{"id":779,"date":"2014-10-30T09:40:42","date_gmt":"2014-10-30T14:40:42","guid":{"rendered":"http:\/\/touchstonemag.com\/daily_reflections\/?p=779"},"modified":"2024-05-05T23:14:10","modified_gmt":"2024-05-06T04:14:10","slug":"october-24-31","status":"publish","type":"post","link":"https:\/\/www.touchstonemag.com\/daily_reflections\/2014\/10\/30\/october-24-31\/","title":{"rendered":"October 24 – 31"},"content":{"rendered":"

Friday, October 24<\/strong><\/p>\n

Nehemiah 11: We have already seen the theological significance of the sort of census data that we have in this chapter. The present list comprises the names of those within the walls that have been constructed. They are the separated people, the “insiders,” symbolic of the inner identity of the holy nation.<\/p>\n

All through these two books we have watched the outsiders<\/em> trying to get inside–or at least to have access to the inside–exercising a sustained harassment of those inside. We saw the response of Zerubbabel, for instance, to the suggestion, in Ezra 4:1-3, that there be no distinction between insider and outsider, because Israel\u2019s pre-captivity history had already taught him the dangers of not insisting on that distinction. The outsiders, thus rebuffed, have spent the rest of these two books trying to prevent the separating walls from being constructed. As the enemies of Jerusalem\u2019s walls, they were attempting to keep Israel from being Israel. They perceived that the walls symbolized exclusiveness, and they resented being outsiders.<\/p>\n

This is a curious phenomenon. Why, after all, should they care? If Israel wanted to be exclusive, why should that preference bother anybody else? In fact, nonetheless, Israel\u2019s exclusiveness was deeply resented. Israel\u2019s claim to be a special and holy people, a claim that laid special moral responsibilities on Israel, was simply more than other people could endure. Consequently, Israel\u2019s adversaries have spent much of these two books in a genuine and aggressive snit.<\/p>\n

The one place where Israel was truly threatened, however, was not in its building programs, but in the construction of its families, the formation of its homes. Thus, intermarriage with outsiders, which so incensed both Ezra and Nehemiah, was the single path by which Israel could be most effectively led astray.<\/p>\n

These lists of Jewish families, therefore, are very pertinent to the general preoccupation and theme of these two books. These genealogies are spiritual walls, designed to protect the identity of God\u2019s chosen people.<\/p>\n

The provision permitting one-tenth of its citizens (chosen by lot) to live in the Holy City established a kind of tithe, as it were, of the entire nation. Those who otherwise chose<\/em> to live there represented a corresponding \u201cfree will offering\u201d of the nation.<\/p>\n

Saturday, October 25<\/strong><\/p>\n

James 3:13—4:6: James contrasts two kinds of wisdom, one demonic and the other godly. These two kinds of wisdom are distinguishable in three ways:<\/p>\n

First, they may be distinguished by their immediate fruits. Like faith, says James, wisdom is manifest in its works. Demonic wisdom is marked by bitter envy (zelon pikron<\/em>) and contention in the heart (eritheian en te kardia<\/em>), boasting, and lying against the truth (verse 14). Godly wisdom, on the other hand, is manifest in \u201cgood conduct and works in the meekness of wisdom\u201d (verse 13). That is to say, a truly wise man is a humble man, readily distinguished from the arrogant, contentious blusterer who is full of himself. Both the Gospels (Matthew 5:5; 11:29) and the Epistles (2 Corinthians 10:1; Galatians 5:23) commend the spirit of meekness. Not all meek people are wise, but all wise people are meek.<\/p>\n

A second difference between the two kinds of wisdom is found in their differing origins. Evil wisdom is earthly, animal, and diabolical (verse 16). It is the wisdom of death. It comes from below, not from above. Godly wisdom is \u201cfrom above\u201d (anothen<\/em>—verses 15,17).<\/p>\n

Third, these two types of wisdom are distinguished by where they lead. The wisdom of envy and strife leads to confusion and \u201cevery evil work\u201d (cf. 2 Corinthians 12:20). Godly wisdom, however, leads to purity, peace, gentleness, deference, mercy, sincerity, and reluctance to pass judgment (verse 17). We recognize here some of St. Paul\u2019s \u201cfruit of the Spirit\u201d (Galatians 5:22-23).<\/p>\n

