In the last two Q&As, we discussed several variations of the concept of parallelism in biblical Hebrew Poetry, namely identical and similar synonymous parallelism, and introverted and antithetic parallelism.

As we will recall, Synonymous Parallelism describes the repetition of identical or similar thoughts; while in Introverted Parallelism, the order of thoughts is reversed, and in Antithetical Parallelism, opposite thoughts are expressed.

In this final Q&A in our series about Hebrew Poetry in the Bible, we will discuss further concepts of poetic devices.

One of these devices is the concept of SYNTHETIC PARALLELISM, which is also sometimes referred to as constructive or epithetic parallelism.

In Synthetic Parallelism, the word “synthesis” describes a combination of separate parts or elements into a whole. In other words, thoughts are built upon each other.

In Synthetic Parallelism, the second thought adds something fresh or new to the first thought, or it may explain the first thought.

We can divide this concept further.

First, we are going to review two examples in which a thought in the first line is complemented by another related thought in the second line.

Psalm 2:6:

“Yet I have set My King
“On My holy hill of Zion.”

In this passage, the first thought in the first line needs to be complemented by the second thought in the second line, in order to express a complete statement and give a complete sentence. In this meaningful statement, God the Father explains to the nations and the kings of the earth, who are scoffing at God, that He has already set “His King” on “His holy hill of Zion.” The King is a reference to the Son, the Anointed One, Jesus Christ (compare verses 2, 7 and 12). Long before Jesus Christ would be born as a human being, it was clear to the Father that He would qualify as Ruler of the coming Kingdom of God. When the Father says, “My King,” He did not mean that Jesus would be superior to Him, but just the opposite: Jesus is the Father’s King—He belongs to and is under the Father.

Psalm 138:4

“All the kings of the earth shall praise You, O LORD,
“When they hear the words of Your mouth.”

In this passage, the first thought in line 1 is complemented by a second thought in line 2: All the kings of the earth will praise and give glory to God when they hear His words. The context is the Millennium, when the glorified Jesus Christ will rule the earth (verse 5)—it will be then that they will understand what God is telling them, and then they WILL praise Him for the truth.

Let us focus now on one example of Synthetic Parallelism, where the thoughts in both lines are compared or contrasted with each other.

Proverbs 15:17:

“Better is a dinner of herbs where love is,
“Than a fatted calf with hatred.”

The contrast or comparison can be clearly seen by the phraseology, “better … than.”  It is better to have little with love than much with hatred. Solomon contrasts a dinner of herbs with a fatted calf, but points out that such physical riches are never satisfying when there is no love in the house.

As a third variation, we are looking at two examples where the thought in the second line explains the thought in the first line. This is an important device to understand; otherwise, we might not grasp the fully intended meaning of a particular statement.

Proverbs 26:4:

“Do not answer a fool according to his folly,
“Lest you also be like him.”

In this passage, the thought of the first line is explained by the thought in the second line. If answering a fool according to his folly would result in us becoming like him, we should refrain from doing so.

Proverbs 26:5:

“Answer a fool according to his folly,
“Lest he be wise in his own eyes.”

In this passage, the thought in the first line is also explained by the thought in the second line, but in contrast with the previous example, we are told here that we are to answer a fool according to his folly, if he might otherwise think that he is wise and that we are unable to respond to him. So, depending on the circumstances, we ought not answer a fool according to his folly so that we do not become like the fool, but we should answer him according to his folly, if the fool would otherwise think that he is wise. Our Q&A on Proverbs 26:4 and 5 gives several examples as to how to apply these passages in practice. We also stated this:

“In verse 4, we are told not to answer a fool, ‘…Lest you also be like him.’ We are admonished to avoid a pointless argument, wasting fruitless time and energy on foolishness, and to avoid responding approvingly by like folly. However, in verse 5, we are told to answer a fool, ‘… Lest he be wise in his own eyes.’ There is a time when we cannot give tacit approval by silence. There is a selective time to stand up, and not close our eyes to damage.”

Let us continue by focusing on the concept of CLIMACTIC PARALLELISM in Hebrew Poetry. Depending on certain commentaries and designations, this concept is also sometimes referred to as comprehensive parallelism, stair-like parallelism or anaphora parallelism.

Climactic Parallelism describes the concept that a thought in the first line becomes greater and more comprehensive in the second line. The second line reaches a climax. A thought in the first line is repeated in the second line, but a new and climactic thought is added (like stepping on the next step of a stair), making the entire statement more comprehensive.

