Larry Crutchfielda <\/b><\/p>\n
The Qumran Community (probably composed of Essenes) is very important to Biblical studies in that they are the ones who preserved the Dead Sea Scrolls, our oldest surviving Old Testament manuscripts.<\/b><\/p>\n
According to the Jewish historian F1avius Josephus, \u201cThere are three philosophical sects among the Jews. The followers of the first \u2026 are the Pharisees; of the second the Sadducees; and the third sect, who pretend to a severer discipline, are called Essenes\u201d (Jewish Wars,<\/i> 2.8. 2 \u00a7119). The members of this later sect, owing chiefly to their virtuous and upright manner of life, seemed most to be admired by those who crossed their path. Yet of the three Jewish sects, the least is known about the Essenes.<\/p>\n
In this brief study we will outline what is known of the origins, beliefs and practices of the Essenes;<\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 104<\/p>\n
examine the relationship, if any, between the Essenes and Qumran; and, finally, give some consideration to a \u201cGate of the Essenes\u201d mentioned by Josephus, and its possible location in Jerusalem.<\/p>\n
The Origin Of The Essenes<\/b><\/p>\n
Their Name and Forebearers<\/b><\/p>\n
There has been much debate over the meaning of the name \u201cEssene.\u201d Among the suggestions for the possible linguistic root are, \u201choly ones,\u201d \u201chealers,\u201d \u201cpious ones,\u201d1 and a number of others, but none is really satisfactory. The confusion is easily understood if the name was not used by the sect as a self-description. And this was apparently the case, for even Philo writing in the first half of the 1st c. AD is uncertain of the meaning of the name. He writes, \u201cTheir name, which is, I think, a variation, though the form of the Greek is inexact, of aslotes<\/i> (holiness), is given them, because they have shown themselves especially devout in the service of God\u201d (Every Good Man Is Free,<\/i> 12. \u00a775).<\/p>\n
If the meaning of the name \u201cEssene\u201d is obscure, it is perhaps fitting for a group about whose rise and origin we know very little. The first mention of the Essenes places them at the time of Jonathan Maccabaeus (161-143 BC) and deals with the \u201cdifferent opinions concerning human actions\u201d (fate versus self-determination) held by the \u201cthree sects among the Jews\u201d (Josephus, Ant.<\/i> 13. 5. 9. \u00a7171). And in the reign of Aristobulus I (105 BC), we read of \u201cone Judas, who was of the sect of the Essenes.\u201d He was a prophet, Josephus tells us, \u201cwho never missed the truth in his predictions\u201d (Ant.<\/i> 13. 11.2. \u00a7311).<\/p>\n
Their Number and Obscurity<\/b><\/p>\n
It is not surprising that little is known about the origin of the Essenes, numbering about 4,000 (Jos. Ant.<\/i> 18. I. 5. \u00a720; Philo, loc. cit),<\/i> when the circumstances are understood. The sect practiced secret and mysterious rites in a closed community of fellowship. And to insure that absolute secrecy regarding matters of belief and practice was maintained, the sect\u2019s members were required to take stringent oaths bearing dire consequences if broken.<\/p>\n
This goes far to explain why the Essenes are nowhere mentioned in the New Testament and referred to in Rabbinic sources only indirectly. On the other hand, because the Pharisees and Sadducees were so openly and vigorously involved in the religious and political life of Palestine in the New Testament period, their beliefs and practices are well-known to us (and were apparently best known to the disciples as well, Matt. 16:11, 12). Nevertheless, while there is much about the Essenes that remains a mystery, important sources of information have survived.<\/p>\n
Sources On The Essenes<\/b><\/p>\n
Josephus and Philo<\/b><\/p>\n
