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One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she represents the present Jerusalem, for she remains in slavery with her kids. However the Jerusalem above is free, and she is our mother. Galatians 4:2226 Paul checks out the story of Sarah and Hagar allegorically.

If that were the case, I believe Paul would have said so. Rather, he says that the story has an allegorical significance (allegoroumena). What do we do with Paul? I have actually argued that allegorical interpretation is unhelpful, whereas reading the Bible literally is beneficialwhile allowing texts to be allegories in terms of their literary category.

He reads the Bible as a story that gradually points to and leads up to Christ (and all that Christ’s work requires). There is a genuine sense, then, that truths in the Old Testament represent later on realities. The temple points to Christ who satisfies its purpose through his body, the church.

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This is the only instance in the New Testimony where someone explicitly translates the Old Testament while calling it allegorical. It’s an exception to the standard, and we must follow suite and only utilize allegory to, in the language of Thomas Schreiner, “surprise the readers, so that they will see the fact of his gospel from a various angle” (Galatians, 2010: 300).

https://www.socalsem.edu/origen-the-father-of-allegorical-interpretation/.

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It was exceptional and that is why it could make the point. Were it his normal way of interpretation, it would no longer be remarkable and would lose its force. Conclusion Check out the Bible actually. Do not let that actual reading prejudice you versus seeing allegories within the Bible. And while it might be allowable to periodically make a point by using allegory like Paul did.

Jesus informed numerous parables. A few of them, like the parable of the Widow and the Judge (Luke 18:2 -8) or the Good Friend at Midnight (Luke 11:5 -8), seem to have only a single point. These are known as story parables. Others, however, which we call, certainly make a number of points of contrast. Take, for example, the Parable of the Sower and the Soils (Mark 4:3 -8 and parallels in Matt.

In the explanation that Jesus offers to his disciples (Mark 4:14 -20 and parallels), numerous of the numerous aspects of the story have a separate significance: the seed represents the word; the four sort of soil stand for individuals whose reception of the word differs according to their heart-conditions; and Jesus even appoints symbolic meaning to the birds, the rocks, the sun, and the thorns.

Maybe in keeping with the meaning of the parable, Jesus is recommending that the disciples have hard hearts like the soil along the path. In order to understand other parables, they should deal with their heart disease. Or it might be that in asking these two concerns, Jesus is telling his disciples that numerous or all of his parables have allegorical functions like this one does.

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These 2 options are not necessarily mutually special; both might be true. To approve that some or a lot of Jesus parables have allegorical functions is not a call for return to the imaginative and extremely subjective allegorical analyses that defined the exegesis of the middle ages, persisting even into the 20th century.