The Passion Translation New Testament Masterpiece Edition (2020 edition) : with Psalms, Proverbs and Song of Songs (The Illustrated Passion Translation) (The Passion Translation (TPT))

by Brian Simmons

8Even though I have enough boldness in Christ that I could command you to do what is proper, 9–10I’d much rather make an appeal because of our friendship. So here I am, an old man,e a prisoner for Christ, making my loving appeal to you. It is on behalf of my child, whose spiritual father I becamef while here in prison; that is, Onesimus.g 11Formerly he was not useful or valuable to you, but now he is valuable to both of us. 12He is my very heart,h and I’ve sent him back to you with this letter. 13I would have preferred to keep him at my side so that he could take your place as my helper during my imprisonment for the sake of the gospel.i 14However, I did not want to make this decision without your consent, so that your act of kindnessj would not be a matter of obligation but out of willingness.

16So welcome him no longer as a slave, but more than that, as a dearly loved brother. He is that to me especially, and how much more so to you, both humanly speaking and in the Lord.

17So if you consider me your friend and partner, accept him the same way you would accept me. 18And if he has stolen anythingk from you or owes you anything, just place it on my account. 19I, Paul, have written these words in my own handwriting. I promise to pay you back everything, to say nothing of the fact that you owe me your very self.l 20Yes, my brother, enrich my soulm in the Lord—refresh my heart in Christ! 21I’m writing to you with confidence that you will comply with my request and do even more than what I’m asking.

The Aramaic can be translated “whom I birthed with my chains (while in prison).”

Paul employs a masterful play on words, for the name Onesimus means “useful” or “valuable.” The book of Philemon is a masterpiece of grace, tact, and love.

The Aramaic can be translated “for he is my son.” It would be hard to imagine a more powerful way to describe the affection between Paul and his spiritual son, Onesimus.

Or “in the chains of the gospel.” The Aramaic changes the object of the phrase to Onesimus: “I took him to serve me, chained to God’s message, on your behalf.”

Or “benefited” or “profited.” This is a play on words that would not be lost on the educated Philemon, for it is taken from the root word for “Onesimus” (“profitable”).

Though Hebrew’s true authorship is unknown, the earliest church fathers taught that Hebrews was written in Hebrew by Paul for the Jewish people. Eusebius (AD 260–339) refers to an even earlier apostolic father, Clement of Alexandria (AD 150–211), who confirms without question that Paul wrote Hebrews in the Hebrew language for the Hebrew people. (See Eusebius, History, Book VI: XIV.) More recent scholarship, however, has begun to question this and speculate that it was written by Barnabas, Apollos, Priscilla, or another one of Paul’s close associates.

3The Son is the dazzling radiance of God’s splendor,e the exact expression of God’s true nature—his mirror image!f He holds the universeg together and expands ith by the mighty power of his spoken word.i He accomplished for us the complete cleansing of sins,j and then took his seat on the highest throne at the right handk of the majestic One.l

4He is infinitely greater than angels, for he inherited a rank and a Namem far greater than theirs.

9For you have cherished righteousness and detested lawlessness. For this reason, God, your God, has anointed youu

e1:3 Or “the out-shining [effulgence] of God’s glory.” The Aramaic can be translated “He is the Sprout of God, the image of his glory.”

h1:3 The Greek word phero, has as its primary meaning “to carry along” or “to move [something] forward.” Forward motion is implied. (See Strong’s Concordance, Gr. 5342.)

k1:3 That is, the place of highest honor and authority. See Ps. 110:1. Some have proposed that v. 3 is an ancient Christian hymn that summarizes our faith.

m1:4 This is Ha-Shem, in the Aramaic, the common title for God. This elevates the meaning of the passage much clearer than Greek, for Jesus is now given the “Name,” that is, he has the title of God (Ha-Shem, the Name).

u1:9 The word Messiah means “Anointed One.” There is a clear and unmistakable poetic play on words by reading the Aramaic (Mashkhakh Alaha Alahakh Meshka, almost a complete reversing of the sounds of the first into the second), that is lost in the Greek.

2This is why it is so crucial that we be all the more engaged and attentive to the truthsa that we have heard so that we do not drift off course.

13This is the time to encourageu each other to never be stubborn or hardened by sin’s deceitfulness.v

v3:13 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.

16So now we draw near freely and boldly to where grace is enthroned,r to receive mercy’s kiss and discover the grace we urgently need to strengthens us in our time of weakness.t

n4:13 The word used here is logos. The Greek could also be translated “in his view the Word is our responsibility.”

s4:16 The Greek word boetheia means “urgent help,” and is often used as “reinforcing” (a ship in a storm).

10For God, the Faithful One, is not unfair.n How can he forgeto the beautiful work you have done for him? He remembers the love you demonstrate as you continually servep his beloved onesq for the glory of his name. 11But we long to see you passionately advance until the end and you find your hope fulfilled. 12So don’t allow your hearts to grow dullr or lose your enthusiasm, but follow the example of those who fully received what God has promiseds because of their strong faith and patient endurance.t

And now we have run into his heart to hide ourselves in his faithfulness. This is where we find his strength and comfort, for he empowers us to seize what has already been established ahead of time—an unshakable hope! 19We have this certain hope like a strong, unbreakable anchor holding our souls to God himself.

o6:10 He won’t remember our sins, but will remember our works of loving service to others. p6:10 The Greek text implies financially providing for others. q6:10 Or “saints” (or “holy ones”). r6:12 The Greek word for “dull of heart” is nothros, 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. s6:12 The Aramaic can be translated “to those who were heirs of the royal proclamation.” t6:12 The Aramaic can be translated “because of their faith and the outpouring of the Spirit.”

