SYMBOL
An abstract or compendium; a sign or representation of something moral by the figures or properties of natural things. Hence symbols are of various kinds; as hieroglyphics, types, enigmas, parables, fables, &c.
See Dr. Lancaster’s Dictionary of Scripture Symbols; and Bicheno’s Symbolical Vocabulary in his Signs of the Times; Faber on the Prophecies; W. Jones’s Works, vol. 4: let. 11.
Fuente: Theological Dictionary
Symbol
(from and , to throw together, i.e. by comparison), an abstract or compendium, a sign or representation of something moral, by the figures or-properties of natural things. Heice symbols are of various kinds, as hieroglyphics, types, enigmas, parables, fables, etc. (q.v. severally). See Lancaster, Dict. of Scripture Symbols; Bicheno, Symbolical Vocabulary, in his Signs of the Times; Faber, On the Prophecies; Jones [W.], Works, vol. 4; Wemyss, Clavis Symbolica; Mills, Sac. Symbology (Edinb. 1853); Fairbairn, Typol. of Script.; Brit. and For. Evan. Rev. 1843, p. 395. SEE SYMBOLISM.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Symbol (2)
(Gr. , sign, token), a title anciently given to the Apostles Creed (Cyprian, Ep. 76; Rufinus, De Symbolo; Augustine, De Fide et Symbolo; and Hilary, De Trin. cap. 12). The ecclesiastical origin of the term is much disputed, but its most probable meaning was that of a contract, or bond of our faith. One reason for the name derives it from a Greek word signifying a throwing or casting together, and alleges that the apostles each contributed an article to form the Creed, putting their joint opinion or counsel in an abridged shape. The other is the opinion that this Creed was used in times of persecution as a watchword or mark whereby Christians (like soldiers in the army) were distinguished from all others.
The term symbol, importing an emblem or sensible representation, is also applied in the holy eucharist to the sacred elements, which there set forth the body and blood of Christ.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Symbol
A material Object substituted for a moral or spiritual Truth
Greek, (symbolon), from (syn), together, and (ballein), to cast; hence a casting together. Used by the Greeks, much in the same way as we use the word coupon, where one part corresponded with or represented another part. Hence, in language, the use of one thing to represent another; or, the use of a material object to represent a moral or spiritual truth.
The word does not occur in the New Testament, and nothing is said in Scripture as to one thing being so used. The assertion as to anything being a symbol of another rests entirely on human authority, and depends for its accuracy on its agreement with the teaching of Scripture.
The nearest word to symbol is mystery; and, by the Fathers, was used as being synonymous with .
(mysteerion) means secret; * [Note: See The Mystery, by the same author and publisher.] and later it came to mean a secret sign or symbol. Justin Martyr (A.D. 148) says [Note: Apology, i. 27.] that in all false religions the serpent was represented as a great symbol and mystery.
Speaking of Isa 7:14, Behold, a virgin shall conceive and bear a son, he says, since this refers to the house of David, Isaiah has explained how that which was spoken by God to David, (en mysteerio), in a mystery, would actually come to pass. Perhaps, he adds, you are not aware, my friends, of this-that there were many sayings written (epikekalummens), obscurely; or, (en parabolais), in parables; or, (mysteeriois), in secret signs; or, (en symbolois), in symbols; which the prophets, who lived after the persons who said or did them, expounded. [Note: Trypho, c. 68.]
Thus it will be seen that symbol is practically synonymous with the latter use of mystery as meaning a secret sign. It is only two or three times so used in Scripture:-In Rev 1:20, the stars which John saw were a mystery: i.e., secret sign (or symbol); and in Rev 17:5; Rev 17:7, Babylon is said to be a mysteerion (or symbol): i.e., a secret sign of something spiritual and moral which it represented.
Eph 5:32 shows us that it was also synonymous with the Latin sacramentum, which is there used to represent the Greek mysteerion. So that the sacramentum of the Latin Vulgate meant simply a symbol.
Sacramentum is said to have reference to a military oath, but it must have been only because of some secret sign used in connection with the administration of the oath. From this it is clear that the sacrament so called is only a secret sign or symbol of spiritual truths and acts or events which it is used to commemorate.
Doubtless there are many symbols in the Scriptures, but great care and caution must be exercised in their interpretation. The different interpretations which have been given to the same so-called symbol, are sufficient to serve as a warning.
All Metonymies (q.v. [Note: Which see.] ) are, in a certain sense, symbols. When, for example, cup is used, by Metonymy, for blessing (Psa 16:5; Psa 116:13); or, clay for man (Isa 64:8 (7)); or, gate for entrance, etc., the one is practically a symbol of the other: and when by repeated and constant use the one gets to be more and more closely associated with the other, it is then used as a symbol of it and is substituted for it. The transition stage is Hypocatastasis (q.v. [Note: Which see.] ) or Implication.
The stages by which a symbol is reached, therefore, are: (1) either by Metonymy or Metaphor, one thing is used to represent another; then (2) the one is used to imply the other; and finally (3) it becomes permanently substituted for it as a symbol of it.
Thus, with regard to leaven, we have first the thing itself causing fermentation, and therefore forbidden to be used in connection with any sacrifice or offering to the Lord. Then it is used by Metonymy for that which is corrupt (1Co 5:6-8). Then by Implication for corrupt or evil doctrine (Mat 16:6). And finally it is used as the permanent symbol of it (Mat 13:33). Indeed, leaven is always used in a bad sense, and of that which is corrupt. In the case of the two wave-loaves, where leaven was to be put into one and not into the other, the exception is significant, and proves the rule. For one represented Christ, and the other His People.
