I thougth some of you might enjoy this article: Click Here
It is pretty short and simple to read.
In part, it says:
"Our sages tell us that Torah can be interpreted in four different general ways: peshat, remez, drush and sod. . . . . Within these four methods of understanding Torah, there exist countless possible avenues of understanding"
Yes the Pashat is the literal
The Remez is the implied
The Drash is the homiletic of allegorical
The Sod is the hidden or secret meaning
The four letters spell PaRDeS (Hebrew is written without vowels) meaning "Paradise" :-)
The Hebrew/Aramaic word PARDES is spelled in Hebrew and Aramaic without vowels as sdrp (PRDS). PaRDeS refers to a park or garden, esp. the Garden of Eden. The word appears three times in the Aramaic New Testament (Lk. 23:43; 2Cor. 12:4 & Rev. 2:7).
The word PRDS is used in Jewish hermeneutics as an acronym (called in Judaism "notarikoni6) for:
Pashat (Heb. "simple")
Remez (Heb. "hint")
Drash (Heb. "search")
Sod (Heb. "hidden")
In Jewish hermeneutics these four terms indicate the four levels of understanding of the Scriptures. Each layer becomes deeper and more intense than the last. Digging deeper and deeper into these four levels of understanding is like digging through the layers of an onion. Each layer is more intense than the last.
THE PASHAT
The first level of understanding is PASHAT (simple). The Pashat is the simple, basic, literal meaning of the text. It is similar to what Protestant hermeneutics calls "Grammatical Historical Exegesis" and also similar to what Protestant Heremeneutics calls "The Literal Principle." Generally speaking the Pashat of a passage is either an axiom itself or the conclusion of a sound deductive argument.
The PASHAT is the plain, simple meaning of the text; understanding scripture in its natural, normal sense using the customary meanings of the words being used, in accordance with the primary exegetical rule in the Talmud that no passage loses its PASHAT (b.Shab. 63a; b.Yeb. 24a). While there is figurative language (like Ps. 36:7) symbolism (like Rom. 5:14); allegory (like Gal. 4:19-31) and hidden meanings (like Rev. 13:18; see also ICor. 2:7) in the Scriptures, the first thing to look for is the literal meaning or PASHAT.
The following rules of thumb can be used to determine if a passage is figurative and therefore figurative even in its PASHAT:
1.When an inanimate object is used to describe a living being, the statement is figurative.
For Example: "The name of YHWH is a strong tower..." (Prov. 18:10)
2.When life and action are attributed to
an inanimate object the statement is figurative.
For Example: "...the trees of the field shall clap their hands." (Isaiah 55:12)
3.When an expression is out of character
with the thing described, the statement is figurative.
For Example: "Keep me as the apple of the eye, hide me under the shadow of your wings," (Ps. 17:8)
The PASHAT is the keystone of Scripture understanding. If we discard the PASHAT we lose any real chance of an accurate understanding. We are left with a no-holdsbarred game of pure imagination in which we are no longer objectively deriving meaning from the Scriptures (exegesis), but subjectively reading meaning into the scriptures (eisogesis) (see 2Pt. 1:20-21; 1 Tim. 4:3-4). Thus the Talmud twice warns us:
"No passage loses its PASHAT" (b.Shab. 63a; b.Yeb. 24a).
THE REMEZ
The next level of understanding is called in Hebrew REMEZ (hint). This is the implied meaning of the text. A conclusion reached through inductive reasoning would be a REMEZ understanding. On the REMEZ level details in the text are often regarded as implying a deeper truth than that conveyed by its PASHAT. In many cases a "corollary" would be a REMEZ understanding. A corollary is a sound conclusion that is drawn from a premise which was itself the conclusion of another sound argument. An example of implied "REMEZ" meaning may be found in Ex. 21:26-26-27 where we are told of our liability regarding eyes and teeth. By the "REMEZ" understanding we know that this liability also applies to other parts of the body as well.
THE DRASH
The next level of understanding the Scriptures is called in Hebrew "drash" meaning "search", this is the allegorical, typological or homiletically application of the text.
On the DRASH level creativity is used to search the text in relation to the rest of the Scriptures, other literature, or life itself in such a way as to develop an allegorical, typological or homiletically application of the text. This process often involves eisogesis (reading ideas into the text) of the text but should be constrained by having some foundation in sound exegesis as well. The term "midrash" generally refers to a commentary which is built upon drash understandings.
