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.
Wednesday, November 21, 2018
Tuesday, November 20, 2018
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)
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)
Monday, November 19, 2018
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.
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.
Thursday, November 15, 2018
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.
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.
Wednesday, November 14, 2018
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.
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.
Monday, September 3, 2018
Kings
This is the eighth 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 historical books, covering the Book of (1 and 2) Kings.
a Solomon's reign in Jerusalem; Jerusalem's wealth; temple is built (1 Kings 3:1-11:43)
b rise of northern kingdom: its first seven kings (1 Kings 12:1-16:34)
c prophet Elijah and early Omride dynasty (1 Kings 17:1-2 Kings 1:18)
d CENTERPIECE: Elisha's miracles of kindness (2 Kings 2:1-8:6)
c' prophet Elisha and end of Omride dynasty (2 Kings 8:7-13:25)
b' fall of northern kingdom: its last seven kings (2 Kings 14:1-17:41)
a' Solomon's dynasty in Jerusalem ends; fall of Jerusalem and destruction of Solomon's
temple (2 Kings 18:1-25:30)
The 'a' pattern shows the rise and fall of Solomon's dynasty. The first section shows Solomon's temple being built. The second section shows it being destroyed. The first section shows the making of the temple's bronze and gold articles, bronze pillars, and Sea. The second section shows the plunder of these same items from the temple. All this underscores that the glory of Israel's achievements were not truly theirs, but had to do with obedience.
The 'b' pattern focuses on the reign of the kings of the northern kingdom of Israel. Even as Israel rises to power, the kings grow worse and worse. In the first section, the first unit is the longest, in which Jeroboam's sins are emphasized, as "the sins of Jeroboam" will follow Israel throughout its history and will eventually lead to its downfall. In the second section, the last unit is the longest, detailing the ultimate downfall of the kingdom of Israel. All this underscores the shared patterns of disobedience that (nearly) all the Israelite kings shared with Jeroboam.
The 'c' pattern shows how Elisha's prophetic ministry parallels his master Elijah's prophetic ministry with regard to Jezebel and Ahab. The whole first section centers on Jezebel killing Naboth for his vineyard. The whole second section centers on Jezebel being killed for the sin against Naboth. In the first section, it is predicted that dogs will lick up Jezebel's blood in Naboth's vineyard. In the second section, this is fulfilled. In the first section, it is predicted that Ahab's family will be annihilated in his son's day. In the second section, this is fulfilled. In the first section, Baal worship is established. In the second section, Baal worship is removed. In the first section, there are instructions to anoint Jehu and Hazael as new kings. In the second section, Elisha does this. All this shows that Elijah and Elisha both served as mouthpieces for God's Word in bringing judgment upon the family of Ahab and Jezebel.
The 'd' section shows Elisha's miracles and acts of kindness toward the poor and unfortunate. The politics that dominate the remainder of the book of Kings recede into the background. No king's reign is traced, and most of the stories do not even involve a king. There are fourteen episodes in this episode of Elisha's ministry, twice the number of those in the Elijah cycle, which Dorsey notes is at least curious in light of Elisha's requesting a "double portion" of Elijah's spirit when Elijah is carried away by chariots of fire. All this suggests that the book is centered around the type of work that truly pleases Yahweh - "with Yahweh's admirable prophet Elisha quietly doing what pleases Yahweh, Israel's rightful king (in contrast to Israel's evil human kings) - helping the poor and helpless." (Dorsey 139)
a Solomon's reign in Jerusalem; Jerusalem's wealth; temple is built (1 Kings 3:1-11:43)
b rise of northern kingdom: its first seven kings (1 Kings 12:1-16:34)
c prophet Elijah and early Omride dynasty (1 Kings 17:1-2 Kings 1:18)
d CENTERPIECE: Elisha's miracles of kindness (2 Kings 2:1-8:6)
c' prophet Elisha and end of Omride dynasty (2 Kings 8:7-13:25)
b' fall of northern kingdom: its last seven kings (2 Kings 14:1-17:41)
a' Solomon's dynasty in Jerusalem ends; fall of Jerusalem and destruction of Solomon's
temple (2 Kings 18:1-25:30)
The 'a' pattern shows the rise and fall of Solomon's dynasty. The first section shows Solomon's temple being built. The second section shows it being destroyed. The first section shows the making of the temple's bronze and gold articles, bronze pillars, and Sea. The second section shows the plunder of these same items from the temple. All this underscores that the glory of Israel's achievements were not truly theirs, but had to do with obedience.
The 'b' pattern focuses on the reign of the kings of the northern kingdom of Israel. Even as Israel rises to power, the kings grow worse and worse. In the first section, the first unit is the longest, in which Jeroboam's sins are emphasized, as "the sins of Jeroboam" will follow Israel throughout its history and will eventually lead to its downfall. In the second section, the last unit is the longest, detailing the ultimate downfall of the kingdom of Israel. All this underscores the shared patterns of disobedience that (nearly) all the Israelite kings shared with Jeroboam.
The 'c' pattern shows how Elisha's prophetic ministry parallels his master Elijah's prophetic ministry with regard to Jezebel and Ahab. The whole first section centers on Jezebel killing Naboth for his vineyard. The whole second section centers on Jezebel being killed for the sin against Naboth. In the first section, it is predicted that dogs will lick up Jezebel's blood in Naboth's vineyard. In the second section, this is fulfilled. In the first section, it is predicted that Ahab's family will be annihilated in his son's day. In the second section, this is fulfilled. In the first section, Baal worship is established. In the second section, Baal worship is removed. In the first section, there are instructions to anoint Jehu and Hazael as new kings. In the second section, Elisha does this. All this shows that Elijah and Elisha both served as mouthpieces for God's Word in bringing judgment upon the family of Ahab and Jezebel.
