Literal Hermeneutics and Allegorical Interpretation in Biblical Exegesis
Biblical hermeneutics involves various approaches to interpreting scripture, with literal and allegorical methods representing distinct strategies for understanding the text's meaning. Allegory, as a figure of speech, involves a representation of one thing intended to evoke the representation of another, carrying a meaning beyond or in addition to the immediate literal sense [1]. In every allegory, there is a twofold sense: the immediate or historical meaning derived from the words, and an ultimate meaning concerned with the things signified by those words [1].
Literal interpretation generally seeks to understand the text in its most straightforward, plain sense, considering the historical, grammatical, and cultural context. This approach emphasizes what the words would have meant to their original audience. For instance, when interpreting passages like Jeremiah 24:7, a literal reading focuses on God's promise to the exiles that they would "know" the Lord as a personal God and be completely committed to Him, becoming "my people" and He "their God" [6]. Similarly, the promise of forgiveness and forgetting iniquity in Jeremiah 31:34 is understood as applying specifically to Israel, and secondarily to all believers [5].
However, even within a generally literal framework, interpreters recognize that the Bible employs figurative language, including parables and metaphors, which are not meant to be taken literally in every detail. Parables, for example, are stories that typically express an analogy between an aspect of life and a spiritual truth [3]. To understand a parable, it is crucial to identify the central analogy, consider its historical context, and understand it within the broader Gospel narrative [3]. Speculative allegorical meanings that were not intended by the author should not be sought in every element of a parable [3]. For instance, the parable in Matthew 13:3-9 addresses the varied responses to Jesus's message, and its interpretation (Matthew 13:18-23) focuses on the central analogy rather than assigning allegorical significance to every detail [3].
Allegorical interpretation, in contrast, often looks for deeper, symbolic meanings beyond the surface text. This method can be seen in how some interpreters connect Old Testament events or figures to New Testament realities. For example, the word "decease" (Greek: exodus) in 2 Peter 1:15, referring to Peter's departure, is noted for its connection to the Transfiguration where Moses and Elijah discussed Christ's "decease," and to the "departing of Israel" from Egypt in Hebrews 11:22, suggesting a symbolic parallel between these events and the saints' deliverance [7].
While allegorical interpretation can uncover rich theological connections, it also carries the risk of imposing meanings not intended by the original author. The challenge lies in discerning when a text is meant to be understood literally and when it employs figurative language that points to a deeper truth. For instance, the phrase "King of the (eternal) ages" in 1 Timothy 1:17 is literally translated from the Greek, but its meaning extends to convey the everlasting nature of God's reign, connecting to concepts like "life everlasting" [2]. Similarly, the description of God making "all things new" in Revelation 21:5 uses the Greek word kaina, implying a change from the old rather than merely recent, suggesting a profound transformation [4].
The careful interpreter must distinguish between genuine figurative language, such as parables or metaphors, and an arbitrary allegorizing of texts intended to be understood literally. The goal is to understand the author's intended meaning, whether that meaning is conveyed directly or through symbolic representation.
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”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 1:17: A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [BENGEL]. the King, eternal--literally, "King of the (eternal) ages." The Septuagint translates Exo 15:18, "The Lord shall reign for ages and beyond them." Psa 145:13, Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (Ti1 1:16) suggested here "the King eternal," or everlasting. It answers also t”
- 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.”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 21:5: sat--Greek, "sitteth." all things new--not recent, but changed from the old (Greek, "kaina," not "nea"). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul. unto me--so Coptic and ANDREAS. But A, B, Vulgate, and Syriac omit. true and faithful--so ANDREAS. But A, B, Vulgate, Syriac, and Coptic transpose, "faithful and true" (literally, "genuine").”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:34: True, specially of Israel (Isa 54:13); secondarily, true of believers (Joh 6:45; Co1 2:10; Jo1 2:20). forgive . . . iniquity . . . remember . . . no more-- (Jer 33:8; Jer 50:20; Mic 7:18); applying peculiarly to Israel (Rom 11:27). Secondarily, all believers (Act 10:43).”
- Jeremiah (Protestant academic) “Tyndale House on Jeremiah 24:7: 24:7 The Lord would do a marvelous work in the hearts of the exiles, helping them to recognize (literally know) . . . the Lord as a personal God (1 Chr 28:9; Pss 9:10; 36:10; Isa 19:21; 52:6; Dan 11:32; Hos 2:20; Titus 1:16; 1 Jn 4:6-8). • They will be my people, and I will be their God: God’s covenant with Israel would become a personal reality to them (Exod 6:7; 19:5; Deut 29:13; Rev 21:7). • wholeheartedly: The exiles would not mix religious loyalties; they would be completely committed to the one true God.”
- 2 Peter (Presbyterian) “Jamieson, Fausset & Brown on 2 Peter 1:15: endeavour--"use my diligence": the same Greek word as in Pe2 1:10 : this is the field in which my diligence has scope. Peter thus fulfils Christ's charge, "Feed My sheep" (Joh 21:16-17). decease--"departure." The very word ("exodus") used in the Transfiguration, Moses and Elias conversing about Christ's decease (found nowhere else in the New Testament, but Heb 11:22, "the departing of Israel" out of Egypt, to which the saints' deliverance from the present bondage of corruption answers). "Tabernacle" is another term found here as well as there (Luk 9”