# footverse

bookid: 1Cor
contenido:
<a href="#en-TPT-8430" title="Go to 1 Corinthians 2:10">1 Corinthians 2:10 p </a>  <span class='footnote-text'>Or “God has provided us with a revelation through the Spirit.” This difficult-to-translate Greek sentence may contain an ellipsis, which would render it “Yet <i>we speak</i> [or <i>we know</i>] what God has revealed to us by the Spirit.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8433" title="Go to 1 Corinthians 2:13">1 Corinthians 2:13 q </a>  <span class='footnote-text'>It is possible that Paul uses “we” in reference to apostles.</span> <br><br> <a href="#en-TPT-8433" title="Go to 1 Corinthians 2:13">1 Corinthians 2:13 r </a>  <span class='footnote-text'>Or “We explain spiritual realities to spiritual people” or “We interpret spiritual truths by spiritual faculties.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8434" title="Go to 1 Corinthians 2:14">1 Corinthians 2:14 s </a>  <span class='footnote-text'>Or “the natural man” or “the one without the Spirit.” The Aramaic can be translated “A man in his natural self cannot receive spiritual concepts.”</span> <br><br> <a href="#en-TPT-8434" title="Go to 1 Corinthians 2:14">1 Corinthians 2:14 t </a>  <span class='footnote-text'>Or “does not have access to.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8436" title="Go to 1 Corinthians 2:16">1 Corinthians 2:16 u </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-8436" title="Go to 1 Corinthians 2:16">1 Corinthians 2:16 v </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.40.13" href="/passage/?search=Isa.40.13&version=TPT">40:13 v </a> .</span> <br><br> <a href="#en-TPT-8436" title="Go to 1 Corinthians 2:16">1 Corinthians 2:16 w </a>  <span class='footnote-text'>That is, we believers possess the Holy Spirit, who reveals the thoughts and purposes of Christ. The revelation of the kingdom of God that Jesus preached was not understood by the intellect of men but by those who welcomed his truth. Humanly speaking, no one can understand the mysteries of God without the Holy Spirit. Those who have the Holy Spirit now possess the perceptions of Christ’s mind and can implement his purposes on the earth.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8438" title="Go to 1 Corinthians 3:2">1 Corinthians 3:2 a </a>  <span class='footnote-text'>This “milk” would include the basic teachings of our faith. Even so, every newborn needs milk to survive and be sustained. See <a class="bibleref" data-bibleref="1Pet.2.2" href="/passage/?search=1Pet.2.2&version=TPT">1 Peter 2:2 a </a> . The more advanced teachings Paul describes are spiritual “solid food”—something we can “sink our teeth into” and look for deeper meaning in.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8440" title="Go to 1 Corinthians 3:4">1 Corinthians 3:4 b </a>  <span class='footnote-text'>Apollos was a brilliant, educated Alexandrian Jew and a follower of John the Baptizer. While in Ephesus, Apollos met Priscilla and Aquila, who directed him into deeper teachings of Christ (<a class="bibleref" data-bibleref="Acts.18.24" href="/passage/?search=Acts.18.24&version=TPT">Acts 18:24-26 b </a> ). Apparently the church of Corinth was deeply divided and in need of wisdom and unity.</span> <br><br> <a href="#en-TPT-8440" title="Go to 1 Corinthians 3:4">1 Corinthians 3:4 c </a>  <span class='footnote-text'>Or “Are you [merely] men?”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8445" title="Go to 1 Corinthians 3:9">1 Corinthians 3:9 d </a>  <span class='footnote-text'>Workers have different gifts and abilities, but true growth of God’s kingdom is through divine power. No one is a superstar; we are all members on God’s team.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8446" title="Go to 1 Corinthians 3:10">1 Corinthians 3:10 e </a>  <span class='footnote-text'>Or “grace” (for the task).</span> <br><br> <a href="#en-TPT-8446" title="Go to 1 Corinthians 3:10">1 Corinthians 3:10 f </a>  <span class='footnote-text'>Or “wise, first-class architect.” We would say in today’s English, “a top-notch general contractor.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8448" title="Go to 1 Corinthians 3:12">1 Corinthians 3:12 g </a>  <span class='footnote-text'>Paul’s language seems to be anticipating his next subject: the church as God’s true temple. There is here an allusion to the temple of Solomon, which was built using gold, silver, and costly stones. Wisdom will build her house with divine substance (gold), redemption’s fruit (silver), and transformed lives (costly stones). See 1 Chron. <a class="bibleref" data-bibleref="1Chr.22.14" href="/passage/?search=1Chr.22.14&version=TPT">22:14-16 g </a> ; <a class="bibleref" data-bibleref="1Chr.29.2" href="/passage/?search=1Chr.29.2&version=TPT">29:2 g </a> . Wood, hay, and straw are emblems of the works of the flesh, the building materials of men, not of God. They grow up from the ground, which God cursed (Gen. <a class="bibleref" data-bibleref="Gen.3.17" href="/passage/?search=Gen.3.17&version=TPT">3:17 g </a> ). It is both quality and durability that God commends. Fire will cause the better material to glow brighter, but the inferior material will be consumed. How we build and what we build matters to God. Note that it is possible to build on the true foundation of Christ but with wrong materials. We need God’s work done in God’s way.</span> <br><br> <a href="#en-TPT-8448" title="Go to 1 Corinthians 3:12">1 Corinthians 3:12 h </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rom.2.16" href="/passage/?search=Rom.2.16&version=TPT">Rom. 2:16 h </a> ; <a class="bibleref" data-bibleref="1Cor.1.8" href="/passage/?search=1Cor.1.8&version=TPT">1 Cor. 1:8 h </a> ; <a class="bibleref" data-bibleref="1Cor.4.5" href="/passage/?search=1Cor.4.5&version=TPT">4:5 h </a> ; <a class="bibleref" data-bibleref="1Cor.5.5" href="/passage/?search=1Cor.5.5&version=TPT">5:5 h </a> ; <a class="bibleref" data-bibleref="2Cor.5.9" href="/passage/?search=2Cor.5.9&version=TPT">2 Cor. 5:9-10 h </a> ; <a class="bibleref" data-bibleref="2Thess.1.10" href="/passage/?search=2Thess.1.10&version=TPT">2 Thess. 1:10 h </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8451" title="Go to 1 Corinthians 3:16">1 Corinthians 3:16 i </a>  <span class='footnote-text'>Or “temple.” The plural <i>you</i> (you all) shows that Paul is referring to the church, the body of believers, the holy dwelling place of God on earth. Later, in <a class="bibleref" data-bibleref="1Cor.6.19" href="/passage/?search=1Cor.6.19&version=TPT">1 Cor. 6:19 i </a> , he refers to individual believers (our human bodies) as the dwelling place of God. Ten times in 1 Corinthians Paul uses the phrase “Don’t you know” (or realize)?</span> <br><br> <a href="#en-TPT-8451" title="Go to 1 Corinthians 3:16">1 Corinthians 3:16 j </a>  <span class='footnote-text'>God revealed his presence in the Old Testament temple by filling it with a cloud of glory. The New Testament inner sanctuary is now the church, where God dwells among us by his Spirit.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8452" title="Go to 1 Corinthians 3:17">1 Corinthians 3:17 k </a>  <span class='footnote-text'>Or “If someone destroys God’s temple, God will destroy him.” The Aramaic uses the word <i>deface</i> or <i>shatter</i>.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8453" title="Go to 1 Corinthians 3:18">1 Corinthians 3:18 l </a>  <span class='footnote-text'>For every verse that warns us of being deceived by others, there is verse to warn us about being self-deceived. Having a teachable heart and learning wisdom from above is the best way to guard from self-deception.</span> <br><br> <a href="#en-TPT-8453" title="Go to 1 Corinthians 3:18">1 Corinthians 3:18 m </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “If anyone thinks he is wise by the world’s standards, he must first become ignorant [or silly] and then he can become truly wise.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8454" title="Go to 1 Corinthians 3:19">1 Corinthians 3:19 n </a>  <span class='footnote-text'>The Greek word <i>drassomai</i> means “to close the fist on” or, by implication, “to trap” or “to firmly grasp” (a slippery object). See Job <a class="bibleref" data-bibleref="Job.5.13" href="/passage/?search=Job.5.13&version=TPT">5:13 n </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8455" title="Go to 1 Corinthians 3:20">1 Corinthians 3:20 o </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.94.11" href="/passage/?search=Ps.94.11&version=TPT">Ps. 94:11 o </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8457" title="Go to 1 Corinthians 3:22">1 Corinthians 3:22 p </a>  <span class='footnote-text'>Or “Cephas,” which is the Latin spelling of <i>keefa</i>, the Aramaic word for “rock.” God places all of his servants at the disposal of the church. Leaders come and go, but God’s work continues. Every gift and every leader is meant to serve the body of Christ and bring her into the fullness of Christ.</span> <br><br> <a href="#en-TPT-8457" title="Go to 1 Corinthians 3:22">1 Corinthians 3:22 q </a>  <span class='footnote-text'>The Aramaic can be translated “the universe.” That is, the church is not of this world; it is to bring heaven’s kingdom into the forefront of all the world. The wisdom of the world is subdued by God’s wisdom given to the church.</span> <br><br> <a href="#en-TPT-8457" title="Go to 1 Corinthians 3:22">1 Corinthians 3:22 r </a>  <span class='footnote-text'>That is, the pressures of life and death are beneath the rule of Christ in our hearts. See <a class="bibleref" data-bibleref="Rom.14.9" href="/passage/?search=Rom.14.9&version=TPT">Rom. 14:9 r </a> . The days of our present life, as well as the future glory, belong to us already. We are not victims in life, for as believers we share in the lordship of Christ today and forever.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8459" title="Go to 1 Corinthians 4:1">1 Corinthians 4:1 a </a>  <span class='footnote-text'>Paul uses an unusual Greek word, <i>huperetes</i>, which means “subordinate” or “personal assistant.” The compound word <i>huperetes</i> literally means “under-rowers,” and it is used in classical Greek to describe those who sit on benches in the lower parts of the ship rowing. Apostolic ministry does not mean that an apostle is seen as important and in first place, but as one who will often be in a hidden role of moving a church and region forward as a subordinate of our captain, Jesus Christ.</span> <br><br> <a href="#en-TPT-8459" title="Go to 1 Corinthians 4:1">1 Corinthians 4:1 b </a>  <span class='footnote-text'>Or “stewards” (“estate managers,” “trustees”). Paul is here referring to the apostles who helped establish and set in order the church at Corinth.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8462" title="Go to 1 Corinthians 4:4">1 Corinthians 4:4 c </a>  <span class='footnote-text'>Both here and in <a class="bibleref" data-bibleref="1Cor.4.5" href="/passage/?search=1Cor.4.5&version=TPT">v. 5 c </a> , the Aramaic can be translated “Lord Yahweh.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8463" title="Go to 1 Corinthians 4:5">1 Corinthians 4:5 d </a>  <span class='footnote-text'>The Aramaic can be translated “He will pour light upon the hidden things of darkness.”</span> <br><br> <a href="#en-TPT-8463" title="Go to 1 Corinthians 4:5">1 Corinthians 4:5 e </a>  <span class='footnote-text'>The clear inference is that God will bring to light the secret motives of love, faithfulness, righteousness, kindness, etc.—not only evil motives, but the pure motives of believers. When the Lord judges his godly lovers, their secret devotion and sacrifices will all be brought into the light and God will praise them for their faithful love. The reward of eternity will be that God affirms them. The word for “praise” can actually be translated, “thanks from God.” Can you imagine the day coming when God praises his faithful servants? See also <a class="bibleref" data-bibleref="1John.4.17" href="/passage/?search=1John.4.17&version=TPT">1 John 4:17-19 e </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8465" title="Go to 1 Corinthians 4:7">1 Corinthians 4:7 f </a>  <span class='footnote-text'>Or “Who sees anything different in you?” The answer to this rhetorical question is “God.”</span> <br><br> <a href="#en-TPT-8465" title="Go to 1 Corinthians 4:7">1 Corinthians 4:7 g </a>  <span class='footnote-text'>Or “What do you have that you have not received?” The answer to this rhetorical question is “Nothing.”</span> <br><br> <a href="#en-TPT-8465" title="Go to 1 Corinthians 4:7">1 Corinthians 4:7 h </a>  <span class='footnote-text'>Or “Why do you boast as though you did not receive it because of grace?” The church at Corinth was split into different factions, each following a different leader. Apparently, each clique thought they had the truth because they had a more anointed leader. But Paul exhorts them not to put their confidence in their hero-leader, because each leader is nothing more than a servant who receives God’s grace to minister according to his or her gift. No leader has a greater status than another.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8466" title="Go to 1 Corinthians 4:8">1 Corinthians 4:8 i </a>  <span class='footnote-text'>The Greek text uses a metaphor of overfed farmyard animals. They were stuffed with self-importance.</span> <br><br> <a href="#en-TPT-8466" title="Go to 1 Corinthians 4:8">1 Corinthians 4:8 j </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rev.3.17" href="/passage/?search=Rev.3.17&version=TPT">Rev. 3:17 j </a> . A smug, religious self-satisfaction is to have no place in our hearts. We must continually thirst for more of God. We have all things in Christ, but not all that he has given us has filled our hearts. Though we have every blessing, we must walk it out in our daily lives. With biting irony Paul uncovers their pride in thinking they have left the poor apostles behind and have become independent—greater and with more kingdom wealth than they. The deprivations and struggles of the apostles were looked down upon by the Corinthians. See also <a class="bibleref" data-bibleref="2Cor.11.12" href="/passage/?search=2Cor.11.12&version=TPT">2 Cor. 11:12-12:1 j </a> . Although <a class="bibleref" data-bibleref="1Cor.4.8" href="/passage/?search=1Cor.4.8&version=TPT">v. 8 j </a>  is in the form of posing rhetorical questions (irony), it is possible to translate it this way: “You have already become full [like at a feast] and fully satisfied. You are already suddenly rich. You suddenly reign as kings apart from us.”</span> <br><br> <a href="#en-TPT-8466" title="Go to 1 Corinthians 4:8">1 Corinthians 4:8 k </a>  <span class='footnote-text'>The Aramaic continues the irony. “Come, share your royal reign with us so we too can rule with you!”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8468" title="Go to 1 Corinthians 4:10">1 Corinthians 4:10 l </a>  <span class='footnote-text'>Or “famous.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9908" title="Go to Titus 2:4">Titus 2:4 d </a>  <span class='footnote-text'>Paul is contrasting the “elders” with the “younger” (Gr. <i>neos</i>) and could possibly be referring to those who are newly converted.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9909" title="Go to Titus 2:5">Titus 2:5 e </a>  <span class='footnote-text'>Or “supportive of.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9911" title="Go to Titus 2:7">Titus 2:7 f </a>  <span class='footnote-text'>“Integrity in all that you teach” would imply serious study of God’s Word and its personal application in our lives, and not teaching impulsively from one’s opinion, which only leads to arguments and divisions. This kind of integrity gives someone the right to be heard.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9912" title="Go to Titus 2:8">Titus 2:8 g </a>  <span class='footnote-text'>Or “with sound speech.”</span> <br><br> <a href="#en-TPT-9912" title="Go to Titus 2:8">Titus 2:8 h </a>  <span class='footnote-text'>Paul and Timothy were a team. If one were to err, it would affect the other.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9913" title="Go to Titus 2:9">Titus 2:9 i </a>  <span class='footnote-text'>Or “bondservants.”</span> <br><br> <a href="#en-TPT-9913" title="Go to Titus 2:9">Titus 2:9 j </a>  <span class='footnote-text'>Or “submitted to.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9914" title="Go to Titus 2:10">Titus 2:10 k </a>  <span class='footnote-text'>Businesses today lose millions of dollars to employee theft. Believers are to be meticulously honest in the workplace.</span> <br><br> <a href="#en-TPT-9914" title="Go to Titus 2:10">Titus 2:10 l </a>  <span class='footnote-text'>Or “adorn [beautify] the doctrine of God.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9915" title="Go to Titus 2:11">Titus 2:11 m </a>  <span class='footnote-text'>Grace extends God’s kindness and love to us every moment and makes us “worthy” of his acceptance. Grace is unconditional, unmerited, indescribable favor from God.</span> <br><br> <a href="#en-TPT-9915" title="Go to Titus 2:11">Titus 2:11 n </a>  <span class='footnote-text'>That is, grace has revealed a salvation available for everyone. Or “God’s marvelous grace has appeared to all, bringing salvation.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9916" title="Go to Titus 2:12">Titus 2:12 o </a>  <span class='footnote-text'>The Greek word for “ungodliness” is singular, while the word for “indulgent lifestyles” is plural. This has led some scholars to believe that we are to turn our backs on both the root principle of ungodliness and the specific acts that result from ungodliness.</span> <br><br> <a href="#en-TPT-9916" title="Go to Titus 2:12">Titus 2:12 p </a>  <span class='footnote-text'>These three adjectives—“self-controlled,” “upright,” and “godly”—refer to our behavior, our behavior toward others and toward God.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9917" title="Go to Titus 2:13">Titus 2:13 q </a>  <span class='footnote-text'>The Greek word is <i>epiphaneia</i> (epiphany) and is a nominalized verb that means “a brightness shining all around.” It was through <i>epiphaneia</i>, the beautiful appearing of Christ as a baby, that a wonderful hope was brought to all the world.</span> <br><br> <a href="#en-TPT-9917" title="Go to Titus 2:13">Titus 2:13 r </a>  <span class='footnote-text'>Or “our great God and our Savior, Jesus Christ.” Note the four great truths of grace in <a class="bibleref" data-bibleref="Titus.2.11" href="/passage/?search=Titus.2.11&version=TPT">vv. 11–13 r </a> : (1) Grace is a person—“our great God and Savior, Jesus, the Anointed One.” (2) Grace brings salvation for all. (3) Grace educates us on how to live pure lives. (4) Grace brings a hope of the manifestation (appearing) of Christ. This is a hope worth waiting for.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9918" title="Go to Titus 2:14">Titus 2:14 s </a>  <span class='footnote-text'>We are a people encircled by God himself. The compound Greek word <i>periousios</i> is translated from “around,” as a circle, and the verb “to be.” It can mean something surrounded by something. It can be charted by a dot within a circle. As the circle surrounds the dot, so God is around each one of his saints. The circle has the dot all to itself. So God has his very own all to himself. We are unique in that we belong only to him. Uniquely his, we are monopolized by God, taken into himself by grace through faith and surrounded by his love.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9919" title="Go to Titus 2:15">Titus 2:15 t </a>  <span class='footnote-text'>Or “Speak these things; exhort or rebuke [speak in order to expose sin and bring correction] with all authority.”</span> <br><br> <a href="#en-TPT-9919" title="Go to Titus 2:15">Titus 2:15 u </a>  <span class='footnote-text'>Or “disregarded.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9920" title="Go to Titus 3:1">Titus 3:1 a </a>  <span class='footnote-text'>Or “be subject to.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9921" title="Go to Titus 3:2">Titus 3:2 b </a>  <span class='footnote-text'>Or “strive with others.” The implication is that we accept the differences of others and allow people to be who they are and not try to make them over into our image of who we think they should be.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9923" title="Go to Titus 3:4">Titus 3:4 c </a>  <span class='footnote-text'>Many scholars believe that <a class="bibleref" data-bibleref="Titus.3.4" href="/passage/?search=Titus.3.4&version=TPT">vv. 4–7 c </a>  are ancient Christian poetry or perhaps the words to a hymn.</span> <br><br> <a href="#en-TPT-9923" title="Go to Titus 3:4">Titus 3:4 d </a>  <span class='footnote-text'>Implied in the Greek word <i>epiphaino</i> (epiphany), which means “to shine forth [brightly] in an appearing.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9925" title="Go to Titus 3:6">Titus 3:6 e </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-9925" title="Go to Titus 3:6">Titus 3:6 f </a>  <span class='footnote-text'>All three members of the Trinity are mentioned in <a class="bibleref" data-bibleref="Titus.3.4" href="/passage/?search=Titus.3.4&version=TPT">vv. 4–6 f </a>  and are seen as active participants in our salvation.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9927" title="Go to Titus 3:8">Titus 3:8 g </a>  <span class='footnote-text'>Or “affirm strongly,” a hapax legomenon.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9928" title="Go to Titus 3:9">Titus 3:9 h </a>  <span class='footnote-text'>The Aramaic can be translated “offensive debates.”</span> <br><br> <a href="#en-TPT-9928" title="Go to Titus 3:9">Titus 3:9 i </a>  <span class='footnote-text'>The Aramaic can be translated “tribal traditions.”</span> <br><br> <a href="#en-TPT-9928" title="Go to Titus 3:9">Titus 3:9 j </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Heb.13.9" href="/passage/?search=Heb.13.9&version=TPT">Heb. 13:9 j </a> .</span>


bookid: Titus
contenido:
<a href="#en-TPT-9931" title="Go to Titus 3:12">Titus 3:12 k </a>  <span class='footnote-text'>Artemas, or “Artemas of Lystra,” was considered to be one of the seventy disciples whom Jesus sent out.</span> <br><br> <a href="#en-TPT-9931" title="Go to Titus 3:12">Titus 3:12 l </a>  <span class='footnote-text'>Tychichus, an Ephesian, was a beloved coworker of Paul and is mentioned five times in the New Testament (here; <a class="bibleref" data-bibleref="Acts.20.4" href="/passage/?search=Acts.20.4&version=TPT">Acts 20:4 l </a> ; <a class="bibleref" data-bibleref="Eph.6.21" href="/passage/?search=Eph.6.21&version=TPT">Eph. 6:21 l </a> ; <a class="bibleref" data-bibleref="Col.4.7" href="/passage/?search=Col.4.7&version=TPT">Col. 4:7 l </a> ; <a class="bibleref" data-bibleref="2Tim.4.12" href="/passage/?search=2Tim.4.12&version=TPT">2 Tim. 4:12 l </a> ). He was listed among the seventy disciples whom Jesus sent out according to Hippolytus of Rome. See Francis Mershman, “St. Tychicus” (1913) <i>Catholic Encyclopedia</i>, Charles Herbermann, editor.</span> <br><br> <a href="#en-TPT-9931" title="Go to Titus 3:12">Titus 3:12 m </a>  <span class='footnote-text'>Or “Nicopolis,” a Greek city on the western shore. Nicopolis means “the City of Victory.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9932" title="Go to Titus 3:13">Titus 3:13 n </a>  <span class='footnote-text'>Or “lawyer.” The word translated “lawyer” can be used for either Greek or Roman law. Zenas is considered to be one of the seventy whom Jesus sent out.</span> <br><br> <a href="#en-TPT-9932" title="Go to Titus 3:13">Titus 3:13 o </a>  <span class='footnote-text'>Apollos was a powerful preacher and coworker of Paul, who was very influential in the church of Corinth. He is listed ten times in the New Testament (<a class="bibleref" data-bibleref="Acts.18.24" href="/passage/?search=Acts.18.24&version=TPT">Acts 18:24 o </a> ; 19:1; <a class="bibleref" data-bibleref="1Cor.1.12" href="/passage/?search=1Cor.1.12&version=TPT">1 Cor. 1:12 o </a> ; <a class="bibleref" data-bibleref="1Cor.3.4" href="/passage/?search=1Cor.3.4&version=TPT">3:4–6 o </a> , <a class="bibleref" data-bibleref="1Cor.3.22" href="/passage/?search=1Cor.3.22&version=TPT">22 o </a> ; <a class="bibleref" data-bibleref="1Cor.4.6" href="/passage/?search=1Cor.4.6&version=TPT">4:6 o </a> ; <a class="bibleref" data-bibleref="1Cor.16.12" href="/passage/?search=1Cor.16.12&version=TPT">16:12 o </a> ). Jerome states that Apollos, after Paul’s letters brought healing to the divisions of the church in Corinth, returned and became an elder (overseer) in the church. See Jerome, <i>Commentary on the Epistle of Titus</i>.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9934" title="Go to Titus 3:15">Titus 3:15 p </a>  <span class='footnote-text'>The Aramaic adds, “The end of the letter written by Paul to Titus from Nicopolis, sent by the hand of Zenas and Apollos.”</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9935" title="Go to Philemon 1:1">Philemon 1:1 a </a>  <span class='footnote-text'>In other letters from Paul, he describes himself as an apostle, but here, writing to his dear friend, there is no need to remind Philemon of his apostleship.</span> <br><br> <a href="#en-TPT-9935" title="Go to Philemon 1:1">Philemon 1:1 b </a>  <span class='footnote-text'><i>Philemon</i> means “affectionate” and is derived from the Greek word <i>philema</i>, which means “kiss.”</span> <br><br> <a href="#en-TPT-9935" title="Go to Philemon 1:1">Philemon 1:1 c </a>  <span class='footnote-text'><i>Apphia</i> means “fruitful one” and is believed to be the name of Philemon’s wife. Archippus means “master of the horse” and was possibly their son’s name. See also <a class="bibleref" data-bibleref="Col.4.17" href="/passage/?search=Col.4.17&version=TPT">Col. 4:17 c </a> .</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9938" title="Go to Philemon 1:6">Philemon 1:6 d </a>  <span class='footnote-text'>This is somewhat ambiguous, for the Greek is literally “for the sharing of the faith of you.” It can mean a number of things, including the common faith that Paul and Philemon shared, or it could mean the faith that Philemon shared with others through evangelism. The Aramaic can be translated “May your association [fellowship] of believers [Philemon’s house church] be fruitful in works and in the knowledge of all that you possess in Jesus, the Messiah.”</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9941" title="Go to Philemon 1:9">Philemon 1:9 e </a>  <span class='footnote-text'>Some manuscripts have “an ambassador” in place of “an old man.”</span> <br><br> <a href="#en-TPT-9941" title="Go to Philemon 1:9">Philemon 1:9 f </a>  <span class='footnote-text'>The Aramaic can be translated “whom I birthed with my chains (while in prison).”</span> <br><br> <a href="#en-TPT-9941" title="Go to Philemon 1:9">Philemon 1:9 g </a>  <span class='footnote-text'>Paul employs a masterful play on words, for the name Onesimus means “useful” or “valuable.” The book of Philemon is a masterpiece of grace, tact, and love.</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9943" title="Go to Philemon 1:12">Philemon 1:12 h </a>  <span class='footnote-text'>The Aramaic can be translated “for he is my son.” It would be hard to imagine a more powerful way to describe the affection between Paul and his spiritual son, Onesimus. The one who gave us the love chapter (<a class="bibleref" data-bibleref="1Cor.13" href="/passage/?search=1Cor.13&version=TPT">1 Cor. 13 h </a> ) demonstrated that love in his relationships, even with those who were much younger than he.</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9944" title="Go to Philemon 1:13">Philemon 1:13 i </a>  <span class='footnote-text'>Or “in the chains of the gospel.” The Aramaic changes the object of the phrase to Onesimus: “I took him to serve me, chained to God’s message, on your behalf.”</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9945" title="Go to Philemon 1:14">Philemon 1:14 j </a>  <span class='footnote-text'>By implication, this act of kindness refers to Philemon receiving the fugitive slave back with love and forgiveness.</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9949" title="Go to Philemon 1:18">Philemon 1:18 k </a>  <span class='footnote-text'>Although the Greek verb <i>adikeo</i> means “to do wrong” or “to defraud,” the clear implication is that Onesimus had stolen from his master.</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9950" title="Go to Philemon 1:19">Philemon 1:19 l </a>  <span class='footnote-text'>By implication, it was Paul who had brought the message of life to Philemon and became his “spiritual father” as well.</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9951" title="Go to Philemon 1:20">Philemon 1:20 m </a>  <span class='footnote-text'>Or “benefited” or “profited.” This is a play on words that would not be lost on the educated Philemon, for it is taken from the root word for “Onesimus” (“profitable”).</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9954" title="Go to Philemon 1:23">Philemon 1:23 n </a>  <span class='footnote-text'>The cultural greeting of that day would be peace or “shalom.”</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9955" title="Go to Philemon 1:24">Philemon 1:24 o </a>  <span class='footnote-text'>That is, “John Mark.” See <a class="bibleref" data-bibleref="Acts.15.36" href="/passage/?search=Acts.15.36&version=TPT">Acts 15:36-40 o </a> . This shows that John Mark was fully restored in his relationship and partnership with the apostle Paul. Since Mark’s death was in Alexandria in AD 62, the book of Philemon was obviously written before then. This is the only place in the New Testament that records Mark and Luke being in the same place. Paul had two Gospel writers who traveled with him.</span> <br><br> <a href="#en-TPT-9955" title="Go to Philemon 1:24">Philemon 1:24 p </a>  <span class='footnote-text'><i>Aristarchus</i> means “best prince” (“ruler”). He was also known as Aristarchus of Thessalonica and is identified in church history as one of the seventy whom Jesus sent out. He was both a ministry companion of Paul and Paul’s “fellow prisoner” (<a class="bibleref" data-bibleref="Col.4.10" href="/passage/?search=Col.4.10&version=TPT">Col. 4:10 p </a> ).</span> <br><br> <a href="#en-TPT-9955" title="Go to Philemon 1:24">Philemon 1:24 q </a>  <span class='footnote-text'><i>Demas</i> means “governor of the people.” Demas would later desert Paul and turn back to the world. See <a class="bibleref" data-bibleref="2Tim.4.10" href="/passage/?search=2Tim.4.10&version=TPT">2 Tim. 4:10 q </a> .</span>


bookid: Phlm
contenido:
<a href="#en-TPT-9956" title="Go to Philemon 1:25">Philemon 1:25 r </a>  <span class='footnote-text'>Or “grace.”</span> <br><br> <a href="#en-TPT-9956" title="Go to Philemon 1:25">Philemon 1:25 s </a>  <span class='footnote-text'>The Aramaic adds a postscript: “End of the letter of Philemon, which was written from Rome and sent by the hands of Onesimus.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9957" title="Go to Hebrews 1:1">Hebrews 1:1 a </a>  <span class='footnote-text'>The Greek is “God spoke in different times in different parts.” That is, he reveals one piece and then another, like pieces of a puzzle, with one piece complementing the other. The Aramaic can be translated “God spoke to our ancestors by all methods and at any price” or “in every way, shape, and form.” That is, by sample and by example God reveals his ways progressively, building on previous understandings, leading us into Christ’s fullness.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9958" title="Go to Hebrews 1:2">Hebrews 1:2 b </a>  <span class='footnote-text'>This phrase, often used by the prophets of the Old Testament, speaks of our current time in human history between <a class="bibleref" data-bibleref="Acts.2" href="/passage/?search=Acts.2&version=TPT">Acts 2 b </a>  (Pentecost) and the coming again of Christ.</span> <br><br> <a href="#en-TPT-9958" title="Go to Hebrews 1:2">Hebrews 1:2 c </a>  <span class='footnote-text'>Or “he has spoken through a Son.” We speak in English; God speaks in “Son,” for Jesus is the language of God. The Sonship of Jesus is the language he now uses to speak to us.</span> <br><br> <a href="#en-TPT-9958" title="Go to Hebrews 1:2">Hebrews 1:2 d </a>  <span class='footnote-text'>Or “the complete period of all existence.” The Aramaic can be translated “universes.” Both the concept of “all things,” and “all time” (the ages), are implied in the text.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9959" title="Go to Hebrews 1:3">Hebrews 1:3 e </a>  <span class='footnote-text'>Or “the out-shining [effulgence] of God’s glory.” The Aramaic can be translated “He is the Sprout of God, the image of his glory.”</span> <br><br> <a href="#en-TPT-9959" title="Go to Hebrews 1:3">Hebrews 1:3 f </a>  <span class='footnote-text'>Or “the Son is God’s mirror image and exact expression” (the reflection of God).</span> <br><br> <a href="#en-TPT-9959" title="Go to Hebrews 1:3">Hebrews 1:3 g </a>  <span class='footnote-text'>The Aramaic can be translated “He is almighty.”</span> <br><br> <a href="#en-TPT-9959" title="Go to Hebrews 1:3">Hebrews 1:3 h </a>  <span class='footnote-text'>The Greek word <i>phero</i>, has as its primary meaning “to carry along” or “to move [something] forward.” Forward motion is implied. (See <i>Strong’s Concordance</i>, Gr. 5342.)</span> <br><br> <a href="#en-TPT-9959" title="Go to Hebrews 1:3">Hebrews 1:3 i </a>  <span class='footnote-text'>This is the Greek word <i>rhema,</i> which is the sayings of the Son, or “his spoken word.”</span> <br><br> <a href="#en-TPT-9959" title="Go to Hebrews 1:3">Hebrews 1:3 j </a>  <span class='footnote-text'>Or “Because he had accomplished our purification from sins” (atonement).</span> <br><br> <a href="#en-TPT-9959" title="Go to Hebrews 1:3">Hebrews 1:3 k </a>  <span class='footnote-text'>That is, the place of highest honor and authority. See <a class="bibleref" data-bibleref="Ps.110.1" href="/passage/?search=Ps.110.1&version=TPT">Ps. 110:1 k </a> . Some have proposed that <a class="bibleref" data-bibleref="Heb.1.3" href="/passage/?search=Heb.1.3&version=TPT">v. 3 k </a>  is an ancient Christian hymn that summarizes our faith.</span> <br><br> <a href="#en-TPT-9959" title="Go to Hebrews 1:3">Hebrews 1:3 l </a>  <span class='footnote-text'>Or “the Majesty,” a periphrasis for God.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9960" title="Go to Hebrews 1:4">Hebrews 1:4 m </a>  <span class='footnote-text'>This is <i>Ha-Shem</i>, in the Aramaic, the common title for God. This elevates the meaning of the passage much clearer than Greek, for Jesus is now given the “Name,” that is, he has the title of God (<i>Ha-Shem</i>, the Name).</span>