The information that has come down to us concerning the Essenes is primarily from the Jewish historian Josephus ~ 37-98), in Jewish Wars 2. 8. 2-13, The Antiquities of the Jews<\/i> 18. I. 5 (plus several other passages; cf. Beall), and The Life of FIavius Josephus I. 2. \u00a7 10\u201312, and the<\/i> Jewish philosopher Philo (20 BC-AD 52), in Hypothetica 11. 1\u201318<\/i><\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 105<\/p>\n
and Every Good Man is Free<\/i> 12\u201313, \u00a775\u201391. As contemporaries of the Essenes and themselves Jews, Josephus and Philo naturally represent first-line sources on the life and doctrines of that sect.<\/p>\n
Hippolytus and Pliny<\/b><\/p>\n
In addition to Josephus and Philo, valuable data on the Es-senes can be gleaned from the Christian apologist and bishop Hippolytus (AD 170-ca. 230) in his Refutation of All Heresies. 9. 13-<\/i>23, and though the notice is brief, from the work Natural History 5.<\/i> 15 \u00a773, produced by the Roman scholar Pliny the Eider (in AD 77).<\/p>\n
The Life of the Essenes<\/b><\/p>\n
The picture of the Essenes painted by Josephus and Philo is one of highly structured, peace-loving, predominantly agrarian and communal societies, who shunned cities in favor of small villages (but see Jos. J.W.<\/i> 2. 8. 4. \u00a7124, and Philo Hypothetica<\/i> 11. 1, where city-dwelling is mentioned). They are presented as a people who had a zeal for virtue and theological and moral instruction, but none for wealth and material goods. They held all things in common, including money, food, and clothing, so that neither sick nor old was ever in want of care, comfort, or companionship. Further, they had an interest in healing, prac-riced celibacy, opposed slavery and the taking of vows (except those required by their initiation ceremonies).<\/p>\n
Their Initiation Rites<\/b><\/p>\n
Initiation into the sect was a protracted affair taking three years to complete. As Josephus describes it (J.W.<\/i> 2. 8. 7), the novitiate underwent an initial one-year probationary association with the sect to determine if he possessed the requisite basic character traits. If the candidate passed this \u201cfirst muster,\u201d he entered an additional two-year testing period to determine final worthiness. Successful completion of the second stage was climaxed by the taking of \u201ctremendous oaths\u201d which included among others, \u201cpiety towards God\u201d and \u201cjustice towards men.\u201d At that point, the novitiate was allowed to partake of the common food of the brotherhood as a full member. Subsequent violation of the community\u2019s weightier laws, however, could result in expulsion from the fellowship by a tribunal of at least one hundred judges (J.W<\/i>. 2.8. 8\u20139).<\/p>\n
Their Communal Lifestyle<\/b><\/p>\n
Entrance into the community meant forfeiture of all money and material goods. The Essenes were \u201cdespisers of riches,\u201d says Josephus, and chose rather to hold all things in common. With everyone dressed in white garments and stewards appointed to take care of their common affairs, it is no wonder, concludes the historian, that \u201camong them all there is no appearance of poverty or excess of riches\u201d (J.W.<\/i> 2. 8. 2).<\/p>\n
Their Daily Routine<\/b><\/p>\n
A typical day in the lives of the Essenes is described by Josephus (J.W.<\/i> 2. 8. 5). He writes, \u201cbefore sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers.\u201d After this time of prayer, the Essenes engaged in their various labors until the fifth hour (about 11 a.m.). At that time, they returned for a ritual bath and communal meal of simple fare. The meal was conducted in strict<\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 106<\/p>\n
Ritual baths (G on city plan) like these near the \u201cGate of the Essenes\u201d (A on plan) would have been necessary for the daily purification rites of the Essenes living nearby.<\/b><\/p>\n
order and was both preceded and followed by grace and praise to God for his provision. After the meal, labor was again resumed until evening, at which time the evening meal was taken in the same manner as that in the morning (J.W. 2.8. 5)<\/i>.<\/p>\n
