# verses

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He opened the shaft of the bottomless pit and a blanket of smoke began to rise out of it, like the smoke of a giant furnace. The sun and the atmosphere were darkened with the smoke rising from the shaft.


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And out of smoke appeared locusts swarming onto the earth, and they were given authority like that of scorpions to inflict pain.


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They were told not to harm the grass, or any green growth or any tree, but only to afflict those who did not have the seal of God on their foreheads.


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The locusts were given authority to torment them for five months, but not to kill them. Their painful torment is like the scorpion’s sting,


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and during that time people will seek death but will not find it; they will long to die but death will elude them.


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The locusts had the appearance of horses equipped for battle. On their heads were what seemed like golden crowns. And their faces were like human faces.


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They wore breastplates that seemed like iron, and their wings made a sound like the noise of horses and chariots rushing into battle.


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The angel of the bottomless pit was king over them, and his name in Hebrew is Destruction and in Greek Destroyer.


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The Sixth Trumpet Then the sixth angel sounded his trumpet, and I heard a voice from the four horns of the golden altar before God,


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responding to the sixth angel, who blew his trumpet, “Set free the four angels who are confined at the great river Euphrates.”


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So the four angels were released, who had been prepared for the right hour, day, month, and year, to kill a third of humanity.


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And in my vision I saw the horses with riders wearing breastplates of fire and of sapphire and of sulfur. The horses had lions’ heads breathing out fire and smoke and sulfur.


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They killed a third of humanity by these three plagues—the fire, the smoke, and the sulfur that came from their mouths.


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For the lethal power of the horses was in their mouths and their tails, and their tails had snakes’ heads that inflict injuries.


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Those not killed by these plagues did not repent of their deeds so that they would stop worshiping demons and idols of gold, silver, bronze, stone, and wood—blind and mute idols that have to be carried around.


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The Rainbow Angel Then I saw another extremely powerful angel coming out of heaven, robed in a cloud. There was a halo over his head like a rainbow; his face shined bright like the sun, and his legs like pillars of fire.


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He held a little opened scroll in his hand. He set his right foot on the sea and his left foot on the land


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and gave a tremendous shout, like a lion’s roar. When he shouted, the seven thunders responded, rumbling out their messages.


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I was about to write the messages of the seven thunders, but I heard a heavenly voice say to me: Don’t write a word, but place a seal on what the seven thunders have spoken.


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and swore an oath by him who lives for an eternity of eternities, the Creator of heaven and earth and sea and all that is in them: No more delay!


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For in the day when the seventh angel is to sound his trumpet, the mystery of God will be fulfilled, just as he announced to his servants the prophets.


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John Eats the Scroll Then the heavenly voice spoke to me again: Go, take the open scroll from the hand of the angel who is standing on the sea and on the land.


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I went up to the angel who stood on the sea and the land and told him to give me the little scroll. Then he said to me, “Take it, and eat it. It will be sour in your stomach but sweet as honey in your mouth.”


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I took the little scroll from the hand of the mighty angel and ate it. Indeed, it was sweet as honey to taste, but after I had eaten it, my stomach turned bitter.


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Then they said to me, “You must go back and prophesy again to many peoples, and nations, and languages, and kings!”


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Measuring the Temple Then a measuring rod, like a staff, was given to me and I was told: Rise and measure God’s temple and the altar and count those who worship in it.


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But exclude the courtyard outside the temple, for it has been given over to the nations, and for forty-two months they will trample on the holy city.


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And I will authorize my two witnesses to prophesy, wearing sackcloth for one thousand two hundred and sixty days.


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The Two Witnesses These two witnesses are the two olive trees and the two lampstands that stand before the Lord God of the whole earth.


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If anyone attempts to harm them, fire will flow out of their mouths and consume their foes. All who seek to harm them will die in this way.


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They have authority to shut the heavens so that no rain will fall during the days of their prophesying. They have authority over the waters to turn them into blood and to strike the earth with every plague imaginable, as often as they desire.


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When their testimony is completed, the beast that comes up from the sea will wage war against them and conquer them and kill them.


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Their dead bodies will lie on the street of the great city that is symbolically called Sodom and Egypt, where their Lord was also crucified.


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For three and a half days people from every ethnicity, tribe, nation, and language will see their corpses, because no one is permitted to bury them.


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The entire world will gloat over them and celebrate and exchange gifts, because these two prophets had condemned those who dwell on the earth.


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After three and a half days God’s breath of life entered them and they stood to their feet, terrifying all who saw them.


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Then they heard a loud shout from heaven saying to them: Come up here! The two prophets climbed up into heaven in a cloud while their enemies watched.


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At that very moment there was a powerful earthquake and a tenth of the city collapsed, killing seven thousand people. The rest were terrified and gave glory to the God of heaven.


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The Seventh Trumpet Then the seventh angel sounded his trumpet, and a loud voice broke forth in heaven, saying: “The kingdom of the world has become the kingdom of our God and of his Anointed One! He will reign supreme for an eternity of eternities!”


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Then the twenty-four elders who sit on their thrones before God fell facedown before him and worshiped him,


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saying: “We give thanks to you, Lord God Almighty, who is, and who was, because you have established your great and limitless power and begun to reign!


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The nations were furious, and you became furious, and the time for judging the dead has come. The time has come to reward your servants, the prophets and the holy ones and all who reverence your name, both small and great. And the time has come to destroy those who corrupt the earth!”


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Then God’s temple was opened in heaven and the ark of his covenant was clearly visible inside his temple. And there were blinding flashes of lightning, voices roaring, startling thunderclaps, a massive earthquake, and a great hailstorm!


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The Woman Clothed with the Sun Then an astonishing miracle-sign appeared in heaven. I saw a woman clothed with the brilliance of the sun, and the moon was under her feet. She was wearing on her head a victor’s crown of twelve stars.


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Consider this: another astonishing miracle-sign appeared in heaven! I saw a huge, fiery-red dragon with ten horns and seven heads, each wearing a royal crown. He was wearing seven royal crowns.


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The dragon’s massive tail swept across the sky and dragged away a third of the stars of heaven and cast them to the earth. And the dragon crouched before the woman who was about to give birth—poised to devour the baby the moment it was born.


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She gave birth to a man-child who is about to rule and shepherd every nation with an iron scepter, and her son was caught up to God and to his throne.


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The woman fled into the wilderness, where God had already prepared a safe place for her, and there they nourished her for one thousand two hundred and sixty days.


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The Dragon Defeated Then a terrible war broke out in heaven. Michael and his angels fought against the great dragon. The dragon and his angels fought back.


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So the great dragon was thrown down once and for all. He was the serpent, the ancient snake called the devil, and Satan, who deceives the whole earth. He was cast down into the earth and his angels along with him.


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Then I heard a triumphant voice in heaven proclaiming: “Now salvation and power are set in place, and the kingdom reign of our God and the ruling authority of his Anointed One are established. For the accuser of our brothers and sisters, who relentlessly accused them day and night before our God, has now been defeated—cast out once and for all!


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They conquered him completely through the blood of the Lamb and the powerful word of his testimony. They triumphed because they did not love and cling to their own lives, even when faced with death.


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So rejoice, you heavens, and every heavenly being! But woe to the earth and the sea, for the devil has come down to you with great fury, because he knows his time is short.”


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The Dragon Fights the Woman Now, when the dragon realized that he had been cast down to the earth, he set off in pursuit of the woman who had given birth to the man-child.


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But the two wings of the great eagle were given to the woman so that she could fly and escape into the wilderness to her own special place, where she was nourished for a time, and times, and half a time, away from the face of the dragon.


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But the earth came to the rescue of the woman and at once opened its mouth and swallowed the river that the dragon had poured from his mouth.


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Then the dragon became enraged at the woman and went off to make war against the remnant of her offspring who follow the commands of God and have the testimony of Jesus.


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The Beast Out of the Sea Then I saw a wild beast rising from the sea with ten horns and seven heads. On its horns were ten royal crowns, and on its heads were blasphemous names.


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It was like a leopard with feet like a bear’s, and its mouth like the mouth of a lion. The dragon shared his power, throne, and great authority with the wild beast.


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One of the heads of the wild beast seemed to have received a deathly wound, but the wound had been healed. After this, the whole world was filled with fascination and followed the wild beast.


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They worshiped the dragon because he had given the beast its ruling authority. They also worshiped the wild beast, saying, “Who is like the wild beast? And who is able to make war against him?”


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The wild beast was given a mouth to speak boastful and blasphemous words, and he was permitted to exercise authority for forty-two months.


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So the wild beast began to blaspheme against God, blaspheming his holy name and his dwelling place; that is, those who dwell in heaven.


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The beast was given the authority to wage war against the holy believers. And he was given authority over every tribe, people, language, and nation.


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Everyone on earth will worship the wild beast—those who names have not been written from the foundation of the world in the Book of Life of the Lamb who was slain.


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For the one who leads others into captivity, into captivity he goes. The one who kills others by the sword, by the sword he will be put to death. This is a call for the endurance and faithfulness of the holy believers.


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The Beast from the Earth Then I saw another wild beast coming up from the ground. It had two horns like a ram, but it spoke like the dragon.


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It operated in all the authority of the first beast on its behalf, causing the earth and its inhabitants to worship the first beast, whose mortal wound had been healed.


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And through these startling miracles that he performed on behalf of the first beast, he deceived the world, telling the people to erect a statue in the image of the beast that had been wounded by the sword and yet lived.


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The beast from the earth was empowered to breathe life into the image of the first beast so that it could speak and kill those who refused to worship its image.


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It also caused everyone, small and great, rich and poor, free and bound, to be marked on the right hand or on the forehead.


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This meant no one could buy or sell unless they had the mark; that is, the name of the beast or its number.


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This will require wisdom to understand: Let the one with insight interpret the number of the wild beast, for it is humanity’s number—666.


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The Lamb and His 144,000 Then I looked, and behold—there was the Lamb standing on Mount Zion. Gathered with him were 144,000 who had his name and his Father’s name written on their foreheads.


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And I heard a tremendous sound coming out of heaven, like the roar of a waterfall and like the earsplitting sound of a thunderclap. The sound of music that I heard was like the sound of many harpists playing their harps.


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And they were singing a wonderful new song before the throne, in front of the four living creatures, and in front of the twenty-four elders.


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No one could learn that song except the 144,000 who had been redeemed free from the earth. These are the ones who have not defiled themselves with women, for they are virgins, and they join themselves to the Lamb wherever he goes. They have been redeemed, purchased from humanity and brought forth as the firstfruits for God and the Lamb.


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The Message of the Three Angels Then I witnessed another angel flying in the sky, carrying a message of eternal good news to announce to the earth—to every tribe, language, people, and nation.


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With a loud voice he shouted, “You must reverence God and glorify him, for the time has come for him to judge. Worship at the feet of the Creator of heaven, earth, sea, and springs of water.”


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Then a second angel followed, declaring, “She fell! She fell! Babylon the great is fallen! She once seduced the nations and made them all drink the wine of the passion of her harlotry!”


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Then a third angel followed them, shouting with a mighty voice, “Whoever worships the wild beast and its image, and receives a mark on his forehead or on his hand,


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will also drink the wine of God’s wrath. This wine has been poured out and mixed in the cup of his indignation. They will be tormented with sulfur and fire in the presence of holy angels and of the Lamb.


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And the smoke of their severe suffering ascends into ages upon ages. Those who worship the wild beast and its image and receive the mark of its name will have no rest day or night.”


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This is a call for the endurance and faithfulness of the holy believers—those who follow God’s commands and cling to the faith of Jesus.


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Then I heard a voice from the heavenly realm, saying, “Write this: Blessed are the dead—the ones dying in the Lord from now on.” “Yes,” says the Holy Spirit, “they will rest from their trouble, for their deeds will live on!”


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The Harvest of the Earth I looked and behold—I saw a white cloud, and sitting upon it was one like the Son of Man, wearing a golden crown and holding a sharp sickle.


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Another angel came out of the temple, shouting out to the one sitting upon the cloud, “Take your sickle and reap, for the time of reaping the harvest has come and the harvest of the earth is ripe!”


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So the one sitting upon the white cloud gave his sickle a mighty swing over the earth and reaped its harvest.


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And another angel came out from the altar of incense—the angel with authority over fire. He shouted out with a loud voice to the one who had the sharp sickle, saying, “Take now your sharp sickle and harvest the clusters of the vine of the earth, for its grapes are ripe.”


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So the angel gave his sickle a mighty swing over the earth and gathered the grapes from the vine of the earth and threw them into the great winepress of the wrath of God.


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And the winepress was trodden outside the city until blood poured out of the winepress as high as the horse’s bridle for a distance of one thousand six hundred stadia.


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The Song of Moses and of the Lamb Then I witnessed another great and astonishing sign in heaven: seven angels bringing the last seven plagues, for with them the wrath of God is finished.


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Then I saw what looked like a vast sea of glass blended with fiery flames. Standing beside the sea were those who continually conquer the wild beast, his image and the number of his name.


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They each held the harps of God and they were singing the song of Moses, God’s servant, and the song of the Lamb: “Mighty and marvelous are your miracles, Lord Yahweh, God Almighty! Righteous and true are your ways, O Sovereign King of the ages!


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Who will not reverence you with awe, O Lord, and bring glory to your name? For you alone are holy, and all nations will come and bow in worship before you, as your blessings have revealed.”


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Seven Angels After these things I looked, and behold, the inner sanctuary of the heavenly “tabernacle of testimony” was opened before my eyes.


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The seven angels with the seven last plagues came out of the sanctuary in glistening robes of bright linen and golden sashes around their chests.


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Then one of the four living creatures gave each of the seven angels a golden bowl full of the wrath of God, who lives forever and ever.


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The sanctuary was filled with the thick cloud of smoke billowing out from the glory and power of God—and no one could even enter the sanctuary until the seven plagues of the seven angels were completed.


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Seven Bowls Are Poured Out Then I heard a loud voice from within the sanctuary telling the seven angels, “Go and pour out on the earth the seven bowls of the wrath of God.”


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So the first angel poured his bowl upon the earth, causing ugly and painful sores to break out on the people who had the mark of the wild beast and worshiped his image.


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Then the second angel poured his bowl into the sea, and it became like the blood of the dead—every living thing in the sea died.


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The third angel poured his bowl into the rivers and springs of water, and they became blood. And I heard the angel of the waters say:


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because they shed the blood of your saints and prophets. They got what they deserved, for you gave them blood to drink!”


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Then I heard a voice from before the altar reply: “Yes, O Lord God, the Almighty! Every judicial verdict you make is just and right.”


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Then the fourth angel poured out his bowl on the sun, and it began to burn the people with a scorching heat.


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Though they endured the fierce heat, yet the people continued to blaspheme God. They cursed the name of God, who had authority over these plagues, and refused to repent and give him glory.


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The fifth angel poured his bowl on the throne of the wild beast, and its kingdom was plunged into darkness. People were in agony and gnawed their tongues


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The sixth angel poured his bowl on “the good and abounding river,” and it completely dried up in order to prepare the way for the kings of the east.


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Then I saw three unclean spirits like frogs belched from the mouths of the dragon, the wild beast, and the false prophet.


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They were demonic spirits performing signs, and they entered into the kings of the world to draw them into battle on the great day of God, the Almighty.


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“Behold, I come like a thief! God’s blessing is with the one who remains awake and fully clothed in me and will not walk about naked, exposed to disgrace.”


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The demonic spirits assembled the kings together at the place called in Hebrew the “Mount of the Governor.”


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The seventh angel poured out his bowl into the air, and a loud voice came out from the temple and from the throne, saying: “Here it comes!”


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Then there were flashes of lightning, voices, crashes of thunder, and a massive earthquake—the most severe to shake the earth since the creation of man, so tremendous was that earthquake!


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It split the great city Babylon into three parts, and other cities of the nations collapsed. For God remembered great Babylon and her winecup filled with his fiery wrath.


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Enormous hailstones, each weighing nearly one hundred pounds, fell from the sky and struck the people, yet they continued to curse God because of the horrendous plague of hail.


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The Judgment of the Harlot, Babylon Then one of the seven angels with the seven bowls approached me and said, “Come, and I will show you the judgment of the great prostitute who sits enthroned on many waters.


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The kings of the earth have fornicated with her, and the people of earth are drunk on the wine of her prostitution.”


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Then the angel carried me away in the Spirit into a wilderness, and I saw a woman sitting on a wild, bloodred beast with seven heads and ten horns, and it was covered with blasphemous names.


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The woman was robed in purple and scarlet and was glittering with gold, precious stones, and pearls. She was holding in her hand a golden chalice brimming full with defiling obscenities and the filth of her lewdness.


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On her forehead was written these mysterious titles: “The great Babylon, mother of prostitutes and of the abominations of the earth.”


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I saw the woman was drunk with the blood of God’s holy believers—drunk on the blood of the loyal martyrs of Jesus. And when I saw her, I was utterly astonished!


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The Interpretation of John’s Vision But the angel said to me, “Why are you so astonished? I will reveal to you the mystery of the woman, and of the wild beast with seven heads and ten horns that carries her.


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The wild beast you saw once was, now is not, and is destined to ascend out of the deep and go to destruction. All those whose names have not been written in the Book of Life from the foundation of the world will be utterly astonished when they see the wild beast because he once was, now is not, and is about to rise.


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“This requires a mind that has wisdom to interpret: The seven heads of the beast are seven mountains the woman sits upon; they are also seven kings.


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Five kings have fallen, one is, and the other has not yet come—and when he comes he must remain only a little while.


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The wild beast that was but now is not represents an eighth king who is from one of the seven, and he is going to destruction.


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“The ten horns that you saw represent ten kings who have not yet received a kingdom, but they and the wild beast are destined to receive authority as kings for a short reign of one hour.


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They will wage war against the Lamb, but the Lamb will conquer them, for he is Lord of lords and King of kings! Those who are with him will also conquer them, and they are called ‘chosen ones’ and ‘faithful ones.’”


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And he said to me, “The waters that you saw, upon which the great prostitute is seated, represent peoples, multitudes, nations, and languages.


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The ten horns and the wild beast will hate the great prostitute and will make her a ruin. They will reduce her to nakedness, and they will devour her flesh and burn her up with fire.


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For God has put it in their hearts to carry out his purpose for her by agreeing to give their kingdom to the wild beast until the words of God are fulfilled.


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The Destruction of Babylon After these things, I saw another angel coming from the heavenly realm with great authority, and the earth was flooded with the brilliance of his splendor.


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He shouted out with a thunderous voice: “Fallen, fallen is Babylon the great! She has become a demonic dwelling place, a prison for every unclean spirit, unclean bird, and every unclean, detestable beast.


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All the nations have drunk of the wine of her immoral passion, and the kings of the earth have committed fornication with her, and merchants of the earth have grown wealthy because of her power and luxury.”


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Then I heard another voice from heaven saying: “My people, come out from her so that you don’t participate in her sins and have no share with her in her plagues,


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So repay to her double the same treatment that she has treated others with— pay her back double for all her deeds and make her drink twice the brew she gave to others!


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With the same measure she exalted herself and lived luxuriously, give her that measure of torment and grief, because she said in her heart, ‘I am no widow; I rule as a queen! I will never experience grief.’


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Therefore, her plagues will fall on her in one day— disease, famine and mourning. She will be burned with fire. For mighty is the Lord God who judges her!”


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The kings of the earth who fornicated with her and lived in luxury with her will weep and wail over her when they see the smoke of the fire that burns her up.


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And they will stand far off, in fear of her torment, saying: “Oh no! You who were once the great and powerful city Babylon, now in one hour your complete devastation has come!”


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their gold, silver, jewels, and pearls, their fine linen, purple cloth, silk, and scarlet cloth, all kinds of things made from expensive wood, ivory, bronze, iron, and marble,


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quantities of the finest cinnamon, spice, incense, frankincense, and myrrh, wine, olive oil, wheat, and the finest flour, sheep, cattle, horses, and their four-wheeled carriages, and the trafficking of the bodies and souls of people.


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And they will say: The splendid delicacies for which your soul craved have departed from you. All your elegance and splendor have disappeared, never to be seen again.


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Those who sold these things and grew wealthy through their business with her will stand far off, terrified over her torment. They will weep and mourn, saying:


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“How horrible! The great city that once clothed herself with fine linen and purple and scarlet cloth glittering with gold, with jewels and with pearls—


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in one brief moment such vast wealth is now laid waste!” Every ship’s captain and his crew, every seafarer and mariner, watched from far away


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As a sign of their dismay, they threw dust on their heads and shouted with sobs and grief: “How horrible, so horrible, O great city Babylon! For in one moment you suffered such destruction— you who once made the merchants on the sea so very wealthy.


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Rejoice over her, O heaven You apostles and prophets and holy believers, rejoice! For on your behalf God pronounced the judgment against her that she wanted to bring upon you!


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Then a mighty angel took up a stone, like a huge millstone, and threw it into the sea, saying: “With this kind of sudden violence, the great city Babylon will be thrown down and exist no more.


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The music of harps, minstrels, flutes, and trumpets will never grace your city again. No artisan of any trade will ever be found in you again, and the noise of factories falls silent.


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The light of a lamp will never shine in you again, Nor will the joyous laughter of a wedding be heard in you. Your merchants were once the tycoons of the world, But you deceived all the nations by your sorcery.


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For the bloodstains of the holy believers and the prophets and all who were slaughtered were all over you!”


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Heaven Rejoices After this I heard what seemed to be the roar of a great multitude of voices, saying: “Hallelujah! Salvation and glory and power to our God!


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All his judgments are right and true, For he has judged the great prostitute who corrupted the earth with her sexual immorality. He has avenged on her the blood of his loving servants.”


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The twenty-four elders and the four living creatures fell facedown and worshiped God, who sits on the throne, saying in agreement: “Amen! Hallelujah!”


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Then a voice came from the throne, saying: “Praise our God, all you his loving servants and all who reverence and honor him— those who are lowly and those who are great!”


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Then I heard what seemed to be the thunderous voice of a great multitude, like the sound of a massive waterfall and mighty peals of thunder, crying out: “Hallelujah! For the Lord our God, the Almighty, reigns!


book: Rev
contenido:
Let us rejoice and exalt him and give him glory, because the wedding celebration of the Lamb has come. And his bride has made herself ready.


book: Rev
contenido:
Fine linen, shining bright and clear, has been given to her to wear, and the fine linen represents the righteous deeds of his holy believers.”


book: Rev
contenido:
Then the angel said to me, “Write these words: Wonderfully blessed are those who are invited to feast at the wedding celebration of the Lamb!” And then he said to me, “These are the true words of God.”


book: Rev
contenido:
At this I fell facedown at the angel’s feet to worship him, but he stopped me and said, “Don’t do this! For I am only a fellow servant with you and one of your brothers and sisters who cling to what Jesus testifies. Worship God. The testimony of Jesus is the spirit of prophecy.”


book: Rev
contenido:
The Bridegroom-King on the White Horse Then I saw heaven opened, and suddenly a white horse appeared. The name of the one riding it was Faithful and True, and with pure righteousness he judges and rides to battle.


book: Rev
contenido:
He wore many regal crowns, and his eyes were flashing like flames of fire. He had a secret name inscribed on him that’s known only to himself.


book: Rev
contenido:
A sharp sword came from his mouth with which to conquer the nations, and he will shepherd them with an iron scepter. He will trample out the wine in the winepress of the wrath of God.


book: Rev
contenido:
The Wild Beast Defeated Then I saw an angel standing in the sun, shouting to all the flying birds of the sky, “Come and gather for God’s great supper!


book: Rev
contenido:
Come and devour the flesh of the kings, generals, and soldiers, the flesh of horses and their riders, the flesh of all people, slave or free, lowly or famous.”


book: Rev
contenido:
Then I saw the wild beast and the kings of the earth with their armies gathered to wage war against the rider on the white horse and against his armies.


book: Rev
contenido:
The wild beast was captured, as was the false prophet who had performed miracle-signs in his presence. (It was by these miracle-signs that he had deceived those with the mark of the wild beast and those who worshiped its image.) The wild beast and the false prophet were both thrown alive into the lake of fire burning with sulfur,


book: Rev
contenido:
and their armies were killed by the sharp sword that came from the mouth of the rider on the white horse. And all the birds gorged themselves with their flesh.


book: Rev
contenido:
Binding Satan Then I saw a mighty angel descending from the heavenly realm, holding a heavy chain and a key—the key of the deep.


book: Rev
contenido:
He seized the dragon, that ancient serpent known as the devil and Satan, and bound him for a thousand years.


book: Rev
contenido:
The mighty angel threw him into the pit, locked it, and sealed it so that he could no longer deceive the nations until the thousand years were over. (After that he must be loosed for a brief time.)


book: Rev
contenido:
Then I saw thrones, and those who sat on them were given the authority to judge. I also saw the souls of those who had been beheaded because of the testimony of Jesus and for the Word of God. They had refused to worship the wild beast or its image and did not have their foreheads or hands marked by the wild beast. They lived and reigned with the Christ for one thousand years.


book: Rev
contenido:
This is the first resurrection. (The rest of the dead did not come to life until the thousand years were ended.)


book: Rev
contenido:
Wonderfully blessed and holy are those who share in the first resurrection! The second death holds no power over them, but they will be priests of God and of the Christ. And they will reign as kings with him a thousand years!


book: Rev
contenido:
The Final Destruction of Satan After the thousand years are over, Satan will be let loose from his prison


book: Rev
contenido:
and will go out and deceive the nations of the four corners of the earth, Gog and Magog. He will bring them together for battle, and they will be as numerous as grains of sand on the seashore.


book: Rev
contenido:
They spread out over the earth and surrounded the camp of God’s holy believers and the beloved city. But fire came down from heaven and completely destroyed them.


book: Rev
contenido:
Then the devil who had deceived them was thrown into the same place with the wild beast and the false prophet—the lake of fire and sulfur—where they will be tormented day and night forever and ever.


book: Rev
contenido:
Judgment Day Then I saw a great, dazzling-white throne and the One who sits on it. Heaven and earth fled from his presence and they were no more.


book: Rev
contenido:
I saw the dead, the lowly and the famous alike, standing before the throne. Books were opened, and then another book was opened: the Book of Life. The dead were judged by what they had done as recorded in the books.


book: Rev
contenido:
And the sea gave up the dead souls that were in it. Then death and the underworld gave up their dead, and all were judged according to what they had done.


book: Rev
contenido:
Then death and the realm of the dead were cast into the lake of fire, for the lake of fire is the second death.


book: Rev
contenido:
A New Heaven, a New Earth, the New Jerusalem Then in a vision I saw a new heaven and a new earth. The first heaven and earth had passed away, and the sea no longer existed.


book: Rev
contenido:
I saw the Holy City, the New Jerusalem, descending out of the heavenly realm from the presence of God, like a pleasing bride that had been prepared for her husband, adorned for her wedding.


book: Rev
contenido:
And I heard a thunderous voice from the throne, saying: “Look! God’s tabernacle is with human beings. And from now on he will tabernacle with them as their God. Now God himself will have his home with them— ‘God-with-them’ will be their God!


book: Rev
contenido:
He will wipe away every tear from their eyes and eliminate death entirely. No one will mourn or weep any longer. The pain of wounds will no longer exist, for the old order has ceased.”


book: Rev
contenido:
And God-Enthroned spoke to me and said, “Consider this! I am making everything to be new and fresh. Write down at once all that I have told you, because each word is trustworthy and dependable.”


book: Rev
contenido:
Then he said to me, “It has been accomplished! For I am the Aleph and the Tav, the beginning and the end. I will give water to all who are thirsty. As my gracious gift, they will continuously drink from the fountain of living water.


book: Rev
contenido:
The conquering ones will inherit these gifts from me. I will continue to be their God and they will continue being children for me.


book: Rev
contenido:
But as for the cowardly, the faithless, the despicable, the murderers, the perverts, the sorcerers, the idolaters, and all deceivers, they will find their place in the lake of fire and sulfur, which is the second death.”


book: Rev
contenido:
The New Jerusalem Then one of the seven angels who had the seven bowls full of the last seven plagues came to me and said, “Come. I will show you the beautiful bride, the wife of the Lamb.”


book: Rev
contenido:
He carried me away in the realm of the Spirit to the top of a great, high mountain. There he showed me the holy city, Jerusalem, descending out of heaven from God.


book: Rev
contenido:
It was infused with the glory of God, and its radiance was like that of a very rare jewel, like a jasper, clear as crystal.


book: Rev
contenido:
It had a massive, high wall with twelve gates, and each gate had an angel. Each gate had written upon it a name of one of the twelve tribes of Israel—


book: Rev
contenido:
three gates on the east, three gates on the north, three gates on the south, and three gates on the west.


book: Rev
contenido:
The city wall had twelve foundations, and on them were the names of the twelve apostles of the Lamb.


book: Rev
contenido:
The city was laid out in a perfect square; its length, width, and height were equal. So he measured the city with his rod, and it was 12,000 stadia, with equal dimensions for its width, length, and height.


book: Rev
contenido:
The twelve foundations of the wall were adorned with every kind of precious stone—the first was jasper, the second sapphire, the third agate, the fourth emerald,


book: Rev
contenido:
the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh turquoise, and the twelfth amethyst.


book: Rev
contenido:
The twelve gates are twelve pearls—each gate made of one pearl. And the street of the city was pure gold, clear as crystal.


book: Rev
contenido:
The city has no need for the sun or moon to shine, for the glory of God is its light, and its lamp is the Lamb.


book: Rev
contenido:
Evil will not enter, nor anyone who does what is abhorrent or deceitful, but only those whose names are written in the Book of Life of the Lamb.


book: Rev
contenido:
Eden Restored Then the angel showed me the river of the water of life, flowing with water clear as crystal, continuously pouring out from the throne of God and of the Lamb.


book: Rev
contenido:
The river was flowing in the middle of the street of the city, and on either side of the river was the Tree of Life, with its twelve kinds of ripe fruit according to each month of the year. The leaves of the Tree of Life are for the healing of the nations.


book: Rev
contenido:
And every curse will be broken and no longer exist, for the throne of God and of the Lamb will be there in the city. His loving servants will serve him;


book: Rev
contenido:
Night will be no more. They will never need the light of the sun or a lamp, because the Lord God will shine on them. And they will reign as kings forever and ever!


book: Rev
contenido:
The Testimony of the Angel Then the angel said to me, “These words are entirely trustworthy and true, for the Lord, the God of the spirits of the prophets, has sent his angel to show his loving servants what must occur swift1ly.”


book: Rev
contenido:
The Testimony of Jesus “Behold, I come quickly! Wonderfully blessed is the one who carefully guards the words of the prophecy of this book!”


book: Rev
contenido:
The Testimony of John I, John, am the one who heard and saw these things, and when I heard and saw it all, I fell facedown to worship the messenger who showed me these things.


book: Rev
contenido:
But he said to me, “Don’t do it! I am but a fellow servant with you and your brothers, the prophets, and with those who cling to the words of this book. Worship God!”


book: Rev
contenido:
Let the evildoers be at their worst and the morally filthy continue in their depravity—yet the righteous will still do what is right, and the holy will still be holy.”


book: Rev
contenido:
Jesus’ Final Words and John’s Final Testimony “Behold, I am coming quickly! I bring my reward with me to repay everyone according to their works.


book: Rev
contenido:
Wonderfully blessed are those who wash their robes white so they can access the Tree of Life and enter the city of bliss by its open gates.


book: Rev
contenido:
Those not permitted to enter are outside: the malicious hypocrites, the sexually immoral, sorcerers, murderers, idolaters, and every lover of lies.


book: Rev
contenido:
“I, Jesus, sent my angel to you to give you this testimony to share with the congregations. I am the bright Morning Star, both David’s spiritual root and his descendant.”


book: Rev
contenido:
“Come,” says the Holy Spirit and the Bride in divine duet. Let everyone who hears this duet join them in saying, “Come.” Let everyone gripped with spiritual thirst say, “Come.” And let everyone who craves the gift of living water come and drink it freely. “It is my gift to you! Come.”


book: Rev
contenido:
I testify to everyone who hears the prophetic words of this book: If anyone adds to them, God will add to him the plagues described in this book.


book: Rev
contenido:
And if anyone subtracts from the prophetic words of this book, God will remove his portion from the Tree of Life and in the holy city, which are described in this book.


# footverse

bookid: Matt
contenido:
<a href="#en-TPT-3451" title="Go to Matthew 5:20">Matthew 5:20 z </a>  <span class='footnote-text'>Or “your deeds of righteousness.”</span> <br><br> <a href="#en-TPT-3451" title="Go to Matthew 5:20">Matthew 5:20 a </a>  <span class='footnote-text'>Or “scribes,” who were considered to be the expert theologians of the Scriptures.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3452" title="Go to Matthew 5:21">Matthew 5:21 b </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 b </a> ; Deut. <a class="bibleref" data-bibleref="Deut.5.17" href="/passage/?search=Deut.5.17&version=TPT">5:17 b </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3453" title="Go to Matthew 5:22">Matthew 5:22 c </a>  <span class='footnote-text'>Some manuscripts add, “without a cause.” See <a class="bibleref" data-bibleref="1John.3.15" href="/passage/?search=1John.3.15&version=TPT">1 John 3:15 c </a> . Both Aramaic and Hebrew Matthew read “if you provoke a fellow believer to anger,” or “if you cause offense to the spirit of your brother.”</span> <br><br> <a href="#en-TPT-3453" title="Go to Matthew 5:22">Matthew 5:22 d </a>  <span class='footnote-text'>The implication is that you would be judged as a murderer. Anger and murder are equally odious in God’s eyes. Angry words kill.</span> <br><br> <a href="#en-TPT-3453" title="Go to Matthew 5:22">Matthew 5:22 e </a>  <span class='footnote-text'>The Aramaic is <i>raca</i> and can mean “spittle” or “lunatic.” It is a word that could imply calling a fellow believer demon-possessed. The Greek is “worthless fool, imbecile.”</span> <br><br> <a href="#en-TPT-3453" title="Go to Matthew 5:22">Matthew 5:22 f </a>  <span class='footnote-text'>Or “council” (Sanhedrin).</span> <br><br> <a href="#en-TPT-3453" title="Go to Matthew 5:22">Matthew 5:22 g </a>  <span class='footnote-text'>Or “whoever calls him a worthless fool.” It is a word that could imply calling a fellow believer demon-possessed.</span> <br><br> <a href="#en-TPT-3453" title="Go to Matthew 5:22">Matthew 5:22 h </a>  <span class='footnote-text'>Or “the Gehenna of fire.” Gehenna, which was an actual place where garbage was burned outside of Jerusalem, became a figure of speech for hell in the days of Jesus. It used to be the site of child sacrifice to the god Molech. See 2 Chron. <a class="bibleref" data-bibleref="2Chr.33.6" href="/passage/?search=2Chr.33.6&version=TPT">33:6 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3455" title="Go to Matthew 5:24">Matthew 5:24 i </a>  <span class='footnote-text'>A true heart of repentance means attempting to heal severed relationships, not just empty words.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3458" title="Go to Matthew 5:27">Matthew 5:27 j </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.20.14" href="/passage/?search=Exod.20.14&version=TPT">20:14 j </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3459" title="Go to Matthew 5:28">Matthew 5:28 k </a>  <span class='footnote-text'>The Aramaic is speaking of more than adultery with a married woman; it uses the word for any sex act outside of marriage. Jesus elevates the standard of righteousness. He is holy, and when he comes to live within the believer, his holiness is the fulfillment of what God requires of us.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3460" title="Go to Matthew 5:29">Matthew 5:29 l </a>  <span class='footnote-text'>The Greek word <i>skandalizo</i> means to “entice to sin,” “offend,” or “set a trap.”</span> <br><br> <a href="#en-TPT-3460" title="Go to Matthew 5:29">Matthew 5:29 m </a>  <span class='footnote-text'>Or “pluck out your eye and throw it away.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3461" title="Go to Matthew 5:30">Matthew 5:30 n </a>  <span class='footnote-text'>Or “cut it off and throw it away.” Verses 29 and 30 use obvious hyperbole to help us understand how intent we must be to guard our lives from sin.</span> <br><br> <a href="#en-TPT-3461" title="Go to Matthew 5:30">Matthew 5:30 o </a>  <span class='footnote-text'>Jesus is using an obvious figure of speech when he instructs us to “pluck out” our eyes or “cut off” our hands. The metaphor is clear: we are to end every evil habit that will lead us to destruction.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3462" title="Go to Matthew 5:31">Matthew 5:31 p </a>  <span class='footnote-text'>In this verse and in <a class="bibleref" data-bibleref="Matt.5.32" href="/passage/?search=Matt.5.32&version=TPT">v. 32 p </a>  the Greek word for divorce (<i>apolyo</i>) can also mean “to loose,” “to dismiss,” “to send away.”</span> <br><br> <a href="#en-TPT-3462" title="Go to Matthew 5:31">Matthew 5:31 q </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.24.1" href="/passage/?search=Deut.24.1&version=TPT">24:1 q </a> . By serving her divorce papers, a husband was required to return his wife’s dowry. The divorced woman would then leave his house and receive back her dowry.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3463" title="Go to Matthew 5:32">Matthew 5:32 r </a>  <span class='footnote-text'>The Aramaic can be translated “whoever marries a woman who is separated and not divorced.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3464" title="Go to Matthew 5:33">Matthew 5:33 s </a>  <span class='footnote-text'>That is, don’t perjure yourself.</span> <br><br> <a href="#en-TPT-3464" title="Go to Matthew 5:33">Matthew 5:33 t </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.19.12" href="/passage/?search=Lev.19.12&version=TPT">19:12 t </a> ; Isa. <a class="bibleref" data-bibleref="Isa.66.1" href="/passage/?search=Isa.66.1&version=TPT">66:1 t </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3465" title="Go to Matthew 5:34">Matthew 5:34 u </a>  <span class='footnote-text'>In the days of Jesus and in the Middle Eastern cultural setting of Israel, taking oaths and swearing by something greater than oneself was a common practice. Jesus’ words trump culture and our bondage to doing things according to the expected norms of society. He instructs us to be faithful and true with our words.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3466" title="Go to Matthew 5:35">Matthew 5:35 v </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “his footstool.”</span> <br><br> <a href="#en-TPT-3466" title="Go to Matthew 5:35">Matthew 5:35 w </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.48.2" href="/passage/?search=Ps.48.2&version=TPT">Ps. 48:2 w </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3467" title="Go to Matthew 5:36">Matthew 5:36 x </a>  <span class='footnote-text'>Our words must be fulfilled by actions. All four things Jesus mentioned were considered sacred to the Jewish people—heaven, earth, Jerusalem, and a person’s head. But Jesus teaches us that words of truth make our lives sacred. See <a class="bibleref" data-bibleref="Jas.5.12" href="/passage/?search=Jas.5.12&version=TPT">James 5:12 x </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3468" title="Go to Matthew 5:37">Matthew 5:37 y </a>  <span class='footnote-text'>As translated from the Aramaic. See Eccl. <a class="bibleref" data-bibleref="Eccl.5.4" href="/passage/?search=Eccl.5.4&version=TPT">5:4-7 y </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3469" title="Go to Matthew 5:38">Matthew 5:38 z </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.21.24" href="/passage/?search=Exod.21.24&version=TPT">21:24 z </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3470" title="Go to Matthew 5:39">Matthew 5:39 a </a>  <span class='footnote-text'>As translated from Hebrew Matthew. The Greek is “Do not resist evil (or evil doer).”</span> <br><br> <a href="#en-TPT-3470" title="Go to Matthew 5:39">Matthew 5:39 b </a>  <span class='footnote-text'>That is, simply stand and take it without responding in return with violence. In the cultural setting of the days of Jesus, to slap someone was the greatest insulting physical blow you could give a person. It is better to respond with kindness. This robs the oppressor of his ability to humiliate. See <a class="bibleref" data-bibleref="Prov.15.1" href="/passage/?search=Prov.15.1&version=TPT">Prov. 15:1 b </a> ; <a class="bibleref" data-bibleref="Prov.24.29" href="/passage/?search=Prov.24.29&version=TPT">24:29 b </a> ; Isa. <a class="bibleref" data-bibleref="Isa.50.6" href="/passage/?search=Isa.50.6&version=TPT">50:6 b </a> ; Lam. <a class="bibleref" data-bibleref="Lam.3.30" href="/passage/?search=Lam.3.30&version=TPT">3:30 b </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3472" title="Go to Matthew 5:41">Matthew 5:41 c </a>  <span class='footnote-text'>“If someone forces you to go a mile with him, go two.” This is in reference to the Roman authorities, who often compelled the Jewish men to carry their heavy items for them. In <a class="bibleref" data-bibleref="Matt.5.40" href="/passage/?search=Matt.5.40&version=TPT">v. 40 c </a>  we are challenged to give up our rights, in <a class="bibleref" data-bibleref="Matt.5.41" href="/passage/?search=Matt.5.41&version=TPT">v. 41 c </a>  to surrender our freedom, and in <a class="bibleref" data-bibleref="Matt.5.42" href="/passage/?search=Matt.5.42&version=TPT">v. 42 c </a>  to surrender our prosperity.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3473" title="Go to Matthew 5:42">Matthew 5:42 d </a>  <span class='footnote-text'>The Aramaic can be “If someone wants to benefit from you, do not stop him.” In the agrapha sayings of Jesus, as quoted by early church fathers, an additional line is found here that reads, “It is more blessed to give than to receive.” See also <a class="bibleref" data-bibleref="Acts.20.35" href="/passage/?search=Acts.20.35&version=TPT">Acts 20:35 d </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3474" title="Go to Matthew 5:43">Matthew 5:43 e </a>  <span class='footnote-text'>The Aramaic is “your relatives.” This phrase is found in the Torah; the following phrase is from oral tradition. See Lev. <a class="bibleref" data-bibleref="Lev.19.18" href="/passage/?search=Lev.19.18&version=TPT">19:18 e </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3475" title="Go to Matthew 5:44">Matthew 5:44 f </a>  <span class='footnote-text'>As translated from the Aramaic. The previous two clauses are not found in some reliable Greek manuscripts.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3477" title="Go to Matthew 5:46">Matthew 5:46 g </a>  <span class='footnote-text'>The Hebrew Matthew is “transgressors.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3478" title="Go to Matthew 5:47">Matthew 5:47 h </a>  <span class='footnote-text'>Or “ask for the peace of your brothers” (Hebrew Matthew and Aramaic).</span> <br><br> <a href="#en-TPT-3478" title="Go to Matthew 5:47">Matthew 5:47 i </a>  <span class='footnote-text'>Or “gentiles” (who worship other gods).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3479" title="Go to Matthew 5:48">Matthew 5:48 j </a>  <span class='footnote-text'>The Greek and Aramaic words for “perfect” can also mean “whole, complete, fully mature, lacking nothing, all-inclusive, well rounded.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3481" title="Go to Matthew 6:2">Matthew 6:2 a </a>  <span class='footnote-text'>Or “blow your own horn.”</span> <br><br> <a href="#en-TPT-3481" title="Go to Matthew 6:2">Matthew 6:2 b </a>  <span class='footnote-text'>The Greek word <i>hupokrites</i> is not only used for people with double standards, it actually means “overcritical,” “nitpicking,” “splitting hairs over religious issues.”</span> <br><br> <a href="#en-TPT-3481" title="Go to Matthew 6:2">Matthew 6:2 c </a>  <span class='footnote-text'>As translated from Aramaic and Hebrew Matthew. The Greek is “synagogues.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3482" title="Go to Matthew 6:3">Matthew 6:3 d </a>  <span class='footnote-text'>Or “Don’t let your left hand know what your right hand is doing.” This is a figure of speech for giving with pure motives, not to be seen and applauded by others.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3483" title="Go to Matthew 6:4">Matthew 6:4 e </a>  <span class='footnote-text'>As translated from the Aramaic and Hebrew Matthew. Most Greek manuscripts do not include the word <i>openly</i>.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3485" title="Go to Matthew 6:6">Matthew 6:6 f </a>  <span class='footnote-text'>Or “Go into your inner room [storehouse], close the door, and pray.” This “inner room” can also be a metaphor for praying from the heart, from our innermost being, our storehouse.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3486" title="Go to Matthew 6:7">Matthew 6:7 g </a>  <span class='footnote-text'>Or “gentiles.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3488" title="Go to Matthew 6:9">Matthew 6:9 h </a>  <span class='footnote-text'>An alternate reading of the Aramaic text. The Aramaic word for “name” is <i>shema</i> (the Hebrew word, <i>shem</i>), a word with multiple meanings. It can also be translated “light,” “sound,” or “atmosphere.” Placing a light, like a lantern, in an enclosed space magnifies that light. This is the meaning here of God’s name being made sacred and magnified as we focus our lives on him. The Greek is “treated as holy.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3489" title="Go to Matthew 6:10">Matthew 6:10 i </a>  <span class='footnote-text'>Or “Come and begin your kingdom reign.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3490" title="Go to Matthew 6:11">Matthew 6:11 j </a>  <span class='footnote-text'>Or “Give us bread [or life] today for the coming day.” Bread becomes a metaphor of our needs (physically, spiritually, and emotionally). Jesus is teaching us to acknowledge Father God as our Provider of all we need each day. Both the Greek and Hebrew Matthew can be translated “Give us this day our bread for tomorrow” (or “our continual bread”).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3491" title="Go to Matthew 6:12">Matthew 6:12 k </a>  <span class='footnote-text'>Or “Send away the results of our debts (shortcomings),” used as a metaphor for our sins. The Aramaic can be translated “Give us serenity as we also allow others serenity.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3492" title="Go to Matthew 6:13">Matthew 6:13 l </a>  <span class='footnote-text'>Or “Do not let us be put into the ordeal of testing.” God never tempts man. See <a class="bibleref" data-bibleref="Jas.1.13" href="/passage/?search=Jas.1.13&version=TPT">James 1:13-14 l </a> .</span> <br><br> <a href="#en-TPT-3492" title="Go to Matthew 6:13">Matthew 6:13 m </a>  <span class='footnote-text'>Or “the Evil One.”</span> <br><br> <a href="#en-TPT-3492" title="Go to Matthew 6:13">Matthew 6:13 n </a>  <span class='footnote-text'>As translated from the Aramaic, Hebrew Matthew, and most Greek manuscripts. The Aramaic word for “forever” means “until the end of all the universes.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3495" title="Go to Matthew 6:16">Matthew 6:16 o </a>  <span class='footnote-text'>Or “disfigure their faces.” Some of them would put saffron on their faces to make them appear a sickly yellow color in order to be seen as though they had been fasting.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3496" title="Go to Matthew 6:17">Matthew 6:17 p </a>  <span class='footnote-text'>Or “put oil on your head.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3497" title="Go to Matthew 6:19">Matthew 6:19 q </a>  <span class='footnote-text'>Or “where rust and moth destroy.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3498" title="Go to Matthew 6:20">Matthew 6:20 r </a>  <span class='footnote-text'>Heavenly treasures are eternal realities, such as loving others and doing good, revealing truth, and bringing Christ’s light to the lost. None of these “treasures” can be stolen or ever lose their value.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3499" title="Go to Matthew 6:21">Matthew 6:21 s </a>  <span class='footnote-text'>Or “For your thoughts [heart] will always be focused on your treasure.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3500" title="Go to Matthew 6:22">Matthew 6:22 t </a>  <span class='footnote-text'>The teachings of Jesus are the “revelation-light” referred to here. Some scholars see “healthy eyes” as a Semitic figure of speech for generosity, due to the context of giving and money in the verses before and after. Or “Your eye is like a lamp for your body.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3501" title="Go to Matthew 6:23">Matthew 6:23 u </a>  <span class='footnote-text'>An “evil” eye can also be associated with being stingy and greedy.</span> <br><br> <a href="#en-TPT-3501" title="Go to Matthew 6:23">Matthew 6:23 v </a>  <span class='footnote-text'>Or “If your eye is healthy [focused], your whole body is full of light; but if it is sick (evil), your body is full of darkness.” The “eye” becomes a metaphor for spiritual perception. The “body” is our spirit. The “light” is Jesus’ teachings. The “darkness” is formed by the lies and opinions that blind us. These obvious metaphors have been made explicit in the translation.</span> <br><br> <a href="#en-TPT-3501" title="Go to Matthew 6:23">Matthew 6:23 w </a>  <span class='footnote-text'>Hebrew Matthew is “All your ways are dark.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3502" title="Go to Matthew 6:24">Matthew 6:24 x </a>  <span class='footnote-text'>Or “God and mammon.” Mammon is an Aramaic term for money. See <a class="bibleref" data-bibleref="1Tim.6.6" href="/passage/?search=1Tim.6.6&version=TPT">1 Tim. 6:6-10 x </a> . There is found after <a class="bibleref" data-bibleref="Matt.6.24" href="/passage/?search=Matt.6.24&version=TPT">v. 24 x </a>  a part of the agrapha that reads, “If you do not fast from the world, you will never discover the kingdom of God” (<i>Oxyrhyncus Papyrus 655</i>, pOxy 1:4–11).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3505" title="Go to Matthew 6:27">Matthew 6:27 y </a>  <span class='footnote-text'>The Aramaic and Hebrew Matthew is “add a cubit to your height.” The Greek is “add one hour to your lifespan.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3510" title="Go to Matthew 6:32">Matthew 6:32 z </a>  <span class='footnote-text'>There is a part of the agrapha inserted here, which is confirmed by a number of church fathers who had access to more ancient manuscripts, that reads “So if you ask for the great things, God will add to you the little things.” This is most likely from a variation of the Hebrew Matthew. (Clement of Alexandria, <i>Stromateis</i> 1.24.158; Origen, <i>Commentary on the</i> <a ><i>Pss</i>. 4.4 z </a> ; <i>De Oratione</i> 2.2; 14.1; Eusebius, <i>Commentary on the</i> <a ><i>Pss</i>. 16.2 z </a> . See also Craig A. Evans, <i>Fabricating Jesus: How Modern Scholars Distort the Gospels</i> [IVP Press, 2006], 236–238.)</span>


