{"id":22249,"date":"2016-08-07T13:24:31","date_gmt":"2016-08-07T13:24:31","guid":{"rendered":"https:\/\/km7.a6a.mytemp.website\/journal\/jesus-and-jewish-prayer\/"},"modified":"2016-08-07T13:24:31","modified_gmt":"2016-08-07T13:24:31","slug":"jesus-and-jewish-prayer","status":"publish","type":"post","link":"https:\/\/km7.a6a.mytemp.website\/journal\/jesus-and-jewish-prayer\/","title":{"rendered":"Jesus and Jewish Prayer"},"content":{"rendered":"

Throughout Jesus\u2019 ministry, there were various instances in which he stepped out of the public eye and entered into a private place of prayer. Jesus instructed his disciples not to pray \u201cin the synagogues and at the street corners, [so] that they may be seen by others,\u201d but rather \u201cpray to [their] Father\u2026in secret\u201d (Matt 6:5-6)[1]<\/a>. Some of the prayers Jesus prayed were of praise, blessing, and pleas for grace (Matt 11:25; 14:19; Jn 12:27). These multiple occurrences of prayer led his disciples to ask him how to pray. As a Jew trained in Torah, Jesus taught his disciples how to pray from a Jewish perspective. Jesus\u2019 prayer, documented in Matthew 6:9-13, was later entitled \u201cThe Lord\u2019s Prayer\u201d in the Christian culture. According to Philip A. Harner, certain prayers, such as the Ahaba Rabba<\/em> and the Kaddish<\/em>, resembled the Lord\u2019s Prayer in the sense that they reflected three common themes: \u201cGod\u2019s name, kingdom, and will.\u201d[2]<\/a> Through an exegetical examination of Matthew 6:9-13, this study will identify and discuss these parallels.<\/p>\n

 <\/p>\n

\"\"
“Jesus Goes in the evening to Bethany” by James Tissot<\/figcaption><\/figure>\n

THE NAME<\/strong><\/p>\n

Yahweh<\/em><\/p>\n

In beginning his prayer, Jesus deliberately addresses God as \u201cFather.\u201d The names for God in the ancient Judaism were handled with great care because they described the holiness of God.[3]<\/a> In fact, according to Michael Joseph Gilligan, \u201c[A] name articulate[s] a certain depth about the individual.\u201d[4]<\/a> To the Jews, the name of the Lord held more weight than any other because of its divine origin. During the Egyptian enslavement of the Hebrews, God encountered Moses in the form of a burning bush and commissioned Moses to deliver his people. Knowing that the Hebrews would question the authority of the One who sent him, Moses asked for the name of the Lord. God responded with \u05d9\u05d4\u05d5\u05d4 (Yahweh), which translates as \u201c\u2026I am who I am\u201d (Exod 3:14). Although the name of the Lord was revealed to the Hebrews through Moses, it soon became customary to refrain from saying it. This is because the second commandment demanded that none should ever \u201c\u2026take the name of the Lord in vain\u201d (Exod 20:7). Michael Marlowe writes that in order to maintain a \u201c\u2026proper and salutary instinct of reverence,\u201d the Hebrews corporately agreed to avoid saying the holiest name of the Lord.[5]<\/a> As a man who was raised in the Jewish culture, Jesus held the name of the Lord in high esteem. Although Christ did not utter the most sacred name of the Almighty, it is quite possible that he was referring to the name Yahweh when he prayed \u201c\u2026hallowed be your name.\u201d As a result, Jesus\u2019 reverence for the name of God established a sense of familiarity between him and the Jews.<\/p>\n

Father<\/em><\/p>\n

After close analysis of the most sacred name of the Lord, one can now examine the title Jesus gave God. In the first portion of the text, Jesus began the prayer with the phrase, \u201cOur Father in heaven…\u201d (Matt 6:9). Addressing God as \u201cFather,\u201d was not a common practice in the first century Jewish culture. In fact, Harner states that there were only two Jewish prayers within the first century in which rabbis acknowledged God as\u05d0\u05d1\u05d9\u05e0\u05d5 \u05de\u05dc\u05db\u05e0\u05d5 , which translates as \u201cOur Father, Our King.\u201d[6]<\/a> One of these prayers, entitled the Ahaba Rabba<\/em>, reads as follows:<\/p>\n