Their Worship and Beliefs<\/b><\/p>\n
As for Essene worship, Philo says that they observed the seventh day with special zeal by total abstinence from labor and complete devotion to corporate worship in their \u201csynagogues\u201d (Every Good Man Is Free<\/i> 81\u201382). To assist them in their training in piety, holiness, justice, proper conduct (both domestic and civil) and in the knowledge of good and evil, says Philo, the Essenes took three principles as their \u201cdefining standards\u201d: \u201clove of God\u201d (demonstrated by their religious purity, abstinence from oaths, truthfulness, and belief in the absolute goodness of God), \u201clove of virtue\u201d (demonstrated by such things as rejection of money, reputation, and pleasure, and by self-mastery, frugality, contentment, humility, etc.), and \u201clove of men\u201d (demonstrated by the many aspects of communal living with a genuine spirit of mutual caring and sharing within the brotherhood) (Every Good Man.<\/i> 84\u201387).<\/p>\n
In his description of Essene religious practices, Josephus maintains that after God, the Essene society most venerated Moses (J.W.<\/i> 2. 8. 9). Conse-<\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 107<\/p>\n
quently, the Essenes devoted themselves to careful study and practice of the Torah. Josephus relates, too, that certain Essenes were held in high esteem for their understanding of Old Testament prophecy and for their ability to foretell future events (e.g., Ant.<\/i> 15. 10. 5; 17. 13. 3; J.W.<\/i> 1.3. 5).<\/p>\n
Josephus makes the interesting statement that the Essenes \u201cdo not offer sacrifices,2 because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves.\u201d (Ant.<\/i> 18. I. 5). If the Essenes were excluded from worship in Jerusalem, this would suggest another reason why they are not mentioned in the New Testament.<\/p>\n
With regard to the Essene doctrine of the afterlife, there is disagreement between the accounts of Josephus and Hippolytus. Whereas Josephus ascribes to the Essenes the Hellenistic belief that the immortal soul is imprisoned in a mortal body and is freed to soar upward only upon death (J.W.2. 8.<\/i> 11), Hippolytus relates that the Essenes \u201cacknowledge both that the flesh will rise again, and that it will be immortal, in the same manner as the soul is already imperishable.\u201d He adds further that \u201cthey affirm that there will be both a judgment and a conflagration of the universe, and that the wicked will be eternally punished\u201d (Refutation<\/i> 9. 22).<\/p>\n
Their Uncommon Virtue<\/b><\/p>\n
The one thing that seemed to most impress those who encountered the Essenes was their virtue. Philo remarks that \u201cthe ethical part they study very industriously\u201d (Every Good Man,<\/i> 80). Indeed, says Philo, \u201cathletes of virtue\u201d are produced by this philosophy, a philosophy which \u201csets its pupils to practise them-selves in laudable actions, by which the liberty which can never be enslaved is firmly established\u201d (Every Good Man, 88).<\/i> So great was the virtue of the Essenes, acording to Philo, that even the most savage of rulers were \u201cunable to resist the high excellence of these people\u201d (Every Good Man,<\/i> 89\u201391) so that even \u201cgreat kings look upon them with admiration and amazement, and the approbation and honours which they give add further veneration to their venerable name\u201d (Hypothetica<\/i> 11. 18).<\/p>\n
In light of Christ\u2019s words in Matthew 5:20, it is interesting to note Josephus\u2019 evaluation of the Essenes\u2019 virtue and righteousness. Jesus said, \u201cunless your righteousness surpasses that of the Scribes and Pharisees, you shall not enter the kingdom of heaven.\u201d Of the Essenes, Josephus writes:<\/p>\n
It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. (Ant. 18. 1.5)<\/p>\n
Their Geographical Location<\/b><\/p>\n