bookid: Matt
contenido:
<a href="#en-TPT-3511" title="Go to Matthew 6:33">Matthew 6:33 a </a>  <span class='footnote-text'>The Hebrew Matthew is “Above all, pray for the kingdom realm of God.”</span> <br><br> <a href="#en-TPT-3511" title="Go to Matthew 6:33">Matthew 6:33 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3512" title="Go to Matthew 6:34">Matthew 6:34 c </a>  <span class='footnote-text'>Or “One day’s trouble is enough for one day.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3513" title="Go to Matthew 7:1">Matthew 7:1 a </a>  <span class='footnote-text'>It is God’s judgment that is being implied by the passive verbs.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3514" title="Go to Matthew 7:2">Matthew 7:2 b </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rom.2.1" href="/passage/?search=Rom.2.1&version=TPT">Rom. 2:1 b </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3515" title="Go to Matthew 7:3">Matthew 7:3 c </a>  <span class='footnote-text'>Or “Why do you see a speck in your brother’s eye but fail to see the beam of wood sticking out of your own eye?”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3517" title="Go to Matthew 7:5">Matthew 7:5 d </a>  <span class='footnote-text'>Or “You hypocrite, why don’t you first remove the beam sticking out of your own eye? Then you can see clearly to remove the small speck out of your brother’s eye.” Jesus is clearly teaching that our blind spots prevent us from accurately evaluating the needs of others.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3518" title="Go to Matthew 7:6">Matthew 7:6 e </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “Don’t let the dogs have consecrated [holy] meat.” The Aramaic word for “earrings” is almost identical to the word for “holy.” Earrings and pearls are symbols of spiritual truths given to us by God. They give us beautiful “ears” to hear his voice and impart lovely pearls of wisdom, which are not to be regarded lightly or shared with those who have their hearts closed. The Aramaic word for “throw” is almost identical to the word for “to instruct” or “to teach.” The value of wisdom is not appreciated by those who have no ears to hear it.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3520" title="Go to Matthew 7:8">Matthew 7:8 f </a>  <span class='footnote-text'>Clement of Alexandria attributes an additional saying to Jesus and states that it is from the Hebrew Matthew: “The one who seeks should not cease until he finds, and in finding he shall marvel, and having marveled he shall reign, and having reigned he shall rest.” <i>Miscellanies</i> 2.9 (de Santos 3; Lagrange 9) and <i>Miscellanies</i> 5.14 (de Santos 4; Lagrange 10).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3523" title="Go to Matthew 7:11">Matthew 7:11 g </a>  <span class='footnote-text'>Or “although you are evil.”</span> <br><br> <a href="#en-TPT-3523" title="Go to Matthew 7:11">Matthew 7:11 h </a>  <span class='footnote-text'>Hebrew Matthew is “give his good Spirit,” a reference to asking for the Holy Spirit. See also <a class="bibleref" data-bibleref="Luke.11.13" href="/passage/?search=Luke.11.13&version=TPT">Luke 11:13 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3527" title="Go to Matthew 7:15">Matthew 7:15 i </a>  <span class='footnote-text'>Hebrew Matthew adds a phrase, “They are full of deceit as wild, ravenous wolves.” There is at least a hint here of the Benjamite prophecy found in Gen. <a class="bibleref" data-bibleref="Gen.49.27" href="/passage/?search=Gen.49.27&version=TPT">49:27 i </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3532" title="Go to Matthew 7:22">Matthew 7:22 j </a>  <span class='footnote-text'>Or “preach in your name.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3533" title="Go to Matthew 7:23">Matthew 7:23 k </a>  <span class='footnote-text'>The Aramaic can be translated “From everlasting I have not known you.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3535" title="Go to Matthew 7:25">Matthew 7:25 l </a>  <span class='footnote-text'>Or “rivers.” See also <a class="bibleref" data-bibleref="Song.8.7" href="/passage/?search=Song.8.7&version=TPT">Song. 8:7 l </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3537" title="Go to Matthew 7:27">Matthew 7:27 m </a>  <span class='footnote-text'>Or “and great was its fall!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3538" title="Go to Matthew 7:28">Matthew 7:28 n </a>  <span class='footnote-text'>The Greek word used here, <i>ekplesso</i>, is a strong verb that means “awestruck, filled with amazement, astonished, panic stricken, something that takes your breath away (being hit with a blow), to be shocked, to expel, to drive out.” Clearly, Jesus spoke with such glory and power emanating from him that his words were like thunderbolts in their hearts. May we hear his words in the same way today.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3539" title="Go to Matthew 7:29">Matthew 7:29 o </a>  <span class='footnote-text'>Or “scribes” (experts of the Law). Jesus taught from an inner knowledge of God and his Word, for his teaching emphasized obedience to God from the heart, not just outwardly keeping laws.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3540" title="Go to Matthew 8:1">Matthew 8:1 a </a>  <span class='footnote-text'>It is best to view this verse as an extension of 7:29. Chapter and verse breaks are not part of the inspired text but were added centuries later to aid in our study of God’s Word.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3541" title="Go to Matthew 8:2">Matthew 8:2 b </a>  <span class='footnote-text'>As translated from the Aramaic and Hebrew Matthew, and implied in the Greek.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3542" title="Go to Matthew 8:3">Matthew 8:3 c </a>  <span class='footnote-text'>The word <i>leprosy</i> was used for various skin disorders. For Jesus to touch a leper was to render him ceremonially unclean, but Jesus wasn’t defiled by touching the leper—the leper was healed!</span>


bookid: Matt
contenido:
<a href="#en-TPT-3543" title="Go to Matthew 8:4">Matthew 8:4 d </a>  <span class='footnote-text'>Or “as a testimony to them.” See Lev. 13–14 for the prescribed ritual for the cleansing of a leper.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3544" title="Go to Matthew 8:5">Matthew 8:5 e </a>  <span class='footnote-text'>Or “centurion.”</span> <br><br> <a href="#en-TPT-3544" title="Go to Matthew 8:5">Matthew 8:5 f </a>  <span class='footnote-text'>Implied in the narrative.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3545" title="Go to Matthew 8:6">Matthew 8:6 g </a>  <span class='footnote-text'>As translated from the Aramaic and Hebrew Matthew. The Greek is “servant.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3550" title="Go to Matthew 8:12">Matthew 8:12 h </a>  <span class='footnote-text'>Or “gnashing of teeth.” See also Job <a class="bibleref" data-bibleref="Job.16.9" href="/passage/?search=Job.16.9&version=TPT">16:9 h </a> ; <a class="bibleref" data-bibleref="Ps.35.16" href="/passage/?search=Ps.35.16&version=TPT">Pss. 35:16 h </a> ; <a class="bibleref" data-bibleref="Ps.37.12" href="/passage/?search=Ps.37.12&version=TPT">37:12 h </a> ; <a class="bibleref" data-bibleref="Ps.112.10" href="/passage/?search=Ps.112.10&version=TPT">112:10 h </a> ; Jer. <a class="bibleref" data-bibleref="Jer.9.9" href="/passage/?search=Jer.9.9&version=TPT">9:9-14 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3554" title="Go to Matthew 8:16">Matthew 8:16 i </a>  <span class='footnote-text'>Matthew gives us five instances of setting the demonized free: here; 9:32–34; 12:22; 15:22–28; 17:18.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3555" title="Go to Matthew 8:17">Matthew 8:17 j </a>  <span class='footnote-text'>The Aramaic “wounds” or “sores.” See Isa. <a class="bibleref" data-bibleref="Isa.53.4" href="/passage/?search=Isa.53.4&version=TPT">53:4 j </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3556" title="Go to Matthew 8:18">Matthew 8:18 k </a>  <span class='footnote-text'>This was the eastern bank of Lake Galilee, located on the Syrian side.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3557" title="Go to Matthew 8:19">Matthew 8:19 l </a>  <span class='footnote-text'>Or “expert of the Law” (scribe). These were the top religious scholars among the Pharisees, whose occupation was the systematic study of the law of Moses.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3558" title="Go to Matthew 8:20">Matthew 8:20 m </a>  <span class='footnote-text'>Or “this True Man.” See Dan. <a class="bibleref" data-bibleref="Dan.7.13" href="/passage/?search=Dan.7.13&version=TPT">7:13-14 m </a> .</span> <br><br> <a href="#en-TPT-3558" title="Go to Matthew 8:20">Matthew 8:20 n </a>  <span class='footnote-text'>Or “no place to lay my head” (homeless).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3559" title="Go to Matthew 8:21">Matthew 8:21 o </a>  <span class='footnote-text'>Or “but first let me go bury my father.” This is a figure of speech for saying, “I can’t follow you, but I will after my father dies.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3560" title="Go to Matthew 8:22">Matthew 8:22 p </a>  <span class='footnote-text'>Jesus requires that following him supersede any cultural or religious duty. Jewish culture in the time of Jesus gave the family the responsibility of a re-interment of the bones of the deceased into an ossuary one year after death. It is possible that this man’s father had passed away but the year had not yet completed. He was saying, “I’ll follow you after this year is completed.” Jesus is not telling him to dishonor his father by not doing a burial, but that the custom of waiting a year (tradition) must never trump following him. He is telling the man that the spiritually dead are capable of burying the dead, so nothing should keep anyone from following him.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3562" title="Go to Matthew 8:24">Matthew 8:24 q </a>  <span class='footnote-text'>Or “earthquake.” This could have been a temblor that caused tidal waves that swamped their boat. Most expositors equate this instead to the shaking of a violent storm.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3563" title="Go to Matthew 8:25">Matthew 8:25 r </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.44.23" href="/passage/?search=Ps.44.23&version=TPT">Ps. 44:23 r </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3564" title="Go to Matthew 8:26">Matthew 8:26 s </a>  <span class='footnote-text'>Or “Why are you so cowardly, you of such little faith?” Jesus is implying that if they had faith, they could have commanded the storm to be stilled and it would happen.</span> <br><br> <a href="#en-TPT-3564" title="Go to Matthew 8:26">Matthew 8:26 t </a>  <span class='footnote-text'>This is the same Greek word that is used when Jesus rebuked demons.</span> <br><br> <a href="#en-TPT-3564" title="Go to Matthew 8:26">Matthew 8:26 u </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.89.9" href="/passage/?search=Ps.89.9&version=TPT">Pss. 89:9 u </a> ; <a class="bibleref" data-bibleref="Ps.107.23" href="/passage/?search=Ps.107.23&version=TPT">107:23–30 u </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3566" title="Go to Matthew 8:28">Matthew 8:28 v </a>  <span class='footnote-text'>There are three possible locations for the region of the Gadarenes. (1) It could be only a few miles from the city of Gadara (modern-day Um Qeis). Gadara means “thorn hedge.” (2) The du Tillet translation of Hebrew Matthew has “the region of the Girgashites.” (3) Other scholars have concluded that it is the region near the town of Gergesa.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3567" title="Go to Matthew 8:29">Matthew 8:29 w </a>  <span class='footnote-text'>The demons immediately sensed the true identity of Jesus and knew a day of judgment was coming for them. Sadly, many people today have yet to realize who Jesus is and that there is a coming day of judgment for them.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3570" title="Go to Matthew 8:32">Matthew 8:32 x </a>  <span class='footnote-text'>How amazing that Jesus answered the request of the demons. How much more will he answer your prayers. This mass exorcism is an astonishing miracle demonstrating the authority and power of Jesus. It is also amazing that the people of the town didn’t ask Jesus to remain with them. The one who can deliver two men from demonic power can also deliver a city.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3572" title="Go to Matthew 8:34">Matthew 8:34 y </a>  <span class='footnote-text'>It is possible that the people of this region worshiped the sow goddess, called “Nut” in Egypt. In Rome she was called “Maia,” from which we get the month of May. The swine herders were possibly soothsayers and shamans. The mass suicide of these pigs proved that the Son of God had authority over the principality of that region that confronted him the moment he came into their region.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3573" title="Go to Matthew 9:1">Matthew 9:1 a </a>  <span class='footnote-text'>Jesus had moved from Nazareth to Capernaum. See <a class="bibleref" data-bibleref="Matt.4.13" href="/passage/?search=Matt.4.13&version=TPT">Matt. 4:13 a </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3574" title="Go to Matthew 9:2">Matthew 9:2 b </a>  <span class='footnote-text'>The Hebrew Matthew reads, “By the faith of the Mighty One your sins are forgiven.” See also <a class="bibleref" data-bibleref="Ps.103.3" href="/passage/?search=Ps.103.3&version=TPT">Ps. 103:3 b </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3577" title="Go to Matthew 9:5">Matthew 9:5 c </a>  <span class='footnote-text'>It is easy for anyone to say, “Your sins are forgiven,” for that cannot be proven. But if someone were to tell a paralyzed man to stand up, and he didn’t stand up, that would prove the person is a fraud. Jesus didn’t do the “easy thing” without accomplishing the hard thing, the miracle of healing. Forgiveness and healing both flow from Jesus Christ.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3580" title="Go to Matthew 9:8">Matthew 9:8 d </a>  <span class='footnote-text'>The Aramaic word used here can mean either “awestruck/marveled,” or “seized with fear.” This may explain the variation within Greek manuscripts.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3581" title="Go to Matthew 9:9">Matthew 9:9 e </a>  <span class='footnote-text'>Or “sitting at his tax-collecting booth.” Matthew means “gift of God.” He was also known as Levi, which means “joined.” It is possible that he took the name Matthew after becoming a believer.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3584" title="Go to Matthew 9:12">Matthew 9:12 f </a>  <span class='footnote-text'>The Hebrew word for “sick” can also mean “evil.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3585" title="Go to Matthew 9:13">Matthew 9:13 g </a>  <span class='footnote-text'>See Hos. <a class="bibleref" data-bibleref="Hos.6.6" href="/passage/?search=Hos.6.6&version=TPT">6:6 g </a> . To “offer a sacrifice” would be a metaphor for placing strict obedience to the law over the triumph of mercy’s kiss in our dealings with others. Sadly, many religious people today read this as “I desire religious exactness, not mercy.” Transforming ministry shows unmerited mercy to the “sick.”</span> <br><br> <a href="#en-TPT-3585" title="Go to Matthew 9:13">Matthew 9:13 h </a>  <span class='footnote-text'>The obvious implication Jesus is making is that all are sinners who need to come to him for salvation.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3587" title="Go to Matthew 9:15">Matthew 9:15 i </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Song.1.4" href="/passage/?search=Song.1.4&version=TPT">Song. 1:4 i </a> . These sons of the bridal chamber are “Shulamites,” lovers of God.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3589" title="Go to Matthew 9:17">Matthew 9:17 j </a>  <span class='footnote-text'>The teaching of Jesus is the new wine and the new cloth. What Jesus taught cannot patch up the old religious system, nor can it be contained in a wineskin of worn-out traditions. It is new, exhilarating, and powerful. It must be poured into a heart made new. The new and the old are not meant to be together. Jesus makes all things new. He didn’t come to reform Judaism, but to form a twice-born company of people.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3590" title="Go to Matthew 9:18">Matthew 9:18 k </a>  <span class='footnote-text'>This was Jairus, who was the leader of the Jewish synagogue and possibly even a member of the Sanhedrin. See <a class="bibleref" data-bibleref="Mark.5.21" href="/passage/?search=Mark.5.21&version=TPT">Mark 5:21-23 k </a> ; <a class="bibleref" data-bibleref="Luke.8.40" href="/passage/?search=Luke.8.40&version=TPT">Luke 8:40-42 k </a> . The interwoven miracles of the daughter being raised from the dead and the woman being healed symbolize Israel and the church. Israel is the “dead daughter” that Jesus will soon raise to new life. On his way to raise her from the dead, he encountered a woman and healed her. The church is the healed woman. The girl, according to Jesus, was only “sleeping.” He will come back to Israel, but on his way, he will heal the woman who touched him by faith. Jesus touched the girl, and the woman touched Jesus. The girl lived twelve years, then died. The woman had been dying twelve years, and then she lived.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3592" title="Go to Matthew 9:20">Matthew 9:20 l </a>  <span class='footnote-text'>Or “for salvation.” The blue tassel on the corner of the prayer shawl was said to symbolize all commandments and promises of God. See Num. <a class="bibleref" data-bibleref="Num.15.38" href="/passage/?search=Num.15.38&version=TPT">15:38-40 l </a> . The Hebrew word for “fringe” or “border” (of a garment) can also mean “wing.” Some have interpreted Mal. <a class="bibleref" data-bibleref="Mal.4.2" href="/passage/?search=Mal.4.2&version=TPT">4:2 l </a>  (“healing in his wings”) as a reference to the tassels of the prayer shawl.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3594" title="Go to Matthew 9:22">Matthew 9:22 m </a>  <span class='footnote-text'>Or “saved you.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3599" title="Go to Matthew 9:27">Matthew 9:27 n </a>  <span class='footnote-text'>This phrase is an obvious messianic term. The blind men are hoping that Jesus is the Messiah who will come and restore sight to the blind. See Isa. <a class="bibleref" data-bibleref="Isa.29.18" href="/passage/?search=Isa.29.18&version=TPT">29:18 n </a> ; <a class="bibleref" data-bibleref="Isa.35.5" href="/passage/?search=Isa.35.5&version=TPT">35:5-6 n </a> ; <a class="bibleref" data-bibleref="Isa.42.7" href="/passage/?search=Isa.42.7&version=TPT">42:7 n </a> . Other than the wise men at Jesus’ birth, these two blind men were the first to recognize Jesus as King.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3600" title="Go to Matthew 9:28">Matthew 9:28 o </a>  <span class='footnote-text'>This was most likely in Capernaum.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3605" title="Go to Matthew 9:33">Matthew 9:33 p </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Matt.8" href="/passage/?search=Matt.8&version=TPT">Matt. 8 p </a>  and <a class="bibleref" data-bibleref="Matt.9" href="/passage/?search=Matt.9&version=TPT">9 p </a>  give us ten miracles that Jesus performed as signs to prove that he is the Messiah. Five are found in each chapter. In ch. 8 we find the leper healed, the military captain’s son healed, Simon’s mother-in-law healed, the raging storm stilled, and two demon-possessed men set free. In ch. 9 we find the paraplegic man healed, the woman with constant bleeding healed, Jairus’ daughter raised from the dead, and two blind men given sight. These signs demonstrated Jesus’ authority and power over sickness, storms, Satan, and death.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3607" title="Go to Matthew 9:35">Matthew 9:35 q </a>  <span class='footnote-text'>Or “in all the towns and villages.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3610" title="Go to Matthew 9:38">Matthew 9:38 r </a>  <span class='footnote-text'>The Greek word <i>ekballo</i> is used many times in the Gospels for driving out or casting out demons. The Lord of the Harvest must cast the laborers out into the harvest fields.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3611" title="Go to Matthew 10:1">Matthew 10:1 a </a>  <span class='footnote-text'>The number twelve speaks of governmental authority. Israel had twelve tribes, and Jesus chose twelve disciples. Only after Jesus gave them this authority were they called apostles. The authority Jesus gave them is what he had demonstrated over the previous five chapters of Matthew. After Christ’s resurrection he reminded them, as he sent them again to the nations, that “all authority has already been given to you.” Here Jesus makes these twelve men the answer to their own prayers for the Lord of the Harvest to send out more reapers.</span> <br><br> <a href="#en-TPT-3611" title="Go to Matthew 10:1">Matthew 10:1 b </a>  <span class='footnote-text'>The Aramaic word is “ailment” or “affliction.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3612" title="Go to Matthew 10:2">Matthew 10:2 c </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-3613" title="Go to Matthew 10:3">Matthew 10:3 d </a>  <span class='footnote-text'>Bartholomew is likely another name for Nathaniel. See <a class="bibleref" data-bibleref="John.1.45" href="/passage/?search=John.1.45&version=TPT">John 1:45 d </a> .</span> <br><br> <a href="#en-TPT-3613" title="Go to Matthew 10:3">Matthew 10:3 e </a>  <span class='footnote-text'>Or “Lebbaeus.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3614" title="Go to Matthew 10:4">Matthew 10:4 f </a>  <span class='footnote-text'>Or “the patriot.” The Zealot party was also known as the Daggar party. Some manuscripts read “Simon the Canaanite.”</span> <br><br> <a href="#en-TPT-3614" title="Go to Matthew 10:4">Matthew 10:4 g </a>  <span class='footnote-text'>The name Judas is actually Judah. Iscariot is not his last name, but could be taken from the name of the town, Kerioth, twelve miles south of Hebron. But more plausibly, Iscariot is taken from a Hebrew word meaning “lock,” Judah being a locksmith. He likely was the one chosen to lock the collection bag, which means he had the key and could pilfer the fund at will. It is his sad history that he wanted to lock up Jesus and control him for his own ends.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3615" title="Go to Matthew 10:5">Matthew 10:5 h </a>  <span class='footnote-text'>Or “Don’t go on the paths of the non-Jewish people.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3616" title="Go to Matthew 10:6">Matthew 10:6 i </a>  <span class='footnote-text'>The Hebrew Matthew is “the sheep who have strayed from the house of Israel.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3617" title="Go to Matthew 10:7">Matthew 10:7 j </a>  <span class='footnote-text'>The Hebrew Matthew and a few Greek manuscripts add the call to repentance with the word “Repent (turn from sin and turn to God), for the kingdom of heaven approaches.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3618" title="Go to Matthew 10:8">Matthew 10:8 k </a>  <span class='footnote-text'>Or “the weak.”</span> <br><br> <a href="#en-TPT-3618" title="Go to Matthew 10:8">Matthew 10:8 l </a>  <span class='footnote-text'>The Aramaic is “cure the insane.”</span> <br><br> <a href="#en-TPT-3618" title="Go to Matthew 10:8">Matthew 10:8 m </a>  <span class='footnote-text'>That is, don’t charge for preaching the gospel.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3619" title="Go to Matthew 10:9">Matthew 10:9 n </a>  <span class='footnote-text'>Or “Don’t take gold, silver, or copper.” The Hebrew Matthew is “Don’t heap up silver and gold in your money belts.” The Aramaic has the nuance of more than not taking money, but of not going after the accumulation of money by using God’s anointing.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3620" title="Go to Matthew 10:10">Matthew 10:10 o </a>  <span class='footnote-text'>Or “Don’t take sandals or a staff,” which is likely a figure of speech for “Travel light.” The reason Jesus told his disciples to leave their things behind is that they already had what was most important. Our “money” or wealth is in the kingdom realm of God. Our “clothing” is the garment of righteousness we wear in Christ. Our “backpack” points to our past experiences, which we tend to carry as weights on our backs. We leave our past behind since it no longer exists in Christ. Our “shoes” become a picture of the good news we walk in as we experience his continual peace. Our “staff” is a symbol of authority, and we take with us no other authority but Christ’s. We can leave it all behind since we take it all with us in Christ.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3621" title="Go to Matthew 10:11">Matthew 10:11 p </a>  <span class='footnote-text'>Or “worthy” or “honorable”; that is, “deserving of your confidence.” The “worthy” man would be one who welcomed the disciples into his home, providing hospitality to them.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3624" title="Go to Matthew 10:14">Matthew 10:14 q </a>  <span class='footnote-text'>Implied in the historical context of shaking dust off of one’s feet when leaving a city. The “uncleanness” could also refer to any bitter response to the rejection they experienced. They were to “shake it off” before they went to their next assignment.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3626" title="Go to Matthew 10:16">Matthew 10:16 r </a>  <span class='footnote-text'>Or “innocent.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3627" title="Go to Matthew 10:17">Matthew 10:17 s </a>  <span class='footnote-text'>Although this can be translated “synagogues,” it is actually a gathering of people. No one would be scourged in a synagogue building. See <a class="bibleref" data-bibleref="Luke.4.28" href="/passage/?search=Luke.4.28&version=TPT">Luke 4:28-30 s </a> . The Sinaiticus version of Matthew is “courts of justice.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3628" title="Go to Matthew 10:18">Matthew 10:18 t </a>  <span class='footnote-text'>This prophecy of Jesus was fulfilled many times over with the apostles of the Lamb.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3630" title="Go to Matthew 10:20">Matthew 10:20 u </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.4.12" href="/passage/?search=Exod.4.12&version=TPT">4:12 u </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3632" title="Go to Matthew 10:22">Matthew 10:22 v </a>  <span class='footnote-text'>There is found here one of the agrapha, quoted from an earlier gospel manuscript that has been lost, which reads, “As often as you fall, rise up, and you will be saved.” <i>Akolouthia of Confession</i> (Evans, <i>The Historical Jesus</i>; 2004, <i>supra</i>, at 213).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3633" title="Go to Matthew 10:23">Matthew 10:23 w </a>  <span class='footnote-text'>As translated from the Aramaic, which can also be translated “Those who believe [in hope] until the end will live.” The Greek is somewhat ambiguous and reads, “You will not finish going through all the towns of Israel before the Son of Man comes.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3635" title="Go to Matthew 10:25">Matthew 10:25 x </a>  <span class='footnote-text'>Or <i>Baal-zebub</i>, a derisive term for Satan. There is some evidence that the Hebrew word <i>Baal-zebub</i> could also mean “lord of tricks” (or “trickster”).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3640" title="Go to Matthew 10:30">Matthew 10:30 y </a>  <span class='footnote-text'>Or “even the hairs of your head are numbered.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3642" title="Go to Matthew 10:33">Matthew 10:33 z </a>  <span class='footnote-text'>The Aramaic can be translated “he who blasphemes me.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3643" title="Go to Matthew 10:34">Matthew 10:34 a </a>  <span class='footnote-text'>Or “I have not come to bring peace but a sword.” The Aramaic word <i>harba</i> can mean either “sword” or “war.” The Greek is “sword” (of division). Either term signifies division.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3644" title="Go to Matthew 10:35">Matthew 10:35 b </a>  <span class='footnote-text'>The Hebrew Matthew adds here, “For there will be five in a house, three against two and two against three, father against son and son against father, and they will stand alone.” This is missing from the Greek manuscripts.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3645" title="Go to Matthew 10:36">Matthew 10:36 c </a>  <span class='footnote-text'>See Mic. <a class="bibleref" data-bibleref="Mic.7.6" href="/passage/?search=Mic.7.6&version=TPT">7:6 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3646" title="Go to Matthew 10:37">Matthew 10:37 d </a>  <span class='footnote-text'>Or “is of no use to me.” The Hebrew Matthew is “I am not suitable for him.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3648" title="Go to Matthew 10:39">Matthew 10:39 e </a>  <span class='footnote-text'>Or “Anyone who clings to his own life [soul, self, being].”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3649" title="Go to Matthew 10:40">Matthew 10:40 f </a>  <span class='footnote-text'>Justin Martyr (AD 165) cited this verse but translated it, possibly from an earlier manuscript, “He who hears me hears Him who sent me” (<i>First Apology</i> LXXXII).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3650" title="Go to Matthew 10:41">Matthew 10:41 g </a>  <span class='footnote-text'>Or “in the name of a prophet.” See 1 Kings <a class="bibleref" data-bibleref="1Kgs.17.9" href="/passage/?search=1Kgs.17.9&version=TPT">17:9-24 g </a> ; <a class="bibleref" data-bibleref="1Kgs.17.2" href="/passage/?search=1Kgs.17.2&version=TPT">2 g </a>  Kings <a class="bibleref" data-bibleref="2Kgs.4.9" href="/passage/?search=2Kgs.4.9&version=TPT">4:9-37 g </a> .</span> <br><br> <a href="#en-TPT-3650" title="Go to Matthew 10:41">Matthew 10:41 h </a>  <span class='footnote-text'>Or “in the name of a righteous person.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3656" title="Go to Matthew 11:5">Matthew 11:5 a </a>  <span class='footnote-text'>This fulfills many Old Testament references to the coming of the Messiah, including Isa. <a class="bibleref" data-bibleref="Isa.29.18" href="/passage/?search=Isa.29.18&version=TPT">29:18-19 a </a> ; <a class="bibleref" data-bibleref="Isa.35.5" href="/passage/?search=Isa.35.5&version=TPT">35:5-6 a </a> ; <a class="bibleref" data-bibleref="Isa.61.1" href="/passage/?search=Isa.61.1&version=TPT">61:1 a </a> . Jesus is assuring John that the message he brings is life and salvation, not judgment and wrath.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3657" title="Go to Matthew 11:6">Matthew 11:6 b </a>  <span class='footnote-text'>Or “Blessed are those who are not offended over me.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3658" title="Go to Matthew 11:7">Matthew 11:7 c </a>  <span class='footnote-text'>Or “a reed shaken by the wind?”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3659" title="Go to Matthew 11:8">Matthew 11:8 d </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.3.4" href="/passage/?search=Matt.3.4&version=TPT">Matt. 3:4 d </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3661" title="Go to Matthew 11:10">Matthew 11:10 e </a>  <span class='footnote-text'>Or “angel.”</span> <br><br> <a href="#en-TPT-3661" title="Go to Matthew 11:10">Matthew 11:10 f </a>  <span class='footnote-text'>This is quoted from Mal. <a class="bibleref" data-bibleref="Mal.3.1" href="/passage/?search=Mal.3.1&version=TPT">3:1 f </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3663" title="Go to Matthew 11:12">Matthew 11:12 g </a>  <span class='footnote-text'>Or “The kingdom of heaven is entered into by force, and violent ones take hold of it.” This is one of the most difficult passages in Matthew to translate from the Greek. When the Greek words are translated into Hebrew it becomes a clear reference to Mic. <a class="bibleref" data-bibleref="Mic.2.12" href="/passage/?search=Mic.2.12&version=TPT">2:12-13 g </a>  and includes the “breaking forth [Hb. <i>peretz</i>].”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3664" title="Go to Matthew 11:13">Matthew 11:13 h </a>  <span class='footnote-text'>That is, the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3666" title="Go to Matthew 11:15">Matthew 11:15 i </a>  <span class='footnote-text'>Or “Anyone who has ears to hear, let him hear,” an idiom that means “You’d better listen!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3670" title="Go to Matthew 11:19">Matthew 11:19 j </a>  <span class='footnote-text'>As translated from Hebrew Matthew.</span> <br><br> <a href="#en-TPT-3670" title="Go to Matthew 11:19">Matthew 11:19 k </a>  <span class='footnote-text'>Or more literally “Wisdom is vindicated by all her children” (Gr. <i>teknon</i>) (some manuscripts, “by her deeds”). The Aramaic word can mean either “servant” (disciple) or “works,” which would explain the difference in some Greek manuscripts.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3672" title="Go to Matthew 11:21">Matthew 11:21 l </a>  <span class='footnote-text'>The Hebrew Matthew is “Sodom.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3673" title="Go to Matthew 11:22">Matthew 11:22 m </a>  <span class='footnote-text'>Tyre and Sidon were two gentile cities on the Mediterranean coast that were known for their wickedness.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3674" title="Go to Matthew 11:23">Matthew 11:23 n </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.14.13" href="/passage/?search=Isa.14.13&version=TPT">14:13-15 n </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3679" title="Go to Matthew 11:28">Matthew 11:28 o </a>  <span class='footnote-text'>Many times Jesus said, “Come after (follow) me,” but only here does he say, “Come to me.” See Ex. <a class="bibleref" data-bibleref="Exod.33.14" href="/passage/?search=Exod.33.14&version=TPT">33:14 o </a> ; <a class="bibleref" data-bibleref="Matt.23.4" href="/passage/?search=Matt.23.4&version=TPT">Matt. 23:4 o </a> .</span> <br><br> <a href="#en-TPT-3679" title="Go to Matthew 11:28">Matthew 11:28 p </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3680" title="Go to Matthew 11:29">Matthew 11:29 q </a>  <span class='footnote-text'>Or “Bend your neck to my yoke.” The metaphor of a yoke is that it joins two animals to work as one. It is not simply work or toil that is the focus here, but union with Christ.</span> <br><br> <a href="#en-TPT-3680" title="Go to Matthew 11:29">Matthew 11:29 r </a>  <span class='footnote-text'>The Aramaic is “tranquil” or “peaceful.”</span> <br><br> <a href="#en-TPT-3680" title="Go to Matthew 11:29">Matthew 11:29 s </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Aramaic could be translated “Come to me and I will cheer [refresh] you. I am cheerful [refreshing] and humble in heart, and you will find cheer [refreshing] for your soul.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3681" title="Go to Matthew 11:30">Matthew 11:30 t </a>  <span class='footnote-text'>Or “kind” (or “delightful”).</span> <br><br> <a href="#en-TPT-3681" title="Go to Matthew 11:30">Matthew 11:30 u </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.55.22" href="/passage/?search=Ps.55.22&version=TPT">Ps. 55:22 u </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3682" title="Go to Matthew 12:1">Matthew 12:1 a </a>  <span class='footnote-text'>The Hebrew word for Sabbath comes from <i>shavat</i>, which is the verb “to rest.” What was designed to be a day of rest and intimacy with God and family was now complicated by a host of rules and traditions.</span> <br><br> <a href="#en-TPT-3682" title="Go to Matthew 12:1">Matthew 12:1 b </a>  <span class='footnote-text'>As found in Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3685" title="Go to Matthew 12:4">Matthew 12:4 c </a>  <span class='footnote-text'>That is, the tabernacle. See 1 Sam. <a class="bibleref" data-bibleref="1Sam.21.1" href="/passage/?search=1Sam.21.1&version=TPT">21:1-6 c </a> . Ancient Jewish tradition states that David did this on a Sabbath day. See also Lev. <a class="bibleref" data-bibleref="Lev.24.5" href="/passage/?search=Lev.24.5&version=TPT">24:5-9 c </a> .</span> <br><br> <a href="#en-TPT-3685" title="Go to Matthew 12:4">Matthew 12:4 d </a>  <span class='footnote-text'>Or “loaves of presentation.” See Ezek. <a class="bibleref" data-bibleref="Ezek.44.15" href="/passage/?search=Ezek.44.15&version=TPT">44:15-16 d </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3688" title="Go to Matthew 12:7">Matthew 12:7 e </a>  <span class='footnote-text'>See Hos. <a class="bibleref" data-bibleref="Hos.6.6" href="/passage/?search=Hos.6.6&version=TPT">6:6 e </a> . Mercy is greater than ritual.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3689" title="Go to Matthew 12:8">Matthew 12:8 f </a>  <span class='footnote-text'>Jesus made three startling statements that stunned those who heard him. First he said that he was greater than the temple (<a class="bibleref" data-bibleref="Matt.12.6" href="/passage/?search=Matt.12.6&version=TPT">v. 6 f </a> ), then that God didn’t want sacrifices but mercy (<a class="bibleref" data-bibleref="Matt.12.7" href="/passage/?search=Matt.12.7&version=TPT">v. 7 f </a> ), and finally that he, the Messiah, was the Lord of the Sabbath. Don’t be surprised when Jesus shocks you with truth that is outside your understanding.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3691" title="Go to Matthew 12:10">Matthew 12:10 g </a>  <span class='footnote-text'>There is a reading given by Jerome which inserts here these words, possibly from an older manuscript of Hebrew Matthew: “I was a stonemason working with my hands. Jesus, I beg you to heal me so that I don’t have to shamefully beg for food.” See Jerome, <i>Commentary in Matthew</i> xii:13 (de Santos 23).</span> <br><br> <a href="#en-TPT-3691" title="Go to Matthew 12:10">Matthew 12:10 h </a>  <span class='footnote-text'>The Aramaic is “They were like pests who wanted to devour him.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3693" title="Go to Matthew 12:12">Matthew 12:12 i </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “to do (morally) good.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3698" title="Go to Matthew 12:17">Matthew 12:17 j </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.42.1" href="/passage/?search=Isa.42.1&version=TPT">42:1-4 j </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3699" title="Go to Matthew 12:18">Matthew 12:18 k </a>  <span class='footnote-text'>Or “Here is my son.”</span> <br><br> <a href="#en-TPT-3699" title="Go to Matthew 12:18">Matthew 12:18 l </a>  <span class='footnote-text'>The Aramaic is literally “He has sun-shined my being.”</span> <br><br> <a href="#en-TPT-3699" title="Go to Matthew 12:18">Matthew 12:18 m </a>  <span class='footnote-text'>Or “judgment.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3701" title="Go to Matthew 12:20">Matthew 12:20 n </a>  <span class='footnote-text'>Or “A bruised reed he will not break and a smoldering wick he will not extinguish.” The Hebrew Matthew adds a phrase here that corresponds to Isa. 42: “He will not fail or be discouraged.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5200" title="Go to Luke 3:14">Luke 3:14 l </a>  <span class='footnote-text'>They were likely temple police.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5202" title="Go to Luke 3:16">Luke 3:16 m </a>  <span class='footnote-text'>The word translated “supreme” is found only in the Aramaic text. John was a true prophet who pointed others to the Supreme One. Before John came on the scene, there had not been a prophet in Israel for four hundred years.</span> <br><br> <a href="#en-TPT-5202" title="Go to Luke 3:16">Luke 3:16 n </a>  <span class='footnote-text'>Or “loose his sandal strap,” which only a slave would do.</span> <br><br> <a href="#en-TPT-5202" title="Go to Luke 3:16">Luke 3:16 o </a>  <span class='footnote-text'>The Aramaic text reads “He will baptize you into the Spirit of the Holy One and in light.” A baptism of light or fire would cleanse and change a life, giving new power to live for God and deal with every issue that hinders love and passion from burning in our hearts. It is the baptism of the Holy Spirit that is needed today.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5203" title="Go to Luke 3:17">Luke 3:17 p </a>  <span class='footnote-text'>The text is literally “a winnowing fork is in his hand.” This was a small pitchfork used to separate the chaff from the grain.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5204" title="Go to Luke 3:18">Luke 3:18 q </a>  <span class='footnote-text'>Translated from the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5207" title="Go to Luke 3:21">Luke 3:21 r </a>  <span class='footnote-text'>Jesus identified with sinners, even at his baptism. Although he had no sin, he chose to become one with sinners and was washed by John as a preview of what would happen when he became sin and was judged for our sins at the cross.</span> <br><br> <a href="#en-TPT-5207" title="Go to Luke 3:21">Luke 3:21 s </a>  <span class='footnote-text'>We read about Jesus praying eight times in Luke’s Gospel. (1) At his baptism Jesus prayed and the heavens were opened, revealing his sonship. Jesus asked the Father to send the Holy Spirit to strengthen him for his wilderness temptations (<a class="bibleref" data-bibleref="Luke.3.21" href="/passage/?search=Luke.3.21&version=TPT">3:21-23 s </a> ). (2) Jesus prayed in solitude, and miracles broke loose in his ministry (<a class="bibleref" data-bibleref="Luke.5.16" href="/passage/?search=Luke.5.16&version=TPT">5:16-17 s </a> ). (3) Jesus prayed all night before he chose his twelve companions (<a class="bibleref" data-bibleref="Luke.6.12" href="/passage/?search=Luke.6.12&version=TPT">6:12-16 s </a> ). (4) Jesus prayed for his apostles to receive the full revelation of who he is (<a class="bibleref" data-bibleref="Luke.9.18" href="/passage/?search=Luke.9.18&version=TPT">9:18-22 s </a> ). (5) When Jesus was about to be glorified in splendor on the mountain, he prayed, and his face glowed with a flashing light (<a class="bibleref" data-bibleref="Luke.9.28" href="/passage/?search=Luke.9.28&version=TPT">9:28-29 s </a> ). (6) Jesus prayed that he would be an example to every one of his disciples (<a class="bibleref" data-bibleref="Luke.11.1" href="/passage/?search=Luke.11.1&version=TPT">11:1 s </a> ). (7) Jesus prayed for Peter’s restoration and future ministry (<a class="bibleref" data-bibleref="Luke.22.31" href="/passage/?search=Luke.22.31&version=TPT">22:31-32 s </a> ). (8) Jesus prayed in Gethsemane for strength and glory as the terrors of Calvary lay before him (<a class="bibleref" data-bibleref="Luke.22.41" href="/passage/?search=Luke.22.41&version=TPT">22:41-46 s </a> ).</span> <br><br> <a href="#en-TPT-5207" title="Go to Luke 3:21">Luke 3:21 t </a>  <span class='footnote-text'>What a beautiful picture: a dove resting on a lamb. To have the power of the Spirit (dove), we need to have the nature of the Lamb (Jesus). Although Jesus had the Holy Spirit from his immaculate conception, at his baptism he received the abiding presence of the Holy Spirit to fulfill his ministry. God gives more and more of his Spirit to those who love him and obey him.</span> <br><br> <a href="#en-TPT-5207" title="Go to Luke 3:21">Luke 3:21 u </a>  <span class='footnote-text'>The heavenly voice confirms the identity of Jesus as Messiah. God quoted <a class="bibleref" data-bibleref="Ps.2.7" href="/passage/?search=Ps.2.7&version=TPT">Ps. 2:7 u </a>  and Isa. <a class="bibleref" data-bibleref="Isa.42.1" href="/passage/?search=Isa.42.1&version=TPT">42:1 u </a> , both of which are considered as speaking of the Christ. God publicly stated that Jesus was the long-awaited and much-loved Son, the Christ. The Trinity is clearly seen in this passage: Jesus, the Holy Spirit, and the Father.</span> <br><br> <a href="#en-TPT-5207" title="Go to Luke 3:21">Luke 3:21 v </a>  <span class='footnote-text'>As translated from the Aramaic text. The Greek text states, “in whom I am greatly pleased.” When the presence of the Holy Spirit came upon the Son of God, those around him heard the voice of the Father. We see from this a picture of the triune God, three in one.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5208" title="Go to Luke 3:23">Luke 3:23 w </a>  <span class='footnote-text'>Old Testament priests could not begin their ministry until they were thirty years old. The number thirty is the biblical number of maturity. Both Joseph and David were promoted to the place of honor when they were thirty.</span> <br><br> <a href="#en-TPT-5208" title="Go to Luke 3:23">Luke 3:23 x </a>  <span class='footnote-text'>Matthew gives us the genealogy of Jesus from Joseph’s family, while some suggest Luke’s genealogy is from Mary’s side. Luke is the only Gospel writer who gives much attention to women. Neither Matthew nor Luke gives a complete genealogy.</span> <br><br> <a href="#en-TPT-5208" title="Go to Luke 3:23">Luke 3:23 y </a>  <span class='footnote-text'>Matthew identifies Joseph’s father as Jacob (<a class="bibleref" data-bibleref="Matt.1.16" href="/passage/?search=Matt.1.16&version=TPT">Matt. 1:16 y </a> ), while Luke says he was Eli’s (Heli’s) son (<a class="bibleref" data-bibleref="Luke.3.23" href="/passage/?search=Luke.3.23&version=TPT">Luke 3:23 y </a> ). The ancient world often referred to a man’s sons-in-law as his own sons. Thus it is possible that Eli was Mary’s father and Joseph’s father-in-law.</span> <br><br> <a href="#en-TPT-5208" title="Go to Luke 3:23">Luke 3:23 z </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text states, “the son of God.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5209" title="Go to Luke 4:1">Luke 4:1 a </a>  <span class='footnote-text'>The Holy Spirit’s leading is not always into comfort and ease. The Spirit may lead us, as he did Jesus, into places where we will be proven, tested, and strengthened for our future ministry. After Jesus’ greatest affirmation from heaven came a great time of testing.</span> <br><br> <a href="#en-TPT-5209" title="Go to Luke 4:1">Luke 4:1 b </a>  <span class='footnote-text'>The Greek word here means “to test with a sinister motive.” This test was more than proving that Jesus could overcome this ordeal. It proved that Satan was defeated by Christ’s appearing.</span> <br><br> <a href="#en-TPT-5209" title="Go to Luke 4:1">Luke 4:1 c </a>  <span class='footnote-text'>The words <i>accuser</i> and <i>devil</i> are used interchangeably in this translation.</span> <br><br> <a href="#en-TPT-5209" title="Go to Luke 4:1">Luke 4:1 d </a>  <span class='footnote-text'>Jesus’ baptism and the forty days of wilderness temptations that followed evoke parallels with the historical narrative of the Hebrew exodus through the Red Sea and the forty years of wilderness testing.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5211" title="Go to Luke 4:4">Luke 4:4 e </a>  <span class='footnote-text'>Jesus refused to turn stones to bread, yet today he transforms the stony hearts of human beings and converts us into living bread to give to the nations.</span> <br><br> <a href="#en-TPT-5211" title="Go to Luke 4:4">Luke 4:4 f </a>  <span class='footnote-text'>Jesus, the living Word, is quoting from the written Word (Deut. <a class="bibleref" data-bibleref="Deut.8.3" href="/passage/?search=Deut.8.3&version=TPT">8:3 f </a> ). If the living Word used the written Word against the enemy’s temptations, how much more do we need the revelation of what has been written so we can stand against all his snares?</span> <br><br> <a href="#en-TPT-5211" title="Go to Luke 4:4">Luke 4:4 g </a>  <span class='footnote-text'>This is implied by both the Greek and Aramaic texts. Although this last clause is missing in some Greek manuscripts, it is included in the Aramaic.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5212" title="Go to Luke 4:5">Luke 4:5 h </a>  <span class='footnote-text'>Implied, for the Greek text simply says, “took him up,” without telling us where.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5214" title="Go to Luke 4:8">Luke 4:8 i </a>  <span class='footnote-text'>This is found in the majority of later manuscripts. See also <a class="bibleref" data-bibleref="Matt.4.10" href="/passage/?search=Matt.4.10&version=TPT">Matt. 4:10 i </a> .</span> <br><br> <a href="#en-TPT-5214" title="Go to Luke 4:8">Luke 4:8 j </a>  <span class='footnote-text'>This is taken from Deut. <a class="bibleref" data-bibleref="Deut.6.13" href="/passage/?search=Deut.6.13&version=TPT">6:13 j </a> ; <a class="bibleref" data-bibleref="Deut.10.20" href="/passage/?search=Deut.10.20&version=TPT">10:20 j </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5216" title="Go to Luke 4:10">Luke 4:10 k </a>  <span class='footnote-text'>The devil is quoting from <a class="bibleref" data-bibleref="Ps.91.11" href="/passage/?search=Ps.91.11&version=TPT">Ps. 91:11-12 k </a> , but he misapplies it.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5217" title="Go to Luke 4:12">Luke 4:12 l </a>  <span class='footnote-text'>Jesus was not deceived. He quotes here from Deut. <a class="bibleref" data-bibleref="Deut.6.16" href="/passage/?search=Deut.6.16&version=TPT">6:16 l </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5220" title="Go to Luke 4:15">Luke 4:15 m </a>  <span class='footnote-text'>This was the meeting places for the Jewish people. Every village that had at least ten families would erect a meeting house where they would come and hear visiting teachers expound the Scriptures.</span> <br><br> <a href="#en-TPT-5220" title="Go to Luke 4:15">Luke 4:15 n </a>  <span class='footnote-text'>The Aramaic can be translated, “and he offered everyone glory!”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5221" title="Go to Luke 4:16">Luke 4:16 o </a>  <span class='footnote-text'>This is Netzaret, which is taken from the Hebrew word for “branch” or “sprout.”</span> <br><br> <a href="#en-TPT-5221" title="Go to Luke 4:16">Luke 4:16 p </a>  <span class='footnote-text'>It was the custom of the day to read the Scriptures in Hebrew and then paraphrase it into Aramaic, the common language of that day.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5222" title="Go to Luke 4:18">Luke 4:18 q </a>  <span class='footnote-text'>Or “good news.”</span> <br><br> <a href="#en-TPT-5222" title="Go to Luke 4:18">Luke 4:18 r </a>  <span class='footnote-text'>The Greek word is translated “looking up to heaven” in <a class="bibleref" data-bibleref="Mark.6.41" href="/passage/?search=Mark.6.41&version=TPT">Mark 6:41 r </a> .</span> <br><br> <a href="#en-TPT-5222" title="Go to Luke 4:18">Luke 4:18 s </a>  <span class='footnote-text'>Literally “prisoners of war.”</span> <br><br> <a href="#en-TPT-5222" title="Go to Luke 4:18">Luke 4:18 t </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.25.8" href="/passage/?search=Lev.25.8&version=TPT">25:8-17 t </a> ; Isa. <a class="bibleref" data-bibleref="Isa.58.6" href="/passage/?search=Isa.58.6&version=TPT">58:6 t </a> ; <a class="bibleref" data-bibleref="Isa.61.1" href="/passage/?search=Isa.61.1&version=TPT">61:1-2 t </a> . The Isaiah passage is associated with the proclamation of the Year of Jubilee. The Greek word used here implies a cycle of time. Jesus clearly defined his mission by reading these words of the prophet Isaiah.</span> <br><br> <a href="#en-TPT-5222" title="Go to Luke 4:18">Luke 4:18 u </a>  <span class='footnote-text'>Or “favor.” This phrase can be translated “the years when God will accept man.”</span> <br><br> <a href="#en-TPT-5222" title="Go to Luke 4:18">Luke 4:18 v </a>  <span class='footnote-text'>This is quoted from Isa. <a class="bibleref" data-bibleref="Isa.61.1" href="/passage/?search=Isa.61.1&version=TPT">61:1 v </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5225" title="Go to Luke 4:22">Luke 4:22 w </a>  <span class='footnote-text'>This is the inferred meaning of their criticism of Jesus. His true Father was not Joseph, but Yahweh.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5229" title="Go to Luke 4:26">Luke 4:26 x </a>  <span class='footnote-text'>Zarephath means “the place of refining.” Sidon means “fishery” and was a Phoenician seaport city.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5230" title="Go to Luke 4:27">Luke 4:27 y </a>  <span class='footnote-text'>Both the Aramaic and Greek texts have “Naaman the Aramean” or “descendant of Aram.” The Arameans inhabited what is now Syria. Naaman means “pleasantness.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5231" title="Go to Luke 4:28">Luke 4:28 z </a>  <span class='footnote-text'>Jesus’ listeners got the point of his sermon. His statements implied that he would take his miracle ministry to non-Jewish people. Jubilee had come, not only for them, but for those they hated. This infuriated them enough to want to kill Jesus.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5233" title="Go to Luke 4:30">Luke 4:30 a </a>  <span class='footnote-text'>The Greek text clearly implies it was a supernatural event. After hearing Jesus’ first sermon, they wanted to throw him off a cliff!</span>


