By Louis Ginzberg
Extracts from *Jewish Encyclopedia*, circa 1903
Allegorical interpretation posits that a scriptural text conveys meanings beyond its literal expression, reflecting an intent—divine or human—to signify “other” truths. Practitioners are termed allegorists; the method, allegorism. Within biblical exegesis, two distinct approaches emerge: symbolic or typological, rooted in Palestinian Judaism, and philosophical or mystical, stemming from Alexandrian Jews. Both arise from a common impulse: as a people’s revered literature evolves into a cultural cornerstone, yet its ancient wording jars with contemporary thought, allegorism reconciles tradition with modernity, marking an early form of rationalism.
Among the earliest preserved examples, Hosea reinterprets Jacob’s struggle with an angel as a prayerful contest (*Hosea 12:4-5*), aligning physical narratives with prophetic spirituality. Later, scribal scholarship fostered allegorism within Midrash, as seen in Daniel’s recasting of Jeremiah’s 70 years (*Jeremiah 29:10*) into 70 weeks of years (*Daniel 9:24-27*), offering hope against Greek oppression. The Septuagint’s avoidance of anthropomorphisms (*Exodus 24:10*) further illustrates this spiritualizing tendency, driven by a Jewish aversion to literal mythology.
For Alexandrian Jews, facing Hellenic scorn for biblical naivety, allegorism became a defense. Adapting Greek methods—where Homer echoed Pythagoras or Plato—they recast scripture as philosophical discourse. Aristobulus, a pioneer, merged Aristotelianism with biblical anthropomorphisms (*Eusebius, Praep. Evang.*, 13.12), akin to Palestinian Targum traditions. Similarly, *The Wisdom of Solomon* symbolizes Jacob’s ladder as Divine Providence (*Wisdom 10:10*) and the serpent as salvation’s emblem (*Wisdom 16:5*, cf. *Mishnah Rosh Hashanah 3:8*), retaining Pharisaic literalism over Hellenic abstraction.
The *Letter of Aristeas* applies ethical allegory to Mosaic law, deeming unclean birds symbols of injustice and cud-chewing animals emblems of piety (*Aristeas*, 144-150)—a Hellenic twist on Jewish roots. More radical allegorists, per Philo, abandoned law observance entirely, viewing scripture as pure philosophy (*On the Migration of Abraham*, 89-93), prompting Palestinian backlash against such “evil waters” (*Sifre Deuteronomy* 48, c. 50 BCE).
Paul’s typology—e.g., oxen laws symbolizing human care (*1 Corinthians 9:9-10*, *Deuteronomy 25:4*) or Sarah-Hagar as freedom vs. bondage (*Galatians 4:21-31*, *Pirkei Avot 6:2*)—echoes Pharisaic Midrash, not Philo. The *Epistle to the Hebrews* shifts toward Alexandrian mysticism, treating history as shadows (*Hebrews 8:5*), a trend peaking in John’s Gospel, where the serpent prefigures Christ (*John 3:14*, *Numbers 21:8*). Barnabas (c. 100 CE) extends this, tying the scapegoat to Jesus (*Epistle of Barnabas*, 7-8), rooted in Palestinian tradition (*Genesis Rabbah 31:9*).
Gnostics applied Alexandrian allegory to the New Testament, framing it as reason’s triumph over passion (*Irenaeus, Against Heresies*, 1.8), while apologists like Justin preserved its historicity, allegorizing the Old Testament typologically (*Dialogue with Trypho*, 138). Clement of Alexandria revived Philo’s dualism—literal body, allegorical spirit (*Stromata*, 5.52)—while Origen’s threefold method (*De Principiis*, 4.8) shaped later exegesis (e.g., Rebekah’s well as scripture, *Homilies on Genesis*), influencing Hilary, Ambrose, Jerome, and Augustine.
Allegorism, bridging Palestinian typology and Alexandrian philosophy, reflects Judaism’s adaptive resilience and Christianity’s interpretive evolution. From Hosea to Origen, it reconciled tradition with new thought, though radical forms risked undermining historical fidelity. This historical process, not divine dictate, underscores its rational origins, as detailed in the *Jewish Encyclopedia* (1903).
Acknowledgment: This article, by Louis Ginzberg, is adapted from the *Jewish Encyclopedia* (circa 1903) with minor edits for clarity. Modern refinements assisted by Grok, an AI by xAI.