The Essenes formed separate societies throughout Palestine (Philo Hypothetica<\/i> 11. 1). But in his Natural History,<\/i> Pliny the Elder, a first-century fellow soldier of Vespasian singles out one community of Essenes for special attention. In his topographical description of the West side of the Dead Sea from Jericho to the Masada fortress, he makes men-<\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 108<\/p>\n
Reconstruction Of Jerusalem\u2019s Southwest Corner At The Time Of The New Testament<\/b><\/p>\n
A. Gate of the Essenes<\/p>\n
B. Southwest Corner Tower<\/p>\n
C. Essene Path: 1. to Qumran 2. to Bethlehem <\/p>\n
D. Gehinnom Valley<\/p>\n
E. Pontius Pilate\u2019s Water Conduit <\/p>\n
F. Rock scarp under City Wall <\/p>\n
G. Ritual Baths outside Gate <\/p>\n
H. Bethso: Essene latrines<\/p>\n
K. Ancient Graves (recently discovered)<\/p>\n
L. Paved street to City in direction of the Temple<\/p>\n
M. Eastern Gate to Essene Mahaneh (quarter)<\/p>\n
O. Ritual Bath: rock hewn<\/p>\n
Q. Coenaculum Building (upper room) <\/p>\n
S. Herod\u2019s Palace and Garden<\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 109<\/p>\n
tion of the \u201csolitary tribe of the Essenes, which is remarkable beyond all the other tribes in the whole world, as it has no women and has renounced all sexual desire, has no money, and has only palm-trees for company\u201d (Natural History<\/i> 5. 15. \u00a773).<\/p>\n
Pliny\u2019s detailed description of the geographical location of this particular Essene community is most important. He places it \u201con the west side of the Dead Sea\u201d and north of Engedi (\u201cLying below the Essenes was formerly the town of Engedi\u201d), near groves of palm trees (Natural History<\/i> 5. 15. \u00a773). \u201cNext,\u201d writes Pliny, \u201ccomes Masada, a fortress on a rock, itself also not far from the Dead Sea. This is the limit of Judaea.\u201d<\/p>\n
The Qumran Community and the Essenes<\/b><\/p>\n
In light of Pliny\u2019s topographical reference to the Essenes and the discoveries at the Qumran caves and Khirbet Qumran, the question naturally arises, \u201cWhat, ff any, is the connection between the Essenes and the community at Qumran?\u201d Scholars are divided in their answer to this question and have been since the Qumran discoveries. However, the evidence for identifying the Essenes with the Qumran community seems to us to be the more weighty.<\/p>\n
The Chronological Factor<\/b><\/p>\n
To begin with, Josephus and Pliny provide chronological and geographical evidence respectively, which suggests that the identification should indeed be made. Josephus\u2019 account of the Essenes as existing from the middle of the 2nd c. BC during the time of Jonathan Maccabaeus (Ant.13. 5. 8\u20139), corresponds to the archaeological dating of the community at Qumran around 130 B.C. That community was violently overthrown between AD 66 and 70 during the first Jewish war, a war that culminated in the destruction of Jerusalem. Josephus records that many Essenes were martyred by the Romans during that war (J.W. 2. 8. I 0). The evidence that suggests a correlation between Josephus\u2019 data on the \u201cGate of the Essenes\u201d in Jerusalem and the Essene relationship with Herod during his reign (37\u20134 BC), and a break in the occupation of the Qumran site during the same period of time, is discussed below.<\/p>\n
The Geographical Factor<\/b><\/p>\n
The geographical markers given by Pliny for a party of the Essenes near the Dead Sea, surely points to Qumran. In his geographical tour of the area \u201cOn the west side of the Dead Sea,\u201d Pliny begins after having just mentioned Jericho (Natural History<\/i> 5. 15. 72). He advances in a southward direction to the Essene community, then to Engedi, and finally to Masada. Qumran is a perfect fit for this mini north-to-south tour of the west side of the Dead Sea. Qumran is eight miles south of Jericho; Engedi is twenty miles south of Qumran; and Masada is eleven miles south of Engedi.<\/p>\n
The Literary Factor<\/b><\/p>\n
