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Interpreting Figurative Language in Biblical Passages Correctly

Interpreting figurative language in biblical passages requires careful attention to the various forms it takes and the specific contexts in which it appears. The Bible frequently employs figures of speech to convey spiritual truths, describe God's actions, and illustrate complex ideas [6, 10]. Understanding these literary devices is crucial for accurate interpretation, as a literal reading of figurative language can lead to misunderstanding [6].

One common form of figurative language is the parable. In Greek, parabole signifies "placing beside or together," indicating a comparison or similitude [4]. Parables are stories that typically draw an analogy between an everyday aspect of life and a spiritual truth [9]. They can range from short proverbs to more extended narratives [4]. For instance, Jesus's parable of the sower (Matthew 13:3-9) uses agricultural imagery to explain different responses to his message [9]. To interpret a parable correctly, one must identify its central analogy, understand its historical context, and consider its placement within the broader biblical narrative [9]. It is important to avoid assigning speculative allegorical meanings to every minor detail of a parable, as this may not have been the original intent [9].

Allegory is another significant figure of speech, defined as "a representation of one thing which is intended to excite the representation of another thing" [2]. An allegory contains a twofold sense: an immediate or historical meaning derived from the words themselves, and an ultimate meaning concerned with the things signified by those words [2]. While parables are often short allegories with a single definite moral, allegories can be more expansive [2]. For example, Paul's discussion of spiritual regeneration as the restoration of the image of God (Colossians 3:10, Ephesians 4:23) uses the figure of synecdoche, where a part (righteousness and true holiness) represents the whole (the image of God) [7].

The Bible also uses anthropomorphic language when speaking of God. This involves attributing human physical characteristics or feelings to God, even though God is invisible and without a physical body [6]. For example, the Bible speaks of God's eyes, arms, hands, and feet, but these are metaphors describing God's activity rather than literal physical attributes [6]. Similarly, when the Old Testament states that God "fears" (Deuteronomy 32:27) or "changes his mind" (Deuteronomy 32:36), it expresses how God's actions appear to humans, not that God experiences human emotions or vacillation [6]. This type of figurative language acknowledges that human beings cannot fully comprehend God's mind (Isaiah 55:8), and thus God communicates in ways that are understandable to humanity [6].

Other forms of figurative language include metaphor and similitude. A metaphor expands upon a comparison without using "like" or "as," directly equating one thing with another. Similitudes, as seen in Numbers 12:8, are comparisons or resemblances [11]. When God speaks to Moses "mouth to mouth" and "not in dark speeches" or "parables or similitudes," it emphasizes the directness and clarity of the communication, contrasting it with indirect or symbolic forms [11]. The phrase "the similitude of the Lord shall he behold" refers to an unmistakable manifestation of God's glorious presence, not a literal viewing of God's invisible essence [11].

Figurative language can also be found in descriptions of objects or concepts. For instance, "pictures" in the Authorized Version of the Bible sometimes refer to idolatrous representations, such as sculptured or engraved stones (Ezekiel 23:14) [1]. The "pictures of silver" in Proverbs 25:11 likely refer to carved surfaces or cornices rather than modern-sense movable pictures, which were unknown to the Jews [1]. Similarly, "graven images" and "standing images" mentioned in Micah 5:13 refer to idols and statues that were to be removed [8].

Interpreters must recognize that figurative language often presents "substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them" [10]. For example, the description of suffering in Psalms 22:15, which speaks of "the dust of death," is figurative for the grave [10]. While the passage describes intense suffering, interpreters should not seek an exact literal counterpart for every detail in Christ's passion, but rather understand the overall truth conveyed by the imagery [10].

The presence of extensive cross-references in biblical texts, such as those provided for Philippians 4:7 or Hebrews 1:14, demonstrates the interconnectedness of biblical themes and the ways in which concepts are reinforced or elaborated upon through various literary expressions [3, 5]. These cross-references can sometimes illuminate the figurative nature of a passage by pointing to other instances where similar imagery or concepts are used, helping to establish a consistent interpretive framework.

Sources

  1. Smith's Bible Dictionary “Smith's Bible Dictionary: Picture — In two of the three passages in which "picture" is used in the Authorized Version it denotes idolatrous representations, either independent images or more usually stones "portrayed," i.e. sculptured in low relief, or engraved and colored. (Ezekiel 23:14) Layard, Nin. and Rob. ii. 306, 308. Moveable pictures, in the modern sense, were doubtless unknown to the Jews. The "pictures of silver" of (Proverbs 25:11) were probably well surfaces or cornices with carvings.”
  2. 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”
  3. Treasury of Scripture Knowledge “Philippians 4:7 cross-references: Numbers 6:26, Nehemiah 8:10, Job 22:21, Job 34:29, Psalms 29:11, Psalms 85:8, Proverbs 2:11, Proverbs 4:6, Proverbs 6:22, Isaiah 26:3, Isaiah 26:12, Isaiah 45:7, Isaiah 48:18, Isaiah 48:22, Isaiah 55:11, Isaiah 57:19, Jeremiah 33:6, Luke 1:79, Luke 2:14, John 14:27, John 16:33, Romans 1:7, Romans 5:1, Romans 8:6, Romans 14:17, Romans 15:13, 2 Corinthians 13:11, Galatians 5:22, Ephesians 3:19, Philippians 1:2, Philippians 4:9, Colossians 3:15, 2 Thessalonians 3:16, Hebrews 13:20, 1 Peter 1:4, Jude 1:1, Revelation 1:4, Revelation 2:17”
  4. 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”
  5. Treasury of Scripture Knowledge “Hebrews 1:14 cross-references: Genesis 19:15, Genesis 32:1, Genesis 32:24, 1 Kings 22:19, Job 1:6, Psalms 34:7, Psalms 91:11, Psalms 103:20, Psalms 104:4, Isaiah 6:2, Daniel 3:28, Daniel 6:22, Daniel 7:10, Daniel 9:21, Daniel 10:11, Matthew 1:20, Matthew 2:13, Matthew 13:41, Matthew 13:49, Matthew 18:10, Matthew 24:31, Matthew 25:34, Luke 1:19, Luke 1:23, Luke 2:9, Luke 2:13, Luke 16:22, Acts 5:19, Acts 10:3, Acts 11:22, Acts 12:7, Acts 12:23, Acts 13:2, Acts 16:26, Acts 27:23, Romans 8:17, Romans 13:6, Romans 15:16, Romans 15:27, 2 Corinthians 9:12, Galatians 3:7, Galatians 3:9, Galatians 3:2”
  6. 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.”
  7. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.32: of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. ( Colossians 3:10 , and Ephesians 4:23 .) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; 88 88 Synecdoche is the figure which puts a part for the whole, or the who”
  8. Micah (Presbyterian) “Jamieson, Fausset & Brown on Micah 5:13: graven images . . . cut off--(Compare Isa 2:8, Isa 2:18-21; Isa 30:22; Zac 13:2). standing images--statues.”
  9. 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.”
  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.”
  11. 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 ”
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