The 'd' section shows Elisha's miracles and acts of kindness toward the poor and unfortunate. The politics that dominate the remainder of the book of Kings recede into the background. No king's reign is traced, and most of the stories do not even involve a king. There are fourteen episodes in this episode of Elisha's ministry, twice the number of those in the Elijah cycle, which Dorsey notes is at least curious in light of Elisha's requesting a "double portion" of Elijah's spirit when Elijah is carried away by chariots of fire. All this suggests that the book is centered around the type of work that truly pleases Yahweh - "with Yahweh's admirable prophet Elisha quietly doing what pleases Yahweh, Israel's rightful king (in contrast to Israel's evil human kings) - helping the poor and helpless." (Dorsey 139)
Samuel
This is the seventh 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 historical books, covering the Book of (1 and 2) Samuel.
a Samuel succeeds elderly Eli and rules over all Israel (1 Sam. 1-7)
b Saul's failure (1 Sam. 8-15)
c David's initial rise to popularity in Saul's kingdom (1 Sam. 16-20)
d TURNING POINT: Yahweh reverses fortunes of Saul and David
(1 Sam. 21-31)
c' David's initial rise to power over all Israel (2 Sam. 1-8)
b' David's failure (2 Sam. 9-20)
a' Solomon succeeds elderly David; David's final years (2 Sam. 21-1 Kings 2)
The 'a' pattern shows leadership succession. The first section includes a song from Hannah, which references her horn, her rock, the grave, death, darkness, being armed with strength, the anointed one, and more. The later section includes a song from David as Solomon ascends his throne, which also includes all these same themes and more from Hannah's song. Both sections treat the theme of the fall of Eli's priestly line: in the first section, Eli's line falls. In the second, Yahweh's word about the house of Eli is finally fulfilled when Zadok replaces Abiathar. Both sections treat Yahweh's plagues and the human actions that stop them. These things suggest that the Word of God is going forth with regard to the transition of leadership in Israel.
The 'b' pattern compares Saul and David. In the first section, Saul fights a war against King Nahash of Ammon. In the second section, David fights a war against King Nahash of Ammon. In the first section, Saul's sins are uncovered and condemned by the prophet Samuel. In the second section, David's sins are uncovered and condemned by the prophet Nathan. In the first section, Saul responds by making excuses. In the second section, David responds by repenting. All this suggests that David succeeds where Saul fails precisely in his repentance.
The 'c' pattern shows a parallel between David's initial rise to popularity and his subsequent ascent to the throne of power. In the first section, Saul initially accepts David, then turns on him. In the second section, its the reverse: Saul's kingdom initially turns on David, then accepts him. In the first section, David is anointed by Samuel and Michal marries David. In the second section, David is anointed king by the kingdom of Judah and becomes remarried to Michal. In the first section, members of Saul's family were kind to David. In the second section, David is kind to members of Saul's family. All of this shows the hints about David in his rise to popularity being fulfilled and confirmed in his enthronement.
The 'd' section is the turning point. Saul has been powerful and has pursued David to kill him. The result is that Saul himself is killed. This shows that God's Word brings about a reversal in fortune in the case of Saul and David.
a Samuel succeeds elderly Eli and rules over all Israel (1 Sam. 1-7)
b Saul's failure (1 Sam. 8-15)
c David's initial rise to popularity in Saul's kingdom (1 Sam. 16-20)
d TURNING POINT: Yahweh reverses fortunes of Saul and David
(1 Sam. 21-31)
c' David's initial rise to power over all Israel (2 Sam. 1-8)
b' David's failure (2 Sam. 9-20)
a' Solomon succeeds elderly David; David's final years (2 Sam. 21-1 Kings 2)
The 'a' pattern shows leadership succession. The first section includes a song from Hannah, which references her horn, her rock, the grave, death, darkness, being armed with strength, the anointed one, and more. The later section includes a song from David as Solomon ascends his throne, which also includes all these same themes and more from Hannah's song. Both sections treat the theme of the fall of Eli's priestly line: in the first section, Eli's line falls. In the second, Yahweh's word about the house of Eli is finally fulfilled when Zadok replaces Abiathar. Both sections treat Yahweh's plagues and the human actions that stop them. These things suggest that the Word of God is going forth with regard to the transition of leadership in Israel.
The 'b' pattern compares Saul and David. In the first section, Saul fights a war against King Nahash of Ammon. In the second section, David fights a war against King Nahash of Ammon. In the first section, Saul's sins are uncovered and condemned by the prophet Samuel. In the second section, David's sins are uncovered and condemned by the prophet Nathan. In the first section, Saul responds by making excuses. In the second section, David responds by repenting. All this suggests that David succeeds where Saul fails precisely in his repentance.
The 'c' pattern shows a parallel between David's initial rise to popularity and his subsequent ascent to the throne of power. In the first section, Saul initially accepts David, then turns on him. In the second section, its the reverse: Saul's kingdom initially turns on David, then accepts him. In the first section, David is anointed by Samuel and Michal marries David. In the second section, David is anointed king by the kingdom of Judah and becomes remarried to Michal. In the first section, members of Saul's family were kind to David. In the second section, David is kind to members of Saul's family. All of this shows the hints about David in his rise to popularity being fulfilled and confirmed in his enthronement.
The 'd' section is the turning point. Saul has been powerful and has pursued David to kill him. The result is that Saul himself is killed. This shows that God's Word brings about a reversal in fortune in the case of Saul and David.
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