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)
Friday, November 23, 2018
Thursday, November 22, 2018
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."
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."
Wednesday, November 21, 2018
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.
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.
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.
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