Three important rules of thumb in utilizing the drash level of understanding a scripture are:
1. A drash understanding can not be used to strip a passage of its PASHAT meaning, nor may any such understanding contradict any PASHAT meaning of any other scripture passage. As the Talmud states "No passage loses its PASHAT." (b. Shab. 63a; b.Yeb. 24a)
2. Let scripture interpret scripture.
Look for the scriptures themselves to define the components of an allegory.
For example Mt. 13:3-9 gives the parable of the seed. One need not speculate about what the elements of this parable mean because the text goes on in 13:18-23 to define the meanings of the primary elements of this parable.
Another Example: Rev. 1:12-16 mentions seven candlesticks and seven stars. Rev. 1:20 tells us what they represent.
Another example: Rev. 17:2-8 mentions seven heads, seven mountains, a beast with ten horns, a woman and waters. Rev. 17:9-18 explains what all of these elements refer to.
3. The primary components of an allegory represent specific realities. We should limit ourselves to these primary components when understanding the text.
SOME EXAMPLES OF DRASH UNDERSTANDINGS:
Mt. 2:14-15 gives a drash understanding of Hosea 11: 1:
When he arose, he took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod: that it might be fulfilled which was spoken of YHWH by the prophet, saying: "Out of Egypt I have called my son."
Now if we go look at Hosea 11:1 we will see that in the PASHAT the "son" of Hosea 11: 1 is Israel:
When Israel was a child, then I loved him, and out of Egypt I called my son.
This is a drash use of the text which allegorically likens Messiah to Israel. So how is the Messiah allegorically like Israel?
* Both made a major impact on the world.
* Both were born through a biological miracle on their mother's womb.
* Both were taken into Egypt to save their lives.
* Both are called up out of Egypt.
* Both have been despised and rejected by man.
* Rome attempted to execute each of them.
* Both are resurrected never to die again.
Other examples of the Drash level of understanding used in the "New Testament'":
Rom. 5:14 (14-2 1) gives a drash understanding of Gen. 3:1-24 comparing Adam with Messiah.
"Puffed up" in I Cor. 4:6 implies a drash understanding of unleavened bread (see Exodus 12).
Gal. 4:24(21-3 1) gives a drash understanding of Gen. 17-22 comparing Sarah and Isaac with the Torah and comparing Hagar and Ishmael with the "under the law" heresy.
Col 2:17 indicates a drash level meaning to the Jewish festivals.
Heb. 8:5 gives a drash understanding which compares the Levitical priesthood with the priesthood of Messiah.
Heb. 9:9, 24 gives a drash on the Tabernacle which compares the Tabernacle with the heavenly holy of holies.
Heb. 10:1 gives a drash understanding which compares elements of the Torah with the death of Messiah.
Heb. 11:19 gives a drash understanding of Gen. 22:1 f
I Pt. 3:21 gives a drash understanding of the events in Gen. 6-9
SOD
The final level of understanding the Scriptures is called in Hebrew "SOD" meaning "hidden". This understanding is the hidden, secret or mystic meaning of a text. (See I Cor. 2:7-16 esp. 2:7). This process often involves returning the letters of a word to their prime-material state and giving them new form in order to reveal a hidden meaning. An example may be found in Rev. 13:18 where the identity of the Beast is expressed by its numeric value 666. As on the drash level this process often involves eisogesis (reading ideas into the text) of the text but should be constrained by having some foundation in sound exegesis as well. See the 29th rule of Eliezer in Chapter 6.
Some examples of SOD level interpretations are:
GEMATRIA - This involves interpretations based on the fact that letters in Hebrew are also numbers, thus each letter and word also have numerical values. This method will be discussed in more detail under the 29' Rule of Eliezer.
NOTARIKON - This involves interpretations based on an acronym, anagram or an acrostic in the original Hebrew. This method will be discussed in more detail under the 30"' Rule of Eliezer.
AL-TIKREI - Literally "do not read but . This method involves changing the vowel points (which were unwritten in the original text) with other vowels to convey another meaning. For example in b.Ber. 64a "your sons" in Is. 54:13 is interpreted to mean "your builders".