With great love hast thou loved us, O Lord, our God, with great and exceedingly great forbearance hast thou ruled over us. Our Father, our King, for the sake of our fathers who trusted in thee and whom thou taughtest the statutes of life, be gracious also to us and teach us. Our Father, merciful Father, have pity on us and inspire us to receive and understand, learn and teach, observe and do and keep and love all the the words of the teaching of thy law.<\/p>\n

The overarching theme of this prayer was that God was the ruler and helper of the Jewish community. This prayer, however, did not focus on the Lord\u2019s fatherhood over the individual person. It is not to say that the Jews denied their personal relationship with the Almighty, but, rather, according to Harner, they \u201c\u2026thought of God primarily as the God of the people.\u201d[7]<\/a> Thus, the recurring theme of God\u2019s fatherhood in Jewish prayers of the Second Temple period reflected his eternal dominion over the community of the Jewish people.<\/p>\n

Christ\u2019s Perspective of the Father<\/em><\/p>\n

While the Ahaba Rabba <\/em>emphasized God\u2019s fatherhood over the Jewish community, the Lord\u2019s Prayer accentuated personal connection with the Father. When Jesus acknowledged God as \u201cFather,\u201d he used the word \u05d0\u05d1\u05d0, which is equal to the word \u201cdaddy.\u201d[8]<\/a> Referring to God in this fashion was strange to the first century Jews because the term \u05d0\u05d1\u05d0 was typically used by children. Although this was a different way of acknowledging God, Christ\u2019s use of this word was not a vain attempt to replace the traditional perspective of Yahweh. In fact, Harner writes that Jesus still \u201c\u2026spoke of [God] as \u2018Father\u2019 in the sense of a ruler.\u201d[9]<\/a> The distinctive element between the Jewish tradition and Christ\u2019s petition was that Jesus understood \u201c\u2026the significance of God\u2019s role as Father.\u201d[10]<\/a> As the Son of God, Jesus intimately knew the One who was the Father and King of the Jews. Jesus\u2019 reference to God as Father and King was exemplified through the psalmist when he wrote \u201c[Y]ou are my son; today I have begotten you\u201d (Psalm 2:7). By fully knowing the Lord, Christ was able to teach his followers about the relationship that the Father desired to have with his people. Because Jesus intimately knew the Father, he began his prayer with the phrase \u05d0\u05d1\u05d0.<\/p>\n

Some Jewish leaders during the Second Temple period argued that Christ\u2019s acknowledgement of God as \u05d0\u05d1\u05d0 was a blasphemous claim of divine sonship, and a lack of reverence for the Lord (Mark 14:60-64). This assumption is false because Jesus was a Hebrew who was required to learn the ways of Yahweh through his training of the Torah (Luke 2:46). As a result, Jesus highly respected the Almighty. Yet, this did not negate his deep affections for the Father. By understanding the Father\u2019s role in his life, Christ was aware that God would forgive the transgressions of those who would ask.[11]<\/a> Additionally, Charles M. Laymon states that Jesus understood that God was the \u201c[R]uler\u2026[and] [C]reator of the universe.\u201d[12]<\/a> Both of the themes of God as ruler and Creator correlate with the reverent view of God that was commonly held by the Jews of the Second temple period. Therefore, Christ revered the Father.<\/p>\n

\"\"In the Lord\u2019s prayer, Jesus invites his disciples to the idea of \u201ckinship\u201d (Matt 6:9b). The fact that Jesus, as the Christ, was the fullness of God in human form does not negate his Jewish heritage and shared culture that formed and shaped his values as a man. Although Jesus possessed a unique relationship with God as his son, it did not discount the distinct relationship between God and his people. In fact, Jesus\u2019s sonship enabled the Jews to view their relationship with the Father from an intimate, childlike perspective, as opposed to a fearful servant\u2019s perspective. Thus, Christ\u2019s affectionate address to the Father served as an invitation to kinship.<\/p>\n

