![]() ![]() The English translation “allure” does not quite capture the range of the Hebrew: Let us consider first the two descriptions of speech: Then are two lines about the land and plants First there are two lines about speaking: Hosea purposefully sets up a contrast and comparison here. This process is especially true when ideas are compared and contrasted. You will easily learn more elements of each by means of the comparison than you would have noticed by considering one. Then choose a second cup and compare the two. Pick up any common object: a coffee mug, say. We hold up two ideas for careful examination, noting how they compare and differ: in so doing, we learn both elements better. The patterns of ideas are meant to force us to compare and contrast the parts. This is an instance of providence, that God chose the Hebrew language. Translation of rhymed verse is very difficult to achieve in a second language but the translation of ideas can be done without repeated the sound qualities of the original language. This fact of Hebrew poetry relying so heavily upon the concept as opposed to the end rhyme is a boon to translation. Yes, Hebrew does concern itself with sound and rhythm (for instance in the passage quoted above, the word “wilderness” sounds very similar to the word “speak” in the next line there is a reason for this). While we tend to think of poetry as defined by verse (metrical writing often with rhyming), Hebrew poetry depends primarily upon the rhyming and dissonance of ideas. Hebrew poetry emphasizes the complication of thought – often in ways which can be discerned only after puzzling upon a pair of lines. We cannot breeze through poetry and still maintain a high degree of comprehension. The patterns and complications of poetry make us stop and think slowly and carefully. We count the rich man at his dinner in the best of positions and ignore Lazarus at the gate.Īnd so the Scripture has been given not merely to inform us like a manual (yes there is much information in the Scripture), but to transform us:Ģ Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. We desire those things which will destroy us we ignore those things which will save us. This makes poetry especially useful for achieving one of the principle features of the Scripture: to change the way we think. Just the use of deliberate rhythm and sound makes poetry different from common speech. And so, I will pass over pleasure at this point.īut the compression and difficulty of poetry forces us to think along lines and in patterns which differ greatly from our “normal” life. We are a distinctly anti-rhetorical people. The pleasure of poetry’s compression is typically lost on contemporary readers: we are not a people who treasure words. The purpose of poetry is both pleasure and to change how we think. ![]() What poetry does in particular is to compress language with great deliberate intricacy. Poetry can be quite “literal” (read some Homer or Alexander Pope). ![]() I say this, because there is a bizarre belief that poetry means “symbolic” (this is seen in the strange argument that if Genesis 1 is poetry it somehow is non-literal such an argument could only be made someone who knows little to nothing about poetry). ![]() In fact all good writing and speaking must be cognizant all such elements (and more). Poetry certainly uses all those elements but so do other forms of language. Why is this? Why does the Bible rely upon poetry? Poetry doesn’t mean symbols, images, rhythms, rhymes or patterns. The prophets seem particularly drawn to poety. The Scripture relies upon a variety of types of writing/speaking: there are stories, contracts, law codes, letters (public and personal), poems. 14 “Therefore, behold, I will allure her,ġ5 And there I will give her her vineyardsĪnd make the Valley of Achor a door of hope. ![]()
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