In the Dead Sea Scrolls (11Q13) the word "peace" (shalom (Strong's 7999)) is understood as "retribution" (shillum (Strong's 7966)):
How fair upon the mountains are the feet of the herald who proclaims `Shalom! (peace)', the herald of good tidings who proclaims `Salvation'! who says to Zion, `Your Elohim has now claimed His kingdom! (Isa. 52:7), for the word shalom may also be read shillum, `retribution'... (11Q13; Col. 2 Line 16) ' As given in The Dead Sea Scriptures 3' Edition by Theodore H. Gastor p. 435; 1976
ATBASH- This method involves writing each of the 22 letters down and then writing them next to each other in reverse. The result is a table that is used to decode hidden messages in the Scriptures. Each letter is replaced by the corresponding letter on the table so that ALEF is exchanged for TAV, BEIT is exchanged for SHIN etc.. Thus the name for this method is ATBASH. An example if found in the Hebrew of Jer. 51:1 where we read 'n7 :1 L7 "Leb-kamai" for M'7= "the Chaldeans". Another example is in Jer. 25:26 and 51:41 7= "Sheshach" is understood to mean L7::M "Bavel/Babylon"
TEMURAH- This method is similar to ATBASH except that the tables are drawn with the two sets of 22 letters off-set only by one letter. Thus ALEF is exchanged for BEIT; BEIT is exchanged for GIMEL etc..
SKIP CODES - Moses Cordevaro wrote "The secrets of the Torah are revealed... in the skipping of letters." This method seeks out equidistant letter sequences within the Hebrew letters of Scripture. For example a skip interval of 50 (skipping 49 (7*7) letters) starting with the first TAV (7) in the Torah spells the Hebrew word
Torah. A skip interval of 26 (the Gematria of "YHWH"') spells "Elohim". At various intervals the word "Elohim" can be found 147 times in the book of Genesis. Through the same method the name of Aaron is found imbedded 25 times in the text of the first portion of Leviticus. These skip intervals are often laid out in arrays of lines of equal length such that words can be found in the text much like a seek-and-find word puzzle. For example the name Yitzach Rabin is found encoded only once in the entire Torah (running from Deut. 2:33-24:6 at an interval of 4,772 letters. When these letters are laid out in array of lines of 4,772 Hebrew letters, the Hebrew phrase "assassin will assassinate" is found running crossways through his name. When Rabbin was in fact assassinated as this Scripture Code predicted, a great deal of attention was turned to the phenomena of such codesR
Amazing...Abi, i cant help but wonder how those four ways of interpretation might be related to the "four faces of being" in scripture (ezekial, revelation) and elsewhere...or how they might be related to the natural "seasonality" of life and the 4 basic stages we move through in how we interpret scripture and everything.
Amazing...Abi, i cant help but wonder how those four ways of interpretation might be related to the "four faces of being" in scripture (ezekial, revelation) and elsewhere...or how they might be related to the natural "seasonality" of life and the 4 basic stages we move through in how we interpret scripture and everything.
You hit the target dead on!
First of all it is important to realize that the four Gospels give the account of the life of Yeshua on each of the four levels:
(The following is from the introduction to my Hebraic Roots Commentary on Matthew at http://www.lulu.com/nazarene
The Hebrew/Aramaic word PARDES is spelled in Hebrew and Aramaic without vowels as PRDS. PaRDeS refers to a park or garden, esp. the Garden of Eden.
The word PRDS is also an acronym (called in Judaism "notarikon") for:
[P]ashat (Heb. "simple") The plain, simple, literal level of understanding.
[R]emez (Heb. "hint") The implied level of understanding.
[D]rash (Heb. "search") The allegorical, typological or homiletically level of understanding.
od (Heb. "hidden") The hidden, secret or mystical level of understanding.
These are the four levels of understanding. The Four Gospels each express one of these four levels of understanding of the life of Yeshua. Each also expresses a different aspect of the Messiah and corresponds to each of the four faces of the living beings in Ezekiel 1.
