Psalm 93 - Yhwh from and to eternity amidst the waters

The fourth in the "Exodus Psalms" (90-106) is also well described as an enthronement psalm (see Möwinckel's taxonomy), as the kingship of Yhwh is depicted and compared with (in vv3-4) the power of the waters. 

This psalm is rich in repetition, with "Yhwh" being repeated five times, which is fitting as the psalm addresses him addressed from v2-5. Therefore it also addresses Yhwh three times via the suffix and another time with the pronoun.

Furthermore there are other phrases repeated, most notably in v3:

The rivers have lifted up (נָשְׂאוּ נְהָרוֹת), Yhwh

the rivers have lifted up (נָשְׂאוּ נְהָרוֹת) their voice,

the rivers lift up (יִשְׂאוּ נְהָרוֹת) their pounding.

The only change in the three stichs is from the qatal in the first two, to the yiqtol in the second. It seems to be presenting a challenge: how will Yhwh respond to the pounding voice of the rivers? 

A further example of repetition answers this in the next verse, as there is something greater than the roar of the waters, nobler (אַדִּירִים) than the waves of the sea, for noble (אַדִּיר) in his heights is Yhwh. The word "noble" (v4b) is repeated, first as a contrast to "greater" in the first stich, but also anticipating the description of Yhwh in the final word of the final stich of this verse. 

The central verses 3-4 with their water imagery contrast what seems mighty at ground level - the roaring and pounding of waves - with the God of the cosmos who sits above all this in his holy hill - Yhwh is indeed more powerful than the water or any divinities who may be associated with or come from the depths.

This focus on water in the centre suggests an ABBA structure:

A 1-2 Yhwh's eternal rule and power

B 3 The waters against Yhwh

B' 4 Yhwh over the waters

A' 5 Yhwh's eternal statutes

The first verse reuses the verb "clothe" (לבשׁ) to first describe Yhwh's rule (clothed in majesty), and then his power (girded with strength). Because of this, v1c-2 is able to describe the absolute scale of Yhwh's rule and power. It is his power which established the cosmos and ensures it shall never totter (v1c-d), and also that Yhwh's throne is from the establishment of the cosmos, as is Yhwh (2a-b). 

This theme returns in the final verse, for the Yhwh whose rule is eternal has statutes of equal trustworthiness: from and to eternity, which means the house of Yhwh deserves to be clad in holiness for endless days. 

This psalm then describes the Yhwh who is from and to eternity, who is worthy of praise and honour, and, when contrasted with the aquatic powers of this world sits far above them. 

Reading this as an Exodus psalm we are reminded of the mighty waters which Yhwh held back so that his nation could pass through on dry land. They were brought from there to Mount Sinai, where Yhwh sat high above his people, high above the golden calf his people fell to worship, and from where he dictated his statutes to guide and guard his people. 

Seeing What Qohelet Saw - Published

Wipf and Stock have been kind enough to publish my revised Master's Thesis on the structure of Ecclesiastes. (I detailed the process here.) You can even pay them lots of money for your very own copy! Here is the link.

I've enjoyed the process of re-reading it several times and think it still holds up as an argument for my my structure of alternating panels of observation and wisdom based around the verb ראה (to see). Here's a pretty PDF of the structure if you're interested in the big picture. The more detailed one is within the book (well, it sort of is the book).

It was especially nice to see a few friends write endorsements for the book:

“Anyone who reads Ecclesiastes finds it hard to discern a clear structure. Amid the tangle of proposed structures, Fyfe outlines a way forward. He argues cogently for alternating observation and wisdom panes, with ‘to see’ marking out the former. Highly recommended for those interested in Ecclesiastes and the structure of biblical books.”

—Peter Lau, Visiting Lecturer in Old Testament, Sydney Missionary and Bible College

Peter has been published a number of times on the book of Ruth (most notably in the NSBT series), and after teaching in Malaysia for a number of years has recently returned to Sydney. He even preached for me recently!

“Like Qohelet himself, Fyfe reports what he has seen. His acute observation of the Hebrew text exposes the rhythms and artistry of Ecclesiastes. In doing so, he clarifies the meaning of this elusive book. Scholars and preachers should read this study and be stimulated ‘to find words of delight’ in the wisdom of the Preacher.”

—Richard J. Gibson, Principal, Brisbane School of Theology

Richard first nurtured my love of patterns in the Bible, and his work on the structure Romans bears many similarities to my structure of Ecclesiastes.

“Fyfe ventures into the enigma of Qohelet’s thought and seeks to wrest a structure from the murkiness of the ancient sage’s rambling. Fyfe argues for a deliberate pattern of alternating observation and wisdom, such that there may indeed be meaning within the apparent meaningless of Qohelet’s monologue.”

—George Athas, Director of Research, Moore College

George supervised my thesis, and is also about to publish a commentary on Ecclesiastes (in the Story of God commentary series).

In the next couple of weeks the book should come out through the well-known trillion dollar multi-national seller and e-book publisher. I should also be able to purchase some copies at author's rates if you'd like a copy at mate's rates - I can even not sign it for you if you'd like a clean-skin.

Words for God in the Psalms

Going through the psalms at the latter end I've been struck by how regularly Yhwh rather than God (elohim/el) has been used. Here's a quick graph made in Accordance showing Yhwh (yellow) is used more frequently at the beginning and end of the Psalter, while God is used much more in the second fifth of the collection (elohim = dark green; el = blue-green). Just for completion I added in Shaddai and Elyon (in the foreground in red).

It would be interesting to investigate this further, especially as the first book of the psalter is David, but so is the latter part of the second book - perhaps book 1 is David's Yhwh collection and book 2 is David's Elohim collection? It's worth noting the psalms of Korah in book 2 aren't Yhwh psalms, while those in book 3 by Asaph mix it up. And then the exodus collection, the big one (Ps 119), and the psalms of ascent, are all mostly Yhwh psalms.

I know this is all a very broad brush-strokes look, but trying to get the big picture is helpful before zooming in to ask more precise questions.

