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It may be seen, even in translations from the Hebrew, that the character of the language is eminently poetical. Indeed, to read some modern writers on the subject, one might suppose it difficult to find any prose in the Old Testament, or even in the New. But it is not thus; and we have in this merely one more illustration of what often happens when favorite notions are pressed to extremes. In point of fact, the language of poetry in the Hebrew is very distinct and easily distinguishable from that of prose.
One who studies the subject soon discovers that the poetry, in common with the whole literature of the Hebrews, is of an altogether primitive origin and formation, and has passed, without any foreign influence whatever, through all the stages and changes of which it was capable. It is thus peculiarly original; and this originality renders it of great interest as an object of investigation even to those who have but small regard for its spiritual character. Moreover, ancient Hebrew poetry, if it be not so rich and varied as that of the Indians and the Greeks, yet possesses a simplicity and transparency hardly to be found elsewhere; a sublime naturalness, which as yet knows little of strict art, and which suffers art, even where its influence is exerted, to appear unconscious and careless. When compared with the poetry of other ancient nations, it appears to belong to a still simpler, more youthful period of humanity, to gush forth with inward fullness of emotion and sentiment, and to be little concerned about external ornament and strict rules of art.
But it is precisely this wonderful case, this apparent disregard of external attractions, in a poetry otherwise surpassingly noble, that is only possible when the thoughts present themselves to the mind of the poet, are of such solemnity, dignity, intensity, and strength, that they abundantly suffice of themselves, and are best seen in their own simple majesty. In such cases, the height of the argument, joined to the corresponding mood of the poet, very far transcends the necessity of those auxiliary embellishments of art, which a poetry inferior in essential strength requires, to lift it up and render it attractive, just as no one would require an external image of God at the very moment when he is absorbed in the vision of the Lord.
From this it will appear that the peculiar dignity of the Hebrew poetry arises from its being animated by those sublime conceptions which are nowhere else to be found in such purity, power, and persistency, as in Israel. Where such mighty efforts after the highest spiritual attainments, and such pure truths, are once impressed on the hearts of a people, and move a whole nation for centuries, there they necessarily exert a most manifold influence upon the poets also, and pour themselves forth in full streams from their lips. This poetry is, therefore, only one of the many utterances of that which was unique in itself, and peculiar to ancient Israel. And just as all the noblest powers and contests of this chosen people were chiefly directed to the one object of striving for the true God and the true religion, in like manner their poetry also had no other way of becoming great and unique than in this sole tendency to the sublime, nor to develop all its powers except in this movement after God.
It is not urged that poetry among the Hebrews did not penetrate into other provinces. We have Scriptural evidence that it did; and it entirely accords with the nature of poetry to take its rise in every part of human life, and to pervade all its provinces. We see by the Song of Songs, and by Psalms 45, that it did not disdain to glorify the nobler situations of human life; and we find references to songs of common life, nay, in part, even to culpable ones. Note: Isa_5:12; Amo_6:5; Rev_18:22. Nevertheless, all kinds of poetry that did not flow from that higher tendency, or upon which that peculiarly lofty aim of the nation was not able to obtain any important influence, were obliged to continue imperfect. Ancient Hebrew poetry remained, as to its main essence, an interpreter of those high thoughts and sublime conceptions which never in antiquity exercised such an influence anywhere else; and, as to its form, preserved that wonderful simplicity and ease which flowed from this very sublimity, a poetry unequalled in all respects by any other.
We see, then, that the Hebrew poetry is chiefly distinguished by the magnitude and importance of its objects and by the weight of its thoughts. We find that its end is less to please, than to instruct the mind and elevate the soul; that it aims to express the breathings of man’s spirit in its intercourse with God; to celebrate the praises of the Creator; to set forth his divine perfections, and to retrace his benefits and the mysteries of his grace and providence, especially as exemplified in the history of his people.
Finding, then, that the main characteristic and the glory of Hebrew poetry lies in the thought, of which it is the exponent, it remains to be seen how the form of words is made subservient to the adequate production and strong enforcement of that thought.