3This Melchizedek has no father or mother, and no record of any of his ancestors. He was never born and he never died, but his life is like a pictureb of the Son of God, a King-Priest forever! 4Now let me show you proof of how great this Melchizedek is: –Even though Abraham was the most honored and favored patriarch of all God’s chosen ones,c he gave a tithe of the spoils of battle to Melchizedek. 5It would be understandable if Melchizedek had been a Jewish priest, for later on God’s people were required by law to support their priests financially, because the priests were their relatives and Abraham’s descendants. 6But Melchizedek was not Abraham’s Jewish relative,d and yet Abraham still paid him a tithe. –Melchizedek imparted a blessing on mighty Abraham, who had received the promises of God. 7And no one could deny the fact that the one who has the power to impart a blessing is superior to the one who receives it. –8Although the Jewish priests received tithes, they all died—they were mortal. But Melchizedek lives on! –9It could even be said that Levi, the ancestor of every Jewish priest who received tithes, actually paid tithes to Melchizedek through Abraham. 10For although Levi was yet unborn, the seed from which Levi came was present in Abrahame when he paid his tithe to Melchizedek. –11If any of the Levitical priests who served under the law had the power to bring us into perfection, then why did God send Christ as Priest after the likeness of Melchizedek? He should h...

8Now this is the crowning point of what we are saying: We have a magnificent King-Priest who ministers for us at the right hand of God. He is enthroned with honor next to the throne of the Majesty on high. 2He serves in the holy sanctuary in the true heavenly tabernaclea set up by God, and not by men. 3Since every high priest is appointed to offer both gifts and sacrifices, so the Messiah also had to bring some sacrifice. 4But since he didn’t qualify to be an earthly priest, and there are already priests who offer sacrificesb prescribed by the law, he offered in heaven a perfect sacrifice.

6But now Jesus the Messiahd has accepted a priestly ministry which far surpasses theirs, since he is the catalyste of a better covenant which contains far more wonderful promises! 7For if that first covenant had been faultless no one would have needed a second one to replace it.

13This proves that by establishing this new covenant the first is now obsolete, ready to expire, and about to disappear.j

j8:13 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.”

9Now in the first covenant there were specific rules for worship including a sanctuary on earth to worship in.

8Now the Holy Spirit uses the symbols of this pattern of worship to reveal that the perfect way of holinessg had not yet been unveiled. For as long as the tabernacle stood 9it was an illustrationh that pointed to our present time of fulfillment, demonstrating that offerings and animal sacrifices had failed to perfectly cleanse the conscience of the worshiper. 10For this old pattern of worship was a matter of external rules and rituals concerning food and drink and ceremonial washings which was imposed upon us until the appointed time of heart-restoration had arrived.i

22Actually, nearly everything under the law was purified with blood, since forgiveness only comes through an outpouring of blood. 23And so it was necessary for all the earthly symbolsr of the heavenly realities to be purified with these animal sacrifices, but the heavenly things themselves required a superior sacrifice than these.

i9:10 The Greek word diothosis 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 restoration.

20For he has dedicated a new,i life-giving way for us to approach God. For just as the veil was torn in two, Jesus’ body was torn open to give us free and fresh access to him!

24Discover creative ways to encourage othersm and to motivate them toward acts of compassion, doing beautiful works as expressions of love.

36You need the strength of endurance to reveal the poetryz of God’s will and then you receive the promise in full.

But if fear holds them back,ad my soul is not content with them!”

i10:20 Or “newly slain.”

m10:24 The Aramaic can be translated “Let us look on one another with the excitement of love.”

z10:36 Or “to do God’s will.” The Greek word for “do” is taken from the Greek word poeima (poem or poetry).

ad10:38 The Greek word hupostello (aroist subjunctive middle, used absolutely), does not mean “to draw back” but “to cower in fear.”

9He lived by faith as an immigrant in his promised land as though it belonged to someone else.g

12As for us, we have all of these great witnessesa who encircleb us like clouds. So we must let go of every wound that has pierced usc and the sin we so easily fall into.d Then we will be able to run life’s marathon racee with passion and determination, for the path has been already marked out before us.f

14In every relationship be swift to choose peace over competition,y and run swiftly toward holiness, for those who are not holy will not see the Lord.z 15Watch over each other to make sure that no one misses the revelation of God’s grace. And make sure no one lives with a root of bitternessaa sprouting within them which will only cause trouble and poison the hearts of many.

c12:1 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. d12:1 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. e12:1 Or “obstacle course.” The Greek word agona means agony or conflict. The assumption is this race will not be easy, but the proper path to run has been set before us. f12:1 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.

2And show hospitality to strangers, for they may be angels from God showing up as your guests.a

a13:2 The Aramaic can be translated “for this is how you are worthy to receive angels while awake.”

“Faith that doesn’t involve action is phony,” Jacob argues. Faith that saves is a faith that works!