Psalm 29:1:

“Give unto the LORD, O you mighty ones,
“Give unto the LORD glory and strength.”

The first thought in line 1 (“Give unto the LORD”) is repeated in line 2, but then line 2 adds what is to be given—“glory and strength.” The “mighty ones” could refer to angels or to humans whose potential it is to become God beings. But all are to give glory and strength to God. In using this poetic device, it is emphasized WHAT everyone is owed to give to God.

Psalm 29:8:

“The voice of the LORD shakes the wilderness;
“The LORD shakes the wilderness of Kadesh.”

In the second line, the wilderness is identified as the “wilderness of Kadesh,” making this a climactic statement, since Kadesh was in the wilderness to which the spies returned from Jericho (Numbers 13:26). The fact that the LORD’s voice shook the wilderness of Kadesh shows His displeasure with the evil report which the spies brought when returning.

Psalm 1:2:

“But his delight is in the law of the LORD,
“And in His law he meditates day and night.”

This example of Climactic Parallelism is also an example of Introverted Parallelism, showing that sometimes, different devices are being used in one particular passage. The climax here is expressed by the fact that the person, who delights in the law of God, meditates on it day and night. It is also an example of Introverted Parallelism, as the order of the thoughts is reversed (thought 1 in line 1 [“delight”] is expressed in thought 2 in line 2 [“meditates day and night”]).

Another device in Hebrew Poetry, which is used in the Bible, is that of EMBLEMATIC PARALLELISM.

The word “emblem” describes a symbol or a design that represents something; for instance, a dove is oftentimes used as a symbol of peace.

This is an important devise of Poetry, in that a literal statement in one line is contrasted with a metaphor or a simile in the other line.

A metaphor indicates something different from the literal meaning, such as, “You will eat my words,” or, “You have a heart of stone.” A simile compares one thing to another, such as, “He is as brave as a lion,” or, “childhood is like a passing dream.”

We distinguish between Emblematic Parallelism with a link and Emblematic Parallelism without a link. Many times, in the Hebrew text, the link is designated with the word “so,” connecting the different thoughts and making the contrast with a metaphor or simile quite clear.

Notice the following two examples of Emblematic Parallelism WITH a link:

Psalm 42:1:

“As the deer pants [longs for] the water brooks,
“So pants my soul for you, O God.”

The word “so” indicates here that the thought in line 1 is contrasted with the thought in line 2. While line 1 describes a literal occurrence (the thirsty deer longs for water), line 2 describes an emblem—a simile or a metaphor: David’s soul—his entire being—longs for God.

Proverbs 25:25:

“A cold water to a weary soul,
“So [is] good news from a far country.”

Here we find another contrast between something literal (cold water for a weary person) and something emblematic (good news from a far country). Even though good news from a far country can be quite real, it is contrasted here symbolically with the effect of cold water for a weary soul.

In the next example, no link to a metaphor or simile is given, but it is clear that in the Hebrew, a link is intended.

Emblematic Parallelism WITHOUT a link:

Proverbs 11:22:

“[As] a ring of gold in a swine’s snout,
“[so is] a lovely woman who lacks discretion.”

In the Hebrew, the words “as” in the first line and “so is” in the second line are not in the Original, but it is obvious that they must be added (as the translators did) to make the meaning clear. The literal statement (“a ring of gold in a swine’s snout”) is contrasted symbolically with a lovely woman (“the ring of gold”) who lacks discretion (“the swine’s snout”).

As another device of Hebrew Poetry, let us now focus on PALILOGICAL PARALLELISM.

The word “palilogy” describes the repetition of a word or phrase for emphasis. In Palilogical Parallelism, one or more words within the first thought are repeated, as an echo, in the second or third thought. As we will see, especially in this device, other devices may also be used. This is important to understand, if we want to grasp the full meaning of a particular statement.

Psalm. 72:17:

“His name shall endure forever;
“His name shall continue as long as the sun.
“And men shall be blessed in Him;
“All nations shall call Him blessed.”

This example combines several devices of Hebrew Poetry.  First, it incorporates the concept of Palilogical Parallelism. The thought of “His name” in line 1 is repeated, as an echo, in line 2, and the concept of being blessed in line 3 is repeated, as an echo, in line 4. In addition, we find here also an example of Synonymous Parallelism in lines 1 and 2. The concept of “endur[ing] forever” in line 1 is equated with the concept of “continu[ing] as long as the sun.” This is interesting in light of the fact that Jesus also said that as long as heaven and earth remain, the law of God will remain in force as well (Matthew 5:18). So, since God’s name will endure as long as the sun continues, so will His law.

