In Matthew 13:33 Jesus spoke a parable, comparing the kingdom of heaven \u201cunto leaven, which a woman took and hid in three measures of meal, till it was all leavened.\u201d Here again we have one outstanding point which is common to the kingdom of heaven, and which is common to the fact related in the parable. The comparison brings out another feature of the kingdom of heaven. According to the statement of the Lord, a certain woman took leaven and inserted it into three measures of meal. This leaven grew and developed until it permeated all the meal. Why the Lord said three measures, no one can tell. Of course conjectures and surmises may be in order; but in the absence of positive proof no one can be dogmatic. The three measures of meal may have been put into one vessel. Then the woman inserted leaven into the meal, and it continued to work and foment until it affected the entire lot of meal. It is clear that this is a parable, and that leaven here is symbolic of something \u2014 of some power or force that permeates the entire portion of the meal. By an examination of all the instances in the New Testament where the word, leaven, is used symbolically, it is seen to signify something evil. The presumption therefore is that it has the same significance here, unless there is something in the context contrary to this thought, or unless there is evidence in some other passage that contradicts such an idea. One will look in vain for any such negative evidence. In the preceding parable at which we have just looked, we see that the kingdom of heaven would take on an abnormal growth \u2014 something contrary to nature. Anything that is beyond the normal may excite our curiosity. The fact that the leaven permeates all the meal indicates something that at least is in harmony with that in the preceding verses, which is abnormal.<\/p>\n
This thought is in perfect agreement with the interpretation that leaven symbolizes something evil in other places and doubtless also in this place. Looking at the facts as just presented, we have a right to believe that leaven here is a symbol of something evil.<\/p>\n
The woman is the one who inserts the leaven into the meal. The leaven being symbolic, we have a right to believe that the woman likewise is a symbol. It is she who introduces, this leaven into the meal. In other places where we see a woman used symbolically, she always represents some kind of ecclesiasticism. A pure, virtuous woman signifies the true church of God; whereas a woman who is a harlot represents a false religious system. These facts lead us to believe that the woman in this instance represents the false ecclesiasticism which developed in the Middle Ages, and which injected some leavening, evil influence into the kingdom of heaven that corrupted it. We shall not be far wrong if we conclude that the leaven which she introduced into the meal was nothing but false, corrupt teachings, doctrines and practices; since the teachings of the Pharisees and Sadducees were called by the Saviour \u201cthe leaven of the Pharisees.\u201d<\/p>\n
Without doubt the explanation given of the parable of the grain of mustard seed and the leaven deposited by the woman in the three measures of meal is beyond controversy. We have seen that each parable had one central thought to present. There was therefore one point of contact between the parable and the truth to be taught. But, when we look at the parable of the sower, we see that there are a number of points which the Saviour brought, together in this one parable. One should read Matthew 13:1-23. In substance the parable is this; The sower went forth to sow seed. As he did this, some of the seed fell upon the side of the road. The birds immediately came and devoured the seed. Other seed fell upon the rocky soil where there was little earth. Forthwith this seed sprang up into plants; but when the sun became hot and scorching, it withered and died because it did not have depth of soil in which it was growing. Moreover, there were other seeds that fell among thorns. These sprang up and developed into plants, but the thorns choked out these plants so that they did not bring forth any fruit to perfection. There was still other seed which fell upon good soil, and which brought forth fruit \u2014 some thirty, some sixty, and some a hundred fold. Jesus explained this parable, saying that the seed which fell upon the wayside soil represent the Word of God as it is preached, and as it falls upon the hearts of people who are indifferent, and who are not interested. They therefore do not receive the Word \u2014 just like the seed that falls upon the hard, roadside soil. The devil immediately comes and snatches this Word away from the heart lest haply the one thus having heard should believe and be saved. The seed falling upon rocky soil represents those who hear the gospel message and who embrace it most enthusiastically. But they have little stability of purpose of heart. When therefore conditions become somewhat trying, and not so favorable as at first, they fall away, which fact shows that there is no real spiritual life in this group of people. The seed falling among thorns represents those who hear the Word, who endure for a while, but who become offended at the delay of the materializing of the promise of God and become engrossed with the cares of life and its pleasures. Thus the Word and all evidence of spiritual life is choked out so that they do not bring forth any fruit whatsoever. All three of the classes thus enumerated are those who hear, but in whom the Word does not find deep and abiding lodgment, and who do not bring forth any fruit for the kingdom of God.<\/p>\n
On the other hand, those seeds which fall in good ground represent those who have faith, who surrender their lives to God, and who accept Christ. The new life is imparted. They are strengthened by the Spirit of God and bring forth different amounts of fruit \u2014 some thirty fold, some sixty fold, while others produce one hundred fold.<\/p>\n
It is clear from the way the Lord spoke of the four different types of soil upon which the seed falls and His explanation of the seed falling upon these different kinds of soil show beyond a peradventure that these details stood out clearly in the Saviour’s mind, and that He wanted us to see them and to understand that there are the four points of contact between the parable and the kingdom of God, to which He wished to direct our attention.<\/p>\n
Other parables might be given, but these are sufficient to stimulate in us a desire to interpret the parables and to be cautious, observing the basic laws involved in parables. A failure to recognize these general principles has proved to be a fruitful source for untold guessing, speculation, and wild theorizing.<\/p>\n
