# footverse

bookid: Mark
contenido:
<a href="#en-TPT-4485" title="Go to Mark 3:10">Mark 3:10 d </a>  <span class='footnote-text'>Or “falling all over him.” Jesus had power coming through him for healing, and everyone wanted to touch him. What a wonderful Savior who loves and heals people!</span>


bookid: Mark
contenido:
<a href="#en-TPT-4489" title="Go to Mark 3:14">Mark 3:14 e </a>  <span class='footnote-text'>This was not simply a passive acknowledgment, but an active setting them in place. The Greek verb <i>poieo</i> is the verb “do” or “make.” Jesus “did” them; that is, he imparted his favor, blessing, and grace to set them in place as apostolic emissaries for the kingdom realm of God.</span> <br><br> <a href="#en-TPT-4489" title="Go to Mark 3:14">Mark 3:14 f </a>  <span class='footnote-text'>The Greek word <i>apostoles</i> means “sent ones.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-4490" title="Go to Mark 3:15">Mark 3:15 g </a>  <span class='footnote-text'>As translated from the Aramaic and a few Greek manuscripts. This ordination was for a three-fold purpose: (1) that they might continually be at his side, (2) to send them out with love for others, preaching the truth of God’s Word, and (3) to receive power to heal and cast out demons. This is the same for all whom Jesus calls to represent him. See <a class="bibleref" data-bibleref="Acts.4.13" href="/passage/?search=Acts.4.13&version=TPT">Acts 4:13 g </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-4491" title="Go to Mark 3:16">Mark 3:16 h </a>  <span class='footnote-text'>These twelve disciples became apostles (“sent ones”), serving God’s kingdom realm. Jesus raised up twelve, and later seventy, whom he sent out to preach the message of God’s kingdom. None of them were fully mature or equipped, for the Holy Spirit had not yet come to empower them. Leaders today need to raise up others and not center their ministry around themselves. The legacy of a spiritual leader is made up of those whom he or she has released and sent forth to proclaim Christ.</span> <br><br> <a href="#en-TPT-4491" title="Go to Mark 3:16">Mark 3:16 i </a>  <span class='footnote-text'>In the ancient Hebraic mind-set, to name something is to give it existence, purpose, and function. (See Gen. <a class="bibleref" data-bibleref="Gen.32.27" href="/passage/?search=Gen.32.27&version=TPT">32:27-28 i </a> .) In the Greek mind-set, naming is simply assigning phonetic sounds to an object or a person. When Jesus gave this name to Peter, he was calling his purpose into existence. Peter would be a strong rock of faith and a leader to the other eleven apostles. Peter is always named first in all the listings of the Twelve (<a class="bibleref" data-bibleref="Matt.10.1-Matt.10.4" href="/passage/?search=Matt.10.1-Matt.10.4&version=TPT">Matt. 10:1-4 i </a> ; <a class="bibleref" data-bibleref="Luke.6.13" href="/passage/?search=Luke.6.13&version=TPT">Luke 6:13-16 i </a> ; <a class="bibleref" data-bibleref="Acts.1.13" href="/passage/?search=Acts.1.13&version=TPT">Acts 1:13 i </a> ). The name Jesus gave him was <i>Keefa</i>, the Aramaic word for “rock.” The Greek is <i>Petros</i>, which in <a class="bibleref" data-bibleref="John.1.42" href="/passage/?search=John.1.42&version=TPT">John 1:42 i </a>  is explained as the translation from Galilean Aramaic.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4492" title="Go to Mark 3:17">Mark 3:17 j </a>  <span class='footnote-text'>Or “James.” It is unfortunate that translations of the Bible have substituted “James” for “Jacob.” 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-4492" title="Go to Mark 3:17">Mark 3:17 k </a>  <span class='footnote-text'>As translated from Aramaic. The Greek transliteration is “Boanerges.” <i>Benay-Regah</i> can also be translated “sons of loud shouts” (or “passionate sons”) or “sons of commotion” (easily angered) or “sons of thunder.” Jesus, by giving the brothers this nickname, acknowledged that they were two rowdy boys, thunderous and passionate. Jesus chose twelve men who were all different in their personality types. It was no doubt humorous to Jesus to observe how different these twelve men were and how difficult it was to form them into a band of brothers.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4493" title="Go to Mark 3:18">Mark 3:18 l </a>  <span class='footnote-text'>Or in Aramaic, “the son of <i>Tolmai”</i> (“discipline”). This could be another name for Nathaniel.</span> <br><br> <a href="#en-TPT-4493" title="Go to Mark 3:18">Mark 3:18 m </a>  <span class='footnote-text'>Or “Lebbaeus.”</span> <br><br> <a href="#en-TPT-4493" title="Go to Mark 3:18">Mark 3:18 n </a>  <span class='footnote-text'>Or “Simon the Zealot” or “Simon the Cananaean.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-4494" title="Go to Mark 3:19">Mark 3:19 o </a>  <span class='footnote-text'>Iscariot is taken from an Aramaic derivative for “lock” (or “locksmith”).</span>


bookid: Mark
contenido:
<a href="#en-TPT-4495" title="Go to Mark 3:20">Mark 3:20 p </a>  <span class='footnote-text'>This was likely the house of Simon and Andrew mentioned in <a class="bibleref" data-bibleref="Mark.1.29" href="/passage/?search=Mark.1.29&version=TPT">Mark 1:29 p </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-4497" title="Go to Mark 3:22">Mark 3:22 q </a>  <span class='footnote-text'>Or “Beelzebub,” another name for Satan, the ruler of demons.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4502" title="Go to Mark 3:27">Mark 3:27 r </a>  <span class='footnote-text'>This information is given in <a class="bibleref" data-bibleref="Mark.3.30" href="/passage/?search=Mark.3.30&version=TPT">v. 30 r </a>  and is positioned here for the sake of clarity of the English narrative.</span> <br><br> <a href="#en-TPT-4502" title="Go to Mark 3:27">Mark 3:27 s </a>  <span class='footnote-text'>Luke adds a phrase here: “The stronger one [Jesus] overpowers him.” The stronger one is Jesus, who first defeated Satan in the wilderness ordeal and then destroyed him by the cross and resurrection (<a class="bibleref" data-bibleref="Heb.2.14" href="/passage/?search=Heb.2.14&version=TPT">Heb. 2:14 s </a> ). Bruising his head, Jesus now has Satan under his feet and will soon consign him to the lake of fire.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4505" title="Go to Mark 3:30">Mark 3:30 t </a>  <span class='footnote-text'>The information found in <a class="bibleref" data-bibleref="Mark.3.30" href="/passage/?search=Mark.3.30&version=TPT">v. 30 t </a>  is included in <a class="bibleref" data-bibleref="Mark.3.27" href="/passage/?search=Mark.3.27&version=TPT">v. 27 t </a>  for the sake of the English narrative.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4506" title="Go to Mark 3:31">Mark 3:31 u </a>  <span class='footnote-text'>It is likely that Jesus’ family did not follow him, because they feared rejection by their community. This happened in Nazareth, after Jesus publicly stated that he was the fulfillment of Isaiah’s prophecy of the Messiah and the townspeople wanted to kill Jesus by throwing him off a cliff. See <a class="bibleref" data-bibleref="Luke.4.18" href="/passage/?search=Luke.4.18&version=TPT">Luke 4:18-29 u </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-4507" title="Go to Mark 3:32">Mark 3:32 v </a>  <span class='footnote-text'>Some manuscripts include the words “and sisters.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-4511" title="Go to Mark 4:1">Mark 4:1 a </a>  <span class='footnote-text'>Commonly known as the Sea of Galilee. It is interesting that Jesus left the house (<a class="bibleref" data-bibleref="Mark.3.20" href="/passage/?search=Mark.3.20&version=TPT">Mark 3:20 a </a> ) to go to the sea. The “house” suggests the “house of Israel,” and the “sea” speaks of the non-Jewish peoples (i.e., the “sea of humanity”).</span>


bookid: Mark
contenido:
<a href="#en-TPT-4512" title="Go to Mark 4:2">Mark 4:2 b </a>  <span class='footnote-text'>The Aramaic and Greek use a word for “parable” that means “a metaphor,” “allegory,” “simile,” “illustration,” “comparison,” “figure of speech,” “riddle,” or “enigmatic saying that is meant to stimulate intense thought.” Throughout Hebrew history, wise men, prophets, and teachers used parables and allegories as a preferred method of teaching spiritual truths. Poets would write their riddles and musicians would sing their proverbs with verbal imagery. Jesus always taught the people by using allegory and parables (<a class="bibleref" data-bibleref="Matt.13.34" href="/passage/?search=Matt.13.34&version=TPT">Matt. 13:34 b </a> ; <a class="bibleref" data-bibleref="Mark.4.34" href="/passage/?search=Mark.4.34&version=TPT">Mark 4:34 b </a> ). As a true prophet, one of Jesus’ preferred methods of teaching was allegory. To deny the validity of allegorical teaching is to ignore the teaching methods of Jesus, the living Word.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4519" title="Go to Mark 4:9">Mark 4:9 c </a>  <span class='footnote-text'>Or “The one with ears to hear should use them.” We usually apply portions of this parable to unbelievers, but Jesus instructs us to apply it to ourselves. The four kinds of soils speak of four kinds of hearts: hard hearts, hollow hearts, half hearts, and whole hearts. With the first soil we see the activity of Satan, the second, that of the flesh, and the third, that of the world. Bearing fruit is never a problem with the seed but with the soil it falls upon.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4521" title="Go to Mark 4:11">Mark 4:11 d </a>  <span class='footnote-text'>Or “to the outsiders.” The Aramaic is “backward ones.” Jesus spoke allegorically so that those who didn’t care to understand couldn’t understand. Yet he knew that the hungry ones would seek out the hidden meaning of the parables and understand the secrets of God’s kingdom realm. It is still that way today. See <a class="bibleref" data-bibleref="Prov.25.2" href="/passage/?search=Prov.25.2&version=TPT">Prov. 25:2 d </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-4522" title="Go to Mark 4:12">Mark 4:12 e </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 e </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-4531" title="Go to Mark 4:21">Mark 4:21 f </a>  <span class='footnote-text'>The Jewish people considered the Torah, God’s Word, to be a lamp that gives light to see and understand. Israel was meant to be a light that gives illumination to the nations. Jesus also calls his followers those who “light up the world.” See <a class="bibleref" data-bibleref="Matt.5.14" href="/passage/?search=Matt.5.14&version=TPT">Matt. 5:14 f </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-4533" title="Go to Mark 4:23">Mark 4:23 g </a>  <span class='footnote-text'>Or “The one with ears to hear should use them.” The Aramaic is “If one brings a hearing ear for himself, he will hear.”</span>


bookid: Mark
contenido:
<a href="#en-TPT-4534" title="Go to Mark 4:24">Mark 4:24 h </a>  <span class='footnote-text'>Or “By the measure with which you measure, it will be measured to you.” Some interpret this to refer to our relationships; i.e., “The way you treat others will be the way you will be treated.” However the context is clearly about having an open heart to receive and live in truth, and not to hide it or have a closed heart to understand.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4535" title="Go to Mark 4:25">Mark 4:25 i </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 verse reads literally “More will be given to the person who has (something), but a person who doesn’t have (something), even what (something) they do have will be taken from him.” The translation fills the ellipsis with the theme of the context—having an open heart to receive the truth of God. The parables of the sower and of the lamp are similar in that they speak of the heart that receives truth. The Word is a “seed” that grows within us and a “lamp” that glows within us.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4539" title="Go to Mark 4:29">Mark 4:29 j </a>  <span class='footnote-text'>This parable is only found in Mark’s Gospel. It teaches us that the reality of God’s kingdom realm is like seed sown into the world that will grow through stages of maturity until the harvest.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4542" title="Go to Mark 4:32">Mark 4:32 k </a>  <span class='footnote-text'>Like the preceding parable, this is an allegorical way of describing the growth of God’s kingdom realm. It may appear in the beginning as small and insignificant, yet it will grow until it becomes the greatest kingdom of all. Both of these parables teach us that God’s kingdom is growing on the earth and not diminishing. See Ezek. <a class="bibleref" data-bibleref="Ezek.17.22" href="/passage/?search=Ezek.17.22&version=TPT">17:22-24 k </a> .</span>


bookid: Mark
contenido:
<a href="#en-TPT-4544" title="Go to Mark 4:34">Mark 4:34 l </a>  <span class='footnote-text'>Jesus still delights to mystify those who follow him, but he waits until we are alone with him, and then he reveals the wonders of his grace and truth to our hearts.</span>


bookid: Mark
contenido:
<a href="#en-TPT-4546" title="Go to Mark 4:36">Mark 4:36 m </a>  <span class='footnote-text'>The somewhat awkward construction of the Greek sentence, “They took him along just as he was, in the boat,” implies that Jesus was already in the boat where he had been sitting and teaching.</span>


bookid: John
contenido:
<a href="#en-TPT-6649" title="Go to John 12:7">John 12:7 h </a>  <span class='footnote-text'>The Aramaic could be translated, “Let her conduct my burial day ceremony.” It is possible that this rare and expensive perfume could have been her family’s treasure or her inheritance.</span>


bookid: John
contenido:
<a href="#en-TPT-6650" title="Go to John 12:8">John 12:8 i </a>  <span class='footnote-text'>That is, “You will have many opportunities to help the poor, but you will not always have me.” See also Deut. <a class="bibleref" data-bibleref="Deut.15.11" href="/passage/?search=Deut.15.11&version=TPT">15:11 i </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6652" title="Go to John 12:10">John 12:10 j </a>  <span class='footnote-text'>Darkness has only one way to deal with the truth—kill it.</span>


bookid: John
contenido:
<a href="#en-TPT-6655" title="Go to John 12:13">John 12:13 k </a>  <span class='footnote-text'>The palm tree is a symbol of triumph, victory over death. Palms grow in the desert and overcome the arid climate. Deborah sat under a palm tree as a judge in Israel and received the strategy to overcome her enemies. See <a class="bibleref" data-bibleref="Rev.7.9" href="/passage/?search=Rev.7.9&version=TPT">Rev. 7:9 k </a> .</span> <br><br> <a href="#en-TPT-6655" title="Go to John 12:13">John 12:13 l </a>  <span class='footnote-text'>Or “Hosanna!”</span> <br><br> <a href="#en-TPT-6655" title="Go to John 12:13">John 12:13 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.118.25" href="/passage/?search=Ps.118.25&version=TPT">Ps. 118:25-26 m </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6657" title="Go to John 12:15">John 12:15 n </a>  <span class='footnote-text'>Or “Daughter of Zion.”</span> <br><br> <a href="#en-TPT-6657" title="Go to John 12:15">John 12:15 o </a>  <span class='footnote-text'>See Zech. <a class="bibleref" data-bibleref="Zech.9.9" href="/passage/?search=Zech.9.9&version=TPT">9:9 o </a> . Conquering kings would ride on a warhorse or in a golden chariot, but Jesus rode into Jerusalem on a domesticated donkey. He is the King of Peace.</span>


bookid: John
contenido:
<a href="#en-TPT-6660" title="Go to John 12:18">John 12:18 p </a>  <span class='footnote-text'>The Greek is “the crowd went out to meet him.” The Aramaic is “great crowds went in front of him.”</span>


bookid: John
contenido:
<a href="#en-TPT-6661" title="Go to John 12:19">John 12:19 q </a>  <span class='footnote-text'>The Aramaic is “See, you have lost your influence.”</span>


bookid: John
contenido:
<a href="#en-TPT-6662" title="Go to John 12:20">John 12:20 r </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek text states they were “Greeks.”</span>


bookid: John
contenido:
<a href="#en-TPT-6664" title="Go to John 12:22">John 12:22 s </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.55.5" href="/passage/?search=Isa.55.5&version=TPT">55:5 s </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6666" title="Go to John 12:24">John 12:24 t </a>  <span class='footnote-text'>The Aramaic is translated “Timeless truth I say to you.”</span> <br><br> <a href="#en-TPT-6666" title="Go to John 12:24">John 12:24 u </a>  <span class='footnote-text'>The Aramaic has an interesting word play with “it dies” (<i>myta</i>) and “it produces” (<i>mytya</i>).</span> <br><br> <a href="#en-TPT-6666" title="Go to John 12:24">John 12:24 v </a>  <span class='footnote-text'>The “one grain” is Jesus Christ, who will within days be offered as the sacrifice for sin on Calvary’s cross. He will “drop” into the ground as “a grain of wheat” and bring forth a great “harvest” of “seeds.” This parable given to Philip and Andrew was meant to be Jesus’ reply to the request by the non-Jewish seekers to see Jesus. Christ’s answer? “They will see me through you. As you follow me, you will also experience the dying and birthing experience.” The harvest among the nations will come when we follow Jesus where he goes.</span> <br><br> <a href="#en-TPT-6666" title="Go to John 12:24">John 12:24 w </a>  <span class='footnote-text'>The Aramaic is translated “if it dies, it will bring forth a great rebirth.”</span>


bookid: John
contenido:
<a href="#en-TPT-6668" title="Go to John 12:26">John 12:26 x </a>  <span class='footnote-text'>The implication in the text is that a life of full surrender to God will make us “a grain of wheat” that multiplies into a “harvest.” The Greek text can be translated, “If anyone ministers to me (materially provides for me), where I am, my minister will be there too.”</span> <br><br> <a href="#en-TPT-6668" title="Go to John 12:26">John 12:26 y </a>  <span class='footnote-text'>Or “materially provides for me.”</span>


bookid: John
contenido:
<a href="#en-TPT-6669" title="Go to John 12:27">John 12:27 z </a>  <span class='footnote-text'>The Aramaic is translated “to fulfill this hour I have come.”</span>


bookid: John
contenido:
<a href="#en-TPT-6670" title="Go to John 12:28">John 12:28 a </a>  <span class='footnote-text'>Some later manuscripts have “Father, bring glory to your Son.” One of the oldest manuscripts reads “Father, bring glory to your name with the glory that I had with you before the world was created.” The majority of reliable manuscripts have “Father, bring glory to your name.”</span>


bookid: John
contenido:
<a href="#en-TPT-6673" title="Go to John 12:31">John 12:31 b </a>  <span class='footnote-text'>Or “the time of judging the world (system) has come.” The judging of the world is the overthrow of the kingdom of darkness. The preaching of the gospel of Jesus Christ is passing a sentence of judgment on this fallen world and declaring treason in the kingdom of darkness. Everything changes because of the cross—the hinge of history.</span> <br><br> <a href="#en-TPT-6673" title="Go to John 12:31">John 12:31 c </a>  <span class='footnote-text'>An obvious reference to Satan.</span> <br><br> <a href="#en-TPT-6673" title="Go to John 12:31">John 12:31 d </a>  <span class='footnote-text'>Or “driven into exile.”</span>


bookid: John
contenido:
<a href="#en-TPT-6674" title="Go to John 12:32">John 12:32 e </a>  <span class='footnote-text'>The Aramaic phrase “lifted up” is another way of saying “lifted up in crucifixion.” The Greek implies being lifted up from beneath the earth (resurrection).</span> <br><br> <a href="#en-TPT-6674" title="Go to John 12:32">John 12:32 f </a>  <span class='footnote-text'>Or “I will draw all things to myself.” Or “I will bundle everyone/everything next to me.” Jesus also drew all our judgment to himself when he died for our sins. The Judge became the payment for the guilty.</span>


bookid: John
contenido:
<a href="#en-TPT-6675" title="Go to John 12:33">John 12:33 g </a>  <span class='footnote-text'>Or “to clarify what kind of death he would die.”</span>


bookid: John
contenido:
<a href="#en-TPT-6676" title="Go to John 12:34">John 12:34 h </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.89.35" href="/passage/?search=Ps.89.35&version=TPT">Ps. 89:35-37 h </a> ; Isa. <a class="bibleref" data-bibleref="Isa.9.7" href="/passage/?search=Isa.9.7&version=TPT">9:7 h </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.37.25" href="/passage/?search=Ezek.37.25&version=TPT">37:25 h </a> ; Dan. <a class="bibleref" data-bibleref="Dan.7.14" href="/passage/?search=Dan.7.14&version=TPT">7:14 h </a> .</span> <br><br> <a href="#en-TPT-6676" title="Go to John 12:34">John 12:34 i </a>  <span class='footnote-text'>It was obvious to the crowd that Jesus being lifted up was a reference to the cross.</span>


bookid: John
contenido:
<a href="#en-TPT-6680" title="Go to John 12:38">John 12:38 j </a>  <span class='footnote-text'>Or “To whom is the arm of the Lord revealed.” The arm of the Lord is a metaphor for God’s great power. The word for “revealed” means “to unveil.” See Isa. <a class="bibleref" data-bibleref="Isa.53.1" href="/passage/?search=Isa.53.1&version=TPT">53:1 j </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6682" title="Go to John 12:40">John 12:40 k </a>  <span class='footnote-text'>Or “closed their minds.” The Aramaic is translated “darkened their hearts.” The Aramaic indicates that they did this to themselves, rather than God doing this.</span> <br><br> <a href="#en-TPT-6682" title="Go to John 12:40">John 12:40 l </a>  <span class='footnote-text'>The Aramaic is translated “cleansed”; the Greek is translated “healed.” Both are included here. See Isa. <a class="bibleref" data-bibleref="Isa.6.10" href="/passage/?search=Isa.6.10&version=TPT">6:10 l </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6683" title="Go to John 12:41">John 12:41 m </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.6.1" href="/passage/?search=Isa.6.1&version=TPT">6:1-5 m </a> . This is a profound statement that Isaiah saw Jesus Christ when he was taken into heaven and encountered the Lord Yahweh on the throne. This “Lord high and exalted” was none less than Jesus Christ before he became a man.</span>


bookid: John
contenido:
<a href="#en-TPT-6690" title="Go to John 12:48">John 12:48 n </a>  <span class='footnote-text'>This is the plural form of the Greek word <i>rhema</i> and would refer to all that Jesus taught.</span> <br><br> <a href="#en-TPT-6690" title="Go to John 12:48">John 12:48 o </a>  <span class='footnote-text'>Or “at the last day.”</span>


bookid: John
contenido:
<a href="#en-TPT-6692" title="Go to John 12:50">John 12:50 p </a>  <span class='footnote-text'>Or in the Aramaic “represent.”</span>


bookid: John
contenido:
<a href="#en-TPT-6693" title="Go to John 13:1">John 13:1 a </a>  <span class='footnote-text'>Or “he loved them to the very end.”</span>


bookid: John
contenido:
<a href="#en-TPT-6694" title="Go to John 13:2">John 13:2 b </a>  <span class='footnote-text'>Or “devil.”</span> <br><br> <a href="#en-TPT-6694" title="Go to John 13:2">John 13:2 c </a>  <span class='footnote-text'>Or “that he should betray Jesus.” The Aramaic is “Satan arose in the heart of Judas to betray Jesus.”</span>


bookid: John
contenido:
<a href="#en-TPT-6699" title="Go to John 13:7">John 13:7 d </a>  <span class='footnote-text'>By removing their sandals and washing their feet, Jesus was showing them that he was granting them a new inheritance—his own. The sandal is often used in covenants of inheritance in Hebrew culture. Every defilement would be removed so that they could “place the sole of their feet” upon the new covenant inheritance. See Josh. <a class="bibleref" data-bibleref="Josh.1.3" href="/passage/?search=Josh.1.3&version=TPT">1:3 d </a> ; Ruth <a class="bibleref" data-bibleref="Ruth.4.1" href="/passage/?search=Ruth.4.1&version=TPT">4:1-12 d </a> . God likewise told Moses to remove his sandals (Ex. <a class="bibleref" data-bibleref="Exod.3.5" href="/passage/?search=Exod.3.5&version=TPT">3:5 d </a> ), for he was about to receive a new inheritance—the holiness of God and the authority that came with it.</span>


bookid: John
contenido:
<a href="#en-TPT-6704" title="Go to John 13:12">John 13:12 e </a>  <span class='footnote-text'>There has never been a nobleman, a teacher, or a king that loves and serves his servants like Jesus.</span>


bookid: John
contenido:
<a href="#en-TPT-6709" title="Go to John 13:18">John 13:18 f </a>  <span class='footnote-text'>Or “has lifted up his heel against me.” The Greek text preserves the idiom of <a class="bibleref" data-bibleref="Ps.41.9" href="/passage/?search=Ps.41.9&version=TPT">Ps. 41:9 f </a> , which speaks of a treacherous betrayal. In the Semitic culture it is the greatest breach of etiquette to sit and eat with a friend and then later betray them. This is why many would never eat with someone they were not on good terms with. See also footnotes on <a class="bibleref" data-bibleref="Ps.41.9" href="/passage/?search=Ps.41.9&version=TPT">Ps. 41:9 f </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6710" title="Go to John 13:19">John 13:19 g </a>  <span class='footnote-text'>Or “I Am the One,” or “I AM Who I AM.” Jesus once again equates himself with Jehovah-God, the I Am.</span>


bookid: John
contenido:
<a href="#en-TPT-6711" title="Go to John 13:20">John 13:20 h </a>  <span class='footnote-text'>Or “the One.” By implication, this is the Father.</span>


bookid: John
contenido:
<a href="#en-TPT-6712" title="Go to John 13:21">John 13:21 i </a>  <span class='footnote-text'>As translated from the Greek. The Aramaic describes Jesus’ emotion as “feeling a profound tenderness,” or “his spirit felt a longing.” We can conclude that everything within our Lord Jesus was moved deeply by the thought of being betrayed by one of his beloved disciples.</span>


bookid: John
contenido:
<a href="#en-TPT-6714" title="Go to John 13:23">John 13:23 j </a>  <span class='footnote-text'>The Aramaic is “the one Jesus showed mercy to.” This was obviously John, the one who wrote this Gospel. Remember, you too can say, “I am the disciple who Jesus dearly loves and shows mercy to.”</span> <br><br> <a href="#en-TPT-6714" title="Go to John 13:23">John 13:23 k </a>  <span class='footnote-text'>This could be a figure of speech for “the place of honor.”</span>


bookid: John
contenido:
<a href="#en-TPT-6717" title="Go to John 13:26">John 13:26 l </a>  <span class='footnote-text'>This was culturally an act of cherished friendship and intimacy, to hand over choice bits of food to a friend. This is the love of Christ, to give food to his enemy. It is no wonder Satan entered his heart after Judas ate the bread handed to him by his friend. For how can one accept the gift of true friendship and still hold on to treachery and the spirit of betrayal?</span>


bookid: John
contenido:
<a href="#en-TPT-6718" title="Go to John 13:27">John 13:27 m </a>  <span class='footnote-text'>This is an Aramaic word that means “adversary.”</span>


bookid: John
contenido:
<a href="#en-TPT-6722" title="Go to John 13:31">John 13:31 n </a>  <span class='footnote-text'>Or “The Son of Man was glorified and the Father was glorified by him.”</span>


bookid: John
contenido:
<a href="#en-TPT-6723" title="Go to John 13:32">John 13:32 o </a>  <span class='footnote-text'>Or “Since God is glorified in him (the Son of Man) God will also glorify him in himself, and glorify him immediately.” The Greek text has the word <i>doxazo</i> (“glory” or “honor”) five times in <a class="bibleref" data-bibleref="John.13.31" href="/passage/?search=John.13.31&version=TPT">vv. 31–32 o </a> . This repetition would mean that it speaks of more than simply honor. It is the clear statement of the exchange of glory between God and his Son, Jesus Christ.</span>


bookid: John
contenido:
<a href="#en-TPT-6724" title="Go to John 13:33">John 13:33 p </a>  <span class='footnote-text'>Or “children.”</span> <br><br> <a href="#en-TPT-6724" title="Go to John 13:33">John 13:33 q </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.7.33" href="/passage/?search=John.7.33&version=TPT">John 7:33-34 q </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6725" title="Go to John 13:34">John 13:34 r </a>  <span class='footnote-text'>Jesus sets a new standard of love before his followers. Although the Old Testament does instruct us to love one another (Lev. <a class="bibleref" data-bibleref="Lev.19.18" href="/passage/?search=Lev.19.18&version=TPT">19:18 r </a> , <a class="bibleref" data-bibleref="Lev.19.34" href="/passage/?search=Lev.19.34&version=TPT">34 r </a> ; Deut. <a class="bibleref" data-bibleref="Deut.10.18" href="/passage/?search=Deut.10.18&version=TPT">10:18 r </a> ), Jesus now gives the commandment to use his standard of love for us as the true measurement of love as we care for one another.</span>


bookid: John
contenido:
<a href="#en-TPT-6728" title="Go to John 13:37">John 13:37 s </a>  <span class='footnote-text'>The Aramaic is translated “Simon the Rock.”</span> <br><br> <a href="#en-TPT-6728" title="Go to John 13:37">John 13:37 t </a>  <span class='footnote-text'>The Aramaic uses the word “consecrate,” which means to offer up a sacrifice. Peter implies that he would willingly offer himself in Jesus’ place.</span>


bookid: John
contenido:
<a href="#en-TPT-6729" title="Go to John 13:38">John 13:38 u </a>  <span class='footnote-text'>Peter, like all of us, resisted the acknowledgment of his weakness and chose to cling to the illusion of strength. Peter was given the sign of a rooster crowing, for that is what he was. He was like a crowing rooster, strutting in pride. “Rocky” got cocky and forgot where true strength is found.</span>


bookid: John
contenido:
<a href="#en-TPT-6730" title="Go to John 14:1">John 14:1 a </a>  <span class='footnote-text'>Or “Don’t let your hearts be distressed.” The Aramaic is translated “Let not your heart flutter.”</span> <br><br> <a href="#en-TPT-6730" title="Go to John 14:1">John 14:1 b </a>  <span class='footnote-text'>Or “Believe in God and believe in me.”</span>


bookid: John
contenido:
<a href="#en-TPT-6731" title="Go to John 14:2">John 14:2 c </a>  <span class='footnote-text'>Or “There are many resting places on the way to my Father’s house.” Or “There are many homes in my Father’s household.” The Father’s house is also mentioned by Jesus in <a class="bibleref" data-bibleref="John.2.16" href="/passage/?search=John.2.16&version=TPT">John 2:16 c </a> , where it is his temple on earth, his dwelling place. This is not just heaven, but the dwelling place of God among men. There is ample room for people from every nation and ethnicity, room to spare, for the church, the body of Christ, is now the house of God. See <a class="bibleref" data-bibleref="1Cor.3.16" href="/passage/?search=1Cor.3.16&version=TPT">1 Cor. 3:16 c </a> ; <a class="bibleref" data-bibleref="Eph.2.21" href="/passage/?search=Eph.2.21&version=TPT">Eph. 2:21-22 c </a> ; <a class="bibleref" data-bibleref="1Tim.3.15" href="/passage/?search=1Tim.3.15&version=TPT">1 Tim. 3:15 c </a> ; <a class="bibleref" data-bibleref="Heb.3.6" href="/passage/?search=Heb.3.6&version=TPT">Heb. 3:6 c </a> ; <a class="bibleref" data-bibleref="1Pet.2.5" href="/passage/?search=1Pet.2.5&version=TPT">1 Peter 2:5 c </a> . Every believer is now one of the many dwelling places that make up God’s house (temple). See also <a class="bibleref" data-bibleref="John.14.23" href="/passage/?search=John.14.23&version=TPT">v. 23 c </a> .</span> <br><br> <a href="#en-TPT-6731" title="Go to John 14:2">John 14:2 d </a>  <span class='footnote-text'>Jesus’ “going” was to go through death and resurrection in order to make us ready to be his dwelling place. He had to “go,” not to heaven, but to the cross and pass through resurrection.</span>


bookid: John
contenido:
<a href="#en-TPT-6732" title="Go to John 14:3">John 14:3 e </a>  <span class='footnote-text'>The Greek verb used here, <i>paralambano</i>, is the word used for a bridegroom coming to take his bride. He “takes” us as his bride through his death and resurrection. His “coming back” can also refer to his “coming” to live within believers.</span>


bookid: John
contenido:
<a href="#en-TPT-6733" title="Go to John 14:4">John 14:4 f </a>  <span class='footnote-text'>Or “You know where I’m going and the way to get there.”</span>


bookid: John
contenido:
<a href="#en-TPT-6735" title="Go to John 14:6">John 14:6 g </a>  <span class='footnote-text'>Or “the True Reality.”</span> <br><br> <a href="#en-TPT-6735" title="Go to John 14:6">John 14:6 h </a>  <span class='footnote-text'>Jesus does more than take us to heaven, he brings us next to (alongside of) the Father. The Father is the destination.</span> <br><br> <a href="#en-TPT-6735" title="Go to John 14:6">John 14:6 i </a>  <span class='footnote-text'>Or “through [faith in] me.”</span>


bookid: John
contenido:
<a href="#en-TPT-6744" title="Go to John 14:15">John 14:15 j </a>  <span class='footnote-text'>Love for Christ is proven and demonstrated by our obedience to all that he says.</span>


bookid: John
contenido:
<a href="#en-TPT-6745" title="Go to John 14:16">John 14:16 k </a>  <span class='footnote-text'>The Greek word <i>allos</i> means “another of the same kind.” As Jesus is the Savior from the guilt of sin, the Holy Spirit is the Savior who saves us from the power of sin by living through us in fullness.</span> <br><br> <a href="#en-TPT-6745" title="Go to John 14:16">John 14:16 l </a>  <span class='footnote-text'>The Greek word used here is <i>parákletos</i>, a technical word that could be translated “defense attorney.” It means “one called to stand next to you as a helper.” Various translations have rendered this “Counselor,” “Comforter,” “Advocate,” “Encourager,” “Intercessor,” or “Helper.” However none of these words alone are adequate and fall short in explaining the full meaning. The translator has chosen the word <i>Savior</i>, for it depicts the role of the Holy Spirit to protect, defend, and save us from our self and our enemies and keep us whole and healed. He is the One who guides and defends, comforts and consoles. Keep in mind that the Holy Spirit is the Spirit of Christ, our Savior. The Aramaic word is <i>paraqleta</i>, which is taken from two root words: (1) <i>praq</i>, “to end, finish, or to save,” and (2) <i>lyta</i>, which means “the curse.” What a beautiful word picture, the Holy Spirit comes to end the work of the curse (of sin) in our lives and to save us from its every effect! <i>Paraqleta</i> means “a redeemer who ends the curse.” (See <i>Strong’s Concordance</i>, Gr. 6561 and 6562; <i>A Compendious Syriac Dictionary</i>, p. 237; and <i>Oraham’s Dictionary</i>, p. 250.)</span> <br><br> <a href="#en-TPT-6745" title="Go to John 14:16">John 14:16 m </a>  <span class='footnote-text'>Jesus is prophesying about the coming of the Holy Spirit at Pentecost, who will indwell every believer. See <a class="bibleref" data-bibleref="Acts.2" href="/passage/?search=Acts.2&version=TPT">Acts 2 m </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6746" title="Go to John 14:18">John 14:18 n </a>  <span class='footnote-text'>There are three ways Jesus will come to them. He came after his resurrection and appeared numerous times to his disciples. He came in the person of the Holy Spirit at Pentecost to live within them (<a class="bibleref" data-bibleref="Rom.8.9" href="/passage/?search=Rom.8.9&version=TPT">Rom. 8:9 n </a> ) and he will come in the <i>parousia</i>, known traditionally as the second coming.</span>


bookid: John
contenido:
<a href="#en-TPT-6750" title="Go to John 14:22">John 14:22 o </a>  <span class='footnote-text'>Judas was a common name in the time of Jesus. It is actually the name Judah.</span>


bookid: John
contenido:
<a href="#en-TPT-6751" title="Go to John 14:23">John 14:23 p </a>  <span class='footnote-text'>Love for Christ is proven and demonstrated by our obedience to all that he says.</span>


bookid: John
contenido:
<a href="#en-TPT-6754" title="Go to John 14:26">John 14:26 q </a>  <span class='footnote-text'>The Aramaic is translated “the Redeemer from the curse.” See the second footnote on <a class="bibleref" data-bibleref="John.14.16" href="/passage/?search=John.14.16&version=TPT">John 14:16-17 q </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6755" title="Go to John 14:27">John 14:27 r </a>  <span class='footnote-text'>These are the same words Moses gave before he died and the words God spoke to Joshua as he entered into his life’s plan of taking the promised land for Israel. See Deut. <a class="bibleref" data-bibleref="Deut.31.8" href="/passage/?search=Deut.31.8&version=TPT">31:8 r </a> ; Josh. <a class="bibleref" data-bibleref="Josh.1.8" href="/passage/?search=Josh.1.8&version=TPT">1:8-9 r </a> ; <a class="bibleref" data-bibleref="Josh.10.25" href="/passage/?search=Josh.10.25&version=TPT">10:25 r </a> . God has not given us a spirit of cowardly fear. See also <a class="bibleref" data-bibleref="2Tim.1.7" href="/passage/?search=2Tim.1.7&version=TPT">2 Tim. 1:7 r </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6758" title="Go to John 14:30">John 14:30 s </a>  <span class='footnote-text'>Implied in the text and in the word <i>devil</i>, which means slanderer and accuser.</span>


bookid: John
contenido:
<a href="#en-TPT-6759" title="Go to John 14:31">John 14:31 t </a>  <span class='footnote-text'>Or “commanded me to do.”</span>


bookid: John
contenido:
<a href="#en-TPT-6761" title="Go to John 15:2">John 15:2 a </a>  <span class='footnote-text'>The Greek phrase can also be translated “he takes up [to himself] every fruitless branch.” He doesn’t remove these branches, but he takes them to himself. As the wise and loving farmer, he lifts them up off the ground to enhance their growth. In the context, Christ’s endless love for his disciples on the last night of his life on earth seems to emphasize God’s love even for those who fail and disappoint him. Peter’s denial didn’t bring rejection from Jesus.</span> <br><br> <a href="#en-TPT-6761" title="Go to John 15:2">John 15:2 b </a>  <span class='footnote-text'>The Greek word for “pruning,” <i>kathairo</i>, can also mean cleansing.</span>


bookid: John
contenido:
<a href="#en-TPT-6762" title="Go to John 15:3">John 15:3 c </a>  <span class='footnote-text'>Or “pruned.”</span>


bookid: John
contenido:
<a href="#en-TPT-6763" title="Go to John 15:4">John 15:4 d </a>  <span class='footnote-text'>Or “grafted into me.”</span>


bookid: John
contenido:
<a href="#en-TPT-6764" title="Go to John 15:5">John 15:5 e </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.4.2" href="/passage/?search=Isa.4.2&version=TPT">4:2 e </a> ; <a class="bibleref" data-bibleref="Isa.11.1" href="/passage/?search=Isa.11.1&version=TPT">11:1-2 e </a> ; <a class="bibleref" data-bibleref="Rev.1.20" href="/passage/?search=Rev.1.20&version=TPT">Rev. 1:20 e </a> . The branch of the Lord is now Christ living in his people, branching out through them. The church is now his lampstand with seven branches.</span>


bookid: John
contenido:
<a href="#en-TPT-6766" title="Go to John 15:7">John 15:7 f </a>  <span class='footnote-text'>This is the Greek word <i>rhema</i>, which refers to the spoken words, or the sayings, of God.</span> <br><br> <a href="#en-TPT-6766" title="Go to John 15:7">John 15:7 g </a>  <span class='footnote-text'>The Aramaic is translated “my words take hold (are strong) within you.”</span>


bookid: John
contenido:
<a href="#en-TPT-6771" title="Go to John 15:12">John 15:12 h </a>  <span class='footnote-text'>Because we are all branches in one vine, if we don’t love one another it means that our fellowship with the vine has been cut off. To bear fruit must come from loving each other, for the same Christ-life lives within every believer. We are not branches of many trees, but of one vine.</span>


bookid: John
contenido:
<a href="#en-TPT-6772" title="Go to John 15:13">John 15:13 i </a>  <span class='footnote-text'>Or “willingly lay down his soul for his friends.” The Aramaic word for “friends” is actually “family” or “relatives.”</span>


bookid: John
contenido:
<a href="#en-TPT-6773" title="Go to John 15:14">John 15:14 j </a>  <span class='footnote-text'>The Greek verb indicates “if you keep on obeying as a habit.”</span> <br><br> <a href="#en-TPT-6773" title="Go to John 15:14">John 15:14 k </a>  <span class='footnote-text'>The Aramaic is translated “all”; the Greek is translated “what I command you.”</span>


bookid: John
contenido:
<a href="#en-TPT-6774" title="Go to John 15:15">John 15:15 l </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is, “I will no longer call you servants.” The Greek word for “servants” is <i>doulos</i>, which means “slaves.”</span> <br><br> <a href="#en-TPT-6774" title="Go to John 15:15">John 15:15 m </a>  <span class='footnote-text'>Both the Aramaic and Greek word for “intimate friends” is actually “those cared for from the womb.” You are more than a friend to him, for you were born again from his wounded side.</span>


bookid: John
contenido:
<a href="#en-TPT-6775" title="Go to John 15:16">John 15:16 n </a>  <span class='footnote-text'>The Aramaic is “I have invited you” (as dinner guests).</span> <br><br> <a href="#en-TPT-6775" title="Go to John 15:16">John 15:16 o </a>  <span class='footnote-text'>This could mean “to go on into maturity” (character), or “to go into the world” (ministry). However, the “choosing” and “commissioning” infers the latter.</span> <br><br> <a href="#en-TPT-6775" title="Go to John 15:16">John 15:16 p </a>  <span class='footnote-text'>Or “in my name.”</span>


bookid: John
contenido:
<a href="#en-TPT-6779" title="Go to John 15:20">John 15:20 q </a>  <span class='footnote-text'>Or “redeemer.” See <a class="bibleref" data-bibleref="John.13.16" href="/passage/?search=John.13.16&version=TPT">John 13:16 q </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6780" title="Go to John 15:21">John 15:21 r </a>  <span class='footnote-text'>Or “because of my name.”</span>


bookid: John
contenido:
<a href="#en-TPT-6781" title="Go to John 15:22">John 15:22 s </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “spoken these things.”</span> <br><br> <a href="#en-TPT-6781" title="Go to John 15:22">John 15:22 t </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: John
contenido:
<a href="#en-TPT-6784" title="Go to John 15:25">John 15:25 u </a>  <span class='footnote-text'>Or “written in their law.”</span> <br><br> <a href="#en-TPT-6784" title="Go to John 15:25">John 15:25 v </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.35.19" href="/passage/?search=Ps.35.19&version=TPT">Pss. 35:19 v </a> ; <a class="bibleref" data-bibleref="Ps.69.4" href="/passage/?search=Ps.69.4&version=TPT">69:4 v </a> . The Greek text can also be translated “They hated my undeserved gifts.”</span>


bookid: John
contenido:
<a href="#en-TPT-6785" title="Go to John 15:26">John 15:26 w </a>  <span class='footnote-text'>Or “Redeemer from the curse.” See the second footnote on <a class="bibleref" data-bibleref="John.14.16" href="/passage/?search=John.14.16&version=TPT">John 14:16-17 w </a> .</span> <br><br> <a href="#en-TPT-6785" title="Go to John 15:26">John 15:26 x </a>  <span class='footnote-text'>Or “provide evidence.”</span>


bookid: John
contenido:
<a href="#en-TPT-6787" title="Go to John 16:1">John 16:1 a </a>  <span class='footnote-text'>Or “so that you won’t have a trap laid for you.” The Aramaic is translated “so that you will not be crushed.”</span>


bookid: John
contenido:
<a href="#en-TPT-6788" title="Go to John 16:2">John 16:2 b </a>  <span class='footnote-text'>The Aramaic is “those who kill you will think they are presenting a holy offering to God.”</span>


bookid: John
contenido:
<a href="#en-TPT-6793" title="Go to John 16:7">John 16:7 c </a>  <span class='footnote-text'>Or “the Redeemer of the curse.” See the second footnote on <a class="bibleref" data-bibleref="John.14.16" href="/passage/?search=John.14.16&version=TPT">John 14:16-17 c </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6797" title="Go to John 16:11">John 16:11 d </a>  <span class='footnote-text'>In essence, “sin . . . righteousness . . . and judgment are related to three persons.” Sin is related to Adam, for it was through Adam that sin entered humanity (<a class="bibleref" data-bibleref="Rom.5.12" href="/passage/?search=Rom.5.12&version=TPT">Rom. 5:12 d </a> ). Righteousness is related to Christ, because it comes through him, and he has become our righteousness (<a class="bibleref" data-bibleref="1Cor.1.30" href="/passage/?search=1Cor.1.30&version=TPT">1 Cor. 1:30 d </a> ). Judgment is related to Satan, for the pure works of Christ bring judgment to the works of Satan. If we do not embrace Christ’s righteousness, we will share Satan’s judgment.</span>


bookid: John
contenido:
<a href="#en-TPT-6799" title="Go to John 16:13">John 16:13 e </a>  <span class='footnote-text'>The Greek word for “truth” is “reality,” not “doctrine.” It is the application of truth that matters, not just a superficial knowledge.</span>


bookid: John
contenido:
<a href="#en-TPT-6800" title="Go to John 16:14">John 16:14 f </a>  <span class='footnote-text'>As translated from the Aramaic. Or “he plants what is mine and shows it to you.”</span>


bookid: John
contenido:
<a href="#en-TPT-6802" title="Go to John 16:16">John 16:16 g </a>  <span class='footnote-text'>Jesus uses two different Greek words for “see” in this verse. The Aramaic adds “because I go to my Father.”</span>


bookid: John
contenido:
<a href="#en-TPT-6805" title="Go to John 16:19">John 16:19 h </a>  <span class='footnote-text'>Or “Are you asking each other what I meant when I told you, ‘A little while and you will see me no more, and then after a little while you will see me’?”</span>


bookid: John
contenido:
<a href="#en-TPT-6807" title="Go to John 16:21">John 16:21 i </a>  <span class='footnote-text'>Or “because her time [for delivery] has come.” It is fascinating that Jesus speaks of the disciples in the terms of giving birth. Christ is being formed within us (<a class="bibleref" data-bibleref="Gal.4.19" href="/passage/?search=Gal.4.19&version=TPT">Gal. 4:19 i </a> ). The church continues in “labor” today so that Jesus can be seen again through us. See <a class="bibleref" data-bibleref="Rev.12.1-Rev.12.5" href="/passage/?search=Rev.12.1-Rev.12.5&version=TPT">Rev. 12:1-5 i </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6808" title="Go to John 16:22">John 16:22 j </a>  <span class='footnote-text'>Jesus is referring to the prophecy of Isa. <a class="bibleref" data-bibleref="Isa.66.7" href="/passage/?search=Isa.66.7&version=TPT">66:7 j </a> , <a class="bibleref" data-bibleref="Isa.66.14" href="/passage/?search=Isa.66.14&version=TPT">14 j </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6809" title="Go to John 16:23">John 16:23 k </a>  <span class='footnote-text'>Or “he will give it to you in my name.”</span>


bookid: John
contenido:
<a href="#en-TPT-6810" title="Go to John 16:24">John 16:24 l </a>  <span class='footnote-text'>To ask in Jesus’ name is to ask in the name of “I AM.” We take all the fullness of Jesus (his name, his glory, his virtue) as the “I AM” of Ex. <a class="bibleref" data-bibleref="Exod.3.14" href="/passage/?search=Exod.3.14&version=TPT">3:14 l </a> —because of our relationship with him.</span>