Nahum 1:2:

“God is jealous, and the LORD avenges;
“The LORD avenges and is furious.
“The LORD will take vengeance on His adversaries,
“And He reserves wrath for His enemies.”

The thought in line 1 (“the LORD avenges”) is repeated as an echo in line 2. In line 3, it is almost repeated (“the LORD will take vengeance”), and the thought of Him being “furious” in line 2 is equated with His “wrath” in line 4, while His “adversaries” in line 3 are equated with His “enemies” in line 4, showing that when man acts adverse to the Will of God, God is angry with man and regards him as His enemy.

Judges 5:27:

“At her feet he sank, he fell, he lay still;
“At her feet he sank, he fell;
“here he sank, there he fell dead.”

Certain words in line 1 (“at her feet he sank, he fell”) are repeated as an echo in line 2, and to an extent in line 3, but other thoughts are added: “he lay still” in line 1 is repeated, as an identical thought, in line 3 (“he fell dead”). This shows that a dead person lies still; there is no continuation of life or consciousness when one dies.

Before concluding this series, we want to address one more device in Hebrew Poetry. It does not contain the concept of Parallelism, but it is known as the “Acrostic” device. “Acrostic” literally means, “beginning of the line.” It refers to instances when each line—or each series of lines—begins with a new letter of the Hebrew alphabet, which has 22 letters.

For instance, Psalm 119 has 176 verses. Each verse of the first eight verses begins with the first letter of the Hebrew alphabet; each verse of the second eight verses begins with the second letter of the alphabet, and so on. Each verse of the last eight verses of the psalm begins with the last or 22nd letter of the Hebrew alphabet. Many translations, such as the Authorized Version or the New King James Bible, have these passages marked and designated in Psalm 119. Each verse of the first eight verses begins with the letter “Aleph,” followed by the second stanza of eight verses with the letter “beth,” and so on. The last letter of the Hebrew alphabet, the letter “tau,” is prominent in verses 169-176, where each verse of these last eight verses begins with the letter “tau.”

There are additional acrostic poems in the Bible.

Psalm 34:1-22 is an acrostic psalm, and so is Psalm 25, where with “minor exceptions, each verse of this alphabetic acrostic psalm begins with successive letters of the Hebrew alphabet” (compare Ryrie Study Bible, comments to Psalm 34 and 25). In addition, Psalm 37 is an “alphabetic acrostic, every second verse beginning with successive letters of the Hebrew alphabet” (compare Ryrie Study Bible). Other acrostic psalms can be found in Psalms 9 and 10, “every alternate verse (for the most part) beginning with the next successive letter of the Hebrew alphabet” (Ryrie Study Bible).

Proverbs 31:10-31 is an acrostic poem as well, and much of the book of Lamentations contains acrostic poems. (For instance, the Jewish Bible, Tanakh, designates quite nicely the different original letters of the Hebrew alphabet in these passages in the English translation) The Ryrie Study Bible explains that “the book [of Lamentations] consists of five poems, one for each chapter, the first four being written as acrostics (each verse begins with a word whose first letter is successively one of the twenty-two letters of the Hebrew alphabet—except in chapter 3, where three verses are allotted to each letter).”

To summarize, recognizing the different devices of Hebrew Poetry, as used in the Holy Bible, should give us a deeper understanding of the intended meaning of certain passages and also additional appreciation of the beauty contained in those passages. The Bible is a living book—the Word of the living God—and its richness should fill us with amazement and thankfulness, always remembering that man does not live by bread alone, but by EVERY Word that proceeds from the mouth of God (Matthew 4:4).

Lead Writer: Norbert Link

In the last Q&A, we discussed one aspect of Hebrew Poetry in the inspired pages of the Old Testament—that of Identical and Similar Synonymous Parallelism.

In this Q&A, we will address INTROVERTED and ANTITHETIC PARALLELISM.

In INTROVERTED PARALLELISM (a/k/a chiasmus), the order of the thoughts is reversed. In the first line, thought 1 is followed by thought 2. In the second line, thought 2 is followed by thought 1.

Let us look at a few examples:

Psalm 51:1:

“Have mercy upon Me, O God, According to Your lovingkindness;
“According to the multitude of Your tender mercies, Blot out my transgression.”