The Pashat Gospel is Mark. Mark wrote a simple, brief, concise, pashat account of Yeshua’s life for the Goyim (Gentiles) while he was in Babylon with Kefa (1Kefa 5:13). He wrote his Gospel in the Syriac dialect of Aramaic for his Syrian and Assyrian readers in Babylon. Mark thus compiled material from Matthew and Luke and simplified it to create a simple version for Goyim. Mark presents the Messiah as the servant (the servant who purifies the Goyim in Is. 52:13, 15) the “my servant the Branch” of Zech.3:8 who is symbolized by the face of the Ox in Ezekiel 1 (the Ox being a servant, a beast of burden). Mark does not begin with an account of the birth of Messiah as do Matthew and Luke because, unlike the birth of a King, the birth of a servant is unimportant, all that is important is his work as a servant which begins with his immersion by Yochanan. Thus Mark’s simplified account omits any account of Yeshua’s birth or preexistence and centers on his work as a servant who purifies the Goyim.
The Remez Gospel is Luke. Luke wrote a more detailed account for the High Priest Theophilus (a Sadducee). The Sadducees were rationalists and sticklers for details. Luke presents Yeshua as the “Son of Man” and as “the man whose name is the Branch” (Zech 6:12) who is presented as a High Priest and is symbolized by the face of the man in Ezekiel 1. Luke wants to remind by remez (by implication) the High Priest Theophilus about the redemption of the filthy High Priest Joshua (Zech. 6) and its prophetic foreshadowing of a “man” who is a Messianic “Priest” and who can purify even a High Priest.
The Drash Gospel is Matthew. Matthew presents his account of Yeshua’s life as a Midrash to the Pharisees, as a continuing story tied to various passages from the Tanak (for example Mt. 2:13-15 presents an allegorical understanding of Hosea 11:1).. As a drash level account Matthew also includes a number of parables in his account. Matthew presents Messiah as the King Messiah, the Branch of David (Jer. 23:5-6 & Is. 11:1f) symbolized by the face of the lion in Ezekiel 1.
The Sod Gospel is Yochanan (John). Yochanan addresses the Mystical Essene sect and concerns himself with mystical topics like light, life, truth, the way and the Word. Yochanan includes many Sod interpretations in his account. For example Yochanan 1:1 presents a Sod understanding of Gen. 1:1. Yochanan 3:14; 8:28 & 12:32 present a Sod understanding of Num. 21:9 etc.). This is represented by the eagle that flies above the earth and sees from above.
These same four categories parallel the four faces as shown on page 12 of the appendix to the Hebraic Roots Version
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cman
Thanks Abigail, like the site.
And good to see you again!
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James Trimm
Yes the Pashat is the literal
The Remez is the implied
The Drash is the homiletic of allegorical
The Sod is the hidden or secret meaning
The four letters spell PaRDeS (Hebrew is written without vowels) meaning "Paradise" :-)
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James Trimm
An excerpt from my book:
HERMENEUTICS: Rightly Dividing the Word of Truth (2Tim. 2:15)
http://www.lulu.com/nazarene
The Hebrew/Aramaic word PARDES is spelled in Hebrew and Aramaic without vowels as sdrp (PRDS). PaRDeS refers to a park or garden, esp. the Garden of Eden. The word appears three times in the Aramaic New Testament (Lk. 23:43; 2Cor. 12:4 & Rev. 2:7).
The word PRDS is used in Jewish hermeneutics as an acronym (called in Judaism "notarikoni6) for:
Pashat (Heb. "simple")
Remez (Heb. "hint")
Drash (Heb. "search")
Sod (Heb. "hidden")
In Jewish hermeneutics these four terms indicate the four levels of understanding of the Scriptures. Each layer becomes deeper and more intense than the last. Digging deeper and deeper into these four levels of understanding is like digging through the layers of an onion. Each layer is more intense than the last.
THE PASHAT
The first level of understanding is PASHAT (simple). The Pashat is the simple, basic, literal meaning of the text. It is similar to what Protestant hermeneutics calls "Grammatical Historical Exegesis" and also similar to what Protestant Heremeneutics calls "The Literal Principle." Generally speaking the Pashat of a passage is either an axiom itself or the conclusion of a sound deductive argument.
The PASHAT is the plain, simple meaning of the text; understanding scripture in its natural, normal sense using the customary meanings of the words being used, in accordance with the primary exegetical rule in the Talmud that no passage loses its PASHAT (b.Shab. 63a; b.Yeb. 24a). While there is figurative language (like Ps. 36:7) symbolism (like Rom. 5:14); allegory (like Gal. 4:19-31) and hidden meanings (like Rev. 13:18; see also ICor. 2:7) in the Scriptures, the first thing to look for is the literal meaning or PASHAT.
