Metaphors are comparisons that don’t often utilize simile words like or as. While similes are comparative of two or more items, metaphors directly associate them. They are a substitute for literal language; thus extra attention toward the interpretive impact of the chosen metaphors is important. Metaphors provide persuasive and emotive functions that depend upon content to fully express concepts. But, meaning and truth must be found in the literal regard of the words first, before the analysis of metaphorical imaging should be considered.
Metaphors can be separated into the two categories of Rhetorical Metaphor and Semantic Metaphor.[1] Rhetorical Metaphor is the fuzzy edged usage of words imaging the brain with resemblances to known elements, attributes, and concepts in the reader’s world. [2] Semantic Metaphor represents the different frameworks of meaning that changes ideas when they are interacted by metaphorical images. [3] Basically, Rhetorical Metaphors connect to the reader and add to a deeper understanding or persuasion, while Semantic Metaphors interact with the meaning to possibly change the idea completely.
Modern-day scholarship offers several competing theories concerning metaphors in Scripture. [4]
1. Substitution Theory – Metaphor raises the bar of rhetoric meaning, but remains the literal interpretation of the words; thus metaphor is a ‘substitute’ for literal language.[5] Aristotle defined this substitution as the application of a strange term/name by transference. [6]
2. Interaction Theory – Metaphor considered ordinary language and merely an expression of how people think, preventing them from being substitutable. [7]
3. Comparison Theory – Metaphor is device for seeing one domain in terms of another as an ornamental function. [8]
4. Master Trope Assertion – Early works of Barth and Heidegger enriched postmodern theology by applying the four master tropes of rhetoric (metaphor, metonymy, synecdoche, and irony) in their analysis. [9]
Within these theories are debates about all manner of mysteries revealed by the Word of God, such as aspects of Atonement, Resurrection Narratives, Substitution, the Figure of Christ, Paul’s discourse on death, and the Triune Godhead. Professional Theologists can be assured that they will be confronted often in their interpretation of the Bible with these popular theories that pit different denominations and personal beliefs that leads to a darkness of understanding and a stoppage of spiritual growth. When Professional Theologists then confirm their interpretation based upon the typological surety within the Word of God, scholars are likely to argue persistently and loudly without the ability to maintain consistency in their opinions when compared to the entire Truth of the Bible.
There seems to be a bit of narrow focus by modern-day scholars that argues a certain word or phrase or teaching within Scripture as if it were stand-alone. Yet, the inerrant Word of God does not say some Truth and some falseness. Every part of Scripture is the Truth of God; therefore, metaphors and similes must agree with that Truth in their interpretive meanings, or the interpretation is flawed. As Professional Theologists advance in their deeper study of typological connections, a more detailed presentation and practice of translating metaphors will be taught. Until then, students should practice recognizing the different metaphors and similes with the understanding that the various theories in scholarship today create different interpretations accordingly; great care in the handling of metaphors is recommended.
Bibliography
Aristotle. Loeb Classical Library: The Poetics. Cambridge, Mass; London: Harvard University Press; William Heinemann Ltd., 1982.
Klemm, David E. "Toward a Rhetoric of Postmodern Theology: Through Barth and Heidegger." Journal of the American Academy of Religion 55, no. 3 (1987): 443-469.
Lawrie, Douglas. "Of Proverbs, Metaphors and Platitudes." Journal of Northwest Semitic Languages 32, no. 2 (2006).
Mojola, A. Ototsi. "Theories of Metaphor in Translation with Some Reference to John 1:1 and I John 1:1." Bible Translator 44, no. 3 (1993): 341-347.
Sabou, Sorin. Between Horror and Hope: Paul's Metaphorical Language of Death in Romans 6:1-11. Milton Keynes; Waynesboro, GA: Paternoster, 2005.
Footnotes
[1] Sorin Sabou, Between Horror and Hope: Paul's Metaphorical Language of Death in Romans 6:1-11 (Milton Keynes; Waynesboro, GA: Paternoster, 2005), 44-45.
[2] Ibid., 51-52.
[3] Ibid., 52.
[4] Douglas Lawrie, "Of Proverbs, Metaphors and Platitudes," Journal of Northwest Semitic Languages 32, no. 2 (2006): 62.
[5] Sabou, 44-45.
[6] Aristotle, Loeb Classical Library: The Poetics (Cambridge, Mass; London: Harvard University Press; William Heinemann Ltd., 1982), 21.7-14.
[7] A. Ototsi Mojola, "Theories of Metaphor in Translation with Some Reference to John 1:1 and I John 1:1," Bible Translator 44, no. 3 (1993): 341-347.
[8] Ibid.
[9] David E. Klemm, "Toward a Rhetoric of Postmodern Theology: Through Barth and Heidegger," Journal of the American Academy of Religion 55, no. 3 (1987): 443-469.
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About the Author
Kathy L. McFarland is President and Founder of Becker Bible Ministries, Inc. and the Becker Professional Theology Academy. She is also a Becker Bible Studies Teacher and author of Guided Bible Studies for Hungry Christians. She has received her Bachelor of Science degree in Religious Studies from Liberty University, is on track for the Master of Divinity (Professional Ministries Track) degree from Liberty Baptist Theological Seminary & Graduate School in 2016 and will be seeking a Doctor of Philosophy Degree in Theology and Apologetics beginning in the fall of 2016. She is the originator of the newest theological movement to encourage Christian leaders to minister within the modern-day marketplace as Professional Theologists. She is also the Curriculum Developer for Becker Professional Theology Academy and a teaching faculty member. Kathy's favorite studies to teach include the connections between Old Testament exegesis, Christian Apologetics, and Bible typology and mysteries.
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