We see in this statement, that to “have mercy” (thought 1 in line 1)  is identified with blotting out transgression (thought 2 in line 2), and lovingkindness (thought 2 in line 1) is equated with “the multitude of Your tender mercies” (thought 1 in line 2). When we have mercy, we overlook and are willing to forgive and forget transgression, and God’s lovingkindness can be seen in the multitude of His tender (not brutal or cruel) mercies.

Psalm 51:3:

“For I acknowledge my transgressions,
“And my sin is always before me.”

Here, “I acknowledge” (thought 1 in line 1) is identical with “always before me” (thought 2 in line 2), and “my transgressions” (thought 2 in line 1)  is equated with “my sin” (thought 1 in line 2). This example shows us that the acknowledgement of transgressions is not just a temporary fleeting emotional sentiment, but it is strong and lasting, recognizing that all of them constitute sin, leading to genuine repentance of what we have done and what we are. 

Psalm 30:8:

“I cried out to You, O LORD;
“And to the LORD I made supplication.”

“I cried out” (thought 1 in line 1) is identical with “I made supplication” (thought 2 in line 2), while “O LORD” (thought 2 in line 1) is repeated in the next line, “to the LORD” (thought 1 in line 2). Crying out and making supplication to God is equated, showing the genuineness and urgency of the prayer.

Proverbs 23:15-16:

“My son, if your heart is wise, My heart will rejoice—indeed, I myself;
“Yes, my inmost being (kidneys) will rejoice When your lips speak right things.”

This is a remarkable example of introverted parallelism. The first thought in line 1 (“your heart is wise”) is identified in the second thought in line 2 (“your lips speak right things”), and “my heart will rejoice” (second thought in line 1) is equated with “my inmost being will rejoice” or, literally, “my kidneys will rejoice.” This statement shows us that wisdom of the heart manifests itself in speaking right things, and that the heart (or the kidneys) may stand for the emotions of the person and the entire being (“indeed, I myself,” as it says at the end of line 1).

Another devise of Hebrew Poetry is Antithetic Parallelism.

ANTITHETIC PARALLELISM is the direct opposite to synonymous parallelism. Actually, antithesis means, the direct opposite.

In this device of Hebrew Poetry, the second line contrasts the first line. The second line expresses the opposite to the first line, while the order of the thoughts is maintained. Even in the English language, we may “rhyme” through opposites: “Give me liberty, or give me death.”

Let us review a few pertinent and telling examples of antithetic parallelism:

Proverbs 10:1:

“A wise son makes a glad father,
“But a foolish son is the grief of his mother.”

The second line expresses the opposite to the first line, while maintaining the order of the thoughts.  “A wise son” (first thought in line 1) is contrasted with “a foolish son” (first thought in  line 2), while “a glad father” (second thought in line 1) is contrasted with “grief of his mother” (second thought in line 2). This means, then, that a wise son makes his parents glad, while a foolish son grieves his parents. Father and mother need to be understood here as describing both parents.

Proverbs 10:5:

“He who gathers in summer is a wise son;
“He who sleeps in harvest is a son who causes shame.”

In this example, the wise son who gathers in summer (line 1)  is contrasted with a foolish son (a son who sleeps in harvest—line 2). And while the foolish son is described as one who causes shame (line 2), the opposite thought is not expressed for the wise son in the first line, but needs to be understood—the wise son does not cause shame, but praise and glory. But another opposite is discussed here: The wise son is one who gathers “in summer,” while the foolish son is one who sleeps in harvest. The idea is expressed, that the wise son is continuously working and busy and productive, while the foolish one is continuously sleeping and unproductive.

Proverbs 10:4:

“He who has a slack hand becomes poor,
“But the hand of the diligent makes rich.”

The poor and the rich are contrasted here, and it is expressed that slackness leads to poverty, while diligence leads to riches. This can also be applied to our spiritual lives. When we become slack or lukewarm spiritually, we will become poor, while diligence and zeal lead to eternal life and the true riches in the Kingdom of God.

Proverbs 10:12:

“Hatred stirs up strife,
“But love covers all sins.”

This is another beautiful example of antithetic parallelism: Hatred is the opposite to love, and while hatred causes and leads to strife, love avoids strife, by covering all sins. What is also expressed here is the thought that hatred may be the result of sinful conduct of another person towards us, and to avoid that hatred takes hold of us, leading to strife, we are to overlook or cover the sins of others, but ultimately, we can only do this with and through love—the love of God which was poured out into our hearts through the Holy Spirit.