Psalm 129 - Yhwh cuts the cords of the wicked

I've been working through the Psalms of Ascent (Pss 120-134), which have been received as songs for pilgrimages to Jerusalem describing the perspectives of the pilgrims on their journey.

Psalm 128 was joyous psalm, but this next Psalm 129 takes on a much darker hue. It describes the suffering endured, perhaps by a Jew in exile or the diaspora, and the hope they can have in Yhwh as righteous.

The psalm's structure is ABA, with the key idea coming in the central B section (v4). The first A section describes the suffering experienced (v1-3), while the second A section (v5-8) holds out the hope that is able to be said only because of the central B statement.

Suffering (129:1-3)
The description of the pilgrim's suffering includes a repetition of the summary:

Much have they been hostile to me from my youth—say it, Israel—
much have they been hostile to me from my youth. (1b-2a)

In the centre is an odd interjection "say it, Israel", which is an odd phrase which only occurs two other times in the Bible - although both nearby (Ps 118:2; 124:1). In this case it seems as if it is an encouragement to be real about the suffering, to not hide it or make excuses. The suffering happened, it was real, it hurt. The suffering was so real that it is described as if their back was the ground and the enemy was the plougher.

Upon my back ploughed the ploughmen,
they caused the furrows to be long. (3)

This agricultural imagery will return in the second half as it is turned back upon the oppressors. But for now, in the song, the encouragement is that this is not the end. v2b asserts that they were not able to [conquer] me.  

Truth (129:4)

In the centre is the bedrock upon which suffering must be evaluated and hope can be expressed:

Yhwh is righteous —He severs the cords of the wicked. (4)

The opponents were not named in the first three verses, but here it is clear: the wicked (רשׁעים). But what exactly does Yhwh do to the righteous? He severs their cords (קצץ עבות). This is an odd phrase, and is hard to understand without much context. Obviously it is not good for the wicked, but what does it mean? 

The ESV, CSB, JPS and others leave it as is, while some translations try to suggest it is the cords with which the wicked has bound the godly. It may be implicit in those others, but the NJB for instance has "shattered the yoke of the wicked", while the NIV adds "cut me free from the cords of the wicked," which perhaps gives a certainty that is not there in the Hebrew. The LXX goes all out and reads "cords" as "necks" - "cut the necks of the sinners" (συνέκοψεν αὐχένα ἁμαρτωλῶν).

The word "cords" is in Exodus as a precious thing - the gold chains used in the ephod for instance. In Judges it's referring to ropes used to tie up Samson, and there is a similar meaning in Ezekiel 3-4 and Psalm 2. But Isaiah 5:18 is interesting, and may help us understand another possibility for this verse.

Woe to those who draw sin along with cords of deceit, and wickedness as with cart ropes (עבות) , (Isa 5.18 NIV)

The lexemes for both sin (עון) and wickedness (חטאה) are different to that for the wicked (רשׁעים) in Psalm 129, but the collocation of these ideas and two different phrases for ropes/cords/chains are intriguing. The image here is again an agricultural one, that the wicked drag around carts full of evil, rejecting justice, the law of Yhwh and his Holy One. In response, Isaiah pronounces a series of "woes" upon them, describing their judgement in hellish language (Isa 5:24).

I wonder then, if this is what Yhwh severs in Psalm 129. It is not necessarily the cords binding the righteous, but rather the access of the wicked to their endless stores of evil. Because, again, Yhwh is righteous, and the work of the wicked will not prosper.

Hope  (129:5-8)
The remaining verses of the psalm can be translated either as hopeful: "May this happen," or as certainties: "This will happen." That is, they "may be understood as statements of confidence or as prayers." (Goldingay, BCOTWP, 517-518). Although either are grammatically possible, the grounding in the centre of the psalm in the character of Yhwh means that we can be confident to read them with certainty, even as we hope they come to fruition sooner rather than later.

These verses describe a lovely little image or parable of a house which grows grass—which one might hope to one day harvest. But there is so little there (it is a roof after all!) that the harvester cannot fill their arms; indeed—most of the grass has already withered in the sun. No one would ever say “oh, nice harvest—Yhwh is giving you a great crop this year.” (v8)

It all ends in shame, a point which is highlighted through two near-homophones at the beginning of v5 and the end of v6: יבשׁו (they will be ashamed) and יבשׁ (it withers). That is, the ones who hate Zion (v5b) will be ashamed (v5a) because they will be as useless as a harvest (v7) of roof grass (v6a) which has withered (v6b).

The final verse directs the reader to the centre again:

nor will the passers-by say “the blessings of Yhwh be upon you; we bless you in the name of Yhwh” (v8)

They will receive no blessings from Yhwh, they will be cursed and cut down by Yhwh, their evil deeds will be ended, because Yhwh is righteous. The obvious question then is, "who receives the blessings of Yhwh?" It is those who have remained faithful to the one who is eternally righteous, Yhwh of Zion.

Psalm 92 - trusting Yhwh enough to rest

Continuing through the Exodus psalms, Psalm 92 is a psalm rich with parallelism. Most verses are prime examples of synonymous parallelism, with the same idea repeated in each half of the verse except with different vocabulary. 

If you are reading through different translations you may notice that v3 has either two (NIV) or three (ESV) instruments. This goes back to a difference between the Hebrew and Greek versions of this psalm. The Hebrew says something like "upon the ten[-stringed instrument], and upon the lyre, and upon the melody with the harp." The Greek version however combines the first two, saying "on the ten-stringed lyre, with melody on the harp." The changes suggested in light of the Greek (see BHS) match a little more the style of the psalm, of having two matching stichs per verse and a matching number of words.

The Greek has also not repeated the opening phrase of v9, as that also breaks the pattern. There are very few translations brave enough (the NJB one notable exception) to delete "Yhwh" and the opening phrase to match the Greek:

Look how your enemies perish,

How all evil-doers are scattered. (NJB)

Most other translations follow the Hebrew by repeating the opening phrase and Yhwh: "Look how your enemies perish Yhwh, look how your enemies perish." One potential explanation could be that the repeated phrase is supposed to match the terse v8, 

8 you are exalted forever, Yhwh.

9a [but] look how your enemies perish, Yhwh.