bookid: Luke
contenido:
<a href="#en-TPT-5234" title="Go to Luke 4:31">Luke 4:31 b </a>  <span class='footnote-text'>Capernaum means “the village of Nahum” and Nahum means “comforted.” Jesus did many miracles and made his Galilean base of ministry in “the village of the comforted.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5235" title="Go to Luke 4:32">Luke 4:32 c </a>  <span class='footnote-text'>The Greek word used here, <i>ekplesso</i>, is a strong verb that means “struck with amazement, “astonished,” “panic stricken,” “shocked” or “something that takes your breath away” (like being hit with a blow), or “to expel,” “to drive out.” Jesus spoke with such glory and power emanating from him that his words were like thunderbolts into their hearts. May we hear his words in the same way today.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5237" title="Go to Luke 4:34">Luke 4:34 d </a>  <span class='footnote-text'>This is an assertive statement made by the demon to Jesus.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5242" title="Go to Luke 4:39">Luke 4:39 e </a>  <span class='footnote-text'>Five times in this chapter Jesus corrects and rebukes various things and persons. He rebuked Satan (<a class="bibleref" data-bibleref="Luke.4.8" href="/passage/?search=Luke.4.8&version=TPT">v. 8 e </a> ) and the unbelieving people in his hometown (<a class="bibleref" data-bibleref="Luke.4.23" href="/passage/?search=Luke.4.23&version=TPT">vv. 23–27 e </a> ). Twice he rebuked demons (<a class="bibleref" data-bibleref="Luke.4.35" href="/passage/?search=Luke.4.35&version=TPT">vv. 35 e </a>  and <a class="bibleref" data-bibleref="Luke.4.41" href="/passage/?search=Luke.4.41&version=TPT">41 e </a> ). And in this verse he rebukes fever.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5243" title="Go to Luke 4:40">Luke 4:40 f </a>  <span class='footnote-text'>People came before dark. The Sabbath, which was to be a day of rest for every Jew, began at sunset on Friday and ended at sunset on Saturday.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5244" title="Go to Luke 4:41">Luke 4:41 g </a>  <span class='footnote-text'>Or “Son of God.” <i>El Shaddai</i> is used to emphasize the Hebraic word for God Almighty. See footnote on <a class="bibleref" data-bibleref="Ps.91.1" href="/passage/?search=Ps.91.1&version=TPT">Ps. 91:1 g </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5246" title="Go to Luke 4:43">Luke 4:43 h </a>  <span class='footnote-text'>The gospel includes the hope of an eternal kingdom. Conversion is not found in believing a historical event but is found in the revelation of God’s kingdom realm that changes our hearts.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5248" title="Go to Luke 5:1">Luke 5:1 a </a>  <span class='footnote-text'>Or “Gennesaret,” which is known as Lake Galilee.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5254" title="Go to Luke 5:7">Luke 5:7 b </a>  <span class='footnote-text'>It has been estimated that this was a catch of nearly one ton of fish, what was normally caught in two weeks. The miracle is even greater when we consider that fishing was normally only done at night.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5256" title="Go to Luke 5:9">Luke 5:9 c </a>  <span class='footnote-text'>Or “James.” Both Greek and Aramaic leave the Hebrew name as it is, Jacob. This translation will use Jacob throughout.</span> <br><br> <a href="#en-TPT-5256" title="Go to Luke 5:9">Luke 5:9 d </a>  <span class='footnote-text'>Translated literally from the Aramaic text. The Greek word <i>zoogreo</i> is a compound word of <i>zoos</i> (meaning “life”) and <i>agreuo</i> (meaning “to catch”). Fishermen catch fish that die and are consumed, but Peter was to catch men and give them life and freedom.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5257" title="Go to Luke 5:11">Luke 5:11 e </a>  <span class='footnote-text'>When you leave everything behind to follow Jesus, you are actually in the position to have it all. Jesus will be your everything. Later, Peter will once again leave his nets behind to swim to Jesus. See <a class="bibleref" data-bibleref="John.21.4" href="/passage/?search=John.21.4&version=TPT">John 21:4-8 e </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5259" title="Go to Luke 5:13">Luke 5:13 f </a>  <span class='footnote-text'>For the religious Jew, touching a leper was forbidden because of the contamination. Jesus was not defiled in touching the leper; rather, the leper was healed.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5262" title="Go to Luke 5:17">Luke 5:17 g </a>  <span class='footnote-text'>“Pharisees” means “separated ones.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5266" title="Go to Luke 5:21">Luke 5:21 h </a>  <span class='footnote-text'>Or “scribes.” They were the experts in the law of Moses.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5268" title="Go to Luke 5:24">Luke 5:24 i </a>  <span class='footnote-text'>This is the title Jesus uses for himself more than any other, especially in Luke. This refers to the vision of Daniel when he saw the Ancient of Days, and walking before the Ancient of Days was one like the Son of Man who would be given the right to judge the world. Calling himself the Son of Man was Jesus’ claim to heavenly authority. It was more of an exalted and heavenly concept than being a human, the “son of a man.” See Dan. <a class="bibleref" data-bibleref="Dan.7.13" href="/passage/?search=Dan.7.13&version=TPT">7:13 i </a> ; <a class="bibleref" data-bibleref="Matt.16.13" href="/passage/?search=Matt.16.13&version=TPT">Matt. 16:13-20 i </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5270" title="Go to Luke 5:26">Luke 5:26 j </a>  <span class='footnote-text'>Or “things we never expected,” or “paradox.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5271" title="Go to Luke 5:27">Luke 5:27 k </a>  <span class='footnote-text'>The Greek text is “Levi,” another name for Matthew.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5274" title="Go to Luke 5:31">Luke 5:31 l </a>  <span class='footnote-text'>The word used here is the Greek word for “evil.” Sickness is a form of evil in God’s eyes. Jesus came to heal the “evil” or sicknesses of earth.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5276" title="Go to Luke 5:33">Luke 5:33 m </a>  <span class='footnote-text'>It is likely that Matthew held his banquet on one of the Jewish fast days.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5281" title="Go to Luke 5:38">Luke 5:38 n </a>  <span class='footnote-text'>Christ is our new garment (righteousness) and our new wine that is poured into a new wineskin (our new life and divine nature). Many today are trying to patch up their old garments (self-righteousness), hoping their old lives can hold the new wine of the Spirit.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5286" title="Go to Luke 6:4">Luke 6:4 a </a>  <span class='footnote-text'>This incident is found in 1 Sam. <a class="bibleref" data-bibleref="1Sam.21.1" href="/passage/?search=1Sam.21.1&version=TPT">21:1-6 a </a> . Jesus referred to this story to prove to the Pharisees that they were hypocrites who were willing to overlook David’s “violation” of the Sabbath but not Jesus’ supposed “violation.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5290" title="Go to Luke 6:9">Luke 6:9 b </a>  <span class='footnote-text'>Jesus knew there were some present who wanted to “destroy” his life and would soon crucify him. He came to heal; they came to kill. They were the real Sabbath breakers.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5293" title="Go to Luke 6:12">Luke 6:12 c </a>  <span class='footnote-text'>This was the pattern of Jesus in the Gospel accounts. Before he made important decisions and before great events in his life, he sought the Father. Once he saw what the Father wanted, Jesus obeyed as the perfect Son. See <a class="bibleref" data-bibleref="John.5.19" href="/passage/?search=John.5.19&version=TPT">John 5:19 c </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5294" title="Go to Luke 6:13">Luke 6:13 d </a>  <span class='footnote-text'>Apostle means “ambassador,” “missionary,” or “sent one.” The apostles were all different in their personalities and came from different backgrounds. The people Jesus chooses today don’t all look, act, or sound alike. The first ministry Jesus established was the apostolic. See <a class="bibleref" data-bibleref="1Cor.12.28" href="/passage/?search=1Cor.12.28&version=TPT">1 Cor. 12:28 d </a> ; <a class="bibleref" data-bibleref="Eph.4.11" href="/passage/?search=Eph.4.11&version=TPT">Eph. 4:11 d </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5295" title="Go to Luke 6:14">Luke 6:14 e </a>  <span class='footnote-text'>Or “James.” Both Greek and Aramaic leave the Hebrew name as it is, Jacob. This translation will use Jacob, throughout.</span> <br><br> <a href="#en-TPT-5295" title="Go to Luke 6:14">Luke 6:14 f </a>  <span class='footnote-text'>Many scholars believe that Bartholomew was the Nathaniel mentioned in <a class="bibleref" data-bibleref="John.1.45" href="/passage/?search=John.1.45&version=TPT">John 1:45-46 f </a> .</span> <br><br> <a href="#en-TPT-5295" title="Go to Luke 6:14">Luke 6:14 g </a>  <span class='footnote-text'>He is also called Thaddeus, as mentioned in <a class="bibleref" data-bibleref="Matt.10.3" href="/passage/?search=Matt.10.3&version=TPT">Matt. 10:3 g </a>  and <a class="bibleref" data-bibleref="Mark.3.18" href="/passage/?search=Mark.3.18&version=TPT">Mark 3:18 g </a> .</span> <br><br> <a href="#en-TPT-5295" title="Go to Luke 6:14">Luke 6:14 h </a>  <span class='footnote-text'>The name Judas is actually Judah. Iscariot is not his last name, but could be taken from the name of the town, Kerioth, twelve miles south of Hebron. More plausibly, it is from a Hebrew word meaning “lock”: Judah the locksmith. Most likely he was chosen to lock the collection bag, which means he had the key and could pilfer the funds at will. Sadly, he wanted to lock up Jesus and control him for his own ends.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5296" title="Go to Luke 6:17">Luke 6:17 i </a>  <span class='footnote-text'>The non-Jewish people flocked to hear Jesus, and he healed them all.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5297" title="Go to Luke 6:18">Luke 6:18 j </a>  <span class='footnote-text'>This is the literal translation of the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5299" title="Go to Luke 6:20">Luke 6:20 k </a>  <span class='footnote-text'>Or “blessed.” The Aramaic word for “blessed” can also be translated “ripe.”</span> <br><br> <a href="#en-TPT-5299" title="Go to Luke 6:20">Luke 6:20 l </a>  <span class='footnote-text'>The Aramaic word for “poor” is <i>miskeneh</i>, which means “more poverty stricken.” It can also mean “meek,” “humble” or “those who are poor in pride.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5306" title="Go to Luke 6:27">Luke 6:27 m </a>  <span class='footnote-text'>As translated from the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5308" title="Go to Luke 6:29">Luke 6:29 n </a>  <span class='footnote-text'>As literally translated from the Aramaic text. The Greek text states, “If someone strikes you on one side of your jaw, offer the other side too.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5314" title="Go to Luke 6:35">Luke 6:35 o </a>  <span class='footnote-text'>The Aramaic is literally “Do not cut off the hope of man.”</span> <br><br> <a href="#en-TPT-5314" title="Go to Luke 6:35">Luke 6:35 p </a>  <span class='footnote-text'>Literal translation of the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5320" title="Go to Luke 6:41">Luke 6:41 q </a>  <span class='footnote-text'>Or “Why do you see a speck in your brother’s eye but fail to see the beam of wood sticking out of your own eye?”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5321" title="Go to Luke 6:42">Luke 6:42 r </a>  <span class='footnote-text'>Or “You hypocrite, why don’t you first remove the beam sticking out of your own eye? Then you can see clearly to remove the small speck out of your brother’s eye.” Jesus is teaching that our blind spots prevent us from accurately evaluating the needs of others.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5328" title="Go to Luke 6:49">Luke 6:49 s </a>  <span class='footnote-text'>This last question is an important summary implied in the context.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5329" title="Go to Luke 7:1">Luke 7:1 a </a>  <span class='footnote-text'>Or “teaching.” The Greek word used here is <i>rhema</i>.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5334" title="Go to Luke 7:8">Luke 7:8 b </a>  <span class='footnote-text'>The text implies that the Roman captain acknowledged that Jesus was more than a man.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5336" title="Go to Luke 7:10">Luke 7:10 c </a>  <span class='footnote-text'>Implicit in the miracle was that Jesus released the word of healing for the servant.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5337" title="Go to Luke 7:11">Luke 7:11 d </a>  <span class='footnote-text'><i>Nain</i> means “pleasant.” The Prince of Life was about to enter the gate of the city when death came out. There at the gates where life and death meet, life wins and death is defeated. Just outside of Jerusalem one day, death and life met again, and life won forevermore.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5339" title="Go to Luke 7:13">Luke 7:13 e </a>  <span class='footnote-text'>The Greek word <i>splanchnizomai</i> denotes the deepest level of compassion. There is no greater word in the Greek language to describe the depth of emotion Jesus felt for this widow over the loss of her son. <i>Splanchnizomai</i> is actually the word for “intestines.” Jesus’ emotions fully identified with her grief and he carried her sorrow.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5344" title="Go to Luke 7:18">Luke 7:18 f </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Matt.11.2" href="/passage/?search=Matt.11.2&version=TPT">Matt. 11:2-19 f </a> ; <a class="bibleref" data-bibleref="Luke.3.20" href="/passage/?search=Luke.3.20&version=TPT">Luke 3:20 f </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5347" title="Go to Luke 7:21">Luke 7:21 g </a>  <span class='footnote-text'>Or “at that time.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5348" title="Go to Luke 7:22">Luke 7:22 h </a>  <span class='footnote-text'>This fulfills many Old Testament references to the coming of the Messiah, including Isa. <a class="bibleref" data-bibleref="Isa.29.18" href="/passage/?search=Isa.29.18&version=TPT">29:18-19 h </a> ; <a class="bibleref" data-bibleref="Isa.35.5" href="/passage/?search=Isa.35.5&version=TPT">35:5-6 h </a> ; <a class="bibleref" data-bibleref="Isa.61.1" href="/passage/?search=Isa.61.1&version=TPT">61:1 h </a> .</span> <br><br> <a href="#en-TPT-5348" title="Go to Luke 7:22">Luke 7:22 i </a>  <span class='footnote-text'>Jesus is assuring John that the message he brings is life and salvation, not judgment and wrath.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5349" title="Go to Luke 7:23">Luke 7:23 j </a>  <span class='footnote-text'>The Greek text is literally “Blessed are those who are not offended over me.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5351" title="Go to Luke 7:25">Luke 7:25 k </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.3.4" href="/passage/?search=Matt.3.4&version=TPT">Matt. 3:4 k </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5353" title="Go to Luke 7:27">Luke 7:27 l </a>  <span class='footnote-text'>Or “angel.”</span> <br><br> <a href="#en-TPT-5353" title="Go to Luke 7:27">Luke 7:27 m </a>  <span class='footnote-text'>This is quoted from Mal. <a class="bibleref" data-bibleref="Mal.3.1" href="/passage/?search=Mal.3.1&version=TPT">3:1 m </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5358" title="Go to Luke 7:32">Luke 7:32 n </a>  <span class='footnote-text'>Christ and John the Baptist both offered people the “wedding,” yet the Pharisees didn’t want to dance. They both offered a funeral to the old, dead ways of religion, yet the Pharisees refused to attend. Grace offered them salvation, but they rejected it.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5361" title="Go to Luke 7:35">Luke 7:35 o </a>  <span class='footnote-text'>Or “Wisdom is vindicated by all her children.” The Aramaic word used here is a homonym that mean either “children” or “good works” (expressions of godliness). This may explain why there is such a variation of the Greek texts.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5362" title="Go to Luke 7:36">Luke 7:36 p </a>  <span class='footnote-text'>The name Simon is supplied from <a class="bibleref" data-bibleref="Luke.7.40" href="/passage/?search=Luke.7.40&version=TPT">v. 40 p </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5363" title="Go to Luke 7:37">Luke 7:37 q </a>  <span class='footnote-text'>This is a soft, cream-colored stone often used for jars and vases.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5364" title="Go to Luke 7:38">Luke 7:38 r </a>  <span class='footnote-text'>Six times in Luke we find someone at Jesus’ feet (described as “beautiful” in Isa. <a class="bibleref" data-bibleref="Isa.52.7" href="/passage/?search=Isa.52.7&version=TPT">52:7 r </a> ): (1) the sinful woman mentioned in this verse who poured out her worship and tears at Jesus’ feet; (2) the demonized man who worshiped at Jesus’ feet (<a class="bibleref" data-bibleref="Luke.8.35" href="/passage/?search=Luke.8.35&version=TPT">8:35 r </a> ); (3) Jairus, who fell at his feet pleading for a miracle for his daughter (<a class="bibleref" data-bibleref="Luke.8.41" href="/passage/?search=Luke.8.41&version=TPT">8:41 r </a> ); (4) Mary, who sat at his feet and received his word (<a class="bibleref" data-bibleref="Luke.10.39" href="/passage/?search=Luke.10.39&version=TPT">10:39 r </a> ); (5) the healed leper who fell at his feet in deep gratitude (<a class="bibleref" data-bibleref="Luke.17.15" href="/passage/?search=Luke.17.15&version=TPT">17:15-16 r </a> ); (6) those who worshiped Jesus at his resurrection when he showed them his hands and his feet (<a class="bibleref" data-bibleref="Luke.24.39" href="/passage/?search=Luke.24.39&version=TPT">24:39-40 r </a> ).</span>


bookid: Luke
contenido:
<a href="#en-TPT-5365" title="Go to Luke 7:39">Luke 7:39 s </a>  <span class='footnote-text'>Simon thought Jesus should have known the sinfulness of the woman, but Simon should have known the love of the one next to him, who was ready to forgive and restore. Religion focuses on the sinfulness of a person, but faith sees the glory of the one who forgives and heals.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5367" title="Go to Luke 7:41">Luke 7:41 t </a>  <span class='footnote-text'>The Greek text uses the monetary term <i>denarius</i>. The point is that one person owed more than a year’s wages, the other much less.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5374" title="Go to Luke 7:48">Luke 7:48 u </a>  <span class='footnote-text'>Twice in Luke’s Gospel we hear Jesus say, “All your sins are forgiven.” Once he says it to a man (<a class="bibleref" data-bibleref="Luke.5.20" href="/passage/?search=Luke.5.20&version=TPT">Luke 5:20 u </a> ) and here to a woman. The proof of her sins being forgiven is her love; with the healed man it was his life, for he took up his bed and walked.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5378" title="Go to Luke 8:2">Luke 8:2 a </a>  <span class='footnote-text'>The number seven means completeness. Mary was completely possessed by demons, but Jesus restored her true self and cast out her demons.</span> <br><br> <a href="#en-TPT-5378" title="Go to Luke 8:2">Luke 8:2 b </a>  <span class='footnote-text'>Implied by the word <i>Magdalene</i>. The ancient village of Magdala has recently been discovered near the current town of Migdol.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5379" title="Go to Luke 8:3">Luke 8:3 c </a>  <span class='footnote-text'>Some scholars believe that Chusa was the government official mentioned in <a class="bibleref" data-bibleref="John.4.46" href="/passage/?search=John.4.46&version=TPT">John 4:46-53 c </a> .</span> <br><br> <a href="#en-TPT-5379" title="Go to Luke 8:3">Luke 8:3 d </a>  <span class='footnote-text'>To travel with a rabbi was considered a high honor. Yet it was not permitted in the culture and time of Jesus’ ministry for a woman to be mentored by a rabbi. Jesus elevated women into a place of honor and respect, in spite of the cultural limitations. It was these wealthy women who provided for Jesus’ care. Luke is the one Gospel writer who brings out the many times Jesus honored women. These women would later be present at the crucifixion (<a class="bibleref" data-bibleref="Matt.27.56" href="/passage/?search=Matt.27.56&version=TPT">Matt. 27:56 d </a> ; <a class="bibleref" data-bibleref="Mark.15.40" href="/passage/?search=Mark.15.40&version=TPT">Mark 15:40-41 d </a> ; <a class="bibleref" data-bibleref="Luke.23.49" href="/passage/?search=Luke.23.49&version=TPT">Luke 23:49 d </a> , <a class="bibleref" data-bibleref="Luke.23.55" href="/passage/?search=Luke.23.55&version=TPT">55 d </a> ) and at the resurrection (<a class="bibleref" data-bibleref="Luke.24.1-Luke.24.11" href="/passage/?search=Luke.24.1-Luke.24.11&version=TPT">Luke 24:1-11 d </a> ). Mary Magdalene was the first human being to see the risen Christ (<a class="bibleref" data-bibleref="John.20.11" href="/passage/?search=John.20.11&version=TPT">John 20:11-18 d </a> ).</span>


bookid: Luke
contenido:
<a href="#en-TPT-5380" title="Go to Luke 8:4">Luke 8:4 e </a>  <span class='footnote-text'>One of Jesus’ preferred teaching methods was through story (<a class="bibleref" data-bibleref="Matt.13.34" href="/passage/?search=Matt.13.34&version=TPT">Matt. 13:34 e </a> ). A parable required the listener to be humble, teachable, and open to truth. Revelation from God can be found through the doorway of an allegory. This parable is described in the Aramaic as “the parable of the seed.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5386" title="Go to Luke 8:10">Luke 8:10 f </a>  <span class='footnote-text'>This is taken from Isa. <a class="bibleref" data-bibleref="Isa.6.9" href="/passage/?search=Isa.6.9&version=TPT">6:9-10 f </a> . See also Jer. <a class="bibleref" data-bibleref="Jer.5.21" href="/passage/?search=Jer.5.21&version=TPT">5:21 f </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.12.2" href="/passage/?search=Ezek.12.2&version=TPT">12:2 f </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5387" title="Go to Luke 8:11">Luke 8:11 g </a>  <span class='footnote-text'>Or “manifestation of God.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5388" title="Go to Luke 8:12">Luke 8:12 h </a>  <span class='footnote-text'>Or “the devil.” The Greek word <i>diabolos</i> (also translated “devil”) means “the slanderer.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5389" title="Go to Luke 8:13">Luke 8:13 i </a>  <span class='footnote-text'>From the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5393" title="Go to Luke 8:17">Luke 8:17 j </a>  <span class='footnote-text'>Implied in the context of Jesus’ teaching on the mysteries of God’s kingdom realm (<a class="bibleref" data-bibleref="Luke.8.10" href="/passage/?search=Luke.8.10&version=TPT">v. 10 j </a> ).</span>


bookid: Luke
contenido:
<a href="#en-TPT-5394" title="Go to Luke 8:18">Luke 8:18 k </a>  <span class='footnote-text'>This verse contains a complicated ellipsis, which is a literary function of omitting certain information to invite discovery. The ellipsis of the text has been supplied by making explicit what is implicit in the context. The parables of the sower and of the lamp are similar, in that they speak of the heart that receives truth. The word of the kingdom is a “seed” that grows within us and a “lamp” that glows within us.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5395" title="Go to Luke 8:19">Luke 8:19 l </a>  <span class='footnote-text'>Mary had other sons and daughters. These were the half-brothers/sisters of Jesus. Jesus’ father was not Joseph, but the Father of eternity. See also <a class="bibleref" data-bibleref="Mark.6.3" href="/passage/?search=Mark.6.3&version=TPT">Mark 6:3 l </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5396" title="Go to Luke 8:20">Luke 8:20 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.7.5" href="/passage/?search=John.7.5&version=TPT">John 7:5 m </a> </span>


bookid: Luke
contenido:
<a href="#en-TPT-5400" title="Go to Luke 8:25">Luke 8:25 n </a>  <span class='footnote-text'>The answer to that question is found in Jer. <a class="bibleref" data-bibleref="Jer.31.35" href="/passage/?search=Jer.31.35&version=TPT">31:35 n </a> , “He is the Lord of hosts!”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5402" title="Go to Luke 8:30">Luke 8:30 o </a>  <span class='footnote-text'>The Greek word used for “mob” is literally “legion,” which was the largest unit of the Roman military and represented up to 6,800 soldiers.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5403" title="Go to Luke 8:31">Luke 8:31 p </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rev.9.1" href="/passage/?search=Rev.9.1&version=TPT">Rev. 9:1 p </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 p </a> . The Abyss is the place of imprisonment for Satan and his demons.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5414" title="Go to Luke 8:43">Luke 8:43 q </a>  <span class='footnote-text'>The daughter of Jairus was twelve years old; this woman had suffered for twelve years. Jesus touched the girl; the woman touched Jesus.</span> <br><br> <a href="#en-TPT-5414" title="Go to Luke 8:43">Luke 8:43 r </a>  <span class='footnote-text'>Translated from the Aramaic text, which states literally “the house of healers.” This phrase is not found in many Greek texts.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5415" title="Go to Luke 8:44">Luke 8:44 s </a>  <span class='footnote-text'>This was on the corner of the prayer shawl, and the tassel was meant to symbolize all of the commandments and promises of God. The woman was laying hold of a promise for healing.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5416" title="Go to Luke 8:45">Luke 8:45 t </a>  <span class='footnote-text'>Jesus already knew the answer to his question. He wanted the woman to come forward and acknowledge her healing.</span> <br><br> <a href="#en-TPT-5416" title="Go to Luke 8:45">Luke 8:45 u </a>  <span class='footnote-text'>There were many crowds around Jesus, the living Word. Many today crowd around the Bible, the written Word. But only those who “touch” the Scriptures in faith receive its promises, just like the sick woman received her healing.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5418" title="Go to Luke 8:47">Luke 8:47 v </a>  <span class='footnote-text'>She was touching the hem of the robe of our anointed High Priest, Jesus. See <a class="bibleref" data-bibleref="Ps.133.2" href="/passage/?search=Ps.133.2&version=TPT">Ps. 133:2 v </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5424" title="Go to Luke 8:53">Luke 8:53 w </a>  <span class='footnote-text'>They did not realize that Jesus was using “sleep” as a metaphor for death.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5426" title="Go to Luke 8:55">Luke 8:55 x </a>  <span class='footnote-text'>This chapter contains four great miracles of Jesus Christ: (1) over nature, for he stilled the wind and waves; (2) over demons, for he cast out a mob of evil spirits; (3) over disease, for he healed the hemorrhaging woman; and (4) over death, for he restored the life of this twelve-year-old girl.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5427" title="Go to Luke 9:1">Luke 9:1 a </a>  <span class='footnote-text'>As translated from certain Greek manuscripts and implied in the context.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5429" title="Go to Luke 9:3">Luke 9:3 b </a>  <span class='footnote-text'>Why did Jesus tell them to go empty-handed? To trust and walk in faith. But also because they already had the five items they were told not to bring, as their spiritual counterparts are found in him (i.e., he is our treasure, our strength, our living bread, our provider, and our righteousness).</span>