The following rules of thumb can be used to determine if a passage is figurative and therefore figurative even in its PASHAT:
1.When an inanimate object is used to describe a living being, the statement is figurative.
For Example: "The name of YHWH is a strong tower..." (Prov. 18:10)
2.When life and action are attributed to
an inanimate object the statement is figurative.
For Example: "...the trees of the field shall clap their hands." (Isaiah 55:12)
3.When an expression is out of character
with the thing described, the statement is figurative.
For Example: "Keep me as the apple of the eye, hide me under the shadow of your wings," (Ps. 17:8)
The PASHAT is the keystone of Scripture understanding. If we discard the PASHAT we lose any real chance of an accurate understanding. We are left with a no-holdsbarred game of pure imagination in which we are no longer objectively deriving meaning from the Scriptures (exegesis), but subjectively reading meaning into the scriptures (eisogesis) (see 2Pt. 1:20-21; 1 Tim. 4:3-4). Thus the Talmud twice warns us:
"No passage loses its PASHAT" (b.Shab. 63a; b.Yeb. 24a).
THE REMEZ
The next level of understanding is called in Hebrew REMEZ (hint). This is the implied meaning of the text. A conclusion reached through inductive reasoning would be a REMEZ understanding. On the REMEZ level details in the text are often regarded as implying a deeper truth than that conveyed by its PASHAT. In many cases a "corollary" would be a REMEZ understanding. A corollary is a sound conclusion that is drawn from a premise which was itself the conclusion of another sound argument. An example of implied "REMEZ" meaning may be found in Ex. 21:26-26-27 where we are told of our liability regarding eyes and teeth. By the "REMEZ" understanding we know that this liability also applies to other parts of the body as well.
THE DRASH
The next level of understanding the Scriptures is called in Hebrew "drash" meaning "search", this is the allegorical, typological or homiletically application of the text.
On the DRASH level creativity is used to search the text in relation to the rest of the Scriptures, other literature, or life itself in such a way as to develop an allegorical, typological or homiletically application of the text. This process often involves eisogesis (reading ideas into the text) of the text but should be constrained by having some foundation in sound exegesis as well. The term "midrash" generally refers to a commentary which is built upon drash understandings.
Three important rules of thumb in utilizing the drash level of understanding a scripture are:
1. A drash understanding can not be used to strip a passage of its PASHAT meaning, nor may any such understanding contradict any PASHAT meaning of any other scripture passage. As the Talmud states "No passage loses its PASHAT." (b. Shab. 63a; b.Yeb. 24a)
2. Let scripture interpret scripture.
Look for the scriptures themselves to define the components of an allegory.
For example Mt. 13:3-9 gives the parable of the seed. One need not speculate about what the elements of this parable mean because the text goes on in 13:18-23 to define the meanings of the primary elements of this parable.
Another Example: Rev. 1:12-16 mentions seven candlesticks and seven stars. Rev. 1:20 tells us what they represent.
Another example: Rev. 17:2-8 mentions seven heads, seven mountains, a beast with ten horns, a woman and waters. Rev. 17:9-18 explains what all of these elements refer to.
3. The primary components of an allegory represent specific realities. We should limit ourselves to these primary components when understanding the text.
SOME EXAMPLES OF DRASH UNDERSTANDINGS:
Mt. 2:14-15 gives a drash understanding of Hosea 11: 1:
When he arose, he took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod: that it might be fulfilled which was spoken of YHWH by the prophet, saying: "Out of Egypt I have called my son."
Now if we go look at Hosea 11:1 we will see that in the PASHAT the "son" of Hosea 11: 1 is Israel:
When Israel was a child, then I loved him, and out of Egypt I called my son.
This is a drash use of the text which allegorically likens Messiah to Israel. So how is the Messiah allegorically like Israel?
* Both made a major impact on the world.
* Both were born through a biological miracle on their mother's womb.
* Both were taken into Egypt to save their lives.
* Both are called up out of Egypt.
* Both have been despised and rejected by man.
* Rome attempted to execute each of them.
* Both are resurrected never to die again.
Other examples of the Drash level of understanding used in the "New Testament'":
Rom. 5:14 (14-2 1) gives a drash understanding of Gen. 3:1-24 comparing Adam with Messiah.
