Derived from a Greek word, which signifies, to compare things together, to form a parallel or similitude of them with other things.

What we call the Proverbs of Solomon, which are moral maxims and sentences, the Greeks call the Parables of Solomon. In like manner, when Job answers his friends, it is said he took up his "parable," Job 27:1 29:1. In the New Testament the word parable denotes sometimes a true history, or an illustrative sketch from nature; sometimes a proverb or adage, Luke 4:23; a truth darkly or figuratively expressed, Matthew 15:15; a type, Hebrews 9:9; or a similitude, Matthew 24:32. The parabolical, enigmatical, figurative, and sententious way of speaking, was the language of the Eastern sages and learned men, Psalms 49:4 78:2; and nothing was more insupportable than to hear a fool utter parables, Proverbs 26:7.

The prophets employed parables the more strongly to impress prince and people with their threatening or their promises. Nathan reproved David under the parable of a rich man who had taken away and killed the lamb of a poor man, 2 Samuel 12:1-31. See also Judges 9:7-15 2 Kings 14:9-10. Our Savior frequently addressed the people in parables, thereby verifying the prophecy of Isaiah 6:9, that the people should see without knowing, and hear without understanding, in the midst of instructions. This result, however, only proved how inveterate were their hardness of heart and blindness of mind; for in no other way could he have offered them instruction more invitingly, clearly, or forcibly, than by this beautiful and familiar mode. The Hebrew writers made great use of it; and not only the Jews, but the Arabs, Syrians, and all the nations of the east were and still are admirers of this form of discourse.

In the interpretation of a parable, its primary truth and main scope are chiefly to be considered. The minute particulars are less to be regarded than in a sustained allegory; and serious errors are occasioned by pressing every detail, and inventing for it some spiritual analogy.

The following parables of our Lord are recorded by the evangelists.

Wise and foolish builders, Matthew 7:24-27.

Children of the bride-chamber, Matthew 9:15.

New cloth and old garment, Matthew 9:16.

New wine and old bottles, Matthew 9:17.

Unclean spirit, Matthew 12:43.

Sower, Matthew 13:3,18 Luke 8:5,11.

Tares, Matthew 13:24-30,36-43.

Mustard-seed, Matthew 13:31-32 Luke 13:19.

Leaven, Matthew 13:33.

Treasure hid in a field, Matthew 13:44.

Pearl of great price, Matthew 13:45-46.

Net cast into the sea, Matthew 13:47-50.

Meats defiling not, Matthew 15:10-15.

Unmerciful servant, Matthew 18:23-35.

Laborers hired, Matthew 20:1-16.

Two sons, Matthew 21:28-32.

Wicked husbandmen, Matthew 21:33-45.

Marriage-feast, Matthew 22:2-14.

Fig tree leafing, Matthew 24:32-34.

Man of the house watching, Matthew 24:43.

Faithful and evil servants, Matthew 24:45-51.

Ten virgins, Matthew 25:1-13.

Talents, Matthew 25:14-30.

Kingdom divided against itself, Mark 3:24.

House divided against itself, Mark 3:25.

Strongman armed, Mark 3:27 Luke 11:21.

Seed growing secretly, Mark 4:26-29.

Lighted candle, Mark 4:21 Luke 11:33-36.

Man taking a far journey, Mark 13:34-37.

Blind leading the blind, Luke 6:39.

Beam and mote, Luke 6:41-42.

Tree and its fruit, Luke 6:43-45.

Creditor and debtors, Luke 7:41-47.

Good Samaritan, Luke 10:30-37.

Importunate friend, Luke 11:5-9.

Rich fool, Luke 12:16-21.

Cloud and wind, Luke 12:54-57.

Barren fig tree, Luke 13:6-9.

Men bidden to a feast, Luke 14:7-11.

Builder of a tower, Luke 14:28-30,33.

King going to war, Luke 14:31-33.

Savor of salt, Luke 14:34-35.