bookid: John
contenido:
<a href="#en-TPT-6811" title="Go to John 16:25">John 16:25 m </a>  <span class='footnote-text'>This is the Greek word, <i>paroimiais</i>, which can mean obscure figurative speech, analogies, parables, proverbs, metaphors, or allegory. These were all utilized as Jesus’ preferred teaching method while on earth. See <a class="bibleref" data-bibleref="John.16.29" href="/passage/?search=John.16.29&version=TPT">v. 29 m </a>  and <a class="bibleref" data-bibleref="Matt.13.34" href="/passage/?search=Matt.13.34&version=TPT">Matt. 13:34 m </a> .</span> <br><br> <a href="#en-TPT-6811" title="Go to John 16:25">John 16:25 n </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: John
contenido:
<a href="#en-TPT-6812" title="Go to John 16:26">John 16:26 o </a>  <span class='footnote-text'>Or “in my name.”</span>


bookid: John
contenido:
<a href="#en-TPT-6818" title="Go to John 16:32">John 16:32 p </a>  <span class='footnote-text'>This will fulfill the prophecy of Zech. <a class="bibleref" data-bibleref="Zech.13.7" href="/passage/?search=Zech.13.7&version=TPT">13:7 p </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6819" title="Go to John 16:33">John 16:33 q </a>  <span class='footnote-text'>Or “cheer up!”</span> <br><br> <a href="#en-TPT-6819" title="Go to John 16:33">John 16:33 r </a>  <span class='footnote-text'>Jesus has taken away the power this world has to defeat us and has conquered it for us. Peace is resting in his victory.</span>


bookid: John
contenido:
<a href="#en-TPT-6820" title="Go to John 17:1">John 17:1 a </a>  <span class='footnote-text'>Or “Glorify your Son!” The Father unveiled the glory of his Son on the cross, by the empty tomb, through his ascension into heaven, and by the mighty outpouring of the Holy Spirit upon his church.</span>


bookid: John
contenido:
<a href="#en-TPT-6821" title="Go to John 17:2">John 17:2 b </a>  <span class='footnote-text'>The Aramaic is translated “responsibility.”</span>


bookid: John
contenido:
<a href="#en-TPT-6822" title="Go to John 17:3">John 17:3 c </a>  <span class='footnote-text'>The Aramaic is translated “the God of truth.” This alludes to Deut. <a class="bibleref" data-bibleref="Deut.6.4" href="/passage/?search=Deut.6.4&version=TPT">6:4 c </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6824" title="Go to John 17:5">John 17:5 d </a>  <span class='footnote-text'>The Aramaic is translated “before the light of the universe.”</span>


bookid: John
contenido:
<a href="#en-TPT-6825" title="Go to John 17:6">John 17:6 e </a>  <span class='footnote-text'>Or “I have made known your name.” The Greek word, <i>phaneroo</i>, means “to make visible,” “to manifest,” “to reveal,” and “to be plainly recognized.” (See <i>Strong’s Concordance</i>, Gr. 5319.)</span> <br><br> <a href="#en-TPT-6825" title="Go to John 17:6">John 17:6 f </a>  <span class='footnote-text'>Or “you gave to me out of the world.”</span>


bookid: John
contenido:
<a href="#en-TPT-6828" title="Go to John 17:9">John 17:9 g </a>  <span class='footnote-text'>The Aramaic can be translated “I desired (loved) them.” The Greek is “I pray for them.” The translator has chosen to include both concepts.</span> <br><br> <a href="#en-TPT-6828" title="Go to John 17:9">John 17:9 h </a>  <span class='footnote-text'>This is emphatic in the Greek sentence structure. How could it be that Jesus loves the world and gave himself for the sin of the world, yet emphasizes that he is praying for his disciples and not praying for the world? Jesus’ coming into the world brings life to those who believe and judgment to those who do not. The implication is that the key to reaching the world is the life, maturity, unity, and love of the disciples. This does not mean that Jesus doesn’t love the world, but that the world will only be reached when the disciples come into the fullness of Christ and in unity of the faith. This is what consumes the heart of Jesus as he prays for them before the cross.</span>


bookid: John
contenido:
<a href="#en-TPT-6829" title="Go to John 17:10">John 17:10 i </a>  <span class='footnote-text'>Or “I am glorified in them.”</span>


bookid: John
contenido:
<a href="#en-TPT-6830" title="Go to John 17:11">John 17:11 j </a>  <span class='footnote-text'>Or “I am no longer in the world.”</span>


bookid: John
contenido:
<a href="#en-TPT-6831" title="Go to John 17:12">John 17:12 k </a>  <span class='footnote-text'>See footnote on <a class="bibleref" data-bibleref="John.17.11" href="/passage/?search=John.17.11&version=TPT">v. 11 k </a> .</span> <br><br> <a href="#en-TPT-6831" title="Go to John 17:12">John 17:12 l </a>  <span class='footnote-text'>Or “son of perdition,” which is a Semitic idiom that means “to be destined to destruction.” This obviously refers to Judas, the betrayer. See also <a class="bibleref" data-bibleref="Ps.41.9" href="/passage/?search=Ps.41.9&version=TPT">Ps. 41:9 l </a> ; <a class="bibleref" data-bibleref="John.6.70" href="/passage/?search=John.6.70&version=TPT">John 6:70 l </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6832" title="Go to John 17:13">John 17:13 m </a>  <span class='footnote-text'>Or “I speak these things [this prayer] in the world [before I leave].”</span> <br><br> <a href="#en-TPT-6832" title="Go to John 17:13">John 17:13 n </a>  <span class='footnote-text'>This “delight” is more than happiness. It is the complete satisfaction that comes in knowing that our lives are pleasing to the Father and that we fulfill his desires on the earth. This is the delight that Jesus shares with us and prays that we would experience.</span>


bookid: John
contenido:
<a href="#en-TPT-6834" title="Go to John 17:15">John 17:15 o </a>  <span class='footnote-text'>Or “the Evil One” (or “Satan”). The implication is that the disciples of Jesus will influence the systems of this world but need to be preserved from evil influences.</span>


bookid: John
contenido:
<a href="#en-TPT-6838" title="Go to John 17:19">John 17:19 p </a>  <span class='footnote-text'>The Aramaic can be translated “And in their sight I will glorify [consecrate] myself, so that they will be glorified [consecrated] by the truth.”</span>


bookid: John
contenido:
<a href="#en-TPT-6840" title="Go to John 17:21">John 17:21 q </a>  <span class='footnote-text'>Jesus prayed for the birth of the church, made up of Jewish and non-Jewish believers.</span> <br><br> <a href="#en-TPT-6840" title="Go to John 17:21">John 17:21 r </a>  <span class='footnote-text'>Or “in us.”</span>


bookid: John
contenido:
<a href="#en-TPT-6841" title="Go to John 17:22">John 17:22 s </a>  <span class='footnote-text'>It is important to note that the key to unity among believers is experiencing the glory of God that Jesus has imparted to us. As one with God through faith in Christ, he shares his glory with us, since we are not “another,” but have been made one with the triune God through the blood of Jesus. See Isa. <a class="bibleref" data-bibleref="Isa.42.8" href="/passage/?search=Isa.42.8&version=TPT">42:8 s </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6842" title="Go to John 17:23">John 17:23 t </a>  <span class='footnote-text'>The Aramaic is “shrink into one.” When we see Jesus in one another, our vaulted opinions of ourselves will shrink.</span>


bookid: John
contenido:
<a href="#en-TPT-6843" title="Go to John 17:24">John 17:24 u </a>  <span class='footnote-text'>This is experienced not only after we die, but also took place when the ascended Christ took us up into the heavenly realm and seated us at his side with the Father. See <a class="bibleref" data-bibleref="Eph.2.6" href="/passage/?search=Eph.2.6&version=TPT">Eph. 2:6 u </a> ; <a class="bibleref" data-bibleref="Col.3.2" href="/passage/?search=Col.3.2&version=TPT">Col. 3:1-4 u </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6844" title="Go to John 17:25">John 17:25 v </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-6844" title="Go to John 17:25">John 17:25 w </a>  <span class='footnote-text'>The Greek is simply “these” (disciples).</span>


bookid: John
contenido:
<a href="#en-TPT-6845" title="Go to John 17:26">John 17:26 x </a>  <span class='footnote-text'>Or “I have revealed your name to them.”</span>


bookid: John
contenido:
<a href="#en-TPT-6846" title="Go to John 18:1">John 18:1 a </a>  <span class='footnote-text'>The Kidron ravine is the path David took when he was forced to flee Jerusalem because of the betrayal of his son Absalom. David went up the Mount of Olives weeping. Jesus went up also in sorrow. David went up to save himself; Jesus went up to save the people of the world.</span> <br><br> <a href="#en-TPT-6846" title="Go to John 18:1">John 18:1 b </a>  <span class='footnote-text'>This is the garden of Gethsemane, which means “olive press.” Jesus not only went to the garden to pray, but to be captured. He knew full well the Father’s plan. Just as Adam fell in a garden of paradise, Jesus stood faithful in a garden of betrayal.</span>


bookid: John
contenido:
<a href="#en-TPT-6848" title="Go to John 18:3">John 18:3 c </a>  <span class='footnote-text'>The Greek and Aramaic word used for this company of soldiers implies quite a large number, up to five to six hundred men sent to arrest Jesus. Even his enemies knew his power was great.</span> <br><br> <a href="#en-TPT-6848" title="Go to John 18:3">John 18:3 d </a>  <span class='footnote-text'>The Greek word is “foot-soldiers’ weapons.”</span>


bookid: John
contenido:
<a href="#en-TPT-6850" title="Go to John 18:5">John 18:5 e </a>  <span class='footnote-text'>Or “Jesus, the Nazarene.” This is the Aramaic word <i>nussraya</i>, which means “victorious one,” or “heir of a powerful family.” The Hebrew word for “Nazareth” comes from the root word <i>netzer</i>, which means “branch.” See Isa. <a class="bibleref" data-bibleref="Isa.4.2" href="/passage/?search=Isa.4.2&version=TPT">4:2 e </a> ; <a class="bibleref" data-bibleref="Isa.11.1" href="/passage/?search=Isa.11.1&version=TPT">11:1 e </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6851" title="Go to John 18:6">John 18:6 f </a>  <span class='footnote-text'>This was a stunning event as the great I Am spoke his name before those who sought to seize him. It is obvious in the text that they did not trip over each other in surprise, for every one of these strong men fell backward to the ground by the power of God. Jesus was in charge that night as the captain of the host of the Lord. They could not seize him unless he permitted them to do so. What a wonderful Savior who willingly submitted to the hands of cruel men to bring us the gift of salvation.</span>


bookid: John
contenido:
<a href="#en-TPT-6853" title="Go to John 18:8">John 18:8 g </a>  <span class='footnote-text'>“These men” were the eleven disciples who were with Jesus in the garden.</span>


bookid: John
contenido:
<a href="#en-TPT-6854" title="Go to John 18:9">John 18:9 h </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.6.39" href="/passage/?search=John.6.39&version=TPT">John 6:39 h </a> ; <a class="bibleref" data-bibleref="John.17.12" href="/passage/?search=John.17.12&version=TPT">17:12 h </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6855" title="Go to John 18:10">John 18:10 i </a>  <span class='footnote-text'>This event is a vivid picture of what happens when we act impetuously and in anger. We hinder people’s ability to hear our message (we cut off their ear) when we walk in angry offense toward others.</span> <br><br> <a href="#en-TPT-6855" title="Go to John 18:10">John 18:10 j </a>  <span class='footnote-text'>Malchus’ name means “king.” Perhaps at the moment of healing his ear, Jesus personally revealed himself to Malchus in a supernatural way, the King who healed a king. Jesus is the true servant to the High Priest. We can imagine Jesus reaching out his hand to help Malchus up. And in an instant, Malchus believes. Malchus’ ears, both of them, are healed.</span>


bookid: John
contenido:
<a href="#en-TPT-6856" title="Go to John 18:11">John 18:11 k </a>  <span class='footnote-text'>Or “Shall I not drink the cup (of suffering) assigned me by the Father?”</span>


bookid: John
contenido:
<a href="#en-TPT-6858" title="Go to John 18:13">John 18:13 l </a>  <span class='footnote-text'>John is the only Gospel account that inserts this pre-trial meeting with Annas. He was the retired and illegal high priest.</span> <br><br> <a href="#en-TPT-6858" title="Go to John 18:13">John 18:13 m </a>  <span class='footnote-text'>Or “close friend to the high priest.” The priesthood was corrupt in the time of Jesus. It was not proper for two men to hold the office of high priest at the same time, as it apparently was done in Jesus’ day. They both were called high priest in this narrative. See <a class="bibleref" data-bibleref="John.18.19" href="/passage/?search=John.18.19&version=TPT">John 18:19 m </a> , <a class="bibleref" data-bibleref="John.18.24" href="/passage/?search=John.18.24&version=TPT">24 m </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6859" title="Go to John 18:14">John 18:14 n </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.11.49" href="/passage/?search=John.11.49&version=TPT">John 11:49-51 n </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6860" title="Go to John 18:15">John 18:15 o </a>  <span class='footnote-text'>Although it is impossible to determine who exactly was this other disciple, some have surmised it was John himself, or Nicodemus. If it was Nicodemus, as a leader among the Pharisees, this would explain his inclusion into the proceedings taking place that night.</span>


bookid: John
contenido:
<a href="#en-TPT-6864" title="Go to John 18:19">John 18:19 p </a>  <span class='footnote-text'>It is interesting that Annas was concerned about Jesus’ disciples. The religious spirit is always concerned with impressive numbers and influence. Jesus only had twelve disciples who were always with him.</span>


bookid: John
contenido:
<a href="#en-TPT-6867" title="Go to John 18:22">John 18:22 q </a>  <span class='footnote-text'>The Greek is simply “struck him.” This could have been with a rod, for the verb has an etymological connection to the word for “rod.” Most translators have chosen to use, “struck [or “slapped”] with his hand.” Regardless, Jesus was beaten everywhere he went that night and the next morning until he was finally crucified.</span>


bookid: John
contenido:
<a href="#en-TPT-6870" title="Go to John 18:25">John 18:25 r </a>  <span class='footnote-text'>As translated from the Aramaic. This is a very strong word that can also be translated “blasphemed.” God’s loving grace forgave Peter’s sin—and our sin.</span>


bookid: John
contenido:
<a href="#en-TPT-6873" title="Go to John 18:28">John 18:28 s </a>  <span class='footnote-text'>The Greek is <i>Praetorium</i>, which is the transliteration of the Latin word meaning “general’s tent.” It became used for the Roman governor’s official residence.</span>


bookid: John
contenido:
<a href="#en-TPT-6874" title="Go to John 18:29">John 18:29 t </a>  <span class='footnote-text'>The Aramaic word for “accusation” is similar to the word <i>devil</i> (“accuser”). Pilate is saying, “What the devil do you have against this man?”</span>


bookid: John
contenido:
<a href="#en-TPT-6875" title="Go to John 18:30">John 18:30 u </a>  <span class='footnote-text'>The Aramaic word for “hand over” can also be translated “betray.”</span>


bookid: John
contenido:
<a href="#en-TPT-6876" title="Go to John 18:31">John 18:31 v </a>  <span class='footnote-text'>Implied in the context and made explicit to clarify the illegality of the Jews to crucify Jesus. The Jewish law permitted death by stoning, not by crucifixion. The Scriptures had prophesied that he would be pierced and crucified. This was the cruel manner of death used by the Romans to execute the worst of criminals. For this reason they wanted Pilate to order his crucifixion. See <a class="bibleref" data-bibleref="John.12.32" href="/passage/?search=John.12.32&version=TPT">John 12:32-34 v </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6879" title="Go to John 18:34">John 18:34 w </a>  <span class='footnote-text'>The Aramaic is “Have you spoken this from your soul?”</span>


bookid: John
contenido:
<a href="#en-TPT-6881" title="Go to John 18:36">John 18:36 x </a>  <span class='footnote-text'>The Aramaic is “not yet from here.”</span> <br><br> <a href="#en-TPT-6881" title="Go to John 18:36">John 18:36 y </a>  <span class='footnote-text'>The Greek text is not “world,” but literally “this side,” or “this realm.” The Aramaic word used here can be translated “not of this age.”</span>


bookid: John
contenido:
<a href="#en-TPT-6882" title="Go to John 18:37">John 18:37 z </a>  <span class='footnote-text'>Or “everyone who is not deaf to the truth.” The Aramaic is “everyone who came from the truth.”</span>


bookid: John
contenido:
<a href="#en-TPT-6883" title="Go to John 18:38">John 18:38 a </a>  <span class='footnote-text'>The Aramaic could be translated “Who is truth?” or, “Who is the true prince?” This skepticism is still voiced today in postmodernism.</span> <br><br> <a href="#en-TPT-6883" title="Go to John 18:38">John 18:38 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: John
contenido:
<a href="#en-TPT-6884" title="Go to John 18:39">John 18:39 c </a>  <span class='footnote-text'>Pilate was not a saint. He was considered to be a corrupt and violent leader who would execute people without a trial. (Philo, <i>De Legatione ad Caium</i>, ed. Mangey, ii.590). He stole money from the temple treasury and brought pagan statues into Jerusalem, which caused riots and death to many. It was reported by the church father, Eusebius, (<i>History Eccl</i>. ii 7) that he was later banished to Vienna in Gaul, where he committed suicide.</span>


bookid: John
contenido:
<a href="#en-TPT-6885" title="Go to John 18:40">John 18:40 d </a>  <span class='footnote-text'>Barabbas is an Aramaic name that means “son of the father.” He becomes a picture of every son of Adam, our father. Some believe this is a figure of speech, a nickname for one who has no known father, an illegitimate son. Both in Greek and Aramaic the word for “thief” or “robber” can also mean one who leads an insurrection.</span>


bookid: John
contenido:
<a href="#en-TPT-6886" title="Go to John 19:1">John 19:1 a </a>  <span class='footnote-text'>This leather whip, embedded with sharpened pieces of bone and metal, was known as “the scorpion.” Historians record that many people never survived this cruel flogging. The whips were known to break open the flesh and cut through muscle and sinew all the way to the bone. It was his love for you that enabled him to endure such treatment.</span>


bookid: John
contenido:
<a href="#en-TPT-6887" title="Go to John 19:2">John 19:2 b </a>  <span class='footnote-text'>The color purple has long symbolized royalty. Purple’s elite status stems from the rarity and cost of the dye originally used to produce it. Jesus is the true king for all eternity.</span>


bookid: John
contenido:
<a href="#en-TPT-6888" title="Go to John 19:3">John 19:3 c </a>  <span class='footnote-text'>Or “they slapped his face” (Aramaic). He turned the other cheek and they slapped him on both sides of his face. See Isa. <a class="bibleref" data-bibleref="Isa.53.5" href="/passage/?search=Isa.53.5&version=TPT">53:5-7 c </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6890" title="Go to John 19:5">John 19:5 d </a>  <span class='footnote-text'>See Zech. <a class="bibleref" data-bibleref="Zech.6.12" href="/passage/?search=Zech.6.12&version=TPT">6:12 d </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6892" title="Go to John 19:7">John 19:7 e </a>  <span class='footnote-text'>They are most likely referring to Lev. <a class="bibleref" data-bibleref="Lev.24.16" href="/passage/?search=Lev.24.16&version=TPT">24:16 e </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6893" title="Go to John 19:8">John 19:8 f </a>  <span class='footnote-text'>The Aramaic is “his soul collapsed!”</span>


bookid: John
contenido:
<a href="#en-TPT-6896" title="Go to John 19:11">John 19:11 g </a>  <span class='footnote-text'>Or “handed me over.” This is the same Greek verb translated “betray” in <a class="bibleref" data-bibleref="John.6.71" href="/passage/?search=John.6.71&version=TPT">John 6:71 g </a> . It would obviously point to Judas. However, some expositors believe it was Caiaphas who handed over Jesus to Pilate, and is referred to here. But in fact, it was the evil spirits of darkness who were controlling Pilate and moving in the hearts of all involved to crucify Jesus. These dark powers would be the ones to experience the tremendous judgment unleashed on them by the power of the cross and resurrection.</span>


bookid: John
contenido:
<a href="#en-TPT-6897" title="Go to John 19:12">John 19:12 h </a>  <span class='footnote-text'>In essence, these words were a form of blackmail as the Jewish authorities were reminding Pilate that it would ruin his career if he pardoned Jesus. The term “friend of Caesar” was an honorific title given only to the ruling wealthy class of Romans who would have access to the emperor’s court. Many of these friends of Caesar were senators and members of the Equestrian Order, known also as the Knights. Pilate’s position was a political appointment due to his being a member of this elite class of Romans who took an oath of loyalty to Caesar. They were, in effect, threatening to inform Rome that Pilate was allowing treason in Caesar’s empire. As one historian remarked, “One false move and his appointment would be cancelled and his career finished” (P. Barnett, <i>Jesus and the Rise of Early Christianity: A History of New Testament Times</i>, Illinois: InterVarsity, 1999, p. 147). This overruled Pilate’s desire to set Jesus free. He went on to condemn him to death. To place your career over Jesus is never wise.</span>


bookid: John
contenido:
<a href="#en-TPT-6898" title="Go to John 19:13">John 19:13 i </a>  <span class='footnote-text'><i>Gabbatha</i> is an Aramaic compound word meaning “on the side of the house” (<i>gab</i>, “on the side,” and <i>batha</i>, “the house”). This would be a stone bench that was used by Pilate to issue sentence. See 2 Chron. <a class="bibleref" data-bibleref="2Chr.7.3" href="/passage/?search=2Chr.7.3&version=TPT">7:3 i </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.40.17" href="/passage/?search=Ezek.40.17&version=TPT">40:17 i </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6899" title="Go to John 19:14">John 19:14 j </a>  <span class='footnote-text'>Jesus, our Passover Lamb, would be crucified at the very moment Jewish priests were slaughtering lambs in the temple. See Ex. <a class="bibleref" data-bibleref="Exod.12.6" href="/passage/?search=Exod.12.6&version=TPT">12:6 j </a> . Because there were so many lambs to be killed, the priesthood in that day extended the time of slaughter from noon to twilight—the very hours Jesus was on the cross.</span>


bookid: John
contenido:
<a href="#en-TPT-6904" title="Go to John 19:19">John 19:19 k </a>  <span class='footnote-text'>Aramaic was the language of the common people in Israel. Hebrew ceased to be their spoken language after 450 BC, after the Jews returned from Babylon. Aramaic remained the language of Israel for nearly one thousand years. Latin was the official language of the Roman Empire. The inscription was also in Greek, for the Alexandrian Jews who had come to observe the Passover in Jerusalem would be unable to read Aramaic. The words were, “Jesus, the Nazarene, King of the Jews.” The first letters of each of the four words written on the sign in Aramaic (Hebrew) were: Y-H-W-H (<i>Y’shua Hanozri Wumelech a Yehudim</i>). To write these letters, YHWH (also known as the tetragrammaton), was the Hebrew form of writing the sacred name “Yahweh.” No wonder the chief priests were so offended by this sign and insisted that Pilate change it. This was a sign given to Israel, for over Jesus’ head on the cross was written, Y-H-W-H! God, the Savior, bled to death for you.</span>


bookid: John
contenido:
<a href="#en-TPT-6905" title="Go to John 19:21">John 19:21 l </a>  <span class='footnote-text'>There is obvious irony in the Greek text of these two phrases, “King of the Jews” and “the chief priests of the Jews.” This is the only place John describes the priests in this way.</span>


bookid: John
contenido:
<a href="#en-TPT-6907" title="Go to John 19:23">John 19:23 m </a>  <span class='footnote-text'>The Aramaic could be translated “his tunic was entirely woven from above.” Jesus’ tunic was an emblem of his perfect holiness and righteousness as one who came “from above.” As believers, we are now robed in that seamless garment of righteousness in Christ.</span>


bookid: John
contenido:
<a href="#en-TPT-6908" title="Go to John 19:24">John 19:24 n </a>  <span class='footnote-text'>Or “cast lots.” See also <a class="bibleref" data-bibleref="John.19.25" href="/passage/?search=John.19.25&version=TPT">v. 25 n </a> .</span> <br><br> <a href="#en-TPT-6908" title="Go to John 19:24">John 19:24 o </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.22.18" href="/passage/?search=Ps.22.18&version=TPT">Ps. 22:18 o </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6909" title="Go to John 19:25">John 19:25 p </a>  <span class='footnote-text'>Many scholars believe that Mary’s sister (Jesus’ aunt) was Salome. This would mean she was the wife of Zebedee and the mother of Jacob (James) and John (the writer of the Gospel of John). Furthermore, that would mean that Jacob (James) and John were cousins of Jesus. See also <a class="bibleref" data-bibleref="Matt.27.56" href="/passage/?search=Matt.27.56&version=TPT">Matt. 27:56 p </a> ; <a class="bibleref" data-bibleref="Mark.15.40" href="/passage/?search=Mark.15.40&version=TPT">Mark 15:40 p </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6910" title="Go to John 19:26">John 19:26 q </a>  <span class='footnote-text'>Or “woman.”</span> <br><br> <a href="#en-TPT-6910" title="Go to John 19:26">John 19:26 r </a>  <span class='footnote-text'>Although unnamed, this was most certainly John the apostle. John, the apostle of love, was the only one of the Twelve who stood near the cross and witnessed the crucifixion. Love doesn’t quit, run away, or hide from pain. It endures all things, overcomes all things, and empowers us in all things. John didn’t run from the suffering of the Savior. We must be those who will stand next to Jesus even if the entire world is against us.</span>


bookid: John
contenido:
<a href="#en-TPT-6911" title="Go to John 19:27">John 19:27 s </a>  <span class='footnote-text'>Mary would be nearly fifty years old and a widow. What tenderness we see with Jesus toward his mother! Moments before his death, Jesus thought about Mary and her long journey back to Nazareth and that no one would be there to provide for her. Jesus deeply honored his mother.</span>


