Hosea

This is the twenty-second in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the first in the sub-series of minor prophets, covering Hosea.

a   Israel is God's wayward wife; but he will cause her to return home (1:1-3:5)
     b   condemnation of Israel's spiritual prostitution and idolatry (4:1-5:7)
          c   condemnation for political faithlessness and corruption and empty sacrifices (5:8-6:11a)
               d   CENTER: Israel has not returned to Yahweh (6:11b-7:16)
          c'  condemnation for political faithlessness and corruption and empty sacrifices (8:1-9:7b)
     b'  condemnation of Israel's spiritual prostitution and idolatry (9:7c-10:15)
a'  Israel is God's wayward son; god invites him to return (11:1-14:9)

The 'a' pattern relates God's enduring love for Israel.  Israel is expressed in the first section through the metaphor of a wife, and in the second section through the metaphor of a son.  In the first section, we see God has loved Israel like a wife, and in the second, God has loved Israel like a son.  In the first, Israel has been unfaithful to God and has loved the Baals.  In the second, Israel has been unfaithful to God through his idolatry.  Both have the theme of exodus and emphasize the theme of return.  Both have a message of hope: in the first section, that God will receive back his divorced wife, Israel, and forgive her; and in the second section, that God will receive back his orphaned son and forgive him.

The 'b' pattern is linked by condemnation of Israel's spiritual prostitution and idolatry.  Both sections have warnings mentioning Beth-aven and Gilgal.  Both speak of Israel's spiritual prostitution.  Both convey themes of shame and glory.  Both speak of condemnation of the altars.

The 'c' pattern is linked by condemnation for political and religious faithlessness.  Both begin with the phrase "sound the trumpet."  Both are addressed to both Israel and Judah.  Both convey that Yahweh is not pleased with Israel's sacrifices to him.  Both speak of how Israel has turned to Assyria rather than Yahweh.  The second section speaks particularly of Israel's exile to Assyria.

The 'd' section is central, conveying the main point of the book's negative thrust: though God has called Israel to return to him, she continues in her waywardness and refused to return.

Daniel

This is the twenty-first in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the fifth in the sub-series of major prophets, covering Daniel.

Hebrew introduction: Daniel and his three friends in king's training (1)
Aramaic section (2-7)
    a   vision of the four kingdoms (in human image) (2)
         b   martyr story: God saves Daniel's three friends in the fiery furnace (3)
              c   Nebuchadnezzar's pride and Yahweh's sovereignty (4)
              c'  Belshazzar's pride and Yahweh's sovereignty (5)
         b'  martyr story: God saves Daniel in the lion's den (6)
    a'  vision of the four kingdoms (in images of beasts) (7)
Hebrew section (8-12)
    a   vision of two kingdoms (Persia and Greece; metaphor of beasts) (8)
         b   vision of the seventy "sevens" (9)
    a'  vision of two kingdoms (Persia and Greece; metaphor of man) (10-12)

The book is made up of three sections: an introduction written in Hebrew, a middle section written in Aramaic, and a third section written in Hebrew again.  David Dorsey writes that these language shifts may very well help to reinforce the book's shifts in focus.  Beginning in Hebrew matches well with the situation of Hebrew-speaking Jews just arriving in Babylon from Judah, which is what happens in chapter 1.  Of the second section, Dorsey writes: "The shift in chapters 2-7 to Aramaic, the international language at the time, coincides with the shift in these chapters to a focus on the international events of world history.  Also, the Jewish participants in chapters 2-7 are now fully assimilated members of the court in Babylon and certainly speak Aramaic." (259)  This reinforces that God is not only God of Israel, but God of all nations.  Finally, the shift back to Hebrew reinforces a shift in focus back to Israel's future in their own land, and the way that two present world powers, Persia and Greece will affect them.

The 'a' pattern of the Aramaic section links two visions.  Both concern four kingdoms.  The first section features a human image.  The second section features an image of beasts.

The 'b' pattern of the Aramaic section links two martyr stories.  In the first, God saves Daniel's three friends.  In the second, God saves Daniel.

The 'c' pattern of the Aramaic section links two stories of prideful Babylonian kings and Yahweh's sovereignty over their circumstances.

Ezekiel

This is the twentieth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the fourth in the sub-series of major prophets, covering Ezekiel.

a   Ezekiel's call and first collection of messages about coming judgment (1:1-7:27)
     (1) vision: Ezekiel's commissioning near the Chebar River (1:1-3:11)
     (2) vision: Ezekiel's second message of commissioning (3:12-21)
     (3) vision: Ezekiel's third message of commissioning (3:22-27)
           (4) symbolic act: siege of Jerusalem and the clay tablet (4:1-17)
           (5) symbolic act: exile and judgment and Ezekiel's hair (5:1-17)
                 (6) message against the mountains of Israel (6:1-14)
                 (7) message about the coming disaster upon Israel (7:1-27)