Proverbs 11:3:

“The integrity of the upright will guide them,
“But the perversity of the unfaithful will destroy them.”

Integrity is opposed to perversity; the upright is contrasted with the unfaithful; and “guide” is the opposite to “destroy.” When we are sincere and upright, we will be guided and led in the right way, but if we become perverse and unfaithful, we will be destroyed. Again, this passage needs to be applied in both spiritual and physical ways.

Proverbs 16:9:

“A man’s heart plans his way,
“But the LORD directs his steps.”

This example of antithetic parallelism (also indicated by the word “but” in the second line) shows us that man might devise plans which are of no value, but it is God who must direct man and lead his steps to reach success. It is not in man’s heart to direct his steps in the right way. Rather, it requires God’s intervention and guidance, and so, we must acknowledge God in all our ways and submit to His lead and His Will.

Proverbs 29:27:

“An unjust man is an abomination to the righteous,
“And he who is upright in the way is an abomination to the wicked.”

As the righteous will not justify the conduct of an unjust person—it (the conduct, not the person) is an abomination to the just—so the wicked will not accept the conduct of a righteous person. A wicked person rejects the way of God and he will persecute those who walk in it, while the righteous person will not be swayed by the wicked to follow his steps.

Psalm 37:9:

“For evildoers shall be cut off [destroyed],
“But those who wait on the LORD, they shall inherit the earth.”

While evildoers will not live forever and inherit the earth, those who wait on the Lord to help and guide them, will live forever in the Kingdom of God, ruling the earth under Jesus Christ. It is interesting that evildoers are contrasted with “those who wait on the LORD.” If we don’t wait for God, but try to “deal” with problems on our own, we might become evildoers by choosing “solutions” which are not right and just. A classic example is the idea that we must go to war to bring peace and democracy to other nations.

Psalm 20:8:

“They have bowed down [to their chariots and horses] and fallen;
“But we have risen [in prayer to God] and stand upright.”

While pagan and Gentile nations bow down to and trust in their self-made gods, idols and the works of their hands and fall, we pray to God and stand. But more is expressed here: They bow down (in their false worship), while we rise (in prayer); they fall and we stand upright. This is not talking about in what position we ought to pray (standing, kneeling etc.), but it speaks of an attitude: When we pray to God, we expect an answer. We come boldly before the throne of God when we are in need of help. On the other hand, they bow down in anxious superstitious conduct, enslaved to their own inventions and laboring under a yoke. And so, while we are free from bondage of wrong ideas and while we have become friends of Jesus Christ, they are being held captive by Satan the devil to do his will.

Now, let us also review two examples which combine INTROVERTED and ANTITHETIC PARALLELISM. In these examples, the second line contrasts the first line, and the order of the thoughts in the first line and in the second line is reversed as well:

Psalm 1:6:

“For the LORD knows the way of the righteous,
“But the way of the ungodly shall perish.”

In this example, the order of the thoughts in the first and second lines are reversed. The way of the righteous (thought 2 in line 1) is contrasted with the way of the ungodly (thought 1 in line 2), and the knowledge of the LORD (thought 1 in line 1) is contrasted with “shall perish” (thought 2 in line 2).

God knows (in the sense of approves of) the way of the righteous, but He does not approve of the way of the ungodly, and the ungodly and his way will perish. When God approves of our way, we will succeed and endure; when He disapproves of our way (because we have become ungodly), we will perish. The wages of sin is death, but the gift of God is eternal life. But God does not give us this gift of eternal life, if we show through our evil conduct that we do not want to be obedient to Him. God does not want us to live forever in misery and pain.

Proverbs 13:24:

“He who spares his rod hates his son,
“But he who loves him disciplines him promptly (early).”

This is another beautiful example of a combination of introverted and antithetic parallelism, where the thoughts are reversed. “Hates his son” (thought 2 in line 1) is contrasted with “loves him” (thought 1 in line 2). Also, “spares his rod” (thought 1 in line 1) is opposed to “disciplines him promptly” (thought 2 in line 2).

