An attempt to read a famous passage all the way through without lifting it out of context.
Reading the non-canonical material alongside this shows how wide the shared vocabulary of the period really was. Looking only at what was eventually collected hides that width entirely.
Here is the conclusion, which is not an answer. I have decided to read this as a promise rather than a command, for the plain reason that I can live inside the first reading and not the second. Whether that is a legitimate reason I genuinely do not know.
Finally, back to the text. No amount of commentary competes with the texture of the sentences themselves. Read it out loud once before you read anything else about it.
There are obvious objections, and I don't hold this reading with much confidence. What I would defend is narrower: that the text leaves room for it.
Now set it back into its own century. What was the community that first heard this actually worried about? Simply imagining that changes the temperature of every line.（エペソ人への手紙 2:14）
The first time I read this passage I understood nothing at all. I carried that incomprehension around for years, and then one afternoon it turned slightly, the way a key turns, and something opened. What follows is an attempt to describe the turn.（シラ書（集会の書） 16:18-23）
12どうか、主がこうした事を行う人をば、証言する者も、答弁する者も、また万軍の主にささげ物をする者をも、ヤコブの幕屋から断たれるように。
13あなたがたはまたこのような事をする。すなわち神がもはやささげ物をかえりみず、またこれをあなたがたの手から、喜んで受けられないために、あなたがたは涙と、泣くことと、嘆きとをもって、主の祭壇をおおい、
14「なぜ神は受けられないのか」と尋ねる。これは主があなたと、あなたの若い時の妻との間の、契約の証人だったからである。彼女は、あなたの連れ合い、契約によるあなたの妻であるのに、あなたは彼女を裏切った。
マラキ書 2:12-14（口語訳（日本語））
読み込み中...
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