Lost sheep, Luke 15:3-7.

Lost piece of silver, Luke 15:8-10.

Prodigal son, Luke 15:11-32.

Unjust steward, Luke 16:1-8.

Rich man and Lazarus, Luke 16:19-31.

Importunate widow, Luke 18:1-8.

Pharisee and publican, Luke 18:9-14.

Pounds, Luke 19:12-27.

Good shepherd, John 10:1-6.

Vine and branches, John 15:1-5.

(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 Samuel 10:12; 24:13; 2Chr 7:20), (2) a prophetic utterance (Numbers 23:7; Ezekiel 20:49), (3) an enigmatic saying (Psalms 78:2; Proverbs 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Hebrews 9:9; 11:19), (3) a similitude or allegory (Matthew 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?" (Matthew 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 Matthew 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. (See List of Parables in Appendix.)

PAR'ABLE, n. L. parabilis. Easily procured. Not used.

PAR'ABLE, n. L. parabola; Gr. to throw forward or against, to compare to or against; as in confero, collatum, to set together, or one thing with another. A fable or allegorical relation or representation of something real in life or nature, from which a moral is drawn for instruction; such as the parable of the trees choosing a king, Judges 9.; the parable of the poor man and his lamb. 2 Sam. 12.; the parable of the ten virgins, Matt.25.

PAR'ABLE, v.t. To represent by fiction or fable.

(The word parable is in Greek parable (parabole ) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another. --McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expanded into a narrative. (Ezekiel 12:22) In the New Testament itself the word is used with a like latitude in (Matthew 24:32; Luke 4:23; Hebrews 9:9) It was often used in a more restricted sense to denote a short narrative under which some important truth is veiled. Of this sort were the parables of Christ. The parable differs from the fable (1) in excluding brute and inanimate creatures passing out of the laws of their nature and speaking or acting like men; (2) in its higher ethical significance. It differs from the allegory in that the latter, with its direct personification of ideas or attributes, and the names which designate them, involves really no comparison. The virtues and vices of mankind appear as in a drama, in their own character and costume. The allegory is self-interpreting; the parable demands attention, insight, sometimes an actual explanation. It differs from a proverb in that it must include a similitude of some kind, while the proverb may assert, without a similitude, some wide generalization of experience.--ED.) For some months Jesus taught in the synagogues and on the seashore of Galilee as he had before taught in Jerusalem, and as yet without a parable. But then there came a change. The direct teaching was met with scorn unbelief hardness, and he seemed for a time to abandon it for that which took the form of parables. The worth of parables as instruments of teaching lies in their being at once a test of character and in their presenting each form of character with that which, as a penalty or blessing, is adapted to it. They withdraw the light from those who love darkness. They protect the truth which they enshrine from the mockery of the scoffer. They leave something even with the careless which may be interpreted and understood afterward. They reveal on the other hand, the seekers after truth. These ask the meaning of the parable, and will not rest until the teacher has explained it. In this way the parable did work, found out the fit hearers and led them on. In most of the parables it is possible to trace something like an order. There is a group which have for their subject the laws of the divine kingdom. Under this head we have the sower, (Matthew 13:1; Mark 4:1; Luke 8:1)... the wheat and the tares (Matthew 13:1) ... etc. When the next parables meet us they are of a different type and occupy a different position. They are drawn from the life of men rather than from the world of nature. They are such as these --the two debtors, (Luke 7:1) ... the merciless servant, (Matthew 18:1) ... the good Samaritan, (Luke 10:1) ... etc. Toward the close of our Lord’s ministry the parables are again theocratic but the phase of the divine kingdom on which they chiefly dwell is that of its final consummation. In interpreting parables note-- (1) The analogies must be real, not arbitrary; (2) The parables are to be considered as parts of a whole, and the interpretation of one is not to override or encroach upon the lessons taught by others; (3) The direct teaching of Christ presents the standard to which all our interpretations are to be referred, and by which they are to be measured.