We hate our children if we spare the rod, but we love them if we discipline them promptly or early—that is, immediately at the time of a transgression or rebellious conduct. When parents wait too long with discipline, are inconsistent, threaten the children with discipline, without carrying it out, they really do not show the love for their children that they ought to have, by training them in the way they should go. The liberal anti-authoritarian education of especially the Western World has produced terrible fruits and does not reflect the love which parents ought to have for their children. Even though in some countries, spanking is forbidden, God tells us that in certain cases, it is biblical. But “the rod” must never be used to inflict bodily harm on the child.

In addition, we point out the following in our free booklet, “The Keys to Happy Marriages and Families”:  “Since using the rod is compared with prompt or early discipline, it is clear that this passage includes the concept of spanking, where and when appropriate. Of course, we don’t spank a teenager or an adult, so the spanking needs to be done early in the life of the child. But note, again, we discipline our children, because we LOVE them. If we discipline our children for any other reason, or because of any other motive, we do NOT follow God’s instructions. Spanking should never cause physical injury to a child. The intent is to break a rebellious spirit, not to bruise skin.”

In the next Q&A, we will continue with discussing additional devices of Hebrew Poetry, as used in Old Testament passages.

(To Be Continued)
Lead Writer: Norbert Link

The Old Testament of the Bible contains Hebrew Poetry, but it is not to be compared with the kind of today’s poetry which rhymes at the end of each verse. Rather, Hebrew Poetry is designed to express more clearly and by emphasis certain aspects of the truth. It is important to realize when and how Hebrew Poetry is used, so that we do not misunderstand the intended meaning of a particular passage.

In this series, we will discuss in depth the beauty and wisdom of inspired Hebrew poetry. It can be generally described as PARALLELISM. In Hebrew, the rhyme is the repetition of thoughts or the extension of similar thoughts.

In this Q&A, we will show biblical examples of the concept of Synonymous Parallelism. In subsequent Q&A’s, we will discuss additional concepts within Hebrew Poetry.

“Synonym” describes the idea that one word has the same meaning as another word. Synonymous Parallelism means, that the second line repeats the idea expressed in the first line. In this Q&A, we refer to such occurrence as being “equal” or “identical” thoughts.

We need to further distinguish between Identical Synonymous Parallelism and Similar Synonymous Parallelism. Identical Synonymous Parallelism repeats in the second line identical thoughts which were expressed in the first line. In Similar Synonymous Parallelism, one thought in the first line is repeated in the second line, while something else is added.

Let us begin with reviewing several examples of Hebrew Poetry, which contain IDENTICAL SYNONYMOUS PARALLELISM—the repetition of identical thoughts:

Psalm 50:20:

“You sit and speak against your brother;
“You slander your own mother’s son.”

Two identical thoughts are expressed, but different words are used. “Sit and speak” in the first line is identical with “slander” in the second line; likewise, “your brother” is identical with “your own mother’s son.” The devastating and cowardly concept of “slander” is emphasized here—one just sits there and speaks evil, and that against his own brother, the son of his own mother.

Psalm 24:1-3:

“The earth is the LORD’s, and all its fullness,
“The world and those who dwell therein.
“For He has founded it upon the seas,
“And established it upon the waters.
“Who may ascend into the hill of the LORD,
“Or who may stand in His holy place?”

These verses  contain several examples of identical synonymous parallelism or the expression of identical thoughts. In verse 1, the “earth” is equated with the “world,” and “its fullness” with “those who dwell therein.” In verse 2, we read that God “founded” the world “upon the seas”; that is, He “established” it “upon the waters.” In verse 3, the “hill of the LORD” is equated with “His Holy Place,” and “ascending” is identical with “being able to stand.” When one ascends to the holy hill of God (Jerusalem, see Isaiah 2:2-3), then he will stand there.

Psalm 15:1:

“LORD, who may abide in Your tabernacle?
“Who may dwell in Your holy hill?”

Here, “abiding” equals “dwelling,” and God’s “tabernacle” describes “His holy hill.” Ultimately, God the Father will even dwell with us on the new earth, and His tabernacle will be with immortal men (Revelation 21:1-3).

Psalm 2:4:

“He who sits in the heavens shall laugh;
“The LORD shall hold them in derision (NIV: “scoffs at them”; Tanakh: “mocks at them”).”

The LORD is the one who sits in the heavens, and He laughs or scoffs or mocks at His enemies, knowing that their fight and rebellion against Him are futile and vain.

Job 3:20:

“Why is light given to him who is in misery,
“And life to the bitter of soul?”

Light and life are described as equal, and misery and bitterness of soul are identical as well.