Though some of the Old Testament prophets occasionally did use a parable, our Lord is the one who used them so very much. Evidently there was a reason for His adopting this method of instruction. Why did Jesus employ the parabolic method in instructing people? On many occasions He spoke in the simplest language, putting His message in such a way that the humblest and most under-privileged people, educationally speaking, could understand what He had to say. A survey of the Gospel records shows that that was the principle He followed as a general rule. On many occasions He spoke in parables. Why, do you suppose, did He change His method on certain occasions? Evidently there was a reason.<\/p>\n
We have been told that an old Chinese proverb declares that one picture is worth ten thousand words. This possibility is no exaggeration. In many instances a picture can convey a clearer idea to a person than possibly twice, or several times that number of words. We think in terms of our experiences and the things with which we are acquainted. The one who can clothe his ideas in language that is familiar to his hearers will be better able to teach them. Parables are illustrations. Someone has said that illustrations are to a sermon what windows are to a house \u2014 they admit light to it. Every well-chosen and presented illustration in the sermon lets a flood of intellectual light into the hearts and minds of the hearers. We have every reason to believe that Jesus adopted the parabolic method of instruction in order that those people who wished truth, and who were under-privileged from an educational standpoint, might see the truth, accept it, and be saved. A study of all the parables that are recorded in the Gospels will lead one to that conclusion. To the one, therefore, who is honest, sincere, and unbiased in his attitude toward the truth, the parables chosen by our Lord become most illuminating and instructive.<\/p>\n
But all people do not want truth. All too many become confirmed in their own ways of thinking and find it most difficult to lay aside their prejudices and preconceptions in order that they might receive the truth. For all such people who were in the audiences of our Lord on special occasions, Jesus used the parabolic method. This fact is seen in the following quotation (Matthew 18:10-17):<\/p>\n
And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whoever hath to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. 13 Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand, 14 And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: 15 For this people’s heart is waxed gross, And their ears are dull of hearing, and their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. 16 But blessed are your eyes, for they see; and your ears, for they hear. 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.\u201d<\/p><\/blockquote>\n
From this quotation it is abundantly evident that Jesus did speak in parables in order that those who did not want the truth, who had a bias against it, and who would not accept it, might not see it. Why did He not want them to have the truth? Another statement which He made might throw light upon this question. The Lord Jesus said to His disciples, “Give not that which is holy to the dogs, neither cast ye your pearls before swine.\u201d There are people whose attitude, from the spiritual standpoint, immediately puts them in the class of dogs and hogs. We may conclude that whenever Jesus saw people of that nature in His audience, He adopted the parabolic form so that they could not take the gems \u2014 sparkling, brilliant rubies and diamonds of truth \u2014 and tread them down under their feet. Hence, on the occasion when Jesus spoke the parables recorded in Matthew, chapter 13, we are logical in concluding that there were people in the audience who would not receive His message, but who were there to carp and to criticize. Having such an unholy bias, they were unable to take a hold of these marvelous truths. All they could do was to distort them and use them against the Lord Jesus.<\/p>\n
In view of all the facts discussed above, and especially of those connected with the parable of the sower, we have every reason to believe that one’s attitude toward truth and toward the Lord Jesus Christ will put him into one of the four classes which are represented by the four different types of soil mentioned in the parable of the sower. Does this statement then, one may ask, assume that there may be a person who naturally falls into the class represented by the seed falling on the wayside soil, but who, by his attitude toward the truth, is taken from that class and is placed in the fourth group that brings forth an abundant harvest? Yes, it means that. Are we therefore to assume that all have the same capacity and are on an equal footing by birth and by environment? No; we are not to arrive at such an erroneous conclusion. This is contrary to facts. But we learn that where sin abounds, grace does much more abound (Romans 5:20). Anyone who will accept truth and receive the Saviour, coming to Him, shall in no wise be cast out.<\/p>\n
Allegory<\/h3>\n
Allegory is an important type of speech. The Bible student especially cannot afford to neglect the study of this method of speaking, for it appears at various places in the Scriptures. The one who does not recognize this figure will be at a loss in many instances. He therefore will, as a consequence, miss the meaning of the given passage. Literally, the word allegory<\/em> means to speak<\/em> another thing.<\/em> A person speaks of a given matter or relates certain details concerning it, but he has an entirely different meaning in view. This type of language is common, not only to the Scriptures, but also to human language and thought in all parts of the world.<\/p>\nPossibly the greatest allegory that was ever written in the English language is Bunyan’s Pilgrim’s Progress.<\/em> Everyone who is acquainted with it knows that he spoke one thing as if he were simply talking about certain actual facts, localities, people, circumstances, and conditions. At the same time he did not intend to be understood as speaking solely of them; but he composed his story in such a way that it was evident there was running parallel with his account a deep spiritual meaning. There are other excellent allegories in the English language, as well as in other tongues.<\/p>\nThe allegorical method of Origen, one of the early Christian Fathers, and of many others have done untold damage to the cause of Christ and the cause of true Christianity. Those of the Alexandrian school of thought and interpretation, together with Origen, maintained that the literal meaning of the Scriptures was not the important thing. What they narrated, according to them, was given to convey a deeper, or spiritual, hidden meaning. Practically, everything in the Scriptures was thrown into this category. To them the Scriptures said one thing, but meant something entirely different.<\/p>\n
This allegorical method of interpreting the Scriptures is indeed a vicious and dangerous method to adopt. Frequently, we speak of it as spiritualizing the Scriptures. Instead of thinking of it as \u201cspiritualizing\u201d the Scriptures, I would rather speak of it as \u201cevaporating\u201d the Word. According to the golden rule of interpretation we are to take everything at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise. We are never to say that a passage is allegorical unless the facts are quite positive in that direction. Only under such conditions are we permitted to think of a passage as allegorical.<\/p>\n