James\u2019 teaching on wisdom, then, is of a piece with his teaching on faith. If a person claims to have faith, let him show his works. If someone claims to be wise, let us see his works. The truth is always in the deeds, not the talk.<\/p>\n

Nehemiah 12: This chapter, which begins with another genealogical list of priests and Levites (verses 1-26), indicates the importance that proper and verifiable “succession” enjoys in the biblical theology of institutional ministry (as distinct from prophetic ministry).<\/p>\n

Next comes an account of the solemn dedication of the wall (verses 27-47) and all that that wall represented by way of the symbolisms we have been discussing.<\/p>\n

It is reasonable to understand the narrative\u2019s return to first person singular in verse 31 as an indication that we are once again dealing with the memoir of Nehemiah, on which so much of this book is based.<\/p>\n

According to 2 Maccabees 1:18, the event narrated in this chapter took place, not in September, but in December, falling very close in the calendar, in fact, to the date of the Maccabees\u2019 own purification of the temple (recorded in 1 Maccabees 4:60). Both events—the dedication of the walls under Nehemiah in the fifth century and the purification of the temple under Judas Maccabaeus in the second century—are called “Hanukkah,” meaning inauguration or dedication (verse 27; John 4:22). (Only the latter event, however, was incorporated into the Jewish liturgical calendar and is celebrated by Jews each December, even today.)<\/p>\n

Nehemiah saw to it that the city was ritually circled by two simultaneous processions conducted on top of the walls, complete with trumpets. The dedication of the walls is portrayed, therefore, as an event of worship. The simultaneous procession of the two groups, marching in opposite directions, constituted what one commentator calls \u201ca stereophonic presentation.\u201d<\/p>\n

Sunday, October 26<\/strong><\/p>\n

Luke 20:1-8: Jesus, upon entering Jerusalem, immediately began to behave as though the place belonged to Him. Right after his triumphal entry into the city with the acclamations of the crowd, he proceeded to purge the Temple and then curse the fig tree. All of this was an exercise of \u201cauthority\u201d (exsousia<\/em>).<\/p>\n

His enemies, who have already shown themselves nervous about these events, now approach Him in the Temple to challenge this \u201cauthority\u201d implicitly claimed in what has happened. The reader already knows, of course, the source of Jesus\u2019 authority, so the Gospel writers do not tell this story in order to inform the reader on this point. The story is told to show, rather, the Lord\u2019s complete control of the situation, especially His deft discomfiting of these hypocritical enemies. We earlier considered the Lord\u2019s reference to this hypocrisy with respect to their relations to both Himself and John the Baptist<\/p>\n

Nehemiah 13: The dedication of the wall was the occasion for some more reading from the Torah, including the prescription found in Deuteronomy 23:4-5, which excluded the Ammonites and Moabites from the congregation of Israel (verse 1). As long as Nehemiah was on the local scene, such exclusions were taken seriously (verses 2-3). When he left to make a brief visit back to Babylon (verse 6), however, events turned for the worse. On his return to Jerusalem Nehemiah learned all sorts of unpleasant things.<\/p>\n

He learned, for instance, that a member of the priestly family had become the son-in-law of his old foe, Sanballat (verse 28). In former days, when Sanballat tried to impede the construction of the wall, Nehemiah had held him off. Now, nonetheless, Sanballat was suddenly inside<\/em> the walls! What he had been unable to do by force of arms, he managed to accomplish by the simple means of marrying his daughter to a priest! This serious breach in Jerusalem\u2019s spiritual wall once again put at peril Israel\u2019s very existence as a holy nation, a people set apart.<\/p>\n

In addition, Nehemiah discovered that the high priest himself had provided lodging within the temple for one of those who had opposed Nehemiah\u2019s very mission (verses 4-5). Other things had gotten out of hand, as well, such as the failure to observe the Sabbath, whether by Jews themselves or by pagans who came to sell their wares in the city (verses 15-22).<\/p>\n

