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Name That Figure of Speech
- Thread starter John of Japan
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Well, yes, the 70x7 hyperbole would be one example of that. Christ was not teaching some doctrine that we should count our forgivings, but was using the hyperbole for rhetorical effect.
Christ's parables are figurative language, considered to be extended metaphors. Any class on hermeneutics, Synoptic Gospels, etc., will teach that we do not form doctrine from parables. They are Christ's sermon illustrations, designed for rhetorical effect.
This is just why it is so mistaken when amils, postmils, and preterists insist that Christ's metaphors represent some kind of affirmation of allegorical interpretation. (And oddly, the BB denizens that travel that road keep insisting to me that they do not believe in allegorizing. I still can't figure that out.)
By George, I think you've got it!
The Catholics still have not figured out that Jesus was using metaphors in the Lord's Supper.An idiom can possibly take centuries to find out.
It's raining cats and dogs today, yes literally here in Washington State.
When I show someone a picture of my wife and say "this is my wife"... well you know the rest of the story.The Catholics still have not figured out that Jesus was using metaphors in the Lord's Supper.
Not something that can be figured out, lol.
Not yet, actually just scratching the surface. As far as getting to a point of being able to recognize each instance of figurative language and properly identifying it, we're talking years, lol.
Okay, got one for you:
Hebrews 4:12
King James Version (KJV)
12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
Because I do not view man as having a soul, but rather being one, I view the figurative language here as referring to, in regards to the dividing asunder of soul and spirit, being a reference to physical death, which we see taught in regards to the Law.
In regards to dividing asunder of joints and marrow, I see this as referring to the body and "that which is within." I actually see a pretty gruesome picture, in that we have not only physical death in view, but a glimpse of the carcass as it breaks down.
What do you think?
God bless.
When I show someone a picture of my wife and say "this is my wife"... well you know the rest of the story.
If its anything like my situation, then it would be "What in the world is that pretty lady doing with that guy!"
God bless.
Oh you don't know how true that is!If its anything like my situation, then it would be "What in the world is that pretty lady doing with that guy!"
God bless.
When we first moved here my wife and I visited the church where we now have our membership.
I was standing alone, the pastor came over and asked me "what is your daughter's name?"
Of course he was mortified when I told him she is my wife and her name is Fran.
I told my wife and she was delighted.
They seem a bit too literal then??? the Literal truth was "spiritual"???....not allegorical but spiritual truth. Physical elements had a spiritual meaningThe Catholics still have not figured out that Jesus was using metaphors in the Lord's Supper.
4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
a spiritual drink, a spiritual rock but in the OT....it said it was just a rock and water???? The NT commentary adds a spiritual element
psalm78;
15 He clave the rocks in the wilderness, and gave them drink as out of the great depths.
16 He brought streams also out of the rock, and caused waters to run down like rivers.
17 And they sinned yet more against him by provoking the most High in the wilderness.
18 And they tempted God in their heart by asking meat for their lust.
19 Yea, they spake against God; they said, Can God furnish a table in the wilderness?
20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people?
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Jesus said this;
25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:
26 Ought not Christ to have suffered these things, and to enter into his glory?
27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
Figurative Language in the Bible
J. Noel Meridith
Much of the Bible is written in figurative language. To understand a passage properly, therefore, we must acquaint ourselves with the kinds of figures of speech. It is obvious that if we interpret literal language as if it were figurative, or figurative as if it were literal, we will certainly miss the meaning.
As we open our Bible let us remember first, that all words are to be understood in their literal sense, unless the evident meaning of the context forbids. Now the question comes, "How can we know figurative language?" The rules of Hermeneutics to settle this point are:
(1) The sense of the context will indicate it.
(2) When the literal meaning of a word or sentence involves an impossibility.
(3) If the literal makes a contradiction.
(4) When the Scriptures are made to demand that which is wrong.
(5) When it is said to be figurative.
(6) When the definite is put for the indefinite.
(7) When it is said in mockery. (8) By the use of common sense! (D. R. Dungan, Hermeneutics, p. 195ff.)
Let us now look at some figures of speech used in the Bible and some examples of each.
1. Simile, is a comparison in which anything is likened to another and the comparison is stated by the words "as" or "like". An example is 1Peter 1:2, "All flesh is as grass, and all the glory thereof as the flower of grass." Jesus used a striking simile in describing hypocrites in Matthew 23:27, "Ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness."
2. Similitude, is a drawn-out or prolonged simile. Jesus contrasts the man who builds on the rock and the man who builds on the sand and likens them to obedient hearers and disobedient hearers is a remarkable similitude. (Matt. 7:24-27).
