Here’s a paradox. I read scripture literally, and yet as I read letter by letter laterally through the word I keep seeing invitations to see the stories pointing toward something else. The writer of Exodus sees Moses as a new Noah being saved by a water-borne ark, while Peter sees the ark as a figure for the saving ordinance of baptism. Indeed, he even uses the word figure:
19 By which also he went and preached unto the spirits in prison;
20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ
I Peter 3:19-21
The Book of Mormon uses a good deal of Exodus imagery in I Nephi—with Nephi as Moses, and I sometimes wonder if Laman and Lemuel didn’t taunt Nephi by saying, “Who made you a prince and a judge over us? Do you intend to slay us like you slew Laban?” (See Exodus 3:14)
Joseph Smith defends his vision by invoking Paul’s defense of his vision before Agrippa, and the Book of Mormon repeatedly asks questions like, “is there not a type in this thing?” (Alma 37:45)
I read the scriptures figuratively, trying to understand the deeper meanings in parables and scriptural events. “So, do we know anyone else besides Joseph Smith who was thrown into a pit? Yes, Jeremiah, and Joseph, and Daniel. Jonah, yes, and John the Baptist and the Savior. Pay attention in your reading to recurring patterns and experiences. Notice how often prophets share the same experiences.”
And if I start paying attention to recurring motifs and phrases, I notice how the figures moving across the page insist on the historic nature of events, naming places
Wherefore the name of the place is called Gilgal unto this day.