If that were the intent I would expect an alternative for "Yhwh" such as "God" or the other alternate names for God in Psalm 91. I guess my default is to read it as is - which in this case would mean keeping the MT - but I'd need to think some more about exactly what to do.

The alternative of course is read v8 as belonging to 7c, which means suggesting vv7-8 are divided at the wrong point, with 7a-b belonging together, and 7c-8 making a good pair.

7a as the wicked bud like grass

7b and all doers of evil flourish

7c they shall be destroyed without end

8 but you are exalted forever, Yhwh.

There is a contrast between the two things that go on forever: the destruction of the wicked, yet the exaltation of Yhwh. I think this is a pretty good solution, but would also mean removing 9aa as dittography.

As far as reading this as an Exodus psalm, there are a few potential points of connection:

"Declaring in the morning your steadfast love

and your faithfulness in the night." (v2)

The Israelites were reminded of God's faithfulness and steadfast love in the morning and throughout the day by the smoke to lead them, and at night by the fire. He led them through the wilderness with a constant reminder of his presence. Furthermore, when they cried out for food, he answered that prayer with manna in the morning and quail in the evening. Despite their grumbling Yhwh remained their faithful provider.

"For look - your enemies will be destroyed,

All doers of evil shall be scattered." (v9, cf LXX)

At the beginning of the exodus, there were two instances where God scattered the enemies of his people. The first was in ch14, as the armies of Pharaoh were washed away in the Reed Sea. But the second time, which perhaps bears more similarities, was in chapter 17, as the Amalekites attacked Israel, seemingly out of nowhere, and were defeated in front of their eyes and ears (Ps 92:11). 

"The righteous like a palm shall flourish,

like a cedar in Lebanon shall they grow." (v13)

The psalm looks forward to a day when Israel will no longer be wandering the wilderness, but will be planted in a home, have time to mature and grow. The exodus was not just a "way out of" as the name suggests, but was importantly a "way to"--to get to the promised land and receive their inheritance.

"Declaring that Yhwh is upright, my rock,

and there is no iniquity in him." (v16)

While we are in the early chapters of Exodus (the teens), I can't help but think of the water provided for the people in chapter 17 as they grumbled at Horeb. Moses struck the rock, and Yhwh was again the bounteous provider for his unworthy people. They grumbled, and asked "Is Yhwh among us or not?", but Yhwh was faithful, patient, long-suffering, and gracious. 

For this reason, and coming back to the heading of the psalm, it is worth remembering that this is "A psalm. A song for the Sabbath day." (91:0) The reason Israel could have a Sabbath (Ex 20:9-11) is because Yhwh works. Throughout the psalm Yhwh is the one who is faithful and the provider, and indeed in v4-5 Yhwh is explicitly praised for "your deeds," for "what your hands have done," because "How great are your works, Yhwh!" We are reminded throughout the scriptures that people who do not entrust their own work to Yhwh can never rest. Their concern is for the work of their own hands, forgetting that the work that lasts, that is praiseworthy into eternity, is the work done by Yhwh.

A timeline of getting a book published

In a couple of months there should be a book by me on the structure of Ecclesiastes that you can buy. It will have the same title as my Masters thesis:

Seeing what Qohelet Saw: 

the structure of Ecclesiastes as alternating panels of observation and wisdom.

I was thinking about how to explain the process of going from zero book to book. In some ways it could go back to my undergrad B.Div (2008-2011) at Moore Theological College, and the foundation that gave me in critical thinking and biblical languages. But I remember before that hearing the book preached at church, and reading Barry Webb's Five Festal Garments, where he works through the megillot, including Ecclesiastes. I remember really enjoying it as my first biblical studies book.

Fast forward to 2016 where I preached through the book at church. As with every series, the first thing I needed to get clear was the structure, and realising (a) that no one agreed on a structure of the book, and (b) that I thought I had seen something no one else had identified, pursuing this for a MTh seemed like a thing to do.

My initial proposal looked nothing like what it ended up as; initially it was looking at the different genres present in Ecclesiastes as revealed by my structure (narrative, poetry, wisdom, the frame narrator) and allowing figures from the past to shape our reading of the book (Lacoque/Ricoeur, Alter, Kierkegaard, Aristotle). The thought was I'd quickly knock the structure out, and then spend more time doing thinking and interacting. It didn't take too long before the structure alone would be more than enough to keep me busy for three years.

Anyway, I applied, was accepted, and started pretty much straight away. I worked very sporadically on it for the first year and a half, which included my supervisor having his long service leave and sabbatical, with another supervisor taking over during that time. So after about a year's break we met again and then I realised I needed to crack on. Rather than occasional days here and there, I asked for and was assigned a desk at college, and spent a day per week getting it done.

Towards the end of the second year, there was a Fellowship of Biblical Studies conference, which I presented my findings at, in a "panel from hell" - a PhD student also presenting on structure, and another author who I'd read and disagreed with. I was a bit worried about how it would go, but in the end it was actually a great experience. The PhD student was actually focussed on another area in Ecclesiastes; structure was just a side project. And after we'd both presented it was fairly evident that he didn't have that much invested in that part of it. The other speaker was actually really nice in person (even though he can be quite acerbic in writing!), and was only encouraging.

It was during the conference that I was again asked to consider converting the Masters to a Doctorate (both supervisors had suggested as much), but after a chat with the USyd head of department (who was very keen), I did some thinking and decided I just didn't have that much left in the topic beyond the 40,000 words required, to double it to PhD length. So at that point I pretty much drove hard to the end, and submitted before the beginning of the 2019 academic year, mostly so that I wouldn't have to pay for a 6th semester!

I had two examiners. One loved it, but seemed to want a little more convincing. The other had pages of things to be fixed (90% because he was used to a different footnoting style; nothing substantial), but nonetheless was very positive about my conclusions. So that was all good - graduation next year!

The next question was what to do with it now. I asked my supervisor which journal to submit to, and he thought for a minute, and then said, "nah, I reckon you should do a book." His point was to cut a 40,000 word argument down to 8,000 or so for a journal would lose a lot. But it would be fine for a smaller book, and would be perfect for people trying to think seriously through the structure of Ecclesiastes.