"Puffed up" in I Cor. 4:6 implies a drash understanding of unleavened bread (see Exodus 12).
Gal. 4:24(21-3 1) gives a drash understanding of Gen. 17-22 comparing Sarah and Isaac with the Torah and comparing Hagar and Ishmael with the "under the law" heresy.
Col 2:17 indicates a drash level meaning to the Jewish festivals.
Heb. 8:5 gives a drash understanding which compares the Levitical priesthood with the priesthood of Messiah.
Heb. 9:9, 24 gives a drash on the Tabernacle which compares the Tabernacle with the heavenly holy of holies.
Heb. 10:1 gives a drash understanding which compares elements of the Torah with the death of Messiah.
Heb. 11:19 gives a drash understanding of Gen. 22:1 f
I Pt. 3:21 gives a drash understanding of the events in Gen. 6-9
SOD
The final level of understanding the Scriptures is called in Hebrew "SOD" meaning "hidden". This understanding is the hidden, secret or mystic meaning of a text. (See I Cor. 2:7-16 esp. 2:7). This process often involves returning the letters of a word to their prime-material state and giving them new form in order to reveal a hidden meaning. An example may be found in Rev. 13:18 where the identity of the Beast is expressed by its numeric value 666. As on the drash level this process often involves eisogesis (reading ideas into the text) of the text but should be constrained by having some foundation in sound exegesis as well. See the 29th rule of Eliezer in Chapter 6.
Some examples of SOD level interpretations are:
GEMATRIA - This involves interpretations based on the fact that letters in Hebrew are also numbers, thus each letter and word also have numerical values. This method will be discussed in more detail under the 29' Rule of Eliezer.
NOTARIKON - This involves interpretations based on an acronym, anagram or an acrostic in the original Hebrew. This method will be discussed in more detail under the 30"' Rule of Eliezer.
AL-TIKREI - Literally "do not read but . This method involves changing the vowel points (which were unwritten in the original text) with other vowels to convey another meaning. For example in b.Ber. 64a "your sons" in Is. 54:13 is interpreted to mean "your builders".
In the Dead Sea Scrolls (11Q13) the word "peace" (shalom (Strong's 7999)) is understood as "retribution" (shillum (Strong's 7966)):
How fair upon the mountains are the feet of the herald who proclaims `Shalom! (peace)', the herald of good tidings who proclaims `Salvation'! who says to Zion, `Your Elohim has now claimed His kingdom! (Isa. 52:7), for the word shalom may also be read shillum, `retribution'... (11Q13; Col. 2 Line 16) ' As given in The Dead Sea Scriptures 3' Edition by Theodore H. Gastor p. 435; 1976
ATBASH- This method involves writing each of the 22 letters down and then writing them next to each other in reverse. The result is a table that is used to decode hidden messages in the Scriptures. Each letter is replaced by the corresponding letter on the table so that ALEF is exchanged for TAV, BEIT is exchanged for SHIN etc.. Thus the name for this method is ATBASH. An example if found in the Hebrew of Jer. 51:1 where we read 'n7 :1 L7 "Leb-kamai" for M'7= "the Chaldeans". Another example is in Jer. 25:26 and 51:41 7= "Sheshach" is understood to mean L7::M "Bavel/Babylon"
TEMURAH- This method is similar to ATBASH except that the tables are drawn with the two sets of 22 letters off-set only by one letter. Thus ALEF is exchanged for BEIT; BEIT is exchanged for GIMEL etc..
SKIP CODES - Moses Cordevaro wrote "The secrets of the Torah are revealed... in the skipping of letters." This method seeks out equidistant letter sequences within the Hebrew letters of Scripture. For example a skip interval of 50 (skipping 49 (7*7) letters) starting with the first TAV (7) in the Torah spells the Hebrew word
Torah. A skip interval of 26 (the Gematria of "YHWH"') spells "Elohim". At various intervals the word "Elohim" can be found 147 times in the book of Genesis. Through the same method the name of Aaron is found imbedded 25 times in the text of the first portion of Leviticus. These skip intervals are often laid out in arrays of lines of equal length such that words can be found in the text much like a seek-and-find word puzzle. For example the name Yitzach Rabin is found encoded only once in the entire Torah (running from Deut. 2:33-24:6 at an interval of 4,772 letters. When these letters are laid out in array of lines of 4,772 Hebrew letters, the Hebrew phrase "assassin will assassinate" is found running crossways through his name. When Rabbin was in fact assassinated as this Scripture Code predicted, a great deal of attention was turned to the phenomena of such codesR
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sirguessalot
Amazing...Abi, i cant help but wonder how those four ways of interpretation might be related to the "four faces of being" in scripture (ezekial, revelation) and elsewhere...or how they might be related to the natural "seasonality" of life and the 4 basic stages we move through in how we interpret scripture and everything.