bookid: Heb
contenido:
<a href="#en-TPT-9961" title="Go to Hebrews 1:5">Hebrews 1:5 n </a>  <span class='footnote-text'>The Aramaic can be translated “Every day I beget you.” See <a class="bibleref" data-bibleref="Ps.2.7" href="/passage/?search=Ps.2.7&version=TPT">Ps. 2:7 n </a> , <a class="bibleref" data-bibleref="Ps.2.12" href="/passage/?search=Ps.2.12&version=TPT">12 n </a> .</span> <br><br> <a href="#en-TPT-9961" title="Go to Hebrews 1:5">Hebrews 1:5 o </a>  <span class='footnote-text'>See 2 Sam. <a class="bibleref" data-bibleref="2Sam.7.14" href="/passage/?search=2Sam.7.14&version=TPT">7:14 o </a> ; <a class="bibleref" data-bibleref="2Sam.7.1" href="/passage/?search=2Sam.7.1&version=TPT">1 o </a>  Chron. <a class="bibleref" data-bibleref="1Chr.17.13" href="/passage/?search=1Chr.17.13&version=TPT">17:13 o </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9962" title="Go to Hebrews 1:6">Hebrews 1:6 p </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.97.7" href="/passage/?search=Ps.97.7&version=TPT">Ps. 97:7 p </a> . The Greek word used for worship, <i>proskuneo,</i> includes three concepts: “to bow,” “to kiss,” and “to pay homage (worship).” All three are included here. This seems to be referring to Christ’s birth, however, some interpret this to be when Jesus was exalted and ascended into heaven.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9963" title="Go to Hebrews 1:7">Hebrews 1:7 q </a>  <span class='footnote-text'>The Greek word <i>leitourgo</i>s means “those who read the liturgy” or “priests.”</span> <br><br> <a href="#en-TPT-9963" title="Go to Hebrews 1:7">Hebrews 1:7 r </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.104.4" href="/passage/?search=Ps.104.4&version=TPT">Ps. 104:4 r </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9964" title="Go to Hebrews 1:8">Hebrews 1:8 s </a>  <span class='footnote-text'>Clearly implied in the text and made explicit.</span> <br><br> <a href="#en-TPT-9964" title="Go to Hebrews 1:8">Hebrews 1:8 t </a>  <span class='footnote-text'>The Greek used here can mean either justice or righteousness; this translation includes both. The text is literally “the righteous scepter is the scepter of your kingdom.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9965" title="Go to Hebrews 1:9">Hebrews 1:9 u </a>  <span class='footnote-text'>The word <i>Messiah</i> means “Anointed One.” There is a clear and unmistakable poetic play on words by reading the Aramaic (<i>Mashkhakh Alaha Alahakh Meshka</i>, almost a complete reversing of the sounds of the first into the second), that is lost in the Greek.</span> <br><br> <a href="#en-TPT-9965" title="Go to Hebrews 1:9">Hebrews 1:9 v </a>  <span class='footnote-text'>Or “the oil of rejoicing.” See <a class="bibleref" data-bibleref="Ps.45.6" href="/passage/?search=Ps.45.6&version=TPT">Ps. 45:6-7 v </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9966" title="Go to Hebrews 1:10">Hebrews 1:10 w </a>  <span class='footnote-text'>Clearly implied in the text and made explicit.</span> <br><br> <a href="#en-TPT-9966" title="Go to Hebrews 1:10">Hebrews 1:10 x </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.102.25" href="/passage/?search=Ps.102.25&version=TPT">Ps. 102:25-27 x </a> .</span> <br><br> <a href="#en-TPT-9966" title="Go to Hebrews 1:10">Hebrews 1:10 y </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.8.1" href="/passage/?search=Ps.8.1&version=TPT">Ps. 8:1-3 y </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9968" title="Go to Hebrews 1:12">Hebrews 1:12 z </a>  <span class='footnote-text'>As translated from the Aramaic, which is literally “you are as you are.” This is a variation of the name of God revealed to Moses in Ex. <a class="bibleref" data-bibleref="Exod.3.14" href="/passage/?search=Exod.3.14&version=TPT">3:14 z </a> , “I AM who I AM.” There is an obvious connection here to that incident and endorses the truth that the preincarnate Christ was the One who appeared in the burning bush.</span> <br><br> <a href="#en-TPT-9968" title="Go to Hebrews 1:12">Hebrews 1:12 a </a>  <span class='footnote-text'>The Aramaic can be translated “the years will not age you.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9969" title="Go to Hebrews 1:13">Hebrews 1:13 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-9969" title="Go to Hebrews 1:13">Hebrews 1:13 c </a>  <span class='footnote-text'>Or “a footstool for your feet.” See <a class="bibleref" data-bibleref="Ps.110.1" href="/passage/?search=Ps.110.1&version=TPT">Ps. 110:1 c </a> . Placing the feet on a defeated enemy was a gesture of triumph. See Josh. <a class="bibleref" data-bibleref="Josh.10.24" href="/passage/?search=Josh.10.24&version=TPT">10:24 c </a> ; <a class="bibleref" data-bibleref="Josh.10.1" href="/passage/?search=Josh.10.1&version=TPT">1 c </a>  Kings <a class="bibleref" data-bibleref="1Kgs.5.3" href="/passage/?search=1Kgs.5.3&version=TPT">5:3 c </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9970" title="Go to Hebrews 1:14">Hebrews 1:14 d </a>  <span class='footnote-text'>The Aramaic can be translated “The angels are spirit-winds-of-ministry sent to minister to those destined to receive salvation.” The angels are glad to minister to us, for they see us “in Christ.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9971" title="Go to Hebrews 2:1">Hebrews 2:1 a </a>  <span class='footnote-text'>Or “things,” by implication “truths.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9972" title="Go to Hebrews 2:2">Hebrews 2:2 b </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.33.2" href="/passage/?search=Deut.33.2&version=TPT">33:2 b </a> ; <a class="bibleref" data-bibleref="Ps.68.17" href="/passage/?search=Ps.68.17&version=TPT">Ps. 68:17 b </a> ; <a class="bibleref" data-bibleref="Acts.7.38" href="/passage/?search=Acts.7.38&version=TPT">Acts 7:38 b </a> , <a class="bibleref" data-bibleref="Acts.7.53" href="/passage/?search=Acts.7.53&version=TPT">53 b </a> . Angels participated in the giving of the Torah.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9973" title="Go to Hebrews 2:3">Hebrews 2:3 c </a>  <span class='footnote-text'>As translated from the Aramaic. This appears to be a quote from Deut. <a class="bibleref" data-bibleref="Deut.32.47" href="/passage/?search=Deut.32.47&version=TPT">32:47 c </a> . The Greek is “how will we escape if we neglect such a great salvation.” There are six significant warnings in Hebrews: (1) Here in 2:1–4 we are warned not to drift away from the power of our great salvation. (2) In 3:7–4:13 we are warned about failing to enter into the faith-rest life with the failure of the Israelites in the wilderness as an example. (3) In 5:11–6:12 we are warned to be devoted to the full assurance of our hope until life’s end. (4) In 10:23–39 we are warned of not sinning willfully after we have received the truth. (5) In 12:1–17 we are given the warning of God’s correction as our faithful Father. (6) In 12:25–29 we are warned not to close our hearts to the voice of the One who speaks from heaven.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9974" title="Go to Hebrews 2:4">Hebrews 2:4 d </a>  <span class='footnote-text'>Signs, wonders, and miracles, were all components of the ministries of the New Testament believer. There is no place in Scripture to indicate that any of the works of Jesus or his apostles should not be seen today. See <a class="bibleref" data-bibleref="John.14.12" href="/passage/?search=John.14.12&version=TPT">John 14:12 d </a> ; <a class="bibleref" data-bibleref="Acts.2.22" href="/passage/?search=Acts.2.22&version=TPT">Acts 2:22 d </a> , <a class="bibleref" data-bibleref="Acts.2.43" href="/passage/?search=Acts.2.43&version=TPT">43 d </a> ; <a class="bibleref" data-bibleref="Acts.5.12" href="/passage/?search=Acts.5.12&version=TPT">5:12 d </a> ; <a class="bibleref" data-bibleref="Acts.6.8" href="/passage/?search=Acts.6.8&version=TPT">6:8 d </a> ; <a class="bibleref" data-bibleref="Acts.8.13" href="/passage/?search=Acts.8.13&version=TPT">8:13 d </a> ; <a class="bibleref" data-bibleref="Rom.15.19" href="/passage/?search=Rom.15.19&version=TPT">Rom. 15:19 d </a> ; <a class="bibleref" data-bibleref="2Cor.12.12" href="/passage/?search=2Cor.12.12&version=TPT">2 Cor. 12:12 d </a> ; <a class="bibleref" data-bibleref="Gal.3.5" href="/passage/?search=Gal.3.5&version=TPT">Gal. 3:5 d </a> .</span> <br><br> <a href="#en-TPT-9974" title="Go to Hebrews 2:4">Hebrews 2:4 e </a>  <span class='footnote-text'>Or “by distributions of the Holy Spirit.” The Greek word for “distribution” is often used for dividing an inheritance. The word <i>gifts</i> is implied in the text and made explicit.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9977" title="Go to Hebrews 2:7">Hebrews 2:7 f </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.8.4" href="/passage/?search=Ps.8.4&version=TPT">Ps. 8:4-6 f </a> . The Aramaic can be translated “Who is man that you would give a thought toward him, for whom the Son of Man should be pledged [to be offered for them].” The phrase “son of man” is used in the New Testament consistently for Jesus Christ, the “Son of Man.” The Hebrew text of <a class="bibleref" data-bibleref="Ps.8" href="/passage/?search=Ps.8&version=TPT">Ps. 8 f </a>  refers to man being made a little lower than <i>Elohim</i> (God), which can also mean “mighty angels.” This seemed to be a problem to the translators of the Septuagint, so they rendered it “lower than angels.” Hebrews seems to closely follow the Septuagint; however, the Greek text of Hebrews changes the quotation to read “a little while lower.”</span> <br><br> <a href="#en-TPT-9977" title="Go to Hebrews 2:7">Hebrews 2:7 g </a>  <span class='footnote-text'>This last sentence is missing in some Greek manuscripts; however early and important ones include it, as well as the Aramaic.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9978" title="Go to Hebrews 2:8">Hebrews 2:8 h </a>  <span class='footnote-text'>Or “you subjected all things under his feet.” The command given to both Adam and Eve to “take dominion” (Gen. <a class="bibleref" data-bibleref="Gen.1.28" href="/passage/?search=Gen.1.28&version=TPT">1:28 h </a> ) has never been rescinded. The planet will one day be under the rulership of men and women who are under the rulership of Christ.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9979" title="Go to Hebrews 2:9">Hebrews 2:9 i </a>  <span class='footnote-text'>A few manuscripts and some external evidence has instead “he, apart from God [separated from God], tasted death.” This could be taken to mean that he experienced death only in his humanity and not in his divinity. The Aramaic can be translated “God himself, by his grace, experienced death in the place of every person.”</span> <br><br> <a href="#en-TPT-9979" title="Go to Hebrews 2:9">Hebrews 2:9 j </a>  <span class='footnote-text'>Or “everything,” that is, he redeems humanity and restores creation to his original plan.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9980" title="Go to Hebrews 2:10">Hebrews 2:10 k </a>  <span class='footnote-text'>The Greek word <i>prepo</i> means “to stand out and tower above.”</span> <br><br> <a href="#en-TPT-9980" title="Go to Hebrews 2:10">Hebrews 2:10 l </a>  <span class='footnote-text'>Or “trailblazer” or “forerunner.” His perfection through sufferings implies that all his sons will come to glorious perfection through hardships. The Aramaic can be translated “the Prince of Life.”</span> <br><br> <a href="#en-TPT-9980" title="Go to Hebrews 2:10">Hebrews 2:10 m </a>  <span class='footnote-text'>Or “bring many children into his glorious state.” Grace gives us the glory that Jesus has. Although it is true that God will not share his glory with another (Isa. <a class="bibleref" data-bibleref="Isa.42.8" href="/passage/?search=Isa.42.8&version=TPT">42:8 m </a> ), but in Christ, we are not “another,” we are one with him. See also <a class="bibleref" data-bibleref="John.17.22" href="/passage/?search=John.17.22&version=TPT">John 17:22 m </a> ; <a class="bibleref" data-bibleref="Rom.8.29" href="/passage/?search=Rom.8.29&version=TPT">Rom. 8:29-30 m </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9981" title="Go to Hebrews 2:11">Hebrews 2:11 n </a>  <span class='footnote-text'>Or “we are all from [out of] one.” That is, we are all out of one Source, God the Father.</span> <br><br> <a href="#en-TPT-9981" title="Go to Hebrews 2:11">Hebrews 2:11 o </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Song.4.9" href="/passage/?search=Song.4.9&version=TPT">Song. 4:9-10 o </a> ; 5:1–<a class="bibleref" data-bibleref="Song.5.2" href="/passage/?search=Song.5.2&version=TPT">2 o </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9982" title="Go to Hebrews 2:12">Hebrews 2:12 p </a>  <span class='footnote-text'>Or “I will announce your name.” This quote is taken from <a class="bibleref" data-bibleref="Ps.22.22" href="/passage/?search=Ps.22.22&version=TPT">Ps. 22:22 p </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9983" title="Go to Hebrews 2:13">Hebrews 2:13 q </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.31.14" href="/passage/?search=Ps.31.14&version=TPT">Ps. 31:14 q </a> ; Isa. <a class="bibleref" data-bibleref="Isa.8.17" href="/passage/?search=Isa.8.17&version=TPT">8:17 q </a> .</span> <br><br> <a href="#en-TPT-9983" title="Go to Hebrews 2:13">Hebrews 2:13 r </a>  <span class='footnote-text'>Jesus is one with us, his children.</span> <br><br> <a href="#en-TPT-9983" title="Go to Hebrews 2:13">Hebrews 2:13 s </a>  <span class='footnote-text'>By implication “Here I am, in the midst of the sons and daughters you have given me.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9984" title="Go to Hebrews 2:14">Hebrews 2:14 t </a>  <span class='footnote-text'>Or “dominion.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9985" title="Go to Hebrews 2:15">Hebrews 2:15 u </a>  <span class='footnote-text'>Or “slavery.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9986" title="Go to Hebrews 2:16">Hebrews 2:16 v </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.41.8" href="/passage/?search=Isa.41.8&version=TPT">41:8 v </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9987" title="Go to Hebrews 2:17">Hebrews 2:17 w </a>  <span class='footnote-text'>The Aramaic can be translated “so that he would be the nurturing Lord of the king-priests.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9988" title="Go to Hebrews 2:18">Hebrews 2:18 x </a>  <span class='footnote-text'>This chapter gives us the 8 victories Christ won for us at Calvary: (1) He is crowned with glory and honor. (2) He brings many sons into his glory. (3) He is made perfect through his sufferings. (4) We are made holy. (5) By his death he destroyed the devil, who held the power of death over us. (6) He delivers us completely from the fear of death. (7) He is now our faithful High Priest. (8) He helps us in every temptation.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9989" title="Go to Hebrews 3:1">Hebrews 3:1 a </a>  <span class='footnote-text'>Or “sharers of the feast.”</span> <br><br> <a href="#en-TPT-9989" title="Go to Hebrews 3:1">Hebrews 3:1 b </a>  <span class='footnote-text'>Or “you participate as partners in the heavenly calling.” The Greek phrase, “heavenly calling” implies an invitation to a celestial feast. It could also be translated “you are called to share the life of heaven.” This calling originates in heaven and draws us into heaven. However, in the Aramaic this phrase can be translated “called with a calling [from heaven],” which is the Aramaic title of the third book of the Torah, Leviticus, and refers to the calling of the Levites as priests.</span> <br><br> <a href="#en-TPT-9989" title="Go to Hebrews 3:1">Hebrews 3:1 c </a>  <span class='footnote-text'>Or “you have discovered this Jesus.” The Aramaic can be translated “Jesus, the Messiah.”</span> <br><br> <a href="#en-TPT-9989" title="Go to Hebrews 3:1">Hebrews 3:1 d </a>  <span class='footnote-text'>Or “with whom is our legally binding agreement.”</span> <br><br> <a href="#en-TPT-9989" title="Go to Hebrews 3:1">Hebrews 3:1 e </a>  <span class='footnote-text'>God joins the apostolic and priestly ministries together in Christ. An apostle will always release God’s people into their priestly calling of entering into the holy of holies without going through a system, a church or a person. The word “King-Priest” is from the Aramaic, which uses a word for a priest not of the Levitical order. Jesus could not be a “High Priest” for he was not born in the tribe of Levi, or a descendant of Aaron, but was of the tribe of Judah. So the word here for priest is not<i>, cohen</i>, but the Aramaic word, <i>kumrea</i>, the word used for Jethro and Melchizedek. See Gen. <a class="bibleref" data-bibleref="Gen.14.18" href="/passage/?search=Gen.14.18&version=TPT">14:18 e </a> ; Ex. <a class="bibleref" data-bibleref="Exod.2.16" href="/passage/?search=Exod.2.16&version=TPT">2:16 e </a> ; <a class="bibleref" data-bibleref="Exod.3.1" href="/passage/?search=Exod.3.1&version=TPT">3:1 e </a> ; <a class="bibleref" data-bibleref="Exod.18.1" href="/passage/?search=Exod.18.1&version=TPT">18:1 e </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9990" title="Go to Hebrews 3:2">Hebrews 3:2 f </a>  <span class='footnote-text'>Or “who was faithful in all his house.” See Num. <a class="bibleref" data-bibleref="Num.12.7" href="/passage/?search=Num.12.7&version=TPT">12:7 f </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10805" title="Go to Revelation 7:7">Revelation 7:7 o </a>  <span class='footnote-text'><i>Simeon</i> means “a hearing ear” or “one who hears.” Our ears are to be pierced open to continually hear the voice of our Shepherd, Jesus Christ. See Isa. <a class="bibleref" data-bibleref="Isa.50.4" href="/passage/?search=Isa.50.4&version=TPT">50:4-5 o </a> .</span> <br><br> <a href="#en-TPT-10805" title="Go to Revelation 7:7">Revelation 7:7 p </a>  <span class='footnote-text'><i>Levi</i> means “joined” (to the Lord) or “union.” Because of Levi’s zeal for the Lord when he refused to worship the golden calf after Israel’s deliverance from Exodus, God rewarded the tribe of Levi by calling them to be his priests so that they would be “joined” to God and find God alone as their inheritance. Today there are those who realize they are the bride of Christ and are determined to live in union with him, joined to his heart (<a class="bibleref" data-bibleref="Rom.7.4" href="/passage/?search=Rom.7.4&version=TPT">Rom. 7:4 p </a> ; <a class="bibleref" data-bibleref="1Cor.6.17" href="/passage/?search=1Cor.6.17&version=TPT">1 Cor. 6:17 p </a> ; <a class="bibleref" data-bibleref="2Cor.11.2" href="/passage/?search=2Cor.11.2&version=TPT">2 Cor. 11:2 p </a> ).</span> <br><br> <a href="#en-TPT-10805" title="Go to Revelation 7:7">Revelation 7:7 q </a>  <span class='footnote-text'><i>Issachar</i> means “reward” or “compensation.” Every obedient son and daughter of God will be rewarded with an indescribable inheritance full of blessings (<a class="bibleref" data-bibleref="Eph.1.3" href="/passage/?search=Eph.1.3&version=TPT">Eph. 1:3 q </a> ; <a class="bibleref" data-bibleref="2Pet.1.3" href="/passage/?search=2Pet.1.3&version=TPT">2 Peter 1:3-4 q </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10806" title="Go to Revelation 7:8">Revelation 7:8 r </a>  <span class='footnote-text'><i>Zebulun</i> means “dwelling” or “habitation.” As we pass through these twelve stages of our sonship, we will become a Zebulun people, his habitation. We don’t just receive things from God; we become his dwelling place, his holy of holies on the earth.</span> <br><br> <a href="#en-TPT-10806" title="Go to Revelation 7:8">Revelation 7:8 s </a>  <span class='footnote-text'><i>Joseph</i> means “May he add” (another). As Rachel gave birth to Joseph, ending her season of barrenness, she exclaimed, “May he [God] add another son” (Gen. <a class="bibleref" data-bibleref="Gen.30.22" href="/passage/?search=Gen.30.22&version=TPT">30:22-24 s </a> ). Although she rejoiced in having a son, she longed for another one. In the same way, God has chosen through Christ to bring many sons to glory, for Jesus is the Firstborn among many (<a class="bibleref" data-bibleref="Rom.8.29" href="/passage/?search=Rom.8.29&version=TPT">Rom. 8:29 s </a> ).</span> <br><br> <a href="#en-TPT-10806" title="Go to Revelation 7:8">Revelation 7:8 t </a>  <span class='footnote-text'><i>Benjamin</i> means “son of my right hand.” The cry of Rachel for another son was answered with the birth of Benjamin. As she died in childbirth, her last act was to name her son Benomi, “son of my sorrow.” But Jacob renamed the boy Benjamin, “son of my right hand.” Through the travail of our difficulties, a true son of God’s right hand will come forth. We are now a “right hand” people, given the privilege of sitting enthroned with Christ at the right hand of God (<a class="bibleref" data-bibleref="Eph.2.6" href="/passage/?search=Eph.2.6&version=TPT">Eph. 2:6 t </a> ; <a class="bibleref" data-bibleref="Rev.3.21" href="/passage/?search=Rev.3.21&version=TPT">Rev. 3:21 t </a> ). In Benjamin we find the completion of our journey into the fullness of our inheritance (sonship) in Christ. At God’s right hand are a Benjamin company, mature in the fullness of Christ. The above list of the twelve tribes is unlike other lists, showing it to be a symbolic list of God’s people who are brought into the fullness of Christ. The tribe of Ephraim is often listed among the tribes of Israel but is missing in this list because of his (their) rebellion. The tribe of Dan is not listed due to its rebellion and idolatry. Dan means “judge.” Judgment is missing from the list, for Dan is not found among them. Although Dan was removed, Levi was added. The tribe of Levi, although not given an allotment with the other tribes because of their priestly calling, is listed here because of his (their) faithfulness to serve God.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10807" title="Go to Revelation 7:9">Revelation 7:9 u </a>  <span class='footnote-text'>The palm tree is a biblical symbol of victory.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10812" title="Go to Revelation 7:14">Revelation 7:14 v </a>  <span class='footnote-text'>The implication is that their robes were defiled and needed to be washed. The world and the religious system must be removed from our “robes.”</span> <br><br> <a href="#en-TPT-10812" title="Go to Revelation 7:14">Revelation 7:14 w </a>  <span class='footnote-text'>Or “the great [or “major”] oppression [persecution, tribulation].” Each of the white-robed saints had to pass through tribulation. This phrase “great tribulation” occurs twice in the book of Revelation and refers only to believers, never to the world. It is the true followers of the Lamb who pass through this “tribulation.” This comes from the Latin word <i>tribulum</i>, a hollowed-out rock that was used to separate wheat (or other grains) from the chaff. We must pass through <i>tribulum</i> (tribulation) to enter into the kingdom of God. See <a class="bibleref" data-bibleref="Acts.14.22" href="/passage/?search=Acts.14.22&version=TPT">Acts 14:22 w </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10813" title="Go to Revelation 7:15">Revelation 7:15 x </a>  <span class='footnote-text'>The word used for “ministering” as priests is <i>latreuo</i> and can mean both “worship” and “serve” (as priests).</span> <br><br> <a href="#en-TPT-10813" title="Go to Revelation 7:15">Revelation 7:15 y </a>  <span class='footnote-text'>A vivid figure of speech for God dwelling with them, making his very residence with them. The Aramaic can be translated “The enthroned One leans over them.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10814" title="Go to Revelation 7:16">Revelation 7:16 z </a>  <span class='footnote-text'>Or “They will never again experience hunger or thirst,” a figure of speech for being completely satisfied.</span> <br><br> <a href="#en-TPT-10814" title="Go to Revelation 7:16">Revelation 7:16 a </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.49.10" href="/passage/?search=Isa.49.10&version=TPT">49:10 a </a> . This scorching heat is most likely a figure of speech representing that demonic power will never afflict them.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10815" title="Go to Revelation 7:17">Revelation 7:17 b </a>  <span class='footnote-text'>As translated from the Aramaic. The sacrificial heart of Christ as the Lamb will guide them and be their path of life.</span> <br><br> <a href="#en-TPT-10815" title="Go to Revelation 7:17">Revelation 7:17 c </a>  <span class='footnote-text'>Some manuscripts have “to living springs of water.”</span> <br><br> <a href="#en-TPT-10815" title="Go to Revelation 7:17">Revelation 7:17 d </a>  <span class='footnote-text'>The Greek word for “anoint” is “to wipe” or “smear.” It is possible to translate this “He will anoint every tear shed from their eyes.” See Isa. <a class="bibleref" data-bibleref="Isa.25.8" href="/passage/?search=Isa.25.8&version=TPT">25:8 d </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10816" title="Go to Revelation 8:1">Revelation 8:1 a </a>  <span class='footnote-text'>When the first seal was broken open, it released thunder, but when the seventh seal was opened, it released the silence of the awe of God. The period of silence is because of the enormity and revelation that will be released through the last seal, bringing fullness to God’s work. <i>Silence</i> also points to perfect peace. The opening of the seventh seal will bring heaven’s peace into the created realm, for there is no time (half an hour, a compound Greek word taken from <i>half</i> and <i>kairos</i>, or a fixed, appointed time) in the eternal realm.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10817" title="Go to Revelation 8:2">Revelation 8:2 b </a>  <span class='footnote-text'>These may be a special class of angelic beings (archangels) named in Jewish tradition and given in <i>1 Enoch</i> as Raphael, Uriel, Michael, Raguel, Sariel, Gabriel, and Remiel. A trumpet represents sounding out a specific and clear word from the Lord, bringing revelation to the hearts of his people.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10818" title="Go to Revelation 8:3">Revelation 8:3 c </a>  <span class='footnote-text'>This eighth (or “another”) messenger taking his place at the golden altar is Christ, our Great High Priest, and the great quantity of incense is his intercession, which he mingles with ours. See <a class="bibleref" data-bibleref="Ps.141.2" href="/passage/?search=Ps.141.2&version=TPT">Ps. 141:2 c </a> ; Heb. <a class="bibleref" data-bibleref="Heb.3.1" href="/passage/?search=Heb.3.1&version=TPT">3:1 c </a> ; <a class="bibleref" data-bibleref="Heb.7.25" href="/passage/?search=Heb.7.25&version=TPT">7:25 c </a> ; 8:1–<a class="bibleref" data-bibleref="Heb.8.2" href="/passage/?search=Heb.8.2&version=TPT">2 c </a> ; <a class="bibleref" data-bibleref="Heb.9.11" href="/passage/?search=Heb.9.11&version=TPT">9:11 c </a> . No angel is ever seen doing the work of the high priest as in this chapter.</span> <br><br> <a href="#en-TPT-10818" title="Go to Revelation 8:3">Revelation 8:3 d </a>  <span class='footnote-text'>Or “to offer up incense, which is the prayers of God’s holy ones.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10819" title="Go to Revelation 8:4">Revelation 8:4 e </a>  <span class='footnote-text'>There are six specific items found in <a class="bibleref" data-bibleref="Rev.8.3" href="/passage/?search=Rev.8.3&version=TPT">vv. 3–4 e </a> , and they are all related to a heavenly, priestly ministry: an angel (messenger), an altar, a golden incense burner, incense, prayers, and smoke. See Lev. <a class="bibleref" data-bibleref="Lev.16.11" href="/passage/?search=Lev.16.11&version=TPT">16:11-14 e </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10820" title="Go to Revelation 8:5">Revelation 8:5 f </a>  <span class='footnote-text'>Or “sounds.”</span> <br><br> <a href="#en-TPT-10820" title="Go to Revelation 8:5">Revelation 8:5 g </a>  <span class='footnote-text'>As our prayers, mixed with the intercession of our High Priest, Jesus, ascend in the Spirit, the very coals of fire from the altar are cast into the earth, which releases mighty power. The voices carry the word of the Lord. The thunder manifests God’s power (Job <a class="bibleref" data-bibleref="Job.26.14" href="/passage/?search=Job.26.14&version=TPT">26:14 g </a> ; <a class="bibleref" data-bibleref="Ps.29.3" href="/passage/?search=Ps.29.3&version=TPT">Ps. 29:3-4 g </a> ). The lightning strikes illuminate divine truth (<a class="bibleref" data-bibleref="Ps.97.4" href="/passage/?search=Ps.97.4&version=TPT">Ps. 97:4 g </a> ) as a great earthquake shakes the kingdoms of men to their foundations. These are not just acts of judgment, but purification (Isa. <a class="bibleref" data-bibleref="Isa.6.6" href="/passage/?search=Isa.6.6&version=TPT">6:6-7 g </a> ; <a class="bibleref" data-bibleref="Luke.12.49" href="/passage/?search=Luke.12.49&version=TPT">Luke 12:49 g </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10822" title="Go to Revelation 8:7">Revelation 8:7 h </a>  <span class='footnote-text'>The Aramaic can be translated “mixed with water.”</span> <br><br> <a href="#en-TPT-10822" title="Go to Revelation 8:7">Revelation 8:7 i </a>  <span class='footnote-text'>This corresponds to the plague sent upon Egypt (a type of the world system; see Ex. <a class="bibleref" data-bibleref="Exod.9.23" href="/passage/?search=Exod.9.23&version=TPT">9:23-25 i </a> ). Hail may be a picture of the word of God that destroys the hiding place of lies and false doctrines (Isa. <a class="bibleref" data-bibleref="Isa.28.17" href="/passage/?search=Isa.28.17&version=TPT">28:17 i </a> ).</span> <br><br> <a href="#en-TPT-10822" title="Go to Revelation 8:7">Revelation 8:7 j </a>  <span class='footnote-text'>Trees may speak of what is deeply rooted in human nature that will be destroyed by “blood mixed with fire.” Christ’s blood and Spirit-fire will purify our lives.</span> <br><br> <a href="#en-TPT-10822" title="Go to Revelation 8:7">Revelation 8:7 k </a>  <span class='footnote-text'>Grass is consistently used in Scripture as a picture of our flesh (nature). Grass is a surface covering and can be a mask that hides what is beneath.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10823" title="Go to Revelation 8:8">Revelation 8:8 l </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.17.20" href="/passage/?search=Matt.17.20&version=TPT">Matt. 17:20 l </a> . The kingdom of God is like a mountain (Isa. <a class="bibleref" data-bibleref="Isa.2.1" href="/passage/?search=Isa.2.1&version=TPT">2:1-3 l </a> ). The sea is a frequent metaphor for humanity (the sea of humanity). This is the mountain kingdom of God and his Spirit-fire cast into the sea of our lives. The sea creatures being destroyed (<a class="bibleref" data-bibleref="Rev.8.9" href="/passage/?search=Rev.8.9&version=TPT">v. 9 l </a> ) can refer to the ungodly desires and activities of the flesh that live in the depths of our hearts. What once was life to us becomes undrinkable. See also Ex. <a class="bibleref" data-bibleref="Exod.15.22" href="/passage/?search=Exod.15.22&version=TPT">15:22-26 l </a> ; Jer. <a class="bibleref" data-bibleref="Jer.23.13" href="/passage/?search=Jer.23.13&version=TPT">23:13-15 l </a> .</span> <br><br> <a href="#en-TPT-10823" title="Go to Revelation 8:8">Revelation 8:8 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rev.18.9" href="/passage/?search=Rev.18.9&version=TPT">Rev. 18:9-10 m </a> , <a class="bibleref" data-bibleref="Rev.18.17" href="/passage/?search=Rev.18.17&version=TPT">17–19 m </a> . The ships are all part of the activities of the system of Babylon.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10825" title="Go to Revelation 8:10">Revelation 8:10 n </a>  <span class='footnote-text'>The great or megastar is identified in <a class="bibleref" data-bibleref="Rev.22.16" href="/passage/?search=Rev.22.16&version=TPT">Rev. 22:16 n </a>  as Jesus. See also Num. <a class="bibleref" data-bibleref="Num.24.17" href="/passage/?search=Num.24.17&version=TPT">24:17-19 n </a> .</span> <br><br> <a href="#en-TPT-10825" title="Go to Revelation 8:10">Revelation 8:10 o </a>  <span class='footnote-text'>Or “lamp.” See <a class="bibleref" data-bibleref="Ps.119.105" href="/passage/?search=Ps.119.105&version=TPT">Ps. 119:105 o </a> . The burning torch is the burning Word of God.</span> <br><br> <a href="#en-TPT-10825" title="Go to Revelation 8:10">Revelation 8:10 p </a>  <span class='footnote-text'>Rivers and fountains are also within the believer (<a class="bibleref" data-bibleref="Ps.36.7" href="/passage/?search=Ps.36.7&version=TPT">Ps. 36:7-9 p </a> ; <a class="bibleref" data-bibleref="John.4.14" href="/passage/?search=John.4.14&version=TPT">John 4:14 p </a> ; <a class="bibleref" data-bibleref="John.7.37" href="/passage/?search=John.7.37&version=TPT">7:37–38 p </a> .)</span>


bookid: Rev
contenido:
<a href="#en-TPT-10826" title="Go to Revelation 8:11">Revelation 8:11 q </a>  <span class='footnote-text'>Or “wormwood” or “poisonwood,” a bitter herb (absinthe) known for its medicinal value in killing intestinal worms.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10827" title="Go to Revelation 8:12">Revelation 8:12 r </a>  <span class='footnote-text'>It was on the fourth day of creation that the moon, sun, and stars were set in place. They were meant to “rule,” so they speak of governmental authority. It was to the fourth church that Jesus promised the overcomers that they will be given the Morning Star. See Dan. <a class="bibleref" data-bibleref="Dan.12.3" href="/passage/?search=Dan.12.3&version=TPT">12:3 r </a> ; Mal. <a class="bibleref" data-bibleref="Mal.4.2" href="/passage/?search=Mal.4.2&version=TPT">4:2 r </a> .</span> <br><br> <a href="#en-TPT-10827" title="Go to Revelation 8:12">Revelation 8:12 s </a>  <span class='footnote-text'>The old order is dimming and passing away as all things become new and a new “exodus” is upon us. See Ex. <a class="bibleref" data-bibleref="Exod.10.21" href="/passage/?search=Exod.10.21&version=TPT">10:21-23 s </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10829" title="Go to Revelation 9:1">Revelation 9:1 a </a>  <span class='footnote-text'>Or “the well of the abyss.” This is the same Greek word found throughout the Septuagint for “the deep.” (See Gen. <a class="bibleref" data-bibleref="Gen.1.2" href="/passage/?search=Gen.1.2&version=TPT">1:2 a </a> ; <a class="bibleref" data-bibleref="Gen.8.2" href="/passage/?search=Gen.8.2&version=TPT">8:2 a </a> ; Deut. <a class="bibleref" data-bibleref="Deut.8.7" href="/passage/?search=Deut.8.7&version=TPT">8:7 a </a> ; <a class="bibleref" data-bibleref="Deut.33.13" href="/passage/?search=Deut.33.13&version=TPT">33:13 a </a> ; <a class="bibleref" data-bibleref="Ps.104.2" href="/passage/?search=Ps.104.2&version=TPT">Pss. 104:2-6 a </a> ; <a class="bibleref" data-bibleref="Ps.107.23" href="/passage/?search=Ps.107.23&version=TPT">107:23–26 a </a> .) Jesus is the one who holds the keys of death and Hades (<a class="bibleref" data-bibleref="Rev.1.18" href="/passage/?search=Rev.1.18&version=TPT">Rev. 1:18 a </a> ), for he unlocked both and walked out triumphantly in resurrection power. Many things are opened in Revelation (heaven, doors, books) with the purpose of releasing a new understanding or revelation. There is a deep place in the human heart, like a pit, that Jesus opens so that we can see what has been there inside us.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10831" title="Go to Revelation 9:3">Revelation 9:3 b </a>  <span class='footnote-text'>Locusts emerged from the smoke. The smoke of the abyss is a picture of deception. The lies of the enemy are a “smoke screen.” The locusts are a picture of the words, actions, and lies of the religious system that dominates and intimidates others (Nah. <a class="bibleref" data-bibleref="Nah.3.17" href="/passage/?search=Nah.3.17&version=TPT">3:17 b </a> ). It causes others to feel inferior, like “grasshoppers” (or “locusts”). See Num. <a class="bibleref" data-bibleref="Num.13.33" href="/passage/?search=Num.13.33&version=TPT">13:33 b </a> ; Joel <a class="bibleref" data-bibleref="Joel.2.1" href="/passage/?search=Joel.2.1&version=TPT">2:1-10 b </a> ; <a class="bibleref" data-bibleref="Matt.3.4" href="/passage/?search=Matt.3.4&version=TPT">Matt. 3:4 b </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10832" title="Go to Revelation 9:4">Revelation 9:4 c </a>  <span class='footnote-text'>The forehead is a metaphor for our thoughts, our minds. We must have the seal of sonship on our thoughts, the seal of God as our Father, or we will be tormented in our minds over our true identity in Christ.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10833" title="Go to Revelation 9:5">Revelation 9:5 d </a>  <span class='footnote-text'>The Greek word used for “torment” (<i>basanizo</i>) is derived from the word <i>touchstone</i>, or “to examine and test” (the purity of gold and silver). Our thoughts must be examined and made pure in the truth of our sonship and identity before God, which gives us power over the “locusts” that sting like scorpions (demonic power).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10834" title="Go to Revelation 9:6">Revelation 9:6 e </a>  <span class='footnote-text'>As believers, we don’t seek to die, for we have already been crucified with Christ (<a class="bibleref" data-bibleref="Gal.2.20" href="/passage/?search=Gal.2.20&version=TPT">Gal. 2:20 e </a> ). This is difficult to interpret literally. How strange it would be if those with mangled bodies still lived after trying to kill themselves. This is a picture of believers who try to put themselves to death, not recognizing that God has done so already through our co-crucifixion with Christ. Many today still suffer the sting of a scorpion (erroneous concepts of God and tormenting thoughts of self-hatred) until they see the glory of Christ’s empty tomb and the resurrection life that is available to us.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10835" title="Go to Revelation 9:7">Revelation 9:7 f </a>  <span class='footnote-text'>These are not literal horses wearing literal crowns. The words <i>like</i>, <i>as</i>, and <i>appearing as</i> are found nine times in the Greek text in <a class="bibleref" data-bibleref="Rev.9.7" href="/passage/?search=Rev.9.7&version=TPT">vv. 7–8 f </a> . They come appearing as battle horses to intimidate with counterfeit crowns, looking like they are on a mission from God, but they are not genuine. They have what appears to be human faces, pointing to the fact that they are false teachers and false apostles with their fake crowns of gold. With hair like that of women and teeth like those of a lion, they will seduce and tear apart those who come into their religious bondage.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10838" title="Go to Revelation 9:10">Revelation 9:10 g </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.9.14" href="/passage/?search=Isa.9.14&version=TPT">9:14-15 g </a> . The tail is a symbol of false teaching, the lies of the enemy.</span> <br><br> <a href="#en-TPT-10838" title="Go to Revelation 9:10">Revelation 9:10 h </a>  <span class='footnote-text'>The life span of a locust in the region of Israel is about five months. And there are five months from the last day of Passover to the first day of the Feast of Tabernacles. Noah’s ark floated upon the floodwaters for five months.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10839" title="Go to Revelation 9:11">Revelation 9:11 i </a>  <span class='footnote-text'>Or “Abaddon,” which means “destruction.”</span> <br><br> <a href="#en-TPT-10839" title="Go to Revelation 9:11">Revelation 9:11 j </a>  <span class='footnote-text'>Or “Apollyon,” which means “destroyer.” The Aramaic has “in Hebrew, ‘Servant,’ and in Aramaic, ‘Prince.’” The devil holds no keys, for Christ has destroyed the works of the devil and holds the keys of every realm, including death and hell. Christ is the “angel” referred to in this passage. Notice the work of Christ to “destroy” in the following Scriptures: <a class="bibleref" data-bibleref="1Cor.1.18" href="/passage/?search=1Cor.1.18&version=TPT">1 Cor. 1:18-19 j </a> ; <a class="bibleref" data-bibleref="1Cor.15.25" href="/passage/?search=1Cor.15.25&version=TPT">15:25–26 j </a> ; <a class="bibleref" data-bibleref="2Thess.2.3" href="/passage/?search=2Thess.2.3&version=TPT">2 Thess. 2:3-8 j </a> ; <a class="bibleref" data-bibleref="Heb.2.14" href="/passage/?search=Heb.2.14&version=TPT">Heb. 2:14 j </a> ; 1 <a class="bibleref" data-bibleref="John.3.8" href="/passage/?search=John.3.8&version=TPT">John 3:8 j </a> ; <a class="bibleref" data-bibleref="Rev.11.18" href="/passage/?search=Rev.11.18&version=TPT">Rev. 11:18 j </a> ; <a class="bibleref" data-bibleref="Rev.20.1-Rev.20.3" href="/passage/?search=Rev.20.1-Rev.20.3&version=TPT">20:1–3 j </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10842" title="Go to Revelation 9:14">Revelation 9:14 k </a>  <span class='footnote-text'>“The great river Euphrates” is referred to over and over in Scripture as the boundary of Israel’s inheritance (Gen. <a class="bibleref" data-bibleref="Gen.15.18" href="/passage/?search=Gen.15.18&version=TPT">15:18 k </a> ; Josh. <a class="bibleref" data-bibleref="Josh.1.4" href="/passage/?search=Josh.1.4&version=TPT">1:4 k </a> ; <a class="bibleref" data-bibleref="Josh.1.1" href="/passage/?search=Josh.1.1&version=TPT">1 k </a>  Kings <a class="bibleref" data-bibleref="1Kgs.4.21" href="/passage/?search=1Kgs.4.21&version=TPT">4:21 k </a> ). It becomes a symbol for us of the boundary of our spiritual inheritance, that which separates our “promised land” and religious “Babylon.” Many believers are “bound” at the boundary and living in less than what they are called to, but they will be loosed in the last days to enter their full inheritance (<a class="bibleref" data-bibleref="Eph.1.10" href="/passage/?search=Eph.1.10&version=TPT">Eph. 1:10-11 k </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10844" title="Go to Revelation 9:16">Revelation 9:16 l </a>  <span class='footnote-text'>Or “two myriads of myriads,” a symbolic number, an incalculable number of enormous proportions. The Aramaic and some Greek manuscripts have “twice ten thousand” or “twenty thousand.” It is clear by reading <a class="bibleref" data-bibleref="Rev.9.14" href="/passage/?search=Rev.9.14&version=TPT">vv. 14–16 l </a>  that the four messengers become the myriad of horsemen. They are the overcoming ones who are ready to wage war for the Lamb. The locust army and the army of horsemen are two armies facing each other and both are prepared for battle. See Joel <a class="bibleref" data-bibleref="Joel.1.4" href="/passage/?search=Joel.1.4&version=TPT">1:4 l </a> ; <a class="bibleref" data-bibleref="Joel.2.1" href="/passage/?search=Joel.2.1&version=TPT">2:1-3 l </a> , <a class="bibleref" data-bibleref="Joel.2.11" href="/passage/?search=Joel.2.11&version=TPT">11 l </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10845" title="Go to Revelation 9:17">Revelation 9:17 m </a>  <span class='footnote-text'>Or “hyacinth.”</span> <br><br> <a href="#en-TPT-10845" title="Go to Revelation 9:17">Revelation 9:17 n </a>  <span class='footnote-text'>The Greek word for “sulfur,” <i>theiodes,</i> comes from the word <i>theios</i>, which means “divine in character” or “godlike.” The verb form of this word is <i>theioo</i> and means “to hallow,” “to make divine,” or “to dedicate to a god.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10846" title="Go to Revelation 9:18">Revelation 9:18 o </a>  <span class='footnote-text'>That is, their burning words carried great power and authority.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10848" title="Go to Revelation 9:20">Revelation 9:20 p </a>  <span class='footnote-text'>Or “cannot walk about.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10849" title="Go to Revelation 9:21">Revelation 9:21 q </a>  <span class='footnote-text'>The Greek word <i>pharmakeia</i> implies drug usage.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10850" title="Go to Revelation 10:1">Revelation 10:1 a </a>  <span class='footnote-text'>The Aramaic can be translated “a rainbow of heaven was over his head.”</span> <br><br> <a href="#en-TPT-10850" title="Go to Revelation 10:1">Revelation 10:1 b </a>  <span class='footnote-text'>This extremely powerful messenger is Christ (Dan. <a class="bibleref" data-bibleref="Dan.10.5" href="/passage/?search=Dan.10.5&version=TPT">10:5-6 b </a> ; <a class="bibleref" data-bibleref="Rev.1.12" href="/passage/?search=Rev.1.12&version=TPT">Rev. 1:12-16 b </a> ). He holds the scroll (<a class="bibleref" data-bibleref="Rev.5-Rev.8" href="/passage/?search=Rev.5-Rev.8&version=TPT">Rev. 5–8 b </a> ) and now gives it to John. He is like the roaring Lion of Judah (Isa. <a class="bibleref" data-bibleref="Isa.31.4" href="/passage/?search=Isa.31.4&version=TPT">31:4-5 b </a> ; Jer. <a class="bibleref" data-bibleref="Jer.25.29" href="/passage/?search=Jer.25.29&version=TPT">25:29-36 b </a> ; Hos. <a class="bibleref" data-bibleref="Hos.11.10" href="/passage/?search=Hos.11.10&version=TPT">11:10-11 b </a> ; Joel <a class="bibleref" data-bibleref="Joel.3.16" href="/passage/?search=Joel.3.16&version=TPT">3:16 b </a> ; Amos <a class="bibleref" data-bibleref="Amos.3.8" href="/passage/?search=Amos.3.8&version=TPT">3:8 b </a> ) and will give the two witnesses their power (<a class="bibleref" data-bibleref="Rev.11.3" href="/passage/?search=Rev.11.3&version=TPT">Rev. 11:3 b </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10852" title="Go to Revelation 10:3">Revelation 10:3 c </a>  <span class='footnote-text'>Or “with their own voices.” See <a class="bibleref" data-bibleref="Ps.29" href="/passage/?search=Ps.29&version=TPT">Ps. 29 c </a> . The seven thunders are the complete message of God sent out by the seven Spirits of God.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10853" title="Go to Revelation 10:4">Revelation 10:4 d </a>  <span class='footnote-text'>The Aramaic can be translated “I heard a voice from the seventh heaven.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10855" title="Go to Revelation 10:6">Revelation 10:6 e </a>  <span class='footnote-text'>Or “You will not have to wait any longer” or “Time’s up!”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10856" title="Go to Revelation 10:7">Revelation 10:7 f </a>  <span class='footnote-text'>Or “accomplished.” The mystery of God is a description of the whole content of the book of Revelation.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10858" title="Go to Revelation 10:9">Revelation 10:9 g </a>  <span class='footnote-text'>Or “innermost being” or “womb.” The message of the unrolled scroll would be bittersweet.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10859" title="Go to Revelation 10:10">Revelation 10:10 h </a>  <span class='footnote-text'>Honey is a picture of revelation-knowledge (<a class="bibleref" data-bibleref="Ps.19.7" href="/passage/?search=Ps.19.7&version=TPT">Ps. 19:7-13 h </a> ). See also Ezek. <a class="bibleref" data-bibleref="Ezek.2.8" href="/passage/?search=Ezek.2.8&version=TPT">2:8-9 h </a> ; <a class="bibleref" data-bibleref="Ezek.3.1" href="/passage/?search=Ezek.3.1&version=TPT">3:1-3 h </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10860" title="Go to Revelation 10:11">Revelation 10:11 i </a>  <span class='footnote-text'>Some Greek manuscripts read “he.”</span> <br><br> <a href="#en-TPT-10860" title="Go to Revelation 10:11">Revelation 10:11 j </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.1.10" href="/passage/?search=Jer.1.10&version=TPT">1:10 j </a> . This was an encouragement to John that he would be freed from his exile on Patmos to yet prophesy to us today through his writings.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10861" title="Go to Revelation 11:1">Revelation 11:1 a </a>  <span class='footnote-text'>The church is God’s temple, his dwelling place. Presumably, when John wrote this there was no longer a temple standing in Jerusalem. But if John wrote this book earlier, during the time of Nero, it would point to the events of AD 67–70 during the Roman war, which lasted three and a half years.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10862" title="Go to Revelation 11:2">Revelation 11:2 b </a>  <span class='footnote-text'>This was the length of Jesus’ earthly ministry.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10863" title="Go to Revelation 11:3">Revelation 11:3 c </a>  <span class='footnote-text'>That is, three and a half years, or forty-two months.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10864" title="Go to Revelation 11:4">Revelation 11:4 d </a>  <span class='footnote-text'>See Zech. 4. The two witnesses are interpreted by some scholars to be symbols of the Word and the Spirit. Some see the two olive trees as the Law and the Prophets or Moses and Elijah; others view them as believing Jews and gentiles.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10867" title="Go to Revelation 11:7">Revelation 11:7 e </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the beast that ascends from the abyss.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10868" title="Go to Revelation 11:8">Revelation 11:8 f </a>  <span class='footnote-text'>Or “plaza.”</span> <br><br> <a href="#en-TPT-10868" title="Go to Revelation 11:8">Revelation 11:8 g </a>  <span class='footnote-text'>Or “spiritually.”</span> <br><br> <a href="#en-TPT-10868" title="Go to Revelation 11:8">Revelation 11:8 h </a>  <span class='footnote-text'>This is viewed as the great city of Jerusalem, where our Lord was crucified, symbolically called Sodom (Isa. <a class="bibleref" data-bibleref="Isa.1.9" href="/passage/?search=Isa.1.9&version=TPT">1:9-26 h </a> ) and Egypt. It can also represent the corrupt religious systems of the world.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10870" title="Go to Revelation 11:10">Revelation 11:10 i </a>  <span class='footnote-text'>Or “tormented.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10871" title="Go to Revelation 11:11">Revelation 11:11 j </a>  <span class='footnote-text'>Or “spirit of lives.”</span> <br><br> <a href="#en-TPT-10871" title="Go to Revelation 11:11">Revelation 11:11 k </a>  <span class='footnote-text'>The Aramaic can be translated “total paralysis fell on those who saw them.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10875" title="Go to Revelation 11:15">Revelation 11:15 l </a>  <span class='footnote-text'>That is, the kingdom of finance, culture, and government, both religious and secular.</span> <br><br> <a href="#en-TPT-10875" title="Go to Revelation 11:15">Revelation 11:15 m </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the kingdom of our Lord.”</span> <br><br> <a href="#en-TPT-10875" title="Go to Revelation 11:15">Revelation 11:15 n </a>  <span class='footnote-text'>Or “Christ” (or “Messiah”).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10877" title="Go to Revelation 11:17">Revelation 11:17 o </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “you have taken your great power.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10878" title="Go to Revelation 11:18">Revelation 11:18 p </a>  <span class='footnote-text'>Or “and your wrath has come.”</span> <br><br> <a href="#en-TPT-10878" title="Go to Revelation 11:18">Revelation 11:18 q </a>  <span class='footnote-text'>The Aramaic can be translated “lords of plenty.”</span> <br><br> <a href="#en-TPT-10878" title="Go to Revelation 11:18">Revelation 11:18 r </a>  <span class='footnote-text'>Or “deprave” or “destroy.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10879" title="Go to Revelation 11:19">Revelation 11:19 s </a>  <span class='footnote-text'>Or “heavy hailstones.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10880" title="Go to Revelation 12:1">Revelation 12:1 a </a>  <span class='footnote-text'>The church is figuratively spoken of as a woman. The description of her “clothed with . . . the sun, and the moon [powers of darkness] . . . under her feet” points to the victorious church about to give birth to a company of believers who will do the great works of Jesus and spread the brilliance of his glory throughout the earth. The overcoming bride of Christ is also seen as a woman “clothed with the sun.” See Gen. <a class="bibleref" data-bibleref="Gen.37.9" href="/passage/?search=Gen.37.9&version=TPT">37:9-10 a </a> ; <a class="bibleref" data-bibleref="Song.6.10" href="/passage/?search=Song.6.10&version=TPT">Song. 6:10 a </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10882" title="Go to Revelation 12:3">Revelation 12:3 b </a>  <span class='footnote-text'>See Dan. <a class="bibleref" data-bibleref="Dan.7.7" href="/passage/?search=Dan.7.7&version=TPT">7:7 b </a> . A reference symbolizing the ferocious, cruel, and wicked power of the devil.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10883" title="Go to Revelation 12:4">Revelation 12:4 c </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.9.15" href="/passage/?search=Isa.9.15&version=TPT">9:15 c </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10884" title="Go to Revelation 12:5">Revelation 12:5 d </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.2.8" href="/passage/?search=Ps.2.8&version=TPT">Pss. 2:8-9 d </a> ; <a class="bibleref" data-bibleref="Ps.110.1" href="/passage/?search=Ps.110.1&version=TPT">110:1–2 d </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10886" title="Go to Revelation 12:7">Revelation 12:7 e </a>  <span class='footnote-text'>The name Michael means “one who is like God.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10888" title="Go to Revelation 12:9">Revelation 12:9 f </a>  <span class='footnote-text'>Or “lying slanderer.”</span> <br><br> <a href="#en-TPT-10888" title="Go to Revelation 12:9">Revelation 12:9 g </a>  <span class='footnote-text'>Or “Adversary.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10890" title="Go to Revelation 12:11">Revelation 12:11 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the word of their testimony.” It is the faithful testimony of Jesus that has the power to destroy the works of the devil.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10892" title="Go to Revelation 12:13">Revelation 12:13 i </a>  <span class='footnote-text'>The man-child is a company of believers who have overcome the dragon. They are the symbolic 144,000 victorious ones. See <a class="bibleref" data-bibleref="Rom.8.17" href="/passage/?search=Rom.8.17&version=TPT">Rom. 8:17 i </a> ; <a class="bibleref" data-bibleref="1Cor.4.8" href="/passage/?search=1Cor.4.8&version=TPT">1 Cor. 4:8 i </a> ; <a class="bibleref" data-bibleref="1Cor.6.2" href="/passage/?search=1Cor.6.2&version=TPT">6:2 i </a> ; <a class="bibleref" data-bibleref="2Tim.2.12" href="/passage/?search=2Tim.2.12&version=TPT">2 Tim. 2:12 i </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10896" title="Go to Revelation 12:17">Revelation 12:17 j </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Eph.6.10" href="/passage/?search=Eph.6.10&version=TPT">Eph. 6:10-12 j </a> .</span> <br><br> <a href="#en-TPT-10896" title="Go to Revelation 12:17">Revelation 12:17 k </a>  <span class='footnote-text'>That is, they have the character and nature of Jesus. It is the power of the faithful testimony of Jesus (not ours) that has power to overcome the devil.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10897" title="Go to Revelation 12:18">Revelation 12:18 l </a>  <span class='footnote-text'>Or “And I stood.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10898" title="Go to Revelation 13:1">Revelation 13:1 a </a>  <span class='footnote-text'>The word beast (<i>therion</i>) is also used in the Bible for an evil person or in describing the sinful nature of man. See Eccl. <a class="bibleref" data-bibleref="Eccl.3.18" href="/passage/?search=Eccl.3.18&version=TPT">3:18 a </a> ; <a class="bibleref" data-bibleref="Ps.22.12" href="/passage/?search=Ps.22.12&version=TPT">Pss. 22:12-13 a </a> ; <a class="bibleref" data-bibleref="Ps.73.22" href="/passage/?search=Ps.73.22&version=TPT">73:22 a </a> ; <a class="bibleref" data-bibleref="1Cor.15.22" href="/passage/?search=1Cor.15.22&version=TPT">1 Cor. 15:22 a </a> . <i>Therion</i> is found extensively in classical Greek describing wicked or pathetic people. Plato (<i>Phaedrus</i>, 204b) applies it to people: “A flatterer is a horrid creature [<i>therion</i>] who does great harm.” See also Aristophanes, <i>Clouds</i>, 184.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10899" title="Go to Revelation 13:2">Revelation 13:2 b </a>  <span class='footnote-text'>The Aramaic can be translated either a “wolf” or a “bear.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10903" title="Go to Revelation 13:6">Revelation 13:6 c </a>  <span class='footnote-text'>Or “tabernacle.”</span> <br><br> <a href="#en-TPT-10903" title="Go to Revelation 13:6">Revelation 13:6 d </a>  <span class='footnote-text'>Or “those continually tabernacle in heaven.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10904" title="Go to Revelation 13:7">Revelation 13:7 e </a>  <span class='footnote-text'>Some manuscripts add “and conquered them.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10905" title="Go to Revelation 13:8">Revelation 13:8 f </a>  <span class='footnote-text'>The Greek word for “foundation,” <i>katabole,</i> can also mean “overthrow” or “cast down,” which would be a reference to the “fall” of man.</span> <br><br> <a href="#en-TPT-10905" title="Go to Revelation 13:8">Revelation 13:8 g </a>  <span class='footnote-text'>Or “those whose names were not written in the Lamb’s Book of Life, who was slain from the foundation of the world.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10907" title="Go to Revelation 13:10">Revelation 13:10 h </a>  <span class='footnote-text'>This is one of the more difficult verses in Revelation to translate and interpret, with many variations found in differing manuscripts. It could also be translated “If anyone is destined for captivity, into captivity he goes. If anyone is destined to be killed by the sword, by the sword he will be killed.” See also Jer. <a class="bibleref" data-bibleref="Jer.15.2" href="/passage/?search=Jer.15.2&version=TPT">15:2 h </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10908" title="Go to Revelation 13:11">Revelation 13:11 i </a>  <span class='footnote-text'>Or “lamb.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10912" title="Go to Revelation 13:15">Revelation 13:15 j </a>  <span class='footnote-text'>Or “spirit.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10913" title="Go to Revelation 13:16">Revelation 13:16 k </a>  <span class='footnote-text'>The Greek word used here for “marked” (or “engraved”) is same root word from which we get the word <i>character</i>. The character of the beast is now upon the people.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10915" title="Go to Revelation 13:18">Revelation 13:18 l </a>  <span class='footnote-text'>Or “man’s number.” The Aramaic can be translated “the son of Adam’s number.” There is no reference to the Antichrist in the book of Revelation. The beast is equated to the nature of humanity. The number 666 is the number of man; not an incarnation of the devil, but human nature. The number six is always equated with man, for man was created on the sixth day. The wild beast rising out of the ground (which man was made from) is the sin of man that wars against our souls and prevents the image of Christ from emerging in fullness within believers. The number 666 cannot be literal, for a literal number would need no wisdom to interpret. Both the mark of the beast and the mark on the foreheads of God’s faithful followers is a metaphor of the character of the beast revealed by thoughts (foreheads) and by actions (the hands).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10916" title="Go to Revelation 14:1">Revelation 14:1 a </a>  <span class='footnote-text'>Nothing but the Lamb must draw our attention when we gaze into the heavenly realm.</span> <br><br> <a href="#en-TPT-10916" title="Go to Revelation 14:1">Revelation 14:1 b </a>  <span class='footnote-text'>Mount Zion is not merely a place, but a realm where God’s people are clothed with glory and beauty. See <a class="bibleref" data-bibleref="Ps.2.6" href="/passage/?search=Ps.2.6&version=TPT">Pss. 2:6 b </a> ; <a class="bibleref" data-bibleref="Ps.50.2" href="/passage/?search=Ps.50.2&version=TPT">50:2 b </a> ; <a class="bibleref" data-bibleref="Ps.87.5" href="/passage/?search=Ps.87.5&version=TPT">87:5 b </a> ; <a class="bibleref" data-bibleref="Ps.110.6" href="/passage/?search=Ps.110.6&version=TPT">110:2 b </a> ; <a class="bibleref" data-bibleref="Heb.12.22" href="/passage/?search=Heb.12.22&version=TPT">Heb. 12:22 b </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10919" title="Go to Revelation 14:4">Revelation 14:4 c </a>  <span class='footnote-text'>These women become a metaphor for the daughters of the harlot of Babylon, with its false religious system (<a class="bibleref" data-bibleref="Rev.17.5" href="/passage/?search=Rev.17.5&version=TPT">Rev. 17:5 c </a> ).</span> <br><br> <a href="#en-TPT-10919" title="Go to Revelation 14:4">Revelation 14:4 d </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="2Cor.11.2" href="/passage/?search=2Cor.11.2&version=TPT">2 Cor. 11:2 d </a> . Like Mary the virgin, these are pure, obedient, and willing to do the will of God and will bring forth an expression of Christ to the earth.</span> <br><br> <a href="#en-TPT-10919" title="Go to Revelation 14:4">Revelation 14:4 e </a>  <span class='footnote-text'>That is, they are the first parts of the harvest of Christ’s life within the believer. Set apart for God and the Lamb, they become examples for all others to follow.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10920" title="Go to Revelation 14:5">Revelation 14:5 f </a>  <span class='footnote-text'>Or “Falsehood was not found in their mouths.”</span> <br><br> <a href="#en-TPT-10920" title="Go to Revelation 14:5">Revelation 14:5 g </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Song.4.7" href="/passage/?search=Song.4.7&version=TPT">Song. 4:7 g </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10921" title="Go to Revelation 14:6">Revelation 14:6 h </a>  <span class='footnote-text'>Or “having a message of goodness for eternal ages.” The Aramaic can be translated “carrying a message with blood, for he had the everlasting good news to proclaim.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10922" title="Go to Revelation 14:7">Revelation 14:7 i </a>  <span class='footnote-text'>Or “the time of his deciding came.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10923" title="Go to Revelation 14:8">Revelation 14:8 j </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “immorality,” which becomes a metaphor for idolatry. See also Isa. <a class="bibleref" data-bibleref="Isa.21.9" href="/passage/?search=Isa.21.9&version=TPT">21:9 j </a> , where the reference is to Babylon’s idolatry.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10925" title="Go to Revelation 14:10">Revelation 14:10 k </a>  <span class='footnote-text'>Or “undiluted.”</span> <br><br> <a href="#en-TPT-10925" title="Go to Revelation 14:10">Revelation 14:10 l </a>  <span class='footnote-text'>Although the Greek word <i>basanizo</i> can be translated “tormented” (tortured), its primary meaning is “to test,” “to scrutinize with the touchstone,” “to examine or test its mettle” and is used for testing the purity of gold or silver.</span> <br><br> <a href="#en-TPT-10925" title="Go to Revelation 14:10">Revelation 14:10 m </a>  <span class='footnote-text'>The Greek word for sulfur, <i>theion</i>, comes from the word <i>theios</i>, which means “divine in character” or “godlike,” and is believed to originate from a word meaning “flashing” (like the flashing of burning incense). An alternate translation of this could be “in union with divine qualities and with fire.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10928" title="Go to Revelation 14:13">Revelation 14:13 n </a>  <span class='footnote-text'>The Aramaic can be translated “Master Yahweh.”</span> <br><br> <a href="#en-TPT-10928" title="Go to Revelation 14:13">Revelation 14:13 o </a>  <span class='footnote-text'>The Holy Spirit speaks twelve times in Revelation (<a class="bibleref" data-bibleref="Rev.1.10" href="/passage/?search=Rev.1.10&version=TPT">1:10 o </a> ; <a class="bibleref" data-bibleref="Rev.2.7" href="/passage/?search=Rev.2.7&version=TPT">2:7 o </a> , <a class="bibleref" data-bibleref="Rev.2.11" href="/passage/?search=Rev.2.11&version=TPT">11 o </a> , <a class="bibleref" data-bibleref="Rev.2.17" href="/passage/?search=Rev.2.17&version=TPT">17 o </a> , <a class="bibleref" data-bibleref="Rev.2.29" href="/passage/?search=Rev.2.29&version=TPT">29 o </a> ; <a class="bibleref" data-bibleref="Rev.3.6" href="/passage/?search=Rev.3.6&version=TPT">3:6 o </a> , <a class="bibleref" data-bibleref="Rev.3.13" href="/passage/?search=Rev.3.13&version=TPT">13 o </a> , <a class="bibleref" data-bibleref="Rev.3.22" href="/passage/?search=Rev.3.22&version=TPT">22 o </a> ; <a class="bibleref" data-bibleref="Rev.4.2" href="/passage/?search=Rev.4.2&version=TPT">4:2 o </a> ; <a class="bibleref" data-bibleref="Rev.14.13" href="/passage/?search=Rev.14.13&version=TPT">14:13 o </a> ; <a class="bibleref" data-bibleref="Rev.17.3" href="/passage/?search=Rev.17.3&version=TPT">17:3 o </a> ; <a class="bibleref" data-bibleref="Rev.21.10" href="/passage/?search=Rev.21.10&version=TPT">21:10 o </a> ; <a class="bibleref" data-bibleref="Rev.22.17" href="/passage/?search=Rev.22.17&version=TPT">22:17 o </a> ).</span> <br><br> <a href="#en-TPT-10928" title="Go to Revelation 14:13">Revelation 14:13 p </a>  <span class='footnote-text'>Or “hard work.”</span> <br><br> <a href="#en-TPT-10928" title="Go to Revelation 14:13">Revelation 14:13 q </a>  <span class='footnote-text'>Or “Their good deeds will follow [accompany] them.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10934" title="Go to Revelation 14:19">Revelation 14:19 r </a>  <span class='footnote-text'>Or “strong passion.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-35" title="Go to Psalm 5:1">Psalm 5:1 a </a>  <span class='footnote-text'>The Hebrew word used here is <i>neliloth</i> or flutes. It can also be translated “inheritances.” The early church father Augustine translated this: “For her who receives the inheritance,” meaning the church of Jesus Christ. The Father told the Son in <a class="bibleref" data-bibleref="Ps.2" href="/passage/?search=Ps.2&version=TPT">Ps. 2 a </a>  to ask for his inheritance; here we see it is the church that receives what Jesus asks for. We receive our inheritance of eternal life through the death and resurrection of the Son of God. The Septuagint reads “For the end,” also found in numerous inscriptions of the Psalms.</span> <br><br> <a href="#en-TPT-35" title="Go to Psalm 5:1">Psalm 5:1 b </a>  <span class='footnote-text'>Or “My words—give them a hearing, Lord!”</span>