With his commendation attached, I emailed two publishers in June, 2019. It probably took 8 weeks to get responses (late August). One (Bloomsbury, for their LHBSOT series) wanted PhD level or above, but Wipf & Stock were happy to get on board, I think mostly due to their different publishing model and ability to do small print runs which means they don't risk quite as much as some other publishers. As the author you have to bear some of the costs before it gets to print. There are a lot of surveys to fill out (with both of them), mostly with regards to marketing and potential endorsements. They're as much for me as for them, to ensure that I know what needs to happen if I ever want it to go somewhere.

As we speak (November 2019), the book has been copyedited, and is being typeset, after which I will have to go through the proofs and then it can be printed and hopefully come to a bookshelf and/or library near you. The day when I can actually hold my book in my hand still a ways off, but it's been mostly a good process (although the wait after submission is always stressful). It hasn't been cheap, costing me more than $10 a page, and I doubt I'll ever make that back, but if libraries pick it up then at least people will be able to use it and benefit from it.

Ultimately my prayer is that people who want to think through the structure of Ecclesiastes will find my book accessible and useful. I do hope they will agree with me, but at the very least I hope they see the possibilities in my structure, and might try reading Ecclesiastes afresh according to my structure.

Ecclesiastes is a difficult book to understand, but it need not be impenetrable due to a lack of structure. With my structure, it opens itself up in a new way, such that people can consider its contents and message afresh. Well, that's my hope at least. Stay tuned for the day when you can actually get your hands on it too!

Psalm 91 - Yhwh the protector

Exodus Context

There's lots going on in Psalm 91. It's the second of the Exodus psalms, and, seen from that perspective, could be said to describe the experience of living through the ten plagues (Ex 7-12). The emotion is that of living between the darkness of the experience but the hope of the promise. As such, after a summary introduction (91:1) this psalm is mostly the words of the faithful believer (91:2) encouraging their people (91:3-13) to believe in the promises of Yhwh (91:14-16).

Structural Fun

The psalm itself is quite intricate, with chiasms and gapping a plenty.

The first instance of chiasm is in the first verse: with an abcbca structure:

The one who dwells in the tent of the Most Highin the shadow of Shaddai shall lodge,

Similar structures can be found throughout the psalm, with an interesting one in v13, this time with a abccab structure:

Upon the lion and adder you shall tread,
you shall trample the cub and the serpent

91:15 provides a unique structure with two verbs, a SNC, and then two verbs again:

He will call to me
      and I will answer
           With him am I in distress
      I will protect him
and I will honour him

Gapping, or ellipsis, is where words are presented in one stich and inferred in another. The easiest examples come in vv5-6 and v7. V5 provides the verb: "(do not) fear", which is then implied in the following three stichs as follows:

5 Do not be afraid of terror at night
[do not be afraid] of the arrow which flies in the day
6 [do not be afraid] of the pestilence which comes in darkness
[do not be afraid] of destruction which devastates at noon.

Verse 7 similarly provides the verb in the first stich and then elides it in the second. There is perhaps even an antithetical chiasm going on, with people falling in 7a-b and the cause of their falling not approaching in 7c (I've left the English clunky to make the point.):

Should fall 1000 at your side,
[should fall] 10,000 on your right
To you it shall not approach.

Perhaps the most complicated verse is v9, which is hard to work out what is happening. It seems from the first stich that Yhwh is the addressee: "For you Yhwh are my refuge", with the verb "to be" implied. But the second stich is not addressing Yhwh but the one who has Yhwh as their refuge: "The Most High you have set as your shelter." I think Goldingay is probably correct here (in his BOTWP commentary) when he suggests, if I've got him right, that there is gapping from in both stichs which make sense only with reference to each other. 

When you have Yhwh [set] as “my refuge”
[when you have] the Most High set as your shelter

This solution makes most sense of the first-person suffix on "my refuge" in 9a; the alternative would be for 9a to be an interjection, which is possible, but unlikely. Rather, the כי־אתא from 9a is carried over into 9b, and the שמת in 9b is assumed by 9a.

The Name of God

It is also interesting that there are four terms for God in this psalm. 

1a, 9b עֶלְיוֹן (Elyon/Most High)
1b שַׁדַּי (Shaddai/Almighty)
2a, 9a יְהוָה (Yhwh)
2b אֱלֹהִים (God)

That there are four names/titles for God is in itself quite unique; the only other chapter in the Bible where all four terms occur is with Balaam in Numbers 24, where even a fifth, אֵל (the short version of אֱלֹהִים), is used. There is however an additional import of using these four titles in Psalm 91, as 14b-15a explain the importance of knowing God's name:

I will protect him/for he knows my name.
He will call to me/and I will answer

Only the one who knows the name(s!) of God may call to him, and that is certainly the case for the supplicant in this psalm. They know his name, will call to him, and can rely on him to answer.

Macro structure

In terms of the psalm as a whole, it could be that there is a concentric pattern encompassing and giving shape to the bulk of the psalm (91:3-13). On the margins, vv4-6 and 11-12 have more or less the same structure: God will deliver you, you will be safe, so you need not fear. At the centre vv7-8 and 10 declare that evil may befall others but not you, and the reason for this is the key verse, v9, echoing vv1-2, that Yhwh/Elyon is your dwelling place and refuge.

The psalm as a whole ends up looking something like this:

1-2 Claim: there is safety in Yhwh
      3-13 Encouragement: In the midst of trials Yhwh will protect the one who makes Yhwh their refuge
14-16 Response: Yhwh will protect those those call to him

The structure of the body (3-13) is perhaps an abcdedabc structure as follows:

a he will deliver you
       b you will be safe
             c so you need not fear
                   d others will fall but not you
                           e for Yhwh/Elyon is your dwelling place and refuge
                   d evil/plague won’t hit you
a he will deliver you
       b you will be safe
            c so you need not fear

In sum, this psalm is a great encouragement to put your trust in Yhwh as your protector and redeemer, to call out to him in hope and in faith, trusting that he hears and will answer - indeed he has heard and has answered - and will respond with long days and salvation, even if, as Jesus discovered, that comes on the other side of death.

