class="bibleref" data-bibleref="Rev.2.6" href="/passage/?search=Rev.2.6&version=TPT">v. 6 z </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10722" title="Go to Revelation 2:17">Revelation 2:17 a </a>  <span class='footnote-text'>This refers to the glorious relationship we have with the mystery of Christ within, the hope of glory (<a class="bibleref" data-bibleref="Col.1.26" href="/passage/?search=Col.1.26&version=TPT">Col. 1:26-27 a </a> ), which is in contrast to eating meat that was sacrificed to idols. There was manna hidden within the ark of the covenant, and there is now hidden manna within the heart of the overcomer. See also Ex. <a class="bibleref" data-bibleref="Exod.16.4" href="/passage/?search=Exod.16.4&version=TPT">16:4 a </a> , <a class="bibleref" data-bibleref="Exod.16.15" href="/passage/?search=Exod.16.15&version=TPT">15 a </a> , <a class="bibleref" data-bibleref="Exod.16.31" href="/passage/?search=Exod.16.31&version=TPT">31-34 a </a> .</span> <br><br> <a href="#en-TPT-10722" title="Go to Revelation 2:17">Revelation 2:17 b </a>  <span class='footnote-text'>The Greek word <i>leukos</i> can be translated either “shining” or “bright [white].” It is possible that this stone shines brightly from within (i.e., a glowing stone). See G. H. R. Horsley and S. R. Llewelyn, <i>New Documents Illustrating Early Christianity</i> I–VI (North Ryde: Ancient History Documentary Research Centre, 1981–92). This would remind us of the stones on the ephod-breastplate of the high priest (Ex. <a class="bibleref" data-bibleref="Exod.28.9" href="/passage/?search=Exod.28.9&version=TPT">28:9-12 b </a> ) or the Urim and Thummim that glowed as God responded to the questions of his people. Jewish tradition has held that precious stones also fell from heaven with the manna (cf. Midrash <a class="bibleref" data-bibleref="Ps.78.4" href="/passage/?search=Ps.78.4&version=TPT">Ps. 78:4 b </a> ). Some scholars see this white shining stone as a reference to a vote of acquittal in a court case (<a class="bibleref" data-bibleref="Acts.26.10" href="/passage/?search=Acts.26.10&version=TPT">Acts 26:10 b </a> ). Others as the burning white coal from off the altar that purged Isaiah’s lips (Isa. <a class="bibleref" data-bibleref="Isa.6.1" href="/passage/?search=Isa.6.1&version=TPT">6:1-7 b </a> ). Whatever this “shining white stone” is, it is to be prized as the victor’s reward. Every believer is a “living stone” (<a class="bibleref" data-bibleref="1Pet.2.5" href="/passage/?search=1Pet.2.5&version=TPT">1 Peter 2:5 b </a> ).</span> <br><br> <a href="#en-TPT-10722" title="Go to Revelation 2:17">Revelation 2:17 c </a>  <span class='footnote-text'>We see that there are personal mysteries imparted to God’s people; that is, secrets that are between the believer and Jesus. Only someone devoted to God is to know the meaning of the shining white stone and the name written upon it.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10723" title="Go to Revelation 2:18">Revelation 2:18 d </a>  <span class='footnote-text'><i>Thyatira</i> comes from two Greek words: “sacrifice” and “that which goes on continually.” Perhaps “a continual sacrifice” would be a good definition of Thyatira. Sadly, some Christians observe a continual sacrifice of Christ through communion rather that celebrating a “once for all” sacrifice that is sufficient to bring us to God. Other scholars have studied the etymology of the word <i>thyatira</i> and believe it means “the odor of affliction.”</span> <br><br> <a href="#en-TPT-10723" title="Go to Revelation 2:18">Revelation 2:18 e </a>  <span class='footnote-text'>Or “polished brass.” Brass, forged in flames, is an emblem of judgment.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10725" title="Go to Revelation 2:20">Revelation 2:20 f </a>  <span class='footnote-text'>Jezebel, King Ahab’s wicked queen, was immoral and practiced idolatry. She released into Israel a spirit of darkness that hindered God’s faithful ones by attempting to mix the worship of Baal with the worship of the true God. She becomes a symbol of a spirit of tolerance and compromise, which teaches that God’s loving servants can sin and not experience any consequence. See 1 Kings <a class="bibleref" data-bibleref="1Kgs.16.29" href="/passage/?search=1Kgs.16.29&version=TPT">16:29-31 f </a> ; <a class="bibleref" data-bibleref="1Kgs.18.4" href="/passage/?search=1Kgs.18.4&version=TPT">18:4 f </a> .</span> <br><br> <a href="#en-TPT-10725" title="Go to Revelation 2:20">Revelation 2:20 g </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Acts.15.29" href="/passage/?search=Acts.15.29&version=TPT">Acts 15:29 g </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10727" title="Go to Revelation 2:22">Revelation 2:22 h </a>  <span class='footnote-text'>This may be an idiom for a severe illness. The Aramaic can be translated “I will throw her down into a coffin.”