Nehemiah set himself to put everything straight again (verses 7-13). The major problem, however, continued to be the disposition of the people to intermarry with non-Jews (verses 23-27), in contravention of the Torah (Exodus 34:16; Deuteronomy 7:3). Nehemiah found it a very tough job to maintain those walls!<\/p>\n

Recalling those great efforts, Nehemiah prayed that God would not forget<\/em> them, \u201cRemember me, O Lord\u201d became his refrain (verses 14,22,29,30).<\/p>\n

Monday, October 27<\/strong><\/p>\n

Isaiah 1: The first five chapters of this book form a sort of preface, introducing the call of the prophet in chapter 6. We note the absence of historical indicators (except for 1:1, of course) in these chapters, in striking contrast with chapters 6 and 7. The purpose of this introductory material, which was surely composed after Isaiah was called, is to provide a critical analysis of the Kingdom of Judah, in order to set that calling in the proper historical context.<\/p>\n

The time of Isaiah, the second half of the eighth century before Christ, beginning in \u201cthe year that King Uzziah died\u201d (6:1), was a period of rebellion against God and infidelity to His covenant. This rebellious infidelity is illustrated in the first chapter by the collapse of national life (verses 6-9), religious apostasy (verses 10-15), and social disintegration (verses 21-23).<\/p>\n

The book\u2019s first verse, as is usual in the prophetic books, simply provides the time frame: the second half of the eighty-century, beginning in the last year of King Uzziah, 742 B.C.<\/p>\n

This is a book about \u201cJudah and Jerusalem\u201d (verse 1), a theme that joins all parts of the work. Indeed, the names \u201cJerusalem\u201d and \u201cZion\u201d occur 97 times in the Book of Isaiah, the occurrences spread pretty evenly in all parts of the work.<\/p>\n

The national life of Judah has collapsed (verses 6-9). God had made this people His children through the Exodus deliverance and covenant, but who can tell it under the current conditions?<\/p>\n

Isaiah\u2019s criticism of religious ritual (verses 10-15) was not a condemnation of ritual worship itself. If it were, how do we explain his being called in the Temple, to which the Lord here refers as \u201cMy courts\u201d (verse 12)? This criticism was directed, rather, to the separation of ritual from ethics (verses 16-20), two essential components of the Mosaic Law.<\/p>\n

Isaiah\u2019s emphasis on social ethics is of a piece with the preoccupations of other prophetic figures of the eighth century, notably Amos and Micah. Both these prophets, we observe, came from Judah, like Isaiah.<\/p>\n

Tuesday, October 28<\/strong><\/p>\n

Isaiah 2: Once again Isaiah\u2019s vision, as at the first (1:1), concerns \u201cJudah and Jerusalem\u201d (verse 1). He is concerned with the ideal Jerusalem, the Jerusalem to come\u2014\u201cit shall come to pass in the last days\u201d (verse 2). It speaks of the future glorification of God\u2019s holy city, that more blessed Jerusalem of promise, of which the ancient capital of David was a prefiguration and type (Galatians 4:26; Revelation 21:10).<\/p>\n

It will be, says the prophet, a city of peace (verse 4), something that the Jerusalem on earth has never been. Isaiah will describe this Jerusalem at greater length in chapter 4.<\/p>\n

Although the literary and historical relationship between the two texts is uncertain, verses 2-4 of this chapter are substantially identical to Micah 4:1-4.<\/p>\n

This oracle is internally balanced by \u201cinto Zion\u201d (verses 2-3) and \u201cout of Zion\u201d (verses 3-4). The image of flowing upwards indicates that this is not a natural process, so to speak; it does not follow the natural law of gravity. It suggests, rather, the divine magnetism by which God\u2019s reverses the order of nature.<\/p>\n

Isaiah moves from the ideal Jerusalem to the actual, unfaithful city of the time (verses 6-9). This oracle is critical of the idolatrous pursuit of wealth in the Jerusalem of Isaiah\u2019s time. We remember that his prophetic calling came in the last year of King Uzziah (6:1), whose reign (783-742) had restored a great deal of Judah\u2019s prosperity. This prosperity, Isaiah saw, led to the worship of human achievement as a particularly virulent form of idolatry. It was the sin of pride, and it was Isaiah\u2019s task to threaten its punishment.<\/p>\n