bookid: John
contenido:
<a href="#en-TPT-6912" title="Go to John 19:28">John 19:28 t </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.22.15" href="/passage/?search=Ps.22.15&version=TPT">Pss. 22:15 t </a> ; <a class="bibleref" data-bibleref="Ps.69.21" href="/passage/?search=Ps.69.21&version=TPT">69:21 t </a> . The Fountain of Living Water now thirsts for the souls of men and women to come to him. He thirsts for your friendship.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8469" title="Go to 1 Corinthians 4:11">1 Corinthians 4:11 m </a>  <span class='footnote-text'>Or “wearing rags” (tattered and threadbare).</span> <br><br> <a href="#en-TPT-8469" title="Go to 1 Corinthians 4:11">1 Corinthians 4:11 n </a>  <span class='footnote-text'>Or “brutally beaten” (hit with fists). See <a class="bibleref" data-bibleref="Matt.26.67" href="/passage/?search=Matt.26.67&version=TPT">Matt. 26:67 n </a> ; <a class="bibleref" data-bibleref="2Cor.11.26" href="/passage/?search=2Cor.11.26&version=TPT">2 Cor. 11:26 n </a> .</span> <br><br> <a href="#en-TPT-8469" title="Go to 1 Corinthians 4:11">1 Corinthians 4:11 o </a>  <span class='footnote-text'>Or “homeless.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8471" title="Go to 1 Corinthians 4:13">1 Corinthians 4:13 p </a>  <span class='footnote-text'>Or “We appeal to them” (directly).</span> <br><br> <a href="#en-TPT-8471" title="Go to 1 Corinthians 4:13">1 Corinthians 4:13 q </a>  <span class='footnote-text'>Or “scapegoats.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8473" title="Go to 1 Corinthians 4:15">1 Corinthians 4:15 r </a>  <span class='footnote-text'>Or “guardians” (or “tutors”).</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8474" title="Go to 1 Corinthians 4:16">1 Corinthians 4:16 s </a>  <span class='footnote-text'>Or “imitate me.” The Aramaic can be translated “I want you to resemble me.” Paul is saying, “Prove your parentage by your conduct; follow me like a father.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8475" title="Go to 1 Corinthians 4:17">1 Corinthians 4:17 t </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “He is faithful [dependable] in the Lord.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8480" title="Go to 1 Corinthians 5:1">1 Corinthians 5:1 a </a>  <span class='footnote-text'>Or “pagans” (gentiles).</span> <br><br> <a href="#en-TPT-8480" title="Go to 1 Corinthians 5:1">1 Corinthians 5:1 b </a>  <span class='footnote-text'>Or “his father’s wife.” This incestuous relationship was forbidden by the law. See Lev. <a class="bibleref" data-bibleref="Lev.18.8" href="/passage/?search=Lev.18.8&version=TPT">18:8 b </a> . The sin is more than the illicit acts of this unnamed man, but the tolerance of a church that refused to correct and deal with the sin in their midst. Indeed, this chapter implies that the church was somewhat smug and arrogant (“puffed up”) over conduct that violated sensibility.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8482" title="Go to 1 Corinthians 5:4">1 Corinthians 5:4 c </a>  <span class='footnote-text'>God had given Paul exceptional ability to have his spirit present, along with the power of God, in their meetings together.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8483" title="Go to 1 Corinthians 5:5">1 Corinthians 5:5 d </a>  <span class='footnote-text'>Satan means “accusing adversary.” When one is put out of the fellowship of the church family, the accuser has access to harass and oppress. There is a blessed protection in the fellowship of God’s people, for the Lord is present with us when we gather in his name.</span> <br><br> <a href="#en-TPT-8483" title="Go to 1 Corinthians 5:5">1 Corinthians 5:5 e </a>  <span class='footnote-text'>Or “Turn this man over to Satan for the destruction of your fleshly works so that your spirit may be saved in the day of the Lord.” Verses 3–5 comprise one long, complicated Greek sentence. Many see this difficult passage as a prescription for ex-communication from the church. Aramaic speakers see in this passage the words “Turn him over to the accuser,” as a figure of speech meaning “Let him suffer the consequences of his actions.” We have similar sayings in English. “Let him stew in his own juices.” Or “Give him enough rope to hang himself.” Or “Let him learn his lesson the hard way.” Regardless, it is not a light thing to be handed over to Satan. Apparently this man learned his lesson and repented, for Paul instructs the Corinthians in his second letter to forgive and comfort him. See <a class="bibleref" data-bibleref="2Cor.2.6" href="/passage/?search=2Cor.2.6&version=TPT">2 Cor. 2:6-11 e </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8485" title="Go to 1 Corinthians 5:7">1 Corinthians 5:7 f </a>  <span class='footnote-text'>Or “unleavened.” Paul uses encouragement here to stir them to embrace a lifestyle that is already theirs. We are all made “clean” by the blood of the Lamb.</span> <br><br> <a href="#en-TPT-8485" title="Go to 1 Corinthians 5:7">1 Corinthians 5:7 g </a>  <span class='footnote-text'>Verses 6 and 7 contain the interesting metaphor of yeast and its effect on a batch of dough. It is literally “Don’t you know that a little yeast affects the whole batch of dough? You must clean out the old yeast so that you can become a new batch of dough. For you are without yeast, because Christ, our Passover Lamb, has been sacrificed.” Leaven is most often used as a metaphor for corrupting influence, especially false teaching.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8486" title="Go to 1 Corinthians 5:8">1 Corinthians 5:8 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the unleavened bread of sincerity and unhidden reality.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8487" title="Go to 1 Corinthians 5:9">1 Corinthians 5:9 i </a>  <span class='footnote-text'>Paul is referring to a previous letter to the Corinthians, known as the lost letter, because a manuscript has never been found.</span> <br><br> <a href="#en-TPT-8487" title="Go to 1 Corinthians 5:9">1 Corinthians 5:9 j </a>  <span class='footnote-text'>In the Greek culture of that day, the word <i>pornos</i> referred to male prostitution or paramour, although in this context it is not limited to one form of sexual immorality but includes all sexual acts forbidden by Scripture.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8488" title="Go to 1 Corinthians 5:10">1 Corinthians 5:10 k </a>  <span class='footnote-text'>Or “leave the world.” Our Lord Jesus has commanded his disciples to go into all the world and preach the gospel. We do not isolate ourselves from unbelievers but seek opportunities to share the gospel with them.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8490" title="Go to 1 Corinthians 5:12">1 Corinthians 5:12 l </a>  <span class='footnote-text'>The Aramaic can be translated “Remove wickedness from among you.” See Deut. <a class="bibleref" data-bibleref="Deut.17.7" href="/passage/?search=Deut.17.7&version=TPT">17:7 l </a> . The local church has the authority to discipline erring believers who persist in sin. Under the old covenant, that discipline was physical (execution by stoning), but under the new covenant, church discipline is spiritual. See <a class="bibleref" data-bibleref="Matt.18.15" href="/passage/?search=Matt.18.15&version=TPT">Matt. 18:15-17 l </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8492" title="Go to 1 Corinthians 6:2">1 Corinthians 6:2 a </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8493" title="Go to 1 Corinthians 6:3">1 Corinthians 6:3 b </a>  <span class='footnote-text'>The meaning of this is that believers will one day govern over and judge the angelic realm. Our position in Christ is higher than the angels. They are servants; we are sons. Sons rule over servants.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8494" title="Go to 1 Corinthians 6:4">1 Corinthians 6:4 c </a>  <span class='footnote-text'>The Greek verb <i>kathizete</i> can be interpreted as an ironic imperative instead of a question. This would change the verse to read “Appoint as judges those who have no standing in the church to arbitrate ordinary lawsuits.” However, it is more likely a question since <i>kathizete</i> is found at the end of the sentence.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8495" title="Go to 1 Corinthians 6:5">1 Corinthians 6:5 d </a>  <span class='footnote-text'>This chapter is loaded with irony. Paul here argues that the church must have someone who could discern, sift, weigh, and judge these everyday matters within the body. The irony is that the word for church is <i>ekklesia</i>, which means “governing body,” similar to a senate. It was a Greek term used for the gathering of a governing body to promote the welfare of a city. To be a part of an <i>ekklesia</i> (church) implies that there is wisdom and leadership among the group to govern and bring blessing to a city.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8497" title="Go to 1 Corinthians 6:7">1 Corinthians 6:7 e </a>  <span class='footnote-text'>Paul does not mean that we should passively acquiesce to abuse from others. Rather, he brings before us a higher principle: It is better to suffer personal injustice than to bring disgrace to Christ by bringing our conflicts before unbelievers. The Spirit of wisdom (<a class="bibleref" data-bibleref="Eph.1.17" href="/passage/?search=Eph.1.17&version=TPT">Eph. 1:17 e </a> ) is one of the graces that God pours out upon his people. This anointing of wisdom will empower the body of Christ to bring justice and righteousness into our churches. Most scholars conclude that these disputes were not criminal but issues related to business, personal property, inheritances, default in loan payments to other believers, and the like. See also <a class="bibleref" data-bibleref="Matt.5.25" href="/passage/?search=Matt.5.25&version=TPT">Matt. 5:25-26 e </a> ; <a class="bibleref" data-bibleref="Matt.18.15" href="/passage/?search=Matt.18.15&version=TPT">18:15–17 e </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8499" title="Go to 1 Corinthians 6:9">1 Corinthians 6:9 f </a>  <span class='footnote-text'>Or “Make no mistake!”</span> <br><br> <a href="#en-TPT-8499" title="Go to 1 Corinthians 6:9">1 Corinthians 6:9 g </a>  <span class='footnote-text'>Or “catamites” or “pederasts” or “child molesters.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8500" title="Go to 1 Corinthians 6:10">1 Corinthians 6:10 h </a>  <span class='footnote-text'>Or “slanderers.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8501" title="Go to 1 Corinthians 6:11">1 Corinthians 6:11 i </a>  <span class='footnote-text'>Or “washed clean.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8506" title="Go to 1 Corinthians 6:16">1 Corinthians 6:16 j </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 j </a> . Paul is teaching that sexual intercourse causes an interpersonal union that goes beyond a physical relationship.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8507" title="Go to 1 Corinthians 6:17">1 Corinthians 6:17 k </a>  <span class='footnote-text'>The Greek verb <i>kallao</i> means “to unite,” “to knit or weld together,” “to mingle,” or “to join together,” and “to make two into one.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8509" title="Go to 1 Corinthians 6:19">1 Corinthians 6:19 l </a>  <span class='footnote-text'>Or “the in-you Holy Spirit.” The Greek word Paul uses for “temple” is actually <i>naos,</i> “sanctuary.” See <a class="bibleref" data-bibleref="Eph.2.19" href="/passage/?search=Eph.2.19&version=TPT">Eph. 2:19-22 l </a> ; <a class="bibleref" data-bibleref="1Pet.2.4" href="/passage/?search=1Pet.2.4&version=TPT">1 Peter 2:4-5 l </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8510" title="Go to 1 Corinthians 6:20">1 Corinthians 6:20 m </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-8510" title="Go to 1 Corinthians 6:20">1 Corinthians 6:20 n </a>  <span class='footnote-text'>The Aramaic and the Textus Receptus adds “and in your spirit.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8511" title="Go to 1 Corinthians 7:1">1 Corinthians 7:1 a </a>  <span class='footnote-text'>Or “not to marry.” The Aramaic can be translated “It is proper for a husband not to have intimacy with his wife at times.” Paul now responds to a series of questions posed by the church of Corinth.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8512" title="Go to 1 Corinthians 7:2">1 Corinthians 7:2 b </a>  <span class='footnote-text'>Or “because of immoralities” or “because of prostitutions.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8513" title="Go to 1 Corinthians 7:3">1 Corinthians 7:3 c </a>  <span class='footnote-text'>The Aramaic (and a few of the oldest Greek manuscripts) can be translated “The husband should pay back the love he owes to his wife and the wife to her husband.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8515" title="Go to 1 Corinthians 7:5">1 Corinthians 7:5 d </a>  <span class='footnote-text'>Some later manuscripts add “and fasting.”</span> <br><br> <a href="#en-TPT-8515" title="Go to 1 Corinthians 7:5">1 Corinthians 7:5 e </a>  <span class='footnote-text'>Or “[lack of] self-control.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8516" title="Go to 1 Corinthians 7:6">1 Corinthians 7:6 f </a>  <span class='footnote-text'>Or “concession.” There are at least two ways this could be interpreted: (1) Paul is saying that to be married is advisable but not commanded. This seems the most likely because of <a class="bibleref" data-bibleref="1Cor.7.7" href="/passage/?search=1Cor.7.7&version=TPT">v. 7 f </a> . (2) Paul is referring to the preceding paragraph, especially regarding the advice of abstinence during seasons of prayer.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8517" title="Go to 1 Corinthians 7:7">1 Corinthians 7:7 g </a>  <span class='footnote-text'>The Aramaic can be translated “I wish that all humanity lived in purity as I do.” It is possible that Paul was once married and became a widower. Some suggest he had to have been married at the time he persecuted the early church, since only married men could be part of the Sanhedrin and cast a vote. However, there is evidence that some Jewish leaders during his time were committed to celibacy. See <a class="bibleref" data-bibleref="Acts.26.10" href="/passage/?search=Acts.26.10&version=TPT">Acts 26:10 g </a> .</span> <br><br> <a href="#en-TPT-8517" title="Go to 1 Corinthians 7:7">1 Corinthians 7:7 h </a>  <span class='footnote-text'>Both being single and being married require a special grace from God.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8519" title="Go to 1 Corinthians 7:9">1 Corinthians 7:9 i </a>  <span class='footnote-text'>Or “better than to have a fire ever smoldering within them.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8520" title="Go to 1 Corinthians 7:10">1 Corinthians 7:10 j </a>  <span class='footnote-text'>Paul is not stating that there is an opposition between what he says, in his teaching as an apostle, and what the Lord says. He is taking our Lord’s own teaching from <a class="bibleref" data-bibleref="Mark.10.5" href="/passage/?search=Mark.10.5&version=TPT">Mark 10:5-12 j </a>  and bringing it to the people.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8524" title="Go to 1 Corinthians 7:14">1 Corinthians 7:14 k </a>  <span class='footnote-text'>Or “The unbelieving husband is made holy because of the wife, and the unbelieving wife because of her husband.” By implication, Paul is making the point that in marriages where one is a believer and one an unbeliever, the spouses should remain together, for the righteous faith of a believer makes the marriage holy. Apparently, because of their desire to serve Christ, some of the Corinthians who had pagan spouses thought it would be best to divorce their spouses and find believing ones. Paul corrects that error and affirms the marriage covenant.</span> <br><br> <a href="#en-TPT-8524" title="Go to 1 Corinthians 7:14">1 Corinthians 7:14 l </a>  <span class='footnote-text'>In the concepts of the Old Testament, the entire family is in covenant with God. Therefore, the children of even one believing parent are set apart for God.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8525" title="Go to 1 Corinthians 7:15">1 Corinthians 7:15 m </a>  <span class='footnote-text'>Or “enslaved.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8526" title="Go to 1 Corinthians 7:16">1 Corinthians 7:16 n </a>  <span class='footnote-text'>Translators are almost equally divided over making this an optimistic possibility versus a pessimistic one. If the pessimistic choice of grammar is chosen, the verse could be translated “Wife, how do you know that you will save your husband? And husband, how do you know that you will save your wife?” Which would infer “It’s no use hanging on to a marriage with no hope of converting the unbelieving spouse, for how do you know it would ever happen?” Though both are possible, the translator has chosen the optimistic possibility.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8527" title="Go to 1 Corinthians 7:17">1 Corinthians 7:17 o </a>  <span class='footnote-text'>Or “in all the churches.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8529" title="Go to 1 Corinthians 7:19">1 Corinthians 7:19 p </a>  <span class='footnote-text'>Or “Circumcision is nothing and uncircumcision is nothing.” No doubt this statement was a tremendous shock to the Corinthians. To the Jews it would be earthshaking, for circumcision was the outward sign of God’s covenant with Abraham and his descendants. Paul, as elsewhere, places the emphasis not on outer things but on an inward transformation that longs to please God.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8530" title="Go to 1 Corinthians 7:20">1 Corinthians 7:20 q </a>  <span class='footnote-text'>Paul is teaching that no matter what a person’s situation is in life, the real change needed is not just in circumstances, but in a heart that is willing to be faithful to God in all things. We often wish we could be in different circumstances instead of looking for opportunities to serve God where we are.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8535" title="Go to 1 Corinthians 7:25">1 Corinthians 7:25 r </a>  <span class='footnote-text'>Or “virgins.”</span> <br><br> <a href="#en-TPT-8535" title="Go to 1 Corinthians 7:25">1 Corinthians 7:25 s </a>  <span class='footnote-text'>Or “one who has been mercied.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8536" title="Go to 1 Corinthians 7:26">1 Corinthians 7:26 t </a>  <span class='footnote-text'>Or “impending crisis.” Some scholars believe this severe pressure could refer to the great famine of AD 51, while others view it as imminent persecution.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8537" title="Go to 1 Corinthians 7:27">1 Corinthians 7:27 u </a>  <span class='footnote-text'>The Aramaic can be translated “If you are divorced, don’t seek marriage.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8538" title="Go to 1 Corinthians 7:28">1 Corinthians 7:28 v </a>  <span class='footnote-text'>Or “If you [men] do get married it is not sin, and if a [female] virgin marries, she hasn’t sinned.” The translation combines both statements with brothers and sisters.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8543" title="Go to 1 Corinthians 7:33">1 Corinthians 7:33 w </a>  <span class='footnote-text'>The Aramaic can be translated “to beautify.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8546" title="Go to 1 Corinthians 7:36">1 Corinthians 7:36 x </a>  <span class='footnote-text'>This is arguably one of the most difficult verses to translate in all the New Testament. You will find many possible translations and interpretations of this passage, which is loaded with cultural implications for the first-century church. Consulting a variety of translations is recommended.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8551" title="Go to 1 Corinthians 8:1">1 Corinthians 8:1 a </a>  <span class='footnote-text'>Or “we all have knowledge.”</span> <br><br> <a href="#en-TPT-8551" title="Go to 1 Corinthians 8:1">1 Corinthians 8:1 b </a>  <span class='footnote-text'>That is, knowledge may make a person look important, but it is only through love that we reach our full maturity. It is simply “Love builds up.” It builds up our lives, our churches, our families, and others. Love is the most powerful substance for building what will last forever.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8553" title="Go to 1 Corinthians 8:3">1 Corinthians 8:3 c </a>  <span class='footnote-text'>Explicit in the Aramaic and implied in the Greek, which can also be translated, “is known [acknowledged] by God.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8554" title="Go to 1 Corinthians 8:4">1 Corinthians 8:4 d </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.6.4" href="/passage/?search=Deut.6.4&version=TPT">6:4 d </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8560" title="Go to 1 Corinthians 8:10">1 Corinthians 8:10 e </a>  <span class='footnote-text'>Or “have his conscience built up.” Ironically, this is the same Greek word Paul used in <a class="bibleref" data-bibleref="1Cor.8.1" href="/passage/?search=1Cor.8.1&version=TPT">v. 1 e </a>  for love “builds up.” The implication is that the weak believer will be emboldened to violate his conscience by watching a more mature believer freely eating food offered to idols.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8561" title="Go to 1 Corinthians 8:11">1 Corinthians 8:11 f </a>  <span class='footnote-text'>This is because the “freedom” of the mature could lead the immature believer back into what he feels is idol worship.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8562" title="Go to 1 Corinthians 8:12">1 Corinthians 8:12 g </a>  <span class='footnote-text'>That is, “They bring an offense against the teachings of Christ,” as translated from the Aramaic. The Greek is “When you sin against a weaker believer . . . you also sin against Christ.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8563" title="Go to 1 Corinthians 8:13">1 Corinthians 8:13 h </a>  <span class='footnote-text'>The Greek word <i>skandalizo</i> (from which we get our English word <i>scandal</i>) means “to throw a snare in front of someone purposely to trip them up.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8564" title="Go to 1 Corinthians 9:1">1 Corinthians 9:1 a </a>  <span class='footnote-text'>As implied by the perfect active indicative. Paul has seen the Lord, but the effects of that “seeing” continue on in full force (i.e., “I continue to have him in my sight”).</span> <br><br> <a href="#en-TPT-8564" title="Go to 1 Corinthians 9:1">1 Corinthians 9:1 b </a>  <span class='footnote-text'>These four forceful rhetorical questions are emphatic in the Greek construction, which means they each demand an answer in the affirmative. Although some commentators view these four questions as qualifications of an apostle, there is no indication that this is indeed the purpose of his questions. Paul is defending his apostleship, not listing qualifications of apostles. The seven arguments he makes in defense of his apostleship are the following: (1) He enjoys freedom from all bondage, both from the world and religion (<a class="bibleref" data-bibleref="1Cor.9.1" href="/passage/?search=1Cor.9.1&version=TPT">v. 1 b </a> ). (2) He had face-to-face encounters with Jesus (<a class="bibleref" data-bibleref="1Cor.9.1" href="/passage/?search=1Cor.9.1&version=TPT">v. 1 b </a> ; <a class="bibleref" data-bibleref="1Cor.15.8" href="/passage/?search=1Cor.15.8&version=TPT">15:8 b </a> ). (3) The formation of the church of Corinth validates his apostleship (<a class="bibleref" data-bibleref="1Cor.9.1-1Cor.9.2" href="/passage/?search=1Cor.9.1-1Cor.9.2&version=TPT">vv. 1–2 b </a> ; <a class="bibleref" data-bibleref="Acts.18" href="/passage/?search=Acts.18&version=TPT">Acts 18 b </a> ). (4) His unselfish lifestyle resulted in not demanding to be paid for his ministry (<a class="bibleref" data-bibleref="1Cor.9.3" href="/passage/?search=1Cor.9.3&version=TPT">vv. 3–15 b </a> ). (5) He was given a divine stewardship (<a class="bibleref" data-bibleref="1Cor.9.16" href="/passage/?search=1Cor.9.16&version=TPT">vv. 16–18 b </a> ). (6) He was determined to win everyone through the gospel of Christ (<a class="bibleref" data-bibleref="1Cor.9.19" href="/passage/?search=1Cor.9.19&version=TPT">vv. 19–23 b </a> ). (7) He lived a disciplined life in order to succeed in the obstacle course of ministry for Christ (<a class="bibleref" data-bibleref="1Cor.9.24" href="/passage/?search=1Cor.9.24&version=TPT">vv. 24–27 b </a> ).</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8566" title="Go to 1 Corinthians 9:3">1 Corinthians 9:3 c </a>  <span class='footnote-text'>The Aramaic is quite blunt: “Those who judge me I rebuke in [the] spirit.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8567" title="Go to 1 Corinthians 9:4">1 Corinthians 9:4 d </a>  <span class='footnote-text'>Or “to eat and drink,” a euphemism to describe financial support.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8568" title="Go to 1 Corinthians 9:5">1 Corinthians 9:5 e </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Mark.6.3" href="/passage/?search=Mark.6.3&version=TPT">Mark 6:3 e </a> ; <a class="bibleref" data-bibleref="John.2.12" href="/passage/?search=John.2.12&version=TPT">John 2:12 e </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8569" title="Go to 1 Corinthians 9:6">1 Corinthians 9:6 f </a>  <span class='footnote-text'>Made explicit from the Greek disjunctive particle.</span> <br><br> <a href="#en-TPT-8569" title="Go to 1 Corinthians 9:6">1 Corinthians 9:6 g </a>  <span class='footnote-text'>Apostles were usually cared for and financially supported by the church so they didn’t have to engage in secular work for their wages, although Paul and Barnabas, on different occasions, supported themselves without being a burden to the congregations (see <a class="bibleref" data-bibleref="1Cor.9.12" href="/passage/?search=1Cor.9.12&version=TPT">vv. 12–15 g </a> ).</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8572" title="Go to 1 Corinthians 9:9">1 Corinthians 9:9 h </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.25.4" href="/passage/?search=Deut.25.4&version=TPT">25:4 h </a> ; <a class="bibleref" data-bibleref="1Tim.5.18" href="/passage/?search=1Tim.5.18&version=TPT">1 Tim. 5:18 h </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8573" title="Go to 1 Corinthians 9:10">1 Corinthians 9:10 i </a>  <span class='footnote-text'>Or “Doesn’t he say this for our sake [as apostles]?”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8574" title="Go to 1 Corinthians 9:11">1 Corinthians 9:11 j </a>  <span class='footnote-text'>The Greek word <i>pneumatikos</i> is often used for spiritual gifts, not just spiritual blessings. See <a class="bibleref" data-bibleref="1Cor.12.1" href="/passage/?search=1Cor.12.1&version=TPT">1 Cor. 12:1 j </a> ; <a class="bibleref" data-bibleref="1Cor.14.1" href="/passage/?search=1Cor.14.1&version=TPT">14:1 j </a> . The Aramaic is explicit: “Since we have planted the Spirit in you, we should harvest financially from you.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8575" title="Go to 1 Corinthians 9:12">1 Corinthians 9:12 k </a>  <span class='footnote-text'>Or “We have endured all things.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8576" title="Go to 1 Corinthians 9:13">1 Corinthians 9:13 l </a>  <span class='footnote-text'>Or “those who work with sacred things.”</span> <br><br> <a href="#en-TPT-8576" title="Go to 1 Corinthians 9:13">1 Corinthians 9:13 m </a>  <span class='footnote-text'>The Aramaic word for <i>temple</i> is “house of blessing.”</span> <br><br> <a href="#en-TPT-8576" title="Go to 1 Corinthians 9:13">1 Corinthians 9:13 n </a>  <span class='footnote-text'>Or “what is offered on the altar.” See Lev. <a class="bibleref" data-bibleref="Lev.6.9" href="/passage/?search=Lev.6.9&version=TPT">6:9-11 n </a> , <a class="bibleref" data-bibleref="Lev.6.19" href="/passage/?search=Lev.6.19&version=TPT">19 n </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8578" title="Go to 1 Corinthians 9:15">1 Corinthians 9:15 o </a>  <span class='footnote-text'>Paul uses the rhetorical device of abruptly breaking off his statement (“I would rather die than—”). This is known as an aposiopesis, meant to intensify the importance of having the joy of boasting in the fact that Paul provided for his own needs in ministry.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8582" title="Go to 1 Corinthians 9:19">1 Corinthians 9:19 p </a>  <span class='footnote-text'>That is, Paul lived free from the obligation of pleasing those who paid him a salary. He lived by faith, yet he still became the servant of all.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8585" title="Go to 1 Corinthians 9:22">1 Corinthians 9:22 q </a>  <span class='footnote-text'>Or “I have become all things to all different kinds of people”; that is, he adapted culturally wherever he ministered.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8586" title="Go to 1 Corinthians 9:23">1 Corinthians 9:23 r </a>  <span class='footnote-text'>Paul is declaring the five motivating principles for his ministry: (1) Always start by finding common ground with those you want to reach. (2) Avoid projecting to others that you are a know-it-all. (3) Accept everyone regardless of his or her issues. (4) Be sensitive to the culture of others. (5) Use every opportunity to share the good news of Jesus Christ with people.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8587" title="Go to 1 Corinthians 9:24">1 Corinthians 9:24 s </a>  <span class='footnote-text'>Or “the runners in a stadium.” This refers to the Pan-Hellenic stadium near Corinth where the Isthmian games were held.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8589" title="Go to 1 Corinthians 9:26">1 Corinthians 9:26 t </a>  <span class='footnote-text'>Or “I don’t run aimlessly.” That is, Paul ran with his eyes on the goal of ending well.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8590" title="Go to 1 Corinthians 9:27">1 Corinthians 9:27 u </a>  <span class='footnote-text'>Or “I beat my body black and blue.” This is an obvious metaphor of placing the desires of one’s body as second place to the desires of the Holy Spirit. See <a class="bibleref" data-bibleref="Rom.8.13" href="/passage/?search=Rom.8.13&version=TPT">Rom. 8:13 u </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8591" title="Go to 1 Corinthians 10:1">1 Corinthians 10:1 a </a>  <span class='footnote-text'>The cloud of glory is a picture of the Holy Spirit.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8592" title="Go to 1 Corinthians 10:2">1 Corinthians 10:2 b </a>  <span class='footnote-text'>Or “baptized themselves.” There are at least eight distinct baptisms mentioned in the New Testament: (1) the baptism of John (<a class="bibleref" data-bibleref="John.1.31" href="/passage/?search=John.1.31&version=TPT">John 1:31-33 b </a> ), (2) Christ’s baptism (<a class="bibleref" data-bibleref="John.3.22" href="/passage/?search=John.3.22&version=TPT">John 3:22 b </a> ), (3) a baptism of suffering (<a class="bibleref" data-bibleref="Luke.12.50" href="/passage/?search=Luke.12.50&version=TPT">Luke 12:50 b </a> ), (4) a baptism into the cloud of glory (<a class="bibleref" data-bibleref="1Cor.10.2" href="/passage/?search=1Cor.10.2&version=TPT">1 Cor. 10:2 b </a> ), (5) a baptism into the sea (a picture of redemption—<a class="bibleref" data-bibleref="1Cor.10.2" href="/passage/?search=1Cor.10.2&version=TPT">1 Cor. 10:2 b </a> ), (6) believer’s baptism in water (<a class="bibleref" data-bibleref="Matt.28.19" href="/passage/?search=Matt.28.19&version=TPT">Matt. 28:19 b </a> ; <a class="bibleref" data-bibleref="Acts.2.38" href="/passage/?search=Acts.2.38&version=TPT">Acts 2:38-41 b </a> ), (7) baptism into Christ and into his body (<a class="bibleref" data-bibleref="1Cor.12.13" href="/passage/?search=1Cor.12.13&version=TPT">1 Cor. 12:13 b </a> ; <a class="bibleref" data-bibleref="Gal.3.27" href="/passage/?search=Gal.3.27&version=TPT">Gal. 3:27 b </a> ), and (8) baptism in the Holy Spirit (<a class="bibleref" data-bibleref="Matt.3.11" href="/passage/?search=Matt.3.11&version=TPT">Matt. 3:11-14 b </a> ; <a class="bibleref" data-bibleref="Acts.1.5" href="/passage/?search=Acts.1.5&version=TPT">Acts 1:5 b </a> ; <a class="bibleref" data-bibleref="Acts.11.16" href="/passage/?search=Acts.11.16&version=TPT">11:16 b </a> ; <a class="bibleref" data-bibleref="Acts.19.2" href="/passage/?search=Acts.19.2&version=TPT">19:2–3 b </a> ). See also <a class="bibleref" data-bibleref="Heb.6.2" href="/passage/?search=Heb.6.2&version=TPT">Heb. 6:2 b </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8593" title="Go to 1 Corinthians 10:3">1 Corinthians 10:3 c </a>  <span class='footnote-text'>Or “spiritual food.” See Ex. 16; <a class="bibleref" data-bibleref="Ps.78.24" href="/passage/?search=Ps.78.24&version=TPT">Ps. 78:24-25 c </a> ; <a class="bibleref" data-bibleref="John.6.31" href="/passage/?search=John.6.31&version=TPT">John 6:31-48 c </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8594" title="Go to 1 Corinthians 10:4">1 Corinthians 10:4 d </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.17.6" href="/passage/?search=Exod.17.6&version=TPT">17:6 d </a> ; Num. <a class="bibleref" data-bibleref="Num.20.7" href="/passage/?search=Num.20.7&version=TPT">20:7-21 d </a> ; <a class="bibleref" data-bibleref="Ps.78.15" href="/passage/?search=Ps.78.15&version=TPT">Ps. 78:15 d </a> .</span> <br><br> <a href="#en-TPT-8594" title="Go to 1 Corinthians 10:4">1 Corinthians 10:4 e </a>  <span class='footnote-text'>Christ is the anointed Rock of truth and the Rock of shelter. The people drank of his living water. The miracle of the Rock of Christ provided them with water wherever they journeyed. He is a fountain that never runs dry, for he will never leave us alone in a wilderness.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8595" title="Go to 1 Corinthians 10:5">1 Corinthians 10:5 f </a>  <span class='footnote-text'>The Aramaic can be translated “They failed [the test] in the wilderness.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8597" title="Go to 1 Corinthians 10:7">1 Corinthians 10:7 g </a>  <span class='footnote-text'>Although most translations have “They rose up to play,” this is misleading. To translate the Greek word <i>paizo</i> in this context is extremely difficult. However, because of the next verse, it appears Paul is saying that they rose up after feasting and drinking to fall into immorality. Although <i>paizo</i> could be translated “They rose up to sport” or “They rose up to hilarity,” it seems that sexual immorality is the more likely inference here. The Aramaic word can be translated “carouse.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8598" title="Go to 1 Corinthians 10:8">1 Corinthians 10:8 h </a>  <span class='footnote-text'>Some manuscripts have “twenty-four thousand.” See Num. <a class="bibleref" data-bibleref="Num.25.9" href="/passage/?search=Num.25.9&version=TPT">25:9 h </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8599" title="Go to 1 Corinthians 10:9">1 Corinthians 10:9 i </a>  <span class='footnote-text'>Some manuscripts have “Christ.”</span> <br><br> <a href="#en-TPT-8599" title="Go to 1 Corinthians 10:9">1 Corinthians 10:9 j </a>  <span class='footnote-text'>See Num. <a class="bibleref" data-bibleref="Num.21.5" href="/passage/?search=Num.21.5&version=TPT">21:5-9 j </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8600" title="Go to 1 Corinthians 10:10">1 Corinthians 10:10 k </a>  <span class='footnote-text'>In the Pentateuch there are at least sixteen occasions of the people of Israel murmuring. Believers today have even more spiritual blessings than Israel experienced in the wilderness, which would make our complaining even more odious.</span> <br><br> <a href="#en-TPT-8600" title="Go to 1 Corinthians 10:10">1 Corinthians 10:10 l </a>  <span class='footnote-text'>Or “the destroying angel.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8601" title="Go to 1 Corinthians 10:11">1 Corinthians 10:11 m </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “The end of the ages has arrived upon us.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8603" title="Go to 1 Corinthians 10:13">1 Corinthians 10:13 n </a>  <span class='footnote-text'>Or “which has fastened onto you.”</span> <br><br> <a href="#en-TPT-8603" title="Go to 1 Corinthians 10:13">1 Corinthians 10:13 o </a>  <span class='footnote-text'>Or “temptation.”</span> <br><br> <a href="#en-TPT-8603" title="Go to 1 Corinthians 10:13">1 Corinthians 10:13 p </a>  <span class='footnote-text'>That is, God’s faithfulness and grace will limit the severity of every test and prevent you from being tested beyond your ability to cope. Unlimited grace is available for every believer who faces hardship, temptations, and seasons of difficulty.</span> <br><br> <a href="#en-TPT-8603" title="Go to 1 Corinthians 10:13">1 Corinthians 10:13 q </a>  <span class='footnote-text'>Or “an exodus.” Trust in God’s faithfulness is the way of escape that empowers us to overcome every difficulty we may experience. We are not told that every difficulty will be removed from our lives, but that God’s grace provides an exit path.</span> <br><br> <a href="#en-TPT-8603" title="Go to 1 Corinthians 10:13">1 Corinthians 10:13 r </a>  <span class='footnote-text'>Or “God bears up under you to take you out of danger” (Gr. <i>hupophero</i>) or “God provides a way of escape so that you may be empowered to endure it.” God’s faithfulness gives us both a way of escape and the power to endure.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8606" title="Go to 1 Corinthians 10:16">1 Corinthians 10:16 s </a>  <span class='footnote-text'>The Aramaic can be translated “the presence of the blood of Jesus.”</span> <br><br> <a href="#en-TPT-8606" title="Go to 1 Corinthians 10:16">1 Corinthians 10:16 t </a>  <span class='footnote-text'>The Aramaic can be translated “the presence of the body of the Messiah.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8607" title="Go to 1 Corinthians 10:17">1 Corinthians 10:17 u </a>  <span class='footnote-text'>The Aramaic can be translated “We are nourished by that one loaf of bread.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8611" title="Go to 1 Corinthians 10:21">1 Corinthians 10:21 v </a>  <span class='footnote-text'>Or “participate,” which is the Greek word <i>metaecho</i>, or “echo with.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8612" title="Go to 1 Corinthians 10:22">1 Corinthians 10:22 w </a>  <span class='footnote-text'>Or “Are we really stronger than he is?”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8616" title="Go to 1 Corinthians 10:26">1 Corinthians 10:26 x </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.24.1" href="/passage/?search=Ps.24.1&version=TPT">Pss. 24:1 x </a> ; <a class="bibleref" data-bibleref="Ps.50.12" href="/passage/?search=Ps.50.12&version=TPT">50:12 x </a> ; <a class="bibleref" data-bibleref="Ps.89.11" href="/passage/?search=Ps.89.11&version=TPT">89:11 x </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8617" title="Go to 1 Corinthians 10:27">1 Corinthians 10:27 y </a>  <span class='footnote-text'>Or “questions of conscience.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8620" title="Go to 1 Corinthians 10:30">1 Corinthians 10:30 z </a>  <span class='footnote-text'>Or “eating food that I gave thanks for.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8625" title="Go to 1 Corinthians 11:2">1 Corinthians 11:2 a </a>  <span class='footnote-text'>Or “traditions” or “guidelines.” It is likely that the instructions Paul refers to here are regarding their public worship. This would include cultural customs about church order and not necessarily doctrinal matters.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8626" title="Go to 1 Corinthians 11:3">1 Corinthians 11:3 b </a>  <span class='footnote-text'>Or “head.” Although the Greek word <i>kephale</i>, found three times in this verse, can be “head,” it is used figuratively. It is not used in Greek literature or Scripture as “head over,” “chief,” or “ruler.” To say that Christ is the head of every man means that he is the source of our life and faith as the head of the body of Christ. Christ is the “head” as in the head of a river. See also <a class="bibleref" data-bibleref="1Cor.11.8" href="/passage/?search=1Cor.11.8&version=TPT">vv. 8–9 b </a> , which support this. The source of the woman is man, for Eve was taken from Adam. The source of the Messiah is God, for he provided a virgin birth for Christ and formed his body and fulfilled the prophecies God spoke about him. Another possible translation of <a class="bibleref" data-bibleref="1Cor.11.3" href="/passage/?search=1Cor.11.3&version=TPT">v. 3 b </a>  is “Christ has responsibility over all men, as the husband has responsibility for his wife, and God the Father has responsibility over Christ.”</span> <br><br> <a href="#en-TPT-8626" title="Go to 1 Corinthians 11:3">1 Corinthians 11:3 c </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8627" title="Go to 1 Corinthians 11:4">1 Corinthians 11:4 d </a>  <span class='footnote-text'>Implied in both the Aramaic and the Greek, as also in <a class="bibleref" data-bibleref="1Cor.11.5" href="/passage/?search=1Cor.11.5&version=TPT">v. 5 d </a> . This section (<a class="bibleref" data-bibleref="1Cor.11.3" href="/passage/?search=1Cor.11.3&version=TPT">vv. 3–16 d </a> ) is not focused on marriage or the role of women in the church, but on proper attitudes of reverence and conduct in public worship. Paul’s discussion here would have made obvious sense within the cultural standards of the Corinthians. It is a continuation of Paul’s teaching that if our conduct offends and divides the church, we are to change our ways in order to promote unity among the believers. See <a class="bibleref" data-bibleref="1Cor.10.27" href="/passage/?search=1Cor.10.27&version=TPT">1 Cor. 10:27-33 d </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8628" title="Go to 1 Corinthians 11:5">1 Corinthians 11:5 e </a>  <span class='footnote-text'>Or “unbound,” as translated from the Aramaic. The Greek is “with her head uncovered.” The Greek word <i>akatakalyptos</i> is commonly translated as “unveiled” or “uncovered.” However, the Greek Septuagint of Lev. <a class="bibleref" data-bibleref="Lev.13.45" href="/passage/?search=Lev.13.45&version=TPT">13:45 e </a>  uses the word <i>akatakalyptos</i> in saying that a person who has “leprosy” signals to the world his disease by staying dirty and keeping his hair “disheveled.” Notice also that Paul affirms the right of women to pray and prophesy in public worship services.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8629" title="Go to 1 Corinthians 11:6">1 Corinthians 11:6 f </a>  <span class='footnote-text'>Or “So, if a women will not wear a head covering, . . .”</span> <br><br> <a href="#en-TPT-8629" title="Go to 1 Corinthians 11:6">1 Corinthians 11:6 g </a>  <span class='footnote-text'>That is, “having her hair cut off [like a prostitute],” which was the common practice in Corinth. For the public worship of that era, a woman would have her long hair braided and covered up so she would not be mistaken as a cult priestess of Isis or Dionysus.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8631" title="Go to 1 Corinthians 11:8">1 Corinthians 11:8 h </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.2.21" href="/passage/?search=Gen.2.21&version=TPT">2:21-23 h </a> ; <a class="bibleref" data-bibleref="1Tim.2.13" href="/passage/?search=1Tim.2.13&version=TPT">1 Tim. 2:13 h </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8632" title="Go to 1 Corinthians 11:9">1 Corinthians 11:9 i </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.2.18" href="/passage/?search=Gen.2.18&version=TPT">2:18 i </a> . In Christ, there is no fundamental difference between man and woman, as both were created by God with different roles and personalities. Although the first woman, Eve, came from Adam, every other man came from a woman (mother). To use Gen. <a class="bibleref" data-bibleref="Gen.2.18" href="/passage/?search=Gen.2.18&version=TPT">2:18 i </a>  to say that women are inferior to men is equal to saying that all men are inferior to their mothers.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9993" title="Go to Hebrews 3:5">Hebrews 3:5 g </a>  <span class='footnote-text'>Or “in all God’s house.”</span> <br><br> <a href="#en-TPT-9993" title="Go to Hebrews 3:5">Hebrews 3:5 h </a>  <span class='footnote-text'>Or “to testify.” The Aramaic can be translated “he believed all the evidence in the house” (or “tabernacle”). That is, Moses saw and believed that the tabernacle and all its furnishings were an illustration of something greater that God would unveil later on.</span> <br><br> <a href="#en-TPT-9993" title="Go to Hebrews 3:5">Hebrews 3:5 i </a>  <span class='footnote-text'>Or “to give testimony to things that would be spoken.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9994" title="Go to Hebrews 3:6">Hebrews 3:6 j </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the pride [rejoicing] of our hope.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9995" title="Go to Hebrews 3:7">Hebrews 3:7 k </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.95.7" href="/passage/?search=Ps.95.7&version=TPT">Ps. 95:7-11 k </a> . Notice the truth that the Bible is the Holy Spirit of God speaking to us.</span> <br><br> <a href="#en-TPT-9995" title="Go to Hebrews 3:7">Hebrews 3:7 l </a>  <span class='footnote-text'>The Aramaic can be translated “the echo of his voice.” See also <a class="bibleref" data-bibleref="Heb.3.15" href="/passage/?search=Heb.3.15&version=TPT">v. 15 l </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-9996" title="Go to Hebrews 3:8">Hebrews 3:8 m </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-9996" title="Go to Hebrews 3:8">Hebrews 3:8 n </a>  <span class='footnote-text'>The Aramaic could be translated “just like the bitterness at Marah.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-9997" title="Go to Hebrews 3:9">Hebrews 3:9 o </a>  <span class='footnote-text'>This refers to incidents that took place at Massah [testing] and Meribah [strife]. See Ex. <a class="bibleref" data-bibleref="Exod.17.7" href="/passage/?search=Exod.17.7&version=TPT">17:7 o </a> ; Num. <a class="bibleref" data-bibleref="Num.20.13" href="/passage/?search=Num.20.13&version=TPT">20:13 o </a> . The Septuagint, instead of transliterating those names, translates their meanings and includes them here in the text. A Hebrew reader would have no difficulty in understanding the obvious inference of the rebellion that took place in the desert.</span> <br><br> <a href="#en-TPT-9997" title="Go to Hebrews 3:9">Hebrews 3:9 p </a>  <span class='footnote-text'>Or “works,” however, these works are miracles, when considering the plagues of Egypt, the Passover miracle, the parting of the Red Sea, the manna falling from the sky, water from the rock, etc.</span> <br><br> <a href="#en-TPT-9997" title="Go to Hebrews 3:9">Hebrews 3:9 q </a>  <span class='footnote-text'>The Greek is taken from the Septuagint and is literally “There they tested me by trial.” That is, they continually doubted God’s faithfulness to them. We must never doubt God, even in a season of difficulty.</span>


bookid: Heb
contenido:
<a href="#en-TPT-9999" title="Go to Hebrews 3:11">Hebrews 3:11 r </a>  <span class='footnote-text'>The Greek word <i>orge</i> is used for any emotion of extreme passion, usually anger.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10000" title="Go to Hebrews 3:12">Hebrews 3:12 s </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “Take care.”</span> <br><br> <a href="#en-TPT-10000" title="Go to Hebrews 3:12">Hebrews 3:12 t </a>  <span class='footnote-text'>Or “rebel against.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10001" title="Go to Hebrews 3:13">Hebrews 3:13 u </a>  <span class='footnote-text'>Or “warn.”</span> <br><br> <a href="#en-TPT-10001" title="Go to Hebrews 3:13">Hebrews 3:13 v </a>  <span class='footnote-text'>The Aramaic can be translated “the sin of the deceiver.” The deceiver could be referring to the devil, or to our own ability to be self-deceived.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10002" title="Go to Hebrews 3:14">Hebrews 3:14 w </a>  <span class='footnote-text'>Or “We are all business partners of Christ.” The Aramaic can be translated “We are all sewn [together] with Christ.”</span> <br><br> <a href="#en-TPT-10002" title="Go to Hebrews 3:14">Hebrews 3:14 x </a>  <span class='footnote-text'>The Aramaic can be translated “we are joined [leavened] in the resurrection through him.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10003" title="Go to Hebrews 3:15">Hebrews 3:15 y </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.95.7" href="/passage/?search=Ps.95.7&version=TPT">Ps. 95:7-8 y </a> .</span> <br><br> <a href="#en-TPT-10003" title="Go to Hebrews 3:15">Hebrews 3:15 z </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10005" title="Go to Hebrews 3:17">Hebrews 3:17 a </a>  <span class='footnote-text'>See Num. <a class="bibleref" data-bibleref="Num.14.33" href="/passage/?search=Num.14.33&version=TPT">14:33-34 a </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10009" title="Go to Hebrews 4:2">Hebrews 4:2 a </a>  <span class='footnote-text'>Or “because they did not join in with those who heard the message with faith” (Joshua and Caleb).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10010" title="Go to Hebrews 4:3">Hebrews 4:3 b </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.95.11" href="/passage/?search=Ps.95.11&version=TPT">Ps. 95:11 b </a> ; <a class="bibleref" data-bibleref="Heb.3.11" href="/passage/?search=Heb.3.11&version=TPT">Heb. 3:11 b </a> .</span> <br><br> <a href="#en-TPT-10010" title="Go to Hebrews 4:3">Hebrews 4:3 c </a>  <span class='footnote-text'>The Greek word <i>orge</i> is used for any emotion of extreme passion, usually anger.</span> <br><br> <a href="#en-TPT-10010" title="Go to Hebrews 4:3">Hebrews 4:3 d </a>  <span class='footnote-text'>Or “God’s works have been completed, even though the world has fallen.” The Greek word <i>katabole</i> means “to fall down,” “to throw down.” It is most often used for “laying down a foundation,” but it can imply the fall of humanity through sin. Even though the world has fallen, God’s works have already been accomplished, unhindered by the sin of man. God’s finished works supersede the brokenness of our planet.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10011" title="Go to Hebrews 4:4">Hebrews 4:4 e </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.2.2" href="/passage/?search=Gen.2.2&version=TPT">2:2 e </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10015" title="Go to Hebrews 4:8">Hebrews 4:8 f </a>  <span class='footnote-text'>See Josh. <a class="bibleref" data-bibleref="Josh.21.44" href="/passage/?search=Josh.21.44&version=TPT">21:44 f </a> ; <a class="bibleref" data-bibleref="Josh.22.4" href="/passage/?search=Josh.22.4&version=TPT">22:4 f </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10016" title="Go to Hebrews 4:9">Hebrews 4:9 g </a>  <span class='footnote-text'>Or “Sabbath.” The Aramaic can be translated “He arose to be the Sabbath for the people of God.”</span> <br><br> <a href="#en-TPT-10016" title="Go to Hebrews 4:9">Hebrews 4:9 h </a>  <span class='footnote-text'>Or “the people of God.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10017" title="Go to Hebrews 4:10">Hebrews 4:10 i </a>  <span class='footnote-text'>The word used for “Sabbath” in <a class="bibleref" data-bibleref="Heb.4.9" href="/passage/?search=Heb.4.9&version=TPT">v. 9 i </a>  is not the usual word, it is the celebratory aspects of the Sabbath that are emphasized in the Greek word <i>sabbatismos</i>.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10019" title="Go to Hebrews 4:12">Hebrews 4:12 j </a>  <span class='footnote-text'>The Aramaic can be translated “all effective.” There is a hint here of the spinning sword of fire, held by the angel guarding the way to the Tree of Life. To come eat its fruit, you must pass through the mighty sword of fire. The context implies we pass through this “fire-sword” on our way into the holy of holies. When the veil was split in two, the cherubim embroidered on the veil parted, as it were, to allow every worshiper to enter into the unveiled presence of God. See Gen. <a class="bibleref" data-bibleref="Gen.3.24" href="/passage/?search=Gen.3.24&version=TPT">3:24 j </a> ; <a class="bibleref" data-bibleref="Matt.27.51" href="/passage/?search=Matt.27.51&version=TPT">Matt. 27:51 j </a> .</span> <br><br> <a href="#en-TPT-10019" title="Go to Hebrews 4:12">Hebrews 4:12 k </a>  <span class='footnote-text'>Or “than a two-mouthed sword.” God speaks his word, then we, in agreement, also speak his word and it becomes a two-mouthed sword.</span> <br><br> <a href="#en-TPT-10019" title="Go to Hebrews 4:12">Hebrews 4:12 l </a>  <span class='footnote-text'>As translated from the Aramaic, the Greek is “joint.”</span> <br><br> <a href="#en-TPT-10019" title="Go to Hebrews 4:12">Hebrews 4:12 m </a>  <span class='footnote-text'>Soul and spirit are the immaterial parts of every person that make us who we are, joint and bone marrow are the physical aspects of our existence. All of this combined forms our humanity. God’s Word has the ability to uncover our hidden aspects and make them known.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10020" title="Go to Hebrews 4:13">Hebrews 4:13 n </a>  <span class='footnote-text'>The word used here is <i>logos.</i> The Greek could also be translated “in his view the Word is our responsibility.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10021" title="Go to Hebrews 4:14">Hebrews 4:14 o </a>  <span class='footnote-text'>As translated from the Aramaic, which uses a word for a priest not of the Levitical order. The Aramaic word here for priest is not <i>cohen</i> but <i>kumrea</i>.</span> <br><br> <a href="#en-TPT-10021" title="Go to Hebrews 4:14">Hebrews 4:14 p </a>  <span class='footnote-text'>The Aramaic can be translated “who has sorrow with us in our affliction.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10022" title="Go to Hebrews 4:15">Hebrews 4:15 q </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “He was without sin” (sinless).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10023" title="Go to Hebrews 4:16">Hebrews 4:16 r </a>  <span class='footnote-text'>Or “the throne of grace.”</span> <br><br> <a href="#en-TPT-10023" title="Go to Hebrews 4:16">Hebrews 4:16 s </a>  <span class='footnote-text'>The Greek word <i>boetheia</i> means “urgent help,” and is often used as “reinforcing” (a ship in a storm). See <a class="bibleref" data-bibleref="Acts.27.17" href="/passage/?search=Acts.27.17&version=TPT">Acts 27:17 s </a> .</span> <br><br> <a href="#en-TPT-10023" title="Go to Hebrews 4:16">Hebrews 4:16 t </a>  <span class='footnote-text'>The Aramaic can be translated “tribulation.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10025" title="Go to Hebrews 5:2">Hebrews 5:2 a </a>  <span class='footnote-text'>As translated from the Aramaic. There is an alternate translation of the Aramaic which reads “He [Christ] humbled himself and took the sorrows of those who knew nothing and were lost, for he was also clothed in frailty [humanity].”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10028" title="Go to Hebrews 5:5">Hebrews 5:5 b </a>  <span class='footnote-text'>Apparently, many Jewish believers were having difficulty with Jesus being our High Priest, since he was not of Aaron’s lineage from the tribe of Levi. The Holy Spirit is showing us that his priesthood is not on the basis of lineage, but the supernatural calling of God, much like Melchizedek. The meaning of the name Melchizedek is “king of righteousness.”</span> <br><br> <a href="#en-TPT-10028" title="Go to Hebrews 5:5">Hebrews 5:5 c </a>  <span class='footnote-text'>The Aramaic can be translated “Every day I beget you.” See <a class="bibleref" data-bibleref="Ps.2.7" href="/passage/?search=Ps.2.7&version=TPT">Ps. 2:7 c </a> , <a class="bibleref" data-bibleref="Ps.2.12" href="/passage/?search=Ps.2.12&version=TPT">12 c </a> ; <a class="bibleref" data-bibleref="Heb.1.5" href="/passage/?search=Heb.1.5&version=TPT">Heb. 1:5 c </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10029" title="Go to Hebrews 5:6">Hebrews 5:6 d </a>  <span class='footnote-text'>Or “in the succession of Melchizedek.” See <a class="bibleref" data-bibleref="Ps.110.4" href="/passage/?search=Ps.110.4&version=TPT">Ps. 110:4 d </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10030" title="Go to Hebrews 5:7">Hebrews 5:7 e </a>  <span class='footnote-text'>Or “During the days when Christ wore flesh.”</span> <br><br> <a href="#en-TPT-10030" title="Go to Hebrews 5:7">Hebrews 5:7 f </a>  <span class='footnote-text'>That is, from a premature death in Gethsemane. The text clearly states that Jesus was spared from death. What death? He gave his life on the cross for us. This seems to reveal that Jesus prayed in the garden to be spared from death that night and live long enough to die on the cross, and not prematurely die in the garden. Most expositors believe this was the “cup” of God’s wrath that was the sin payment. Yet it is possible that the “cup” he was asking God to let pass from him was the cup of premature death in the garden, not the death he would experience the next day on the cross. He had already sweat drops of blood, but the prophecies had to be fulfilled of being pierced on a cross for our transgressions. God answered his cry and he lived through the agony of Gethsemane so that he could be our sacrifice for sin on Calvary. Jesus did not waver in the garden. We have a brave Savior! See <a class="bibleref" data-bibleref="John.18.11" href="/passage/?search=John.18.11&version=TPT">John 18:11 f </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10031" title="Go to Hebrews 5:8">Hebrews 5:8 g </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-10031" title="Go to Hebrews 5:8">Hebrews 5:8 h </a>  <span class='footnote-text'>The Greek word for obedience, <i>hupakoe</i>, means “to hearken” or “to listen for the knock on the door” or “to pay attention.” Also in <a class="bibleref" data-bibleref="Heb.5.9" href="/passage/?search=Heb.5.9&version=TPT">v. 9 h </a> . (See <i>Strong’s Concordance</i>, Gr. 5218 and 5219.) Jesus’ sufferings were seen as lessons of listening to and obeying God.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10033" title="Go to Hebrews 5:10">Hebrews 5:10 i </a>  <span class='footnote-text'>As translated from the Aramaic. Jesus, our magnificent King-Priest, has made us kings and priests that serve him and extend his kingdom on the earth. See <a class="bibleref" data-bibleref="1Pet.2.9" href="/passage/?search=1Pet.2.9&version=TPT">1 Peter 2:9-10 i </a> ; <a class="bibleref" data-bibleref="Rev.5.8" href="/passage/?search=Rev.5.8&version=TPT">Rev. 5:8-10 i </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10034" title="Go to Hebrews 5:11">Hebrews 5:11 j </a>  <span class='footnote-text'>The Aramaic can be translated “We have so much more to say about Melchizedek, but his manifestation overwhelms us and makes it difficult to explain.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10035" title="Go to Hebrews 5:12">Hebrews 5:12 k </a>  <span class='footnote-text'>Or “the elements of the beginnings of the oracles of God.” That is, how Jesus is the substance and fulfillment of the oracles (message) of God.</span> <br><br> <a href="#en-TPT-10035" title="Go to Hebrews 5:12">Hebrews 5:12 l </a>  <span class='footnote-text'>The Greek word <i>nepios</i> means “still unfit to bear arms,” that is, unprepared for battle.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10036" title="Go to Hebrews 5:13">Hebrews 5:13 m </a>  <span class='footnote-text'>Or “inexperienced.” The Greek word <i>apeiros</i> means “unpierced.” (See <i>Strong’s Concordance</i>, Gr. 552, 586, 3984, and 4008.)</span> <br><br> <a href="#en-TPT-10036" title="Go to Hebrews 5:13">Hebrews 5:13 n </a>  <span class='footnote-text'>The Aramaic can be translated “they are not unversed in the language [manifestation] of righteousness.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10037" title="Go to Hebrews 5:14">Hebrews 5:14 o </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10038" title="Go to Hebrews 6:1">Hebrews 6:1 a </a>  <span class='footnote-text'>Or “the Word [<i>Logos</i>] of the beginning of Christ.”</span> <br><br> <a href="#en-TPT-10038" title="Go to Hebrews 6:1">Hebrews 6:1 b </a>  <span class='footnote-text'>Or “useless deeds.” “Dead works” are the attempts of people to please God through religion, keeping religious laws and traditions, and serving others to gain influence with God. There was one “work” that brings life to all, that was the work of Christ on the cross.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10039" title="Go to Hebrews 6:2">Hebrews 6:2 c </a>  <span class='footnote-text'>The New Testament speaks of seven baptisms, including the baptism of fire, the baptism of the Holy Spirit, the baptism of suffering (Jesus’ cross), the baptism into the cloud, the baptism into Moses, the baptism of repentance, and water baptism.</span> <br><br> <a href="#en-TPT-10039" title="Go to Hebrews 6:2">Hebrews 6:2 d </a>  <span class='footnote-text'>This was done in the Old and New Testaments to heal, to bless others, to impart the Holy Spirit and his gifts, to identify with a person (or sacrifice), and to release others to their calling and ministry.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10040" title="Go to Hebrews 6:3">Hebrews 6:3 e </a>  <span class='footnote-text'>Or “If God entrusts it to us.” The Aramaic uses here the title for God “the Lord YHWH.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10041" title="Go to Hebrews 6:4">Hebrews 6:4 f </a>  <span class='footnote-text'>That is, one who has abandoned their faith. Because of the extraordinary length of the Greek sentence, this summary statement implied in the text is given here at the beginning of the paragraph for the sake of English narrative. To say it is impossible does not mean that God cannot bring them to repentance, but that he chooses to leave them in their hardened state, much like Pharaoh who hardened his heart to God. The Aramaic is very clear, “they cannot be renewed to conversion.”</span> <br><br> <a href="#en-TPT-10041" title="Go to Hebrews 6:4">Hebrews 6:4 g </a>  <span class='footnote-text'>Or “has been in [business] partnership with the Holy Spirit.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10042" title="Go to Hebrews 6:5">Hebrews 6:5 h </a>  <span class='footnote-text'>Or “the age that is about to come.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10043" title="Go to Hebrews 6:6">Hebrews 6:6 i </a>  <span class='footnote-text'>As translated from the Aramaic and implied in the Greek.</span> <br><br> <a href="#en-TPT-10043" title="Go to Hebrews 6:6">Hebrews 6:6 j </a>  <span class='footnote-text'>Or “it is impossible to crucify the Son of God again for them to change their own minds!”</span> <br><br> <a href="#en-TPT-10043" title="Go to Hebrews 6:6">Hebrews 6:6 k </a>  <span class='footnote-text'>Or “have made a public spectacle of him.” The Aramaic can be translated “insulted the Son of God.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10045" title="Go to Hebrews 6:8">Hebrews 6:8 l </a>  <span class='footnote-text'>These are the consequences of sin from the time of Adam. See Gen. <a class="bibleref" data-bibleref="Gen.3.18" href="/passage/?search=Gen.3.18&version=TPT">3:18 l </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10046" title="Go to Hebrews 6:9">Hebrews 6:9 m </a>  <span class='footnote-text'>Or “things which cling to salvation.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10047" title="Go to Hebrews 6:10">Hebrews 6:10 n </a>  <span class='footnote-text'>The Aramaic can be translated “God is not evil.”</span> <br><br> <a href="#en-TPT-10047" title="Go to Hebrews 6:10">Hebrews 6:10 o </a>  <span class='footnote-text'>He won’t remember our sins, but will remember our works of loving service to others.</span> <br><br> <a href="#en-TPT-10047" title="Go to Hebrews 6:10">Hebrews 6:10 p </a>  <span class='footnote-text'>The Greek text implies financially providing for others.</span> <br><br> <a href="#en-TPT-10047" title="Go to Hebrews 6:10">Hebrews 6:10 q </a>  <span class='footnote-text'>Or “saints” (or “holy ones”).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10049" title="Go to Hebrews 6:12">Hebrews 6:12 r </a>  <span class='footnote-text'>The Greek word for “dull of heart<i>”</i> is <i>nothros</i>, which is taken from a root word meaning “illegitimate child.” The implication is that we don’t see ourselves as a child of illegitimacy, but as a child of intimacy, and that keeps our relationship fervent and passionate.</span> <br><br> <a href="#en-TPT-10049" title="Go to Hebrews 6:12">Hebrews 6:12 s </a>  <span class='footnote-text'>The Aramaic can be translated “to those who were heirs of the royal proclamation.”</span> <br><br> <a href="#en-TPT-10049" title="Go to Hebrews 6:12">Hebrews 6:12 t </a>  <span class='footnote-text'>The Aramaic can be translated “because of their faith and the outpouring of the Spirit.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10050" title="Go to Hebrews 6:13">Hebrews 6:13 u </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.22.16" href="/passage/?search=Gen.22.16&version=TPT">22:16-17 u </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10052" title="Go to Hebrews 6:15">Hebrews 6:15 v </a>  <span class='footnote-text'>That is, through the birth of Isaac. The Aramaic is fascinating, for the name of Abraham is not in the Greek text in this verse: “And he [God] bestowed his Spirit and he [Abraham] received the kingdom.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10056" title="Go to Hebrews 6:19">Hebrews 6:19 w </a>  <span class='footnote-text'>Implied in the text and made explicit as that which is found inside the innermost chamber.</span> <br><br> <a href="#en-TPT-10056" title="Go to Hebrews 6:19">Hebrews 6:19 x </a>  <span class='footnote-text'>As translated from the Aramaic, which is literally “beyond the faces of the door.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10057" title="Go to Hebrews 6:20">Hebrews 6:20 y </a>  <span class='footnote-text'>Or “trailblazer.” Jesus has blazed a trail for us to enter into the sacred chamber and seize the hope that has been fulfilled in his eyes already, to have a company of king-priests who will dwell with him in the holiest of holies and minister from there out to the nations of the earth. The clear implication of <a class="bibleref" data-bibleref="Heb.6.19" href="/passage/?search=Heb.6.19&version=TPT">vv. 19–20 y </a>  is that he takes us in to share his throne and his ministry as the royal Priest.</span> <br><br> <a href="#en-TPT-10057" title="Go to Hebrews 6:20">Hebrews 6:20 z </a>  <span class='footnote-text'>Or “in the order [likeness] of Melchizedek.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10058" title="Go to Hebrews 7:1">Hebrews 7:1 a </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.14.17" href="/passage/?search=Gen.14.17&version=TPT">14:17-20 a </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10059" title="Go to Hebrews 7:3">Hebrews 7:3 b </a>  <span class='footnote-text'>Or “made to resemble.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10060" title="Go to Hebrews 7:4">Hebrews 7:4 c </a>  <span class='footnote-text'>Implied in the text with the comparison made explicit.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10062" title="Go to Hebrews 7:6">Hebrews 7:6 d </a>  <span class='footnote-text'>Or “does not share their ancestry.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10066" title="Go to Hebrews 7:10">Hebrews 7:10 e </a>  <span class='footnote-text'>Or “Levi was in the loins of his father Abraham.” In effect, Abraham submitted all his sons to the priesthood of Melchizedek.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10070" title="Go to Hebrews 7:14">Hebrews 7:14 f </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10072" title="Go to Hebrews 7:16">Hebrews 7:16 g </a>  <span class='footnote-text'>The word <i>indestructible</i> comes from a word that means, “tied together in unity,” that is, “a united life” (or “union with God”). Resurrection life is implied, for the priestly ministry of Jesus began after he was raised from the dead. The Aramaic can be translated “He has life-giving power that has no beginning.” Jesus’ ministry of Prophet, Priest, and King flows from his unlimited life of resurrection power!</span>


bookid: Heb
contenido:
<a href="#en-TPT-10074" title="Go to Hebrews 7:18">Hebrews 7:18 h </a>  <span class='footnote-text'>Or “useless.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10075" title="Go to Hebrews 7:19">Hebrews 7:19 i </a>  <span class='footnote-text'>Or in Aramaic “Torah.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10076" title="Go to Hebrews 7:20">Hebrews 7:20 j </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “Since this was not done with a solemn oath, for the others became priests without a sworn oath.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10077" title="Go to Hebrews 7:21">Hebrews 7:21 k </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.110.4" href="/passage/?search=Ps.110.4&version=TPT">Ps. 110:4 k </a> ; <a class="bibleref" data-bibleref="Heb.5.6" href="/passage/?search=Heb.5.6&version=TPT">Heb. 5:6 k </a> ; <a class="bibleref" data-bibleref="Heb.6.20" href="/passage/?search=Heb.6.20&version=TPT">6:20 k </a> ; <a class="bibleref" data-bibleref="Heb.7.17" href="/passage/?search=Heb.7.17&version=TPT">7:17 k </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10078" title="Go to Hebrews 7:22">Hebrews 7:22 l </a>  <span class='footnote-text'>The Aramaic can be translated “through which we gained Jesus.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10080" title="Go to Hebrews 7:24">Hebrews 7:24 m </a>  <span class='footnote-text'>As translated from the Aramaic and implied in the Greek.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10081" title="Go to Hebrews 7:25">Hebrews 7:25 n </a>  <span class='footnote-text'>The Greek text is somewhat ambiguous, an alternative translation could be “He is able to save for all time” or “He is able, now and always, to completely [fully] save,” or “He is able to save into the always.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10082" title="Go to Hebrews 7:26">Hebrews 7:26 o </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “separate from sinners.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10083" title="Go to Hebrews 7:27">Hebrews 7:27 p </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.16.6" href="/passage/?search=Lev.16.6&version=TPT">16:6-16 p </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10086" title="Go to Hebrews 8:2">Hebrews 8:2 a </a>  <span class='footnote-text'>Or “tent.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10088" title="Go to Hebrews 8:4">Hebrews 8:4 b </a>  <span class='footnote-text'>Or “gifts.” The present tense of the verb used here shows that there was still a temple with sacrifices being offered at the time of the writing of Hebrews. This sets the date as before 70 AD when the temple was destroyed by the Roman war.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10089" title="Go to Hebrews 8:5">Hebrews 8:5 c </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.25.40" href="/passage/?search=Exod.25.40&version=TPT">25:40 c </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10090" title="Go to Hebrews 8:6">Hebrews 8:6 d </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is simply “he.”</span> <br><br> <a href="#en-TPT-10090" title="Go to Hebrews 8:6">Hebrews 8:6 e </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the covenant that he mediates (as intermediary and guarantor).”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10092" title="Go to Hebrews 8:8">Hebrews 8:8 f </a>  <span class='footnote-text'>Some Greek manuscripts have “because he found fault with them” (Israelites).</span> <br><br> <a href="#en-TPT-10092" title="Go to Hebrews 8:8">Hebrews 8:8 g </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “I will complete a new covenant with the house of Israel and the house of Judah.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10095" title="Go to Hebrews 8:11">Hebrews 8:11 h </a>  <span class='footnote-text'>The Aramaic can be translated “from the youngest to the oldest.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10096" title="Go to Hebrews 8:12">Hebrews 8:12 i </a>  <span class='footnote-text'>The Aramaic can be translated “I will make atonement for their evil.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10097" title="Go to Hebrews 8:13">Hebrews 8:13 j </a>  <span class='footnote-text'>Or “is near obliteration.” The old which is “about to disappear,” can also refer to our old life and its old ways of pleasing flesh, the sinful disposition of our hearts. The Aramaic verb for “disappear” can also mean “to give birth.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10099" title="Go to Hebrews 9:2">Hebrews 9:2 a </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.25.31" href="/passage/?search=Exod.25.31&version=TPT">25:31-40 a </a> ; Lev. <a class="bibleref" data-bibleref="Lev.24.1" href="/passage/?search=Lev.24.1&version=TPT">24:1-4 a </a> .</span> <br><br> <a href="#en-TPT-10099" title="Go to Hebrews 9:2">Hebrews 9:2 b </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.25.23" href="/passage/?search=Exod.25.23&version=TPT">25:23-30 b </a> ; <a class="bibleref" data-bibleref="Exod.39.36" href="/passage/?search=Exod.39.36&version=TPT">39:36 b </a> . This fellowship table had twelve loaves of sacred bread. See also Lev. <a class="bibleref" data-bibleref="Lev.24.5" href="/passage/?search=Lev.24.5&version=TPT">24:5-9 b </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10100" title="Go to Hebrews 9:3">Hebrews 9:3 c </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.26.31" href="/passage/?search=Exod.26.31&version=TPT">26:31-35 c </a> .</span> <br><br> <a href="#en-TPT-10100" title="Go to Hebrews 9:3">Hebrews 9:3 d </a>  <span class='footnote-text'>Or “holy of holies,” that is, the holiest place of all.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10101" title="Go to Hebrews 9:4">Hebrews 9:4 e </a>  <span class='footnote-text'>The Hebrew word for “manna,” the wilderness bread, means “mystery” or “What is it?”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10102" title="Go to Hebrews 9:5">Hebrews 9:5 f </a>  <span class='footnote-text'>Or “the place of atonement.” See Ex. <a class="bibleref" data-bibleref="Exod.25.18" href="/passage/?search=Exod.25.18&version=TPT">25:18-22 f </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10105" title="Go to Hebrews 9:8">Hebrews 9:8 g </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “the way into the Holy Place.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10106" title="Go to Hebrews 9:9">Hebrews 9:9 h </a>  <span class='footnote-text'>The Aramaic can be translated “mystery.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10107" title="Go to Hebrews 9:10">Hebrews 9:10 i </a>  <span class='footnote-text'>The Greek word <i>diothosis</i> is used only here in the New Testament. It means “to set things right,” or “to snap a broken bone back into place,” by implication <i>restoration</i>.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10108" title="Go to Hebrews 9:11">Hebrews 9:11 j </a>  <span class='footnote-text'>The Aramaic can be translated “the good things that he did.” Some Greek manuscripts have “good things that are coming.”</span> <br><br> <a href="#en-TPT-10108" title="Go to Hebrews 9:11">Hebrews 9:11 k </a>  <span class='footnote-text'>Or “not of this creation” (world).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10109" title="Go to Hebrews 9:12">Hebrews 9:12 l </a>  <span class='footnote-text'>Or “He has paid the ransom [redemption] forever.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10111" title="Go to Hebrews 9:14">Hebrews 9:14 m </a>  <span class='footnote-text'>Or “unblemished.”</span> <br><br> <a href="#en-TPT-10111" title="Go to Hebrews 9:14">Hebrews 9:14 n </a>  <span class='footnote-text'>Or “purifies.”</span> <br><br> <a href="#en-TPT-10111" title="Go to Hebrews 9:14">Hebrews 9:14 o </a>  <span class='footnote-text'>Or “what we did when we were corpses.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10112" title="Go to Hebrews 9:15">Hebrews 9:15 p </a>  <span class='footnote-text'>Or “those who are called.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10115" title="Go to Hebrews 9:19">Hebrews 9:19 q </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.24.3" href="/passage/?search=Exod.24.3&version=TPT">24:3 q </a> , <a class="bibleref" data-bibleref="Exod.24.7" href="/passage/?search=Exod.24.7&version=TPT">7 q </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10116" title="Go to Hebrews 9:20">Hebrews 9:20 r </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.24.8" href="/passage/?search=Exod.24.8&version=TPT">24:8 r </a> . The blood of Jesus gave birth to the new covenant for the forgiveness of sins. See <a class="bibleref" data-bibleref="Matt.26.28" href="/passage/?search=Matt.26.28&version=TPT">Matt. 26:28 r </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10119" title="Go to Hebrews 9:23">Hebrews 9:23 s </a>  <span class='footnote-text'>Or “outlines” or “sketches.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10120" title="Go to Hebrews 9:24">Hebrews 9:24 t </a>  <span class='footnote-text'>As translated from the Aramaic (Hebrew), which has no word equivalent for “presence,” only “face.” To come into God’s presence meant that you come before his <i>face</i>.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10122" title="Go to Hebrews 9:26">Hebrews 9:26 u </a>  <span class='footnote-text'>Or “from the foundation of the world.” The Greek word <i>katabole</i> can also mean “laying down” or “falling down” (of the world through sin), which by implication means Adam’s sin.</span> <br><br> <a href="#en-TPT-10122" title="Go to Hebrews 9:26">Hebrews 9:26 v </a>  <span class='footnote-text'>The Aramaic can be translated “annihilate sin.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10123" title="Go to Hebrews 9:27">Hebrews 9:27 w </a>  <span class='footnote-text'>The Greek is literally “a court trial.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10124" title="Go to Hebrews 9:28">Hebrews 9:28 x </a>  <span class='footnote-text'>The Aramaic can be translated “to burn away [obliterate] the sins of many.” See Isa. <a class="bibleref" data-bibleref="Isa.53.12" href="/passage/?search=Isa.53.12&version=TPT">53:12 x </a> .</span> <br><br> <a href="#en-TPT-10124" title="Go to Hebrews 9:28">Hebrews 9:28 y </a>  <span class='footnote-text'>There is a salvation that is yet to be unveiled. See <a class="bibleref" data-bibleref="1Pet.1.5" href="/passage/?search=1Pet.1.5&version=TPT">1 Peter 1:5 y </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10127" title="Go to Hebrews 10:4">Hebrews 10:4 a </a>  <span class='footnote-text'>The Aramaic can be translated “bulls and birds.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10128" title="Go to Hebrews 10:5">Hebrews 10:5 b </a>  <span class='footnote-text'>As translated from the Aramaic. See also <a class="bibleref" data-bibleref="Ps.40.6" href="/passage/?search=Ps.40.6&version=TPT">Ps. 40:6-8 b </a> . The Hebrew of <a class="bibleref" data-bibleref="Ps.40.6" href="/passage/?search=Ps.40.6&version=TPT">Ps. 40:6 b </a>  has, “My ears you have pierced.” The Clementine Septuagint has “My ears you have prepared.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10130" title="Go to Hebrews 10:7">Hebrews 10:7 c </a>  <span class='footnote-text'>Or “in the scroll of the Book.” The Aramaic can be translated “from the beginning of your writings [the Torah] it is spoken of me.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10132" title="Go to Hebrews 10:9">Hebrews 10:9 d </a>  <span class='footnote-text'>Or “he abolishes the first.”</span> <br><br> <a href="#en-TPT-10132" title="Go to Hebrews 10:9">Hebrews 10:9 e </a>  <span class='footnote-text'>Or “the second” (covenant).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10133" title="Go to Hebrews 10:10">Hebrews 10:10 f </a>  <span class='footnote-text'>Or “made holy through the offering up of the body of Jesus Christ once and for all.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10137" title="Go to Hebrews 10:14">Hebrews 10:14 g </a>  <span class='footnote-text'>Or “we are being made holy.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10140" title="Go to Hebrews 10:17">Hebrews 10:17 h </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.31.33" href="/passage/?search=Jer.31.33&version=TPT">31:33-34 h </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10143" title="Go to Hebrews 10:20">Hebrews 10:20 i </a>  <span class='footnote-text'>Or “newly slain.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10145" title="Go to Hebrews 10:22">Hebrews 10:22 j </a>  <span class='footnote-text'>Or “draw near to God,” or “offer a true sacrifice. The Hebrew verbs “to draw near” (<i>lehitkarev</i>) and “to offer a sacrifice” (<i>lehakriv</i>) are nearly identical and both are taken from the same root word.</span> <br><br> <a href="#en-TPT-10145" title="Go to Hebrews 10:22">Hebrews 10:22 k </a>  <span class='footnote-text'>Or “our bodies washed with pure water.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10146" title="Go to Hebrews 10:23">Hebrews 10:23 l </a>  <span class='footnote-text'>The Aramaic can be translated “Faithful is the One who sent us this message of hope.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10147" title="Go to Hebrews 10:24">Hebrews 10:24 m </a>  <span class='footnote-text'>The Aramaic can be translated “Let us look on one another with the excitement of love.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10148" title="Go to Hebrews 10:25">Hebrews 10:25 n </a>  <span class='footnote-text'>Or “abandon.” The Greek implies a person who is extremely discouraged.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10150" title="Go to Hebrews 10:27">Hebrews 10:27 o </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.26.11" href="/passage/?search=Isa.26.11&version=TPT">26:11 o </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10152" title="Go to Hebrews 10:29">Hebrews 10:29 p </a>  <span class='footnote-text'>Or “who tramples the Son of God under his feet.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10153" title="Go to Hebrews 10:30">Hebrews 10:30 q </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.32.35" href="/passage/?search=Deut.32.35&version=TPT">32:35-36 q </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10154" title="Go to Hebrews 10:31">Hebrews 10:31 r </a>  <span class='footnote-text'>Or “to fall into the hands.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10155" title="Go to Hebrews 10:32">Hebrews 10:32 s </a>  <span class='footnote-text'>The Aramaic can be translated “after you were baptized.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10156" title="Go to Hebrews 10:33">Hebrews 10:33 t </a>  <span class='footnote-text'>The Aramaic can be translated “so that you would become seers” or “develop vision.”</span> <br><br> <a href="#en-TPT-10156" title="Go to Hebrews 10:33">Hebrews 10:33 u </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “partners with those who were similarly abused.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10157" title="Go to Hebrews 10:34">Hebrews 10:34 v </a>  <span class='footnote-text'>Or “my [Paul’s] imprisonment.”</span> <br><br> <a href="#en-TPT-10157" title="Go to Hebrews 10:34">Hebrews 10:34 w </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “you possess greater heavenly things.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10158" title="Go to Hebrews 10:35">Hebrews 10:35 x </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “your faith yields a great reward.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10159" title="Go to Hebrews 10:36">Hebrews 10:36 y </a>  <span class='footnote-text'>Or “to do God’s will.” The Greek word for “do” is taken from the Greek word <i>poeima</i> (poem or poetry).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10160" title="Go to Hebrews 10:37">Hebrews 10:37 z </a>  <span class='footnote-text'>That is, time is not relevant in the realm of the Spirit. See Isa. <a class="bibleref" data-bibleref="Isa.26.20" href="/passage/?search=Isa.26.20&version=TPT">26:20 z </a> ; Hab. <a class="bibleref" data-bibleref="Hab.2.3" href="/passage/?search=Hab.2.3&version=TPT">2:3-4 z </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10161" title="Go to Hebrews 10:38">Hebrews 10:38 a </a>  <span class='footnote-text'>Supplied for clarity of the English narrative.</span> <br><br> <a href="#en-TPT-10161" title="Go to Hebrews 10:38">Hebrews 10:38 b </a>  <span class='footnote-text'>As translated from the Aramaic, and the Septuagint of Hab. <a class="bibleref" data-bibleref="Hab.2.4" href="/passage/?search=Hab.2.4&version=TPT">2:4 b </a> .</span> <br><br> <a href="#en-TPT-10161" title="Go to Hebrews 10:38">Hebrews 10:38 c </a>  <span class='footnote-text'>The Greek word <i>hupostello</i> (aroist subjunctive middle, used absolutely), does not mean “to draw back” but “to cower in fear.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10162" title="Go to Hebrews 10:39">Hebrews 10:39 d </a>  <span class='footnote-text'>Or “faith to the preservation of the soul.” The Aramaic can be translated “faith that fulfills our soul.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10164" title="Go to Hebrews 11:2">Hebrews 11:2 a </a>  <span class='footnote-text'>Or “elders.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10165" title="Go to Hebrews 11:3">Hebrews 11:3 b </a>  <span class='footnote-text'>Or “the ages were completely equipped.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10166" title="Go to Hebrews 11:4">Hebrews 11:4 c </a>  <span class='footnote-text'>Although Abel is the subject of the Greek sentence, faith is the emphasis and focus of this chapter. Nothing would have been accomplished by the figures mentioned in <a class="bibleref" data-bibleref="Heb.11.4" href="/passage/?search=Heb.11.4&version=TPT">vv. 4–29 c </a>  without faith. It is assumed that it is the faith of the person mentioned, not merely an abstraction of faith.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10167" title="Go to Hebrews 11:5">Hebrews 11:5 d </a>  <span class='footnote-text'>Or “he had the reputation of pleasing God.” See Gen. <a class="bibleref" data-bibleref="Gen.5.24" href="/passage/?search=Gen.5.24&version=TPT">5:24 d </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10168" title="Go to Hebrews 11:6">Hebrews 11:6 e </a>  <span class='footnote-text'>Or “we are powerless to please God.” The Greek word <i>adynatos</i> means impotent or powerless.</span> <br><br> <a href="#en-TPT-10168" title="Go to Hebrews 11:6">Hebrews 11:6 f </a>  <span class='footnote-text'>Or “Anyone who approaches God must believe.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10171" title="Go to Hebrews 11:9">Hebrews 11:9 g </a>  <span class='footnote-text'>Or “a foreign country.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10172" title="Go to Hebrews 11:10">Hebrews 11:10 h </a>  <span class='footnote-text'>Or “He was continually receiving the city.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10173" title="Go to Hebrews 11:11">Hebrews 11:11 i </a>  <span class='footnote-text'>As translated from the Aramaic and some Greek manuscripts. Arguably, a difficult passage to translate from the Greek; variations of the text are focused on Abraham’s faith, not Sarah’s. Other manuscripts seem to have the focus on “their faith” (both Sarah’s and Abraham’s).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10175" title="Go to Hebrews 11:13">Hebrews 11:13 j </a>  <span class='footnote-text'>Or “as strangers and nomads on earth.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10176" title="Go to Hebrews 11:14">Hebrews 11:14 k </a>  <span class='footnote-text'>Or “speak this way.”</span> <br><br> <a href="#en-TPT-10176" title="Go to Hebrews 11:14">Hebrews 11:14 l </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “homeland” (country).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10178" title="Go to Hebrews 11:16">Hebrews 11:16 m </a>  <span class='footnote-text'>It should be noted that there is no mention of “land” or “country” in the Greek text of <a class="bibleref" data-bibleref="Heb.11.15" href="/passage/?search=Heb.11.15&version=TPT">vv. 15–16 m </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10179" title="Go to Hebrews 11:17">Hebrews 11:17 n </a>  <span class='footnote-text'>The Aramaic can be translated “he received the royal-proclamation,” the Aramaic word for “promise.”</span> <br><br> <a href="#en-TPT-10179" title="Go to Hebrews 11:17">Hebrews 11:17 o </a>  <span class='footnote-text'>Or “he attempted to offer up.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10180" title="Go to Hebrews 11:18">Hebrews 11:18 p </a>  <span class='footnote-text'>Or “in Isaac seed will be named for you.” See Gen. <a class="bibleref" data-bibleref="Gen.21.12" href="/passage/?search=Gen.21.12&version=TPT">21:12 p </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10181" title="Go to Hebrews 11:19">Hebrews 11:19 q </a>  <span class='footnote-text'>Or “Isaac was given to him as a parable.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10183" title="Go to Hebrews 11:21">Hebrews 11:21 r </a>  <span class='footnote-text'>See Gen. 49.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10184" title="Go to Hebrews 11:22">Hebrews 11:22 s </a>  <span class='footnote-text'>Or “remembering the exodus.” This is amazing, since the exodus had not yet happened, so how could Joseph “remember” it? This is the eye of faith that imparts prophetic vision of the future.</span> <br><br> <a href="#en-TPT-10184" title="Go to Hebrews 11:22">Hebrews 11:22 t </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.50.24" href="/passage/?search=Gen.50.24&version=TPT">50:24-25 t </a> .</span> <br><br> <a href="#en-TPT-10184" title="Go to Hebrews 11:22">Hebrews 11:22 u </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.47.29" href="/passage/?search=Gen.47.29&version=TPT">47:29-30 u </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10185" title="Go to Hebrews 11:23">Hebrews 11:23 v </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.2.2" href="/passage/?search=Exod.2.2&version=TPT">2:2 v </a> .</span> <br><br> <a href="#en-TPT-10185" title="Go to Hebrews 11:23">Hebrews 11:23 w </a>  <span class='footnote-text'>Or “elegant.” This can mean pleasing in appearance and/or good character.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10188" title="Go to Hebrews 11:26">Hebrews 11:26 x </a>  <span class='footnote-text'>Or “the reproach of Christ.” The Greek text can be translated with either Moses as the one anointed, or Christ, the Anointed One. Moses saw the messianic hope and esteemed it greater than momentary affliction. He believed in the coming Anointed One and held the promise dear.</span> <br><br> <a href="#en-TPT-10188" title="Go to Hebrews 11:26">Hebrews 11:26 y </a>  <span class='footnote-text'>Or “the storehouses of Egypt.”</span> <br><br> <a href="#en-TPT-10188" title="Go to Hebrews 11:26">Hebrews 11:26 z </a>  <span class='footnote-text'>The Aramaic can be translated “he was paid back in the reward of a Messiah!”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10189" title="Go to Hebrews 11:27">Hebrews 11:27 a </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek does not have “God” but can be translated “Moses was patient for the invisible as though he were able to see it come to be.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10190" title="Go to Hebrews 11:28">Hebrews 11:28 b </a>  <span class='footnote-text'>This is the perfect tense of the Greek, implying that the Passover is still observed.</span> <br><br> <a href="#en-TPT-10190" title="Go to Hebrews 11:28">Hebrews 11:28 c </a>  <span class='footnote-text'>Or “pouring out of [lamb’s] blood.”</span> <br><br> <a href="#en-TPT-10190" title="Go to Hebrews 11:28">Hebrews 11:28 d </a>  <span class='footnote-text'>That is, “firstborn people and animals.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10196" title="Go to Hebrews 11:34">Hebrews 11:34 e </a>  <span class='footnote-text'>The Aramaic can be translated “They were restored (healed) from sickness.”</span> <br><br> <a href="#en-TPT-10196" title="Go to Hebrews 11:34">Hebrews 11:34 f </a>  <span class='footnote-text'>See Judg. 7; 16:19–30. Although most translate this “causing enemy armies to flee” the Greek is literally “wheeling ranks drawn up in battle order, ranks which belonged to another.” The implication is that through their faith, angelic warriors <i>wheeled</i> into battle formation ready to fight with them in battle.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10197" title="Go to Hebrews 11:35">Hebrews 11:35 g </a>  <span class='footnote-text'>Or “tortured with clubs” (beaten to death).</span>


bookid: Heb
contenido:
<a href="#en-TPT-10203" title="Go to Hebrews 12:1">Hebrews 12:1 a </a>  <span class='footnote-text'>Or “martyrs.”</span> <br><br> <a href="#en-TPT-10203" title="Go to Hebrews 12:1">Hebrews 12:1 b </a>  <span class='footnote-text'>Or “get rid of every arrow tip in us.” The implication is carrying an arrow tip inside, a wound that weighs us down and keeps us from running our race with freedom.</span> <br><br> <a href="#en-TPT-10203" title="Go to Hebrews 12:1">Hebrews 12:1 c </a>  <span class='footnote-text'>Or “the sin that so cleverly entangles us.” The Aramaic can be translated “the sin that is ready [and waiting] for us.” If this is speaking of one sin, the context would point to the sin of unbelief and doubting God’s promises.</span> <br><br> <a href="#en-TPT-10203" title="Go to Hebrews 12:1">Hebrews 12:1 d </a>  <span class='footnote-text'>Or “obstacle course.” The Greek word <i>agona</i> means agony or conflict. The assumption is this race will not be easy, but the proper path to run has been set before us.</span> <br><br> <a href="#en-TPT-10203" title="Go to Hebrews 12:1">Hebrews 12:1 e </a>  <span class='footnote-text'>The Aramaic can be translated “the race [personally] appointed to us.” God has a destiny for each of us that we are to give ourselves fully to reach.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10204" title="Go to Hebrews 12:2">Hebrews 12:2 f </a>  <span class='footnote-text'>Or “He is the pioneer and perfecter of faith.”</span> <br><br> <a href="#en-TPT-10204" title="Go to Hebrews 12:2">Hebrews 12:2 g </a>  <span class='footnote-text'>This was the joy of our salvation. He placed before his eyes the bliss we would forever share together with him, which empowered him to go through his agony.</span> <br><br> <a href="#en-TPT-10204" title="Go to Hebrews 12:2">Hebrews 12:2 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “thinking nothing of its shame.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10205" title="Go to Hebrews 12:3">Hebrews 12:3 i </a>  <span class='footnote-text'>Or “those who were their own stumbling block.” As translated from the Aramaic.</span>


bookid: Heb
contenido:
<a href="#en-TPT-10206" title="Go to Hebrews 12:4">Hebrews 12:4 j </a>  <span class='footnote-text'>Or “resisting until blood.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10207" title="Go to Hebrews 12:5">Hebrews 12:5 k </a>  <span class='footnote-text'>Or “when he puts you under scrutiny.” The Aramaic can be translated “Don’t let your soul tremble [with dread] when your loyalty strays from him.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10208" title="Go to Hebrews 12:6">Hebrews 12:6 l </a>  <span class='footnote-text'>The Aramaic word used here means nurturing love, a mother’s love. This passage shows both the strength of a father’s love in how God disciplines us and the nurturing care of a mother’s love. The Aramaic could be translated, “The Lord shows his nurturing love [mercy] to those he is sanctifying.”</span> <br><br> <a href="#en-TPT-10208" title="Go to Hebrews 12:6">Hebrews 12:6 m </a>  <span class='footnote-text'>The Aramaic word for “draws you to himself” is <i>nagad,</i> which can mean “scourge” (severely punish) or “to attract,” “to draw,” or “tug the heart.” The Greek is “The Lord scourges [chastises] every son he receives.” See also <a class="bibleref" data-bibleref="Prov.3.11" href="/passage/?search=Prov.3.11&version=TPT">Prov. 3:11-12 m </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10209" title="Go to Hebrews 12:7">Hebrews 12:7 n </a>  <span class='footnote-text'>Or “What you endure is meant to educate you.”</span> <br><br> <a href="#en-TPT-10209" title="Go to Hebrews 12:7">Hebrews 12:7 o </a>  <span class='footnote-text'>The Aramaic can be translated “Who has ever heard of a child not approved by a father?”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10210" title="Go to Hebrews 12:8">Hebrews 12:8 p </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “illegitimate.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10211" title="Go to Hebrews 12:9">Hebrews 12:9 q </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Prov.6.23" href="/passage/?search=Prov.6.23&version=TPT">Prov. 6:23 q </a> .</span>


bookid: Heb
contenido:
<a href="#en-TPT-10213" title="Go to Hebrews 12:11">Hebrews 12:11 r </a>  <span class='footnote-text'>Throughout this passage the word <i>discipline</i> can also be translated “correction,” “instruction,” and “training.”</span> <br><br> <a href="#en-TPT-10213" title="Go to Hebrews 12:11">Hebrews 12:11 s </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Jas.3.18" href="/passage/?search=Jas.3.18&version=TPT">James 3:18 s </a> .</span> <br><br> <a href="#en-TPT-10213" title="Go to Hebrews 12:11">Hebrews 12:11 t </a>  <span class='footnote-text'>Or “those who have endured its [gymnastic] training.”</span>


bookid: Heb
contenido:
<a href="#en-TPT-10214" title="Go to Hebrews 12:12">Hebrews 12:12 u </a>  <span class='footnote-text'>The Greek word used here can also mean “paralyzed knees.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10935" title="Go to Revelation 14:20">Revelation 14:20 s </a>  <span class='footnote-text'>That is, the New Jerusalem.</span> <br><br> <a href="#en-TPT-10935" title="Go to Revelation 14:20">Revelation 14:20 t </a>  <span class='footnote-text'>This would be about five feet high.</span> <br><br> <a href="#en-TPT-10935" title="Go to Revelation 14:20">Revelation 14:20 u </a>  <span class='footnote-text'>There is variation over the exact measurement of a “stade.” Some calculate it to be about 600 feet, which would make it over 180 miles. But in the Aramaic, a stadia (race track) is measured at about 1/8 of a mile, which would make nearly 140 miles. It is impossible to view this as literal, for that much blood of human beings would be over ten thousand times the population of earth. The number forty is the number of testing/trial and 1,600 is forty squared. It becomes a picture of severe testing, even to the point of blood, for the people of God.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10936" title="Go to Revelation 15:1">Revelation 15:1 a </a>  <span class='footnote-text'>Or “strong passion.” See also Mic. <a class="bibleref" data-bibleref="Mic.7.18" href="/passage/?search=Mic.7.18&version=TPT">7:18 a </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10937" title="Go to Revelation 15:2">Revelation 15:2 b </a>  <span class='footnote-text'>All those who are one day victorious over the “beast” will learn to sing this eternal song of thanksgiving and praise. The “beast” is our self-life (<a class="bibleref" data-bibleref="Ps.73.22" href="/passage/?search=Ps.73.22&version=TPT">Ps. 73:22 b </a> ). We are called to overcome this beast through the life of Jesus within us. As we overcome by the power of the cross and borrow the life of Christ for ourselves, we qualify as overcomers who sing the sacred song of Moses. All that is of the beast must be laid aside as we take up the Christ nature and live in his strength. He can change each of us from a beast to a lamb (Isa. <a class="bibleref" data-bibleref="Isa.11.6" href="/passage/?search=Isa.11.6&version=TPT">11:6-10 b </a> ; <a class="bibleref" data-bibleref="Phil.3.21" href="/passage/?search=Phil.3.21&version=TPT">Phil. 3:21 b </a> ; <a class="bibleref" data-bibleref="Rev.12.11" href="/passage/?search=Rev.12.11&version=TPT">Rev. 12:11 b </a> ).</span>


bookid: Rev
contenido:
<a href="#en-TPT-10938" title="Go to Revelation 15:3">Revelation 15:3 c </a>  <span class='footnote-text'>The song of Moses was sung in a victory celebration of Israel’s deliverance from Egypt (Ex. 15); the song of the Lamb is sung in a victory celebration of believers who conquered the beast (the nature of man).</span> <br><br> <a href="#en-TPT-10938" title="Go to Revelation 15:3">Revelation 15:3 d </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-10938" title="Go to Revelation 15:3">Revelation 15:3 e </a>  <span class='footnote-text'>Some manuscripts have “King of the nations.” The Aramaic can be translated “King of the universe.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10939" title="Go to Revelation 15:4">Revelation 15:4 f </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “for your righteous works [judgments] are revealed.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10940" title="Go to Revelation 15:5">Revelation 15:5 g </a>  <span class='footnote-text'>Or “tent of witness.” This phrase is found 130 times from Exodus through Deuteronomy and refers to the innermost place of the tabernacle (holy of holies) where God’s testimony (the Ten Commandments) was kept inside the ark of glory.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10941" title="Go to Revelation 15:6">Revelation 15:6 h </a>  <span class='footnote-text'>Or “across their chests.” Just as we will be clothed in the garments of our High Priest, these seven messengers are robed in pure garments and free from corruption.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10942" title="Go to Revelation 15:7">Revelation 15:7 i </a>  <span class='footnote-text'>Both the Greek and the Aramaic can be translated “the strong passion of God.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10943" title="Go to Revelation 15:8">Revelation 15:8 j </a>  <span class='footnote-text'>The Aramaic can be translated “incense.”</span> <br><br> <a href="#en-TPT-10943" title="Go to Revelation 15:8">Revelation 15:8 k </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.40.34" href="/passage/?search=Exod.40.34&version=TPT">40:34-35 k </a> ; <a class="bibleref" data-bibleref="Exod.40.1" href="/passage/?search=Exod.40.1&version=TPT">1 k </a>  Kings <a class="bibleref" data-bibleref="1Kgs.8.10" href="/passage/?search=1Kgs.8.10&version=TPT">8:10-11 k </a> . The Aramaic can be translated “no one was able to depart the sanctuary.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10944" title="Go to Revelation 16:1">Revelation 16:1 a </a>  <span class='footnote-text'>The Aramaic word can be translated “passion.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10948" title="Go to Revelation 16:5">Revelation 16:5 b </a>  <span class='footnote-text'>Or “because you have passed these judgments.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10954" title="Go to Revelation 16:11">Revelation 16:11 c </a>  <span class='footnote-text'>Or “because of their pains and sores.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10955" title="Go to Revelation 16:12">Revelation 16:12 d </a>  <span class='footnote-text'>Or “Euphrates,” which means “the good and abounding river.”</span> <br><br> <a href="#en-TPT-10955" title="Go to Revelation 16:12">Revelation 16:12 e </a>  <span class='footnote-text'>Or “for the kings from the rising of the sun.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10957" title="Go to Revelation 16:14">Revelation 16:14 f </a>  <span class='footnote-text'>Or “demon-gods.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10958" title="Go to Revelation 16:15">Revelation 16:15 g </a>  <span class='footnote-text'>Or “continually [repeatedly] come.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10959" title="Go to Revelation 16:16">Revelation 16:16 h </a>  <span class='footnote-text'>Or “Armageddon.” The Greek word for “Armageddon” comes from the word <i>meged</i>, which can be translated “precious fruit,” “excellent,” “choice things,” “pleasant things.” Armegeddon can also be viewed as a realm where both good and evil is gathered together. The battle on God’s great day includes the war within the hearts of mankind.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10960" title="Go to Revelation 16:17">Revelation 16:17 i </a>  <span class='footnote-text'>Or “It has come to be” as in “to give birth.” The Greek word is <i>ginomai</i> (similar to our English word <i>genome</i>) and is translated three times in <a class="bibleref" data-bibleref="Rom.7.3" href="/passage/?search=Rom.7.3&version=TPT">Rom. 7:3-4 i </a>  as “married.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10964" title="Go to Revelation 16:21">Revelation 16:21 j </a>  <span class='footnote-text'>Or “weighing about a talent.” A talent was a monetary measure of gold, silver, or brass, believed to weigh about ninety-five pounds.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10966" title="Go to Revelation 17:2">Revelation 17:2 a </a>  <span class='footnote-text'>A metaphor for idolatry. See Isa. <a class="bibleref" data-bibleref="Isa.1.21" href="/passage/?search=Isa.1.21&version=TPT">1:21 a </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10968" title="Go to Revelation 17:4">Revelation 17:4 b </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.51.7" href="/passage/?search=Jer.51.7&version=TPT">51:7 b </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10974" title="Go to Revelation 17:10">Revelation 17:10 c </a>  <span class='footnote-text'>Scholars who believe in an earlier date of Revelation see these as the emperors of Rome, for Nero (the one who now “is”) was Rome’s sixth Caesar of Rome (AD 54–68).</span> <br><br> <a href="#en-TPT-10974" title="Go to Revelation 17:10">Revelation 17:10 d </a>  <span class='footnote-text'>The Aramaic can be translated “he will have little desire to rule.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10975" title="Go to Revelation 17:11">Revelation 17:11 e </a>  <span class='footnote-text'>The Aramaic can be translated “the dragon and the wild beast it brought.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10976" title="Go to Revelation 17:12">Revelation 17:12 f </a>  <span class='footnote-text'>Or “royal power.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10981" title="Go to Revelation 17:17">Revelation 17:17 g </a>  <span class='footnote-text'>Or “their royal power.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10982" title="Go to Revelation 17:18">Revelation 17:18 h </a>  <span class='footnote-text'>Or “has royal dominion [sovereignty] over.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10984" title="Go to Revelation 18:2">Revelation 18:2 a </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.13.21" href="/passage/?search=Isa.13.21&version=TPT">13:21 a </a> ; <a class="bibleref" data-bibleref="Isa.34.11" href="/passage/?search=Isa.34.11&version=TPT">34:11 a </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-10985" title="Go to Revelation 18:3">Revelation 18:3 b </a>  <span class='footnote-text'>Or “have fallen because of the wine of her wrath.”</span> <br><br> <a href="#en-TPT-10985" title="Go to Revelation 18:3">Revelation 18:3 c </a>  <span class='footnote-text'>A metaphor for idolatry.</span>


bookid: Rev
contenido:
<a href="#en-TPT-10987" title="Go to Revelation 18:5">Revelation 18:5 d </a>  <span class='footnote-text'>Or “her sins have touched the heaven.”</span> <br><br> <a href="#en-TPT-10987" title="Go to Revelation 18:5">Revelation 18:5 e </a>  <span class='footnote-text'>Or “iniquities.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10988" title="Go to Revelation 18:6">Revelation 18:6 f </a>  <span class='footnote-text'>Or “Mix a double amount for her in the cup she mixed.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10993" title="Go to Revelation 18:11">Revelation 18:11 g </a>  <span class='footnote-text'>Or “ship’s cargo.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10994" title="Go to Revelation 18:12">Revelation 18:12 h </a>  <span class='footnote-text'>Or “citron wood.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-10996" title="Go to Revelation 18:14">Revelation 18:14 i </a>  <span class='footnote-text'>Or “ripe fruit,” a metaphor for life’s delicacies.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11004" title="Go to Revelation 18:22">Revelation 18:22 j </a>  <span class='footnote-text'>Or “the sound of harpists, minstrels, flutists, and trumpeters.”</span> <br><br> <a href="#en-TPT-11004" title="Go to Revelation 18:22">Revelation 18:22 k </a>  <span class='footnote-text'>Or “the noise of a mill.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11005" title="Go to Revelation 18:23">Revelation 18:23 l </a>  <span class='footnote-text'>Or “the voice of bridegroom and bride.”</span> <br><br> <a href="#en-TPT-11005" title="Go to Revelation 18:23">Revelation 18:23 m </a>  <span class='footnote-text'>Or “magic” (spells), which often involved drug usage.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11006" title="Go to Revelation 18:24">Revelation 18:24 n </a>  <span class='footnote-text'>Or “her.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11012" title="Go to Revelation 19:6">Revelation 19:6 a </a>  <span class='footnote-text'>The Aramaic adds a clause that is missing in the Greek: “the One and Only for all.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11013" title="Go to Revelation 19:7">Revelation 19:7 b </a>  <span class='footnote-text'>The imagery of the wedding celebration of the Lamb reinforces and expresses the beautiful intimacy that Jesus shares with his beloved bride. See Hos. <a class="bibleref" data-bibleref="Hos.2.19" href="/passage/?search=Hos.2.19&version=TPT">2:19 b </a> ; <a class="bibleref" data-bibleref="Eph.5.26" href="/passage/?search=Eph.5.26&version=TPT">Eph. 5:26-27 b </a> .</span> <br><br> <a href="#en-TPT-11013" title="Go to Revelation 19:7">Revelation 19:7 c </a>  <span class='footnote-text'>The Aramaic can be translated “And his bride loves him!”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11014" title="Go to Revelation 19:8">Revelation 19:8 d </a>  <span class='footnote-text'>The Aramaic can be translated “and the fine linens are the blessings of the holy ones.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11016" title="Go to Revelation 19:10">Revelation 19:10 e </a>  <span class='footnote-text'>That is, the essence of prophecy.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11017" title="Go to Revelation 19:11">Revelation 19:11 f </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rev.1.5" href="/passage/?search=Rev.1.5&version=TPT">Rev. 1:5 f </a> ; <a class="bibleref" data-bibleref="Rev.3.14" href="/passage/?search=Rev.3.14&version=TPT">3:14 f </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11018" title="Go to Revelation 19:12">Revelation 19:12 g </a>  <span class='footnote-text'>Jesus has absolute sovereignty over every nation and every heart.</span> <br><br> <a href="#en-TPT-11018" title="Go to Revelation 19:12">Revelation 19:12 h </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Rev.3.12" href="/passage/?search=Rev.3.12&version=TPT">Rev. 3:12 h </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11021" title="Go to Revelation 19:15">Revelation 19:15 i </a>  <span class='footnote-text'>Or “to strike down.”</span> <br><br> <a href="#en-TPT-11021" title="Go to Revelation 19:15">Revelation 19:15 j </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.2.9" href="/passage/?search=Ps.2.9&version=TPT">Ps. 2:9 j </a> ; <a class="bibleref" data-bibleref="Rev.2.27" href="/passage/?search=Rev.2.27&version=TPT">Rev. 2:27 j </a>  and the first footnote; 12:5.</span> <br><br> <a href="#en-TPT-11021" title="Go to Revelation 19:15">Revelation 19:15 k </a>  <span class='footnote-text'>Or “strong passion.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11028" title="Go to Revelation 20:1">Revelation 20:1 a </a>  <span class='footnote-text'>Or “abyss.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11029" title="Go to Revelation 20:2">Revelation 20:2 b </a>  <span class='footnote-text'>Satan has been bound since the death and resurrection of Jesus. We now enforce the judgment that took place on Calvary. The thousand years is an obvious metaphor of the time in which we live (<a class="bibleref" data-bibleref="2Pet.3.8" href="/passage/?search=2Pet.3.8&version=TPT">2 Peter 3:8 b </a> ). We are given the authority to “overpower the mighty man and tie him up” and plunder his goods (<a class="bibleref" data-bibleref="Mark.3.27" href="/passage/?search=Mark.3.27&version=TPT">Mark 3:27 b </a> ). See also <a class="bibleref" data-bibleref="Matt.12.29" href="/passage/?search=Matt.12.29&version=TPT">Matt. 12:29 b </a> ; <a class="bibleref" data-bibleref="John.12.31" href="/passage/?search=John.12.31&version=TPT">John 12:31 b </a> ; <a class="bibleref" data-bibleref="Col.2.15" href="/passage/?search=Col.2.15&version=TPT">Col. 2:15 b </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11032" title="Go to Revelation 20:5">Revelation 20:5 c </a>  <span class='footnote-text'>The first resurrection took place when every believer was raised together with Christ. See <a class="bibleref" data-bibleref="Eph.1.19" href="/passage/?search=Eph.1.19&version=TPT">Eph. 1:19 c </a> ; <a class="bibleref" data-bibleref="Eph.2.6" href="/passage/?search=Eph.2.6&version=TPT">2:6 c </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11033" title="Go to Revelation 20:6">Revelation 20:6 d </a>  <span class='footnote-text'>The first resurrection took place when Christ was raised from the dead, for he raised with him every believer and seated us in him in the heavenly realm. See <a class="bibleref" data-bibleref="Eph.1.3" href="/passage/?search=Eph.1.3&version=TPT">Eph. 1:3-23 d </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11035" title="Go to Revelation 20:8">Revelation 20:8 e </a>  <span class='footnote-text'>See Ezek. 38–39.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11038" title="Go to Revelation 20:11">Revelation 20:11 f </a>  <span class='footnote-text'>Or “no place was found for them.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11044" title="Go to Revelation 21:2">Revelation 21:2 a </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11045" title="Go to Revelation 21:3">Revelation 21:3 b </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.26.11" href="/passage/?search=Lev.26.11&version=TPT">26:11-12 b </a> ; Isa. <a class="bibleref" data-bibleref="Isa.7.14" href="/passage/?search=Isa.7.14&version=TPT">7:14 b </a> ; <a class="bibleref" data-bibleref="Isa.8.8" href="/passage/?search=Isa.8.8&version=TPT">8:8-10 b </a> ; Jer. <a class="bibleref" data-bibleref="Jer.31.33" href="/passage/?search=Jer.31.33&version=TPT">31:33 b </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.37.27" href="/passage/?search=Ezek.37.27&version=TPT">37:27 b </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11046" title="Go to Revelation 21:4">Revelation 21:4 c </a>  <span class='footnote-text'>Or “anoint.”</span> <br><br> <a href="#en-TPT-11046" title="Go to Revelation 21:4">Revelation 21:4 d </a>  <span class='footnote-text'>Or “the first things.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11048" title="Go to Revelation 21:6">Revelation 21:6 e </a>  <span class='footnote-text'>See footnote for <a class="bibleref" data-bibleref="Rev.1.8" href="/passage/?search=Rev.1.8&version=TPT">Rev. 1:8 e </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11049" title="Go to Revelation 21:7">Revelation 21:7 f </a>  <span class='footnote-text'>Or “in me.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11050" title="Go to Revelation 21:8">Revelation 21:8 g </a>  <span class='footnote-text'>The Aramaic can be translated “fearmongers.”</span> <br><br> <a href="#en-TPT-11050" title="Go to Revelation 21:8">Revelation 21:8 h </a>  <span class='footnote-text'>Or “fornicators” or “male prostitutes.”</span> <br><br> <a href="#en-TPT-11050" title="Go to Revelation 21:8">Revelation 21:8 i </a>  <span class='footnote-text'>Or “pretenders.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11053" title="Go to Revelation 21:11">Revelation 21:11 j </a>  <span class='footnote-text'>See the first footnote for <a class="bibleref" data-bibleref="Rev.4.3" href="/passage/?search=Rev.4.3&version=TPT">Rev. 4:3 j </a> </span>


bookid: Rev
contenido:
<a href="#en-TPT-11058" title="Go to Revelation 21:16">Revelation 21:16 k </a>  <span class='footnote-text'>Proportionately, the New Jerusalem is the same shape as the holy of holies.</span> <br><br> <a href="#en-TPT-11058" title="Go to Revelation 21:16">Revelation 21:16 l </a>  <span class='footnote-text'>The number 12,000 (12 × 1,000) is found twenty-five times in the Bible. In Revelation, every measurement of the New Jerusalem is a multiple of twelve. We find twelve gates with twelve messengers, twelve tribes, twelve jewels, twelve foundations, and measuring 12,000 stadia. The walls of the “city” were 144 cubits (12 × 12).</span> <br><br> <a href="#en-TPT-11058" title="Go to Revelation 21:16">Revelation 21:16 m </a>  <span class='footnote-text'>Or “race courses.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11060" title="Go to Revelation 21:18">Revelation 21:18 n </a>  <span class='footnote-text'>Or “as pure glass.”</span> <br><br> <a href="#en-TPT-11060" title="Go to Revelation 21:18">Revelation 21:18 o </a>  <span class='footnote-text'>See the first footnote for <a class="bibleref" data-bibleref="Rev.4.3" href="/passage/?search=Rev.4.3&version=TPT">Rev. 4:3 o </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11061" title="Go to Revelation 21:19">Revelation 21:19 p </a>  <span class='footnote-text'>That is, there were twelve layers of the foundation going all around the wall, or perhaps twelve sections of the wall were made of a corresponding precious stone.</span> <br><br> <a href="#en-TPT-11061" title="Go to Revelation 21:19">Revelation 21:19 q </a>  <span class='footnote-text'>See the first footnote for <a class="bibleref" data-bibleref="Rev.4.3" href="/passage/?search=Rev.4.3&version=TPT">Rev. 4:3 q </a> .</span> <br><br> <a href="#en-TPT-11061" title="Go to Revelation 21:19">Revelation 21:19 r </a>  <span class='footnote-text'>Or “lapis lazuli.”</span> <br><br> <a href="#en-TPT-11061" title="Go to Revelation 21:19">Revelation 21:19 s </a>  <span class='footnote-text'>Or “chalcedony.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11062" title="Go to Revelation 21:20">Revelation 21:20 t </a>  <span class='footnote-text'>Or “sardonyx.”</span> <br><br> <a href="#en-TPT-11062" title="Go to Revelation 21:20">Revelation 21:20 u </a>  <span class='footnote-text'>A bloodred gemstone.</span> <br><br> <a href="#en-TPT-11062" title="Go to Revelation 21:20">Revelation 21:20 v </a>  <span class='footnote-text'>Or “a yellow quartz.”</span> <br><br> <a href="#en-TPT-11062" title="Go to Revelation 21:20">Revelation 21:20 w </a>  <span class='footnote-text'>A semiprecious gemstone usually aqua (blue-green) in color.</span> <br><br> <a href="#en-TPT-11062" title="Go to Revelation 21:20">Revelation 21:20 x </a>  <span class='footnote-text'>A transparent stone that is colored by its impurities, with many different possibilities in coloring.</span> <br><br> <a href="#en-TPT-11062" title="Go to Revelation 21:20">Revelation 21:20 y </a>  <span class='footnote-text'>A greenish quartz.</span> <br><br> <a href="#en-TPT-11062" title="Go to Revelation 21:20">Revelation 21:20 z </a>  <span class='footnote-text'>Or “jacinth.”</span> <br><br> <a href="#en-TPT-11062" title="Go to Revelation 21:20">Revelation 21:20 a </a>  <span class='footnote-text'>A purple quartz. The Greek word literally means “not intoxicated.” This list of jewels matches the twelve stones on the breastplate of the high priest. What once was only on the breastplate is now a part of the new creation life (New Jerusalem) of the believer.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11063" title="Go to Revelation 21:21">Revelation 21:21 b </a>  <span class='footnote-text'>Or “pure as glass.” Note that the city only has one street and it is pure gold, an obvious metaphor for the “highway of holiness” (pure gold). See Isa. <a class="bibleref" data-bibleref="Isa.35.8" href="/passage/?search=Isa.35.8&version=TPT">35:8 b </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11065" title="Go to Revelation 21:23">Revelation 21:23 c </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.60.19" href="/passage/?search=Isa.60.19&version=TPT">60:19-20 c </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11066" title="Go to Revelation 21:24">Revelation 21:24 d </a>  <span class='footnote-text'>Or “nations.”</span> <br><br> <a href="#en-TPT-11066" title="Go to Revelation 21:24">Revelation 21:24 e </a>  <span class='footnote-text'>Or “glory.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11069" title="Go to Revelation 21:27">Revelation 21:27 f </a>  <span class='footnote-text'>Or “any unclean [defiling] thing.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11070" title="Go to Revelation 22:1">Revelation 22:1 a </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.2.10" href="/passage/?search=Gen.2.10&version=TPT">2:10-14 a </a> ; <a class="bibleref" data-bibleref="Ps.46.4" href="/passage/?search=Ps.46.4&version=TPT">Ps. 46:4 a </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.47.1" href="/passage/?search=Ezek.47.1&version=TPT">47:1-12 a </a> ; Joel <a class="bibleref" data-bibleref="Joel.3.18" href="/passage/?search=Joel.3.18&version=TPT">3:18 a </a> ; <a class="bibleref" data-bibleref="John.4.10" href="/passage/?search=John.4.10&version=TPT">John 4:10-14 a </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11071" title="Go to Revelation 22:2">Revelation 22:2 b </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.2.9" href="/passage/?search=Gen.2.9&version=TPT">2:9 b </a> .</span> <br><br> <a href="#en-TPT-11071" title="Go to Revelation 22:2">Revelation 22:2 c </a>  <span class='footnote-text'>Or “are given for service” (nurture and care) of the nations.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11072" title="Go to Revelation 22:3">Revelation 22:3 d </a>  <span class='footnote-text'>Or “worship.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11074" title="Go to Revelation 22:5">Revelation 22:5 e </a>  <span class='footnote-text'>Verses 1–5 show us that the garden of Eden will be fully restored, and it is described as the heavenly Jerusalem.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11075" title="Go to Revelation 22:6">Revelation 22:6 f </a>  <span class='footnote-text'>Or “what must soon be.” This does not necessarily mean soon from the writer’s perspective, but that once the time comes it will happen quickly. The Greek phrase <i>en tachos</i> (similar to “tachometer”) means that once something starts it will take place swiftly. See also <a class="bibleref" data-bibleref="Rev.1.1" href="/passage/?search=Rev.1.1&version=TPT">Rev. 1:1 f </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11076" title="Go to Revelation 22:7">Revelation 22:7 g </a>  <span class='footnote-text'>Or “I am continuously coming swiftly.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11080" title="Go to Revelation 22:11">Revelation 22:11 h </a>  <span class='footnote-text'>Or “let the righteous still do what is right, and let the holy ones still be holy.”</span>


