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ALLEGORY

A narrative which uses symbolic figures and actions to suggest hidden meanings behind the literal words of the text. It is similar to riddle and parable genres, which use figurative language and images to convey a truth hidden behind the literal meaning of the words. The word “allegory” originated in the Greek world and was used most frequently by authors who wished to retain the truths of traditional worldviews when ancient traditions were being challenged by new knowledge. The Homeric stories of the gods were interpreted allegorically by later Greeks who wished to “demythologize” the tales of the capricious and immoral deities of Olympus and make them more intellectually meaningful and ethically acceptable to a people whose worldview was becoming more scientific and sophisticated. The word “allegory” itself was first used in Hellenistic times by Stoics and Cynics seeking to counter the attacks on the Olympian pantheon which had been made by Xenophanes, Pythagoras, and Plato.

In Hellenistic Judaism ca. the middle of the 2nd century b.c.e. Aristobulus of Alexandria used an allegorical interpretation of the OT extensively as he sought to reconcile the Hebrew Scriptures with Greek culture. Philo of Alexandria became the Jewish theologian who used the allegorical interpretation the most extensively and was able to maintain a balance between the allegorical and literal reading of the Law. An allegorical interpretation of the OT was employed in Palestinian Judaism, although their concerns, unlike the allegorists of Alexandria, were not so much with questions of cosmology and psychology. The allegorical interpretation of the Song of Solomon by the scribes in Palestine allowed this extraordinary work to be accepted and later added to the canon.

OT Scripture is not treated allegorically in an extensive way in the Synoptic Gospels or in John, although some biblical scholars consider the interpretation of the parable of the sower (Mark 4:13-20) an allegorization of the parable by the early Church or possibly by Jesus himself. Some find an allegorical interpretation of the parable of the tares (Matt. 13:36-43) and the parable of the seine-net (vv. 47-50).

Paul also uses allegory in 1 Cor. 5:6-8 in addressing the problem of church discipline in the matter of morality, with the leaven of the Exodus tradition representing malice and evil; Christ is designated “our paschal lamb.” In 1 Cor. 9:3-10 the muzzled ox treading out grain (Deut. 25:4) represents the “thresher” of the Church who hopes for a “share in the crop.” In 1 Cor. 10:1-11 baptism and the celebration of the Lord’s Supper are compared to the Exodus and wilderness experiences of the Israelites, “written down to instruct us, on whom the ends of the ages have come” (v. 11).

In Gal. 4:21-31 Paul allegorizes the stories about Hagar and Sarah to show that those who depend on the law instead of faith in the promise of God will lose their inheritance. Paul’s use of allegory is similar to that of Philo of Alexandria but closer to the interpretation followed by Palestinian Jews. In relating the Hebrew Scriptures to his times and experiences he prefers to use fulfillment exegesis, being convinced that the Christ event now enables believers to see the true meaning of the Scripture.

In the writings of the early church fathers (e.g., Justin Martyr, Clement, Origen, Irenaeus, Tertullian) the allegorical interpretation of Scripture became very common.

Bibliography. F. Büchsel, “allēgoréō,” TDNT 2:260-63; J. Jeremias, The Parables of Jesus, 3rd ed. (London, 1972).

William R. Goodman, Jr.

Prayer Tents Bible References - Prayer Tents

ALLEGORY

Eerdmans Dictionary of the Bible (2000)