3. Metaphor, is a comparison reduced to a single word expressing a similarity without the signs of comparison. The simile says that it is like it; the metaphor says it is it. In Luke 13:31-32, Jesus said of Herod, "Go and say to that fox." If he had said "Go tell that man that is like a fox," it would have been a simile, but Jesus uses the forceful metaphor. "Ye are a temple of God" is a metaphor in 1 Corinthians 3:16. In Matthew 26:26-28 Jesus took a loaf and said "this is my body" and he took a cup and said "this is my blood of the covenant"; these are metaphors. How many controversies on the Lord’s supper would be settled if brethren realized that this is metaphorical language!
4. Allegory, is a figurative application of a story or narrative. This is a figurative sentence or discourse in which the principal subject is described by another subject resembling it in its properties and circumstances. Paul's stated allegory in Galatians 4:21ff is a classic in the New Testament. We as Isaac are children of promise and of the freewoman. Paul's description of the Christian armor in Ephesians 6:11-17 is listed in the standard works as an allegory. It is certainly worthy of study in our fight against sin and Satan.
5. Metonymy, is a figure of speech which exchanges the name of one thing for that of another on account of some relation between them. Here are some varieties of the figure. (a) The cause is stated, but the effect is meant. (Luke 16:29). "They have Moses and the prophets", i.e., their writings. (b) The affect is named when the cause is meant. (Luke 2:30). "For mine eyes have seen thy salvation", i.e., have seen the Lord's Christ, the source of salvation. (Cf. verse 26). (c) The name of the container is used to denote the thing contained. (1 Cor. 11:26). "For as often as ye ... drink the cup", i.e., drink the contents of the cup. They could not very well literally drink the container! (d) Parents are put for their children or descendents. (Rom 9: 13). "even as it is written, Jacob I love, but Esau I hated," was not said of the twin boys, but their children. (Cf. Mal. 1:2-3).
6. Synecdoche, is a figure of speech in which anything less or anything more is put for the precise object meant. Here are some of the varieties. (a) The whole is put for a part. (Luke 2:1). "All the world" means the Roman Empire. (b) A part is put for the whole. (Acts 27:37). "Two hundred threescore and sixteen souls", i.e., souls is put for the whole man. (c) The genus is put for the species. (Mark 16:15). "Creature" or creation is put for moral and intelligent creation. (d) The species is used to denote the genus. (Rom. 1:16). "Greek" means Gentile. (e) A definite number is used for an indefinite. (1Cor. 4:19). "Five" is put for very few; "ten thousand" for very many.
7. Irony, is a figure in which what is meant is the opposite of that which is stated. (Job 12:2). "No doubt but ye are the people, and wisdom shall die with you." Elijah makes an ironical ridicule of the prophets of Baal in 1 Kings 18:27.
8. Sarcasm, is a satirical remark uttered with scorn or contempt; a taunt; a gibe; a cutting jest. The soldiers kneeled before Jesus mocking him, saying, "Hail, King of the Jews!" It was bitter sarcasm.
9. Hyperbole, is a manifest and impressive exaggeration for the purpose of expressing the full force and increasing the vividness of the subject presented. (Psalm 119:136). "Streams of water run down mine eyes, because they observe not thy law."
10. Personification, is a figure that clothes inanimate objects with the attributes of things animate. (Isa. 55:12). "The hills shall break forth before you into singing; and all the trees of the field shall clap their hands."
11. Paronomasia, is a play upon words, a figure in which a word is repeated with a variation in the sense. (Matt. 8:22) "Follow me; and leave the dead to bury their own dead."
12. Anthropomorphism, is a figure which ascribes human features or elements of the human form to God. (1 Pet. 3:12). "For the eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon them that do evil."
13. Paradox, is a figure in which opposites are seemingly affirmed of one and the same subject. (Matt. 10:39). "He that findeth his life shall lose it; and he that loseth his life for my sake shall find it." (2 Cor. 12:10). "When I am weak, then am I strong."
14. Parable, comes from the two Greek words, para, beside, and ballein, to throw; hence to throw or place beside. It is a story by which something real in life is used as a means of presenting a spiritual or moral thought. The simple definition, "An earthly story with a heavenly meaning", is excellent. The word "parable" is used in a broad sense in the Bible often including other figures of speech. Jesus was a master of the parables. Nell R. Lightfoot in a fine work entitled The Parables of Jesus, lists forty-six parables Jesus taught. In Matthew 13:45-46, is a short parable on the value of the kingdom of heaven which is compared to a "pearl of great price." In the parable of the sower (Luke 8:4-8), the interpretation is given by Jesus (Luke 8:9-11).