There is a contrast between the two Jerusalems. Instead of drawing the nations to the ways of God, the prophet describes the actual Jerusalem as conformed to the ways of the nations. With respect to the one, Isaiah declares, \u201cHe will teach us His ways, and we shall walk in His paths.\u201d With respect to the second he responds, \u201cThey are soothsayers like the Philistines, and they are pleased with the children of foreigners.\u201d That is to say, instead of the Lord\u2019s people teaching true wisdom to the nations, the Lord\u2019s people have deliberately adopted the wisdom of the other nations. This disposition to conform to the expectations of the world remains, of course, a temptation for the people of God in all generations.<\/p>\n

Wednesday, October 29<\/strong><\/p>\n

Isaiah 3: The present chapter breaks thematically into two parts: verses 1-15 and verses 16-26.<\/p>\n

The first unit is enclosed by \u201cthe Lord, the Lord of hosts\u201d (\u2019Adon IHWH Savaoth<\/em>–verses 1 & 15). Once again this chapter begins with \u201cJerusalem and Judah\u201d (verses 1,8).<\/p>\n

The previous chapter ended with a warning about putting excessive trust in men (2:22). The present chapter continues this theme by listing the failures of Judah\u2019s leadership.<\/p>\n

The \u201cstaff and stay\u201d (KJV), found twice in this verse, are the masculine and feminine forms of the same noun (mash\u2018en<\/em> and mash\u2018enah<\/em>). This combination formed an idiom indicating totality, not unlike our English \u201ckit and boodle.\u201d Every form of support, says Isaiah, is coming apart. Can famine (also mentioned in verse 7) be far off?<\/p>\n

The prosperity attendant on the reign of King Uzziah was accompanied by grave social inequities and other evils. The present chapter of Isaiah speaks of two such: the lack of adequate leadership (verses 1-15) and the elaborate cultivation of female finery in clothing and adornment (verses 16-24).<\/p>\n

Two criticisms are rendered with respect to Judah\u2019s current leadership:<\/p>\n

First, Israel\u2019s leadership is in a state of collapse (verses 2-3), and with it all societal support and structure, including the basic technical crafts, such as carpentry. The leadership is immature (verse 4), so all of society disintegrates (verses 5,12). Indeed, this leadership is, itself, an expression of God\u2019s judgment: When the Lord wants to punish a nation, He permits them to have unwise and inexperienced men as its leaders: \u201cI will give children to be their princes, \/ And babies shall rule over them.\u201d<\/p>\n

And again, \u201cYouths oppress my people, \/ women rule over them. \/ O my people, your guides lead you astray; \/ they turn you from the path.\u201d The reference to the rule of \u201cwomen\u201d is justified by the disastrous example of Athalia in the previous century.<\/p>\n

If this oracle is to be dated early in Isaiah\u2019s ministry, it refers to King Jotham (742-735), who was by no means a young man. It may be, however, that Isaiah had in mind King Ahaz (735-716), who was the very embodiment of the problems that the prophet speaks of here.<\/p>\n

Since leadership is not taken seriously, says, Isaiah, serious men refuse to assume it (verses 6-7): \u201cDo not make me a ruler of the people.\u201d Thus, the nation is deprived of those governmental ministries on which its very preservation depends\u2014namely, \u201cthe mighty man and the man of war, \/ the judge and the prophet, \/ and the diviner and the elder; \/ the captain of fifty and the honorable man, \/ the counselor and the skillful artisan, \/ and the gifted composer.\u201d Such men, so essential to a nation\u2019s prosperity, are loath attach themselves to the likes of Ahaz.<\/p>\n

Meanwhile, in Judah\u2019s sister kingdom to the north, Israel\u2019s own puny monarchy was on its last legs, destined to fall to the Assyrians in 722. This kingdom is soon to pay the price for its folly.<\/p>\n

The Lord will be the Judge for His oppressed and badly governed people (verses 12-15; cf. Psalms 50 [49] and 82 [81], perhaps the liturgical texts on which Isaiah relies).<\/p>\n

