What is synonymous parallelism in Hebrew poetry?

The literary form of these proverbs is mostly in the form of couplets or distichs. The two clauses of the couplet are generally related to each other by what has been termed parallelism, according to Hebrew poetry. Three kinds of parallelism have been pointed out.

Synonymous Parallelism. Here the second clause restates what is given in the first clause.

The most important characteristic however is parallelism. Parallelism means that a statement is stressed or extended by repetition. One distinguishes three kinds of parallelisms:

a) Synonymous parallelism, for example Ps. 49:1 "Hear this, all ye people; give ear, all ye inhabitants of the world." - The same thought is expressed twice with different words.

b) Antithetic (contrasted) parallelism, for example Ps. 1:6 "For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish." - The thought of the first sentence is stressed by the contrast in the final clause.

c) Synthetic (connecting) parallelism, for example Ps. 22:4 "Our fathers trusted in thee: they trusted, and thou didst deliver them." - The final clause completes and expands the thought of the first sentence.

It needs to be explained that Hebrew poetry is different from the poetry of Occidental languages. It knows nothing of rhymed verses, though a rhythmical arrangement is quite often noticeable. The fundamental law of Hebrew poetry is parallelism, which is also very frequently found in the other books which ar not classed as poetical. This parallelism has been

divided in a threefold form. The synonymous, in which the same sentiment is repeated in different but equivalent words, as in Ps. 25:4, "Show me Thy ways O LORD, Teach me Thy paths"; the antithetical, in which the parallel members express the opposite sides of the same thought as in Psalm 20:8.

Hebrew parallelism is again made to do duty in interpreting Isaiah xlii. 5, lvii. 16. Mr. Constable would have it that Parallelism consists in merely using synonymous expressions in the "parallel" sentences. This is a false and unworthy conception of it, which would reduce it to mere tautology. It is not so, as every verse in which it is used bears witness. How unworthy a repetition would it be to make Isaiah say, as Mr. C. would: "He that giveth breath to the people upon it, and breath (spirit) to them that walk therein."* Yet these are proofs, he considers, that establish the identity of the breath of life with the Spirit.

Hebrew parallelism is again made to do duty in interpreting Isaiah 42:5, Isaiah 57:16. Mr. Constable would have it that parallelism consists in merely using synonymous expressions in the "parallel" sentences. This is a false and unworthy conception of it, which would reduce it to mere tautology. It is not so, as every verse in which it is used bears witness. How unworthy a repetition would it be to make Isaiah say, as Mr. C. would: "He that giveth breath to the people upon it, and breath (spirit) to them that walk therein." Yet these are proofs, he considers, that establish the identity of the breath of life with the Spirit.

Antithetic Parallelism. Here a truth which is stated in the first clause is made stronger in the second clause by contrast with an opposite truth.

Synthetic Parallelism. The second clause develops the thought of the first.

In some stanzas, called 'synthetical,' one half corresponds to the other, either in expressing the same sentiment or explaining it: thus - "But ye said, No; for we will flee upon horses; Therefore shall ye flee: And, We will ride upon the swift; Therefore shall they that pursue you be swift." Isa. 30:16,

Other stanzas are called 'antithetical,' in which the second half is the reverse of the first: as "The memory of the just is blessed: But the name of the wicked shall rot." Prov. 10:7

From these simple examples the form of the stanzas varies in many ways. The first example we meet with is what Lamech said to his wives. It will be seen that it is in parallelism, or correspondence. "Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech: For I have slain a man to my wounding, And a young man to my hurt. If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold." Gen. 4:23-24.

The synthetical or constructive, in which the two members contain two disparate ideas, which, however, are connected by a certain affinity between them, as in Proverbs 1:7:

Moreover, there is a difference in the experiences: "Thy wounded ones" is not just the same as "whom Thou hast smitten"; and nothing but the parallelism found in the poetry of Scripture could have suggested the rendering of the former as the common version has given it. But the parallel does not require to be carried to this extent.