The tumult of Psalm 124

Psalm 124 could in many ways be seen as the second half to Psalm 123.

123.1-2 Recognition of Yhwh
    123.3 Call for help
        123.4 Description of the danger
        124.1-5 What would've happened
    124.6-7 Response of rescue
124.8 Praise of the creator

But the psalm also tells a story on its own, and it does so through some clear repetition.

Verses 1-2 both begin with identical phrases, setting up an hypothetical negative, which is where Yhwh was not interested in Israel. The speaker is "us" - Israel - and the passage reuses the first-person plural ending a whopping twelve times in only eight verses.

Verses 3-5 then explain what would have happened, with each verse beginning with אזי - "then". It seems to use imagery from the escape from Egypt through the Reed Sea, where the anger of the Pharaoh forced them to flee through the waters, which would have otherwise have engulfed Israel, had Yhwh not protected them.

The last verses (6-8) form a little concentric structure with something of a chiasm in v7:

6a Blessed be Yhwh
    6b He did not give us as prey for their teeth:
        7a Our soul like a bird escaped the ensnarer's trap
        7b The trap is broken and we have escaped
8 Our help is in Yhwh

Here's v7 in Hebrew for those with eyes to see, with the same mark-ups as the English:

נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִפַּח יוֹקְשִׁים
הַפַּח נִשְׁבָּר וַאֲנַחְנוּ נִמְלָטְנוּ׃

In v7 the parallels are our soul/we, escaped/escaped, trap/trap, where two of the three are more-or-less exact parallels and the second part of the first (our soul/we) introduces an unnecessary pronoun to reinforce the parallelism.

There are some similarities to Psalm 114, as part of the Egyptian Hallel psalms there, which are used here to remind those pilgrims en route to Jerusalem of Yhwh's past faithfulness and the implication that the Yhwh who was for them then is certainly for them still.

Psalm 128 - A song of blessing

Continuing my walk through the psalms of ascent (see 127, 123, with others to follow), I was struck by how many times this short psalm focuses on blessing. There are three different lexemes which can all mean "blessing" at various places in the Bible depending on their context.

The first is אשׁרי (ashrei), in verses 1 and 2, but you would also know it as the first word of the psalter: blessed is the one who...

The second is טוב (tob), which just means "good", but can mean anything from a gift, prosperity, wellness, the best, etc. It's there in 128:2 (and goodness is yours) and also v5 (see the prosperity), where, in both cases, the word "blessing", understood as a gift from God, would fit just as well.

The third is the verb ברך (barak), to bless, which we know from its Arabic cognate in names like Barak and Mubarak. It's there as a passive in v4 (shall be blessed) and actively in v5 (Yhwh will bless).

Those are the formal blessings we see in this psalm, but there are also some images of blessing too.

Interestingly the first word of v3 is אשׁה (wife), so while we have v1 אשׁרי, v2 אשׁרי, then v3 אשׁתך (your wife). This similar sound leads us to the images of a family as a blessing (continuing the theme of Ps 127), with a wife like a fruitful vine inside the house, and children like shoots of olive trees around the table.

Finally the last verse also has an image which is well known as blessing (although cf Eccl 6!), the hope of seeing future descendants, with v6, see the children of your children!

With the formal language of blessing as well as the rich imagery of blessing, Psalm 128 in each verse points to Yhwh as the one who brings blessing to those who look to him (ראה) and fear him (ירא) and walk in his paths.

And as a psalm of ascent, where does that blessing come from? Although we already know it, v5 reminds us: Yhwh will bless from Zion.

Psalm 90 concentric structure

I've written briefly before about Book IV of the Psalter, which echoes some of the key points in the Exodus journey, beginning with Psalm 90 which has Israel calling out for redemption.

There are some fascinating little structural things going on here, but the journey of the psalm begins as a prayer of Moses to the God who has created all things (1-2). His enduring power in creation is in contrast to the fleetingness of people who come from and return to dust, much like the grass which is there in the morning but by evening is withered and is no more (3-6). At the centre of the psalm there is a triple pattern of God's anger contrasted with what that means for people (7/8, 9/10, 11/12). The cry to Yhwh is that he might relent and have compassion on his servants, that they might not be like grass which withers but be infused with his kindness to last through the days and years of life (13-16). Finally the prayer concludes with the hope that the goodness of God would similarly infuse the work of his people, that the work of their hands might last (17).

This psalm results in a pleasing concentric structure as follows:

A The Lord our God is creator and sustainer of all (1–2)

B He returns (שׁוב) people to dust—like grass in the morning (בבקר) (3–6)

C¹ Your anger (אף) and indignation (חמה) consumes (כלה) our days
in the context of our sin and iniquity (עון) (7–8)

C² Your wrath (עבר) consumes (כלה) our years
in our days of trouble and disaster (און) (9–10)

C³ Your anger (אף) and your wrath (עבר)
should teach us to count our days and be wise (11–12)

B` A plea that Yhwh might soon return (שׁוב) blessing to us—strengthen us in the morning (בבקר) (13–16)

A` May the Lord our God establish our work (17)

There are some clear indications in the text that the psalm should be read in this way, for example with the repeated vocabulary and alternating pattern in vv7-12, the words "Lord" and "God" only in vv1-2, 17, and the words "return" and "in the morning" in vv3-6, 13-16.

Read as the first Exodus psalm this tells a story of a people who are struggling in their conditions to see any purpose in what they do. They recognise that their suffering has something to do with their sin, but entrust themselves to the God who has been faithful for all generations to turn vanity into purpose.

andres adelphoi in Acts 13

Acts 13:13–52 has Paul and Barnabas (rather than Barnabas and Saul, as in 12:25–13:12) heading to Pisidian Antioch. The round journey which began from and will end with Syrian Antioch for some reason heads 150km through the mountains from Perga to this other Antioch as the mission of 1:8 continues. Some suggest it's because Paul was having some eye issues and needed to head to higher ground for medical reasons, but that seems a bit too random. But as we see when they arrive there, a Jewish community lives there who has not yet heard about Jesus.