bookid: Ps
contenido:
<a href="#en-TPT-37" title="Go to Psalm 5:3">Psalm 5:3 c </a>  <span class='footnote-text'>The Hebrew word for “prepare” is <i>‘arak</i>, a priestly term for lighting the altar fire, preparing a sacrifice, and laying it out in order upon the altar to be consumed.</span> <br><br> <a href="#en-TPT-37" title="Go to Psalm 5:3">Psalm 5:3 d </a>  <span class='footnote-text'>Implied in the concept of preparing the morning sacrifice. The Aramaic text states, “At dawn I shall be ready and shall appear before you.” The Hebrew can also be translated “I’ll be on the watchtower (for the answer to come).” See <a class="bibleref" data-bibleref="Ps.59.16" href="/passage/?search=Ps.59.16&version=TPT">Pss. 59:16 d </a> ; <a class="bibleref" data-bibleref="Ps.88.13" href="/passage/?search=Ps.88.13&version=TPT">88:13 d </a> ; Hab. <a class="bibleref" data-bibleref="Hab.2.1" href="/passage/?search=Hab.2.1&version=TPT">2:1 d </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-41" title="Go to Psalm 5:7">Psalm 5:7 e </a>  <span class='footnote-text'>Or “I come to the temple of your holiness.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-43" title="Go to Psalm 5:9">Psalm 5:9 f </a>  <span class='footnote-text'>Or “Their throat is an open grave.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-47" title="Go to Psalm 6:1">Psalm 6:1 a </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Ps.6" href="/passage/?search=Ps.6&version=TPT">Ps. 6 a </a>  is a part of the daily prayer ritual of religious Jews.</span>


bookid: Ps
contenido:
<a href="#en-TPT-67" title="Go to Psalm 7:11">Psalm 7:11 a </a>  <span class='footnote-text'>As translated from the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-71" title="Go to Psalm 7:17">Psalm 7:17 b </a>  <span class='footnote-text'>Or “to Adonai Elyon.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-72" title="Go to Psalm 8:1">Psalm 8:1 a </a>  <span class='footnote-text'>This inscription in the Septuagint is “To the director over the wine vats.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-73" title="Go to Psalm 8:2">Psalm 8:2 b </a>  <span class='footnote-text'>There may be a vast difference between the glory of the heavens and the little mouths of children and babies, yet by both the majestic name of the Lord is revealed. It is amazing that perfected praises do not rise to God from the cherubim or seraphim, but from children and babies, the weakest of humanity.</span>


bookid: Ps
contenido:
<a href="#en-TPT-75" title="Go to Psalm 8:4">Psalm 8:4 c </a>  <span class='footnote-text'>David looked away from the darkness of earth and saw the divine order of the universe. This psalm is meant to join the earth to the heavens and to bring the heavenly glory into the earth, making the heavens and the earth one.</span>


bookid: Ps
contenido:
<a href="#en-TPT-76" title="Go to Psalm 8:5">Psalm 8:5 d </a>  <span class='footnote-text'>This is the same Hebrew word used for the Creator-God in Gen. <a class="bibleref" data-bibleref="Gen.1.1" href="/passage/?search=Gen.1.1&version=TPT">1:1 d </a> .</span> <br><br> <a href="#en-TPT-76" title="Go to Psalm 8:5">Psalm 8:5 e </a>  <span class='footnote-text'>The concept of kings and queens is implied in the text by the word <i>crowned</i>.</span>


bookid: Ps
contenido:
<a href="#en-TPT-77" title="Go to Psalm 8:6">Psalm 8:6 f </a>  <span class='footnote-text'>The Septuagint translation of 8:5–7 is quoted in <a class="bibleref" data-bibleref="Heb.2.6" href="/passage/?search=Heb.2.6&version=TPT">Heb. 2:6-8 f </a> . Today, all things are not yet under our feet. Even mosquitoes still come to defeat us. But there will be a time of restoration because of Christ’s redemption, when everything will rest beneath our authority. See Isa. <a class="bibleref" data-bibleref="Isa.11.6" href="/passage/?search=Isa.11.6&version=TPT">11:6-9 f </a> ; <a class="bibleref" data-bibleref="Isa.65.25" href="/passage/?search=Isa.65.25&version=TPT">65:25 f </a> ; <a class="bibleref" data-bibleref="Matt.19.28" href="/passage/?search=Matt.19.28&version=TPT">Matt. 19:28 f </a> ; <a class="bibleref" data-bibleref="Rev.20.4" href="/passage/?search=Rev.20.4&version=TPT">Rev. 20:4-6 f </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-80" title="Go to Psalm 9:1">Psalm 9:1 a </a>  <span class='footnote-text'>As translated by Augustine, an early church father. The Hebrew is “to the death of the Son.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-93" title="Go to Psalm 9:14">Psalm 9:14 b </a>  <span class='footnote-text'>Or “Daughter Gates of Zion.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-95" title="Go to Psalm 9:16">Psalm 9:16 c </a>  <span class='footnote-text'>The Hebrew word <i>higayon</i> means “to consider the truth of the matter.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-100" title="Go to Psalm 10:1">Psalm 10:1 a </a>  <span class='footnote-text'>It is likely that <a class="bibleref" data-bibleref="Ps.9" href="/passage/?search=Ps.9&version=TPT">Pss. 9 a </a>  and <a class="bibleref" data-bibleref="Ps.10" href="/passage/?search=Ps.10&version=TPT">10 a </a>  were originally one psalm. Eight Hebrew manuscripts unite them as well as the Aramaic, Septuagint, and the Latin Vulgate. The Catholic Bible is based on the Latin Vulgate and therefore has a different numbering for the Psalms.</span>


bookid: Ps
contenido:
<a href="#en-TPT-119" title="Go to Psalm 11:4">Psalm 11:4 a </a>  <span class='footnote-text'>This is an implied contrast made explicit from the text. This psalm shows the contrast between what can be shaken and what is unshakable.</span> <br><br> <a href="#en-TPT-119" title="Go to Psalm 11:4">Psalm 11:4 b </a>  <span class='footnote-text'>The actual Hebrew is “his eyelids.” Some see the “eyelid” as the lid of the ark of covenant, which was the mercy seat.</span>


bookid: Ps
contenido:
<a href="#en-TPT-123" title="Go to Psalm 12:1">Psalm 12:1 a </a>  <span class='footnote-text'>The events surrounding this psalm could be the killing of the priests by Saul in 1 Sam. <a class="bibleref" data-bibleref="1Sam.22.17" href="/passage/?search=1Sam.22.17&version=TPT">22:17-19 a </a> . Saul ordered the death of “eighty-five men who wore the linen ephod.” The killing rampage continued until an entire community of priests had been slaughtered with their women and children. This great evil marked David from that day forward. The inscription found in the Septuagint is “The Eighth Psalm of David.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-127" title="Go to Psalm 12:6">Psalm 12:6 b </a>  <span class='footnote-text'>The clay furnace is the heart of man. We are the earthen vessels inside which God has placed his flawless words. His words test us, they try us, and they refine us, seven times over, until they are purified and assimilated into our spirits. The fire of testing purifies us as vessels to carry the Word within our hearts.</span>


bookid: Ps
contenido:
<a href="#en-TPT-129" title="Go to Psalm 13:1">Psalm 13:1 a </a>  <span class='footnote-text'>Some believe David composed this shortly after being anointed to be the king of Israel. David knew greatness was his destiny, but he struggled with the persecution and challenges that came before his exaltation. In the wilderness David trusts and prays his way out.</span> <br><br> <a href="#en-TPT-129" title="Go to Psalm 13:1">Psalm 13:1 b </a>  <span class='footnote-text'>This is the psalm that describes the journey from self to God, from despair to delight, from feeling abandoned to feeling affirmed. It begins with pain and ends with praise. Moaning gives way to music. We each can take comfort in what David experienced.</span> <br><br> <a href="#en-TPT-129" title="Go to Psalm 13:1">Psalm 13:1 c </a>  <span class='footnote-text'>David feels as though God is hiding his face from his cries. David is left alone to wrestle with his doubts, feeling as though his patience can hold on no longer. Have you ever been there?</span>


bookid: Ps
contenido:
<a href="#en-TPT-133" title="Go to Psalm 13:5">Psalm 13:5 d </a>  <span class='footnote-text'>The term for “salvation” is <i>yeshu’sh</i>, which is nearly identical to <i>Jesus, our Salvation</i>. Our Savior plans blessings and hope for each of us as we trust in him.</span>


bookid: Ps
contenido:
<a href="#en-TPT-135" title="Go to Psalm 14:1">Psalm 14:1 a </a>  <span class='footnote-text'>With few differences, <a class="bibleref" data-bibleref="Ps.14" href="/passage/?search=Ps.14&version=TPT">Ps. 14 a </a>  and <a class="bibleref" data-bibleref="Ps.53" href="/passage/?search=Ps.53&version=TPT">Ps. 53 a </a>  are nearly identical. <a class="bibleref" data-bibleref="Ps.14" href="/passage/?search=Ps.14&version=TPT">Ps. 14 a </a>  is practical; <a class="bibleref" data-bibleref="Ps.53" href="/passage/?search=Ps.53&version=TPT">Ps. 53 a </a>  is prophetic. <a class="bibleref" data-bibleref="Ps.14" href="/passage/?search=Ps.14&version=TPT">Ps. 14 a </a>  deals with the past, <a class="bibleref" data-bibleref="Ps.53" href="/passage/?search=Ps.53&version=TPT">Ps. 53 a </a>  with the future.</span> <br><br> <a href="#en-TPT-135" title="Go to Psalm 14:1">Psalm 14:1 b </a>  <span class='footnote-text'>Or “fool.” The word for “fool” comes from a Hebrew word meaning “withering.” If we make no room for God, we have withered hearts, our moral sense of righteousness is put to sleep, and the noble aspirations of the heart shrivel up and die.</span>


bookid: Ps
contenido:
<a href="#en-TPT-142" title="Go to Psalm 15:1">Psalm 15:1 a </a>  <span class='footnote-text'>Perhaps David’s prophetic minstrels sang this song of instruction as they laid the ark to rest in David’s tent. It is a song that reveals who will dwell in God’s holy presence and who will live with him in heaven’s glory. It actually is a description of Zion’s perfect Man, Christ Jesus, and all those who are transformed into his image (<a class="bibleref" data-bibleref="Rom.8.29" href="/passage/?search=Rom.8.29&version=TPT">Rom. 8:29 a </a> ).</span> <br><br> <a href="#en-TPT-142" title="Go to Psalm 15:1">Psalm 15:1 b </a>  <span class='footnote-text'>The Hebrew word for “sanctuary” is taken from a root word for “shining place.”</span> <br><br> <a href="#en-TPT-142" title="Go to Psalm 15:1">Psalm 15:1 c </a>  <span class='footnote-text'>This psalm gives us David’s Sermon on the Mount. If we will dwell in the Holy Place, there must first be a holy place in our spirits where God dwells. God’s guests must submit to the holiness that lives there. There is etiquette for God’s house revealed in this psalm.</span>


bookid: Ps
contenido:
<a href="#en-TPT-144" title="Go to Psalm 15:3">Psalm 15:3 d </a>  <span class='footnote-text'>The Hebrew word for “slander,” <i>ragal</i>, means to spy on someone and look for evil to use against him.</span>


bookid: Ps
contenido:
<a href="#en-TPT-147" title="Go to Psalm 16:1">Psalm 16:1 a </a>  <span class='footnote-text'>The Hebrew word used in the inscription is <i>michtam</i>. There are many variations of translation for this word. Here are the major ones: <i>golden, graven, a permanent writing, precious, hidden,</i> or <i>jewel.</i> The Septuagint renders this “a sculptured writing of gold”; other translations call it a “golden poem.” Perhaps the most accepted translation of <i>michtam</i> is “engraved in gold.” This speaks of the divine nature engraved into our hearts by the Word. A new humanity is now stamped with God-life, engraved in his golden glory.</span>


bookid: Ps
contenido:
<a href="#en-TPT-148" title="Go to Psalm 16:2">Psalm 16:2 b </a>  <span class='footnote-text'>The Aramaic text states, “My goodness is found in your presence.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-150" title="Go to Psalm 16:4">Psalm 16:4 c </a>  <span class='footnote-text'>As translated from the Septuagint.</span> <br><br> <a href="#en-TPT-150" title="Go to Psalm 16:4">Psalm 16:4 d </a>  <span class='footnote-text'>As translated from the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-151" title="Go to Psalm 16:5">Psalm 16:5 e </a>  <span class='footnote-text'>Implied in the text. The Aramaic reads “You are restoring my inheritance to me.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-156" title="Go to Psalm 16:10">Psalm 16:10 f </a>  <span class='footnote-text'>Or “the pit.” This is likely a metaphor for Sheol.</span>


bookid: Ps
contenido:
<a href="#en-TPT-157" title="Go to Psalm 16:11">Psalm 16:11 g </a>  <span class='footnote-text'>There is no Hebrew word for “presence.” When the Psalmist wanted to speak of God’s presence, he used the Hebrew word for “face.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-164" title="Go to Psalm 17:7">Psalm 17:7 a </a>  <span class='footnote-text'>As translated from the Septuagint.</span> <br><br> <a href="#en-TPT-164" title="Go to Psalm 17:7">Psalm 17:7 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Ps
contenido:
<a href="#en-TPT-165" title="Go to Psalm 17:8">Psalm 17:8 c </a>  <span class='footnote-text'>Or “daughter.”</span> <br><br> <a href="#en-TPT-165" title="Go to Psalm 17:8">Psalm 17:8 d </a>  <span class='footnote-text'>This could also be a reference to the mercy seat, where sacred blood was sprinkled in the Holy of Holies. There the golden cherubim overshadowed all who entered the divine chamber (Ex. <a class="bibleref" data-bibleref="Exod.25.18" href="/passage/?search=Exod.25.18&version=TPT">25:18-20 d </a> ).</span>


bookid: Ps
contenido:
<a href="#en-TPT-168" title="Go to Psalm 17:11">Psalm 17:11 e </a>  <span class='footnote-text'>This is also what the soldiers did to Jesus. They threw him to the ground and nailed him to the cross.</span>


bookid: Ps
contenido:
<a href="#en-TPT-170" title="Go to Psalm 17:13">Psalm 17:13 f </a>  <span class='footnote-text'>The word used here is <i>sword</i>. An alternative translation would be “Rescue my soul from the wicked one, who is your sword.” The wicked are sometimes God’s tools to execute his judgments (Isa. <a class="bibleref" data-bibleref="Isa.10.5" href="/passage/?search=Isa.10.5&version=TPT">10:5 f </a> ; Jer. <a class="bibleref" data-bibleref="Jer.51.20" href="/passage/?search=Jer.51.20&version=TPT">51:20 f </a> ).</span>


bookid: Ps
contenido:
<a href="#en-TPT-172" title="Go to Psalm 17:15">Psalm 17:15 g </a>  <span class='footnote-text'>The Hebrew word for “gaze,” <i>chaza</i>, means “to see a vision.”</span> <br><br> <a href="#en-TPT-172" title="Go to Psalm 17:15">Psalm 17:15 h </a>  <span class='footnote-text'>The Aramaic can be translated “I will be satisfied when your faith is awakened.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-173" title="Go to Psalm 18:1">Psalm 18:1 a </a>  <span class='footnote-text'>This magnificent poem is so important to the Holy Spirit that it appears twice in the Bible. You will find it again in 2 Sam. 22.</span> <br><br> <a href="#en-TPT-173" title="Go to Psalm 18:1">Psalm 18:1 b </a>  <span class='footnote-text'>Or “the paw of Saul.” He was like a beast that chased David until his death.</span> <br><br> <a href="#en-TPT-173" title="Go to Psalm 18:1">Psalm 18:1 c </a>  <span class='footnote-text'>David doesn’t employ the common Hebrew word for “love,” <i>‘ahav</i>, but instead uses the Hebrew word for “pity” or “mercy.” How could David have mercy for God? The word he uses, <i>raham</i>, is the word used for a mother who loves and pities her child so much it manifests with a deep love and emotional bond. This concept, although difficult to convey in English, is brought forth as David is saying, “I love you passionately and my life is forever bonded to you!”</span> <br><br> <a href="#en-TPT-173" title="Go to Psalm 18:1">Psalm 18:1 d </a>  <span class='footnote-text'>The Hebrew word used here for “love” is not the usual word to describe love. It is a fervent and passionate word that carries the thought of embrace and touch. It could actually be translated “Lord, I want to hug you!” Haven’t you ever felt like that?</span>


bookid: Ps
contenido:
<a href="#en-TPT-174" title="Go to Psalm 18:2">Psalm 18:2 e </a>  <span class='footnote-text'>The Hebrew word for “horn” (i.e., horn of my salvation) comes from a root word meaning “ray of brightness” or “hillside.” The translator has chosen to include both concepts in the translation.</span>


bookid: Ps
contenido:
<a href="#en-TPT-176" title="Go to Psalm 18:4">Psalm 18:4 f </a>  <span class='footnote-text'>Or “waves of Sheol [death] engulfed me.” See 2 Sam. <a class="bibleref" data-bibleref="2Sam.22.5" href="/passage/?search=2Sam.22.5&version=TPT">22:5 f </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-177" title="Go to Psalm 18:6">Psalm 18:6 g </a>  <span class='footnote-text'>This scene is not only a poetic portrayal of how God answered David’s prayer, but also a picture of the sufferings of a greater Son of David, Jesus, who hung on the cross with cries of agony. God heard him and shook the planet as thick clouds covered the sun.</span>


bookid: Ps
contenido:
<a href="#en-TPT-187" title="Go to Psalm 18:17">Psalm 18:17 h </a>  <span class='footnote-text'>Death is our strong enemy. Only through Christ are we delivered from its grip.</span>


bookid: Ps
contenido:
<a href="#en-TPT-189" title="Go to Psalm 18:19">Psalm 18:19 i </a>  <span class='footnote-text'>This could be the throne room of heaven.</span> <br><br> <a href="#en-TPT-189" title="Go to Psalm 18:19">Psalm 18:19 j </a>  <span class='footnote-text'>Here in verses 16–19 you can see the glorious resurrection of Christ as the Father reached down and kissed the Son with life and love. Read it again and think of Christ in the tomb being raised by the Father.</span>


bookid: Ps
contenido:
<a href="#en-TPT-195" title="Go to Psalm 18:25">Psalm 18:25 k </a>  <span class='footnote-text'>This is a summary of the passage, implied in the text.</span>


bookid: Ps
contenido:
<a href="#en-TPT-200" title="Go to Psalm 18:30">Psalm 18:30 l </a>  <span class='footnote-text'>The Hebrew word used here for “shield” means “to wrap around in protection.” God himself is our shield of grace.</span>


bookid: Ps
contenido:
<a href="#en-TPT-221" title="Go to Psalm 19:1">Psalm 19:1 a </a>  <span class='footnote-text'>Or “The heavens are continually rehearsing the glory of God.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-222" title="Go to Psalm 19:2">Psalm 19:2 b </a>  <span class='footnote-text'>Or “speaks its prophecy.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-224" title="Go to Psalm 19:4">Psalm 19:4 c </a>  <span class='footnote-text'>Literal translation from the Aramaic. There are many who believe that constellations (Heb. <i>mazzarot</i>) of the sky bring us the revelation of the gospel of Jesus Christ. A message is being given without words, sound, or a voice. See Job <a class="bibleref" data-bibleref="Job.38.31" href="/passage/?search=Job.38.31&version=TPT">38:31-33 c </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-229" title="Go to Psalm 19:9">Psalm 19:9 d </a>  <span class='footnote-text'>As translated from the Septuagint. The Hebrew is “The fear of the Lord is clean.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-232" title="Go to Psalm 19:12">Psalm 19:12 e </a>  <span class='footnote-text'>The word <i>waywardness</i> is taken from the Hebrew word for “errors.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-234" title="Go to Psalm 19:14">Psalm 19:14 f </a>  <span class='footnote-text'>Or “my rock (of protection).”</span>


bookid: Ps
contenido:
<a href="#en-TPT-235" title="Go to Psalm 20:1">Psalm 20:1 a </a>  <span class='footnote-text'>The inscription for <a class="bibleref" data-bibleref="Ps.20-Ps.22" href="/passage/?search=Ps.20-Ps.22&version=TPT">Ps. 20–22 a </a>  is “For the End Times,” as translated from the Septuagint.</span> <br><br> <a href="#en-TPT-235" title="Go to Psalm 20:1">Psalm 20:1 b </a>  <span class='footnote-text'>Jacob was one transformed by God’s grace, changed from a schemer who took from others into Israel, God’s prince.</span>


bookid: Ps
contenido:
<a href="#en-TPT-244" title="Go to Psalm 21:1">Psalm 21:1 a </a>  <span class='footnote-text'>Think of this song as a praise song to Jesus, our true King.</span>


bookid: Ps
contenido:
<a href="#en-TPT-256" title="Go to Psalm 22:1">Psalm 22:1 a </a>  <span class='footnote-text'>Thirty-three prophecies from this psalm were fulfilled when Jesus was on the cross.</span> <br><br> <a href="#en-TPT-256" title="Go to Psalm 22:1">Psalm 22:1 b </a>  <span class='footnote-text'>This could be an amazing picture of Christ giving birth at the cross to a generation of his seed. They are like children of God born in the dawning of that resurrection morning.</span> <br><br> <a href="#en-TPT-256" title="Go to Psalm 22:1">Psalm 22:1 c </a>  <span class='footnote-text'>When Jesus quoted these words while dying on the cross, he was identifying himself as the one David wrote about in this psalm. It is a breathtaking portrayal of what Jesus endured through his suffering for us. The psalm ends with another quotation of Jesus on the cross: “It is finished!”</span>


bookid: Ps
contenido:
<a href="#en-TPT-257" title="Go to Psalm 22:2">Psalm 22:2 d </a>  <span class='footnote-text'>David uses poetic nuance here, for the word <i>answer</i> (<i>‘anah</i>) is also a Hebrew homonym for “affliction.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-261" title="Go to Psalm 22:6">Psalm 22:6 e </a>  <span class='footnote-text'>The Hebrew word for “worm” is <i>tola</i>, which is also the word for “crimson” or “scarlet.” <i>Tola</i> was a certain worm in the Middle East that, when crushed, bled a crimson color so strong it was used as a dye for garments. Jesus was not saying he was a despised worm, but that he will bleed as he is crushed for our sins.</span>


bookid: Ps
contenido:
<a href="#en-TPT-267" title="Go to Psalm 22:12">Psalm 22:12 f </a>  <span class='footnote-text'>Many translations have here “strong bulls of Bashan.” The root word for “bull” means “to break or destroy.” The word <i>Bashan</i>, although known as a fertile land northeast of the Sea of Galilee, is also a word for “serpent.” These represent the many demonic spirits who came against the Son of God as he was being crucified.</span>


bookid: Ps
contenido:
<a href="#en-TPT-271" title="Go to Psalm 22:16">Psalm 22:16 g </a>  <span class='footnote-text'>Or “to maul” or “to pierce.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-275" title="Go to Psalm 22:20">Psalm 22:20 h </a>  <span class='footnote-text'>Or “unique” or “darling.” Each of us is that <i>one and only</i> child and “unique darling” mentioned here in this psalm. See also <a class="bibleref" data-bibleref="Song.6.9" href="/passage/?search=Song.6.9&version=TPT">Song 6:9 h </a> . On the cross, Jesus—like a deer giving birth at the dawning light (see inscription of <a class="bibleref" data-bibleref="Ps.22" href="/passage/?search=Ps.22&version=TPT">Ps. 22 h </a> )—cared less that his body was being torn apart and more about our protection and salvation. He prayed for us as he faced the death of the cross.</span> <br><br> <a href="#en-TPT-275" title="Go to Psalm 22:20">Psalm 22:20 i </a>  <span class='footnote-text'>The Hebrew text uses the word <i>dogs</i>, which implies evil spirits who were bent on destroying Jesus on the cross. The Hebrew word for “dog” is taken from a root word meaning “to attack.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-277" title="Go to Psalm 22:22">Psalm 22:22 j </a>  <span class='footnote-text'>Between verse 21 and verse 22 the glorious resurrection of Jesus takes place. The music is elevated to a higher key as victory is sounded forth. “My people gather” is a reference to the church that was birthed through his resurrection glory. (See also <a class="bibleref" data-bibleref="Ps.22.25" href="/passage/?search=Ps.22.25&version=TPT">v. 25 j </a> .)</span>


bookid: Ps
contenido:
<a href="#en-TPT-285" title="Go to Psalm 22:30">Psalm 22:30 k </a>  <span class='footnote-text'>Jesus, our crucified Savior, had no natural offspring. These are the sons and daughters who were birthed by the work of the cross.</span>


bookid: Ps
contenido:
<a href="#en-TPT-287" title="Go to Psalm 23:1">Psalm 23:1 a </a>  <span class='footnote-text'>Most scholars conclude that <a class="bibleref" data-bibleref="Ps.23" href="/passage/?search=Ps.23&version=TPT">Ps. 23 a </a>  was written by David when he was a young shepherd serving his father, Jesse, while he was keeping watch over sheep near Bethlehem. He was most likely sixteen or seventeen years old. The other psalm that he wrote when but a young lad was <a class="bibleref" data-bibleref="Ps.19" href="/passage/?search=Ps.19&version=TPT">Ps. 19 a </a> . Those are two good psalms to memorize and meditate upon if you want to have the heart of the giant killer.</span> <br><br> <a href="#en-TPT-287" title="Go to Psalm 23:1">Psalm 23:1 b </a>  <span class='footnote-text'>The word most commonly used for “shepherd” is <i>ra‘ah</i>, which is also the Hebrew word for “best friend.” The translation includes both meanings.</span>


bookid: Ps
contenido:
<a href="#en-TPT-288" title="Go to Psalm 23:2">Psalm 23:2 c </a>  <span class='footnote-text'>The Greek word for “love” is <i>agape</i>, which is a merging of two words and two concepts. <i>Ago</i> means “to lead like a shepherd,” and <i>pao</i> is a verb that means “to rest.” Love is our Shepherd leading us to the place of true rest in his heart.</span>


bookid: Ps
contenido:
<a href="#en-TPT-289" title="Go to Psalm 23:3">Psalm 23:3 d </a>  <span class='footnote-text'>Or “He causes my life [or soul, Heb. <i>nephesh</i>] to return.” So often life drains out of us through our many activities, but David found that God restores our well-being by pursuing what pleases God and resting in him.</span> <br><br> <a href="#en-TPT-289" title="Go to Psalm 23:3">Psalm 23:3 e </a>  <span class='footnote-text'>Or “circular paths of righteousness.” It is a common trait for sheep on the hillsides of Israel to circle their way up higher. They eventually form a path that keeps leading them higher. This is what David is referring to here. Each step we take following our Shepherd will lead us higher, even though it may seem we are going in circles.</span>


bookid: Ps
contenido:
<a href="#en-TPT-290" title="Go to Psalm 23:4">Psalm 23:4 f </a>  <span class='footnote-text'>Or “Your rod and your staff, they comfort me.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-291" title="Go to Psalm 23:5">Psalm 23:5 g </a>  <span class='footnote-text'>The word <i>oil</i> becomes a symbol of the Holy Spirit.</span>


bookid: Ps
contenido:
<a href="#en-TPT-293" title="Go to Psalm 24:1">Psalm 24:1 a </a>  <span class='footnote-text'>The Septuagint adds “for the Sabbath.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-295" title="Go to Psalm 24:3">Psalm 24:3 b </a>  <span class='footnote-text'>Or “hill of the Lord.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-298" title="Go to Psalm 24:6">Psalm 24:6 c </a>  <span class='footnote-text'>The Hebrew is plural (“faces”).</span>


bookid: Ps
contenido:
<a href="#en-TPT-301" title="Go to Psalm 24:9">Psalm 24:9 d </a>  <span class='footnote-text'>The Hebrew text says, “Lift up your heads,” which is a figure of speech for rejoicing. We are the living gateways who rejoice as the Lord draws near to us from his temple.</span>


bookid: Ps
contenido:
<a href="#en-TPT-303" title="Go to Psalm 25:1">Psalm 25:1 a </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Ps.25-Ps.39" href="/passage/?search=Ps.25-Ps.39&version=TPT">Ps. 25–39 a </a>  are fifteen poetic songs about bringing pure worship before God. <a class="bibleref" data-bibleref="Ps.25-Ps.29" href="/passage/?search=Ps.25-Ps.29&version=TPT">Ps. 25–29 a </a>  speak of our confidence to worship God. <a class="bibleref" data-bibleref="Ps.30-Ps.34" href="/passage/?search=Ps.30-Ps.34&version=TPT">Ps. 30–34 a </a>  point us to receiving life eternal from our Hero-God. The last five, <a class="bibleref" data-bibleref="Ps.35-Ps.39" href="/passage/?search=Ps.35-Ps.39&version=TPT">Pss. 35–39 a </a> , bring us to the importance of personal purity and holiness before God as we worship him in truth.</span>


bookid: Ps
contenido:
<a href="#en-TPT-307" title="Go to Psalm 25:5">Psalm 25:5 b </a>  <span class='footnote-text'>The Hebrew word most commonly translated as “wait” (wait upon the Lord) is <i>qavah,</i> which also means “to tie together by twisting” or “to entwine” or “to wrap tightly.” This is a beautiful concept of waiting upon God, not as something passive, but entwining our hearts with him and his purposes.</span>


bookid: Ps
contenido:
<a href="#en-TPT-312" title="Go to Psalm 25:11">Psalm 25:11 c </a>  <span class='footnote-text'>The Hebrew word used here for “forgive” or “pardon” is a rare word used only twice in the Old Testament and comes from a root word meaning “to lift off a burden.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-315" title="Go to Psalm 25:14">Psalm 25:14 d </a>  <span class='footnote-text'>Or “covenant.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-323" title="Go to Psalm 25:22">Psalm 25:22 e </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Ps.25" href="/passage/?search=Ps.25&version=TPT">Ps. 25 e </a>  is an acrostic psalm; that is, in the Hebrew text every verse begins with a progressive letter of the alphabet. It is considered a poetic device of Hebrew literature. Go back through the psalm and notice how almost every verse begins with the next letter of our English alphabet. See if you can find them. (<i>X</i> was not included.)</span>


bookid: Ps
contenido:
<a href="#en-TPT-329" title="Go to Psalm 26:6">Psalm 26:6 a </a>  <span class='footnote-text'>Or “I wash my hands in innocence.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-335" title="Go to Psalm 27:1">Psalm 27:1 a </a>  <span class='footnote-text'>Inscription from the Septuagint.</span> <br><br> <a href="#en-TPT-335" title="Go to Psalm 27:1">Psalm 27:1 b </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="John.1.5" href="/passage/?search=John.1.5&version=TPT">John 1:5 b </a> , <a class="bibleref" data-bibleref="John.1.9" href="/passage/?search=John.1.9&version=TPT">9 b </a> ; <a class="bibleref" data-bibleref="1John.1.5" href="/passage/?search=1John.1.5&version=TPT">1 John 1:5 b </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-338" title="Go to Psalm 27:4">Psalm 27:4 c </a>  <span class='footnote-text'>A temple had not yet been built when David wrote this psalm. He is saying that he longs to be surrounded with God’s presence, enclosed and encircled with holiness.</span>


bookid: Ps
contenido:
<a href="#en-TPT-342" title="Go to Psalm 27:9">Psalm 27:9 d </a>  <span class='footnote-text'>The Septuagint is “Don’t overlook me.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-343" title="Go to Psalm 27:10">Psalm 27:10 e </a>  <span class='footnote-text'>Every child needs four things: acceptance, focused attention, guidance, and protection. All four of these emotional needs are met by God (<a class="bibleref" data-bibleref="Ps.27.7" href="/passage/?search=Ps.27.7&version=TPT">vv. 7–14 e </a> ).</span>


bookid: Ps
contenido:
<a href="#en-TPT-347" title="Go to Psalm 27:14">Psalm 27:14 f </a>  <span class='footnote-text'>Or “wait upon the Lord.” See <a class="bibleref" data-bibleref="Ps.25.5" href="/passage/?search=Ps.25.5&version=TPT">Ps. 25:5 f </a>  footnote.</span>


bookid: Ps
contenido:
<a href="#en-TPT-348" title="Go to Psalm 28:1">Psalm 28:1 a </a>  <span class='footnote-text'>This psalm was likely written when David was exiled because of the rebellion of his son Absalom. He was not longing and looking for his throne but for God’s throne (<a class="bibleref" data-bibleref="Ps.28.2" href="/passage/?search=Ps.28.2&version=TPT">v. 2 a </a> ).</span>


bookid: Ps
contenido:
<a href="#en-TPT-357" title="Go to Psalm 29:1">Psalm 29:1 a </a>  <span class='footnote-text'>The additional words of the inscription are found in the Septuagint. <a class="bibleref" data-bibleref="Ps.29" href="/passage/?search=Ps.29&version=TPT">Ps. 29 a </a>  is one of the loveliest poems ever written. It is pure and unrestrained praise. The name Yahweh (Jehovah) is found eighteen times in eleven verses. David was a prophetic seer, and this psalm can properly be interpreted to speak of God’s majesty revealed in the last days.</span>


bookid: Ps
contenido:
<a href="#en-TPT-359" title="Go to Psalm 29:3">Psalm 29:3 b </a>  <span class='footnote-text'>The sea (great waters) is a term often used in the Bible to symbolize the “sea of humanity.” See Isa. <a class="bibleref" data-bibleref="Isa.57.20" href="/passage/?search=Isa.57.20&version=TPT">57:20 b </a> ; <a class="bibleref" data-bibleref="Rev.17.15" href="/passage/?search=Rev.17.15&version=TPT">Rev. 17:15 b </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-360" title="Go to Psalm 29:5">Psalm 29:5 c </a>  <span class='footnote-text'>Trees in the Bible are symbols used for men. The strongest of men are toppled and bowed down when the Glory-God speaks.</span>


bookid: Ps
contenido:
<a href="#en-TPT-361" title="Go to Psalm 29:6">Psalm 29:6 d </a>  <span class='footnote-text'>Or “Sirion” (Mount Hermon), an ancient term for Mount Zion. See <a class="bibleref" data-bibleref="Ps.133" href="/passage/?search=Ps.133&version=TPT">Ps. 133 d </a> .</span> <br><br> <a href="#en-TPT-361" title="Go to Psalm 29:6">Psalm 29:6 e </a>  <span class='footnote-text'>The “voice of the Lord” is used seven times (the seven thunders) in this psalm.</span>


bookid: Ps
contenido:
<a href="#en-TPT-364" title="Go to Psalm 29:9">Psalm 29:9 f </a>  <span class='footnote-text'>Or “God’s mighty voice makes the oaks to whirl.”</span> <br><br> <a href="#en-TPT-364" title="Go to Psalm 29:9">Psalm 29:9 g </a>  <span class='footnote-text'>The Septuagint reads “Those who give him glory he carries to his house.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-365" title="Go to Psalm 29:10">Psalm 29:10 h </a>  <span class='footnote-text'>The Hebrew word for “flood” is found thirteen times in the Bible and is always used in connection to man’s rebellion and turning away from God. Thirteen is the biblical number signifying apostasy. Sitting as king, he rules even over the dark flood of evil to make it end.</span>


bookid: Ps
contenido:
<a href="#en-TPT-366" title="Go to Psalm 29:11">Psalm 29:11 i </a>  <span class='footnote-text'>In Jewish synagogues this psalm is read on the first day of the feast of Pentecost. The Christian church was born on Pentecost two thousand years ago when the mighty “storm” of the Spirit came into the upper room. See <a class="bibleref" data-bibleref="Acts.2" href="/passage/?search=Acts.2&version=TPT">Acts 2 i </a> . The last word of this psalm is <i>peace</i>. It begins with a storm, but God brings his people peace even in the midst of storms.</span>


bookid: Ps
contenido:
<a href="#en-TPT-371" title="Go to Psalm 30:5">Psalm 30:5 a </a>  <span class='footnote-text'>The Septuagint says, “There is wrath in his anger but life in his will [promise].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-381" title="Go to Psalm 31:5">Psalm 31:5 a </a>  <span class='footnote-text'>This was quoted by Jesus as he was dying on the cross. See <a class="bibleref" data-bibleref="Matt.27.50" href="/passage/?search=Matt.27.50&version=TPT">Matt. 27:50 a </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-384" title="Go to Psalm 31:8">Psalm 31:8 b </a>  <span class='footnote-text'>This is a picture of the stone rolled away from the tomb of Jesus.</span> <br><br> <a href="#en-TPT-384" title="Go to Psalm 31:8">Psalm 31:8 c </a>  <span class='footnote-text'>This could be the throne room where Jesus ascended after his death.</span>


bookid: Ps
contenido:
<a href="#en-TPT-386" title="Go to Psalm 31:10">Psalm 31:10 d </a>  <span class='footnote-text'>The Hebrew text says, “My bones grow weak.” Bones in the Bible are symbols of our inner being.</span>


bookid: Ps
contenido:
<a href="#en-TPT-401" title="Go to Psalm 32:1">Psalm 32:1 a </a>  <span class='footnote-text'>David wrote this psalm after he seduced the wife of his most loyal soldier, then had him killed to try to keep her pregnancy a secret. This sin with Bathsheba brought great disgrace to David, yet he finds complete forgiveness in God’s mercy. The apostle Paul chose the first two verses of <a class="bibleref" data-bibleref="Ps.32" href="/passage/?search=Ps.32&version=TPT">Ps. 32 a </a>  to support the important doctrine of salvation by grace through faith. See <a class="bibleref" data-bibleref="Rom.4.5" href="/passage/?search=Rom.4.5&version=TPT">Rom. 4:5-8 a </a> . This was Saint Augustine’s favorite psalm. He had it written on the wall near his bed before he died so he could meditate upon it.</span> <br><br> <a href="#en-TPT-401" title="Go to Psalm 32:1">Psalm 32:1 b </a>  <span class='footnote-text'>The Hebrew word for “forgiven” means “lifted off.” Sin’s guilt is a burden that must be lifted off our souls. The Septuagint says, “because they have not hidden their sins.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-402" title="Go to Psalm 32:2">Psalm 32:2 c </a>  <span class='footnote-text'>David uses three Hebrew words to describe sin in these first two verses: <i>rebellion</i>, <i>sins</i> (failures, falling short), and <i>corruption</i> (crookedness, the twisting of right standards).</span>


bookid: Ps
contenido:
<a href="#en-TPT-406" title="Go to Psalm 32:6">Psalm 32:6 d </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Prov.2.13" href="/passage/?search=Prov.2.13&version=TPT">Prov. 2:13 d </a>  is a good commentary on this verse.</span>


bookid: Ps
contenido:
<a href="#en-TPT-411" title="Go to Psalm 33:1">Psalm 33:1 a </a>  <span class='footnote-text'>Most manuscripts have no inscription for this psalm. However, ancient Qumran evidence suggests this is the original inscription that was later omitted.</span>


bookid: Ps
contenido:
<a href="#en-TPT-413" title="Go to Psalm 33:3">Psalm 33:3 b </a>  <span class='footnote-text'>There are seven new songs mentioned in the Bible. Six are in the Psalms (<a class="bibleref" data-bibleref="Ps.33.3" href="/passage/?search=Ps.33.3&version=TPT">33:3 b </a> ; <a class="bibleref" data-bibleref="Ps.40.3" href="/passage/?search=Ps.40.3&version=TPT">40:3 b </a> ; <a class="bibleref" data-bibleref="Ps.96.1" href="/passage/?search=Ps.96.1&version=TPT">96:1 b </a> ; <a class="bibleref" data-bibleref="Ps.98.1" href="/passage/?search=Ps.98.1&version=TPT">98:1 b </a> ; <a class="bibleref" data-bibleref="Ps.144.9" href="/passage/?search=Ps.144.9&version=TPT">144:9 b </a> ; <a class="bibleref" data-bibleref="Ps.149.1" href="/passage/?search=Ps.149.1&version=TPT">149:1 b </a> ) and one in Isaiah (<a class="bibleref" data-bibleref="Ps.42.10" href="/passage/?search=Ps.42.10&version=TPT">42:10 b </a> ).</span>


bookid: Ps
contenido:
<a href="#en-TPT-436" title="Go to Psalm 34:6">Psalm 34:6 a </a>  <span class='footnote-text'>David wrote this psalm at perhaps the lowest point in his life. He was alone. He had to part from Jonathan, his dearest friend. He was being chased by Saul and his paid assassins. He had run to hide in the cave of Adullam (meaning “their prey”). Yet the beautiful sounds of praise were heard echoing in his cavern. This is a lesson for all of us: we praise our way out of our difficulties into his light.</span>


bookid: Ps
contenido:
<a href="#en-TPT-438" title="Go to Psalm 34:8">Psalm 34:8 b </a>  <span class='footnote-text'>Many translations read “Taste and see.” The Hebrew root word for “see” is taken from a word that means “to drink deeply.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-440" title="Go to Psalm 34:10">Psalm 34:10 c </a>  <span class='footnote-text'>Following the ancient versions (Septuagint, Syriac, and Vulgate), this phrase is translated “rich ones.” Modern translations read “young lions.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-441" title="Go to Psalm 34:11">Psalm 34:11 d </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="1Pet.3.10" href="/passage/?search=1Pet.3.10&version=TPT">1 Peter 3:10-12 d </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-443" title="Go to Psalm 34:14">Psalm 34:14 e </a>  <span class='footnote-text'>Twice the Hebrew uses the word <i>shalom</i>. This word means much more than peace. It means wholeness, wellness, well-being, safe, happy, friendly, favor, completeness, to make peace, peace offering, secure, to prosper, to be victorious, to be content, tranquil, quiet, and restful. The pictographic symbols for the word <i>shalom</i> (<i>shin</i>, <i>lamed</i>, <i>vav</i>, <i>mem</i>) read “Destroy the authority that binds to chaos.” The noun <i>shalom</i> is derived from the verbal root <i>shalam</i>, which means “to restore,” in the sense of replacing or providing what is needed in order to make someone or something whole and complete. So <i>shalom</i> is used to describe those of us who have been provided all that is needed to be whole and complete and break off all authority that would attempt to bind us to chaos.</span>


bookid: Ps
contenido:
<a href="#en-TPT-452" title="Go to Psalm 35:1">Psalm 35:1 a </a>  <span class='footnote-text'>This is the first of seven Psalms in which David cried out for vengeance upon his enemies (<a class="bibleref" data-bibleref="Ps.52" href="/passage/?search=Ps.52&version=TPT">Pss. 52 a </a> , <a class="bibleref" data-bibleref="Ps.58" href="/passage/?search=Ps.58&version=TPT">58 a </a> , <a class="bibleref" data-bibleref="Ps.59" href="/passage/?search=Ps.59&version=TPT">59 a </a> , <a class="bibleref" data-bibleref="Ps.69" href="/passage/?search=Ps.69&version=TPT">69 a </a> , <a class="bibleref" data-bibleref="Ps.109" href="/passage/?search=Ps.109&version=TPT">109 a </a> , and <a class="bibleref" data-bibleref="Ps.137" href="/passage/?search=Ps.137&version=TPT">137 a </a> ).</span>