b   second collection of messages about coming judgment (8:1-13:23)
     (1) vision, part 1: idolatry in the temple (8:1-18)
     (2) vision, part 2: slaying of Jerusalem's wicked citizens (9:1-11)
     (3) vision, part 3: burning of Jerusalem (10:1-22)
     (4) vision, part 4: corrupt rulers of Jerusalem (11:1-25)
           (5) symbolic act: exile and Ezekiel's luggage (12:1-16)
           (6) symbolic act: coming disaster and Ezekiel's eating (12:17-20)
                 (7) message about false visions and divinations (12:21-13:23)

c   third collection of messages about coming judgment (14:1-19:14)
     (1) message against idolatry (14:1-11)
     (2) message about coming judgment and God's justice (14:12-23)
           (3) allegory of the useless vine (15:1-8)
           (4) allegory of the adulterous wife (16:1-63)
           (5) allegory of the two eagles and the vine (17:1-24)
                 (6) message about individual responsibility and God's justice (18:1-32)
                       (7) lament over the kings in exile (19:1-14)

d   fourth collection of messages about coming judgment (20:1-24:27)
     (1) message about Israel's rebellion and the impending judgment (20:1-44)
     (2) message against the south (20:45-49)
     (3) message about Yahweh's sword of judgment (21:1-32)
     (4) message of indictment against Jerusalem (22:1-31)
           (5) allegory of Oholah and Oholibah (23:1-49)
           (6) allegory of the boiling pot (24:1-14)
                 (7) message involving death of Ezekiel's wife (24:15-27)

e   oracles against the nations (25:1-32:32)
     (1) Ammon (25:1-7)
     (2) Moab (25:8-11)
     (3) Edom (25:12-14)
     (4) Philistia (25:15-17)
     (5) Tyre (26:1-28:19)
     (6) Sidon (28:20-26)
     (7) Egypt (29:1-32:32)

f   messages about Israel's punishment and future restoration (33:1-39:29)
    (1) message about individual responsibility and Yahweh's judgment (33:1-20)
    (2) message on the eve of Jerusalem's fall (33:21-33)
          (3) good news: shepherds and sheep (34:1-31)
          (4) good news: Edom's fall and Israel's restoration (35:1-36:38)
          (5) good news: valley of dry bones (37:1-14)
          (6) good news: one future nation under one king (37:15-28)
          (7) good news: Gog and Magog (38:1-39:29)

g   vision of the new temple and the new land (40:1-48:35)
     (1) measurements of the temple (40:1-42:20)
           (2) arrival of the glory of God from the east (43:1-12)
                 (3) temple regulations (43:13-44:31)
                       (4) measurements of land's sacred sector (45:1-12)
                 (3') temple regulations (45:13-46:24)
           (2') departure of river to the east (47:1-12)
     (1') measurements of the land of Israel (47:13-48:35)

David Dorsey writes:

"It appears that the Book of Ezekiel has been rigorously designed in a grand sevenfold structuring scheme.  The book's four introductory units plus the three concluding units create seven major units, and each of these contains seven smaller units.

"The book is not arranged in an overall symmetry; but there is a significant symmetric touch involving the opening and closing of the book.  The book opens with the vision of the glory of God arriving in Babylonia.  This conveys one of the book's major themes: Yahweh is abandoning his temple in Jerusalem and his presence will now be among the exiles.  The book closes with the reversal of this: God's glory arrives back at the temple in Jerusalem - after God's judgment upon the city, initiating a new and glorious era.  This final vision emphasizes another main theme in Ezekiel: Yahweh has a wonderful future for his people, and it involves a new temple back in Jerusalem.  Opening the book with the vision of God's glory in Babylonia encouraged the exilic audience that God's presence is among them.  Closing the book with the vision of God's return to his new temple encouraged them to remain faithful, because God has wonderful plans for them.  This design suggests that the book is written to encourage and uplift the exiles, who had every reason to think God had punished them by banishing them (rather than their fellow Judeans, who remained back home).  The intent to encourage is also suggested by the placement of the messages of hope and future restoration (chapters 25-48) at the end of the book.  This layout leaves the audience with uplifting visions and messages that point them toward better days to come.  The book is arranged and composed to inspire the exiled audience to sever their emotional ties with the doomed temple in Jerusalem and to place their trust in Yahweh, whose glorious presence is now among them and whose glorious presence will one day return with them to their homeland." (258)

Lamentations

This is the nineteenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the third in the sub-series of major prophets, covering Lamentations.

a   she - Zion - is desolate and devastated (1:1-11)
     b   I - Zion - was betrayed and defeated: there is none to help or comfort me (1:12-22)
          c   he - Yahweh - has caused this in his anger (2:1-8)
               d   they - princes, maidens, nurslings, children, mothers - suffer (2:9-12)
                    e   you - Zion - should cry out to God (2:13-22)
                         f   he - Yahweh - has afflicted me (3:1-20)
                             g   CLIMAX: Yahweh's great love! (3:21-32)
                         f'  he - Yahweh - afflicts humans (3:33-39)
                    e'  you - Yahweh - to you I cry out (3:40-66)
               d'  they - princes, maidens, nurslings, children, mothers - suffer (4:1-10)
          c'  he - Yahweh - has caused this in his anger (4:11-16)
     b'  we - the people of Zion - were betrayed and defeated (4:17-22)
a'  we - the people of Zion - are desolate and devastated (5:1-22)

This arrangement reflects the changing voice of the speaker as a key to the book's unity.  The section consistently include 'mitigating notes' which, while they echo the same content, also strive to help make sense of the tragic circumstances, hoping to show God to be just despite circumstances which bring that into question.