Image created in Accordance Bible Software

The synagogue is evidently comprised of Jews and God-fearers, and it's their identity as God's people, whether as children of Abraham or as those who have seen the light, that Paul focuses on his speech.

Structurally, it's the phrase "andres" following which gives shape to the five units of this section. The phrase occurs four times, once before the speech and at three key times during it. The final section is a compilation of eleven verses of varying responses. Here's the NIV11 with the relevant Greek:

1. Acts 13.15 “Brothers (ἄνδρες ἀδελφοί) , if you have a word of exhortation for the people, please speak.”
2. Acts 13.16 “Fellow Israelites (ἄνδρες Ἰσραηλῖται) and you Gentiles who worship God (οἱ φοβούμενοι τὸν θεόν), listen to me!"
3. Acts 13.26 “Fellow (Ἄνδρες ἀδελφοί) children of Abraham and you God-fearing Gentiles (οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν), it is to us that this message of salvation has been sent."
4. Acts 13.38 “Therefore, my friends (ἄνδρες ἀδελφοί), I want you to know that through Jesus the forgiveness of sins is proclaimed to you."

To explain, ἄνδρες ἀδελφοί literally means "male brothers", or "male brothers and sisters". Of course, that is ludicrous; the word ἄνδρες (male) as used here evidently means something closer to the third translation offered in the NIV: "fellow". Perhaps ἄνδρες ἀδελφοί would be better translated "Hey guys!"

The five units of this section would then be:

1. Acts 13:13–15 Hey guys, if you have something to say, please say it.
2. Acts 13:16–25 Hey guys—you God-fearers too—listen to how the story of Israel anticipates Jesus!
3. Acts 13:26–37 Hey guys—children of Abraham and any of you who fears God—this is the message of salvation!
4. Acts 13:38–41 Hey guys, hear the message of forgiveness in Jesus.
5. Acts 13:42–52 The wide variety of responses people make to the gospel.

It's probably not as reverent a translation, but it is certainly consistent, and Aussie idiomatic (as at 2019AD!). It's a great speech by Paul (via Luke), and there's a great contrast between the unifying gospel as preached to the synagogue in Pisidian Antioch and the diverse response to it afterward.

Further thoughts on 2 John

As I keep preparing the talk for baptism this Sunday, a few extra things have jumped out. As I discussed here, 2 John has an ABBA structure,

A Opening (love in truth, loving the truth) 1-3

B Walk this way (in the truth, in obedience, in love) 4-6

B` Don't walk away (those who run ahead, beware of deceivers) 7-11

A` Closing (this is the start, the goal is completing the joy) 12-13

What stands out is how each section has a controlling image:

The image in the opening is more straightforward and obvious, as it's the idea of truth, which will dominate the whole letter. It occurs in v1 (2x), v2 and v3 (as well as v4). There is also a nice little technique which we can observe here, where love precedes truth in v1 (whom I love in the truth), and then the order is swapped in the v3 in the section's concluding clause (with us in truth and love). This ties this section together as a unit.

The image in the second section is antiquity, a quality continually reinforced by the church fathers, in contrast to novelty.

• v4: just as the father commanded us
• v5: a command we have had from the beginning
• v6: as you have heard from the beginning

The instances in v5, 6 are much clearer because of the matching vocabulary, but in light of them, the first one stands out; the command we have had from the beginning and which you heard from the beginning is the command we have from the father.

Although the third section is negative, a warning against false teachers, the third image is actually what should be held onto, the core teaching of Christianity.

• v7: acknowledge Jesus Christ who came in the flesh
• v9: continue in the teaching of Christ
• v9: having both the Father and the Son

Those who have run ahead have moved on (in their opinion) or moved away from the truth about who Jesus is, the teaching about Christ, and, by their novel teaching, the possibility of having both the Father and the Son. As they say, if you add anything to the gospel, you lose the gospel.

The dominant image in the final section is that of reciprocity as those who share the same truth:

• I have much to write to you
• I hope to visit you
• I hope to talk face to face
• That would complete our joy
• Greetings from your sister church, likewise elect of God

This demonstrates a mutual love in Christ. It also explains how we are to understand the "lady" in v1, by this "lady" having having a sister in v13, who likewise has children. The Elder writes this letter while at one church, to a sister church. They have God as their father, their church as mother, and Jesus as brother. Of course, this is not saying there is one mother church ("the Church") but that each church functions as a mother, with the people who constitute each church as siblings of each other. They relate to other churches as sisters, sharing one Father.

Saul and Barnabas in Acts 13

Acts 13 is really the turning point where the focus shifts from the Acts of Peter to the Acts of Paul. The beginning of the passage has a beautiful little concentric structure which draws attention to Barnabas and Saul, and to the work of the Holy Spirit.

12:25-13:1 Barnabas and Saul come to the church in Antioch

13:2aα worshipping 

13:2aβ and fasting (νηστευόντων)

13:2b Holy Spirit sets Barnabas and Saul apart

13:3aα fasting (νηστεύσαντες)

13:3aβ and praying and laying hands

13:3b Barnabas and Saul are sent out from Antioch

Looking at this structure makes sense of a couple of things which have confused some commentators. For instance, Dunn, in his wonderfully succinct commentary, wonders if the actions of fasting and praying in 13:3 is evidence the church weren't committed to obeying the calling from the Holy Spirit in v2b. But we can see this is part of a concentric structure (dare I say chiasm?) where the central idea in v2b is bracketed out in the first instance by fasting, and then by parallel ideas of worshipping and praying.

This structure could be extended to include 13:4-5 and thus make sense of the otherwise odd mention of John with them as their helper. John-Mark from 12:25 is mentioned again for no real purpose in 13:5, but with the structure could be seen as the concluding setting matching the beginning. Barnabas, Saul and John come to Antioch; Barnabas, Saul and John are sent from Antioch. What has changed in between? The Holy Spirit has (re-)commissioned them and the church has given them their blessing.