bookid: Ps
contenido:
<a href="#en-TPT-453" title="Go to Psalm 35:2">Psalm 35:2 b </a>  <span class='footnote-text'>The Aramaic word used here is found thirty-three times in the Psalms and is clearly <i>Savior</i>. Although a New Testament concept, David had a deep understanding almost one thousand years before the Savior was born that God would become his Savior. The Hebrew word for “Savior,” <i>Yasha</i>, is very similar to the name Jesus, Yeshua.</span>


bookid: Ps
contenido:
<a href="#en-TPT-468" title="Go to Psalm 35:18">Psalm 35:18 c </a>  <span class='footnote-text'>The Septuagint says, “My only child, I will save you from the lions.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-478" title="Go to Psalm 36:1">Psalm 36:1 a </a>  <span class='footnote-text'>Or “The heart of the wicked is rebellious to the core.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-484" title="Go to Psalm 36:7">Psalm 36:7 b </a>  <span class='footnote-text'>Or “They will be satisfied [or watered] in the abundance of your house.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-485" title="Go to Psalm 36:8">Psalm 36:8 c </a>  <span class='footnote-text'>The Hebrew word for “abundance” is actually <i>butterfat</i> or <i>oil</i>. It is a symbol of the anointing of the Holy Spirit.</span> <br><br> <a href="#en-TPT-485" title="Go to Psalm 36:8">Psalm 36:8 d </a>  <span class='footnote-text'>Or “Eden’s rivers of pleasure.” The garden of Eden had flowing rivers of delight. Eden means “pleasure.” The Hebrew word used here is the plural form of Eden, <i>Edens</i>.</span>


bookid: Ps
contenido:
<a href="#en-TPT-486" title="Go to Psalm 36:9">Psalm 36:9 e </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.1.4" href="/passage/?search=John.1.4&version=TPT">John 1:4 e </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-490" title="Go to Psalm 37:1">Psalm 37:1 a </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Ps.37" href="/passage/?search=Ps.37&version=TPT">Ps. 37 a </a>  is an acrostic psalm, with every other verse beginning with a successive letter of the Hebrew alphabet.</span>


bookid: Ps
contenido:
<a href="#en-TPT-493" title="Go to Psalm 37:4">Psalm 37:4 b </a>  <span class='footnote-text'>The word <i>delight</i> means “to be soft or tender.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-494" title="Go to Psalm 37:5">Psalm 37:5 c </a>  <span class='footnote-text'>The Hebrew uses the word <i>commit</i>, which means “to roll over your burdens on the Lord.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-495" title="Go to Psalm 37:6">Psalm 37:6 d </a>  <span class='footnote-text'>The Hebrew verb found here is also used for giving birth. Perhaps this is a reference to the birth of Christ, our righteousness.</span>


bookid: Ps
contenido:
<a href="#en-TPT-500" title="Go to Psalm 37:11">Psalm 37:11 e </a>  <span class='footnote-text'>Jesus said it this way: “The meek will inherit the earth.” See <a class="bibleref" data-bibleref="Matt.5.5" href="/passage/?search=Matt.5.5&version=TPT">Matt. 5:5 e </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-530" title="Go to Psalm 38:1">Psalm 38:1 a </a>  <span class='footnote-text'>The Septuagint has in the inscription “To be remembered on the Sabbath.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-543" title="Go to Psalm 38:17">Psalm 38:17 b </a>  <span class='footnote-text'>The Septuagint reads “I am prepared for all of their whips—prepared to suffer.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-549" title="Go to Psalm 39:1">Psalm 39:1 a </a>  <span class='footnote-text'>The Hebrew inscription includes the name Jeduthun, which can be translated “praising.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-551" title="Go to Psalm 39:5">Psalm 39:5 b </a>  <span class='footnote-text'>Interestingly, the Hebrew word for “short” in this verse is “a handbreadth,” or the span of a man’s hand. Our life’s duration is compared to a mere six-inch span!</span>


bookid: Ps
contenido:
<a href="#en-TPT-552" title="Go to Psalm 39:6">Psalm 39:6 c </a>  <span class='footnote-text'>Or “like phantoms going to and fro.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-553" title="Go to Psalm 39:7">Psalm 39:7 d </a>  <span class='footnote-text'>The Aramaic is Maryah, the Aramaic form of YHWH or Lord Jehovah.</span>


bookid: Ps
contenido:
<a href="#en-TPT-565" title="Go to Psalm 40:6">Psalm 40:6 a </a>  <span class='footnote-text'>The Septuagint is “a body you have prepared for me.” The Hebrew says, “You have pierced my ear.” This is a Hebraic reference to being a bond servant whose ear has been pierced by his master to signify a desire to serve for life. See Ex. <a class="bibleref" data-bibleref="Exod.21.1" href="/passage/?search=Exod.21.1&version=TPT">21:1-6 a </a> ; Isa. <a class="bibleref" data-bibleref="Isa.50.5" href="/passage/?search=Isa.50.5&version=TPT">50:5 a </a> ; <a class="bibleref" data-bibleref="Heb.10.5" href="/passage/?search=Heb.10.5&version=TPT">Heb. 10:5 a </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-566" title="Go to Psalm 40:7">Psalm 40:7 b </a>  <span class='footnote-text'>Implied in the context. See <a class="bibleref" data-bibleref="Heb.10.5" href="/passage/?search=Heb.10.5&version=TPT">Heb. 10:5-7 b </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-575" title="Go to Psalm 40:16">Psalm 40:16 c </a>  <span class='footnote-text'>This verse contains the root word for Yeshua in Hebrew.</span>


bookid: Ps
contenido:
<a href="#en-TPT-578" title="Go to Psalm 41:2">Psalm 41:2 a </a>  <span class='footnote-text'>Or “They will be blessed in the land.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-580" title="Go to Psalm 41:4">Psalm 41:4 b </a>  <span class='footnote-text'>Or “For I have sinned against you.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-584" title="Go to Psalm 41:8">Psalm 41:8 c </a>  <span class='footnote-text'>Or “a thing of Belial” or “an affliction from the abandoned one.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-585" title="Go to Psalm 41:9">Psalm 41:9 d </a>  <span class='footnote-text'>In the culture of that day, sharing a meal together was a sign of covenant friendship.</span> <br><br> <a href="#en-TPT-585" title="Go to Psalm 41:9">Psalm 41:9 e </a>  <span class='footnote-text'>The Hebrew literally reads “He lifted up his heel against me.” This is a powerful figure of speech meaning he was sold as an enemy and was treated treacherously. This verse was quoted, in part, by Jesus at the Last Supper (<a class="bibleref" data-bibleref="John.13.18" href="/passage/?search=John.13.18&version=TPT">John 13:18 e </a> ).</span>


bookid: Ps
contenido:
<a href="#en-TPT-589" title="Go to Psalm 41:13">Psalm 41:13 f </a>  <span class='footnote-text'>Some scholars believe this last verse was added as a “doxology of praise,” marking the end of the first book of Psalms. The word <i>amen</i> means “Faithful is our King!”</span>


bookid: Ps
contenido:
<a href="#en-TPT-590" title="Go to Psalm 42:1">Psalm 42:1 a </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Ps.42" href="/passage/?search=Ps.42&version=TPT">Ps. 42 a </a>  and 43 were originally composed as one psalm and later made into two.</span> <br><br> <a href="#en-TPT-590" title="Go to Psalm 42:1">Psalm 42:1 b </a>  <span class='footnote-text'>Korah was the great-grandson of Levi. The sons of Korah were a family of Levitical singers. David chose them to preside over the music of the tabernacle-tent on Mount Zion.</span> <br><br> <a href="#en-TPT-590" title="Go to Psalm 42:1">Psalm 42:1 c </a>  <span class='footnote-text'>The literal Hebrew is “as the deer pants for the riverbank [water’s edge].” The translation takes the metaphor of a hunted deer and puts it into terms that transfer the meaning into today’s context. David is describing the passion and longing he has that is yet unfulfilled.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3702" title="Go to Matthew 12:21">Matthew 12:21 o </a>  <span class='footnote-text'>Hebrew Matthew is “The islands will wait for his teachings.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3704" title="Go to Matthew 12:23">Matthew 12:23 p </a>  <span class='footnote-text'>Or “Could he be the Son of David,” a title used for the Messiah.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3705" title="Go to Matthew 12:24">Matthew 12:24 q </a>  <span class='footnote-text'>Or “Beelzebub” (<i>Baal-zebub</i>), a title used for Satan. See footnote on <a class="bibleref" data-bibleref="Matt.10.25" href="/passage/?search=Matt.10.25&version=TPT">Matt. 10:25 q </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3706" title="Go to Matthew 12:25">Matthew 12:25 r </a>  <span class='footnote-text'>As translated from the Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3708" title="Go to Matthew 12:27">Matthew 12:27 s </a>  <span class='footnote-text'>Or “your sons,” and by implication, “your followers” (who are exorcists).</span> <br><br> <a href="#en-TPT-3708" title="Go to Matthew 12:27">Matthew 12:27 t </a>  <span class='footnote-text'>In other words, to condemn Jesus as working by Satan’s power would be to condemn their own exorcists.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3709" title="Go to Matthew 12:28">Matthew 12:28 u </a>  <span class='footnote-text'>As translated from Hebrew Matthew and implied in the Greek. The Greek text, somewhat ambiguously, reads, “then the kingdom of God has approached.” The Hebrew Matthew cohesively fits Jesus’ parable in making the conclusion that the end of Satan’s kingdom has arrived for he has bound the mighty one (Satan) and ransacked his house (kingdom). Regardless, one indeed implies the other.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3711" title="Go to Matthew 12:30">Matthew 12:30 v </a>  <span class='footnote-text'>Jesus is saying, “This is a war with no neutrality. Join my side or you will miss the spoils of victory and be forever scattered.”</span> <br><br> <a href="#en-TPT-3711" title="Go to Matthew 12:30">Matthew 12:30 w </a>  <span class='footnote-text'>The Hebrew Matthew is “He who does not join me denies me.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3715" title="Go to Matthew 12:34">Matthew 12:34 x </a>  <span class='footnote-text'>Or “You are the sons of snakes”; that is, their inner identity was like a striking, poisonous viper.</span> <br><br> <a href="#en-TPT-3715" title="Go to Matthew 12:34">Matthew 12:34 y </a>  <span class='footnote-text'>The Hebrew Matthew reads, “Truly the heart awakens and the mouth speaks.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3717" title="Go to Matthew 12:36">Matthew 12:36 z </a>  <span class='footnote-text'>Or “worthless word.” The Aramaic is “every untrue word.”</span> <br><br> <a href="#en-TPT-3717" title="Go to Matthew 12:36">Matthew 12:36 a </a>  <span class='footnote-text'>The agrapha includes a sentence here, also quoted by Justin Martyr: “In the words I find you saying, in those I will judge you.” See Justin Martyr, <i>Dialogue</i> 47:5.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3720" title="Go to Matthew 12:39">Matthew 12:39 b </a>  <span class='footnote-text'>After experiencing the many miracles of Jesus’ love and power, and hearing his words of grace, for them to demand a further sign is what distinguished that generation as “evil.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3722" title="Go to Matthew 12:41">Matthew 12:41 c </a>  <span class='footnote-text'>The Aramaic is “tribe.” The Ninevites (modern-day Mosul, Iraq) were pagans, yet through 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: Matt
contenido:
<a href="#en-TPT-3723" title="Go to Matthew 12:42">Matthew 12:42 d </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 d </a> . Sheba is modern-day Yemen.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3725" title="Go to Matthew 12:44">Matthew 12:44 e </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “swept clean and put in order.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3734" title="Go to Matthew 13:3">Matthew 13:3 a </a>  <span class='footnote-text'>The Aramaic and Greek use a word for “parable” that means “a metaphor, allegory, simile, illustration, comparison, figure of speech, riddle, or enigmatic saying that is meant to stimulate intense thought.” Throughout Hebrew history wise men, prophets, and teachers used parables and allegories as a preferred method of teaching spiritual truths. Poets would write their riddles and musicians would sing their proverbs with verbal imagery. Jesus never taught the people without using allegory and parables (<a class="bibleref" data-bibleref="Matt.13.34" href="/passage/?search=Matt.13.34&version=TPT">Matt. 13:34 a </a> ). As a true prophet, one of Jesus’ preferred methods of teaching was allegory. To deny the validity of allegorical teaching is to ignore the teaching methods of Jesus, the Living Word. This chapter contains seven parables of Jesus: (1) the parable of the seed, (2)the parable of the wheat and weeds, (3) the parable of the net, (4) the parable of the tiny mustard seed, (5) the parable of yeast, (6) the parable of the hidden treasure, and (7) the parable of the costly pearl.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3740" title="Go to Matthew 13:9">Matthew 13:9 b </a>  <span class='footnote-text'>Or “The one with ears to hear should use them.” See also <a class="bibleref" data-bibleref="Matt.13.43" href="/passage/?search=Matt.13.43&version=TPT">v. 43 b </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3742" title="Go to Matthew 13:11">Matthew 13:11 c </a>  <span class='footnote-text'>The Greek word <i>musterion</i> is found twenty-seven times in the New Testament and means “secrets” or “mysteries.” The mysteries of heaven’s kingdom realm are spiritual insights into the nature and ways of God. Jesus Christ can only be fully understood by the spirit, not merely by the intellect of man. Jesus taught his disciples using the cryptic language of parables to move them beyond intellectual abilities and engage the spirit. If the listener had a hunger to learn with an open, teachable heart, then Jesus’ words brought life and understanding. We must always be those who push aside our opinions and traditions to glean the deepest meaning of all that Jesus did and taught. See also Job <a class="bibleref" data-bibleref="Job.15.8" href="/passage/?search=Job.15.8&version=TPT">15:8 c </a> ; <a class="bibleref" data-bibleref="Prov.3.32" href="/passage/?search=Prov.3.32&version=TPT">Prov. 3:32 c </a> ; <a class="bibleref" data-bibleref="1Cor.2.14" href="/passage/?search=1Cor.2.14&version=TPT">1 Cor. 2:14 c </a> ; <a class="bibleref" data-bibleref="Col.2.2" href="/passage/?search=Col.2.2&version=TPT">Col. 2:2 c </a> ; <a class="bibleref" data-bibleref="Col.4.3" href="/passage/?search=Col.4.3&version=TPT">4:3 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3743" title="Go to Matthew 13:12">Matthew 13:12 d </a>  <span class='footnote-text'>Or “To he who has, more will be given.” This is an obvious ellipsis that, in the context, refers to having an open heart to receive the understanding of the mysteries of the kingdom of heaven.</span> <br><br> <a href="#en-TPT-3743" title="Go to Matthew 13:12">Matthew 13:12 e </a>  <span class='footnote-text'>Or “until they habitually superabound” (with understanding).</span> <br><br> <a href="#en-TPT-3743" title="Go to Matthew 13:12">Matthew 13:12 f </a>  <span class='footnote-text'>As translated from Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3746" title="Go to Matthew 13:15">Matthew 13:15 g </a>  <span class='footnote-text'>The Aramaic is “waterlogged.”</span> <br><br> <a href="#en-TPT-3746" title="Go to Matthew 13:15">Matthew 13:15 h </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.6.9" href="/passage/?search=Isa.6.9&version=TPT">6:9-10 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3747" title="Go to Matthew 13:16">Matthew 13:16 i </a>  <span class='footnote-text'>As translated from the Aramaic. Or “Your eyes have a blessing resting upon them because they see, and your ears because they hear.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3750" title="Go to Matthew 13:19">Matthew 13:19 j </a>  <span class='footnote-text'>The Aramaic can be translated “He hears of the manifestation of the kingdom.” It is found also in <a class="bibleref" data-bibleref="Matt.13.20" href="/passage/?search=Matt.13.20&version=TPT">vv. 20 j </a> , <a class="bibleref" data-bibleref="Matt.13.21" href="/passage/?search=Matt.13.21&version=TPT">21 j </a> , <a class="bibleref" data-bibleref="Matt.13.22" href="/passage/?search=Matt.13.22&version=TPT">22 j </a> , and <a class="bibleref" data-bibleref="Matt.13.23" href="/passage/?search=Matt.13.23&version=TPT">23 j </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3751" title="Go to Matthew 13:20">Matthew 13:20 k </a>  <span class='footnote-text'>Hebrew Matthew is “the word of the Mighty One.”</span> <br><br> <a href="#en-TPT-3751" title="Go to Matthew 13:20">Matthew 13:20 l </a>  <span class='footnote-text'>Implied by the “shallow” soil, representing a shallow interest that doesn’t sink spiritual roots into the truth of God.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3752" title="Go to Matthew 13:21">Matthew 13:21 m </a>  <span class='footnote-text'>Or “gets offended” or “is made to stumble.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3753" title="Go to Matthew 13:22">Matthew 13:22 n </a>  <span class='footnote-text'>Or “deceptive riches.” See <a class="bibleref" data-bibleref="Prov.23.4" href="/passage/?search=Prov.23.4&version=TPT">Prov. 23:4-5 n </a> .</span> <br><br> <a href="#en-TPT-3753" title="Go to Matthew 13:22">Matthew 13:22 o </a>  <span class='footnote-text'>Hebrew Matthew adds a phrase here: “and the Adversary causes him to forget the word of God.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3755" title="Go to Matthew 13:24">Matthew 13:24 p </a>  <span class='footnote-text'>Or “set before them.” See also <a class="bibleref" data-bibleref="Matt.13.31" href="/passage/?search=Matt.13.31&version=TPT">vv. 31 p </a>  and <a class="bibleref" data-bibleref="Matt.13.33" href="/passage/?search=Matt.13.33&version=TPT">33 p </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3756" title="Go to Matthew 13:25">Matthew 13:25 q </a>  <span class='footnote-text'>Or “darnel” or “rye grass.” The Greek word <i>zizanion</i> is a noxious weed (<i>lolium temelentum</i>) that appears from a distance to look like wheat, but has poisonous black seeds. See <i>Fauna and Flora of the Bible</i> (London: United Bible Societies, 1980), 194.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3764" title="Go to Matthew 13:33">Matthew 13:33 r </a>  <span class='footnote-text'>These two parables, about the tiny mustard seed and the yeast, both teach of God’s kingdom having a small beginning but growing until its influence permeates and prevails into all the earth. The “three measure [Hb. <i>seahs</i>] of flour” was nearly twenty-two kilos, enough to feed three hundred people. What once looked unimpressive rises to impact and feed many. The number three always points to resurrection life.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3766" title="Go to Matthew 13:35">Matthew 13:35 s </a>  <span class='footnote-text'>As translated from the Aramaic. The Hebrew Matthew is “I will speak with riddles from ancient times.” See <a class="bibleref" data-bibleref="Ps.78.2" href="/passage/?search=Ps.78.2&version=TPT">Ps. 78:2 s </a> ; <a class="bibleref" data-bibleref="Prov.25.2" href="/passage/?search=Prov.25.2&version=TPT">Prov. 25:2 s </a> . A parable has hidden meaning. Everything stands for something else. Jesus interprets and unlocks the meaning of the Word to us.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3767" title="Go to Matthew 13:36">Matthew 13:36 t </a>  <span class='footnote-text'>This was likely in Capernaum.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3770" title="Go to Matthew 13:39">Matthew 13:39 u </a>  <span class='footnote-text'>Or “[God’s] angels.” In both Greek and Hebrew the word <i>angels</i> can also refer to human messengers.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3773" title="Go to Matthew 13:42">Matthew 13:42 v </a>  <span class='footnote-text'>Or “gnashing of teeth,” a metaphor for despair and torment. The Aramaic can be translated “thrown into the essence of fire.” The Aramaic word <i>athuna</i> can mean either “furnace” or “essence.” See also <a class="bibleref" data-bibleref="Matt.13.50" href="/passage/?search=Matt.13.50&version=TPT">v. 50 v </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3774" title="Go to Matthew 13:43">Matthew 13:43 w </a>  <span class='footnote-text'>See Judg. <a class="bibleref" data-bibleref="Judg.5.31" href="/passage/?search=Judg.5.31&version=TPT">5:31 w </a> ; <a class="bibleref" data-bibleref="Song.6.10" href="/passage/?search=Song.6.10&version=TPT">Song. 6:10 w </a> ; Isa. <a class="bibleref" data-bibleref="Isa.60.1" href="/passage/?search=Isa.60.1&version=TPT">60:1 w </a> ; Dan. <a class="bibleref" data-bibleref="Dan.12.3" href="/passage/?search=Dan.12.3&version=TPT">12:3 w </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3775" title="Go to Matthew 13:44">Matthew 13:44 x </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Prov.2.4" href="/passage/?search=Prov.2.4&version=TPT">Prov. 2:4 x </a> . The most accepted interpretation of this parable is that Jesus is the treasure, but Jesus taught that the field is the world (<a class="bibleref" data-bibleref="Matt.13.38" href="/passage/?search=Matt.13.38&version=TPT">v. 38 x </a> ). The allegory breaks down, for a believer doesn’t sell all he has (works) and then buy the world to find Jesus (the treasure). It is more plausible to view the hidden treasure as a symbol of you and me. Jesus is the man who sold all that he owned, leaving his exalted place of glory to come and pay for the sin of the whole world with his own blood just so he could have you, his treasure. Heaven’s kingdom realm is experienced when we realize what a great price Jesus places on our souls, for he gave his sacred blood for us. The re-hiding of the treasure is a hint of our new life, hidden in God. See <a class="bibleref" data-bibleref="Eph.1.4" href="/passage/?search=Eph.1.4&version=TPT">Eph. 1:4 x </a> ; <a class="bibleref" data-bibleref="Col.3.1-Col.3.5" href="/passage/?search=Col.3.1-Col.3.5&version=TPT">Col. 3:1-5 x </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3777" title="Go to Matthew 13:46">Matthew 13:46 y </a>  <span class='footnote-text'>The Aramaic is “unique.” Jesus is the merchant. (See <a class="bibleref" data-bibleref="Song.3.6" href="/passage/?search=Song.3.6&version=TPT">Song. 3:6 y </a> .) You are the exquisite and unique pearl, as his beloved follower, that came from the wounded side of Jesus Christ. You prompted him to give up all, including his sacred blood, in exchange for having you as his very own. See also <a class="bibleref" data-bibleref="Heb.12.2" href="/passage/?search=Heb.12.2&version=TPT">Heb. 12:2 y </a> .</span> <br><br> <a href="#en-TPT-3777" title="Go to Matthew 13:46">Matthew 13:46 z </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.43.4" href="/passage/?search=Isa.43.4&version=TPT">43:4 z </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3780" title="Go to Matthew 13:49">Matthew 13:49 a </a>  <span class='footnote-text'>Or “angels.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3783" title="Go to Matthew 13:52">Matthew 13:52 b </a>  <span class='footnote-text'>Or “scribe.”</span> <br><br> <a href="#en-TPT-3783" title="Go to Matthew 13:52">Matthew 13:52 c </a>  <span class='footnote-text'>These “new treasures” speak of new insights and understandings that are revealed at the proper time. The “old treasures” speak of truths that have been established, founded upon what God has already revealed. Teachers are to bring forth the revelation of God and his word as treasures to the people. We need both new and old insights.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3784" title="Go to Matthew 13:53">Matthew 13:53 d </a>  <span class='footnote-text'>The Greek word for “left” is <i>metairo</i> and means “to depart” or “to be lifted up and taken from one place to another.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3786" title="Go to Matthew 13:55">Matthew 13:55 e </a>  <span class='footnote-text'>The Hebrew Matthew is “blacksmith’s son.” The Greek word <i>tekton</i> can be translated “carpenter,” “metal worker,” “sculptor,” “artisan,” “stone worker,” or “builder.” The people of Jesus’ hometown presumed that Joseph was his father, but Jesus had no earthly father, because he was “born of a woman.”</span> <br><br> <a href="#en-TPT-3786" title="Go to Matthew 13:55">Matthew 13:55 f </a>  <span class='footnote-text'>Or “James.” Translations of the Bible have substituted Jacob with James. Both Greek and Aramaic leave the Hebrew name as it is, Jacob. This translation will use Jacob throughout.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3787" title="Go to Matthew 13:56">Matthew 13:56 g </a>  <span class='footnote-text'>Implied in the context. See <a class="bibleref" data-bibleref="Matt.13.54" href="/passage/?search=Matt.13.54&version=TPT">v. 54 g </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3788" title="Go to Matthew 13:57">Matthew 13:57 h </a>  <span class='footnote-text'>The Aramaic is “They were suspicious of him.” The Hebrew Matthew is “They were confused about him.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3790" title="Go to Matthew 14:1">Matthew 14:1 a </a>  <span class='footnote-text'>This was Herod Antipas, the son of Herod the Great who had the infant boys killed in Bethlehem. See <a class="bibleref" data-bibleref="Matt.2.16" href="/passage/?search=Matt.2.16&version=TPT">Matt. 2:16 a </a> . Herod Antipas was the one who Jesus stood before to be judged. See <a class="bibleref" data-bibleref="Luke.23.15" href="/passage/?search=Luke.23.15&version=TPT">Luke 23:15 a </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3791" title="Go to Matthew 14:2">Matthew 14:2 b </a>  <span class='footnote-text'>The Aramaic is “This is why powers are emanating from him.” Herod believed that it was the spirit of John working through Jesus, not the Spirit of God.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3793" title="Go to Matthew 14:4">Matthew 14:4 c </a>  <span class='footnote-text'>Herod Antipas wanted to take his brother’s wife so he divorced his wife, a Nabatean princess, and Herodias divorced Philip so they could marry each other. This was why John confronted Herod. See Lev. <a class="bibleref" data-bibleref="Lev.18.16" href="/passage/?search=Lev.18.16&version=TPT">18:16 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3795" title="Go to Matthew 14:6">Matthew 14:6 d </a>  <span class='footnote-text'>Josephus, the Jewish historian, notes that her daughter was named Salome.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3803" title="Go to Matthew 14:14">Matthew 14:14 e </a>  <span class='footnote-text'>The Aramaic is “he nurtured them in love and cured their frailties.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3809" title="Go to Matthew 14:20">Matthew 14:20 f </a>  <span class='footnote-text'>The miracle took place as the disciples distributed what they had. Each disciple ended up with a basket full of leftovers.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3814" title="Go to Matthew 14:25">Matthew 14:25 g </a>  <span class='footnote-text'>Or “during the fourth watch of the night” (between 3:00 and 6:00 a.m.).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3816" title="Go to Matthew 14:27">Matthew 14:27 h </a>  <span class='footnote-text'>Or “I AM,” which was the name of God used in Ex. <a class="bibleref" data-bibleref="Exod.3.14" href="/passage/?search=Exod.3.14&version=TPT">3:14 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3818" title="Go to Matthew 14:29">Matthew 14:29 i </a>  <span class='footnote-text'>Or “Go for it!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3822" title="Go to Matthew 14:33">Matthew 14:33 j </a>  <span class='footnote-text'>The Greek word used for “worship,” <i>proskuneo</i>, includes three concepts: to bow, to kiss, and to pay homage (worship). All three are included here.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3823" title="Go to Matthew 14:34">Matthew 14:34 k </a>  <span class='footnote-text'>Gennesaret means “harp.” It was known as a lovely and fertile plain south of Capernaum. Lake Galilee was also called the Lake of Gennesaret.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3825" title="Go to Matthew 14:36">Matthew 14:36 l </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Matt.9.21" href="/passage/?search=Matt.9.21&version=TPT">Matt. 9:21-22 l </a> ; <a class="bibleref" data-bibleref="Mark.3.10" href="/passage/?search=Mark.3.10&version=TPT">Mark 3:10 l </a> ; <a class="bibleref" data-bibleref="Luke.6.19" href="/passage/?search=Luke.6.19&version=TPT">Luke 6:19 l </a> . The power of God exuding from Jesus was so incredible that merely touching his prayer shawl (or cloak) would bring instant healing. This same power is available to the church today, for Christ, the healer, lives in every believer. See also <a class="bibleref" data-bibleref="Acts.19.12" href="/passage/?search=Acts.19.12&version=TPT">Acts 19:12 l </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3826" title="Go to Matthew 15:1">Matthew 15:1 a </a>  <span class='footnote-text'>Or “scribes,” considered to be experts in interpreting Jewish laws.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3829" title="Go to Matthew 15:4">Matthew 15:4 b </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.20.12" href="/passage/?search=Exod.20.12&version=TPT">20:12 b </a> ; <a class="bibleref" data-bibleref="Exod.21.17" href="/passage/?search=Exod.21.17&version=TPT">21:17 b </a> ; Lev. <a class="bibleref" data-bibleref="Lev.20.9" href="/passage/?search=Lev.20.9&version=TPT">20:9 b </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3834" title="Go to Matthew 15:9">Matthew 15:9 c </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.29.13" href="/passage/?search=Isa.29.13&version=TPT">29:13 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3839" title="Go to Matthew 15:14">Matthew 15:14 d </a>  <span class='footnote-text'>The Aramaic is “Let them remain blind! For they are nothing more than blind leaders of the blind.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3844" title="Go to Matthew 15:19">Matthew 15:19 e </a>  <span class='footnote-text'>Or “blasphemies.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3846" title="Go to Matthew 15:21">Matthew 15:21 f </a>  <span class='footnote-text'>Or “Tyre and Sidon,” both cities of Lebanon.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3847" title="Go to Matthew 15:22">Matthew 15:22 g </a>  <span class='footnote-text'>The Hebrew Matthew is “a Canaanite merchant woman.” Canaan included the region of modern-day Lebanon. Canaanite refers to a non-Jewish person who lived in that region. It was in this very region that an Old Testament woman named Jezebel established Baal worship. Now Jesus heals a woman and brings her into the true worship of God.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3848" title="Go to Matthew 15:23">Matthew 15:23 h </a>  <span class='footnote-text'>As translated from Hebrew Matthew. The Greek is “The disciples kept begging Jesus to send her away.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3851" title="Go to Matthew 15:26">Matthew 15:26 i </a>  <span class='footnote-text'>Jesus uses a figure of speech and describes the people of Israel as “children” who view the non-Jewish people as “dogs.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3862" title="Go to Matthew 15:37">Matthew 15:37 j </a>  <span class='footnote-text'>The Greek word used here implies a very large basket, possibly the size of a person.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3864" title="Go to Matthew 15:39">Matthew 15:39 k </a>  <span class='footnote-text'>Or “Magadan.” This was a place where fish were salted and preserved. Magdala means “tower.” Magdala was the town that Mary Magdalene came from. Perhaps during this visit is when they first met.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3865" title="Go to Matthew 16:1">Matthew 16:1 a </a>  <span class='footnote-text'>Of the three major sects of Judaism of that day (Pharisees, Essenes, and Sadducees), the Sadducees were a small but influential group that philosophically denied the supernatural and gravitated instead toward political control of the people.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3868" title="Go to Matthew 16:4">Matthew 16:4 b </a>  <span class='footnote-text'>The “sign of Jonah” points to Jesus in many ways. Jonah being thrown into the sea points to Christ’s death. Being swallowed by the fish for three days points to Christ’s burial. And being expelled from the fish speaks of Christ’s resurrection and triumph over death, which is the greatest “sign” God could ever give. The resurrected Jesus is the eternal sign that our sins are forgiven.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3876" title="Go to Matthew 16:12">Matthew 16:12 c </a>  <span class='footnote-text'>“Pharisees” means “separated ones” (separatists). It is believed that during the time of Jesus there were approximately six thousand Pharisees in Israel. They refused to have dealings with the common people, because there were separated to God. Jesus described them as religious frauds who loved money and wanted to be the final authority on all the doctrines that were taught to the people. They were not all priests, but zealous law keepers who wanted their interpretation of the Scriptures to be the standard in Israel.</span> <br><br> <a href="#en-TPT-3876" title="Go to Matthew 16:12">Matthew 16:12 d </a>  <span class='footnote-text'>The Sadducees (<i>Tzedukim</i>) were wealthy aristocrats with political connections to Rome. They did not believe in the afterlife or angels or demons, and they denied the miraculous. It is believed that among them were Jewish converts from the Edomites who were forced to convert to Judaism in 129 BC by John Hyrcanus, the Hasmonean leader of the second century BC. The Sadducees loved Greek (Hellenistic) culture and basically rejected the oral law of the Pharisees. The Herodians would also be considered to be of the Sadducees. You can imagine how Jesus upset both the Pharisees and the Sadducees. Jesus had no difficulty breaking the traditions, taboos, religious teachings, and political loyalties of both Pharisees and Sadducees in order to please his heavenly Father.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3877" title="Go to Matthew 16:13">Matthew 16:13 e </a>  <span class='footnote-text'>This was a beautiful area north of Lake Galilee and near Tel-Dan. Located at the foothills of Mount Hermon, it was an ancient Roman city rebuilt by Herod Philip in honor of Tiberius Caesar.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3880" title="Go to Matthew 16:16">Matthew 16:16 f </a>  <span class='footnote-text'>Or “the Christ” (Messiah).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3881" title="Go to Matthew 16:17">Matthew 16:17 g </a>  <span class='footnote-text'>Jonah means “dove.” Or “Simon, son of John.” Simeon means “he who hears.” Peter heard the Father’s whisper within that Jesus was the Christ. Simeon was his formal Hebrew name. Peter became his identity as Jesus gave him the nickname of “pebble.” He is also referred to as “Simon Peter.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3882" title="Go to Matthew 16:18">Matthew 16:18 h </a>  <span class='footnote-text'>Or <i>Keefa</i>, the Aramaic word for “stone” or “pebble.” See <a class="bibleref" data-bibleref="Matt.4.18" href="/passage/?search=Matt.4.18&version=TPT">Matt. 4:18 h </a>  and footnote. There is an obvious pun only found in the Hebrew Matthew. The Hebrew word for “stone” is <i>eben</i>, and the Hebrew word for “build” is <i>ebeneh</i>. The Greek text does state that Peter is the “rock” on which the church is built. However, the implication is that it is Peter’s revelation from the Father and his confession of Jesus as the Son of God that becomes the “bedrock foundation” for the church. The earliest writings of the church fathers all acknowledge that the Rock is Jesus Christ, not Peter. See Deut. <a class="bibleref" data-bibleref="Deut.32.18" href="/passage/?search=Deut.32.18&version=TPT">32:18 h </a> , <a class="bibleref" data-bibleref="Deut.32.30" href="/passage/?search=Deut.32.30&version=TPT">30-31 h </a> ; <a class="bibleref" data-bibleref="Ps.18.46" href="/passage/?search=Ps.18.46&version=TPT">Ps. 18:46 h </a> ; Isa. <a class="bibleref" data-bibleref="Isa.8.14" href="/passage/?search=Isa.8.14&version=TPT">8:14 h </a> ; <a class="bibleref" data-bibleref="Isa.17.10" href="/passage/?search=Isa.17.10&version=TPT">17:10 h </a> ; <a class="bibleref" data-bibleref="Isa.51.1" href="/passage/?search=Isa.51.1&version=TPT">51:1-8 h </a> .</span> <br><br> <a href="#en-TPT-3882" title="Go to Matthew 16:18">Matthew 16:18 i </a>  <span class='footnote-text'>The Greek word for “church” is <i>ekklesia</i> and means “legislative assembly” or “selected ones.” This is not a religious term at all, but a political and governmental term that is used many times in classical Greek for a group of people who have been summoned and gathered together to govern the affairs of a city. For Jesus to use this term means he is giving the keys of governmental authority in his kingdom to the church. See R. Scott and H. G. Liddell, <i>A Greek-English Lexicon</i>, p. 206; J. H. Thayer, <i>A Greek-English Lexicon of the New Testament</i>, p. 196; and Oskar Seyffert, <i>A Dictionary of Classical Antiquities</i>, pp. 202–203.</span> <br><br> <a href="#en-TPT-3882" title="Go to Matthew 16:18">Matthew 16:18 j </a>  <span class='footnote-text'>Or “the gates of hell,” a metonymy for the power of death.</span> <br><br> <a href="#en-TPT-3882" title="Go to Matthew 16:18">Matthew 16:18 k </a>  <span class='footnote-text'>Or “all the forces of hell will never have the power to win a victory over it!” There is no power of darkness that can stop the advancing church that Jesus builds.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3883" title="Go to Matthew 16:19">Matthew 16:19 l </a>  <span class='footnote-text'>The “keys” are symbols of authority and ruling power. See Isa. <a class="bibleref" data-bibleref="Isa.22.22" href="/passage/?search=Isa.22.22&version=TPT">22:22 l </a> .</span> <br><br> <a href="#en-TPT-3883" title="Go to Matthew 16:19">Matthew 16:19 m </a>  <span class='footnote-text'>Or “Whatever you bind on earth will have been bound in heaven, and whatever you loose on earth will have been loosed in heaven.” Or “That which you forbid on earth must be that which is already forbidden in heaven, and that which you permit on earth must be that which is already permitted in heaven.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3885" title="Go to Matthew 16:21">Matthew 16:21 n </a>  <span class='footnote-text'>The Hebrew Matthew adds, “many scourgings and many mockings.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3887" title="Go to Matthew 16:23">Matthew 16:23 o </a>  <span class='footnote-text'>Or “He turned from Peter and said . . .”</span> <br><br> <a href="#en-TPT-3887" title="Go to Matthew 16:23">Matthew 16:23 p </a>  <span class='footnote-text'>Or “adversary.” Jesus is equating Peter’s display of character to that of Satan. Peter was not possessed by Satan, but speaking from Satan’s realm and speaking demonic wisdom. See <a class="bibleref" data-bibleref="Jas.3.15" href="/passage/?search=Jas.3.15&version=TPT">James 3:15 p </a> . The Hebrew Matthew can be translated “Follow me! Don’t quarrel with me, adversary!”</span> <br><br> <a href="#en-TPT-3887" title="Go to Matthew 16:23">Matthew 16:23 q </a>  <span class='footnote-text'>Or “You are laying a trap for me.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3888" title="Go to Matthew 16:24">Matthew 16:24 r </a>  <span class='footnote-text'>The Hebrew Matthew is “offer yourself up to death.” The words Jesus spoke were shocking and must be translated as such.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3890" title="Go to Matthew 16:26">Matthew 16:26 s </a>  <span class='footnote-text'>Or “What would a person give in exchange for his life?”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3891" title="Go to Matthew 16:27">Matthew 16:27 t </a>  <span class='footnote-text'>Or “angels.”</span> <br><br> <a href="#en-TPT-3891" title="Go to Matthew 16:27">Matthew 16:27 u </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.28.4" href="/passage/?search=Ps.28.4&version=TPT">Pss. 28:4 u </a> ; <a class="bibleref" data-bibleref="Ps.62.12" href="/passage/?search=Ps.62.12&version=TPT">62:12 u </a> ; <a class="bibleref" data-bibleref="Prov.24.12" href="/passage/?search=Prov.24.12&version=TPT">Prov. 24:12 u </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3892" title="Go to Matthew 16:28">Matthew 16:28 v </a>  <span class='footnote-text'>Or “when they see the Son of Man appearing to inaugurate his regal reign.” This was a prophecy of what was about to take place with Peter, Jacob, and John on the Mountain of Transforming Glory. This promise would be fulfilled as they experienced the power of the kingdom of God and the cloud of glory. Christ’s appearing is equated to the power manifested in the cloud that overshadowed Jesus on the Mount of Transfiguration.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3893" title="Go to Matthew 17:1">Matthew 17:1 a </a>  <span class='footnote-text'>Or “James.” Translations of the Bible have substituted Jacob with James. Both Greek and Aramaic leave the Hebrew name as it is, Jacob. This translation will use Jacob throughout.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3894" title="Go to Matthew 17:2">Matthew 17:2 b </a>  <span class='footnote-text'>Or “white as light.”</span> <br><br> <a href="#en-TPT-3894" title="Go to Matthew 17:2">Matthew 17:2 c </a>  <span class='footnote-text'>Moses also went up Sinai’s mountain and received an impartation of glory. His face shone and had to be veiled. The transfiguration of Jesus is also part of our destiny, for the same Greek word is used twice for believers being transfigured by the renewing of our minds and by the glory of Christ within us that will complete our transformation into Christ’s image. See <a class="bibleref" data-bibleref="Rom.12.2" href="/passage/?search=Rom.12.2&version=TPT">Rom. 12:2 c </a> ; <a class="bibleref" data-bibleref="2Cor.3.18" href="/passage/?search=2Cor.3.18&version=TPT">2 Cor. 3:18 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3895" title="Go to Matthew 17:3">Matthew 17:3 d </a>  <span class='footnote-text'>Moses represented the Law and Elijah represented the Prophets. Both Moses and Elijah were associated with Mount Sinai (Horeb), both had a ministry of performing astounding miracles, and both had unusual circumstances surrounding their passing from this life into glory.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3896" title="Go to Matthew 17:4">Matthew 17:4 e </a>  <span class='footnote-text'>Or “tabernacles,” which speaks of the booths made to celebrate the Feast of Tabernacles.</span> <br><br> <a href="#en-TPT-3896" title="Go to Matthew 17:4">Matthew 17:4 f </a>  <span class='footnote-text'>The Hebrew Matthew adds this line: “because he [Peter] did not know what he was saying.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3897" title="Go to Matthew 17:5">Matthew 17:5 g </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Acts.5.15" href="/passage/?search=Acts.5.15&version=TPT">Acts 5:15 g </a> . The Greek word translated “overshadow” is <i>episkiazo</i>, which is used exclusively for the power of the Almighty “overshadowing,” such as Mary, who conceived a child supernaturally by God. See also <a class="bibleref" data-bibleref="Mark.9.7" href="/passage/?search=Mark.9.7&version=TPT">Mark 9:7 g </a> ; <a class="bibleref" data-bibleref="Luke.1.35" href="/passage/?search=Luke.1.35&version=TPT">Luke 1:35 g </a> . This was not a natural shadow created by the light of the sun, but the supernatural overshadowing of God’s power. Jesus will appear again in these clouds of glory. See <a class="bibleref" data-bibleref="Matt.16.27" href="/passage/?search=Matt.16.27&version=TPT">Matt. 16:27 g </a> ; <a class="bibleref" data-bibleref="Matt.24.30" href="/passage/?search=Matt.24.30&version=TPT">24:30 g </a> ; <a class="bibleref" data-bibleref="Matt.26.64" href="/passage/?search=Matt.26.64&version=TPT">26:64 g </a> .</span> <br><br> <a href="#en-TPT-3897" title="Go to Matthew 17:5">Matthew 17:5 h </a>  <span class='footnote-text'>Or “He is the one on whom my favor rests.”</span> <br><br> <a href="#en-TPT-3897" title="Go to Matthew 17:5">Matthew 17:5 i </a>  <span class='footnote-text'>Or “You must constantly listen to him.” See <a class="bibleref" data-bibleref="Ps.2.7" href="/passage/?search=Ps.2.7&version=TPT">Ps. 2:7 i </a> ; Isa. <a class="bibleref" data-bibleref="Isa.42.1" href="/passage/?search=Isa.42.1&version=TPT">42:1 i </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3898" title="Go to Matthew 17:6">Matthew 17:6 j </a>  <span class='footnote-text'>Implied by the Hebrew Matthew, which can be translated “They were asleep and not asleep; they were awake but not awake.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3900" title="Go to Matthew 17:8">Matthew 17:8 k </a>  <span class='footnote-text'>The Greek is quite emphatic: “They saw only him, and him alone.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3901" title="Go to Matthew 17:9">Matthew 17:9 l </a>  <span class='footnote-text'>Or “supernatural vision.” The Greek word used here <i>(horama)</i> does not refer to an imaginary vision, but an actual one. It points to a theophany, an appearing of God.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3905" title="Go to Matthew 17:13">Matthew 17:13 m </a>  <span class='footnote-text'>Jesus was comparing Elijah with John the Baptist. John was not Elijah reincarnated, but the Spirit upon Elijah was the Spirit upon John. John, the forerunner, ministered in the spirit and power of Elijah. The same anointing of Elijah is present today to restore all things. (See <a class="bibleref" data-bibleref="Acts.3.21" href="/passage/?search=Acts.3.21&version=TPT">Acts 3:21 m </a> .) The Bible scholars had properly concluded that Elijah must come first, but failed to interpret it figuratively. This is often repeated today with biblical prophecies. We need the Spirit of Christ to help us understand even the basic truths of the Bible.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3907" title="Go to Matthew 17:15">Matthew 17:15 n </a>  <span class='footnote-text'>Although not in the Greek text, it is implied in the context (<a class="bibleref" data-bibleref="Matt.17.18" href="/passage/?search=Matt.17.18&version=TPT">v. 18 n </a> ). The Hebrew Matthew states three times in this pericope (<a class="bibleref" data-bibleref="Matt.17.15" href="/passage/?search=Matt.17.15&version=TPT">vv. 15 n </a> , <a class="bibleref" data-bibleref="Matt.17.18" href="/passage/?search=Matt.17.18&version=TPT">18 n </a> , <a class="bibleref" data-bibleref="Matt.17.21" href="/passage/?search=Matt.17.21&version=TPT">21 n </a> ) that the boy had a demon.</span> <br><br> <a href="#en-TPT-3907" title="Go to Matthew 17:15">Matthew 17:15 o </a>  <span class='footnote-text'>The Hebrew Matthew is “He grinds his teeth and foams at the mouth.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3909" title="Go to Matthew 17:17">Matthew 17:17 p </a>  <span class='footnote-text'>The Hebrew Matthew adds a sentence here: “Woe to those who deny me!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3912" title="Go to Matthew 17:20">Matthew 17:20 q </a>  <span class='footnote-text'>Jesus compares faith to a small seed that grows into a large shrub. Faith will grow as it feeds on spiritual truth found in the Bible. A mountain can also be a symbol of a kingdom. Mountain-moving faith brings the power of God’s kingdom to the earth. See also <a class="bibleref" data-bibleref="1Cor.13.2" href="/passage/?search=1Cor.13.2&version=TPT">1 Cor. 13:2 q </a> .</span> <br><br> <a href="#en-TPT-3912" title="Go to Matthew 17:20">Matthew 17:20 r </a>  <span class='footnote-text'>Or “Nothing will be beyond your power.” The Aramaic can be translated “Nothing is higher or stronger than you.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3913" title="Go to Matthew 17:21">Matthew 17:21 s </a>  <span class='footnote-text'>As translated from the Hebrew Matthew, Aramaic, and some Greek manuscripts. Many reliable Greek manuscripts do not have this verse, and it is not included in many modern translations.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3914" title="Go to Matthew 17:22">Matthew 17:22 t </a>  <span class='footnote-text'>The Greek word is “twisted together like strands of a rope.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3916" title="Go to Matthew 17:24">Matthew 17:24 u </a>  <span class='footnote-text'>This was known as “head tax.” See also Ex. <a class="bibleref" data-bibleref="Exod.30.13" href="/passage/?search=Exod.30.13&version=TPT">30:13-16 u </a> ; <a class="bibleref" data-bibleref="Exod.38.26" href="/passage/?search=Exod.38.26&version=TPT">38:26 u </a> ; Neh. <a class="bibleref" data-bibleref="Neh.10.32" href="/passage/?search=Neh.10.32&version=TPT">10:32-33 u </a> . The word <i>pay</i> (<a class="bibleref" data-bibleref="Matt.17.24" href="/passage/?search=Matt.17.24&version=TPT">vv. 24 u </a> , <a class="bibleref" data-bibleref="Matt.17.25" href="/passage/?search=Matt.17.25&version=TPT">25 u </a> , <a class="bibleref" data-bibleref="Matt.17.27" href="/passage/?search=Matt.17.27&version=TPT">27 u </a> ) is the same word Jesus spoke on the cross, “It is finished (<i>paid</i> in full).” Jesus paid it all so that we would be set free.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3919" title="Go to Matthew 17:27">Matthew 17:27 v </a>  <span class='footnote-text'>This miracle is a picture of the death and resurrection of our Lord Jesus. The depth of the sea speaks to us of the depth of suffering Jesus passed through for us on the cross. Note that the fish rose to the surface on its own; it was not “caught.” In the mouth of our Lord Jesus is the full price of our sin debt, for he has declared the work of redemption finished, and our “tax” has been paid in full. Now we have that same message in our mouths.</span> <br><br> <a href="#en-TPT-3919" title="Go to Matthew 17:27">Matthew 17:27 w </a>  <span class='footnote-text'>Peter made a presumptuous statement to the tax collectors that Jesus would pay the temple tax. But Peter didn’t ask Jesus first; he just said to them, “Of course!” Yet Jesus still backed up Peter’s word and performed a miracle to pay the tax. In this somewhat amusing account, Jesus got Peter “off the hook” by having him hook a fish with the exact amount of the tax for both Jesus and Peter. See <a class="bibleref" data-bibleref="1Cor.3.16" href="/passage/?search=1Cor.3.16&version=TPT">1 Cor. 3:16 w </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3920" title="Go to Matthew 18:1">Matthew 18:1 a </a>  <span class='footnote-text'>The Aramaic is “Who will reign in the kingdom realm of heaven?”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3921" title="Go to Matthew 18:2">Matthew 18:2 b </a>  <span class='footnote-text'>Or “toddler.” The Greek word is <i>paidion</i>, either a boy or a girl.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3923" title="Go to Matthew 18:4">Matthew 18:4 c </a>  <span class='footnote-text'>This means “to see yourself as unimportant in your own eyes.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3924" title="Go to Matthew 18:5">Matthew 18:5 d </a>  <span class='footnote-text'>The Greek uses the word for hospitality. The “little child” becomes a representative of unimportant people in general. Treating the least with care and respect makes us truly great.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3925" title="Go to Matthew 18:6">Matthew 18:6 e </a>  <span class='footnote-text'>The Greek word is <i>skandalizo</i> and can also mean “to scandalize,” “to put a stumbling block before them,” “to offend,” or “to cause to sin.”</span> <br><br> <a href="#en-TPT-3925" title="Go to Matthew 18:6">Matthew 18:6 f </a>  <span class='footnote-text'>The Hebrew Matthew adds, “It would be better for him to never have been born!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3928" title="Go to Matthew 18:9">Matthew 18:9 g </a>  <span class='footnote-text'>Although the language Jesus uses is hyperbolic, the drastic measures he instructs us to take in order to stay pure remain valid. The last phrase is literally “into the Gehenna of fire!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3929" title="Go to Matthew 18:10">Matthew 18:10 h </a>  <span class='footnote-text'>As translated from the Aramaic, which uses a figure of speech (“to bring down”) that is best translated “to corrupt” or “degrade.” The Greek is “despise,” or “look down upon.”</span> <br><br> <a href="#en-TPT-3929" title="Go to Matthew 18:10">Matthew 18:10 i </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is simply “angels.”</span> <br><br> <a href="#en-TPT-3929" title="Go to Matthew 18:10">Matthew 18:10 j </a>  <span class='footnote-text'>Or “who always see the face of my heavenly Father.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3930" title="Go to Matthew 18:11">Matthew 18:11 k </a>  <span class='footnote-text'>As translated from the Hebrew Matthew, the Aramaic, and a few Greek texts. Many reliable Greek manuscripts do not have this verse, and it is missing in many modern translations. See Ezek. <a class="bibleref" data-bibleref="Ezek.34.16" href="/passage/?search=Ezek.34.16&version=TPT">34:16 k </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3932" title="Go to Matthew 18:13">Matthew 18:13 l </a>  <span class='footnote-text'>The Aramaic is “the ninety-nine that did not go astray.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3933" title="Go to Matthew 18:14">Matthew 18:14 m </a>  <span class='footnote-text'>Implied in the context.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3934" title="Go to Matthew 18:15">Matthew 18:15 n </a>  <span class='footnote-text'>Although the words “against you,” are not found in the most reliable Greek manuscripts, they are included in the Hebrew Matthew and Aramaic, along with a number of Greek texts. The Hebrew Matthew indicates that Jesus addressed these words to Peter directly: “At that time Jesus said to Simon, called Keefa . . .”</span> <br><br> <a href="#en-TPT-3934" title="Go to Matthew 18:15">Matthew 18:15 o </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.19.17" href="/passage/?search=Lev.19.17&version=TPT">19:17 o </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3935" title="Go to Matthew 18:16">Matthew 18:16 p </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.19.16" href="/passage/?search=Deut.19.16&version=TPT">19:16 p </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3936" title="Go to Matthew 18:17">Matthew 18:17 q </a>  <span class='footnote-text'>Or “a pagan or a tax collector.” Again, this is in hope of ultimate restoration. For even pagans and tax collectors can be saved. God is able to turn the wandering one back, as Jesus taught in the parable of the lost lamb (see <a class="bibleref" data-bibleref="Matt.18.11" href="/passage/?search=Matt.18.11&version=TPT">vv. 11–14 q </a> ).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3937" title="Go to Matthew 18:18">Matthew 18:18 r </a>  <span class='footnote-text'>Or “Whatever you bind [Aramaic ‘harness’] on earth will have been bound in heaven.” See <a class="bibleref" data-bibleref="Matt.16.19" href="/passage/?search=Matt.16.19&version=TPT">Matt. 16:19 r </a>  and footnote.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3938" title="Go to Matthew 18:19">Matthew 18:19 s </a>  <span class='footnote-text'>The Greek word used here is <i>sumphoneo</i>, from which we get our English word “symphony.” The Aramaic is “if you are deserving of what you pray for.” The implication is that God will not give you what you are not yet ready for, just as an earthly father would not give his eight-year-old a car to drive.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3939" title="Go to Matthew 18:20">Matthew 18:20 t </a>  <span class='footnote-text'>Or “in my name.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3940" title="Go to Matthew 18:21">Matthew 18:21 u </a>  <span class='footnote-text'>The Hebrew Matthew is “Seven times in one day?”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3941" title="Go to Matthew 18:22">Matthew 18:22 v </a>  <span class='footnote-text'>Or “seventy-seven times.” This is a metaphor for an attitude of forgiveness that is limitless.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3943" title="Go to Matthew 18:24">Matthew 18:24 w </a>  <span class='footnote-text'>Although the Greek uses the word for “servant,” it means someone who ruled under the king, perhaps one of his magistrates or cabinet members who had authority over finances.</span> <br><br> <a href="#en-TPT-3943" title="Go to Matthew 18:24">Matthew 18:24 x </a>  <span class='footnote-text'>Or “ten thousand talents,” an unbelievable amount of money. A talent could be compared to the wages earned over decades. The number ten thousand is a Hebrew metaphor for “myriad.” The point is, the servant owed a huge amount of money that he was simply unable to repay.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3947" title="Go to Matthew 18:28">Matthew 18:28 y </a>  <span class='footnote-text'>Or “one hundred silver coins.” This would be a denarii, which is about a day’s wages. So the servant owed his friend about three months’ wages.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3951" title="Go to Matthew 18:32">Matthew 18:32 z </a>  <span class='footnote-text'>The Hebrew Matthew is “You servant of Belial!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3954" title="Go to Matthew 18:35">Matthew 18:35 a </a>  <span class='footnote-text'>The Hebrew Matthew is “with a perfect heart.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3956" title="Go to Matthew 19:2">Matthew 19:2 a </a>  <span class='footnote-text'>As translated from the Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3957" title="Go to Matthew 19:3">Matthew 19:3 b </a>  <span class='footnote-text'>The Greek word used for divorce (<i>apolyo</i>) here and in this chapter can also mean “to loose,” “to dismiss,” “to send away.”</span> <br><br> <a href="#en-TPT-3957" title="Go to Matthew 19:3">Matthew 19:3 c </a>  <span class='footnote-text'>This a clever test by the Pharisees. Jesus was now in Judea and under the jurisdiction of Herod Antipas, the one who had John beheaded over challenging his divorce. They were hoping Jesus would say something that could get him arrested and killed by Herod. Their question was based on Deut. <a class="bibleref" data-bibleref="Deut.24.1" href="/passage/?search=Deut.24.1&version=TPT">24:1 c </a> . Jewish divorce law had a “for any reason” clause that made divorce legal. They were pressing Jesus for his interpretation of this “for any reason” law.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3958" title="Go to Matthew 19:4">Matthew 19:4 d </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.1.27" href="/passage/?search=Gen.1.27&version=TPT">1:27 d </a> ; <a class="bibleref" data-bibleref="Gen.5.2" href="/passage/?search=Gen.5.2&version=TPT">5:2 d </a> . Notice that Jesus highlights gender difference in the context of marriage.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3959" title="Go to Matthew 19:5">Matthew 19:5 e </a>  <span class='footnote-text'>Or “cling to his wife.”</span> <br><br> <a href="#en-TPT-3959" title="Go to Matthew 19:5">Matthew 19:5 f </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.2.24" href="/passage/?search=Gen.2.24&version=TPT">2:24 f </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3962" title="Go to Matthew 19:8">Matthew 19:8 g </a>  <span class='footnote-text'>That is, in a fallen world with frail human beings, God allowed divorce to accommodate broken humanity. Jesus restates divorce as being permitted only in the case of immorality. Adultery breaks the bond of marriage and requires God’s healing grace. Those testing Jesus were attempting to trap him by getting him to say something against Moses, their venerated historical leader.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3963" title="Go to Matthew 19:9">Matthew 19:9 h </a>  <span class='footnote-text'>As translated from the Hebrew Matthew, Aramaic, and some Greek manuscripts. The majority of Greek manuscripts do not include the last sentence.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3965" title="Go to Matthew 19:11">Matthew 19:11 i </a>  <span class='footnote-text'>Or “This doesn’t apply to everyone, but only to those to whom it [grace for singleness] has been given.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6050" title="Go to Luke 23:26">Luke 23:26 g </a>  <span class='footnote-text'>The text is literally “from Cyrene,” which is present-day Tripoli, Libya.</span> <br><br> <a href="#en-TPT-6050" title="Go to Luke 23:26">Luke 23:26 h </a>  <span class='footnote-text'>By this time Jesus had been severely beaten and flogged, had gone days without sleep, and was carrying a heavy load. Presumably this is why Simon was compelled to carry the cross for him.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6054" title="Go to Luke 23:30">Luke 23:30 i </a>  <span class='footnote-text'>See Hos. <a class="bibleref" data-bibleref="Hos.10.8" href="/passage/?search=Hos.10.8&version=TPT">10:8 i </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6055" title="Go to Luke 23:31">Luke 23:31 j </a>  <span class='footnote-text'>The Aramaic is literally “a green tree.” This could be a figure of speech for “an innocent man.” The “dead” could be a figure of speech for “an evil man.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6058" title="Go to Luke 23:34">Luke 23:34 k </a>  <span class='footnote-text'>The Greek text implies a repetitive action. He did not pray, “forgive me,” but “forgive them.” As the centurion crushed him to the ground and tied his arms to the crossbeam, Jesus prayed, “Father, forgive them.” When the spikes tore through each quivering palm, he prayed again, “Father, forgive them.” And when the soldiers parted his garments and gambled for the seamless robe, again Jesus prayed, “Father, forgive them.” Only heaven knows how many times that prayer was spoken.</span> <br><br> <a href="#en-TPT-6058" title="Go to Luke 23:34">Luke 23:34 l </a>  <span class='footnote-text'>Many Greek manuscripts have omitted <a class="bibleref" data-bibleref="Luke.23.34" href="/passage/?search=Luke.23.34&version=TPT">v. 34 l </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6060" title="Go to Luke 23:36">Luke 23:36 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.69.21" href="/passage/?search=Ps.69.21&version=TPT">Ps. 69:21 m </a> . It was likely Jesus had had nothing to drink since the night before.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6061" title="Go to Luke 23:37">Luke 23:37 n </a>  <span class='footnote-text'>Many Greek texts omit the mention of these three languages.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6067" title="Go to Luke 23:44">Luke 23:44 o </a>  <span class='footnote-text'>This indicates the “day of the Lord” has now come. See Joel <a class="bibleref" data-bibleref="Joel.2.10" href="/passage/?search=Joel.2.10&version=TPT">2:10 o </a> ; Amos <a class="bibleref" data-bibleref="Amos.8.9" href="/passage/?search=Amos.8.9&version=TPT">8:9 o </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6069" title="Go to Luke 23:46">Luke 23:46 p </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.22.1" href="/passage/?search=Ps.22.1&version=TPT">Pss. 22:1 p </a> ; <a class="bibleref" data-bibleref="Ps.31.5" href="/passage/?search=Ps.31.5&version=TPT">31:5 p </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6070" title="Go to Luke 23:47">Luke 23:47 q </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6071" title="Go to Luke 23:48">Luke 23:48 r </a>  <span class='footnote-text'>Literally “beating their breasts,” which is a figure of speech for deep sorrow.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6073" title="Go to Luke 23:50">Luke 23:50 s </a>  <span class='footnote-text'>As translated from the Aramaic. Ramah (formerly Ramathaim Zophim) was the village of Samuel, only a few miles from Jerusalem. The Greek is, “Joseph of Arimathea.”</span> <br><br> <a href="#en-TPT-6073" title="Go to Luke 23:50">Luke 23:50 t </a>  <span class='footnote-text'>One ancient Syriac manuscript adds here, “This man was one who did not take part with the mind of the devil.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6080" title="Go to Luke 24:10">Luke 24:10 a </a>  <span class='footnote-text'>For the sake of the English narrative, the information found in <a class="bibleref" data-bibleref="Luke.24.9" href="/passage/?search=Luke.24.9&version=TPT">v. 10 a </a>  is placed here.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6083" title="Go to Luke 24:4">Luke 24:4 b </a>  <span class='footnote-text'>“Above them” is found only in the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6084" title="Go to Luke 24:5">Luke 24:5 c </a>  <span class='footnote-text'>The Aramaic text is literally “the Life.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6088" title="Go to Luke 24:9">Luke 24:9 d </a>  <span class='footnote-text'>For the sake of the English narrative, the information of <a class="bibleref" data-bibleref="Luke.24.9" href="/passage/?search=Luke.24.9&version=TPT">v. 10 d </a>  is included in <a class="bibleref" data-bibleref="Luke.24.1" href="/passage/?search=Luke.24.1&version=TPT">v. 1 d </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6091" title="Go to Luke 24:13">Luke 24:13 e </a>  <span class='footnote-text'>The Greek text states that the distance from Jerusalem to Emmaus was sixty stadia = seven miles in the majority of manuscripts. However some patristic writers such as Eusebius, Sozomen, and Jerome, as well as a few Greek manuscripts read one hundred sixty stadia which would be seventeen miles. There is an ancient site in modern-day Israel identified as Hamat (Emmaus) that is seventeen miles from Jerusalem and is known for its hot (burning) springs. The word <i>Emmaus</i> is taken from a Hebrew root that means “the burning place.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6094" title="Go to Luke 24:17">Luke 24:17 f </a>  <span class='footnote-text'>Cleopas means “from a renowned father.” Some scholars believe this could be the Clopas mentioned in <a class="bibleref" data-bibleref="John.19.25" href="/passage/?search=John.19.25&version=TPT">John 19:25 f </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6107" title="Go to Luke 24:32">Luke 24:32 g </a>  <span class='footnote-text'>As translated from the Greek text. The Aramaic manuscript reads, “Were not our hearts dull as he taught us?” This is also the translation of the Latin text. The Aramaic words for “burning” and “dull” are almost identical.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6110" title="Go to Luke 24:35">Luke 24:35 h </a>  <span class='footnote-text'>Luke’s Gospel begins and ends with a similar story. In the beginning of Jesus’ life we have the story of his parents walking off from Jerusalem and leaving him in the temple (<a class="bibleref" data-bibleref="Luke.2.41" href="/passage/?search=Luke.2.41&version=TPT">Luke 2:41-52 h </a> ), unaware that they had left Jesus behind. Luke ends with the story of Jesus walking alongside two disciples and they weren’t aware of who was walking next to them. Both accounts were after the Feast. In both stories they were leaving Jerusalem. And both the Jewish scholars in the temple (<a class="bibleref" data-bibleref="Luke.2" href="/passage/?search=Luke.2&version=TPT">Luke 2 h </a> ) and the two Emmaus road disciples (<a class="bibleref" data-bibleref="Luke.24" href="/passage/?search=Luke.24&version=TPT">Luke 24 h </a> ) were astounded at what Jesus taught them.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6111" title="Go to Luke 24:36">Luke 24:36 i </a>  <span class='footnote-text'>The words “I am the living God. Don’t be afraid” are only found in the Aramaic text and the Latin Vulgate. The Greek text omits this sentence.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6112" title="Go to Luke 24:38">Luke 24:38 j </a>  <span class='footnote-text'>The Aramaic reads “imaginations.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6114" title="Go to Luke 24:40">Luke 24:40 k </a>  <span class='footnote-text'>Verse 40 is missing in some manuscripts.</span>


