{"id":3218,"date":"2014-11-15T19:17:03","date_gmt":"2014-11-15T23:17:03","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=3218"},"modified":"2022-01-30T06:53:58","modified_gmt":"2022-01-30T10:53:58","slug":"allegory","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=3218","title":{"rendered":"Allegory"},"content":{"rendered":"

ALLEGORY;
\nor, CONTINUED METAPHOR AND HYPOCATASTASIS<\/em>.
\n
\nContinued Comparison by Representation or Implication<\/em>.
\n
\nAl’-le-go-ry<\/em>. Greek, \u1f00\u03bb\u03bb\u03b7\u03b3\u03bf\u03c1\u03af\u03b1, from \u1f04\u03bb\u03bb\u03bf\u03c2 (allos<\/em>), another, and \u1f00\u03b3\u03bf\u03c1\u03b5\u03cd\u03b5\u03b9\u03bd (agoreuein<\/em>), to speak or make a speech in the agora (i.e<\/em>., assembly).
\n
\nFew figures have been the subject of greater controversy than Allegory<\/em>; or, have been more variously defined. One class of Rhetoricians declare that it is a continued metaphor: and another class declare that it is not. But, as is often the case under such circumstances, neither is quite correct, because both have a part of the truth and put it for the whole. Neither of the contending parties takes into consideration the existence of Hypocatastasis<\/em>, And this fact accounts for the confusion, not only with regard to Allegory<\/em>, but also with regard to Metaphor<\/em>.
\n
\nAll three figures are based on comparison.
\nSimile<\/em><\/a> is comparison by resemblance<\/em>;
\nMetaphor<\/a><\/em> is comparison by representation<\/em>;
\nHypocatastasis<\/em><\/a> is comparison by implication<\/em>.
\n
\nIn the first the comparison is stated<\/em>; in the second it is substituted<\/em>; in the third it is implied<\/em>.
\n
\nThus Allegory<\/em> is a continuation of the latter two, Metaphor<\/em> or Hypocatastasis<\/em>; while the Parable<\/em> (q.v<\/em>.) is a continuation of the Simile<\/em>.
\n
\nThis definition clears the whole ground, and explains the whole of the difficulties, and reconciles the different schools.
\n
\nThe Allegory<\/em>, therefore, is of two kinds; one in which it is continued Metaphor<\/em>
\n(as in Psa. 23<\/a>.), where the two things are both mentioned (Jehovah, and the Shepherd’s care), and what is asserted belongs to the principal object; the other, in which it is continued Hypocatastasis <\/em>(Psa. 80:8-15<\/a>), where only one thing is mentioned (the vine), and what
\nis asserted belongs properly to the secondary object; viz<\/em>., to Israel. Israel whom it really refers, is not mentioned, but only implied.
\n
\nIsa. 5:1-6<\/a>\u2014This is an Allegory<\/em> which combines both forms. \u201cJudah and Jerusalem\u201d (concerning whom Isaiah prophecies 1:1<\/a>) are again represented as a vine, and the Allegory<\/em> commences by implying<\/em> them, and afterwards proceeds to substitute<\/em> them (verses 3-7<\/a>).
\n
\nAllegory<\/em> thus differs from Parable<\/em>, for a parable is a continued Simile<\/em>. It never departs from the simple statement that one thing resembles another. While the allegory represents, or implies that the one thing is the other. As in the allegory of the Pilgrim’s Progress: What is spoken of one person refers to another person in similar circumstances and experiences. In Psa. 80 and Isa. 5, what is spoken of a Vine refers to Israel: but, in Genesis, what is stated of Israel and Ishmael, Sarah and Hagar is all true history, yet in Gal. 4 it is made to speak of and set forth other truths, and hence there<\/em> it is, and is called an \u201cAllegory<\/em>\u201d (Gal. 4:24<\/a>).
\n
\nNo figure requires more careful discrimination than Allegory<\/em>. And it would be safer to say that there are no allegories in Scripture than to follow one’s own judgment as to what is allegory, and what is not.
\n
\nAt any rate, we have only one which is distinctly declared to be such; and that is Gal. 4:22, 24. \u201cIt is written, that Abraham had two sons, the one by a bond-maid, the other by a free woman. But he who was of the bond-woman was born after the flesh; but he of the free-woman was by promise. Which things are an Allegory\u201d: or, which things teach or tell us something beyond what is said.
\n
\nThe modern and common usage of the word allegoria<\/em><\/a> is thus quite different from this Scriptural definition. According to the modern sense it is taken to mean a fictitious narrative which has another and deeper meaning than that which is expressed.
\n
\nAn allegory may<\/em> sometimes be fictitious, but Gal. 4 shows us that a true history may be allegorized (i.e<\/em>., be shown to have further teaching in that which actually took place) without detracting from the truth of the history<\/em>. Here note this important fact: that, in either case. Allegory<\/em> is always stated in the past tense, and never in the future. Allegory<\/em> is thus distinguished from Prophecy. The Allegory<\/em> brings other teaching out of past events, while the prophecy tells us events that are yet to come, and means exactly what is said.