Someone has said that an allegory is an extended metaphor. That is true. But we must recognize the truth that an allegory is a special metaphor. It is a story or narration that is told in such a way that the reader or the hearer can get the lesson intended to be conveyed. A parable is the laying down of a known truth, or that which is recognized as true, beside an unknown factor in order to bring out the unknown truth. Parables usually have sufficient data to enable one to recognize them as this type of speech.<\/p>\n
Let us look at a few allegories in order that we may be able to recognize one when we see it and be able to interpret it properly.<\/p>\n
The Allegory Of The Vine<\/h2>\n
In Psalm 80:8-16 the writer declared that God went down into Egypt, procured a vine there, came back, drove the nations in Canaan out of it, and planted this vine in their land. Thus planted in this locality, it grew and developed in a marvelous manner, sending its branches unto the sea and its roots unto the River. After the vine thus grew, God broke down the walls around it. Those who passed by plucked it. Then the boar from out of the woods ravaged it, and the wild beasts of the field fed upon it. Following this description is an earnest prayer that God would turn and would have mercy upon this vine of His planting. When a person takes the entire Psalm into consideration and sees that it is a prediction concerning the last generation of Israel that will he scattered among the nations, when he recognizes it as their prayer to God to come and to deliver them from their evil case, when he remembers the history of Jacob and of his descending into Egypt and his posterity’s growing into a nation, and when he remembers all of the events connected with the deliverance at the time of the Exodus, he sees instantly that this is an allegory. While the psalmist spoke as if he were talking of a literal vine, at the same time the context shows that he did not mean a literal vine, but that he was speaking of literal Israel. Having all these facts in mind, he understands that this is an allegory.<\/p>\n
God drove out the nations of Canaan and established His Chosen People in that land, which He gave to them for a perpetual inheritance. On account of their disobedience the Lord broke down the barriers protecting His people and allowed various nations who are represented as wiid beasts to come in and tread down this vine and destroy it. But the time will come when Israel will see her predicament and call upon God for deliverance. When she does, Messiah will come.<\/p>\n
In connection with Psalm 80, one should study such passages as Isaiah 5:1-7; 27:2-6, and Matthew 21:33-46. The scriptures here referred to are the outgrowth of the original allegory found in Psalm 80. These must therefore be studied in the light of the original passage.<\/p>\n
Ecclesiastes 12:1-8<\/h2>\n
In this famous passage the wise man urged young people to remember their Creator in the days of their youth, before the evil time would draw near, when they would not have any pleasure in Spiritual and eternal things. They should, he said, do this \u201cbefore the sun, and the light, and the moon, and the stars, are darkened, and the clouds return after the rain; 3 in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows shall be darkened, 4 and the doors shall be shut in the street; when the sound of the grinding is low, and one shall rise up at the voice of a bird, and all the daughters of music shall be brought low.\u201d This language certainly is not literal. It is introduced in such a way that it is not to be recognized as simply a metaphor or a parable. The writer said one thing, but it is evident that he has a meaning running parallel with what he actually and literally says. The facts of the context indicate that this is true.<\/p>\n
This passage has been interpreted as a prediction concerning the judgment day, or what we premillenarians call the great Tribulation Period, when God’s judgments are brought upon the world. Of course, when a person takes in the entire trend of thought, he can make that idea fit into this context. But that is not the normal meaning. Again, there are those who interpret this as a reference to the day of death, which is thought of as a gathering storm that comes and takes the life of a person in old age. There are elements in the passage that seem to favor this interpretation. And yet there are still others who interpret this allegory as a reference to the coming of the late winter or early spring in Palestine, which often proves fatal to the infirm and weak. The facts may be twisted to yield such an idea. Again, there are those who think of it as a warning against old age. This certainly cannot be true; for the righteous, when they reach a ripe old age, are represented in such passages as Psalm 92:12-14 and Proverbs 16:31 as being in a glorious condition.<\/p>\n
The suggestion has been made, with good reason, that this allegory presents a sensual old man who has spent his life in the gratification of the flesh, and who is approaching the inevitable hour of passing out of this life. The human body is represented in this allegory as a house in which the man lives. The keepers are probably the arms; the strong men are the legs; the grinders that cease are the teeth; those that look out of the windows are the eyes; and the doors possibly are the mouth and ears. Generally speaking, this seems to be the consensus of opinion of the best commentators.<\/p>\n
Thus the young person is urged to remember God, to come to Him and to give his life and all that he is to the Lord in youth and to serve God throughout life to the end of the same. Such a one who does this is indeed wise. The one who fails to do this must inevitably meet the condition which is here mentioned, and against which one is warned.<\/p>\n
Allegories Used By Ezekiel<\/h2>\n
The prophet Ezekiel was very fond of the use of allegories. For instance, chapter 16 contains an allegorical history of Israel, representing, by way of narrative, prophecy, and promise, the past, present, and future relations of God to the Chosen People, and maintaining throughout the general figure of the marriage relation. In similar imagery found in chapter 23, the prophet represented the idolatries of both the northern and the southern kingdoms, the capitals of which were Samaria and Jerusalem. Though these are allegorical representations, the meaning of the prophet is very clear. In chapter 15 Israel is represented under the allegorical picture of the wood of the vine-tree, or grapevine, which is unprofitable at its best for lumber or manufacturing purposes. But after it has been burnt and snatched from the fire, it is of less value than ordinarily. Thus the Lord pictorially represented Israel’s unprofitableness in His sight. The imagery in 19:10-14 is practically the same with little changes. In 19:1-9 the allegory of the lioness and her whelps is presented. Again we see the same method of language employed by the prophet in chapter 31 in his prediction concerning Assyria.<\/p>\n