bookid: Luke
contenido:
<a href="#en-TPT-6120" title="Go to Luke 24:47">Luke 24:47 l </a>  <span class='footnote-text'>The Aramaic reads “grace” or “conversion.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-6122" title="Go to Luke 24:49">Luke 24:49 m </a>  <span class='footnote-text'>The Aramaic reads “the kingdom” or “rule.” The Father’s promise would be the coming of the Holy Spirit to live in them and empower them. See <a class="bibleref" data-bibleref="Acts.2.2" href="/passage/?search=Acts.2.2&version=TPT">Acts 2:1-12 m </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-6126" title="Go to Luke 24:53">Luke 24:53 n </a>  <span class='footnote-text'>So ends the glorious Gospel of Luke. The one who walked with his friends on the way to Emmaus wants to walk with us. May we never walk in sadness or unbelief, for Jesus has risen from the grave and lives victorious as the living God in resurrection life! May you pause here and rejoice, believing that Jesus is the Christ, the Son of the living God and the only one who will bring us to the Father. Trust in him alone to save you, and you will spend eternity with him.</span>


bookid: John
contenido:
<a href="#en-TPT-6127" title="Go to John 1:1">John 1:1 a </a>  <span class='footnote-text'>The first eighteen verses of John are considered by most scholars to be the words of an ancient hymn or poem that was cherished by first-century believers in Christ.</span> <br><br> <a href="#en-TPT-6127" title="Go to John 1:1">John 1:1 b </a>  <span class='footnote-text'>The Greek is <i>logos</i>, which has a rich and varied background in both Greek philosophy and Judaism. The Greeks equated <i>logos</i> with the highest principle of cosmic order. God’s <i>logos</i> in the Old Testament is his powerful self-expression in creation, revelation, and redemption. In the New Testament we have this new unique view of God given to us by John, which signifies the presence of God himself in the flesh. Some have translated this rich term as “Word.” It could also be translated “Message” or “Blueprint.” Jesus Christ is the eternal Word, the creative Word, and the Word made visible. He is the divine self-expression of all that God is, contains, and reveals in incarnated flesh. Just as we express ourselves in words, God has perfectly expressed himself in Christ.</span> <br><br> <a href="#en-TPT-6127" title="Go to John 1:1">John 1:1 c </a>  <span class='footnote-text'>The Living Expression (Christ) had full participation in every attribute of deity held by God the Father. The Living Expression existed eternally as a separate individual but essentially the same, as one with the Father.</span>


bookid: John
contenido:
<a href="#en-TPT-6128" title="Go to John 1:2">John 1:2 d </a>  <span class='footnote-text'>The Greek word used here and the Hebraic concept conveyed is that of being before God’s face. There is no Hebrew word for “presence” (i.e., the “presence” of God), only the word <i>face</i>.</span> <br><br> <a href="#en-TPT-6128" title="Go to John 1:2">John 1:2 e </a>  <span class='footnote-text'>Both Gen. <a class="bibleref" data-bibleref="Gen.1.1" href="/passage/?search=Gen.1.1&version=TPT">1:1 e </a>  and John <a class="bibleref" data-bibleref="John.1.1" href="/passage/?search=John.1.1&version=TPT">1:1 e </a> –<a class="bibleref" data-bibleref="John.1.2" href="/passage/?search=John.1.2&version=TPT">2 e </a>  speak of <i>the beginning</i>. In Genesis it is the beginning of time, but John speaks of eternity past, a beginning before time existed. The Living Expression is Christ who existed eternally as part of the Trinity. He had no beginning, being one with the Father.</span>


bookid: John
contenido:
<a href="#en-TPT-6129" title="Go to John 1:3">John 1:3 f </a>  <span class='footnote-text'>Or “all things happened because of him and nothing happened apart from him.” The Aramaic is, “everything was in his hand” (of power). See <a class="bibleref" data-bibleref="Ps.33.6" href="/passage/?search=Ps.33.6&version=TPT">Ps. 33:6 f </a> ; Isa. <a class="bibleref" data-bibleref="Isa.44.24" href="/passage/?search=Isa.44.24&version=TPT">44:24 f </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6130" title="Go to John 1:4">John 1:4 g </a>  <span class='footnote-text'>The Aramaic reads “In him were lives” (plural)—not only multiple human lives, but also spiritual life, eternal life, and life in every form.</span> <br><br> <a href="#en-TPT-6130" title="Go to John 1:4">John 1:4 h </a>  <span class='footnote-text'>As translated from the Aramaic, which can also be translated “the spark of human life.” Jesus Christ brings the light of eternal life and the full revelation of God. The Gospel of John is easily divided into three sections: life (chs. 1–7), light (chs. 8–12), and love (chs. 13–21).</span>


bookid: John
contenido:
<a href="#en-TPT-6131" title="Go to John 1:5">John 1:5 i </a>  <span class='footnote-text'>Or “keeps on shining through.”</span> <br><br> <a href="#en-TPT-6131" title="Go to John 1:5">John 1:5 j </a>  <span class='footnote-text'>The Greek has a double meaning here. Darkness could not diminish this Light, nor could it comprehend it. The darkness can also be a metaphor for the sons of darkness.</span>


bookid: John
contenido:
<a href="#en-TPT-6132" title="Go to John 1:6">John 1:6 k </a>  <span class='footnote-text'>This is John, the Baptizer.</span>


bookid: John
contenido:
<a href="#en-TPT-6135" title="Go to John 1:9">John 1:9 l </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is, “the True Light.”</span> <br><br> <a href="#en-TPT-6135" title="Go to John 1:9">John 1:9 m </a>  <span class='footnote-text'>Or “to enlighten everyone.”</span>


bookid: John
contenido:
<a href="#en-TPT-6136" title="Go to John 1:10">John 1:10 n </a>  <span class='footnote-text'>Or “the world [of humanity] didn’t perceive it.”</span>


bookid: John
contenido:
<a href="#en-TPT-6137" title="Go to John 1:11">John 1:11 o </a>  <span class='footnote-text'>Or “to his own” (things or people).</span>


bookid: John
contenido:
<a href="#en-TPT-6138" title="Go to John 1:12">John 1:12 p </a>  <span class='footnote-text'>Or “those who are putting faith into his name.” To “lay hold of his name” means to believe all that he represents and put into practice what he taught in the power of his name.</span>


bookid: John
contenido:
<a href="#en-TPT-6139" title="Go to John 1:13">John 1:13 q </a>  <span class='footnote-text'>Or “not from streams of blood” (i.e., the blood of a father and mother).</span> <br><br> <a href="#en-TPT-6139" title="Go to John 1:13">John 1:13 r </a>  <span class='footnote-text'>Or “from the natural realm.”</span> <br><br> <a href="#en-TPT-6139" title="Go to John 1:13">John 1:13 s </a>  <span class='footnote-text'>Or “born out from God.” This verse could be considered John’s version of the virgin birth of Christ. The Word (message) is now “humanized” (and become the messenger). However, the vast majority of translations and expositors see here not Christ’s virgin birth, but the new birth of those who became “children of God” in <a class="bibleref" data-bibleref="John.1.12" href="/passage/?search=John.1.12&version=TPT">v. 12 s </a> . Both are clearly presented in the Scriptures.</span>


bookid: John
contenido:
<a href="#en-TPT-6140" title="Go to John 1:14">John 1:14 t </a>  <span class='footnote-text'>Or “became visible.”</span> <br><br> <a href="#en-TPT-6140" title="Go to John 1:14">John 1:14 u </a>  <span class='footnote-text'>This is the fulfillment of Isa. <a class="bibleref" data-bibleref="Isa.7.14" href="/passage/?search=Isa.7.14&version=TPT">7:14 u </a> . The “God with us” is Jesus Christ our Immanuel. He is <i>among us</i> in that he is in human form, a man for all eternity. The Greek and Aramaic reads, “he pitched his tent among us.” This takes us back into the book of Exodus where God came down and lived in the tent (tabernacle) in the wilderness. See Ex. <a class="bibleref" data-bibleref="Exod.25.8" href="/passage/?search=Exod.25.8&version=TPT">25:8 u </a> .</span> <br><br> <a href="#en-TPT-6140" title="Go to John 1:14">John 1:14 v </a>  <span class='footnote-text'>The Aramaic is, “We gazed upon his preciousness.”</span> <br><br> <a href="#en-TPT-6140" title="Go to John 1:14">John 1:14 w </a>  <span class='footnote-text'>The Aramaic is, “Unique and Beloved Son.” The Greek word, <i>monogenes</i>, means “of a single [<i>mono</i>] kind [<i>genes</i>].” This word is also used for Isaac in <a class="bibleref" data-bibleref="Heb.11.17" href="/passage/?search=Heb.11.17&version=TPT">Heb. 11:17 w </a>  as Abraham’s uniquely precious son, but not his only one.</span> <br><br> <a href="#en-TPT-6140" title="Go to John 1:14">John 1:14 x </a>  <span class='footnote-text'>The Aramaic word, <i>taybootha</i>, means “loving kindness or goodness.” The Greek word is <i>charis</i>, which can also be translated, “grace, favor, sweetness, pleasure or delight.” The translator has combined all those concepts in the words <i>tender mercy</i>. Truly, Jesus Christ is full of everything that our hearts crave.</span>


bookid: John
contenido:
<a href="#en-TPT-6141" title="Go to John 1:15">John 1:15 y </a>  <span class='footnote-text'>This reveals the eternal nature of Jesus Christ, for John was older than Jesus. The Aramaic can be translated, “He is preferred before me, for he has priority over me.”</span>


bookid: John
contenido:
<a href="#en-TPT-6142" title="Go to John 1:16">John 1:16 z </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-6142" title="Go to John 1:16">John 1:16 a </a>  <span class='footnote-text'>Or “one gift after another.”</span>


bookid: John
contenido:
<a href="#en-TPT-6144" title="Go to John 1:18">John 1:18 b </a>  <span class='footnote-text'>Or “from the lap of the Father.” This is an idiom for the place of closest intimacy.</span> <br><br> <a href="#en-TPT-6144" title="Go to John 1:18">John 1:18 c </a>  <span class='footnote-text'>Or “He has led the way into the knowledge of God.” The Greek word, <i>hexegeomai</i>, can mean either “to lead the way” or “to explain.”</span>


bookid: John
contenido:
<a href="#en-TPT-6145" title="Go to John 1:19">John 1:19 d </a>  <span class='footnote-text'>Or simply, “Jews.” This is a metonymy for “Jewish leaders.” Obviously, not all Jews opposed John’s ministry. Some estimate that John and his disciples baptized as many as one million people. It is possible that John was a part of the Essene community of devout Jews.</span> <br><br> <a href="#en-TPT-6145" title="Go to John 1:19">John 1:19 e </a>  <span class='footnote-text'>Or “Levites.”</span>


bookid: John
contenido:
<a href="#en-TPT-6146" title="Go to John 1:20">John 1:20 f </a>  <span class='footnote-text'>Or “he did not deny it.”</span>


bookid: John
contenido:
<a href="#en-TPT-6147" title="Go to John 1:21">John 1:21 g </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.18.15" href="/passage/?search=Deut.18.15&version=TPT">18:15 g </a> . Jesus is identified as that “Prophet” in <a class="bibleref" data-bibleref="Acts.3.22" href="/passage/?search=Acts.3.22&version=TPT">Acts 3:22 g </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6149" title="Go to John 1:23">John 1:23 h </a>  <span class='footnote-text'>As translated from the Aramaic. See Isa. <a class="bibleref" data-bibleref="Isa.40.3" href="/passage/?search=Isa.40.3&version=TPT">40:3 h </a> . The Aramaic is clear that the preparations are for the Lord Yahweh, signifying the deity of Jesus Christ. The Greek is, “Make straight the way for the Lord [<i>kurios</i>].”</span>


bookid: John
contenido:
<a href="#en-TPT-6150" title="Go to John 1:24">John 1:24 i </a>  <span class='footnote-text'>Or “separated ones.” They were the religious leaders of the day who considered themselves separated from sin and closer to God than other people.</span>


bookid: John
contenido:
<a href="#en-TPT-6152" title="Go to John 1:26">John 1:26 j </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: John
contenido:
<a href="#en-TPT-6153" title="Go to John 1:28">John 1:28 k </a>  <span class='footnote-text'>This was a different Bethany than the one near Jerusalem, commonly referred to in the Gospels. Some Greek manuscripts have the location as “Bethabara,” however, the Aramaic is clearly Bethany.</span> <br><br> <a href="#en-TPT-6153" title="Go to John 1:28">John 1:28 l </a>  <span class='footnote-text'>As translated from the Aramaic. This place of crossing is likely where the children of Israel crossed into the promised land when the Jordan River parted and they passed through on dry land. See Josh. 3. This place was a powerful reminder of crossing over into a new day, a new era for Israel. This was the place chosen by God for John to baptize.</span>


bookid: John
contenido:
<a href="#en-TPT-6154" title="Go to John 1:29">John 1:29 m </a>  <span class='footnote-text'>As the Lamb of God, Jesus was publicly washed and proven to be without flaw or blemish, ready to become the sacrifice for all the world. Although he will become the Lion of the tribe of Judah in resurrection power, John points to him as the meek Lamb, a willing sacrifice for our sins.</span> <br><br> <a href="#en-TPT-6154" title="Go to John 1:29">John 1:29 n </a>  <span class='footnote-text'>Or “lift off” (the burden). The Greek word used here is often used for “lifting up and away” an anchor from off the ocean floor.</span> <br><br> <a href="#en-TPT-6154" title="Go to John 1:29">John 1:29 o </a>  <span class='footnote-text'>The Aramaic is “the sins of the universe.” To take away our sins is a figure of speech that means “he will break sin’s grip from humanity, taking away both its guilt and power from those who believe.”</span>


bookid: John
contenido:
<a href="#en-TPT-6155" title="Go to John 1:30">John 1:30 p </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: John
contenido:
<a href="#en-TPT-6157" title="Go to John 1:32">John 1:32 q </a>  <span class='footnote-text'>Jesus, the Lamb, took away our sins, and the Holy Spirit, the Dove, brings to man the life of God. Jesus didn’t come to start a movement but to bring the fullness of life to us. This “Dove” points to the dove that Noah released from the ark. It found no place to rest in a fallen world. The last time Noah released the dove it flew and never returned. It flew throughout history over Abraham and the patriarchs, over the prophets and kings with no place to rest, until at last, there was a heavenly man who carried the life of heaven—upon him the dove (Holy Spirit) rested and remained. There was nothing that could offend heaven in the life of our Lord Jesus.</span>


bookid: John
contenido:
<a href="#en-TPT-6158" title="Go to John 1:33">John 1:33 r </a>  <span class='footnote-text'>Or “the Spirit of Holiness.”</span>


bookid: John
contenido:
<a href="#en-TPT-6159" title="Go to John 1:34">John 1:34 s </a>  <span class='footnote-text'>Some Greek manuscripts have “the Chosen One of God.” The Aramaic is clearly “the Son of Elohim.”</span>


bookid: John
contenido:
<a href="#en-TPT-6162" title="Go to John 1:38">John 1:38 t </a>  <span class='footnote-text'>This is the first recorded saying of Jesus in the Gospels. It is a question that should be asked to every follower of Jesus: “What do you want in following me?” Do we want something only for ourselves? A ministry? Answers to prayer? Or do we simply want to be with him? Their answer, “Where are you staying?” shows that they were seeking only him. The first question God asked to Adam and Eve was, “Where are you?” The first words of the God-man were, “What do you want?”</span> <br><br> <a href="#en-TPT-6162" title="Go to John 1:38">John 1:38 u </a>  <span class='footnote-text'>The parenthetical words are added by the author, John. <i>Rabbi</i> is an honorific term that means more than teacher. The Aramaic word is best translated “Master,” or “Master Teacher.”</span> <br><br> <a href="#en-TPT-6162" title="Go to John 1:38">John 1:38 v </a>  <span class='footnote-text'>Or “Where do you abide?” This is the same word used in <a class="bibleref" data-bibleref="John.15.4" href="/passage/?search=John.15.4&version=TPT">John 15:4 v </a>  where it refers to life-union, to be joined to Jesus as the living vine. Jesus wants everyone to come and discover where he “abides” in life-union with his Father.</span>


bookid: John
contenido:
<a href="#en-TPT-6164" title="Go to John 1:40">John 1:40 w </a>  <span class='footnote-text'><i>Andrew</i> means “brave.”</span> <br><br> <a href="#en-TPT-6164" title="Go to John 1:40">John 1:40 x </a>  <span class='footnote-text'>Or “Messiah.” The word <i>messiah</i> is taken from the Hebrew verb, “to anoint with oil.” Jesus Christ is the One anointed to deliver, to save, and to reconcile us back to God.</span>


bookid: John
contenido:
<a href="#en-TPT-6165" title="Go to John 1:42">John 1:42 y </a>  <span class='footnote-text'>The Aramaic can also be translated “You are Simon, son of the dove.” Simon means “one who hears.”</span> <br><br> <a href="#en-TPT-6165" title="Go to John 1:42">John 1:42 z </a>  <span class='footnote-text'>The Aramaic word is <i>keefa</i>, which means “rock.” It is anglicized as “Peter.” This parenthetical statement is not found in the Aramaic, but only in Greek manuscripts. It appears that the Greek text is admitting it is a translation from the Aramaic.</span>


bookid: John
contenido:
<a href="#en-TPT-6167" title="Go to John 1:44">John 1:44 a </a>  <span class='footnote-text'>Bethsaida means “place of fishing,” and was a village on Lake Galilee.</span>


bookid: John
contenido:
<a href="#en-TPT-6168" title="Go to John 1:45">John 1:45 b </a>  <span class='footnote-text'>Nathanael means “gift of God.” It is commonly thought that he is the same one as the Bartholomew mentioned as one of Christ’s apostles. Almost every time Philip’s name is listed as an apostle, it is followed by Bartholomew. The word <i>friend</i> is implied.</span>


bookid: John
contenido:
<a href="#en-TPT-6169" title="Go to John 1:46">John 1:46 c </a>  <span class='footnote-text'>Jesus and his disciples were Galileans and spoke the northern dialect of Aramaic. Galileans were considered somewhat backward. Isaiah called that region “the land of the gentile peoples, those surrounded with great darkness.” Yet this was the region where the Messiah’s light would shine forth. See Isa. <a class="bibleref" data-bibleref="Isa.9.1" href="/passage/?search=Isa.9.1&version=TPT">9:1-2 c </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6171" title="Go to John 1:48">John 1:48 d </a>  <span class='footnote-text'>Although we can only speculate what Nathanael was doing while sitting under the fig tree, it had to have been something very personal to him. Perhaps he was confessing to God his love for him and his desire to be pure and holy. Or perhaps he was meditating on the Scriptures that speak of the coming Messiah. A fig tree is often a biblical metaphor of God’s purpose and destiny coming to fruitfulness, especially as it relates to God’s kingdom realm being established on the earth. See Mic. <a class="bibleref" data-bibleref="Mic.4.4" href="/passage/?search=Mic.4.4&version=TPT">4:4 d </a> ; Zech. <a class="bibleref" data-bibleref="Zech.3.10" href="/passage/?search=Zech.3.10&version=TPT">3:10 d </a> . There is some speculation that the phrase “I saw you under the fig tree” could be an Aramaic idiom for “I knew you since you were in the cradle.”</span>


bookid: John
contenido:
<a href="#en-TPT-6174" title="Go to John 1:51">John 1:51 e </a>  <span class='footnote-text'>As translated from the Aramaic. John records Jesus using this phrase twenty-five times. The Greek is “Amen, Amen I say to you.”</span> <br><br> <a href="#en-TPT-6174" title="Go to John 1:51">John 1:51 f </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-6174" title="Go to John 1:51">John 1:51 g </a>  <span class='footnote-text'>Or “you [plural] will spiritually see.” This is a promise for every believer today.</span> <br><br> <a href="#en-TPT-6174" title="Go to John 1:51">John 1:51 h </a>  <span class='footnote-text'>This is a messianic term pointing to Christ, not as the son of <i>a</i> man, but the Son of Man (humanity). He is the true Man. He is not Joseph’s son, but the Son of God.</span> <br><br> <a href="#en-TPT-6174" title="Go to John 1:51">John 1:51 i </a>  <span class='footnote-text'>This is an obvious reference to “Jacob’s Ladder” as the fulfillment of his dream found in Gen. <a class="bibleref" data-bibleref="Gen.28.10" href="/passage/?search=Gen.28.10&version=TPT">28:10-22 i </a> . Jesus Christ is that stairway that joins earth to heaven and brings heaven to earth. The word for “angels” can be translated “messengers” and could be humans given access into the heavenly realm through the blood of Jesus. Jesus, as the stairway, is both in heaven and on earth as he speaks this to Nathanael. What mysteries surround him!</span> <br><br> <a href="#en-TPT-6174" title="Go to John 1:51">John 1:51 j </a>  <span class='footnote-text'>Or “next to.”</span>


bookid: John
contenido:
<a href="#en-TPT-6175" title="Go to John 2:1">John 2:1 a </a>  <span class='footnote-text'>This was a Tuesday as counted by the Hebrew week beginning on Sunday. The “third day” was chosen as the wedding day in ancient Judaism because it is only on the third day of creation that God says “It was good” twice (see Gen. <a class="bibleref" data-bibleref="Gen.1.10" href="/passage/?search=Gen.1.10&version=TPT">1:10 a </a> , <a class="bibleref" data-bibleref="Gen.1.12" href="/passage/?search=Gen.1.12&version=TPT">12 a </a> ). The day was considered twice blessed. Tuesdays were ideal for Jewish weddings, for that gave the guests time to get there after the Sabbath and remain for the multiple days of the wedding feast. The third day is also a picture of the day of resurrection glory, the day Jesus rose from the dead. This miracle is a revelation of going from death to resurrection life, water to wine.</span> <br><br> <a href="#en-TPT-6175" title="Go to John 2:1">John 2:1 b </a>  <span class='footnote-text'>Cana means “land of reeds,” which points to the weak and fragile nature of man. See Isa. <a class="bibleref" data-bibleref="Isa.42.3" href="/passage/?search=Isa.42.3&version=TPT">42:3 b </a> ; <a class="bibleref" data-bibleref="Matt.11.7" href="/passage/?search=Matt.11.7&version=TPT">Matt. 11:7 b </a> ; <a class="bibleref" data-bibleref="Matt.12.20" href="/passage/?search=Matt.12.20&version=TPT">12:20 b </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6176" title="Go to John 2:2">John 2:2 c </a>  <span class='footnote-text'>There is speculation that this wedding involved someone of Jesus’ family since Mary and all his disciples were also in attendance. A Near Eastern wedding would often last between three and seven days.</span> <br><br> <a href="#en-TPT-6176" title="Go to John 2:2">John 2:2 d </a>  <span class='footnote-text'>Interpreting Mary’s words for today we could say, “Religion has failed, it has run out of wine.” The traditions of religion cannot gladden the heart, but Jesus can. Moses (the law) turned water into blood, but Jesus (grace) turned water into wine.</span> <br><br> <a href="#en-TPT-6176" title="Go to John 2:2">John 2:2 e </a>  <span class='footnote-text'>This is a dilemma that Mary is hoping Jesus will solve by performing a miracle. Mary has no doubt about the power and anointing of her Son. Running out of wine is a picture of how the joy of this world runs out and fades away.</span>


bookid: John
contenido:
<a href="#en-TPT-6177" title="Go to John 2:4">John 2:4 f </a>  <span class='footnote-text'>Or literally “Woman, what is that for you and for me?” This is an Aramaic idiom meaning, “What do we have in common if I do this?” For Mary, it will change her very little, but for Jesus, this will be his first public miracle and will dramatically change his ministry from this moment on as the crowds see the power that he possesses. Jesus knows his miracle ministry will “come out of hiding” by performing a miracle. Yet with Mary’s encouragement, Jesus proceeds to do just that.</span>


bookid: John
contenido:
<a href="#en-TPT-6179" title="Go to John 2:6">John 2:6 g </a>  <span class='footnote-text'>Six is the number for man, for man was made on the sixth day. These six stone jars could represent man’s method of helping others. It is nothing but water. But Jesus changes the water of the Word of God into the wine of the Spirit. True spiritual life can fill our vessel as we bring joy to the world. The fruit of the Spirit includes joy, and there is no limit to the joy available for the child of God. See <a class="bibleref" data-bibleref="Gal.5.22" href="/passage/?search=Gal.5.22&version=TPT">Gal. 5:22-23 g </a> .</span> <br><br> <a href="#en-TPT-6179" title="Go to John 2:6">John 2:6 h </a>  <span class='footnote-text'>This was an outward purification (baptism) for worshipers coming into a synagogue.</span>


bookid: John
contenido:
<a href="#en-TPT-6183" title="Go to John 2:10">John 2:10 i </a>  <span class='footnote-text'>Jesus delights in your joy more than you know. He does not withhold joy from his people. He created between 120 and 150 gallons of the very best wine for a wedding feast! This was one of five miracles that are unique to John’s Gospel. The other four are: healing the rich man’s son (<a class="bibleref" data-bibleref="John.4" href="/passage/?search=John.4&version=TPT">John 4 i </a> ), healing the crippled man at Bethesda (<a class="bibleref" data-bibleref="John.5" href="/passage/?search=John.5&version=TPT">John 5 i </a> ), healing the blind man (<a class="bibleref" data-bibleref="John.9" href="/passage/?search=John.9&version=TPT">John 9 i </a> ), and raising Lazarus from the dead (<a class="bibleref" data-bibleref="John.11" href="/passage/?search=John.11&version=TPT">John 11 i </a> ).</span>


bookid: John
contenido:
<a href="#en-TPT-6184" title="Go to John 2:11">John 2:11 j </a>  <span class='footnote-text'>Or “The disciples made known his glory and believed in him.”</span>


bookid: John
contenido:
<a href="#en-TPT-6185" title="Go to John 2:12">John 2:12 k </a>  <span class='footnote-text'>The village of Capernaum means “the village of Nahum” which means “the village of the comforted.” Jesus did many miracles and made his Galilean base of ministry in “the village of the comforted.”</span>


bookid: John
contenido:
<a href="#en-TPT-6186" title="Go to John 2:13">John 2:13 l </a>  <span class='footnote-text'>This was a journey of nearly eighty miles.</span>


bookid: John
contenido:
<a href="#en-TPT-6187" title="Go to John 2:14">John 2:14 m </a>  <span class='footnote-text'>These money changers would exchange Roman currency into Jewish currency to pay the temple tax.</span>


bookid: John
contenido:
<a href="#en-TPT-6188" title="Go to John 2:15">John 2:15 n </a>  <span class='footnote-text'>Jesus came to end animal sacrifices and to end the financial tyranny of religion.</span>


bookid: John
contenido:
<a href="#en-TPT-6189" title="Go to John 2:16">John 2:16 o </a>  <span class='footnote-text'>Or “the dove dealers.”</span>


bookid: John
contenido:
<a href="#en-TPT-6190" title="Go to John 2:17">John 2:17 p </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.69.9" href="/passage/?search=Ps.69.9&version=TPT">Ps. 69:9 p </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6192" title="Go to John 2:19">John 2:19 q </a>  <span class='footnote-text'>Or “sanctuary.”</span>


bookid: John
contenido:
<a href="#en-TPT-6193" title="Go to John 2:20">John 2:20 r </a>  <span class='footnote-text'>Our bodies (temples) have forty-six chromosomes in every cell.</span>


bookid: John
contenido:
<a href="#en-TPT-6194" title="Go to John 2:21">John 2:21 s </a>  <span class='footnote-text'>Resurrection power would be the sign of his supreme authority. Jesus’ death and resurrection effectively dismantled the need for the temple, for now his powerful gospel of the kingdom realm builds us into a holy temple not made with hands. See <a class="bibleref" data-bibleref="1Cor.3.16" href="/passage/?search=1Cor.3.16&version=TPT">1 Cor. 3:16 s </a> ; <a class="bibleref" data-bibleref="1Cor.6.19" href="/passage/?search=1Cor.6.19&version=TPT">6:19 s </a> . This symbolic form of speaking was so different than the teachings of the Pharisees, as it is to the understanding of many Christians today. The God who was once worshiped by animal sacrifices is now to be worshiped in spirit and truth with every believer as a priest.</span>


bookid: John
contenido:
<a href="#en-TPT-6199" title="Go to John 3:1">John 3:1 a </a>  <span class='footnote-text'>Nicodemus means “conqueror.” Here we see a distinguished and moral man speaking with Jesus. In the next chapter we will see an immoral woman coming to know Jesus, the woman at Jacob’s well.</span>


bookid: John
contenido:
<a href="#en-TPT-6201" title="Go to John 3:3">John 3:3 b </a>  <span class='footnote-text'>The Greek word can be translated “born from above.” It is clear in the context that Nicodemus understood it as a rebirth. The Aramaic word is clearly “born from the origin.” The implication is that you must be born again like Adam was born by the direct breath of God. Nicodemus came seeking knowledge; Jesus offered him life.</span>


bookid: John
contenido:
<a href="#en-TPT-6203" title="Go to John 3:5">John 3:5 c </a>  <span class='footnote-text'>This is the water of the Word of God that cleanses and gives us life. See <a class="bibleref" data-bibleref="Eph.5.25" href="/passage/?search=Eph.5.25&version=TPT">Eph. 5:25-26 c </a> ; <a class="bibleref" data-bibleref="Jas.1.18" href="/passage/?search=Jas.1.18&version=TPT">James 1:18 c </a> ; <a class="bibleref" data-bibleref="1Pet.1.23" href="/passage/?search=1Pet.1.23&version=TPT">1 Peter 1:23 c </a> . Some see in the water and Spirit analogy the creative beginning of Gen. 1, where God’s Spirit fluttered over the chaotic waters. New creation life comes the same way. It was water and blood that came from the side of our Lord Jesus. He was the last Adam giving birth to his bride from his pierced side.</span>


bookid: John
contenido:
<a href="#en-TPT-6205" title="Go to John 3:7">John 3:7 d </a>  <span class='footnote-text'>Or “say to you all.”</span> <br><br> <a href="#en-TPT-6205" title="Go to John 3:7">John 3:7 e </a>  <span class='footnote-text'>A common poetic form of Hebraic teaching is to use a play on words, which Jesus utilizes in this poetic masterpiece with multiple words containing dual meanings. The word <i>reborn</i> can also be translated “born from above.”</span>