In addition to the chronological evidence presented by Josephus and the geographical evidence found in Pliny, a comparison of the literary sources quoted above and the Qumran literature reveals many similarities between the Essenes and the Qumran community. It can be said, for example, that: (1) both were Jewish sects; (2) both lived communal lives, shared meals and property, and<\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 110<\/p>\n
had similar ranking and authority structures; (3) both had lengthy initiation rites and rejected all oaths (except those required for admission to the sect); (4) in religious practice, both partook of sacred meals, took ritual baths, disdained temple worship, emphasized purity, and meticulously observed the Sabbath; (5) both had expulsion procedures for serious transgressions of community law. Thus the Essenes and the Qumran community seem to have lived at the same time, in the same place, and engaged in many essentially identical practices and rituals.<\/p>\n
It is true, of course, that there are also noteworthy differences between classical Essene and Qumran practices. Among these, we might mention: (1) separatistic policy at Qumran versus some evidence of Essene settlements in or near several cities (both Josephus and Philo place Essene societies in cities throughout Palestine; however, this does not negate the possibility of an isolated settlement at Qumran); (2) approval of marriage at Qumran versus rejection of matrimony by the Essenes described in classical sources (although Josephus does mention Essenes who married, J.W. 2. 8. 13); (3) novitiate of two years at Qumran versus the three-year period prescribed in classical references; (4) pacifism in the Essene communities described by classical writers versus militancy at Qumran; and (5) failure of the Qumran community to address the sun at dawn as was the practice of the Essenes in Josephus\u2019 report (J.W. 2. 8. 5).<\/p>\n
In view of the differences between the Essenes and the Qumran community, many have concluded that they could not have been the same people. Or at the most, they can only be related in some distant way, perhaps having broken away from a common parent group like the Hasidim mentioned in 1 Macabees<\/i> 2:42. Whatever the objection to identifying the Essenes with the men of Qumran, as Frank Moore Cross points out in his article, \u201cThe Dead Sea Scrolls and the People Who Wrote Them,\u201d it has serious obstacles to overcome. He writes:<\/p>\n
The scholar who would \u201cexercise caution\u201d in identifying the sect of Qumran with the Essenes places himself in an astonishing position: he must suggest seriously that two major parties formed communistic religious communities in the same district of the desert of the Dead Sea and lived together in effect for two centuries, holding similar bizarre views, performing similar or rather identical lustrations, ritual meals, and ceremonies. He must suppose that one, carefully described by classical authors, disappeared without leaving building remains or even potsherds behind; the other, systematically ignored by the classical sources, left extensive<\/i> ruins, and indeed a great library. I prefer to be reckless and flatly identify the men of Qurnmn with their perennial house guests, the Essenes [so do we] (BAR 3 [March 1977]: 29).<\/p>\n
The Gate Of The Essenes<\/b><\/p>\n
The Gate and Josephus<\/b><\/p>\n
In further support of the identification of the Qumran community with the sect of the Essenes, we turn to Josephus\u2019 account of \u201cthe gate of the Essenes.\u201d In his description of Jerusalem, Josephus mentions a gate that opened upon the Hinnom (or Gehinnom) Valley (J.W.<\/i> 5. 4. 2; note Essene path C leading to D on Jerusalem Plan that connected the \u201cGate of the Es-senes\u201d with Qumran). This would seem to imply that a group of Essenes permanently resided in<\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 111<\/p>\n
Remains of the \u201cGate of the Essenes\u201d (A on plan).
Gatepost socket and seating trough are clearly defined.<\/b><\/p>\n
Jerusalem on Mt. Zion.3 Were these Essenes living in Jerusalem from Qumran originally? Some scholars believe they were.<\/p>\n
Based upon the archaeological finds at Qumran, Cross says that:<\/p>\n
We can conclude only that the people of the scrolls founded the community in the second half of the century B.C. and occupied it with a brief interruption in the reign of Herod the Great, until the dreadful days of the Jewish Revolt which culminated in the Roman destruction of the Jewish State (\u201cThe Dead Sea Scrolls\u201d BAR 3 [March 1977]: 23). What happened during this \u201cbrief interruption in the reign of Herod the Great\u201d? Where did the men of Qumran go?<\/p>\n
The Gate and Herod<\/b><\/p>\n
That the Essenes were honored by Herod the Great we know from Josephus (Ant.<\/i> 15. 10. 4\u20135). The historian says that an Essene named Menahem \u201chad the foreknowledge of future events given him by God\u201d and seeing Herod when he was a child said, \u201cthou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it\u2026\u201d After Herod had reigned for some years, he sent for Manahem and made inquiry as to how long his reign would endure. The Essene indicated that Herod would be king for 20 to 30 years, \u201cbut did not assign the just determinate limit of his reign.\u201d Says Josephus, \u201cHerod was satisfied with these replies, and gave Mena-<\/p>\n
BSP<\/i> 2:4 (Autumn 1989) p. 112<\/p>\n
hem his hand, and dismissed him, and from that time he continued to honour all the Essenes.\u201d<\/p>\n
This cosy relationship between Herod and the Essenes was cemented, no doubt, by their common antipathy for the Hasmoneans. The Hasmoneans claimed to be the rightful heirs to the high priestly office and thus caused the Essene Zadokite priestly office to fail. The Hasmoneans maintained also that the throne of Judea rightfully belonged to them, not to the Herods. Consequently, several abortive attempts were made to unseat the Herodian monarchs. Josephus reports one particularly astute political move by Herod concerning the Essenes. Herod required all Jews to swear an oath of fidelity to him. While most of the Jews complied with the order, Josephus says that many of the Jewish scholars, following the Pharisee Pollio, refused to comply, and did so with impunity because of the reverence Herod bore for them. The Essenes, however, were exempted outright from taking the oath (Ant.<\/i> 15. 10. 4). This good relationship between Herod the Great and the Essenes coupled with an occupation gap at Qumran coinciding roughly with Herod\u2019s reign (37\u20134 BC), has led some scholars to believe that the Qum-ran group moved their headquarters to Jerusalem during Herod\u2019s rule and then returned to the Qumran site after Herod\u2019s death.<\/p>\n
The Gate and Scripture4 <\/b><\/p>\n
In addition to its significance for secular history, the \u201cGate of the Essenes\u201d has a certain Biblical significance as well. The \u201cupper room\u201d of the Last Supper (Mk 14:15) and of Pentecost (Acts 1:13) has been placed by tradition in this southwestern comer of Jerusalem, Just north of the \u201cGate of the Essenes\u201d (see \u201ccoenaculum\u201d on Jerusalem Plan). And it was \u201cthe Gate of the Essenes\u201d that opened upon the Hinnom (or Gehinnom) Valley where continually burning refuse provided a ready figure for the unending fires of hell (Mk 9:43, 45, 47). Archaeological efforts to uncover this important structure from antiquity were begun in 1979. With its discovery, perhaps more will be learned about that group of men who \u201cexceed[ed] all other men that addict themselves to virtue and this in righteousness\u201d (Josephus, Ant.<\/i> 18. 1.5). <\/p>\n
For more information see:<\/p>\n
William S. LaSor, \u201cDiscovering What Jewish Mikva\u2019ot Can Tell Us About Christian Baptism,\u201d BAR<\/i>, Jan-Feb 1987: 52\u201359.<\/p>\n
Bryant G. Wood, \u201cTo Dip or Sprinkle? The Qumran Cisterns in Perspective,\u201d BASOR<\/i> 256, Fall 1984:45\u201360.<\/p>\n","protected":false},"excerpt":{"rendered":"
Larry Crutchfielda The Qumran Community (probably composed of Essenes) is very important to Biblical studies in that they are the ones who preserved the Dead Sea Scrolls, our oldest surviving Old Testament manuscripts. According to the Jewish historian F1avius Josephus, \u201cThere are three philosophical sects among the Jews. The followers of the first \u2026 are … Continue reading “THE
\nTHIRD JEWISH SECT: ESSENES”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15046","post","type-post","status-publish","format-standard","hentry","category-sermons"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/15046","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/comments?post=15046"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/15046\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/media?parent=15046"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/categories?post=15046"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/tags?post=15046"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}