The Allegory of The Good Shepherd And The Fold<\/h2>\n
In John, chapter 9, appears a record of our Lord’s healing a blind man, whom the Jews had excommunicated from the synagogue. The Pharisees became bitterly angered by our Lord’s performing this miracle. In discussing this situation, Jesus said that He had come into the world that they who see not might see, and that those who see might become blind. This saying called forth a retort from the Pharisees in the form of the following exchange of words: \u201cAre we also blind? Jesus said unto them, If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth\u201d (John 9:39-41). This situation was the occasion of our Lord’s speaking the allegory of the Good Shepherd and the fold of the sheep.<\/p>\n
Our Lord declared that those who do not enter by the door, but climb up some other way, are thieves and robbers. But the one that enters by the door is the shepherd of the sheep. To him the porter opens. Such a one goes in, calls forth his sheep, puts them forth, and goes before them, leading them to green pastures and to still waters. This language, spoken under the conditions set forth in chapter 9 and as an outgrowth of that which had just occurred, is obviously not to be taken literally, but is a story that is used to illustrate great and fundamental truths. As we learn from reading the first eighteen verses of John, chapter 10, Jeaus was and is the Good Shepherd. To him the porter, John the Baptist, opened. He went into the fold of Israel to call forth all of those who were His own. Those who constituted His own are none other than those who hunger and thirst after righteousness, and who receive the truth when it is presented to them. In other words, the fold of which Jesus was speaking was the Jewish nation. His sheep were the truth lovers who accept Jesus and His salvation. He leads them forth from Judaism into another fold, that of His own.<\/p>\n
Jesus declared clearly that He had other sheep that were not of the Jewish fold, that He would bring them and put them together, and that there would be one flock, one shepherd, and one fold. Of course this language is a reference to the honest truth-seeking Gentiles who hunger and thirst after God, and who accept the truth when it is given to them. Thus this marvelous presentation of truth is very forceful and vivid.<\/p>\n
In connection with the thought of our Lord’s being the Good Shepherd, one should read and study such passages as Jeremiah 23:1-4. When this scripture, however, is studied in its context, it is seen that it refers to the regathering of the honest, conscientious, truth seekers among the Jews into the great fold of Israel of the millennial kingdom of our Lord. The same thought is presented in Ezekiel, chapter 34. Our Lord, as the Good Shepherd who lays down His life for the sheep is set forth in such a passage as Zechariah 11:4-14.<\/p>\n
The Allegory of Hagar And Sarah<\/h2>\n
In Galatians 4:21-31 the Apostle Paul gave us the famous allegory of Hagar and Sarah. Hagar, the bondwoman, signifies in this comparison the old covenant, which pictorially presented Jerusalem in her bondage and slavery. On the other hand, Sarah, the free-woman, stood for the new covenant which answers to the Jerusalem which is from above, that is, the new Jerusalem, which will come down out of heaven when the Lord Jesus Christ returns to this earth and sets up His millennial kingdom (we must not confound the Jerusalem from above here mentioned with the new Jerusalem described in Revelation, chapter 21 \u2014 this latter one is the eternal Jerusalem, that comes down out of the eternal heavens and rests upon the eternal earth).<\/p>\n
Ishmael, the one born according to the flesh, answers to those Jews who were then in the bondage of sin and in the grip of a dead legalism. Isaac, the child of promise, answers to those who are Christians, and who are enjoying the freedom with which Christ has made us free.<\/p>\n
Ishmael, the child after the flesh, persecuted Isaac. This fact answers to, or typified, the persecution of the believers by the legalists. The instruction which God gave to Abraham was that he should cast out the bondwoman with her son in order that the freewoman with the child of promise might enjoy the privileges which were theirs by divine grace. This fact answers to the exhortation for the children of the free-woman not to become again entangled in the yoke of bondage. These analogies are pointed out and are very clear. It is to be noted that the Apostle stated specifically that the argument which he was making was an allegory. This constituted an argumentum ad hominem. By this type of reasoning the Apostle showed the absurdity of those legalists who were trying to force the yoke of the law upon the believers in Christ.<\/p>\n
The Allegory of The Warrior<\/h2>\n
In Ephesians 6:10-20 the Apostle introduced his famous allegory of the Roman soldier who was armed that he might make an offensive attack against his enemy. Thus the Apostle spoke of a soldier with the various pieces of his armament and of his fighting to the finish. But in the connection in which the Apostle used this language, a person sees instantly and cleariy that he was not talking about literal warfare; but that he was speaking of a spiritual conflict which the child of God has daily. Obviously the Apostle, in this passage, was speaking of the spiritual conflict that believers have daily as they fight against the powers of Satan and sin.<\/p>\n
There are numbers of other allegories that are presented in the Scriptures. But these suffice to call our attention to their general use. Of course, the greatest allegory that is to be found in the Scriptures is that of the Song of Solomon. There is however quite a bit of controversy as to its significance. The Jews, for instance, say that it represents Messiah in His relation to Israel. Many Christians, on the other hand, see in this marvelous hymn reference to Messiah in His relation to the church \u2014 the body of believers. There are others, however, who see the relationship that exists between Christ and the individual Christian set forth by this book. There are objections to all of these interpretations. Some, on the other hand, see in this pictorial representation the divine setting forth of true love between a young man and his beloved and puts love on a high and holy plane.<\/p>\n
It is impossible for one to be dogmatic as to the meaning of this great allegory. It is altogether possible that there may be an element of truth in each one of the interpretations just mentioned. In view of the uncertainty let us hold ourselves in a firm reserve and not become dogmatic where the Scriptures do not warrant such a positive attitude.<\/p>\n
May we see, because of this little study in allegories, how to interpret them and thus discover the lesson that the Holy Spirit had in giving us teaching in this form.<\/p>\n
The Simile<\/h3>\n
