Symbol (3850) (parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). An illustration (Mt 13:3). In Hebrews 9:9 the idea is of something (OT Tabernacle) that serves as a model or example pointing beyond itself for later realization and thus a type or a figure. A T Robertson says parabole in Hebrews 9:9 is "applied to the old dispensation as a symbol pointing to Christ and Christianity." In Luke 4:23 Jesus uses it in the sense of a proverb. Abraham's believed that God was able to raise men from the dead and so figuratively speaking (NIV) he did receive Isaac back from the dead. In the Lxx in Nu 23:7 parabole refers to a poem or figurative discourse. In Micah 2:4 it refers to a taunt or mocking speech. John MacArthur says parabole is "A spiritual or moral truth would often be expressed by laying it alongside, so to speak, a physical example that could be more easily understood. A common, observable object or practice was used to illustrate a subjective truth or principle. That which was well known was laid alongside that which was not known or understood in order to explain it. The known elucidated the unknown. The parable was a common form of Jewish teaching....Teaching through parables and other figurative means is effective because it helps make abstract truth more concrete, more interesting, easier to remember, and easier to apply to life. When a truth is externalized in the figures of a parable, the internalizing of moral and spiritual meaning is much easier. In the series of parables in chapter 13, Jesus uses such familiar figures as soil, seed, birds, thorns, rocks, sun, wheat, tares, mustard seed, leaven, hidden treasure, and a pearl. But in these particular parables themselves the truth is not made clear, because the basic story tells nothing but the literal account, without presenting the moral or spiritual truth. It was only to His disciples that Jesus explained what the soil, the seed, the thorns, and the other figures represent. And an unexplained parable was nothing but an impossible riddle, whose meaning could only be guessed at." (Matthew: The MacArthur NT Commentary). Wuest notes parable "is an illustration thrown in alongside of a truth to make the latter easier to understand....The Greek word means “that which is thrown alongside of something else” to explain it. Thus, the tabernacle was an object lesson used to explain spiritual truth. As long as it remained an object lesson, thus a recognized institution, it was clear that the actual tabernacle to which it pointed was not yet in use. The tabernacle in Israel, and later, the temple, remained that object lesson during the history of Israel, until the veil of the temple was rent." (Hebrews Commentary - Pdf Online) Commenting on the use of parabole in Heb 11:19, W E Vine says "Parabole means a laying alongside, and signifies, not a figure, but something that resembles or corresponds to another. Thus the giving back of the offering to the offerer without the slaying, was in parabolic act a resurrection." Easton's Bible Dictionary - (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an earthly story with a heavenly meaning," as in the parables of our Lord. Instruction by parables has been in use from the earliest times. A large portion of our Lord's public teaching consisted of parables. He himself explains his reasons for this in his answer to the inquiry of the disciples, "Why speakest thou to them in parables?" (Matt. 13:13-15; Mark 4:11, 12; Luke 8:9, 10). He followed in so doing the rule of the divine procedures, as recorded in Matt. 13:13. The parables uttered by our Lord are all recorded in the synoptical (i.e., the first three) Gospels. The fourth Gospel contains no parable properly so called, although the illustration of the good shepherd (John 10:1-16) has all the essential features of a parable. Most of the uses of parable in the NT refer to the stories of Jesus which had a symbolic content and a profound spiritual application. Related Resource: Parable (Baker's Evangelical Dictionary of Biblical Theology) TDNT on the classic or Secular Greek meaning - 1. This word has the following senses: “setting beside,” “standing beside,” “aberration,” and “division.” In rhetoric it means “similitude,” “parable.” 2. Rhetoric distinguishes between the comparison, the metaphor, the metaphor which has passed into common use, the simile, the allegory, and the parable. The latter compares two things from different fields in order to elucidate the unfamiliar by means of the familiar. 