  As these lessons apply to the Biblical imagery used to describe God, we meet back up with our earlier ideas of apophasis (negative theology) in Maimonides: Maimonides, with Islamic philosophers before him, denies that God has attributes, and, as such, reads those passages of the Bible which describe God in human terms as allegorical in nature. In this regard, Maimonides seizes upon the rabbinic dictum that the Torah speaks in the language of humans.[28] Beholden to the idea of using “words fitly spoken,” Maimonides sees the Bible as filled with allegorical constructions, constructions which admit of both an external and an internal sense: the external sense of the text are the “words fitly spoken” (the “silver filigree casings” aimed at the masses), while the internal sense—the golden apple—is the philosophical truth reserved for the elite.