In all languages there are various figures of speech which are characteristic of all developed peoples. We are told by the ancient Chinese proverb that one picture is worth ten thousand words. In other words, a person can get a clearer idea of an object if a picture is shown than he can from a lengthy verbal description of it. Both the ancient and the modern peoples have introduced figures of speech in their languages in order to make the thought more vivid and to make their narration more intelligible and accurate. Naturally, then, the simile was doubtless one of the first figures used. As its name implies, a simile is that figure by which a comparison in its simplest form is presented. We shall in this short study notice a few instances of this figure of speech, taking an example here and there \u2014 though the Bible is full of them.<\/p>\n
There appears a most beautiful, vivid, and graphic simile in Isaiah 55:10,11:<\/p>\n
For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater; so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.\u201d<\/p><\/blockquote>\n
There is hardly a place upon the face of the globe where the people are not acquainted with the falling of the rain and the coming of the snow. Of course, around the equator, people do not see snow except in the high mountains. Even in the desert the rains fall at times. Hence Isaiah’s comparison was indeed quite apt and vigorous. As the rain and snow fall to the earth and put moisture in the soil, that makes possible the growing of crops, so God’s Word which comes down from heaven to man is the spiritual moisture that is necessary for the production of a spiritual crop in the life of those who receive it. All the moisture that comes serves a definite, specific purpose. So it is with the Word of God which comes from heaven to as, falling upon the human heart. For instance, the Apostle Paul, in speaking of the gospel, said that it is the power of God unto salvation to him that believeth. It is a savor of life unto life and death unto death (II Corinthians 2:16,17). Thus we are given assurance that every word that proceeds out of the mouth of God accomplishes a definite, specific purpose \u2014 that for which it is sent.<\/p>\n
In Jeremiah 23:29 we have another beautiful simile: \u201cIs not my word like fire? saith Jehovah; and like a hammer that breaketh the rock in pieces?\u201d This verse is taken from a long discourse which Jeremiah delivered concerning the prophets that were in Israel at that time (see Jeremiah 23:9-40). The false prophets and profane priests were dominating the entire situation. The prophets were giving forth their visions and their own words and were leading the people astray. Because of this fact Jeremiah foretold the coming of the tempest of Jehovah, even His wrath, that would burst forth upon the wicked nation. But Jeremiah let his auditors know that he was speaking of the end time, \u201cIn the latter days ye shall understand it perfectly.\u201d In order to impress upon the minds of the people the power of his oracle, Jeremiah declared that the Word of God was \u201clike fire … and like a hammer that breaketh the rock in pieces …\u201d This language is an echo of the methods that were used for breaking rock. Sometimes fire was placed upon a rock in order to soften it; then the hammer was used to complete the job of breaking it. In a manner analogous to this, declared the prophet, God’s Word will break, crush, and crumble all opposition eventually. There is no word of God that is devoid of power. In fact, all the power of Almighty God backs up every utterance that He has ever spoken.<\/p>\n
Often the prophets piled up simile upon simile and metaphor upon metaphor in their efforts to enforce the message which they had for the people. As an illustration of this practice let us notice the following quotation: \u201cAnd the daugter of Zion is left as a booth in a vineyard, as a lodge in a garden of cucumbers, as a besieged city\u201d (Isaiah 1:8). Isaiah, in chapter 1, denounced the people for their wickedness, sins and their formal, hypocritical worship. The people had not acted with the intelligence of the dumb brutes that know where to go to get their food and to be protected, but Israel was not that wise. Therefore, declared the prophet, Mount Zion, the city of Jerusalem, will become as a booth in a vineyard. At that time there were many robbers and marauders in the land of Israel. When the grapes became ripe, watchmen had to be placed on guard to prevent theft. After the harvest of the grapes was over, little food would be left. The situation would look desolate. The leaves would fall from the vines. There would be little or no signs of life in the vineyard. In a manner analogous to this, declared Isaiah, would Zion become in the midst of the country. In other words, he was foretelling an invasion of the country and the depredations that would be committed together with the wreckage and waste of the country. Zion, however, would be left alone in the midst of such appalling waste. This is indeed a dismal picture. Following the simile, the prophet compared Zion to a lodge in a garden of cucumbers. This lodge was similar to the booth in the vineyard and served the same purpose during the time the vines were yielding their vegetables. This figure is followed by a literal statement that Jerusalem would be as a besieged city. It is not difficult for anyone to gain a clear picture of the significance of this prophecy.<\/p>\n
We see another very striking illustration in the following passage (Isaiah 29:8):<\/p>\n
And it shall be when a hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty; or as when a thirsty man dreameth, and, behold; he drinketh, but he awaketh, and, behold, he is faint, and his soul hath appetite; so shall the multitude of all the nations be, that fight against mount Zion.\u201d<\/p><\/blockquote>\n
In the first seven verses of this chapter the prophet foretold the time when the armies of the world besiege Jerusalem and the city, together with the Jewish nation, and Palestine will be crushed into the dust, figuratively speaking. Israel will be brought to her greatest extremity. From the natural standpoint it will appear to the enemies of Israel that they are just on the very verge of complete victory over God’s Chosen People. At the critical moment before the Jewish resistance collapses and the nation is to be blotted from the face of the globe, Jehovah appears on the scene suddenly. This one who appears and who delivers her is none other than the Lord Jesus Christ, the Hebrew Messiah, when He comes again in glory and power to deliver His people from their enemies. Concerning those nations that will be so very confident of complete victory, the prophet declared that they would be like the hungry man who slept and dreamed of eating. When he awoke, however, he discovered that he had taken nothing \u2014 no food whatsoever, nor any drink. So it will be with those nations that besiege the Jews in Jerusalem in the very end of the age. They, figuratively speaking, will be drugged with their overconfidence in their own strength and power. No thought occurs to them except complete victory and the taking of the spoil. But when the Lord Jesus appears and His feet stand upon the Mount of Olives, these enemies of Israel will he rudely awakened out of their abnormal sleep of confidence and will be as hungry as ever, not having taken any of the spoil. This simile does indeed enforce the lesson.<\/p>\n