bookid: John
contenido:
<a href="#en-TPT-6206" title="Go to John 3:8">John 3:8 f </a>  <span class='footnote-text'>The word for <i>blow</i> can also be translated “breathe.” The word <i>sound</i> can be translated “voice.” And the same word for <i>Spirit</i> can also mean “wind.” If our new birth is so mysterious, how much more will be the ways of living each moment by the movement of the Holy Spirit? You can then understand why Nicodemus was confused, for he took everything at face value and couldn’t see a deeper meaning.</span> <br><br> <a href="#en-TPT-6206" title="Go to John 3:8">John 3:8 g </a>  <span class='footnote-text'>Or “The Spirit moves you as he chooses, and you hear his voice, but you don’t know where he came from or where he goes.” The Aramaic is so rich and multilayered in this passage. Perhaps it could be paraphrased as, “The wind, the breath, and the Spirit are moved by mysterious moods and in their own wonderful ways. When you feel their touch and hear their voices you know they are real, but you don’t understand how they flow and move over the earth. In this same mysterious way so is the way of everyone who is born by wind, breath, and Spirit.”</span>


bookid: John
contenido:
<a href="#en-TPT-6211" title="Go to John 3:13">John 3:13 h </a>  <span class='footnote-text'>Jesus shares a mystery with Nicodemus. While he was on the earth ministering, Jesus was also in heaven in the spirit realm. Being in two places at the same time is also the privilege given to every believer. We are seated with Christ in the heavenly realm and living our earthly life to please him. This is what it means to be “in Christ.” See <a class="bibleref" data-bibleref="Eph.2.6" href="/passage/?search=Eph.2.6&version=TPT">Eph. 2:6 h </a> ; <a class="bibleref" data-bibleref="Col.3.2" href="/passage/?search=Col.3.2&version=TPT">Col. 3:1-5 h </a> . In the realm of the Spirit, heaven and earth is one. Jesus is telling Nicodemus that only those who are seated in the heavenly realm will understand spiritual truths. See <a class="bibleref" data-bibleref="1Cor.2.1-1Cor.2.10" href="/passage/?search=1Cor.2.1-1Cor.2.10&version=TPT">1 Cor. 2:1-10 h </a> . There are some Greek manuscripts that read “the Son of Man who came from heaven.” But the Aramaic is clearly “who is in heaven.”</span>


bookid: John
contenido:
<a href="#en-TPT-6212" title="Go to John 3:14">John 3:14 i </a>  <span class='footnote-text'>See Num. <a class="bibleref" data-bibleref="Num.21.8" href="/passage/?search=Num.21.8&version=TPT">21:8-9 i </a> . The brass snake was an emblem of sin and disease. The Hebrew uses a word, <i>seraph</i>, which means a fiery one (fiery serpent). All of humanity has been bitten by the “snake of sin,” but Jesus was raised up on a cross for all people to see. We only need to look to him and believe, and we are healed and saved from sin.</span>


bookid: John
contenido:
<a href="#en-TPT-6213" title="Go to John 3:15">John 3:15 j </a>  <span class='footnote-text'>The Aramaic participle can also be “believe on him” or “believe into him,” which could explain the variations found in the Greek text.</span>


bookid: John
contenido:
<a href="#en-TPT-6214" title="Go to John 3:16">John 3:16 k </a>  <span class='footnote-text'>Or “God proved he loved the world by giving his Son.”</span> <br><br> <a href="#en-TPT-6214" title="Go to John 3:16">John 3:16 l </a>  <span class='footnote-text'>Or “believe into him.” Salvation and regeneration must be by faith. True faith (Gr. <i>pistis</i>) has a number of components: acceptance, embracing something (someone) as truth, union with God and his Word, and an inner confidence that God alone is enough.</span>


bookid: John
contenido:
<a href="#en-TPT-6215" title="Go to John 3:17">John 3:17 m </a>  <span class='footnote-text'>The Aramaic is “so that they shall live by his hand” (of power).</span>


bookid: John
contenido:
<a href="#en-TPT-6216" title="Go to John 3:18">John 3:18 n </a>  <span class='footnote-text'>Or “one and only Son.”</span>


bookid: John
contenido:
<a href="#en-TPT-6218" title="Go to John 3:20">John 3:20 o </a>  <span class='footnote-text'>The Aramaic is “those who do hateful things.”</span>


bookid: John
contenido:
<a href="#en-TPT-6219" title="Go to John 3:21">John 3:21 p </a>  <span class='footnote-text'>Or “practice the truth.”</span> <br><br> <a href="#en-TPT-6219" title="Go to John 3:21">John 3:21 q </a>  <span class='footnote-text'>Some scholars believe that <a class="bibleref" data-bibleref="John.3.16" href="/passage/?search=John.3.16&version=TPT">vv. 16–21 q </a>  are explanatory material supplied by John, the author, rather than the words of Jesus.</span>


bookid: John
contenido:
<a href="#en-TPT-6221" title="Go to John 3:23">John 3:23 r </a>  <span class='footnote-text'>The Aramaic location is <i>Ainyon</i>, which in Aramaic means “the spring of doves,” or “dove’s eyes.” The Greek manuscripts have transliterated this to <i>Aenon</i>.</span> <br><br> <a href="#en-TPT-6221" title="Go to John 3:23">John 3:23 s </a>  <span class='footnote-text'>Or in Aramaic, <i>Shalim</i>, which means “to follow.” One ancient tradition refers to this location to be eight miles south of the town of Scythopolis, or <i>Beit She’an</i>.</span>


bookid: John
contenido:
<a href="#en-TPT-6223" title="Go to John 3:25">John 3:25 t </a>  <span class='footnote-text'>Or “purification.” The implication is that the Jewish man was telling John’s disciples that Jesus’ baptism was better than John’s.</span>


bookid: John
contenido:
<a href="#en-TPT-6225" title="Go to John 3:27">John 3:27 u </a>  <span class='footnote-text'>Or “No one of his own will can receive anything unless it comes to him from heaven.”</span>


bookid: John
contenido:
<a href="#en-TPT-6227" title="Go to John 3:29">John 3:29 v </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.62.5" href="/passage/?search=Isa.62.5&version=TPT">62:5 v </a> ; <a class="bibleref" data-bibleref="Rev.21.9" href="/passage/?search=Rev.21.9&version=TPT">Rev. 21:9 v </a> .</span> <br><br> <a href="#en-TPT-6227" title="Go to John 3:29">John 3:29 w </a>  <span class='footnote-text'>Or “family member.”</span>


bookid: John
contenido:
<a href="#en-TPT-6228" title="Go to John 3:30">John 3:30 x </a>  <span class='footnote-text'>The increase of Christ in <a class="bibleref" data-bibleref="John.3.30" href="/passage/?search=John.3.30&version=TPT">v. 30 x </a>  is the bride of Christ in <a class="bibleref" data-bibleref="John.3.29" href="/passage/?search=John.3.29&version=TPT">v. 29 x </a> . We are the increase of Christ as his counterpart. Just as Eve was the increase of Adam, the bride is the increase of Christ on the earth.</span> <br><br> <a href="#en-TPT-6228" title="Go to John 3:30">John 3:30 y </a>  <span class='footnote-text'>Or “He is destined to become greater, and I must be pruned.” Some translations end John the Baptizer’s words here and make <a class="bibleref" data-bibleref="John.3.31" href="/passage/?search=John.3.31&version=TPT">vv. 31–36 y </a>  the words of John the apostle.</span>


bookid: John
contenido:
<a href="#en-TPT-6231" title="Go to John 3:33">John 3:33 z </a>  <span class='footnote-text'>The Aramaic is “Those who accept his testimony take God’s true seal (upon them).”</span>


bookid: John
contenido:
<a href="#en-TPT-6232" title="Go to John 3:34">John 3:34 a </a>  <span class='footnote-text'>Or “the Spirit does not give anything in small measures.” There is some textual evidence that this verse is saying, “The Son gives the Spirit [to his people] without measure.”</span>


bookid: John
contenido:
<a href="#en-TPT-6233" title="Go to John 3:35">John 3:35 b </a>  <span class='footnote-text'>The text is simply “he has given all into his hands.” The “all” can be all things, or “all authority,” but can also mean “all people.”</span>


bookid: John
contenido:
<a href="#en-TPT-6234" title="Go to John 3:36">John 3:36 c </a>  <span class='footnote-text'>The Aramaic can be translated “those who do not cling to the Son.”</span> <br><br> <a href="#en-TPT-6234" title="Go to John 3:36">John 3:36 d </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “wrath rests upon them.”</span>


bookid: John
contenido:
<a href="#en-TPT-6237" title="Go to John 4:3">John 4:3 a </a>  <span class='footnote-text'>Some manuscripts have “The Lord.” This is included here from <a class="bibleref" data-bibleref="John.4.1" href="/passage/?search=John.4.1&version=TPT">v. 1 a </a>  for the sake of the English narrative.</span>


bookid: John
contenido:
<a href="#en-TPT-6239" title="Go to John 4:5">John 4:5 b </a>  <span class='footnote-text'>This is near modern-day Nablus in the northern region of the West Bank. There is a village named Askar, which was formerly known as Sychar, about one kilometer north of the well.</span>


bookid: John
contenido:
<a href="#en-TPT-6240" title="Go to John 4:6">John 4:6 c </a>  <span class='footnote-text'>The well was “a spring-fed well.” This becomes a picture of the “spring” of the Jacob-life inside of every one of us. Fed by Adam’s fall, this spring has flowed through all of humanity. But Jesus sat as a “lid” to Jacob’s well, sealing its polluted stream. In Christ, Jacob’s clever striving has ended. A living well became a lid to Jacob’s well as Jesus sat there ready to give his living water to all who would come and drink. A well sitting upon a well.</span> <br><br> <a href="#en-TPT-6240" title="Go to John 4:6">John 4:6 d </a>  <span class='footnote-text'>The “water” Jesus wanted was the refreshing, satisfying pleasure of her devotion. He says to each one of us, “Nothing satisfies me except you.” The sinner drank of the Savior and the Savior drank of the sinner and both were satisfied. Neither ate or drank, but both were satisfied.</span>


bookid: John
contenido:
<a href="#en-TPT-6243" title="Go to John 4:11">John 4:11 e </a>  <span class='footnote-text'>The woman used the Greek title <i>kurios</i> when she addressed Jesus. <i>Kurios</i> is the Greek word for “lord.” However, <i>kurios</i> is not a word used for “exalted or sovereign Lord,” but more like “sir.”</span>


bookid: John
contenido:
<a href="#en-TPT-6246" title="Go to John 4:14">John 4:14 f </a>  <span class='footnote-text'>The Greek verb used for “springing up” is <i>hallomenou</i>, and is never used for inanimate objects (water). It is a verb used for people (living things) and means “jumping,” or “leaping up.” The Septuagint translates this verb elsewhere as an activity of the Holy Spirit.</span>


bookid: John
contenido:
<a href="#en-TPT-6250" title="Go to John 4:18">John 4:18 g </a>  <span class='footnote-text'>In a sense, every one of us has been married to our five husbands: our five senses. The six men speak of our fallen humanity, for six is the number of man who was created on the sixth day. Our heart can never be satisfied with what is on this earth; we must have the living water that comes from heaven. Christ is the seventh husband, the only One who satisfies. Christ is the real husband. See <a class="bibleref" data-bibleref="2Cor.11.2" href="/passage/?search=2Cor.11.2&version=TPT">2 Cor. 11:2 g </a> .</span> <br><br> <a href="#en-TPT-6250" title="Go to John 4:18">John 4:18 h </a>  <span class='footnote-text'>After offering her living water, Jesus first confronts her with her sin and steers her away from religious debates (the proper place to worship, <a class="bibleref" data-bibleref="John.4.20" href="/passage/?search=John.4.20&version=TPT">v. 20 h </a> ). Then he unveils himself to her as the true Messiah. Jesus does the same thing to everyone who comes to him.</span>


bookid: John
contenido:
<a href="#en-TPT-6252" title="Go to John 4:20">John 4:20 i </a>  <span class='footnote-text'>This is most likely Mt. Gerizim where the Samaritans had a shrine to worship God. However, Jacob’s well is located at the base of Mt. Ebal, the mountain the Levites were told to curse. See Deut. <a class="bibleref" data-bibleref="Deut.27.12" href="/passage/?search=Deut.27.12&version=TPT">27:12-26 i </a> ; Josh. <a class="bibleref" data-bibleref="Josh.8.33" href="/passage/?search=Josh.8.33&version=TPT">8:33 i </a> . Both Gerizim and Ebal are mountains in Samaria.</span>


bookid: John
contenido:
<a href="#en-TPT-6253" title="Go to John 4:21">John 4:21 j </a>  <span class='footnote-text'>The Aramaic word for “worship,” <i>seged</i>, means “to bow down” or “to surrender.”</span>


bookid: John
contenido:
<a href="#en-TPT-6254" title="Go to John 4:22">John 4:22 k </a>  <span class='footnote-text'>Or “the life-givers are from the Jews.”</span>


bookid: John
contenido:
<a href="#en-TPT-6255" title="Go to John 4:23">John 4:23 l </a>  <span class='footnote-text'>Or “God is breath,” or “God is wind.” Jesus refers to “Spirit” more than one hundred times in the four Gospels.</span>


bookid: John
contenido:
<a href="#en-TPT-6257" title="Go to John 4:26">John 4:26 m </a>  <span class='footnote-text'>Or “I am the I AM who speaks to you.”</span>


bookid: John
contenido:
<a href="#en-TPT-6260" title="Go to John 4:29">John 4:29 n </a>  <span class='footnote-text'>No doubt, this woman was the talk of the town. Having five marriages, she was well known for what she had done. For her to say these words was an honest confession of her past. The miracle here is that the people believed her and went out to see for themselves.</span>


bookid: John
contenido:
<a href="#en-TPT-6261" title="Go to John 4:30">John 4:30 o </a>  <span class='footnote-text'>Although unnamed in the biblical account, church tradition identifies the Samaritan woman to be Photini. An internet search of her name will yield many interesting stories about her post-conversion ministry, including her being named as an “apostle” of Jesus and her eventual martyrdom. Regardless of the validity of the extrabiblical references, she will go down in history as the first New Testament evangelist to win a city to Christ. God is faithful to use anyone to reach others when we are honest to tell others that Jesus knows everything we’ve ever done and still loves us.</span>


bookid: John
contenido:
<a href="#en-TPT-6263" title="Go to John 4:32">John 4:32 p </a>  <span class='footnote-text'>There is a fascinating word play here in the Aramaic. The word Jesus uses isn’t the common word for “food,” but is actually a word that means “nutrients.” It is also a homonym that is more commonly translated “kingdom.” Jesus has a kingdom feast that no one else knows about. He feasts upon the devotion of his bride. See <a class="bibleref" data-bibleref="Song.4.15" href="/passage/?search=Song.4.15&version=TPT">Song. 4:15 p </a> ; 5:1. The church is truly the “woman at the well.”</span>


bookid: John
contenido:
<a href="#en-TPT-6268" title="Go to John 4:37">John 4:37 q </a>  <span class='footnote-text'>See Job <a class="bibleref" data-bibleref="Job.31.8" href="/passage/?search=Job.31.8&version=TPT">31:8 q </a> ; Mic. <a class="bibleref" data-bibleref="Mic.6.15" href="/passage/?search=Mic.6.15&version=TPT">6:15 q </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6273" title="Go to John 4:42">John 4:42 r </a>  <span class='footnote-text'>They acknowledge Jesus not just as the Messiah, but the “Savior of the world,” including the Samaritan people who were outcasts from Judaism. The word <i>Savior</i> in Aramaic is literally translated “Life-Giver.”</span>


bookid: John
contenido:
<a href="#en-TPT-6274" title="Go to John 4:43">John 4:43 s </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.4.44" href="/passage/?search=John.4.44&version=TPT">v. 44 s </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6276" title="Go to John 4:45">John 4:45 t </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.2.23" href="/passage/?search=John.2.23&version=TPT">John 2:23 t </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6277" title="Go to John 4:46">John 4:46 u </a>  <span class='footnote-text'>The distance from Capernaum to Cana was about twenty miles.</span>


bookid: John
contenido:
<a href="#en-TPT-6278" title="Go to John 4:48">John 4:48 v </a>  <span class='footnote-text'>Or “You all.”</span> <br><br> <a href="#en-TPT-6278" title="Go to John 4:48">John 4:48 w </a>  <span class='footnote-text'>The Samaritans believed without seeing miracles.</span>


bookid: John
contenido:
<a href="#en-TPT-6284" title="Go to John 4:54">John 4:54 x </a>  <span class='footnote-text'>There is an interesting parallel in Jesus’ ministry in John with <a class="bibleref" data-bibleref="Acts.1.8" href="/passage/?search=Acts.1.8&version=TPT">Acts 1:8 x </a> . Jesus began first in Jerusalem (Nicodemus—<a class="bibleref" data-bibleref="John.3" href="/passage/?search=John.3&version=TPT">John 3 x </a> ), then went to Judea (<a class="bibleref" data-bibleref="John.4.1-John.4.3" href="/passage/?search=John.4.1-John.4.3&version=TPT">John 4:1-3 x </a> ), then to Samaria (the Samaritan woman—<a class="bibleref" data-bibleref="John.4.4" href="/passage/?search=John.4.4&version=TPT">John 4:4-30 x </a> ), and then to the people with no Jewish heritage (the healing of the nobleman’s son, a gentile—<a class="bibleref" data-bibleref="John.4.46" href="/passage/?search=John.4.46&version=TPT">John 4:46-54 x </a> ).</span>


bookid: John
contenido:
<a href="#en-TPT-6285" title="Go to John 5:1">John 5:1 a </a>  <span class='footnote-text'>Or “feast.” It is difficult to determine with certainty which of the feasts it was: Passover, Tabernacles, or Purim. Most of the ancient expositors taught that it was the Feast of Pentecost. There is no mention of the other disciples being with him at this time.</span> <br><br> <a href="#en-TPT-6285" title="Go to John 5:1">John 5:1 b </a>  <span class='footnote-text'>The present tense <i>is</i> here in the text indicates that when John wrote his Gospel, the pool of Bethesda was still there. However, by 68–70 AD, Jerusalem had been destroyed, along with the temple, by the Roman invasion. This would indicate John’s Gospel has an earlier date of origin than believed. It is likely that John wrote this prior to 67 AD.</span> <br><br> <a href="#en-TPT-6285" title="Go to John 5:1">John 5:1 c </a>  <span class='footnote-text'>Or Bethesda. In Hebrew, <i>Beit-Hesed</i>, which means “House of Loving Kindness.” The name of this pool is found with many variations in different manuscripts. Some have “Bethsaida,” or “Bethsatha,” or “Belzetha (House of the Olive).” Archaeologists have discovered a deep double pool near St. Anne’s Church in Jerusalem surrounded by five porticoes located near the Sheep Gate, confirming the validity of the biblical account. The Sheep Gate is where the sacrificial animals were brought into the temple. This points us to the Lamb of God whose cross and sacrifice brought us healing. There is a pool of mercy near the Sheep Gate.</span> <br><br> <a href="#en-TPT-6285" title="Go to John 5:1">John 5:1 d </a>  <span class='footnote-text'>Or “covered walkways,” or “alcoves.” The sick were under the “covering” of the Law, the five books of the Torah. But the Law cannot heal; it wounds and brings death. Christ is the healer, the living Torah.</span>


bookid: John
contenido:
<a href="#en-TPT-6287" title="Go to John 5:4">John 5:4 e </a>  <span class='footnote-text'>The majority of manuscripts do not have <a class="bibleref" data-bibleref="John.5.4" href="/passage/?search=John.5.4&version=TPT">v. 4 e </a> , and a few Greek manuscripts do not even have <a class="bibleref" data-bibleref="John.5.3" href="/passage/?search=John.5.3&version=TPT">v. 3 e </a> . However, the absence of the data found in these verses would leave a tremendous gap in the narrative, leaving unanswered why all these sick people would have congregated at the pool of Bethesda, and making <a class="bibleref" data-bibleref="John.5.7" href="/passage/?search=John.5.7&version=TPT">v. 7 e </a>  very confusing. There remains a strong basis found in a diverse set of manuscripts, both Greek and Aramaic, to argue for the inclusion of <a class="bibleref" data-bibleref="John.5.3" href="/passage/?search=John.5.3&version=TPT">vv. 3 e </a>  and <a class="bibleref" data-bibleref="John.5.4" href="/passage/?search=John.5.4&version=TPT">4 e </a>  here.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8199" title="Go to Romans 9:17">Romans 9:17 j </a>  <span class='footnote-text'>The Aramaic can be translated “For this reason I ruined you.”</span> <br><br> <a href="#en-TPT-8199" title="Go to Romans 9:17">Romans 9:17 k </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.9.16" href="/passage/?search=Exod.9.16&version=TPT">9:16 k </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8200" title="Go to Romans 9:18">Romans 9:18 l </a>  <span class='footnote-text'>Although the Greek implies God hardens hearts, the Aramaic is more of a Hebrew idiom, “God gives permission for them to be hardened.” This implies the hardening the heart is from within the individual.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8202" title="Go to Romans 9:20">Romans 9:20 m </a>  <span class='footnote-text'>By implication Paul is speaking of people who have been made from clay in the hands of the divine Potter. See Isa. <a class="bibleref" data-bibleref="Isa.29.16" href="/passage/?search=Isa.29.16&version=TPT">29:16 m </a> ; <a class="bibleref" data-bibleref="Isa.45.9" href="/passage/?search=Isa.45.9&version=TPT">45:9 m </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8205" title="Go to Romans 9:23">Romans 9:23 n </a>  <span class='footnote-text'>Or “This he did to make known.” Although this sentence presents an anacoluthon and is missing the conditional clause, it is more likely that Paul is contrasting “the vessels prepared for destruction” with “the vessels of mercy.” Thus, “And doesn’t he also have the right?”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8207" title="Go to Romans 9:25">Romans 9:25 o </a>  <span class='footnote-text'>See Hos. <a class="bibleref" data-bibleref="Hos.2.23" href="/passage/?search=Hos.2.23&version=TPT">2:23 o </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8208" title="Go to Romans 9:26">Romans 9:26 p </a>  <span class='footnote-text'>See Hos. <a class="bibleref" data-bibleref="Hos.1.10" href="/passage/?search=Hos.1.10&version=TPT">1:10 p </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8210" title="Go to Romans 9:28">Romans 9:28 q </a>  <span class='footnote-text'>As translated from the Aramaic, “Lord YHWH.”</span> <br><br> <a href="#en-TPT-8210" title="Go to Romans 9:28">Romans 9:28 r </a>  <span class='footnote-text'>Or “cutting it short,” a Greek word found only here in the New Testament. See Isa. <a class="bibleref" data-bibleref="Isa.10.23" href="/passage/?search=Isa.10.23&version=TPT">10:23 r </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8211" title="Go to Romans 9:29">Romans 9:29 s </a>  <span class='footnote-text'>As translated from the Aramaic, “Lord YHWH of hosts” (of angel armies).</span> <br><br> <a href="#en-TPT-8211" title="Go to Romans 9:29">Romans 9:29 t </a>  <span class='footnote-text'>Or “descendants.” See Isa. <a class="bibleref" data-bibleref="Isa.1.9" href="/passage/?search=Isa.1.9&version=TPT">1:9 t </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8213" title="Go to Romans 9:31">Romans 9:31 u </a>  <span class='footnote-text'>Or “a righteousness based on the law.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8214" title="Go to Romans 9:32">Romans 9:32 v </a>  <span class='footnote-text'>Or “works of the law.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8215" title="Go to Romans 9:33">Romans 9:33 w </a>  <span class='footnote-text'>There is a play on words here that is lost in translation. The Aramaic word for “rock” (<i>keefa</i>) is also the word for “teaching” or “faith.” Aramaic speakers today still say that to stand in faith means to stand on a rock. To speak of the message of faith for salvation (versus works) is hidden in the word <i>rock</i>.</span> <br><br> <a href="#en-TPT-8215" title="Go to Romans 9:33">Romans 9:33 x </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.8.14" href="/passage/?search=Isa.8.14&version=TPT">8:14 x </a> ; <a class="bibleref" data-bibleref="Isa.28.16" href="/passage/?search=Isa.28.16&version=TPT">28:16 x </a> . The Hebrew of Isa. <a class="bibleref" data-bibleref="Isa.28.16" href="/passage/?search=Isa.28.16&version=TPT">28:16 x </a>  is “Let the one who believes not expect it soon.” That is, even if a promise delays, we will not be disheartened but will remain steadfast in faith.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8219" title="Go to Romans 10:4">Romans 10:4 a </a>  <span class='footnote-text'>Or “Christ is the goal of the law.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8220" title="Go to Romans 10:5">Romans 10:5 b </a>  <span class='footnote-text'>Or “Whoever obeys these things will find life.” See Lev. <a class="bibleref" data-bibleref="Lev.18.5" href="/passage/?search=Lev.18.5&version=TPT">18:5 b </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8222" title="Go to Romans 10:7">Romans 10:7 c </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.30.12" href="/passage/?search=Deut.30.12&version=TPT">30:12-13 c </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8223" title="Go to Romans 10:8">Romans 10:8 d </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.30.14" href="/passage/?search=Deut.30.14&version=TPT">30:14 d </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8224" title="Go to Romans 10:9">Romans 10:9 e </a>  <span class='footnote-text'>Or “word of faith.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8225" title="Go to Romans 10:10">Romans 10:10 f </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the mouth confesses to salvation.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8226" title="Go to Romans 10:11">Romans 10:11 g </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.28.16" href="/passage/?search=Isa.28.16&version=TPT">28:16 g </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8227" title="Go to Romans 10:12">Romans 10:12 h </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8228" title="Go to Romans 10:13">Romans 10:13 i </a>  <span class='footnote-text'>As translated from the Aramaic. See Joel <a class="bibleref" data-bibleref="Joel.2.32" href="/passage/?search=Joel.2.32&version=TPT">2:32 i </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8230" title="Go to Romans 10:15">Romans 10:15 j </a>  <span class='footnote-text'>Or “how beautiful the feet.” The Greek word implies their arrival comes at just the right time. See Isa. <a class="bibleref" data-bibleref="Isa.52.7" href="/passage/?search=Isa.52.7&version=TPT">52:7 j </a> ; Nah. <a class="bibleref" data-bibleref="Nah.1.15" href="/passage/?search=Nah.1.15&version=TPT">1:15 j </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8231" title="Go to Romans 10:16">Romans 10:16 k </a>  <span class='footnote-text'>Or “obeys.”</span> <br><br> <a href="#en-TPT-8231" title="Go to Romans 10:16">Romans 10:16 l </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.53.1" href="/passage/?search=Isa.53.1&version=TPT">53:1 l </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8233" title="Go to Romans 10:18">Romans 10:18 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.19.4" href="/passage/?search=Ps.19.4&version=TPT">Ps. 19:4 m </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8234" title="Go to Romans 10:19">Romans 10:19 n </a>  <span class='footnote-text'>Paul is confirming that God’s plan from the beginning was to give the message of salvation to all the nations.</span> <br><br> <a href="#en-TPT-8234" title="Go to Romans 10:19">Romans 10:19 o </a>  <span class='footnote-text'>Or “First Moses . . . then Isaiah (<a class="bibleref" data-bibleref="Rom.10.20" href="/passage/?search=Rom.10.20&version=TPT">v. 20 o </a> ) confirms it.”</span> <br><br> <a href="#en-TPT-8234" title="Go to Romans 10:19">Romans 10:19 p </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.32.21" href="/passage/?search=Deut.32.21&version=TPT">32:21 p </a> . Those who are “nobodies” and the “people with no understanding” both refer to the gentile believers among the nations that have by faith entered into new life in Jesus.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8235" title="Go to Romans 10:20">Romans 10:20 q </a>  <span class='footnote-text'>The compound Greek word <i>emphanes</i> means “to make manifest,” “to appear in shining light,” “to be bright,” “to shine light upon,” “to come into view.”</span> <br><br> <a href="#en-TPT-8235" title="Go to Romans 10:20">Romans 10:20 r </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.65.1" href="/passage/?search=Isa.65.1&version=TPT">65:1 r </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8236" title="Go to Romans 10:21">Romans 10:21 s </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.65.2" href="/passage/?search=Isa.65.2&version=TPT">65:2 s </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8237" title="Go to Romans 11:1">Romans 11:1 a </a>  <span class='footnote-text'>See 1 Sam. <a class="bibleref" data-bibleref="1Sam.12.22" href="/passage/?search=1Sam.12.22&version=TPT">12:22 a </a> ; <a class="bibleref" data-bibleref="Ps.94.14" href="/passage/?search=Ps.94.14&version=TPT">Ps. 94:14 a </a> .</span> <br><br> <a href="#en-TPT-8237" title="Go to Romans 11:1">Romans 11:1 b </a>  <span class='footnote-text'>Benjamin was the only son of Jacob born in the promised land, and his was the first tribe to give Israel a king in Saul. And his was the only tribe to remain with Judah in the restored nation after the exile. Paul is saying that he is about as Jewish as anyone could ever be. See <a class="bibleref" data-bibleref="Phil.3.5" href="/passage/?search=Phil.3.5&version=TPT">Phil. 3:5 b </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8238" title="Go to Romans 11:2">Romans 11:2 c </a>  <span class='footnote-text'>Or “his people whom he foreknew.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8239" title="Go to Romans 11:3">Romans 11:3 d </a>  <span class='footnote-text'>See 1 Kings <a class="bibleref" data-bibleref="1Kgs.19.10" href="/passage/?search=1Kgs.19.10&version=TPT">19:10-14 d </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8240" title="Go to Romans 11:4">Romans 11:4 e </a>  <span class='footnote-text'>Or “divine utterance.” This is the only place in the New Testament this Greek word appears. It could imply the audible voice of God that spoke to Elijah.</span> <br><br> <a href="#en-TPT-8240" title="Go to Romans 11:4">Romans 11:4 f </a>  <span class='footnote-text'>See 1 Kings <a class="bibleref" data-bibleref="1Kgs.19.18" href="/passage/?search=1Kgs.19.18&version=TPT">19:18 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8244" title="Go to Romans 11:8">Romans 11:8 g </a>  <span class='footnote-text'>The Aramaic can be translated “a spirit of frustration.”</span> <br><br> <a href="#en-TPT-8244" title="Go to Romans 11:8">Romans 11:8 h </a>  <span class='footnote-text'>Or “He gave them eyes that could not see and ears that could not hear.” See Deut. <a class="bibleref" data-bibleref="Deut.29.4" href="/passage/?search=Deut.29.4&version=TPT">29:4 h </a> ; Isa. <a class="bibleref" data-bibleref="Isa.6.10" href="/passage/?search=Isa.6.10&version=TPT">6:10 h </a> ; <a class="bibleref" data-bibleref="Isa.29.10" href="/passage/?search=Isa.29.10&version=TPT">29:10-13 h </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8245" title="Go to Romans 11:9">Romans 11:9 i </a>  <span class='footnote-text'>This could also be a metaphor for their false security, being in a place of well-being and favor. King David’s son Absalom held a banquet as a pretense to murder his brother Amnon. See 2 Sam. <a class="bibleref" data-bibleref="2Sam.13.23" href="/passage/?search=2Sam.13.23&version=TPT">13:23-31 i </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8246" title="Go to Romans 11:10">Romans 11:10 j </a>  <span class='footnote-text'>This could also be a metaphor of asking God to punish them. See <a class="bibleref" data-bibleref="Ps.69.22" href="/passage/?search=Ps.69.22&version=TPT">Ps. 69:22-23 j </a>  (LXX).</span>


bookid: Rom
contenido:
<a href="#en-TPT-8248" title="Go to Romans 11:12">Romans 11:12 k </a>  <span class='footnote-text'>Or “fullness” (of restoration), or “full inclusion,” or “full number.” An ellipsis in the Greek text allows for different translations of this verse.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8252" title="Go to Romans 11:16">Romans 11:16 l </a>  <span class='footnote-text'>Paul uses a metaphor that is better understood when made explicit. The Greek is literally “If the first portion of the dough [Abraham and the patriarchs] is consecrated, so too is the entire batch of dough [those descended from Abraham and the patriarchs].” The principle is that if the first portion is dedicated to God, the rest belongs to him too and is also considered consecrated for God’s use. The Aramaic can be translated “If the crust is holy, so also is the dough.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8253" title="Go to Romans 11:17">Romans 11:17 m </a>  <span class='footnote-text'>Every time “you” is used in <a class="bibleref" data-bibleref="Rom.11.17" href="/passage/?search=Rom.11.17&version=TPT">vv. 17–24 m </a>  it is singular. God has lovingly and personally grafted you in as a branch in his tree of life. See John <a class="bibleref" data-bibleref="John.15.1" href="/passage/?search=John.15.1&version=TPT">15:1 m </a> –<a class="bibleref" data-bibleref="John.15.17" href="/passage/?search=John.15.17&version=TPT">17 m </a> .</span> <br><br> <a href="#en-TPT-8253" title="Go to Romans 11:17">Romans 11:17 n </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8256" title="Go to Romans 11:20">Romans 11:20 o </a>  <span class='footnote-text'>The Aramaic can be translated “Yes, it’s beautiful!” Non-Jewish believers are to be grateful for the Jewish roots of our faith. Our Messiah is Jewish and the Scriptures we read were given to the beloved Jewish people. We feast on the new-covenant riches that have been handed down to us through the “olive tree” of Judaism.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8258" title="Go to Romans 11:22">Romans 11:22 p </a>  <span class='footnote-text'>The Aramaic word for “kindness” can also be translated “sweetness.”</span> <br><br> <a href="#en-TPT-8258" title="Go to Romans 11:22">Romans 11:22 q </a>  <span class='footnote-text'>The Greek word <i>apotomia</i> is used only here in the New Testament. It is a play on words, for <i>apotomia</i> is a homonym that can mean “strict justice” or “cut off.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8261" title="Go to Romans 11:25">Romans 11:25 r </a>  <span class='footnote-text'>The Greek text contains a litotes, a double negative: “I don’t want you to not know.”</span> <br><br> <a href="#en-TPT-8261" title="Go to Romans 11:25">Romans 11:25 s </a>  <span class='footnote-text'>The Greek word for mystery, <i>mysterion</i>, is found twenty-eight times in the New Testament. It means a sacred secret, something that God has hidden from ancient times and that can only be revealed by God. Jesus teaches us that these mysteries are meant for us to perceive as part of our kingdom birthright. See <a class="bibleref" data-bibleref="Matt.13.11" href="/passage/?search=Matt.13.11&version=TPT">Matt. 13:11 s </a> . The mystery Paul unfolds for us here is the partial insensitivity of Israel, as well as her future salvation as part of God’s eternal plan for the nations.</span> <br><br> <a href="#en-TPT-8261" title="Go to Romans 11:25">Romans 11:25 t </a>  <span class='footnote-text'>The Greek word for hardening, <i>porosis,</i> can also mean stubbornness, an unwillingness to learn something new.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8262" title="Go to Romans 11:26">Romans 11:26 u </a>  <span class='footnote-text'>The Aramaic can also mean “the evil one.” See Isa. <a class="bibleref" data-bibleref="Isa.59.20" href="/passage/?search=Isa.59.20&version=TPT">59:20-21 u </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8263" title="Go to Romans 11:27">Romans 11:27 v </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.27.9" href="/passage/?search=Isa.27.9&version=TPT">27:9 v </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8265" title="Go to Romans 11:29">Romans 11:29 w </a>  <span class='footnote-text'>Or “the grace-gifts and calling of God are void of regret and without change in purpose.” See Isa. <a class="bibleref" data-bibleref="Isa.27.9" href="/passage/?search=Isa.27.9&version=TPT">27:9 w </a> ; Jer. <a class="bibleref" data-bibleref="Jer.31.33" href="/passage/?search=Jer.31.33&version=TPT">31:33-34 w </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8269" title="Go to Romans 11:33">Romans 11:33 x </a>  <span class='footnote-text'>Or “judgments,” which does not necessarily imply something negative.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8270" title="Go to Romans 11:34">Romans 11:34 y </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.40.13" href="/passage/?search=Isa.40.13&version=TPT">40:13 y </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8271" title="Go to Romans 11:35">Romans 11:35 z </a>  <span class='footnote-text'>See Job <a class="bibleref" data-bibleref="Job.41.11" href="/passage/?search=Job.41.11&version=TPT">41:11 z </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8274" title="Go to Romans 12:2">Romans 12:2 a </a>  <span class='footnote-text'>Or “Don’t be squeezed into the mold of this present age.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8280" title="Go to Romans 12:8">Romans 12:8 b </a>  <span class='footnote-text'>Or “exhortation.” This is the Greek word <i>parakaleo</i>, which means “to be alongside of someone to comfort, encourage, console, strengthen, exhort, and stir up faith.”</span> <br><br> <a href="#en-TPT-8280" title="Go to Romans 12:8">Romans 12:8 c </a>  <span class='footnote-text'>Or “if you are a caregiver.”</span> <br><br> <a href="#en-TPT-8280" title="Go to Romans 12:8">Romans 12:8 d </a>  <span class='footnote-text'>The Greek word <i>hilarotes</i> is used only here in the New Testament and can be translated “cheerful” or “hilarious.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8284" title="Go to Romans 12:12">Romans 12:12 e </a>  <span class='footnote-text'>The Aramaic can be translated “Bear your afflictions bravely.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8288" title="Go to Romans 12:16">Romans 12:16 f </a>  <span class='footnote-text'>Since the Greek text is ambiguous and can mean either “be willing to do menial tasks” or “associate with the lowly,” the translation incorporates both. The Berkeley Translation renders this “adjust yourselves to humble situations.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8290" title="Go to Romans 12:18">Romans 12:18 g </a>  <span class='footnote-text'>Or “to live at peace with all people.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8291" title="Go to Romans 12:19">Romans 12:19 h </a>  <span class='footnote-text'>Or “wrath.”</span> <br><br> <a href="#en-TPT-8291" title="Go to Romans 12:19">Romans 12:19 i </a>  <span class='footnote-text'>As translated from the Aramaic. See Deut. <a class="bibleref" data-bibleref="Deut.32.35" href="/passage/?search=Deut.32.35&version=TPT">32:35 i </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8292" title="Go to Romans 12:20">Romans 12:20 j </a>  <span class='footnote-text'>Or “If he thirsts, give him a drink.”</span> <br><br> <a href="#en-TPT-8292" title="Go to Romans 12:20">Romans 12:20 k </a>  <span class='footnote-text'>Or “You will heap coals of fire on his head,” an obvious figure of speech. It means that by demonstrating kindness to him, his heart will be moved and his shame exposed. See <a class="bibleref" data-bibleref="Prov.25.21" href="/passage/?search=Prov.25.21&version=TPT">Prov. 25:21-22 k </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8293" title="Go to Romans 12:21">Romans 12:21 l </a>  <span class='footnote-text'>Or “Don’t be conquered by the evil one, but conquer evil through union with the good One.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8300" title="Go to Romans 13:7">Romans 13:7 a </a>  <span class='footnote-text'>Jesus was often maligned for being “the friend of tax-collectors” (publicans).</span>


bookid: Rom
contenido:
<a href="#en-TPT-8301" title="Go to Romans 13:8">Romans 13:8 b </a>  <span class='footnote-text'>There is a pronounced play on words in the Aramaic. The Aramaic word for “owe” is <i>khob</i>, and the word for “love” is <i>khab</i>.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8302" title="Go to Romans 13:9">Romans 13:9 c </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.20.13" href="/passage/?search=Exod.20.13&version=TPT">20:13-17 c </a> .</span> <br><br> <a href="#en-TPT-8302" title="Go to Romans 13:9">Romans 13:9 d </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.19.18" href="/passage/?search=Lev.19.18&version=TPT">19:18 d </a> ; <a class="bibleref" data-bibleref="1Cor.13.4" href="/passage/?search=1Cor.13.4&version=TPT">1 Cor. 13:4-6 d </a> ; <a class="bibleref" data-bibleref="Gal.5.6" href="/passage/?search=Gal.5.6&version=TPT">Gal. 5:6 d </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8304" title="Go to Romans 13:11">Romans 13:11 e </a>  <span class='footnote-text'>Or “perfect wholeness.” There is a full salvation ready to be unveiled and unfolded in the last days. See <a class="bibleref" data-bibleref="1Pet.1.5" href="/passage/?search=1Pet.1.5&version=TPT">1 Peter 1:5 e </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8305" title="Go to Romans 13:12">Romans 13:12 f </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="1John.2.8" href="/passage/?search=1John.2.8&version=TPT">1 John 2:8 f </a> .</span> <br><br> <a href="#en-TPT-8305" title="Go to Romans 13:12">Romans 13:12 g </a>  <span class='footnote-text'>Implied in the text and supplied to show the contrast of “clothe ourselves” in the next sentence.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8306" title="Go to Romans 13:13">Romans 13:13 h </a>  <span class='footnote-text'>The Aramaic can be translated “We walk with the Designer.”</span> <br><br> <a href="#en-TPT-8306" title="Go to Romans 13:13">Romans 13:13 i </a>  <span class='footnote-text'>This word includes intoxication by any substance.</span> <br><br> <a href="#en-TPT-8306" title="Go to Romans 13:13">Romans 13:13 j </a>  <span class='footnote-text'>Or “festive processions” (often to celebrate false deities), “orgies,” “revelries,” “carousings.”</span> <br><br> <a href="#en-TPT-8306" title="Go to Romans 13:13">Romans 13:13 k </a>  <span class='footnote-text'>Or “outrageous behavior,” “loose conduct,” “indecencies.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8307" title="Go to Romans 13:14">Romans 13:14 l </a>  <span class='footnote-text'>Or “fully clothed with.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8309" title="Go to Romans 14:2">Romans 14:2 a </a>  <span class='footnote-text'>It is possible that the one with “weaker faith” refused to eat meat because it was offered to idols or was considered unclean.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8311" title="Go to Romans 14:4">Romans 14:4 b </a>  <span class='footnote-text'>We are all “household servants” in the body of Christ, for we each belong to him. When believers begin to judge other believers over our opinions or preferences, we are taking the role that belongs only to Jesus.</span> <br><br> <a href="#en-TPT-8311" title="Go to Romans 14:4">Romans 14:4 c </a>  <span class='footnote-text'>Some Greek manuscripts have “the Lord.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8312" title="Go to Romans 14:5">Romans 14:5 d </a>  <span class='footnote-text'>Or “Each one must be fully convinced in his own mind.” The Aramaic can be translated “Every human being justifies himself through his own perspective.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8315" title="Go to Romans 14:8">Romans 14:8 e </a>  <span class='footnote-text'>The Aramaic twice uses “our Master” (Lord), while the Greek is “the Lord.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8316" title="Go to Romans 14:9">Romans 14:9 f </a>  <span class='footnote-text'>Or “Lord Jehovah” (Aramaic). The Greek is <i>kurios</i> (“Lord”).</span> <br><br> <a href="#en-TPT-8316" title="Go to Romans 14:9">Romans 14:9 g </a>  <span class='footnote-text'>That is, he exercises lordship over all believers: those living in faith and those who die in faith.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8317" title="Go to Romans 14:10">Romans 14:10 h </a>  <span class='footnote-text'>The Aramaic can be translated “We are all destined to stand before the podium of the Messiah.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8318" title="Go to Romans 14:11">Romans 14:11 i </a>  <span class='footnote-text'>Or “will fully agree” (or “speak from the same source”).</span> <br><br> <a href="#en-TPT-8318" title="Go to Romans 14:11">Romans 14:11 j </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.45.23" href="/passage/?search=Isa.45.23&version=TPT">45:23 j </a> ; <a class="bibleref" data-bibleref="Isa.49.18" href="/passage/?search=Isa.49.18&version=TPT">49:18 j </a> ; <a class="bibleref" data-bibleref="Phil.2.10" href="/passage/?search=Phil.2.10&version=TPT">Phil. 2:10-12 j </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8320" title="Go to Romans 14:13">Romans 14:13 k </a>  <span class='footnote-text'>Or “set before them an obstacle or trap to make them stumble.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8323" title="Go to Romans 14:16">Romans 14:16 l </a>  <span class='footnote-text'>Even today in many cultures of the world, there are two things that cause division and spark debates among religious people. The observance of “special days” (fasts, feasts, Sabbaths, days of prayer, etc.) and dietary restrictions (kosher versus non-kosher). Paul addresses both of these cultural issues as examples of things that can divide us. In every culture there are religious traditions that are observed in varying degrees. As believers, our one tradition must be to love and not offend by deliberate actions that demonstrate insensitivity to others. The overarching message Paul brings in <a class="bibleref" data-bibleref="Rom.14" href="/passage/?search=Rom.14&version=TPT">Rom. 14 l </a>  is that we are obligated to walk in love and not put our preferences above love’s calling to honor others. These principles are to be applied in every cultural distinction in the body of Christ.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8324" title="Go to Romans 14:17">Romans 14:17 m </a>  <span class='footnote-text'>The kingdom of God is entered into by the Holy Spirit, and not by observing feasts and ritual meals. We must be born of the Spirit in order to enter into God’s kingdom realm. To have the Holy Spirit is to have the realities of God’s kingdom.</span> <br><br> <a href="#en-TPT-8324" title="Go to Romans 14:17">Romans 14:17 n </a>  <span class='footnote-text'><i>Righteousness</i> means, both in the context and in the Hebraic mind-set, kindness in our relationships. Paul is speaking of putting others first and expressing goodness in having right relationships with others as well as right living.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8325" title="Go to Romans 14:18">Romans 14:18 o </a>  <span class='footnote-text'>The Aramaic can be translated “beautiful to God.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8326" title="Go to Romans 14:19">Romans 14:19 p </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.34.15" href="/passage/?search=Ps.34.15&version=TPT">Ps. 34:15 p </a> ; <a class="bibleref" data-bibleref="Heb.12.14" href="/passage/?search=Heb.12.14&version=TPT">Heb. 12:14 p </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8327" title="Go to Romans 14:20">Romans 14:20 q </a>  <span class='footnote-text'>Or “All [food] is [ceremonially] clean [acceptable to eat].”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8328" title="Go to Romans 14:21">Romans 14:21 r </a>  <span class='footnote-text'>Implied in the context of <a class="bibleref" data-bibleref="Rom.14-Rom.15" href="/passage/?search=Rom.14-Rom.15&version=TPT">Rom. 14–15 r </a> , and is meant to clarify the motivation to limit our liberties among believers.</span> <br><br> <a href="#en-TPT-8328" title="Go to Romans 14:21">Romans 14:21 s </a>  <span class='footnote-text'>A few manuscripts do not have the last phrase, or “to be weakened in his faith.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8331" title="Go to Romans 15:1">Romans 15:1 a </a>  <span class='footnote-text'>The Aramaic can be translated “powerful.”</span> <br><br> <a href="#en-TPT-8331" title="Go to Romans 15:1">Romans 15:1 b </a>  <span class='footnote-text'>Or “not just please themselves.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8333" title="Go to Romans 15:3">Romans 15:3 c </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.69.9" href="/passage/?search=Ps.69.9&version=TPT">Ps. 69:9 c </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8335" title="Go to Romans 15:5">Romans 15:5 d </a>  <span class='footnote-text'>The Aramaic can be translated “that you may value one another equally in Jesus, the Messiah.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8338" title="Go to Romans 15:8">Romans 15:8 e </a>  <span class='footnote-text'>Or “a servant of the circumcision,” which is a figure of speech for the Jewish people.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8339" title="Go to Romans 15:9">Romans 15:9 f </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.18.49" href="/passage/?search=Ps.18.49&version=TPT">Ps. 18:49 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8340" title="Go to Romans 15:10">Romans 15:10 g </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.32.43" href="/passage/?search=Deut.32.43&version=TPT">32:43 g </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8341" title="Go to Romans 15:11">Romans 15:11 h </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-8341" title="Go to Romans 15:11">Romans 15:11 i </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.117.1" href="/passage/?search=Ps.117.1&version=TPT">Ps. 117:1 i </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8342" title="Go to Romans 15:12">Romans 15:12 j </a>  <span class='footnote-text'>Or “[a sprout from] the root of Jesse,” which is a Hebrew idiom for King David, the son of Jesse, who was promised to have an heir to his throne who would rule over not only Israel but all the nations.</span> <br><br> <a href="#en-TPT-8342" title="Go to Romans 15:12">Romans 15:12 k </a>  <span class='footnote-text'>Or “their hopes will be placed on him.” See Isa. <a class="bibleref" data-bibleref="Isa.11.10" href="/passage/?search=Isa.11.10&version=TPT">11:10 k </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8344" title="Go to Romans 15:14">Romans 15:14 l </a>  <span class='footnote-text'>Or “warn.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8348" title="Go to Romans 15:18">Romans 15:18 m </a>  <span class='footnote-text'>Illyricum (modern-day Croatia) was the Roman province that comprises parts of the western Balkan Peninsula.</span> <br><br> <a href="#en-TPT-8348" title="Go to Romans 15:18">Romans 15:18 n </a>  <span class='footnote-text'>The apostle Paul thoroughly preached the good news with much evidence that God was working through him. This resulted in many non-Jewish people coming to faith in Jesus Christ. The signs and wonders were a part of the message, validating Paul’s apostolic mandate to evangelize and plant churches.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8350" title="Go to Romans 15:21">Romans 15:21 o </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “understand.” See Isa. <a class="bibleref" data-bibleref="Isa.52.15" href="/passage/?search=Isa.52.15&version=TPT">52:15 o </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8355" title="Go to Romans 15:26">Romans 15:26 p </a>  <span class='footnote-text'>Or “Achaia,” a region in western Greece.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8357" title="Go to Romans 15:28">Romans 15:28 q </a>  <span class='footnote-text'>The Greek word is actually “fruit.” Paul was delivering to them a “spiritual fruit basket.” It is an act of worship every time we consider the poor and serve others.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8358" title="Go to Romans 15:29">Romans 15:29 r </a>  <span class='footnote-text'>The Greek word <i>pleroma</i> is also used for a cargo ship packed full of people and goods.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8359" title="Go to Romans 15:30">Romans 15:30 s </a>  <span class='footnote-text'>Although Paul was an esteemed and powerful apostle of Jesus, he was not too proud to ask other believers to pray for him.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8362" title="Go to Romans 15:33">Romans 15:33 t </a>  <span class='footnote-text'>Or “May the God who is peace be with you all.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8363" title="Go to Romans 16:1">Romans 16:1 a </a>  <span class='footnote-text'>Or “deaconess” or “servant,” which would imply she may have held an office in the church. The name Phoebe means “shining,” “radiant,” “bright,” “prophetic.” It is likely that the church in Cenchrea was a house church.</span> <br><br> <a href="#en-TPT-8363" title="Go to Romans 16:1">Romans 16:1 b </a>  <span class='footnote-text'>Or modern-day Kenchreai, which in the days of Paul was a large port city about four miles (seven kilometers) southeast of Corinth in Greece. See also <a class="bibleref" data-bibleref="Acts.18.18" href="/passage/?search=Acts.18.18&version=TPT">Acts 18:18 b </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8364" title="Go to Romans 16:2">Romans 16:2 c </a>  <span class='footnote-text'>As translated from the Aramaic and implied in the Greek.</span> <br><br> <a href="#en-TPT-8364" title="Go to Romans 16:2">Romans 16:2 d </a>  <span class='footnote-text'>The Greek word <i>prostatis</i> means “the one who goes first,” “a leading officer presiding over many,” “a protecting patroness who oversees the affairs of others,” “a champion defender.” It is clear that Phoebe was considered a leader, a champion, a heroic woman who was most likely quite wealthy and brought blessings to others. The term <i>prostatis</i> implies a great status (as used in classical Greek) and denotes a high position in the church. Paul honors a total of thirty-seven people in this last chapter of Romans. Their names have gone down in church history as wonderful servants of Jesus. Their names are recorded for eternity here in God’s eternal Word. Church tradition states that most of those named here were martyred for their faith. Imagine dear sister Phoebe carrying with her a letter to Rome that contained the greatest wealth of Christian theology. A copy of that letter she carried is the letter you are now reading!</span>


