This is the twenty-ninth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament. This is the eighth in the sub-series of minor prophets, covering Habakkuk.
a Habakkuk's first complaint (1:2-4)
b Yahweh's first answer (1:5-11)
c Habakkuk's second complaint (1:12-17)
d CENTER: wait, for in the end the wicked will be punished (2:1-5)
c' Yahweh's answer to second complaint (2:6-20)
b' Yahweh's final answer (3:1-15)
a' Habakkuk's final resolution of his first complaint (3:16-19)
The 'a' pattern links Habakkuk's first complaint to its later resolution. In the first section, he asks, "how long must I wait for your justice?" In the second section, he says he will wait for God's help as long as it takes, no matter what, that God is the source of his joy. In the first section, he complains that God does not hear Habakkuk's cries for help. In the second section, Habakkuk hears Yahweh's arrival to help and is silenced. Both sections have extended first-person speeches. In the first section, Habakkuk asks how long he must wait for God's salvation. In the second section, Habakkuk says he will wait, no matter what, for God is his salvation. In the first section, Habakkuk expresses a frustrated cry to God, who is not saving him. In the second section, Habbakuk expresses a joyful cry to the God who saves. All this suggests that God addresses Habakkuk's complaint.
The 'b' pattern compares the initial success of the Babylonian army over Judah with the ultimate success of Yahweh's army over Babylon. The first section expresses Yahweh's first answer to Habakkuk's complaint, that the powerful army of Babylon will come. Yahweh's later final answer is that Yahweh's army will vanquish Babylon. Both sections begin with statements about Yahweh's work. The first section is a highly militaristic portrayal of an unstoppable powerful army. The second section is a highly militaristic portrayal of Yahweh's unstoppable powerful army. In the first section, the Babylonians come, proceed, and go forth. In the second section, Yahweh comes, proceeds, and goes forth. The first section describes the Babylonians' horses, the peoples' intentions to devour their enemies, and that the army originates from a distant place in the north. The second section describes Yahweh's horses, Babylon's intentions to devour peoples, and that Yahweh's army comes from the south. All this suggests that Babylon's conquest of Judah is a temporary measure which will give way to Yahweh's final victory over Babylon.
The 'c' pattern links Habakkuk's second complaint with Yahweh's answer. Habakkuk's second complaint is: how can you allow the wicked to destroy nations more righteous than themselves? To this, Yahweh pronounces "woes" upon the wicked. They will be punished. All wrongs will be righted. Both sections begin with rhetorical questions. Both sections focus on the wickedness of the Babylonians in their conquests. Both sections focus on the Babylonians' foolish, human-originated idolatry. The first section questions Yahweh's justice with the Babylonians. The second section answers the question of Yahweh's justice with the Babylonians. All this suggests Yahweh's address of the question Habakkuk raises.
The 'd' section is a central exhortation to wait. Dorsey writes: "The theme of waiting is highlighted by its occurrence at the beginning, middle, and end of the book. These structurally prominent units declare that God will ultimately right all wrongs, but his people must wait with patience for this to happen."
Friday, December 7, 2018
Thursday, December 6, 2018
Nahum
This is the twenty-eighth 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 minor prophets, covering Nahum.
a Yahweh, like a terrible force of nature, avenges his enemies (1:2-10)
b Yahweh will destroy Nineveh (1:11-15)
c vivid description of the attack upon Nineveh (2:1-10)
d CENTER: lament over fall of Nineveh (2:11-13)
c' vivid description of the looting of Nineveh (3:1-7)
b' Nineveh will be destroyed (3:8-13)
a' Nineveh, likened to a destructive force of nature, will be destroyed (3:14-19)
The 'a' pattern links the first section's description of Yahweh's judgment to the second section's particular judgment upon the Ninevites. In the first section, Yahweh's anger is poured out like fire. In the second section, the Ninevites are consumed with fire. In the first section, mountains quake before him. In the second section, Assyria's people will be scattered upon the mountains. In the first section, he pursues his enemies into darkness and he makes an end of his enemies' place. In the second section, Assyria's place will not even be known and the locust plague is described as being dispersed by the rising of the sun. All of this suggests the particularity of God's judgment on Nineveh.
