Parsopa d'Meshikha

Shlama all,

The dreaded chart again. Forgive me, but I'm trying to anticipate your questions and become proactive in answering them.

One question you may have is:

"Hey! This chart only shows the Qnoma of the Son/Word at the Parsopa level. What about the Parsopas of the Father and Holy Spirit Qnome?"

Parsopa speaks of something at the material level. At our level. It, of necessity, defines something on our physical plane/existence.

When we speak of the Parsopa of the Messiah, we are in reality referring to the Incarnation. This is the "Word (that) became flesh and dwelt among us" (John 1) and this is what was "clothed with a garment of flesh" (Acts 10:5)

Therefore, we speak of the Parsopa of Meshikha - but never the Parsopa of the Father or the Parsopa of the Holy Spirit. The Father Qnoma and the Holy Spirit Qnoma were not incarnated into our physical realm and therefore are not spoken of in terms of "Parsopa."

Please stop here if this explanation is sufficient. If you don't want to become confused do NOT read the following disclaimer.

BEGINNING OF DISCLAIMER

One further note for those who may squabble with me after reading this. Parsopa has an alternate meaning which is completely unrelated to what we have been talking about in this post. That alternate meaning is "presence/vicinity." Don't confuse it with our conversation where we are talking about a different meaning of Parsopa.

The reason I'm bringing this "fine print" up is that you will, occasionally, find phrases like "min Parsopa d'Alaha" which means "from the presence of God" or "from the vicinity around God" - this is not Parsopa as used in our discussion and does not mean "from the Person of God."

END OF DISCLAIMER

Fk^rwbw 0ml4

Peshitta.org

In reply to message #0
 
Sh'lama Akhi Paul:
May I add something to this. I would like to introduce PaRDeS, to the discussion of Q'NOMA-PARSOPA.

(P)ashat-"simple, literal".
Pashat cannot exist outside of "space-time". Pashat is a physical manifestation, an actual event.

(R)emez-"hint".
Oftentimes in a Biblical text is the "allusion" to a deeper meaning, such as "the life of Joseph" (he is a type of Mashiakh), and the "remez", is the hint of profound meaning, just below the surface, never contradicting "pashat", but not obvious, without supporting evidence.

(D)arash-"dig".
A "darash" is an "enquiry", or a "homily", whereby the "treasure" is searched for, allowing one to "dig for treasure", and "elucidate on the text. A "precept", that is mentioned in TORAH can be "dug" from Proverbs, or Psalms, for example, and found in the life and ministry of Yahshua HaMashiakh.

(S)od-"hidden".
Opposite to "pashat", "sod", cannot exist in "space-time". It is here that the mystery of the God-Head "exists". This is also the realm of Q'NOMA, outside of "space-time".

It is the Ruakh HaKodesh that "bears witness" with us, concerning Q'NOMA as "sod/hidden", as "revelation of TRUTH",(John 16:13), in this life. It is not possible with an "academic understanding", to grasp Q'NOMA, which is in the realm of "sod/hidden", and outside of "space-time". It is precisely for this reason, that faith in Yahshua HaMashiakh is not idolatry. However, the introduction of "hypostasis" has led directly to idolatry, by ignoring the limitation of "space-time" to explain the GOD-HEAD. This is why we need the Ruakh HaKodesh, "rather than leaning upon our own understanding",(Proverbs 3:5).

We can see a word-picture of this "mystery" in I Timothy 3:16.

"And truly great is this mystery of righteousness which was revealed in the flesh, and justified by the Spirit, and was seen by angels, and was proclaimed among the Gentiles, and was believed in the world, and was taken up into glory."

I hope this helps, and does not confuse anyone.

Fk^rwbw 0ml4
Stephen Silver.

In reply to message #1
 
As a clarification for those who may not have looked into the rabbinic side of things, what Akhi Stephen is referring to are the four levels of Scriptural mastery according to Rabbi Hillel. These four levels also spell the word PARDES (Pshat-Remez-Drash-Sod), which is a Persian word for "heaven",a nd the idea is that once who can operate at this level can understand heaven. That, plus I don't think Hillel could have expressed the same idea trying to do an acrostic for SHMAYA/SHMAYIM.

As Stephen pointed out, each level must be taken in its proper turn and the more advanced insights cna never overturn or contradict the PSHAT (plain meaning of the text).

I believe that what Paul is doing here with KAYANA and QNOMA is very close to this SOD (secret) level, and it also points out the reason why the Rabbis only did this analysis in Hebrew and Aramaic, regardless as to whatever other languages they might speak.

No wonder Y'shua said that he would open his mouth in parables and utter things unknown since creation!

Shlama w'burkate
Andrew Gabriel Roth