bookid: Rom
contenido:
<a href="#en-TPT-8365" title="Go to Romans 16:3">Romans 16:3 e </a>  <span class='footnote-text'>The Aramaic word used throughout this chapter for “greetings” or “love” is “send peace.”</span> <br><br> <a href="#en-TPT-8365" title="Go to Romans 16:3">Romans 16:3 f </a>  <span class='footnote-text'><i>Prisca</i> was a diminutive form of Priscilla (“long life”). She and her husband, Aquila (“eagle”), were tentmakers like Paul. They were not only business partners, but partners with him in ministry. See <a class="bibleref" data-bibleref="Acts.18.2" href="/passage/?search=Acts.18.2&version=TPT">Acts 18:2 f </a> , <a class="bibleref" data-bibleref="Acts.18.18" href="/passage/?search=Acts.18.18&version=TPT">18 f </a> , <a class="bibleref" data-bibleref="Acts.18.26" href="/passage/?search=Acts.18.26&version=TPT">26 f </a> ; <a class="bibleref" data-bibleref="1Cor.16.19" href="/passage/?search=1Cor.16.19&version=TPT">1 Cor. 16:19 f </a> ; <a class="bibleref" data-bibleref="2Tim.4.19" href="/passage/?search=2Tim.4.19&version=TPT">2 Tim. 4:19 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8367" title="Go to Romans 16:5">Romans 16:5 g </a>  <span class='footnote-text'>Or “Epaenetus,” which means “praiseworthy.”</span> <br><br> <a href="#en-TPT-8367" title="Go to Romans 16:5">Romans 16:5 h </a>  <span class='footnote-text'>Or “the firstfruit [convert] of Asia” (Minor). The Roman province of Asia is modern-day Turkey. The Aramaic has Epenetus as the first convert from Achaia, a region of Greece.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8368" title="Go to Romans 16:6">Romans 16:6 i </a>  <span class='footnote-text'>Or “Mary.” The Hebrew name Miriam is taken from the Hebrew root and Ugaritic noun <i>mrym</i>, which means “height,” “summit,” “exalted” (excellent).</span> <br><br> <a href="#en-TPT-8368" title="Go to Romans 16:6">Romans 16:6 j </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “to benefit you.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8369" title="Go to Romans 16:7">Romans 16:7 k </a>  <span class='footnote-text'>Throughout the first twelve hundred years of church history, Andronicus (“victorious one”) and Junia (“youthful”) were considered to be husband and wife. A small number of manuscripts have “Julia.” Paul calls them his relatives, or “[Jewish] kinsmen.” The Aramaic meaning of Junia is “little dove.”</span> <br><br> <a href="#en-TPT-8369" title="Go to Romans 16:7">Romans 16:7 l </a>  <span class='footnote-text'>Or “prisoners.” It is possible that Paul is using this term as a metaphor; that is, they were prisoners of the love of Christ. See <a class="bibleref" data-bibleref="Song.8.6" href="/passage/?search=Song.8.6&version=TPT">Song. 8:6 l </a> , which uses the Hebrew word for “prison cell” or “seal.”</span> <br><br> <a href="#en-TPT-8369" title="Go to Romans 16:7">Romans 16:7 m </a>  <span class='footnote-text'>It is clear in the text that Junia, along with her husband, Andronicus, was a well-known apostle. (The Greek word <i>episemos</i> means “famous, prominent, outstanding.”) Jesus chose twelve men and called them apostles, but the Twelve were not the only ones identified in the New Testament as apostles (“sent ones”). There are others, including Matthias, Paul, Barnabas, Andronicus, and Junia. See <a class="bibleref" data-bibleref="Acts.14.13" href="/passage/?search=Acts.14.13&version=TPT">Acts 14:13 m </a> ; <a class="bibleref" data-bibleref="Eph.4.11" href="/passage/?search=Eph.4.11&version=TPT">Eph. 4:11-13 m </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8370" title="Go to Romans 16:8">Romans 16:8 n </a>  <span class='footnote-text'>Ampliatus was a common name given to slaves, and it means “large one.” The Eastern Orthodox Church recognizes him as one of the seventy disciples whom Jesus sent out. He is believed to have become the bishop of Bulgaria.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8371" title="Go to Romans 16:9">Romans 16:9 o </a>  <span class='footnote-text'>Urbanus was also a common name given to slaves. It means “polite one.”</span> <br><br> <a href="#en-TPT-8371" title="Go to Romans 16:9">Romans 16:9 p </a>  <span class='footnote-text'>Or Stachys (“head of grain”). He is said to have been one of the seventy disciples Jesus sent out. He eventually became the bishop of Byzantium.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8372" title="Go to Romans 16:10">Romans 16:10 q </a>  <span class='footnote-text'><i>Apelles</i> means “called one.”</span> <br><br> <a href="#en-TPT-8372" title="Go to Romans 16:10">Romans 16:10 r </a>  <span class='footnote-text'>Or “the Lord knows, not we, the tests he endured.”</span> <br><br> <a href="#en-TPT-8372" title="Go to Romans 16:10">Romans 16:10 s </a>  <span class='footnote-text'>Or “those of Aristobolos”; by implication, those connected to Aristobolos, or, his “house church.” The word <i>household</i> is not found in the Greek text. <i>Aristobolos</i> means “best counselor.” Traditionally he is known as one of the seventy disciples Jesus sent out, and he brought the gospel to Britain.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8373" title="Go to Romans 16:11">Romans 16:11 t </a>  <span class='footnote-text'>Herodion’s name means “heroic.” He was traditionally considered as one of Jesus’ seventy disciples. He later became the bishop of Neoparthia (Iraq), where he was beaten to death by the Jews but was resurrected and continued to preach the gospel. It is believed that he was eventually beheaded in Rome on the same day Peter was martyred.</span> <br><br> <a href="#en-TPT-8373" title="Go to Romans 16:11">Romans 16:11 u </a>  <span class='footnote-text'>Or “those of Narcissus.” Although nearly every translation adds the word <i>household</i>, it is not found in the text. By implication, this would be those meeting as a church in his house. Narcissus’ name means “astonished” (or “stupefied”). Some have identified him as a close friend of Emperor Claudius.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9665" title="Go to 2 Thessalonians 2:6">2 Thessalonians 2:6 i </a>  <span class='footnote-text'>An intransitive verb meaning “to rule” or “to hold sway” or “to possess.” The Aramaic likewise is “Now you know that which controls.” The neuter form of the Greek participle suggests a principle, not a person, which could be referring to the mystery of lawlessness in human hearts (<a class="bibleref" data-bibleref="2Thess.2.7" href="/passage/?search=2Thess.2.7&version=TPT">v. 7 i </a> ). However, some see “it” as the god of this world (Satan) or the Roman Empire, which ruled the world in the days of Paul’s writings.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9666" title="Go to 2 Thessalonians 2:7">2 Thessalonians 2:7 j </a>  <span class='footnote-text'>Or “the secret power of lawlessness/wickedness.”</span> <br><br> <a href="#en-TPT-9666" title="Go to 2 Thessalonians 2:7">2 Thessalonians 2:7 k </a>  <span class='footnote-text'>Or “restrains.”</span> <br><br> <a href="#en-TPT-9666" title="Go to 2 Thessalonians 2:7">2 Thessalonians 2:7 l </a>  <span class='footnote-text'>Or “until he is removed.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9667" title="Go to 2 Thessalonians 2:8">2 Thessalonians 2:8 m </a>  <span class='footnote-text'>Figuratively, this is the word spoken from his mouth, the Word of God. See also <a class="bibleref" data-bibleref="Rev.19.15" href="/passage/?search=Rev.19.15&version=TPT">Rev. 19:15 m </a> , <a class="bibleref" data-bibleref="Rev.19.21" href="/passage/?search=Rev.19.21&version=TPT">21 m </a> .</span> <br><br> <a href="#en-TPT-9667" title="Go to 2 Thessalonians 2:8">2 Thessalonians 2:8 n </a>  <span class='footnote-text'>Or “deactivate.”</span> <br><br> <a href="#en-TPT-9667" title="Go to 2 Thessalonians 2:8">2 Thessalonians 2:8 o </a>  <span class='footnote-text'>Or “coming.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9668" title="Go to 2 Thessalonians 2:9">2 Thessalonians 2:9 p </a>  <span class='footnote-text'>Or “coming.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9669" title="Go to 2 Thessalonians 2:10">2 Thessalonians 2:10 q </a>  <span class='footnote-text'>Or “did not welcome the love for the truth.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9670" title="Go to 2 Thessalonians 2:11">2 Thessalonians 2:11 r </a>  <span class='footnote-text'>Or “a [power] working of error.” The Aramaic can be translated “God will dispatch to them servants of deception.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9672" title="Go to 2 Thessalonians 2:13">2 Thessalonians 2:13 s </a>  <span class='footnote-text'>Or “He has chosen you as firstfruits [in the harvest] for salvation.”</span> <br><br> <a href="#en-TPT-9672" title="Go to 2 Thessalonians 2:13">2 Thessalonians 2:13 t </a>  <span class='footnote-text'>Or “by sanctifying your spirits and convincing you of his truth.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9673" title="Go to 2 Thessalonians 2:14">2 Thessalonians 2:14 u </a>  <span class='footnote-text'>Or “share in” or “possess.” This is the Greek word <i>peripoiesis</i>, which means “an encompassing,” “a surrounding” or “encircling.” Believers are brought within the perimeter of the glory of God through Jesus Christ. There is nothing in the context to imply it is a future event, but rather a present enjoyment and participation in the glory of the Lord Jesus Christ (<a class="bibleref" data-bibleref="John.17.10" href="/passage/?search=John.17.10&version=TPT">John 17:10 u </a> , <a class="bibleref" data-bibleref="John.17.22" href="/passage/?search=John.17.22&version=TPT">22 u </a> ).</span> <br><br> <a href="#en-TPT-9673" title="Go to 2 Thessalonians 2:14">2 Thessalonians 2:14 v </a>  <span class='footnote-text'>These two verses (13–14) contain some of the most wonderful truths of the New Testament. Read them over again slowly and think about all that God the Father, God the Son, and God the Spirit have done for us (e.g., his eternal love, the drawing work of the Holy Spirit, sanctification or being set apart for holiness, faith in Jesus, and much more). Paul states in <a class="bibleref" data-bibleref="2Thess.2.14" href="/passage/?search=2Thess.2.14&version=TPT">v. 14 v </a>  that the purpose of our salvation is more than being set free from guilt; it is so that we would share in and possess the glory of Christ (<a class="bibleref" data-bibleref="John.17.10" href="/passage/?search=John.17.10&version=TPT">John 17:10 v </a> , <a class="bibleref" data-bibleref="John.17.22" href="/passage/?search=John.17.22&version=TPT">22 v </a> ).</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9674" title="Go to 2 Thessalonians 2:15">2 Thessalonians 2:15 w </a>  <span class='footnote-text'>Or “traditions.”</span> <br><br> <a href="#en-TPT-9674" title="Go to 2 Thessalonians 2:15">2 Thessalonians 2:15 x </a>  <span class='footnote-text'>The “letter” Paul refers to is likely 1 Thessalonians.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9676" title="Go to 2 Thessalonians 2:17">2 Thessalonians 2:17 y </a>  <span class='footnote-text'>The Aramaic can be translated “He will comfort your hearts and will stand by all [your] words and by all (your) beautiful deeds.” Another possible Aramaic translation of this verse is “He will make your hearts a well of prophecy and he will stand you in every word and in every beautiful deed.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9678" title="Go to 2 Thessalonians 3:2">2 Thessalonians 3:2 a </a>  <span class='footnote-text'>The Greek word <i>atopos</i> can also be translated “weird,” “irrational,” “absurd,” “disgusting.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9679" title="Go to 2 Thessalonians 3:3">2 Thessalonians 3:3 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-9679" title="Go to 2 Thessalonians 3:3">2 Thessalonians 3:3 c </a>  <span class='footnote-text'>Twelve times in the Bible the Lord is described as faithful. (See Deut. <a class="bibleref" data-bibleref="Deut.7.9" href="/passage/?search=Deut.7.9&version=TPT">7:9 c </a> ; Isa. <a class="bibleref" data-bibleref="Isa.49.7" href="/passage/?search=Isa.49.7&version=TPT">49:7 c </a> ; <a class="bibleref" data-bibleref="1Cor.1.9" href="/passage/?search=1Cor.1.9&version=TPT">1 Cor. 1:9 c </a> ; <a class="bibleref" data-bibleref="1Cor.10.13" href="/passage/?search=1Cor.10.13&version=TPT">10:13 c </a> ; <a class="bibleref" data-bibleref="2Thess.3.3" href="/passage/?search=2Thess.3.3&version=TPT">2 Thess. 3:3 c </a> ; <a class="bibleref" data-bibleref="Heb.10.23" href="/passage/?search=Heb.10.23&version=TPT">Heb. 10:23 c </a> ; <a class="bibleref" data-bibleref="Heb.11.11" href="/passage/?search=Heb.11.11&version=TPT">11:11 c </a> ; <a class="bibleref" data-bibleref="1Pet.4.19" href="/passage/?search=1Pet.4.19&version=TPT">1 Peter 4:19 c </a> ; <a class="bibleref" data-bibleref="1John.1.9" href="/passage/?search=1John.1.9&version=TPT">1 John 1:9 c </a> ; <a class="bibleref" data-bibleref="Rev.1.5" href="/passage/?search=Rev.1.5&version=TPT">Rev. 1:5 c </a> ; <a class="bibleref" data-bibleref="Rev.3.14" href="/passage/?search=Rev.3.14&version=TPT">3:14 c </a> ; <a class="bibleref" data-bibleref="Rev.19.11" href="/passage/?search=Rev.19.11&version=TPT">19:11 c </a> .)</span> <br><br> <a href="#en-TPT-9679" title="Go to 2 Thessalonians 3:3">2 Thessalonians 3:3 d </a>  <span class='footnote-text'>Or “guard you from evil” (the unproductive and sinful ways of the past).</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9680" title="Go to 2 Thessalonians 3:4">2 Thessalonians 3:4 e </a>  <span class='footnote-text'>Or “The Lord gives us confidence in you.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9681" title="Go to 2 Thessalonians 3:5">2 Thessalonians 3:5 f </a>  <span class='footnote-text'>Or “the faithful endurance of [all things] for Christ.” Either translation is grammatically possible as a subjective genitive or an objective genitive. The Aramaic can be translated “the hope of the Messiah.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9682" title="Go to 2 Thessalonians 3:6">2 Thessalonians 3:6 g </a>  <span class='footnote-text'>Or “undisciplined” or “lazy” or “not in battle order” or “not in your duty station.” There is an implication that there were believers who refused to work for a living. Paul is implying that the church should not financially support those who refuse to work. Personal responsibility is a common theme in Paul’s teachings.</span> <br><br> <a href="#en-TPT-9682" title="Go to 2 Thessalonians 3:6">2 Thessalonians 3:6 h </a>  <span class='footnote-text'>Or “don’t live according to the traditions they received from us.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9685" title="Go to 2 Thessalonians 3:9">2 Thessalonians 3:9 i </a>  <span class='footnote-text'>Those who preach the gospel have the right to be supported financially and deserve their wages (<a class="bibleref" data-bibleref="1Cor.9.6" href="/passage/?search=1Cor.9.6&version=TPT">1 Cor. 9:6-18 i </a> ). However, it seems that Paul’s custom was to earn his own way when he went into a city for the first time to show the truth of the gospel without mixed motives. His ministry in Thessalonica was somewhat of an anomaly. Because there were believers who were lazy and not working for a living, Paul gave up his right to have financial support from them and chose to work “night and day” (<a class="bibleref" data-bibleref="2Thess.3.8" href="/passage/?search=2Thess.3.8&version=TPT">v. 8 i </a> ) to be an example to them.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9687" title="Go to 2 Thessalonians 3:11">2 Thessalonians 3:11 j </a>  <span class='footnote-text'>Or “not showing up for the war” (battle).</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9688" title="Go to 2 Thessalonians 3:12">2 Thessalonians 3:12 k </a>  <span class='footnote-text'>Or “eat their own bread.”</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9689" title="Go to 2 Thessalonians 3:13">2 Thessalonians 3:13 l </a>  <span class='footnote-text'>Doing right in this context is not growing tired of honest work. The Hebrew word for “work” (<i>avodah</i>) is the same Hebrew word (a homonym) for worship. Our work can be a form of worship. Our lives are to be a seamless expression of offering to God all of our activities as things we do with all our might for the glory of God.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9690" title="Go to 2 Thessalonians 3:14">2 Thessalonians 3:14 m </a>  <span class='footnote-text'>The passive Greek verb <i>entrope</i> means “to be turned” (around); that is, to be changed. This was not punishment but an attempt to draw wayward individuals into repentance and bring them back into restored fellowship with the church.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9692" title="Go to 2 Thessalonians 3:16">2 Thessalonians 3:16 n </a>  <span class='footnote-text'>Paul is longing for the guidance, influence, and power that comes from God’s presence to be real to them.</span>


bookid: 2Thess
contenido:
<a href="#en-TPT-9693" title="Go to 2 Thessalonians 3:17">2 Thessalonians 3:17 o </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="1Cor.16.21" href="/passage/?search=1Cor.16.21&version=TPT">1 Cor. 16:21 o </a> ; <a class="bibleref" data-bibleref="Gal.6.11" href="/passage/?search=Gal.6.11&version=TPT">Gal. 6:11 o </a> ; <a class="bibleref" data-bibleref="Col.4.18" href="/passage/?search=Col.4.18&version=TPT">Col. 4:18 o </a> ; <a class="bibleref" data-bibleref="Phlm.1.19" href="/passage/?search=Phlm.1.19&version=TPT">Philem. 19 o </a> . The Aramaic ends with “The end of Paul’s second letter to the Thessalonians, written from Laodicea [Pisidian].”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9694" title="Go to 1 Timothy 1:1">1 Timothy 1:1 a </a>  <span class='footnote-text'>Or “Savior.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9695" title="Go to 1 Timothy 1:2">1 Timothy 1:2 b </a>  <span class='footnote-text'>The Hebrew concept of peace includes health, prosperity, and peace of mind.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9696" title="Go to 1 Timothy 1:3">1 Timothy 1:3 c </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9697" title="Go to 1 Timothy 1:4">1 Timothy 1:4 d </a>  <span class='footnote-text'>The Jewish people have always been diligent to carefully record their genealogies; yet, the reference to genealogies here may also include the apocryphal writings of Jewish mysticism, detailing the origins of angelic beings involved in creation.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9700" title="Go to 1 Timothy 1:7">1 Timothy 1:7 e </a>  <span class='footnote-text'>Or “Torah.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9702" title="Go to 1 Timothy 1:9">1 Timothy 1:9 f </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek reads “those who murder their father or murder their mother.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9703" title="Go to 1 Timothy 1:10">1 Timothy 1:10 g </a>  <span class='footnote-text'>The Aramaic can be translated “molesters of male children.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9707" title="Go to 1 Timothy 1:14">1 Timothy 1:14 h </a>  <span class='footnote-text'>Paul uses the Greek word <i>pleonazo</i>, which means “superabounding grace.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9709" title="Go to 1 Timothy 1:16">1 Timothy 1:16 i </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text reads “that Jesus would demonstrate his perfect patience.”</span> <br><br> <a href="#en-TPT-9709" title="Go to 1 Timothy 1:16">1 Timothy 1:16 j </a>  <span class='footnote-text'>Or “destined to believe.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9710" title="Go to 1 Timothy 1:17">1 Timothy 1:17 k </a>  <span class='footnote-text'>Or “King of the ages.”</span> <br><br> <a href="#en-TPT-9710" title="Go to 1 Timothy 1:17">1 Timothy 1:17 l </a>  <span class='footnote-text'>The Aramaic word used here is a direct reference to the physical body of Christ that did not decompose in the tomb, but was raised in resurrection.</span> <br><br> <a href="#en-TPT-9710" title="Go to 1 Timothy 1:17">1 Timothy 1:17 m </a>  <span class='footnote-text'>As translated from the Aramaic. Some Greek texts have “the only wise God.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9712" title="Go to 1 Timothy 1:20">1 Timothy 1:20 n </a>  <span class='footnote-text'>The name Hymenaeus is also the name of the pagan god of the bridal song sung by the attendants of the bride during the ceremony. He was invoked by the bride’s friends in hope that he would come and manifest himself. Perhaps Hymenaeus was attempting to mix the worship of false gods into the church. See also <a class="bibleref" data-bibleref="2Tim.2.17" href="/passage/?search=2Tim.2.17&version=TPT">2 Tim. 2:17 n </a> .</span> <br><br> <a href="#en-TPT-9712" title="Go to 1 Timothy 1:20">1 Timothy 1:20 o </a>  <span class='footnote-text'>Alexander’s name means “protector of men,” or “man pleaser.” When the church attempts to please men, we can quickly fail to please God.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9714" title="Go to 1 Timothy 2:2">1 Timothy 2:2 a </a>  <span class='footnote-text'>Or “kings.”</span> <br><br> <a href="#en-TPT-9714" title="Go to 1 Timothy 2:2">1 Timothy 2:2 b </a>  <span class='footnote-text'>Or “magistrates.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9720" title="Go to 1 Timothy 2:8">1 Timothy 2:8 c </a>  <span class='footnote-text'>Or “wherever you pray.”</span> <br><br> <a href="#en-TPT-9720" title="Go to 1 Timothy 2:8">1 Timothy 2:8 d </a>  <span class='footnote-text'>Or “anger or scheming.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9721" title="Go to 1 Timothy 2:9">1 Timothy 2:9 e </a>  <span class='footnote-text'>Prayer is implied, but made explicit from the context of <a class="bibleref" data-bibleref="1Tim.2.8" href="/passage/?search=1Tim.2.8&version=TPT">v. 8 e </a> .</span> <br><br> <a href="#en-TPT-9721" title="Go to 1 Timothy 2:9">1 Timothy 2:9 f </a>  <span class='footnote-text'>Literally “not with braids of gold, or with pearls, or gorgeous robes.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9723" title="Go to 1 Timothy 2:11">1 Timothy 2:11 g </a>  <span class='footnote-text'>Implied and understood by the cultural context of that day.</span> <br><br> <a href="#en-TPT-9723" title="Go to 1 Timothy 2:11">1 Timothy 2:11 h </a>  <span class='footnote-text'>Literally “quietly.” In the context of that day, it referred to women arguing with their male congregational leaders. In the temple worship of Diana, the goddess of the Ephesian people, it was most common to have female leadership. For the women who converted to Christ, their only cultural context of worship was that the women were the leaders. In the church, however, it was the men who more commonly made up the leadership of the congregations. Paul telling the women to “be willing to learn” means he was instructing them to take a respectful posture of a disciple in this new way of worshiping the true God. When Paul instructs them not to be teachers, he was apparently referring to their old religious system where it was the women who were the temple leaders and teachers of their goddess religion in Ephesus. This entire passage from <a class="bibleref" data-bibleref="1Tim.2.9" href="/passage/?search=1Tim.2.9&version=TPT">1 Tim. 2:9-15 h </a>  is arguably one of the more difficult texts to translate in Paul’s writings, and has a number of plausible translations and interpretations. However, the translator has chosen to make clear what was implicitly understood by the early Christians in Ephesus, making it explicit for those of us from another culture and another era.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9724" title="Go to 1 Timothy 2:12">1 Timothy 2:12 i </a>  <span class='footnote-text'>Implied and understood by the cultural context of that day.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9725" title="Go to 1 Timothy 2:13">1 Timothy 2:13 j </a>  <span class='footnote-text'>One of the prevailing Gnostic heresies of that era was that Eve was formed first, then Adam. Paul puts that debate to rest with this verse.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9726" title="Go to 1 Timothy 2:14">1 Timothy 2:14 k </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek says “Adam was not deceived but the woman was beguiled and has come into transgression.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9727" title="Go to 1 Timothy 2:15">1 Timothy 2:15 l </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “she shall be saved by childbearing,” which could be misleading. The Aramaic makes it clear that the woman is honored and restored to dignity by her children (and spiritual children) who have faith in Christ, serving God. Some have interpreted the Greek text to imply that it was Mary who gave birth to Jesus and that he is the Child that saves us all and redeems womanhood.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9728" title="Go to 1 Timothy 3:1">1 Timothy 3:1 a </a>  <span class='footnote-text'>Some translations have “men,” however, the Greek word is not gender specific.</span> <br><br> <a href="#en-TPT-9728" title="Go to 1 Timothy 3:1">1 Timothy 3:1 b </a>  <span class='footnote-text'>There are a number of terms that are synonymous for elder, such as: pastor, shepherd, presbyter, bishop, overseer, or guardian. These all describe the one office of pastor mentioned in <a class="bibleref" data-bibleref="Eph.4.11" href="/passage/?search=Eph.4.11&version=TPT">Eph. 4:11 b </a> .</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9729" title="Go to 1 Timothy 3:2">1 Timothy 3:2 c </a>  <span class='footnote-text'>This literally means “a one woman kind of man” or “faithful to your woman [wife],” which implies much more than simply not being a polygamist. It was culturally common for men to have more than one wife or concubines in that era.</span> <br><br> <a href="#en-TPT-9729" title="Go to 1 Timothy 3:2">1 Timothy 3:2 d </a>  <span class='footnote-text'>Or “able to teach.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9730" title="Go to 1 Timothy 3:3">1 Timothy 3:3 e </a>  <span class='footnote-text'>The Aramaic can be translated “not swift to strike.”</span> <br><br> <a href="#en-TPT-9730" title="Go to 1 Timothy 3:3">1 Timothy 3:3 f </a>  <span class='footnote-text'>The Aramaic can be translated “merciful to money.” Some see in this the concept of not showing favoritism because of someone’s economic status.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9731" title="Go to 1 Timothy 3:4">1 Timothy 3:4 g </a>  <span class='footnote-text'>Literally “beautifully.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9733" title="Go to 1 Timothy 3:6">1 Timothy 3:6 h </a>  <span class='footnote-text'>The Aramaic can be translated “a new plant,” which implies shallow roots.</span> <br><br> <a href="#en-TPT-9733" title="Go to 1 Timothy 3:6">1 Timothy 3:6 i </a>  <span class='footnote-text'>The Greek literally means “fall into Satan’s court of law.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9734" title="Go to 1 Timothy 3:7">1 Timothy 3:7 j </a>  <span class='footnote-text'>As translated from the Greek. The Aramaic uses a metaphor, “a beautiful testimony from the wilderness.” This means he has passed through his wilderness journey and is now seen as tested and proven.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9735" title="Go to 1 Timothy 3:8">1 Timothy 3:8 k </a>  <span class='footnote-text'>The Aramaic can be translated “ministers.”</span> <br><br> <a href="#en-TPT-9735" title="Go to 1 Timothy 3:8">1 Timothy 3:8 l </a>  <span class='footnote-text'>Or “corrupt profits.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9738" title="Go to 1 Timothy 3:11">1 Timothy 3:11 m </a>  <span class='footnote-text'>The word used here can mean “women” or “wives.” This may refer to women deacons. Phoebe is called a deacon in <a class="bibleref" data-bibleref="Rom.16.1" href="/passage/?search=Rom.16.1&version=TPT">Rom. 16:1 m </a> .</span> <br><br> <a href="#en-TPT-9738" title="Go to 1 Timothy 3:11">1 Timothy 3:11 n </a>  <span class='footnote-text'>As translated from the Greek, the Aramaic can be translated “modest.”</span> <br><br> <a href="#en-TPT-9738" title="Go to 1 Timothy 3:11">1 Timothy 3:11 o </a>  <span class='footnote-text'>Or “temperate.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9740" title="Go to 1 Timothy 3:13">1 Timothy 3:13 p </a>  <span class='footnote-text'>Or “a good rank.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9743" title="Go to 1 Timothy 3:16">1 Timothy 3:16 q </a>  <span class='footnote-text'>As translated by the implication of the Aramaic. The Greek says “justified in the Spirit.” Although some interpret it to mean his resurrection, that seems indefinite and with little meaning to today’s reader. There is deep and beautiful poetic artistry here in this passage. The word order of the Aramaic lines is convincing that glorious and hidden truths are tucked into these verses; they are full of Jewish word plays and symbolism, and read like a poem. Many have concluded that this passage was an ancient hymn sung by the early church. Two different Aramaic words for “righteousness” are used in <a class="bibleref" data-bibleref="1Tim.3.16" href="/passage/?search=1Tim.3.16&version=TPT">v. 16 q </a> . The first word is <i>kanota</i> which is clearly connected to the word for “priest” or <i>kahna</i>. An Aramaic or Hebrew reader would clearly connect this “righteousness” to the priestly ministry. In poetic and perhaps subtle linguistic form, this points us to the High Priest of our faith. The second word used that is most often translated “righteousness” is <i>atzaddaq</i>; the word in the line before used for messenger (angels) is <i>malaka,</i> which is a form of the word for king (<i>malak</i>). To summarize, you have the words “great [high] priest,” “king,” and “righteousness,” which is the name for Melchizedek, (King of Righteousness). Truly, this mystery of righteousness is great!</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9744" title="Go to 1 Timothy 4:1">1 Timothy 4:1 a </a>  <span class='footnote-text'>The Greek text could be translated “the Spirit says publicly.” This is most likely through prophetic utterance in the church. God’s Spirit still speaks to his people today through gifts of prophecy, tongues and interpretation of tongues, and in many other forms. Paul is likely quoting a prophecy.</span> <br><br> <a href="#en-TPT-9744" title="Go to 1 Timothy 4:1">1 Timothy 4:1 b </a>  <span class='footnote-text'>Aramaic and Hebrew speakers would view this as an idiom for “deceiving prophecies.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9745" title="Go to 1 Timothy 4:2">1 Timothy 4:2 c </a>  <span class='footnote-text'>The Aramaic can be translated “they will seduce with false appearances.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9750" title="Go to 1 Timothy 4:7">1 Timothy 4:7 d </a>  <span class='footnote-text'>Or “fables.”</span> <br><br> <a href="#en-TPT-9750" title="Go to 1 Timothy 4:7">1 Timothy 4:7 e </a>  <span class='footnote-text'>Or “the fiction of old wives’ tales.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9752" title="Go to 1 Timothy 4:9">1 Timothy 4:9 f </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text reads “this is a faithful saying and is worthy to be fully accepted.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9753" title="Go to 1 Timothy 4:10">1 Timothy 4:10 g </a>  <span class='footnote-text'>As translated from the Aramaic. In place of “criticized continually” the Greek text has “contend for the [athletic] prize.”</span> <br><br> <a href="#en-TPT-9753" title="Go to 1 Timothy 4:10">1 Timothy 4:10 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek word is “Savior.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9755" title="Go to 1 Timothy 4:12">1 Timothy 4:12 i </a>  <span class='footnote-text'>As translated from the Greek.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9760" title="Go to 1 Timothy 5:1">1 Timothy 5:1 a </a>  <span class='footnote-text'>Or “elder” (one who is given responsibility within the church).</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9761" title="Go to 1 Timothy 5:2">1 Timothy 5:2 b </a>  <span class='footnote-text'>Or “woman elders.”</span> <br><br> <a href="#en-TPT-9761" title="Go to 1 Timothy 5:2">1 Timothy 5:2 c </a>  <span class='footnote-text'>Or “holiness.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9764" title="Go to 1 Timothy 5:5">1 Timothy 5:5 d </a>  <span class='footnote-text'>There is an implication in the Aramaic that the “true widow” is one whose husband was killed due to persecution of believers.</span> <br><br> <a href="#en-TPT-9764" title="Go to 1 Timothy 5:5">1 Timothy 5:5 e </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9767" title="Go to 1 Timothy 5:8">1 Timothy 5:8 f </a>  <span class='footnote-text'>Or “denied.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9769" title="Go to 1 Timothy 5:10">1 Timothy 5:10 g </a>  <span class='footnote-text'>Or “paying the expenses of those who are persecuted.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9770" title="Go to 1 Timothy 5:11">1 Timothy 5:11 h </a>  <span class='footnote-text'>There is a sexual connotation implied in the text.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9771" title="Go to 1 Timothy 5:12">1 Timothy 5:12 i </a>  <span class='footnote-text'>Or “judgment.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9772" title="Go to 1 Timothy 5:13">1 Timothy 5:13 j </a>  <span class='footnote-text'>The Greek word used for “busybodies” can also imply “gaining illegal knowledge of the supernatural.” See <a class="bibleref" data-bibleref="Acts.19.19" href="/passage/?search=Acts.19.19&version=TPT">Acts 19:19 j </a>  where the same Greek word is used for black magic.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9776" title="Go to 1 Timothy 5:17">1 Timothy 5:17 k </a>  <span class='footnote-text'>Or “elders,” also <a class="bibleref" data-bibleref="1Tim.5.19" href="/passage/?search=1Tim.5.19&version=TPT">v. 19 k </a> .</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9777" title="Go to 1 Timothy 5:18">1 Timothy 5:18 l </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.25.4" href="/passage/?search=Deut.25.4&version=TPT">25:4 l </a> .</span> <br><br> <a href="#en-TPT-9777" title="Go to 1 Timothy 5:18">1 Timothy 5:18 m </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.19.13" href="/passage/?search=Lev.19.13&version=TPT">19:13 m </a> ; Deut. <a class="bibleref" data-bibleref="Deut.24.15" href="/passage/?search=Deut.24.15&version=TPT">24:15 m </a> .</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9779" title="Go to 1 Timothy 5:20">1 Timothy 5:20 n </a>  <span class='footnote-text'>Or “fear.” That is, the congregation will see proper correction and fear falling into sin.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9780" title="Go to 1 Timothy 5:21">1 Timothy 5:21 o </a>  <span class='footnote-text'>This word can refer to angels or men.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9782" title="Go to 1 Timothy 5:23">1 Timothy 5:23 p </a>  <span class='footnote-text'>The Greek text literally means “bladder frequency.” The translator has chosen to bracket this parenthetical verse to show it is inserted in the middle of Paul’s words regarding the topic of ordination (laying on of hands). Paul does not encourage the drinking of wine, nor does he condemn its moderate use.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9783" title="Go to 1 Timothy 5:24">1 Timothy 5:24 q </a>  <span class='footnote-text'>An alternate Aramaic translation is “there are some who confess their sins and bring them [their sins] to judgment, and there are those whose sins follow them.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9785" title="Go to 1 Timothy 6:1">1 Timothy 6:1 a </a>  <span class='footnote-text'>Or “those under the yoke of performance” (servitude or slavery). The Greek text clearly refers to slaves and masters, but the Aramaic is somewhat ambiguous and could still be referring to the topic of ch. 5. “Those” would refer to the leadership of the church instead—pastors, deacons, and deaconesses.</span> <br><br> <a href="#en-TPT-9785" title="Go to 1 Timothy 6:1">1 Timothy 6:1 b </a>  <span class='footnote-text'>Or “masters,” also in <a class="bibleref" data-bibleref="1Tim.6.2" href="/passage/?search=1Tim.6.2&version=TPT">v. 2 b </a> .</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9787" title="Go to 1 Timothy 6:3">1 Timothy 6:3 c </a>  <span class='footnote-text'>The Aramaic here and in <a class="bibleref" data-bibleref="1Tim.6.6" href="/passage/?search=1Tim.6.6&version=TPT">v. 6 c </a>  literally means “the doctrine of the fear of God.” The fear of God is one of the seven spirits of God, the spirit of the fear of God (Isa. <a class="bibleref" data-bibleref="Isa.11.2" href="/passage/?search=Isa.11.2&version=TPT">11:2-3 c </a> ). To teach there is no fear of God would be leading people away from the Holy Spirit. The fear of God is more than simply loving and respecting God. There are over one hundred references in both the Old and New Testaments that speak of “the fear of God.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9788" title="Go to 1 Timothy 6:4">1 Timothy 6:4 d </a>  <span class='footnote-text'>The Aramaic can be translated “sick with controversy.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9789" title="Go to 1 Timothy 6:5">1 Timothy 6:5 e </a>  <span class='footnote-text'>Or “to be godly is the way to get rich.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9794" title="Go to 1 Timothy 6:10">1 Timothy 6:10 f </a>  <span class='footnote-text'>Or “insatiable greed for money.”</span> <br><br> <a href="#en-TPT-9794" title="Go to 1 Timothy 6:10">1 Timothy 6:10 g </a>  <span class='footnote-text'>As translated from the Aramaic. The word <i>misery</i> can also mean “demon.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9795" title="Go to 1 Timothy 6:11">1 Timothy 6:11 h </a>  <span class='footnote-text'>Or “patience.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9796" title="Go to 1 Timothy 6:12">1 Timothy 6:12 i </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9797" title="Go to 1 Timothy 6:13">1 Timothy 6:13 j </a>  <span class='footnote-text'>Or “the God who resurrects all.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9798" title="Go to 1 Timothy 6:14">1 Timothy 6:14 k </a>  <span class='footnote-text'>Or “without defilement.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9799" title="Go to 1 Timothy 6:15">1 Timothy 6:15 l </a>  <span class='footnote-text'>By implication, the second coming of Jesus.</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9800" title="Go to 1 Timothy 6:16">1 Timothy 6:16 m </a>  <span class='footnote-text'>Or “incorruptible God.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9801" title="Go to 1 Timothy 6:17">1 Timothy 6:17 n </a>  <span class='footnote-text'>Or “pleasure.”</span>