I should perhaps clarify that the words "Barnabas and Saul" aren't in 13:3-5 (the pair aren't mentioned again by name until 13:7). But they are together in 12:25 and in 13:2, and, fascinatingly, bookend the list of names in 13:1, each of whom get a second designation:

Barnabas, Simeon (Niger), Lucius (Cyrene), Manaen (Herod) and Saul.

It's a fascinating little pericope, and raises the expectations of what the Holy Spirit's work is to which he has called Barnabas and Saul to complete. Thankfully we don't have to wait long at all: we will find out in the next few verses that they are to bind and to loose, bringing both judgement and salvation (13:6-12).

Psalm 127 - a psalm about Solomon

This year we've been working through Acts in school terms and the Psalms of Ascents (Pss 120-134) during the holidays. I took us through Psalm 127 on Sunday, which is most famous for its (mis)use by the "quiver-full movement", yet another uniquely American movement, because of vv3-5:

Look—a possession from Yhwh are children,
a reward is the fruit of the womb.
Like arrows in the hand of a warrior,
thus are the children of youth.
Blessed is the warrior
who fills his quiver with them...

There's a lot to say about how the second half fits with the first half, but what is most intriguing for me with Psalm 127 is that it is a psalm of Solomon (v1a):

A song for going up. For Solomon.

Among the fifteen psalms of ascent, four are David psalms (122; 124; 131; 133), and, apart from this one, the other ten are unnamed. Psalm 127 is one of only two Solomon psalms (along with 72), which is also surprising, as one would think such a prolific writer would have more to his name. That said, Psalm 72 feels more like a psalm by David but about Solomon—the "of" in "of Solomon" probably means "for"in that case.

But Psalm 127 is not a psalm speaking of the hopes for Solomon. Rather, it is the hopes of the pilgrims in light of Solomon. It is his temple they are walking towards (or was—if they are singing after its destruction), and this psalm is an opportunity to reflect and to learn what not to do in light of lessons learned from Solomon—the king who squandered what he could've and should've (and did!) had.


There are several points of correspondence between this psalm and Solomon. Part of that is the life of Solomon, and part of that is the life of the "Salomofiktion" (A. Reinert) in Ecclesiastes:

1. As already mentioned, the songs of ascent are to Solomon's temple.
2. Eccl 1:12—2:26 describe the futility of seeking meaning by, among other things, building.
3. Eccl 3:3b "a time to tear down and a time to build"—even temples as great as Solomon's (described in 1 Kings 8:13; 9:3 as eternal!)—will be torn down.
4. Only the city guarded by Yhwh will stand; Yhwh is the giver of wisdom, and in Eccl 9:14—16 it is only through wisdom that a city will stand.
5. Eccl 4:5—6, 7—12 describe the folly of Ps 127:2 in rising early and staying up late only to eat in toil. Eating with friends and with thanksgiving and joy is what Ecclesiastes counsels.
6. Eccl 5:12 explains that sleep for the labourer is a gift.
7. Yhwh's beloved (ידידו) who are granted sleep is also the name given to Solomon by David in 2 Sam 12:25 (ידידיה)—"beloved of Yah".
8. Eccl 6:1—12 discusses the goodness of children, although it comes to a contrary conclusion, or, at the very least, reinforces that seeking meaning in children is vanity.
9. Although vanity (הבל) in Eccl is a different concept (and lexeme) to things done in vain (שׁוא) in this psalm, in both there is a marked pointlessness to those things done for selfish reasons and not for God.

I don't think it's possible to say there is any dependence one way or the other in this psalm. But it was given the title for a reason. So I think it is fair to say, at the very least, that the person (in 1 Kings) and sometimes implied character (in Ecclesiastes) of Solomon serve as good sounding boards for thinking through the implications of this psalm—a psalm about Solomon. 

The concentric structures of the Absalom cycle in 2 Samuel

I've been doing some marking this week on 2 Samuel 16. Absalom normally slips past my notice (my mind normally jumps straight through Saul-David-Solomon) but it's interesting how the Absalom cycle plays an important role in the story of David and links to bigger themes of dependence on God in the midst of sin.

2 Samuel 16 comes within the centre of the Absalom cycle, where Absalom takes the place of David as king. But not only does Absalom take the place of David, Ziba takes the place of Mephibosheth, and Hushai takes the place of Ahithophel in being Absalom's advisor. It doesn't end up well for any of them. The contrast here is to David who did not presume to usurp God's king.

A Absalom usurps

B Ziba takes the place of Mephibosheth

C Shimei

B` Hushai takes the place of Ahithophel

A` Absalom dies 

Right in the centre (2 Samuel 16:5-14) comes Shimei, and it's an interesting exchange (which I guess is why it was chosen for the exegetical essay). From what's happened around it we can expect some kind of replacement, which we get, but it's odd. Shimei comes out cursing David and flinging stones and dirt at him. He is upset that Israel is now saddled with a Davidic dynasty instead of a Saulide dynasty. He wants David to pay for Saul (and presumably Jonathan) dying. Abishai kindly offers to off his head but David understands something Abishai doesn't. While Shimei's reasons for cursing are misplaced, he is correct that David has blood on his hands. Indeed, in the central verse, David is confident that Shimei speaks for Yhwh, even if the details are incorrect. David's final words are hoping that Yhwh might forgive him.

A 5a David enters

B 5b-6 Shimei pelts David

C 7-8 Shimei curses David as a man of blood

D 9 Abishai curses Shimei

E 10 David defends Shimei who speaks for Yhwh

D` 11 David rebukes Abishai

C` 12 David hopes Yhwh will forgive his iniquity

B` 13 Shimei pelts David

A` 14 David exits

So although Shimei curses David for how he treated Saul, David is actually justified in this passage for his upright behaviour throughout. David is beyond reproach with regards to Saul. Where his guilt remains though is to do with Uriah and Bathsheba, for blood still remains on his hands. He may not have usurped Saul, trusting as he did in Yhwh's timing, but he did take the place of Uriah and did so by having him murdered.

Published: review of Behind the Scenes of the Old Testament

A while ago I shared my review of Greer, Hilber, Walton (eds.) Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts from Baker for which you can find prices here.