Turning to the New Testament, see many forceful similes. For instance, our Lord, in concluding His Sermon on the Mount, gave us the simile in which He compared those who hear His words and do them to the man who built his house upon the rock. When the rains fell and the floods came and beat upon that house, they were not able to destroy it because it had a firm foundation. On the other hand, those who hear His words but do not heed are compared to the man who built his house upon the sand. When, therefore, the rains came and the floods rolled around it, it fell because it had no foundation. Thus our Lord in a most fitting and forceful manner concluded the Sermon on the Mount, one of the fullest and most wonderful passages that ever fell from His lips (Matthew 7:24-27):<\/p>\n
Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: 25 and the rain descended and the floods came, and the winds blew and beat upon that house; and it fell not: for it was founded upon the rock. 26 And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand; 27 and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.\u201d<\/p><\/blockquote>\n
The Metaphor<\/h3>\n
The metaphor is one of the very common figures found throughout the Scriptures. Like the simile it is a simple comparison. The simile compares two objects, persons, or thing’s and usually employs the word as,<\/em> or like. <\/em>An illustration of the simile is, He fought like a lion. I can make the same comparison, but change the manner of statement. Taking the person concerning whom I am speaking out of the class of human beings and putting him into the class of animals, I can say, \u201cHe was a lion in the fight.\u201d In using either of these figures, I am selecting that outstanding characteristic of the lion and of his fighting to emphasize the pugilistic tendencies and actions of the man concerning whom I am speaking.<\/p>\nMany of the figures of the metaphor type, as well as of the simile, are drawn from the animal kingdom. This is especially true in the early part of the Scriptures. For instance, Jacob, in blessing his sons, speaks of Judah in these words: \u201cJudah is a lion’s whelp.\u201d Here Judah and his descendants are thought of as young lions. Jacob takes them out of the class of human beings and thinks of them as if they were a lion. Continuing the same idea he declares, \u201cFrom the prey, my son, thou art gone up\u201d (Genesis 49:9). Judah is thought of as a lion that has seized upon his prey and killed it. After having eaten what he chooses, he goes up to his lair in some mountain fastness where he is absolutely free from all attack, of any sort. In the same chapter Jacob thinks of his various sons in terms of different animals. For instance in 49:14 he speaks of Issachar’s being \u201ca strong ass, Couching down between the sheepfolds.\u201d In verse 17 he thinks of the tribe of Dan and those descending from him as \u201ca serpent in the way, An adder in the path. That biteth the horse’s heels, So that his rider falleth backward.\u201d Then again, in verse 21, he speaks of Napthtali as \u201ca hind let loose.\u201d Joseph is then thought of as being \u201ca fruitful bough, A fruitful bough by a fountain; His branches run over the wall\u201d (vs. 22). In speaking of Joseph, he thinks of him as a grapevine that is flourishing and very fruitful. In speaking of Benjamin and his tribe he declares that he is \u201ca wolf that raveneth: In the morning he shall devour the pray, And at even he shall divide the spoil\u201d (vs. 27). It is clear from all these references that, with the exception of Joseph, Jacob draws all of his metaphors from the animal kingdom.<\/p>\n
In Deuteronomy 32:34 Moses thinks of God as a mighty warrior who has His sword and His arrows, and who goes into battle against the enemies of Israel, conquering them and treading them under His feet. Thus he thinks of the power of God by which He will destroy both His own enemies and those of Israel as a sharp, glittering sword. Thus infinite power is thought of in the category of a literal sword with which Jehovah, the war hero, fights against His enemies and slays them (see especially verse 14). In verse 42 he thinks of the arrows in this manner:<\/p>\n
I will make mine arrows drunk with blood,
\nAnd my sword shall devour flesh.\u201d<\/p><\/blockquote>\n
Still in thinking of Jehovah as a warrior with His sword and with His arrows, Moses mixes his figures (a practice that is not sanctioned by modem English, but perfectly proper in the genius of the Hebrew tongue and spirit), and speaks of the arrows as if they were actual people who had drunk of blood of their victims. The same figure appears in Isaiah 34:5: \u201cFor my sword hath drunk its fill in heaven: behold, it shall come down upon Edom, and upon the people of my curse, to judgment.\u201d<\/p>\n
Frequently the place where people are located by the Lord is thought of as the nest of a fowl. For instance, in Numbers 24:21 we read of the Kenites:<\/p>\n
Strong is thy dwelling-place,
\nAnd thy nest is set in the rock.\u201d<\/p><\/blockquote>\n
Here the mountain fastness where the Kenites dwelt is thought of as probably an eagle’s nest which is put high up in the mountains far from access by men or beasts. A similar figure is used by Jeremiah concerning Edom (Jeremiah 49:16):<\/p>\n
As for thy terribleness, the pride of thy heart hath deceived thee, 0 thou that dwellest in the clefts of the rock, that boldest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith Jehovah.\u201d<\/p><\/blockquote>\n
Some of the territory of the Edomites was very mountainous and rocky. For instance, the city of Petra \u2014 \u201cthe rose-red city half as old as time\u201c \u2014 was one of their fortresses, or strongholds. This city was practically impregnable in the ancient days. Jeremiah compared it to the eagle’s nest and thought of it as being in the high mountains, inaccessible to all of their enemies. Again, Obadiah (vs.4), who spoke an oracle against Edom used the same figure in the following statement: \u201cThough thou mount on high as the eagle, and though thy nest be set among the stars, I will bring thee down from thence, saith Jehovah.\u201d Habakkuk (2:9) used the same figure in referring to Babylon, in which expression there evidently is an allusion to the hanging gardens of Babylon: \u201cWoe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil!\u201d<\/p>\n
Jeremiah (2:13) noted the folly of Israei in her apostatizing from God and in her adoption of idols as objects of warship:<\/p>\n
For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.\u201d<\/p><\/blockquote>\n