15. Prolepsis, is an anticipating, especially, the describing of something before it has been done. Thus we read of Bethel at the time of Abraham (Gen. 12:8), and yet it was not till later at the time of Jacob's flight that it received its name (Gen. 28:10-19). In Abraham's day it was called Luz. It was, however, called Bethel in his day of anticipation. – From the Gospel Advocate
25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:
26 Ought not Christ to have suffered these things, and to enter into his glory?
27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
Figurative Language in the Bible
J. Noel Meridith
Much of the Bible is written in figurative language. To understand a passage properly, therefore, we must acquaint ourselves with the kinds of figures of speech. It is obvious that if we interpret literal language as if it were figurative, or figurative as if it were literal, we will certainly miss the meaning.
As we open our Bible let us remember first, that all words are to be understood in their literal sense, unless the evident meaning of the context forbids. Now the question comes, "How can we know figurative language?" The rules of Hermeneutics to settle this point are:
(1) The sense of the context will indicate it.
(2) When the literal meaning of a word or sentence involves an impossibility.
(3) If the literal makes a contradiction.
(4) When the Scriptures are made to demand that which is wrong.
(5) When it is said to be figurative.
(6) When the definite is put for the indefinite.
(7) When it is said in mockery. (8) By the use of common sense! (D. R. Dungan, Hermeneutics, p. 195ff.)
Let us now look at some figures of speech used in the Bible and some examples of each.
1. Simile, is a comparison in which anything is likened to another and the comparison is stated by the words "as" or "like". An example is 1Peter 1:2, "All flesh is as grass, and all the glory thereof as the flower of grass." Jesus used a striking simile in describing hypocrites in Matthew 23:27, "Ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness."
2. Similitude, is a drawn-out or prolonged simile. Jesus contrasts the man who builds on the rock and the man who builds on the sand and likens them to obedient hearers and disobedient hearers is a remarkable similitude. (Matt. 7:24-27).
3. Metaphor, is a comparison reduced to a single word expressing a similarity without the signs of comparison. The simile says that it is like it; the metaphor says it is it. In Luke 13:31-32, Jesus said of Herod, "Go and say to that fox." If he had said "Go tell that man that is like a fox," it would have been a simile, but Jesus uses the forceful metaphor. "Ye are a temple of God" is a metaphor in 1 Corinthians 3:16. In Matthew 26:26-28 Jesus took a loaf and said "this is my body" and he took a cup and said "this is my blood of the covenant"; these are metaphors. How many controversies on the Lord’s supper would be settled if brethren realized that this is metaphorical language!
4. Allegory, is a figurative application of a story or narrative. This is a figurative sentence or discourse in which the principal subject is described by another subject resembling it in its properties and circumstances. Paul's stated allegory in Galatians 4:21ff is a classic in the New Testament. We as Isaac are children of promise and of the freewoman. Paul's description of the Christian armor in Ephesians 6:11-17 is listed in the standard works as an allegory. It is certainly worthy of study in our fight against sin and Satan.
5. Metonymy, is a figure of speech which exchanges the name of one thing for that of another on account of some relation between them. Here are some varieties of the figure. (a) The cause is stated, but the effect is meant. (Luke 16:29). "They have Moses and the prophets", i.e., their writings. (b) The affect is named when the cause is meant. (Luke 2:30). "For mine eyes have seen thy salvation", i.e., have seen the Lord's Christ, the source of salvation. (Cf. verse 26). (c) The name of the container is used to denote the thing contained. (1 Cor. 11:26). "For as often as ye ... drink the cup", i.e., drink the contents of the cup. They could not very well literally drink the container! (d) Parents are put for their children or descendents. (Rom 9: 13). "even as it is written, Jacob I love, but Esau I hated," was not said of the twin boys, but their children. (Cf. Mal. 1:2-3).
6. Synecdoche, is a figure of speech in which anything less or anything more is put for the precise object meant. Here are some of the varieties. (a) The whole is put for a part. (Luke 2:1). "All the world" means the Roman Empire. (b) A part is put for the whole. (Acts 27:37). "Two hundred threescore and sixteen souls", i.e., souls is put for the whole man. (c) The genus is put for the species. (Mark 16:15). "Creature" or creation is put for moral and intelligent creation. (d) The species is used to denote the genus. (Rom. 1:16). "Greek" means Gentile. (e) A definite number is used for an indefinite. (1Cor. 4:19). "Five" is put for very few; "ten thousand" for very many.
7. Irony, is a figure in which what is meant is the opposite of that which is stated. (Job 12:2). "No doubt but ye are the people, and wisdom shall die with you." Elijah makes an ironical ridicule of the prophets of Baal in 1 Kings 18:27.