The 'a' pattern emphasizes terrible reversal of Judah's fortunes.  In both, the prosperous "days of old" are over.  Gates are desolate.  Fate of princes is discussed.  There is desperation to acquire bread.  Pursuers allow no rest, resulting from the fact that Judah has sinned.  The second section has a mitigating note in a prayer: "Restore us, so that we may return!"

The 'b' pattern emphasizes the victorious rejoicing of Judah's foes.  In the first section, the enemies rejoice over "my" fall.  In the second, Edom rejoices.  In both sections, allies fail to help.  The section section has a mitigating note that Yahweh is just.  He will restore Judah and punish Edom for her sins and iniquities.

The 'c' pattern emphasizes Yahweh's judgment.  Both sections highlight that Yahweh has poured out his anger and wrath, which has devoured Zion like fire.  The second section has a mitigating note that Yahweh is just.  His punishment was for Judah's sins and iniquities.

The 'd' pattern emphasizes the suffering of numerous parties.  Both sections highlight that children starve and perish in the town squares.  The second section has a mitigating note that Yahweh is just.  His punishment was because Judah's sins and iniquities were worse than Sodom's.

The 'e' pattern emphasizes crying out to God.  Both sections emphasize letting tears stream down like a river without ceasing or rest.  Both speak of enemies opening their mouths to boast, that Yahweh has slain without pity, and both sections discuss prayer.  The second section has a mitigating note about prayer for Yahweh's justice.

The 'f' pattern emphasizes affliction.  In the first section, a man complains on account of his affliction.  In the second section, it says a man shouldn't complain if he suffers for sins.  This section has a mitigating note that Yahweh does not enjoy afflicting humans.

The 'g' section is the climax, emphasizing Yahweh's great love.  Dorsey writes: "The audience is ready for words of hope.  These come in the seventh unit, whose inspiring lines form the high point and center of the book.  This unit stands apart from its context simply by virtue of its positive content.  Its lines express the poet's own resolution of the problem caused by the experience of Yahweh's judgment.  The words indirectly serve as advice to his hearers: "Yahweh's kindness never ends; his love never ceases; it is renewed every morning; great is your faithfulness!...Therefore I will wait for him.  Yahweh is good to those whose hope is in him, to the one who seeks him...Yahweh will not cast off forever.  Though he brings grief, he will show love, according to the greatness of his kindness!" (248)

Jeremiah

This is the eighteenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the second in the sub-series of major prophets, covering Jeremiah.

a   oracles against Judah: coming invasion and disaster from the north (1:1-12:17)
     b   Judah's exile and suffering predicted (13:1-20:18)
          c   dated messages of judgment (21:1-29:32)
               d   CENTER: messages of future hope (30:1-33:26)
          c'  dated messages of judgment (34:1-35:19)
     b'  Judah's fall and exile (36:1-45:5)
a'  oracles against the nations: coming invasions and disasters from the north (46:1-51:64)
     appendix (52:1-34)

The 'a' pattern relates Judah's imminent fall to the nations' ultimate fall.  In the first section, Jeremiah is appointed over the nations to declare God's judgments against them, and he has messages to nations including Egypt, Edom, and more.  In the second section, Jeremiah declares God's judgments against the nations, including Egypt, Edom, and more.  The first section has an account of Judah's invasion.  The second section has an account of the nations' invasions.  Both have depictions of battle scenes, horses, trumpet alarms, swords and bows, casualties, destruction of towns, exiles, and more. In the first section, there are exhortations to weep and wail over Judah's fall.  In the second section, there are exhortations to weep and wail over various nations' fall.  Both sections have themes of disaster coming from the north.  All this suggests that Judah's fall is part of a larger plan, and God will have his vengeance on these boastful nations.

The 'b' pattern shows the fulfillment of Judah's fall and exile.  Much of this turns on Jeremiah's role as prophet in God's plans.  In the first section, Jeremiah complains of his persecution.  In the second section, we find stories of Jeremiah's persecution.  In the first section, Jeremiah is beaten and imprisoned at Upper Benjamin Gate by Pashhur.  In the second section, Jeremiah is arrested at Benjamin Gate, and is beaten and imprisoned by Pashhur and others.  In the first, Jeremiah complains about his persecution.  God will save him from his enemies.  In the second, Jeremiah's persecution is documented, and he is saved from his enemies repeatedly.  In the first section, Jeremiah prays he will be vindicated and avenged.  In the second section, Jeremiah is vindicated in that his predictions come true, and he is avenged through the fall of Judah.  Finally, both sections share themes of swords, famine, and plague.  All this suggests that Jeremiah truly is God's prophet for what he is accomplishing.