The Role of a Father in the Jewish Culture<\/em><\/p>\n

Throughout the Jewish culture, fathers played a crucial role in the lives of their children. Brad H. Young observes that fathers in the Jewish culture served as \u201c\u2026a loving and caring figure\u2026\u201d in the household.[13]<\/a> Jesus taught his followers that the Father was a loving and caring figure through his teaching of the parable of the prodigal son (Luke 15:11-32). After asking for a share of his father\u2019s estate, the prodigal son sold the piece of property and spent his earnings on a reckless lifestyle. Shortly afterward, famine struck the nation, and with no money left over, the prodigal son had to take a job as a servant in order to make ends meet. Realizing the luxurious lifestyle he had left behind on his father\u2019s property, the prodigal returned home, and confessed his sin before his father. Rather than condemning his son for his actions, the father embraced him and welcomed him home. Throughout this parable, there was a recurring theme of repentance. The motif of repentance was especially significant for the Jewish holiday of Yom Kippur, or the Day of Atonement. According to Peter Ochs, prayer during these Jewish holidays was centered around the concept of \u201c\u2026returning [to the Lord].\u201d[14]<\/a> The idea of \u201creturning\u201d for the Jews in the Second temple period originated in the commandments of the Torah that intended to turn them away from sin and turn back to obey Yahweh\u2019s commands (Neh 1:9). By incorporating this theme into their prayers, the Jews would take on the role of the prodigal son by returning to the Father with an attitude of repentance.[15]<\/a> As a man who grew up as a Jew and was trained in the customs and culture of Second temple Judaism, Jesus grasped the fact that penitence was central to the Jewish faith. Not only that, but he also understood that the Father was a loving and caring figure who was ready to forgive those who would simply return to him. For this reason, Jesus taught his followers to ask the Father to forgive their sins by integrating contrition into his prayer (Matt 6:12).<\/p>\n

\u00a0<\/strong><\/p>\n

\u201cYOUR KINGDOM COME\u2026\u201d<\/strong><\/p>\n

The Kaddish<\/em><\/p>\n

Jesus continues to teach his disciples that after one recognizes God as Father and King, one then asks for his \u201c\u2026kingdom [to] come\u2026\u201d (Matt 6:10). To a Jew in the Second Temple period, such a petition was fitting because of its parallelism to the Kaddish<\/em>. According to Rabbi Wayne Dosick, the Kaddish<\/em> is a Jewish prayer that is \u201crecited by mourners in the days and months following the death of a loved one.\u201d[16]<\/a> Although this prayer was uttered after someone\u2019s death, the primary focus was not the deceased, but God. As mourners recited this prayer, they would present a plea to God that he would \u201cestablish his kingdom in [their] lifetime and in [their] days and in the lifetime of all the house of Israel.\u201d[17]<\/a> This portion of the Kaddish<\/em> was an outward expression of God\u2019s lordship over one\u2019s life. Though grief stricken, mourners rejoiced in the fact that, God was still seated upon the throne. Just like the mourners, Jesus knew very well that no matter the circumstance, his Father was still the King. Because of the eternal reign of the Almighty Father, Jesus asked him to establish his kingdom among his people.<\/p>\n

Establishment of the Kingdom<\/em><\/p>\n

For the Jews, praying that the Kingdom of Heaven would come to earth was not uncommon. In fact, most Jews held a common belief that God would deliver them from their oppressors and establish his kingdom in Israel. Rabbi Yitzchok Adlerstein stated that these ideas were incorporated into the Kaddish<\/em> in the form of a Messianic prophecy.[18]<\/a> Although the Jews longed to be free from their oppressors, God could not establish his Kingdom on the earth until humanity \u201cacknowledged God\u2019s kingship\u2026by confessing him as the one true God and giving obedience to his law.\u201d[19]<\/a> The establishment of God\u2019s Kingdom, therefore, was not a political matter, but a matter of the heart. Establishing the Kingdom, however, would not be instantaneous. In fact, according to Young, the phrase \u201cyour kingdom come\u201d was used \u201c\u2026in the imperfect tense, which indicate[d] an incomplete action.\u201d[20]<\/a> This \u201cincomplete action\u201d was due to the fact that multiple nations refused to acknowledge God as King. During the Second Temple period, the oppressive Roman Empire forbade the Jews from worshipping their God \u201c\u2026as the sole ruler of their lives.\u201d[21]<\/a> As a Jew who lived in this time period, Jesus longed for the Father to establish his righteous reign over all the earth. Therefore, Jesus incorporated a petition for the coming Kingdom into his prayer (Matt 6:10).<\/p>\n

