Chapter 10: Figures of Speech

There is not a language in the history of the world that has not employed the use of figures of speech. It is natural to the way we think to make comparisons and analogies. It should not surprise us that we find within the biblical text the frequent use of figurative language used convey, illustrate, and teach the truth of God. It has been suggested that there exists a divine harmony between the natural and spiritual world. Is it not reasonable to understand that He who created childbearing would draw upon His handiwork to explain the mystery of the new birth to Nicodemus? God, who orders all things according the counsel of His will, certainly took particular care in what has been made and is seen, to illustrate and excite our minds to such things as are not seen.

The primary sources for figurative language found in the Bible are the physical features of the land of Israel, the manners and customs of her people, and the worship of God by them. Nothing is dispensable. From mountains to valleys, animals and men, the text of Scripture makes use of all things seen to furnish the world with language in the explanation of that which is unseen. Because figurative language is readily recognizable, it is not necessary to lay strict rules for making a determination. An axiom of biblical interpretation is that words should be understood in their literal sense except when a literal interpretation results in contradiction or absurdity. The problem with this axiom is that it is highly subjective to the perception of the interpreter. In light of this, the same general principles in determining the grammatico-historical sense should be employed with the interpretation of figurative language. We should also begin with the understanding that God intends to communicate with us. And if done by metaphor, allegory, parables, and symbols, their use is not to obscure meaning but rather to illumine. It is possible to be careless in our interpretation of the Scriptures, but careful study and attention to the author’s context, scope, and plan will safeguard our understanding.

The figurative language of Holy Scripture can be divided into two camps: figures of words and figures of thought. Figures of words are confined to a single word. Figures of thought require several words or sentences. This chapter deals with figures of words.

Metaphors and metonymy are figures of words. Similes, allegories, and parables are figures of thought. An example of a metaphor can be found in Luke 13:32 where Jesus said, “..Go ye, and tell that fox…” A metonymy is a figure of speech whereby one entity is used to stand for an associated entity. A well-known example is “The pen is mightier than the sword” where writing is represented as military force. In Job 34:6 the KJV reads, “..my wound is incurable..” where the Hebrew gives arrow (chets) for what is translated wound. The word arrow is used to mean a wound caused by an arrow. In Luke 16:29 we see Moses and the prophets being used to stand for the writings which they authored. In Hosea 1:2 we read, “…the land hath committed great whoredom” where land is used in metonymy for the people living in the land. Metonymy may also be used to signify something. In Isaiah 22:22 “…the key of the house of David...” is used to signify control or authority over the house of David.

A synecdoche is classed with figures of words where a part stands for the whole, or an individual for a group. In Luke 2:1 we learn that Caesar Augustus sent out a decree to “tax all the world” where only the Roman Empire is meant. Personification and apostrophe are similar figures of words found frequently in Scripture. Jesus instructs us in Matthew 6:34 to “…take no thought for the morrow: for the morrow shall take thought for things of itself.” We can see in this example that “tomorrow” is being pictured as a living, thinking person. Personification is most frequently found in the poetic books of the Bible as might be expected. Apostrophe is similar, but differs in that the author directs speech to an imaginary or abstract idea. In 2 Samuel 28:33 we see King David in deep grief over the death of his son Absalom speaking to him in his lamentation.

Other forms of expression that ought to be recognized in Scripture are interrogatory forms, hyperbole, and irony. These all have their place in the Word of God being used to bring the force of truth upon the hearer and reader. Who is not deeply impressed by the words of the Apostle Paul in Romans 8:33-34 where interrogating questions are brought to the mind, “Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, and yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” Hyperbole exaggerates an object or idea beyond reality. This ought not to be thought of in the negative. It is a style of speech used to engender strong emotion or leave an indelible impression. Consider John 21:25 where we read, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that event he world itself could not contain the books that should be written. Amen.” Finally, irony where a speaker or writer is saying the very opposite of what is being communicated, can leave a lasting impression. Elijah’s ironical mockery of the prophets of Baal in 1 Kings 18:27 certainly left an impression upon on all who heard.