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Instead, Jesus stokes Nicodemus’ bewilderment by piling on puzzle after puzzle. Nicodemus respectfully offers a careful, precisely consistent interpretation of what Jesus said, and Jesus berates him for it, ‘Are you a leader of the Jews and you do not know these things’? (John 3.10). The author of the Gospel of John understood the principle well.
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(Of course, there remains one serious difference between church readings “here a little, there a little”: church authorities have had a habit of cementing their jig-saw readings of the Bible as set doctrine, the departure from which amounts to the crime of heresy the early explorers of midrashic interpretations of text were apparently free to explore and discover new “insights”, at least for a time.) That is how Matthew read Hosea, after all. Such a method is the fundamental assumption of midrashic readings, too.
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At least, that’s how they were read so very often. There begins another tale for another day.īut now I’m studying Christian origins and the more I learn the more I realize that my old church was right - the sacred texts were not meant to be read for literal meaning but as gateways into other texts and visions of the mysteries. I fairly quickly found myself in a position where I knew more about what the Bible itself says than what our pastors and evangelists and ministers who were teaching us. My difficulties began one day quite some years ago when I decided study each book in isolation from the other books just to try to get a firm handle on exactly what each book really was saying - in its “own write” - in its own context, without any input from any other book in the Bible. That’s how the Bible works, we were taught. Matthew explains the meaning of Hosea, you see. And so was fulfilled what the Lord had said through the prophet: “Out of Egypt I called my son.” (Matthew 2:14-15) So he got up, took the child and his mother during the night and left for Egypt, where he stayed until the death of Herod.
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Why, turn to Matthew and you will read the answer: When Israel was a child, I loved him, and out of Egypt I called my son.
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You wonder what Hosea meant when he wrote, One passage was to be interpreted by another passage in some other book. “Here a little, there a little” ( Isaiah 28:10), was the phrase that our church leaders had taught to us: scripture, we were taught, could only be understood by the guidance of the Holy Spirit, and it was written so that only the spiritually guided ones could truly understand it. That reminded me of a conflicted time in my own past life trying to make sense of my church’s teachings against the reality of what the Bible itself said. Perhaps an ancient way of reading can explain ancient translators’ decisions and can lead modem readers to appreciate them – and can open a door through which modern readers can understand the Ascls as its authors and earliest readers may have wished. Rather ancient revelatory authors wrote to open windows on meaning that lay beyond what their texts say, and ancient readers read to look through those windows to the meaning beyond. It is the thesis of this paper that readers and authors of ancient oracular literature did not assume that meaning lies in the text, that the meaning is what the text says. In a recently published volume on the Ascension of Isaiah is a chapter with these arresting words: