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)
Wednesday, November 28, 2018
Tuesday, November 27, 2018
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)
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)
Monday, November 26, 2018
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)
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)
Sunday, November 25, 2018
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.
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.
Saturday, November 24, 2018
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)
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)
Friday, November 23, 2018
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)
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)
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."
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