How to Interpret Figurative Language in Biblical Prophecy

An important guideline for understanding prophecy is to identify figurative passages by following the ordinary rules of language in making the distinction between literal and nonliteral. By way of review, let us apply the three basic guidelines to the specific question of prediction in Scripture.

1. Some language is obviously figurative because it would be absurd to understand it literally.

The moon might literally be turned into a vast pool of blood (Joel 2:31); a branch could conceivably grow out of a human being (Isa. 11:1); a literal mountain could be removed (Zech. 4:7)—but none of those things is likely. On the surface, they do not seem to be literal predictions of literal events to come. They were intended by the author and understood by the original readers just as we understand them today: as picture language. The task of the interpreter is to discover the literal meaning intended in the picture.

Dreams are one of the ways of revelation in the Bible, particularly in prophecy. When Pharaoh dreamed that seven healthy ears of corn would eat up seven blasted ears of corn, neither Pharaoh, his courtiers, nor his wise “prophets” understood that as a prediction of something that would literally come to pass. On the surface, it was intended to refer to an ordinary human event. So the search was on to interpret the prophecy, to find the literal meaning of an obvious figure. Daniel and Revelation are both filled with marvelous imagery of fantastic animal-like creatures that have never existed. To take those as prophecies of the appearance of literal beasts fitting such descriptions would not only trivialize the work of the prophet, it would be an unforgivable putdown of human intelligence. Many predictive passages are figurative on their face.

2. Other figurative language is so identified in the context itself.

Daniel tells us of four great beasts that appeared from the sea. The first was like a lion with eagle’s wings; the second was like a bear; the third, a leopard with four wings and four heads; and the fourth, so extraordinary that it could not be defined in terms of an animal known to the reader. What do those things signify? In the context itself, Daniel said, “These great beasts, which are four in number, are four kings, who will arise from the earth” (Dan. 7:17).

When Christ stood before the temple He predicted, “Destroy this temple and in three days I will raise it up” (John 2:19). That could be a prediction of a literal event, and His hearers took it that way. But in the immediate context there is an explanation. “But He was speaking of the temple of His body” (v. 21). The result was that the disciples remembered His prediction after the prophecy was fulfilled “and they believed the Scripture, and the word which Jesus had spoken” (v. 22).

John explained many of the symbols of Revelation. The seven stars are the angels of the seven churches and the seven candlesticks are seven churches (1:20). The golden bowls full of incense are the prayers of the saints (5:8). This same passage identifies “the Lion that is from the tribe of Judah,” “the Root of David,” and “the Lamb” as references to Jesus Christ.

Those who are arrayed in white robes are the ones who come out of great tribulation, and the white robes symbolize their forgiveness in Christ (7:13–14). Jerusalem is figuratively called “Egypt” and “Sodom” (11:8). The great dragon, the old serpent, is identified as the devil, Satan, and the deceiver (12:9). The seven heads are seven mountains (17:9). The ten horns are ten kings (17:12). The waters are peoples, multitudes, and nations (17:15). The woman is the great city, the capital of the whole world (17:18).

Symbolic and typical language is often defined in the context quite clearly. The interpreter must not impose literal or other meanings on those symbols.

3. Other Scriptures may identify an apparently literal statement as having a figurative meaning.

This is not a normal rule for understanding human language. It is only valid because all Scripture is God-breathed. As we have seen earlier, later Scripture may legitimately interpret earlier, because the Holy Spirit is the Author behind the authors. This does not mean it is legitimate for contemporary interpreters to take a literal passage and impose on it a figurative meaning. We hold that Scripture alone is inspired in this unique way. Only the biblical writers are authoritative spokesmen for God in giving wholly true revelation. Present-day interpreters are illuminated by the Holy Spirit, but their interpretation is subject to error and should have as its object the identification of the author’s own intended meaning.

But that which is not legitimate for the contemporary interpreter is quite legitimate for the Son of God or for His authorized spokesmen of divine revelation, the apostles in the New Testament.

For example, when God predicted that there would be war between the descendants of Eve and the descendants of the serpent (Gen. 3:15), a literal understanding of that would lead one to expect a continuing war between men and snakes, with men crushing snakes’ heads and snakes biting men’s heels. However, subsequent Scripture does not reveal any such battle between people and snakes. On the other hand, it does reveal, as its main theme, the war between Satan and the powers of evil, and God’s forces, with Eve’s descendants as the battleground. The serpent is used in Scripture as a symbol of Satan (Rev. 12:9; 20:2). In fact, in the Genesis account, it was not the animal that was the focal point but rather the satanic power of darkness embodied in the serpent. Furthermore, the seed of the woman, although ordinarily a figure of the descendants of the woman, has gradually come to have a special meaning, culminating in Paul’s interpretation: “He does not say, ‘And to your seeds,’ as referring to many; but rather to one, ‘And to your seed,’ that is, Christ” (Gal. 3:16). The promise to Eve was fulfilled in the New Testament person of the Descendant, the Man, the Deliverer who would vanquish Satan and crush his power.

All of subsequent revelation seems to flow out of that original prediction. Subsequent revelation then interprets the prediction in its profound meaning, with cosmic implications.

Note again that figurative does not mean “mythical.” The most profound of all truths may be expressed in nonliteral language. The goal of interpretation is to discern what the figure points to because the thing figured is to have a literal fulfillment in history. Predictions in Scripture, therefore, should be taken at their face value. If there are no compelling reasons to understand a nonliteral meaning, the literal meaning is to be accepted. Since the compelling reasons are limited to the above, present-day interpreters are not free to assign figurative or “spiritual” meanings to prophecy. Scripture itself is the authority, not the interpreter.