 <\/p>\n

\u201c\u2026YOUR WILL BE DONE\u2026\u201d<\/strong><\/p>\n

The Law<\/em><\/p>\n

Following his petition for the coming Kingdom, Jesus prayed, \u201c\u2026your will be done, on earth as it is in heaven\u201d (Matt 6:10b). This portion of the prayer correlates with the previous in that it was the King\u2019s will to come to earth and establish his Kingdom. Jesus himself said that those who did the will of the Father would enter into his Kingdom (Matt 7:21). According to Young, fulfillment of the God\u2019s will was found in obedience to his Law.[22]<\/a> However, due to humanity\u2019s tendency to fall into sin, fulfilling the will of God proved to be difficult. Praying that the will of the Lord would be done \u201c\u2026express[ed] an inward yearning\u2026\u201d to obey his Law.[23]<\/a> Christ himself expressed this same yearning in Gethsemane. Although he knew of the suffering that awaited him, Jesus prayed \u201c\u2026not my will, but yours be done\u201d (Luke 24:42). Just as Jesus embraced the Father\u2019s will over his own life, the Jews were to deny their sin and follow the Torah.[24]<\/a> In doing so, the Jews would satisfy the will of the Lord and enter into his eternal kingdom.<\/p>\n

Obedience to the Torah would not only redeem the Jews, but the Gentiles as well. In Leviticus 11:44, God commanded the Israelites to \u201c\u2026be holy, [as he is] holy.\u201d By adopting this lifestyle, they would be a set apart nation (Exod 19:6). According to Andrew E. Hill and Jonah H. Walton, holiness was the distinction between the Hebrew religion and other ancient Near Eastern religions.[25]<\/a> By living as a holy nation, the Jews would disassociate themselves from the rest of the world. This disassociation, however, did not omit God\u2019s plan and purpose for the Gentiles. In fact, it initiated his purpose. Harner writes that the holiness of God\u2019s people would \u201c\u2026carry out his plans for the salvation of [all] men.\u201d[26]<\/a> Jesus reiterated this concept when he said, \u201c\u2026it is not the will of my Father who is in heaven that one of these little ones should perish\u201d (Matt 18:14). Through observation of the distinct lifestyle of the Jews, the Gentiles would recognize the \u201c\u2026righteous character of Yahweh in contrast to the capricious behavior of\u2026pagan deities.\u201d[27]<\/a> As a result, the kingdom of heaven would not only be established among the Jews, but the Gentiles as well.<\/p>\n

Spiritual Opposition<\/em><\/p>\n

Being that Jesus prayed for the will of the Lord to be done, it can be debated that his petition suggested that opposition to the coming Kingdom existed in the spiritual realm. While this idea was incorporated into the Berakoth <\/em>in the post Second Temple time period, Jesus made it clear that the will of the Father would be completed without any opposition.[28]<\/a> That is why Christ encouraged his followers to store up treasures in the heavenly places so that they may receive a great reward (Matt 5:12, Matt 6:20). Phillip B. Harner states that Jesus\u2019 petition concerning the will of the Lord emphasized that \u201c\u2026God\u2019s will is already perfectly accomplished in heaven, and it prays that this situation may be extended from heaven to earth.\u201d Therefore, overcoming spiritual opposition to the Kingdom of Heaven was not the will of the Lord.<\/p>\n