3. Epic poetry makes great use of similitudes because of their illustrative power and evocative content. Gnomic poetry likes them, and so does Plato, who draws on human life or myth for illustrations. The Stoic-Cynic diatribe also uses illustrations, often in answer to objections. Aristotle thinks examples from history are more valuable than parables, but points out that the latter, as distinct from fables, take their material from real life. The effectiveness of comparisons, he says, rests on the ability to see analogy, and it is better that discerning minds should grasp the point of comparison independently. Parable and allegory often merge into one another. TDNT adds that - In the LXX parabole is mostly a rendering of mashal, which indicates likeness. At first the mashal is a proverb (1 Sam. 10:12); we find it in the phrase "to become a proverb or byword" (Is. 14:4). In Wisdom writings it is the wise saying and comprises examples from life, rules of prudence and courtesy, vocational advice, moral admonitions, and religious directions. Many proverbs use the comparative "as" (Pr 25:11ff.; 26:18-19). Comparison is also made by juxtaposition (Pr 15:16; 16:8). But parallelism is predominant. Since sages love veiled expressions, parabole and ainigma ("riddle") are often synonymous. In Ps. 78:2 the mashal is a didactic poem that seeks to solve the riddle of the people's history. Another form of mashal is the developed comparison or similitude (cf. 2Sa 12:1ff.; Jdg 9:8ff.). The prophets find parables helpful, either constructing them (Is. 28:23ff.) or receiving them in visions (Amos 7:8). The best known is the parable of the vineyard in Isa 5. The OT parable in this sense is a complete story whose meaning is hidden and may be either discerned independently or disclosed by the prophet. In Ezekiel the mashal is a word of divine revelation (Ezek. 17:2; 24:3); another word is needed to interpret it (Ezek 17:11ff.; 24:6ff.). In Ps. 49:4 the psalmist speaks as a prophet who has received from God a word that explains the strange prosperity of the wicked. Parabolic actions are also performed by the prophets. As a rendering of mashal, parabole takes on a richer content that carries over into the NT. BDAG says parabole is "a narrative or saying of varying length, designed to illustrate a truth especially through comparison or simile... in the synoptics the word refers to a variety of illustrative formulations in the teaching of Jesus" Liddell-Scott - Parable - 1. juxtaposition, comparison, Plat. 2. a comparison, illustration, analogy, Aristotle 3. a parable, i.e. a fictitious narrative by which some religious or moral lesson is conveyed, NT. 4. a by-word, proverb. Parabole - 50x in 48v - Usage: parable(13.31" class="scriptRef">31), parables(16), proverb(1), symbol(1), type(1). Most referring to parables in the Gospels. - 13.3" class="scriptRef">Matt 13:3, 10, 13, 18, 24, 31, 41" class="scriptRef">33ff, 53; 15:15; 21:33, 45; 22:1; 24:32; Mark 3:23; 4:2, 10f, 13, 30, 33f; 7:17; 12.1" class="scriptRef">12:1, 12; 13:28; Luke 4:23; 5:36; 9" class="scriptRef">6:39; 8:4, 9ff; 12:16, 41; 13:6; 14:7; 15:3; 18:1, 9; 19.11" class="scriptRef">19:11; 20:9, 19; 21:29; Heb 9:9; 11:19 Parabole - 33v in non-apocryphal Septuagint - 23.7" class="scriptRef">Num 23:7, 18; 24:3, 15, 20f, 23; Dt 28:37; 1Sa 10:12; 24:13; 2 Sam 23:3; 1Kgs 4:32; 2Chr 7:20; Ps 44:14; 49:4; 69:11; 78:2; Pr 1:6; Eccl 1:17; 12:9; Jer 24:9; Ezek 12:22f; 16:44; 17:2; 18:2f; 19:14; 20:49; 24:3; Dan 12:8; Mic 2:4; Hab 2:6 As stated earlier, he uses the old covenant tabernacle and sacrifices (plural) as an object lesson to illustrate the better sacrifice (singular) of Christ. Think of the Old Covenant as analogous to a children's book which especially with young children is filled with pictures to help teach the child truths. In the same way, the structure and rigid rituals of the Old Covenant were God's inspired "picture book" by which He sought to tutor Israel and thereby to lead them to comet to know and receive their Messiah. Spurgeon writes that that it was... Only a figure, and only meant for “the time then present.” It was the childhood of the Lord’s people; it was a time when, as yet, the light had not fully broken in upon spiritual eyes, so they must be taught by picture-books. They must have a kind of Kindergarten for the little children, that they might learn the elements of the faith by the symbols, types, and representations of a material worship. When we come into the true gospel light, all that is done away with; it was only “a figure for the time then present.” All these rites could only give a fleshly purity, but they could not touch the conscience. If men saw what was meant by the outward type, then the conscience was appeased; but by the outward sign itself the conscience was never comforted, if it was a living and lowly conscience. Matthew Poole - the tabernacle in all its parts, and the whole economy of it, was parabole, which signifies the translation of a word or thing from its own natural signification to signify another, which thing so signified by it is commonly more excellent than itself, as the substance exceeds the shadow; equivalent it is to those terms of types, examples, figures of things to come: such