An object, action, word, or figure of speech used to mean something quite beyond its manifest content. It is essential that the symbolic quality be intended by the person who introduces the symbol. The unique characteristic of a symbol lies in the fact that it connotes rather than simply denotes; it suggests but does not specify. Symbols often involve subtle associations of ideas that defy logical analysis, and that may even appear to be contradictory. For example, the cross, a symbol of shame, suffering, and death, is also a symbol of triumph and life ( Phil. 2:8 , 9 ). Usually, however, there is a germane relationship between the symbol and its object.
The symbols of the sanctuary service set forth in Exodus and Leviticus are interpreted Christologically in the Epistle to the Hebrews. From the Christian point of view, the death of the Lamb was symbolic of Christ’s death ( Heb. 9:14 ), and the ministry of the priest was symbolic of Christ’s ministry at the throne of God ( Heb. 6:19 , 20 ; 9:24 ).
Symbols are of particular importance in prophetic literature. In it are found both symbolic actions ( 1 Kings 11:30–32 ; Jer. 13:1–11 ; 27:1–11 ; Eze. 4:1–8 ; 12:3–11 ; etc.) and symbolic figures ( Jer. 1:11–15 ; Eze. 37:1–14 ; Amos 8:1 , 2 ; etc.). Sometimes the symbols are of a bizarre nature. In Daniel’s first vision the various parts of the image seen by King Nebuchadnezzar represent a succession of world empires, while “a stone . . . cut out from a mountain by no human hand” represents the kingdom of God ( Dan. 2:31–45 , RSV ). Similarly, in Dan. 7 and 8 a series of animals, some of them composite or fantastic beasts, again symbolize the sequence of world empires. In the Revelation, symbolism is even more elaborate. Here symbolic numbers also are prominent, there being a sequence of sevens representing completeness, or perfection, and a series of twelves, especially in connection with the New Jerusalem, representing much the same idea ( Rev. 4:4 ; 7:4–8 ; 21 ). The number of the beast (666) is also a symbolic number ( Rev. 13:18 ).
The symbolic interpretation of historical events differs from other Bible symbolism in that the symbolic import is not inherent in the events themselves, but originates, ex post eventum , in the intent of the inspired interpreter ( Hosea 11:1 , cf. Matt. 2:15 ; Jer. 31:15 , cf. Matt. 2:18 ; Gen. 12:3 , cf. Gal. 3:16 ; 4:22–31 ; etc.).
Ritual acts instituted and ordained by God are symbolic; for example, baptism and the Lord’s Supper. Participation in these acts is attended by divine blessing, for by virtue of their symbolic nature these acts speak to man at a level deeper than mere words.
Figures of speech constitute still another class of symbols found in Scripture. These are frequently drawn from the contemporary literature of the ancient world. For example, in Heb. 6:19 an anchor is used as a symbol of hope.
Bible symbols were doubtless current in the environment of the writer, in the art or literature of the time, and recognized as having symbolic value.
Clues to the meaning of symbols are often to be found in their own immediate context ( Dan. 2 ; 7 ; 8 ; etc.). When this is not the case, utmost care must be used in dealing with them. No symbol should be interpreted in such a way as to conflict with its own context. See Bible, Interpretation of ; Daniel, Interpretation of ; Mark of the Beast ; Number of the Beast ; Revelation, Interpretation of ; Sanctuary .