 <\/p>\n

Conclusion<\/strong><\/p>\n

In the beginning of this study, it was stated that various Jewish prayers, such as the Ahaba Rabba<\/em> and the Kaddish<\/em>, resembled the Lord\u2019s prayer in that they revolved around three themes: \u201cGod\u2019s name, kingdom, and will.\u201d[29]<\/a> After careful observation of these and other prayers, it can clearly be seen that there are parallels between Jewish prayer and the Lord\u2019s Prayer. Just like the rabbis of the Second Temple period, Jesus extracted various motifs from the Torah and incorporated them into his prayer. Jesus not only incorporated the Torah into his prayer, but he also introduced Yahweh as the Father. In the same fashion, Jesus correlated the establishment of the Kingdom of Heaven with the fulfillment of the will of the Lord.\u00a0 Given the fact that there are parallels between Jewish prayer and Jesus\u2019 prayer, it is apparent that Jesus used his Jewish heritage to teach his disciples how to pray. Thus, Jesus taught prayer from a Jewish perspective.<\/p>\n

PR<\/strong><\/p>\n

Bibliography<\/strong><\/p>\n

Dosick, Rabbi Wayne. Living Judaism: The Complete Guide to Jewish Belief, Tradition, and Practice<\/a><\/em>. New York: HarperCollins, 1995.<\/p>\n

Freedman, David Noel. A\u2013C<\/em>. 6 vols. Anchor Bible Dictionary<\/a> 1. New York: Bantam Doubleday Publishing Group, 1992.<\/p>\n

Gilligan, Michael Joseph. “The Tetragrammaton in God’s Word and Liturgy.” Liturgical Ministry<\/em> 5, (1996): 79-84.<\/p>\n

Hanger, Donald A. Matthew 1-13<\/a><\/em>. 52 vols. World Biblical Commentary 33a. Texas: Word Books, 1997.<\/p>\n

Harner, Philip. Understanding the Lord\u2019s Prayer<\/a><\/em>. Philadelphia: Fortress Press, 1952.<\/p>\n

Hill, Andrew E., and Walton, John H. A Survey of the Old Testament<\/a><\/em>. Michigan: Zondervan, 2009.<\/p>\n

Laymon, Charles. The Lord\u2019s Prayer in Its Biblical Setting<\/a><\/em>. New York: Abingdon Press, 1968.<\/p>\n

Marlowe, Michael. \u201cThe Translation of the Tetragrammaton.\u201d http:\/\/www.bible-researcher.com\/tetragrammaton.html.<\/p>\n

Ochs, Peter. “The Passion and Repentance.” The Living Pulpit<\/em> 13, no. 3 (July 2004): 6-8.<\/p>\n

\u201cYahweh.\u201d The New Encyclopaedia Britannica<\/em>. 12 vols. Encyclopaedia Britannica. Chicago: Encyclopaedia Britannica, 1998.<\/p>\n

Young, Brad. The Jewish Background to the Lord\u2019s Prayer<\/a><\/em>. Oklahoma: Gospel Research Foundation Inc., 1984.<\/p>\n

 <\/p>\n

Notes<\/strong><\/p>\n

[1]<\/a> All references to Scripture will be in the English Standard Version of the Bible unless stated otherwise.<\/p>\n

[2]<\/a> Philip B. Harner, Understanding the Lord\u2019s Prayer <\/em>(Philadelphia: Fortress Press), 123.<\/p>\n

[3]<\/a> \u201cYahweh.\u201d The New Encyclopaedia Britannica<\/em>, v.12 (1998): 804.<\/p>\n

[4]<\/a> Michael Joseph Gilligan. \u201cThe Tetragrammaton in God\u2019s Word and Liturgy,\u201d Liturgical Ministry<\/em> 5, (1996): 79-84.<\/p>\n

[5]<\/a> Michael Marlowe, \u201cThe Translation of the Tetragrammaton,\u201d (2011), http:\/\/www.bible-researcher.com\/tetragrammaton.html.<\/p>\n

[6]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 44.<\/p>\n

[7]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 46.<\/p>\n

[8]<\/a> David Noel Freedman, A\u2013C<\/em>. Anchor Bible Dictionary,<\/em> v.4 (New York: Bantam Doubleday Publishing Group) 7.<\/p>\n