bookid: Luke
contenido:
<a href="#en-TPT-5431" title="Go to Luke 9:5">Luke 9:5 c </a>  <span class='footnote-text'>Shaking the dust off their feet would be a statement against the people who had rejected the gospel, that the messengers would not be responsible for their fate. More than a metaphor, this was an actual custom of the day. However, the words “before them” can also be translated “against them.” Shaking the dust off their feet did not mean they were to stomp off offended and angry, but that they would move on with no defilement or unforgiveness in their hearts toward those who rejected their message. If they did not do that, they would take the “dust” of that offense to the next place they ministered.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5435" title="Go to Luke 9:9">Luke 9:9 d </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Mark.6.14" href="/passage/?search=Mark.6.14&version=TPT">Mark 6:14-29 d </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5436" title="Go to Luke 9:10">Luke 9:10 e </a>  <span class='footnote-text'>Matthew infers that they had been sent north and east, possibly as far as Persia to preach to the Jewish residents there, which would take them months to return.</span> <br><br> <a href="#en-TPT-5436" title="Go to Luke 9:10">Luke 9:10 f </a>  <span class='footnote-text'>Bethsaida means “house of fishing.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5439" title="Go to Luke 9:13">Luke 9:13 g </a>  <span class='footnote-text'>In the Greek text, the word <i>you</i> here is emphatic. Jesus told his disciples they had food to give to others. Because Jesus lives within us, we can give others the living bread and, if need be, multiply food for others to eat. We are to focus on what we have, not on what we don’t have.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5440" title="Go to Luke 9:14">Luke 9:14 h </a>  <span class='footnote-text'>There were likely ten thousand people whom Jesus miraculously fed that day.</span> <br><br> <a href="#en-TPT-5440" title="Go to Luke 9:14">Luke 9:14 i </a>  <span class='footnote-text'>There is an interesting correlation between seating the people in groups of fifty and the feast of Pentecost. Fifty was the number of days between Passover and Pentecost.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5447" title="Go to Luke 9:22">Luke 9:22 j </a>  <span class='footnote-text'>Or “the true Man.”</span> <br><br> <a href="#en-TPT-5447" title="Go to Luke 9:22">Luke 9:22 k </a>  <span class='footnote-text'>The Greek text is literally “the elders, chief priests, and scribes.” These three groups were represented in the religious hierarchy of the Sanhedrin, a council of seventy-one leaders.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5448" title="Go to Luke 9:23">Luke 9:23 l </a>  <span class='footnote-text'>This could also mean being willing to suffer and die for Christ.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5451" title="Go to Luke 9:26">Luke 9:26 m </a>  <span class='footnote-text'>The Greek word is <i>logos</i>.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5452" title="Go to Luke 9:27">Luke 9:27 n </a>  <span class='footnote-text'>This was a prophecy of what was about to take place with Peter, Jacob (James), and John on the Mountain of Transforming Glory. This promise was fulfilled when they experienced the power of God’s kingdom realm and the cloud of glory.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5454" title="Go to Luke 9:29">Luke 9:29 o </a>  <span class='footnote-text'>The Greek text says, “The appearance of his face was altered.” The light shone through his clothing as his glorified body became brilliant with light. This is called Jesus’ transfiguration.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5455" title="Go to Luke 9:30">Luke 9:30 p </a>  <span class='footnote-text'>The actual word in Greek is translated “exodus.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5459" title="Go to Luke 9:35">Luke 9:35 q </a>  <span class='footnote-text'>Several Greek manuscripts have “my Chosen One.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5465" title="Go to Luke 9:41">Luke 9:41 r </a>  <span class='footnote-text'>As translated from Aramaic text. Some translate this phrase “How long must I endure you?” However, the Aramaic root word for “endure” is <i>sebar</i>, which means “hope” or “good news.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5472" title="Go to Luke 9:48">Luke 9:48 s </a>  <span class='footnote-text'>The little child is representative of unimportant people in general. Treating the least with care and respect makes us truly great.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5474" title="Go to Luke 9:50">Luke 9:50 t </a>  <span class='footnote-text'>Jealousy blinds our hearts. Nine disciples combined could not cast out a demon spirit (<a class="bibleref" data-bibleref="Luke.9.40" href="/passage/?search=Luke.9.40&version=TPT">v. 40 t </a> ), and they were jealous of this one who did.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5475" title="Go to Luke 9:51">Luke 9:51 u </a>  <span class='footnote-text'>This refers to the cross, where Jesus was lifted up on a tree to bear the sins of all humankind. His exaltation into glory was through the sacrifice of his life on Calvary’s cross. Nothing would turn him aside from being our Sin-Bearer and Redeemer.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5476" title="Go to Luke 9:52">Luke 9:52 v </a>  <span class='footnote-text'>The most literal translation is “He sent angels before his face.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5477" title="Go to Luke 9:53">Luke 9:53 w </a>  <span class='footnote-text'>The Samaritans had their own place of worship on Mount Gerizim, and they were hostile toward Jews, who wanted to worship in Jerusalem. There were many cultural, religious, and ethnic hostilities between Jews and Samaritans.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5478" title="Go to Luke 9:54">Luke 9:54 x </a>  <span class='footnote-text'>This sentence is translated from the Aramaic. The earliest Greek manuscripts do not include “just like Elijah did.” Some Greek texts state that the disciples asked, “Do you want us to call down fire and destroy them?”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5479" title="Go to Luke 9:55">Luke 9:55 y </a>  <span class='footnote-text'>Translated from Aramaic and a few Greek manuscripts. This pericope reveals the mercy of Jesus. Although the Samaritans refused entry to Jesus and his disciples, in the next chapter Jesus uses an example of a good Samaritan who cared for a stranger. Jesus saw in the Samaritan outcasts a redemptive future (<a class="bibleref" data-bibleref="Luke.10.25" href="/passage/?search=Luke.10.25&version=TPT">Luke 10:25-37 y </a> ). He knew the Father had the grace to change even the most stubborn individuals. An entire Samaritan village received Jesus through the witness of a woman (<a class="bibleref" data-bibleref="John.4.39" href="/passage/?search=John.4.39&version=TPT">John 4:39-42 y </a> ), and later, as recorded in the book of Acts, the entire region of the Samaritans received the gospel (<a class="bibleref" data-bibleref="Acts.8.9" href="/passage/?search=Acts.8.9&version=TPT">Acts 8:9-25 y </a> ). We can never give up on those who seem to be wayward.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5483" title="Go to Luke 9:59">Luke 9:59 z </a>  <span class='footnote-text'>The text is literally “Allow me first to go and bury my father.” This is an idiom for waiting until his father passed away. He wanted an inheritance in this life as his security.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5487" title="Go to Luke 10:1">Luke 10:1 a </a>  <span class='footnote-text'>The text states they were “other” (i.e., other than the Twelve). A few Greek manuscripts have “seventy-two.” The number seventy is a key numerical symbol in the Bible. Seventy nations are listed in Gen. 10, seventy of Jacob’s clan went into Egypt (Ex. <a class="bibleref" data-bibleref="Exod.1.5" href="/passage/?search=Exod.1.5&version=TPT">1:5 a </a> ), seventy palm trees refreshed God’s people at Elim (Ex. <a class="bibleref" data-bibleref="Exod.15.27" href="/passage/?search=Exod.15.27&version=TPT">15:27 a </a> ), seventy elders served with Moses (Ex. <a class="bibleref" data-bibleref="Exod.24.1" href="/passage/?search=Exod.24.1&version=TPT">24:1 a </a> ), seventy princes are mentioned in Judg. <a class="bibleref" data-bibleref="Judg.9.56" href="/passage/?search=Judg.9.56&version=TPT">9:56 a </a> , seventy men sat on the council of the Sanhedrin, and Jesus sent out seventy apostles to preach the message of the kingdom.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5488" title="Go to Luke 10:2">Luke 10:2 b </a>  <span class='footnote-text'>This is the term used many times in the Gospels for driving out or casting out demons. The Lord of the Harvest must cast them forth. The Holy Spirit is the Director of the Harvest.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5490" title="Go to Luke 10:4">Luke 10:4 c </a>  <span class='footnote-text'>The text states literally “Take no money, no knapsack, no sandals.” The implication is that they were to trust in God alone for all their needs to be met.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7643" title="Go to Acts 19:19">Acts 19:19 q </a>  <span class='footnote-text'>Or “fifty thousand silver drachmas.” Some historians have said that one lamb would be sold for one silver drachma. The price of a ewe lamb today is about 150 USD. A drachma was one day’s wage, and fifty thousand drachmas would be one hundred years’ wages. The value of the books could have been millions of dollars.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7644" title="Go to Acts 19:20">Acts 19:20 r </a>  <span class='footnote-text'>Chronologically, this would have been the time when Paul wrote his first letter to the Corinthians.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7645" title="Go to Acts 19:21">Acts 19:21 s </a>  <span class='footnote-text'>Or “to go through Macedonia and Achaia.” The implication is that Paul wanted to revisit the area of Greece he had ministered in; therefore, that is made explicit in the translation.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7646" title="Go to Acts 19:22">Acts 19:22 t </a>  <span class='footnote-text'>Timothy’s name means “one who honors God.” He was Paul’s spiritual son and later became an apostolic church planter. See 1 and 2 Timothy.</span> <br><br> <a href="#en-TPT-7646" title="Go to Acts 19:22">Acts 19:22 u </a>  <span class='footnote-text'>Erastus means “beloved.” He was possibly the treasurer of the city of Corinth. See <a class="bibleref" data-bibleref="Rom.16.23" href="/passage/?search=Rom.16.23&version=TPT">Rom. 16:23 u </a> ; <a class="bibleref" data-bibleref="2Tim.4.20" href="/passage/?search=2Tim.4.20&version=TPT">2 Tim. 4:20 u </a> .</span> <br><br> <a href="#en-TPT-7646" title="Go to Acts 19:22">Acts 19:22 v </a>  <span class='footnote-text'>Or “the province of Asia” (Minor).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7647" title="Go to Acts 19:23">Acts 19:23 w </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is simply “the way.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7648" title="Go to Acts 19:24">Acts 19:24 x </a>  <span class='footnote-text'>Also known as Diana. She was venerated as the daughter of Zeus and the sister of Apollo.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7649" title="Go to Acts 19:25">Acts 19:25 y </a>  <span class='footnote-text'>The true worship of God threatens not only the political realm, but the spiritual and economic realm as well. Jesus compels men to adopt new values.</span> <br><br> <a href="#en-TPT-7649" title="Go to Acts 19:25">Acts 19:25 z </a>  <span class='footnote-text'>Or “the [Roman] province of Asia [Minor].”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7650" title="Go to Acts 19:27">Acts 19:27 a </a>  <span class='footnote-text'>The temple of Artemis (Diana) is one of the seven ancient wonders of the world. We must never put buildings or temples above the true worship of God. The Ephesians valued their goddess and economic standards more than truth.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7652" title="Go to Acts 19:29">Acts 19:29 b </a>  <span class='footnote-text'>The stadium of Ephesus has recently been discovered and is estimated to have held twenty-four thousand spectators.</span> <br><br> <a href="#en-TPT-7652" title="Go to Acts 19:29">Acts 19:29 c </a>  <span class='footnote-text'>Gaius’ name is a variant form of “lord.” There is speculation that he could be the man to whom the apostle John wrote his third letter (3 John).</span> <br><br> <a href="#en-TPT-7652" title="Go to Acts 19:29">Acts 19:29 d </a>  <span class='footnote-text'>Aristarchus’ name means “best ruler.” He was a native of Thessalonica (<a class="bibleref" data-bibleref="Acts.20.4" href="/passage/?search=Acts.20.4&version=TPT">Acts 20:4 d </a> ; <a class="bibleref" data-bibleref="Acts.27.2" href="/passage/?search=Acts.27.2&version=TPT">27:2 d </a> ). He traveled often with Paul and is also mentioned in <a class="bibleref" data-bibleref="Col.4.10" href="/passage/?search=Col.4.10&version=TPT">Col. 4:10 d </a>  and <a class="bibleref" data-bibleref="Phlm.1.24" href="/passage/?search=Phlm.1.24&version=TPT">Philem. 24 d </a> , called there Paul’s “fellow prisoner.” Church tradition states that he was martyred by Emperor Nero for loving and serving Jesus Christ.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7654" title="Go to Acts 19:31">Acts 19:31 e </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7657" title="Go to Acts 19:34">Acts 19:34 f </a>  <span class='footnote-text'>Artemis, the great goddess of the Ephesians, has faded from history, while we fill stadiums today for conferences and revivals and say, “Great is the God Most High!”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7658" title="Go to Acts 19:35">Acts 19:35 g </a>  <span class='footnote-text'>The Aramaic is “the city governor.” The Greek is “city clerk” or “scribe” (or “keeper of the records”). For all practical purposes he would be or represent the mayor of the city.</span> <br><br> <a href="#en-TPT-7658" title="Go to Acts 19:35">Acts 19:35 h </a>  <span class='footnote-text'>As translated from the Aramaic, the Greek is “custodians of the temple.”</span> <br><br> <a href="#en-TPT-7658" title="Go to Acts 19:35">Acts 19:35 i </a>  <span class='footnote-text'>The Aramaic is “her face that fell from heaven.” Much conjecture has been made over this statement. Some of the oldest translations have “fell from Zeus [Jupiter],” while most modern translations have “fell from the sky [heaven].” Some believe it was an aerolite that was fashioned into a stature of Artemis; however, Pliny the Elder, a Roman author and philosopher who died trying to save relatives from the eruption of Mount Vesuvius, says it was made from wood, possibly ebony (<i>Naturalis Historia</i> 16.79.213–14).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7665" title="Go to Acts 20:1">Acts 20:1 a </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7668" title="Go to Acts 20:4">Acts 20:4 b </a>  <span class='footnote-text'>Sopater, or Sosipater, is mentioned in <a class="bibleref" data-bibleref="Rom.16.21" href="/passage/?search=Rom.16.21&version=TPT">Rom. 16:21 b </a>  as one of Paul’s relatives. His name means “his father’s savior.”</span> <br><br> <a href="#en-TPT-7668" title="Go to Acts 20:4">Acts 20:4 c </a>  <span class='footnote-text'>Or “son of fiery red flames.” This phrase is not found in the Aramaic.</span> <br><br> <a href="#en-TPT-7668" title="Go to Acts 20:4">Acts 20:4 d </a>  <span class='footnote-text'>See the third footnote on 19:29.</span> <br><br> <a href="#en-TPT-7668" title="Go to Acts 20:4">Acts 20:4 e </a>  <span class='footnote-text'>Secundus means “fortunate.”</span> <br><br> <a href="#en-TPT-7668" title="Go to Acts 20:4">Acts 20:4 f </a>  <span class='footnote-text'>Many believe this is the same Gaius mentioned in 19:29. See the second footnote on 19:29.</span> <br><br> <a href="#en-TPT-7668" title="Go to Acts 20:4">Acts 20:4 g </a>  <span class='footnote-text'>The Aramaic is “Timothy of Lystra.” See introductions to 1 and 2 Timothy.</span> <br><br> <a href="#en-TPT-7668" title="Go to Acts 20:4">Acts 20:4 h </a>  <span class='footnote-text'>It is likely that Tychicus was a native of Ephesus since he carried the letter Paul wrote to them as well as the letter to Colossae. See <a class="bibleref" data-bibleref="Eph.6.21" href="/passage/?search=Eph.6.21&version=TPT">Eph. 6:21 h </a> ; <a class="bibleref" data-bibleref="Col.4.7" href="/passage/?search=Col.4.7&version=TPT">Col. 4:7 h </a> . He is also mentioned in <a class="bibleref" data-bibleref="2Tim.4.12" href="/passage/?search=2Tim.4.12&version=TPT">2 Tim. 4:12 h </a>  and <a class="bibleref" data-bibleref="Titus.3.12" href="/passage/?search=Titus.3.12&version=TPT">Titus 3:12 h </a> . His name means “child of fortune.”</span> <br><br> <a href="#en-TPT-7668" title="Go to Acts 20:4">Acts 20:4 i </a>  <span class='footnote-text'>Trophimus was not a Jew. He is mentioned in <a class="bibleref" data-bibleref="Acts.21.29" href="/passage/?search=Acts.21.29&version=TPT">Acts 21:29 i </a> . His name means “nutritious.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7669" title="Go to Acts 20:5">Acts 20:5 j </a>  <span class='footnote-text'>Notice “us,” which implies Luke has now rejoined the missionary team.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7670" title="Go to Acts 20:6">Acts 20:6 k </a>  <span class='footnote-text'>Or “the Days of Unleavened Bread.” This holiday was observed during the week immediately following Passover and was wrapped into the Passover celebration.</span> <br><br> <a href="#en-TPT-7670" title="Go to Acts 20:6">Acts 20:6 l </a>  <span class='footnote-text'>This is when the events took place mentioned by Paul in <a class="bibleref" data-bibleref="2Cor.2.12" href="/passage/?search=2Cor.2.12&version=TPT">2 Cor. 2:12-13 l </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7671" title="Go to Acts 20:7">Acts 20:7 m </a>  <span class='footnote-text'>The Aramaic is “breaking pieces of the Eucharist.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7673" title="Go to Acts 20:9">Acts 20:9 n </a>  <span class='footnote-text'>Or “a preteen named Eutychus,” which means “fortunate” or “lucky.”</span> <br><br> <a href="#en-TPT-7673" title="Go to Acts 20:9">Acts 20:9 o </a>  <span class='footnote-text'>There is no doubt that “Lucky” died because of his fall. The Greek word <i>nekros</i> can only mean that he was lifeless. This boy becomes a picture of some believers today who, because they view themselves as “well off,” sit carelessly where they shouldn’t, growing drowsy, falling asleep, and enduring a disastrous fall. But God has grace and power to raise even the foolish ones back to life.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7674" title="Go to Acts 20:10">Acts 20:10 p </a>  <span class='footnote-text'>Or “His soul is in him.” Paul raised him from the dead.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7675" title="Go to Acts 20:11">Acts 20:11 q </a>  <span class='footnote-text'>The Aramaic adds “by land” (on foot).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7676" title="Go to Acts 20:12">Acts 20:12 r </a>  <span class='footnote-text'>The Greek is “comforted,” while the Aramaic is “overjoyed.” The translation merges both concepts.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7677" title="Go to Acts 20:13">Acts 20:13 s </a>  <span class='footnote-text'>A coastal city in far western Turkey. Assos means “approaching.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7678" title="Go to Acts 20:14">Acts 20:14 t </a>  <span class='footnote-text'>A city on the Greek island of Lesbos.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7679" title="Go to Acts 20:15">Acts 20:15 u </a>  <span class='footnote-text'>A Greek island in the Aegean Sea off the coast of Turkey.</span> <br><br> <a href="#en-TPT-7679" title="Go to Acts 20:15">Acts 20:15 v </a>  <span class='footnote-text'>A Greek island in the Aegean Sea off the coast of Turkey.</span> <br><br> <a href="#en-TPT-7679" title="Go to Acts 20:15">Acts 20:15 w </a>  <span class='footnote-text'>As translated from the Aramaic and some Greek manuscripts. Most Greek manuscripts do not have this clause.</span> <br><br> <a href="#en-TPT-7679" title="Go to Acts 20:15">Acts 20:15 x </a>  <span class='footnote-text'>An ancient seaport of far western Turkey.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7680" title="Go to Acts 20:16">Acts 20:16 y </a>  <span class='footnote-text'>Or “waste any time in the province of Asia [Minor].”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7681" title="Go to Acts 20:17">Acts 20:17 z </a>  <span class='footnote-text'>These elders would be equivalent to pastors, leaders of the church.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7683" title="Go to Acts 20:19">Acts 20:19 a </a>  <span class='footnote-text'>As translated in the Aramaic, which is literally “I’ve performed God’s miracles.” The Greek is “I’ve served the Lord.”</span> <br><br> <a href="#en-TPT-7683" title="Go to Acts 20:19">Acts 20:19 b </a>  <span class='footnote-text'>Some manuscripts add, “for more than three years.” See also <a class="bibleref" data-bibleref="1Thess.2.10" href="/passage/?search=1Thess.2.10&version=TPT">1 Thess. 2:10-12 b </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7686" title="Go to Acts 20:22">Acts 20:22 c </a>  <span class='footnote-text'>Or “shackled by the Holy Spirit.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7687" title="Go to Acts 20:23">Acts 20:23 d </a>  <span class='footnote-text'>This warning from the Holy Spirit could have come through prophecies, dreams, visions, or the voice of the Holy Spirit speaking within him.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7688" title="Go to Acts 20:24">Acts 20:24 e </a>  <span class='footnote-text'>Or “I do not consider my life worth a single word.” That is, Paul viewed his life as not worth mentioning. We don’t need to see our lives as precious in our own eyes, for they are precious in the eyes of our Lord Jesus, and that must be enough.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7692" title="Go to Acts 20:28">Acts 20:28 f </a>  <span class='footnote-text'>Or “pastors.”</span> <br><br> <a href="#en-TPT-7692" title="Go to Acts 20:28">Acts 20:28 g </a>  <span class='footnote-text'>The Greek uses the word <i>overseers</i> or <i>guardians</i>. This is the sacred duty of his leaders in the church.</span> <br><br> <a href="#en-TPT-7692" title="Go to Acts 20:28">Acts 20:28 h </a>  <span class='footnote-text'>As translated from some Greek and Aramaic texts. Jesus is implied, for the Aramaic is simply “the Anointed One.” Some Greek manuscripts and the Western Peshitta read “the church of God.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7693" title="Go to Acts 20:29">Acts 20:29 i </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “they won’t spare the flock.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7694" title="Go to Acts 20:30">Acts 20:30 j </a>  <span class='footnote-text'>Or “speaking crooked things.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7696" title="Go to Acts 20:32">Acts 20:32 k </a>  <span class='footnote-text'>The Aramaic is “the manifestation of grace.”</span> <br><br> <a href="#en-TPT-7696" title="Go to Acts 20:32">Acts 20:32 l </a>  <span class='footnote-text'>Or “to build you up,” a Greek word taken from the root word for “architect.”</span> <br><br> <a href="#en-TPT-7696" title="Go to Acts 20:32">Acts 20:32 m </a>  <span class='footnote-text'>Or “sanctified”; that is, those who are devoted to holiness.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7697" title="Go to Acts 20:33">Acts 20:33 n </a>  <span class='footnote-text'>Or “silver, gold, or fine apparel.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7699" title="Go to Acts 20:35">Acts 20:35 o </a>  <span class='footnote-text'>Or “minister to the sick.”</span> <br><br> <a href="#en-TPT-7699" title="Go to Acts 20:35">Acts 20:35 p </a>  <span class='footnote-text'>The Aramaic is an idiom that speaks of extravagant generosity. “Blessed are those who try to give more than they’ve been given.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7703" title="Go to Acts 21:1">Acts 21:1 a </a>  <span class='footnote-text'>Both Kos and Rhodes are Greek islands in the Aegean Sea.</span> <br><br> <a href="#en-TPT-7703" title="Go to Acts 21:1">Acts 21:1 b </a>  <span class='footnote-text'>A city on the Mediterranean coast of Turkey.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7704" title="Go to Acts 21:2">Acts 21:2 c </a>  <span class='footnote-text'>Or “Phoenicia,” a Greek term for coastal Lebanon and Syria.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7705" title="Go to Acts 21:3">Acts 21:3 d </a>  <span class='footnote-text'>Tyre was a city in Phoenicia. They would have sailed four or five days from Patara to reach Tyre.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7708" title="Go to Acts 21:6">Acts 21:6 e </a>  <span class='footnote-text'>As translated from the Aramaic idiom “one to one” (kissed).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7709" title="Go to Acts 21:7">Acts 21:7 f </a>  <span class='footnote-text'>The text can mean either “continued our journey” or “completed our journey.” If they completed their journey by boat to Akko, they would have gone by land to Caesarea. Akko, or Ptolemais, was named after the Egyptian ruler Ptolemy II Philadelphus in 261 BC (<i>Epistulae Aristeas</i> 115; 1 Macc. 5:15). See also Judg. <a class="bibleref" data-bibleref="Judg.1.31" href="/passage/?search=Judg.1.31&version=TPT">1:31 f </a> .</span> <br><br> <a href="#en-TPT-7709" title="Go to Acts 21:7">Acts 21:7 g </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7710" title="Go to Acts 21:8">Acts 21:8 h </a>  <span class='footnote-text'>This information is supplied from <a class="bibleref" data-bibleref="Acts.21.10" href="/passage/?search=Acts.21.10&version=TPT">v. 10 h </a> .</span> <br><br> <a href="#en-TPT-7710" title="Go to Acts 21:8">Acts 21:8 i </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Acts.6.2" href="/passage/?search=Acts.6.2&version=TPT">Acts 6:1-7 i </a> . An evangelist is simply “a preacher of the good news” or in Aramaic, “a preacher of the hope.” Philip is described as both an evangelist and a deacon (servant). Every minister must become a servant.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7712" title="Go to Acts 21:10">Acts 21:10 j </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Acts.11.28" href="/passage/?search=Acts.11.28&version=TPT">Acts 11:28 j </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7713" title="Go to Acts 21:11">Acts 21:11 k </a>  <span class='footnote-text'>Or “gentiles”; i.e., the Romans.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7718" title="Go to Acts 21:16">Acts 21:16 l </a>  <span class='footnote-text'>Implied in the text and found in a few Greek manuscripts.</span> <br><br> <a href="#en-TPT-7718" title="Go to Acts 21:16">Acts 21:16 m </a>  <span class='footnote-text'>That is, one of the first converts. He may have been one of the original converts at Pentecost or one of the first disciples converted by Paul and Barnabas. <i>Mnason</i> means “remembering.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7720" title="Go to Acts 21:18">Acts 21:18 n </a>  <span class='footnote-text'>That is, Jacob (James) the brother of our Lord Jesus, not the apostle Jacob who was martyred.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7723" title="Go to Acts 21:21">Acts 21:21 o </a>  <span class='footnote-text'>Or “apostasy from [the law of] Moses.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7726" title="Go to Acts 21:24">Acts 21:24 p </a>  <span class='footnote-text'>This could have been the completion of a Nazarite vow (Num. <a class="bibleref" data-bibleref="Num.6.1" href="/passage/?search=Num.6.1&version=TPT">6:1-12 p </a> ) or a reference to the Jewish custom of when a Jew returned from a trip to a foreign (pagan) land, he would purify himself of the defilement of being with unbelievers (Mishnah <i>Oholoth</i> 2:3).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7727" title="Go to Acts 21:25">Acts 21:25 q </a>  <span class='footnote-text'>It seems strange that Jacob makes no mention of the offering that Paul brought for the poor saints in Jerusalem, which was the reason for leaving his missionary work to come to Jerusalem. Instead, Jacob wants to ensure the purity of Paul’s message. There is at least a hint that Paul’s ministry was not always well received in Judea. See <a class="bibleref" data-bibleref="Rom.15.30" href="/passage/?search=Rom.15.30&version=TPT">Rom. 15:30-31 q </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7729" title="Go to Acts 21:27">Acts 21:27 r </a>  <span class='footnote-text'>This could also mean “the Sabbath.”</span> <br><br> <a href="#en-TPT-7729" title="Go to Acts 21:27">Acts 21:27 s </a>  <span class='footnote-text'>Or “Asia (Minor).” They were possibly in Jerusalem to celebrate the Feast of Pentecost.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7733" title="Go to Acts 21:31">Acts 21:31 t </a>  <span class='footnote-text'>The Roman commander was in charge of about six hundred soldiers.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7737" title="Go to Acts 21:35">Acts 21:35 u </a>  <span class='footnote-text'>This was the Antonia Fortress (or Tower) built by Herod the Great in 19 BC.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7739" title="Go to Acts 21:37">Acts 21:37 v </a>  <span class='footnote-text'>The commander was surprised that Paul could speak some Greek, for the people living in Israel at that time did not speak Greek. Paul, an educated Jew from Turkey, spoke to the commander in the common language of the Roman Empire.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7740" title="Go to Acts 21:38">Acts 21:38 w </a>  <span class='footnote-text'>The Greek word used here is <i>Sicarii</i>, a sect of Jewish nationalists who were violently hostile to Roman rule. They got their name from the small dagger known as a sicarii.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7742" title="Go to Acts 21:40">Acts 21:40 x </a>  <span class='footnote-text'>Or “Hebrew.” The Hebrew language had been replaced with Aramaic during the Babylonian captivity. For more than a thousand years the Aramaic language remained the language of the Jewish people. Note that Paul did not address the Jewish people in Greek.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7743" title="Go to Acts 22:1">Acts 22:1 a </a>  <span class='footnote-text'>Or “fathers” (or “parents”).</span> <br><br> <a href="#en-TPT-7743" title="Go to Acts 22:1">Acts 22:1 b </a>  <span class='footnote-text'>The Aramaic is literally “Listen to my soul’s outburst.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7744" title="Go to Acts 22:2">Acts 22:2 c </a>  <span class='footnote-text'>Or “Hebrew.” Throughout the Middle East, Assyria, and Babylon, Aramaic was the lingua franca, the language of the people of that day. Greek and Latin were also spoken but were not as prevalent as Aramaic.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7745" title="Go to Acts 22:3">Acts 22:3 d </a>  <span class='footnote-text'>Or “Cilicia,” which was known as Asia Minor.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7750" title="Go to Acts 22:8">Acts 22:8 e </a>  <span class='footnote-text'>Or “Jesus the Nazarene.” The word <i>Nazarene</i> means “the branch” or “Scion.” The Aramaic word implies the title of an heir of a powerful family, or one who is victorious (“Jesus, the Victorious”). Believers are now grafted-in branches of his family tree, victorious ones in Christ.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7751" title="Go to Acts 22:9">Acts 22:9 f </a>  <span class='footnote-text'>Some Greek manuscripts add “and they were afraid.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7756" title="Go to Acts 22:14">Acts 22:14 g </a>  <span class='footnote-text'>The Aramaic is “raised you up.”</span> <br><br> <a href="#en-TPT-7756" title="Go to Acts 22:14">Acts 22:14 h </a>  <span class='footnote-text'>Or “the Righteous One” or “the Just One.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7757" title="Go to Acts 22:15">Acts 22:15 i </a>  <span class='footnote-text'>Or “martyr.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7759" title="Go to Acts 22:17">Acts 22:17 j </a>  <span class='footnote-text'>Or “fell into a trance.” The Greek word for trance (<i>ekstasis</i>, from which we get the word <i>ecstasy</i>) literally means “to be taken to another place” (state or realm). (See <i>Strong’s Concordance</i>, Gr. 1611.) He was actually taken into another realm as a trance came over him.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7761" title="Go to Acts 22:19">Acts 22:19 k </a>  <span class='footnote-text'>Or “beat with a whip” (flogged).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7762" title="Go to Acts 22:20">Acts 22:20 l </a>  <span class='footnote-text'>Or “martyr.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7763" title="Go to Acts 22:21">Acts 22:21 m </a>  <span class='footnote-text'>The Aramaic is “the far-away nations.” See also <a class="bibleref" data-bibleref="Rom.11.13" href="/passage/?search=Rom.11.13&version=TPT">Rom. 11:13 m </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7772" title="Go to Acts 22:30">Acts 22:30 n </a>  <span class='footnote-text'>Or “Sanhedrin,” a council of seventy of the elders of Israel.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7773" title="Go to Acts 23:1">Acts 23:1 a </a>  <span class='footnote-text'>The Aramaic is “I have been blessed by God in every way unto this day” or “I have been guided by God unto this day.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7774" title="Go to Acts 23:2">Acts 23:2 b </a>  <span class='footnote-text'>It is ironic that one Ananias was God’s instrument to bring healing and sight to Paul in Damascus, but here it is a different Ananias.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7775" title="Go to Acts 23:3">Acts 23:3 c </a>  <span class='footnote-text'>Or “white-washed wall” (or “hypocrite”). See Ezek. <a class="bibleref" data-bibleref="Ezek.13.10" href="/passage/?search=Ezek.13.10&version=TPT">13:10-16 c </a> ; <a class="bibleref" data-bibleref="Matt.23.27" href="/passage/?search=Matt.23.27&version=TPT">Matt. 23:27-28 c </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7777" title="Go to Acts 23:5">Acts 23:5 d </a>  <span class='footnote-text'>It was common for priests and rabbis to wear common clothes except on holy occasions. This could be why Paul did not recognize him as the high priest. There was also uncertainty as to who the high priest was, as Paul had been away from Jerusalem for years.</span> <br><br> <a href="#en-TPT-7777" title="Go to Acts 23:5">Acts 23:5 e </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.22.28" href="/passage/?search=Exod.22.28&version=TPT">22:28 e </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7778" title="Go to Acts 23:6">Acts 23:6 f </a>  <span class='footnote-text'>This clause is borrowed from <a class="bibleref" data-bibleref="Acts.23.8" href="/passage/?search=Acts.23.8&version=TPT">v. 8 f </a>  and inserted here for the sake of clarity of the English narrative. 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 (including the resurrection of the dead, angels, and spirits) and gravitated instead toward political control of the people.</span> <br><br> <a href="#en-TPT-7778" title="Go to Acts 23:6">Acts 23:6 g </a>  <span class='footnote-text'>Or “Pharisee,” which means “separated one.” They were strict keepers of the law and believed in angels and the resurrection.</span> <br><br> <a href="#en-TPT-7778" title="Go to Acts 23:6">Acts 23:6 h </a>  <span class='footnote-text'>Or “the hope and the resurrection from the dead.” This is most likely a hendiadys. The Aramaic is “I have faith in the [miracle] of the resurrection from the dead.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7781" title="Go to Acts 23:9">Acts 23:9 i </a>  <span class='footnote-text'>Or “scribes” (experts in the law).</span> <br><br> <a href="#en-TPT-7781" title="Go to Acts 23:9">Acts 23:9 j </a>  <span class='footnote-text'>The Spirit referred to was obviously sent from God (the Holy Spirit).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7783" title="Go to Acts 23:11">Acts 23:11 k </a>  <span class='footnote-text'>The Lord Jesus works with his apostolic servants and appeared to them throughout church history to encourage and give them direction for the expansion of God’s kingdom realm. See also <a class="bibleref" data-bibleref="Mark.16.15" href="/passage/?search=Mark.16.15&version=TPT">Mark 16:15 k </a> ; <a class="bibleref" data-bibleref="Acts.18.9" href="/passage/?search=Acts.18.9&version=TPT">Acts 18:9-10 k </a> ; <a class="bibleref" data-bibleref="Acts.22.17" href="/passage/?search=Acts.22.17&version=TPT">22:17–18 k </a> ; <a class="bibleref" data-bibleref="Acts.27.23" href="/passage/?search=Acts.27.23&version=TPT">27:23–24 k </a> ; <a class="bibleref" data-bibleref="2Cor.12.1" href="/passage/?search=2Cor.12.1&version=TPT">2 Cor. 12:1 k </a> .</span> <br><br> <a href="#en-TPT-7783" title="Go to Acts 23:11">Acts 23:11 l </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “Have courage.”</span> <br><br> <a href="#en-TPT-7783" title="Go to Acts 23:11">Acts 23:11 m </a>  <span class='footnote-text'>The Aramaic is “You are destined to speak for me in Rome also.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7784" title="Go to Acts 23:12">Acts 23:12 n </a>  <span class='footnote-text'>Or “with a curse.” That is, they pronounced a curse upon themselves, calling down heaven’s punishment if they did not murder Paul. One wonders what happened to them when their plot failed.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7788" title="Go to Acts 23:17">Acts 23:17 o </a>  <span class='footnote-text'>Or “centurions.” See also <a class="bibleref" data-bibleref="Acts.23.18" href="/passage/?search=Acts.23.18&version=TPT">v. 18 o </a> .</span> <br><br> <a href="#en-TPT-7788" title="Go to Acts 23:17">Acts 23:17 p </a>  <span class='footnote-text'>The Aramaic is “preteen boy.” The Greek is “young man.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7796" title="Go to Acts 23:26">Acts 23:26 q </a>  <span class='footnote-text'>This was Antonius Felix, the governor of Caesarea who had jurisdiction over Israel and parts of Syria. He was known as a corrupt and cruel tyrant. However, he was married to a Jewish woman and was well acquainted with Jewish laws and traditions. It was important that Paul, a Roman citizen, be tried by Roman authorities.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7801" title="Go to Acts 23:31">Acts 23:31 r </a>  <span class='footnote-text'>This was over halfway from Jerusalem to Caesarea.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7804" title="Go to Acts 23:34">Acts 23:34 s </a>  <span class='footnote-text'>Or “Cilicia.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7806" title="Go to Acts 24:1">Acts 24:1 a </a>  <span class='footnote-text'>Or “an orator” or “a public speaker.” He was a professional advocate representing the high priest and Jewish elders. Tertullus means “triple-hardened.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7808" title="Go to Acts 24:3">Acts 24:3 b </a>  <span class='footnote-text'>As translated from the Aramaic, “under your shade” (or “shadow”) or “tent.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7810" title="Go to Acts 24:5">Acts 24:5 c </a>  <span class='footnote-text'>As translated literally from the Greek. The Aramaic is “He is an assassin.”</span> <br><br> <a href="#en-TPT-7810" title="Go to Acts 24:5">Acts 24:5 d </a>  <span class='footnote-text'>The word <i>Nazarene</i> means “the branch” or “Scion.” The Aramaic word implies the title of an heir of a powerful family, or one who is victorious (“Jesus, the Victorious”). Believers are now grafted-in branches of his family tree, victorious ones in Christ (Nazarenes). Many modern-day Arabic speakers still use the term <i>Nazarenes</i> when speaking of believers in Jesus.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7813" title="Go to Acts 24:8">Acts 24:8 e </a>  <span class='footnote-text'>Verse 7 and parts of <a class="bibleref" data-bibleref="Acts.24.6" href="/passage/?search=Acts.24.6&version=TPT">vv. 6 e </a>  and <a class="bibleref" data-bibleref="Acts.24.8" href="/passage/?search=Acts.24.8&version=TPT">8 e </a>  are missing in most reliable Greek manuscripts. They are a part of the Aramaic text and included here.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7822" title="Go to Acts 24:17">Acts 24:17 f </a>  <span class='footnote-text'>The Aramaic is “For many years I brought to my people gifts for the poor.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7824" title="Go to Acts 24:19">Acts 24:19 g </a>  <span class='footnote-text'>Or “Asia” (Minor).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7829" title="Go to Acts 24:24">Acts 24:24 h </a>  <span class='footnote-text'>Drusilla was the youngest daughter of Herod Agrippa I and sister of Agrippa II. As a Jewess, she was likely the source of Felix’s understanding of the Way.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7830" title="Go to Acts 24:25">Acts 24:25 i </a>  <span class='footnote-text'>The Aramaic can be translated “When my conscience is clear I will call for you.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7833" title="Go to Acts 25:1">Acts 25:1 a </a>  <span class='footnote-text'>This was a journey of about sixty-five miles (over one hundred kilometers).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7840" title="Go to Acts 25:8">Acts 25:8 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-7840" title="Go to Acts 25:8">Acts 25:8 c </a>  <span class='footnote-text'>Or “I have not sinned in anything.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7845" title="Go to Acts 25:13">Acts 25:13 d </a>  <span class='footnote-text'>Bernice, a Jewess, was the sister of King Agrippa and the older sister of Drusilla, wife of Felix (<a class="bibleref" data-bibleref="Acts.24.24" href="/passage/?search=Acts.24.24&version=TPT">Acts 24:24 d </a> ).</span>


bookid: Acts
contenido:
<a href="#en-TPT-7860" title="Go to Acts 26:1">Acts 26:1 a </a>  <span class='footnote-text'>An alternate reading of the Aramaic is “The [Holy] Spirit issued from his mouth.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7862" title="Go to Acts 26:3">Acts 26:3 b </a>  <span class='footnote-text'>An alternate reading of the Aramaic is “I beg you to allow the Spirit to flow so that you can hear me.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7864" title="Go to Acts 26:5">Acts 26:5 c </a>  <span class='footnote-text'>The Aramaic is “I have lived by the elite knowledge of the Pharisees.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7865" title="Go to Acts 26:6">Acts 26:6 d </a>  <span class='footnote-text'>The Aramaic can also be translated “good news.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7866" title="Go to Acts 26:7">Acts 26:7 e </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7867" title="Go to Acts 26:8">Acts 26:8 f </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7873" title="Go to Acts 26:14">Acts 26:14 g </a>  <span class='footnote-text'>Or “Why are you hurting yourself by kicking against the ox-goads?”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7874" title="Go to Acts 26:15">Acts 26:15 h </a>  <span class='footnote-text'>The Aramaic is “Jesus, the Victorious.” See <a class="bibleref" data-bibleref="Acts.22.8" href="/passage/?search=Acts.22.8&version=TPT">Acts 22:8 h </a>  and footnote.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7875" title="Go to Acts 26:16">Acts 26:16 i </a>  <span class='footnote-text'>The Greek word <i>hyperetes</i> is also used for John Mark as the “assistant” to Barnabas in <a class="bibleref" data-bibleref="Acts.13.5" href="/passage/?search=Acts.13.5&version=TPT">Acts 13:5 i </a> .</span> <br><br> <a href="#en-TPT-7875" title="Go to Acts 26:16">Acts 26:16 j </a>  <span class='footnote-text'>As translated from the Aramaic, which is literally “a witness that you have seen me and are going to see me again.” The Greek is “to what shall yet appear before your eyes” or “to the things in which I will appear to you.” Both Greek and Aramaic are somewhat combined in the translation of this verse. Jesus promised future appearances to Paul.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7877" title="Go to Acts 26:18">Acts 26:18 k </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.35.5" href="/passage/?search=Isa.35.5&version=TPT">35:5 k </a> ; <a class="bibleref" data-bibleref="Isa.42.6" href="/passage/?search=Isa.42.6&version=TPT">42:6-7 k </a> , <a class="bibleref" data-bibleref="Isa.42.16" href="/passage/?search=Isa.42.16&version=TPT">16 k </a> .</span> <br><br> <a href="#en-TPT-7877" title="Go to Acts 26:18">Acts 26:18 l </a>  <span class='footnote-text'>Or “authority” or “dominion.”</span> <br><br> <a href="#en-TPT-7877" title="Go to Acts 26:18">Acts 26:18 m </a>  <span class='footnote-text'>Or “cancellation of sins.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7879" title="Go to Acts 26:20">Acts 26:20 n </a>  <span class='footnote-text'>Or “Judea.”</span> <br><br> <a href="#en-TPT-7879" title="Go to Acts 26:20">Acts 26:20 o </a>  <span class='footnote-text'>Or “with fruits in keeping with repentance.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7882" title="Go to Acts 26:23">Acts 26:23 p </a>  <span class='footnote-text'>The Aramaic is “to inaugurate [or “be the origin of”] the resurrection from the dead.”</span> <br><br> <a href="#en-TPT-7882" title="Go to Acts 26:23">Acts 26:23 q </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Luke.2.32" href="/passage/?search=Luke.2.32&version=TPT">Luke 2:32 q </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7883" title="Go to Acts 26:24">Acts 26:24 r </a>  <span class='footnote-text'>The Aramaic can be translated “As the Holy Spirit spoke through Paul, Festus interrupted.”</span> <br><br> <a href="#en-TPT-7883" title="Go to Acts 26:24">Acts 26:24 s </a>  <span class='footnote-text'>Or “So much Scripture has made you senseless!”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7884" title="Go to Acts 26:25">Acts 26:25 t </a>  <span class='footnote-text'>Or “words of sober truth.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7892" title="Go to Acts 27:1">Acts 27:1 a </a>  <span class='footnote-text'>It is likely that Luke rejoined Paul here and sailed with him to Rome.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7893" title="Go to Acts 27:2">Acts 27:2 b </a>  <span class='footnote-text'><i>Adramyttium</i> (modern-day Edrimit, Turkey) was a seaport in the Roman colony of Mysia. Adramyttium means “I will abide in death.”</span> <br><br> <a href="#en-TPT-7893" title="Go to Acts 27:2">Acts 27:2 c </a>  <span class='footnote-text'>Or “the coast of the province of Asia” (Minor).</span> <br><br> <a href="#en-TPT-7893" title="Go to Acts 27:2">Acts 27:2 d </a>  <span class='footnote-text'><i>Aristarchus</i> means “the best leader.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7894" title="Go to Acts 27:3">Acts 27:3 e </a>  <span class='footnote-text'>A Phoenician city now in modern-day Lebanon.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7895" title="Go to Acts 27:4">Acts 27:4 f </a>  <span class='footnote-text'>The Aramaic can be translated “the spirits were against us.”</span> <br><br> <a href="#en-TPT-7895" title="Go to Acts 27:4">Acts 27:4 g </a>  <span class='footnote-text'>That is, east and north of the island.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7898" title="Go to Acts 27:7">Acts 27:7 h </a>  <span class='footnote-text'>Or “Cnidus,” an ancient port city on the Gulf of Gökova on the coast of Turkey.</span> <br><br> <a href="#en-TPT-7898" title="Go to Acts 27:7">Acts 27:7 i </a>  <span class='footnote-text'>The Aramaic is “we circled Crete.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7900" title="Go to Acts 27:9">Acts 27:9 j </a>  <span class='footnote-text'>This was possibly the Day of Atonement, when every Jew fasts.</span> <br><br> <a href="#en-TPT-7900" title="Go to Acts 27:9">Acts 27:9 k </a>  <span class='footnote-text'>As translated from the Aramaic. This was the season the Romans called <i>mare clausum</i>, the closed sea, when the Mediterranean was not navigable.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7901" title="Go to Acts 27:10">Acts 27:10 l </a>  <span class='footnote-text'>This was clearly prophetic revelation given to the apostle Paul.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7902" title="Go to Acts 27:11">Acts 27:11 m </a>  <span class='footnote-text'>Or “ship’s owner.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7903" title="Go to Acts 27:12">Acts 27:12 n </a>  <span class='footnote-text'>Or “Phoenix.”</span> <br><br> <a href="#en-TPT-7903" title="Go to Acts 27:12">Acts 27:12 o </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “looking toward Lips and Choros.” <i>Lips</i> was the Greek term for the “winds from the southwest,” and <i>Choros</i> the word for “winds from the northwest.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7905" title="Go to Acts 27:14">Acts 27:14 p </a>  <span class='footnote-text'>The Aramaic is “Euroclydon’s typhoon.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7906" title="Go to Acts 27:15">Acts 27:15 q </a>  <span class='footnote-text'>The Aramaic is “we surrendered to its power.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7907" title="Go to Acts 27:16">Acts 27:16 r </a>  <span class='footnote-text'>Or “Gaudos.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7908" title="Go to Acts 27:17">Acts 27:17 s </a>  <span class='footnote-text'>The Aramaic is “They tied down the lifeboat on the ship, lest it fall into the sea.”</span> <br><br> <a href="#en-TPT-7908" title="Go to Acts 27:17">Acts 27:17 t </a>  <span class='footnote-text'>This was a shallow region full of reefs and sandbars off the coast of Libya between Benghazi and Tripoli.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7912" title="Go to Acts 27:21">Acts 27:21 u </a>  <span class='footnote-text'>The Greek word <i>peitharkheo</i> means “to obey one who is in authority.” Paul was the true captain of the ship and carried the weight of authority.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7919" title="Go to Acts 27:28">Acts 27:28 v </a>  <span class='footnote-text'>Or “twenty fathoms.”</span> <br><br> <a href="#en-TPT-7919" title="Go to Acts 27:28">Acts 27:28 w </a>  <span class='footnote-text'>Or “fifteen fathoms.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7925" title="Go to Acts 27:34">Acts 27:34 x </a>  <span class='footnote-text'>Or “Not one hair of your heads will perish.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7926" title="Go to Acts 27:35">Acts 27:35 y </a>  <span class='footnote-text'>The Aramaic is “glorified God.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7927" title="Go to Acts 27:36">Acts 27:36 z </a>  <span class='footnote-text'>Paul served communion on board the ship and fed every passenger and crew member. (Did God multiply the bread?) The language used is vividly eucharistic. There is a variation among many Greek manuscripts as to the total of those who were fed. Some have as few as sixty-nine or seventy. The majority of reliable manuscripts in Greek and Aramaic have 276.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7933" title="Go to Acts 27:43">Acts 27:43 a </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7938" title="Go to Acts 28:4">Acts 28:4 a </a>  <span class='footnote-text'>The implication in the Greek text is that they were referring to a “goddess of justice,” perhaps a local deity.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7943" title="Go to Acts 28:9">Acts 28:9 b </a>  <span class='footnote-text'>Although Paul was technically a prisoner, he was the one setting everyone free. No doubt he preached the gospel with signs and wonders, leaving the island healed in more ways than one.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7944" title="Go to Acts 28:10">Acts 28:10 c </a>  <span class='footnote-text'>Or “They honored us with many honors.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7945" title="Go to Acts 28:11">Acts 28:11 d </a>  <span class='footnote-text'>These were the twin sons of Zeus, Castor and Pollux. The Aramaic is “flying the flag of Gemini.” This was a widespread cult in Egypt in that era.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7946" title="Go to Acts 28:12">Acts 28:12 e </a>  <span class='footnote-text'>This was the city on the eastern coast of Sicily.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7947" title="Go to Acts 28:13">Acts 28:13 f </a>  <span class='footnote-text'>This was on the western coast of Italy, with a road leading to Rome, about 145 miles to the north.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7949" title="Go to Acts 28:15">Acts 28:15 g </a>  <span class='footnote-text'>The Forum of Appius was about forty-three miles away from Rome.</span> <br><br> <a href="#en-TPT-7949" title="Go to Acts 28:15">Acts 28:15 h </a>  <span class='footnote-text'>Three Taverns was about thirty-three miles from Rome.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7951" title="Go to Acts 28:17">Acts 28:17 i </a>  <span class='footnote-text'>Some believe there could have been as many as fifty thousand Jews living in Rome at the time of Paul’s visit.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7953" title="Go to Acts 28:19">Acts 28:19 j </a>  <span class='footnote-text'>Or “not that I had any feud against my own nation.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7957" title="Go to Acts 28:23">Acts 28:23 k </a>  <span class='footnote-text'>That is, about the purpose of Jesus’ coming, which would include his life, ministry, death for our sins, and glorious resurrection.</span>


bookid: Acts
contenido:
<a href="#en-TPT-7959" title="Go to Acts 28:25">Acts 28:25 l </a>  <span class='footnote-text'>The Aramaic can be translated “The Holy Spirit spoke beautifully through the mouth of Isaiah the prophet.”</span> <br><br> <a href="#en-TPT-7959" title="Go to Acts 28:25">Acts 28:25 m </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 m </a> .</span>


bookid: Acts
contenido:
<a href="#en-TPT-7960" title="Go to Acts 28:26">Acts 28:26 n </a>  <span class='footnote-text'>Or “listening.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7962" title="Go to Acts 28:28">Acts 28:28 o </a>  <span class='footnote-text'>Verse 29 is not included in the oldest and most reliable Greek manuscript, and it is omitted from almost every modern translation, including the Aramaic. Verse 29, if included, would read “After hearing this, the Jews left with a heated argument among themselves.”</span>


bookid: Acts
contenido:
<a href="#en-TPT-7964" title="Go to Acts 28:31">Acts 28:31 p </a>  <span class='footnote-text'>Tradition says that Paul was eventually released from house arrest and traveled to Spain. But the inspired account ends here, with Paul ministering to all who came to him. This completes the Acts of the Holy Spirit as recorded by Luke. Although the book of Acts is finished, the acts of God continue to be accomplished through his apostolic company of surrendered lovers. Every believer has the same Holy Spirit and can do the works of Jesus on the earth today.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7965" title="Go to Romans 1:1">Romans 1:1 a </a>  <span class='footnote-text'>The Greek word <i>doulos</i> signifies more than a servant; it is one who has chosen to serve a master out of love, bound with cords so strong that it could only be severed by death.</span> <br><br> <a href="#en-TPT-7965" title="Go to Romans 1:1">Romans 1:1 b </a>  <span class='footnote-text'>Or “his called apostle.” Paul was a servant before he was an apostle.</span> <br><br> <a href="#en-TPT-7965" title="Go to Romans 1:1">Romans 1:1 c </a>  <span class='footnote-text'>Or “permanently separated.” There is an interesting wordplay here. The Aramaic word for “separated” is the root word for “Pharisee,” a separated one. Paul is saying that God is the one who separated him as uniquely God’s, as opposed to a self-righteous superiority. See also <a class="bibleref" data-bibleref="Gal.1.15" href="/passage/?search=Gal.1.15&version=TPT">Gal. 1:15 c </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-7966" title="Go to Romans 1:7">Romans 1:7 d </a>  <span class='footnote-text'>This sentence, although found in <a class="bibleref" data-bibleref="Rom.1.6" href="/passage/?search=Rom.1.6&version=TPT">v. 7 d </a> , has been placed here in Paul’s introduction for purposes of clarity.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7967" title="Go to Romans 1:2">Romans 1:2 e </a>  <span class='footnote-text'>This would include the types, shadows, and prophecies of the entire Old Testament. Paul quotes from the Hebrew Scriptures (the Tanakh) more than eighty times in Romans.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7968" title="Go to Romans 1:3">Romans 1:3 f </a>  <span class='footnote-text'>Or “the seed of David.” Jesus was the “seed of the woman” in Gen. <a class="bibleref" data-bibleref="Gen.3.15" href="/passage/?search=Gen.3.15&version=TPT">3:15 f </a> , the “seed of Abraham” in <a class="bibleref" data-bibleref="Gal.3.16" href="/passage/?search=Gal.3.16&version=TPT">Gal. 3:16 f </a> , and here in <a class="bibleref" data-bibleref="Rom.1" href="/passage/?search=Rom.1&version=TPT">Rom. 1 f </a> , the “seed of David.” See also <a class="bibleref" data-bibleref="Acts.13.16" href="/passage/?search=Acts.13.16&version=TPT">Acts 13:16-41 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-7969" title="Go to Romans 1:4">Romans 1:4 g </a>  <span class='footnote-text'>Or “marked [appointed] as God’s Son immersed in power.” The Greek word for “set apart” comes from <i>horizo</i>, meaning “the horizon.” It means “to mark out the boundaries,” “to decree,” or “to define.” The horizon we move toward is Jesus!</span> <br><br> <a href="#en-TPT-7969" title="Go to Romans 1:4">Romans 1:4 h </a>  <span class='footnote-text'>Or “the Holy Spirit.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7970" title="Go to Romans 1:5">Romans 1:5 i </a>  <span class='footnote-text'>Note that grace comes before service or ministry. This is likely a hendiadys: “We received the grace-gift of apostleship.” See also <a class="bibleref" data-bibleref="1Cor.15.9" href="/passage/?search=1Cor.15.9&version=TPT">1 Cor. 15:9-10 i </a> ; <a class="bibleref" data-bibleref="Eph.4.7" href="/passage/?search=Eph.4.7&version=TPT">Eph. 4:7-13 i </a> .</span> <br><br> <a href="#en-TPT-7970" title="Go to Romans 1:5">Romans 1:5 j </a>  <span class='footnote-text'>Or “the obedience of faith.” The Greek text is ambiguous and can mean “the obedience to the faith” or “the obedience that springs from faith” or “the obedience that faith produces.” To obey the gospel is simply to believe it!</span>