A fountain of living, running water is of course far better and superior to that of the rain-water that runs into a cistern that is hewn out in the rocks. Such a cistern frequently was broken and the water was spilled. It therefore ceased to be of any benefit or profit to the men who thus constructed it. God is, therefore, in this passage thought of as being a fountain of living, running water \u2014 that never runs dry. But the idols and idol-worship are thought of as broken cisterns that cannot hold water to meet the needs of the worshiper.<\/p>\n
Frequently the prophets spoke of certain spiritual matters in terms of the Jewish ritualism. As an example of this usage, note the following:<\/p>\n
I will wash my hands in innocency:
\nSo will I compass thine altar, 0 Jehovah.\u201d<\/p><\/blockquote>\n
Doubtless this language is based upon the Mosaic regulation that the priests before entering into the tent of meeting should bathe themselves with water, lest they die, when they would come near to the altar to minister and to burn an offering made by fire unto Jehovah (Exodus 30:20). The great laver was located between the altar of burnt offerings and the sanctuary. After the priests had made the proper sacrifices, they passed by the laver at which they bathed and cleansed themselves ceremonially and then entered the holy place. Paul was thinking in terms of such an act of approaching God in the following statement: \u201cBut when the kindness of God our Saviour, and his love toward man appeared, 5 not by works done<\/em> in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration, and renewing of the Holy Spirit; 6 which he poured out upon us richly through Jesus Christ our Saviour (Titus 3:4-6). In Psalm 51:7 David prays:<\/p>\nPurify me with hyssop, and I shall be clean:
\nWash me, and I shall be whiter than snow.\u201d<\/p><\/blockquote>\n
This language is based upon and borrowed from such passages as Leviticus 14:6,7,51. In these verses Moses was speaking about the ceremonial cleansing of the leper who was pronounced clean by the priest, upon a thorough examination of his case, who noted the fact that there had disappeared from the person afflicted every sign and symptom of that dread disease. It is also possible that David’s language might be an echo of the ceremonial cleansing of one who had become unclean, according to the law, and who was cleansed ceremonially by the water of purification mentioned in Numbers 19:18,19.<\/p>\n
In I Corinthians 5:7,8, Paul speaks of Christ as being our passover, who had been slain for us. We are therefore to purge out the old leaven of wickedness and malice and are to observe the passover in the newness of the spirit and power of the life imparted to us by the Spirit of God. This language of course is based upon and borrowed from Exodus, chapters 12 and 13. An understanding of the ancient ritualism of the passover makes intelligible Paul’s language. Our Lord in the Sermon on the Mount (Matthew 5:13) spoke of His disciples as being the salt of the earth. Salt is a preserving power, especially of meats; and of other things. Again, in verse 14, He compared the Christians to light. We are to the world what physical literal light is to the darkness.<\/p>\n
There are literally hundreds upon hundreds of metaphors throughout the Scriptures, but these are sufficient to call attention to the general principles of understanding and interpretating such figurative language.<\/p>\n
Metonymy<\/h3>\n
The figure of metonymy<\/em> is one that occurs very frequently in the Scriptures and should be understood if a person is to interpret the Scriptures correctly. This term is derived from two Greek words, a preposition and a noun. The former indicates change<\/em> and the latter, name.<\/em> Combined, they mean with a change of name<\/em>. In other words, this figure is one which has a change of name in speaking of a certain event. There are different causes for the employment of this type of language. Regardless of the fundamental reason for the change in phraseology, the idea is a very definite one.<\/p>\nMetonymy of Cause And Effect<\/h2>\n
Let us notice a few illustrations of this type. In Job 34:6 we read:<\/p>\n
Notwithstanding my right I am accounted<\/em> a liar;
\nMy wound is incurable, though I am <\/em>without transgression.\u201d<\/p><\/blockquote>\nThe marginal reading of the Revised Version on the expression \u201cMy wound\u201d is, literally, Mine arrow<\/em>. Job thinks of himself as being pierced with an arrow, which leaves a wound. This wound is incurable, but instead of speaking of the result of the stroke, in literal language, he speaks of the weapon which is used to produce it. This is doubtless an echo of his statement in 6:4:<\/p>\nFor the arrows of the Almighty are within me,
\nThe poison whereof my spirit drinketh up:
\nThe terrors of God do set themselves in array against me.\u201d<\/p><\/blockquote>\n
It is clear from the context that Job is not talking about literal arrows, but about something which caused him a deep spiritual wound. Again, in Luke 16:29, and 24:27, we read of Moses and the prophets, but an examination of the context of each passage shows that these men were not in view at all, but the books which they wrote. In other words, these books were the result of their labors. Hence, by the figure of metonymy, the authors of those books of the Bible are used in referring to their writings.<\/p>\n
Once again, we see that sometimes the patriarchs are spoken of, though from the context it is clear that their posterity is meant. For instance, in Genesis 9:27 we read: \u201cGod enlarge Japheth, And let him dwell in the tents of Shem.\u201d It is quite evident from the context that Noah is speaking of the descendants or posterity of Japheth, but thinks of them in terms of their father. A similar example to this is found in Amos 7:9, where we read of the high places of Isaac and of their being made desolate. Isaac of course had been dead for centuries when Amos made this utterance, but he speaks of the posterity of Isaac in terms of their great ancestor. Along this same line is the use in the original Hebrew of the word mouth or lip, <\/em>for that which was spoken by mouth. This does not appear to our English reader always, for the figure is rendered by the translators in literal language. Thus in the translation the real figure has disappeared. For example, in Genesis 45:21 we read: \u201cAnd Joseph gave them wagons, according to the mouth of Pharaoh, and gave them provisions for the way.\u201d Our translators have rendered this figure by the phrase \u201caccording to the commandment of Pharaoh.\u201d Thus they have interpreted and rendered literally the figure. In their doing so they have not done violence to the Scriptures. Another example of the same type of speech is found in Numbers 3:16: \u201cAnd Moses numbered them according to the word of Jehovah, as he commanded.\u201d The Hebrew says, \u201cAccording to the mouth of Jehovah …\u201d Once again we see this same figure in Deuteronomy 17:6: \u201cAt the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.\u201d The phrase, \u201cat the mouth of two witnesses,\u201d is literally rendered, but it is quite evident that the thought is, at or by the testimony of two or three witnesses shall the condemned one be put to death. These examples are sufficient to show us that this is a very common figure of speech and one that must be recognized and interpreted properly.<\/p>\nMetonymy of Subject and Associated Ideas<\/h2>\n
