Even though one has to avoid the “temptation” to attach a symbolic meaning to just about every number or combination of numbers, as used in the Holy Scriptures, there can be no doubt that a particular significance exists in regard to certain numbers or numerical combinations. This concept is known as biblical Numerology. The Bible itself makes this clear when it talks about the famous figure “666” (as will be discussed below)—the number of the end-time beast in the book of Revelation—or when it refers to certain numbers in the book of Daniel (for instance, 1260 days, 1290 days, and 1335 days).

In this series, we will discuss obvious significance associated with certain numbers, and we will see that the biblical choice of those numbers in a particular context is by no means “accidental.” The lists are not meant to be exhaustive, but might be used as a guideline or a basis for the review of other instances where these numbers are mentioned in the Bible. We will also see that some ascribe “significance” or “interpretation” to certain numbers, where they do not exist.

One of the more obvious numbers which can lead to a wrong interpretation, is number 1.

Some point at the number 1 as always describing unity or singularity. They are wrong on both counts.

We read that God is one in the sense that the Father is one Being, but that does not exclude the fact that God is a Family, and that the God Family consists today of TWO Beings (see below), and that it is the potential of man to enter the God Family or the Kingdom of God. It is also true that the number 1 may describe unity between two members, but also between many members. God is one in the sense that the Father and the Son are completely unified, and God’s disciples are to become one or unified as well (John 17:11; compare Galatians 3:28). We read of one baptism (Ephesians 4:5)—again, describing unity—as there are many who have been baptized over the years, being baptized in the one Body of Christ—a spiritual organism consisting of many members (1 Corinthians 12:12-13).

We read about one Spirit, because it is unified. The Holy Spirit is not a person, but the power and mind of God, emanating from both the Father and the Son (Romans 8:9), and it dwells in all of God’s true disciples. By forgiving their sins, Christ has made “one new man from the two”; that is, from Gentiles and Israelites (Ephesians 2:15-16). Unity is also expressed by the fact that a man and a woman, when they get married, become “one flesh” (Matthew 19:4-6; compare Ephesians 5:31-32, showing that in a spiritual sense, Christ and His church become one spirit, note 1 Corinthians 6:17). A man who has sexual intercourse with a prostitute becomes “one” with her (1 Corinthians 6:16)—the wrong kind of “unity.”

So we see that the number 1 can, at times, refer to more than one person, describing unity. On the other hand, there are countless examples in the Bible when “one” person or concept or event is described, without referring to unity or unification. So, to always ascribe singularity or unity to the number 1 would be misleading.

Number 2 is sometimes associated with union, but also with division. It signifies duality as well as contrast.

In many cases, biblical prophecies have dual meaning—they might find a prior, preliminary fulfillment, as well as a climatic end-time fulfillment. Christ spoke of developments at the time of His First Coming or even prior to that, but in the same context, He pointed out that a major fulfillment should be expected in the latter days. He compared the times of Noah with the end-time; He spoke of the destruction of the Second Temple at around 70 A.D., but also explained that apparently, another destruction of a rebuilt temple would occur during the time of the Great Tribulation. He prophesied that the abomination of desolation, spoken of by the prophet Daniel, would occur, as a forerunner, in the first century, but more importantly, that it would occur again in the end time (Matthew 24:15-21). In addition, He explained that as ancient Israel was defeated in war in Old Testament times, so it would happen again for modern Israel just prior to His Second Coming.

Specifically focusing on the number 2, we should note the following by the way of contrast or opposites:

We read about light and darkness (Genesis 1:18; compare Ephesians 5:8), as well as the tree of life and the tree of the knowledge of good and evil. These two contrasts are highlighted by the fact that we either build our lives on the foundation of Christ—the house built on a rock—or on another foundation—the house built on sand (Matthew 7:24-27). In other words, if we build our lives on any other foundation than on Christ (1 Corinthians 3:11), we have built on sand.  There are only two ways—the way which leads to death, and the way which leads to life (Matthew 7:13-14). It is either God’s Way (Acts 18:26) or the way of Cain (Jude 11), and so we read about two brothers—righteous Abel and unrighteous Cain. We read that two cannot walk together, unless they are agreed (Amos 3:3), and that righteousness has no fellowship and communion with lawlessness (2 Corinthians 6:14). In this context, we cannot serve two masters (Matthew 6:24)—if we don’t serve God, we are serving something or someone else, summarized as “mammon.” We read about two goats during the ancient Atonement ceremony—the one (“to the LORD”) symbolizes Jesus Christ; the other—Azazel—symbolizes Satan the Devil (Leviticus 16:7-8).

A slightly different way—that of contrast—is depicted in the following examples, but even though they do not necessarily represent opposites, they are still expressing different thoughts or concepts.

We read about two covenants—the old covenant and the new covenant. We also read about Jesus Christ, the last or second Adam and the second Man (1 Corinthians 15:45-47). The Bible reports about Jacob (Israel) and Esau (Edom), as well as Isaac and Ishmael.

On the other hand, the number 2 also signifies complete harmony and necessary connection.