The 'c' pattern links two sections with particular messages of judgment.  Both begin with messages to Zedekiah during a siege that the city will fall to Babylonians and be burned, and that Zedekiah will be captured.  Both speak of the failure of Davidic kings to be just and to rescue the oppressed.  Finally, both include symbolic messages about cups of wine.  All this reminds us of the theme of God's judgment on the nations.

The 'd' section is central, focusing on future messages of hope.  David Dorsey writes: "Unlike many prophetic books, the central slot here does not feature a climactic call to repentance...the exiles should wait patiently for God's restoration; he has promised that he will bring them back home." (245)

Isaiah

This is the seventeenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the first in the sub-series of major prophets, covering Isaiah.

a   introductory messages of condemnation, pleading, and future restoration (1:1-12:6)
     b   oracles to nations: humiliation of proud king of Babylon (13:1-27:13)
          c   collection of woes: don't trust in earthly powers! (28:1-35:10)
               d   CENTER: historical narratives (36:1-39:8))
          c'  Yahweh's supremacy over idols: don't trust in idols (40:1-48:22)
     b'  servant messages: exaltation of the humble servant (49:1-54:17)
a'  concluding messages of condemnation, pleading, and future restoration (55:1-66:24)

The 'a' pattern share many themes of condemnation, pleading, and future restoration.  Both sections begin with a call for repentance.  Both condemn empty religious practices, social injustice, and wickedness.  In both, Isaiah speaks of Yahweh's face being hidden, him not hearing their prayers because their hands are full of blood.  Both include themes of devouring beasts, Sabbath observance, briers and thorns, unacceptable sacrifices, drunkenness, punishment by burning, darkness transformed by light.  Finally, both point to future restoration with themes of wolves dwelling with lambs, lions eating straw like ox, and both include the phrase, "they shall not hurt or destroy in all my holy mountain."  All this suggests God's redemptive wrestling with Israel.

The 'b' pattern contrasts the king of Babylon in the earlier section with the humble servant in the later section.  The first section speaks of the fall of proud Babylon in the first, middle and last units.  The second section speaks of the restoration of humbled Jerusalem in the first, middle, and last units.  In the first section, the king of Babylon is described: he has a lofty beginning; he is proud, boastful, respected and feared, wicked; he smites, oppresses, slays peoples, exalts himself above stars, and is a bright morning star.  In the second section, the humble servant is described: he has a humble beginning; he is Yahweh's servant: humble, quiet, not esteemed, righteous; he is smitten, oppressed, slain for his people; he remains lowly, and hidden in dark obscurity.  Finally, in the first section, the king of Babylon is humiliated and brought low.  Kings are shocked to see him.  They rise up and taunt him and he has no offspring.  In the second section, the humble servant is exalted and raised up.  Kings are shocked to see him, their mouths are shut, they rise up and bow before him, and he has offspring.  All this suggests that the king of Babylon and God's servant experience a reversal of fortunes.

The 'c' pattern shows the folly of idolatry.  The first section shows that Egypt's help is empty, that it will not profit, that shame will be the result of trusting Egypt; they are people, not gods, and that Yahweh should be trusted.  The second section says idols are worthless and empty, that Yahweh is Israel's true help, that idols will not profit, that there is shame from trusting idols, that Israel should trust Yahweh.  In both, the folly is shown of the vessel advising the potter.  Finally, both sections share various themes: highways in the desert, flowers, the glory of Yahweh being seen, coming with his reward, strengthening the weak.  All this suggests that whether its Egypt or in some other nation, Israel should never trust in idols.

The 'd' section is central, focusing on historical narratives which show Yahweh's supremacy over all earthly and divine powers.  God's sovereignty and power are highlighted, as he sweeps away the impressive Assyrian army.  Yet, Israel cannot afford to be boastful, as it is the amiable Babylonian visitors at the end of the section who will destroy Jerusalem.

Song of Songs

This is the sixteenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the fifth in the sub-series of poetic books, covering the Song of Songs.

a   opening words of mutual love and desire (1:2-2:7)
     b   young man's invitation to the young woman to join him in the countryside (2:8-17)
          c   young woman's nighttime search for the young man (3:1-5)
               d   CENTER: their wedding day (3:6-5:1)
          c'  young woman's nighttime search for the young man (5:2-7:10)
     b'  young woman's invitation to the young man to join her in the countryside (7:11-8:4)
a'  closing words of mutual love and desire (8:5-14)

The 'a' pattern shows two sections expressing mutual love and desire between a young woman and a young man.  Both sections include seven alternating speeches.  Both mention Solomon by name.  Both contrast the woman's vineyard with others'.  In both, the woman is either mistreated or belittled and she experiences self-assurance regarding her beauty.  In both, an apple tree is a place of intimacy, and a refrain mentions the young man's left arm.

The 'b' pattern links two corresponding invitations: the first from the man, and the second from the woman.  In both, there is a description of the renewal of spring, and also flowers, grapevines, and vineyards in bloom.  In the first section, he comes to her home to invite her to come out with him.  In the second section, she says she would bring him to her home.  The first section includes the refrain, "my lover is mine" while the section includes the refrain "I am my lover's..."