bookid: Rev
contenido:
<a href="#en-TPT-11081" title="Go to Revelation 22:12">Revelation 22:12 i </a>  <span class='footnote-text'>See footnote for <a class="bibleref" data-bibleref="Rev.22.6" href="/passage/?search=Rev.22.6&version=TPT">v. 6 i </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11082" title="Go to Revelation 22:13">Revelation 22:13 j </a>  <span class='footnote-text'>See footnote for <a class="bibleref" data-bibleref="Rev.1.8" href="/passage/?search=Rev.1.8&version=TPT">Rev. 1:8 j </a> .</span>


bookid: Rev
contenido:
<a href="#en-TPT-11084" title="Go to Revelation 22:15">Revelation 22:15 k </a>  <span class='footnote-text'>Or “dogs,” a likely metaphor of those who pretend to follow Christ while hiding their immorality.</span> <br><br> <a href="#en-TPT-11084" title="Go to Revelation 22:15">Revelation 22:15 l </a>  <span class='footnote-text'>The Greek word used here implies drug usage.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11085" title="Go to Revelation 22:16">Revelation 22:16 m </a>  <span class='footnote-text'>Or “to testify to these things.”</span> <br><br> <a href="#en-TPT-11085" title="Go to Revelation 22:16">Revelation 22:16 n </a>  <span class='footnote-text'>Or “scion.” See Isa. <a class="bibleref" data-bibleref="Isa.11.1" href="/passage/?search=Isa.11.1&version=TPT">11:1 n </a> , <a class="bibleref" data-bibleref="Isa.11.10" href="/passage/?search=Isa.11.10&version=TPT">10 n </a> . As the spiritual root of David, Jesus is divine. As the descendant of David, he is human.</span> <br><br> <a href="#en-TPT-11085" title="Go to Revelation 22:16">Revelation 22:16 o </a>  <span class='footnote-text'>Or “family of David.” As the Lord of glory, Jesus is the bright Morning Star who signals the end of night and the beginning of God’s perfect day (Num. <a class="bibleref" data-bibleref="Num.24.17" href="/passage/?search=Num.24.17&version=TPT">24:17 o </a> ). As the Son of Man, he is the descendant of David. Jesus is both human and divine, even in his eternal state.</span>


bookid: Rev
contenido:
<a href="#en-TPT-11086" title="Go to Revelation 22:17">Revelation 22:17 p </a>  <span class='footnote-text'>Or “be continuously coming”; also in each instance of the word <i>come</i> in this verse and <a class="bibleref" data-bibleref="Rev.22.20" href="/passage/?search=Rev.22.20&version=TPT">v. 20 p </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-595" title="Go to Psalm 42:6">Psalm 42:6 d </a>  <span class='footnote-text'>The Hebrew text contains <i>Mount Hermon</i> and <i>Mount Mizar</i>, considered to be sacred mountains in the Hebrew culture. <i>Hermon</i> means lofty and majestic. <i>Mizar</i> means littleness.</span>


bookid: Ps
contenido:
<a href="#en-TPT-601" title="Go to Psalm 43:1">Psalm 43:1 a </a>  <span class='footnote-text'>Although there is no inscription for this psalm, it was originally part of <a class="bibleref" data-bibleref="Ps.42" href="/passage/?search=Ps.42&version=TPT">Ps. 42 a </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-602" title="Go to Psalm 43:2">Psalm 43:2 b </a>  <span class='footnote-text'>Or “God of my strength.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-610" title="Go to Psalm 44:6">Psalm 44:6 a </a>  <span class='footnote-text'>Or “bow and sword.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-622" title="Go to Psalm 44:19">Psalm 44:19 b </a>  <span class='footnote-text'>Or “in this place of jackals.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-629" title="Go to Psalm 45:1">Psalm 45:1 a </a>  <span class='footnote-text'>Lilies in the Bible are metaphors of God’s precious people. See <a class="bibleref" data-bibleref="Song.2.2" href="/passage/?search=Song.2.2&version=TPT">Song 2:1-2 a </a> ; Hos. <a class="bibleref" data-bibleref="Hos.14.5" href="/passage/?search=Hos.14.5&version=TPT">14:5 a </a> ; <a class="bibleref" data-bibleref="Luke.12.27" href="/passage/?search=Luke.12.27&version=TPT">Luke 12:27-28 a </a> . Many believe this was the wedding song composed for Solomon as he married the princess of Egypt. But the language is so lofty and glorious that we see one greater than Solomon in its verses. This is a song of the wedding of Jesus and his Bride, the church.</span> <br><br> <a href="#en-TPT-629" title="Go to Psalm 45:1">Psalm 45:1 b </a>  <span class='footnote-text'>The Hebrew is literally “My tongue is the pen of a skillful [inspired] scribe.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-630" title="Go to Psalm 45:2">Psalm 45:2 c </a>  <span class='footnote-text'>Or “You are the most wonderful and winsome of all men.”</span> <br><br> <a href="#en-TPT-630" title="Go to Psalm 45:2">Psalm 45:2 d </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="John.6.68" href="/passage/?search=John.6.68&version=TPT">John 6:68 d </a>  and <a class="bibleref" data-bibleref="John.7.46" href="/passage/?search=John.7.46&version=TPT">7:46 d </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-636" title="Go to Psalm 45:8">Psalm 45:8 e </a>  <span class='footnote-text'>The Hebrew word <i>myrrh</i> is taken from a root word that means “suffering.” Jewish rabbis refer to myrrh as “tears from a tree,” a symbol of suffering love.</span> <br><br> <a href="#en-TPT-636" title="Go to Psalm 45:8">Psalm 45:8 f </a>  <span class='footnote-text'>The text reads “aloes and cassia.” Both are equated with the anointing spice, the incense burned in the Holy Place.</span> <br><br> <a href="#en-TPT-636" title="Go to Psalm 45:8">Psalm 45:8 g </a>  <span class='footnote-text'>Or “from the ivory palaces.” This is an obvious reference to the Holy Place, as our High Priest comes from the chamber of glory to be with us. The word <i>ivory</i> is taken from a Hebrew word for “white and glistening.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-637" title="Go to Psalm 45:9">Psalm 45:9 h </a>  <span class='footnote-text'>Or “queen.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-640" title="Go to Psalm 45:12">Psalm 45:12 i </a>  <span class='footnote-text'>The Hebrew text is literally “the daughter of Tyre.” This was symbolic of the merchants of the earth, those possessing great wealth.</span>


bookid: Ps
contenido:
<a href="#en-TPT-642" title="Go to Psalm 45:14">Psalm 45:14 j </a>  <span class='footnote-text'>Or “virgins.” See <a class="bibleref" data-bibleref="Rev.14.1-Rev.14.4" href="/passage/?search=Rev.14.1-Rev.14.4&version=TPT">Rev. 14:1-4 j </a>  and <a class="bibleref" data-bibleref="2Cor.11.2" href="/passage/?search=2Cor.11.2&version=TPT">2 Cor. 11:2 j </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-646" title="Go to Psalm 46:1">Psalm 46:1 a </a>  <span class='footnote-text'>As translated in the Septuagint. Other versions read “for the maidens.” <a class="bibleref" data-bibleref="Ps.46" href="/passage/?search=Ps.46&version=TPT">Ps. 46 a </a>  is known as one of the Songs of Zion. The others are Psalms 48, 76, 84, 87, and 122. These are psalms that praise Jerusalem as God’s dwelling place.</span>


bookid: Ps
contenido:
<a href="#en-TPT-647" title="Go to Psalm 46:2">Psalm 46:2 b </a>  <span class='footnote-text'>Or “earth itself.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-649" title="Go to Psalm 46:4">Psalm 46:4 c </a>  <span class='footnote-text'>The plural “dwelling places” points to believers today. Each believer is now the holy dwelling place of God. God’s river flows into us and through us.</span>


bookid: Ps
contenido:
<a href="#en-TPT-650" title="Go to Psalm 46:5">Psalm 46:5 d </a>  <span class='footnote-text'>This is a reference to Jerusalem, but today God calls his church a “city” on a hill.</span>


bookid: Ps
contenido:
<a href="#en-TPT-654" title="Go to Psalm 46:10">Psalm 46:10 e </a>  <span class='footnote-text'>The Septuagint reads “relax.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-659" title="Go to Psalm 47:4">Psalm 47:4 a </a>  <span class='footnote-text'>Or “the pride of Jacob.” The Septuagint says, “the beauty of Jacob.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-665" title="Go to Psalm 48:1">Psalm 48:1 a </a>  <span class='footnote-text'>This psalm was written to commemorate the defeat of the Assyrian army in the days of King Hezekiah.</span>


bookid: Ps
contenido:
<a href="#en-TPT-666" title="Go to Psalm 48:2">Psalm 48:2 b </a>  <span class='footnote-text'>Or “the sides of the north,” a metaphor to describe God’s heavenly home. See also Isa. <a class="bibleref" data-bibleref="Isa.14.13" href="/passage/?search=Isa.14.13&version=TPT">14:13 b </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-668" title="Go to Psalm 48:4">Psalm 48:4 c </a>  <span class='footnote-text'>This no doubt refers to the night the angel of the Lord descended into the ranks of the Assyrians and killed 185,000 men. See Isa. <a class="bibleref" data-bibleref="Isa.37.36" href="/passage/?search=Isa.37.36&version=TPT">37:36 c </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-669" title="Go to Psalm 48:7">Psalm 48:7 d </a>  <span class='footnote-text'>Or “ships of Tarshish.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-673" title="Go to Psalm 48:11">Psalm 48:11 e </a>  <span class='footnote-text'>Or “the daughters of Judah.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-679" title="Go to Psalm 49:5">Psalm 49:5 a </a>  <span class='footnote-text'>This phrase contains a variant form of the name Jacob, which means “heel grabber.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-682" title="Go to Psalm 49:10">Psalm 49:10 b </a>  <span class='footnote-text'>Or “They read their names in the ground.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-686" title="Go to Psalm 49:15">Psalm 49:15 c </a>  <span class='footnote-text'>Or “He will offer his hand to me in marriage.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-691" title="Go to Psalm 50:1">Psalm 50:1 a </a>  <span class='footnote-text'>Asaph’s name means “gatherer.” Like David, Asaph was anointed with the spirit of prophecy and wrote twelve psalms (<a class="bibleref" data-bibleref="Ps.50" href="/passage/?search=Ps.50&version=TPT">Pss. 50 a </a>  and <a class="bibleref" data-bibleref="Ps.73-Ps.83" href="/passage/?search=Ps.73-Ps.83&version=TPT">73–83 a </a> ).</span>


bookid: Ps
contenido:
<a href="#en-TPT-692" title="Go to Psalm 50:2">Psalm 50:2 b </a>  <span class='footnote-text'>The Aramaic text can be translated “Out of Zion God has shown a glorious crown.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-697" title="Go to Psalm 50:7">Psalm 50:7 c </a>  <span class='footnote-text'>This summons to judgment is not against the heathen nations but against God’s people. See <a class="bibleref" data-bibleref="1Pet.4.17" href="/passage/?search=1Pet.4.17&version=TPT">1 Peter 4:17 c </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-711" title="Go to Psalm 51:1">Psalm 51:1 a </a>  <span class='footnote-text'>This psalm is based on the incident that is recorded in 2 Sam. 12–13. This is a psalm of confession that has been sung for ages. Imagine composing a song about your failure and making it public for all time. David was not so much concerned about what the people thought but what God thought. He wanted to be clean before God.</span> <br><br> <a href="#en-TPT-711" title="Go to Psalm 51:1">Psalm 51:1 b </a>  <span class='footnote-text'>Or “Wash me.” David uses the Hebrew word <i>kabas</i>, which is used for washing clothes, not bathing. David is asking for his royal robes to be cleansed from the stains of his actions and publicly restored.</span>


bookid: Ps
contenido:
<a href="#en-TPT-714" title="Go to Psalm 51:6">Psalm 51:6 c </a>  <span class='footnote-text'>The Hebrew word <i>bat-tuhôt</i>, although difficult to translate, can mean “something that is covered over, hidden, or concealed.” You could paraphrase this as “You desire light in my darkness” or “You want truth to expose my secrets.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-715" title="Go to Psalm 51:7">Psalm 51:7 d </a>  <span class='footnote-text'>The Hebrew text contains the word <i>hyssop</i>. This was a bushy plant used for sprinkling blood on a healed leper to ceremonially cleanse him for the worship of God. See Lev. <a class="bibleref" data-bibleref="Lev.14.3" href="/passage/?search=Lev.14.3&version=TPT">14:3-7 d </a>  and Num. 19.</span> <br><br> <a href="#en-TPT-715" title="Go to Psalm 51:7">Psalm 51:7 e </a>  <span class='footnote-text'>Or “Wash me with the snow from above so I can be whitened.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-716" title="Go to Psalm 51:8">Psalm 51:8 f </a>  <span class='footnote-text'>In this beautiful verse, the “broken places” are literally “broken bones.” Our bones speak allegorically of our inner being, our emotional strength.</span>


bookid: Ps
contenido:
<a href="#en-TPT-717" title="Go to Psalm 51:9">Psalm 51:9 g </a>  <span class='footnote-text'>David was not just ashamed of what others would think but that he had been seen by God. True remorse has no thought about reputation but righteousness.</span>


bookid: Ps
contenido:
<a href="#en-TPT-718" title="Go to Psalm 51:10">Psalm 51:10 h </a>  <span class='footnote-text'>The word used for “create” takes us back to Gen. 1, and it means to create from nothing. David knew he had no goodness without God placing it within him. David wanted a new creation heart, not just the old one changed.</span> <br><br> <a href="#en-TPT-718" title="Go to Psalm 51:10">Psalm 51:10 i </a>  <span class='footnote-text'>Or “renew a reliable spirit in my inner being.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-720" title="Go to Psalm 51:12">Psalm 51:12 j </a>  <span class='footnote-text'>The Hebrew word for “joy” comes from two Hebrew roots: one means “bright” and the other means “lily [whiteness].” David wanted to taste a joy that was bright, pure, and as beautiful as a lily.</span>


bookid: Ps
contenido:
<a href="#en-TPT-722" title="Go to Psalm 51:14">Psalm 51:14 k </a>  <span class='footnote-text'>Or simply “blood.” David could be asking God to spare his life from death (lit. “blood”; that is, deliverance from death because of his sin).</span>


bookid: Ps
contenido:
<a href="#en-TPT-727" title="Go to Psalm 51:19">Psalm 51:19 l </a>  <span class='footnote-text'>Or “Then they will offer up bulls on your altar.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-728" title="Go to Psalm 52:1">Psalm 52:1 a </a>  <span class='footnote-text'>For this episode in David’s life, see 1 Sam. <a class="bibleref" data-bibleref="1Sam.21.1" href="/passage/?search=1Sam.21.1&version=TPT">21:1-9 a </a> ; <a class="bibleref" data-bibleref="1Sam.22.9" href="/passage/?search=1Sam.22.9&version=TPT">22:9-23 a </a> . The Edomites, although close relatives to the Hebrews, were bitter enemies to God’s people. In spite of Doeg’s lineage, he became a high-ranking official in Saul’s kingdom. Herod the Great, who slaughtered the babes of Bethlehem, was an Edomite. At the time David wrote this psalm, Saul had already attempted to kill him sixteen times. Ahimilech, the caretaker of the sword of Goliath, was a descendant of Eli.</span>


bookid: Ps
contenido:
<a href="#en-TPT-734" title="Go to Psalm 52:7">Psalm 52:7 b </a>  <span class='footnote-text'>Or “and was strong in his destruction.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-735" title="Go to Psalm 52:8">Psalm 52:8 c </a>  <span class='footnote-text'>The olive tree was the source of the sacred anointing oil.</span>


bookid: Ps
contenido:
<a href="#en-TPT-736" title="Go to Psalm 52:9">Psalm 52:9 d </a>  <span class='footnote-text'>Or “You have acted [finished it].”The words “It is finished” were the last words of Jesus on the cross.</span>


bookid: Ps
contenido:
<a href="#en-TPT-737" title="Go to Psalm 53:1">Psalm 53:1 a </a>  <span class='footnote-text'>Or “The Dance of Mourning.” This could have been a footnote to <a class="bibleref" data-bibleref="Ps.52" href="/passage/?search=Ps.52&version=TPT">Ps. 52 a </a>  instead of an inscription for <a class="bibleref" data-bibleref="Ps.53" href="/passage/?search=Ps.53&version=TPT">Ps. 53 a </a> . If so, read <a class="bibleref" data-bibleref="Ps.52" href="/passage/?search=Ps.52&version=TPT">Ps. 52 a </a>  and imagine the dancing that broke loose when David and his mighty men knew that Doeg had been judged by God for his murderous betrayal.</span> <br><br> <a href="#en-TPT-737" title="Go to Psalm 53:1">Psalm 53:1 b </a>  <span class='footnote-text'>The word for “fool” comes from a Hebrew word meaning “withering.” If we make no room for God, we have withered hearts, our moral sense of righteousness is put to sleep, and the noble aspirations of the heart shrivel up and die. <a class="bibleref" data-bibleref="Ps.53" href="/passage/?search=Ps.53&version=TPT">Ps. 53 b </a>  clearly speaks of the downfall of those who oppose Israel. <a class="bibleref" data-bibleref="Ps.14" href="/passage/?search=Ps.14&version=TPT">Ps. 14 b </a>  and <a class="bibleref" data-bibleref="Ps.53" href="/passage/?search=Ps.53&version=TPT">Ps. 53 b </a>  are nearly similar psalms. <a class="bibleref" data-bibleref="Ps.14" href="/passage/?search=Ps.14&version=TPT">Ps. 14 b </a>  deals with God’s verdict, while <a class="bibleref" data-bibleref="Ps.53" href="/passage/?search=Ps.53&version=TPT">Ps. 53 b </a>  speaks of God’s vengeance. If God says it once, it is to believed. If he says it twice, it demands our utmost attention!</span>


bookid: Ps
contenido:
<a href="#en-TPT-741" title="Go to Psalm 53:5">Psalm 53:5 c </a>  <span class='footnote-text'>This could refer to the scattering of the armies of Sennacherib in the days of Hezekiah. See 2 Kings 18–19.</span>


bookid: Ps
contenido:
<a href="#en-TPT-742" title="Go to Psalm 53:6">Psalm 53:6 d </a>  <span class='footnote-text'>This is considered to be an ecphonesis, a rhetorical literary device that amplifies the emotion of the text. It is equivalent to an emotional outburst. Clearly, this is a passionate psalm.</span>


bookid: Ps
contenido:
<a href="#en-TPT-743" title="Go to Psalm 54:1">Psalm 54:1 a </a>  <span class='footnote-text'>The Hebrew word used here and translated in some versions as “stringed instrument” can also be rendered “a song of mocking.” This is a psalm for anyone who feels betrayed, rejected, and in a difficult situation with no one at his side.</span>


bookid: Ps
contenido:
<a href="#en-TPT-745" title="Go to Psalm 54:3">Psalm 54:3 b </a>  <span class='footnote-text'>Or “foreigners.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-746" title="Go to Psalm 54:4">Psalm 54:4 c </a>  <span class='footnote-text'>The word used here is <i>uphold</i> or <i>sustain</i>. It comes from a root word that means “to lean upon or to lay hands upon.” The translation uses both concepts in this verse.</span>


bookid: Ps
contenido:
<a href="#en-TPT-761" title="Go to Psalm 55:13">Psalm 55:13 a </a>  <span class='footnote-text'>The Greek word in the Septuagint can be translated as “a seer [prophet].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-762" title="Go to Psalm 55:14">Psalm 55:14 b </a>  <span class='footnote-text'>David is speaking of Ahithophel, who had once been his friend and advisor, only to betray him. This is foreshadowing of what happened between Jesus and Judas.</span>


bookid: Ps
contenido:
<a href="#en-TPT-772" title="Go to Psalm 56:1">Psalm 56:1 a </a>  <span class='footnote-text'>Or “the distant dove of silence.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-773" title="Go to Psalm 56:2">Psalm 56:2 b </a>  <span class='footnote-text'>The Septuagint says, “They war with me in the high places.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-779" title="Go to Psalm 56:8">Psalm 56:8 c </a>  <span class='footnote-text'>See also Mal. <a class="bibleref" data-bibleref="Mal.3.16" href="/passage/?search=Mal.3.16&version=TPT">3:16 c </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-785" title="Go to Psalm 57:1">Psalm 57:1 a </a>  <span class='footnote-text'>This incident is recorded in 1 Sam. 24.</span>


bookid: Ps
contenido:
<a href="#en-TPT-790" title="Go to Psalm 57:6">Psalm 57:6 b </a>  <span class='footnote-text'>The Septuagint says, “They have dug a cesspool in front of me.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-797" title="Go to Psalm 58:3">Psalm 58:3 a </a>  <span class='footnote-text'>The Hebrew says, “venom of a serpent,” which is a clear metaphor for wrong teaching.</span>


bookid: Ps
contenido:
<a href="#en-TPT-802" title="Go to Psalm 58:9">Psalm 58:9 b </a>  <span class='footnote-text'>The Hebrew here is recognized by nearly every scholar to be one of the most difficult verses in the Psalms to translate.</span>


bookid: Ps
contenido:
<a href="#en-TPT-805" title="Go to Psalm 59:1">Psalm 59:1 a </a>  <span class='footnote-text'>This incident is recorded in 1 Sam. <a class="bibleref" data-bibleref="1Sam.19.11" href="/passage/?search=1Sam.19.11&version=TPT">19:11-18 a </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-822" title="Go to Psalm 60:1">Psalm 60:1 a </a>  <span class='footnote-text'>Or “According to Shushan Eduth. A Mikhtam of David, to teach.” There is no scholary consensus about what Shushan Eduth means. Some have concluded it refers to a specific tune or possibly an instrument, but it remains a mystery.</span>


bookid: Ps
contenido:
<a href="#en-TPT-829" title="Go to Psalm 60:9">Psalm 60:9 b </a>  <span class='footnote-text'>Edom is a variant form of the name Adam.</span>


bookid: Ps
contenido:
<a href="#en-TPT-838" title="Go to Psalm 61:6">Psalm 61:6 a </a>  <span class='footnote-text'>Or “add to the days of the king.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-841" title="Go to Psalm 62:1">Psalm 62:1 a </a>  <span class='footnote-text'>The inscription includes the name Jeduthun, which means “one who praises.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-861" title="Go to Psalm 63:10">Psalm 63:10 a </a>  <span class='footnote-text'>Or “food for foxes.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-871" title="Go to Psalm 65:1">Psalm 65:1 a </a>  <span class='footnote-text'>The Aramaic could be translated “To you a vow is paid.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-878" title="Go to Psalm 65:9">Psalm 65:9 b </a>  <span class='footnote-text'>The Septuagint says, “You’ve made the earth drunk with your visitations.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-883" title="Go to Psalm 66:1">Psalm 66:1 a </a>  <span class='footnote-text'>As translated from the inscription found in the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-887" title="Go to Psalm 66:5">Psalm 66:5 b </a>  <span class='footnote-text'>The Septuagint says, “His works are more to be feared than the decisions of men.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-893" title="Go to Psalm 66:11">Psalm 66:11 c </a>  <span class='footnote-text'>Or “You attached suffering to our hips.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-894" title="Go to Psalm 66:12">Psalm 66:12 d </a>  <span class='footnote-text'>Or “You brought us out into a wide-open space [a place of rest].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-897" title="Go to Psalm 66:15">Psalm 66:15 e </a>  <span class='footnote-text'>The literal Hebrew describes the sacrifice as “burnt offerings of fat beasts and the smoke of rams, bulls, and male goats.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-907" title="Go to Psalm 67:5">Psalm 67:5 a </a>  <span class='footnote-text'>The Septuagint says, “Let all the people come to know you.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-912" title="Go to Psalm 68:3">Psalm 68:3 a </a>  <span class='footnote-text'>As translated from the Septuagint. The Aramaic is “They rejoice in his sweetness.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-913" title="Go to Psalm 68:4">Psalm 68:4 b </a>  <span class='footnote-text'>More than an abbreviation, the name Yah is associated with the God of heaven, the God of highest glory and power.</span>


bookid: Ps
contenido:
<a href="#en-TPT-914" title="Go to Psalm 68:5">Psalm 68:5 c </a>  <span class='footnote-text'>The Septuagint says, “the bitter ones.”</span> <br><br> <a href="#en-TPT-914" title="Go to Psalm 68:5">Psalm 68:5 d </a>  <span class='footnote-text'>The Aramaic says, “The rebels will dwell among the tombs.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-919" title="Go to Psalm 68:11">Psalm 68:11 e </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-919" title="Go to Psalm 68:11">Psalm 68:11 f </a>  <span class='footnote-text'>As translated from the Masoretic text.</span>


bookid: Ps
contenido:
<a href="#en-TPT-921" title="Go to Psalm 68:13">Psalm 68:13 g </a>  <span class='footnote-text'>The Aramaic word <i>shaphya</i> can be translated “sharpened stakes or thorns,” an obvious prophecy of the cross and our union with Christ as he was crucified.</span> <br><br> <a href="#en-TPT-921" title="Go to Psalm 68:13">Psalm 68:13 h </a>  <span class='footnote-text'>As translated from the Aramaic text, this verse contains prophetic hints of Calvary, where Jesus “slept” the sleep of death between the “sharpened stakes” of the cross. The word <i>you</i> is plural and points us to our co-crucifixion with Christ.</span>


bookid: Ps
contenido:
<a href="#en-TPT-922" title="Go to Psalm 68:14">Psalm 68:14 i </a>  <span class='footnote-text'>Every scholar consulted concludes that this verse is difficult, if not impossible, to interpret properly and translate accurately. The last words are literally “Snow fell in Zalmon.” Zalmon (or Salmon) was a wooded area and means “shady.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-923" title="Go to Psalm 68:15">Psalm 68:15 j </a>  <span class='footnote-text'>The Septuagint reads “mountain of provision.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-924" title="Go to Psalm 68:17">Psalm 68:17 k </a>  <span class='footnote-text'>The Septuagint says, “The Lord sends his provisions from his Holy Place on Mount Sinai.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-926" title="Go to Psalm 68:19">Psalm 68:19 l </a>  <span class='footnote-text'>The Aramaic is Maryah, the Aramaic form of YHWH or Lord Jehovah.</span> <br><br> <a href="#en-TPT-926" title="Go to Psalm 68:19">Psalm 68:19 m </a>  <span class='footnote-text'>Salvation is in the plural form in the text (<i>salvations</i>).</span> <br><br> <a href="#en-TPT-926" title="Go to Psalm 68:19">Psalm 68:19 n </a>  <span class='footnote-text'>Or “daily loads us with benefits.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-929" title="Go to Psalm 68:22">Psalm 68:22 o </a>  <span class='footnote-text'>The Hebrew text makes reference to Bashan (a high mountain) and to the depths of the sea. In other words, there’s no place to hide.</span>


bookid: Ps
contenido:
<a href="#en-TPT-930" title="Go to Psalm 68:23">Psalm 68:23 p </a>  <span class='footnote-text'>The Hebrew text is literally “Your enemies will be food for the dogs.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-932" title="Go to Psalm 68:25">Psalm 68:25 q </a>  <span class='footnote-text'>As translated from the Septuagint. The Hebrew is “singers in front.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-934" title="Go to Psalm 68:27">Psalm 68:27 r </a>  <span class='footnote-text'>The Hebrew includes the names of four sons of Jacob, representing four tribes. Benjamin, the youngest son, means “son of my right hand” or “the favored one.” Judah means “praise.” Zebulon’s name is the word for “exalted.” Naphtali means “obtained by wrestling.” Each name speaks of a princely group and is used here poetically not only for Israel but for all of God’s “princely people” in this holy procession of worship.</span>


bookid: Ps
contenido:
<a href="#en-TPT-935" title="Go to Psalm 68:28">Psalm 68:28 s </a>  <span class='footnote-text'>The Great Bible translated by Miles Coverdale (1488–1569) translates this “Your God has sent forth strength for you.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-936" title="Go to Psalm 68:30">Psalm 68:30 t </a>  <span class='footnote-text'>Literal Hebrew: “Rebuke the beasts in the reeds.”</span> <br><br> <a href="#en-TPT-936" title="Go to Psalm 68:30">Psalm 68:30 u </a>  <span class='footnote-text'>This verse has puzzled scholars, and many conclude that the Hebrew text is nearly incomprehensible, with tremendous variations in the translation.</span>


bookid: Ps
contenido:
<a href="#en-TPT-942" title="Go to Psalm 69:1">Psalm 69:1 a </a>  <span class='footnote-text'><a class="bibleref" data-bibleref="Ps.69" href="/passage/?search=Ps.69&version=TPT">Ps. 69 a </a>  is considered one of the most outstanding messianic psalms, with obvious prophetic references to the sufferings and cross of Jesus Christ. Next to <a class="bibleref" data-bibleref="Ps.22" href="/passage/?search=Ps.22&version=TPT">Ps. 22 a </a>  it is the psalm most often quoted in the New Testament.</span> <br><br> <a href="#en-TPT-942" title="Go to Psalm 69:1">Psalm 69:1 b </a>  <span class='footnote-text'>Or “throat.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-950" title="Go to Psalm 69:10">Psalm 69:10 c </a>  <span class='footnote-text'>Or “When I pour out my soul” or “When I weep soul-tears.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-960" title="Go to Psalm 69:21">Psalm 69:21 d </a>  <span class='footnote-text'>This was fulfilled with Jesus being offered vinegar on the cross. See <a class="bibleref" data-bibleref="Luke.23.36" href="/passage/?search=Luke.23.36&version=TPT">Luke 23:36 d </a> . <a class="bibleref" data-bibleref="Luke.24.25" href="/passage/?search=Luke.24.25&version=TPT">24–25 d </a> </span>


bookid: Ps
contenido:
<a href="#en-TPT-971" title="Go to Psalm 69:33">Psalm 69:33 e </a>  <span class='footnote-text'>Or “those wearing shackles.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-978" title="Go to Psalm 70:4">Psalm 70:4 a </a>  <span class='footnote-text'>This verse contains the Hebrew root word for Yeshua.</span>


bookid: Ps
contenido:
<a href="#en-TPT-993" title="Go to Psalm 71:16">Psalm 71:16 a </a>  <span class='footnote-text'>Or “I will enter into the manliness of Lord Jehovah.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1002" title="Go to Psalm 72:1">Psalm 72:1 a </a>  <span class='footnote-text'>The Septuagint indicates this could be a psalm written by David for his son Solomon. This royal psalm is a prayer for the king. Read through it as though it is referring to King Jesus—one who is greater than Solomon.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1007" title="Go to Psalm 72:6">Psalm 72:6 b </a>  <span class='footnote-text'>Or “like rain on mown grass.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1011" title="Go to Psalm 72:10">Psalm 72:10 c </a>  <span class='footnote-text'>Included in the Hebrew text are kings of Tarshish (Spain) and kings of Sheba and Seba (Ethiopia).</span>


bookid: Ps
contenido:
<a href="#en-TPT-1015" title="Go to Psalm 72:15">Psalm 72:15 d </a>  <span class='footnote-text'>Or “the gold of Sheba.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1039" title="Go to Psalm 73:20">Psalm 73:20 a </a>  <span class='footnote-text'>Or “shadows.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1048" title="Go to Psalm 74:1">Psalm 74:1 a </a>  <span class='footnote-text'>Or “the sheep of your pasture.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1050" title="Go to Psalm 74:3">Psalm 74:3 b </a>  <span class='footnote-text'>This verse reads differently in the Aramaic: “Lift up your servants with your might above those who take them captive, for those who oppress us are enemies to your holiness.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1053" title="Go to Psalm 74:6">Psalm 74:6 c </a>  <span class='footnote-text'>This psalm also describes what the enemy of our souls has done spiritually to mar the image of God in the “inner place” of man’s spirit. God will fully restore all things, including his image within us, as our hearts become his “Holy Place” on the earth.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1060" title="Go to Psalm 74:13">Psalm 74:13 d </a>  <span class='footnote-text'>As translated literally from the Hebrew. The Septuagint says, “You’ve crushed the heads of the dragons in the water [water spirits].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1061" title="Go to Psalm 74:14">Psalm 74:14 e </a>  <span class='footnote-text'>Leviathan is mentioned six times in Job 41. Leviathan means “twisted or coiled” and is considered to be a sea monster. See Gen. <a class="bibleref" data-bibleref="Gen.1.21" href="/passage/?search=Gen.1.21&version=TPT">1:21 e </a> .</span> <br><br> <a href="#en-TPT-1061" title="Go to Psalm 74:14">Psalm 74:14 f </a>  <span class='footnote-text'>The Septuagint says, “You fed them to the black peoples.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1066" title="Go to Psalm 74:19">Psalm 74:19 g </a>  <span class='footnote-text'>As translated from the Septuagint, Syriac, and one Hebrew manuscript.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1083" title="Go to Psalm 76:4">Psalm 76:4 a </a>  <span class='footnote-text'>The Hebrew-Aramaic word used here is <i>anointed</i>.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1089" title="Go to Psalm 76:10">Psalm 76:10 b </a>  <span class='footnote-text'>Or “The counsel of men will praise you.”</span> <br><br> <a href="#en-TPT-1089" title="Go to Psalm 76:10">Psalm 76:10 c </a>  <span class='footnote-text'>The Septuagint reads “Survivors of your wrath keep your festivals.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1094" title="Go to Psalm 77:3">Psalm 77:3 a </a>  <span class='footnote-text'>Or “When I am in heaviness [depressed], I will think upon God.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1101" title="Go to Psalm 77:10">Psalm 77:10 b </a>  <span class='footnote-text'>This difficult verse has a number of alternate translations, including “Your right hand has changed [or withered].” The implication is that God’s power and protection are no longer being seen.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1104" title="Go to Psalm 77:13">Psalm 77:13 c </a>  <span class='footnote-text'>This is an alternative translation.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1107" title="Go to Psalm 77:16">Psalm 77:16 d </a>  <span class='footnote-text'>Although the Red Sea is not mentioned in the verse, it is implied in the context.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1110" title="Go to Psalm 77:19">Psalm 77:19 e </a>  <span class='footnote-text'>This could be a prophecy of Jesus one day walking on water.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1122" title="Go to Psalm 78:12">Psalm 78:12 a </a>  <span class='footnote-text'>Or “the fields of Zoan.” <i>Zoan</i> means “crossing place” or “place of departure.” See also <a class="bibleref" data-bibleref="Ps.78.43" href="/passage/?search=Ps.78.43&version=TPT">v. 43 a </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-1145" title="Go to Psalm 78:41">Psalm 78:41 b </a>  <span class='footnote-text'>The Hebrew verb for “provoked” is <i>a hapax legomenon</i> and comes from a root word for “marked.” It is as though Israel’s behavior wounded the heart of God.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1157" title="Go to Psalm 78:54">Psalm 78:54 c </a>  <span class='footnote-text'>The Aramaic reads “He brought them to the border of his holiness, the mountain possessed by his right hand.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1163" title="Go to Psalm 78:61">Psalm 78:61 d </a>  <span class='footnote-text'>Although the ark is not directly mentioned in this text, the obvious implication is that God allowed his “strength” to be stolen as a sign of his judgment.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1169" title="Go to Psalm 78:67">Psalm 78:67 e </a>  <span class='footnote-text'>The place of God’s dwelling was moved from the land of Ephraim (Shiloh) to the land of Judah (Jerusalem).</span>


bookid: Ps
contenido:
<a href="#en-TPT-1187" title="Go to Psalm 80:1">Psalm 80:1 a </a>  <span class='footnote-text'>Or “You lead Joseph like a flock.” Joseph, as a metaphor, becomes a picture of the saga of God’s people once imprisoned and now set free to rule and reign.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1188" title="Go to Psalm 80:2">Psalm 80:2 b </a>  <span class='footnote-text'>The Hebrew text includes the names Ephraim (“doubly fruitful”), Benjamin (“son of my right hand”), and Manassah (“you made me forget”). These three sons of Rachel marched together behind the ark of glory (Num. <a class="bibleref" data-bibleref="Num.2.17" href="/passage/?search=Num.2.17&version=TPT">2:17-24 b </a> ) and became representatives of all who follow the glory of God. They will be “doubly fruitful,” “sons of his right hand,” and those who have “forgotten” their lives in Adam.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1195" title="Go to Psalm 80:10">Psalm 80:10 c </a>  <span class='footnote-text'>In this passage the translator has chosen to make explicit the symbols in the text. The vineyard is Israel, the mountains are the high places of influence in culture, the cedars are the mighty and powerful of men, and the sea speaks of the nations (“sea of humanity”).</span>


bookid: Ps
contenido:
<a href="#en-TPT-1205" title="Go to Psalm 81:3">Psalm 81:3 a </a>  <span class='footnote-text'>Or “on the day of the new moon and the day of the full moon.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1208" title="Go to Psalm 81:6">Psalm 81:6 b </a>  <span class='footnote-text'>Or “from holding the baskets,” which alludes to the Hebrews carrying basket loads of burdens for their Egyptian masters.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1209" title="Go to Psalm 81:7">Psalm 81:7 c </a>  <span class='footnote-text'>The Hebrew includes the word <i>Meribah</i>, which means “the place of strife and contention.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1219" title="Go to Psalm 82:1">Psalm 82:1 a </a>  <span class='footnote-text'>Or “the council of El.” The Aramaic says, “God now stands in the assembly of the angels, and he will judge in their midst.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1227" title="Go to Psalm 83:1">Psalm 83:1 a </a>  <span class='footnote-text'>The historical background to this psalm may be found in 2 Chron. <a class="bibleref" data-bibleref="2Chr.20.14" href="/passage/?search=2Chr.20.14&version=TPT">20:14-36 a </a> .</span> <br><br> <a href="#en-TPT-1227" title="Go to Psalm 83:1">Psalm 83:1 b </a>  <span class='footnote-text'>Both the Aramaic and the Septuagint add a line in verse 1: “God, who is like you?”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1231" title="Go to Psalm 83:6">Psalm 83:6 c </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “It includes the tents of Edom and Ishmael (Palestinians and those of southern Jordan), Moab (Palestinians and those of central Jordan) and Hagrites (Egyptians or possibly northern Jordanians), Gebal (Byblos and northern Lebanon), Ammon (Palestinians and northern Jordanians) and Amalek (Arabs of the Sinai Peninsula), Philistia (Gaza), and the inhabitants of Tyre (southern Lebanese). Even Assyria (Syrians and northern Iraqis) has become their ally as an arm [military might] for the sons of Lot.” This comprises virtually every neighbor surrounding Israel.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1241" title="Go to Psalm 84:1">Psalm 84:1 a </a>  <span class='footnote-text'>The Septuagint says, “For the wine vats.”</span> <br><br> <a href="#en-TPT-1241" title="Go to Psalm 84:1">Psalm 84:1 b </a>  <span class='footnote-text'>The Hebrew word for “lovely” used here can also mean “beloved.” The translator has chosen to use both of these concepts in this verse.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1245" title="Go to Psalm 84:5">Psalm 84:5 c </a>  <span class='footnote-text'>The Aramaic says, “How blessed is the Son of Man with you as his helper.”</span> <br><br> <a href="#en-TPT-1245" title="Go to Psalm 84:5">Psalm 84:5 d </a>  <span class='footnote-text'>The Hebrew is literally “Roads are in their hearts.” By implication it is the ways [roads] that lead us to God’s holy presence.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1249" title="Go to Psalm 84:9">Psalm 84:9 e </a>  <span class='footnote-text'>Or “the face of your Anointed [Christ].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1250" title="Go to Psalm 84:10">Psalm 84:10 f </a>  <span class='footnote-text'>Or “in your [temple] courts.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1270" title="Go to Psalm 86:5">Psalm 86:5 a </a>  <span class='footnote-text'>The Septuagint says, “You’re my provider.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1278" title="Go to Psalm 86:13">Psalm 86:13 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1280" title="Go to Psalm 86:15">Psalm 86:15 c </a>  <span class='footnote-text'>As translated from the Aramaic and the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1283" title="Go to Psalm 87:1">Psalm 87:1 a </a>  <span class='footnote-text'>The Aramaic reads “His foundations are in his holy mountains.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1284" title="Go to Psalm 87:2">Psalm 87:2 b </a>  <span class='footnote-text'>Or “The Lord loves Zion’s gates more than all the dwelling places of Jacob.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1286" title="Go to Psalm 87:4">Psalm 87:4 c </a>  <span class='footnote-text'>This is in anticipation of the nations of the earth coming to know Christ as the eternal King. See also <a class="bibleref" data-bibleref="Ps.86.9" href="/passage/?search=Ps.86.9&version=TPT">Ps. 86:9 c </a> .</span> <br><br> <a href="#en-TPT-1286" title="Go to Psalm 87:4">Psalm 87:4 d </a>  <span class='footnote-text'>Or “the proud one,” which is a title given to Egypt. See Isa. <a class="bibleref" data-bibleref="Isa.30.7" href="/passage/?search=Isa.30.7&version=TPT">30:7 d </a> .</span> <br><br> <a href="#en-TPT-1286" title="Go to Psalm 87:4">Psalm 87:4 e </a>  <span class='footnote-text'>Or “Babylon,” which means “gate of God.”</span> <br><br> <a href="#en-TPT-1286" title="Go to Psalm 87:4">Psalm 87:4 f </a>  <span class='footnote-text'>Or “Philistia,” which means “land of sojourners.”</span> <br><br> <a href="#en-TPT-1286" title="Go to Psalm 87:4">Psalm 87:4 g </a>  <span class='footnote-text'>Or “Tyre,” which means “a rock.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1287" title="Go to Psalm 87:5">Psalm 87:5 h </a>  <span class='footnote-text'>As translated from the Aramaic. The Hebrew reads “Each one is born in Zion, and the Most High makes her secure.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1289" title="Go to Psalm 87:7">Psalm 87:7 i </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1290" title="Go to Psalm 88:1">Psalm 88:1 a </a>  <span class='footnote-text'>This psalm has traditionally been used by Christians for reading on Good Friday. Many insights can be found here of the crucifixion of Jesus Christ.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1295" title="Go to Psalm 88:6">Psalm 88:6 b </a>  <span class='footnote-text'>As translated from the Septuagint. The Hebrew reads “You have discarded me.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1298" title="Go to Psalm 88:9">Psalm 88:9 c </a>  <span class='footnote-text'>As translated from the Septuagint. The Greek reads “My hands are stretched out to you.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1302" title="Go to Psalm 88:13">Psalm 88:13 d </a>  <span class='footnote-text'>As translated from the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1304" title="Go to Psalm 88:15">Psalm 88:15 e </a>  <span class='footnote-text'>As translated from the Septuagint. The Greek reads “close to death all my life.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1308" title="Go to Psalm 89:1">Psalm 89:1 a </a>  <span class='footnote-text'>Many scholars believe <a class="bibleref" data-bibleref="Ps.89" href="/passage/?search=Ps.89&version=TPT">Ps. 89 a </a>  contains four poems or stanzas. The translator has chosen to signify each poem with an inscription.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1309" title="Go to Psalm 89:2">Psalm 89:2 b </a>  <span class='footnote-text'>As translated from the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1315" title="Go to Psalm 89:9">Psalm 89:9 c </a>  <span class='footnote-text'>This is a prophecy of Jesus, who would one day calm the stormy seas. See <a class="bibleref" data-bibleref="Matt.8.23" href="/passage/?search=Matt.8.23&version=TPT">Matt. 8:23-27 c </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-1340" title="Go to Psalm 89:39">Psalm 89:39 d </a>  <span class='footnote-text'>In place of the word <i>crown,</i> some translations render it “my dignity.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1355" title="Go to Psalm 90:2">Psalm 90:2 a </a>  <span class='footnote-text'>The Hebrew word for “eternity” is actually “horizon”—from one horizon to the other.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1357" title="Go to Psalm 90:4">Psalm 90:4 b </a>  <span class='footnote-text'>Or “like divisions [watches] of the night.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1358" title="Go to Psalm 90:5">Psalm 90:5 c </a>  <span class='footnote-text'>A poetic description of what is implied in the context.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1359" title="Go to Psalm 90:7">Psalm 90:7 d </a>  <span class='footnote-text'>Or “worn-out by your rage.” Jesus has come and broken the curse and lifted the unbearable burden of our sins.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1360" title="Go to Psalm 90:8">Psalm 90:8 e </a>  <span class='footnote-text'>The Septuagint reads “The laws we have broken all stand before you.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1361" title="Go to Psalm 90:9">Psalm 90:9 f </a>  <span class='footnote-text'>The Septuagint reads “All our days have been filled with failures.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1362" title="Go to Psalm 90:10">Psalm 90:10 g </a>  <span class='footnote-text'>Or “if in strength eighty years.”</span> <br><br> <a href="#en-TPT-1362" title="Go to Psalm 90:10">Psalm 90:10 h </a>  <span class='footnote-text'>A poetic description of what is implied in the context. The Septuagint has the phrase “until we mellow and accept your correction.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1363" title="Go to Psalm 90:11">Psalm 90:11 i </a>  <span class='footnote-text'>As translated from the Aramaic. The Hebrew can be translated “Who could experience the strength of your anger? Who could endure the fear your fury can bring, and who truly comprehends the fear of God?”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1364" title="Go to Psalm 90:12">Psalm 90:12 j </a>  <span class='footnote-text'>As translated from the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1370" title="Go to Psalm 91:1">Psalm 91:1 a </a>  <span class='footnote-text'>Or “O, you who sits enthroned.” The Hebrew word <i>yashab</i> is often associated with one seated as royalty. It is translated in Ezek. <a class="bibleref" data-bibleref="Ezek.27.8" href="/passage/?search=Ezek.27.8&version=TPT">27:8 a </a>  as “leaders or rulers.”</span> <br><br> <a href="#en-TPT-1370" title="Go to Psalm 91:1">Psalm 91:1 b </a>  <span class='footnote-text'>Shaddai (<i>šadday</i>) is taken from a Hebrew root word with many expressive meanings. It can mean “God of the Mountain, God the Destroyer of Enemies, God the Self-Sufficient One, God the Nurturer of Babies, God the Almighty.”</span> <br><br> <a href="#en-TPT-1370" title="Go to Psalm 91:1">Psalm 91:1 c </a>  <span class='footnote-text'>Or “I endure through the night.” See Job <a class="bibleref" data-bibleref="Job.39.28" href="/passage/?search=Job.39.28&version=TPT">39:28 c </a> , where the same Hebrew word is used for an eagle passing the night on the high cliffs.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1372" title="Go to Psalm 91:3">Psalm 91:3 d </a>  <span class='footnote-text'>Or “hunter.”</span> <br><br> <a href="#en-TPT-1372" title="Go to Psalm 91:3">Psalm 91:3 e </a>  <span class='footnote-text'>As translated from the most ancient Hebrew manuscripts and the Septuagint. The Hebrew word can mean “poisoned arrows.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1373" title="Go to Psalm 91:4">Psalm 91:4 f </a>  <span class='footnote-text'>Or “wings.” Also found in the next sentence, “under his wings,” which speaks not of God having wings, but of the wings of the cherubim resting on the mercy seat. The implication is that we can always come to the mercy seat and rest without fear.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1375" title="Go to Psalm 91:6">Psalm 91:6 g </a>  <span class='footnote-text'>Verses 5–6 are seen by many Jewish scholars as a reference not merely to pestilence and natural dangers but to the realm of spiritual darkness that would come against God’s servants. These spirits are equated to “arrows that fly in daytime” or “a pestilence that walks” in the darkness. God’s sheltered ones are kept from the harm that could come from natural sources or supernatural sources. What a wonderful place to hide and be secure!</span>


