{"id":4505,"date":"2017-11-09T12:42:51","date_gmt":"2017-11-09T09:42:51","guid":{"rendered":"https:\/\/www.ellopos.com\/blog\/?p=4505"},"modified":"2017-11-09T12:42:51","modified_gmt":"2017-11-09T09:42:51","slug":"texts-witnessed-only-in-the-septuagint-1-esdras-psalm-151-prayer-of-manasseh","status":"publish","type":"post","link":"https:\/\/www.ellopos.com\/blog\/4505\/texts-witnessed-only-in-the-septuagint-1-esdras-psalm-151-prayer-of-manasseh\/","title":{"rendered":"Texts witnessed only in the Septuagint: 1 Esdras, Psalm 151, Prayer of Manasseh"},"content":{"rendered":"

Texts witnessed only in the Septuagint: Table of Contents<\/a><\/p>\n

[Edited by Ellopos<\/a> from Wikipedia articles.]<\/em><\/p>\n

Prayer of Manasseh<\/strong><\/p>\n

The Prayer of Manasseh [full text in Greek and English in the next pages] is a short work of 15 verses of the penitential prayer of king Manasseh of Judah. The majority of scholars believe that the Prayer of Manasseh was written, in Greek [the original text is given in the next pages], in the first or second century BC. Another work by the same title, though written in Hebrew and containing distinctly different content, was found among the Dead Sea Scrolls.<\/p>\n

The prayer is considered apocryphal by Jews, Catholics and Protestants. It was placed at the end of 2 Chronicles in the late 4th-century Vulgate. Over a millennium later, Martin Luther included the book in his 74-book translation of the Bible. It was part of the 1537 Matthew Bible, and the 1599 Geneva Bible. <\/p>\n

It also appears in the Apocrypha of the King James Bible. Pope Clement VIII included the prayer in an appendix to the Vulgate stating that it should continue to be read “lest it perish entirely.” In the Roman Rite Liturgy of the Hours; in the corpus of responsories sung with the readings from the books of Kings between Trinity Sunday and August, the seventh cites the Prayer of Manasseh, together with verses of Psalm 50, the penitential Psalm par excellence.<\/p>\n

Peccavi super numerum arenae maris, et multiplicata sunt peccata mea, et non sum dignus videre altitudinem caeli prae multitudine iniquitatis meae: quoniam irritavi iram tuam, * Et malum coram te feci. V. Quoniam iniquitatem meam ego cognosco: et delictum meum contra me est semper, quia tibi soli peccavi. Et malum coram te feci.<\/p>\n

My sins are more in number of the sands of the sea, and my sins are multiplied, and I am not worthy to look up the height of heaven, because of the multitude of my iniquity; for I have provoked thee to anger, * and done evil before Thee. V. For I know my iniquity, and my sin is always before me, for the Thee only have I sinned, and done evil before Thee.<\/p>\n

The prayer is included in some editions of the Greek Septuagint<\/a>. For example, the 5th century Codex Alexandrinus includes the prayer among fourteen Odes appearing just after the Psalms. It is accepted as a deuterocanonical book by some Orthodox Christians, though it does not appear in Bibles printed in Greece. The prayer is chanted during the Orthodox Christian and Byzantine Catholic service of Great Compline. <\/p>\n

It is used in the Roman Rite as part of the Responsory after the first reading in the Office of Readings on the 14th Sunday in Ordinary Time (along with Psalm 51). It is used also as a canticle in the Daily Office of the 1979 U.S. Book of Common Prayer used by the Episcopal Church in the United States of America.<\/p>\n

The prayer appears in ancient Syriac, Old Slavonic, Ethiopic, and Armenian translations. In the Ethiopian Bible, the prayer is found in 2 Chronicles.<\/p>\n

The Greek original text of the prayer<\/strong><\/p>\n

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\u03c6\u03c5\u03bb\u03ac\u03be\u03b1\u03c2 \u03c4\u1f70 \u03c0\u03c1\u03bf\u03c3\u03c4\u03ac\u03b3\u03bc\u03b1\u03c4\u03ac \u03c3\u03bf\u03c5. \u039a\u03b1\u1f76 \u03bd\u1fe6\u03bd \u03ba\u03bb\u03af\u03bd\u03c9 \u03b3\u03cc\u03bd\u03c5 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2, \u03b4\u03b5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u03c0\u03b1\u03c1\u1f70 \u03c3\u03bf\u1fe6 \u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2. \u1f29\u03bc\u03ac\u03c1\u03c4\u03b7\u03ba\u03b1, \u039a\u03cd\u03c1\u03b9\u03b5, \u1f21\u03bc\u03ac\u03c1\u03c4\u03b7\u03ba\u03b1 \u03ba\u03b1\u1f76 \u03c4\u1f70\u03c2 \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03c2 \u03bc\u03bf\u03c5 \u1f10\u03b3\u1f7c \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03c9\u00b7 \u1f00\u03bb\u03bb\u2019 \u03b1\u1f30\u03c4\u03bf\u1fe6\u03bc\u03b1\u03b9 \u03b4\u03b5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2\u00b7 \u1f0c\u03bd\u03b5\u03c2 \u03bc\u03bf\u03b9, \u039a\u03cd\u03c1\u03b9\u03b5, \u1f04\u03bd\u03b5\u03c2 \u03bc\u03bf\u03b9, \u03ba\u03b1\u1f76 \u03bc\u1f74 \u03c3\u03c5\u03bd\u03b1\u03c0\u03bf\u03bb\u03ad\u03c3\u1fc3\u03c2 \u03bc\u03b5 \u03c4\u03b1\u1fd6\u03c2 \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03b9\u03c2 \u03bc\u03bf\u03c5, \u03bc\u03b7\u03b4\u1f72 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03b1\u1f30\u1ff6\u03bd\u03b1 \u03bc\u03b7\u03bd\u03af\u03c3\u03b1\u03c2 \u03c4\u03b7\u03c1\u03ae\u03c3\u1fc3\u03c2 \u03c4\u1f70 \u03ba\u03b1\u03ba\u03ac \u03bc\u03bf\u03b9, \u03bc\u03b7\u03b4\u1f72 \u03ba\u03b1\u03c4\u03b1\u03b4\u03b9\u03ba\u03ac\u03c3\u1fc3\u03c2 \u03bc\u03b5 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03ba\u03b1\u03c4\u03c9\u03c4\u03ac\u03c4\u03bf\u03b9\u03c2 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2, \u03b4\u03b9\u03cc\u03c4\u03b9 \u03c3\u1f7a \u03b5\u1f36 \u0398\u03b5\u03cc\u03c2, \u0398\u03b5\u1f78\u03c2 \u03c4\u1ff6\u03bd \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd, \u03ba\u03b1\u1f76 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u03b4\u03b5\u03af\u03be\u03b5\u03b9\u03c2 \u03c0\u1fb6\u03c3\u03b1\u03bd \u03c4\u1f74\u03bd \u1f00\u03b3\u03b1\u03b8\u03c9\u03c3\u03cd\u03bd\u03b7\u03bd \u03c3\u03bf\u03c5\u00b7 \u1f45\u03c4\u03b9 \u1f00\u03bd\u03ac\u03be\u03b9\u03bf\u03bd \u1f44\u03bd\u03c4\u03b1 \u03c3\u1ff4\u03c3\u03b5\u03b9\u03c2 \u03bc\u03b5 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u03c0\u03bf\u03bb\u1f7a \u1f14\u03bb\u03b5\u03cc\u03c2 \u03c3\u03bf\u03c5, \u03ba\u03b1\u1f76 \u03b1\u1f30\u03bd\u03ad\u03c3\u03c9 \u03c3\u03b5 \u03b4\u03b9\u1f70 \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u1f10\u03bd \u03c4\u03b1\u1fd6\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b1\u03b9\u03c2 \u03c4\u1fc6\u03c2 \u03b6\u03c9\u1fc6\u03c2 \u03bc\u03bf\u03c5. \u1f4d\u03c4\u03b9 \u03c3\u1f72 \u1f51\u03bc\u03bd\u03b5\u1fd6 \u03c0\u1fb6\u03c3\u03b1 \u1f21 \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 \u03c4\u1ff6\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03c3\u03bf\u1fe6 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u03b4\u03cc\u03be\u03b1 \u03b5\u1f30\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03b1\u1f30\u1ff6\u03bd\u03b1\u03c2 \u03c4\u1ff6\u03bd \u03b1\u1f30\u03ce\u03bd\u03c9\u03bd. \u1f08\u03bc\u03ae\u03bd.<\/p>\n

King James translation<\/strong><\/p>\n

O Lord, Almighty God of our fathers, Abraham, Isaac, and Jacob, and of their righteous seed; who hast made heaven and earth, with all the ornament thereof; who hast bound the sea by the word of thy commandment; who hast shut up the deep, and sealed it by thy terrible and glorious name; whom all men fear, and tremble before thy power; for the majesty of thy glory cannot be borne, and thine angry threatening toward sinners is importable: but thy merciful promise is unmeasurable and unsearchable; for thou art the most high Lord, of great compassion, longsuffering, very merciful, and repentest of the evils of men. Thou, O Lord, according to thy great goodness hast promised repentance and forgiveness to them that have sinned against thee: and of thine infinite mercies hast appointed repentance unto sinners, that they may be saved. Thou therefore, O Lord, that art the God of the just, hast not appointed repentance to the just, as to Abraham, and Isaac, and Jacob, which have not sinned against thee; but thou hast appointed repentance unto me that am a sinner: for I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied: my transgressions are multiplied, and I am not worthy to behold and see the height of heaven for the multitude of mine iniquities. I am bowed down with many iron bands, that I cannot lift up mine head, neither have any release: for I have provoked thy wrath, and done evil before thee: I did not thy will, neither kept I thy commandments: I have set up abominations, and have multiplied offences. Now therefore I bow the knee of mine heart, beseeching thee of grace. I have sinned, O Lord, I have sinned, and I acknowledge mine iniquities: wherefore, I humbly beseech thee, forgive me, O Lord, forgive me, and destroy me not with mine iniquities. Be not angry with me for ever, by reserving evil for me; neither condemn me to the lower parts of the earth. For thou art the God, even the God of them that repent; and in me thou wilt shew all thy goodness: for thou wilt save me, that am unworthy, according to thy great mercy. Therefore I will praise thee for ever all the days of my life: for all the powers of the heavens do praise thee, and thine is the glory for ever and ever. Amen.<\/p>\n

__<\/p>\n

1 Esdras<\/strong><\/a><\/p>\n

1 Esdras (Greek: \u1f1c\u03c3\u03b4\u03c1\u03b1\u03c2 \u0391\u02b9), also Greek Esdras, Greek Ezra, or 3 Esdras, is an ancient Greek version of the biblical Book of Ezra in use among the early church, and many modern Christians with varying degrees of canonicity. First Esdras is substantially the same as Masoretic Ezra.<\/p>\n

As part of the Septuagint<\/a> translation of the Old Testament, it is regarded as canonical in the churches of the East, but apocryphal in the West. First Esdras is found in Origen’s Hexapla. Greek and related versions of the Bible include both Esdras \u0391\u02b9 (English title: 1 Esdras) and Esdras \u0392\u02b9 (Ezra\u2013Nehemiah) in parallel.<\/p>\n

First Esdras contains the whole of Ezra with the addition of one section; its verses are numbered differently. Just as Ezra begins with the last two verses of 2 Chronicles, 1 Esdras begins with the last two chapters; this suggests that Chronicles and Esdras may have been read as one book at sometime in the past.<\/p>\n

Ezra 4:6 includes a reference to a King Ahasuerus. Etymologicaly, Ahasuerus is the same as Xerxes, who reigned between Darius and Artaxerxes. Because this is anachronistic, some scholars identify it with another king. In 1 Esdras, this reference is replaced with the additional section. Thus, in 1 Esdras, Cyrus the Great, Darius the Great, and Artaxerxes I appear in their historical order.<\/p>\n