The 'c' pattern links two sections in which the young woman searches at nighttime for her lover.  Both begin with the woman in bed at night, yearning for her absent lover.  In both, she goes out to search for him, but is found by the guards who go about the city.  The first has the refrain, "my lover is mine" and the sescond has the refrain "I am my lover's..."  The second section has additional speeches of admiration and longing.

The 'd' section is central, focusing on the lovers' wedding day.  Unlike the other units, this section begins and ends with the poet's own words, serving to highlight it.  The dramatic conclusion in 4:16-5:1 serves as an appropriate high point of the book.  Third, Dorsey writes: "it would be expected that a symmetrically arranged song celebrating romantic love would have the wedding scene at its center, functioning as the centerpiece of the entire song." (213)

Ecclesiastes

This is the fifteenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the fourth in the sub-series of poetic books, covering the Book of Ecclesiastes.

     title (1:1)
a   poem about the brevity and insignificance of life (1:2-11)
     b   wisdom's failure to discover life's meaning (1:12-2:26)
          c   poem about time (3:1-15)
               d   CENTER: fear God! (3:16-6:12)
          c'  poem about time revisited (7:1-14)
     b'  wisdom's failure revisited (7:15-10:19)
a'  poem about life's brevity revisited (10:20-12:8)
     conclusion (12:9-14) 

The 'a' pattern shows an initial section about life's brevity and a section with practical advice in light of that.  Both treat themes of remembering, earth, sun, wind, water cycle, eternity, going, circling, returning, and more.  The first section begins with the motto: 'vanity of vanities.'  The second ends with it.

The 'b' pattern shows an initial section about wisdom's failure to discover life's meaning and the second section brings practical advice to bear on that.  While the 'a' pattern was expressed in poetry, the 'b' pattern is in autobiographical prose on the theme of wisdom.

The 'c' pattern shows an initial section about time and the human inability to see the big picture.  The second section provides practical advice in light of this.  Both sections are short, fourteen-verse poems treating the topics of time, death, birth, mourning, laughter, and destruction.  The first section says there is a time to be born, to die, to laugh, and to mourn.  The second section says the day of death is better than the day of birth, that sorrow is better than laughter, and that the heart of wise is in the house of mourning.

The 'd' section is central.  By fearing God, people learn how to understand this world's moral perplexities and enjoy life despite them.  Dorsey writes, "...they can experience joy by living wisely, choosing what is good, and being careful to enjoy the gifts that God has given, such as food, spouse, and work - gifts that God has given for enjoyment during this incomprehensible, difficult, fleeting life "under the sun." (198)

Proverbs

This is the fourteenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the third in the sub-series of poetic books, covering the Book of Proverbs.

It seems likely that the Book of Proverbs is organized in a seven-part linear structure:

a   prologue (1:1-7)
b   introduction (1:8-9:18)
c   first collection of Solomonic proverbs (10:1-22:16)
d   words of the wise (22:17-24:34)
e   second collection of Solomonic proverbs (25:1-29:27)
f   words of Agur (30:1-33)
g   words of Lemuel (31:1-31)

The 'b' section (1:8-9:18) serves as an introduction.  Dorsey writes: "It is noteworthy that the book opens, not with the first collection of proverbs, but with an introduction that expounds the value of wisdom.  This organizational decision suggests that the editor of the book felt that his readers need to be convinced of the value of wisdom before they will be interested in utilizing the collection of wise sayings.  The introduction, then, serves as a "hook." (187)

This section forms a chiasm:

a   invitation of folly (1:8-19)
     b   invitation of wisdom (1:20-33)
          c   invitation to call out for wisdom (2:1-9)
               d   the loose woman (2:10-22)
                    e   good consequences of wise living (3:1-20)
                         f   practical advice (3:21-35)
                             g   embrace wisdom (4:1-27)
                             g'  don't embrace the adulteress (5:1-23)
                         f'  practical advice (6:1-19)
                    e'  bad consequences of adultery (6:20-35)
               d'  the loose woman (7:1-27)
          c'  invitation of wisdom who calls out (8:1-36)
     b'  invitation of wisdom (9:1-12)
a'  invitation of Lady Folly (9:13-18)

The 'a' pattern shows the link between folly and Lady Folly.  In the first, the wicked invite others to lie in secret to ambush and steal.  In the second, there is reference to bread eaten in secret and stolen water.  In the first, the wicked swallow the innocent like Sheol and death awaits the wicked.  In the second, death and Sheol await the one who goes in to Lady Folly.  In the first, death awaits those who live as the wicked do.  All this suggests the foolishness of secrecy and wickedness.

The 'b' pattern links two invitations to wisdom.  In both, she calls out to the naive and to the scoffers.

The 'c' pattern links a call for wisdom to a call from wisdom.  In the first, the reader is exhorted to call out and cry aloud for wisdom, to seek her and find knowledge of God.  The reader is told she is more valuable than silver, and that she is from Yahweh.  In the second, wisdom calls out and cries aloud.  The reader is exhorted to seek her in order to find her, to choose her above silver and is created by Yahweh.

The 'd' pattern links two sections about the loose woman.  In both, the reader is told that wisdom will protect from the "available woman who makes smooth her words."  In the first, her house "descends to death," and in the second, "her house is the path to Sheol."