8. Sarcasm, is a satirical remark uttered with scorn or contempt; a taunt; a gibe; a cutting jest. The soldiers kneeled before Jesus mocking him, saying, "Hail, King of the Jews!" It was bitter sarcasm.
9. Hyperbole, is a manifest and impressive exaggeration for the purpose of expressing the full force and increasing the vividness of the subject presented. (Psalm 119:136). "Streams of water run down mine eyes, because they observe not thy law."
10. Personification, is a figure that clothes inanimate objects with the attributes of things animate. (Isa. 55:12). "The hills shall break forth before you into singing; and all the trees of the field shall clap their hands."
11. Paronomasia, is a play upon words, a figure in which a word is repeated with a variation in the sense. (Matt. 8:22) "Follow me; and leave the dead to bury their own dead."
12. Anthropomorphism, is a figure which ascribes human features or elements of the human form to God. (1 Pet. 3:12). "For the eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon them that do evil."
13. Paradox, is a figure in which opposites are seemingly affirmed of one and the same subject. (Matt. 10:39). "He that findeth his life shall lose it; and he that loseth his life for my sake shall find it." (2 Cor. 12:10). "When I am weak, then am I strong."
14. Parable, comes from the two Greek words, para, beside, and ballein, to throw; hence to throw or place beside. It is a story by which something real in life is used as a means of presenting a spiritual or moral thought. The simple definition, "An earthly story with a heavenly meaning", is excellent. The word "parable" is used in a broad sense in the Bible often including other figures of speech. Jesus was a master of the parables. Nell R. Lightfoot in a fine work entitled The Parables of Jesus, lists forty-six parables Jesus taught. In Matthew 13:45-46, is a short parable on the value of the kingdom of heaven which is compared to a "pearl of great price." In the parable of the sower (Luke 8:4-8), the interpretation is given by Jesus (Luke 8:9-11).
15. Prolepsis, is an anticipating, especially, the describing of something before it has been done. Thus we read of Bethel at the time of Abraham (Gen. 12:8), and yet it was not till later at the time of Jacob's flight that it received its name (Gen. 28:10-19). In Abraham's day it was called Luz. It was, however, called Bethel in his day of anticipation. – From the Gospel Advocate
We have a metaphor: "quick" = "living."
We have another metaphor: "sword."
We have personification: "a discerner of the thoughts and intents of the heart."
I do not view "dividing asunder" as figurative. I am a trichotomist, but believe that you cannot divide the soul and spirit, contra Asian monism. However, there is a dividing point. I would translate the Greek there as "dividing point between the soul and spirit."
At death?
James 2:26 For as the body without the spirit is dead, so faith without works is dead also.
Matthew 27:50 And Jesus cried again with a loud voice and yielded up his spirit.
In my trichotomy, the soul and spirit cannot be divided, so at death they are separated (together) from the body.
OK
Ecclesiastes 12:7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
Would also include the soul then.
Yep!
Here are a few more figures of speech used in the Bible. With some of these, you can only see the figure in the KJV because other translations remove them, but they are there in the Hebrew or Greek:
Ellipsis. The omission of a word or words necessary to the complete construction of a sentence. Psalm 27:13; 2 Corinthians 5:13 (KJV or NKJV).
Brachylogy. Similar to the above, but the non-repetition of a word necessary to complete the sentence (Romans 11:18).
Constructio Praegnans. Where a preposition is joined to a verb to which is does not really belong (Psalm 74:7; 2 Timothy 4:18).
Zeugma. Two nouns are construed with one verb, though only one of them suits the verb (Luke 1:64; 1 Corinthians 3:2, KJV).
Epizeuxis. The simple repetition of a word to strengthen an expression (Genesis 22:11; Isaiah 40:1).
I believe you are mixing up what "spiritual" actually is. You can say, "Believe in Christ" and that is a very spiritual statement, though there are no figures of speech in it. You can then say, "Hit that ball a mile," which is a figure of speech but has no spiritual meaning at all. What is spiritual is what relates to the spirit, either the Holy Spirit or the regenerated human spirit. (The lost person's spirit is dead.)They seem a bit too literal then??? the Literal truth was "spiritual"???....not allegorical but spiritual truth. Physical elements had a spiritual meaning
So spiritual things in the Bible can be illustrated by figures of speech, but are not made spiritual simply by using a figure of speech. As I have already pointed out in several posts, a figure of speech simply is a rhetorical device to make a point. Truly spiritual words are those which have to do with spiritual things.