Second, the mention of women in leadership leads to a sarcastic description of the arrogant clothing styles for women in vogue at the time (verses 16-26). Isaiah\u2019s description is bound to remind a modern reader of a contemporary fashion show, in which a line of pretentious young ladies come strutting across a walkway, walking in ridiculous gyrating strides that have no purpose except to draw meretricious and lascivious attention to themselves: “the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go, making a jingling with their feet” (verse 16). Isaiah goes on with an obvious relish for sarcasm, listing the various articles of clothing and jewelry, all the way to purses and hand mirrors.<\/p>\n

This passage has been called \u201cthe most extensive catalogue of feminine finery found in the Old Testament\u201d ((Page H. Kelley). Isaiah is obviously offended by the vulgarity of these women, who get all dolled up for the sole purpose of calling attention to themselves. When Jerusalem falls, however, all this will be gone. He presents their punishment in a series of contrasts: \u201cInstead of a sweet smell there will be a stench; \/ Instead of a sash, a rope; \/ Instead of well-set hair, baldness; \/ Instead of a rich robe, a garment of sackcloth; \/ And shame instead of beauty.\u201d<\/p>\n

Thursday, October 30<\/strong><\/p>\n

Isaiah 4: The first verse of this chapter goes logically with the previous chapter. The vain, arrogant women, described by Isaiah\u2014despite their vaunted allurements\u2014cannot find husbands, because the casualties of warfare have claimed six of every seven men.<\/p>\n

Isaiah is not the only 8th century prophet to express concern about the female half of the population. Amos writes in unflattering tones:<\/p>\n

Hear this word, you cows of Bashan, who are on the mountain of Samaria, \/ Who oppress the poor, \/ Who crush the needy, \/ Who say to your husbands, \u2018Bring us something to drink! (Amos 4:1)<\/p><\/blockquote>\n

Whereas Isaiah\u2019s sarcasm expresses concerns about modesty in clothing and adornment, the words of Amos look to another problem: alcoholism. The upper-class women of that period had a great deal of time on their hands, and the prophet did not think they were using it very well. Their financial and social status liberated them from the daily burdens borne by most women, and there was scant opportunity for women to study. What were these ladies to do with themselves?<\/p>\n

This social problem, too, sounds very modern: the extensive use of drugs\u2014especially antidepressants\u2014among older and more affluent women is well documented in contemporary epidemiological and clinical literature and remains a source of grave concern to the medical profession. It is instructive to find the identical problem in the 8th century before Christ.<\/p>\n

The prophets of that period, however, saw the problem to be spiritual, not simply social or psychological. Women\u2019s exaggerated adornment and their recourse to chemical stimulants were symptoms of a far deeper quandary.<\/p>\n

The \u201cBranch of the Lord\u201d (verse 2) is the future Davidic king who will gather the Lord\u2019s elect remnant. He is the fulfillment of the promises made to David. He is portrayed as both human, the fruit of the earth, and divine, as branching forth from the Lord. This is Isaiah\u2019s first explicit prophecy of the Incarnation. Compare Isaiah 11:1\u2014\u201cThere shall come forth a Rod from the stem of Jesse, \/ And a Branch shall grow out of his roots.\u201d<\/p>\n

This remnant, preserved and gathered by the Messiah (verses 2-3), has been transformed by the divine purging. Consequently, it is \u201choly\u201d (verse 3), marked by a quality proper to God. These survivors have been purged by the spirit of judgment and burning (verse 4), a theme later to be taken up in the preaching of John the Baptist (Matthew 3:11-12).<\/p>\n

Friday, October 31<\/strong><\/p>\n

This final chapter of the Isaian preface is the most melancholy, as the divine judgment now looms most unmistakably over Jerusalem. What more can the Lord do (verse 4)? This chapter breaks into two unequal parts: the parable of the vineyard (verses 1-7) and a description of its terrible harvest (verses 8-30).<\/p>\n

The image of the vine appears prominently in Psalm 80 (79):8-16, which bears several resemblances with our Isaian text.<\/p>\n