The 'e' pattern links good consequences of wise living to the bad consequences of adultery.  In the first, wise living brings riches, honor, favor, and health.  In the second, adultery leads to poverty, dishonor, disfavor, and disease.  Both sections refer to responses to correction and discipline.

The 'f' pattern links two sections about practical advice.  The first is advice about right social behavior.  The second is advice about wrong social behavior.  The first includes seven "don't's."  The second includes seven evils.

The 'g' pattern links exhortation to embrace wisdom to an exhortation to not embrace the adulteress.  The first says, "Embrace wisdom and she will honor you."  The second says, "embrace the adulteress and you will be shamed."  The first says, "align your path."  The second says, "she does not align her paths."

Psalms

This is the thirteenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the second in the sub-series of poetic books, covering the Book of Psalms.

Dorsey acknowledges that there doesn't seem to be a rigorous arrangement scheme governing the order of the psalms.  Notably, the psalms are organized into five books:

Book 1 - Psalms 1-41
Book 2 - Psalms 42-72
Book 3 - Psalms 73-89
Book 4 - Psalms 90-106
Book 5 - Psalms 107-150

Each book closes with doxologies.  Book 1: "Praise be to Yahweh, the God of Israel, from everlasting to everlasting.  Amen and Amen." (41:13)  Book 2: "Praise be to Yahweh, the God of Israel, who alone does marvelous deeds.  Praise be to his glorious name forever; may the whole earth be filled with his glory.  Amen and Amen." (72:18-19)  Book 3: "Praise be to Yahweh forever!  Amen and Amen." (89:52)  Book 4: "Praise be to Yahweh, the God of Israel, from everlasting to everlasting.  Let all the people say, "Amen!"  Praise Yahweh." (106:48).  As Dorsey writes, Book 5 concludes with the doxological Psalm 150, and perhaps with the doxological series of "Hallelujah Psalms" from 146-150.

Each of the five books has its own distinctives:

Book 1 - Nearly all are attributed to David, and the name "Yahweh" is used almost exclusively when referring to God.
Book 2 - most are ascribed to David or to (or for) the sons of Korah.  The name "Elohim" is normally used rather than "Yahweh."
Book 3 - Most are ascribed to (or for) Asaph or the sons of Korah.  Mostly communal prayers.
Book 4 - All are anonymous.  Most are communal prayers.
Book 5 - Mostly anonymous except for two short collections of Davidic psalms.

From there, Dorsey writes: "The most exciting challenge for structural studies in the Psalter is the analysis of the internal arrangements of individual psalms." (174)  This may be a good place to mention that where I've focused on Dorsey's structures for entire books from the Bible, he also has various structures for smaller passages.  He treats seven different types of arrangements: 1) three-part symmetries, 2) four-part symmetries, 3) five-part symmetries, 4) six-part symmetries, 5) seven-part symmetries, 6) parallel patterns, and 7) linear patterns. 

1) Three-part symmetry: Psalm 72

a   prayer for justice, prosperity, and the king's long life (72:1-7)
     b   CENTER: prayer for ascendancy (72:8-11)
a'  prayer for justice, prosperity, and the king's long life (72:12-17)

Matched repetition emphasizing themes of justice, prosperity, and the king's long life are centered around prayer that the king be granted dominion.

2) Four-part symmetry: Psalm 1

a   righteous keep separate from the wicked (1:1-2)
     b   fruitful, secure state of righteous (1:3)
     b'  barren, insecure state of wicked (1:4)
a'  wicked will be kept separate from the (blessed) righteous on judgment day) (1:5-6)

The structure serves to draw out the contrast between the righteous and the wicked.

3) Five-part symmetry: Psalm 22

a   introductory complaint: God does not hear my cries for help! (22:1-8)
     b   appeal for help (22:9-11)
          c   CENTER: description of dire situation (22:12-18)
     b'  appeal for help (22:19-21)
a'  concluding praise: God has heard my cry for help! (22:22-31)

Repetition emphasizes the psalmist's appeal to God for help and also the contrast between the sorrowful beginning and concluding deliverance, all centered around the psalmist's desperate situation.

4) Six-part symmetry: Psalm 115

a   introductory call to praise (115:1)
     b   nations' taunt (115:2-3)
          c   pagans trust in useless idols that can do nothing (115:4-8)
          c'  let Israel trust in Yahweh, its help and shield! (115:9-11)
     b'  response to taunt (115:12-16)
a'  concluding call to praise (115:17-18)

This structure draws out the contrast between trusting Yahweh and trusting the useless idols of pagan nations.

5) Seven-part symmetry: Psalm 18

a   opening praise (18:1-3)
     b   Yahweh's spectacular rescue of the psalmist (18:4-19)
          c   Yahweh's help came because the psalmist was blameless (18:20-24)
               d   CENTER: Yahweh exalts the humble but brings low the proud! (18:25-29)
          c'  Yahweh is blameless, helping those who appeal to him (18:30-31)
     b'  psalmist's spectacular defeat of his enemies with Yahweh's help (18:32-45)
a'  closing praise (18:46-50)

The structure helps to underscore how the psalmist's spectacular defeat of his enemies is entirely attributed to Yahweh.