God consists of two Persons or Personages, and the whole law can be summarized in two commandments (Matthew 22:40). Also, the Ten Commandments were written on two tablets of stone. The testimony of two witnesses is true (John 8:17), and some words are repeated or mentioned twice to show their significance, such as, “Truly, truly, I say to you…” God’s Word is sharper than a two-edged sword (Hebrews 4:12; compare Revelation 1:16; 2:12).

We also find that Christ sent out His disciples two by two (Mark 6:7); that Christ dealt at times with two brothers (Moses and Aaron; James and John); and that Joshua and Caleb were the only two persons who gave a good report of the Promised Land (Numbers 14:6-7).

We also read about the two witnesses and two persons (Moses and Elijah) who appeared in a vision to Christ and His three disciples on the Mount of Transformation (Matthew 17).

Further, on a human level, a person has two arms, two legs, two eyes, two ears, and we read that a man and a woman (two persons) should marry and become one.

We even read that at the time of Noah’s ark, “Of clean animals, of animals that are unclean, of birds, and of everything that creeps on the earth, two by two, they went into the ark to Noah, male and female, as God had commanded Noah” (Genesis 7:8-9).

How are we to view number 3?

Many assign special godly significance to the number 3, claiming that it stands for perfection or completeness. There are occasions when the number 3 has such significance (compare 2 Corinthians 12:8; Deuteronomy 17:6; Acts 20:31; 1 Corinthians 13:13; 1 John 5:7-8, but note that in the last Scripture, the original does NOT contain the words: “in heaven: the Father, the Word, and the Holy Spirit; and these three are one…” These words were added in later centuries to support the unbiblical teaching of the Trinity—“One God Person in three God Persons.”) Also, in Deuteronomy 16:16, we are told to appear “three times a year” before God to keep His annual Festivals. But it is interesting that this passage only refers to the three Holy Day seasons (Days of Unleavened Bread in the spring, Pentecost in early summer and the Feast of Trumpets, Day of Atonement, Feast of Tabernacles and the Last Great Day in the autumn), while all the individual Holy Days consist of seven days—the number of completeness (as we will discuss in a subsequent Q&A).

There are examples where the number 3 does not signify completeness (compare Luke 13:6-9, especially verses 7-8). The real basis for the claim that the number 3 always describes completeness or perfection lies in the erroneous thinking that God is perceived to be a Trinity. Some even try to support this false claim by referring to the angelic words of “holy, holy, holy” in Isaiah 6:3. This argument is to be rejected for the simple reason that angels say the same words to God the Father, while Jesus Christ, the Lamb, is present as well (Revelation 4:8; 5:6). The Bible teaches that God consists of TWO Persons or Personages or Spirit Beings—the Father and the Son—while, as mentioned, the Holy Spirit is NOT a person, but the power and mind emanating from both God Beings.

On the other hand, it is interesting that most deny the reality of a crucial aspect, which does include the number 3; namely, that Christ was three days and three nights in the grave, as Jonah was three days and three nights in the belly of the sea monster (Matthew 12:40). Jesus did in fact fulfill this sign for His Messiahship, in that He was placed in the grave on Wednesday afternoon, just before sunset, and in that He left the grave on Saturday afternoon, just before sunset—after having been dead in the grave for exactly 72 hours. But those who believe in a Friday afternoon crucifixion and a Sunday morning resurrection say instead that Christ was only 1 ½ days in the grave.

Let us continue with number 4.

The number 4 is used many times to signify God’s revelation. God might reveal something about Himself, or about something or someone else.

The Bible contains four gospel records, in which the human life of Jesus Christ and His preexistence is revealed, and it is interesting that Christ was born in the year 4 B.C. The Holy Scriptures are helpful and profitable for four things, as 2 Timothy 3:16 explains, namely “for doctrine, for reproof, for correction and for instruction in righteousness.”

We read about four living creatures or angelic beings in Revelation 4:6, and about four cherubim in the book of Ezekiel (1:10-12; 10:20); and at the same time, we read about God’s revelation to Daniel that four great beasts would appear on the earth, representing human governments, but that Christ would return to make an end to human rule.

We find that God changed the names of four human beings: Abram’s name was changed to Abraham (Genesis 17:5); Sarai’s name was changed to Sarah (Genesis 17:15); Jacob’s name was changed to Israel (Genesis 32:28; 35:10); and Pashhur’s name was changed to Magor-Missabib (Jeremiah 20:3). [We also read that God will give all of His disciples a new name (Revelation 2:17), and that Jesus Christ was given a name that is “more excellent” than the name of any angel (Hebrews 1:4), and that only He knows His new name (Revelation 19:12; compare Revelation 3:12).]

In Old Testament times, God revealed His Will sometimes through His prophets, and it is remarkable that four Old Testament prophetesses are mentioned by name: Miriam (Exodus 15:20); Deborah (Judges 4:4); Huldah (2 Kings 22:14); and Noadiah (Nehemiah 6:14) [There are of course other prophetesses mentioned in the Old Testament, such as the wife of Isaiah (8:3), but they are not identified by name. There is also a reference in the New Testament to the prophetess Anna, in Luke 2:36, but it is interesting that after the foundation of the New Testament Church, no more mention is made regarding a prophetess or the office of a prophetess.]