Proverbs 27:2:

“Let another man praise you, and not your own mouth;
“A stranger, and not your own lips.”

The identical parallelism might be clear in this example, but we need to carefully see the beautiful nuances here. “Another man” is equated with a “stranger,” so that the praise will be genuine and flattery will be excluded. “Your own mouth” is of course identical with “your own lips.”

Genesis 4:23:

“Adah and Zilla, hear my voice;
“Wives of Lamech, listen to my speech.
“For I have killed a man for wounding me,
“Even a young man for hurting me.”

Here we find another example of identical synonymous parallelism. “Adah and Zilla” are identified as the wives of Lamech (apparently, polygamy started with Lamech, and it is associated here with murder), and he states that he killed a man (who is then identified as a young man) for wounding or hurting him.

Zechariah 9:9:

“Rejoice greatly, O daughter of Zion!
“Shout, O daughter of Jerusalem.
“… Lowly and riding on a donkey,
“A colt, the foal of a donkey.”

This passage, prophesying events to take place in the life of Jesus, equates “rejoicing greatly” with “shouting,” and “Zion” with “Jerusalem.” Also, the “donkey” is identified with a “colt, the foal of a donkey” (compare John 12:14-15).

Numbers 23:7:

“… Come, curse Jacob for me,
And come, denounce Israel!”

“Cursing” equals “denouncing,” and Jacob is equated with Israel.

Numbers 23:21:

“He has not observed iniquity in Jacob,
“Nor has He seen wickedness in Israel!”

Again, Jacob is identified with Israel, and iniquity is the same as wickedness.

Numbers 23:23:

“For there is no sorcery against Jacob,
“Nor any divination against Israel.”

The same identification of Jacob and Israel is used, but another interesting aspect is emphasized: “Sorcery” is the same as “divination.”

Numbers 24:5:

“How lovely are your tents, O Jacob!
“Your dwellings, O Israel!”

Jacob and Israel are equal, and so are “tents” and “dwellings,” reminding us that our abode in this life, even though we should enjoy it, is only temporary.

Numbers 24:17:

“I see Him, but not now;
“I behold Him, but not near;
“A Star shall come out of Jacob;
“A Scepter shall rise out of Israel,
“And batter the brow of Moab,
“And destroy all the sons of tumult.”

This statement is filled with identical synonymous parallelism. “Seeing” equals “beholding”; “not now” is the same as “not near.” The “Star” is the same as the “Scepter” (describing Jesus Christ, the Morning Star, who will have power and rule over the nations, and it possibly also refers to the star of Bethlehem at the time of Christ’s First Coming); “come out” is the same as “rise”; and “Jacob” is again identified as “Israel” (Jesus Christ was a Jew, descending from Israel through the virgin Mary, a descendant of King David). “Battering” equals “destroying,” and the “brow of Moab” identifies them as “all the sons of tumult.” Jesus Christ will return and make an end to all rebellion against God. When Moses received this prophecy, Christ’s First and Second Comings were not near then, but by now, His First Coming occurred about 2,000 years ago, and His Second coming is now very near.

Let us now look at two examples of “SIMILAR SYNONYMOUS PARALLELISM” —  which does not describe totally identical thoughts, but expresses one thought in the first line, which is repeated in the second line, while another thought is being added in the second line.

Psalm 36:5:

“Your mercy, O LORD, is in the heavens;
“Your faithfulness reaches to the clouds.”

Both God’s mercy and faithfulness reach the clouds and the heavens; however, mercy and faithfulness are not necessarily identical, but they are related.

Psalm 19:1:

“The heavens declare the glory of God;
“And the firmament [expanse of heaven] shows His handiwork.”

The heavens and the firmament declare God’s glory and His handiwork, but God’s glory and His handiwork are not identical. However, they are related, as one can see God’s glory IN His handiwork.

When reviewing the different devices in Hebrew Poetry, we need to understand that they were never used just for the fun of it—Hebrew Poetry in the Bible, although clearly an art form, was never used for art’s sake. Rather, as commentators have pointed out, it was used for teaching, prophesying or worship. The style of Hebrew Poetry was ideally suited for such tasks, since important ideas were repeated in different ways—and in such variety that it was art in the truest sense of the word. The poetry of the Old Testament was never tiresome, but a delight to read and recite, and even in translation, it can give us keys for the understanding of a particular statement, when properly analyzed and perceived.

(To Be Continued)

Lead Writer: Norbert Link