6) Parallel structures: Psalm 44

a   our ancestors trusted you, God, for victory, and you granted it (44:1-3)
a'  we also have trusted you, God, for victory, and you granted it (44:4-8)
     b   now you have rejected us (44:9-16)
     b'  but we have not rejected you (44:17-22)
          c   conclusion (44:23-26)

Structure expresses the psalmist's logical appeal for why God should respond.

7) Linear structure: Psalm 150

a   call to praise Yahweh for his mighty deeds and his greatness (150:1-2)
     b   call to praise Yahweh with various musical instruments (150:3-5)
          c   climactic all-inclusive call to praise (150:6)

This structure shows what Yahweh is to be praised for, how he is to be praised, and finally, who is to praise him.

Job

This is the twelfth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the first in the sub-series of poetic books, covering the Book of Job.

a   prologue: Job's suffering (1:1-2:13)
     b   Job's introductory speech (3:1-26)
          c   cycle of speeches by Job and his three older friends (4:1-27:23)
               d   CENTER: poem about wisdom (28:1-28)
          c'   cycle of summation speeches by Job and his younger friend (29:1-37:24)
     b'  God's closing speech (38:1-42:6)
a'  epilogue: Job's suffering reversed (42:7-17)

The 'a' pattern shows Job's suffering and the later reversal of that suffering.  In both sections, Job's righteousness is declared.  In the first, Job's seven sons and three daughters are all killed.  In the second, Job receives seven more sons and three more daughters.  In the first, Job loses 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 donkeys.  In the second, Job's flocks are restored twofold.  In the first, three friends come to help Job.  In the second, the three friends must come to Job for help.  This illustrates Job's innocence.

The 'b' pattern links Job's speech to God's later speech.  Both speeches allude to birth, womb, offspring, counting months, day, night, light, darkness, dawn, Leviathan, clouds, freedom, captivity, life, death, awaking, and more.  While Job's speech considers his life to be a mistake, God's later speech affirms that all of life is under God's good control.

The 'c' pattern links two cycles of speeches.  Both cycles include speeches from Job focusing on his terrible suffering and innocence.  Both cycles include speeches from Job's friends, emphasizing that he suffers because he has sinned.  This shows consistently that Job's friends don't speak truly of Job.

The 'd' section is central, anticipating the divine speeches later.  As Dorsey writes, "Wisdom - the understanding of why things are the way they are (and why things like Job's suffering happen) - cannot be discovered by humans.  God alone possesses this knowledge and understanding.  For humans, whose knowledge is profoundly limited, the essence of wisdom is to trust ("fear") God, who alone knows all things.  Job and his three friends want to understand why Job is suffering; but only God knows why.  And he is worthy of Job's honest and tenacious trust." (172)

Esther

This is the eleventh in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the seventh in the sub-series of historical books, covering the Book of Esther.

a   king's proud feast (1:1-22)
          b   Esther becomes queen (2:1-18)
                      c   king's life is saved (2:19-23)
                                d   Haman's plot (3:1-4:3)
                                       e  Mordecai learns of Haman's plot (4:4-17)
                                             f  Esther invites king and Haman to her first banquet (5:1-14)
                                                   g  TURNING POINT: Haman's fortunes turn: (6:1-14)
                                             f'  Esther invites king and Haman to second banquet (7:1-10)
                                       e'  Mordecai and Esther given Haman's estate (8:1-2)
                                d'  Haman's plot foiled (8:3-17)
                      c'  Jews' lives are saved (9:1-10)
          b'  Esther wins second day for Jews in Susa (9:11-19)
a'  Jews' Feast of Purim (9:20-10:3)

The 'a' pattern shows the parallel between two banquets.  At the first banquet, the king deposes Queen Vashti.  At the second banquet, the king promotes Mordecai.  The second banquet ultimately resolves the issues inspired by the first banquet.

The 'b' pattern links two feasts given in honor of Esther.  In the first, the king honors her as the new queen.  In the second, the king honors as a result of her action.  The second feast highlights the full span of Esther's character development from when she is introduced to the story at the first feast.

The 'c' pattern links two murderous plots which are foiled.  In the first section, those plotting to kill the king are killed.  In the second section, those plotting to kill the Jews are killed.  The first example of murder averted foreshadows the more central example of the Jews lives being saved.

The 'd' section shows a reversal of Haman's edict.  In the first section, Haman persuades the king to kill Jews in the month of Adar, to destroy, kill, annihilate them, and plunder their goods.  In the second section, Haman's plot is foiled.  Esther persuades the king to reverse the edict, for the Jews to destroy, kill, and annihilate those who attack them, and plunder their goods.  This illustrates the vindication of God's people when they were unjustly plotted against.

The 'e' section shows Esther's risk and reward.  In the first section, Mordecai learns of Haman's plot and appeals to Esther to risk all to stop Haman.  In the second section, Haman loses all, as Mordecai and Esther receive his estate.  The reward of Haman's estate ends up reflecting the risk of Esther's life that she took to act.