</span> <br><br> <a href="#en-TPT-10727" title="Go to Revelation 2:22">Revelation 2:22 i </a>  <span class='footnote-text'>Thyatira was known as the center of many guilds or trade societies that required their members to participate in idolatry (often involving sexual immorality). This would make it very difficult for the believers to remain morally pure in an immoral and idolatrous culture.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10728" title="Go to Revelation 2:23">Revelation 2:23 j </a>  <span class='footnote-text'>Or “I will strike dead her children.” Her “children” would be a metaphor for her followers. Although the Greek word <i>thanatos</i> means death, in some contexts it refers to deadly disease and is often translated “pestilence” in the Septuagint. See <i>A Greek-English Lexicon of the New Testament and Other Early Christian Literature,</i> 3rd ed., 443.</span> <br><br> <a href="#en-TPT-10728" title="Go to Revelation 2:23">Revelation 2:23 k </a>  <span class='footnote-text'>Or “every emotion” (or “affection”).</span> <br><br> <a href="#en-TPT-10728" title="Go to Revelation 2:23">Revelation 2:23 l </a>  <span class='footnote-text'>The Aramaic can be translated “I am the guardian of hearts and souls.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10729" title="Go to Revelation 2:24">Revelation 2:24 m </a>  <span class='footnote-text'>Or “have not known the deep things of Satan.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10730" title="Go to Revelation 2:25">Revelation 2:25 n </a>  <span class='footnote-text'>Or “Take into your power what you have.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10732" title="Go to Revelation 2:27">Revelation 2:27 o </a>  <span class='footnote-text'>Or “to govern them with a staff made of iron” or “a shepherd’s club” (capped with iron). See Robert H. Mounce, <i>The Book of Revelation</i>, revised ed.; <i>The New International Commentary on the New Testament</i>, edited by F. F. Bruce and Gordon D. Fee (Grand Rapids: Eerdmans, 1977); Henry Barclay Swete, <i>Commentary on Revelation</i> (Grand Rapids: Kregel Publications, 1977); Leon Morris, <i>The Book of Revelation, An Introduction and Commentary</i>, Tyndale New Testament Commentaries, revised Edition (Grand Rapids: Eerdmans, 1987); Robert L. Thomas, <i>Revelation 1–7 Exegetical Commentary</i>, vol. 1 (Chicago: Moody Press, 1992).</span> <br><br> <a href="#en-TPT-10732" title="Go to Revelation 2:27">Revelation 2:27 p </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.2.9" href="/passage/?search=Ps.2.9&version=TPT">Ps. 2:9 p </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10733" title="Go to Revelation 2:28">Revelation 2:28 q </a>  <span class='footnote-text'>Christ shares with every conqueror his own rank before the Father, and we will participate in his eternal reign.</span> <br><br> <a href="#en-TPT-10733" title="Go to Revelation 2:28">Revelation 2:28 r </a>  <span class='footnote-text'>Or “the star of the dawn.” See Dan. <a class="bibleref" data-bibleref="Dan.12.3" href="/passage/?search=Dan.12.3&version=TPT">12:3 r </a> ; <a class="bibleref" data-bibleref="2Pet.1.19" href="/passage/?search=2Pet.1.19&version=TPT">2 Peter 1:19 r </a> ; <a class="bibleref" data-bibleref="Rev.22.16" href="/passage/?search=Rev.22.16&version=TPT">Rev. 22:16 r </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10735" title="Go to Revelation 3:1">Revelation 3:1 a </a>  <span class='footnote-text'><i>Sardis</i> can mean “those who have escaped” or “red ones” (jewels). How we need to escape every form of religious bondage on our journey into Christlikeness. By the blood of Christ, we are redeemed and set free to be his fiery (red) ones, like jewels before God. Twice in the history of Sardis it had fallen to its enemies because it was not alert and watching. It was conquered once in 549 BC by King Cyrus of Persia, and again in 214 BC by Antiochus the Great. For this reason, the people of Sardis were asleep and needed an awakening.</span> <br><br> <a href="#en-TPT-10735" title="Go to Revelation 3:1">Revelation 3:1 b </a>  <span class='footnote-text'>Or “the seven-fold Spirit of God.” See 1:16.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10738" title="Go to Revelation 3:4">Revelation 3:4 c </a>  <span class='footnote-text'>Or “You have a few names in Sardis who have not soiled their garments” (with sin).</span> <br><br> <a href="#en-TPT-10738" title="Go to Revelation 3:4">Revelation 3:4 d </a>  <span class='footnote-text'>Or “in white.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10741" title="Go to Revelation 3:7">Revelation 3:7 e </a>  <span class='footnote-text'><i>Philadelphia</i> means “brotherly love.” A powerful earthquake nearly leveled the city in AD 17, so hearing these words of encouragement from Christ would have greatly helped them. To be made into “pillar[s]” of the temple (<a class="bibleref" data-bibleref="Rev.3.12" href="/passage/?search=Rev.3.12&version=TPT">v. 12 e </a> ) would give them security in the world shaking around them.