The 'b' pattern describes Nineveh's destruction. In both sections, we are told that the Assyrians will become drunk. In the first section, they will be consumed. In the second, we are told that their fortresses are ready to be eaten, and that fire has consumed the bars of their gates. In the first section, Yahweh will break Assyria's bonds that bind Judah. In the second section, Assyria's dignitaries will be bound in chains. All this suggests that Yahweh will bring the Assyrians' destruction of Judah back upon their own head.
The 'c' pattern describes an attack upon Nineveh. Both are written in a staccato, eyewitness-type account. Both describe chariots rushing about. The first section describes wounded, dying soldiers. The second section describes dead soldiers, corpses everywhere. The first section describes chariots like lightning. The second section describes spears flashing like lightning. The first section describes the city's defenders stumbling as they race to the walls. The second section describes enemies stumbling over corpses. All this conveys the certainty of Nineveh's fall.
The 'd' section is a central lament over the fall of Nineveh. Dorsey writes: "The central unit of the book functions as a quiet interlude. The frantic pace of the previous unit now gives way to a relaxed, almost wistful tone. The unit is introduced by "where?", a word often used to introduce a lament. This unit is a dirge over the fall of Nineveh. The city is likened to a lion's den, and the motif of a lion and its young persists throughout these verses, tying them together into a literary unit."
a Yahweh, like a terrible force of nature, avenges his enemies (1:2-10)
b Yahweh will destroy Nineveh (1:11-15)
c vivid description of the attack upon Nineveh (2:1-10)
d CENTER: lament over fall of Nineveh (2:11-13)
c' vivid description of the looting of Nineveh (3:1-7)
b' Nineveh will be destroyed (3:8-13)
a' Nineveh, likened to a destructive force of nature, will be destroyed (3:14-19)
The 'a' pattern links the first section's description of Yahweh's judgment to the second section's particular judgment upon the Ninevites. In the first section, Yahweh's anger is poured out like fire. In the second section, the Ninevites are consumed with fire. In the first section, mountains quake before him. In the second section, Assyria's people will be scattered upon the mountains. In the first section, he pursues his enemies into darkness and he makes an end of his enemies' place. In the second section, Assyria's place will not even be known and the locust plague is described as being dispersed by the rising of the sun. All of this suggests the particularity of God's judgment on Nineveh.
The 'b' pattern describes Nineveh's destruction. In both sections, we are told that the Assyrians will become drunk. In the first section, they will be consumed. In the second, we are told that their fortresses are ready to be eaten, and that fire has consumed the bars of their gates. In the first section, Yahweh will break Assyria's bonds that bind Judah. In the second section, Assyria's dignitaries will be bound in chains. All this suggests that Yahweh will bring the Assyrians' destruction of Judah back upon their own head.
The 'c' pattern describes an attack upon Nineveh. Both are written in a staccato, eyewitness-type account. Both describe chariots rushing about. The first section describes wounded, dying soldiers. The second section describes dead soldiers, corpses everywhere. The first section describes chariots like lightning. The second section describes spears flashing like lightning. The first section describes the city's defenders stumbling as they race to the walls. The second section describes enemies stumbling over corpses. All this conveys the certainty of Nineveh's fall.
The 'd' section is a central lament over the fall of Nineveh. Dorsey writes: "The central unit of the book functions as a quiet interlude. The frantic pace of the previous unit now gives way to a relaxed, almost wistful tone. The unit is introduced by "where?", a word often used to introduce a lament. This unit is a dirge over the fall of Nineveh. The city is likened to a lion's den, and the motif of a lion and its young persists throughout these verses, tying them together into a literary unit."
Wednesday, December 5, 2018
Micah
This is the twenty-seventh 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 minor prophets, covering Micah.
a coming defeat and destruction (1:1-16)
b corruption of the people (2:1-13)
c corruption of leaders (3:1-12)
d CENTER: glorious future restoration (4:1-5:15)
c' corruption of leaders (6:1-16)
b' corruption of the people (7:1-7)
a' future reversal of defeat and destruction (7:8-20)
The 'a' pattern links Israel's defeat with their future restoration. Both sections have the theme of sin. Section one emphasizes Israel's guilt. Section two emphasizes that God will forgive. The first section speaks of Israel going into exile. The second section speaks of Israel returning from exile. The first section speaks of God destroying the walls of Samaria, down to the foundations. The second section speaks of future rebuilding of walls.
The 'b' pattern has to do with corruption of the people. Both sections begin with woe. Both focus on social evils and greed.
The 'c' pattern links the first section's emphasis on bad rulers to the second section's emphasis on the requirements for good rulers. Both begin with "hear now." Both condemn dishonesty and social injustice. The first section speaks of corruption of rulers, prophets, and priests. The second section speaks of the past good rulers and priests that Yahweh gave Israel, and also the corruption of present rulers. The first section speaks of prophets prophesying for pay. The second section speaks of the prophet Balaam, who was hired to prophesy for pay. In the first section, bad rulers abhor justice and love evil. In the second section, good rulers are to do justice and love kindness. Both treat topics of eating and the mouth.
The 'd' section is a central treatment of glorious future restoration under Yahweh's own strong and righteous rule. Dorsey writes: "The message begins and ends with a majestic prediction that Yahweh will establish his rule over all the "nations." This will involve the conversion/destruction of all war machinery and the end of idolatry and false religion." (298)
a coming defeat and destruction (1:1-16)
b corruption of the people (2:1-13)
c corruption of leaders (3:1-12)
d CENTER: glorious future restoration (4:1-5:15)
c' corruption of leaders (6:1-16)
b' corruption of the people (7:1-7)
a' future reversal of defeat and destruction (7:8-20)
The 'a' pattern links Israel's defeat with their future restoration. Both sections have the theme of sin. Section one emphasizes Israel's guilt. Section two emphasizes that God will forgive. The first section speaks of Israel going into exile. The second section speaks of Israel returning from exile. The first section speaks of God destroying the walls of Samaria, down to the foundations. The second section speaks of future rebuilding of walls.
The 'b' pattern has to do with corruption of the people. Both sections begin with woe. Both focus on social evils and greed.
The 'c' pattern links the first section's emphasis on bad rulers to the second section's emphasis on the requirements for good rulers. Both begin with "hear now." Both condemn dishonesty and social injustice. The first section speaks of corruption of rulers, prophets, and priests. The second section speaks of the past good rulers and priests that Yahweh gave Israel, and also the corruption of present rulers. The first section speaks of prophets prophesying for pay. The second section speaks of the prophet Balaam, who was hired to prophesy for pay. In the first section, bad rulers abhor justice and love evil. In the second section, good rulers are to do justice and love kindness. Both treat topics of eating and the mouth.
The 'd' section is a central treatment of glorious future restoration under Yahweh's own strong and righteous rule. Dorsey writes: "The message begins and ends with a majestic prediction that Yahweh will establish his rule over all the "nations." This will involve the conversion/destruction of all war machinery and the end of idolatry and false religion." (298)
Tuesday, December 4, 2018
Jonah
This is the twenty-sixth 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 minor prophets, covering Jonah.
a Jonah commissioned to go to Nineveh (1:1-3)
b Jonah and the pagan sailors (1:4-16)
c Jonah's grateful, beautiful prayer (1:17-20)
a' Jonah recommissioned to go to Nineveh (3:1-3a)
b' Jonah and the pagan Ninevites (3:3b-10)
c' Jonah's resentful, mean-spirited prayer (4:1-4)
d CLIMAX: Yahweh's lesson for Jonah (4:5-11)
The 'a' pattern links Jonah's early refusal to go to Nineveh with his later willingness to go. In the first section, Jonah is commanded by God to arise, go to Nineveh, the great city. Jonah arises to flee. In the second section, Jonah is also commanded to arise, go to Nineveh, the great city. This time, Jonah arises and goes.
The 'b' pattern links the contrite pagan sailors of the first section to the contrite pagan Ninevites of the second section. In both sections, Yahweh threatens judgment. In the first section, the sailors respond immediately. In the second section, the Ninevites do. In the first section, the sailors cry out to Jonah's God for mercy. In the second section, the Ninevites do. In the first section, the leader participates in the effort in the hope that God may show mercy and relent. In the second section, the Ninevite king does this. Both sections end with Yahweh sparing the contrite pagans.
The 'c' pattern links Jonah's beautiful prayer in the first section to his mean-spirited prayer in the second section. In both sections, Jonah prays to Yahweh. In the first section, Jonah boasts about Yahweh's love that pagans forfeit. In the second section, Jonah complains about Yahweh's love that the pagans have received. In the first section, Jonah is grateful that his life and soul have been saved. In the second section, Jonah resents that the pagans have been spared, and wishes that his life and soul would be taken.
The 'd' section is climactic, showing Yahweh's lesson for Jonah. Dorsey writes: "Yahweh causes a chain of events that leaves Jonah feeling badly about a little plant that died. Now Yahweh asks Jonah to see why Yahweh feels so badly about the impending destruction of an entire city full of many thousands of people, including thousands of innocent children and animals." (295)
a Jonah commissioned to go to Nineveh (1:1-3)
b Jonah and the pagan sailors (1:4-16)
c Jonah's grateful, beautiful prayer (1:17-20)
a' Jonah recommissioned to go to Nineveh (3:1-3a)
b' Jonah and the pagan Ninevites (3:3b-10)
c' Jonah's resentful, mean-spirited prayer (4:1-4)
d CLIMAX: Yahweh's lesson for Jonah (4:5-11)
The 'a' pattern links Jonah's early refusal to go to Nineveh with his later willingness to go. In the first section, Jonah is commanded by God to arise, go to Nineveh, the great city. Jonah arises to flee. In the second section, Jonah is also commanded to arise, go to Nineveh, the great city. This time, Jonah arises and goes.
The 'b' pattern links the contrite pagan sailors of the first section to the contrite pagan Ninevites of the second section. In both sections, Yahweh threatens judgment. In the first section, the sailors respond immediately. In the second section, the Ninevites do. In the first section, the sailors cry out to Jonah's God for mercy. In the second section, the Ninevites do. In the first section, the leader participates in the effort in the hope that God may show mercy and relent. In the second section, the Ninevite king does this. Both sections end with Yahweh sparing the contrite pagans.
The 'c' pattern links Jonah's beautiful prayer in the first section to his mean-spirited prayer in the second section. In both sections, Jonah prays to Yahweh. In the first section, Jonah boasts about Yahweh's love that pagans forfeit. In the second section, Jonah complains about Yahweh's love that the pagans have received. In the first section, Jonah is grateful that his life and soul have been saved. In the second section, Jonah resents that the pagans have been spared, and wishes that his life and soul would be taken.
The 'd' section is climactic, showing Yahweh's lesson for Jonah. Dorsey writes: "Yahweh causes a chain of events that leaves Jonah feeling badly about a little plant that died. Now Yahweh asks Jonah to see why Yahweh feels so badly about the impending destruction of an entire city full of many thousands of people, including thousands of innocent children and animals." (295)
Monday, December 3, 2018
Obadiah
This is the twenty-fifth 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 minor prophets, covering Obadiah.
a proud Edom will be defeated by the nations (1-4)
b Edom will be completely plundered (5-7)
c Edom's population will be slaughtered (8-11)
d CENTER: indictment of Edom (12-14)
c' Edom and the nations will be judged (15-16)
b' Israel will regain what it has lost and will plunder (17-18)
a' humbled Israel will be victorious (19-21)
The 'a' pattern suggests a reversal in fortune for Edom and Israel by playing with the language of heights and depths. In the first section, Yahweh will bring Edom down, despite its sense of security in its lofty position. In the second section, deliverers will one day go up from Jerusalem to rule Edom. Also, both sections refer to the nations. In the first section, Edom will be made small among the nations. In the second, restored Israel will defeat and rule over the nations. All this suggests that whatever Edom's current status was, it wouldn't last.
The 'b' pattern shows how Edom will be plundered. In the first section, the text says that Edom will be completely plundered by its former allies and nothing will be left, with no "gleanings." In the second section, the text says that Israel will regain what it has lost and will plunder, or "devour" Edom. All this suggests that as Israel was devoured by Edom, so Edom will be devoured.
The 'c' pattern conveys themes of judgment and violence. Both sections are focused on the future day of judgment that will come to Edom because of the violence they did against Israel. All of this suggests that God will do right by Israel and the injustice inflicted on them by Edom.
The 'd' section is a central, indictment of Edom. Dorsey writes: "The structure of the Book of Obadiah serves to reinforce its message. The balancing of the portrayal of proud Edom's future fall with the declaration of fallen Israel's future rise and ascendancy over Edom highlights the theme that Yahweh will right the wrongs that Edom has committed against Israel by reversing the fortunes of the two nations. Placing the unit detailing Edom's sins at the center of the book, in the position of prominence, emphasizes Yahweh's justice as the driving force behind Edom's punishment." (289)
a proud Edom will be defeated by the nations (1-4)
b Edom will be completely plundered (5-7)
c Edom's population will be slaughtered (8-11)
d CENTER: indictment of Edom (12-14)
c' Edom and the nations will be judged (15-16)
b' Israel will regain what it has lost and will plunder (17-18)
a' humbled Israel will be victorious (19-21)
The 'a' pattern suggests a reversal in fortune for Edom and Israel by playing with the language of heights and depths. In the first section, Yahweh will bring Edom down, despite its sense of security in its lofty position. In the second section, deliverers will one day go up from Jerusalem to rule Edom. Also, both sections refer to the nations. In the first section, Edom will be made small among the nations. In the second, restored Israel will defeat and rule over the nations. All this suggests that whatever Edom's current status was, it wouldn't last.
The 'b' pattern shows how Edom will be plundered. In the first section, the text says that Edom will be completely plundered by its former allies and nothing will be left, with no "gleanings." In the second section, the text says that Israel will regain what it has lost and will plunder, or "devour" Edom. All this suggests that as Israel was devoured by Edom, so Edom will be devoured.
The 'c' pattern conveys themes of judgment and violence. Both sections are focused on the future day of judgment that will come to Edom because of the violence they did against Israel. All of this suggests that God will do right by Israel and the injustice inflicted on them by Edom.
The 'd' section is a central, indictment of Edom. Dorsey writes: "The structure of the Book of Obadiah serves to reinforce its message. The balancing of the portrayal of proud Edom's future fall with the declaration of fallen Israel's future rise and ascendancy over Edom highlights the theme that Yahweh will right the wrongs that Edom has committed against Israel by reversing the fortunes of the two nations. Placing the unit detailing Edom's sins at the center of the book, in the position of prominence, emphasizes Yahweh's justice as the driving force behind Edom's punishment." (289)
Sunday, December 2, 2018
Amos
This is the twenty-fourth 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 minor prophets, covering Amos.
a coming judgment upon Israel and its neighbors (1:1-2:16)
b the prophet's compulsion: announcement of coming destruction of
Israel and Bethel's cult center (3:1-15)
c condemnation of wealthy Israelite women: empty religious activity
and Yahweh's judgment (4:1-13)
d CENTER: call to repentance, and lament (5:1-17)
c' condemnation of wealthy Israelite men: empty religious activity
and coming judgment (5:18-6:14)
b' the prophet's compulsion: visions of coming judgment; Amos announces
coming destruction at the Bethel cult center (7:1-8:3)
a' coming judgment upon Israel (scattering among the nations) and future
restoration among the nations (8:4-9:15)
The 'a' pattern portrays the inescapability of coming judgment. In both sections, there is a seven-fold condemnation of the wealthy, and both include phrases about selling "the righteous for silver, the needy for a pair of shoes." Both convey themes of the exodus: "I brought you up out of Egypt" from the first section; "Did I not bring you up out of Egypt?" from the second. There are also echoing references to the top of Carmel in both sections. The first unit states three times that particular groups of warriors "will not escape" and the last unit states that the fugitive "will not escape" - all in reference to coming judgment. All this conveys the urgency of this message to Amos' audience.
The 'b' pattern shows Amos' role in this drama. The first section conveys that when Yahweh speaks, his prophets must prophecy. In the second section, we read that Yahweh has spoken, therefore Amos prophecies. Also, both sections speak about royal houses being demolished. The first section says that royal houses and Bethel's altars will be demolished. In the second section, a prophecy at Bethel says that Yahweh will destroy Israel's sanctuaries and rise against King Jeroboam's house. All this suggests God will speak through his prophets and will accomplish what is spoken.
The 'c' pattern links condemnation of wealthy Israelite women in the first section to the condemnation of wealthy Israelite men in the second section. The first section speaks of "the cows of Bashan who are in the mountain of Samaria," while the second section speaks of men "who feel secure in the mountain of Samaria." The first section condemns wealthy women who idly drink, while the second section condemns wealthy men who drink wine. The first section predicts that these women will go into exile toward Harmon, while the second section predicts these men who go into exile beyond Damascus. Both sections depict empty religious activities, including sacrifices and offerings. The first section says Israel loves these activities, and that Yahweh is coming, turning morning into darkness. The second section says Yahweh hates and despises these activities and that the day of Yahweh will be darkness, not light. All this suggests the total complicity of all members of Israelite population in the problem.
The 'd' section is a central, call to repentance. Dorsey writes: "By placing the call to repentance in the central unit (and by duplicating it there for emphasis) Amos underscores its importance in his message. Yahweh is preparing to destroy the land; but it is still not too late. If Israel will only seek Yahweh, it will be spared." (286)
a coming judgment upon Israel and its neighbors (1:1-2:16)
b the prophet's compulsion: announcement of coming destruction of
Israel and Bethel's cult center (3:1-15)
c condemnation of wealthy Israelite women: empty religious activity
and Yahweh's judgment (4:1-13)
d CENTER: call to repentance, and lament (5:1-17)
c' condemnation of wealthy Israelite men: empty religious activity
and coming judgment (5:18-6:14)
b' the prophet's compulsion: visions of coming judgment; Amos announces
coming destruction at the Bethel cult center (7:1-8:3)
a' coming judgment upon Israel (scattering among the nations) and future
restoration among the nations (8:4-9:15)
The 'a' pattern portrays the inescapability of coming judgment. In both sections, there is a seven-fold condemnation of the wealthy, and both include phrases about selling "the righteous for silver, the needy for a pair of shoes." Both convey themes of the exodus: "I brought you up out of Egypt" from the first section; "Did I not bring you up out of Egypt?" from the second. There are also echoing references to the top of Carmel in both sections. The first unit states three times that particular groups of warriors "will not escape" and the last unit states that the fugitive "will not escape" - all in reference to coming judgment. All this conveys the urgency of this message to Amos' audience.
The 'b' pattern shows Amos' role in this drama. The first section conveys that when Yahweh speaks, his prophets must prophecy. In the second section, we read that Yahweh has spoken, therefore Amos prophecies. Also, both sections speak about royal houses being demolished. The first section says that royal houses and Bethel's altars will be demolished. In the second section, a prophecy at Bethel says that Yahweh will destroy Israel's sanctuaries and rise against King Jeroboam's house. All this suggests God will speak through his prophets and will accomplish what is spoken.
The 'c' pattern links condemnation of wealthy Israelite women in the first section to the condemnation of wealthy Israelite men in the second section. The first section speaks of "the cows of Bashan who are in the mountain of Samaria," while the second section speaks of men "who feel secure in the mountain of Samaria." The first section condemns wealthy women who idly drink, while the second section condemns wealthy men who drink wine. The first section predicts that these women will go into exile toward Harmon, while the second section predicts these men who go into exile beyond Damascus. Both sections depict empty religious activities, including sacrifices and offerings. The first section says Israel loves these activities, and that Yahweh is coming, turning morning into darkness. The second section says Yahweh hates and despises these activities and that the day of Yahweh will be darkness, not light. All this suggests the total complicity of all members of Israelite population in the problem.
The 'd' section is a central, call to repentance. Dorsey writes: "By placing the call to repentance in the central unit (and by duplicating it there for emphasis) Amos underscores its importance in his message. Yahweh is preparing to destroy the land; but it is still not too late. If Israel will only seek Yahweh, it will be spared." (286)
Saturday, December 1, 2018
Joel
This is the twenty-third 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 minor prophets, covering Joel.