In Leviticus 19:32 we have this language: \u201cThou shalt rise up before the hoary head, and honor the face of the old man, and thou shalt fear thy God: I am Jehovah.\u201d It is quite evident that the idea of gray hairs is associated with that of an old man, who is held in honor and respect. Thus the idea of hoary hairs is associated with the thought of an elderly gentleman who should be respected and honored. We find a very striking illustration of this same principle in Genesis 42:38. Joseph, who was then prime minister of Egypt, demanded that his brothers bring his brother Benjamin with them upon their coming again into the land. Jacob could not get the consent of his mind to allow Benjamin to go. He therefore said: \u201cMy son shall not go down with you; for his brother is dead, and he only is left: if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to Sheol.\u201d It is clear that he uses the expression, \u201cmy gray hairs,\u201d in order to indicate that he was an old man and was on the verge of the grave. Thus he speaks of himself in terms of the associated idea of gray hairs. He felt that, by letting Benjamin go with them, probably something would befall him and the grief would be such a blow that he would succumb and never survive the ordeal. In the same general type of this figure is that which is mentioned in Exodus 12:21:<\/p>\n
Then Moses called for all the elders of Israel, and said unto them, Draw out, and take you lambs according to your families, and kill the passover.\u201d<\/p><\/blockquote>\n
It is clear that the passover lamb is here meant, but there was associated with this lamb the historical occurrence the night when Israel left the land of Egypt. On that eventful night Israel killed a lamb which had a symbolic significance. Blood was sprinkled on the doorposts and lintels of every Hebrew home. God said, \u201cWhen I see the blood, I will pass over you.\u201d In every house of Egypt where there was no blood, the death angel slew the firstborn. Thus the lamb that was slain by each Hebrew family which was large enough for consuming one was called the passover. That ceremony was typical of Christ, the Lamb of God whose blood takes away the sin of the world. In Matthew 3:5 we have this language: \u201cThen went out unto him Jerusalem, and all Judea, and all the region round about the Jordan, …\u201d Here we are told that Jerusalem and Judaea and certain sections round about the Jordan went out to hear John preach and to be baptized. It is clear that the people dwelling in those places are referred to in terms of the places where they lived. Again, we may look at Psalm 23:5: \u201cThou preparest a table before me in the presence of mine enemies.\u201d Here the psalmist thinks of the Lord as a great Host who prepares a feast of good things for him to eat and does this in the presence of his enemies. But he speaks of the food which is set upon the table in terms of the table itself. Thus in this figure the psalmist spoke of God’s vindicating him and taking his part in the presence of those who were his enemies. Again we have another example similar to this one in I Corinthians 10:21:<\/p>\n
Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot take of the table of the Lord, and of the table of demons.\u201d<\/p><\/blockquote>\n
People do not partake of the cup and eat of the table. They drink the contents of the cup and eat the food that is placed upon the table. In this instance, however, reference is made to the observance of what is called \u201cthe Lord’s supper,\u201d remembering the Lord and His death, burial, and resurrection until He comes, by partaking of the elements constituting the supper. We see the same figure in such an expression as \u201cfor we were once darkness, but are now light in the Lord …\u201d (Ephesians 5:8). The idea of darkness and of light is associated with people. But since Paul was talking to Christians, he spoke of their being associated with light and of their being light and not darkness. Once again, in Psalm 45:2, the writer, seeing the Messiah in vision, said, \u201cGrace is poured into thy lips.\u201d By this he meant that there was proceeding out of the Messiah’s mouth the message of grace and truth.<\/p>\n
Metonymy of the Symbol and the Thing Signified<\/h2>\n
In Isaiah 22:32 the Lord through Isaiah spoke to Eliakim saying, \u201cAnd the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open.\u201d Here the key is the symbol of authority and power. Hence the Lord spoke of the authority in terms of the symbol. The same thing is true in Matthew 16:19 of the language to the Apostle Peter:<\/p>\n
I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.\u201d<\/p><\/blockquote>\n
The Lord is using the imagery of a city with its walls and gates. From times immemorial the keys have been thought of as symbols of the authority of the one in control of the city. Hence the Lord spoke of the authority that He would grant to Peter in terms of this common symbol. Once again, in Ezekiel 21:26 we have the same figure:<\/p>\n
Thus saith the Lord Jehovah: Remove the mitre, and take off the crown; this shall be no more the same; exalt that which is low, and abase that which is high.\u201d<\/p><\/blockquote>\n
The crown here stands for the authority of King Messiah. Finally, we find the same language in Isaiah 2:4:<\/p>\n
And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.\u201d<\/p><\/blockquote>\n
Here the sword and spears symbolize, or signify, the weapons of war. The plowshares and pruning-hooks represent the agricultural implements. It is clear, then, that this is a figure of metonymy and the idea is unmistakable.<\/p>\n
If we will be very careful in the study of the language of the Bible, noting the various figures of speech and interpreting them correctly, the Bible will have a vital, forceful message for us.<\/p>\n","protected":false},"excerpt":{"rendered":"
Symbolic Language As a person studies the Scriptures or any other writings, he is to assume that everything is to be taken literally unless there is some indication that there is a departure from the normal, usual, literal meaning. The principle stated in full is as follows; The Golden Rule of Interpretation: When the plain … <\/p>\n
\u201eFigures of Speech Analysis\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-595","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/595","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=595"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/595\/revisions"}],"predecessor-version":[{"id":596,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/595\/revisions\/596"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=595"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=595"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=595"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}