PARABLE (par'a-b1). The word parable is derived from 7rapar3oX7), par-ab-oh-lay', a compari son which comes front rrapapciXXeip, to compare, to collate.
I. Definttion and Distinctions. in the New Testament it is employed by our translators as the. rendering of rrapaPoX7 ; the Old it answers to ,.;7:?, maw-shawl'. (See PROVERB.) (1) Enigmatical Saying. It denotes an ob scure or enigmatical saying, c. g., Ps. xlix :4.
(2) Fictitious Narrative. It denotes a ficti tious narrative, invented for the purpose of con veying truth in a less offensive or more engaging form than that of direct assertion. Of this sort is the parable by which tqathan reproved David (2 Sam. xii :2, 3), that in which Jotham exposed the folly of the Shechemites Uudg. ix :7-15), and that addressed by Jehoash to Amaziali (2 Kings xiv :9, To). To this class also belong the parables of Christ.
(3) Figurative Discourse. Any discolirse ex pressed in figurative, poetical. or highly or9 mented diction is called a parable. Thus it .?s said, 'Balaam took up his parable' (Num. xxi!!: 7); and, 'Joh continued his parable' (Job xxvii: 1). In the New Testament the word seems to have a more restricted signification. being.gen erally employed in the second sense mentioned above, viz., to denote a fictitious narrative, under which is veiled some important truth.
(4) Essentially True Narratives. It has been supposed, indeed, that some of the parables ut tered by our Savior narrate real and not fic titious events; but whether this was the case or not is a point of no consequence. Each of his parables was essentially true; it was true to hu man nature, and nothing more was necessary. Another meaning which the word occasionally bears in the New Testament is that of a type or emblem, as in Heb. ix:o, where rapai3oXi is ren dered in our version figure.
(5) Excellence of the Parable. The excel lence of a parable depends on the propriety and force of the comparison on which it is founded; on the general fitness and harmony of its parts ; on the obviousness of its main scope or design ; on the beauty and conciseness of the style in which it is expressed; and on its adaptation to the circumstances and capacities of the hearers.
If the illustration is drawn from an object obscure or little known, it will throw no light on the point to be illustrated. If the resemblance is forced and inobvious, the mind is perplexed and disap pointed in seeking for it. We must be careful, however, not to insist on too minute a corre spondence of the objects compared. It is not to be expected that the resemblance will hold good in every particular; non enint res tota rei toti neeesse est similis sit, says Cicero; but it is suffi cient if the agreement exists in those points on which the main scope of the parable depends. If we test the parables of the Old Testament by the rules above laid down, we shall not find them wanting in any excellence belonging to this species of composition. What can be more forci ble, more persuasive, and more beautiful than the parables of Jotham (Judg. ix:7-15), of Nathan (2 Sam. xii :1-14), of Isaiah (v:1-5), and of Ezekiel (xix :1-9) ? 2. Parables of Christ. But the para bles uttered by our Savior claim preeminence over all others on account of their number,variety, appositeness, and beauty. Indeed it is impossible to conceive of a mode of instruction better fitted to engage the attention, interest the feelings, and impress the conscience, than that which our Lord adopted. Among its advantages may be men tioned the following: (i) Secured Attention. It secured the atten tion of multitudes who would not have listened to truth conveyed in the form of abstract propo sitions.
(2) Familiar Method. This mode of teaching was one with which the Jews were familiar, and for which they entertained a preference.
(3) Tactful. Some truths which, if openly stated, would have been opposed by a barrier of prejudice, were in this way insinuated, as it were, into men's minds, and secured their assent un awares.