bookid: Ps
contenido:
<a href="#en-TPT-1381" title="Go to Psalm 91:13">Psalm 91:13 h </a>  <span class='footnote-text'>The Hebrew includes the words for “lions,” “snakes,” and “dragons” (Heb. <i>basilisk</i>) as the three great symbols of satanic power.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1385" title="Go to Psalm 92:1">Psalm 92:1 a </a>  <span class='footnote-text'>Ancient Jewish tradition holds that Adam composed this psalm on the first Sabbath of creation, and it was to be sung by the Levites on the Sabbath in the temple.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1387" title="Go to Psalm 92:3">Psalm 92:3 b </a>  <span class='footnote-text'>Or “a ten-stringed harp and lyre.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1394" title="Go to Psalm 92:10">Psalm 92:10 c </a>  <span class='footnote-text'>The Septuagint reads “I will raise my horn high like a rhinoceros [Hebrew translated to <i>wild ox</i>], and in my old age I will still have plenty of oil [anointing].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1396" title="Go to Psalm 92:12">Psalm 92:12 d </a>  <span class='footnote-text'>Or “growing high like a cedar in Lebanon.” God makes us immortal and immovable.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1399" title="Go to Psalm 92:15">Psalm 92:15 e </a>  <span class='footnote-text'>Or “You are just and never unfair.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1400" title="Go to Psalm 93:1">Psalm 93:1 a </a>  <span class='footnote-text'>This inscription is found in the Septuagint. Jews called this psalm “The Friday psalm.” The Talmud indicates that this psalm was sung every Friday in the temple by the Levites.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1403" title="Go to Psalm 93:5">Psalm 93:5 b </a>  <span class='footnote-text'>Believers are now God’s house, made holy by the blood of Jesus. See <a class="bibleref" data-bibleref="1Cor.3.16" href="/passage/?search=1Cor.3.16&version=TPT">1 Cor. 3:16 b </a>  and <a class="bibleref" data-bibleref="Heb.3.6" href="/passage/?search=Heb.3.6&version=TPT">Heb. 3:6 b </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-1404" title="Go to Psalm 94:1">Psalm 94:1 a </a>  <span class='footnote-text'>This inscription is taken from the Septuagint. The Mishnah states that this psalm was sung by the Levites on the fourth day of the week, each Wednesday, in the temple.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1407" title="Go to Psalm 94:4">Psalm 94:4 b </a>  <span class='footnote-text'>Or “[the people of] his inheritance.” See also <a class="bibleref" data-bibleref="Ps.94.14" href="/passage/?search=Ps.94.14&version=TPT">v. 14 b </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-1414" title="Go to Psalm 94:12">Psalm 94:12 c </a>  <span class='footnote-text'>Or “from your Torah.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1415" title="Go to Psalm 94:13">Psalm 94:13 d </a>  <span class='footnote-text'>Or “until a pit is dug for the wicked.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1416" title="Go to Psalm 94:14">Psalm 94:14 e </a>  <span class='footnote-text'>Or “[the people of] his inheritance.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1417" title="Go to Psalm 94:15">Psalm 94:15 f </a>  <span class='footnote-text'>Or “justice will prevail.”</span> <br><br> <a href="#en-TPT-1417" title="Go to Psalm 94:15">Psalm 94:15 g </a>  <span class='footnote-text'>The Hebrew reads “and after it [judgment] are the pure in heart.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1431" title="Go to Psalm 95:7">Psalm 95:7 a </a>  <span class='footnote-text'><i>Meribah</i> means strife, argument. <i>Massah</i> means testing.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1434" title="Go to Psalm 96:1">Psalm 96:1 a </a>  <span class='footnote-text'>Every new thing God does requires a new song to make it known.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1437" title="Go to Psalm 96:5">Psalm 96:5 b </a>  <span class='footnote-text'>The Septuagint reads “demons.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1438" title="Go to Psalm 96:6">Psalm 96:6 c </a>  <span class='footnote-text'>Or “Strength and beauty are in his sanctuary.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1445" title="Go to Psalm 97:1">Psalm 97:1 a </a>  <span class='footnote-text'>This inscription is from the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1446" title="Go to Psalm 97:2">Psalm 97:2 b </a>  <span class='footnote-text'>See also Deut. <a class="bibleref" data-bibleref="Deut.4.11" href="/passage/?search=Deut.4.11&version=TPT">4:11 b </a>  and 5:22.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1457" title="Go to Psalm 98:1">Psalm 98:1 a </a>  <span class='footnote-text'>The Septuagint has David as the author. The Hebrew says simply, “A psalm.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1461" title="Go to Psalm 98:5">Psalm 98:5 b </a>  <span class='footnote-text'>Or “accompanied by a harp and the sound of music.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1477" title="Go to Psalm 100:3">Psalm 100:3 a </a>  <span class='footnote-text'>Or “the sheep of his pasture.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1483" title="Go to Psalm 101:4">Psalm 101:4 a </a>  <span class='footnote-text'>Or “evil people.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1487" title="Go to Psalm 101:8">Psalm 101:8 b </a>  <span class='footnote-text'>Or “the city of Yahweh.”</span> <br><br> <a href="#en-TPT-1487" title="Go to Psalm 101:8">Psalm 101:8 c </a>  <span class='footnote-text'>This phrase, implied in the Hebrew text, brings conclusion to the psalm.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1488" title="Go to Psalm 102:1">Psalm 102:1 a </a>  <span class='footnote-text'>As translated from the Septuagint.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1492" title="Go to Psalm 102:6">Psalm 102:6 b </a>  <span class='footnote-text'>The Hebrew makes reference to a “pelican” or “vulture” in the wilderness and “an owl in desolate ruins.” The translator has chosen to use the obvious meanings of the metaphors.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1495" title="Go to Psalm 102:9">Psalm 102:9 c </a>  <span class='footnote-text'>Or “I eat ashes as if they were bread.” Ashes speak of mourning, for mourners would often throw dust and ashes over their heads.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1503" title="Go to Psalm 102:18">Psalm 102:18 d </a>  <span class='footnote-text'>Or “those born anew [re-created].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1504" title="Go to Psalm 102:19">Psalm 102:19 e </a>  <span class='footnote-text'>Taken from <i>Yah</i>weh. Yah is often used as the name of the God of Power.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1515" title="Go to Psalm 103:3">Psalm 103:3 a </a>  <span class='footnote-text'>Starting from this verse and through the rest of the psalm, the writer shifts to the second person (you). The translator has chosen to leave the psalm in the first person to enhance the poetic nuance for the English reader.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1516" title="Go to Psalm 103:4">Psalm 103:4 b </a>  <span class='footnote-text'>Or “redeemed me from the pit,” a term often used for Sheol or hell.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1517" title="Go to Psalm 103:5">Psalm 103:5 c </a>  <span class='footnote-text'>The Hebrew text is somewhat difficult to understand. It is literally “who satisfies with good ornaments.”</span> <br><br> <a href="#en-TPT-1517" title="Go to Psalm 103:5">Psalm 103:5 d </a>  <span class='footnote-text'>Or “your youth [implying both strength and beauty] he restores.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1520" title="Go to Psalm 103:8">Psalm 103:8 e </a>  <span class='footnote-text'>Or “Lord, you’re so compassionate and merciful.” The Hebrew word for “compassion” is a homonym for “womb.” The Lord carries his people like a mother carries a child in her womb.</span> <br><br> <a href="#en-TPT-1520" title="Go to Psalm 103:8">Psalm 103:8 f </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.34.6" href="/passage/?search=Exod.34.6&version=TPT">34:6 f </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-1521" title="Go to Psalm 103:9">Psalm 103:9 g </a>  <span class='footnote-text'>Or “You [he] will not always fight with us [like fighting with enemies].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1525" title="Go to Psalm 103:13">Psalm 103:13 h </a>  <span class='footnote-text'>Or “like a father has deep compassion on his children.” The Hebrew word for “tender feelings” is <i>raham</i>, which is a homonym and can also be translated “womb.” Our Father carries you in his womb. What a beautiful word play that our Father has a mother’s nurturing love for his children.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1526" title="Go to Psalm 103:14">Psalm 103:14 i </a>  <span class='footnote-text'>The Hebrew word <i>yatsar</i> is a homonym and can be translated “form” or “frame.” God knows our frame. But <i>yatsar</i> also means “to be in distress” or “to be frustrated.” So this sentence could be translated “You know all about our frustrations and distress.” These thoughts combined would mean that God hasn’t forgotten that he formed us from dust and we’ll experience frustrations as human beings. God is sympathetic to our difficulties.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1527" title="Go to Psalm 103:15">Psalm 103:15 j </a>  <span class='footnote-text'>The Hebrew word translated “beauty” actually means “shining.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1535" title="Go to Psalm 104:1">Psalm 104:1 a </a>  <span class='footnote-text'>This psalm, attributed to David in the Septuagint, can be seen as an exposition of the days of creation:<br />1st day: <a class="bibleref" data-bibleref="Ps.104.1" href="/passage/?search=Ps.104.1&version=TPT">vv. 1–2 a </a> <br />2nd day: <a class="bibleref" data-bibleref="Ps.104.3" href="/passage/?search=Ps.104.3&version=TPT">vv. 3–4 a </a> <br />3rd day: <a class="bibleref" data-bibleref="Ps.104.5" href="/passage/?search=Ps.104.5&version=TPT">vv. 5–17 a </a> <br />4th day: <a class="bibleref" data-bibleref="Ps.104.18" href="/passage/?search=Ps.104.18&version=TPT">vv. 18–23 a </a> <br />5th day: <a class="bibleref" data-bibleref="Ps.104.24" href="/passage/?search=Ps.104.24&version=TPT">vv. 24–26 a </a> <br />6th day: <a class="bibleref" data-bibleref="Ps.104.21" href="/passage/?search=Ps.104.21&version=TPT">vv. 21–30 a </a> </span> <br><br> <a href="#en-TPT-1535" title="Go to Psalm 104:1">Psalm 104:1 b </a>  <span class='footnote-text'>See Job <a class="bibleref" data-bibleref="Job.40.10" href="/passage/?search=Job.40.10&version=TPT">40:10 b </a> .</span>


bookid: Ps
contenido:
<a href="#en-TPT-1545" title="Go to Psalm 104:11">Psalm 104:11 c </a>  <span class='footnote-text'>Or “wild donkeys.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1547" title="Go to Psalm 104:13">Psalm 104:13 d </a>  <span class='footnote-text'>Or “your works.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1549" title="Go to Psalm 104:15">Psalm 104:15 e </a>  <span class='footnote-text'>Or “oil for our faces to shine.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1570" title="Go to Psalm 105:1">Psalm 105:1 a </a>  <span class='footnote-text'>The first fifteen verses of this psalm were sung as the ark of glory was brought up to Jerusalem. See 2 Sam. 6 and 1 Chron. 13–16.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1576" title="Go to Psalm 105:7">Psalm 105:7 b </a>  <span class='footnote-text'>Or “judgments.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1577" title="Go to Psalm 105:8">Psalm 105:8 c </a>  <span class='footnote-text'>Or “promise of the covenant [pact].”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1581" title="Go to Psalm 105:13">Psalm 105:13 d </a>  <span class='footnote-text'>Or “from a kingdom to another nation.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1591" title="Go to Psalm 105:23">Psalm 105:23 e </a>  <span class='footnote-text'>Or “lived as a foreigner in the land of Ham [Egypt].” Ham was a son of Noah.</span>


bookid: Ps
contenido:
<a href="#en-TPT-1604" title="Go to Psalm 105:36">Psalm 105:36 f </a>  <span class='footnote-text'>Or “the beginning of all their strength.”</span>


bookid: Ps
contenido:
<a href="#en-TPT-1605" title="Go to Psalm 105:37">Psalm 105:37 g </a>  <span class='footnote-text'>Or “Not one of his tribes was a pauper” or “Not one stumbled.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3966" title="Go to Matthew 19:12">Matthew 19:12 j </a>  <span class='footnote-text'>Three types of “celibates” are mentioned. First, there are those who from birth have grace to remain celibate. Second, sometimes a male who has been castrated, usually before puberty, which would greatly affect the hormonal changes of a boy becoming an adult. In biblical times, these eunuchs were chosen to be male servants of a king, having been castrated in order to ensure they don’t have sex with the king’s harem. Third, this is a metaphorical class of people (male and female) who are like “spiritual eunuchs,” having been chosen to never use the bride of Christ for their own purposes. Jesus gives us a parable of God’s servants who will lead the church but never harm or use the bride of Christ for their own desires. They will always point the bride to her Bridegroom, Jesus Christ. They have made themselves “eunuchs” and are determined to extend God’s kingdom, not their own. The rare Greek verb for “make themselves eunuchs” can also refer to being “always watchful, sleepless, diligent.” To become a “spiritual eunuch” has nothing to do with sex, but with always watching out for the interests of our King, and not taking for ourselves what only belongs to him in order to serve our own desires.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3967" title="Go to Matthew 19:13">Matthew 19:13 k </a>  <span class='footnote-text'>See Gen. <a class="bibleref" data-bibleref="Gen.48.14" href="/passage/?search=Gen.48.14&version=TPT">48:14 k </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3968" title="Go to Matthew 19:14">Matthew 19:14 l </a>  <span class='footnote-text'>As translated from the Aramaic, which uses the word for “beloved,” found only twice in the New Testament. The Greek is “little children.” God receives little children into his kingdom.</span> <br><br> <a href="#en-TPT-3968" title="Go to Matthew 19:14">Matthew 19:14 m </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. This last sentence is missing in the Greek text.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3970" title="Go to Matthew 19:16">Matthew 19:16 n </a>  <span class='footnote-text'>This is supplied from <a class="bibleref" data-bibleref="Matt.19.22" href="/passage/?search=Matt.19.22&version=TPT">v. 22 n </a> . The Aramaic uses a word that identifies his age as a teenager.</span> <br><br> <a href="#en-TPT-3970" title="Go to Matthew 19:16">Matthew 19:16 o </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. This is missing from the Majority Text.</span> <br><br> <a href="#en-TPT-3970" title="Go to Matthew 19:16">Matthew 19:16 p </a>  <span class='footnote-text'>As translated from the Aramaic, which uses the word <i>tawa</i>, meaning “wonderful, good, gifted.” Some Greek manuscripts have only “teacher” (rabbi).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3971" title="Go to Matthew 19:17">Matthew 19:17 q </a>  <span class='footnote-text'>At least one of the earliest Greek manuscripts reads “There is no one good but my Father in the heavens.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3973" title="Go to Matthew 19:19">Matthew 19:19 r </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.20.12" href="/passage/?search=Exod.20.12&version=TPT">20:12-17 r </a> ; Lev. <a class="bibleref" data-bibleref="Lev.19.18" href="/passage/?search=Lev.19.18&version=TPT">19:18 r </a> . Notice that Jesus left out the commandment “Don’t covet.” He addresses this with the young man in <a class="bibleref" data-bibleref="Matt.19.21" href="/passage/?search=Matt.19.21&version=TPT">v. 21 r </a>  and exposes the need to abandon all to follow Jesus.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3975" title="Go to Matthew 19:21">Matthew 19:21 s </a>  <span class='footnote-text'>Or “fully developed morally,” “mature.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3976" title="Go to Matthew 19:22">Matthew 19:22 t </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Greek reads “grieved,” or “sorrowful.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3978" title="Go to Matthew 19:24">Matthew 19:24 u </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “to stuff a camel through the eye of a needle.” The Aramaic word for both “rope” and “camel” is the homonym <i>gamla</i>. This could be an instance of the Aramaic text being misread by the Greek translators as “camel” instead of “rope.” Regardless, this becomes a metaphor for something impossible. It would be like saying, “It’s as hard as making pigs fly!” See also <a class="bibleref" data-bibleref="Luke.18.25" href="/passage/?search=Luke.18.25&version=TPT">Luke 18:25 u </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-3982" title="Go to Matthew 19:28">Matthew 19:28 v </a>  <span class='footnote-text'>Or “in the second birth” (Hebrew Matthew) or “in the new realm” (Aramaic). The Greek word <i>palingenesia</i> is only used one other time in the New Testament (<a class="bibleref" data-bibleref="Titus.3.5" href="/passage/?search=Titus.3.5&version=TPT">Titus 3:5 v </a> ) and refers to our rebirth. See also <a class="bibleref" data-bibleref="Acts.3.21" href="/passage/?search=Acts.3.21&version=TPT">Acts 3:21 v </a> ; <a class="bibleref" data-bibleref="2Cor.5.17" href="/passage/?search=2Cor.5.17&version=TPT">2 Cor. 5:17 v </a> ; <a class="bibleref" data-bibleref="Rev.3.21" href="/passage/?search=Rev.3.21&version=TPT">Rev. 3:21 v </a> .</span> <br><br> <a href="#en-TPT-3982" title="Go to Matthew 19:28">Matthew 19:28 w </a>  <span class='footnote-text'>Or “judge.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3983" title="Go to Matthew 19:29">Matthew 19:29 x </a>  <span class='footnote-text'>Or “fields.”</span> <br><br> <a href="#en-TPT-3983" title="Go to Matthew 19:29">Matthew 19:29 y </a>  <span class='footnote-text'>The Aramaic and a few Greek manuscripts include “or wife.” The majority of reliable Greek manuscripts do not include it.</span>


bookid: Matt
contenido:
<a href="#en-TPT-3984" title="Go to Matthew 19:30">Matthew 19:30 z </a>  <span class='footnote-text'>Or “Many of the first ones will be last and many of the last ones will be first.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-3990" title="Go to Matthew 20:6">Matthew 20:6 a </a>  <span class='footnote-text'>Or “in the eleventh hour” (about five o’clock).</span>


bookid: Matt
contenido:
<a href="#en-TPT-3999" title="Go to Matthew 20:15">Matthew 20:15 b </a>  <span class='footnote-text'>Or “Is your eye evil because I am good?”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4000" title="Go to Matthew 20:16">Matthew 20:16 c </a>  <span class='footnote-text'>As translated from the Hebrew Matthew, Aramaic, and a few later Greek manuscripts. This logion is not included in the majority of the Greek manuscripts but is found in <a class="bibleref" data-bibleref="Matt.22.14" href="/passage/?search=Matt.22.14&version=TPT">Matt. 22:14 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4003" title="Go to Matthew 20:19">Matthew 20:19 d </a>  <span class='footnote-text'>Or “gentiles.” By implication, the Romans.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4004" title="Go to Matthew 20:20">Matthew 20:20 e </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-4005" title="Go to Matthew 20:21">Matthew 20:21 f </a>  <span class='footnote-text'>Or “Give the order.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4006" title="Go to Matthew 20:22">Matthew 20:22 g </a>  <span class='footnote-text'>Or “Are you able to drink from the cup I am about to drink?”</span> <br><br> <a href="#en-TPT-4006" title="Go to Matthew 20:22">Matthew 20:22 h </a>  <span class='footnote-text'>The naïveté of Jacob (James) and John is glaring. Their ambition is emphasized by having their mother come to ask this favor. This event is included immediately after Jesus prophesied for the third time his coming crucifixion. Their hearts were set on their own advancement rather than intercession for their Master.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4007" title="Go to Matthew 20:23">Matthew 20:23 i </a>  <span class='footnote-text'>As translated from the Aramaic and the Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4012" title="Go to Matthew 20:28">Matthew 20:28 j </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “a ransom paid for many.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4013" title="Go to Matthew 20:29">Matthew 20:29 k </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Greek is “As Jesus left Jericho.” See also <a class="bibleref" data-bibleref="Luke.18.35" href="/passage/?search=Luke.18.35&version=TPT">Luke 18:35-43 k </a> , which may indicate that Luke used the Hebrew Matthew as one of his sources.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4014" title="Go to Matthew 20:30">Matthew 20:30 l </a>  <span class='footnote-text'>The term <i>Son of David</i> was used for the Messiah. The blind men believed Jesus was the Messiah.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4018" title="Go to Matthew 20:34">Matthew 20:34 m </a>  <span class='footnote-text'>The Aramaic is “Jesus had nurturing love toward them.”</span> <br><br> <a href="#en-TPT-4018" title="Go to Matthew 20:34">Matthew 20:34 n </a>  <span class='footnote-text'>This and the previous sentence, “Your faith has healed you,” are translated from the Hebrew Matthew. They are missing from the Greek text.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4019" title="Go to Matthew 21:1">Matthew 21:1 a </a>  <span class='footnote-text'>Or “Bethphage,” which in Aramaic means “the house of stables.” Transliterated into Greek it means “the house of unripe figs.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4023" title="Go to Matthew 21:5">Matthew 21:5 b </a>  <span class='footnote-text'>See Zech. <a class="bibleref" data-bibleref="Zech.9.9" href="/passage/?search=Zech.9.9&version=TPT">9:9 b </a> . Kings rode on horses, not donkeys. He chose the young colt as a symbol of humility and gentleness.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4026" title="Go to Matthew 21:8">Matthew 21:8 c </a>  <span class='footnote-text'>See 2 Kings <a class="bibleref" data-bibleref="2Kgs.9.13" href="/passage/?search=2Kgs.9.13&version=TPT">9:13 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4027" title="Go to Matthew 21:9">Matthew 21:9 d </a>  <span class='footnote-text'>Or “Hosanna,” an Aramaic word that means “O, save (bring the victory), Lord!” The crowds were recognizing Jesus as Yahweh’s Messiah. By shouting out, “Son of David,” they were clearly expecting Jesus to immediately overthrow the Roman oppression and set the nation free. Many want victory before the cross, but true victory comes after resurrection!</span> <br><br> <a href="#en-TPT-4027" title="Go to Matthew 21:9">Matthew 21:9 e </a>  <span class='footnote-text'>As translated from the Aramaic. See <a class="bibleref" data-bibleref="Ps.118.25" href="/passage/?search=Ps.118.25&version=TPT">Ps. 118:25-26 e </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4028" title="Go to Matthew 21:10">Matthew 21:10 f </a>  <span class='footnote-text'>Or “The city was shaken [like with an earthquake]!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4029" title="Go to Matthew 21:11">Matthew 21:11 g </a>  <span class='footnote-text'>The Hebrew word <i>Nazara</i> (Nazareth) can be translated “Branch” or “Victorious One.” They were shouting, “This is Jesus, the Victorious One of Galilee!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4030" title="Go to Matthew 21:12">Matthew 21:12 h </a>  <span class='footnote-text'>The revered theologian and historian Jerome was the translator of the Bible into Latin. He also wrote a commentary on Matthew, which includes a fascinating thought about Jesus overturning the tables. Jerome writes, “For a certain fiery and starry light shone from his eyes, and the majesty of God gleamed in his face.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4031" title="Go to Matthew 21:13">Matthew 21:13 i </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.56.5" href="/passage/?search=Isa.56.5&version=TPT">56:5-7 i </a> ; Jer. <a class="bibleref" data-bibleref="Jer.7.11" href="/passage/?search=Jer.7.11&version=TPT">7:11 i </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4033" title="Go to Matthew 21:15">Matthew 21:15 j </a>  <span class='footnote-text'>The Aramaic is “it seemed evil to them.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4034" title="Go to Matthew 21:16">Matthew 21:16 k </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.8.2" href="/passage/?search=Ps.8.2&version=TPT">Ps. 8:2 k </a> . The Greek text quoting from <a class="bibleref" data-bibleref="Ps.8" href="/passage/?search=Ps.8&version=TPT">Ps. 8 k </a>  does not agree with either the Hebrew text, the Septuagint, or the Aramaic, but seems to line up with a version found in the Dead Sea Scrolls. You might say Jesus paraphrased the Scriptures to speak to his generation.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4035" title="Go to Matthew 21:17">Matthew 21:17 l </a>  <span class='footnote-text'>The Hebrew Matthew adds, “There he was explaining the kingdom of God.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4037" title="Go to Matthew 21:19">Matthew 21:19 m </a>  <span class='footnote-text'>The fig tree is first mentioned in Gen. <a class="bibleref" data-bibleref="Gen.3.7" href="/passage/?search=Gen.3.7&version=TPT">3:7 m </a> , with its leaves being a “covering” for fallen Adam and Eve to hide behind. It is connected to the Tree of Knowledge of Good and Evil, and became a hiding place for Zacchaeus, who climbed a sycamore-fig tree to see Jesus. Many also equate the fig tree as being a symbol of Israel.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4039" title="Go to Matthew 21:21">Matthew 21:21 n </a>  <span class='footnote-text'>The mountain and the sea are both metaphors. Mountains speak of kingdoms, and the sea represents the nations (e.g., “sea of humanity”). Faith brings the reality of the kingdom realm into the nations.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4040" title="Go to Matthew 21:22">Matthew 21:22 o </a>  <span class='footnote-text'>Jesus taught his disciples that if faith’s fullness lived in them, they could speak to the physical creation around them and it would respond. Faith unlocks great authority for the believer.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4041" title="Go to Matthew 21:23">Matthew 21:23 p </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Greek is “authority.” See also <a class="bibleref" data-bibleref="Matt.21.24" href="/passage/?search=Matt.21.24&version=TPT">vv. 24 p </a>  and <a class="bibleref" data-bibleref="Matt.21.27" href="/passage/?search=Matt.21.27&version=TPT">27 p </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4046" title="Go to Matthew 21:28">Matthew 21:28 q </a>  <span class='footnote-text'>As translated from the Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4050" title="Go to Matthew 21:32">Matthew 21:32 r </a>  <span class='footnote-text'>Or “the way of righteousness” (justice). The Aramaic is “the way of goodness.” The translation includes both concepts.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4051" title="Go to Matthew 21:33">Matthew 21:33 s </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Greek is “landowner.” See Isa. <a class="bibleref" data-bibleref="Isa.5.1" href="/passage/?search=Isa.5.1&version=TPT">5:1-7 s </a> .</span> <br><br> <a href="#en-TPT-4051" title="Go to Matthew 21:33">Matthew 21:33 t </a>  <span class='footnote-text'>The Aramaic can be translated “He planted a vineyard by a stream.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4053" title="Go to Matthew 21:35">Matthew 21:35 u </a>  <span class='footnote-text'>The obvious meaning of the parable is this: God is the landowner, the servants he sends are God’s prophets, and the son is Jesus Christ.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4055" title="Go to Matthew 21:37">Matthew 21:37 v </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “They will respect my son.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4060" title="Go to Matthew 21:42">Matthew 21:42 w </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.118.22" href="/passage/?search=Ps.118.22&version=TPT">Ps. 118:22-23 w </a> . The words “capstone of the arch” could also be translated “cornerstone” or “keystone.” This is an obvious metaphor of Jesus Christ. He is a Stone that many will stumble over, and a Stone that will fall upon the unbeliever.</span> <br><br> <a href="#en-TPT-4060" title="Go to Matthew 21:42">Matthew 21:42 x </a>  <span class='footnote-text'>The Aramaic and the Hebrew Matthew read “This came from the presence of [next to] Lord Yahweh and is a marvel in our eyes.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4061" title="Go to Matthew 21:43">Matthew 21:43 y </a>  <span class='footnote-text'>Or “nation.” The Hebrew Matthew and Aramaic can be translated “gentiles.” This is a prophecy of the church being given access to God’s kingdom realm through faith in Jesus Christ.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4062" title="Go to Matthew 21:44">Matthew 21:44 z </a>  <span class='footnote-text'>Or “falls upon this stone.” Some manuscripts do not include <a class="bibleref" data-bibleref="Matt.21.44" href="/passage/?search=Matt.21.44&version=TPT">v. 44 z </a> . The Hebrew Matthew does not have the last clause of <a class="bibleref" data-bibleref="Matt.21.44" href="/passage/?search=Matt.21.44&version=TPT">v. 44 z </a> .</span> <br><br> <a href="#en-TPT-4062" title="Go to Matthew 21:44">Matthew 21:44 a </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.8.14" href="/passage/?search=Isa.8.14&version=TPT">8:14-15 a </a> ; Dan. <a class="bibleref" data-bibleref="Dan.2.34" href="/passage/?search=Dan.2.34&version=TPT">2:34-35 a </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4066" title="Go to Matthew 22:2">Matthew 22:2 a </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.25.6" href="/passage/?search=Isa.25.6&version=TPT">25:6-8 a </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4067" title="Go to Matthew 22:3">Matthew 22:3 b </a>  <span class='footnote-text'>God is the king who prepares his kingdom feast for his Son, Jesus Christ. The messenger-servants are the prophets he sends to summon the people to enter into the love feast of Jesus. It is all about the wedding of the Lamb to the bride of Christ. What a glorious feast is prepared for us!</span>


bookid: Matt
contenido:
<a href="#en-TPT-4071" title="Go to Matthew 22:7">Matthew 22:7 c </a>  <span class='footnote-text'>This was fulfilled by the Roman prince Titus (who eventually became emperor of Rome) in the Roman war of AD 67–70.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4073" title="Go to Matthew 22:9">Matthew 22:9 d </a>  <span class='footnote-text'>The Aramaic is “go to the ends of the roads.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4075" title="Go to Matthew 22:11">Matthew 22:11 e </a>  <span class='footnote-text'>Those invited to come from the streets had no opportunity to buy wedding clothes. This wedding robe is a picture of the garment of righteousness that grace provides for us. The man without the wedding garment had one provided, but he didn’t want to change into new clothes. A change is necessary, for our King provides garments of white linen for us to wear, our wedding garments. See Isa. <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="Rev.19.8" href="/passage/?search=Rev.19.8&version=TPT">Rev. 19:8 e </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4077" title="Go to Matthew 22:13">Matthew 22:13 f </a>  <span class='footnote-text'>The Hebrew Matthew is “the lowest hell [<i>sheol</i>].”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4078" title="Go to Matthew 22:14">Matthew 22:14 g </a>  <span class='footnote-text'>Or “Many are called.” This can be understood to be a Semitic figure of speech that universalizes the invitation. See also <a class="bibleref" data-bibleref="Matt.20.28" href="/passage/?search=Matt.20.28&version=TPT">Matt. 20:28 g </a> .</span> <br><br> <a href="#en-TPT-4078" title="Go to Matthew 22:14">Matthew 22:14 h </a>  <span class='footnote-text'>The Greek word <i>eklektoi</i> can mean “chosen,” but it can also be translated “worthy,” “pure,” “choice,” “excellent.” See <a class="bibleref" data-bibleref="2John.1.1" href="/passage/?search=2John.1.1&version=TPT">2 John 1 h </a> , <a class="bibleref" data-bibleref="2John.1.13" href="/passage/?search=2John.1.13&version=TPT">13 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4080" title="Go to Matthew 22:16">Matthew 22:16 i </a>  <span class='footnote-text'>The Hebrew Matthew is “They took violent men from Herod.” The Aramaic is “They took men from Herod’s household.” By bringing with them loyalists to Rome (Herodians), the Pharisees were convinced that Jesus would offend either the Jews, who despised paying the “poll tax” required of every adult male, or those political followers of Herod who sided with the Roman occupation.</span> <br><br> <a href="#en-TPT-4080" title="Go to Matthew 22:16">Matthew 22:16 j </a>  <span class='footnote-text'>Or “You don’t look into the faces of men [before you speak the truth].”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4085" title="Go to Matthew 22:21">Matthew 22:21 k </a>  <span class='footnote-text'>Actual coins from that era have been found with the emperor’s image and a superscription saying, “Tiberius Caesar Augustus, son of the divine Augustus.”</span> <br><br> <a href="#en-TPT-4085" title="Go to Matthew 22:21">Matthew 22:21 l </a>  <span class='footnote-text'>The coin belongs to Caesar because it carries his image. We have an obligation to God because we carry his image.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4087" title="Go to Matthew 22:23">Matthew 22:23 m </a>  <span class='footnote-text'>The Aramaic clearly states that the Sadducees said to Jesus, “There is no life after death.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4088" title="Go to Matthew 22:24">Matthew 22:24 n </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.25.5" href="/passage/?search=Deut.25.5&version=TPT">25:5-10 n </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4096" title="Go to Matthew 22:32">Matthew 22:32 o </a>  <span class='footnote-text'>As translated from the Aramaic and implied in the Greek.</span> <br><br> <a href="#en-TPT-4096" title="Go to Matthew 22:32">Matthew 22:32 p </a>  <span class='footnote-text'>The implication Jesus is making is that Abraham, Isaac, and Jacob were all alive (in glory) when God spoke to Moses in the burning bush. See Ex. <a class="bibleref" data-bibleref="Exod.3.6" href="/passage/?search=Exod.3.6&version=TPT">3:6 p </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4097" title="Go to Matthew 22:33">Matthew 22:33 q </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Greek is “teaching.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4101" title="Go to Matthew 22:37">Matthew 22:37 r </a>  <span class='footnote-text'>The Hebrew Matthew is “worship,” also quoted as “worship” by Justin Martyr (ca. AD 165), <i>First Apology</i> XXI.</span> <br><br> <a href="#en-TPT-4101" title="Go to Matthew 22:37">Matthew 22:37 s </a>  <span class='footnote-text'>Or “with all your mind.” See Deut. <a class="bibleref" data-bibleref="Deut.6.5" href="/passage/?search=Deut.6.5&version=TPT">6:5 s </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4103" title="Go to Matthew 22:39">Matthew 22:39 t </a>  <span class='footnote-text'>As translated from the Aramaic word <i>kareb</i>, which means “one who is close to you” (emotionally or by proximity). The Greek is “neighbor.”</span> <br><br> <a href="#en-TPT-4103" title="Go to Matthew 22:39">Matthew 22:39 u </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 u </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4108" title="Go to Matthew 22:44">Matthew 22:44 v </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.110.1" href="/passage/?search=Ps.110.1&version=TPT">Ps. 110:1 v </a> , which is the Old Testament passage of Scripture most often quoted in the New Testament.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4109" title="Go to Matthew 22:45">Matthew 22:45 w </a>  <span class='footnote-text'>As translated from the Aramaic. To those who insisted on only interpreting the Scriptures literally, Jesus was proving there was a deeper spiritual interpretation. To say the Messiah would be the Son of David means that the Anointed One would manifest the qualities and devotion that David walked in. A true “spiritual” son of David.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4112" title="Go to Matthew 23:2">Matthew 23:2 a </a>  <span class='footnote-text'>Moses’ throne (Aramaic) was a special seat in the ancient synagogues where the most respected elders of the people would sit to instruct them.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4115" title="Go to Matthew 23:5">Matthew 23:5 b </a>  <span class='footnote-text'>See Num. <a class="bibleref" data-bibleref="Num.15.38" href="/passage/?search=Num.15.38&version=TPT">15:38 b </a> ; Deut. <a class="bibleref" data-bibleref="Deut.22.12" href="/passage/?search=Deut.22.12&version=TPT">22:12 b </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4117" title="Go to Matthew 23:7">Matthew 23:7 c </a>  <span class='footnote-text'>Or “rabbi,” an Aramaic word that means “master,” “chief,” “great one,” or “teacher.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4119" title="Go to Matthew 23:9">Matthew 23:9 d </a>  <span class='footnote-text'>As translated from the Hebrew Matthew and the Aramaic. The Greek is “Call no one father.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4120" title="Go to Matthew 23:10">Matthew 23:10 e </a>  <span class='footnote-text'>Or “leader.”</span> <br><br> <a href="#en-TPT-4120" title="Go to Matthew 23:10">Matthew 23:10 f </a>  <span class='footnote-text'>Jesus is emphasizing the priority of God over titles of men and over all teachers, fathers, and leaders. He is not teaching us to be disrespectful to teachers, fathers, and leaders, but that God must be in first place over all others. See Deut. <a class="bibleref" data-bibleref="Deut.17.9" href="/passage/?search=Deut.17.9&version=TPT">17:9-10 f </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4123" title="Go to Matthew 23:13">Matthew 23:13 g </a>  <span class='footnote-text'>Or “woe.”</span> <br><br> <a href="#en-TPT-4123" title="Go to Matthew 23:13">Matthew 23:13 h </a>  <span class='footnote-text'>The Hebrew Matthew is “You have hidden the keys of knowledge and shut the kingdom of heaven from the children of men.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4124" title="Go to Matthew 23:14">Matthew 23:14 i </a>  <span class='footnote-text'>As translated from the Aramaic and the Hebrew Matthew. The most reliable Greek manuscripts do not include this verse, and it is omitted by modern translations.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4125" title="Go to Matthew 23:15">Matthew 23:15 j </a>  <span class='footnote-text'>Or “son of Gehenna.” Gehenna is an Aramaic word for the garbage dump outside of Jerusalem, which became a metaphor for hell.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4126" title="Go to Matthew 23:16">Matthew 23:16 k </a>  <span class='footnote-text'>The Aramaic is “blind rescuers.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4127" title="Go to Matthew 23:17">Matthew 23:17 l </a>  <span class='footnote-text'>Or “you blind fools.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4133" title="Go to Matthew 23:23">Matthew 23:23 m </a>  <span class='footnote-text'>Or “You tithe on mint, dill, and cumin [caraway seed].” See Lev. <a class="bibleref" data-bibleref="Lev.27.30" href="/passage/?search=Lev.27.30&version=TPT">27:30 m </a> ; Num. <a class="bibleref" data-bibleref="Num.18.12" href="/passage/?search=Num.18.12&version=TPT">18:12 m </a> ; Deut. <a class="bibleref" data-bibleref="Deut.14.22" href="/passage/?search=Deut.14.22&version=TPT">14:22-23 m </a> . The law of Moses only obligated tithing on grain, wine, and oil. The religious scholars added to the law their interpretation, which added vegetables and herbs to their list of what should be tithed.</span> <br><br> <a href="#en-TPT-4133" title="Go to Matthew 23:23">Matthew 23:23 n </a>  <span class='footnote-text'>Or “faithfulness.” The Hebrew Matthew is “justice, loving-kindness, and truth.” The Aramaic is “justice, grace, and faith.” See Mic. <a class="bibleref" data-bibleref="Mic.6.8" href="/passage/?search=Mic.6.8&version=TPT">6:8 n </a> ; Zech. <a class="bibleref" data-bibleref="Zech.7.9" href="/passage/?search=Zech.7.9&version=TPT">7:9 n </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4134" title="Go to Matthew 23:24">Matthew 23:24 o </a>  <span class='footnote-text'>This is best seen as an Aramaic pun, because the Aramaic word for gnat is <i>qamla</i>, and the word for camel is <i>gamla</i>. The gnat becomes a metaphor of what is least and insignificant, for swallowing a gnat will not hurt you. But the camel becomes a picture of self-righteousness. To swallow a camel would indeed kill you.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4136" title="Go to Matthew 23:26">Matthew 23:26 p </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4140" title="Go to Matthew 23:30">Matthew 23:30 q </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Greek is “we would not have joined them in killing the prophets.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4143" title="Go to Matthew 23:33">Matthew 23:33 r </a>  <span class='footnote-text'>As translated from the Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4145" title="Go to Matthew 23:35">Matthew 23:35 s </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. See 2 Chron. <a class="bibleref" data-bibleref="2Chr.24.20" href="/passage/?search=2Chr.24.20&version=TPT">24:20-21 s </a> . This strengthens the argument that the original manuscript of Matthew was written in Hebrew. The Greek erroneously lists Zechariah’s father as Barachiah. There was indeed a Zechariah son of Barachiah, but he didn’t live until after the crucifixion of Christ and was killed in a massacre in AD 69 by zealots inside the temple. See Sabine Baring-Gould, <i>The Lost and Hostile Gospels</i> (Williams & Norgate, 1874), 138. It is also recorded by the Jewish historian Josephus that Zechariah was the son of Jehoiada. <i>B. J</i>. 4.6.4. Furthermore, Jerome, in his commentary on Matthew, says, “In the [Hebrew] Gospel [of Matthew] which the Nazarenes use, for ‘son of Barachiah’ we find written, ‘son of Jehoiada.’” Quoted from http://www.textexcavation.com.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4147" title="Go to Matthew 23:37">Matthew 23:37 t </a>  <span class='footnote-text'>Or “apostles” (sent ones).</span>


bookid: Matt
contenido:
<a href="#en-TPT-4148" title="Go to Matthew 23:38">Matthew 23:38 u </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.12.7" href="/passage/?search=Jer.12.7&version=TPT">12:7 u </a> ; <a class="bibleref" data-bibleref="Jer.22.5" href="/passage/?search=Jer.22.5&version=TPT">22:5 u </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4149" title="Go to Matthew 23:39">Matthew 23:39 v </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.118.26" href="/passage/?search=Ps.118.26&version=TPT">Ps. 118:26 v </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4151" title="Go to Matthew 24:2">Matthew 24:2 a </a>  <span class='footnote-text'>This prophecy of Jesus was fulfilled by the Roman prince Titus, who, in the Roman war of AD 67–70, destroyed the temple. In about AD 135 the emperor Hadrian completely destroyed the city of Jerusalem and built a new city on its foundations and named it Aelia Capitolina.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4152" title="Go to Matthew 24:3">Matthew 24:3 b </a>  <span class='footnote-text'>Or “presence” (Gr. <i>parousia</i>).</span> <br><br> <a href="#en-TPT-4152" title="Go to Matthew 24:3">Matthew 24:3 c </a>  <span class='footnote-text'>Although it is possible to translate this “the end of the world,” the Hebraic mind-set of the end of days is a transition into a new age of the Messiah’s coming when all things will be restored.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4156" title="Go to Matthew 24:7">Matthew 24:7 d </a>  <span class='footnote-text'>Or “ethnic group.” See 2 Chron. <a class="bibleref" data-bibleref="2Chr.15.6" href="/passage/?search=2Chr.15.6&version=TPT">15:6 d </a> ; Isa. <a class="bibleref" data-bibleref="Isa.19.2" href="/passage/?search=Isa.19.2&version=TPT">19:2 d </a> .</span> <br><br> <a href="#en-TPT-4156" title="Go to Matthew 24:7">Matthew 24:7 e </a>  <span class='footnote-text'>Although missing from a few Greek manuscripts, “horrible epidemics” is found in the Hebrew Matthew, the Aramaic, and the majority of Greek texts.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4157" title="Go to Matthew 24:8">Matthew 24:8 f </a>  <span class='footnote-text'>The translators are aware of distorted use of the words “new age”; however, true believers in Christ anticipate the coming of a new day (age) dawning, with Christ and his bride ruling the nations. See Joel 2; <a class="bibleref" data-bibleref="Rev.3.21" href="/passage/?search=Rev.3.21&version=TPT">Rev. 3:21 f </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4158" title="Go to Matthew 24:9">Matthew 24:9 g </a>  <span class='footnote-text'>Or “because of my name.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4159" title="Go to Matthew 24:10">Matthew 24:10 h </a>  <span class='footnote-text'>The Aramaic is “Many will stumble” (or take offense).</span>


bookid: Matt
contenido:
<a href="#en-TPT-4162" title="Go to Matthew 24:13">Matthew 24:13 i </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “endure.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4164" title="Go to Matthew 24:15">Matthew 24:15 j </a>  <span class='footnote-text'>Or “the abomination [sin] that brings desolation [desecration].” See Dan. <a class="bibleref" data-bibleref="Dan.8.13" href="/passage/?search=Dan.8.13&version=TPT">8:13 j </a> ; <a class="bibleref" data-bibleref="Dan.9.27" href="/passage/?search=Dan.9.27&version=TPT">9:27 j </a> ; <a class="bibleref" data-bibleref="Dan.11.31" href="/passage/?search=Dan.11.31&version=TPT">11:31 j </a> ; <a class="bibleref" data-bibleref="Dan.12.11" href="/passage/?search=Dan.12.11&version=TPT">12:11 j </a> . Jesus is saying that Daniel’s prophecy was not yet fulfilled in Jesus’ time. Many see the fulfillment of this prophecy in AD 70, when Titus, the Roman prince, went into the temple and sacrificed animals to Jupiter.</span> <br><br> <a href="#en-TPT-4164" title="Go to Matthew 24:15">Matthew 24:15 k </a>  <span class='footnote-text'>The Aramaic is “the defiling sign of desolation piling up (setting up) in the Holy Place.”</span> <br><br> <a href="#en-TPT-4164" title="Go to Matthew 24:15">Matthew 24:15 l </a>  <span class='footnote-text'>These parenthetical words were added by Matthew to encourage us to seek the Lord for the understanding of this mystery. Jesus, speaking in the role of the True Prophet, gives us truth to ponder in veiled language.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4165" title="Go to Matthew 24:16">Matthew 24:16 m </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.16.16" href="/passage/?search=Jer.16.16&version=TPT">16:16 m </a> ; Zech. <a class="bibleref" data-bibleref="Zech.14.5" href="/passage/?search=Zech.14.5&version=TPT">14:5 m </a> ; <a class="bibleref" data-bibleref="Luke.21.20" href="/passage/?search=Luke.21.20&version=TPT">Luke 21:20-22 m </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4166" title="Go to Matthew 24:17">Matthew 24:17 n </a>  <span class='footnote-text'>Or “on the roof.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4173" title="Go to Matthew 24:24">Matthew 24:24 o </a>  <span class='footnote-text'>The Aramaic is “prophets of lies.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4175" title="Go to Matthew 24:26">Matthew 24:26 p </a>  <span class='footnote-text'>Or “in the inner rooms.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4176" title="Go to Matthew 24:27">Matthew 24:27 q </a>  <span class='footnote-text'>Or “presence” (Gr. <i>parousia</i>).</span>