By contrast, Eve is also mentioned four times in Scripture (Genesis 3:20; 4:1; 2 Corinthians 11:3; and 1 Timothy 2:13).

In the book of Zechariah, the number four figures prominently in the prophecies about the four horns (1:18), the four chariots with the four horses (6:1-2, 5); and the four craftsmen (1:20). We also know, of course, about the four horsemen of the Apocalypse.

In addition, God has created everything, including the four regions (north, east, south and west). (In the Bible, there is no word for “north-east” or “south-west”; therefore, it may sometimes speak of “north and east,” meaning “north-east”; or it may just speak of “north” with the understanding that “east” is included).

God has also created the four seasons (spring, summer, autumn and winter; compare Genesis 8:22). In this context, four angels standing at the four corners of the earth hold the four winds of the earth, until 144,000 Israelites are sealed to be protected from the wrath of the Lord (Revelation 7:1-3).

Focusing on number 5, there seems to be wide-spread recognition that it is many times used to describe God’s grace and power.

The Torah consists of five books (Genesis, Exodus, Leviticus, Numbers and Deuteronomy).

When Abram’s and Sarai’s names were changed to “Abraham” and “Sarah,” the fifth letter of the Hebrew alphabet was added in both cases to their new names (“h” in English).

In Old Testament times, five types of animals were sacrificed to God: goats, sheep, cattle, pigeons and doves. Animal sacrifices did not forgive sin, but they made it possible to restore a physical relationship with God.

Following the four worldly kingdoms described in the book of Daniel, the Kingdom of God – the fifth Kingdom – will be established on earth.

Christ used five loaves of bread to feed 5,000 men (Matthew 14:17, 21; 16:9).

Paul would rather speak five words with understanding, that he may teach others God’s Word, than ten thousand words in a tongue (a foreign language which the listeners could not understand) (1 Corinthians 14:19).

Some have raised other concepts which are supposed to show God’s grace in the number 5, but they are highly suspect or erroneous.

For example, one commentary claims that “Five Greek words form the acrostic phrase ‘Jesus Christ, God’s Son Savior,’ taking the first letter in Greek from each word [which form] the Greek word for ‘fish’: Iota, Chi, Theta, Epsilon, Sigma = (ichthys) ‘FISH’, which became a symbol for Christ and a secret symbol for identifying Christians.” However, true Christians never identified themselves with the symbol of a fish, as pagans worshipped a fish god, Dagon, and true Christians would have been abhorred by the idea of applying such a heathen symbol to Christ or to themselves. In passing, they never used a cross for their worship. The cross was an abominable pagan symbol. True Christians never wore a cross or placed the symbol of a cross in their homes. In addition, it is highly unlikely that the Romans nailed Christ on the type of cross, which is being used today by nominal Christians in “remembrance” of Christ’s death. Please see our Q&A on that issue.

Let us now review number 6. It is the number of man who is far from God or alienated from Him; it can also refer to the fact that something is not perfect or needs to be completed.

The most famous combination of the number six is perhaps the number of the beast in the book of Revelation, namely 666. In the Greek, this number is written as 600 and 60 and 6. This number stands for total separation from God and the unconditional submission to Satan the Devil. Most people will be so deceived that they will worship Satan and his human instruments—the beast and the false prophet—, while rejecting the true God and His Law.

The sixth commandment forbids murder in all of its different forms (Exodus 20:13), but man, separated from God, thinks that some kinds of murder are permitted, such as killing in war. The descendants of unrighteous Cain, who slew his brother Abel, are only listed until the sixth generation.

God has allotted to man 6,000 years to rule himself, under the influence of Satan [which will be followed by God’s rule—the peaceful “rest” of the Millennium (Hebrews 4:1, 11), or the seventh “day” which consists of 1,000 years; compare 2 Peter 3:8].

Man was created on the sixth day (but the week was only completed and perfected with the creation of the Sabbath); and while man is to do his work on six days, he is to rest on the seventh day (Exodus 16:26; 20:9-11; 23:12; Leviticus 23:3; Deuteronomy 5:12-15; Mark 2:23-28).  

God commanded Joshua and the Israelites to march around the wicked city of Jericho for six days (Joshua 6:3, 14), but it was on the seventh day, after having circled the city seven times, that it would be destroyed (verses 4, 16-17).

Old Testament Israel received six things from their lovers or political allies, namely bread and water, wool and linen, oil and drink (Hosea 2:5). In this, they became more and more alienated from God.

Jesus said six times to the Jews, “Have you not read?”

When Jesus was on the cross, darkness fell on the earth on the sixth hour (Matthew 27:45).

In the next installment, we will continue explaining the significance of additional numbers in the Bible.

(To Be Continued)

Lead Writer: Norbert Link

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