bookid: Rom
contenido:
<a href="#en-TPT-7971" title="Go to Romans 1:6">Romans 1:6 k </a>  <span class='footnote-text'>Verse 7 has been merged into the text of verse 1 to enhance clarity.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7972" title="Go to Romans 1:8">Romans 1:8 l </a>  <span class='footnote-text'>It was Paul’s constant habit to thank God for any grace he found within any believer.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7974" title="Go to Romans 1:10">Romans 1:10 m </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “that I may have a smooth and prosperous journey to you.” But in fact, Paul had a very difficult journey to Rome, first traveling by ship, enduring a shipwreck, and being bitten by a snake. See <a class="bibleref" data-bibleref="Acts.27-Acts.28" href="/passage/?search=Acts.27-Acts.28&version=TPT">Acts 27–28 m </a> . One can only imagine what would have happened if Paul had not prayed for a smooth and prosperous journey!</span> <br><br> <a href="#en-TPT-7974" title="Go to Romans 1:10">Romans 1:10 n </a>  <span class='footnote-text'>Or “as God prospers me along the path of his will.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-7975" title="Go to Romans 1:11">Romans 1:11 o </a>  <span class='footnote-text'>Or “share with you.”</span> <br><br> <a href="#en-TPT-7975" title="Go to Romans 1:11">Romans 1:11 p </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “a spiritual gift.” See also <a class="bibleref" data-bibleref="Rom.15.29" href="/passage/?search=Rom.15.29&version=TPT">Rom. 15:29 p </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-7977" title="Go to Romans 1:13">Romans 1:13 q </a>  <span class='footnote-text'>Or “have been hindered” (due to missionary work). There is no implication that the devil hindered Paul from coming, but rather, the missionary work of ministering in Turkey (Asia Minor) hindered him.</span> <br><br> <a href="#en-TPT-7977" title="Go to Romans 1:13">Romans 1:13 r </a>  <span class='footnote-text'>This “fruit” would imply both converts and bringing the believers into maturity.</span>


bookid: Rom
contenido:
<a href="#en-TPT-7978" title="Go to Romans 1:14">Romans 1:14 s </a>  <span class='footnote-text'>Or “to the Greek speakers and to the barbarians.” By implication, Paul is obligated by love to preach to the cultured Greek speakers and to those who are uncultured foreigners.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9162" title="Go to Galatians 4:13">Galatians 4:13 g </a>  <span class='footnote-text'>Paul’s ministry in Antioch began when he became sick and had to delay his missionary journey to other regions. He may have been afflicted with an illness that normally aroused disgust by reason of its repulsive nature. Many surmise that Paul contracted an ophthalmic disorder (an eye disease), which was prevalent in the region. The illness can cause one to have a repugnant appearance. Other scholars think he was simply very ill as a result of his treatment by his enemies on his first missionary journey. Still the Galatians did not reject him; instead they welcomed him with open arms, and his gospel message with open hearts.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9163" title="Go to Galatians 4:14">Galatians 4:14 h </a>  <span class='footnote-text'>The Aramaic word can also mean “sickness.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9166" title="Go to Galatians 4:17">Galatians 4:17 i </a>  <span class='footnote-text'>Or “whispering enemies.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9169" title="Go to Galatians 4:20">Galatians 4:20 j </a>  <span class='footnote-text'>The Aramaic word can be translated “echo.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9170" title="Go to Galatians 4:21">Galatians 4:21 k </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.16.15" href="/passage/?search=Gen.16.15&version=TPT">16:15 k </a> ; <a class="bibleref" data-bibleref="Gen.21.2" href="/passage/?search=Gen.21.2&version=TPT">21:2 k </a> .</span>


bookid: Gal
contenido:
<a href="#en-TPT-9174" title="Go to Galatians 4:26">Galatians 4:26 l </a>  <span class='footnote-text'>Paul is showing that the law is a system of works that brings bondage and that the promise is a system of grace that brings true freedom.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9175" title="Go to Galatians 4:27">Galatians 4:27 m </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.54.1" href="/passage/?search=Isa.54.1&version=TPT">54:1 m </a> .</span>


bookid: Gal
contenido:
<a href="#en-TPT-9176" title="Go to Galatians 4:28">Galatians 4:28 n </a>  <span class='footnote-text'>Or “royal proclamation.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9178" title="Go to Galatians 4:30">Galatians 4:30 o </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.21.10" href="/passage/?search=Gen.21.10&version=TPT">21:10 o </a> . This is showing that the two “sons” are not meant to live together. You cannot mingle law and grace, for only grace is based upon the promise of new life.</span> <br><br> <a href="#en-TPT-9178" title="Go to Galatians 4:30">Galatians 4:30 p </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.21.10" href="/passage/?search=Gen.21.10&version=TPT">21:10-12 p </a> ; <a class="bibleref" data-bibleref="John.8.35" href="/passage/?search=John.8.35&version=TPT">John 8:35 p </a> .</span>


bookid: Gal
contenido:
<a href="#en-TPT-9188" title="Go to Galatians 5:9">Galatians 5:9 a </a>  <span class='footnote-text'>Literally “A little yeast goes through the whole lump of dough.” The text uses a metaphor of “yeast” that has effects that cannot be hidden when it is folded into dough. The yeast is the lie of legalism.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9191" title="Go to Galatians 5:12">Galatians 5:12 b </a>  <span class='footnote-text'>Or “castrate themselves.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9193" title="Go to Galatians 5:14">Galatians 5:14 c </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 c </a> .</span>


bookid: Gal
contenido:
<a href="#en-TPT-9194" title="Go to Galatians 5:15">Galatians 5:15 d </a>  <span class='footnote-text'>Both Aramaic and Greek manuscripts read “biting and devouring,” which is a metaphor for critical attitudes that will destroy the fellowship. These terms were often found in classical Greek literature to describe wild animals fighting each other in deadly conflict.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9195" title="Go to Galatians 5:16">Galatians 5:16 e </a>  <span class='footnote-text'>Or “the natural realm.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9196" title="Go to Galatians 5:17">Galatians 5:17 f </a>  <span class='footnote-text'>The concept of the “new creation life of the Spirit” is implied in the greater context of Galatians, and referred to explicitly in 6:15–16.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9197" title="Go to Galatians 5:18">Galatians 5:18 g </a>  <span class='footnote-text'>The word for Spirit is actually “Spirit-Wind.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9199" title="Go to Galatians 5:20">Galatians 5:20 h </a>  <span class='footnote-text'>Literally “idolatry.”</span> <br><br> <a href="#en-TPT-9199" title="Go to Galatians 5:20">Galatians 5:20 i </a>  <span class='footnote-text'>Literally “witchcraft.” The Greek word for “witchcraft” can imply drug usage.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9200" title="Go to Galatians 5:21">Galatians 5:21 j </a>  <span class='footnote-text'>Literally “drunken binges.”</span> <br><br> <a href="#en-TPT-9200" title="Go to Galatians 5:21">Galatians 5:21 k </a>  <span class='footnote-text'>The Aramaic can be translated “those who devote themselves to these things.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9201" title="Go to Galatians 5:22">Galatians 5:22 l </a>  <span class='footnote-text'>The Greek word here can be translated “harvest.”</span> <br><br> <a href="#en-TPT-9201" title="Go to Galatians 5:22">Galatians 5:22 m </a>  <span class='footnote-text'>There is clear textual inference that the “fruit” (singular) of the Holy Spirit is love, with the other virtues displaying aspects of the greatest quality of Spirit-life, <i>agap</i>e love.</span> <br><br> <a href="#en-TPT-9201" title="Go to Galatians 5:22">Galatians 5:22 n </a>  <span class='footnote-text'>The translator has chosen to supply action to these virtues, for they are not meant to be abstract virtues, but made visible with actions.</span> <br><br> <a href="#en-TPT-9201" title="Go to Galatians 5:22">Galatians 5:22 o </a>  <span class='footnote-text'>The Greek word for patience is taken from a verb that means “ever tapping” or “never quitting.”</span> <br><br> <a href="#en-TPT-9201" title="Go to Galatians 5:22">Galatians 5:22 p </a>  <span class='footnote-text'>The Aramaic word can be translated “sweetness.”</span> <br><br> <a href="#en-TPT-9201" title="Go to Galatians 5:22">Galatians 5:22 q </a>  <span class='footnote-text'>Or “goodness.”</span> <br><br> <a href="#en-TPT-9201" title="Go to Galatians 5:22">Galatians 5:22 r </a>  <span class='footnote-text'>Although the word <i>self</i> is not found in this verse, most translations render this as “self-control.” The word is actually “lordship,” or by implication “spirit-strength.”</span> <br><br> <a href="#en-TPT-9201" title="Go to Galatians 5:22">Galatians 5:22 s </a>  <span class='footnote-text'>Literally “there is no law set against these things” or “there is no conflict with Jewish laws.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9204" title="Go to Galatians 5:26">Galatians 5:26 t </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9205" title="Go to Galatians 6:1">Galatians 6:1 a </a>  <span class='footnote-text'>Or “mistake.”</span> <br><br> <a href="#en-TPT-9205" title="Go to Galatians 6:1">Galatians 6:1 b </a>  <span class='footnote-text'>Literally “those who are in the Spirit.”</span> <br><br> <a href="#en-TPT-9205" title="Go to Galatians 6:1">Galatians 6:1 c </a>  <span class='footnote-text'>Or “keep you from being harassed by the enemy.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9209" title="Go to Galatians 6:5">Galatians 6:5 d </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9212" title="Go to Galatians 6:8">Galatians 6:8 e </a>  <span class='footnote-text'>These “good seeds” would include prayer, Bible study, speaking wise words, giving, loving, and dropping “seeds” every day from a life lived in our new creation life.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9214" title="Go to Galatians 6:10">Galatians 6:10 f </a>  <span class='footnote-text'>The Greek text implies giving finances.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9215" title="Go to Galatians 6:11">Galatians 6:11 g </a>  <span class='footnote-text'>Some Greek texts imply that only beginning with <a class="bibleref" data-bibleref="Gal.6.11" href="/passage/?search=Gal.6.11&version=TPT">v. 11 g </a>  does Paul write in his own handwriting. The Aramaic indicates the entire letter was written in his handwriting.</span>


bookid: Gal
contenido:
<a href="#en-TPT-9217" title="Go to Galatians 6:13">Galatians 6:13 h </a>  <span class='footnote-text'>Or “so that they can boast about your flesh.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9221" title="Go to Galatians 6:17">Galatians 6:17 i </a>  <span class='footnote-text'>The Aramaic word for “scars” can also mean “death marks” or “stigmata.”</span>


bookid: Gal
contenido:
<a href="#en-TPT-9222" title="Go to Galatians 6:18">Galatians 6:18 j </a>  <span class='footnote-text'>Or “with your spirits.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9224" title="Go to Ephesians 1:2">Ephesians 1:2 a </a>  <span class='footnote-text'>Recent manuscripts add the words “those who are in Ephesus.” The oldest manuscripts have “to the Ephesians” written in the margin. This would reinforce the theory that it is meant to be read and distributed to all the churches. Although the book bears the name “Ephesians,” some scholars believe that this letter could be the missing letter to the Laodiceans mentioned in <a class="bibleref" data-bibleref="Col.4.16" href="/passage/?search=Col.4.16&version=TPT">Col. 4:16 a </a> . Regardless, Ephesians contains crucial truths for believers worldwide.</span> <br><br> <a href="#en-TPT-9224" title="Go to Ephesians 1:2">Ephesians 1:2 b </a>  <span class='footnote-text'>Or “to the saints [holy ones] and the faithful in Christ Jesus.” Notice that God is the one who makes us holy, but our response is to be “faithful” (or “devoted”).</span> <br><br> <a href="#en-TPT-9224" title="Go to Ephesians 1:2">Ephesians 1:2 c </a>  <span class='footnote-text'>Or “peace.” The Hebrew concept of peace means much more than tranquility.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9225" title="Go to Ephesians 1:3">Ephesians 1:3 d </a>  <span class='footnote-text'>Or “bless” (or “blessed be God”).</span>


bookid: Eph
contenido:
<a href="#en-TPT-9226" title="Go to Ephesians 1:4">Ephesians 1:4 e </a>  <span class='footnote-text'>As translated from the Aramaic. There is an alternate Greek translation of the unique wording of this verse that could be translated “He chose us to be a ‘word’ before the fall of the world.” The Greek word for “chose” is <i>eklegomai</i>, which is a form of <i>lego</i> (speak). The word for “fall” (Adam’s fall) is <i>kataboles</i>, which can mean “falling down,” but is usually translated as “foundation” (of the world).</span> <br><br> <a href="#en-TPT-9226" title="Go to Ephesians 1:4">Ephesians 1:4 f </a>  <span class='footnote-text'>As translated from the Aramaic. One Eastern Aramaic text can be translated “He marked us with his love.” The Greek text states “predestined us” or “set us apart.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9227" title="Go to Ephesians 1:5">Ephesians 1:5 g </a>  <span class='footnote-text'>Or “He marked out our horizon [destiny] beforehand.”</span> <br><br> <a href="#en-TPT-9227" title="Go to Ephesians 1:5">Ephesians 1:5 h </a>  <span class='footnote-text'>The Aramaic reads “to establish us.”</span> <br><br> <a href="#en-TPT-9227" title="Go to Ephesians 1:5">Ephesians 1:5 i </a>  <span class='footnote-text'>Or “to the praise of the glory of his grace.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9228" title="Go to Ephesians 1:7">Ephesians 1:7 j </a>  <span class='footnote-text'>Or “forgiveness.” The Greek word a<i>phesis, means</i> “to send away” or “to set free” (from bondage).</span> <br><br> <a href="#en-TPT-9228" title="Go to Ephesians 1:7">Ephesians 1:7 k </a>  <span class='footnote-text'>The Greek word for riches (<i>ploutos</i>) is also used to describe God’s wisdom and knowledge in <a class="bibleref" data-bibleref="Rom.11.33" href="/passage/?search=Rom.11.33&version=TPT">Rom. 11:33 k </a> . Just as God is all-knowing and has all-wisdom, so he has untold riches of grace available for his children.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9229" title="Go to Ephesians 1:8">Ephesians 1:8 l </a>  <span class='footnote-text'>Or “lavished on us.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9231" title="Go to Ephesians 1:10">Ephesians 1:10 m </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text states “God will gather together all things in fulfillment in Christ.” That is, God will unite all things under the headship of Christ.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9232" title="Go to Ephesians 1:11">Ephesians 1:11 n </a>  <span class='footnote-text'>The Greek construction of this phrase can mean either that God appointed us (Gr. <i>kleroo</i>, chosen by casting lots) to be his inheritance, or that we have been appointed an inheritance.</span> <br><br> <a href="#en-TPT-9232" title="Go to Ephesians 1:11">Ephesians 1:11 o </a>  <span class='footnote-text'>Or “estate.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9234" title="Go to Ephesians 1:13">Ephesians 1:13 p </a>  <span class='footnote-text'>The Greek text is <i>logos</i> or “word of God.”</span> <br><br> <a href="#en-TPT-9234" title="Go to Ephesians 1:13">Ephesians 1:13 q </a>  <span class='footnote-text'>Some Aramaic manuscripts add here “who was announced by the angels.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9235" title="Go to Ephesians 1:14">Ephesians 1:14 r </a>  <span class='footnote-text'>The Greek word used here can be translated “pledge,” “down payment” or “engagement ring.”</span> <br><br> <a href="#en-TPT-9235" title="Go to Ephesians 1:14">Ephesians 1:14 s </a>  <span class='footnote-text'>The Aramaic word used for “inheritance” can also be translated “dividend.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9237" title="Go to Ephesians 1:16">Ephesians 1:16 t </a>  <span class='footnote-text'>The literal Aramaic text can be translated “I began confessing on your behalf and praying.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9238" title="Go to Ephesians 1:17">Ephesians 1:17 u </a>  <span class='footnote-text'>Or “discovery.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9239" title="Go to Ephesians 1:18">Ephesians 1:18 v </a>  <span class='footnote-text'>Or “innermost” (heart).</span> <br><br> <a href="#en-TPT-9239" title="Go to Ephesians 1:18">Ephesians 1:18 w </a>  <span class='footnote-text'>Or “to which he is calling you.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9241" title="Go to Ephesians 1:20">Ephesians 1:20 x </a>  <span class='footnote-text'>Or “he seated him” (enthroned).</span> <br><br> <a href="#en-TPT-9241" title="Go to Ephesians 1:20">Ephesians 1:20 y </a>  <span class='footnote-text'>Or “at his right hand,” a metaphor for the place of honor and authority.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9242" title="Go to Ephesians 1:21">Ephesians 1:21 z </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-9242" title="Go to Ephesians 1:21">Ephesians 1:21 a </a>  <span class='footnote-text'>The Aramaic word can be translated “universe.”</span> <br><br> <a href="#en-TPT-9242" title="Go to Ephesians 1:21">Ephesians 1:21 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9243" title="Go to Ephesians 1:22">Ephesians 1:22 c </a>  <span class='footnote-text'>Both Greek and Aramaic texts use the figure of speech “under his feet,” which means he has conquered, subdued, and now rules over them.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9244" title="Go to Ephesians 1:23">Ephesians 1:23 d </a>  <span class='footnote-text'>That is, as we are those who are filled (completed) by Christ, we also complete (fill) him. What a wonderful and humbling mystery is revealed by this verse.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9245" title="Go to Ephesians 2:1">Ephesians 2:1 a </a>  <span class='footnote-text'>As translated literally from the Greek.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9246" title="Go to Ephesians 2:2">Ephesians 2:2 b </a>  <span class='footnote-text'>The Aramaic can be translated “the worldliness of this world.”</span> <br><br> <a href="#en-TPT-9246" title="Go to Ephesians 2:2">Ephesians 2:2 c </a>  <span class='footnote-text'>The Aramaic phrase can also refer to the authority of secular governments.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9250" title="Go to Ephesians 2:6">Ephesians 2:6 d </a>  <span class='footnote-text'>To be “placed” or “seated” in heaven means we have been given the perfection and authority to be there.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9251" title="Go to Ephesians 2:7">Ephesians 2:7 e </a>  <span class='footnote-text'>The Aramaic can be translated “universes.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9254" title="Go to Ephesians 2:10">Ephesians 2:10 f </a>  <span class='footnote-text'>The beautiful Greek word used here is translated “poem” or “poetry.” Our lives are the beautiful poetry written by God that will speak forth all that he desires in life.</span> <br><br> <a href="#en-TPT-9254" title="Go to Ephesians 2:10">Ephesians 2:10 g </a>  <span class='footnote-text'>Although implied, these good works make up our destiny. As we yield to God, our prearranged destiny comes to pass and we are rewarded for simply doing what he wanted us to accomplish.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9255" title="Go to Ephesians 2:11">Ephesians 2:11 h </a>  <span class='footnote-text'>Or “freedom,” or “commonwealth.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9258" title="Go to Ephesians 2:15">Ephesians 2:15 i </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “to create in himself one new man.”</span> <br><br> <a href="#en-TPT-9258" title="Go to Ephesians 2:15">Ephesians 2:15 j </a>  <span class='footnote-text'>Or “one new man.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9260" title="Go to Ephesians 2:17">Ephesians 2:17 k </a>  <span class='footnote-text'>This is Paul’s paraphrase of Isa. <a class="bibleref" data-bibleref="Isa.57.19" href="/passage/?search=Isa.57.19&version=TPT">57:19 k </a> .</span>


bookid: Eph
contenido:
<a href="#en-TPT-9262" title="Go to Ephesians 2:19">Ephesians 2:19 l </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9263" title="Go to Ephesians 2:20">Ephesians 2:20 m </a>  <span class='footnote-text'>The “temple” is not found in the text here, but is explicitly mentioned in <a class="bibleref" data-bibleref="Eph.2.21" href="/passage/?search=Eph.2.21&version=TPT">v. 21 m </a> .</span>


bookid: Eph
contenido:
<a href="#en-TPT-9272" title="Go to Ephesians 3:7">Ephesians 3:7 a </a>  <span class='footnote-text'>The word <i>unfading</i> comes from an Aramaic word which can also be translated “unquestionable” or “without fault.” The Greek uses the word <i>unsearchable</i>.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9274" title="Go to Ephesians 3:10">Ephesians 3:10 b </a>  <span class='footnote-text'>The church is the “university of the angels” and every believer is a “professor” teaching the heavenly realm the mysteries and wonders of the grace of God. The angels investigate through our lives the treasures of grace, like the cherubim who gaze upon the mercy seat. See <a class="bibleref" data-bibleref="1Pet.1.12" href="/passage/?search=1Pet.1.12&version=TPT">1 Peter 1:12 b </a> .</span>


bookid: Eph
contenido:
<a href="#en-TPT-9276" title="Go to Ephesians 3:12">Ephesians 3:12 c </a>  <span class='footnote-text'>The Greek words used here can be translated, “freedom of speech to say whatever you want with boldness.”</span> <br><br> <a href="#en-TPT-9276" title="Go to Ephesians 3:12">Ephesians 3:12 d </a>  <span class='footnote-text'>The Aramaic text can be translated “we have kingship.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9279" title="Go to Ephesians 3:15">Ephesians 3:15 e </a>  <span class='footnote-text'>Translated from the Aramaic. It could also be translated “the perfect Father of every people group.” The Greek word for “father” and the word for “family” are quite similar, which indicates that every family finds its source in the Father.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9282" title="Go to Ephesians 3:18">Ephesians 3:18 f </a>  <span class='footnote-text'>Or “excellence.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9285" title="Go to Ephesians 4:1">Ephesians 4:1 a </a>  <span class='footnote-text'>Paul wrote this letter while a prisoner in Rome because of his faith in Christ. See <a class="bibleref" data-bibleref="Song.8.6" href="/passage/?search=Song.8.6&version=TPT">Song. 8:6 a </a>  TPT.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9286" title="Go to Ephesians 4:2">Ephesians 4:2 b </a>  <span class='footnote-text'>The Aramaic word literally means “stretching.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9292" title="Go to Ephesians 4:8">Ephesians 4:8 c </a>  <span class='footnote-text'>Or “he captured captivity.”</span> <br><br> <a href="#en-TPT-9292" title="Go to Ephesians 4:8">Ephesians 4:8 d </a>  <span class='footnote-text'>Or “men were given as gifts.” See <a class="bibleref" data-bibleref="Ps.68.18" href="/passage/?search=Ps.68.18&version=TPT">Ps. 68:18 d </a> .</span>


bookid: Eph
contenido:
<a href="#en-TPT-9294" title="Go to Ephesians 4:10">Ephesians 4:10 e </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text says “that he might fill all things.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9295" title="Go to Ephesians 4:11">Ephesians 4:11 f </a>  <span class='footnote-text'>The Aramaic can be translated “preachers.”</span> <br><br> <a href="#en-TPT-9295" title="Go to Ephesians 4:11">Ephesians 4:11 g </a>  <span class='footnote-text'>Or “shepherds.”</span> <br><br> <a href="#en-TPT-9295" title="Go to Ephesians 4:11">Ephesians 4:11 h </a>  <span class='footnote-text'>The Aramaic can be translated “wise orators.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9297" title="Go to Ephesians 4:13">Ephesians 4:13 i </a>  <span class='footnote-text'>The Greek literally means “until we have the full knowledge of the Son of God.”</span> <br><br> <a href="#en-TPT-9297" title="Go to Ephesians 4:13">Ephesians 4:13 j </a>  <span class='footnote-text'>The Hebrew and Aramaic word for perfect is <i>gamar</i>, and the word implies that perfection cannot come to the body of Christ without the example and teaching of these five ministries—apostles, prophets, evangelists, pastors, and teachers.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9298" title="Go to Ephesians 4:14">Ephesians 4:14 k </a>  <span class='footnote-text'>The Greek literally means “dice-playing gamblers.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9301" title="Go to Ephesians 4:17">Ephesians 4:17 l </a>  <span class='footnote-text'>Or “opinions.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9305" title="Go to Ephesians 4:21">Ephesians 4:21 m </a>  <span class='footnote-text'>Or “ultimate learning.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9306" title="Go to Ephesians 4:22">Ephesians 4:22 n </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9307" title="Go to Ephesians 4:23">Ephesians 4:23 o </a>  <span class='footnote-text'>Or “in the spirit of your revelation.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9310" title="Go to Ephesians 4:26">Ephesians 4:26 p </a>  <span class='footnote-text'>The Aramaic word <i>ragza</i> means “to shake” or “to tremble.” It is a word used for any strong emotion, but usually refers to anger.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9313" title="Go to Ephesians 4:29">Ephesians 4:29 q </a>  <span class='footnote-text'>Or “constructive.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9314" title="Go to Ephesians 4:30">Ephesians 4:30 r </a>  <span class='footnote-text'>The Greek manuscripts have “do not grieve,” while the Aramaic text reads “do not limit his scope.” This translation includes both concepts.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9316" title="Go to Ephesians 4:32">Ephesians 4:32 s </a>  <span class='footnote-text'>The Aramaic word for “kind” can also be translated “sweet.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9317" title="Go to Ephesians 5:1">Ephesians 5:1 a </a>  <span class='footnote-text'>The Greek word <i>mimetes</i> frequently depicts an actor playing a role. God wants us to mimic him and be filled with his thoughts, his love, his deeds, and his character.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9318" title="Go to Ephesians 5:2">Ephesians 5:2 b </a>  <span class='footnote-text'>The Aramaic word “fragrance” can also be translated “healing balm.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9325" title="Go to Ephesians 5:9">Ephesians 5:9 c </a>  <span class='footnote-text'>Some Greek manuscripts have “Spirit.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9329" title="Go to Ephesians 5:13">Ephesians 5:13 d </a>  <span class='footnote-text'>Or “everything revealed becomes light.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9330" title="Go to Ephesians 5:14">Ephesians 5:14 e </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.26.19" href="/passage/?search=Isa.26.19&version=TPT">26:19 e </a> ; <a class="bibleref" data-bibleref="Isa.51.17" href="/passage/?search=Isa.51.17&version=TPT">51:17 e </a> ; <a class="bibleref" data-bibleref="Isa.52.1" href="/passage/?search=Isa.52.1&version=TPT">52:1 e </a> ; <a class="bibleref" data-bibleref="Isa.60.1" href="/passage/?search=Isa.60.1&version=TPT">60:1 e </a> .</span>


bookid: Eph
contenido:
<a href="#en-TPT-9333" title="Go to Ephesians 5:18">Ephesians 5:18 f </a>  <span class='footnote-text'>The Aramaic can be translated “the wine of the prodigal.” The Greek is “reckless living,” or “debauchery.”</span> <br><br> <a href="#en-TPT-9333" title="Go to Ephesians 5:18">Ephesians 5:18 g </a>  <span class='footnote-text'>Or “be inebriated in the Spirit’s fullness.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9334" title="Go to Ephesians 5:19">Ephesians 5:19 h </a>  <span class='footnote-text'>Or “spiritual songs.” There is no other song more spiritual than the Song of Songs. Perhaps Paul was encouraging the church to sing and rejoice in the greatest of all songs.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9335" title="Go to Ephesians 5:20">Ephesians 5:20 i </a>  <span class='footnote-text'>The Greek text is ambiguous; it can mean “give thanks for all things” or “for all people.” The Aramaic is quite specific—“for all people.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9337" title="Go to Ephesians 5:22">Ephesians 5:22 j </a>  <span class='footnote-text'>The Greek word for “submit,” or “supportive,” is not found in <a class="bibleref" data-bibleref="Eph.5.22" href="/passage/?search=Eph.5.22&version=TPT">v. 22 j </a> . It is literally “Wives, with your husbands.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9338" title="Go to Ephesians 5:23">Ephesians 5:23 k </a>  <span class='footnote-text'>The Aramaic word used here can be translated “Savior” or “Reviver.” This translation includes both concepts.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9340" title="Go to Ephesians 5:25">Ephesians 5:25 l </a>  <span class='footnote-text'>Or “church.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9342" title="Go to Ephesians 5:27">Ephesians 5:27 m </a>  <span class='footnote-text'>The Greek word for radiance (<i>endoxos</i>) can also mean “gorgeous,” “honorable,” “esteemed,” “splendid,” “infused with glory.” This is what Christ’s love will do to you. (See <i>Strong’s Concordance</i>, Gr. 1741.)</span> <br><br> <a href="#en-TPT-9342" title="Go to Ephesians 5:27">Ephesians 5:27 n </a>  <span class='footnote-text'>The Greek text has “without any wrinkle.” The Aramaic can be translated “without chips or knots.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9345" title="Go to Ephesians 5:30">Ephesians 5:30 o </a>  <span class='footnote-text'>Inferred from <a class="bibleref" data-bibleref="Eph.5.29" href="/passage/?search=Eph.5.29&version=TPT">v. 29 o </a>  and made explicit here.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9346" title="Go to Ephesians 5:31">Ephesians 5:31 p </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 p </a> .</span>


bookid: Eph
contenido:
<a href="#en-TPT-9347" title="Go to Ephesians 5:32">Ephesians 5:32 q </a>  <span class='footnote-text'>As translated from the Aramaic</span>


bookid: Eph
contenido:
<a href="#en-TPT-9349" title="Go to Ephesians 6:1">Ephesians 6:1 a </a>  <span class='footnote-text'>Or “through our Lord.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9351" title="Go to Ephesians 6:3">Ephesians 6:3 b </a>  <span class='footnote-text'>Or “it will go beautifully for you.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9352" title="Go to Ephesians 6:4">Ephesians 6:4 c </a>  <span class='footnote-text'>In other words, fathers should show consideration for the different levels of understanding and experience that children possess, dealing with them at their level, or risk causing them loads of heartache.</span>


bookid: Eph
contenido:
<a href="#en-TPT-9353" title="Go to Ephesians 6:5">Ephesians 6:5 d </a>  <span class='footnote-text'>Literally “servants should obey their caretakers.”</span> <br><br> <a href="#en-TPT-9353" title="Go to Ephesians 6:5">Ephesians 6:5 e </a>  <span class='footnote-text'>Or “with trembling.”</span> <br><br> <a href="#en-TPT-9353" title="Go to Ephesians 6:5">Ephesians 6:5 f </a>  <span class='footnote-text'>Or “the Messiah.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9355" title="Go to Ephesians 6:7">Ephesians 6:7 g </a>  <span class='footnote-text'>Or “minister to them.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9357" title="Go to Ephesians 6:9">Ephesians 6:9 h </a>  <span class='footnote-text'>As translated literally from the Aramaic. The “caretakers of the flock” can refer to both leadership in the church and in the workplace. The Greek text states “masters, do the same things to them, and give up threatening.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9358" title="Go to Ephesians 6:10">Ephesians 6:10 i </a>  <span class='footnote-text'>Or “weapons.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9359" title="Go to Ephesians 6:11">Ephesians 6:11 j </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.59.17" href="/passage/?search=Isa.59.17&version=TPT">59:17 j </a> .</span> <br><br> <a href="#en-TPT-9359" title="Go to Ephesians 6:11">Ephesians 6:11 k </a>  <span class='footnote-text'>Or “the devil.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9360" title="Go to Ephesians 6:12">Ephesians 6:12 l </a>  <span class='footnote-text'>Or literally “under heaven.”</span> <br><br> <a href="#en-TPT-9360" title="Go to Ephesians 6:12">Ephesians 6:12 m </a>  <span class='footnote-text'>The classical Greek word used here is often used to refer to conjuring up pagan deities—supreme powers of darkness mentioned in occult rituals.</span> <br><br> <a href="#en-TPT-9360" title="Go to Ephesians 6:12">Ephesians 6:12 n </a>  <span class='footnote-text'>Or “possessors of this dark world.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9361" title="Go to Ephesians 6:13">Ephesians 6:13 o </a>  <span class='footnote-text'>Or “devil.”</span> <br><br> <a href="#en-TPT-9361" title="Go to Ephesians 6:13">Ephesians 6:13 p </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text can be translated “after you have conquered, you can stand in victory.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9364" title="Go to Ephesians 6:16">Ephesians 6:16 q </a>  <span class='footnote-text'>The poetic language Paul uses here is likely a reference to <a class="bibleref" data-bibleref="Ps.91.4" href="/passage/?search=Ps.91.4&version=TPT">Ps. 91:4-5 q </a> .</span>


bookid: Eph
contenido:
<a href="#en-TPT-9365" title="Go to Ephesians 6:17">Ephesians 6:17 r </a>  <span class='footnote-text'>This is the Greek word, <i>machaira</i>, which was a razor sharp Roman sword used in close combat.</span> <br><br> <a href="#en-TPT-9365" title="Go to Ephesians 6:17">Ephesians 6:17 s </a>  <span class='footnote-text'>Or “all desires.”</span>


bookid: Eph
contenido:
<a href="#en-TPT-9368" title="Go to Ephesians 6:21">Ephesians 6:21 t </a>  <span class='footnote-text'>Tychicus, whose name means “child of fortune,” is believed to be an Ephesian who took this letter, as Paul’s representative, to the churches throughout Turkey. He is mentioned four other times in the New Testament. See <a class="bibleref" data-bibleref="Acts.20.4" href="/passage/?search=Acts.20.4&version=TPT">Acts 20:4 t </a> ; <a class="bibleref" data-bibleref="Col.4.7" href="/passage/?search=Col.4.7&version=TPT">Col. 4:7 t </a> ; <a class="bibleref" data-bibleref="2Tim.4.12" href="/passage/?search=2Tim.4.12&version=TPT">2 Tim. 4:12 t </a> ; and <a class="bibleref" data-bibleref="Titus.3.12" href="/passage/?search=Titus.3.12&version=TPT">Titus 3:12 t </a> .</span> <br><br> <a href="#en-TPT-9368" title="Go to Ephesians 6:21">Ephesians 6:21 u </a>  <span class='footnote-text'>Translated from the Aramaic. Prophecy in the local church will always encourage, edify, and enlighten. See <a class="bibleref" data-bibleref="1Cor.14.3" href="/passage/?search=1Cor.14.3&version=TPT">1 Cor. 14:3 u </a> .</span>


bookid: Phil
contenido:
<a href="#en-TPT-9371" title="Go to Philippians 1:1">Philippians 1:1 a </a>  <span class='footnote-text'>Timothy was Paul’s convert, coworker, and spiritual son. See <a class="bibleref" data-bibleref="1Tim.1.2" href="/passage/?search=1Tim.1.2&version=TPT">1 Tim. 1:2 a </a> .</span> <br><br> <a href="#en-TPT-9371" title="Go to Philippians 1:1">Philippians 1:1 b </a>  <span class='footnote-text'>Or “guardians,” as translated from the Greek. The Aramaic text uses the word <i>priests</i>, and could refer to Jewish priests who had received Jesus as the Messiah.</span> <br><br> <a href="#en-TPT-9371" title="Go to Philippians 1:1">Philippians 1:1 c </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text is “deacons.” The word for deacon is actually taken from a Greek compound of the words <i>dia</i> and <i>kovis</i> that means “to kick up the dust,” referring to a servant who is so swift to accomplish his service that he stirs up the dust of the street running to fulfill his duty.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9374" title="Go to Philippians 1:6">Philippians 1:6 d </a>  <span class='footnote-text'>Or “good [worthwhile] work.” Paul uses language here that sounds similar to Gen. <a class="bibleref" data-bibleref="Gen.1.2" href="/passage/?search=Gen.1.2&version=TPT">1:2 d </a> . When God created the heavens and the earth, he declared it to be “good.” And now with the new creation life within us, God again sees our growth in grace as something good.</span> <br><br> <a href="#en-TPT-9374" title="Go to Philippians 1:6">Philippians 1:6 e </a>  <span class='footnote-text'>Or “he will see to it that you remain faithful.”</span> <br><br> <a href="#en-TPT-9374" title="Go to Philippians 1:6">Philippians 1:6 f </a>  <span class='footnote-text'>Literally “day of Christ.” This is the day of his unveiling, his appearing.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9375" title="Go to Philippians 1:7">Philippians 1:7 g </a>  <span class='footnote-text'>Or “since you have given me a permanent place in your hearts.”</span> <br><br> <a href="#en-TPT-9375" title="Go to Philippians 1:7">Philippians 1:7 h </a>  <span class='footnote-text'>The Aramaic can be translated “the truth of God’s revelation.” The Greek can also be translated “for the defense and proof (a possible hendiadys) of the gospel.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9376" title="Go to Philippians 1:8">Philippians 1:8 i </a>  <span class='footnote-text'>Or “mercies.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9377" title="Go to Philippians 1:9">Philippians 1:9 j </a>  <span class='footnote-text'>The Greek word for “insight” (<i>aisthesis</i>) is a hapax legomenon in the New Testament and used numerous times in the Septuagint referring to practical understanding linked to life. It is a word that implies walking out the truth that insight reveals. It could also be translated “experience.” Many translations render it “discernment,” yet it is more than discerning something—it means to experience the reality of something and apply it to life.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9378" title="Go to Philippians 1:10">Philippians 1:10 k </a>  <span class='footnote-text'>The Greek word for “choose” (<i>dokimazo</i>) means “to examine, to discern, or approve after testing.” It comes from a root word that means “accepted” or “pleasing.” So discernment becomes the path to finding what God approves, not simply what God forbids. When love, revelation, and insight overflow into our discernment, we will always be looking for what is excellent and pleasing in God’s eyes. We choose what is best, not by law or rules, but by loving discernment.</span> <br><br> <a href="#en-TPT-9378" title="Go to Philippians 1:10">Philippians 1:10 l </a>  <span class='footnote-text'>As translated from the Greek. The Aramaic can be translated “choose those things that bring contentment.”</span> <br><br> <a href="#en-TPT-9378" title="Go to Philippians 1:10">Philippians 1:10 m </a>  <span class='footnote-text'>Or “in preparation for the day of Christ.” This is the day of his unveiling at his appearing.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9379" title="Go to Philippians 1:11">Philippians 1:11 n </a>  <span class='footnote-text'>Or “the fruit that is righteousness.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9380" title="Go to Philippians 1:12">Philippians 1:12 o </a>  <span class='footnote-text'>Or “my brothers.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9381" title="Go to Philippians 1:13">Philippians 1:13 p </a>  <span class='footnote-text'>Or “Caesar’s court.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9382" title="Go to Philippians 1:14">Philippians 1:14 q </a>  <span class='footnote-text'>Or “brothers.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9383" title="Go to Philippians 1:15">Philippians 1:15 r </a>  <span class='footnote-text'>Or “with goodwill.” The translation has borrowed the term “love” from <a class="bibleref" data-bibleref="Phil.1.16" href="/passage/?search=Phil.1.16&version=TPT">v. 16 r </a>  and made it explicit here as the purest motive for preaching the gospel.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9384" title="Go to Philippians 1:16">Philippians 1:16 s </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the gospel.” The implication from the Aramaic is that some of these preachers (<a class="bibleref" data-bibleref="Phil.1.15" href="/passage/?search=Phil.1.15&version=TPT">v. 15 s </a> ) had been ordained by Paul.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9387" title="Go to Philippians 1:19">Philippians 1:19 t </a>  <span class='footnote-text'>The Greek word for “supply” can also be translated “festive chorus.”</span> <br><br> <a href="#en-TPT-9387" title="Go to Philippians 1:19">Philippians 1:19 u </a>  <span class='footnote-text'>A quotation from Job <a class="bibleref" data-bibleref="Job.13.16" href="/passage/?search=Job.13.16&version=TPT">13:16 u </a>  (LXX).</span>


bookid: Phil
contenido:
<a href="#en-TPT-9388" title="Go to Philippians 1:20">Philippians 1:20 v </a>  <span class='footnote-text'>The Greek word is <i>apokaradokia</i> and can be translated “with the deepest and intense yearnings,” or “the concentrated desire that abandons all other interests with outstretched hands in expectation.” It is possible that Paul uses the words “passionately cling,” and “hope” as a hendiadys (i.e., “my hope-filled intense expectation”). Romans <a class="bibleref" data-bibleref="Rom.8.19" href="/passage/?search=Rom.8.19&version=TPT">8:19 v </a>  is the only other place in the New Testament where <i>apokaradokia</i> is found.</span> <br><br> <a href="#en-TPT-9388" title="Go to Philippians 1:20">Philippians 1:20 w </a>  <span class='footnote-text'>Literally “with uncovered faces.” Some interpret it to mean without shame.</span> <br><br> <a href="#en-TPT-9388" title="Go to Philippians 1:20">Philippians 1:20 x </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Rom.1.16" href="/passage/?search=Rom.1.16&version=TPT">Rom. 1:16 x </a> ; <a class="bibleref" data-bibleref="2Cor.10.8" href="/passage/?search=2Cor.10.8&version=TPT">2 Cor. 10:8 x </a> ; <a class="bibleref" data-bibleref="1Pet.4.16" href="/passage/?search=1Pet.4.16&version=TPT">1 Peter 4:16 x </a> ; <a class="bibleref" data-bibleref="1John.2.28" href="/passage/?search=1John.2.28&version=TPT">1 John 2:28 x </a> .</span>


bookid: Phil
contenido:
<a href="#en-TPT-9390" title="Go to Philippians 1:22">Philippians 1:22 y </a>  <span class='footnote-text'>The Greek uses the word <i>analyo</i>, which means “to fold up a tent and depart.” Sailors used this word to say, “loose the ship and set sail.” And farmers used <i>analyo</i> to mean “to unyoke an oxen” (set it free).</span>


bookid: Phil
contenido:
<a href="#en-TPT-9391" title="Go to Philippians 1:25">Philippians 1:25 z </a>  <span class='footnote-text'>Or “that I could help with your pioneer advance and joy in faith.” Paul was excited to help them make new pioneer advances in their faith and joy.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9393" title="Go to Philippians 1:27">Philippians 1:27 a </a>  <span class='footnote-text'>As translated literally from the Aramaic. The Greek states “striving side by side with one mind.”</span> <br><br> <a href="#en-TPT-9393" title="Go to Philippians 1:27">Philippians 1:27 b </a>  <span class='footnote-text'>Or “his revelation.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9397" title="Go to Philippians 2:1">Philippians 2:1 a </a>  <span class='footnote-text'>The Greek word <i>paraklesis</i> can also mean “exhortation” or “comfort.”</span> <br><br> <a href="#en-TPT-9397" title="Go to Philippians 2:1">Philippians 2:1 b </a>  <span class='footnote-text'>Or “sympathies.” The Aramaic can be translated “your heart flutters with his compassion.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9398" title="Go to Philippians 2:2">Philippians 2:2 c </a>  <span class='footnote-text'>Or “Be like-minded.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9402" title="Go to Philippians 2:6">Philippians 2:6 d </a>  <span class='footnote-text'>Or “as something to be exploited.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9404" title="Go to Philippians 2:8">Philippians 2:8 e </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="John.5.19" href="/passage/?search=John.5.19&version=TPT">John 5:19 e </a> .</span> <br><br> <a href="#en-TPT-9404" title="Go to Philippians 2:8">Philippians 2:8 f </a>  <span class='footnote-text'>Notice the seven steps Christ took from the throne to the cross in <a class="bibleref" data-bibleref="Phil.2.7" href="/passage/?search=Phil.2.7&version=TPT">vv. 7–8 f </a> : (1) He emptied himself. (2) He became a servant. (3) He became human. (4) He humbled himself. (5) He became vulnerable and revealed as a Man. (6) He was obedient until his death. (7) He died a criminal’s death on the cross.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9406" title="Go to Philippians 2:10">Philippians 2:10 g </a>  <span class='footnote-text'>Or “heaven, earth, and under the earth.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9407" title="Go to Philippians 2:11">Philippians 2:11 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text uses the word <i>kurios</i>, which is not the highest name for God. <i>Yahweh</i> (Hebrew) or <i>Jehovah</i> (Latin) is the highest name. <i>Kurios</i> is a title also used for false gods, land owners, merchants, and nobles. The Greek language has no equal to the sacred name (the tetragrammaton—<i>YHWH</i>), Yahweh. Only Hebrew and Aramaic have that equivalent. This verse makes it clear that the name given to Jesus at his exaltation was “Lord Jehovah” or “Lord Yahweh.” The Hebrew name for Jesus is <i>Yeshua</i> (lit. “God is a Saving-Cry”), which bears and reveals the name Yahweh. Jesus carries the name and reputation of his Father, Yahweh, within him. See <a class="bibleref" data-bibleref="John.17.11" href="/passage/?search=John.17.11&version=TPT">John 17:11 h </a> .</span> <br><br> <a href="#en-TPT-9407" title="Go to Philippians 2:11">Philippians 2:11 i </a>  <span class='footnote-text'>Note the seven steps of exaltation that God gave Jesus after the cross: (1) God exalted him and multiplied his greatness. (2) He possess the greatest name of all. (3) His sovereign authority will cause every knee to bow. (4) God decreed that everyone in heaven will bow in worship of the God-Man. (5) God decreed that every demonic being will bow to the God-Man. (6) God decreed that every tongue will proclaim that Jesus Christ is Lord Yahweh! (7) God received the glory and honor of sharing his throne with the God-Man.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9408" title="Go to Philippians 2:12">Philippians 2:12 j </a>  <span class='footnote-text'>The Aramaic can be translated “push through the service of your life” or “work the work of your life.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9409" title="Go to Philippians 2:13">Philippians 2:13 k </a>  <span class='footnote-text'>The Aramaic can be translated “to accomplish the good things you desire to do.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9411" title="Go to Philippians 2:15">Philippians 2:15 l </a>  <span class='footnote-text'>Or “mature.”</span> <br><br> <a href="#en-TPT-9411" title="Go to Philippians 2:15">Philippians 2:15 m </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.32.5" href="/passage/?search=Deut.32.5&version=TPT">32:5-6 m </a> .</span> <br><br> <a href="#en-TPT-9411" title="Go to Philippians 2:15">Philippians 2:15 n </a>  <span class='footnote-text'>The Aramaic can be translated “the enlightened ones.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9412" title="Go to Philippians 2:16">Philippians 2:16 o </a>  <span class='footnote-text'>The Aramaic can be translated “you stand in the place of life to them.” The Greek text means “holding out to them the word of life.”</span> <br><br> <a href="#en-TPT-9412" title="Go to Philippians 2:16">Philippians 2:16 p </a>  <span class='footnote-text'>Or “day.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9413" title="Go to Philippians 2:17">Philippians 2:17 q </a>  <span class='footnote-text'>The interpretation of this verse is difficult; it is speaking about Paul’s willingness to be a love offering for the Philippians if that’s what God desired. There is a powerful figure of speech contained in the Aramaic, literally translated as “though I imbibe the wine poured over the offering.” This is a metaphor of Paul shedding his blood one day because of his love for the Philippians. Indeed, Paul was later martyred for his faith.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9421" title="Go to Philippians 2:25">Philippians 2:25 r </a>  <span class='footnote-text'>His name means “charming.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9425" title="Go to Philippians 2:29">Philippians 2:29 s </a>  <span class='footnote-text'>Or “Lord Yahweh.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9428" title="Go to Philippians 3:2">Philippians 3:2 a </a>  <span class='footnote-text'>Literally “dogs,” which is a figure of speech for religious hypocrites</span>