are the tabernacle and its services, representations of things spiritual and Divine, and very imperfect shadows of them, serving only for that infant state of the church: and when its nonage was to expire by the coming of the truths themselves, then were they to expire too. The only time when the tabernacle administration was present, and no longer. In simple terms, the Old Testament tabernacle was an object lesson used to explain spiritual truth. The tabernacle itself and all that the Old Covenant represented were suggestive of deeper truths, parables as it were of the New Covenant. For the present time - The time of the temple-worship which had continued still in the day of the Hebrew readers (Temple not yet destroyed). Steven Cole - The “present time” may mean “the time then present,” that is, “in the Old Testament days the way to God was not yet revealed.” Or, it may mean “the time now present,” indicating that “the real meaning of the tabernacle can only now be understood, in the light of the work of Christ” ACCORDINGLY BOTH GIFTS AND SACRIFICES ARE OFFERED WHICH CANNOT MAKE THE WORSHIPPER PERFECT IN CONSCIENCE: kath en dora te kai thusiai prospherontai (3PPPI) me dunamenai (PPPFPN) kata suneidesin teleiosai (AAN) ton latreuonta: (Hebrews 5:1) (Heb 9:13,14; 7:18,19; 10:1-4,11; Psalms 40:6,7; Galatians 3:21) (Psalms 51:16-19) Wuest - Which (tabernacle) was of such a nature as to be an explanation for the ensuing time, according to which both gifts and sacrifices are being offered which are not able to make complete the one who offers them, so far as the conscience is concerned. (Hebrews Commentary) Gifts - These probably correspond to the presentation of the offering (of animal, bird, grain, drink) the worshiper brought for the sacrifice. For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins (see note Hebrews 5:1) Offered (4374) (prosphero from pros = to, toward + phero = bring, bear) means literally to bring or bear toward and in this context refers to the presentation of an offering. Notice that prosphero is in the present tense which signifies that the Levitical priests offered continually, day in, day out, morning and evening, year after year. Cannot - This is the Greek phrase "me" (not) and the verb dunamai (able) in the present tense which literally reads continually not able. The Old Covenant gifts and sacrifices lacked the inherent ability to give a perfectly clean conscience. It should be understood that inability to provide a clean conscience was not the only way the Old Covenant was ineffective, but singling out this subject served the writer's purpose to emphasize his point. Note the contrasting effect of the better sacrifice of the New Covenant... how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? (see note Hebrews 9:14) let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. (see note Hebrews 10:22) Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things. (see note Hebrews 13:18) Spurgeon -All these sacrifices and ceremonies, although full of instruction, were not in themselves able to give peace to the conscience of men. The new and better covenant does give rest to the heart by the real and actual taking away of guilt, but this the first covenant could not do. It is astonishing that there should be any who want to go back to the “beggarly elements” of the old Jewish law, and again to have priests, and an elaborate ritual, and I know not what besides. These things were faulty and fell short of what was needed even when God instituted them, for they were never intended to produce perfection, or to give rest to the troubled conscience; so of what use can those ceremonies be which are of man’s own invention, and which are not according to the new covenant at all? Make the worshipper perfect - He is not saying make the worshipper "sinless," which is not possible in this lifetime. The idea is finished or complete, needing nothing to make it what it should be. Wuest goes on to explain " The Levitical ritual as such did not touch the conscience. No ritual in itself ever does. There was nothing in it that could deal with conscience. Only the working of the Holy Spirit through the Word of God and the efficacy of the blood of the Messiah could do that. The Holy Spirit did in Old Testament times deal as He does today with the consciences of men, but the salvation which He applied under the Levitical system found its source in the New Testament Sacrifice, the Lord Jesus. Therefore, while operating under the jurisdiction of the First Testament, God was giving salvation to the First Testament believer by virtue of that which was accomplished through the New Testament. Since the First Testament could not do that which the New Testament did, it was set aside in favor of the New Testament. And this is the argument of the Book of Hebrews." 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