In the same way, key is used as a symbol of power and authority, and especially the power of opening and closing (Rev 1:18; Rev 3:7. Isa 22:22). In Mat 16:19, the power and authority of opening the doors of the kingdom were committed to Peter, and he exercised that commission in making the final offer of the Messiah to the nation of Israel (Act 2:1-47 -viii., and x.). Observe, that they were the keys of the Kingdom, not of the church; and that he was altogether incompetent and unable to transfer that power and authority to others.
It is scarcely necessary for us to attempt to say more with regard to symbols. The subject would form a work by itself; and, indeed, many works have been written upon it. We can only repeat our caution as to their use.
Fuente: Figures of Speech Used in the Bible
Symbol
SYMBOL.The prevalence of figurative language in the Bible is due partly to the antiquity and Oriental origin of the book and to the fact that its subject, religion, deals with the most difficult problems of life and the deepest emotions of the soul. The English word type, as the equivalent of symbol or emblem, is sometimes confusing, as it has been used both for the fulfilment of the prototype and as that which points forward to the antitype. Like the proverb and parable, the symbol implies a connexion between two things of which one is concrete and physical, the other abstract and referring to intellectual, moral, and spiritual matters. The former, of course, is the symbol.
1. Symbols of similarity.Here the connecting principle is one of recognized likeness between the material object and its counterpart. Thus a watered garden is made the emblem of a satisfied soul (Jer 31:12). The similarity is that of supplied wants. In the same way the white garments of the priests and of the redeemed were emblematic of holiness (Exo 39:27-29, Rev 19:8). Marriage, as an Oriental relationship of purchased possession, was an emblem of Palestine in covenant with God, and of the Church as the bride of Christ. Thus also the Christian life was a race (Heb 12:1) and a warfare (Eph 6:11-17). An element of similarity entered into the dream-visions recorded in the Bible and into the symbolism of prophetic warnings (Isa 5:1-7, Jer 13:1-12, Eze 37:1-11). In the Epistles we meet with a rich variety of emblems created by the desire to interpret the Person and mission of Christ, and the relationship of the Christian believer to Him. The writers, being of Jewish origin and addressing communities which usually contained a number of Jewish Christians, naturally turned to the biographies, national history, and sacred institutions of the OT. Whatever was drawn from such a source would not only be familiar, but would seem to be part of an organic whole, and to possess a value of Divine preparation. Examples of these are the Second Adam, the Firstborn, the Chief Shepherd, the Chief Corner-stone. The journey to Canaan supplied Passover, manna, rock, redemption, better country, rest. From the Tabernacle and Temple were taken high priest, altar, sacrifice, veil, peace-offering, lamb, atonement.
2. Symbols of representative selection or Synecdoche.The symbol is in this case the agent or implement, or some conspicuous accompaniment selected from a group of concrete particulars, so that the part represents the whole. Thus the insignia of office and authority are crown, sword, sceptre, seal, coin, robe, rod, staff. Various actions and relationships are symbolically indicated, such as the giving of the hand (compact), foot on the neck (conquest), bored ear (perpetual servitude), washing of the hands (innocence), bared or outstretched arm (energy), gnashing of teeth (disappointment and remorse), shaking the head (contempt and disapproval), averted face (angry repudiation), bread (hospitality), cross (suffering of Christ, and suffering for Him).
3. Memorial and mystical symbols.These might belong to either of the above forms or be artificially selected, but the purpose was not so much to instruct and emphasize as to recall and perpetuate circumstances and feelings, or to suggest a meaning that must remain concealed. Such were the rainbow at the Flood, the stone Ebenezer, the symbolical names often given to children, as Moses, Ichabod, and the names in Jacobs family, the Urim and Thummim, the white stone, and the number of the beast, etc. Of this class were the sculptured emblems of the early Christians in the catacombs of Rome, such as the palm, dove, anchor, ship, fish, Alpha and Omega. Water, bread and wine, as the material elements in Baptism and the Lords Supper, are the symbols of those Sacraments. The name symbol is applied to the selection of generally accepted truths forming the Christian creed, or canon of belief. Certain characters in the Bible, such as Jonah, Mary Magdalene, Herod, Judas, have come to be identified with special types of character and conduct, and are said to be symbolical of those classes.
4. Dangers of symbolism.(1) The act of transmitting spiritual and eternal truth through material and perishable media always involves limitation and loss. (2) The injudicious carrying out of symbolism into inferences not originally intended, leads into the opposite error of irrelevant addition. (3) The scrupulous avoidance of symbolism may itself become a symbol. (4) The external form which illuminates, emphasizes, and recalls is no guarantee of inward reality. The ceremony of purification is not purity. Sheeps clothing may not be a robe of innocence or rent garments indicate distress of soul. The cry Lord, Lord! is not always raised by true discipleship. Hence Christs message to the Samaritan woman concerning true worship, and His frequent protests against the ceremonial insincerities of the Pharisees. The condemnation of image-worship turned upon the total inadequacy of symbol to represent God. It might Indicate mans thought of God, but it left untouched the constituent element of true religion, Gods thought of man. Eyes have they, but they see not.
G. M. Mackie.
Fuente: Hastings’ Dictionary of the Bible
Symbol
Used by some writers as synonymous with sign (q.v.).
A conventional sign, i.e., a sign which functions as such in virtue of a convention, explicit or implicit, between its users. In this sense ‘symbol’ is sometirnes opposed to ‘natural sign’.
— M B.