bookid: Phil
contenido:
<a href="#en-TPT-9431" title="Go to Philippians 3:5">Philippians 3:5 b </a>  <span class='footnote-text'>This meant that he could trace his family line all the way back to Abraham. There is also an inference that Paul spoke Hebrew-Aramaic as his native tongue and did not adopt Greek customs.</span> <br><br> <a href="#en-TPT-9431" title="Go to Philippians 3:5">Philippians 3:5 c </a>  <span class='footnote-text'>The tribe of Benjamin was honored as the tribe most loyal to the house of David. <i>Benjamin</i> means “son of my right hand.”</span> <br><br> <a href="#en-TPT-9431" title="Go to Philippians 3:5">Philippians 3:5 d </a>  <span class='footnote-text'>A Pharisee was known as a “separated one,” who religiously followed all the laws of Judaism.</span>


bookid: Phil
contenido:
<a href="#en-TPT-9432" title="Go to Philippians 3:6">Philippians 3:6 e </a>  <span class='footnote-text'>Or “the written law.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9439" title="Go to Philippians 3:13">Philippians 3:13 f </a>  <span class='footnote-text'>This phrase is translated from the Aramaic. The Greek text states “I, myself, have not taken possession of it.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9441" title="Go to Philippians 3:15">Philippians 3:15 g </a>  <span class='footnote-text'>The Aramaic can be translated “those who don’t run this way, God will reveal it to them.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9445" title="Go to Philippians 3:19">Philippians 3:19 h </a>  <span class='footnote-text'>Translated from the Aramaic. The Greek states “their god is their belly,” which is meaningless to the average English speaker.</span> <br><br> <a href="#en-TPT-9445" title="Go to Philippians 3:19">Philippians 3:19 i </a>  <span class='footnote-text'>Translated from the Aramaic. It literally means “their conscience is in the ground.”</span>


bookid: Phil
contenido:
<a href="#en-TPT-9446" title="Go to Philippians 3:20">Philippians 3:20 j </a>  <span class='footnote-text'>Or “citizenship,” or “commonwealth.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10565" title="Go to 1 John 2:28">1 John 2:28 i </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Luke.16.3" href="/passage/?search=Luke.16.3&version=TPT">Luke 16:3 i </a> ; <a class="bibleref" data-bibleref="2Cor.10.8" href="/passage/?search=2Cor.10.8&version=TPT">2 Cor. 10:8 i </a> ; <a class="bibleref" data-bibleref="Phil.1.20" href="/passage/?search=Phil.1.20&version=TPT">Phil. 1:20 i </a> ; <a class="bibleref" data-bibleref="1Pet.4.16" href="/passage/?search=1Pet.4.16&version=TPT">1 Peter 4:16 i </a> .</span>


bookid: 1John
contenido:
<a href="#en-TPT-10566" title="Go to 1 John 2:29">1 John 2:29 j </a>  <span class='footnote-text'>Or “born of him.” Living in righteousness, or doing what is right before God, is the proof that we have been fathered by God himself.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10567" title="Go to 1 John 3:1">1 John 3:1 a </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek reads “that we should be called God’s children, and indeed we are.” See <a class="bibleref" data-bibleref="Rom.8.14" href="/passage/?search=Rom.8.14&version=TPT">Rom. 8:14-17 a </a> ; <a class="bibleref" data-bibleref="Gal.3.26" href="/passage/?search=Gal.3.26&version=TPT">Gal. 3:26-27 a </a> ; <a class="bibleref" data-bibleref="Gal.4.6" href="/passage/?search=Gal.4.6&version=TPT">4:6–7 a </a> .</span> <br><br> <a href="#en-TPT-10567" title="Go to 1 John 3:1">1 John 3:1 b </a>  <span class='footnote-text'>That is, Jesus, God incarnated in human form.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10568" title="Go to 1 John 3:2">1 John 3:2 c </a>  <span class='footnote-text'>The Aramaic can be translated “It has not been revealed until now what we are destined to be.” Many translations view the subject of the Greek verb <i>phanerothe</i> to be Christ (“when <i>he</i> is revealed”), but in the immediate context, “what we will become” is the subject and makes better grammatical sense.</span> <br><br> <a href="#en-TPT-10568" title="Go to 1 John 3:2">1 John 3:2 d </a>  <span class='footnote-text'>The Greek word <i>phaneroo</i> means “to make clear, to be made visible,” and it comes from the verb <i>phaino</i>, which means “to shine.” John is saying we are not yet shining as we will one day. We are both children of God and reflections of God. See Dan. <a class="bibleref" data-bibleref="Dan.12.3" href="/passage/?search=Dan.12.3&version=TPT">12:3 d </a> .</span>


bookid: 1John
contenido:
<a href="#en-TPT-10569" title="Go to 1 John 3:3">1 John 3:3 e </a>  <span class='footnote-text'>The Greek word <i>hagnizo</i> is found only twice in the New Testament. John uses the term in <a class="bibleref" data-bibleref="John.11.55" href="/passage/?search=John.11.55&version=TPT">John 11:55 e </a>  to refer to ritually cleansing ourselves in order to be morally undefiled as we come into God’s presence.</span> <br><br> <a href="#en-TPT-10569" title="Go to 1 John 3:3">1 John 3:3 f </a>  <span class='footnote-text'>There is a purifying hope that transforms us. This is more than the second coming. This is the hope of glory, that we will be revealed as fully like Christ. See <a class="bibleref" data-bibleref="Col.1.25" href="/passage/?search=Col.1.25&version=TPT">Col. 1:25-27 f </a> .</span> <br><br> <a href="#en-TPT-10569" title="Go to 1 John 3:3">1 John 3:3 g </a>  <span class='footnote-text'>Or “as that one [Jesus] is pure.” The beautiful purity of Jesus’ life is the model for our lives.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10570" title="Go to 1 John 3:4">1 John 3:4 h </a>  <span class='footnote-text'>Or “who habitually sins.”</span> <br><br> <a href="#en-TPT-10570" title="Go to 1 John 3:4">1 John 3:4 i </a>  <span class='footnote-text'>The Aramaic can be translated “Whoever commits sin commits evil, for sin is absolutely evil.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10572" title="Go to 1 John 3:6">1 John 3:6 j </a>  <span class='footnote-text'>The present tense of the Greek verb throughout this section indicates a behavior that is persistent and habitual. John is not speaking of those who are yet to walk in complete victory, but those who continue sinning and find ways to excuse and justify it.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10573" title="Go to 1 John 3:7">1 John 3:7 k </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10574" title="Go to 1 John 3:8">1 John 3:8 l </a>  <span class='footnote-text'>Or “is operating under the influence of the devil.” That is, belonging to the devil, not to Christ.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10575" title="Go to 1 John 3:9">1 John 3:9 m </a>  <span class='footnote-text'>The Aramaic can be translated “never serves sin.”</span> <br><br> <a href="#en-TPT-10575" title="Go to 1 John 3:9">1 John 3:9 n </a>  <span class='footnote-text'>This is the Greek word <i>sperma</i>, “male seed.” See <a class="bibleref" data-bibleref="2Pet.1.4" href="/passage/?search=2Pet.1.4&version=TPT">2 Peter 1:4 n </a> .</span> <br><br> <a href="#en-TPT-10575" title="Go to 1 John 3:9">1 John 3:9 o </a>  <span class='footnote-text'>Or “born of God.” We have been fathered by God himself and we carry his DNA, his genes.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10576" title="Go to 1 John 3:10">1 John 3:10 p </a>  <span class='footnote-text'>Or “children of the devil” (or “the Adversary”). This is the only place in the New Testament that refers to those who have never experienced salvation as the devil’s children. See also <a class="bibleref" data-bibleref="John.8.44" href="/passage/?search=John.8.44&version=TPT">John 8:44 p </a> .</span> <br><br> <a href="#en-TPT-10576" title="Go to 1 John 3:10">1 John 3:10 q </a>  <span class='footnote-text'>Or “justice.”</span> <br><br> <a href="#en-TPT-10576" title="Go to 1 John 3:10">1 John 3:10 r </a>  <span class='footnote-text'>Or “is not of God.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10578" title="Go to 1 John 3:12">1 John 3:12 s </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.4.8" href="/passage/?search=Gen.4.8&version=TPT">4:8-10 s </a> .</span>


bookid: 1John
contenido:
<a href="#en-TPT-10581" title="Go to 1 John 3:15">1 John 3:15 t </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.5.21" href="/passage/?search=Matt.5.21&version=TPT">Matt. 5:21-22 t </a> .</span>


bookid: 1John
contenido:
<a href="#en-TPT-10582" title="Go to 1 John 3:16">1 John 3:16 u </a>  <span class='footnote-text'>Or “that he [Jesus] placed his soul over us and we are constantly indebted to place our souls over our brothers and sisters.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10583" title="Go to 1 John 3:17">1 John 3:17 v </a>  <span class='footnote-text'>Real love is an action. Think of God’s love, which rescues, saves, and empowers. Love is more like a verb than a noun. Love is seen by actions, not just words.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10585" title="Go to 1 John 3:19">1 John 3:19 w </a>  <span class='footnote-text'>Or “that we are of [belong to] the truth.”</span> <br><br> <a href="#en-TPT-10585" title="Go to 1 John 3:19">1 John 3:19 x </a>  <span class='footnote-text'>Or “tranquilize our hearts.”</span> <br><br> <a href="#en-TPT-10585" title="Go to 1 John 3:19">1 John 3:19 y </a>  <span class='footnote-text'>The Aramaic can be translated “By this we recognize that we are of the truth and make our hearts confident [or “deliver our hearts”] before he comes.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10586" title="Go to 1 John 3:20">1 John 3:20 z </a>  <span class='footnote-text'>There is a higher courtroom for the human heart: it is where grace is enthroned. The very worst that is in us is known by God and he still showers mercy, love, and acceptance upon us. This is the greatness of God’s grace. He sees beyond the sin of a moment and sees the holy affections of love in those who refuse to turn away from him. See <a class="bibleref" data-bibleref="John.21.17" href="/passage/?search=John.21.17&version=TPT">John 21:17 z </a> .</span>


bookid: 1John
contenido:
<a href="#en-TPT-10588" title="Go to 1 John 3:22">1 John 3:22 a </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.7.7" href="/passage/?search=Matt.7.7&version=TPT">Matt. 7:7 a </a> ; <a class="bibleref" data-bibleref="Matt.21.22" href="/passage/?search=Matt.21.22&version=TPT">21:22 a </a> ; <a class="bibleref" data-bibleref="John.9.31" href="/passage/?search=John.9.31&version=TPT">John 9:31 a </a> ; <a class="bibleref" data-bibleref="John.14.13" href="/passage/?search=John.14.13&version=TPT">14:13–14 a </a> ; <a class="bibleref" data-bibleref="John.15.7" href="/passage/?search=John.15.7&version=TPT">15:7 a </a> .</span> <br><br> <a href="#en-TPT-10588" title="Go to 1 John 3:22">1 John 3:22 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10591" title="Go to 1 John 4:1">1 John 4:1 a </a>  <span class='footnote-text'>Although “what they say” is implied, it is clear that John is speaking of those who prophesy, and it is made explicit by the mention of “false prophets.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10592" title="Go to 1 John 4:2">1 John 4:2 b </a>  <span class='footnote-text'>Or “confesses that Jesus Christ has come in the flesh.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10594" title="Go to 1 John 4:4">1 John 4:4 c </a>  <span class='footnote-text'>That is, the antichrists who deny that Jesus is the Christ.</span> <br><br> <a href="#en-TPT-10594" title="Go to 1 John 4:4">1 John 4:4 d </a>  <span class='footnote-text'>That is, the devil. We have the Word of God, the Holy Spirit, the favor of God, and Jesus Christ. Within us is more than enough power to overcome the evil in this world. John uses the word <i>world</i> (Gr. <i>kosmos</i>) more than any other New Testament writer (104 times) to convey the concept of this world system or world order. One could describe it as “the culture of the world.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10596" title="Go to 1 John 4:6">1 John 4:6 e </a>  <span class='footnote-text'>The New Testament gives us a number of ways we can discern true prophets from false ones. John gives us eight here: (1) They must confess that Jesus the Messiah has come in bodily form (<a class="bibleref" data-bibleref="1John.4.2" href="/passage/?search=1John.4.2&version=TPT">vv. 2–3 e </a> ). (2) They must not come in the spirit of this world (<a class="bibleref" data-bibleref="1John.4.5" href="/passage/?search=1John.4.5&version=TPT">v. 5 e </a> ). (3) They must listen to the truth (<a class="bibleref" data-bibleref="1John.4.6" href="/passage/?search=1John.4.6&version=TPT">v. 6 e </a> ). (4) They must demonstrate love (<a class="bibleref" data-bibleref="1John.4.7" href="/passage/?search=1John.4.7&version=TPT">vv. 7–21 e </a> ). (5) The Spirit of Truth must be in them (<a class="bibleref" data-bibleref="1John.4.4" href="/passage/?search=1John.4.4&version=TPT">vv. 4–6 e </a> ). (6) They must remain true to the written Word of God (<a class="bibleref" data-bibleref="1John.4.6" href="/passage/?search=1John.4.6&version=TPT">v. 6 e </a> ; <a class="bibleref" data-bibleref="1John.5.10" href="/passage/?search=1John.5.10&version=TPT">5:10 e </a> ; <a class="bibleref" data-bibleref="2Tim.3.16" href="/passage/?search=2Tim.3.16&version=TPT">2 Tim. 3:16 e </a> ). (7) They must be overcomers who have the greater One living in them (<a class="bibleref" data-bibleref="1John.4.4" href="/passage/?search=1John.4.4&version=TPT">v. 4 e </a> ). (8) They must have a commitment to the body of Christ (<a class="bibleref" data-bibleref="1John.2.19" href="/passage/?search=1John.2.19&version=TPT">2:19 e </a> ).</span>


bookid: 1John
contenido:
<a href="#en-TPT-10598" title="Go to 1 John 4:8">1 John 4:8 f </a>  <span class='footnote-text'>Or “God continually exists, being love.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10599" title="Go to 1 John 4:9">1 John 4:9 g </a>  <span class='footnote-text'>Or “God’s love was revealed among us.” The base word for “revealed” is <i>phaino</i>, “to shine light.”</span> <br><br> <a href="#en-TPT-10599" title="Go to 1 John 4:9">1 John 4:9 h </a>  <span class='footnote-text'>Or “only begotten.” That is, Jesus had no beginning and was the eternal Son of God as part of the triune essence or Godhead.</span> <br><br> <a href="#en-TPT-10599" title="Go to 1 John 4:9">1 John 4:9 i </a>  <span class='footnote-text'>The Aramaic can be translated “that we might live in his hand,” considered to be an idiom for living by his grace.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10600" title="Go to 1 John 4:10">1 John 4:10 j </a>  <span class='footnote-text'>The Aramaic can be translated “This is how love was born.”</span> <br><br> <a href="#en-TPT-10600" title="Go to 1 John 4:10">1 John 4:10 k </a>  <span class='footnote-text'>The Greek term <i>hilasmos</i> can be described as “a cleansing, satisfying sacrifice that provides a covering shelter.” A form of the word is used for “mercy seat” in <a class="bibleref" data-bibleref="Heb.9.5" href="/passage/?search=Heb.9.5&version=TPT">Heb. 9:5 k </a> . God’s love provides the answers for life’s greatest questions: (1) Why was I created? To receive and experience God’s love. (2) Does God care about me? God’s love is indiscriminate; he loves everyone and cares about every detail of our lives. (3) Am I really free to choose or reject God’s love? Yes—love must be a choice, freely and without compulsion. (4) What is the way of salvation? Love became a man, Jesus Christ, who died as our sacrificial offering and by believing in him we receive the gift of salvation. (5) How can I really know that I am saved? When we respond with faith to God’s loving invitation and then demonstrate it by loving others, we have the assurance of our salvation. (6) How can I know that God loves me? His love prompted him to send his unique and beautiful Son to the earth to be our Savior and Redeemer. He offers to everyone the invitation to experience even deeper measures of his love. And he gives us his Holy Spirit as confirmation that he loves and cherishes us and gives us the power to love others. See <a class="bibleref" data-bibleref="Eph.3.14" href="/passage/?search=Eph.3.14&version=TPT">Eph. 3:14-21 k </a> .</span>


bookid: 1John
contenido:
<a href="#en-TPT-10602" title="Go to 1 John 4:12">1 John 4:12 l </a>  <span class='footnote-text'>Or “watched.” The Greek verb <i>theaomai</i> is used in classical Greek for “watching a play or spectator sport.”</span> <br><br> <a href="#en-TPT-10602" title="Go to 1 John 4:12">1 John 4:12 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.1.18" href="/passage/?search=John.1.18&version=TPT">John 1:18 m </a> ; <a class="bibleref" data-bibleref="John.5.37" href="/passage/?search=John.5.37&version=TPT">5:37 m </a> ; <a class="bibleref" data-bibleref="John.6.46" href="/passage/?search=John.6.46&version=TPT">6:46 m </a> .</span>


bookid: 1John
contenido:
<a href="#en-TPT-10605" title="Go to 1 John 4:15">1 John 4:15 n </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10606" title="Go to 1 John 4:16">1 John 4:16 o </a>  <span class='footnote-text'>Or “in us.”</span> <br><br> <a href="#en-TPT-10606" title="Go to 1 John 4:16">1 John 4:16 p </a>  <span class='footnote-text'>Or “God continually exists, being love.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10607" title="Go to 1 John 4:17">1 John 4:17 q </a>  <span class='footnote-text'>Or “By this” (relationship with God).</span> <br><br> <a href="#en-TPT-10607" title="Go to 1 John 4:17">1 John 4:17 r </a>  <span class='footnote-text'>Or “love has reached its goal/destiny within us.”</span> <br><br> <a href="#en-TPT-10607" title="Go to 1 John 4:17">1 John 4:17 s </a>  <span class='footnote-text'>The Aramaic can be translated “we will have open faces on the day of judgment.” For the true believer filled with God’s love, the day of judgment is not to be feared but looked forward to, for perfect love will have made us completely like Christ. Love provides us with no reason to fear the future or to fear punishment from God. See <a class="bibleref" data-bibleref="1Cor.4.5" href="/passage/?search=1Cor.4.5&version=TPT">1 Cor. 4:5 s </a> .</span> <br><br> <a href="#en-TPT-10607" title="Go to 1 John 4:17">1 John 4:17 t </a>  <span class='footnote-text'>Or “because we are what he is in this world.” The verb tense is important. We are not like Jesus <i>was</i>, but because of grace, we are like he is <i>now</i>: pure and holy, seated in heaven, and glorified. See <a class="bibleref" data-bibleref="Rom.8.30" href="/passage/?search=Rom.8.30&version=TPT">Rom. 8:30 t </a> ; <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="Col.3.2" href="/passage/?search=Col.3.2&version=TPT">Col. 3:1-4 t </a> . Faith has transferred his righteousness to us.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10608" title="Go to 1 John 4:18">1 John 4:18 u </a>  <span class='footnote-text'>The immediate context shows that it is the fear of correction, “punishment,” or rejection. The Aramaic can be translated “Fear is suspicious.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10609" title="Go to 1 John 4:19">1 John 4:19 v </a>  <span class='footnote-text'>Or “We [continue to] love because God first loved us.” Some manuscripts read “We love God because he first loved us.”</span>


bookid: 1John
contenido:
<a href="#en-TPT-10611" title="Go to 1 John 4:21">1 John 4:21 w </a>  <span class='footnote-text'>The real proof of our love for God must always be in how we express love and treat others with dignity and respect, esteeming them in love.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10614" title="Go to 1 John 5:3">1 John 5:3 a </a>  <span class='footnote-text'>God’s grace empowers us to love, which makes his commands a delight instead of a duty. The spontaneity of love is never crushed by the commands of a loving God.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10615" title="Go to 1 John 5:4">1 John 5:4 b </a>  <span class='footnote-text'>The Greek verb tense indicates continuous action, “continually conquers the world” (system).</span>


bookid: 1John
contenido:
<a href="#en-TPT-10617" title="Go to 1 John 5:6">1 John 5:6 c </a>  <span class='footnote-text'>At Jesus’ baptism the voice of the Father acknowledged him as his beloved Son. At the cross his blood was shed to bring the reality of Christ to those who believe in him. The majority view of current scholarship is this passage refers to Jesus’ baptism and the cross. It is possible, however, that John is referring to the blood and water that spilled from the side of Jesus after his death.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10618" title="Go to 1 John 5:7">1 John 5:7 d </a>  <span class='footnote-text'>There is considerable historical and theological debate surrounding <a class="bibleref" data-bibleref="1John.5.7" href="/passage/?search=1John.5.7&version=TPT">vv. 7–8 d </a> . Some later, less reliable manuscripts have for <a class="bibleref" data-bibleref="1John.5.7" href="/passage/?search=1John.5.7&version=TPT">vv. 7–8 d </a> : “There are three that testify in heaven: the Father, the Word, and the Holy Spirit. And these three are one.” This is known as the <i>Comma Johanneum</i>. But there has been a nearly complete agreement of scholars that this reading was added by copyists, with many theories of who it was. Although there is nothing heretical about this addition, it seems to have been inserted to reinforce the doctrine of the Trinity. It is not included in modern versions nor in the Aramaic.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10622" title="Go to 1 John 5:11">1 John 5:11 e </a>  <span class='footnote-text'>Or “this life is in [as connected to him as source] his Son.” It can also mean that God has placed us in life union with his Son to manifest eternal life in us.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10627" title="Go to 1 John 5:16">1 John 5:16 f </a>  <span class='footnote-text'>That is, if the sinning is persisted in, it may lead to death. Some believe this may refer to the unforgivable sin of blasphemy of the Holy Spirit (<a class="bibleref" data-bibleref="Matt.12.31" href="/passage/?search=Matt.12.31&version=TPT">Matt. 12:31-32 f </a> ; <a class="bibleref" data-bibleref="Mark.3.28" href="/passage/?search=Mark.3.28&version=TPT">Mark 3:28-30 f </a> ; <a class="bibleref" data-bibleref="Luke.12.8" href="/passage/?search=Luke.12.8&version=TPT">Luke 12:8-10 f </a> ), or possibly the sin that brings death in taking communion “unworthily” (<a class="bibleref" data-bibleref="1Cor.11.27" href="/passage/?search=1Cor.11.27&version=TPT">1 Cor. 11:27-30 f </a> ), or lying to the Holy Spirit (<a class="bibleref" data-bibleref="Acts.5.2" href="/passage/?search=Acts.5.2&version=TPT">Acts 5:1-11 f </a> ). However, John speaks in this letter about the gross apostasy of those who turn away from the truth and depart from the fellowship of believers and follow the teaching of antichrists.</span>


bookid: 1John
contenido:
<a href="#en-TPT-10632" title="Go to 1 John 5:21">1 John 5:21 g </a>  <span class='footnote-text'>Or “keep yourselves from idols.” The Aramaic can be translated “Keep your souls from fear of idols.”</span>


bookid: 2John
contenido:
<a href="#en-TPT-10633" title="Go to 2 John 1:1">2 John 1:1 a </a>  <span class='footnote-text'>Or “presbyter.” This was obviously a self-designated term for the apostle John. He was an elder because of being the only living apostle who was chosen by Jesus.</span> <br><br> <a href="#en-TPT-10633" title="Go to 2 John 1:1">2 John 1:1 b </a>  <span class='footnote-text'>The letter is addressed to the <i>eklekte kuria</i> (“elect/chosen/excellent lady”). Most commentators see this as a metaphor for the church and her spiritual children, believing that John wrote this letter to a sister congregation or network of congregations. This has been the majority view since it was first noted by Jerome (Jerome, <i>Ep. Xi. ad Ageruchiam</i>). Still, others see it as a letter to a specific woman, with the conjecture that her name was either Elekta or Kyria. This is a possibility, since one way to read the letter is that John knew this woman and was acquainted with her sister and her children (<a class="bibleref" data-bibleref="2John.1.13" href="/passage/?search=2John.1.13&version=TPT">v. 13 b </a> ). If this was indeed written to Kyria (feminine of “lord,” meaning a woman in authority), there is a possibility that she was the pastor or overseer of a specific church. But who was the most especially “chosen woman” in the entire Bible? It was Mary, the mother of our Lord Jesus. John was given the commission by Jesus himself in his last moments on earth to care for Mary as his mother, and we know that Mary had a sister (<a class="bibleref" data-bibleref="John.19.25" href="/passage/?search=John.19.25&version=TPT">John 19:25-27 b </a> , cf. <a class="bibleref" data-bibleref="2John.1.13" href="/passage/?search=2John.1.13&version=TPT">v. 13 b </a> ). What other woman is chosen and loved, not only by John but all the church? Every believer in Jesus rightly honors and reveres his mother, Mary. Throughout church history there have been a few scholars who believe that Mary was the recipient of this letter. (See Knauer, <i>Stud. U. Krit.</i>, 1833, Part 2, p.452ff.; q.v. J. E. Huther, <i>Critical and Exegetical Handbook to the General Epistles of James, Peter, John, and Jude</i>, translated from the German, 11 vols., Funk and Wagnalls, 1884.)</span> <br><br> <a href="#en-TPT-10633" title="Go to 2 John 1:1">2 John 1:1 c </a>  <span class='footnote-text'>Or “whom I love in truth.” John uses the word <i>love</i> sixty-two times in the New Testament, while all the other New Testament writers combined use it a total of 116 times.</span> <br><br> <a href="#en-TPT-10633" title="Go to 2 John 1:1">2 John 1:1 d </a>  <span class='footnote-text'>It is possible that John is using the word <i>truth</i> as he uses <i>word</i> (Gr. <i>logos</i>), as a title for Jesus Christ (“all who know the Truth”).</span>


bookid: 2John
contenido:
<a href="#en-TPT-10634" title="Go to 2 John 1:2">2 John 1:2 e </a>  <span class='footnote-text'>Or “into the age.” The Aramaic can be translated “because the truth sustains us to the end of the eternity.”</span>


bookid: 2John
contenido:
<a href="#en-TPT-10635" title="Go to 2 John 1:3">2 John 1:3 f </a>  <span class='footnote-text'>Or “in truth and love.”</span>


bookid: 2John
contenido:
<a href="#en-TPT-10639" title="Go to 2 John 1:7">2 John 1:7 g </a>  <span class='footnote-text'>In the context of love, John now mentions false teachers. This shows us that love is the safeguard against error. The more that love flows through us as we honor God’s commands, the more we are kept from deception. Our unity, produced by love, enables us to recognize and resist false teachers.</span>


bookid: 2John
contenido:
<a href="#en-TPT-10640" title="Go to 2 John 1:8">2 John 1:8 h </a>  <span class='footnote-text'>Some manuscripts have “you.”</span>


bookid: 2John
contenido:
<a href="#en-TPT-10641" title="Go to 2 John 1:9">2 John 1:9 i </a>  <span class='footnote-text'>Or “goes beyond” (the teaching of Christ). The Aramaic implies a visiting minister or itinerant speaker, “whoever passes through.”</span>


bookid: 2John
contenido:
<a href="#en-TPT-10642" title="Go to 2 John 1:10">2 John 1:10 j </a>  <span class='footnote-text'>Or “don’t give him any greeting” (as a believer). Hospitality was such a cultural virtue in the time of John that he actually had to warn them not to show hospitality to false teachers.</span> <br><br> <a href="#en-TPT-10642" title="Go to 2 John 1:10">2 John 1:10 k </a>  <span class='footnote-text'>Or possibly “house [church].”</span>


bookid: 2John
contenido:
<a href="#en-TPT-10643" title="Go to 2 John 1:11">2 John 1:11 l </a>  <span class='footnote-text'>Or “If you give him a [public] greeting [as a believer].”</span>


bookid: 2John
contenido:
<a href="#en-TPT-10644" title="Go to 2 John 1:12">2 John 1:12 m </a>  <span class='footnote-text'>Or “I’d rather not write with ink [pen] and paper.”</span> <br><br> <a href="#en-TPT-10644" title="Go to 2 John 1:12">2 John 1:12 n </a>  <span class='footnote-text'>The Aramaic can be translated “mouth to mouth.”</span>


bookid: 2John
contenido:
<a href="#en-TPT-10645" title="Go to 2 John 1:13">2 John 1:13 o </a>  <span class='footnote-text'>Most manuscripts do not include “Amen.”</span>


bookid: 3John
contenido:
<a href="#en-TPT-10646" title="Go to 3 John 1:1">3 John 1:1 a </a>  <span class='footnote-text'>Or “presbyter.” This was obviously a self-designated term for the apostle John. He was an elder because of being the only living apostle who was chosen by Jesus.</span> <br><br> <a href="#en-TPT-10646" title="Go to 3 John 1:1">3 John 1:1 b </a>  <span class='footnote-text'>Gaius was a convert of John’s and a close friend who likely had a leadership position in the church (location not given). Church tradition states that he was one of the seventy whom Jesus sent out and was later ordained by John as the bishop of Pergamum. See <i>Apostolic Constitutions</i> (7.46.9; Funk 1, 454). However, there was also a Gaius who became the bishop of Ephesus. There are four mentions of Gaius in the New Testament, although it is unlikely that they were the same person (<a class="bibleref" data-bibleref="Acts.19.29" href="/passage/?search=Acts.19.29&version=TPT">Acts 19:29 b </a> ; <a class="bibleref" data-bibleref="Rom.16.23" href="/passage/?search=Rom.16.23&version=TPT">Rom. 16:23 b </a> ; <a class="bibleref" data-bibleref="1Cor.1.14" href="/passage/?search=1Cor.1.14&version=TPT">1 Cor. 1:14 b </a> ). The name Gaius means “joyful or happy.” The Latin form of <i>Gaius</i> can be translated “lord.”</span> <br><br> <a href="#en-TPT-10646" title="Go to 3 John 1:1">3 John 1:1 c </a>  <span class='footnote-text'>Or “continually love in truth” (reality).</span>


bookid: 3John
contenido:
<a href="#en-TPT-10647" title="Go to 3 John 1:2">3 John 1:2 d </a>  <span class='footnote-text'>The Greek word <i>eudoomai</i> means “to be brought along to a smooth and prosperous journey” or “to be continually prospered [unto success] in every way.” The Aramaic can be translated “as much as succeeds you.” See Josh. <a class="bibleref" data-bibleref="Josh.1.8" href="/passage/?search=Josh.1.8&version=TPT">1:8 d </a> .</span> <br><br> <a href="#en-TPT-10647" title="Go to 3 John 1:2">3 John 1:2 e </a>  <span class='footnote-text'>John is praying that Gaius’ physical health would match his spiritual health. God is concerned for both our physical health (he gave our bodies an immune system) and our souls (emotional and spiritual well-being). If physical health and soul “prosperity” were not the will of God, why would John pray that for Gaius?</span>


bookid: 3John
contenido:
<a href="#en-TPT-10648" title="Go to 3 John 1:3">3 John 1:3 f </a>  <span class='footnote-text'>Although the words <i>Jesus</i>, or <i>Christ</i>, do not appear anywhere in the text of 3 John, they are clearly implied.</span>


bookid: 3John
contenido:
<a href="#en-TPT-10650" title="Go to 3 John 1:5">3 John 1:5 g </a>  <span class='footnote-text'>These are traveling missionaries and itinerant speakers who were shown hospitality by Gaius. True hospitality is a lost art in some churches today and needs to be valued anew.</span>


bookid: 3John
contenido:
<a href="#en-TPT-10651" title="Go to 3 John 1:6">3 John 1:6 h </a>  <span class='footnote-text'>This would likely have been the church where John was ministering (Ephesus, Pergamum, or another unnamed location).</span> <br><br> <a href="#en-TPT-10651" title="Go to 3 John 1:6">3 John 1:6 i </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-10651" title="Go to 3 John 1:6">3 John 1:6 j </a>  <span class='footnote-text'>Or “equal to God’s value of them.” Apparently, these missionaries had reported to John, returned to the area where Gaius was living, and then continued on with their missionary journey. The Aramaic is quite different: “You outfitted them like a plank billboard for God”; that is, “The gifts you gave them made them an advertisement for God.”</span>


bookid: 3John
contenido:
<a href="#en-TPT-10652" title="Go to 3 John 1:7">3 John 1:7 k </a>  <span class='footnote-text'>Or “from the gentiles.”</span>


bookid: 3John
contenido:
<a href="#en-TPT-10653" title="Go to 3 John 1:8">3 John 1:8 l </a>  <span class='footnote-text'>By giving to those who preach the gospel and nurture the people of God, we are partnering with them in their ministry.</span>


bookid: 3John
contenido:
<a href="#en-TPT-10654" title="Go to 3 John 1:9">3 John 1:9 m </a>  <span class='footnote-text'>This refers to a lost letter, possibly destroyed by Diotrephes. So the letter we now have is actually 4 John.</span> <br><br> <a href="#en-TPT-10654" title="Go to 3 John 1:9">3 John 1:9 n </a>  <span class='footnote-text'>Diotrephes was most likely an elder in the congregation who saw himself as the most important one, pushing himself forward with a controlling leadership style. He refused the apostolic authority of John and would not accept guest speakers who may have been sent by John. His name means “nourished by Jupiter.” Leaders must view other leaders not as threats but as coworkers. Love is not controlling or tyrannical. It is clear in the New Testament that the local church must have God-appointed ministry in the congregation from pastors, prophets, teachers, evangelists, and apostles (<a class="bibleref" data-bibleref="Eph.4.11" href="/passage/?search=Eph.4.11&version=TPT">Eph. 4:11 n </a> ). Additionally, there were itinerant ministers that—if proven authentic—were to be received by the local church authorities and given both opportunities to minister and generous gifts to send them on their way.</span>


bookid: 3John
contenido:
<a href="#en-TPT-10655" title="Go to 3 John 1:10">3 John 1:10 o </a>  <span class='footnote-text'>Or “with evil words talking nonsense about us.”</span> <br><br> <a href="#en-TPT-10655" title="Go to 3 John 1:10">3 John 1:10 p </a>  <span class='footnote-text'>These would be the itinerant ministers, missionaries who visited their assembly to minister in the region.</span>


bookid: 3John
contenido:
<a href="#en-TPT-10656" title="Go to 3 John 1:11">3 John 1:11 q </a>  <span class='footnote-text'>The Aramaic gives an entirely different slant to this verse. It can be translated “Beloved, don’t treat him with malice but with blessing” (good deeds).</span> <br><br> <a href="#en-TPT-10656" title="Go to 3 John 1:11">3 John 1:11 r </a>  <span class='footnote-text'>This last clause is asyndetic in order to add emphasis.</span>


bookid: 3John
contenido:
<a href="#en-TPT-10657" title="Go to 3 John 1:12">3 John 1:12 s </a>  <span class='footnote-text'>It is possible that Demetrius was one of the “brothers” (<a class="bibleref" data-bibleref="3John.1.3" href="/passage/?search=3John.1.3&version=TPT">v. 3 s </a> ) who was now coming to visit the church and that he was the one who carried this letter to Gaius. This letter served the purpose of being a “letter of recommendation” of Demetrius and his ministry.</span>


bookid: 3John
contenido:
<a href="#en-TPT-10658" title="Go to 3 John 1:13">3 John 1:13 t </a>  <span class='footnote-text'>Or “I’d rather not write with ink [pen] and paper.”</span>


bookid: 3John
contenido:
<a href="#en-TPT-10659" title="Go to 3 John 1:14">3 John 1:14 u </a>  <span class='footnote-text'>The Aramaic can be translated “mouth to mouth.”</span>


bookid: Jude
contenido:
<a href="#en-TPT-10661" title="Go to Jude 1:1">Jude 1:1 a </a>  <span class='footnote-text'>Or Jude. The Greek is <i>Judas</i>. This was a common Hebrew/Aramaic name during the time of Jesus, and there were two of the Twelve who had this name.</span> <br><br> <a href="#en-TPT-10661" title="Go to Jude 1:1">Jude 1:1 b </a>  <span class='footnote-text'>The Greek word <i>doulos</i> implies a close and lasting relationship to a master; love is implied.</span> <br><br> <a href="#en-TPT-10661" title="Go to Jude 1:1">Jude 1:1 c </a>  <span class='footnote-text'>This James was the brother of our Lord Jesus. Jude is not asserting his family ties to Jesus but to James, as a sign of his humility. Instead of introducing himself as the half-brother of Jesus, he chose to describe himself simply as a “loving servant of Jesus . . . and brother of James.” Jude is not boasting of a physical commonality with Jesus but a spiritual relationship he has with the risen Christ. See <a class="bibleref" data-bibleref="Matt.13.55" href="/passage/?search=Matt.13.55&version=TPT">Matt. 13:55 c </a> , where he is named as a (half) brother of Jesus.</span> <br><br> <a href="#en-TPT-10661" title="Go to Jude 1:1">Jude 1:1 d </a>  <span class='footnote-text'>Or “by.”</span>


bookid: Jude
contenido:
<a href="#en-TPT-10662" title="Go to Jude 1:2">Jude 1:2 e </a>  <span class='footnote-text'>Jude adds the word <i>love</i> to the typical greeting of mercy and peace.</span> <br><br> <a href="#en-TPT-10662" title="Go to Jude 1:2">Jude 1:2 f </a>  <span class='footnote-text'>Or “be multiplied in you.”</span>


bookid: Jude
contenido:
<a href="#en-TPT-10663" title="Go to Jude 1:3">Jude 1:3 g </a>  <span class='footnote-text'>Or “keep adding to the contest” or “repeatedly participate fully in the race course.”</span> <br><br> <a href="#en-TPT-10663" title="Go to Jude 1:3">Jude 1:3 h </a>  <span class='footnote-text'>Although the Greek here is “the faith” or “on behalf of the faith,” it is clear that Jude is not speaking of faith as simply believing in God. The Christian faith encompasses the body of truth we receive from the inspired Word of God. It is possible that Jude wrote his letter after the death of Peter and was referring to 1 and 2 Peter, a few of Paul’s early letters, or even Mark’s Gospel.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10664" title="Go to Jude 1:4">Jude 1:4 i </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Acts.20.29" href="/passage/?search=Acts.20.29&version=TPT">Acts 20:29-30 i </a> ; <a class="bibleref" data-bibleref="2Pet.2.1" href="/passage/?search=2Pet.2.1&version=TPT">2 Peter 2:1 i </a> .</span> <br><br> <a href="#en-TPT-10664" title="Go to Jude 1:4">Jude 1:4 j </a>  <span class='footnote-text'>Or “written.” It is possible that Jude is referring not only to Old Testament prophecies but also to the New Testament book of 2 Peter.</span> <br><br> <a href="#en-TPT-10664" title="Go to Jude 1:4">Jude 1:4 k </a>  <span class='footnote-text'>Or “debauchery.” See <a class="bibleref" data-bibleref="Rom.6.1" href="/passage/?search=Rom.6.1&version=TPT">Rom. 6:1 k </a> ; <a class="bibleref" data-bibleref="Titus.2.11" href="/passage/?search=Titus.2.11&version=TPT">Titus 2:11-14 k </a> . The gospel of grace is beautiful to our ears. God’s grace empowers and equips us to live an ascended life so that we are not distracted or detoured by our former life of sin.</span> <br><br> <a href="#en-TPT-10664" title="Go to Jude 1:4">Jude 1:4 l </a>  <span class='footnote-text'>Or “deny.”</span> <br><br> <a href="#en-TPT-10664" title="Go to Jude 1:4">Jude 1:4 m </a>  <span class='footnote-text'>Or “Sovereign” (God). They deny the authority, glory, and sovereignty of our Master (God) and our Lord Jesus Christ.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10665" title="Go to Jude 1:5">Jude 1:5 n </a>  <span class='footnote-text'>Some reliable manuscripts have “the Lord,” while other very reliable early manuscripts have “Jesus.” This translation, for the sake of clarity, includes both Lord and Jesus. This is an incredible reference of the preincarnate Jesus, who powerfully delivered the Hebrew people before he was even born.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10666" title="Go to Jude 1:6">Jude 1:6 o </a>  <span class='footnote-text'>Or “their own principality” or “their native state.”</span> <br><br> <a href="#en-TPT-10666" title="Go to Jude 1:6">Jude 1:6 p </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.6.1" href="/passage/?search=Gen.6.1&version=TPT">6:1-4 p </a> ; <a class="bibleref" data-bibleref="2Pet.2.4" href="/passage/?search=2Pet.2.4&version=TPT">2 Peter 2:4-8 p </a> . This episode is referring to angels who abandoned the heavenly realm to come to earth to have intercourse with women in order to corrupt the godly lineage of Seth. Cain had already gone into the darkness of sin, but the godly line of Seth would one day bring forth Noah, and from his seed (Shem) Jesus would eventually be born. The rebellious rank of angels mentioned here had sex with women who then gave birth to the Nephilim (mighty giants). Ancient references to this can be found in the writings of early Jewish writers, including Josephus and Philo of Alexandria, as well as early church fathers, such as Justin Martyr, Irenaeus, Clement of Alexandria, Ambrose of Milan, Athenagoras, Tertullian, Eusebius, Lactantius, Jerome, Augustine of Hippo, and Sulpicius Severus. All of them, along with the Septuagint, identified these sons of God as the offspring of angels. See also <i>1 Enoch</i> 10. This sin was one of the significant causes for the flood.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10667" title="Go to Jude 1:7">Jude 1:7 q </a>  <span class='footnote-text'>This would include Admah and Zeboyim (Deut. <a class="bibleref" data-bibleref="Deut.29.23" href="/passage/?search=Deut.29.23&version=TPT">29:23 q </a> ).</span> <br><br> <a href="#en-TPT-10667" title="Go to Jude 1:7">Jude 1:7 r </a>  <span class='footnote-text'>Or “strange flesh.” This is homosexuality, but it includes any sexual deviation or immorality. In the pseudepigraphal book The Testament of Naphtali, 3.3.4–5 refers to sexual relations between the women of Sodom and these fallen angels, called “Watchers.” The <i>Book of Jubilees</i> makes mention of holy angels sent by God to punish the “Watchers.” <i>Second Enoch</i> describes the people of Sodom as committing abominations such as pedophilia, sorcery, magic enchantments, and the worship of many gods. <i>First Enoch</i> 6–10 indicates there were two hundred of these “Watchers” who came to earth, lusting after the women of Sodom who had offspring (Nephilim) from their sexual relations with them. Both humanity and angels violated the boundaries God had set in place.</span> <br><br> <a href="#en-TPT-10667" title="Go to Jude 1:7">Jude 1:7 s </a>  <span class='footnote-text'>Jude gives us three examples from ancient history in <a class="bibleref" data-bibleref="Jude.1.5" href="/passage/?search=Jude.1.5&version=TPT">vv. 5–7 s </a> , pointing to those who experienced wonderful privileges from God but terribly abused God’s grace and so were punished. Sodom and Gomorrah was described as fertile, fruitful, “like the garden of the Lord” (Gen. <a class="bibleref" data-bibleref="Gen.13.10" href="/passage/?search=Gen.13.10&version=TPT">13:10 s </a> ). Each example cited (Israel’s exodus, angels that sinned, and the cities of sexual perversion) serves as an example and a warning that God judges sin. There is an eternal punishment of fire awaiting all who refuse to hide themselves in the love and grace of God, which is expressed through Christ toward us.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10668" title="Go to Jude 1:8">Jude 1:8 t </a>  <span class='footnote-text'>Or “blaspheming reputations”; that is, angelic beings.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10669" title="Go to Jude 1:9">Jude 1:9 u </a>  <span class='footnote-text'>See Dan. <a class="bibleref" data-bibleref="Dan.10.13" href="/passage/?search=Dan.10.13&version=TPT">10:13 u </a> , <a class="bibleref" data-bibleref="Dan.10.21" href="/passage/?search=Dan.10.21&version=TPT">21 u </a> ; <a class="bibleref" data-bibleref="Dan.12.1" href="/passage/?search=Dan.12.1&version=TPT">12:1 u </a> ; <a class="bibleref" data-bibleref="Rev.12.7" href="/passage/?search=Rev.12.7&version=TPT">Rev. 12:7 u </a> . Michael is one of the highest angelic messengers, who is seen as leading the angelic host in war against the devil and his angels.</span> <br><br> <a href="#en-TPT-10669" title="Go to Jude 1:9">Jude 1:9 v </a>  <span class='footnote-text'>Moses’ death is mentioned in Deut. <a class="bibleref" data-bibleref="Deut.34.5" href="/passage/?search=Deut.34.5&version=TPT">34:5-6 v </a> .</span> <br><br> <a href="#en-TPT-10669" title="Go to Jude 1:9">Jude 1:9 w </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-10669" title="Go to Jude 1:9">Jude 1:9 x </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="2Pet.2.10" href="/passage/?search=2Pet.2.10&version=TPT">2 Peter 2:10-12 x </a> . It is obvious here that Michael the archangel had a measure of respect for spiritual powers, even toward the devil. A possible translation of the Greek word <i>epitimao</i> is “to hold in high regard” or “to respect.” Most scholars believe that Jude is quoting from the book of <i>The Assumption of Moses</i>, as cited also by some church fathers (Clement of Alexandria and Origen).</span>