The 'f'' section links Esther's two banquets.  In the aftermath of the first banquet, Haman builds a gallows to hang Mordecai.  In the aftermath of the second banquet, Haman is hanged on the gallows he built for Mordecai.  The literary link shows Haman falling into his own trap.

The 'g' section is the turning point of the book.  Haman, who most desires to dishonor Mordecai, unwittingly honors him in response to the king.  This implies that the Jews were saved by divine providence.

Ezra-Nehemiah

This is the tenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the sixth in the sub-series of historical books, covering the Books of Ezra-Nehemiah.

a   Zerubbabel's return and list of returnees (Ezra 1-2)
          b   building of temple and opposition from enemies (Ezra 3-6)
                      c   Ezra's return (Ezra 7-8)
                                d   CENTER: purification of people (Ezra 9-10)
                      c'  Nehemiah's return (Neh. 1-2)
          b'  building of walls and opposition from enemies (Neh. 3:1-7:3)
a'  Zerubbabel's return and list of returnees; final reforms (Neh. 7:4-13:31)

The 'a' pattern focuses on those who returned from Babylonian exile under Zerubbabel, a leader from the royal line of David.  The first section conveys the list of those who returned, while the second section reiterates the lists of those who returned while also gathering the larger histories of Ezra and Nehemiah as well.  All this shows an emphasis on the actual names of people who returned to help with the work of rebuilding the temple.

The 'b' pattern suggests a link between the building of the temple under Ezra and the building of the walls under Nehemiah with regard to the opposition they received.  The first and second sections both show how God's people encountered opposition to these building projects but that God (and his people) saw to it that the projects ultimately achieved success.  This shows that God blessed the efforts of his people to repair the temple despite the challenges they faced.

The 'c' pattern shows a parallel between Ezra's and Nehemiah's separate returns to Jerusalem.  Both sections show either Ezra or Nehemiah receiving blessings from kings to return to Jerusalem.  In both sections, the king gives orders to Transeuphrates governors to assist the Jews.  Finally, both of these sections are recounted in first-person accounts.  All this suggests that though Ezra's and Nehemiah's leadership roles are linked together for the blessing of God's people as they return from exile and rebuild their lives around God's law, and also rebuild their temple.

The 'd' section is the center.  It focuses on the purification of the people, and their agreement to resolve the problem of religious intermarriage.  This suggests that though the Ezra-Nehemiah text in its entirety is focused upon rebuilding, and the rebuilding of the temple in particular, the central rebuilding that takes places is the restored covenant between God and his people through repentance.

Chronicles

This is the ninth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the fifth in the sub-series of historical books, covering the Book of (1 and 2) Chronicles.

a   beginning: genealogies from Adam to the Babylonian exile and return (1 Chron. 1:1-9:44)
          b   establishment of David's kingdom (1 Chron. 10:1-22:1)
                      c   David assembles all Israel to make preparations for Solomon's building of the
                           temple (1 Chron. 22:2-29:30)
                                d   CENTER: Solomon, the temple builder (2 Chron. 1:1-9:31)
                      c'  division of Israel; Judean kings from Rehoboam to good King Jehoshaphat
                           (2 Chron. 10:1-20:37)
          b'  seven kings: Jehoram to Ahaz (2 Chron. 21:1-28:27)
a'  end: Judah's final kings: good King Hezekiah to the Babylonian exile, and a note about the return
     (2 Chron. 29:1-36:23)

The 'a' pattern are linked together around Israel and Judah's going into Babylonian exile and returning.  The first section is a genealogy, beginning with Adam and concluding with those who returned to Israel and Judah as a result of Cyrus' edict.  The section section also features those who returned from Babylonian captivity as a result of Cyrus' edict.  All this suggests the link between the beginning and the end, bringing the account full circle.

The 'b' pattern links the establishment of David's kingdom to the later cycle of Judah's kings.  In the first section, David is promised that his house and throne would be established forever, while in the later section, David's line is nearly extinguished three times, but is sustained because of God's promise to David.  The same nations that David has conquests against in the first section - Philistia, Moab, Syria, Edom, and Ammon - are the same nations that Judah's kings have continued warfare against in the later section.  Finally, there is a theme of wrongful intrusion into the priestly/levitical duties which is introduced once in the first section while David is transporting the ark to Jerusalem, and then in the later section, there are three analogous intrusions.  All this suggests Israel/Judah's vulnerability to other nations on account of disobedience, while being sustained by God's promise alone.

The 'c' pattern is tentative, but may suggest a parallel between the unity of Israel in the first section and the disintegration of Israel's unity in the second section.  In the first section, Israel's action takes place almost entirely in harmonious assemblies of "all" Israel, while the later section introduces the division between Israel and Judah, and the continued disintegration and strife between Israel and Judah.  All this suggests the tragic result of disobedience and its cumulative, divisive effect among God's people.

The 'd' section is the center.  It features Solomon as the builder of the temple, and places the temple in a position of great prominence as to how God deals with his people.  This suggests that the great lesson of the promise and peril presented in Chronicles centers upon those returning from exile resolving to do right by God's temple, priests, and Levites.