[9]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 49.<\/p>\n

[10]<\/a> Harner, Understanding the Lord\u2019s Prayer, <\/em>49.<\/p>\n

[11]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 50.<\/p>\n

[12]<\/a> Charles M. Laymon, The Lord\u2019s Prayer in its Biblical Setting<\/em>, (Nashville and New York: Abingdon Press, 1968), 80.<\/p>\n

[13]<\/a> Brad H. Young, The Jewish Background to the Lord\u2019s Prayer (Tulsa: Gospel Research Foundation), 4.<\/p>\n

[14]<\/a> Peter Ochs, \u201cThe Passion and Repentance,\u201d The living Pulpit 13, no.13, (2004): 6.<\/p>\n

[15]<\/a> Ochs, \u201cThe Passion and Repentance,\u201d 6.<\/p>\n

[16]<\/a> Rabbi Wayne Dosick, Living Judaism<\/em> (New York: HarperCollins, 1995).<\/p>\n

[17]<\/a> Paul Fiebig, Jesu Bergpredigt (G\u00f6ttingen: Vandenhoeck & Ruprecht, 1924), 50.<\/p>\n

[18]<\/a> Rabbi Yitzchok Adlerstein, interviewed by Alejandro Daniel Castro, Oral Roberts University Holy Spirit Room, November 17, 2015.<\/p>\n

[19]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 69<\/p>\n

[20]<\/a> Young, The Jewish Background to the Lord\u2019s Prayer<\/em>, 12<\/p>\n

[21]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 69.<\/p>\n

[22]<\/a> Young, The Jewish Background of the Lord\u2019s Prayer<\/em>, 20.<\/p>\n

[23]<\/a> Young, The Jewish Background to the Lord\u2019s Prayer<\/em>, 21.<\/p>\n

[24]<\/a> Note that that Ten Commandments are part of the Torah.<\/p>\n

[25]<\/a> Andrew E. Hill, Jonah H. Walton, A Survey of the Old Testament<\/em> (Michigan: Zondervan) 129.<\/p>\n

[26]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 77.<\/p>\n

[27]<\/a> Hill and Walton, A Survey of the Old Testament<\/em>, 130.<\/p>\n

[28]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 79.<\/p>\n

[29]<\/a> Harner, Understanding the Lord\u2019s Prayer<\/em>, 123.<\/p>\n","protected":false},"excerpt":{"rendered":"

Throughout Jesus\u2019 ministry, there were various instances in which he stepped out of the public eye and entered into a private place of prayer. Jesus instructed his disciples not to pray \u201cin the synagogues and at the street corners, [so] that they may be seen by others,\u201d but rather \u201cpray to [their] Father\u2026in secret\u201d (Matt…<\/p>\n","protected":false},"author":3066,"featured_media":22250,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_kad_post_transparent":"","_kad_post_title":"","_kad_post_layout":"","_kad_post_sidebar_id":"","_kad_post_content_style":"","_kad_post_vertical_padding":"","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"_kad_post_classname":"","footnotes":""},"categories":[17,6234],"tags":[2710,3171,3153],"ppma_author":[4435],"class_list":["post-22249","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-indepth","category-summer-2016","tag-jesus","tag-jewish","tag-prayer","author-alejandrodanielcastro"],"authors":[{"term_id":4435,"user_id":3066,"is_guest":0,"slug":"alejandrodanielcastro","display_name":"Alejandro Castro","avatar_url":{"url":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-content\/uploads\/2016\/03\/AlexCastro201602-229x229-150x150.jpg","url2x":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-content\/uploads\/2016\/03\/AlexCastro201602-229x229-150x150.jpg"},"0":null,"1":"","2":"","3":"","4":"","5":"","6":"","7":"","8":""}],"_links":{"self":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts\/22249","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/users\/3066"}],"replies":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/comments?post=22249"}],"version-history":[{"count":0,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts\/22249\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/media\/22250"}],"wp:attachment":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/media?parent=22249"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/categories?post=22249"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/tags?post=22249"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/ppma_author?post=22249"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}