bookid: Jude
contenido:
<a href="#en-TPT-10670" title="Go to Jude 1:10">Jude 1:10 y </a>  <span class='footnote-text'>There is an implication that they are like animals in heat, following their natural instincts.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10671" title="Go to Jude 1:11">Jude 1:11 z </a>  <span class='footnote-text'>Or “A curse is on them.”</span> <br><br> <a href="#en-TPT-10671" title="Go to Jude 1:11">Jude 1:11 a </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.4.3" href="/passage/?search=Gen.4.3&version=TPT">4:3-8 a </a> . The way of Cain was to reject the blood sacrifice that God desired and instead offer the fruit of his own labors (works). False teachers will insist on adding something to the gospel, polluting it with human works.</span> <br><br> <a href="#en-TPT-10671" title="Go to Jude 1:11">Jude 1:11 b </a>  <span class='footnote-text'>Or “poured out” (themselves).</span> <br><br> <a href="#en-TPT-10671" title="Go to Jude 1:11">Jude 1:11 c </a>  <span class='footnote-text'>Balaam’s error was an abuse of the prophetic gift for financial gain. See Num. 22–24; 31:16.</span> <br><br> <a href="#en-TPT-10671" title="Go to Jude 1:11">Jude 1:11 d </a>  <span class='footnote-text'>See Num. 16. Korah led 250 men in rebellions against the leadership of Moses. The earth opened up and swallowed Korah alive. In a similar way, the “things of this earth” enticed these false teachers and they would be “swallowed up” by their greed for what this world can offer. Jude gives us three illustrations of wicked men who did as they pleased and suffered greatly: Cain, Balaam, and Korah.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10672" title="Go to Jude 1:12">Jude 1:12 e </a>  <span class='footnote-text'>“Love feasts”! What a beautiful description of what our church gatherings are meant to be. We celebrate the love of Christ through our communion, worship, teaching, prophesying, and fellowship together in our love for one another.</span> <br><br> <a href="#en-TPT-10672" title="Go to Jude 1:12">Jude 1:12 f </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="1Cor.11.17" href="/passage/?search=1Cor.11.17&version=TPT">1 Cor. 11:17-22 f </a> .</span> <br><br> <a href="#en-TPT-10672" title="Go to Jude 1:12">Jude 1:12 g </a>  <span class='footnote-text'>Or “shepherds who care for only themselves.” The Aramaic can be translated “they submit their souls to no one.”</span> <br><br> <a href="#en-TPT-10672" title="Go to Jude 1:12">Jude 1:12 h </a>  <span class='footnote-text'>Rain in the Bible is often a symbol of revelatory teaching (Deut. <a class="bibleref" data-bibleref="Deut.32.2" href="/passage/?search=Deut.32.2&version=TPT">32:2 h </a> ).</span> <br><br> <a href="#en-TPT-10672" title="Go to Jude 1:12">Jude 1:12 i </a>  <span class='footnote-text'>Both in Hebrew and in Aramaic, the word Jude uses for “winds” is <i>spirits</i>—“swept along by the spirits.”</span> <br><br> <a href="#en-TPT-10672" title="Go to Jude 1:12">Jude 1:12 j </a>  <span class='footnote-text'>Autumn trees are often quite stunning in beauty, but these false teachers are bearing no fruit. They have the appearance of being true, but there is no fruit connected to their lives and ministries.</span> <br><br> <a href="#en-TPT-10672" title="Go to Jude 1:12">Jude 1:12 k </a>  <span class='footnote-text'>They are dead in appearance and dead in reality—dead through and through.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10673" title="Go to Jude 1:13">Jude 1:13 l </a>  <span class='footnote-text'>The Aramaic can be translated “They manifest their confusion.”</span> <br><br> <a href="#en-TPT-10673" title="Go to Jude 1:13">Jude 1:13 m </a>  <span class='footnote-text'>Stars were seen as navigational tools for seamen. But these false teachers could not be depended on and would give disastrous guidance. The word <i>misleading</i> is found in the Aramaic.</span> <br><br> <a href="#en-TPT-10673" title="Go to Jude 1:13">Jude 1:13 n </a>  <span class='footnote-text'>This is an Hebraic expression that is meant to convey the place of future eternal punishment, the farthest away from God that anyone could ever be.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10674" title="Go to Jude 1:14">Jude 1:14 o </a>  <span class='footnote-text'>That would be Adam, Seth, Enosh, Kenan, Mahalalel, Jared, and Enoch.</span> <br><br> <a href="#en-TPT-10674" title="Go to Jude 1:14">Jude 1:14 p </a>  <span class='footnote-text'>Or “prophesied against them.”</span> <br><br> <a href="#en-TPT-10674" title="Go to Jude 1:14">Jude 1:14 q </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek can also be translated “The Lord has come” (proleptic [or futuristic] aorist).</span>


bookid: Jude
contenido:
<a href="#en-TPT-10675" title="Go to Jude 1:15">Jude 1:15 r </a>  <span class='footnote-text'>See <i>1 Enoch</i> 1:9.</span>


bookid: Jude
contenido:
<a href="#en-TPT-10676" title="Go to Jude 1:16">Jude 1:16 s </a>  <span class='footnote-text'>Or “admiring faces [of the rich] for their own [financial] gain.”</span>


bookid: Jude
contenido:
<a href="#en-TPT-10678" title="Go to Jude 1:18">Jude 1:18 t </a>  <span class='footnote-text'>The last days began at Pentecost and have continued for more than two thousand years. We have been living in the last days since the Holy Spirit was poured out. See <a class="bibleref" data-bibleref="Acts.2.17" href="/passage/?search=Acts.2.17&version=TPT">Acts 2:17 t </a> ; <a class="bibleref" data-bibleref="Heb.1.2" href="/passage/?search=Heb.1.2&version=TPT">Heb. 1:2 t </a> .</span> <br><br> <a href="#en-TPT-10678" title="Go to Jude 1:18">Jude 1:18 u </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Acts.20.29" href="/passage/?search=Acts.20.29&version=TPT">Acts 20:29 u </a> ; <a class="bibleref" data-bibleref="1Tim.4.1" href="/passage/?search=1Tim.4.1&version=TPT">1 Tim. 4:1 u </a> ; <a class="bibleref" data-bibleref="2Tim.3.1-2Tim.3.5" href="/passage/?search=2Tim.3.1-2Tim.3.5&version=TPT">2 Tim. 3:1-5 u </a> ; <a class="bibleref" data-bibleref="2Pet.3.2" href="/passage/?search=2Pet.3.2&version=TPT">2 Peter 3:2-3 u </a> ; <a class="bibleref" data-bibleref="2John.1.7" href="/passage/?search=2John.1.7&version=TPT">2 John 7 u </a> .</span>


bookid: Song
contenido:
<a href="#en-TPT-3252" title="Go to Song of Songs 2:7">Song of Songs 2:7 k </a>  <span class='footnote-text'>In the poetic imagery of the Song of Songs, deer and gazelle are symbols of the joys of love. The Septuagint says, “By all the powers and strengths of the field.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3253" title="Go to Song of Songs 2:8">Song of Songs 2:8 l </a>  <span class='footnote-text'>Implied in the context of 2:17.</span>


bookid: Song
contenido:
<a href="#en-TPT-3254" title="Go to Song of Songs 2:9">Song of Songs 2:9 m </a>  <span class='footnote-text'>Or “There he stands behind our wall.” Fear and religious duty will always have a wall to hide behind. The contrast is striking. He is free and leaping over mountains, but the Shulamite was enclosed and restricted behind a wall.</span>


bookid: Song
contenido:
<a href="#en-TPT-3256" title="Go to Song of Songs 2:11">Song of Songs 2:11 n </a>  <span class='footnote-text'>The rains speak of the outpouring of the Holy Spirit. She is refreshed and prepared to move out with him.</span>


bookid: Song
contenido:
<a href="#en-TPT-3257" title="Go to Song of Songs 2:12">Song of Songs 2:12 o </a>  <span class='footnote-text'>Or “The season of singing has arrived.” The Hebrew word for “pruning” is a homonym that can also mean “singing.”</span> <br><br> <a href="#en-TPT-3257" title="Go to Song of Songs 2:12">Song of Songs 2:12 p </a>  <span class='footnote-text'>This is the turtledove, which is heard only at the time of harvest. The turtledove is also an acceptable sacrifice of cleansing in place of a lamb. The words “our land” show the joint possession of all things that we enjoy through our union with Christ.</span>


bookid: Song
contenido:
<a href="#en-TPT-3258" title="Go to Song of Songs 2:13">Song of Songs 2:13 q </a>  <span class='footnote-text'>This text is literally translated “The fig tree has sweetened and puts forth its early figs.” In the language of allegory, the fig tree is a picture of destiny and purpose. The sign of a fig tree blooming is the sign of an early spring, a new season.</span>


bookid: Song
contenido:
<a href="#en-TPT-3259" title="Go to Song of Songs 2:14">Song of Songs 2:14 r </a>  <span class='footnote-text'>This speaks of the wounded side of Jesus, our Rock where we hide and rest. When Moses asked God to see his glory, God hid Moses in the cleft of the rock. See Ex. <a class="bibleref" data-bibleref="Exod.33.22" href="/passage/?search=Exod.33.22&version=TPT">33:22 r </a> .</span> <br><br> <a href="#en-TPT-3259" title="Go to Song of Songs 2:14">Song of Songs 2:14 s </a>  <span class='footnote-text'>The Hebrew text literally means “Your voice is delicious.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3260" title="Go to Song of Songs 2:15">Song of Songs 2:15 t </a>  <span class='footnote-text'>These “foxes” are the compromises that are hidden deep in our hearts. These are areas of our lives where we have not yet allowed the victory of Christ to shine into. The foxes keep the fruit of his Spirit from growing within us.</span>


bookid: Song
contenido:
<a href="#en-TPT-3261" title="Go to Song of Songs 2:16">Song of Songs 2:16 u </a>  <span class='footnote-text'>The Hebrew wording includes the phrase “He browses among the lilies.” The Hebrew word for “browse” can also mean “to take delight in” or “to be as a special friend.” The same Hebrew word, <i>ra’ah</i>, is used in <a class="bibleref" data-bibleref="Ps.23.1" href="/passage/?search=Ps.23.1&version=TPT">Ps. 23:1 u </a> , “The Lord is my Shepherd [Best Friend].”</span>


bookid: Song
contenido:
<a href="#en-TPT-3262" title="Go to Song of Songs 2:17">Song of Songs 2:17 v </a>  <span class='footnote-text'>This text literally means “mountains of Bether,” the Hebrew word for “separation” or “gap.” This could be the realm of holiness, being separated to God. Some scholars say Bether was a spiritual representation of a mountain of fragrant spices; i.e., the realm of holiness.</span>


bookid: Song
contenido:
<a href="#en-TPT-3264" title="Go to Song of Songs 3:2">Song of Songs 3:2 a </a>  <span class='footnote-text'>The city is a picture of the local church, a place with government, order, and overseers. She goes from church to church, looking for the one she loves.</span>


bookid: Song
contenido:
<a href="#en-TPT-3268" title="Go to Song of Songs 3:6">Song of Songs 3:6 b </a>  <span class='footnote-text'>These spices are found in the Bible as ingredients of the sacred anointing oil. Myrrh points to the suffering and death of Christ, while frankincense reveals the fragrance of his perfect life and ministry.</span>


bookid: Song
contenido:
<a href="#en-TPT-3274" title="Go to Song of Songs 4:1">Song of Songs 4:1 a </a>  <span class='footnote-text'>The Hebrew text literally means “Your hair is like a flock of goats streaming down Mount Gilead.” There is great symbolism in this verse. Hair is a symbol of our devotion to Christ. Mount Gilead (“hill of testimony”) is where the sacrificial animals were kept in preparation for temple sacrifices. So a goat coming down Mount Gilead was a sacrifice ready to be offered.</span>


bookid: Song
contenido:
<a href="#en-TPT-3276" title="Go to Song of Songs 4:3">Song of Songs 4:3 b </a>  <span class='footnote-text'>The “scarlet ribbon” in the text is a comparison to the ribbon Rahab placed at her dwelling to show the place where mercy would spare her life. The color scarlet points us to the blood of mercy, Christ’s sacrifice that has spared us. See Josh. 2.</span> <br><br> <a href="#en-TPT-3276" title="Go to Song of Songs 4:3">Song of Songs 4:3 c </a>  <span class='footnote-text'>Pomegranates were engraved on the tops of the pillars of Solomon’s temple and were also sewn into the hem of the robes of the high priest. They speak of our open hearts of love, filled with passion for him. The Hebrew word for “pomegranate” is <i>ramam</i>, a homonym that means “to rise up.” Pomegranates were also placed on the hem of the robe of the high priest, interspersed with golden bells.</span>


bookid: Song
contenido:
<a href="#en-TPT-3279" title="Go to Song of Songs 4:6">Song of Songs 4:6 d </a>  <span class='footnote-text'>Literally “the mountain of myrrh”—the emblem of suffering love. To become the bride, she must experience Calvary, as did her Lord. We must be his co-crucified partner who will embrace the fellowship of his sufferings. See <a class="bibleref" data-bibleref="Gal.2.20" href="/passage/?search=Gal.2.20&version=TPT">Gal. 2:20 d </a>  and <a class="bibleref" data-bibleref="Phil.3.10" href="/passage/?search=Phil.3.10&version=TPT">Phil. 3:10 d </a> .</span> <br><br> <a href="#en-TPT-3279" title="Go to Song of Songs 4:6">Song of Songs 4:6 e </a>  <span class='footnote-text'>Implied in the context, affirmed by the bridegroom in <a class="bibleref" data-bibleref="Song.4.8" href="/passage/?search=Song.4.8&version=TPT">v. 8 e </a> . This is the first mention of the Shulamite as the bride.</span>


bookid: Song
contenido:
<a href="#en-TPT-3281" title="Go to Song of Songs 4:8">Song of Songs 4:8 f </a>  <span class='footnote-text'>Translated from the Septuagint. The Hebrew is “the crest of Amana.” Amana comes from a Hebrew root word from which we get the English word <i>amen</i>. This is also one of the Hebrew words for “faith.” The crest of Amana is the realm where all God’s promises are kept and realized. Amana can also be translated “a place of settled security.” <i>Dictionary of Scripture Proper Names</i> by J. B. Jackson.</span> <br><br> <a href="#en-TPT-3281" title="Go to Song of Songs 4:8">Song of Songs 4:8 g </a>  <span class='footnote-text'>The word for “look” is “survey, inspect, look all around, observe.” The bride of Christ is seated on high with Jesus and is encouraged to survey all the blessings heaven contains in our co-exaltation with Christ.</span>


bookid: Song
contenido:
<a href="#en-TPT-3282" title="Go to Song of Songs 4:9">Song of Songs 4:9 h </a>  <span class='footnote-text'>Or “You have ravished my heart.” This is the Hebrew word <i>libabthini</i>, which is taken from a Semitic root word that means “to tear bark off of a tree.” He is saying that your loving eyes of worship have uncovered his heart and laid it bare, making him vulnerable to you. What a description of what happens to Jesus when he looks into your eyes. Your worship brings to him such an ecstasy and delight that it becomes hard to even imagine. Yet God has placed inside of you the ability to ravish the heart of your King—not someday in heaven, but now, even when you feel incomplete and weak.</span> <br><br> <a href="#en-TPT-3282" title="Go to Song of Songs 4:9">Song of Songs 4:9 i </a>  <span class='footnote-text'>Or “the jewels of your neck [necklace].” These divine jewels are the beautifying graces that the Holy Spirit gives to us. They are the graces of righteousness given to the redeemed bride of Christ.</span>


bookid: Song
contenido:
<a href="#en-TPT-3284" title="Go to Song of Songs 4:11">Song of Songs 4:11 j </a>  <span class='footnote-text'>Both the Promised Land and your heart flow with milk and honey. You have become the Promised Land of Jesus Christ.</span> <br><br> <a href="#en-TPT-3284" title="Go to Song of Songs 4:11">Song of Songs 4:11 k </a>  <span class='footnote-text'>Or “like the scent of Lebanon.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 l </a>  <span class='footnote-text'>Or “Your shoots are a paradise of pomegranates.”</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 m </a>  <span class='footnote-text'>“Pomegranate” is taken from a word that means “exalted.” The temple pillars were adorned with pomegranates.</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 n </a>  <span class='footnote-text'>“Henna” comes from a root word for “ransom price” or “redemption.” The fruit of mercy is seen in his maturing bride.</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 o </a>  <span class='footnote-text'>The Hebrew root word for “spikenard” means “light.” She is walking in the light as he is the Light.</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 p </a>  <span class='footnote-text'>Saffron is the crocus, the lover’s perfume, costly and fragrant.</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 q </a>  <span class='footnote-text'>Calamus is taken from a marsh plant known as “sweet flag,” which produces fragrant oil. The Hebrew word for this spice means “purchased” or “redeemed.”</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 r </a>  <span class='footnote-text'>Cinnamon emits a fragrance that is representative of an odor of holiness to the Lord. It was used in the sacred anointing oil of the priests and the tabernacle.</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 s </a>  <span class='footnote-text'>This is the incense that would be burned on the golden altar in the Holy Place.</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 t </a>  <span class='footnote-text'>Known as “tears from a tree,” myrrh was a resin spice formed by cutting a tree. It is a picture of the suffering love of Christ dripping down from Calvary’s tree.</span> <br><br> <a href="#en-TPT-3286" title="Go to Song of Songs 4:13">Song of Songs 4:13 u </a>  <span class='footnote-text'>Aloe is considered by many as a healing balm. The presence of the Lord within her is released as a healing balm to those she touches. Jesus’ robes smelled of aloe (<a class="bibleref" data-bibleref="Ps.45.8" href="/passage/?search=Ps.45.8&version=TPT">Ps. 45:8 u </a> ). One of the names used by some for aloe is “eagle wood.” Like eagles, we fly above our wounds, free from the past as we walk in intimacy with him.</span>


bookid: Song
contenido:
<a href="#en-TPT-3287" title="Go to Song of Songs 4:15">Song of Songs 4:15 v </a>  <span class='footnote-text'>Or “like the flowing streams of Lebanon.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3288" title="Go to Song of Songs 4:16">Song of Songs 4:16 w </a>  <span class='footnote-text'>The scene of a garden and the breath of God point us back to Eden. Now this paradise is found in his bride. This is the reason the reference of Adam is given: to help the reader connect with the mystery of this scene. See also Jer. <a class="bibleref" data-bibleref="Jer.31.12" href="/passage/?search=Jer.31.12&version=TPT">31:12 w </a>  and <a class="bibleref" data-bibleref="John.15.1-John.15.2" href="/passage/?search=John.15.1-John.15.2&version=TPT">John 15:1-2 w </a> .</span>


bookid: Song
contenido:
<a href="#en-TPT-3289" title="Go to Song of Songs 5:1">Song of Songs 5:1 a </a>  <span class='footnote-text'>The beautiful bride overflowing with his life is to be given to others, even as Jesus was given to us by the Father. She has become a feast for the nations, wine to cheer the hearts of others.</span>


bookid: Song
contenido:
<a href="#en-TPT-3290" title="Go to Song of Songs 5:2">Song of Songs 5:2 b </a>  <span class='footnote-text'>The Hebrew text literally means “My head is filled with dew and my hair with the drops of the night.” This is clearly a picture of Jesus as the Gethsemane Man, the one who prayed all night for us (<a class="bibleref" data-bibleref="John.17" href="/passage/?search=John.17&version=TPT">John 17 b </a> ). This translation takes the liberty of taking the implicit and making it explicit in order to express the dynamic equivalent and aid the reader in understanding the scene.</span>


bookid: Song
contenido:
<a href="#en-TPT-3291" title="Go to Song of Songs 5:3">Song of Songs 5:3 c </a>  <span class='footnote-text'>Garments in the Bible are frequently used as a picture of righteousness. Filthy garments are a symbol of unrighteousness or self-righteousness. Clean white garments are a picture of the righteousness of Christ. Laying aside her garments is a symbolic picture of what happens when we come to know Jesus as Savior—we lay aside our self-righteousness and take up his garments of true righteousness.</span>


bookid: Song
contenido:
<a href="#en-TPT-3296" title="Go to Song of Songs 5:8">Song of Songs 5:8 d </a>  <span class='footnote-text'>As translated from the Septuagint.</span>


bookid: Song
contenido:
<a href="#en-TPT-3298" title="Go to Song of Songs 5:10">Song of Songs 5:10 e </a>  <span class='footnote-text'>Or “waving his banner to myriads.” Jesus stands above all others.</span>


bookid: Song
contenido:
<a href="#en-TPT-3299" title="Go to Song of Songs 5:11">Song of Songs 5:11 f </a>  <span class='footnote-text'>Many Jewish interpreters have seen the phrase “His locks are wavy (like a palm branch) and black as a raven” as pointing us to the letters of the law written in heaven. Jewish rabbis teach that the precepts of the Word of God (Torah) are written in the heavenly realm, with black letters on top of white flames of glory fire. (Hebrew letters can appear as locks of hair.)</span>


bookid: Song
contenido:
<a href="#en-TPT-3301" title="Go to Song of Songs 5:13">Song of Songs 5:13 g </a>  <span class='footnote-text'>The Hebrew text is literally “like a tower of fragrance.” These beds of spices would picture a garden of emotion and sweetness coming forth from her beloved.</span> <br><br> <a href="#en-TPT-3301" title="Go to Song of Songs 5:13">Song of Songs 5:13 h </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.45.2" href="/passage/?search=Ps.45.2&version=TPT">Ps. 45:2 h </a> , a psalm with an inscription stating it was written to the “tune of lilies.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3303" title="Go to Song of Songs 5:15">Song of Songs 5:15 i </a>  <span class='footnote-text'>Or “He looks like Lebanon, choice as its cedars.” The Hebrew word for “choice” (<i>bahur</i>) is a homonym that also means “young man.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3308" title="Go to Song of Songs 6:4">Song of Songs 6:4 a </a>  <span class='footnote-text'>The text includes a reference to Jerusalem. For the Jew, it is the city where God and man lived together. For the believer, it points to the New Jerusalem, where God and man dwell in holy union.</span> <br><br> <a href="#en-TPT-3308" title="Go to Song of Songs 6:4">Song of Songs 6:4 b </a>  <span class='footnote-text'>This is how various Hebrew scholars have interpreted the phrase: “awe inspiring, as an army with banners.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3309" title="Go to Song of Songs 6:5">Song of Songs 6:5 c </a>  <span class='footnote-text'>The Hebrew word for “overcome” is <i>Rahab</i>. Like the harlot who was chosen, favored, saved from Jericho’s destruction, and included in the genealogy of Jesus, so you have “overcome” his heart. No one would have thought Rahab would be so honored, and many have said that about you. You have overcome many things, but to overcome him is love’s delight.</span> <br><br> <a href="#en-TPT-3309" title="Go to Song of Songs 6:5">Song of Songs 6:5 d </a>  <span class='footnote-text'>Literally “Your hair is like a wave of goats streaming down Mount Gilead.” We see hair as a picture of our devotion to Christ. See also <a class="bibleref" data-bibleref="Song.4.1" href="/passage/?search=Song.4.1&version=TPT">Song 4:1 d </a> .</span>


bookid: Song
contenido:
<a href="#en-TPT-3310" title="Go to Song of Songs 6:6">Song of Songs 6:6 e </a>  <span class='footnote-text'>The word used in most translations is <i>teeth</i>, which is taken from a Hebrew root word that some believe means “white” or “shining.” With our teeth we chew the Word of God and process its truths.</span>


bookid: Song
contenido:
<a href="#en-TPT-3312" title="Go to Song of Songs 6:8">Song of Songs 6:8 f </a>  <span class='footnote-text'>The Hebrew text literally means “sixty queens, eighty brides, and endless numbers of women.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3316" title="Go to Song of Songs 6:12">Song of Songs 6:12 g </a>  <span class='footnote-text'>Considered to be the most difficult verse to translate in the Song of Songs, the meaning of the Hebrew is uncertain.</span>


bookid: Song
contenido:
<a href="#en-TPT-3317" title="Go to Song of Songs 6:13">Song of Songs 6:13 h </a>  <span class='footnote-text'>This is literally “the dance of Mahanaim” or “the dance of two armies.” When Jacob (Israel) returned to the Promised Land, he entered at Mahanaim, the place where two camps of angels gathered. See Gen. <a class="bibleref" data-bibleref="Gen.32.1" href="/passage/?search=Gen.32.1&version=TPT">32:1-2 h </a> .</span>


bookid: Song
contenido:
<a href="#en-TPT-3320" title="Go to Song of Songs 7:4">Song of Songs 7:4 a </a>  <span class='footnote-text'>Or “the pools of Hesbon,” which means “fertile thoughts.”</span>


bookid: Song
contenido:
<a href="#en-TPT-3328" title="Go to Song of Songs 7:12">Song of Songs 7:12 b </a>  <span class='footnote-text'>Or “villages.” The Hebrew word <i>kefarim</i> has a homonym that means “atonement” and another that means “henna.” Combined, the three words are “the henna villages of atonement.”</span> <br><br> <a href="#en-TPT-3328" title="Go to Song of Songs 7:12">Song of Songs 7:12 c </a>  <span class='footnote-text'>Pomegranates are equated to human passion and emotions. When opened, they are a blushing fruit and speak powerfully of our hearts of passion opened to our Lover.</span>


bookid: Song
contenido:
<a href="#en-TPT-3335" title="Go to Song of Songs 8:6">Song of Songs 8:6 a </a>  <span class='footnote-text'>The ancient Hebrew word for “seal” can also be translated “prison cell.” He longs for his bride to be his love prisoner, in the prison cell of his eternal love.</span> <br><br> <a href="#en-TPT-3335" title="Go to Song of Songs 8:6">Song of Songs 8:6 b </a>  <span class='footnote-text'>Or “jealousy.”</span> <br><br> <a href="#en-TPT-3335" title="Go to Song of Songs 8:6">Song of Songs 8:6 c </a>  <span class='footnote-text'>The phrase in Hebrew is “a most vehement flame” and is actually two Hebrew words. The first is “a mighty flash of fire,” and the second is “Yah,” which is the sacred name of God himself. The Hebrew <i>shalhebet-yah</i> could be translated “The Mighty Flame of the Lord Most Passionate!”</span>


bookid: Song
contenido:
<a href="#en-TPT-3338" title="Go to Song of Songs 8:11">Song of Songs 8:11 d </a>  <span class='footnote-text'>The Hebrew text literally means “Solomon had a vineyard at Baal-Hamon.” The king’s vineyard is a picture of the church, the called-out multitude of those who follow Jesus. Baal-Hamon can be translated “lord of a multitude,” “lord of an uproar,” or “lord of wealth.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3342" title="Go to Matthew 1:1">Matthew 1:1 a </a>  <span class='footnote-text'>Or “the book of the origin (genesis) of Jesus Christ.” The Greek text has no definite article (“This is the”) and is most likely to be considered as a caption or title. The Son of God is eternal and had no beginning (<a class="bibleref" data-bibleref="John.1.1" href="/passage/?search=John.1.1&version=TPT">John 1:1 a </a> ; <a class="bibleref" data-bibleref="1John.1.1" href="/passage/?search=1John.1.1&version=TPT">1 John 1:1 a </a> ). The entire book of Matthew presents the beginning of the glorious story of Jesus, God’s Anointed One. The genealogy given by Matthew presents the legal claim of Jesus to be King through the lineage of David from Joseph all the way back to the promises given to Abraham. Some believe Luke’s account gives the genealogy of Jesus from Mary’s lineage through David all the way back to Adam.</span> <br><br> <a href="#en-TPT-3342" title="Go to Matthew 1:1">Matthew 1:1 b </a>  <span class='footnote-text'>The Hebrew name for Jesus is <i>Yeshua</i> and means “Yahweh is salvation.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3344" title="Go to Matthew 1:3">Matthew 1:3 c </a>  <span class='footnote-text'>Matthew includes four women in this genealogy: Tamar, Rahab, Ruth, and Bathsheba.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3348" title="Go to Matthew 1:7">Matthew 1:7 d </a>  <span class='footnote-text'>Or “the wife of Uriah.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3351" title="Go to Matthew 1:10">Matthew 1:10 e </a>  <span class='footnote-text'>Or “Amon.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3352" title="Go to Matthew 1:11">Matthew 1:11 f </a>  <span class='footnote-text'>In Jer. <a class="bibleref" data-bibleref="Jer.22.24" href="/passage/?search=Jer.22.24&version=TPT">22:24-30 f </a>  God pronounced a curse on Jeconiah’s family line, declaring that they were ineligible to sit on the throne as kings. However, Luke’s genealogy goes through David to Mary via Nathan, not Solomon, thus bypassing the curse of Jeconiah’s lineage. Matthew’s genealogy is meant to establish the legal right of Jesus Christ to be king. So Joseph, as Jesus’ <i>adoptive</i> father, passes the right of David’s throne legally to Jesus and avoids the curse of Jeconiah through Mary’s ancestry. Jesus is the Son of God paternally, and the Son of David maternally through Heli, Mary’s father. See footnote at <a class="bibleref" data-bibleref="Luke.3.23" href="/passage/?search=Luke.3.23&version=TPT">Luke 3:23-38 f </a> . From the beginning God said that the coming Savior would be the “seed of the woman.” See Gen. <a class="bibleref" data-bibleref="Gen.3.15" href="/passage/?search=Gen.3.15&version=TPT">3:15 f </a> ; <a class="bibleref" data-bibleref="Gal.4.4" href="/passage/?search=Gal.4.4&version=TPT">Gal. 4:4 f </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3357" title="Go to Matthew 1:16">Matthew 1:16 g </a>  <span class='footnote-text'>Notice that Joseph is named the husband of Mary, not the father of Jesus.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3358" title="Go to Matthew 1:17">Matthew 1:17 h </a>  <span class='footnote-text'>This would make a total of forty-two generations from Abraham to Christ. However, when the names are counted, there are only forty-one. There is a missing generation. What could this mean? Jesus gave birth to the forty-second generation when he died on the cross, for out of his side blood and water flowed. Blood and water come forth at birth. The first Adam “birthed” his wife out of his side, and so Jesus gave birth to his bride from his wounded side. Jesus wants to reproduce himself in us. His last name is not Christ. Christ is the title that explains who he is. He is the Anointed One. “Christ” is also now a corporate body, the body of Christ. We, as the body of Christ, are also anointed ones (Christians). See <a class="bibleref" data-bibleref="1Cor.12.12" href="/passage/?search=1Cor.12.12&version=TPT">1 Cor. 12:12 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3359" title="Go to Matthew 1:18">Matthew 1:18 i </a>  <span class='footnote-text'>In the Jewish culture the engagement was a prenuptial contract (<i>ketubah</i>), which was entered into before witnesses, that gave legal rights over the girl to the bridegroom. This agreement could only be nullified by going through the formal divorce process. Since the girl still lived with her family, sexual relations were prohibited until after the second event of the public marriage ceremony. This engagement period was usually entered into when the girl turned thirteen. Mary was just a teenager when she gave birth to Jesus.</span> <br><br> <a href="#en-TPT-3359" title="Go to Matthew 1:18">Matthew 1:18 j </a>  <span class='footnote-text'>Or “without them being united (sexually).”</span> <br><br> <a href="#en-TPT-3359" title="Go to Matthew 1:18">Matthew 1:18 k </a>  <span class='footnote-text'>Implied in the text. Although it is the genitive of source, not agency, “the power of the Holy Spirit” is supplied for clarity. See Deut. <a class="bibleref" data-bibleref="Deut.20.7" href="/passage/?search=Deut.20.7&version=TPT">20:7 k </a> .</span> <br><br> <a href="#en-TPT-3359" title="Go to Matthew 1:18">Matthew 1:18 l </a>  <span class='footnote-text'>The <i>“</i>Holy Spirit” can also be translated “the Sacred Breath (Spirit-wind)” or “the Spirit of Holiness.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3360" title="Go to Matthew 1:19">Matthew 1:19 m </a>  <span class='footnote-text'>Or “Her husband.” The Hebrew culture makes no distinction between a fiancé and a husband. The engagement period was a vital part of the marriage custom. See Deut. <a class="bibleref" data-bibleref="Deut.22.23" href="/passage/?search=Deut.22.23&version=TPT">22:23-28 m </a> .</span> <br><br> <a href="#en-TPT-3360" title="Go to Matthew 1:19">Matthew 1:19 n </a>  <span class='footnote-text'>Or “divorce her.” The Jewish custom of breaking off an engagement was tantamount to a divorce.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3361" title="Go to Matthew 1:20">Matthew 1:20 o </a>  <span class='footnote-text'>Or “during his inward passion about these things.”</span> <br><br> <a href="#en-TPT-3361" title="Go to Matthew 1:20">Matthew 1:20 p </a>  <span class='footnote-text'>Or “take Miriam your wife.” Once again, the Jewish culture considered the betrothal period as part of the marriage custom.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3362" title="Go to Matthew 1:21">Matthew 1:21 q </a>  <span class='footnote-text'>Or “Jesus.” The Hebrew name for Jesus is <i>Yeshua</i> (or <i>Y’hoshua</i>) and means “Yahweh is salvation, restoration, and deliverance.” Implied in the text is that Hebrew (Aramaic) speakers would obviously understand how the name <i>Yeshua</i> and <i>salvation</i> were linked, reinforcing the theory that Matthew was originally written in Hebrew. This is lost in the Greek word <i>Iesous</i> (Jesus).</span> <br><br> <a href="#en-TPT-3362" title="Go to Matthew 1:21">Matthew 1:21 r </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3364" title="Go to Matthew 1:23">Matthew 1:23 s </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Matt.1.25" href="/passage/?search=Matt.1.25&version=TPT">v. 25 s </a> , which clarifies that Mary was indeed a virgin.</span> <br><br> <a href="#en-TPT-3364" title="Go to Matthew 1:23">Matthew 1:23 t </a>  <span class='footnote-text'>Or “God with us” or “God among us”; that is, God incarnated. See Isa. <a class="bibleref" data-bibleref="Isa.7.14" href="/passage/?search=Isa.7.14&version=TPT">7:14 t </a> ; <a class="bibleref" data-bibleref="Isa.8.8" href="/passage/?search=Isa.8.8&version=TPT">8:8 t </a> , <a class="bibleref" data-bibleref="Isa.8.10" href="/passage/?search=Isa.8.10&version=TPT">10 t </a>  (LXX).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3367" title="Go to Matthew 2:1">Matthew 2:1 a </a>  <span class='footnote-text'><i>Bethlehem</i>, or <i>Byt-lehem</i>, means “house of bread,” the prophesied birthplace of Messiah. However, the Hebrew word <i>lehem</i> can also mean “fighters.” Jesus was born in “the House of Fighters!” This is the city of David, one of the greatest fighters in the entire Bible. Perhaps this is why the people of Jesus’ day expected him to fight the Romans and free their land from foreign occupation. Jesus fulfilled both aspects of the meaning of Bethlehem in Gethsemane and on the cross, where he fought the “Goliath” of our souls and won, becoming Bread for the world. God controls all events, proven by the prophecy that Jesus would be born in Bethlehem even though his parents were living in Nazareth. See Mic. <a class="bibleref" data-bibleref="Mic.5.2" href="/passage/?search=Mic.5.2&version=TPT">5:2 a </a> ; <a class="bibleref" data-bibleref="Luke.2.1" href="/passage/?search=Luke.2.1&version=TPT">Luke 2:1-19 a </a> .</span> <br><br> <a href="#en-TPT-3367" title="Go to Matthew 2:1">Matthew 2:1 b </a>  <span class='footnote-text'>Or “in the land of Judea.” The Hebrew Gospel of Matthew is “the land of Judah.”</span> <br><br> <a href="#en-TPT-3367" title="Go to Matthew 2:1">Matthew 2:1 c </a>  <span class='footnote-text'>Herod died in 4 BC, which helps in dating the birth of Christ.</span> <br><br> <a href="#en-TPT-3367" title="Go to Matthew 2:1">Matthew 2:1 d </a>  <span class='footnote-text'>Or “astrologers,” known as dream interpreters. These wealthy priests would have traveled with an entourage for protection as officials from the East. The Greek word <i>magos</i> is taken from the Mede language and means “spiritual advisors” or simply “priests.” They were appointed by Darius over the state religion as priests of Persia, which is modern-day Iran, and served as official advisors to the king. By the time of Jesus’ birth, Persia had been conquered and was being governed by successors to Alexander the Great. It is possible these <i>Magos</i> came from the Mesopotamian region of Seleucia. See also Dan. 2 and 5:11, where the prophet Daniel is given the title of “Chief of the <i>Magio</i>.” It is probable that these <i>Magos</i> were descendants of those who had been taught by Daniel, and because of his prophecy of the Messiah being “cut off,” they may have been able to decipher the date of his birth along with the interpretation of his star rising.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3368" title="Go to Matthew 2:2">Matthew 2:2 e </a>  <span class='footnote-text'>Or “his star in the east” or “shooting star” or possibly “comet.” Note that it is also called “<i>his</i> star,” not the star of Bethlehem.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3369" title="Go to Matthew 2:3">Matthew 2:3 f </a>  <span class='footnote-text'>Although we are not told how many “wise men” came to visit Bethlehem, it was likely quite a large entourage. It is doubtful that three men from Persia would cause such an uproar and commotion in the city. There were possibly over one hundred who traveled in the caravan from the East arriving in Jerusalem.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3372" title="Go to Matthew 2:6">Matthew 2:6 g </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the Leader who will shepherd my people Israel.”</span> <br><br> <a href="#en-TPT-3372" title="Go to Matthew 2:6">Matthew 2:6 h </a>  <span class='footnote-text'>See Mic. <a class="bibleref" data-bibleref="Mic.5.2" href="/passage/?search=Mic.5.2&version=TPT">5:2 h </a> . Both the Septuagint and the <i>Shem-Tob</i> (Hebrew Matthew) have “out of you will come to me a Ruler who will be King of Israel.” The Septuagint adds, “He will shepherd my people in the strength of the Lord.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3376" title="Go to Matthew 2:10">Matthew 2:10 i </a>  <span class='footnote-text'>The Greek is hard to translate since it contains so many redundant words for joy in this one verse. It is literally “They rejoiced with a great joy exceedingly.” They were ecstatic!</span>


bookid: Matt
contenido:
<a href="#en-TPT-3377" title="Go to Matthew 2:11">Matthew 2:11 j </a>  <span class='footnote-text'>Turning their backs on human wisdom, these “wise men” bowed low before the true Wisdom of God. See <a class="bibleref" data-bibleref="1Cor.1.24" href="/passage/?search=1Cor.1.24&version=TPT">1 Cor. 1:24 j </a> .</span> <br><br> <a href="#en-TPT-3377" title="Go to Matthew 2:11">Matthew 2:11 k </a>  <span class='footnote-text'>These “wise men” were extremely wealthy. They presented gifts that totaled a great sum of money—not tiny presents wrapped with bows, but treasure chests full of financial wealth. Although we are not given the monetary value of each type of gift, we know that frankincense and myrrh were extremely costly. These gifts would have financed Joseph and Mary and Jesus’ exodus to Egypt and supplied their living expenses for a number of years, even after returning to Israel. Gold is an often-used symbol of the deity of Christ. Frankincense points to his perfect life of holiness, excellence, and devotion. Myrrh, an embalming spice, speaks to us of the suffering love that would lead him to the death on the cross.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3381" title="Go to Matthew 2:15">Matthew 2:15 l </a>  <span class='footnote-text'>See Hos. <a class="bibleref" data-bibleref="Hos.11.1" href="/passage/?search=Hos.11.1&version=TPT">11:1 l </a> . Both Jesus and the nation of Israel came up out of Egypt.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3384" title="Go to Matthew 2:18">Matthew 2:18 m </a>  <span class='footnote-text'>As translated from the Septuagint. <i>Rachel</i> becomes a metaphor for all of Israel.</span> <br><br> <a href="#en-TPT-3384" title="Go to Matthew 2:18">Matthew 2:18 n </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.31.14" href="/passage/?search=Jer.31.14&version=TPT">31:14-15 n </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3389" title="Go to Matthew 2:23">Matthew 2:23 o </a>  <span class='footnote-text'>Or “a Nazarene.” The Hebrew Scriptures give us a wonderful truth about the Branch (Sprout) of the Lord that would come and establish righteousness. The word for “branch” or sprout is <i>netzer</i>, the root word from which Nazareth, Nazarene, and Nazarite come. The teaching of the Branch of the Lord is a concept taught throughout the Bible, from the Tree of Life, to the seven branches of the Lampstand, to Jesus the Vine calling us his branches. Jesus is a Scion, a Branch that can be transplanted and grafted into a human life. Another variant form of this amazing word <i>netzer</i> can be translated “keeper, watchman, one who keeps secrets, guardian, one who keeps watch.” All of these words are true of Jesus, the Branch who was raised in the village of the Branch (Nazareth). Additionally, the Aramaic word for Nazareth means “heir of a powerful family” or “victorious one.” So it is entirely possible to translate this “he will be called the Victorious Branch (of Nazareth).” See Dan. <a class="bibleref" data-bibleref="Dan.11.7" href="/passage/?search=Dan.11.7&version=TPT">11:7 o </a> ; Isa. <a class="bibleref" data-bibleref="Isa.11.1" href="/passage/?search=Isa.11.1&version=TPT">11:1 o </a> ; <a class="bibleref" data-bibleref="Isa.60.21" href="/passage/?search=Isa.60.21&version=TPT">60:21 o </a> . See also Isa. <a class="bibleref" data-bibleref="Isa.4.2" href="/passage/?search=Isa.4.2&version=TPT">4:2 o </a> ; Jer. <a class="bibleref" data-bibleref="Jer.23.5" href="/passage/?search=Jer.23.5&version=TPT">23:5 o </a> ; Zech. <a class="bibleref" data-bibleref="Zech.6.12" href="/passage/?search=Zech.6.12&version=TPT">6:12 o </a> , which uses a Hebrew synonym for Branch, <i>tsemach</i>.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3390" title="Go to Matthew 3:1">Matthew 3:1 a </a>  <span class='footnote-text'>Or “John the Immerser.” The name John means “Yahweh has graced him.”</span> <br><br> <a href="#en-TPT-3390" title="Go to Matthew 3:1">Matthew 3:1 b </a>  <span class='footnote-text'>This was the desert region west of the Dead Sea including the lower Jordan. The prophet John was of a priestly family and possibly a member of the Qumran community of the Essenes.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3391" title="Go to Matthew 3:2">Matthew 3:2 c </a>  <span class='footnote-text'>Or “the kingdom realm of heaven.” The word <i>heaven</i> is found 238 times in the New Testament and <i>hell</i> 23 times.</span> <br><br> <a href="#en-TPT-3391" title="Go to Matthew 3:2">Matthew 3:2 d </a>  <span class='footnote-text'>Or “repent.” John was preaching in Aramaic, the language of the day. The word for “repent” in both Hebrew and Aramaic means “to return to God [and leave your sins behind].” This is much more than simply changing your mind; it is a powerful term for turning your life around and coming back to the holy God.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3392" title="Go to Matthew 3:3">Matthew 3:3 e </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.40.3" href="/passage/?search=Isa.40.3&version=TPT">40:3 e </a> , which is quoted in all four Gospels. The Aramaic has in place of Lord, “Lord Yahweh,” an obvious implication of the deity of Christ. Isaiah’s prophecy is more than a road-construction project. He uses the metaphor of clearing a path as a parable of cleansing our hearts and being prepared in our hearts to receive the Christ.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3393" title="Go to Matthew 3:4">Matthew 3:4 f </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.11.22" href="/passage/?search=Lev.11.22&version=TPT">11:22 f </a> ; <a class="bibleref" data-bibleref="Lev.11.2" href="/passage/?search=Lev.11.2&version=TPT">2 f </a>  Kings <a class="bibleref" data-bibleref="2Kgs.1.8" href="/passage/?search=2Kgs.1.8&version=TPT">1:8 f </a> ; Joel <a class="bibleref" data-bibleref="Joel.1.4" href="/passage/?search=Joel.1.4&version=TPT">1:4 f </a> ; Zech. <a class="bibleref" data-bibleref="Zech.13.4" href="/passage/?search=Zech.13.4&version=TPT">13:4 f </a> ; Mal. <a class="bibleref" data-bibleref="Mal.4.5" href="/passage/?search=Mal.4.5&version=TPT">4:5-6 f </a> ; <a class="bibleref" data-bibleref="Matt.11.14" href="/passage/?search=Matt.11.14&version=TPT">Matt. 11:14 f </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3394" title="Go to Matthew 3:5">Matthew 3:5 g </a>  <span class='footnote-text'>Or “Judea.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3396" title="Go to Matthew 3:7">Matthew 3:7 h </a>  <span class='footnote-text'>Or “the Sadducees.”</span> <br><br> <a href="#en-TPT-3396" title="Go to Matthew 3:7">Matthew 3:7 i </a>  <span class='footnote-text'>Or “separated ones.” The Pharisees and Sadducees were two of the sects of Judaism of that day.</span> <br><br> <a href="#en-TPT-3396" title="Go to Matthew 3:7">Matthew 3:7 j </a>  <span class='footnote-text'>John is telling them they can’t escape the fire of judgment just by getting wet.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3398" title="Go to Matthew 3:9">Matthew 3:9 k </a>  <span class='footnote-text'>There is an interesting word-play in the Hebrew and Aramaic that is lost in an English translation. The Hebrew word for sons (<i>benayya</i>) and stones (<i>’abnayya</i>) are similar. God builds his house with sons, not stones. John baptized the people at the place of the crossing of the Jordan during the time of Joshua. After their miracle crossing of the Jordan they were instructed to set up twelve stones, representing the twelve sons of Israel, as a memorial. Perhaps John the Baptizer was referencing those very stones from which God could raise up sons.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3399" title="Go to Matthew 3:10">Matthew 3:10 l </a>  <span class='footnote-text'>The “axe” becomes a metaphor of the word of truth that judges hearts and nations.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3400" title="Go to Matthew 3:11">Matthew 3:11 m </a>  <span class='footnote-text'>The text is somewhat ambiguous as to what fire is spoken of. Some see it as the fire of judgment, yet Jesus sent us the Holy Spirit, who baptized his church in fire at Pentecost. This last clause is a hendiadys and could be translated “He will baptize you in the raging fire of the Holy Spirit!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3401" title="Go to Matthew 3:12">Matthew 3:12 n </a>  <span class='footnote-text'>This winnowing fork was like a pitchfork that would thresh grain by throwing it into the air so the wind could blow away the chaff.</span> <br><br> <a href="#en-TPT-3401" title="Go to Matthew 3:12">Matthew 3:12 o </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.41.15" href="/passage/?search=Isa.41.15&version=TPT">41:15-16 o </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3404" title="Go to Matthew 3:15">Matthew 3:15 p </a>  <span class='footnote-text'>Or “fulfill all righteousness [complete every righteous requirement].” This was the presentation of the Lamb of God as the sacrifice for sins. It was important that John publicly wash the Lamb of God and fulfill the requirements of the law, proving to Israel that the Lamb that was soon to be offered was spotless and without blemish. There are four baptisms in this chapter: (1) John baptizing with water, (2) Father God baptizing Jesus with the power of heaven, (3) Jesus will baptize believers with the same Holy Spirit, (4) the baptism of fire.</span> <br><br> <a href="#en-TPT-3404" title="Go to Matthew 3:15">Matthew 3:15 q </a>  <span class='footnote-text'>Jesus would have been about thirty years old, the age when Levitical priests were ordained and qualified to serve. This was his ordination as the High Priest over the household of faith. Jesus’ baptism was a form of dedication. Like Solomon, who dedicated the temple, John now dedicates the temple of Jesus’ body, the dwelling place of God. In a sense, John was the true high priest who was ordaining his replacement. Jesus was not repenting, but offering himself as God’s sinless Lamb.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3405" title="Go to Matthew 3:16">Matthew 3:16 r </a>  <span class='footnote-text'>There are Latin manuscripts and external evidence dating to Jerome indicating that the Hebrew Matthew included this sentence: “A great light flashed from the water, so that all who had gathered there were afraid.” (Diatessaron and Romanos Melodos, <i>First Hymn on the Epiphany</i>, XVI.14.7–10.)</span> <br><br> <a href="#en-TPT-3405" title="Go to Matthew 3:16">Matthew 3:16 s </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="Acts.7.56" href="/passage/?search=Acts.7.56&version=TPT">Acts 7:56 s </a> .</span> <br><br> <a href="#en-TPT-3405" title="Go to Matthew 3:16">Matthew 3:16 t </a>  <span class='footnote-text'>The dove is a symbol for both meekness and purity. Two gentle animals are pictured at the baptism of Jesus, a dove resting upon a lamb. If you want the presence of the Dove you need to have the nature of the Lamb. The implication is that the Holy Spirit came upon Jesus and never left him.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3406" title="Go to Matthew 3:17">Matthew 3:17 u </a>  <span class='footnote-text'>Or “In him I find my delight.” See also <a class="bibleref" data-bibleref="Ps.2.7" href="/passage/?search=Ps.2.7&version=TPT">Ps. 2:7 u </a> ; Isa. <a class="bibleref" data-bibleref="Isa.42.1" href="/passage/?search=Isa.42.1&version=TPT">42:1 u </a> . The church historian Jerome affirms that additional words were spoken by the Father: “My Son, in all the prophets I was waiting for you, that you might come and I might rest in you. For you are my rest and my firstborn Son, who reigns forever!” (<i>The Gospel of Matthew for the Hebrews</i> and <i>Commentary on Isaiah Chapter 4</i>. Throckmorton: 14 fn. Nicholson: 43. OMG II: 156 <i>et seq</i>.)</span>