bookid: 1Tim
contenido:
<a href="#en-TPT-9804" title="Go to 1 Timothy 6:20">1 Timothy 6:20 o </a>  <span class='footnote-text'>Paul uses an endearing variation of Timothy’s name; it could almost be read “Oh Timmy.” The translation includes the words, <i>my son</i>, to make this explicit.</span> <br><br> <a href="#en-TPT-9804" title="Go to 1 Timothy 6:20">1 Timothy 6:20 p </a>  <span class='footnote-text'>This is an Aramaic figure of speech that means literally “daughters of the voice [echoes] of vanity.” The Greek text reads “profane and vain babblings.”</span> <br><br> <a href="#en-TPT-9804" title="Go to 1 Timothy 6:20">1 Timothy 6:20 q </a>  <span class='footnote-text'>As translated from the Aramaic, which also means, “false doctrines.” The Greek is “false [so-called] science.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9811" title="Go to 2 Timothy 1:6">2 Timothy 1:6 a </a>  <span class='footnote-text'>Literally “excite the gift” or “awake the gift.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9812" title="Go to 2 Timothy 1:7">2 Timothy 1:7 b </a>  <span class='footnote-text'>That is, fearing men. The fear of God prevents us from fearing others.</span> <br><br> <a href="#en-TPT-9812" title="Go to 2 Timothy 1:7">2 Timothy 1:7 c </a>  <span class='footnote-text'>The Aramaic can also be translated “revelation-light,” or “instruction.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9813" title="Go to 2 Timothy 1:8">2 Timothy 1:8 d </a>  <span class='footnote-text'>Or “with the gospel and the power of God.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9814" title="Go to 2 Timothy 1:9">2 Timothy 1:9 e </a>  <span class='footnote-text'>Or “He is our life-giver.”</span> <br><br> <a href="#en-TPT-9814" title="Go to 2 Timothy 1:9">2 Timothy 1:9 f </a>  <span class='footnote-text'>Literally “before the time of the ages.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9816" title="Go to 2 Timothy 1:11">2 Timothy 1:11 g </a>  <span class='footnote-text'>Or “consecrated.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9820" title="Go to 2 Timothy 1:15">2 Timothy 1:15 h </a>  <span class='footnote-text'>His name means “fugitive.”</span> <br><br> <a href="#en-TPT-9820" title="Go to 2 Timothy 1:15">2 Timothy 1:15 i </a>  <span class='footnote-text'>His name means “born of Hermes,” a pagan god.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9821" title="Go to 2 Timothy 1:16">2 Timothy 1:16 j </a>  <span class='footnote-text'>His name means “one who brings profit” or “profitable” or “help-bringer.” The Orthodox tradition recognizes Onesiphorus as one of the seventy disciples chosen and sent by Jesus to preach. He became a bishop at Colophon (Asia Minor) and later at Corinth. Both the Orthodox and Roman Catholic churches hold that he died a martyr outside of Ephesus in the city of Parium.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9823" title="Go to 2 Timothy 1:18">2 Timothy 1:18 k </a>  <span class='footnote-text'>This is an alternate translation of the Aramaic words found in <a class="bibleref" data-bibleref="2Tim.1.16" href="/passage/?search=2Tim.1.16&version=TPT">v. 16 k </a> . The translator has placed them here for the sake of the English narrative.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9824" title="Go to 2 Timothy 2:1">2 Timothy 2:1 a </a>  <span class='footnote-text'>The Greek text literally means “my little child,” and is used as a term of endearment.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9825" title="Go to 2 Timothy 2:2">2 Timothy 2:2 b </a>  <span class='footnote-text'>Or “by way of many witnesses.” These “witnesses” could be those people who also heard Paul’s teaching, or it may refer to the prophetic confirmations of the truth he taught to Timothy.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9826" title="Go to 2 Timothy 2:3">2 Timothy 2:3 c </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek says “suffer hardships.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9828" title="Go to 2 Timothy 2:5">2 Timothy 2:5 d </a>  <span class='footnote-text'>Supplied by the context to complete the ellipsis.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9832" title="Go to 2 Timothy 2:9">2 Timothy 2:9 e </a>  <span class='footnote-text'>The Greek text means “imprisoned as a criminal.” However, the Aramaic word used here for “persecuted” can also be translated “crucified.” Perhaps Paul is giving a prophecy of what would come. Later, Paul was indeed martyred either by crucifixion or beheading for his faith in Christ.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9833" title="Go to 2 Timothy 2:10">2 Timothy 2:10 f </a>  <span class='footnote-text'>The Greek word here for “chosen” has embedded within it the word <i>logos</i>. God’s chosen ones have been chosen by the word of God to become a living word sent from his mouth to reveal the message of their destiny.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9835" title="Go to 2 Timothy 2:12">2 Timothy 2:12 g </a>  <span class='footnote-text'>An alternate Aramaic translation could read “If we preach the kingdom, we shall rule with him.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9836" title="Go to 2 Timothy 2:13">2 Timothy 2:13 h </a>  <span class='footnote-text'>Or “he will not be unfaithful to himself.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9838" title="Go to 2 Timothy 2:15">2 Timothy 2:15 i </a>  <span class='footnote-text'>An alternate Aramaic translation is “Don’t become frustrated.” The Greek word is <i>spoudazo</i>, an aorist imperative verb that could be translated, “Hurry and keep on hurrying,” or “Consider it a serious matter and keep on considering it something serious to present yourself before God.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9839" title="Go to 2 Timothy 2:16">2 Timothy 2:16 j </a>  <span class='footnote-text'>The Greek text could be translated “avoid corrupt and useless speakers,” referring not to the words themselves, but to those who teach the flock. See <a class="bibleref" data-bibleref="2Tim.2.18" href="/passage/?search=2Tim.2.18&version=TPT">v. 18 j </a> .</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9840" title="Go to 2 Timothy 2:17">2 Timothy 2:17 k </a>  <span class='footnote-text'>See the first footnote for <a class="bibleref" data-bibleref="1Tim.1.20" href="/passage/?search=1Tim.1.20&version=TPT">1 Tim. 1:20 k </a> .</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9841" title="Go to 2 Timothy 2:18">2 Timothy 2:18 l </a>  <span class='footnote-text'>The Aramaic can be translated “never going to happen.”</span> <br><br> <a href="#en-TPT-9841" title="Go to 2 Timothy 2:18">2 Timothy 2:18 m </a>  <span class='footnote-text'>The Greek literally means “turning upside down the faith of some.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9842" title="Go to 2 Timothy 2:19">2 Timothy 2:19 n </a>  <span class='footnote-text'>Or “true.” An alternate Aramaic translation of this verse could read “that resurrection is the firm foundation,” referring to <a class="bibleref" data-bibleref="2Tim.2.18" href="/passage/?search=2Tim.2.18&version=TPT">v. 18 n </a> .</span> <br><br> <a href="#en-TPT-9842" title="Go to 2 Timothy 2:19">2 Timothy 2:19 o </a>  <span class='footnote-text'>See Num. <a class="bibleref" data-bibleref="Num.16.5" href="/passage/?search=Num.16.5&version=TPT">16:5 o </a> .</span> <br><br> <a href="#en-TPT-9842" title="Go to 2 Timothy 2:19">2 Timothy 2:19 p </a>  <span class='footnote-text'>Or “Lord.” By implication it is the Lord Jesus.</span> <br><br> <a href="#en-TPT-9842" title="Go to 2 Timothy 2:19">2 Timothy 2:19 q </a>  <span class='footnote-text'>An alternate Aramaic translation could read “He will save from wickedness.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9844" title="Go to 2 Timothy 2:21">2 Timothy 2:21 r </a>  <span class='footnote-text'>The Aramaic can be translated “appreciated.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9845" title="Go to 2 Timothy 2:22">2 Timothy 2:22 s </a>  <span class='footnote-text'>The Greek text literally means “revolutionary desires.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9847" title="Go to 2 Timothy 2:24">2 Timothy 2:24 t </a>  <span class='footnote-text'>An alternate Aramaic translation could read “You should not be argumentative with a true servant of the Lord.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9849" title="Go to 2 Timothy 2:26">2 Timothy 2:26 u </a>  <span class='footnote-text'>Or “come to their senses.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9851" title="Go to 2 Timothy 3:2">2 Timothy 3:2 a </a>  <span class='footnote-text'>The Aramaic can be translated “men will look out only for themselves.”</span> <br><br> <a href="#en-TPT-9851" title="Go to 2 Timothy 3:2">2 Timothy 3:2 b </a>  <span class='footnote-text'>Or “disloyal to their people.” The Greek is “disobedient to parents.”</span> <br><br> <a href="#en-TPT-9851" title="Go to 2 Timothy 3:2">2 Timothy 3:2 c </a>  <span class='footnote-text'>The Aramaic can be translated “rejecters of grace.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9852" title="Go to 2 Timothy 3:3">2 Timothy 3:3 d </a>  <span class='footnote-text'>Because this phrase is also the description of the devil (the accuser or slanderer), it could be translated “they will be devils.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9855" title="Go to 2 Timothy 3:6">2 Timothy 3:6 e </a>  <span class='footnote-text'>An alternate Greek translation could read “they intrude into households and by their heresies, take prisoners of those who are led astray by desires and sins.” The Aramaic, however, is clearly speaking of the gross immorality of the last days.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9857" title="Go to 2 Timothy 3:8">2 Timothy 3:8 f </a>  <span class='footnote-text'>This is a fascinating verse, for Jannes and Jambres are never mentioned by name in Exodus. It simply mentions the sorcerers who wanted to compete with Moses and his authority. These two names are, however, mentioned by Origen, one of the church fathers, who makes reference to the Book of Jannes and Jambres, but no complete copies of these books have ever been found.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9858" title="Go to 2 Timothy 3:9">2 Timothy 3:9 g </a>  <span class='footnote-text'>Implied in the conclusion of Paul’s argument.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9862" title="Go to 2 Timothy 3:13">2 Timothy 3:13 h </a>  <span class='footnote-text'>Or “deceivers.” The Greek word is “sorcerers.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9863" title="Go to 2 Timothy 3:14">2 Timothy 3:14 i </a>  <span class='footnote-text'>By implication “God.” However, some interpret this as his teachers.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9864" title="Go to 2 Timothy 3:15">2 Timothy 3:15 j </a>  <span class='footnote-text'>Or “sacred Scriptures.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9865" title="Go to 2 Timothy 3:16">2 Timothy 3:16 k </a>  <span class='footnote-text'>Keep in mind that when Paul wrote this he was referring to the Torah and all the Old Testament writings. Today, “every Scripture” would include the New Testament as well.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9867" title="Go to 2 Timothy 4:1">2 Timothy 4:1 a </a>  <span class='footnote-text'>Or “before the eyes of God.” The Greek word is <i>enopion</i>, which could be translated “within eyesight of.” Imagine looking into heaven and seeing the eyes of God gazing at you. This is the strength of Paul’s charge to Timothy.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9868" title="Go to 2 Timothy 4:2">2 Timothy 4:2 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9870" title="Go to 2 Timothy 4:4">2 Timothy 4:4 c </a>  <span class='footnote-text'>The Aramaic can be translated “ritualistic ceremonies.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9871" title="Go to 2 Timothy 4:5">2 Timothy 4:5 d </a>  <span class='footnote-text'>Implied in the concept of being a New Testament evangelist. Apostolic missionaries sent out to evangelize were to plant churches wherever they ministered. Our contemporary concept of an evangelist is quite different than in Paul’s day.</span> <br><br> <a href="#en-TPT-9871" title="Go to 2 Timothy 4:5">2 Timothy 4:5 e </a>  <span class='footnote-text'>Or “being confident in your ministry.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9872" title="Go to 2 Timothy 4:6">2 Timothy 4:6 f </a>  <span class='footnote-text'>Or “poured out as a drink offering.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9874" title="Go to 2 Timothy 4:8">2 Timothy 4:8 g </a>  <span class='footnote-text'>Or “sudden appearance.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9876" title="Go to 2 Timothy 4:10">2 Timothy 4:10 h </a>  <span class='footnote-text'>Or “he loves the world.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9879" title="Go to 2 Timothy 4:13">2 Timothy 4:13 i </a>  <span class='footnote-text'>The Aramaic can be translated “carrying case.” This would have been a bag made of leather or woolen cloth. The Greek text reads “bring the cloak.” The Aramaic words for “book” and “cloak” are nearly identical, which would explain the Greek mistranslation using “cloak.” It is fascinating that the aged Paul, nearing death, found his heart attached to the manuscripts and books that undoubtedly expounded on the Old Testament writings. He knew Jesus intimately, yet longed for more revelation of the written Word until his death.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9880" title="Go to 2 Timothy 4:14">2 Timothy 4:14 j </a>  <span class='footnote-text'><i>Alexander</i> means “protector of men” or “man-pleaser.”</span> <br><br> <a href="#en-TPT-9880" title="Go to 2 Timothy 4:14">2 Timothy 4:14 k </a>  <span class='footnote-text'>The word used here can also be “silversmith,” “blacksmith” or “coppersmith.”</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9883" title="Go to 2 Timothy 4:17">2 Timothy 4:17 l </a>  <span class='footnote-text'>Or “that they will hear that I have been delivered from the mouth of the lion.” By implication, the lion is a metaphor for the devil.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9885" title="Go to 2 Timothy 4:19">2 Timothy 4:19 m </a>  <span class='footnote-text'>The Aramaic can be translated “give peace.”</span> <br><br> <a href="#en-TPT-9885" title="Go to 2 Timothy 4:19">2 Timothy 4:19 n </a>  <span class='footnote-text'><i>Prisca</i> is a diminutive form of Priscilla (“long life”). She and her husband, Aquila (“eagle”), were tentmakers like Paul. They were not only business partners with Paul, but also partners with him in ministry. See <a class="bibleref" data-bibleref="Acts.18.2" href="/passage/?search=Acts.18.2&version=TPT">Acts 18:2 n </a> , <a class="bibleref" data-bibleref="Acts.18.18" href="/passage/?search=Acts.18.18&version=TPT">18 n </a> , <a class="bibleref" data-bibleref="Acts.18.26" href="/passage/?search=Acts.18.26&version=TPT">26 n </a> ; <a class="bibleref" data-bibleref="Rom.16.3" href="/passage/?search=Rom.16.3&version=TPT">Rom. 16:3 n </a> ; <a class="bibleref" data-bibleref="1Cor.16.19" href="/passage/?search=1Cor.16.19&version=TPT">1 Cor. 16:19 n </a> .</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9886" title="Go to 2 Timothy 4:20">2 Timothy 4:20 o </a>  <span class='footnote-text'>The Greek word used here can refer to physical or spiritual ailments.</span>


bookid: 2Tim
contenido:
<a href="#en-TPT-9887" title="Go to 2 Timothy 4:21">2 Timothy 4:21 p </a>  <span class='footnote-text'>In church history it was widely accepted and stated by Irenaeus that Linus was a disciple of Peter and became the bishop of Rome.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9889" title="Go to Titus 1:1">Titus 1:1 a </a>  <span class='footnote-text'>Or “bondservant.”</span> <br><br> <a href="#en-TPT-9889" title="Go to Titus 1:1">Titus 1:1 b </a>  <span class='footnote-text'>Although the name Titus is not found until <a class="bibleref" data-bibleref="Titus.1.4" href="/passage/?search=Titus.1.4&version=TPT">v. 4 b </a> , it is included here to enhance the understanding of Paul’s introduction.</span> <br><br> <a href="#en-TPT-9889" title="Go to Titus 1:1">Titus 1:1 c </a>  <span class='footnote-text'>Or “according to the faith of God’s elect.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9891" title="Go to Titus 1:3">Titus 1:3 d </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “Savior.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9893" title="Go to Titus 1:5">Titus 1:5 e </a>  <span class='footnote-text'>A Greek island in the Aegean Sea. Paul’s ship had stopped on the way to Rome at Fair Havens, a small harbor on the southern coast of Crete (<a class="bibleref" data-bibleref="Acts.27.7" href="/passage/?search=Acts.27.7&version=TPT">Acts 27:7-12 e </a> ).</span> <br><br> <a href="#en-TPT-9893" title="Go to Titus 1:5">Titus 1:5 f </a>  <span class='footnote-text'>The unfinished work would be bringing believers into maturity in Christ and raising up godly, qualified leaders who could teach the church and lead it forward.</span> <br><br> <a href="#en-TPT-9893" title="Go to Titus 1:5">Titus 1:5 g </a>  <span class='footnote-text'>Or “ordain elders.” This is the Greek word <i>presbyteros,</i> which means “senior leaders.” These are church elders who would function as overseers, teachers, and shepherds of God’s flock. The same Greek word is used for women in <a class="bibleref" data-bibleref="1Tim.5.2" href="/passage/?search=1Tim.5.2&version=TPT">1 Tim. 5:2 g </a> . Although generally assumed to be male in the cultural context of that day, there is nothing to indicate that <i>presbyteros</i> is gender exclusive. The church elder is called an “overseer” (or “bishop”) in <a class="bibleref" data-bibleref="Titus.1.7" href="/passage/?search=Titus.1.7&version=TPT">v. 7 g </a> , which indicates that both terms speak of the same office and are synonymous.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9894" title="Go to Titus 1:6">Titus 1:6 h </a>  <span class='footnote-text'>Or “the husband of one wife” or “married only once.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9895" title="Go to Titus 1:7">Titus 1:7 i </a>  <span class='footnote-text'>Or “God’s steward.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9896" title="Go to Titus 1:8">Titus 1:8 j </a>  <span class='footnote-text'>The Aramaic can be translated “one who nurtures goodness” (in others). We would say, “one who brings out the best in others.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9898" title="Go to Titus 1:10">Titus 1:10 k </a>  <span class='footnote-text'>Or “those of the circumcision” (group), i.e., Jewish converts. Paul is pointing to three types of people who will refute and argue with church leaders: rebels, empty talkers, and deceivers. The leaders (elders) must be faithful to the Scriptures in order to correct them and set them in order.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9899" title="Go to Titus 1:11">Titus 1:11 l </a>  <span class='footnote-text'>Or “reined in.” The Greek word <i>epistomizo</i> is used for the reins of a horse.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9900" title="Go to Titus 1:12">Titus 1:12 m </a>  <span class='footnote-text'>Although the Greek uses the word <i>prophet</i>, it is not used here in the biblical sense of a “prophet” of God, for the author of this proverb was a pagan.</span> <br><br> <a href="#en-TPT-9900" title="Go to Titus 1:12">Titus 1:12 n </a>  <span class='footnote-text'>A quote from the Oracles of Epimenides, a six-century BC poet. The first line is quoted from The <i>Hymn to Zeus</i> by Callimachus.</span>


bookid: Titus
contenido:
<a href="#en-TPT-9906" title="Go to Titus 2:2">Titus 2:2 a </a>  <span class='footnote-text'>Or “old men.”</span>


bookid: Titus
contenido:
<a href="#en-TPT-9907" title="Go to Titus 2:3">Titus 2:3 b </a>  <span class='footnote-text'>Or “old women.”</span> <br><br> <a href="#en-TPT-9907" title="Go to Titus 2:3">Titus 2:3 c </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “good things.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10751" title="Go to Revelation 3:17">Revelation 3:17 s </a>  <span class='footnote-text'>Although Laodicea was known as a very prosperous city, a financial center of the region, Christ’s estimation of them was that they were spiritually poor. Only in Christ are we made rich (<a class="bibleref" data-bibleref="2Cor.8.9" href="/passage/?search=2Cor.8.9&version=TPT">2 Cor. 8:9 s </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10752" title="Go to Revelation 3:18">Revelation 3:18 t </a>  <span class='footnote-text'>That is, Christ will be our gold. The wealth of Christ is not purchased with money but by faith. See Job <a class="bibleref" data-bibleref="Job.22.25" href="/passage/?search=Job.22.25&version=TPT">22:25 t </a> ; <a class="bibleref" data-bibleref="Prov.23.23" href="/passage/?search=Prov.23.23&version=TPT">Prov. 23:23 t </a> ; Isa. <a class="bibleref" data-bibleref="Isa.55.1" href="/passage/?search=Isa.55.1&version=TPT">55:1-3 t </a> .</span> <br><br> <a href="#en-TPT-10752" title="Go to Revelation 3:18">Revelation 3:18 u </a>  <span class='footnote-text'>Or “so that the shame of the nakedness of you will not be exposed.” Christ will be our white garment and our eye salve that helps us to see things as they truly are.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10753" title="Go to Revelation 3:19">Revelation 3:19 v </a>  <span class='footnote-text'>Or “rebuke and discipline.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10754" title="Go to Revelation 3:20">Revelation 3:20 w </a>  <span class='footnote-text'>The Aramaic can be translated “I have been standing at the door, knocking.” Jesus knocking on the door points us to the process of an ancient Jewish wedding invitation. In the days of Jesus, a bridegroom and his father would come to the door of the bride-to-be carrying the betrothal cup of wine and the bride-price. Standing outside, they would knock. If she fully opened the door, she was saying, “Yes, I will be your bride.” Jesus and his Father, in the same way, are knocking on the doors of our hearts, inviting us to be the bride of Christ.</span> <br><br> <a href="#en-TPT-10754" title="Go to Revelation 3:20">Revelation 3:20 x </a>  <span class='footnote-text'>This is likely taken from Song. <a class="bibleref" data-bibleref="Song.5.1" href="/passage/?search=Song.5.1&version=TPT">5:1 x </a> –<a class="bibleref" data-bibleref="Song.5.2" href="/passage/?search=Song.5.2&version=TPT">2 x </a> , where the king knocks on the door of the heart of the Shulamite, longing to come in and feast with her.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10755" title="Go to Revelation 3:21">Revelation 3:21 y </a>  <span class='footnote-text'>Each of the seven churches is given a wonderful promise to the one who “conquers” (or “overcomes,” or “is victorious”). The Greek verb tense in each of the seven instances is “one who continually, repeatedly, and habitually conquers.” The seven churches at seven locations indicates that believers are at that stage in their growth as overcomers. <i>Ephesus</i> means “desirable” (deeply loved by the Lord). <i>Smyrna</i> means “myrrh” (the trials and troubles we all go through). <i>Pergamum</i> means “elevated place” (seasons of praises and favor). <i>Thyatira</i> means “the incense [odor] of affliction” (learning to praise and overcome hardships). <i>Sardis</i> means “those who escape” (breaking free of our past). <i>Philadelphia</i> means “brotherly love” (learning lessons of loving others). <i>Laodicea</i> means “people’s rights” (surrendering our rights to him).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10757" title="Go to Revelation 4:1">Revelation 4:1 a </a>  <span class='footnote-text'>Or “Behold! I saw a door in the heavenly realm that had been opened.”</span> <br><br> <a href="#en-TPT-10757" title="Go to Revelation 4:1">Revelation 4:1 b </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rev.1.10" href="/passage/?search=Rev.1.10&version=TPT">Rev. 1:10 b </a> .</span> <br><br> <a href="#en-TPT-10757" title="Go to Revelation 4:1">Revelation 4:1 c </a>  <span class='footnote-text'>John did not simply watch these things happen through an open door, he was taken through the open door into the heavenly realm. In 3:20 Jesus stood knocking on a closed door; now John passes through an open door.</span> <br><br> <a href="#en-TPT-10757" title="Go to Revelation 4:1">Revelation 4:1 d </a>  <span class='footnote-text'>Or “come to be” as in “give birth.” The Greek word for “happen” is <i>ginomai</i> (similar to our English word <i>genome</i>) and is translated three times in <a class="bibleref" data-bibleref="Rom.7.3" href="/passage/?search=Rom.7.3&version=TPT">Rom. 7:3-4 d </a>  as “married.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10758" title="Go to Revelation 4:2">Revelation 4:2 e </a>  <span class='footnote-text'>Or “I came to be [Gr. <i>ginomai</i>] within Spirit.” Four times John uses this phrase (<a class="bibleref" data-bibleref="Rev.1.10" href="/passage/?search=Rev.1.10&version=TPT">1:10 e </a> ; <a class="bibleref" data-bibleref="Rev.4.2" href="/passage/?search=Rev.4.2&version=TPT">4:2 e </a> ; <a class="bibleref" data-bibleref="Rev.17.3" href="/passage/?search=Rev.17.3&version=TPT">17:3 e </a> ; <a class="bibleref" data-bibleref="Rev.21.10" href="/passage/?search=Rev.21.10&version=TPT">21:10 e </a> ). Although some commentators believe John was in his human spirit, John went into an ecstatic state or prophetic trance and was shown these things in the spirit realm. The implication is that he was taken into the heavenly realm as these pictures were unveiled before him. After seeing the first vision of Jesus walking among the lampstands and the messages to the seven churches, John was taken into heaven for more revelation. See R. H. Mounce, <i>Revelation, New International Commentary on the New Testament</i>, 75; G. B. Caird, <i>A Commentary on the Revelation of St. John the Divine</i>, Black’s New Testament Commentaries, edited by Henry Chadwick (London: Adam & Charles Black, 1966); George Eldon Ladd, <i>A Commentary of the Revelation of John</i> (Grand Rapids: William B. Eerdmans, 1972); David E. Aune, <i>Revelation</i>, Word Biblical Commentary, vols. 52a and 52b, edited by Ralph P. Martin (Nashville: Thomas Nelson, 1997 and 1998).</span> <br><br> <a href="#en-TPT-10758" title="Go to Revelation 4:2">Revelation 4:2 f </a>  <span class='footnote-text'>John uses the word <i>throne</i> forty times in the book of Revelation. God’s throne is the governmental center of the universe.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10759" title="Go to Revelation 4:3">Revelation 4:3 g </a>  <span class='footnote-text'>Or “jasper,” an aggregate of microgranular quartz. It is likely that the word used here is not identical to our modern jasper, but instead refers to a clear stone like crystal (cryptocrystalline jasper). Revelation <a class="bibleref" data-bibleref="Rev.21.11" href="/passage/?search=Rev.21.11&version=TPT">21:11 g </a>  describes it as being clear like crystal. The most common Hebrew word for jasper is <i>yashepheh</i>, as found in Ex. <a class="bibleref" data-bibleref="Exod.28.20" href="/passage/?search=Exod.28.20&version=TPT">28:20 g </a>  and 39:13, which describes the last or twelfth jewel on the breastplate of Aaron, the high priest. The word <i>yashepheh</i> literally means “polished.” Jasper is recognized as a symbol of the glory of God in all his splendor, brightness, and beauty.</span> <br><br> <a href="#en-TPT-10759" title="Go to Revelation 4:3">Revelation 4:3 h </a>  <span class='footnote-text'>“Carnelian” (also known as “sard”) is a mineral red in color and commonly described as a glassy, translucent, semiprecious gemstone. The etymological origin of <i>carnelian</i> comes from the Latin word <i>cornum</i>, used for the cornel cherry. Assuming it to be cherry-red (blood red) in color, translucent light was glowing from the one seated on the throne. The sardius (carnelian) stone was placed first in order upon the high priest’s breastplate.</span> <br><br> <a href="#en-TPT-10759" title="Go to Revelation 4:3">Revelation 4:3 i </a>  <span class='footnote-text'>Or possibly “halo.”</span> <br><br> <a href="#en-TPT-10759" title="Go to Revelation 4:3">Revelation 4:3 j </a>  <span class='footnote-text'>See Ezek. <a class="bibleref" data-bibleref="Ezek.1.28" href="/passage/?search=Ezek.1.28&version=TPT">1:28 j </a> . This was not a typical rainbow, for a rainbow has seven colors. This was more like a halo of light, shining all around the throne. It was a full circle, not a half-circle. It could have been horizontally or vertically around the throne. The Greek also allows for the translation “a rainbow made of emerald.” The emerald rainbow points to God’s mercy and covenant love, for he gave the sign of a rainbow to Noah, signifying that he would never again destroy the world through a flood. The rainbow around the throne would be a clear symbol that everything God does (coming from his throne of majesty) is surrounded with grace and mercy. The Hebrew word for “emerald” is <i>bareqeth</i>, which can also be translated “flashing of light” (Ex. <a class="bibleref" data-bibleref="Exod.28.17" href="/passage/?search=Exod.28.17&version=TPT">28:17 j </a> ). God’s glory is represented by these three stones: jasper, carnelian, and emerald.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10760" title="Go to Revelation 4:4">Revelation 4:4 k </a>  <span class='footnote-text'>Scholars are divided over who these twenty-four elders are, either (1) the union of Jew (twelve tribes of Israel) and the church (twelve apostles of Jesus), (2) a rank of heavenly beings serving as God’s cabinet officers, (3) a symbol of the twenty-four prophetic books of the Old Testament, or (4) an actual council of elders (believers) who are subordinate to God but ruling with authority and wisdom. They are enthroned and have crowns, which would speak of regal authority. Made up from the overcomers from among the community of the redeemed, the twenty-four elders are robed in Christ’s righteousness (white garments), enthroned with him (<a class="bibleref" data-bibleref="Eph.2.6" href="/passage/?search=Eph.2.6&version=TPT">Eph. 2:6 k </a> ; <a class="bibleref" data-bibleref="Rev.3.21" href="/passage/?search=Rev.3.21&version=TPT">Rev. 3:21 k </a> ), and crowned with glory.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10761" title="Go to Revelation 4:5">Revelation 4:5 l </a>  <span class='footnote-text'>Lightning is often an emblem of the revelation-word of God breaking forth on the earth (<a class="bibleref" data-bibleref="Ps.97.4" href="/passage/?search=Ps.97.4&version=TPT">Ps. 97:4 l </a> ), which dismantles the works of Satan (<a class="bibleref" data-bibleref="Luke.10.18" href="/passage/?search=Luke.10.18&version=TPT">Luke 10:18 l </a> ). As God’s Word goes forth, there will always be voices to carry the fresh revelation of heaven.</span> <br><br> <a href="#en-TPT-10761" title="Go to Revelation 4:5">Revelation 4:5 m </a>  <span class='footnote-text'>Or “sounds.” See also Ex. <a class="bibleref" data-bibleref="Exod.19.16" href="/passage/?search=Exod.19.16&version=TPT">19:16 m </a> ; <a class="bibleref" data-bibleref="Ps.77.18" href="/passage/?search=Ps.77.18&version=TPT">Ps. 77:18 m </a> .</span> <br><br> <a href="#en-TPT-10761" title="Go to Revelation 4:5">Revelation 4:5 n </a>  <span class='footnote-text'>Or “the seven-fold Spirit of God.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10762" title="Go to Revelation 4:6">Revelation 4:6 o </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.24.10" href="/passage/?search=Exod.24.10&version=TPT">24:10 o </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.1.22" href="/passage/?search=Ezek.1.22&version=TPT">1:22 o </a> , <a class="bibleref" data-bibleref="Ezek.1.26" href="/passage/?search=Ezek.1.26&version=TPT">26 o </a> .</span> <br><br> <a href="#en-TPT-10762" title="Go to Revelation 4:6">Revelation 4:6 p </a>  <span class='footnote-text'>The blazing torches reflected off the glassy crystal sea would appear to be heaven’s analogue to the Red Sea. See also 15:2–4. One of the miracles of the Red Sea crossing was that the waters congealed and became like glass (Ex. <a class="bibleref" data-bibleref="Exod.15.8" href="/passage/?search=Exod.15.8&version=TPT">15:8 p </a> ). John is seeing a hint of the chaotic “sea of humanity” (Dan. <a class="bibleref" data-bibleref="Dan.7.2" href="/passage/?search=Dan.7.2&version=TPT">7:2 p </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.32.2" href="/passage/?search=Ezek.32.2&version=TPT">32:2 p </a> ) being calmed before God’s sovereign throne.</span> <br><br> <a href="#en-TPT-10762" title="Go to Revelation 4:6">Revelation 4:6 q </a>  <span class='footnote-text'>A possible inference in the Greek is that the four living creatures are supporting the throne; that is, the throne (chariot of God) rested upon them. See Ezek. <a class="bibleref" data-bibleref="Ezek.1.15" href="/passage/?search=Ezek.1.15&version=TPT">1:15-26 q </a> . The number four points to the four winds and the four seasons (the whole created order).</span> <br><br> <a href="#en-TPT-10762" title="Go to Revelation 4:6">Revelation 4:6 r </a>  <span class='footnote-text'>They had eyes to see into different realms and into times past and future (in front and behind).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10764" title="Go to Revelation 4:8">Revelation 4:8 s </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.6.1" href="/passage/?search=Isa.6.1&version=TPT">6:1-3 s </a> .</span> <br><br> <a href="#en-TPT-10764" title="Go to Revelation 4:8">Revelation 4:8 t </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.1.1" href="/passage/?search=John.1.1&version=TPT">John 1:1 t </a> ; <a class="bibleref" data-bibleref="2Cor.5.19" href="/passage/?search=2Cor.5.19&version=TPT">2 Cor. 5:19 t </a> ; <a class="bibleref" data-bibleref="1Tim.3.16" href="/passage/?search=1Tim.3.16&version=TPT">1 Tim. 3:16 t </a> .</span> <br><br> <a href="#en-TPT-10764" title="Go to Revelation 4:8">Revelation 4:8 u </a>  <span class='footnote-text'>He who was (Christ in his early life) is now the one who <i>is</i> within us. See <a class="bibleref" data-bibleref="1Cor.14.25" href="/passage/?search=1Cor.14.25&version=TPT">1 Cor. 14:25 u </a> .</span> <br><br> <a href="#en-TPT-10764" title="Go to Revelation 4:8">Revelation 4:8 v </a>  <span class='footnote-text'>Or “the coming one.” He is coming to be all that he is within us. See <a class="bibleref" data-bibleref="2Thess.1.10" href="/passage/?search=2Thess.1.10&version=TPT">2 Thess. 1:10 v </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10767" title="Go to Revelation 4:11">Revelation 4:11 w </a>  <span class='footnote-text'>Or “praise.”</span> <br><br> <a href="#en-TPT-10767" title="Go to Revelation 4:11">Revelation 4:11 x </a>  <span class='footnote-text'>Or “they existed and were created,” an obvious figure of speech called <i>hysteron proteron</i>.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10768" title="Go to Revelation 5:1">Revelation 5:1 a </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.29.11" href="/passage/?search=Isa.29.11&version=TPT">29:11 a </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.2.9" href="/passage/?search=Ezek.2.9&version=TPT">2:9-10 a </a> ; Dan. <a class="bibleref" data-bibleref="Dan.12.4" href="/passage/?search=Dan.12.4&version=TPT">12:4 a </a> . The revelation God gave to Daniel was to be sealed, but what John saw was a book that is to be broken open.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10769" title="Go to Revelation 5:2">Revelation 5:2 b </a>  <span class='footnote-text'>There are twenty-six unidentified angels mentioned in the book of Revelation. Additionally, there are possibly fifteen angels identified as men.</span> <br><br> <a href="#en-TPT-10769" title="Go to Revelation 5:2">Revelation 5:2 c </a>  <span class='footnote-text'>Or “release” or “untie.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10770" title="Go to Revelation 5:3">Revelation 5:3 d </a>  <span class='footnote-text'>Or “on heaven or on earth or under the earth.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10771" title="Go to Revelation 5:4">Revelation 5:4 e </a>  <span class='footnote-text'>Or “look into it.” Some see this scroll as the title deed of the universe that contains the right of ownership and the timing and plans of fulfilling the eternal destiny of all creation.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10772" title="Go to Revelation 5:5">Revelation 5:5 f </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.49.10" href="/passage/?search=Gen.49.10&version=TPT">49:10 f </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10773" title="Go to Revelation 5:6">Revelation 5:6 g </a>  <span class='footnote-text'>Jesus is both a fierce Lion and a gentle Lamb. The Lamb holds the scroll.</span> <br><br> <a href="#en-TPT-10773" title="Go to Revelation 5:6">Revelation 5:6 h </a>  <span class='footnote-text'>This is our Lord Jesus Christ with the marks of sacrifice still upon him.</span> <br><br> <a href="#en-TPT-10773" title="Go to Revelation 5:6">Revelation 5:6 i </a>  <span class='footnote-text'>Horns are a picture of power and authority (<a class="bibleref" data-bibleref="Ps.89.17" href="/passage/?search=Ps.89.17&version=TPT">Ps. 89:17 i </a> ; Dan. <a class="bibleref" data-bibleref="Dan.7.8" href="/passage/?search=Dan.7.8&version=TPT">7:8 i </a> ), while seven is the number of perfection. Perfect authority now belongs to the Lamb who was slain.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10777" title="Go to Revelation 5:10">Revelation 5:10 j </a>  <span class='footnote-text'>The present tense of the Greek verb indicates that the reign of believers on earth has already begun. See Henry Alford, <i>Alford’s Greek Testament: An Exegetical and Critical Commentary,</i> vol. 4, 1875 (Grand Rapids: Baker, 1980); Henry Barclay Swete, <i>Commentary on Revelation</i> (Grand Rapids: Kregel Publications, 1977); G. K. Beale, <i>The Book of Revelation, A Commentary on the Greek Text</i>, The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1999).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10778" title="Go to Revelation 5:11">Revelation 5:11 k </a>  <span class='footnote-text'>Or “ten thousands of ten thousands, and thousands of thousands.” If taken literally, this would exceed 110 million angels.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10781" title="Go to Revelation 5:14">Revelation 5:14 l </a>  <span class='footnote-text'>This powerful scene of heavenly worship begins near the throne and then races outwardly to every being in heaven until it extends even further, cascading upon the earth like a waterfall.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10782" title="Go to Revelation 6:1">Revelation 6:1 a </a>  <span class='footnote-text'>The breaking open of the seal would allow a portion of the scroll to be read.</span> <br><br> <a href="#en-TPT-10782" title="Go to Revelation 6:1">Revelation 6:1 b </a>  <span class='footnote-text'>Or “Go forth!”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10783" title="Go to Revelation 6:2">Revelation 6:2 c </a>  <span class='footnote-text'>The horse is an emblem of overcoming, invincible power in battle. The color white is found throughout Revelation, always associated with Christ or spiritual victory.</span> <br><br> <a href="#en-TPT-10783" title="Go to Revelation 6:2">Revelation 6:2 d </a>  <span class='footnote-text'>A bow without arrows shows that he is coming to conquer, not militarily but spiritually. He holds a bow to shoot the arrows of truth into our hearts.</span> <br><br> <a href="#en-TPT-10783" title="Go to Revelation 6:2">Revelation 6:2 e </a>  <span class='footnote-text'>Or “He went out continually conquering so that he might conquer.” This is Christ coming forth as King in authority and power, riding out to conquer everything within us that hinders the life of Christ emerging in our transformation (<a class="bibleref" data-bibleref="Ps.45.3" href="/passage/?search=Ps.45.3&version=TPT">Ps. 45:3-4 e </a> ). The words “Come forth” reflect the groaning of creation to see the unveiling of the sons of God. See Henry Alford, <i>Alford’s Greek Testament: An Exegetical and Critical Commentary,</i> vol. 4, 1875 (Grand Rapids: Baker, 1980); Henry Barclay Swete, <i>Commentary on Revelation</i> (Grand Rapids: Kregel Publications, 1977). This is the calling forth of Christ by the power of his Spirit to conquer us fully. All the universe will one day be conquered by the one riding this white horse. Here he rides alone, but in <a class="bibleref" data-bibleref="Rev.19.11" href="/passage/?search=Rev.19.11&version=TPT">Rev. 19:11 e </a>  he does not come alone but with those whom he has conquered. John uses this word <i>conquer</i> more than any other New Testament writer. See <a class="bibleref" data-bibleref="Rev.2-Rev.3" href="/passage/?search=Rev.2-Rev.3&version=TPT">Rev. 2–3 e </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10784" title="Go to Revelation 6:3">Revelation 6:3 f </a>  <span class='footnote-text'>Or “Go forth!”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10785" title="Go to Revelation 6:4">Revelation 6:4 g </a>  <span class='footnote-text'>See Mal. <a class="bibleref" data-bibleref="Mal.3.1" href="/passage/?search=Mal.3.1&version=TPT">3:1-3 g </a> . The Greek word for “fiery” or “flames” comes from the word for “pure,” or “to purify.” Christ rides this fiery red horse as one robed in the flames of God to bring purity to his priestly people. See also <a class="bibleref" data-bibleref="Ps.12.6" href="/passage/?search=Ps.12.6&version=TPT">Ps. 12:6 g </a> .</span> <br><br> <a href="#en-TPT-10785" title="Go to Revelation 6:4">Revelation 6:4 h </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.10.34" href="/passage/?search=Matt.10.34&version=TPT">Matt. 10:34 h </a> ; <a class="bibleref" data-bibleref="Heb.4.12" href="/passage/?search=Heb.4.12&version=TPT">Heb. 4:12 h </a> ; <a class="bibleref" data-bibleref="Eph.6.17" href="/passage/?search=Eph.6.17&version=TPT">Eph. 6:17 h </a> .</span> <br><br> <a href="#en-TPT-10785" title="Go to Revelation 6:4">Revelation 6:4 i </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Col.3.5" href="/passage/?search=Col.3.5&version=TPT">Col. 3:5 i </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10786" title="Go to Revelation 6:5">Revelation 6:5 j </a>  <span class='footnote-text'>Or “Go forth!”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10787" title="Go to Revelation 6:6">Revelation 6:6 k </a>  <span class='footnote-text'>This is likely the voice of the Lord, who dwells in the midst of the living creatures. See <a class="bibleref" data-bibleref="Rev.4.6" href="/passage/?search=Rev.4.6&version=TPT">Rev. 4:6 k </a>  and <a class="bibleref" data-bibleref="Rev.5.6" href="/passage/?search=Rev.5.6&version=TPT">5:6 k </a> . These commands are for the four horses to come from the throne room. The Lamb who was slain is giving these decrees. He who gave his life now speaks of four commodities that bring life to us: wheat, barley, oil, and wine (Deut. <a class="bibleref" data-bibleref="Deut.8.8" href="/passage/?search=Deut.8.8&version=TPT">8:8 k </a> ). These four commodities point us to the promised land of God’s blessings. The wheat and barley point to the Passover Feast. The second day of the feast was the Feast of Unleavened Bread (wheat). The third day of the feast, a sheaf of barley representing the first grain harvested in the land was waved before the Lord (Lev. <a class="bibleref" data-bibleref="Lev.23.9" href="/passage/?search=Lev.23.9&version=TPT">23:9-11 k </a> ). Jesus was crucified on Passover, and on the third day, Jesus, God’s firstfruit (three measures of barley), was raised up from the dead and waved before the Father (<a class="bibleref" data-bibleref="1Cor.15.20" href="/passage/?search=1Cor.15.20&version=TPT">1 Cor. 15:20 k </a> , <a class="bibleref" data-bibleref="1Cor.15.23" href="/passage/?search=1Cor.15.23&version=TPT">23 k </a> ). To truly feed upon him will cost us all we have each day (a day’s pay). See also <a class="bibleref" data-bibleref="Prov.23.23" href="/passage/?search=Prov.23.23&version=TPT">Prov. 23:23 k </a> ; <a class="bibleref" data-bibleref="Rev.3.18" href="/passage/?search=Rev.3.18&version=TPT">Rev. 3:18 k </a> .</span> <br><br> <a href="#en-TPT-10787" title="Go to Revelation 6:6">Revelation 6:6 l </a>  <span class='footnote-text'>Or “a choenix,” a dry measure slightly less than a quart. It would be equal to the food supply of one man for one day. See Herodotus, <i>Histories</i> 7.187.</span> <br><br> <a href="#en-TPT-10787" title="Go to Revelation 6:6">Revelation 6:6 m </a>  <span class='footnote-text'>Or “a denarius,” equal to a day’s wage for a laborer.</span> <br><br> <a href="#en-TPT-10787" title="Go to Revelation 6:6">Revelation 6:6 n </a>  <span class='footnote-text'>Or “damage” or “do wrong to.” The oil and wine will not be limited. We are in the day of the oil and wine being given in fullness to the sons and daughters of God.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10788" title="Go to Revelation 6:7">Revelation 6:7 o </a>  <span class='footnote-text'>Or “Go forth!”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10789" title="Go to Revelation 6:8">Revelation 6:8 p </a>  <span class='footnote-text'>The Greek word <i>kloros</i> always means “green,” not “pale green.” It is used four times in the New Testament and always refers to grass (green grass) or green living things. The color of the horse speaks of life, but the rider’s name is Death. Death rides on life (life comes through death—<a class="bibleref" data-bibleref="Gal.2.10" href="/passage/?search=Gal.2.10&version=TPT">Gal. 2:10 p </a> ). The death is his death.</span> <br><br> <a href="#en-TPT-10789" title="Go to Revelation 6:8">Revelation 6:8 q </a>  <span class='footnote-text'>Or “Hades.”</span> <br><br> <a href="#en-TPT-10789" title="Go to Revelation 6:8">Revelation 6:8 r </a>  <span class='footnote-text'>This is the sword from his mouth, the word of God that kills and makes alive.</span> <br><br> <a href="#en-TPT-10789" title="Go to Revelation 6:8">Revelation 6:8 s </a>  <span class='footnote-text'>To kill with hunger is the Lord’s method of starving to death our old ways, desires, and lusts. His resurrection life emerging in us overcomes (starves to death) what we cannot overcome. To hunger and thirst for righteousness is the key to being filled (<a class="bibleref" data-bibleref="Matt.5.6" href="/passage/?search=Matt.5.6&version=TPT">Matt. 5:6 s </a> ; <a class="bibleref" data-bibleref="Col.3.2" href="/passage/?search=Col.3.2&version=TPT">Col. 3:1-10 s </a> ).</span> <br><br> <a href="#en-TPT-10789" title="Go to Revelation 6:8">Revelation 6:8 t </a>  <span class='footnote-text'>This is not pestilence, but death. To kill with death is not trying to die to flesh, for that is a form of suicide, but to see that the death of Christ is our death too (<a class="bibleref" data-bibleref="Gal.2.20" href="/passage/?search=Gal.2.20&version=TPT">Gal. 2:20 t </a> ). We cannot kill ourselves or by self-effort bring our flesh to death; it must be wholly the work of Christ. To kill by death is a death <i>by</i> death. Jesus rides into our lives on the green horse to put to death all of Adam through the life poured out by his (Jesus’) death.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10790" title="Go to Revelation 6:9">Revelation 6:9 u </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “because of their testimony.” These souls gathered under the altar (an emblem of sacrifice unto death), died to every soulish way, and were offered as love sacrifices to God.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10791" title="Go to Revelation 6:10">Revelation 6:10 v </a>  <span class='footnote-text'>Although the Greek word <i>ekdikeo</i> can mean “avenge” or “render a fair verdict,” its primary meaning is to “validate” or “vindicate.”</span> <br><br> <a href="#en-TPT-10791" title="Go to Revelation 6:10">Revelation 6:10 w </a>  <span class='footnote-text'>This was a vision and is full of symbolism. We are like the souls “under the altar,” for we are under the shelter of the altar where Christ has been sacrificed on our behalf. We are those who cry out for a powerful move of God that will deal with the nature of man and bring the glory of God. This is not simply a cry for revenge but a cry for revival among the nations to break loose.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10792" title="Go to Revelation 6:11">Revelation 6:11 x </a>  <span class='footnote-text'>These symbolize the robes of the priesthood, the clothing of Christ upon our souls.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10793" title="Go to Revelation 6:12">Revelation 6:12 y </a>  <span class='footnote-text'>Or “black as sackcloth made of [goat] hair.” This may represent our outward reasoning. What once gave us light is now turned into blackness.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10795" title="Go to Revelation 6:14">Revelation 6:14 z </a>  <span class='footnote-text'>Scrolls were equal to today’s books. They were unrolled and read, then rolled back up. To have the sky rolled up like a scroll is equal to saying, “The book is closed!” The old heavens must be removed to make room for a new heaven. When Jesus was baptized, the new heavens were opened up to him like a scroll, inaugurating this era of an open heaven through Christ.</span> <br><br> <a href="#en-TPT-10795" title="Go to Revelation 6:14">Revelation 6:14 a </a>  <span class='footnote-text'>Upon opening the sixth seal, the scene changes to earth. The power of God is released, which shakes every continent and every island. Yet is this destruction meant to be taken literally? Great earthquakes throughout the Bible were a regular feature of divine visitation. Methods, movements, governments, and structures (mountains and islands) will all be shaken by God in this wonderful visitation. Stars do not literally fall to the earth. Some of them are so huge they are larger than our solar system. If they were to fall, it would destroy all that we know. Yet, as we read further into the book of Revelation, we find that the earth continues to exist. So this scene must be taken symbolically. The old order of the natural realm is passing away and a new order is being established. There are many prophecies of the Old Testament referring to the lights going out on the old order as something new is set in place (Isa. <a class="bibleref" data-bibleref="Isa.24.23" href="/passage/?search=Isa.24.23&version=TPT">24:23 a </a> ; <a class="bibleref" data-bibleref="Isa.34.4" href="/passage/?search=Isa.34.4&version=TPT">34:4 a </a> ; Jer. <a class="bibleref" data-bibleref="Jer.15.9" href="/passage/?search=Jer.15.9&version=TPT">15:9 a </a> ; Joel <a class="bibleref" data-bibleref="Joel.2.30" href="/passage/?search=Joel.2.30&version=TPT">2:30-31 a </a> ; Mic. <a class="bibleref" data-bibleref="Mic.3.6" href="/passage/?search=Mic.3.6&version=TPT">3:6 a </a> ). A superior light of the kingdom of God will make dim the light of the old covenant.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10796" title="Go to Revelation 6:15">Revelation 6:15 b </a>  <span class='footnote-text'>Or “high-ranking officers” or “heads of thousands.” The heart of each person is being laid bare by the light and glory of Christ rising upon his people. It was Adam who first wanted to hide from the face of God, but for the believer we hide only in the Father’s love.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10797" title="Go to Revelation 6:16">Revelation 6:16 c </a>  <span class='footnote-text'>See Hos. <a class="bibleref" data-bibleref="Hos.10.8" href="/passage/?search=Hos.10.8&version=TPT">10:8 c </a> .</span> <br><br> <a href="#en-TPT-10797" title="Go to Revelation 6:16">Revelation 6:16 d </a>  <span class='footnote-text'>Few phrases in the Bible could seem more contradictory than “the wrath [anger] of the Lamb” (not the anger of the Lion). This is corrective and redemptive—not beastly rage but fiery passion to judge whatever gets in the way between the Lamb and his bride. The Greek word <i>orge</i> means “to reach out with passionate desire and take hold of.” The simplest definition of the Greek word <i>orge</i> could be “fiery passion.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10799" title="Go to Revelation 7:1">Revelation 7:1 a </a>  <span class='footnote-text'>That is, after the sixth seal was broken open. Judgment is temporarily held back by these four angels of mercy.</span> <br><br> <a href="#en-TPT-10799" title="Go to Revelation 7:1">Revelation 7:1 b </a>  <span class='footnote-text'>The number four represents universality (the four corners of the earth), and winds speak of divine agents that bring either blessing or judgment. The trees may point to what is deeply rooted within our souls.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10800" title="Go to Revelation 7:2">Revelation 7:2 c </a>  <span class='footnote-text'>Or “from the sun rising.” The east is often associated with blessings and the place from which God appears (Gen. <a class="bibleref" data-bibleref="Gen.2.8" href="/passage/?search=Gen.2.8&version=TPT">2:8 c </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.43.1" href="/passage/?search=Ezek.43.1&version=TPT">43:1-4 c </a> ; <a class="bibleref" data-bibleref="Matt.2.1" href="/passage/?search=Matt.2.1&version=TPT">Matt. 2:1 c </a> ). The messenger was not descending from the east, but ascending. The star of Jesus was rising in the east. This sealing messenger represents the living God and points to Christ, who is rising in his people, bringing the light of a new day. It is a company of messengers arising out of the light of the sunrise to bring the seal of God upon his people.</span> <br><br> <a href="#en-TPT-10800" title="Go to Revelation 7:2">Revelation 7:2 d </a>  <span class='footnote-text'>This seal is the mind of Christ, for it goes on the forehead (thoughts). Until we have the mind of Christ, we are incapable of discerning properly. Partaking of Christ’s mind empowers us to be righteous judges, righteous kings, and righteous priests. This seal is more than a seal of protection from the coming judgments, but a seal that qualifies them to bring the righteous judgments of God to the earth. This is the nature of God being written upon the foreheads and minds of his holy ones.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10801" title="Go to Revelation 7:3">Revelation 7:3 e </a>  <span class='footnote-text'>This is not one messenger; “he” has become “we.”</span> <br><br> <a href="#en-TPT-10801" title="Go to Revelation 7:3">Revelation 7:3 f </a>  <span class='footnote-text'>This mighty angel has more authority than the four (the number for worldwide or universality) who would damage the earth, sea, and trees. It is the angel carrying the seal of God that speaks of God’s grace and mercy, which will always triumph over judgment (<a class="bibleref" data-bibleref="Jas.2.13" href="/passage/?search=Jas.2.13&version=TPT">James 2:13 f </a> ). The seal on their foreheads is the mind of Christ, the mark of the Christ. The winds of judgment are being held back until the sons of God have the thoughts and mind of Christ. To be “sealed” means to be protected from judgment (Ezek. <a class="bibleref" data-bibleref="Ezek.9.4" href="/passage/?search=Ezek.9.4&version=TPT">9:4-6 f </a> ). The seal of lamb’s blood on the doors of the Israelites protected them from the death angel. The new covenant seal is the Holy Spirit (the mind of Christ) that opens our hearts to the restoration of heaven. We are the seven-sealed scroll that is broken open so that the all-conquering life of Christ will subdue all things (<a class="bibleref" data-bibleref="Phil.3.21" href="/passage/?search=Phil.3.21&version=TPT">Phil. 3:21 f </a> ). We are living letters, written not with ink but by the Spirit of God writing truth upon our hearts. In the volume of the book (scroll) it is written about Christ (<a class="bibleref" data-bibleref="Ps.40.7" href="/passage/?search=Ps.40.7&version=TPT">Ps. 40:7 f </a> ).</span>