a devastating locust invasion (1:2-14)
b suffering of all creatures from the locust plague (1:15-20)
c Yahweh himself brings the locust army against Judah (2:1-11)
d CENTER: call to repentance (2:12-17)
a' promise that devastation of locust invasion will be reversed (2:18-27)
b' in the future all the inhabitants of Judah will experience Yahweh's spiritual blessings (2:28-32))
c' in future, Yahweh will bring the nations' armies against Judah
but he will destroy them and restore Judah (3:1-21)
The 'a' pattern connects the devastation of the initial section with the restoration of the second section. The first section shows four locust species devouring the land. The second section shows the reversal of devastation of the four species of locusts that devoured the land. The first section relates devastation of grain, new wine, and oil. The second section relates restoration of grain, new wine, and oil. The first section conveys the withering of trees, vine, and fig tree. The second section conveys rejuvenation of trees, vine, and fig tree. The first section shows themes of the land being dried up, withered, destroyed, empty, wailing, and mourning. The second section shows themes of rains and watering, renewal, replenishing, filling, rejoicing, and gladness.
The 'b' pattern have the weakest links between them. They are both short units. Both discuss the coming of the day of Yahweh. The first section includes the quote, "I will call on you, O Yahweh," while the second section includes the quote, "everyone who calls on the name of Yahweh will be saved." Finally, while the first section relates how all creatures, including all the animals suffer from the devastation, the second section relates how all people will experience Yahweh's spiritual blessings.
The 'c' pattern is linked by the connection between locust armies in the first section, and the armies of the nations in the second section. Both sections have images of earth, heavens, shaking, sun and moon darkening, stars no longer shining, and Yahweh thundering. In the first section, the day of Yahweh is near amid warnings of destruction of agriculture. In the second section, the day of Yahweh is near, amid hope of restoration of agriculture. In the first section, locusts are warriors and soldiers. The second section refers to actual warriors and soldiers. In the first section, Judah becomes a desert waste. In the second section, Edom will become a desert waste.
The 'd' section is central, calling for Judah to repent. Dorsey writes: "The unit offers no hope of avoiding the locust plague; rather, it promises that if Judah repents and appeals to Yahweh, he may be merciful and help them in the plague's aftermath." (274-275)
a devastating locust invasion (1:2-14)
b suffering of all creatures from the locust plague (1:15-20)
c Yahweh himself brings the locust army against Judah (2:1-11)
d CENTER: call to repentance (2:12-17)
a' promise that devastation of locust invasion will be reversed (2:18-27)
b' in the future all the inhabitants of Judah will experience Yahweh's spiritual blessings (2:28-32))
c' in future, Yahweh will bring the nations' armies against Judah
but he will destroy them and restore Judah (3:1-21)
The 'a' pattern connects the devastation of the initial section with the restoration of the second section. The first section shows four locust species devouring the land. The second section shows the reversal of devastation of the four species of locusts that devoured the land. The first section relates devastation of grain, new wine, and oil. The second section relates restoration of grain, new wine, and oil. The first section conveys the withering of trees, vine, and fig tree. The second section conveys rejuvenation of trees, vine, and fig tree. The first section shows themes of the land being dried up, withered, destroyed, empty, wailing, and mourning. The second section shows themes of rains and watering, renewal, replenishing, filling, rejoicing, and gladness.
The 'b' pattern have the weakest links between them. They are both short units. Both discuss the coming of the day of Yahweh. The first section includes the quote, "I will call on you, O Yahweh," while the second section includes the quote, "everyone who calls on the name of Yahweh will be saved." Finally, while the first section relates how all creatures, including all the animals suffer from the devastation, the second section relates how all people will experience Yahweh's spiritual blessings.
The 'c' pattern is linked by the connection between locust armies in the first section, and the armies of the nations in the second section. Both sections have images of earth, heavens, shaking, sun and moon darkening, stars no longer shining, and Yahweh thundering. In the first section, the day of Yahweh is near amid warnings of destruction of agriculture. In the second section, the day of Yahweh is near, amid hope of restoration of agriculture. In the first section, locusts are warriors and soldiers. The second section refers to actual warriors and soldiers. In the first section, Judah becomes a desert waste. In the second section, Edom will become a desert waste.
The 'd' section is central, calling for Judah to repent. Dorsey writes: "The unit offers no hope of avoiding the locust plague; rather, it promises that if Judah repents and appeals to Yahweh, he may be merciful and help them in the plague's aftermath." (274-275)
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