</span> <br><br> <a href="#en-TPT-10741" title="Go to Revelation 3:7">Revelation 3:7 f </a>  <span class='footnote-text'>The key of David unlocks intimacy and prayer. David was a man who lived in grace centuries before the gospel of God’s grace was unveiled. In that sense, the key of David allowed him to view the future and live in the grace it would reveal.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10742" title="Go to Revelation 3:8">Revelation 3:8 g </a>  <span class='footnote-text'>Or “a door having been opened in your sight.” This open door is likely an invitation to come into the fullness of God’s kingdom of joy and power in the Holy Spirit (<a class="bibleref" data-bibleref="Rom.14.17" href="/passage/?search=Rom.14.17&version=TPT">Rom. 14:17 g </a> ; <a class="bibleref" data-bibleref="Rev.4.1" href="/passage/?search=Rev.4.1&version=TPT">Rev. 4:1 g </a> ). Or it may refer to an open door of opportunity to give witness to others of God’s power and grace (<a class="bibleref" data-bibleref="1Cor.16.9" href="/passage/?search=1Cor.16.9&version=TPT">1 Cor. 16:9 g </a> ; <a class="bibleref" data-bibleref="Col.4.3" href="/passage/?search=Col.4.3&version=TPT">Col. 4:3 g </a> ).</span> <br><br> <a href="#en-TPT-10742" title="Go to Revelation 3:8">Revelation 3:8 h </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.22.22" href="/passage/?search=Isa.22.22&version=TPT">22:22 h </a> .</span> <br><br> <a href="#en-TPT-10742" title="Go to Revelation 3:8">Revelation 3:8 i </a>  <span class='footnote-text'>Note that it takes “little power” to keep (obey) God’s word and not deny his name. Imagine what having great power would look like!</span>


bookid: Rev
contenido:
<a href="#en-TPT-10743" title="Go to Revelation 3:9">Revelation 3:9 j </a>  <span class='footnote-text'>Or “worship [God] at your feet.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10746" title="Go to Revelation 3:12">Revelation 3:12 k </a>  <span class='footnote-text'>Since the image of a secure pillar is figurative, the sanctuary (temple) is also figurative, for there is no temple in the New Jerusalem reality (<a class="bibleref" data-bibleref="Rev.21.22" href="/passage/?search=Rev.21.22&version=TPT">21:22 k </a> ). The word for “pillar” is also used for a pillar of fire. The emblem of a pillar points to a sure and fixed position upholding and supporting the kingdom purposes of God.</span> <br><br> <a href="#en-TPT-10746" title="Go to Revelation 3:12">Revelation 3:12 l </a>  <span class='footnote-text'>Or “never again will he leave it.”</span> <br><br> <a href="#en-TPT-10746" title="Go to Revelation 3:12">Revelation 3:12 m </a>  <span class='footnote-text'>We are not going up to the New Jerusalem; this heavenly “city” is coming down to us on earth. It’s new in quality, not simply new in time.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10748" title="Go to Revelation 3:14">Revelation 3:14 n </a>  <span class='footnote-text'><i>Laodicea</i> means “human rights” or “self-righteousness.”</span> <br><br> <a href="#en-TPT-10748" title="Go to Revelation 3:14">Revelation 3:14 o </a>  <span class='footnote-text'>There is only one other place in the Bible that “the Amen” or “the God of Amen” is found. See Isa. <a class="bibleref" data-bibleref="Isa.65.16" href="/passage/?search=Isa.65.16&version=TPT">65:16 o </a> .</span> <br><br> <a href="#en-TPT-10748" title="Go to Revelation 3:14">Revelation 3:14 p </a>  <span class='footnote-text'>Or “the beginning [originator, source] of God’s creation.” The Greek Septuagint uses this word (<i>arche</i>) for ruler/authority in Gen. <a class="bibleref" data-bibleref="Gen.40.13" href="/passage/?search=Gen.40.13&version=TPT">40:13 p </a> , <a class="bibleref" data-bibleref="Gen.40.21" href="/passage/?search=Gen.40.21&version=TPT">21 p </a> ; <a class="bibleref" data-bibleref="Gen.41.13" href="/passage/?search=Gen.41.13&version=TPT">41:13 p </a> . See also <i>A Greek-English Lexicon of the New Testament and Other Early Christian Literature,</i> 3rd ed.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10749" title="Go to Revelation 3:15">Revelation 3:15 q </a>  <span class='footnote-text'>Or “you are neither cold nor hot.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10750" title="Go to Revelation 3:16">Revelation 3:16 r </a>  <span class='footnote-text'>This is not a complete rejection, for Jesus gives them a call to repent and return to a place of being passionate and zealous for God. The Aramaic uses an idiom that can mean “I am about to reprimand you (lit. “give you of my mouth”).”</span>