Now, as I have tried to explain to you and others here on the BB over and over (but apparently failed), "allegorical" or "spiritual" interpretation has nothing to do with figures of speech, but is a method of interpreting plain, literal (and spiritual) statements of Scripture in a non-literal way.
Note especially that statement that "if we interpret literal language as if it were figurative, or figurative as if it were literal, we will certainly miss the meaning."
The problem with preterism, amillennialism, and postmillennialism is that these positions interpret literal language "as if it were figurative" over and over, and never tell us what figure of speech we are looking at. When they do that, they are not interpreting with a grammatical-historical hermeneutic. They are using allegorical interpretation. Then the question is, who is the authority in allegorical interpretation? It is the one interpreting--no one else.
John of Japan,
Hello John,
you said;[What is spiritual is what relates to the spirit, either the Holy Spirit or the regenerated human spirit. ]
Yes, However ...perhaps there are other things that enter in.
I am thinking of Jesus speaking with Nicodemus here:
10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
John....I believe "heavenly things" pertain to "Spiritual Things " also.
If Jesus makes a distinction saying there are earthly things. it just seems as if it means more than the realm in which the 'things " pertain.
In other words....think of Pauls language in the last half of 1cor15....
44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
47 The first man is of the earth, earthy; the second man is the Lord from heaven.
48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
yes they can....
Yes...everyone agrees in part with this description....but what is being revealed is where the difference seems to come in
Do you believe James was"allegorical here,or literal, or....Spiritual???
13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
15 And to this agree the words of the prophets; as it is written,
16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
18 Known unto God are all his works from the beginning of the world.
19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Hello John,
I might not have made it clear enough...let's see if we can clarify.
Agreed...no problem here...But could I expand this a bit?
you said;[What is spiritual is what relates to the spirit, either the Holy Spirit or the regenerated human spirit. ]
Yes, However ...perhaps there are other things that enter in.
I am thinking of Jesus speaking with Nicodemus here:
10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
John....I believe "heavenly things" pertain to "Spiritual Things " also.
If Jesus makes a distinction saying there are earthly things. it just seems as if it means more than the realm in which the 'things " pertain.
In other words....think of Pauls language in the last half of 1cor15....
44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
47 The first man is of the earth, earthy; the second man is the Lord from heaven.
48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
yes they can....
no...the figure does not make the thing Spiritual.....That which is Spiritual already is....the figure seeks to illustrate the concealed truth ...
Yes...everyone agrees in part with this description....but what is being revealed is where the difference seems to come in
Do you believe James was"allegorical here,or literal, or....Spiritual???
13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
15 And to this agree the words of the prophets; as it is written,
16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
18 Known unto God are all his works from the beginning of the world.
19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Wouldn't we just look at "quick" as an Old English term for life? One of the things that I look at is the union between the Word, the WORD, and God, where I would see a literal aspect to the statement.
Gotcha.
Gotcha.
Nor do I. Having a dichotomous view I view the "soul" as a reference to the person, which would make the dividing of soul (person, which relates in large part to man in his body) and spirit referring to God taking the life of a person based on violation of His will (Law).
A passage that illustrates that would be...
2 Corinthians 3:6
King James Version (KJV)
6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
The "Word" that would have been relevant to the Hebrews would have been the Word they received from God through Moses, and prior to this statement is Hebrews 3 which demonstrates...death. They died in the wilderness.
I would agree, as the spirit is still the person, though the body does not remain the person at death, it simply houses the person.
Could you explain what you mean here in more detail?
Agreed, though for a different reason, lol.
God bless.
Okay.
Well, of course. But then in that case we are still interpreting literally. Heaven is a literal, physical place. When my grandfather's book on Heaven was published by Moody Press back in the 1940's, he insisted they capitalize Heaven because it is a literal place just like New York is.
Again, just because something is spiritual does not mean it is not literal and not physical.
Now you are getting into dangerous territory. Figures of speech are not to illustrate concealed truth but revealed truth.
Spiritual, literal, and non-allegorical. Those were real Gentiles. So what is your point?
"Quick" is a Middle English adjective for "living" (not the noun "life"). I don't see your stated union in this verse. That would be an allegorical interpretation to me.
The Greek word for "dividing asunder" is merismos, defined by the Friberg Analytical Lexicon: "as a process dividing up, division, separation." Thus, my translation would use the term "dividing point." The metaphor is a sharp, two-edged sword, which can pierce right down into the bone. So the metaphorical point is that there is within a human a place where the spirit and soul are joined together eternally. In other words, the spirit and soul, though one, are distinct. The Word of God brings conviction to the soul, and the spirit can thus be caused to live. (It is dead in a lost person.)
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