Determining Literal vs Figurative Language in Biblical Interpretation
Determining whether biblical language is literal or figurative is a crucial aspect of interpretation, as the Bible frequently employs various literary devices. Figurative language presents one thing to represent another, conveying meaning beyond the immediate words [1].
One common form of figurative language is the allegory, which is a representation of one thing intended to evoke the representation of another [1]. Allegories possess a twofold sense: an immediate or historical meaning derived from the words, and an ultimate meaning concerned with the things signified by those words [1]. Related to this is the parable, which is a comparison or similitude used to illustrate a subject [3]. Parables often draw analogies between common life experiences and spiritual truths [6]. While some elements of a parable might be interpreted allegorically, interpreters should focus on the central analogy and avoid finding speculative allegorical meanings in every detail [6]. A key distinction between a parable and a fable is that a parable relates what is true to fact and teaches heavenly truths, whereas a fable, often featuring irrational or inanimate beings, aims for earthly moral instruction and is not necessarily true to fact [2].
The Bible also uses figurative language when describing God. For instance, when the Old Testament speaks of God changing his mind or having physical characteristics like eyes, arms, hands, and feet, these are understood as metaphors [4]. God is invisible and does not possess a physical body; such descriptions are anthropomorphic, using human language to describe God's actions and how they appear to humans, since human beings cannot fully comprehend God's mind [4]. Similarly, phrases like "the dust of death" are understood figuratively to denote the grave, rather than a literal dust [8].
Interpreters like John Calvin recognized the importance of distinguishing between literal and figurative language. Calvin, for example, acknowledged that while there might be elements in humanity that refer to the Trinity, a definition of the image of God should rest on a firmer basis than subtle distinctions [5]. The apostle Paul also alludes to the interpretation of "spiritual things with spiritual," which some understand as comparing Spirit-inspired Old Testament Scripture with the Gospel revealed by the same Spirit, or illustrating Gospel mysteries through Old Testament types [7].
Understanding these distinctions helps readers avoid misinterpreting biblical texts. For example, when Numbers 12:8 states that God spoke to Moses "mouth to mouth" and "not in dark speeches," it emphasizes a direct, plain communication rather than through parables or similitudes [9]. This highlights that while figurative language is prevalent, the Bible also presents direct, literal communication.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Allegory — a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, "a representation of one thing which is intended to excite the representation of another thing." ("A figurative representation containing a meaning other than and in addition to the literal." "A fable or parable; is a short allegory with one definite moral."--Encyc. Brit.) In every allegory there is a twofold sense--the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The alle”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Fable — A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions.--Encyc. Brit. The fable differs from the parable in that-- + The parable always relates what actually takes place, and is true to fact, which the fable is not; and + The parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [[510]Parable], we have but two examples in the Bible: + That of the tree”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 32:36: 32:36 will change his mind about: When speaking of God, the Old Testament frequently uses figurative language (see study note on 8:2). Human beings cannot understand God’s mind (Isa 55:8), so God uses human language and gives himself human physical characteristics and feelings. Although the Bible frequently speaks of God’s eyes, arms, hands, and feet, he is invisible and has no body; these metaphors describe his activity. Similarly, when the Bible says that God fears (Deut 32:27) or changes his mind, it expresses how God’s actions appear to humans.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 22:15: the dust of death--of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.”
- Numbers (Presbyterian) “Jamieson, Fausset & Brown on Numbers 12:8: with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently--plainly and surely. not in dark speeches--parables or similitudes. the similitude of the Lord shall he behold--not the face or essence of God, who is invisible (Exo 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Exo 33:2; Exo 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The ”