bookid: Matt
contenido:
<a href="#en-TPT-3407" title="Go to Matthew 4:1">Matthew 4:1 a </a>  <span class='footnote-text'>Or “devil.” The Aramaic word for “devil” means “accuser.” The Greek word is “slanderer.”</span> <br><br> <a href="#en-TPT-3407" title="Go to Matthew 4:1">Matthew 4:1 b </a>  <span class='footnote-text'>Or “tribulation.” God also tested Israel for forty years in the wilderness. See Deut. <a class="bibleref" data-bibleref="Deut.8.2" href="/passage/?search=Deut.8.2&version=TPT">8:2 b </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3408" title="Go to Matthew 4:2">Matthew 4:2 c </a>  <span class='footnote-text'>Moses and Elijah both fasted forty days. See Ex. <a class="bibleref" data-bibleref="Exod.34.28" href="/passage/?search=Exod.34.28&version=TPT">34:28 c </a> ; <a class="bibleref" data-bibleref="Exod.34.1" href="/passage/?search=Exod.34.1&version=TPT">1 c </a>  Kings <a class="bibleref" data-bibleref="1Kgs.19.8" href="/passage/?search=1Kgs.19.8&version=TPT">19:8 c </a> . The number forty usually signifies passing a test or enduring a time of trial. It rained for forty days in the time of Noah, and Jonah warned Nineveh for forty days. God told Ezekiel to lay on his right side for forty days (Ezek. <a class="bibleref" data-bibleref="Ezek.4.6" href="/passage/?search=Ezek.4.6&version=TPT">4:6 c </a> ).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3410" title="Go to Matthew 4:4">Matthew 4:4 d </a>  <span class='footnote-text'>Or “Man will not live by bread alone.” The Aramaic is <i>Bar-nasha</i> and can be translated “The Son of Man will not live by bread alone.”</span> <br><br> <a href="#en-TPT-3410" title="Go to Matthew 4:4">Matthew 4:4 e </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.8.3" href="/passage/?search=Deut.8.3&version=TPT">8:3 e </a> . God had not given Jesus permission to turn stones into bread, and Jesus would not be pushed into prematurely demonstrating his power. He was content with the timing of his Father. He refused to turn stones into bread to feed himself, but he multiplied bread for his hungry followers. Today he is still turning hearts of stone into living bread that will feed the nations with truth.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3411" title="Go to Matthew 4:5">Matthew 4:5 f </a>  <span class='footnote-text'>Or “wing.” See <a class="bibleref" data-bibleref="Ps.91.4" href="/passage/?search=Ps.91.4&version=TPT">Ps. 91:4 f </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3412" title="Go to Matthew 4:6">Matthew 4:6 g </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.91.11" href="/passage/?search=Ps.91.11&version=TPT">Ps. 91:11-12 g </a> ; <a class="bibleref" data-bibleref="Matt.26.53" href="/passage/?search=Matt.26.53&version=TPT">Matt. 26:53 g </a> . This was a temptation to capitalize on being the Son of God and to force God to protect him as he jumped. Jesus was being tested over restraining his power as the Anointed One and waiting until the timing of his Father in publicly releasing him to work miracles and display his power. He was not sent to throw himself down from the temple, but to throw down the temple and establish a new order of worship—as a true relationship with God is internal with every believer now becoming the temple of God. See <a class="bibleref" data-bibleref="1Cor.3.16" href="/passage/?search=1Cor.3.16&version=TPT">1 Cor. 3:16 g </a> ; <a class="bibleref" data-bibleref="1Cor.6.19" href="/passage/?search=1Cor.6.19&version=TPT">6:19 g </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3413" title="Go to Matthew 4:7">Matthew 4:7 h </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.6.16" href="/passage/?search=Deut.6.16&version=TPT">6:16 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3416" title="Go to Matthew 4:10">Matthew 4:10 i </a>  <span class='footnote-text'>Or “Satan.”</span> <br><br> <a href="#en-TPT-3416" title="Go to Matthew 4:10">Matthew 4:10 j </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.6.13" href="/passage/?search=Deut.6.13&version=TPT">6:13-14 j </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3419" title="Go to Matthew 4:13">Matthew 4:13 k </a>  <span class='footnote-text'>Capernaum means “the village of Nahum.” It was a fishing village on the northwestern shore of Lake Galilee. Nahum means “comforted.” Jesus did many miracles and based his Galilean ministry in the “village of the comforted.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3422" title="Go to Matthew 4:16">Matthew 4:16 l </a>  <span class='footnote-text'>Light is a common name for the Messiah in rabbinical literature. It speaks of both Christ and the revelatory teaching he brings. See Isa. <a class="bibleref" data-bibleref="Isa.9.1" href="/passage/?search=Isa.9.1&version=TPT">9:1-2 l </a> . The Aramaic word for Galilee (<i>Galeela</i>) means “revelation of God.” Jesus was raised and ministered in the land of the “revelation of God.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3423" title="Go to Matthew 4:17">Matthew 4:17 m </a>  <span class='footnote-text'>Or “heaven’s kingdom realm is close enough to touch!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3424" title="Go to Matthew 4:18">Matthew 4:18 n </a>  <span class='footnote-text'>Or “Simon.” The Aramaic is <i>Keefa</i>, which means “the rock” or “pebble.” Peter (<i>Petros</i>) is his Greek name.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3425" title="Go to Matthew 4:19">Matthew 4:19 o </a>  <span class='footnote-text'>Or “fishers of men.” The Aramaic word can mean either “fishers” or “hunters.” See Ezek. <a class="bibleref" data-bibleref="Ezek.47.1" href="/passage/?search=Ezek.47.1&version=TPT">47:1-10 o </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3427" title="Go to Matthew 4:21">Matthew 4:21 p </a>  <span class='footnote-text'>Or “James.” Most 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 the correct name, Jacob, throughout.</span> <br><br> <a href="#en-TPT-3427" title="Go to Matthew 4:21">Matthew 4:21 q </a>  <span class='footnote-text'>Zebedee’s name means “my gift.” The gift he gave to Jesus was his two sons. All parents have the privilege of giving their children back to God.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3429" title="Go to Matthew 4:23">Matthew 4:23 r </a>  <span class='footnote-text'>The Greek word <i>didasko</i> is a word often used for providing skilled training.</span> <br><br> <a href="#en-TPT-3429" title="Go to Matthew 4:23">Matthew 4:23 s </a>  <span class='footnote-text'>As translated from the Aramaic. The Hebrew Matthew is “the good gift of the kingdom of the heavens.” The Greek is “the good news of heaven’s reign.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3430" title="Go to Matthew 4:24">Matthew 4:24 t </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Greek is “into Syria.”</span> <br><br> <a href="#en-TPT-3430" title="Go to Matthew 4:24">Matthew 4:24 u </a>  <span class='footnote-text'>Or “the mentally ill.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3431" title="Go to Matthew 4:25">Matthew 4:25 v </a>  <span class='footnote-text'>This was the first encounter the non-Jewish peoples of the Middle East had with Jesus. He was proclaiming his universal kingdom and inviting all to enter into it.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3433" title="Go to Matthew 5:2">Matthew 5:2 a </a>  <span class='footnote-text'>It should be noted that <a class="bibleref" data-bibleref="Matt.5-Matt.7" href="/passage/?search=Matt.5-Matt.7&version=TPT">Matt. 5–7 a </a> , commonly known as the Sermon on the Mount, is the messianic Torah (law or teaching) and the Constitution of the kingdom of heaven. Jesus begins with giving his followers a superior way to live than the Ten Commandments of Moses. It is a superior version of all that God expects and provides for those who yield to him. Jesus gives us more than laws; he gives us promises of power to fulfill all that he asks of us. The emphasis is not on outward duty but on the inward transformation of our hearts by grace. God’s kingdom is offered to those who will learn the ways of Christ and offer themselves to him in full surrender.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3434" title="Go to Matthew 5:3">Matthew 5:3 b </a>  <span class='footnote-text'>Or, “Blessed are they.” The Aramaic word <i>toowayhon</i> means “enriched, happy, fortunate, delighted, blissful, content, blessed.” Our English word <i>blessed</i> can indeed fit here, but <i>toowayhon</i> implies more—great happiness, prosperity, abundant goodness, and delight! The word <i>bliss</i> captures all of this meaning. <i>Toowayhon</i> means to have the capacity to enjoy union and communion with God. Because the meaning of the word goes beyond merely being “blessed,” the translation uses different phrases for each of the Beatitudes. Verses 3–10 are presented with third-person pronouns; however, it is not abstract truth, but spoken directly to Jesus’ disciples. This is why the translation is in the second person. The implication of this verse is that the poor in spirit have only one remedy, and that is trusting in God. This total reliance upon God is the doorway into the kingdom realm. Notice the obvious parallel between Isa. <a class="bibleref" data-bibleref="Isa.61.1" href="/passage/?search=Isa.61.1&version=TPT">61:1-2 b </a>  and these “beatitudes.”</span> <br><br> <a href="#en-TPT-3434" title="Go to Matthew 5:3">Matthew 5:3 c </a>  <span class='footnote-text'>Or, “humble in spirit,” or, “poor in spirit,” which means to be humble and totally dependent upon God for everything. It is synonymous with “pious” or “saintly,” not just in the sense of those who possess nothing. It could be translated “Delighted are those who have surrendered completely to God and trust only in him.” See also Isa. <a class="bibleref" data-bibleref="Isa.41.17" href="/passage/?search=Isa.41.17&version=TPT">41:17 c </a> ; <a class="bibleref" data-bibleref="Isa.57.15" href="/passage/?search=Isa.57.15&version=TPT">57:15 c </a> ; <a class="bibleref" data-bibleref="Isa.66.2" href="/passage/?search=Isa.66.2&version=TPT">66:2 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3435" title="Go to Matthew 5:4">Matthew 5:4 d </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. (See also <a class="bibleref" data-bibleref="Ps.27.14" href="/passage/?search=Ps.27.14&version=TPT">Ps. 27:14 d </a> .) The Greek is “mourn (grieve).” The Hebrew word for “wait” and for “mourn” is almost identical.</span> <br><br> <a href="#en-TPT-3435" title="Go to Matthew 5:4">Matthew 5:4 e </a>  <span class='footnote-text'>As translated from the Aramaic word for comfort, <i>nethbayoon</i>, which can mean “to see the face of what (or who) you long for.” The Greek is “They shall be comforted.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3436" title="Go to Matthew 5:5">Matthew 5:5 f </a>  <span class='footnote-text'>Or “meekness.” Jesus is saying that when you claim nothing as yours, everything will be given to you. The Aramaic word, <i>makeekheh</i>, implies being both gentle and flexible.</span> <br><br> <a href="#en-TPT-3436" title="Go to Matthew 5:5">Matthew 5:5 g </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.37.11" href="/passage/?search=Ps.37.11&version=TPT">Pss. 37:11 g </a> ; <a class="bibleref" data-bibleref="Ps.149.4" href="/passage/?search=Ps.149.4&version=TPT">149:4 g </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3437" title="Go to Matthew 5:6">Matthew 5:6 h </a>  <span class='footnote-text'>Or “goodness” or “justice.”</span> <br><br> <a href="#en-TPT-3437" title="Go to Matthew 5:6">Matthew 5:6 i </a>  <span class='footnote-text'>As translated from the Aramaic word, <i>nesbhoon</i>, which is associated with planting and fruitfulness. The Greek is “They shall be satisfied.” See <a class="bibleref" data-bibleref="Ps.11.3" href="/passage/?search=Ps.11.3&version=TPT">Ps. 11:3-7 i </a> ; Zeph. <a class="bibleref" data-bibleref="Zeph.2.3" href="/passage/?search=Zeph.2.3&version=TPT">2:3 i </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3438" title="Go to Matthew 5:7">Matthew 5:7 j </a>  <span class='footnote-text'>Or “merciful to forgive.” The Hebraic and Aramaic concept of mercy is that it comes from our innermost being. The root word for “mercy” is the root word for “womb.” See 2 Sam. <a class="bibleref" data-bibleref="2Sam.22.26" href="/passage/?search=2Sam.22.26&version=TPT">22:26 j </a> ; <a class="bibleref" data-bibleref="Ps.18.25" href="/passage/?search=Ps.18.25&version=TPT">Ps. 18:25 j </a> ; <a class="bibleref" data-bibleref="Prov.14.21" href="/passage/?search=Prov.14.21&version=TPT">Prov. 14:21 j </a> ; <a class="bibleref" data-bibleref="Jas.2.13" href="/passage/?search=Jas.2.13&version=TPT">James 2:13 j </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3439" title="Go to Matthew 5:8">Matthew 5:8 k </a>  <span class='footnote-text'>Or “when your heart is full of innocence.” See <a class="bibleref" data-bibleref="Ps.15.1" href="/passage/?search=Ps.15.1&version=TPT">Pss. 15:1-2 k </a> ; <a class="bibleref" data-bibleref="Ps.24.4" href="/passage/?search=Ps.24.4&version=TPT">24:4 k </a> ; <a class="bibleref" data-bibleref="Ps.51.10" href="/passage/?search=Ps.51.10&version=TPT">51:10 k </a> .</span> <br><br> <a href="#en-TPT-3439" title="Go to Matthew 5:8">Matthew 5:8 l </a>  <span class='footnote-text'>The Aramaic word used for “see” is <i>nahzon</i> and can be translated either in the present tense (“They see God”) or the future tense (“They will see God”). The Greek is “They will progressively see God.” See also <a class="bibleref" data-bibleref="Ps.17.15" href="/passage/?search=Ps.17.15&version=TPT">Ps. 17:15 l </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3440" title="Go to Matthew 5:9">Matthew 5:9 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.72.3" href="/passage/?search=Ps.72.3&version=TPT">Pss. 72:3-7 m </a> ; <a class="bibleref" data-bibleref="Ps.122.8" href="/passage/?search=Ps.122.8&version=TPT">122:8–9 m </a> ; Isa. <a class="bibleref" data-bibleref="Isa.26.12" href="/passage/?search=Isa.26.12&version=TPT">26:12 m </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3441" title="Go to Matthew 5:10">Matthew 5:10 n </a>  <span class='footnote-text'>The Aramaic is “being rejected.”</span> <br><br> <a href="#en-TPT-3441" title="Go to Matthew 5:10">Matthew 5:10 o </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.38.20" href="/passage/?search=Ps.38.20&version=TPT">Ps. 38:20 o </a> ; Isa. <a class="bibleref" data-bibleref="Isa.66.5" href="/passage/?search=Isa.66.5&version=TPT">66:5 o </a> ; <a class="bibleref" data-bibleref="Acts.5.41" href="/passage/?search=Acts.5.41&version=TPT">Acts 5:41 o </a> ; <a class="bibleref" data-bibleref="1Pet.3.14" href="/passage/?search=1Pet.3.14&version=TPT">1 Peter 3:14 o </a> . The Hebrew Matthew is “for the Righteous One.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3442" title="Go to Matthew 5:11">Matthew 5:11 p </a>  <span class='footnote-text'>The Aramaic is “criticize you” (<a class="bibleref" data-bibleref="1Pet.3.14" href="/passage/?search=1Pet.3.14&version=TPT">1 Peter 3:14 p </a> ; <a class="bibleref" data-bibleref="Acts.5.41" href="/passage/?search=Acts.5.41&version=TPT">Acts 5:41 p </a> ). The Hebrew Matthew is “for the Righteous One.”</span> <br><br> <a href="#en-TPT-3442" title="Go to Matthew 5:11">Matthew 5:11 q </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.119.85" href="/passage/?search=Ps.119.85&version=TPT">Ps. 119:85-87 q </a> . We are to live in such a way that people have to lie when they speak evil of a believer in Christ.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3444" title="Go to Matthew 5:13">Matthew 5:13 r </a>  <span class='footnote-text'>Or “Salt that has lost its flavor is <i>foolish</i>.” Both Greek and Aramaic use a word that can mean either “good for nothing” or “foolish.” If salt that has lost its flavor is foolish, then salt that keeps its flavor is wise. Rabbinical literature equates salt with wisdom. After speaking of salt, Jesus speaks of lighting a lamp. It was a common practice in the time of Jesus to put salt on the wick of a lamp to increase its brightness. The “salt” of wisdom will make our lights shine even brighter. (Eduard Schweizer, <i>The Good News According to Matthew</i>, Atlanta: John Knox Press, 1975. W. A. Elwell and P. W. Comfort, <i>Tyndale Bible Dictionary</i>, Wheaton, Ill.: Tyndale House, Tyndale reference library, 2001, Lamp, Lampstand. 797–8.)</span>


bookid: Matt
contenido:
<a href="#en-TPT-3445" title="Go to Matthew 5:14">Matthew 5:14 s </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.49.6" href="/passage/?search=Isa.49.6&version=TPT">49:6 s </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3446" title="Go to Matthew 5:15">Matthew 5:15 t </a>  <span class='footnote-text'>Or “under a basket.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3447" title="Go to Matthew 5:16">Matthew 5:16 u </a>  <span class='footnote-text'>The Aramaic word for “light” (<i>noohra</i>) is often used as a metaphor for teachings that bring enlightenment and revelation into the hearts of men. Light can also represent the presence of God (“the light of his countenance”). Jesus is the light of God within us.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3449" title="Go to Matthew 5:18">Matthew 5:18 v </a>  <span class='footnote-text'>Or “not even one letter or even a part of the letter of the law.”</span> <br><br> <a href="#en-TPT-3449" title="Go to Matthew 5:18">Matthew 5:18 w </a>  <span class='footnote-text'>Or “All its teachings come true.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3450" title="Go to Matthew 5:19">Matthew 5:19 x </a>  <span class='footnote-text'>Or “whoever loosens” (diminishes).</span> <br><br> <a href="#en-TPT-3450" title="Go to Matthew 5:19">Matthew 5:19 y </a>  <span class='footnote-text'>Or “these implanted goals.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-4989" title="Go to Mark 14:52">Mark 14:52 i </a>  <span class='footnote-text'>Or “he was nearly naked,” for in the Jewish culture, if you were in your undergarment, you were considered to be naked. The linen garment (tunic) would point to a family of wealth. We know the weather was somewhat cold that night, for in just a few hours Peter would be standing by a fire, warming his hands.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4999" title="Go to Mark 14:62">Mark 14:62 j </a>  <span class='footnote-text'>See Dan. <a class="bibleref" data-bibleref="Dan.7.13" href="/passage/?search=Dan.7.13&version=TPT">7:13 j </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5000" title="Go to Mark 14:63">Mark 14:63 k </a>  <span class='footnote-text'>What a dramatic scene! Two high priests are facing each other: the high priest of the Jewish system and the true High Priest. One is of the order of Aaron; the other of the order of Melchizedek (<a class="bibleref" data-bibleref="Heb.7.11" href="/passage/?search=Heb.7.11&version=TPT">Heb. 7:11-28 k </a> ). One a sinful man; the other, the sinless Son of God. It is clear from Lev. <a class="bibleref" data-bibleref="Lev.21.10" href="/passage/?search=Lev.21.10&version=TPT">21:10 k </a>  that if a high priest tears his robe he is disqualified from his office. Indeed, Caiaphas is now stepping aside and God’s true High Priest is taking his place.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5002" title="Go to Mark 14:65">Mark 14:65 l </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.50.6" href="/passage/?search=Isa.50.6&version=TPT">50:6 l </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5005" title="Go to Mark 14:68">Mark 14:68 m </a>  <span class='footnote-text'>Some manuscripts leave out the last phrase, “and the rooster crowed.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-5007" title="Go to Mark 14:70">Mark 14:70 n </a>  <span class='footnote-text'>Or “You are also a Galilean.” As a Galilean, Peter spoke a northern dialect of Aramaic that would pronounce certain words slightly differently, much like English is spoken with different accents around the world.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5011" title="Go to Mark 15:2">Mark 15:2 a </a>  <span class='footnote-text'>The Aramaic identifies him as the Roman governor; the Greek is simply Pilate.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5012" title="Go to Mark 15:3">Mark 15:3 b </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.53.7" href="/passage/?search=Isa.53.7&version=TPT">53:7 b </a> ; <a class="bibleref" data-bibleref="1Pet.2.23" href="/passage/?search=1Pet.2.23&version=TPT">1 Peter 2:23 b </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5016" title="Go to Mark 15:7">Mark 15:7 c </a>  <span class='footnote-text'>The name Bar-Abbas is Aramaic and means “son of a father” or “son who is like his father.” He becomes a picture of every son of Adam, our father. The true Son of the Father was crucified that day. One man wanted a political revolution, the other a revolution of love filling the hearts of all men.</span> <br><br> <a href="#en-TPT-5016" title="Go to Mark 15:7">Mark 15:7 d </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “revolutionaries.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-5024" title="Go to Mark 15:15">Mark 15:15 e </a>  <span class='footnote-text'>This was a tortuous beating with a leather whip that had sharp pieces of bone and metal at the end of its lashes, designed to inflict severe pain.</span> <br><br> <a href="#en-TPT-5024" title="Go to Mark 15:15">Mark 15:15 f </a>  <span class='footnote-text'>The Jewish death penalty was by stoning. It was the Roman practice to crucify only rebellious slaves and the worst of criminals. To have Jesus crucified was not only the fulfillment of Old Testament prophecies (<a class="bibleref" data-bibleref="Gal.3.13" href="/passage/?search=Gal.3.13&version=TPT">Gal. 3:13 f </a> ; Isa. <a class="bibleref" data-bibleref="Isa.53.5" href="/passage/?search=Isa.53.5&version=TPT">53:5-8 f </a> ) but also the fulfillment of Jesus’ own words concerning the mode of his death (<a class="bibleref" data-bibleref="John.3.14" href="/passage/?search=John.3.14&version=TPT">John 3:14 f </a> ; <a class="bibleref" data-bibleref="John.8.28" href="/passage/?search=John.8.28&version=TPT">8:28 f </a> ; <a class="bibleref" data-bibleref="John.12.32" href="/passage/?search=John.12.32&version=TPT">12:32 f </a> ), which would not have been fulfilled by stoning.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5025" title="Go to Mark 15:16">Mark 15:16 g </a>  <span class='footnote-text'>Or “praetorium.”</span> <br><br> <a href="#en-TPT-5025" title="Go to Mark 15:16">Mark 15:16 h </a>  <span class='footnote-text'>That is, a Roman cohort (battalion), which was the tenth part of a Roman legion of about six thousand men.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5026" title="Go to Mark 15:17">Mark 15:17 i </a>  <span class='footnote-text'>Thorns are an emblem of the curse of sin. Jesus took the curse for us. See Gen. <a class="bibleref" data-bibleref="Gen.3.17" href="/passage/?search=Gen.3.17&version=TPT">3:17-18 i </a> ; <a class="bibleref" data-bibleref="Gal.3.13" href="/passage/?search=Gal.3.13&version=TPT">Gal. 3:13 i </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5030" title="Go to Mark 15:21">Mark 15:21 j </a>  <span class='footnote-text'>Or “from Cyrene,” which is present-day Tripoli, Libya. Cyrene was a Greek colony that had a great number of Jews who had been forced to live there during the reign of Ptolemy Soter (323–285 BC). Church tradition states that Simon’s two sons became powerful missionaries for Jesus Christ. Their mention here might indicate that they were notable among the early Christians. See <a class="bibleref" data-bibleref="Rom.16.13" href="/passage/?search=Rom.16.13&version=TPT">Rom. 16:13 j </a> . It is also possible that Simon himself could be linked to the “believers from Cyprus and Cyrene” who were evangelists to the Syrians, mentioned in <a class="bibleref" data-bibleref="Acts.11.20" href="/passage/?search=Acts.11.20&version=TPT">Acts 11:20 j </a> .</span> <br><br> <a href="#en-TPT-5030" title="Go to Mark 15:21">Mark 15:21 k </a>  <span class='footnote-text'>Or “the father of two sons,” who, by implication, were with him at that time. Church tradition states that their names were Rufus and Alexander who became missionaries preaching the message of Christ. See <a class="bibleref" data-bibleref="Rom.16.13" href="/passage/?search=Rom.16.13&version=TPT">Rom. 16:13 k </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5031" title="Go to Mark 15:22">Mark 15:22 l </a>  <span class='footnote-text'>The Aramaic word is “Golgotha” (Mark uses a variant dialectic form, “Gajultha”). This is <i>calvaria</i> in Latin, or “Calvary.” David took Goliath’s head (Goliath and Golgotha are taken from the same root word) and buried it outside of Jerusalem (1 Sam. <a class="bibleref" data-bibleref="1Sam.17.54" href="/passage/?search=1Sam.17.54&version=TPT">17:54 l </a> ). Some believe this is where the hill got its name, Golgotha (the place of the skull). The cross has to pierce the place of the skull for our minds to submit to the revelation of the cross.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5032" title="Go to Mark 15:23">Mark 15:23 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> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5033" title="Go to Mark 15:24">Mark 15:24 n </a>  <span class='footnote-text'>That is, they cast lots. See <a class="bibleref" data-bibleref="Ps.22.18" href="/passage/?search=Ps.22.18&version=TPT">Ps. 22:18 n </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5034" title="Go to Mark 15:25">Mark 15:25 o </a>  <span class='footnote-text'>Or “the third hour” (of the day).</span>


bookid: Mark
contenido:
<a href="#en-TPT-5037" title="Go to Mark 15:28">Mark 15:28 p </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.53.12" href="/passage/?search=Isa.53.12&version=TPT">53:12 p </a> . Although this verse is not found in some of the early and reliable Greek manuscripts, the majority of manuscripts do include it, and it is also found in the Aramaic.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5038" title="Go to Mark 15:29">Mark 15:29 q </a>  <span class='footnote-text'>Jesus never said that he would destroy the temple, but that it would be destroyed by others.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5040" title="Go to Mark 15:31">Mark 15:31 r </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.22.17" href="/passage/?search=Ps.22.17&version=TPT">Pss. 22:17 r </a> ; <a class="bibleref" data-bibleref="Ps.109.25" href="/passage/?search=Ps.109.25&version=TPT">109:25 r </a> ; Lam. <a class="bibleref" data-bibleref="Lam.2.15" href="/passage/?search=Lam.2.15&version=TPT">2:15 r </a> .</span> <br><br> <a href="#en-TPT-5040" title="Go to Mark 15:31">Mark 15:31 s </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5042" title="Go to Mark 15:33">Mark 15:33 t </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.10.22" href="/passage/?search=Exod.10.22&version=TPT">10:22 t </a> ; Joel <a class="bibleref" data-bibleref="Joel.2.30" href="/passage/?search=Joel.2.30&version=TPT">2:30-31 t </a> ; Amos <a class="bibleref" data-bibleref="Amos.8.9" href="/passage/?search=Amos.8.9&version=TPT">8:9-10 t </a> ; <a class="bibleref" data-bibleref="Acts.2.16" href="/passage/?search=Acts.2.16&version=TPT">Acts 2:16-21 t </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5043" title="Go to Mark 15:34">Mark 15:34 u </a>  <span class='footnote-text'>The last words of Jesus were spoken in Aramaic. Every Greek text gives a transliteration of the Aramaic words and then translates them back into Greek.</span> <br><br> <a href="#en-TPT-5043" title="Go to Mark 15:34">Mark 15:34 v </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 v </a> ; <a class="bibleref" data-bibleref="Ps.42.9" href="/passage/?search=Ps.42.9&version=TPT">42:9 v </a> . The Aramaic can be translated “For this purpose you have spared me.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-5044" title="Go to Mark 15:35">Mark 15:35 w </a>  <span class='footnote-text'>Perhaps they misunderstood because the Aramaic word <i>Eli</i> sounds similar to the name Elijah.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5045" title="Go to Mark 15:36">Mark 15:36 x </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 x </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5046" title="Go to Mark 15:37">Mark 15:37 y </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Luke.23.46" href="/passage/?search=Luke.23.46&version=TPT">Luke 23:46 y </a>  and <a class="bibleref" data-bibleref="John.19.30" href="/passage/?search=John.19.30&version=TPT">John 19:30 y </a>  to read the words he shouted out at death.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5047" title="Go to Mark 15:38">Mark 15:38 z </a>  <span class='footnote-text'>The veil torn from the top to the bottom proves that it was God who did this, for the veil was very thick, heavy, and nearly eighty feet tall. See <a class="bibleref" data-bibleref="Heb.10.19" href="/passage/?search=Heb.10.19&version=TPT">Heb. 10:19-22 z </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5049" title="Go to Mark 15:40">Mark 15:40 a </a>  <span class='footnote-text'>Or “ministered to him.” This most likely included financial support.</span> <br><br> <a href="#en-TPT-5049" title="Go to Mark 15:40">Mark 15:40 b </a>  <span class='footnote-text'>Or “Miriam of [the village of] Magdala,” which was discovered beginning in 2009 on the southwestern shore of Lake Galilee. See also <a class="bibleref" data-bibleref="Luke.8.2" href="/passage/?search=Luke.8.2&version=TPT">Luke 8:2 b </a> .</span> <br><br> <a href="#en-TPT-5049" title="Go to Mark 15:40">Mark 15:40 c </a>  <span class='footnote-text'>Or “James, the short one.”</span> <br><br> <a href="#en-TPT-5049" title="Go to Mark 15:40">Mark 15:40 d </a>  <span class='footnote-text'>Or “Joses,” a nickname for Joseph that perhaps could best be translated “Joey.”</span> <br><br> <a href="#en-TPT-5049" title="Go to Mark 15:40">Mark 15:40 e </a>  <span class='footnote-text'>Apparently, all the men had fled from the scene except for the apostle John. See <a class="bibleref" data-bibleref="John.19.26" href="/passage/?search=John.19.26&version=TPT">John 19:26 e </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5051" title="Go to Mark 15:43">Mark 15:43 f </a>  <span class='footnote-text'>As translated from the Aramaic. Ramah (formerly Ramathaim Zophim) was the village of Samuel, situated on a hill overlooking Jerusalem. The Greek is “Joseph of Arimathea.” Luke tells us that he was a member of the Sanhedrin. See <a class="bibleref" data-bibleref="Luke.23.50" href="/passage/?search=Luke.23.50&version=TPT">Luke 23:50-51 f </a> . It is possible that Joseph may have lost a son the age of Jesus when Herod killed the infants.</span> <br><br> <a href="#en-TPT-5051" title="Go to Mark 15:43">Mark 15:43 g </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.27.57" href="/passage/?search=Matt.27.57&version=TPT">Matt. 27:57 g </a> .</span> <br><br> <a href="#en-TPT-5051" title="Go to Mark 15:43">Mark 15:43 h </a>  <span class='footnote-text'>The Greek text could be translated “He was habitually focusing and progressively moving toward receiving [welcoming, anticipating] God’s kingdom reign.” The Aramaic is “anxiously awaiting the kingdom realm of God.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-5052" title="Go to Mark 15:44">Mark 15:44 i </a>  <span class='footnote-text'>Or “if he had died too soon.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-5054" title="Go to Mark 15:46">Mark 15:46 j </a>  <span class='footnote-text'>This was a tomb that had been chiseled into a rock, forming a cave-like structure.</span>


bookid: Mark
contenido:
<a href="#en-TPT-5055" title="Go to Mark 15:47">Mark 15:47 k </a>  <span class='footnote-text'>Or “Joses.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-5060" title="Go to Mark 16:6">Mark 16:6 a </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.28.2" href="/passage/?search=Matt.28.2&version=TPT">Matt. 28:2 a </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5062" title="Go to Mark 16:8">Mark 16:8 b </a>  <span class='footnote-text'>Or “trembling” (with astonishment).</span> <br><br> <a href="#en-TPT-5062" title="Go to Mark 16:8">Mark 16:8 c </a>  <span class='footnote-text'>Some early manuscripts of Mark do not include <a class="bibleref" data-bibleref="Mark.16.9" href="/passage/?search=Mark.16.9&version=TPT">vv. 9–20 c </a> . They are found in the Aramaic. A shorter ending to Mark found in a few manuscripts reads, “They reported briefly to those around Peter all that they had been commanded. After these things, Jesus himself commissioned them <i>to take the message</i> from the east to the west—the holy and imperishable preaching of eternal salvation. Amen.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-5066" title="Go to Mark 16:12">Mark 16:12 d </a>  <span class='footnote-text'>Or “to the country.” See <a class="bibleref" data-bibleref="Luke.24.13" href="/passage/?search=Luke.24.13&version=TPT">Luke 24:13-35 d </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-5068" title="Go to Mark 16:14">Mark 16:14 e </a>  <span class='footnote-text'>Or “manifested” or “became visible” (in clear light).</span>


bookid: Mark
contenido:
<a href="#en-TPT-5072" title="Go to Mark 16:18">Mark 16:18 f </a>  <span class='footnote-text'>Or “They will pick up snakes and be unharmed, and whatever poison they drink will not hurt them.” Some scholars believe that this sentence contains two Aramaic idioms. To pick up snakes could be a picture of overcoming one’s enemies (“snakes”), and drinking poison may be speaking of dealing with attacks on one’s character (poisonous words). The imagery is from <a class="bibleref" data-bibleref="Ps.91.13" href="/passage/?search=Ps.91.13&version=TPT">Ps. 91:13 f </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5075" title="Go to Luke 1:1">Luke 1:1 a </a>  <span class='footnote-text'>The Greek text can be translated “most excellent Theophilus.” The name Theophilus means “friend of God” or “lover of God.” The Greek word means “most honorable” or “mightiest.” Some scholars believe there was no individual named Theophilus mentioned in Luke’s writings. This becomes instead a greeting to all the lovers of God.</span> <br><br> <a href="#en-TPT-5075" title="Go to Luke 1:1">Luke 1:1 b </a>  <span class='footnote-text'>It is likely that Matthew and Mark are two of the Gospel accounts Luke refers to here.</span> <br><br> <a href="#en-TPT-5075" title="Go to Luke 1:1">Luke 1:1 c </a>  <span class='footnote-text'>Translated literally from the Aramaic text. The Greek word is <i>logos</i>. 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-5075" title="Go to Luke 1:1">Luke 1:1 d </a>  <span class='footnote-text'>The Greek word used here is actually “to see with the eye” or “autopsy.”</span> <br><br> <a href="#en-TPT-5075" title="Go to Luke 1:1">Luke 1:1 e </a>  <span class='footnote-text'>Translated literally from the Aramaic text. The Greek text uses the same term for “coming from above” found in <a class="bibleref" data-bibleref="John.3.31" href="/passage/?search=John.3.31&version=TPT">John 3:31 e </a>  and <a class="bibleref" data-bibleref="John.19.11" href="/passage/?search=John.19.11&version=TPT">19:11 e </a> . Luke is revealing that the Lord Jesus appeared to him and authorized him to compile his inspired Gospel.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5076" title="Go to Luke 1:5">Luke 1:5 f </a>  <span class='footnote-text'>Zechariah means “God has remembered.” Elizabeth means “oath” or “covenant of God.”</span> <br><br> <a href="#en-TPT-5076" title="Go to Luke 1:5">Luke 1:5 g </a>  <span class='footnote-text'>King David organized the priests into twenty-four divisions, and Abijah was the head of one of the priestly families. See Neh. <a class="bibleref" data-bibleref="Neh.12.12" href="/passage/?search=Neh.12.12&version=TPT">12:12 g </a> , <a class="bibleref" data-bibleref="Neh.12.17" href="/passage/?search=Neh.12.17&version=TPT">17 g </a> ; <a class="bibleref" data-bibleref="Neh.12.1" href="/passage/?search=Neh.12.1&version=TPT">1 g </a>  Chron; 24:10.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5079" title="Go to Luke 1:8">Luke 1:8 h </a>  <span class='footnote-text'>Some have said there were twenty thousand priests in Christ’s time, so that no priest would ever offer incense more than once. This was a once-in-a-lifetime moment for him. The burning of incense before the Lord was done twice daily, once in the morning and once in the afternoon (Ex. <a class="bibleref" data-bibleref="Exod.30.7" href="/passage/?search=Exod.30.7&version=TPT">30:7-8 h </a> ).</span>


bookid: Luke
contenido:
<a href="#en-TPT-5081" title="Go to Luke 1:11">Luke 1:11 i </a>  <span class='footnote-text'>This would be the south side of the temple, between the altar of incense and the golden lampstand.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5083" title="Go to Luke 1:13">Luke 1:13 j </a>  <span class='footnote-text'>Implied in the context and in the name John, which means “God is gracious” or “God shows mercy.”</span> <br><br> <a href="#en-TPT-5083" title="Go to Luke 1:13">Luke 1:13 k </a>  <span class='footnote-text'>The Greek verb allows for a possible translation of “prayer you don’t even pray anymore.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5085" title="Go to Luke 1:15">Luke 1:15 l </a>  <span class='footnote-text'>Most likely, John was to be a Nazarite from birth, one totally set apart for God and who would fulfill the Nazarite vow found in Num. <a class="bibleref" data-bibleref="Num.6.1" href="/passage/?search=Num.6.1&version=TPT">6:1-12 l </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5087" title="Go to Luke 1:17">Luke 1:17 m </a>  <span class='footnote-text'>Or “spirit.”</span> <br><br> <a href="#en-TPT-5087" title="Go to Luke 1:17">Luke 1:17 n </a>  <span class='footnote-text'>The words “united people” are found in the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5089" title="Go to Luke 1:19">Luke 1:19 o </a>  <span class='footnote-text'>The name Gabriel means “God’s hero” or “God’s mighty one.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5090" title="Go to Luke 1:20">Luke 1:20 p </a>  <span class='footnote-text'>Since Zechariah asked for a sign rather than believe the word of the Lord, he was given the sign of silence. Unbelief keeps a priest from speaking until faith arises.</span> <br><br> <a href="#en-TPT-5090" title="Go to Luke 1:20">Luke 1:20 q </a>  <span class='footnote-text'>This is the first spoken message from heaven in more than four hundred years. The last person before Zechariah to receive a message given by angels was also named Zechariah. See Zech. <a class="bibleref" data-bibleref="Zech.1.6" href="/passage/?search=Zech.1.6&version=TPT">1:6 q </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5091" title="Go to Luke 1:21">Luke 1:21 r </a>  <span class='footnote-text'>They were waiting outside for the priest to come out and speak over them the customary Aaronic blessing found in Num. <a class="bibleref" data-bibleref="Num.6.24" href="/passage/?search=Num.6.24&version=TPT">6:24-26 r </a> .</span>


bookid: Luke
contenido:
<a href="#en-TPT-5095" title="Go to Luke 1:25">Luke 1:25 s </a>  <span class='footnote-text'>This phrase is translated from the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5096" title="Go to Luke 1:26">Luke 1:26 t </a>  <span class='footnote-text'>Many translations have the word <i>virgin</i>. It is a possible translation of the Greek word <i>parthenos</i>, but its most common usage implies “a girl of marriageable age.” It is made explicit in <a class="bibleref" data-bibleref="Matt.1.25" href="/passage/?search=Matt.1.25&version=TPT">Matt. 1:25 t </a>  and <a class="bibleref" data-bibleref="Luke.1.34" href="/passage/?search=Luke.1.34&version=TPT">Luke 1:34 t </a>  that Mary was indeed a virgin.</span> <br><br> <a href="#en-TPT-5096" title="Go to Luke 1:26">Luke 1:26 u </a>  <span class='footnote-text'>The Aramaic word translated “Galilee” here means “revealed.” It is only fitting that God would first be “revealed” in a village in Galilee. Nazareth means “branch.” Jesus grew up as the “Branch” of the Lord in the city of the “branch.”</span> <br><br> <a href="#en-TPT-5096" title="Go to Luke 1:26">Luke 1:26 v </a>  <span class='footnote-text'>This betrothal period usually lasted one year, and unfaithfulness on the part of the bride during the engagement was punishable by death.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5097" title="Go to Luke 1:28">Luke 1:28 w </a>  <span class='footnote-text'>For Gabriel to say, “the Lord is with you,” signified that Jesus, our Master, had been conceived in her womb. This was what bewildered Mary.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5101" title="Go to Luke 1:32">Luke 1:32 x </a>  <span class='footnote-text'>As translated from the Aramaic text.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5102" title="Go to Luke 1:33">Luke 1:33 y </a>  <span class='footnote-text'>Or “house of Jacob.”</span>


bookid: Luke
contenido:
<a href="#en-TPT-5104" title="Go to Luke 1:35">Luke 1:35 z </a>  <span class='footnote-text'>The Greek word used as a metaphor, “spread his shadow over you,” is also the word used at Jesus’ transfiguration when the cloud of glory “overshadowed” Jesus on the mountain (<a class="bibleref" data-bibleref="Mark.9.7" href="/passage/?search=Mark.9.7&version=TPT">Mark 9:7 z </a> ).</span> <br><br> <a href="#en-TPT-5104" title="Go to Luke 1:35">Luke 1:35 a </a>  <span class='footnote-text'>Jesus Christ is holy, born without sin in his bloodline, for his Father was God Almighty. He would become the only perfect sacrifice to take away our sin and remove its power and penalty from us.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5105" title="Go to Luke 1:36">Luke 1:36 b </a>  <span class='footnote-text'>The Greek word is “relative.” Many scholars believe Elizabeth was Mary’s maternal aunt.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5106" title="Go to Luke 1:37">Luke 1:37 c </a>  <span class='footnote-text'>This verse can be translated in two different ways: “There is nothing impossible with God” or “The word of God will never fail.” The translator has chosen to include both for this verse.</span>


bookid: Luke
contenido:
<a href="#en-TPT-5107" title="Go to Luke 1:38">Luke 1:38 d </a>  <span class='footnote-text'>As translated from the Aramaic text.</span>


