In the West, our views of poetry are conditioned by the characteristics of classical poetry devices like rhyme and meter. Rhyme speaks of how the lines end by echoing one another, while meter speaks of the pacing or rhythm with which a poem is delivered orally.

Hebrew poetry, however, could not be more different. Like western poetry, Hebrew poetry utilizes poetic devices to communicate its message—but the devices are substantially different from those used in the West. Here are just a few of those devices and examples of how they were used.

Synonymous Parallelism: Parallelism is found when two or more lines carry the same type of rhythm or the same number of syllables, but often in different ways. In synonymous parallelism, the two lines are allowed to echo one another’s meaning using different words—creating a reinforcement that underlines the main idea the psalmist is trying to communicate. An example of synonymous parallelism is found in Proverbs 17:4:

A wicked person listens to deceitful lips;
a liar pays attention to a destructive tongue.

Clearly, wicked person parallels liar, listens parallels pays attention to, and deceitful lips parallels to a destructive tongue. By repeating the idea with different words, the author is emphasizing his point.

Antithetical Parallelism: In this form of parallelism, the writer wants to make his point by means of contrast. As such, the parallel will function like a photographic negative of the previous type (synonymous parallelism)—with the two sides of the point normally connected by the word but. An example is Proverbs 17:22:

A cheerful heart is good medicine,
but a crushed spirit dries up the bones.

Once again, the parallel touchpoints are fairly clear, but, again, from an opposite perspective. Cheerful heart is opposed to a crushed spirit and good medicine stands in contrast to dries up the bones.

Chiastic Parallelism: Arguably the most complex of Hebrew poetic devices, its name (chiasm) is actually based on the Greek letter chi (X). In this device, the poet walks the reader into and back out of his main point. The Expositor’s Bible Commentary provides an example how this structure is seen in Psalm 67:

A. Prayer for God’s Blessing (vv.1–2)
B. Prayer for Inclusion of the Nations (v.3)
C. Prayer for the Rule of God (v.4)
B’. Prayer for Inclusion of the Nations (v.5)
A’. Prayer for God’s Blessing (vv.6–7)

The key to chiastic structure is that the psalmist’s main point is found in the crux of the X. Here the parallels of the A portions (vv.1–2 and vv.5–6) are clear, as are the parallels of the B portions (v.3 and v.5), but they move into and out of the main idea—a prayer for God’s rule (v.4). All of the ideas are important, but the point in the middle is accented by the chiastic (X) structure.

Alliteration: In Hebrew, alliteration operates the same way that it does in English—by repetition of the first letter of words at the beginning of (or throughout) the verses in question. An example of this, found at http://www4.westminster.edu/staff/nak/courses/BibPoetry.htm, would be Psalm 122:6–7:

Notice the anglicized Hebrew on the left, and particularly the repetition of the “sh” and “yik” sounds. While these elements don’t convey clearly in English, to Jewish learners they would have been abundantly clear.

Acrostic: A Hebrew acrostic poem is one where each stanza or section of the song begins with successive letters of the Hebrew alphabet. The classic example of acrostic structure is Psalm 119, in which David extols the virtues of Torah. The longest of the psalms (as well as the longest defined section of scripture in the entire Bible), Psalm 119 contains 176 verses divided into 22 eight-verse stanzas. And, in many English translations, the Hebrew letter is given at the outset of each section, beginning with aleph (vv.1–8) all the way to taw (vv.169–176).

One of the primary purposes for these poetic devices was that they would benefit people in a primarily oral culture. These poetic devices served as memory tools to enable the people to more easily memorize their sacred scriptures and remember the scripture’s main ideas. As we learn to understand how Hebrew poets wanted to communicate their thoughts and ideas, it will enhance our ability to grasp and apply the truths of their songs and prayers.

Bill Crowder