The additional section begins with a story variously known as the \u201cDarius contest\u201d or \u201cStory of the Youths\u201d which was interpolated into 1 Esdras 3:4 to 4:4. This section forms the core of 1 Esdras with Ezra 5, which together are arranged in a literary chiasm around the celebration in Jerusalem at the exiles\u2019 return. This chiastic core forms 1 Esdras into a complete literary unit, allowing it to stand independently from the book of Nehemiah. Indeed some scholars, such as W. F. Albright and Edwin M. Yamauchi, believe that Nehemiah came back to Jerusalem before Ezra.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
EZRA AND I ESDRAS COMPARED<\/th>\n<\/tr>\n
Masoretic Text<\/td>\nSeptuagint<\/a><\/td>\nSummary<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nContinuation of Paralipomenon<\/i><\/b>
\n(i.e., “Things Set Off” from Esdras)<\/small><\/b><\/td>\n<\/tr>\n
(II Chr. 35)<\/td>\n(I Esd. 1:1-33)<\/td>\n<\/td>\n<\/tr>\n
(II Chr. 36)<\/td>\n(I Esd. 1:34-58)<\/td>\n<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nBegin Ezra<\/b><\/td>\n<\/tr>\n
Ezr. 1<\/td>\nI Esd. 2:1-14<\/td>\nCyrus’s edict to rebuild the Temple<\/td>\n<\/tr>\n
Ezr. 4:7-24<\/td>\nI Esd. 2:15-30a<\/td>\nFlash forward to Artaxerxes\u2019 reign (prolepsis)<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nCore: \u00a0Chiasm of Celebration<\/b><\/td>\n<\/tr>\n
\u2014<\/td>\nI Esd. 2:30b<\/td>\nInclusio:<\/i> \u00a0 Work hindered until second year of Darius\u2019s reign<\/u><\/td>\n<\/tr>\n
\u2014<\/td>\nI Esd. 3<\/td>\nA<\/b> \u00a0Feast in the court of Darius with Darius contest<\/td>\n<\/tr>\n
\u2014<\/td>\nI Esd. 4<\/td>\nB<\/b> \u00a0Darius vows to repatriate the exiles<\/td>\n<\/tr>\n
\u2014<\/td>\nI Esd. 5:1-6<\/td>\nX<\/b> \u00a0The feast of those who returned to Jerusalem<\/td>\n<\/tr>\n
Ezr. 2<\/td>\nI Esd. 5:7-46<\/td>\nB’<\/b> \u00a0List of former exiles who returned<\/td>\n<\/tr>\n
Ezr. 3<\/td>\nI Esd. 5:47-65<\/td>\nA’<\/b> \u00a0Feast of Tabernacles<\/td>\n<\/tr>\n
Ezr. 4:1-5[5]<\/a><\/sup><\/td>\nI Esd. 5:66-73<\/td>\nInclusio:<\/i> \u00a0 Work hindered until second year of Darius\u2019s reign<\/u><\/td>\n<\/tr>\n
<\/td>\n<\/td>\nConclusion<\/b><\/td>\n<\/tr>\n
Ezr. 5<\/td>\nI Esd. 6:1-22<\/td>\nIn the second year of Darius’s reign<\/td>\n<\/tr>\n
Ezr. 6<\/td>\nI Esd. 6:23 \u2014 7<\/td>\nThe temple is finished<\/td>\n<\/tr>\n
Ezr. 7<\/td>\nI Esd. 8:1-27<\/td>\nIn Artaxerxes\u2019 reign<\/td>\n<\/tr>\n
Ezr. 8<\/td>\nI Esd. 8:28-67<\/td>\nList of latter exiles who returned<\/td>\n<\/tr>\n
Ezr. 9<\/td>\nI Esd. 8:68-90<\/td>\nRepentance from miscegenation<\/td>\n<\/tr>\n
Ezr. 10<\/td>\nI Esd. 8:91-9:36<\/td>\nPutting away of foreign wives and children<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n<\/tr>\n
(Neh. 7:73-8:12)<\/td>\n(I Esd. 9:37-55)<\/td>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The purpose of the book seems to be the presentation of the dispute among the courtiers, to which details from the other books are added to complete the story. Since there are various discrepancies in the account, most scholars hold that the work was written by more than one author. However, some scholars believe that this work may have been the original, or at least the more authoritative; the variances that are contained in this work are so striking that more research is being conducted. Furthermore, there is disagreement as to what the original language of the work was, Greek, Aramaic, or Hebrew. Because of similarities to the vocabulary in the Book of Daniel, it is presumed by some that the authors came from Lower Egypt and some or all may have even had a hand in the translation of Daniel. Assuming this theory is correct, many scholars consider the possibility that one chronicler wrote this book.<\/p>\n

Josephus makes use of the book and some scholars believe that the composition is likely to have taken place in the first century BC or the first century AD. Many Protestant and Catholic scholars assign no historical value to the sections of the book not duplicated in Ezra-Nehemiah. The citations of the other books of the Bible, however, provide an early alternative to the Septuagint<\/a> for those texts, which increases its value to scholars.<\/p>\n

In the current Greek texts, the book breaks off in the middle of a sentence; that particular verse thus had to be reconstructed from an early Latin translation. However, it is generally presumed that the original work extended to the Feast of Tabernacles, as described in Nehemiah 8:13\u201318. An additional difficulty with the text appears to readers who are unfamiliar with chiastic structures common in Semitic literature. If the text is assumed to be a Western-style, purely linear narrative, then Artaxerxes seems to be mentioned before Darius, who is mentioned before Cyrus. (Such jumbling of the order of events, however, is also presumed by some readers to exist in the canonical Ezra and Nehemiah.) The Semitic chiasm is corrected in at least one manuscript of Josephus in the Antiquities of the Jews, Book 11, chapter 2 where we find that the name of the above-mentioned Artaxerxes is called Cambyses.<\/p>\n