\n
\nGen. 49<\/a>\u2014The prophetical blessing of Jacob is mixed. Part of it is Simile<\/em> (verse 4). Some is Metaphor<\/em> (verse 9). In some parts the Metaphors<\/em> are repeated, in which case we have Allegory<\/em>.
\n
\nJudges 9:7-15<\/a>\u2014This is not a parable, as the A.V. chapter heading calls it; because there is no similitude, by which one thing is likened to another. It is a continued Hypocatastasis<\/em>, only one of the two things being plainly mentioned. Were it not for the interpretation given in verses 16-20<\/a>, there would be nothing beyond what is implied.
\n
\nIt is interesting to note that the four trees referred to\u2014the Fig tree, the Olive, the vine, and the Bramble\u2014are the four which are used to combine the whole of Israel’s history.
\n
\nThe FIG-TREE represents the National position<\/em> of Israel, from which we learn (In the Synoptic Gospels) that it withered away and has been cut down.
\n
\nThe OLIVE TREE represents the Covenant privileges<\/em> of Israel (Rom. 11<\/a>): which are now in abeyance.
\n
\nThe VINE represents Israel’s Spiritual blessings<\/em>, which henceforth are to be found only in Christ, the True Vine (John 15<\/a>).
\n
\nThe BRAMBLE represents the Antichrist<\/em>, in whose shadow they will yet trust, but who will be to Israel a consuming fire in the day of \u201cJacob’s trouble\u201d\u2014\u201cthe great Tribulation.\u201d*
\n*See “Things to Come”<\/em> for July, 1899. A. Holness, 14 Paternoster Row.
\n
\nIsa. 28:20<\/a> is Allegory<\/em>: i.e., repeated Hypocatastasis<\/em>, only one part of the figure being mentioned: viz., the bed and its covering, and not the people to whom it refers. The prophet is speaking of the great fear which ought to agitate the people of Judea at the speedy coming of Sennacherib; but they preferred to be left in their false security. By this beautiful allegorical illustration they are informed that their rest should be restless, and their sleep should be soon
\ndisturbed.
\n
\nMatt. 3:10, 12<\/a> is repeated Hypocatastasis<\/em>, and therefore Allegory<\/em>.
\n
\nMatt. 5:13<\/a> is the same, following on \u201cYe are the salt of the earth,\u201d which is Metaphor<\/em>.
\n
\nMatt. 7:3-5<\/a> is the same; only one thing, the mote and the beam, being named. What they mean is only implied.
\n
\nMatt. 9:15<\/a> is the same, the meaning being implied.
\n
\nMatt. 9:16, 17 \u2014 The \u201cold piece\u201d on the new implies the solemn lesson as to the impossibility of reforming the Old nature.
\n
\nMatt, 12:43-45<\/a>\u2014\u201cWhen the unclean spirit is gone out of a man,\u201d etc<\/em>. This is an Allegory<\/em>. It is to be interpreted of the Jewish nation, as verse 45 declares. By application also it teaches the unclean spirit’s going out of his own accord, and not being \u201ccast out\u201d (verse 28,29). When he is \u201ccast out,\u201d he never returns; but when he \u201cgoes out,\u201d he comes back; and finds only a \u201creformed character\u201d instead of the Holy Spirit indwelling in the one who is born again.
\n
\nLuke 9:62<\/a>\u2014\u201cNo man having put his hand to the plough, and looking back, is fit for the kingdom of God.\u201d This is a brief allegory.
\n
\nFor other examples, see:
\nJohn 4:35<\/a>;
\nRom. 9:16-18<\/a>, etc<\/em>.; 13:11 12<\/a>;
\n1 Cor. 3:6-8<\/a>, 12-15; 5:7, 8<\/a>.
\n2 Cor. 3:2, 3<\/a>;\u00a0 5:1<\/a>, etc<\/em>.; 10:3-5<\/a>; 11:2<\/a>.
\nGal. 6:8<\/a>.
\nEph. 6:11<\/a>, etc<\/em>.
\n
\n.<\/span>
\n.<\/span>From \u201cFigures Of Speech Used In The Bible<\/span>\u201d by E. W. Bullinger,
\n(Public Domain) pages 748-750. Adapted for website compatibility.
\n.<\/span>See original at link. \u00a0 \u00a0\u00a0 Stream<\/a> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Download<\/a>.
\n.<\/span>
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ALLEGORY; or, CONTINUED METAPHOR AND HYPOCATASTASIS. Continued Comparison by Representation or Implication. Al’-le-go-ry. Greek, \u1f00\u03bb\u03bb\u03b7\u03b3\u03bf\u03c1\u03af\u03b1, from \u1f04\u03bb\u03bb\u03bf\u03c2 (allos), another, and \u1f00\u03b3\u03bf\u03c1\u03b5\u03cd\u03b5\u03b9\u03bd (agoreuein), to speak or make a speech in the agora (i.e., assembly). Few figures have been the subject of greater controversy than Allegory; or, have been more variously defined. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":270,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-3218","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3218","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3218"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3218\/revisions"}],"predecessor-version":[{"id":14177,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3218\/revisions\/14177"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/270"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3218"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}