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James Trimm
You hit the target dead on!
First of all it is important to realize that the four Gospels give the account of the life of Yeshua on each of the four levels:
(The following is from the introduction to my Hebraic Roots Commentary on Matthew at http://www.lulu.com/nazarene
The Hebrew/Aramaic word PARDES is spelled in Hebrew and Aramaic without vowels as PRDS. PaRDeS refers to a park or garden, esp. the Garden of Eden.
The word PRDS is also an acronym (called in Judaism "notarikon") for:
[P]ashat (Heb. "simple") The plain, simple, literal level of understanding.
[R]emez (Heb. "hint") The implied level of understanding.
[D]rash (Heb. "search") The allegorical, typological or homiletically level of understanding.
od (Heb. "hidden") The hidden, secret or mystical level of understanding.
These are the four levels of understanding. The Four Gospels each express one of these four levels of understanding of the life of Yeshua. Each also expresses a different aspect of the Messiah and corresponds to each of the four faces of the living beings in Ezekiel 1.
The Pashat Gospel is Mark. Mark wrote a simple, brief, concise, pashat account of Yeshua’s life for the Goyim (Gentiles) while he was in Babylon with Kefa (1Kefa 5:13). He wrote his Gospel in the Syriac dialect of Aramaic for his Syrian and Assyrian readers in Babylon. Mark thus compiled material from Matthew and Luke and simplified it to create a simple version for Goyim. Mark presents the Messiah as the servant (the servant who purifies the Goyim in Is. 52:13, 15) the “my servant the Branch” of Zech.3:8 who is symbolized by the face of the Ox in Ezekiel 1 (the Ox being a servant, a beast of burden). Mark does not begin with an account of the birth of Messiah as do Matthew and Luke because, unlike the birth of a King, the birth of a servant is unimportant, all that is important is his work as a servant which begins with his immersion by Yochanan. Thus Mark’s simplified account omits any account of Yeshua’s birth or preexistence and centers on his work as a servant who purifies the Goyim.
The Remez Gospel is Luke. Luke wrote a more detailed account for the High Priest Theophilus (a Sadducee). The Sadducees were rationalists and sticklers for details. Luke presents Yeshua as the “Son of Man” and as “the man whose name is the Branch” (Zech 6:12) who is presented as a High Priest and is symbolized by the face of the man in Ezekiel 1. Luke wants to remind by remez (by implication) the High Priest Theophilus about the redemption of the filthy High Priest Joshua (Zech. 6) and its prophetic foreshadowing of a “man” who is a Messianic “Priest” and who can purify even a High Priest.
The Drash Gospel is Matthew. Matthew presents his account of Yeshua’s life as a Midrash to the Pharisees, as a continuing story tied to various passages from the Tanak (for example Mt. 2:13-15 presents an allegorical understanding of Hosea 11:1).. As a drash level account Matthew also includes a number of parables in his account. Matthew presents Messiah as the King Messiah, the Branch of David (Jer. 23:5-6 & Is. 11:1f) symbolized by the face of the lion in Ezekiel 1.
The Sod Gospel is Yochanan (John). Yochanan addresses the Mystical Essene sect and concerns himself with mystical topics like light, life, truth, the way and the Word. Yochanan includes many Sod interpretations in his account. For example Yochanan 1:1 presents a Sod understanding of Gen. 1:1. Yochanan 3:14; 8:28 & 12:32 present a Sod understanding of Num. 21:9 etc.). This is represented by the eagle that flies above the earth and sees from above.
These same four categories parallel the four faces as shown on page 12 of the appendix to the Hebraic Roots Version
Mark portrays Messiah as the servant
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sirguessalot
thanks. beginner's luck, i guess.
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