ii. 8; Matt. x. 5, 6, etc. Introverted Parallelism is also found, and the Epanodos, as Jebb calls it. We discover in the Sacred Scriptures seven different kinds of poetic composition, viz: Prophetic, Elegiac, Didactic, Lyric, the Idyl or short pastoral poem, Dramatic poetry, and the Acrostic or Alphabetical poems. Oriental poetry is full of strong expressions, striking metaphors, lively descriptions, and glowing sentiments, expressed in the most vivid manner. In addition to the passages already presented, which may be called poetic prose, there are a few other specimens of poetry before coming to the poetic books. We have already noticed some, and find in them a higher kind of poetry than that which we have been considering. They are the following: The Song of Moses and the Israelites, uttered after their deliverance from the Egyptians at the Red Sea, contained in Ex. xv. 1–18 (vid. p. 102, supra); the Song of Miriam, contained in Ex. xv. 21 (vid. p. 106, supra); also a song of the Israelites, contained in Num. xxi. 17, 18 (a part of the verse) (vid. p. 127, supra). These are specimens of Lyric poetry. Another instance is found in Num. xxi. 27-30. It is a triumphal ode, in which Israel exults, after a sanguinary battle, in view of her victory over Sihon, king of the Amorites. We give Herder's translation of it (Marsh's Ed.): A SONG OF TRIUMPH OVER THE AMORITES, WHO HAD BEEN THE CONQUERORS OF MOAB. 27 Come ye into Heshbon, Build and strengthen Sihon, 28 A fire went out of Heshbon. 29 A flame from the city Sihon, Which consumed the mountains of Moab, Thou art undone, people of Chemosh. The Israelites here invite their enemies to come into the cities which they had just subdued, and extol, in the keenest irony, the achievements of the conqueror. We find, also, other instances, as follows: NUMBERS XXiii. 7-10. 7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, Out of the mountains of the east, saying, Come, curse me Jacob, And come, defy Israel. 8 How shall I curse, whom God hath not cursed? Or how shall I defy, whom the Lord hath not defied? 9 For from the top of the rocks I see him, And from the hills I behold him : Lo, the people shall dwell alone, And shall not be reckoned among the nations. 10 Who can count the dust of Jacob, And the number of the fourth part of Israel? And let my last end be like his! NUMBERS Xxiii. 18-24. 18 And he took up his parable, and said, Rise up, Balak, and hear; Hearken unto me, thou son of Zippor: 19 God is not a man, that he should lie; Neither the son of man, that he should repent: Or hath he spoken, and shall he not make it good? 20 Behold, I have received commandment to bless: And he hath blessed; and I cannot reverse it. 21 He hath not beheld iniquity in Jacob, Neither hath he seen perverseness in Israel: And the shout of a King is among them. 22 God brought them out of Egypt; He hath as it were the strength of an unicorn. 23 Surely there is no enchantment against Jacob, Neither is there any divination against Israel: According to this time it shall be said Of Jacob and of Israel, What hath God wrought! 24 Behold, the people shall rise up as a great lion, And lift up himself as a young lion: He shall not lie down until he eat of the prey, NUMBERS Xxiv. 3-9. 3 And he took up his parable, and said, Balaam the son of Beor hath said, And the man whose eyes are open hath said: 4 He hath said, which heard the words of God, Which saw the vision of the Almighty, Falling into a trance, but having his eyes open: From verse 5 to 9 we copy Dr. Hales' beautiful translation, as follows: 5 How goodly are thy tents, O Jacob, And thy tabernacles, O Israel! 6 As streams do they spread forth, As gardens by the river side; As sandal trees which the Lord hath planted, 7 There shall come forth a man of his seed, And pierce them through with arrows. 9 He lieth down as a lion, He coucheth as a lioness, Who shall rouse him? Blessed is he that blesseth thee, And cursed is he that curseth thee. Verses 15-24 of the same chapter, refer to other prophecies of Balaam. 15 And he took up his parable, and said, Balaam the son of Beor hath said, And the man whose eyes are open hath said: I shall behold him, but not nigh: 18 And Edom shall be a possession, Seir also shall be a possession for his enemies; 19 Out of Jacob shall come he that shall have dominion, And shall destroy him that remaineth of the city. 20 And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; But his latter end shall be that he perish for ever. 21 And he looked on the Kenites, and took up his parable, and said, Strong is thy dwelling-place, And thou puttest thy nest in a rock. Alas, who shall live when God doeth this! These are remarkable instances of prophetic poetry by an irreligious man. Balaam, the son of Beor, was called by Balak, king of Moab, to curse Israel. It is a disputed point whether he was a true prophet of the Lord, or only a magician. The most probable supposition is that he was a Chaldæan priest, magician, and astrologist, and distinguished throughout Asia in his profession. At the same time, he had a knowledge of the Supreme Being, and worshipped him, though his religious notions and services were mingled with superstition and error. It is evident from the account given of him by Moses, that he was, occasionally at least, inspired, and uttered prophetic poetry, though probably a wicked man. It is obvious, from Matt. vii. 22, that those who had the gift of prophecy were not, in all cases, truly pious persons. It seems that Balaam was desirous to curse the Israelites; but dared not do it without authority |