聖經中最常出現的文學手法有以下這六組、十五種的象徵性語言和修辭語法。筆者認為第五組的「轉喻」、「提喻」、「對比提喻」和「重名詞彙」屬於修辭語法。基本上，這十五種都是一般文藝作品、也是聖經上常見的文學手法。在創世記一～十一章，大量豐富地被運用。 

所有以象徵語言或修辭語法呈現的文學寫作，某種程度，都是讓人產生認知性聯想或畫面式想像。聯想力與想像力，是讀者享受文學作品不可或缺的能力。聖經不僅是神學的，也是文學的寫作；缺乏聯想力和想像力，不僅難以享受經文閱讀的樂趣，也常難以進一步理解經文更豐富的意涵，或可能就易於誤解和曲解經文。如此，就更不用說要在解經後對經文有屬靈與信仰的聯想，能幫助應用和行動。這樣，經文就難以達到幫助人歸正與學義的目的。教會主日信息的經文選取，常見老講些明顯字面意思的經文，其中有部分原因，就是講員不太知道如何掌握更多文體與豐富文學手法的經文，殊屬可惜。 

聯想力和想像力是神賦予人、也是人有神形象樣式的一部份。神使用「擬人格化」和「動物同形化」來自我描述，就是祂賦予人有聯想力與想像力最好的明証。許多人的聯想力與想像力，在人類遠離神、以別的事物替代後，逐漸被弱化甚至失去。神喜悅我們進入祂豐富想像力的世界。各種象徵語言的文學手法，儘管都是以文字呈現聯想與想像，彼此之間還是略有差異的。 

The Bible frequently employs a variety of literary devices, which can be categorized into six groups encompassing fifteen types of symbolic language and rhetorical figures. The author posits that the fifth group—comprising metonymy, synecdoche, merism, and hendiadys—belongs specifically to the realm of rhetoric. Broadly speaking, these fifteen devices are commonly found in general literary works as well as in the Bible. In Genesis chapters 1–11, they are extensively and richly utilized.

• Metaphor and Simile
• Parable and Allegory/Fable
• Hyperbole and Picturesque Language
• Anthropomorphism, Personification, and Zoomorphism
• Metonymy, Synecdoche, Merism, and Hendiadys
• Wordplay and Allusion/Echo

All literary compositions that employ symbolic language or rhetorical techniques evoke cognitive associations or vivid mental imagery to some degree. The capacities for association and imagination are essential for readers to fully appreciate literary works. The Bible is not only a theological text but also a literary one; without these faculties, readers may struggle to enjoy the text or grasp its deeper meanings. This can often lead to misunderstanding or misinterpreting Scripture. More crucially, without proper interpretation, readers may fail to relate Scripture to their spiritual lives and faith, which hinders its application in practice. As a result, the text’s purpose—to guide individuals toward correction and righteousness—may remain unmet.

In many churches, sermons often focus on passages with obvious, surface-level meanings. This is partly due to preachers’ limited familiarity with the broader range of literary forms and devices in Scripture—a regrettable oversight.

The faculties of association and imagination are divine gifts, part of the imago Dei, the image of God in humanity. God’s use of anthropomorphism and zoomorphism to describe Himself serves as the clearest evidence that He endowed humans with these capacities. Unfortunately, as humanity drifted from God and sought substitutes, these faculties became weakened or were even lost. Yet, God delights in our exploration of His rich world of imagination. While all literary techniques involving symbolic language facilitate association and imagination, there are subtle distinctions between them.