bookid: Matt
contenido:
<a href="#en-TPT-4177" title="Go to Matthew 24:28">Matthew 24:28 r </a>  <span class='footnote-text'>Or “Wherever you find the corpse, there the eagles will gather.” This peculiar verse is best understood as a parallel of vultures knowing where the carcass is (for example) to how instinctively believers will know when Jesus has appeared.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4178" title="Go to Matthew 24:29">Matthew 24:29 s </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.13.10" href="/passage/?search=Isa.13.10&version=TPT">13:10 s </a> ; <a class="bibleref" data-bibleref="Isa.34.4" href="/passage/?search=Isa.34.4&version=TPT">34:4 s </a> ; Joel <a class="bibleref" data-bibleref="Joel.2.10" href="/passage/?search=Joel.2.10&version=TPT">2:10 s </a> ; Amos <a class="bibleref" data-bibleref="Amos.8.9" href="/passage/?search=Amos.8.9&version=TPT">8:9 s </a> . This can also be viewed as a Hebraic metaphor of the lights of the natural realm being shut off and replaced with heaven’s glory—lights out on the old order. Sun, moon, and stars are also representative of the governmental structures failing with great calamity. A new order, a new glory, is coming to replace the fading glories of this world.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4179" title="Go to Matthew 24:30">Matthew 24:30 t </a>  <span class='footnote-text'>See Zech. <a class="bibleref" data-bibleref="Zech.12.10" href="/passage/?search=Zech.12.10&version=TPT">12:10-14 t </a> ; <a class="bibleref" data-bibleref="Rev.1.7" href="/passage/?search=Rev.1.7&version=TPT">Rev. 1:7 t </a> .</span> <br><br> <a href="#en-TPT-4179" title="Go to Matthew 24:30">Matthew 24:30 u </a>  <span class='footnote-text'>The Hebrew Matthew is “mighty warriors.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4180" title="Go to Matthew 24:31">Matthew 24:31 v </a>  <span class='footnote-text'>There is always a deeper meaning to the literal understanding of the text of the Bible. This deeper meaning does not negate the literal, but gives a fuller comprehension. Clouds are metaphors of God’s presence among his people. The trumpet blast is symbolic of the universal announcement that will be heard by all.</span> <br><br> <a href="#en-TPT-4180" title="Go to Matthew 24:31">Matthew 24:31 w </a>  <span class='footnote-text'>As translated from the Hebrew Matthew, which can also be translated “with a great shout.” This is also found in the Latin Vulgate translated by Jerome, who is believed to have had access to the manuscript of the Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4181" title="Go to Matthew 24:32">Matthew 24:32 x </a>  <span class='footnote-text'>As translated from the Hebrew Matthew. The Greek is “summer is near.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4185" title="Go to Matthew 24:36">Matthew 24:36 y </a>  <span class='footnote-text'>A few Greek manuscripts add “nor the Son.” However, that phrase is missing in many Greek texts and is not found in the Hebrew Matthew, the Aramaic, or the Latin Vulgate.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4186" title="Go to Matthew 24:37">Matthew 24:37 z </a>  <span class='footnote-text'>Or “so it will be in the Lord’s presence” (Gr. <i>parousia</i>).</span>


bookid: Matt
contenido:
<a href="#en-TPT-4187" title="Go to Matthew 24:38">Matthew 24:38 a </a>  <span class='footnote-text'>As translated from the Hebrew Matthew, which is literally “being fruitful and multiplying” (having children). The Greek is “marrying and giving in marriage.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4190" title="Go to Matthew 24:41">Matthew 24:41 b </a>  <span class='footnote-text'>One of the three manuscripts of the Hebrew Matthew, known as Shem-Tob, includes additional text: “This is because the angels at the end of the age will first remove the stumbling blocks [the wicked] from the world and will separate the good from the evil.” This passage is not speaking of what is known as the “rapture,” for as it was in the days of Noah, the evil were “taken” and the righteous were “left.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4200" title="Go to Matthew 24:51">Matthew 24:51 c </a>  <span class='footnote-text'>Most likely hyperbole. The Greek word <i>dichotomeo</i> could also mean that God “will separate him from himself” (soul and body).</span> <br><br> <a href="#en-TPT-4200" title="Go to Matthew 24:51">Matthew 24:51 d </a>  <span class='footnote-text'>Or “gnashing of teeth.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4201" title="Go to Matthew 25:1">Matthew 25:1 a </a>  <span class='footnote-text'>As translated from the Hebrew Matthew and a few Greek manuscripts. Most Greek manuscripts have only “bridegroom.” This would mean the ten virgins were going to marry one man, a doubtful teaching from Jesus. The ten virgins were bridesmaids, ladies-in-waiting. This was not Jesus condoning polygamy. It is possible that the parable hints of Zech. <a class="bibleref" data-bibleref="Zech.8.23" href="/passage/?search=Zech.8.23&version=TPT">8:23 a </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4202" title="Go to Matthew 25:2">Matthew 25:2 b </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Matt.25.8" href="/passage/?search=Matt.25.8&version=TPT">v. 8 b </a> . Oil in the Scriptures is a metaphor of the Holy Spirit, who brings us revelation of the Word of God and power for ministry.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4204" title="Go to Matthew 25:6">Matthew 25:6 c </a>  <span class='footnote-text'>This is not simply “meet him,” for it is a rare Greek noun that means to “have a meeting” or “an encounter.” See also <a class="bibleref" data-bibleref="1Thess.4.17" href="/passage/?search=1Thess.4.17&version=TPT">1 Thess. 4:17 c </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4211" title="Go to Matthew 25:13">Matthew 25:13 d </a>  <span class='footnote-text'>As translated from the Hebrew Matthew.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4213" title="Go to Matthew 25:15">Matthew 25:15 e </a>  <span class='footnote-text'>Or “five talents . . . two talents . . . one talent.” A talent, although hard to determine exactly how much it represents, is a measure of weight. King Solomon received 666 talents of gold as his yearly tribute. A talent is clearly a large sum of money. See 2 Chron. <a class="bibleref" data-bibleref="2Chr.9.13" href="/passage/?search=2Chr.9.13&version=TPT">9:13 e </a>  and 1 Kings <a class="bibleref" data-bibleref="1Kgs.10.14" href="/passage/?search=1Kgs.10.14&version=TPT">10:14 e </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4222" title="Go to Matthew 25:24">Matthew 25:24 f </a>  <span class='footnote-text'>Or “that you harvest where you didn’t sow and gather where you didn’t plant.” This is most likely a proverb, a figure of speech that reinforces the thought of the servant that his master was strict, harsh, and ruthless. The attitude of the servant was “You are so ruthless; you’re like a man who expects a harvest from a field he didn’t plant!”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4224" title="Go to Matthew 25:26">Matthew 25:26 g </a>  <span class='footnote-text'>Or “evil.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4225" title="Go to Matthew 25:27">Matthew 25:27 h </a>  <span class='footnote-text'>The Aramaic can be translated “Why didn’t you throw my money into the offering? Then I would have returned to ask for what was mine together with its bounty.” The implication is that money given in sacred offering to God will be returned with even more, by God’s generosity. See <a class="bibleref" data-bibleref="Luke.6.38" href="/passage/?search=Luke.6.38&version=TPT">Luke 6:38 h </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4227" title="Go to Matthew 25:29">Matthew 25:29 i </a>  <span class='footnote-text'>By implication the parable is stating, “The one who has [a heart of faithful stewardship] will be given more [to manage]. And the one who has very little [faithfulness, wisdom, integrity] will lose the little he has [failed to manage well].”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4230" title="Go to Matthew 25:32">Matthew 25:32 j </a>  <span class='footnote-text'>See Dan. <a class="bibleref" data-bibleref="Dan.7.13" href="/passage/?search=Dan.7.13&version=TPT">7:13-14 j </a> .</span>


bookid: Matt
contenido:
<a href="#en-TPT-4232" title="Go to Matthew 25:34">Matthew 25:34 k </a>  <span class='footnote-text'>Or “from before the fall” of the world.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4247" title="Go to Matthew 26:3">Matthew 26:3 a </a>  <span class='footnote-text'>Caiaphas was a Sadducee with political connections to Pilate’s government. He was the son-in-law of Annas, who had been deposed from his office by the Roman procurator Valerious, but he was still viewed by the people as the high priest. In effect, Israel had two high priests at the same time, Annas and Caiaphas, thus violating Jewish law.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4248" title="Go to Matthew 26:4">Matthew 26:4 b </a>  <span class='footnote-text'>Or “deceitfully” (Aramaic “with false testimony”).</span>


bookid: Matt
contenido:
<a href="#en-TPT-4250" title="Go to Matthew 26:6">Matthew 26:6 c </a>  <span class='footnote-text'>Jars such as this usually had a long neck that would be broken off and the oil poured out. The woman is identified as Mary, the sister of Lazarus and Martha. See <a class="bibleref" data-bibleref="Song.1.12" href="/passage/?search=Song.1.12&version=TPT">Song. 1:12 c </a> ; <a class="bibleref" data-bibleref="Mark.14.3" href="/passage/?search=Mark.14.3&version=TPT">Mark 14:3 c </a> ; <a class="bibleref" data-bibleref="Luke.7.37" href="/passage/?search=Luke.7.37&version=TPT">Luke 7:37 c </a> ; <a class="bibleref" data-bibleref="John.12.1-John.12.5" href="/passage/?search=John.12.1-John.12.5&version=TPT">John 12:1-5 c </a> .</span> <br><br> <a href="#en-TPT-4250" title="Go to Matthew 26:6">Matthew 26:6 d </a>  <span class='footnote-text'>This was spikenard (or nard), a spice taken from a plant that grows in northern India near the Himalayas. This costly perfume would have been carried over land to the Middle East. Many believe this jar of spikenard would have cost the average worker a year’s wages. It was a common practice among the Jews to prepare a body for burial with fragrant ointment.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4255" title="Go to Matthew 26:12">Matthew 26:12 e </a>  <span class='footnote-text'>It is entirely possible that when the Roman soldiers pierced Jesus’ beautiful feet and put the crown of thorns on his lovely head, they could have smelled this fragrant oil.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4256" title="Go to Matthew 26:13">Matthew 26:13 f </a>  <span class='footnote-text'>Jesus’ prophecy is that Mary would be included in the Gospel account. Her act of devotion is mentioned in three of the four Gospels. You can’t read the New Testament without knowing of Mary’s worship of Jesus.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4257" title="Go to Matthew 26:14">Matthew 26:14 g </a>  <span class='footnote-text'>Or “Judah Iscariot.” Iscariot is not his last name or the name of a town. It means “locksmith.” <i>Iscariot</i> comes from an Aramaic word for “brass lock.” The one who held the key to the finances of the twelve disciples brazenly wanted to lock up Jesus.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4258" title="Go to Matthew 26:15">Matthew 26:15 h </a>  <span class='footnote-text'>See Zech. <a class="bibleref" data-bibleref="Zech.11.12" href="/passage/?search=Zech.11.12&version=TPT">11:12-13 h </a> . Assuming the thirty pieces of silver were tetradrachms, it would represent about four months’ wages of a skilled worker. If the coins were the Roman denarius, it would be about five weeks’ wages. If they were Jewish shekels, it would have been a very modest sum. How could anyone put a monetary value on the life of the glorious Son of God?</span>


bookid: Matt
contenido:
<a href="#en-TPT-4260" title="Go to Matthew 26:17">Matthew 26:17 i </a>  <span class='footnote-text'>Or “the first day of Unleavened Bread.” The Aramaic reads “on the day before the Passover festival.” This was the first day of an eight-day celebration to commemorate the deliverance of the Hebrew slaves out of Egypt. The Jews would eat a roasted lamb after sunset in a family group of at least ten people. The meal would include bitter herbs (in remembrance of their bitter years of slavery), unleavened bread, and four cups of wine mixed with water. See Num. <a class="bibleref" data-bibleref="Num.9.2" href="/passage/?search=Num.9.2&version=TPT">9:2-5 i </a> .</span> <br><br> <a href="#en-TPT-4260" title="Go to Matthew 26:17">Matthew 26:17 j </a>  <span class='footnote-text'>That is, “the Passover seder.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4261" title="Go to Matthew 26:18">Matthew 26:18 k </a>  <span class='footnote-text'>As translated from the Hebrew Matthew and other external evidence. The Greek text does not include this sentence; however, it seems to be essentially the same as found in <a class="bibleref" data-bibleref="Luke.22.15" href="/passage/?search=Luke.22.15&version=TPT">Luke 22:15 k </a> , which may support the theory that part of Luke’s eyewitness accounts may have included Matthew.</span> <br><br> <a href="#en-TPT-4261" title="Go to Matthew 26:18">Matthew 26:18 l </a>  <span class='footnote-text'>The Greek is actually “Mr. So-and-So.” This was someone who would know who the teacher was and understand what it meant when Jesus said, “My time is near.” The Hebrew Matthew adds this line: “He will volunteer for the task.”</span> <br><br> <a href="#en-TPT-4261" title="Go to Matthew 26:18">Matthew 26:18 m </a>  <span class='footnote-text'>An obvious ellipsis that could mean “My time of fulfilling my destiny” is near.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4266" title="Go to Matthew 26:23">Matthew 26:23 n </a>  <span class='footnote-text'>Or “he who has dipped his hand with me in the dish.” This is a figure of speech of one who was an intimate friend of Jesus. To break bread together was a sign of friendship throughout the Middle East.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4268" title="Go to Matthew 26:25">Matthew 26:25 o </a>  <span class='footnote-text'>Notice that the other eleven disciples called Jesus “Lord.” Judas called him “teacher.”</span>


bookid: Matt
contenido:
<a href="#en-TPT-4270" title="Go to Matthew 26:27">Matthew 26:27 p </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: Matt
contenido:
<a href="#en-TPT-4271" title="Go to Matthew 26:28">Matthew 26:28 q </a>  <span class='footnote-text'>The Aramaic word <i>khawdata</i> can be translated “new,” but is better rendered “renewed” covenant or “repaired” covenant. See Lev. <a class="bibleref" data-bibleref="Lev.17.11" href="/passage/?search=Lev.17.11&version=TPT">17:11 q </a> ; Jer. <a class="bibleref" data-bibleref="Jer.31.31" href="/passage/?search=Jer.31.31&version=TPT">31:31-37 q </a> . After each disciple took the cup and drank from it, they passed it to the next one. This was a love covenant between Jesus and each of his disciples, and it sealed the affection they had for one another.</span>


bookid: John
contenido:
<a href="#en-TPT-6288" title="Go to John 5:5">John 5:5 f </a>  <span class='footnote-text'>Under the shelter of religion, there are the sick and lame and blind who can’t be healed unless they do the work and step into the pool. They are helpless and hopeless so near the Sheep Gate. But Jesus has none of the law’s requirements to put upon us for our healing, only to believe in one who is greater than angels. The man had been sick for thirty-eight years, the exact length of time Israel had wandered in the wilderness. See Deut. <a class="bibleref" data-bibleref="Deut.2.14" href="/passage/?search=Deut.2.14&version=TPT">2:14 f </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6289" title="Go to John 5:6">John 5:6 g </a>  <span class='footnote-text'>Jesus exercised a supernatural knowledge of this man’s situation.</span> <br><br> <a href="#en-TPT-6289" title="Go to John 5:6">John 5:6 h </a>  <span class='footnote-text'>Or “Are you convinced that you are already made whole?” The Greek phrase <i>genesthai</i> is actually not a future tense (“want to be healed”) but an aorist middle infinitive that indicates something already accomplished. Jesus is asking the crippled man if he is ready to abandon how he sees himself and now receive the faith for his healing.</span>


bookid: John
contenido:
<a href="#en-TPT-6290" title="Go to John 5:7">John 5:7 i </a>  <span class='footnote-text'>The Greek word <i>kurios</i> means “lord” or “sir.”</span>


bookid: John
contenido:
<a href="#en-TPT-6293" title="Go to John 5:10">John 5:10 j </a>  <span class='footnote-text'>Or “cot” or “stretcher.” The Aramaic word is “quilt” or “mat.”</span>


bookid: John
contenido:
<a href="#en-TPT-6295" title="Go to John 5:12">John 5:12 k </a>  <span class='footnote-text'>The Jewish leaders were filled with malice. They should have been filled with joy that the man was healed. They should have asked, “Who is the wonderful one who healed you?”</span>


bookid: John
contenido:
<a href="#en-TPT-6297" title="Go to John 5:14">John 5:14 l </a>  <span class='footnote-text'>Or “Don’t continue sinning any longer.”</span>


bookid: John
contenido:
<a href="#en-TPT-6301" title="Go to John 5:18">John 5:18 m </a>  <span class='footnote-text'>Jesus did not break the Sabbath, he “loosed” it (literal Aramaic). He loosed it from the bondage of tradition and man-made rules.</span> <br><br> <a href="#en-TPT-6301" title="Go to John 5:18">John 5:18 n </a>  <span class='footnote-text'>They clearly understood that Jesus was claiming God as his Father in a unique way.</span>


bookid: John
contenido:
<a href="#en-TPT-6314" title="Go to John 5:31">John 5:31 o </a>  <span class='footnote-text'>According to the Mosaic laws, a man’s testimony about himself is inadmissible.</span>


bookid: John
contenido:
<a href="#en-TPT-6315" title="Go to John 5:32">John 5:32 p </a>  <span class='footnote-text'>This is the Father (see <a class="bibleref" data-bibleref="John.5.37" href="/passage/?search=John.5.37&version=TPT">v. 37 p </a> ). Some believe it to be John because of <a class="bibleref" data-bibleref="John.5.33" href="/passage/?search=John.5.33&version=TPT">v. 33 p </a> . However, Jesus states that he does not need human validation.</span>


bookid: John
contenido:
<a href="#en-TPT-6318" title="Go to John 5:35">John 5:35 q </a>  <span class='footnote-text'>Or “a lantern of chasing flames.”</span>


bookid: John
contenido:
<a href="#en-TPT-6320" title="Go to John 5:37">John 5:37 r </a>  <span class='footnote-text'>Or “testified about me.” This an obvious reference to the audible voice of God that spoke over Jesus at his baptism. For this reason and the reference to God’s voice, the translator has chosen to make it explicit that it refers to the Father’s testimony at Jesus’ baptism. See <a class="bibleref" data-bibleref="Luke.3.21" href="/passage/?search=Luke.3.21&version=TPT">Luke 3:21-22 r </a> . The fourfold witness of Christ’s glory is: Jesus himself, John the Baptizer, the Father who spoke over his Son, and the miracles of Jesus.</span>


bookid: John
contenido:
<a href="#en-TPT-6323" title="Go to John 5:40">John 5:40 s </a>  <span class='footnote-text'>There were five witnesses to Christ’s authority and deity in this chapter. Jesus himself (<a class="bibleref" data-bibleref="John.5.25" href="/passage/?search=John.5.25&version=TPT">vv. 25–27 s </a> ), John the Baptizer (<a class="bibleref" data-bibleref="John.5.32" href="/passage/?search=John.5.32&version=TPT">vv. 32–34 s </a> ), Christ’s miracles (<a class="bibleref" data-bibleref="John.5.36" href="/passage/?search=John.5.36&version=TPT">v. 36 s </a> ), the Father (<a class="bibleref" data-bibleref="John.5.36" href="/passage/?search=John.5.36&version=TPT">vv. 36–38 s </a> ), and the Scriptures (<a class="bibleref" data-bibleref="John.5.39" href="/passage/?search=John.5.39&version=TPT">vv. 39–40 s </a> , see also <a class="bibleref" data-bibleref="Ps.40.7" href="/passage/?search=Ps.40.7&version=TPT">Ps. 40:7 s </a> ).</span>


bookid: John
contenido:
<a href="#en-TPT-6326" title="Go to John 5:43">John 5:43 t </a>  <span class='footnote-text'>Implied in the text.</span>


bookid: John
contenido:
<a href="#en-TPT-6328" title="Go to John 5:45">John 5:45 u </a>  <span class='footnote-text'>Jesus prophesies that Moses, on the final judgment day, will be the one to accuse those who would not listen to the laws and teachings of the Torah, which point to their fulfillment in Christ.</span>


bookid: John
contenido:
<a href="#en-TPT-6330" title="Go to John 5:47">John 5:47 v </a>  <span class='footnote-text'>Apparently this concludes Jesus’ ministry in Jerusalem at this time. The text does not tell us of his return to the province of Galilee.</span>


bookid: John
contenido:
<a href="#en-TPT-6331" title="Go to John 6:1">John 6:1 a </a>  <span class='footnote-text'>Or “which is also called the Lake of Tiberias.” Tiberias was the largest Jewish city in the Galilee province, located on the western shore of Lake Galilee. This could also be translated, “Jesus went <i>beyond</i> Tiberias to Lake Galilee.”</span>


bookid: John
contenido:
<a href="#en-TPT-6337" title="Go to John 6:7">John 6:7 b </a>  <span class='footnote-text'>Or “two hundred pieces of silver.” This equates to about eight months’ wages of the average person. Philip didn’t answer the question and was focused on how much money it would cost, but Jesus’ question was, “Where will we buy bread?” Jesus was testing Philip to see if he would look to Jesus to supply all that was needed and not consider their limited resources.</span>


bookid: John
contenido:
<a href="#en-TPT-6339" title="Go to John 6:9">John 6:9 c </a>  <span class='footnote-text'>The Aramaic is literally translated “boy.” However, the Greek uses a word, <i>paidarion</i>, which can also mean a girl or young woman.</span>


bookid: John
contenido:
<a href="#en-TPT-6340" title="Go to John 6:10">John 6:10 d </a>  <span class='footnote-text'>The number five thousand would have likely been only the number of men in the crowd. Jesus had everyone sit down. To receive bread from Jesus, the Source, doesn’t require that you stand and work hard for it, you simply sit down and rest to be fed the living bread.</span>


bookid: John
contenido:
<a href="#en-TPT-6341" title="Go to John 6:11">John 6:11 e </a>  <span class='footnote-text'>Barley is the first crop to harvest in Israel. It is a picture of the resurrected Christ. A barley loaf becomes a picture of Christ given to us in resurrection life. He is the firstfruit of resurrection life. See Lev. <a class="bibleref" data-bibleref="Lev.23.10" href="/passage/?search=Lev.23.10&version=TPT">23:10 e </a> ; Judg. <a class="bibleref" data-bibleref="Judg.7.13" href="/passage/?search=Judg.7.13&version=TPT">7:13-14 e </a> .</span> <br><br> <a href="#en-TPT-6341" title="Go to John 6:11">John 6:11 f </a>  <span class='footnote-text'>When tempted by the devil, Jesus refused to turn stones into bread to satisfy his own hunger. Yet here Jesus multiplies bread to satisfy the hunger of others. Philip was hoping to give each one a little to eat, but Jesus’ supply is always abundant to satisfy the hunger of all.</span>


bookid: John
contenido:
<a href="#en-TPT-6344" title="Go to John 6:14">John 6:14 g </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.18.15" href="/passage/?search=Deut.18.15&version=TPT">18:15-19 g </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6345" title="Go to John 6:15">John 6:15 h </a>  <span class='footnote-text'>Jesus knew the time of liberating Israel had not yet come. Men don’t just need better government; we need new hearts.</span>


bookid: John
contenido:
<a href="#en-TPT-6346" title="Go to John 6:16">John 6:16 i </a>  <span class='footnote-text'>Capernaum means “the village of Nahum.” Nahum means “comfort.” Or “the village of comfort.”</span>


bookid: John
contenido:
<a href="#en-TPT-6347" title="Go to John 6:18">John 6:18 j </a>  <span class='footnote-text'>Or “the Spirit stirred up on their behalf.”</span>


bookid: John
contenido:
<a href="#en-TPT-6348" title="Go to John 6:19">John 6:19 k </a>  <span class='footnote-text'>Or “three or four miles.” The lake was approximately seven miles across, so they would have rowed about halfway.</span>


bookid: John
contenido:
<a href="#en-TPT-6349" title="Go to John 6:20">John 6:20 l </a>  <span class='footnote-text'>Or “Fear not. I Am!”</span>


bookid: John
contenido:
<a href="#en-TPT-6351" title="Go to John 6:22">John 6:22 m </a>  <span class='footnote-text'>This information from <a class="bibleref" data-bibleref="John.6.24" href="/passage/?search=John.6.24&version=TPT">v. 24 m </a>  is included here for the sake of the English narrative.</span>


bookid: John
contenido:
<a href="#en-TPT-6354" title="Go to John 6:26">John 6:26 n </a>  <span class='footnote-text'>Or “Amen, amen, I say unto you,” or “Timeless truth I speak unto you.”</span>


bookid: John
contenido:
<a href="#en-TPT-6355" title="Go to John 6:27">John 6:27 o </a>  <span class='footnote-text'>The Aramaic is “Why would you not seek the food that fastens you to eternal life?”</span> <br><br> <a href="#en-TPT-6355" title="Go to John 6:27">John 6:27 p </a>  <span class='footnote-text'>Or “has set his seal (of approval) upon me,” or “the Father has sealed me as God with his seal of approval.” The Aramaic word for “seal” can also mean “destine” or “determine.”</span>


bookid: John
contenido:
<a href="#en-TPT-6358" title="Go to John 6:30">John 6:30 q </a>  <span class='footnote-text'><i>Manna</i> means “What is it?” This is the bread of mystery that became the wilderness food for the Hebrews for more than thirty-eight years.</span> <br><br> <a href="#en-TPT-6358" title="Go to John 6:30">John 6:30 r </a>  <span class='footnote-text'>See Ex. <a class="bibleref" data-bibleref="Exod.16.4" href="/passage/?search=Exod.16.4&version=TPT">16:4-36 r </a> ; Neh. <a class="bibleref" data-bibleref="Neh.9.15" href="/passage/?search=Neh.9.15&version=TPT">9:15 r </a> ; <a class="bibleref" data-bibleref="Ps.78.24" href="/passage/?search=Ps.78.24&version=TPT">Ps. 78:24 r </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6359" title="Go to John 6:32">John 6:32 s </a>  <span class='footnote-text'>The Aramaic is “Timeless truth I speak unto you.”</span> <br><br> <a href="#en-TPT-6359" title="Go to John 6:32">John 6:32 t </a>  <span class='footnote-text'>The Aramaic can be translated “a rainbow sign.” Just as Noah was given a rainbow sign of the covenant God was making with him, Jesus’ earthly life was a rainbow sign from heaven of the new covenant life given to every believer today. See Gen. 9; <a class="bibleref" data-bibleref="Rev.4.3" href="/passage/?search=Rev.4.3&version=TPT">Rev. 4:3 t </a> ; 10:1. The Greek is “true bread out of heaven.”</span>


bookid: John
contenido:
<a href="#en-TPT-6362" title="Go to John 6:35">John 6:35 u </a>  <span class='footnote-text'>The Aramaic can be translated “I am the living God, the Bread of Life.”</span>


bookid: John
contenido:
<a href="#en-TPT-6365" title="Go to John 6:38">John 6:38 v </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: John
contenido:
<a href="#en-TPT-6367" title="Go to John 6:40">John 6:40 w </a>  <span class='footnote-text'>Or “sees the Son.”</span>


bookid: John
contenido:
<a href="#en-TPT-6371" title="Go to John 6:44">John 6:44 x </a>  <span class='footnote-text'>The Greek word is “drag” or “pull by force.” The name Moses means “pulled” (from the Nile). The Aramaic is “ransom” or “save.”</span>


bookid: John
contenido:
<a href="#en-TPT-6372" title="Go to John 6:45">John 6:45 y </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.54.13" href="/passage/?search=Isa.54.13&version=TPT">54:13 y </a> ; Jer. <a class="bibleref" data-bibleref="Jer.31.34" href="/passage/?search=Jer.31.34&version=TPT">31:34 y </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6375" title="Go to John 6:48">John 6:48 z </a>  <span class='footnote-text'>Although not found in the Greek text, there are some Aramaic manuscripts that have “I am the living God, the Bread of Life.”</span>


bookid: John
contenido:
<a href="#en-TPT-6381" title="Go to John 6:54">John 6:54 a </a>  <span class='footnote-text'>To eat his flesh is to take into our life by faith all that Jesus did for us by giving his body for us. To drink his blood is to take by faith all that the blood of Jesus has purchased for us. This “eating” and “drinking” is receiving the life, power, and virtue of all that Jesus is to replace all that we were in Adam. Jesus’ blood and body is the Tree of Life, which is offered to everyone who follows him.</span>


bookid: John
contenido:
<a href="#en-TPT-6383" title="Go to John 6:56">John 6:56 b </a>  <span class='footnote-text'>The Aramaic is “He that eats my body and drinks my blood is strengthened in me and I in him.”</span>


bookid: John
contenido:
<a href="#en-TPT-6387" title="Go to John 6:60">John 6:60 c </a>  <span class='footnote-text'>Jesus knows that these words were offending the religious Jews. To eat flesh that was not kosher was a violation of the law; how much more so to eat human flesh. Drinking blood of any kind was also forbidden (Lev. <a class="bibleref" data-bibleref="Lev.17.11" href="/passage/?search=Lev.17.11&version=TPT">17:11-12 c </a> ). The imagery is similar to Ezekiel who “ate the scroll” (of the Word, Ezek. <a class="bibleref" data-bibleref="Ezek.3.1" href="/passage/?search=Ezek.3.1&version=TPT">3:1-15 c </a> ).</span>


bookid: John
contenido:
<a href="#en-TPT-6389" title="Go to John 6:62">John 6:62 d </a>  <span class='footnote-text'>The greatest offense of all will be the cross where Jesus will soon be crucified, and they will watch him surrender his Spirit to the Father in death. See <a class="bibleref" data-bibleref="1Cor.1.18" href="/passage/?search=1Cor.1.18&version=TPT">1 Cor. 1:18-25 d </a> ; <a class="bibleref" data-bibleref="Gal.5.11" href="/passage/?search=Gal.5.11&version=TPT">Gal. 5:11 d </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6390" title="Go to John 6:63">John 6:63 e </a>  <span class='footnote-text'>The Aramaic is “the body.”</span>


bookid: John
contenido:
<a href="#en-TPT-6393" title="Go to John 6:66">John 6:66 f </a>  <span class='footnote-text'>Jesus went from feeding five thousand to offending five thousand. They wanted him to feed them, but didn’t want Jesus alone to be their feast.</span>


bookid: John
contenido:
<a href="#en-TPT-6396" title="Go to John 6:69">John 6:69 g </a>  <span class='footnote-text'>As translated from the Aramaic. Although many Greek scholars believe this is borrowed from the Synoptic Gospels, and is found in variant forms in Greek texts, the Aramaic and many Greek manuscripts have, “You are the Christ, the Son of the living God.”</span>


bookid: John
contenido:
<a href="#en-TPT-6397" title="Go to John 6:70">John 6:70 h </a>  <span class='footnote-text'>The Greek word for “devil” means “slanderer” or “adversary.”</span>


bookid: John
contenido:
<a href="#en-TPT-6398" title="Go to John 6:71">John 6:71 i </a>  <span class='footnote-text'>Judas is the name Judah. <i>Iscariot</i> was not his last name. There are two possibilities for the meaning of <i>Iscariot</i>. Some believe it is taken from a Hebrew word that means “lock.” Judah the “locksmith.” He most likely was the one who locked the collection bag, which means he had the key and could pilfer the fund at will. It’s his sad history that he wanted to lock up Jesus and control him for his own ends. Other scholars see the possibility that <i>Iscariot</i> is actually “Ish” (man) of “Kerioth” (a town once situated south of Hebron). This would mean Judas was the only non-Galilean among the Twelve.</span>


bookid: John
contenido:
<a href="#en-TPT-6400" title="Go to John 7:2">John 7:2 a </a>  <span class='footnote-text'>Or “Tents.” See Deut. <a class="bibleref" data-bibleref="Deut.16.13" href="/passage/?search=Deut.16.13&version=TPT">16:13 a </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6401" title="Go to John 7:3">John 7:3 b </a>  <span class='footnote-text'>These were actually Jesus’ half brothers, for Joseph was his stepfather.</span> <br><br> <a href="#en-TPT-6401" title="Go to John 7:3">John 7:3 c </a>  <span class='footnote-text'>Or “so that your followers can see your miracles.”</span>


bookid: John
contenido:
<a href="#en-TPT-6403" title="Go to John 7:5">John 7:5 d </a>  <span class='footnote-text'>As translated from the Aramaic and implied in the Greek text. This fulfills the prophecy of <a class="bibleref" data-bibleref="Ps.69.8" href="/passage/?search=Ps.69.8&version=TPT">Ps. 69:8-9 d </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6409" title="Go to John 7:12">John 7:12 e </a>  <span class='footnote-text'>Or “He leads the people astray.”</span>


bookid: John
contenido:
<a href="#en-TPT-6413" title="Go to John 7:16">John 7:16 f </a>  <span class='footnote-text'>Or “My doctrine is not my own.”</span>


bookid: John
contenido:
<a href="#en-TPT-6414" title="Go to John 7:17">John 7:17 g </a>  <span class='footnote-text'>The Aramaic is very poetic, “Whoever is satisfied to do God’s satisfaction shall gain liberating knowledge.”</span>


bookid: John
contenido:
<a href="#en-TPT-6417" title="Go to John 7:20">John 7:20 h </a>  <span class='footnote-text'>Or “Are you demon possessed?” This is an Aramaic figure of speech for lunacy.</span>


bookid: John
contenido:
<a href="#en-TPT-6418" title="Go to John 7:21">John 7:21 i </a>  <span class='footnote-text'>Or “one deed.” Although Jesus performed many miracles, it is likely he is referring to the miracle of the lame man being healed in <a class="bibleref" data-bibleref="John.5" href="/passage/?search=John.5&version=TPT">John 5 i </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6419" title="Go to John 7:22">John 7:22 j </a>  <span class='footnote-text'>This is the patriarchs. Circumcision actually began with a sign of the covenant God instituted with Abraham. See Gen. 17.</span> <br><br> <a href="#en-TPT-6419" title="Go to John 7:22">John 7:22 k </a>  <span class='footnote-text'>A son was to be circumcised eight days after he was born. See <a class="bibleref" data-bibleref="Phil.3.5" href="/passage/?search=Phil.3.5&version=TPT">Phil. 3:5 k </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6420" title="Go to John 7:23">John 7:23 l </a>  <span class='footnote-text'>Or “Torah.” Jesus is saying, “Who are you to judge me when you don’t practice what you preach?”</span>


bookid: John
contenido:
<a href="#en-TPT-6421" title="Go to John 7:24">John 7:24 m </a>  <span class='footnote-text'>Or “Never judge as a hypocrite wearing a mask.”</span> <br><br> <a href="#en-TPT-6421" title="Go to John 7:24">John 7:24 n </a>  <span class='footnote-text'>Jesus is teaching that the law of mercy (healing the lame man) overrides the laws of Moses (regulations of the Sabbath). Seeing situations and people with the lens of mercy gives us true discernment.</span>


bookid: John
contenido:
<a href="#en-TPT-6424" title="Go to John 7:27">John 7:27 o </a>  <span class='footnote-text'>This was a Rabbinical interpretation that was common in that day. However, they knew that the Messiah would come from Bethlehem, for it was prophesied in Mic. <a class="bibleref" data-bibleref="Mic.5.2" href="/passage/?search=Mic.5.2&version=TPT">5:2 o </a>  where the Christ would be born. So in truth, they did not know where Jesus was from.</span>


bookid: John
contenido:
<a href="#en-TPT-6425" title="Go to John 7:28">John 7:28 p </a>  <span class='footnote-text'>Or “truthful.”</span>


bookid: John
contenido:
<a href="#en-TPT-6426" title="Go to John 7:29">John 7:29 q </a>  <span class='footnote-text'>Or “I am from next to him.” The Aramaic is “from his presence I am.”</span>


bookid: John
contenido:
<a href="#en-TPT-6429" title="Go to John 7:32">John 7:32 r </a>  <span class='footnote-text'>Or “separated ones.”</span>


bookid: John
contenido:
<a href="#en-TPT-6431" title="Go to John 7:34">John 7:34 s </a>  <span class='footnote-text'>In this tremendous statement, Jesus is telling them that he is about to return to the realm where I AM dwells. Of course, the Jewish leaders didn’t understand the impact of what he was telling them.</span> <br><br> <a href="#en-TPT-6431" title="Go to John 7:34">John 7:34 t </a>  <span class='footnote-text'>Jesus was speaking of his approaching death on the cross, which he knew was near, and his ascension back to the Father, the realm of I AM.</span>


bookid: John
contenido:
<a href="#en-TPT-6432" title="Go to John 7:35">John 7:35 u </a>  <span class='footnote-text'>There were many of the tribes of Israel who were scattered at that time in Assyria, Iran, Afghanistan, and other adjacent nations. These had been taken captive by the kings of Assyria in 722 BC. See 2 Kings 17–18.</span>


bookid: John
contenido:
<a href="#en-TPT-6434" title="Go to John 7:37">John 7:37 v </a>  <span class='footnote-text'>When man’s feasting is over there is still thirst. Jesus comes at the last day of the feast to satisfy the thirst of those who seek God. Only the Lord Jesus can quench the spiritual thirst of men by giving them his living water.</span>


bookid: John
contenido:
<a href="#en-TPT-6435" title="Go to John 7:38">John 7:38 w </a>  <span class='footnote-text'>The root word used here is the same as the River Jordan, which means “flowing” (down).</span> <br><br> <a href="#en-TPT-6435" title="Go to John 7:38">John 7:38 x </a>  <span class='footnote-text'>Or “rivers of living water will flow from his throne within.” See Isa. <a class="bibleref" data-bibleref="Isa.44.3" href="/passage/?search=Isa.44.3&version=TPT">44:3 x </a> ; <a class="bibleref" data-bibleref="Isa.55.1" href="/passage/?search=Isa.55.1&version=TPT">55:1 x </a> ; <a class="bibleref" data-bibleref="Isa.58.11" href="/passage/?search=Isa.58.11&version=TPT">58:11 x </a> ; Ezek. <a class="bibleref" data-bibleref="Ezek.47.1" href="/passage/?search=Ezek.47.1&version=TPT">47:1 x </a> ; <a class="bibleref" data-bibleref="Rev.22.1" href="/passage/?search=Rev.22.1&version=TPT">Rev. 22:1 x </a> . A drink becomes a river!</span>


bookid: John
contenido:
<a href="#en-TPT-6436" title="Go to John 7:39">John 7:39 y </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-6436" title="Go to John 7:39">John 7:39 z </a>  <span class='footnote-text'>This splendor included the splendor of the cross, the splendor of his resurrection, and the glory of his ascension into heaven. Just as water poured out of the rock that was struck by Moses, so from the wounded side of Jesus living water poured out to heal, save, and bring life to everyone who believes. The Holy Spirit poured out of Christ and into the church at Pentecost.</span>


bookid: John
contenido:
<a href="#en-TPT-6439" title="Go to John 7:42">John 7:42 a </a>  <span class='footnote-text'>They had an understanding of the Bible but still missed who Jesus was. Bible knowledge alone, without the Holy Spirit opening our hearts and bringing us to Christ, can leave us as a skeptic. They jumped to conclusions, not realizing that Jesus may have been raised in Nazareth in Galilee, but he was born in Bethlehem and was a true descendant of David. See <a class="bibleref" data-bibleref="Ps.89.3" href="/passage/?search=Ps.89.3&version=TPT">Ps. 89:3-4 a </a> ; 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="Matt.1.1" href="/passage/?search=Matt.1.1&version=TPT">Matt. 1:1 a </a> ; <a class="bibleref" data-bibleref="Matt.2.1" href="/passage/?search=Matt.2.1&version=TPT">2:1 a </a> ; <a class="bibleref" data-bibleref="Luke.2.4" href="/passage/?search=Luke.2.4&version=TPT">Luke 2:4 a </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6449" title="Go to John 7:52">John 7:52 b </a>  <span class='footnote-text'>They apparently didn’t know their own Jewish history, for the prophet Jonah, in 580 BC, came from Gathepher, a village only three miles from Nazareth. It is believed that Elijah, Nahum, and Hosea also came from Galilee. Jesus’ Galilean ministry was prophesied in Isa. <a class="bibleref" data-bibleref="Isa.9.1" href="/passage/?search=Isa.9.1&version=TPT">9:1-2 b </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6451" title="Go to John 8:1">John 8:1 a </a>  <span class='footnote-text'>Named for the many olive trees on its slopes, the Mount of Olives was a high slope just east of Jerusalem across the Kidron Valley.</span>


bookid: John
contenido:
<a href="#en-TPT-6453" title="Go to John 8:3">John 8:3 b </a>  <span class='footnote-text'>Or “scribes.” The scribes were not merely professional copyists, they were the scholarly experts who were to be consulted over the details of the written law of Moses.</span>


bookid: John
contenido:
<a href="#en-TPT-6455" title="Go to John 8:5">John 8:5 c </a>  <span class='footnote-text'>See Lev. <a class="bibleref" data-bibleref="Lev.20.10" href="/passage/?search=Lev.20.10&version=TPT">20:10 c </a>  and Deut. <a class="bibleref" data-bibleref="Deut.22.22" href="/passage/?search=Deut.22.22&version=TPT">22:22-24 c </a> , where it is clear that both the man and woman were to be stoned to death.</span>


bookid: John
contenido:
<a href="#en-TPT-6456" title="Go to John 8:6">John 8:6 d </a>  <span class='footnote-text'>This is the not the first time God wrote with his finger. See Ex. <a class="bibleref" data-bibleref="Exod.31.18" href="/passage/?search=Exod.31.18&version=TPT">31:18 d </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6457" title="Go to John 8:7">John 8:7 e </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-6457" title="Go to John 8:7">John 8:7 f </a>  <span class='footnote-text'>The Greek word <i>anamartetos</i> means more than simply sin, but is best translated “a sinful desire.”</span>


bookid: John
contenido:
<a href="#en-TPT-6458" title="Go to John 8:8">John 8:8 g </a>  <span class='footnote-text'>See Jer. <a class="bibleref" data-bibleref="Jer.17.13" href="/passage/?search=Jer.17.13&version=TPT">17:13 g </a> . Jesus wrote in the dust to fulfill Jeremiah’s prophecy that those who forsake God (spiritual adultery) will be written in the dust. All of the accusers were guilty of having forsaken God, the fountain of living water, and yet were so anxious to stone this woman to death. The same finger that wrote the Ten Commandments in stone also wrote the names of each of the accusers, or perhaps he wrote Jer. <a class="bibleref" data-bibleref="Jer.17.13" href="/passage/?search=Jer.17.13&version=TPT">17:13 g </a>  in the dirt in front of their eyes, pointing to their hypocrisy.</span>


bookid: John
contenido:
<a href="#en-TPT-6459" title="Go to John 8:9">John 8:9 h </a>  <span class='footnote-text'>The Aramaic can be translated “starting with the priests.”</span>


bookid: John
contenido:
<a href="#en-TPT-6461" title="Go to John 8:11">John 8:11 i </a>  <span class='footnote-text'>The Aramaic contains a powerful testimony from this woman. Apparently the woman had the revelation of who Jesus really was, for she addressed Jesus with the divine name in the Aramaic, <i>MarYah</i>, Lord Yahweh! See also <a class="bibleref" data-bibleref="1Cor.12.3" href="/passage/?search=1Cor.12.3&version=TPT">1 Cor. 12:3 i </a> . The Greek texts use the word <i>kurios</i> for Lord, which can also mean “sir” or “landowner.”</span> <br><br> <a href="#en-TPT-6461" title="Go to John 8:11">John 8:11 j </a>  <span class='footnote-text'>The Greek has the emphatic use of the personal pronoun.</span> <br><br> <a href="#en-TPT-6461" title="Go to John 8:11">John 8:11 k </a>  <span class='footnote-text'>The Aramaic is “Neither do I put you down” (or, “oppress you”). The Torah required two witnesses. There were none left!</span> <br><br> <a href="#en-TPT-6461" title="Go to John 8:11">John 8:11 l </a>  <span class='footnote-text'>Or “no longer be sinning.” It should be noted that this entire episode (referred to commonly as the “Pericope Adulterae”) is missing in the majority of the most reliable Greek manuscripts. There are some manuscripts that have this story at the end of the book of John and at least two that include it in the Gospel of Luke. Many scholars surmise that this episode in the ministry of Jesus was added after the Gospel of John had been completed. However, it is the conclusion of this translation that the above text is indeed an inspired account of the ministry of Jesus and may have been deleted by many translators and copyists who doubted that Jesus could tell an adulterer that he would not condemn her. St. Augustine, one of the early church fathers, mentioned this story and stated that many translators had removed it because they interpreted it as Jesus giving license to immorality. God’s grace always seems to startle the religious (St. Augustine, <i>De Conjug. Adult</i>., II:6.)</span>


bookid: John
contenido:
<a href="#en-TPT-6462" title="Go to John 8:12">John 8:12 m </a>  <span class='footnote-text'>Again we see Jesus using the words “I Am,” which is the name of God.</span> <br><br> <a href="#en-TPT-6462" title="Go to John 8:12">John 8:12 n </a>  <span class='footnote-text'>The Greek word is a double negative, emphatically saying, “never, no never!”</span> <br><br> <a href="#en-TPT-6462" title="Go to John 8:12">John 8:12 o </a>  <span class='footnote-text'>The Aramaic is “they will never be driven (pushed) by the darkness.”</span>


bookid: John
contenido:
<a href="#en-TPT-6467" title="Go to John 8:17">John 8:17 p </a>  <span class='footnote-text'>See Deut. <a class="bibleref" data-bibleref="Deut.17.6" href="/passage/?search=Deut.17.6&version=TPT">17:6 p </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6470" title="Go to John 8:20">John 8:20 q </a>  <span class='footnote-text'>Jesus unlocks that “treasure room” to us, his temple. When we receive him as our life-giving light, we see the treasures that have been given to us by grace.</span>


bookid: John
contenido:
<a href="#en-TPT-6471" title="Go to John 8:21">John 8:21 r </a>  <span class='footnote-text'>Jesus gives a stern warning of dying before you have turned away from sin and put your faith in the Savior.</span>


bookid: John
contenido:
<a href="#en-TPT-6474" title="Go to John 8:24">John 8:24 s </a>  <span class='footnote-text'>Believing the truth that Jesus Christ is the “I AM,” God who became a man, is an essential part of our faith as followers of Christ.</span>


bookid: John
contenido:
<a href="#en-TPT-6478" title="Go to John 8:28">John 8:28 t </a>  <span class='footnote-text'>There is a dual meaning in these words. To honor Jesus and exalt him reveals his true identity to our hearts. The word for “lifted up” can also mean “to exalt” and therefore “to honor.” However, Jesus was “lifted up” on a cross, suspended between heaven and earth, and died for the sins of all mankind. Both of these implications are found in these words of Jesus.</span>


bookid: John
contenido:
<a href="#en-TPT-6479" title="Go to John 8:29">John 8:29 u </a>  <span class='footnote-text'>The Aramaic is “I only do what adorns [beautifies] him.”</span>


bookid: John
contenido:
<a href="#en-TPT-6482" title="Go to John 8:32">John 8:32 v </a>  <span class='footnote-text'>The truth Jesus gives us releases us from the bondage of our past, the bondage of our sins, and the bondage of religion. Jesus is speaking these words to those who were not fully free from man’s traditions. Truth must be embraced and worked out through the divine process of spiritual maturity. The Greek word for “truth” is <i>reality</i>. To embrace the reality of Christ brings more freedom into your life. See the book of Galatians for a clear explanation of the freedom Jesus refers to here.</span>


bookid: John
contenido:
<a href="#en-TPT-6483" title="Go to John 8:33">John 8:33 w </a>  <span class='footnote-text'>The Greek is translated “slavery.” However, the Aramaic word used here (<i>abdota</i>) refers not to slavery but to paying off debts (indentured servants). The Jews were not forgetting their slavery in Egypt, but rather saying that they were not in bondage to serve anyone as free sons of Abraham. Jesus reminds them that ancestral lineage does not guarantee spiritual freedom.</span> <br><br> <a href="#en-TPT-6483" title="Go to John 8:33">John 8:33 x </a>  <span class='footnote-text'>The Aramaic is translated “released as children of freedom.”</span>


