Guide for the Perplexed, by Moses Maimonides, Friedländer tr. [1904], at sacred-texts.com
IT is undoubtedly clear and evident that most prophecies are given in images, for this is the characteristic of the imaginative faculty, the organ of prophecy. We find it also necessary to say a few words on the figures, hyperboles, and exaggerations that occur in Scripture. They would create strange ideas if we were to take them literally without noticing the exaggeration which they contain, or if we were to understand them in accordance with the original meaning of the terms, ignoring the fact that these are used figuratively. Our Sages say distinctly Scripture uses hyperbolic or exaggerated language and quote as an instance, "cities walled and fortified, rising up to heaven" (Deut. i. 28). As a hyperbole our Sages quote, "For the bird of heaven carries the voice" (Eccles. x. 20); in the same sense it is said, "Whose height is like that of cedar trees" (Amos ii. 9). Instances of this kind are frequent in the language of all prophets; what they say is frequently hyperbolic or
exaggerated, and not precise or exact. What Scripture says about Og, "Behold, his bedstead was an iron bedstead, nine cubits its length," etc. (Deut.), does not belong to this class of figures, for the bedstead (eres, comp. arsenu, Song of Sol. i. 16) is never exactly, of the same dimensions as the person using it; it is not like a dress that fits round the body; it is always greater than the person that sleeps therein; as a rule, is it by a third longer. If, therefore, the bed of Og was nine cubits in length, he must, according to this proportion, have been six cubits high, or a little more. The words, "by the cubit of a man," mean, by the measure of an ordinary man, and not by the measure of Og; for men have the limbs in a certain proportion. Scripture thus tells us that Og was double as long as an ordinary person, or a little less. This is undoubtedly an exceptional height among men, but not quite impossible. As regards the Scriptural statement about the length of man's life in those days, I say that only the persons named lived so long, whilst other people enjoyed the ordinary length of life. The men named were exceptions, either in consequence of different causes, as e.g., their food or mode of living, or by way of miracle, which admits of no analogy.
We must further discuss the figurative language employed in Scripture. In some cases this is clear and evident, and doubted by no person: e.g., "The mountains and hills shall break forth in song before you, and all the trees of the wood clap their hands" (Isa. Iv. 12); this is evidently figurative language; also the following passage--"The fir-trees rejoice at thee," etc. (ibid. xiv. 8), which is rendered by Jonathan, son of Uzziel, "The rulers rejoice at thee, who are rich in possessions." This figure is similar to that used in the phrase, "Butter of kine and milk of sheep," etc. (Deut. xxxii. 14).
And these figures are very frequent in the books of the prophets. Some are easily recognised by the ordinary reader as figures, others with some difficulty. Thus nobody doubts that the blessing, "May the Lord open to thee his good treasure, the heavens," must be taken figuratively; for God has no treasure in which He keeps the rain. The same is the case with the following passage--"He opened the doors of heaven, he rained upon them manna to eat" (Ps. lxxviii. 23, 24). No person assumes that there is a door or gate in heaven, but every one understands that this is a simile and a figurative expression. In the same way must be understood the following passages--"The heavens were opened" (Ezek. i. 1); "If not, blot me out from thy book which thou hast written" (Exod. xxxii. 32); "I will blot him out from the book of life" (ibid. ver. 33). All these phrases are figurative: and we must not assume that God has a book in which He writes, or from which He blots out, as those generally believe that do not find figurative speech in these passages. They are all of the same kind. You must explain passages not quoted by me by those which I have quoted in this chapter. Employ your reason, and you will be able to discern what is said allegorically, figuratively, or hyperbolically, and what is meant literally, exactly according to the original meaning of the words. You will then understand all prophecies, learn and retain rational principles of faith, pleasing in the eyes of God who is most pleased with truth, and most displeased with falsehood; your mind and heart will not be so perplexed as to believe or accept as law what is untrue or improbable, whilst the Law is perfectly true when properly understood. Thus Scripture says, "Thy testimonies are righteousness for ever"
[paragraph continues] (Ps. cxix. 144); and "I the Lord speak righteousness" (Isa. xlv. 19). If you adopt this method, you will not imagine the existence of things which God has not created, or accept principles which might partly lead to atheism, or to a corruption of your notions of God so as to ascribe to Him corporeality, attributes, or emotions, as has been shown by us, nor will you believe that the words of the prophets are false: for the cause of this disease is ignorance of what we have explained. These things belong likewise to the mysteries of the Law; and although we have treated them in a general manner, they can easily be understood in all their details in accordance with the above remarks.