Allegorical Interpretations in Biblical Hermeneutics and Exegesis
Allegorical interpretation in biblical hermeneutics involves understanding a text as conveying a deeper, symbolic meaning beyond its literal sense. The term "allegory" itself appears in Galatians 4:24, where the apostle Paul uses the history of Isaac and Ishmael allegorically to illustrate a spiritual truth [1].
An allegory can take various forms. Every parable, for instance, functions as an allegory [1]. The prophet Nathan's address to David in 2 Samuel 12:1-4 is an allegorical narrative [1]. Poetic passages also employ allegory, such as Psalm 80, which describes Israel as a vine brought out of Egypt, and Ecclesiastes 12:2-6, which allegorically depicts old age [1].
The book of Proverbs explicitly mentions the understanding of "a proverb and an allegory, the words of the wise and their enigmas" (Proverbs 1:6 Darby) [2]. Rashi, a prominent Jewish commentator, explains that "the words of the wise and their riddles" refer to those who interpret the Torah metaphorically, including full verses, elliptical ones, allusions, comparisons, and riddles [3]. He further clarifies that understanding an allegory and a figure means directing attention to both the allegorical meaning and the figure itself. For example, in Proverbs 2:16, "to save you from a strange woman and a foreign one" allegorically refers to idolatry, but the figure of the woman also requires understanding [5]. John Gill, a Baptist commentator, notes that a wise person will not only grasp proverbial sayings but also appreciate their "elegancy" and be able to interpret them clearly [4].
Beyond explicit allegories, biblical texts often contain elements that can be interpreted allegorically or symbolically. Parables, while often stories, can also be proverbs, similes, metaphors, riddles, or comparisons, and sometimes function as allegories [7]. For example, the parable of the sower in Mark 4:3-9 is considered an allegory [7]. The Jamieson, Fausset & Brown commentary on Isaiah 26:13 interprets "other lords" not only as temporal heathen kings but also spiritually as idols and lusts [8]. Similarly, the "sadness" mentioned in Ecclesiastes 7:3 is understood as arising from serious thoughts of eternity, contrasting with reckless mirth [6].
The use of allegory allows for a richer understanding of biblical texts, revealing layers of meaning that speak to spiritual realities beyond the immediate historical or literal context.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Allegory — Used only in Gal. 4:24, where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically. Every parable is an allegory. Nathan (2 Sam. 12:1-4) addresses David in an allegorical narrative. In the eightieth Psalm there is a beautiful allegory: "Thou broughtest a vine out of Egypt," etc. In Eccl. 12:2-6, there is a striking allegorical description of old age.”
- Proverbs “Proverbs 1:6 (Darby) — to understand a proverb and an allegory, the words of the wise and their enigmas.”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Proverbs 1:6: the words of the wise and their riddles Those who interpret the Torah metaphorically, full verses and elliptical ones, allusions, comparisons and riddles.”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 1:6: To understand a proverb, and the interpretation,.... This may be connected either with the first verse, "the proverbs of Solomon", &c. are written, as for the above ends and purposes, so for these; or with Pro 1:5, a wise and understanding man, by hearkening and attending to what is here delivered, will not only attain to wise counsels, but to the understanding of proverbial sayings, and to see into the "elegancy" (m), the eloquence and beauty of them, as the word signifies; and be able to interpret them to others in a clear, plain, way and manner; the words of the”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Proverbs 1:6: to understand an allegory and a figure That they should direct their attention to understand the verses through two methods: the allegory and the figure. They should understand what he compares to the figure, but they should not neglect the figure itself, for that, too, requires understanding. When he states, “To save you from a strange woman and a foreign one” (2:16), idolatry is meant; this is the allegory, and also the figure—for he expressed his allegory in terms of a woman—should be understood by it, [meaning that] you shall beware of a stra”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 7:3: Sorrow--such as arises from serious thoughts of eternity. laughter--reckless mirth (Ecc 2:2). by the sadness . . . better-- (Psa 126:5-6; Co2 4:17; Heb 12:10-11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Ecc 11:9); but the parallel clause supports English Version.”
- Mark (Protestant academic) “Tyndale House on Mark 4:2: 4:2 Parables are often stories (Luke 15:11-32; 18:1-8) but can also be proverbs (Mark 3:24-25; Luke 4:23), similes and metaphors (Matt 5:14; 10:16), riddles (Mark 7:15; 14:58), comparisons (Matt 13:33; Luke 15:3-7), examples (Luke 10:30-35; 12:16-21), or allegories (Mark 4:3-9; 12:1-12).”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 26:13: other lords--temporal; heathen kings (Ch2 12:8; Ch2 28:5-6), Nebuchadnezzar, &c. Spiritual also, idols and lusts (Rom 6:16-18). by thee only--It is due to Thee alone, that we again worship Thee as our Lord [MAURER]. "(We are) Thine only, we will celebrate Thy name" [HORSLEY]. The sanctifying effect of affliction (Psa 71:16; Psa 119:67, Psa 119:71).”