Isaiah begins with the description of the vineyard, which is an image much favored in the Book of Isaiah (3:14-15; 27:2-6; 63:1-6; 65:8-10). The poetry of the first verse is most striking: \u2019ash\u00edrah n\u2019a lid\u00eddi sh\u00edrat d\u00f3di lek\u00e1rmo \/ k\u00e9rem hay\u00e1h lid\u00eddi beq\u00e9ren ben sh\u00e1men<\/em>–\u201clet me sing for my beloved my darling\u2019s song of his vineyard; a vineyard my beloved had on a very fertile hill.\u201d<\/p>\n

As in our Lord\u2019s parable of the vineyard (Matthew 21:33-44, with parallels in Mark and Luke), Isaiah builds his case gradually, not showing his hand until after the judgment is reached. He describes the vineyard\u2019s construction, his friend\u2019s care for it, and finally the failure of the vineyard to bring forth the fruit that was expected (verses 1-2). Then he calls, once again, on \u201cJerusalem and Judah\u201d to pass judgment on the vineyard (verses 3-4). Having enumerated the punishments that will be inflicted on the faithless vineyard (verses 5-6), Isaiah at last identifies the vineyard as God\u2019s own people (verse 7), but only after the judgment has been pronounced.<\/p>\n

In the chapter\u2019s long second part, Isaiah begins by enumerating the \u201cstinky fruit\u201d is a series of seven \u201cwoes\u201d (verses 8-25). This list of woes bears comparison with the list in Matthew 23.<\/p>\n

First, \u201cWoe to those who join house to house.\u201d The monopoly of real estate (verse 8), a special evil of the eighth century before Christ (cf. Amos 2:6-8; 3:10,15; Micah 2:2,9), violated the ancient rules of inherited property contained in the Mosaic Law (cf. Leviticus 25; Numbers 27:1-11; 36:1-2; Ruth 4:1-4).<\/p>\n

Second, \u201cWoe to those who rise early in the morning, \/ That they may follow intoxicating drink.\u201d Alcoholism was a notable problem of the 8th century before Christ. Amos also testifies to this. This vice is not only evil in itself and in its social consequences. It also serves as a symptom of deeper spiritual problems.<\/p>\n

Third, \u201cWoe to those who draw iniquity with cords of vanity, \/ And sin as if with a cart rope; \/ That say, \u2018Let Him make speed and hasten His work, \/ That we may see; \/ And let the counsel of the Holy One of Israel draw near and come, \/ That we may know.\u2019\u201d Here we have the moral skeptic, who mocks the idea of a final judgment, in which they will have to render an account.<\/p>\n

Fourth, \u201cWoe to those who call evil good, and good evil; \/ Who put darkness for light, and light for darkness.\u201d This is the radical moral perversity, of which St. Paul complains in Romans 1. It is worth remarking that this particular \u201cwoe,\u201d which involves the confusion of darkness and light, stands fourth in the sequence. This confusion of light and darkness is a parody of the fourth day of Creation, in which God appointed the heavenly bodies to govern the day and the night.<\/p>\n

Fifth, \u201cWoe to those wise in their own eyes, \/ And prudent in their own sight!\u201d The peril of self-deception is recognized.<\/p>\n

Sixth and seventh, \u201cWoe to men mighty at drinking wine, \/ Woe to men valiant for mixing intoxicating drink, \/ Who justify the wicked for a bribe, \/ And take away justice from the righteous man!\u201d As in Amos, so here in Isaiah, alcoholism is the vice of the unjust.<\/p>\n

In the final section of this chapter (verses 25-30) Isaiah pictures the coming of the Assyrian invader, who will deport the ten northern tribes in 722, two decades after the prophet\u2019s calling.<\/p>\n","protected":false},"excerpt":{"rendered":"

Friday, October 24 Nehemiah 11: We have already seen the theological significance of the sort of census data that we have in this chapter. The present list comprises the names of those within the walls that have been constructed. They are the separated people, the “insiders,” symbolic of the inner identity of the holy nation. … Continue reading October 24 – 31<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/779"}],"collection":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/comments?post=779"}],"version-history":[{"count":2,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/779\/revisions"}],"predecessor-version":[{"id":2163,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/779\/revisions\/2163"}],"wp:attachment":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/media?parent=779"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/categories?post=779"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/tags?post=779"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}