The book was widely quoted by early Christian authors and it found a place in Origen’s Hexapla. It was not included in canons of the Western Church. Clement VIII placed it in an appendix to the Vulgate with other apocrypha “lest they perish entirely”. However, the use of the book continued in the Eastern Church, and it remains a part of the Orthodox canon.<\/p>\n

In the Roman rite liturgy, the book is cited once in the Extraordinary Missal of 1962 and, prior, in the Offertory of the votive Mass for the election of a Pope. \u201cNon participentur sancta, donec exsurgat p\u00f3ntifex in ostensi\u00f3nem et verit\u00e1tem. \u2013 Let them not take part in the holy things, until there arise a priest unto showing and truth.\u201d (3 Esdras 5, 40).<\/p>\n

Some scholars, including Joseph Blenkinsopp in his 1988 commentary on Ezra\u2013Nehemiah, hold that the book is a late 2nd\/early 1st century BC revision of Esdras and Esdras \u03b2, while others such as L. L. Grabbe believe it to be independent of the Hebrew-language Ezra-Nehemiah.<\/p>\n

The book normally called 1 Esdras is numbered differently among various versions of the Bible. In most editions of the Septuagint<\/a>, the book is titled in Greek: \u1f1c\u03c3\u03b4\u03c1\u03b1\u03c2 \u0391\u02b9 and is placed before the single book of Ezra\u2013Nehemiah, which is titled in Greek: \u1f1c\u03c3\u03b4\u03c1\u03b1\u03c2 \u0392\u02b9.<\/p>\n

__<\/p>\n

Psalm 151<\/strong><\/a><\/p>\n

Psalm 151 is the name given to a short psalm that is found in most copies of the Septuagint<\/a> but not in the Masoretic. The title given to this psalm in the Septuagint indicates that it is supernumerary, and no number is affixed to it: “This Psalm is ascribed to David and is outside the number. When he slew Goliath in single combat”. It is also included in some manuscripts of the Peshitta.<\/p>\n

The Orthodox Church as well as the Coptic Church, Armenian Church and the Armenian Catholic Church accept Psalm 151 as canonical. Roman Catholics, Protestants, and most Jews consider it apocryphal. However, it is found in an appendix in some Catholic Bibles, such as certain editions of the Latin Vulgate, as well as in some ecumenical translations, such as the New Revised Standard Version.<\/p>\n

Although for many years scholars believed that Psalm 151 might have been an original Greek composition and that \u201cthere is no evidence that Psalm 151 ever existed in Hebrew\u201d, it is now known from the Dead Sea scrolls that this psalm did in fact exist in Hebrew and was a part of the psalter used by the Qumran community.<\/p>\n

The title of the psalm states that it was written by David after his battle with Goliath. As it stands in the Greek text in this psalm, David rejoices that God favors him and hears his prayers and worship. David states that he was the least of his brothers, and yet God chose him to be anointed king (vv. 1\u20135). It goes on to commemorate how David cut off Goliath’s head with the Philistine’s own sword, and thereby removed Israel’s disgrace (vv. 6\u20137).<\/p>\n

The psalm assumes familiarity with and draws ideas and phraseology from elsewhere in the Bible.<\/p>\n","protected":false},"excerpt":{"rendered":"

Texts witnessed only in the Septuagint: Table of Contents [Edited by Ellopos from Wikipedia articles.] Prayer of Manasseh The Prayer of Manasseh [full text in Greek and English in the next pages] is a short work of 15 verses of the penitential prayer of king Manasseh of Judah. The majority of scholars believe that the […]<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_disable_autopaging":false},"categories":[6702,8,317,11,10],"tags":[332,94,100,101],"class_list":["post-4505","post","type-post","status-publish","format-standard","hentry","category-thechrist","category-church-of-greece","category-greek-language","category-elpenor-greek-library","category-orthodox-christianity","tag-bible","tag-new-testament","tag-old-testament","tag-septuagint"],"_links":{"self":[{"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/posts\/4505","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/comments?post=4505"}],"version-history":[{"count":0,"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/posts\/4505\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/media?parent=4505"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/categories?post=4505"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.ellopos.com\/blog\/wp-json\/wp\/v2\/tags?post=4505"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}