There are two examples of them in the Old Testament; neither of them, however, coming from the lips of prophetical men.  The first is that of Jotham:  “The trees went forth on a time to anoint a king over them; and they said unto the olive-tree, Reign thou over us,” etc.  Judg. 9:8-15.  The second is that of Jehoash:  “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife:  and there passed by a wild beast that was in Lebanon, and trode down the thistle.” 2 Kings 14:9.

(5.) A symbol is a material object, a transaction in the material world, or sometimes a number, to represent some higher spiritual truth.  Ritual symbols, like the ark of the covenant, the high-priest’s dress, the sacrifices, and, in general, the whole tabernacle and temple service, will be considered hereafter under the head of types.  We speak of symbols now, only so far as they belong to the human side of interpretation.  We have a beautiful example of a symbolic transaction in the seventeenth chapter of the book of Numbers, where the princes of Israel, by God’s direction, take twelve rods, write each man his name upon his rod, and lay them up in the tabernacle before the Lord, whereupon Aaron’s rod “budded, and brought forth buds, and blossomed blossoms, and yielded almonds;” a symbol that God would make the priesthood to flourish in his family.

Scriptural symbols exhibit a wonderful variety.  Sometimes they are seen in dreams, as in Jacob’s dream of a ladder reaching to heaven (Gen. 28:12-15); Pharaoh’s two dreams of the fat and lean kine, and the good and thin ears (Gen. 41:1-7); or in prophetic vision, like Jeremiah’s vision of a seething pot with the face towards the north (Jer. 1:13); Ezekiel’s vision of the cherubim (chap. 1); and Amos’ vision of a basket of summer fruit (chap. 8:2).  At other times they are actual transactions.  So the false prophet Zedekiah “made him horns of iron:  and he said, Thus saith the Lord, with these shalt thou push the Syrians till thou have consumed them” (1 Kings 22:11); the true prophet Jeremiah wore a yoke upon his neck as a sign that God would subject the nations to Nebuchadnezzar’s power, and the false prophet Hananiah broke it, that he might thus signify the deliverance of the people from Nebuchadnezzar’s rule.  Jer. 27:1-8, compared with 28:10, 11.

(6.) A proverb is a short maxim relating to practical life.  It may be expressed literally or figuratively, but in either case it must contain a general truth.  “A scorner loveth not one that reproveth him; neither will he go unto the wise” (Prov. 15:12), is a proverb expressed in plain language.  “The name of the Lord is a strong tower:  the righteous runneth into it, and is safe” (Prov. 18:10), is a proverb under a beautiful figure.  The foolish young men counselled Rehoboam to say to the Israelites:  “My little finger shall be thicker than my father’s loins.” 1 Kings 12:10.  This is not a proverb, because it contains only the figurative statement of a particular fact.  But if we change the form, and say:  The little finger of a foolish ruler is thicker than the loins of a wise king, we make it general, and thus it becomes a proverb.