bookid: John
contenido:
<a href="#en-TPT-6488" title="Go to John 8:38">John 8:38 y </a>  <span class='footnote-text'>Some Greek manuscripts have, “Since I’m saying what I’ve seen while with my Father, put my Father’s words into practice.”</span>


bookid: John
contenido:
<a href="#en-TPT-6493" title="Go to John 8:43">John 8:43 z </a>  <span class='footnote-text'>The Aramaic is “Why don’t you receive my manifestation?”</span>


bookid: John
contenido:
<a href="#en-TPT-6494" title="Go to John 8:44">John 8:44 a </a>  <span class='footnote-text'>The word for “devil” in Greek means “slanderer-accuser.” The Aramaic word is <i>akelqarsa</i>, or “adversary.” It is taken from a root word that means “to ridicule” or “to gnaw.” See <a class="bibleref" data-bibleref="John.8.48" href="/passage/?search=John.8.48&version=TPT">v. 48 a </a>  where the Jewish leaders ridiculed Jesus’ words.</span> <br><br> <a href="#en-TPT-6494" title="Go to John 8:44">John 8:44 b </a>  <span class='footnote-text'>Or “when he lies he’s only doing what is natural to him.”</span>


bookid: John
contenido:
<a href="#en-TPT-6498" title="Go to John 8:48">John 8:48 c </a>  <span class='footnote-text'>They are obviously scorning Jesus by calling him “a demon-possessed Samaritan.” The Jews despised their northern cousins, the Samaritans, for their ancestors had come from Assyria and occupied Israel’s lands. The three major groups in Israel at that time were Judeans (Jews), Galileans, and Samaritans. The Jerusalem Jews saw themselves as superior and more faithful to the God of the Hebrews than their northern neighbors. Jesus was a Galilean, having come from Nazareth. But Nazareth was part of the northern region looked down upon by the Jews. The Aramaic can be translated, “You’re a crazy Samaritan.”</span>


bookid: John
contenido:
<a href="#en-TPT-6499" title="Go to John 8:49">John 8:49 d </a>  <span class='footnote-text'>The Aramaic is “you curse me.”</span>


bookid: John
contenido:
<a href="#en-TPT-6506" title="Go to John 8:56">John 8:56 e </a>  <span class='footnote-text'>This refers to the prophetic insight God gave to Abraham about the coming Messiah. Many Hebrew scholars believe this was given to Abraham on the day of “binding.” That is, the day he tied his son, Isaac, to the altar to offer him as a sacrifice. It was then that God showed him a ram that was caught in a thicket nearby to be the substitute for Isaac. See <a class="bibleref" data-bibleref="Gal.3.16" href="/passage/?search=Gal.3.16&version=TPT">Gal. 3:16 e </a> ; <a class="bibleref" data-bibleref="Heb.11.13" href="/passage/?search=Heb.11.13&version=TPT">Heb. 11:13 e </a> , <a class="bibleref" data-bibleref="Heb.11.17" href="/passage/?search=Heb.11.17&version=TPT">17–19 e </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6508" title="Go to John 8:58">John 8:58 f </a>  <span class='footnote-text'>Proper English grammar would be, “Before Abraham was born, I Was.” However, Jesus identifies himself with the “I AM that I AM” of Ex. <a class="bibleref" data-bibleref="Exod.3.14" href="/passage/?search=Exod.3.14&version=TPT">3:14 f </a> , when Yahweh appeared to Moses in the flames of the sacred shrub.</span>


bookid: John
contenido:
<a href="#en-TPT-6509" title="Go to John 8:59">John 8:59 g </a>  <span class='footnote-text'>Some reliable Greek texts present Jesus’ exit in a less than supernatural way. But the Aramaic and many other Greek manuscripts make it clear that it was a supernatural exit from the Jewish leaders who wanted to kill him. See also <a class="bibleref" data-bibleref="Luke.4.30" href="/passage/?search=Luke.4.30&version=TPT">Luke 4:30 g </a>  for another incident of Jesus walking through a hostile crowd. Chapter 8 begins with the self-righteous wanting to stone the adulterous woman and ends with them wanting to stone the sinless Messiah.</span>


bookid: John
contenido:
<a href="#en-TPT-6513" title="Go to John 9:4">John 9:4 a </a>  <span class='footnote-text'>The Aramaic can be translated “The One who sent me is the day, and we must do his works. But the night (of mankind) will follow when no work can be accomplished.”</span>


bookid: John
contenido:
<a href="#en-TPT-6515" title="Go to John 9:6">John 9:6 b </a>  <span class='footnote-text'>John has left us a book of pictures. The picture here is the mingling of spit and clay, a picture of the Christ who is God and man. The saliva comes from the mouth, the spoken Word, God incarnate. The clay is always a picture of man, for our human vessel is a jar of clay. No doubt, the blind man had heard people spit as they walked by him, as a sign of disgust, for in that day they believed blindness was caused by a curse. But this day, as he heard Jesus spit on the ground, it was for his healing.</span>


bookid: John
contenido:
<a href="#en-TPT-6516" title="Go to John 9:7">John 9:7 c </a>  <span class='footnote-text'>Or “the pool of apostleship.” <i>Siloam</i> is a Hebrew word that means “to be sent” or “to be commissioned”—the Greek word for apostle or apostleship is the closest meaning. The apostle of our faith is the Lord Jesus Christ who was sent from the Father. To wash in the Pool of Apostleship is to recognize the healing that flows from the One who was sent from heaven.</span> <br><br> <a href="#en-TPT-6516" title="Go to John 9:7">John 9:7 d </a>  <span class='footnote-text'>In the context of Jesus’ teaching on the light of the world and mankind being in the dark, this miracle of giving sight to the blind man is a powerful proof of Jesus’ words. Christ, in his birth, became a man of clay. When he applies this clay over our eyes and we wash in the water of his Word, our spiritual sight is restored.</span>


bookid: John
contenido:
<a href="#en-TPT-6520" title="Go to John 9:11">John 9:11 e </a>  <span class='footnote-text'>See also <a class="bibleref" data-bibleref="John.9.7" href="/passage/?search=John.9.7&version=TPT">vv. 7 e </a> , <a class="bibleref" data-bibleref="John.9.16" href="/passage/?search=John.9.16&version=TPT">16 e </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6525" title="Go to John 9:16">John 9:16 f </a>  <span class='footnote-text'>Or “a sinning man.”</span>


bookid: John
contenido:
<a href="#en-TPT-6532" title="Go to John 9:24">John 9:24 g </a>  <span class='footnote-text'>Or “Give glory to God.” This has been interpreted by some as an idiomatic saying, which would put the man under oath to testify the truth.</span>


bookid: John
contenido:
<a href="#en-TPT-6543" title="Go to John 9:35">John 9:35 h </a>  <span class='footnote-text'>This is a common title of the Lord Jesus in the book of John. Although there are many reliable Greek manuscripts that have “the Son of Man,” the Aramaic and a few early Greek manuscripts have “the Son of Elohim [God].”</span>


bookid: John
contenido:
<a href="#en-TPT-6546" title="Go to John 9:38">John 9:38 i </a>  <span class='footnote-text'>Although this man had never been able to read the Scriptures, he had faith in Jesus. Traditions and superficial knowledge of the Bible can actually blind our hearts if we do not believe in Jesus above all other religious dogmas. Many of those who knew the Scriptures refused to believe. The miracle of blind eyes opening is proof that God had come to us. See Isa. <a class="bibleref" data-bibleref="Isa.35.4" href="/passage/?search=Isa.35.4&version=TPT">35:4-5 i </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6549" title="Go to John 9:41">John 9:41 j </a>  <span class='footnote-text'>Or “your sin stands” (rises up).</span>


bookid: John
contenido:
<a href="#en-TPT-6552" title="Go to John 10:3">John 10:3 a </a>  <span class='footnote-text'>In this parable the gatekeeper would represent John the Baptizer who recognized Jesus as the Shepherd. John opened the gate for him to be introduced to Israel at Jesus’ baptism.</span>


bookid: John
contenido:
<a href="#en-TPT-6555" title="Go to John 10:6">John 10:6 b </a>  <span class='footnote-text'>They didn’t understand this allegory of the Old Testament law as the sheepfold that became the religion of Judaism, like a pen that confined the people. Christ is the gate that not only allowed everyone in, but he let them out in the New Testament to enjoy all the riches of the pasture. The Holy Spirit is the gatekeeper and the false prophets and Pharisees are the thieves and robbers. Remember that this chapter follows the healing of the blind man who was cast out of the “sheep pen” but accepted in Christ. See <a class="bibleref" data-bibleref="Gal.3.23" href="/passage/?search=Gal.3.23&version=TPT">Gal. 3:23-26 b </a> . Jesus is the shepherd, the gate, and the pasture.</span>


bookid: John
contenido:
<a href="#en-TPT-6556" title="Go to John 10:7">John 10:7 c </a>  <span class='footnote-text'>As translated from the Aramaic. There is a word play with “I” <i>(ena)</i> and “flock” <i>(ana)</i>. As the gateway, he brings us to the Father and his kingdom realm. As the shepherd, he cares for us and shows us his loving heart.</span>


bookid: John
contenido:
<a href="#en-TPT-6557" title="Go to John 10:8">John 10:8 d </a>  <span class='footnote-text'>The Old Testament refers to the kings of Israel and Judah as “shepherds.” These kings along with false prophets are shepherds who don’t always have God’s heart for the sheep. After the healing of the blind man, the Pharisees refused to acknowledge Jesus’ rightful place as shepherd of his flock, so the <i>thieves coming to steal</i> would also refer to them.</span>


bookid: John
contenido:
<a href="#en-TPT-6558" title="Go to John 10:9">John 10:9 e </a>  <span class='footnote-text'>A sheep pen was an enclosure with walls and no roof that would often have the sheep of an entire village kept within. After the sheep were brought in for the night, it was common for the shepherd to sleep at the entrance so he could protect his sheep. Only the shepherds of the sheep would be recognized by that gatekeeper. Jesus is the one who will remain with his flock and keep his sheep living in peace and safety. His teaching (voice) will guard us from the unreliable teachers who want to steal our hearts and bind us to themselves. They steal and rob the affection that belongs only to Jesus, our kind shepherd.</span> <br><br> <a href="#en-TPT-6558" title="Go to John 10:9">John 10:9 f </a>  <span class='footnote-text'>Or “go in and out and find pasture.”</span>


bookid: John
contenido:
<a href="#en-TPT-6559" title="Go to John 10:10">John 10:10 g </a>  <span class='footnote-text'>The Greek word <i>thuo</i> is not the usual word for “kill.” It means “sacrifice,” or “slaughter.”</span> <br><br> <a href="#en-TPT-6559" title="Go to John 10:10">John 10:10 h </a>  <span class='footnote-text'>Implied in the Aramaic text.</span> <br><br> <a href="#en-TPT-6559" title="Go to John 10:10">John 10:10 i </a>  <span class='footnote-text'>Implied in the Greek text.</span>


bookid: John
contenido:
<a href="#en-TPT-6560" title="Go to John 10:11">John 10:11 j </a>  <span class='footnote-text'>The word for “good” in Greek (<i>kalos</i>) can also mean “beautiful,” “virtuous,” “excellent,” “genuine,” or “better.” (See <i>Strong’s Concordance</i>, Gr. 2570.) Jesus is also called the “Great Shepherd” (<a class="bibleref" data-bibleref="Heb.13.20" href="/passage/?search=Heb.13.20&version=TPT">Heb. 13:20 j </a> ) and the “Shepherd-King” (<a class="bibleref" data-bibleref="1Pet.5.4" href="/passage/?search=1Pet.5.4&version=TPT">1 Peter 5:4 j </a> ).</span>


bookid: John
contenido:
<a href="#en-TPT-6564" title="Go to John 10:16">John 10:16 k </a>  <span class='footnote-text'>This “one flock” is the church made up of both Jews and non-Jews. See Ezek. <a class="bibleref" data-bibleref="Ezek.34.23" href="/passage/?search=Ezek.34.23&version=TPT">34:23 k </a> ; <a class="bibleref" data-bibleref="Eph.2.11" href="/passage/?search=Eph.2.11&version=TPT">Eph. 2:11-14 k </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6570" title="Go to John 10:22">John 10:22 l </a>  <span class='footnote-text'>This is also known as the “Feast of Dedication” or “The Feast of Lights.” Contemporary Judaism recognizes this as Hanukkah. The Greek is literally “The Feast of Renewing” to commemorate the miraculous renewing of oil that burned for eight days.</span>


bookid: John
contenido:
<a href="#en-TPT-6581" title="Go to John 10:34">John 10:34 m </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Ps.82.6" href="/passage/?search=Ps.82.6&version=TPT">Ps. 82:6 m </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6586" title="Go to John 10:39">John 10:39 n </a>  <span class='footnote-text'>Implied in the context of being encircled by those with stones in their hands ready to kill him. It was clearly a miracle. He may have become invisible, transported himself to another location, or caused his accusers to be momentarily paralyzed or blinded as he slipped away.</span>


bookid: John
contenido:
<a href="#en-TPT-6594" title="Go to John 11:7">John 11:7 a </a>  <span class='footnote-text'>Or “Judea.”</span>


bookid: John
contenido:
<a href="#en-TPT-6596" title="Go to John 11:9">John 11:9 b </a>  <span class='footnote-text'>Jesus uses a parable to respond to why he is not afraid to go where his life could be in danger. This is more than the sun, but “the One who gives light to the world.”</span>


bookid: John
contenido:
<a href="#en-TPT-6597" title="Go to John 11:11">John 11:11 c </a>  <span class='footnote-text'>Jesus is stating an obvious euphemism. Lazarus “sleeping” means that he has died. To “awaken” him means that Jesus would raise him from the dead.</span>


bookid: John
contenido:
<a href="#en-TPT-6602" title="Go to John 11:16">John 11:16 d </a>  <span class='footnote-text'>It is likely that Thomas was expressing pessimism about the fate of Jesus going back into the region where he was threatened with death.</span>


bookid: John
contenido:
<a href="#en-TPT-6604" title="Go to John 11:19">John 11:19 e </a>  <span class='footnote-text'>Or “Jews.”</span>


bookid: John
contenido:
<a href="#en-TPT-6609" title="Go to John 11:24">John 11:24 f </a>  <span class='footnote-text'>Or “at the last day.”</span>


bookid: John
contenido:
<a href="#en-TPT-6610" title="Go to John 11:25">John 11:25 g </a>  <span class='footnote-text'>The words <i>I am</i> in the Aramaic are a clear statement of Christ’s deity, “I am the living God, the Resurrection and the Life!”</span> <br><br> <a href="#en-TPT-6610" title="Go to John 11:25">John 11:25 h </a>  <span class='footnote-text'>The Aramaic uses a word that is related linguistically to the name Noah, who was symbolically “resurrected” from the flood as the life-giver to those who repopulated the earth. Resurrection is superior to life, for life can be defeated and ended. But resurrection overcomes. Life is the power to exist, but resurrection is the power to conquer all, even death itself. Believers must learn to live in Christ our Life, but also, Christ our Resurrection to conquer all things. See <a class="bibleref" data-bibleref="Phil.3.10" href="/passage/?search=Phil.3.10&version=TPT">Phil. 3:10 h </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6611" title="Go to John 11:26">John 11:26 i </a>  <span class='footnote-text'>This is very emphatic in the Greek, “never die forever!”</span> <br><br> <a href="#en-TPT-6611" title="Go to John 11:26">John 11:26 j </a>  <span class='footnote-text'>John presents Jesus as the great Savior who saves us from sin (<a class="bibleref" data-bibleref="John.8" href="/passage/?search=John.8&version=TPT">John 8 j </a> ), blindness (<a class="bibleref" data-bibleref="John.9-John.10" href="/passage/?search=John.9-John.10&version=TPT">John 9–10 j </a> ), and death (<a class="bibleref" data-bibleref="John.11" href="/passage/?search=John.11&version=TPT">John 11 j </a> ).</span>


bookid: John
contenido:
<a href="#en-TPT-6613" title="Go to John 11:28">John 11:28 k </a>  <span class='footnote-text'>This is one of the most beautiful things that ever could be said to you, “The Master is here and he’s asking for you.” Mary’s response must be ours, “she quickly went off to find him” (<a class="bibleref" data-bibleref="John.11.29" href="/passage/?search=John.11.29&version=TPT">v. 29 k </a> ).</span>


bookid: John
contenido:
<a href="#en-TPT-6616" title="Go to John 11:31">John 11:31 l </a>  <span class='footnote-text'>The Aramaic is “Mary’s friends who loved her.”</span>


bookid: John
contenido:
<a href="#en-TPT-6618" title="Go to John 11:33">John 11:33 m </a>  <span class='footnote-text'>The Greek word used here (<i>enebrimesato)</i> can also mean “indignant and stirred with anger.” Was he angry at the mourners? Not at all. He was angry over the work of the devil in taking the life of his friend, Lazarus. The Aramaic, however, has no connotation of indignation, only tenderness and compassion (lit. “his heart melted with compassion”).</span>


bookid: John
contenido:
<a href="#en-TPT-6621" title="Go to John 11:36">John 11:36 n </a>  <span class='footnote-text'>The Aramaic is “how much mercy he felt for Lazarus.”</span>


bookid: John
contenido:
<a href="#en-TPT-6625" title="Go to John 11:40">John 11:40 o </a>  <span class='footnote-text'>Or “you would see the glory of God.”</span>


bookid: John
contenido:
<a href="#en-TPT-6629" title="Go to John 11:44">John 11:44 p </a>  <span class='footnote-text'>Burial customs in the Middle East were to wrap the corpse in white cotton cloths from the neck to the feet. The head was then covered with a large handkerchief.</span>


bookid: John
contenido:
<a href="#en-TPT-6630" title="Go to John 11:45">John 11:45 q </a>  <span class='footnote-text'>Or “Jews.”</span>


bookid: John
contenido:
<a href="#en-TPT-6632" title="Go to John 11:47">John 11:47 r </a>  <span class='footnote-text'>Or “the Sanhedrin.” This was the Great Sanhedrin, equivalent to a Jewish court, which would be comprised of seventy men who would judge Jewish religious matters.</span>


bookid: John
contenido:
<a href="#en-TPT-6633" title="Go to John 11:48">John 11:48 s </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is translated “our place [position] and our nation.” “Our place” could refer to the temple.</span>


bookid: John
contenido:
<a href="#en-TPT-6636" title="Go to John 11:51">John 11:51 t </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: John
contenido:
<a href="#en-TPT-6637" title="Go to John 11:52">John 11:52 u </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 u </a> .</span>


bookid: John
contenido:
<a href="#en-TPT-6639" title="Go to John 11:54">John 11:54 v </a>  <span class='footnote-text'>The Aramaic can be translated “the fortress city of Ephraim,” or “the mill called Ephraim.” Ephraim means “double fruitfulness.” Some believe this location is the present town of Et-Taiyibeh, which would make it about fourteen miles (twenty-two kilometers) northeast of Jerusalem.</span>


bookid: John
contenido:
<a href="#en-TPT-6644" title="Go to John 12:2">John 12:2 a </a>  <span class='footnote-text'>We see from <a class="bibleref" data-bibleref="Mark.14.3" href="/passage/?search=Mark.14.3&version=TPT">Mark 14:3 a </a>  that this took place at the house of Simon, the leper Jesus had healed.</span>


bookid: John
contenido:
<a href="#en-TPT-6645" title="Go to John 12:3">John 12:3 b </a>  <span class='footnote-text'>As translated from the Aramaic.</span> <br><br> <a href="#en-TPT-6645" title="Go to John 12:3">John 12:3 c </a>  <span class='footnote-text'>Or “nearly a pound.”</span> <br><br> <a href="#en-TPT-6645" title="Go to John 12:3">John 12:3 d </a>  <span class='footnote-text'>Nard is an extremely expensive perfume taken from the root and spike of the nard plant found in northern India. See <a class="bibleref" data-bibleref="Song.1.12" href="/passage/?search=Song.1.12&version=TPT">Song. 1:12 d </a> ; <a class="bibleref" data-bibleref="Song.4.13" href="/passage/?search=Song.4.13&version=TPT">4:13–14 d </a> .</span> <br><br> <a href="#en-TPT-6645" title="Go to John 12:3">John 12:3 e </a>  <span class='footnote-text'>This fragrance, usually associated with a king, was upon Jesus’ feet as he stood before his accusers and as the soldiers pierced his feet with a nail. It is possible they would all have smelled the fragrance of this costly perfume.</span>


bookid: John
contenido:
<a href="#en-TPT-6646" title="Go to John 12:4">John 12:4 f </a>  <span class='footnote-text'>Or “Iscariot,” a word related linguistically to “a lock” or “locksmith.” Judas apparently held the key to the lockbox of funds to support Jesus’ ministry. See <a class="bibleref" data-bibleref="John.6.71" href="/passage/?search=John.6.71&version=TPT">John 6:71 f </a>  and footnote.</span>


bookid: John
contenido:
<a href="#en-TPT-6647" title="Go to John 12:5">John 12:5 g </a>  <span class='footnote-text'>Or “three hundred silver coins (denarii),” which would be equal to a year’s salary.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8374" title="Go to Romans 16:12">Romans 16:12 v </a>  <span class='footnote-text'><i>Tryphena</i> means “living luxuriously.” Some have identified her as Antonia Tryphaena (10 BC—AD 55), the princess of the Bosporan kingdom of eastern Crimea, and connected to the queen of Thrace. This would mean that she was royal and wealthy.</span> <br><br> <a href="#en-TPT-8374" title="Go to Romans 16:12">Romans 16:12 w </a>  <span class='footnote-text'><i>Tryphosa</i> can also mean “living luxuriously” or “triple [three-fold] shining.” Some scholars believe that Tryphena and Tryphosa were twin sisters born into royalty.</span> <br><br> <a href="#en-TPT-8374" title="Go to Romans 16:12">Romans 16:12 x </a>  <span class='footnote-text'><i>Persis</i> means “to take by storm.” She was a woman from Persia (Iranian background) who was a godly servant and passionate follower of Jesus.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8375" title="Go to Romans 16:13">Romans 16:13 y </a>  <span class='footnote-text'><i>Rufus</i> means “red.” It is believed that he was the son of Simon of Cyrene (Libya) who helped Jesus carry his cross to Calvary. See <a class="bibleref" data-bibleref="Mark.15.21" href="/passage/?search=Mark.15.21&version=TPT">Mark 15:21 y </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8376" title="Go to Romans 16:14">Romans 16:14 z </a>  <span class='footnote-text'><i>Asyncritus</i> means “incomparable.” The Orthodox Church recognizes him as an apostle. He became the bishop of the church of Hyracania (Turkey). In this verse Paul joins five men together. They could have represented the five-fold ministry of <a class="bibleref" data-bibleref="Eph.4.11" href="/passage/?search=Eph.4.11&version=TPT">Eph. 4:11 z </a> , or they may have been leaders of house churches, for there were others who were “with” them and connected to them.</span> <br><br> <a href="#en-TPT-8376" title="Go to Romans 16:14">Romans 16:14 a </a>  <span class='footnote-text'><i>Phlegon</i> means “burning one.” He was considered to be one of the seventy disciples Jesus sent out. The Orthodox Church recognizes him as an apostle who became the bishop of Marathon in Thrace.</span> <br><br> <a href="#en-TPT-8376" title="Go to Romans 16:14">Romans 16:14 b </a>  <span class='footnote-text'><i>Hermes</i> means “preacher of the deity.” He was considered to be one of the seventy sent out by Jesus and later became the bishop of Dalmatia.</span> <br><br> <a href="#en-TPT-8376" title="Go to Romans 16:14">Romans 16:14 c </a>  <span class='footnote-text'><i>Patrobas</i> means “fatherly” (paternal). He likewise was one of the seventy sent by Jesus and later became the bishop of Neapolis (Naples).</span> <br><br> <a href="#en-TPT-8376" title="Go to Romans 16:14">Romans 16:14 d </a>  <span class='footnote-text'>Hermas was one of the seventy and later became the bishop of Philipopoulis (Bulgaria). There are interesting traditions surrounding Hermas. It is said that he was a very wealthy man but fell into poverty because of his sins. He was visited by an “angel of repentance,” who accompanied him for the rest of his life until he was martyred. There are writings known as “The Shepherd of Hermas” that some scholars attribute to him.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8377" title="Go to Romans 16:15">Romans 16:15 e </a>  <span class='footnote-text'><i>Philologus</i> means “talkative.” He was recognized by the Orthodox Church as an apostle of Christ. It is likely that Julia was his wife and Nereus and his sister were their children. Olympas means “heavenly.” The Orthodox Church recognizes Olympas as an apostle who was mentored by Peter and was beheaded the same day Peter was martyred in Rome. Philologus and Olympas apparently had a measure of influence over a number of “holy believers” in the faith. The majority of the people named in this chapter were not Jewish, and many of their names indicate that they were former slaves. God can bless and anoint anyone who turns to him in faith.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8378" title="Go to Romans 16:16">Romans 16:16 f </a>  <span class='footnote-text'>What makes a kiss holy is that it comes from the love of God. See <a class="bibleref" data-bibleref="Song.1.2" href="/passage/?search=Song.1.2&version=TPT">Song. 1:2 f </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8380" title="Go to Romans 16:18">Romans 16:18 g </a>  <span class='footnote-text'>Or “they are slaves of their bellies.” The metaphor used here is that they are driven by their desires to pull others into their group and thus divide the church.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8381" title="Go to Romans 16:19">Romans 16:19 h </a>  <span class='footnote-text'>Or “unmixed.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8382" title="Go to Romans 16:20">Romans 16:20 i </a>  <span class='footnote-text'>The Greek word <i>suntribo</i> means “to beat up someone to a jelly” (or pulp). See also <a class="bibleref" data-bibleref="Ps.60.12" href="/passage/?search=Ps.60.12&version=TPT">Ps. 60:12 i </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8383" title="Go to Romans 16:21">Romans 16:21 j </a>  <span class='footnote-text'>Timothy was a spiritual son and ministry partner to the apostle Paul. See <a class="bibleref" data-bibleref="Acts.16.2" href="/passage/?search=Acts.16.2&version=TPT">Acts 16:1-3 j </a> .</span> <br><br> <a href="#en-TPT-8383" title="Go to Romans 16:21">Romans 16:21 k </a>  <span class='footnote-text'>Or “Lucius.” This seems to be the Luke who wrote Luke and Acts, but there remains considerable debate surrounding who that “Luke” may be.</span> <br><br> <a href="#en-TPT-8383" title="Go to Romans 16:21">Romans 16:21 l </a>  <span class='footnote-text'>Jason also appears in <a class="bibleref" data-bibleref="Acts.17" href="/passage/?search=Acts.17&version=TPT">Acts 17 l </a> , where he opened his home to Paul, Silas, and Timothy while they were in Thessalonica. Tradition states that Jason was one of the seventy disciples sent out by Jesus and was appointed the bishop of Tarsus by Paul.</span> <br><br> <a href="#en-TPT-8383" title="Go to Romans 16:21">Romans 16:21 m </a>  <span class='footnote-text'>According to church tradition, he was recognized as one of the seventy disciples and became the bishop of Iconium.</span> <br><br> <a href="#en-TPT-8383" title="Go to Romans 16:21">Romans 16:21 n </a>  <span class='footnote-text'>See <a class="bibleref" data-bibleref="Acts.20.4" href="/passage/?search=Acts.20.4&version=TPT">Acts 20:4 n </a> .</span>


bookid: Rom
contenido:
<a href="#en-TPT-8384" title="Go to Romans 16:22">Romans 16:22 o </a>  <span class='footnote-text'>Tertius, the copyist for Paul, was recognized in church history as one of the seventy disciples of Jesus. He became the bishop of Iconium after Sosipater and was eventually martyred.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8385" title="Go to Romans 16:23">Romans 16:23 p </a>  <span class='footnote-text'>This is most likely the Gaius whom Paul baptized (<a class="bibleref" data-bibleref="1Cor.1.14" href="/passage/?search=1Cor.1.14&version=TPT">1 Cor. 1:14 p </a> ) and who became a ministry partner with Paul (<a class="bibleref" data-bibleref="Acts.19.29" href="/passage/?search=Acts.19.29&version=TPT">Acts 19:29 p </a> ). Gaius means “happy,” “jolly.”</span> <br><br> <a href="#en-TPT-8385" title="Go to Romans 16:23">Romans 16:23 q </a>  <span class='footnote-text'>Erastus was a political appointee who was undoubtedly of a high social status in the city of Corinth. His duties would have included being the treasurer of the city. Church tradition holds that he was one of the seventy disciples of Jesus and that he served as a minister (deacon) of the church in Jerusalem and later in Paneas. An excavation in Corinth uncovered a street with an ancient inscription dated to the first century AD. It read “Erastus . . . laid the pavement at his own expense.” His name means “loveable.”</span> <br><br> <a href="#en-TPT-8385" title="Go to Romans 16:23">Romans 16:23 r </a>  <span class='footnote-text'>Quartus is recognized in church history as one of the seventy disciples sent by Jesus. He became the bishop of Beirut. Nikolai Velimirovic wrote that Quartus suffered greatly for his faith and won many converts to Christ through his ministry (<i>Prologue from Ohrid</i>).</span>


bookid: Rom
contenido:
<a href="#en-TPT-8386" title="Go to Romans 16:24">Romans 16:24 s </a>  <span class='footnote-text'>The vast majority of Greek manuscripts have <a class="bibleref" data-bibleref="Rom.16.24" href="/passage/?search=Rom.16.24&version=TPT">v. 24 s </a> ; however, some manuscripts, including the Aramaic, place this verse after <a class="bibleref" data-bibleref="Rom.16.27" href="/passage/?search=Rom.16.27&version=TPT">v. 27 s </a> . There is some external evidence that this verse was copied from <a class="bibleref" data-bibleref="Rom.16.20" href="/passage/?search=Rom.16.20&version=TPT">v. 20 s </a>  and placed here. Many scholars are divided over where or if this verse is to be placed in the text.</span>


bookid: Rom
contenido:
<a href="#en-TPT-8387" title="Go to Romans 16:25">Romans 16:25 t </a>  <span class='footnote-text'>Implied in the text and supplied from <a class="bibleref" data-bibleref="Rom.16.27" href="/passage/?search=Rom.16.27&version=TPT">v. 27 t </a>  for the sake of English sentence length. This doxology of Paul (<a class="bibleref" data-bibleref="Rom.16.25" href="/passage/?search=Rom.16.25&version=TPT">vv. 25–27 t </a> ) is found in three separate locations in different Greek manuscripts with a total of five variations. Most reliable manuscripts place it here. Some have it after 14:23, and a few place it after 15:33. Some include it twice in different placements.</span> <br><br> <a href="#en-TPT-8387" title="Go to Romans 16:25">Romans 16:25 u </a>  <span class='footnote-text'>Or “kept in [God’s] silence.”</span>


bookid: Rom
contenido:
<a href="#en-TPT-8389" title="Go to Romans 16:27">Romans 16:27 v </a>  <span class='footnote-text'>As translated from the Aramaic.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8390" title="Go to 1 Corinthians 1:1">1 Corinthians 1:1 a </a>  <span class='footnote-text'><i>Sosthenes</i> means “savior of his nation.” He was the Jewish synagogue ruler in Corinth who had converted to Christ and had been beaten for his faith (<a class="bibleref" data-bibleref="Acts.18.12" href="/passage/?search=Acts.18.12&version=TPT">Acts 18:12-17 a </a> ).</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8391" title="Go to 1 Corinthians 1:2">1 Corinthians 1:2 b </a>  <span class='footnote-text'>Or “church.” This is the Greek word <i>ekklesia</i>, which means “a summoned people, called to assemble, a legislative body.” It is also a word used in Greek culture to “assemble an army.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8392" title="Go to 1 Corinthians 1:3">1 Corinthians 1:3 c </a>  <span class='footnote-text'>The Greek word <i>charis</i>, in its original sense, is descriptive of that which brings pleasure and joy to the human heart, implying a strong emotional element. God’s grace includes favor and supernatural potency, and it is meant to leave us both charming and beautiful. In classical Greek it was meant to convey the attitude of favor shown by royalty. See Torrance, <i>The Doctrine of Grace in the Apostolic Fathers</i>, pp. 1–5.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8394" title="Go to 1 Corinthians 1:5">1 Corinthians 1:5 d </a>  <span class='footnote-text'>Or “in every kind of speaking.” By implication, Paul is commending them for their speaking gifts (prophecy, tongues and interpretation of tongues, preaching, and teaching the word of God). This will be developed further in chs. 12–14.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8395" title="Go to 1 Corinthians 1:6">1 Corinthians 1:6 e </a>  <span class='footnote-text'>Or “validated” or “confirmed.” The word used here is found in classical Greek in the context of establishing (building) communities.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8396" title="Go to 1 Corinthians 1:7">1 Corinthians 1:7 f </a>  <span class='footnote-text'>Or “You don’t fail to receive any gift of the Holy Spirit.” God wants his church to receive every gift the Holy Spirit has to give us. This may be a figure of speech called a litotes, which means it could also be translated, “You have every spiritual gift.”</span> <br><br> <a href="#en-TPT-8396" title="Go to 1 Corinthians 1:7">1 Corinthians 1:7 g </a>  <span class='footnote-text'>Or “eagerly accept” or “eagerly await.” The Greek word <i>ekdechomai</i> is a compound word, <i>ek</i> (out of, from) and <i>dechomai</i> (to accept or receive or take hold of).</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8398" title="Go to 1 Corinthians 1:9">1 Corinthians 1:9 h </a>  <span class='footnote-text'>Or “a life of communion with his Son.” That is, a co-participation (communion, fellowship) of the Son. The Aramaic can be translated “You have been called to the (wedding) feast of his Son.” We see a clear picture here that believers are called to share in the sonship of Jesus. By God’s grace, we will share in the Son’s standing and position before the Father. We are not only blameless but made holy by the co-sharing of the life of God’s Son.</span> <br><br> <a href="#en-TPT-8398" title="Go to 1 Corinthians 1:9">1 Corinthians 1:9 i </a>  <span class='footnote-text'>Or “Lord.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8399" title="Go to 1 Corinthians 1:10">1 Corinthians 1:10 j </a>  <span class='footnote-text'>Or “that you all speak the same thing”; that is, to have a united testimony. The Aramaic can be translated “that you may all be of one word.”</span> <br><br> <a href="#en-TPT-8399" title="Go to 1 Corinthians 1:10">1 Corinthians 1:10 k </a>  <span class='footnote-text'>The congregation of believers in Corinth was sorely divided. They had divided over which leader or apostle they followed (chs. 1–3), over the limits of their freedom (chs. 6–8), over their socio-economic status (ch. 11), and over spiritual gifts (chs. 12–14). Division among believers grossly hinders our message and ministry to the world of unbelievers. Paul is pleading with them to unite around the love of God for one another (ch. 13).</span> <br><br> <a href="#en-TPT-8399" title="Go to 1 Corinthians 1:10">1 Corinthians 1:10 l </a>  <span class='footnote-text'>Or “fully equipped.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8400" title="Go to 1 Corinthians 1:11">1 Corinthians 1:11 m </a>  <span class='footnote-text'>Before Paul brought correction to the Corinthians, he first affirmed the work of God in their midst. See <a class="bibleref" data-bibleref="1Cor.1.4" href="/passage/?search=1Cor.1.4&version=TPT">vv. 4–9 m </a> . Perhaps we should look at confused and messed-up Christians differently and speak to how God sees imperfect believers.</span> <br><br> <a href="#en-TPT-8400" title="Go to 1 Corinthians 1:11">1 Corinthians 1:11 n </a>  <span class='footnote-text'>Or “Chloe’s people.” The word <i>household</i> or <i>family</i> is not in the Greek text. By implication, it refers to those who are meeting with Chloe, as the one they are connected to (Chloe’s people; i.e., house church, or Chloe’s congregation). She was obviously a trusted leader in Paul’s estimation and had influence in the church of Corinth. Her name means “green [tender] sprout.” Those who informed Paul of the problems in Corinth may have been Stephanas, Fortunatus, and Achaicus, mentioned in <a class="bibleref" data-bibleref="1Cor.16.17" href="/passage/?search=1Cor.16.17&version=TPT">1 Cor. 16:17 n </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8401" title="Go to 1 Corinthians 1:12">1 Corinthians 1:12 o </a>  <span class='footnote-text'>Or “Cephas,” the Aramaic word for rock (<i>keefa</i>) transliterated into Greek. Paul is comfortable in calling Peter by his Aramaic nickname, Keefa.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8402" title="Go to 1 Corinthians 1:13">1 Corinthians 1:13 p </a>  <span class='footnote-text'>Or “Were you baptized in the name of Paul?”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8403" title="Go to 1 Corinthians 1:14">1 Corinthians 1:14 q </a>  <span class='footnote-text'>Before converting to faith in Christ, Crispus was likely the ruler of the synagogue in Corinth mentioned in <a class="bibleref" data-bibleref="Acts.18.18" href="/passage/?search=Acts.18.18&version=TPT">Acts 18:18 q </a> . Gaius was most likely the one who hosted Paul when he came to Rome (<a class="bibleref" data-bibleref="Rom.16.23" href="/passage/?search=Rom.16.23&version=TPT">Rom. 16:23 q </a> ). Since they had become believers before Paul’s assistants, Timothy and Silas, arrived from Macedonia, Paul went ahead and baptized them.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8404" title="Go to 1 Corinthians 1:15">1 Corinthians 1:15 r </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “so that no one can say that they were baptized in my name.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8406" title="Go to 1 Corinthians 1:17">1 Corinthians 1:17 s </a>  <span class='footnote-text'>In the broader context of Paul’s teaching, both baptism and the Lord’s Table proclaim the Lord Jesus (<a class="bibleref" data-bibleref="Rom.6.3" href="/passage/?search=Rom.6.3&version=TPT">Rom. 6:3-11 s </a> ; <a class="bibleref" data-bibleref="1Cor.11.24" href="/passage/?search=1Cor.11.24&version=TPT">1 Cor. 11:24-27 s </a> ). Therefore, viewing Paul’s statement as somewhat hyperbolic, it is taken to mean that he was not sent just to baptize but also to preach the gospel.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8407" title="Go to 1 Corinthians 1:18">1 Corinthians 1:18 t </a>  <span class='footnote-text'>Or “expression [Gr. <i>logos</i>]” or “the act of proclaiming.”</span> <br><br> <a href="#en-TPT-8407" title="Go to 1 Corinthians 1:18">1 Corinthians 1:18 u </a>  <span class='footnote-text'>The “message of the cross” becomes the ignition point where God’s power becomes operative and actualized with the ability to convert, transform, and save. The Aramaic can be translated “For he [rather than the message] is the power of God.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8408" title="Go to 1 Corinthians 1:19">1 Corinthians 1:19 v </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.29.14" href="/passage/?search=Isa.29.14&version=TPT">29:14 v </a>  (LXX). Paul uses the prophecy of Isaiah as a warning against leaning upon human wisdom to understand spiritual matters. True wisdom comes from above and is given by divine revelation to those who are teachable and humble before God.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8410" title="Go to 1 Corinthians 1:21">1 Corinthians 1:21 w </a>  <span class='footnote-text'>Or simply “the foolishness of preaching.” However, it is not the act of preaching but the content of what is preached that brings salvation to those who believe.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8411" title="Go to 1 Corinthians 1:22">1 Corinthians 1:22 x </a>  <span class='footnote-text'>The Aramaic uses the term Arameans for gentiles. It means “Aramaic-speaking people.”</span> <br><br> <a href="#en-TPT-8411" title="Go to 1 Corinthians 1:22">1 Corinthians 1:22 y </a>  <span class='footnote-text'>To paraphrase, the gentiles seek for success in the world’s eyes, or a wisdom that leads them to succeed. Christ crucified is both a miracle sign and the wisdom that will lead one to reign in life.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8413" title="Go to 1 Corinthians 1:24">1 Corinthians 1:24 z </a>  <span class='footnote-text'>Christ is the supreme manifestation of God’s power to save us from sin, to work miracles, and to defeat evil. Christ is the supreme manifestation of wisdom, for he carries out the eternal plan of God and brings it to completion.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8414" title="Go to 1 Corinthians 1:25">1 Corinthians 1:25 a </a>  <span class='footnote-text'>Although the cross seemed to be the foolishness of God, it reveals his transcendent wisdom. And though God the Son was crucified in weakness, he has risen through the divine power that transforms lives today. God has no weakness or foolishness whatsoever. Yet what looks like weakness is actually his strength, and what looks like foolishness is actually his wisdom.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8416" title="Go to 1 Corinthians 1:27">1 Corinthians 1:27 b </a>  <span class='footnote-text'>The Greek word <i>kataischyuno</i> can also be translated “embarrass,” “confuse,” “baffle,” or “frustrate.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8417" title="Go to 1 Corinthians 1:28">1 Corinthians 1:28 c </a>  <span class='footnote-text'>Or “despised,” “disgusting,” “outcasts,” “perceived with contempt.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8420" title="Go to 1 Corinthians 1:31">1 Corinthians 1:31 d </a>  <span class='footnote-text'>Or “He who triumphs, let him triumph in the Lord God!” See Jer. <a class="bibleref" data-bibleref="Jer.9.24" href="/passage/?search=Jer.9.24&version=TPT">9:24 d </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8421" title="Go to 1 Corinthians 2:1">1 Corinthians 2:1 a </a>  <span class='footnote-text'>Or “brothers.”</span> <br><br> <a href="#en-TPT-8421" title="Go to 1 Corinthians 2:1">1 Corinthians 2:1 b </a>  <span class='footnote-text'>As translated from the Aramaic. Some Greek manuscripts have “testimony.” Paul, as a steward of the mysteries of God (<a class="bibleref" data-bibleref="1Cor.4.1" href="/passage/?search=1Cor.4.1&version=TPT">1 Cor. 4:1 b </a> ), comes to them bringing a clear revelation of God’s mysteries. The Greek word <i>musterion</i> (secret, or mystery) is found twenty-eight times in the New Testament.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8422" title="Go to 1 Corinthians 2:2">1 Corinthians 2:2 c </a>  <span class='footnote-text'>Paul could have easily impressed the Corinthians with his vast knowledge of the Torah and the Jewish laws. But he was resolved to forget every other topic and stay focused on Christ and his cross. He wanted the power of the Spirit to work through his singular message.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8423" title="Go to 1 Corinthians 2:3">1 Corinthians 2:3 d </a>  <span class='footnote-text'>As translated from the Aramaic. The Greek is “I was with you in fear and trembling.”</span> <br><br> <a href="#en-TPT-8423" title="Go to 1 Corinthians 2:3">1 Corinthians 2:3 e </a>  <span class='footnote-text'>Paul was not simply filled with dread or fear, but filled with how important it was to present the gospel clearly to the Corinthians. See also <a class="bibleref" data-bibleref="2Cor.10.10" href="/passage/?search=2Cor.10.10&version=TPT">2 Cor. 10:10 e </a> ; <a class="bibleref" data-bibleref="2Cor.11.6" href="/passage/?search=2Cor.11.6&version=TPT">11:6 e </a> .</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8426" title="Go to 1 Corinthians 2:6">1 Corinthians 2:6 f </a>  <span class='footnote-text'>Or “those who have reached perfection.” The Greek term for “spiritually mature” in this verse is found in classical Greek, describing those who have been initiated into mysteries. It most likely refers in this context to those who believed Paul’s message containing the mysteries of God (<a class="bibleref" data-bibleref="1Cor.2.1" href="/passage/?search=1Cor.2.1&version=TPT">2:1 f </a> ). Paul uses the word <i>wisdom</i> sixteen times in the first three chapters of 1 Corinthians.</span> <br><br> <a href="#en-TPT-8426" title="Go to 1 Corinthians 2:6">1 Corinthians 2:6 g </a>  <span class='footnote-text'>Or “rulers who are doomed to come to nothing” or “the nullified overlords of this present age.” This does not refer merely to human governments, but to the dethroned rulers of darkness that know nothing of God’s secret wisdom.</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8427" title="Go to 1 Corinthians 2:7">1 Corinthians 2:7 h </a>  <span class='footnote-text'>Many times in 1 and 2 Corinthians when Paul uses the pronoun <i>we</i>, he is referring to the apostles of the church, gifts of Christ who are sent to teach the mysteries of God. See <a class="bibleref" data-bibleref="1Cor.4.1" href="/passage/?search=1Cor.4.1&version=TPT">1 Cor. 4:1 h </a> ; <a class="bibleref" data-bibleref="Eph.4.11" href="/passage/?search=Eph.4.11&version=TPT">Eph. 4:11-13 h </a> .</span> <br><br> <a href="#en-TPT-8427" title="Go to 1 Corinthians 2:7">1 Corinthians 2:7 i </a>  <span class='footnote-text'>That is, something so profound it is beyond the scope of human ingenuity and unattainable by human reasoning. Wisdom comes from above and is given to those who love God and live in awe of him.</span> <br><br> <a href="#en-TPT-8427" title="Go to 1 Corinthians 2:7">1 Corinthians 2:7 j </a>  <span class='footnote-text'>Or “decreed.” The Greek word <i>proorizo</i> means “to mark out the boundaries.” It is a form of the word <i>horizon</i>. God has marked out ahead of time the horizon of the ages and will finish his predetermined plan perfectly.</span> <br><br> <a href="#en-TPT-8427" title="Go to 1 Corinthians 2:7">1 Corinthians 2:7 k </a>  <span class='footnote-text'>The Aramaic can be translated “for our glorification” or “so that glory may be ours.”</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8428" title="Go to 1 Corinthians 2:8">1 Corinthians 2:8 l </a>  <span class='footnote-text'>Although it is possible that this refers to human rulers, it is hard to imagine how Herod, Pilate, and the Jewish authorities could be equated to the words “rulers of [over] this present world order (<i>aeon</i>).” It seems clear that Paul is speaking of the principalities and powers of darkness, who were clueless about the efficacy of Christ’s crucifixion to realign the universe and initiate a new kingdom under our Lord Jesus Christ.</span> <br><br> <a href="#en-TPT-8428" title="Go to 1 Corinthians 2:8">1 Corinthians 2:8 m </a>  <span class='footnote-text'>Or a genitive of quality, “the Lord, to whom glory belongs.” This is the only place in the New Testament with the term “Lord of shining glory.” The church father Augustine translated this “the Lord who dispenses glory” (an objective genitive: Augustine, <i>On the Trinity</i>, 1:12:24).</span>


bookid: 1Cor
contenido:
<a href="#en-TPT-8429" title="Go to 1 Corinthians 2:9">1 Corinthians 2:9 n </a>  <span class='footnote-text'>Or “entered the heart.”</span> <br><br> <a href="#en-TPT-8429" title="Go to 1 Corinthians 2:9">1 Corinthians 2:9 o </a>  <span class='footnote-text'>See Isa. <a class="bibleref" data-bibleref="Isa.64.4" href="/passage/?search=Isa.64.4&version=TPT">64:4 o </a> .</span>