It's now been published, and you can either subscribe to the Australian Biblical Review, or just click on this link to read it.

Structure of Revelation (Richard Bauckham)

I've been really loving Richard Bauckham's cracking The Climax of Prophecy as I prepare to preach it next year, and here is my summary of his structure. It's worth reading the whole section in depth if you can, but it's genius and simple at the same time. 

A few things that stand out is how he's identified the overlapping structure, where sets of seven begin before the previous one is finished. He's also showed how the letters to the seven churches fill out the inaugural vision of Christ, and also how the seven seals/trumpets/bowls are part of the vision of the throne room.

What is also nice is the structural marker of the escalating series of lighting & thunder & earthquake & hail & plague to signal the end of sections.

2 John Structure

I note I talked about the structure of 3 John some time ago, but never got around to working through 2 John. I wanted to look up Con Campbell's Story of God commentary on it, but it's not out on Accordance yet, so I'll have to do without (I am enjoying the level of depth in I. Howard Marshall's NICNT though).

It's quite straightforward with some nice repetition, and I think it will be my text for a baptism sermon in a month or so.

A Opening (love in truth, loving the truth) 1-3

B Walk this way (in the truth, in obedience, in love) 4-6

B` Don't walk away (those who run ahead, beware of deceivers) 7-11

A` Closing (this is the start, the goal is completing the joy) 12-13

"truth" occurs four times in the first three verses, and then again in the three-fold description of how we should walk (in truth, in obedience, and in love). The "walk" metaphor is changed into "running", for those who run ahead, and essentially run away from the truth. The message is one should not walk with them (cf. Ps 1:1) because that would be to share in their wicked work. The conclusion, which echoes language of the opening, explains the goal of this letter and the "elder's" interaction with the "lady", but could be extrapolated to the goal of walking in the truth and not in the way of wickedness, which is to complete one's joy (cf. 1 Jn 1:4).

I still haven't worked out what to say about the identities of the characters (the lady, her children; the sister, her children), but it is nice to see the word for "lady" is κυρία, that is, the feminine version of κύριος (Lord), which might point in the direction of the bride of Christ language.

It's a brief letter, but lots in it. A nice ABBA structure never goes astray either.

Structure of Ecclesiastes PDF

Inspired by Mark Barry's brilliant infographs, I thought I'd do my structure up in a similar style for those wanting something a bit more user-friendly.

Get the pdf here

Andrew Wilson's Spirit and Sacrament review

Spirit and Sacrament: An Invitation to Eucharismatic Worship
Andrew Wilson

The most enjoyable book I've read this year. Clearly written by a preacher-scholar rather than a scholar alone, the rhetorical flourishes made this book a joy to read.

I really wanted to read Schreiner's and Wilson's book close to each other, and managed to fit both of them in within a week. They were both written concisely and clearly and with a view to a general audience, but without holding back from entering into serious discussion when warranted.

This book was an exhortation, or, as Wilson describes it, an invitation, to "eucharismatic worship"; essentially this means taking tradition and in particular the liturgy more seriously, but also zealously pursuing the spiritual gifts. These dual perspectives made for a more well-rounded book than Schreiner's, although it's a little unfair to compare as Schreiner had only one purpose (to make the case for cessationism). Nonetheless, by combining them, Wilson well made the point that the two aspects (liturgy + charismata) both have a history which we discard to our detriment. To be a historically faithful Christian is to celebrate all that is in the liturgy (at the forefront is the eucharist but also the elements of confession, thanksgiving, creeds and so on) but also to pursue and practice the spectacular spiritual gifts (my term) in continuity with NT Christianity as well as the early church.

As Schreiner said in his ETS paper published in Themelios, the very least a cessationist should take away from this book is the importance of the liturgy. But this is similarly a very good case for an historically rooted and orderly practiced charismata.

Apart from being a joy to read, the overwhelming impression was the generosity with which his view and the alternate views were presented. There was no point at which anyone was called anathema (although perhaps those who refuse to celebrate communion might be in danger of this!), but rather people of differing opinions and histories were reminded firstly of the primacy of our unity in Christ. I'm very thankful to have read this book and will continue to reflect on the implications.

Brief review of Schreiner's "Spiritual Gifts"

A few months ago there was an interesting discussion between Thomas Schreiner (cessationist) and Andrew Wilson (continuationist), which led to a debate and dominated a recent edition of Themelios. I ordered their books on spiritual gifts and wasn't sure which to read first, but Schreiner's arrived first, and I read most of it on a plane last week and finished it this morning (172pp with large font and lots of white space).

Here is my very brief review. I will probably have more to say once I've read Wilson's book.

Spiritual Gifts: What They Are and Why They Matter
by Thomas R. Schreiner


Good little primer on a case for cessationism. There were a few leaps of logic and I really wanted more detail at several key points, but overall it was not a bad book.

I disagreed with Schreiner's discussion on Acts 8, as I read the receipt of the Holy Spirit after their belief as the remarkable outward manifestation of the Spirit, not as indicating a lack of receipt in the first instance.

Similarly I was unsure why the discussion on the fallibility of prophecy was required and so long, but there must be a debate I'm unfamiliar with that he was entering into.

The irenic tone of the book was much appreciated and I look forward to reading Andrew Wilson's book next as a companion to this.

Psalm 123 Structure

This year's preaching has been mostly Acts during school terms, and the Psalms of Ascent (120-134) over the school holidays. My first psalm was 123, which has an interesting structure as shown below:

After the heading (1a), the psalm divides into three based on the three verbs present:

• 1b-2c נשׂא (to lift up)
• 2d-3a חנן (to be gracious)
• 3b-4 שׂבע (to fill)

As is evident from from the passage, נשׂא only occurs once, in 1b, but is assumed throughout verse 2: what is done with the eyes there is that they are lifted up as per verse 1.

In the second paragraph חנן occurs three times in rapid succession, a prayer to the one to whom the pilgrim's eyes are lifted.

Finally, the third paragraph gives the reason behind the plea, namely the filing with contempt. It is structured with שׂבע occuring once in each of the first two lines, and is also bookended with בוז (contempt) (3b,4c).

As can be seen, although the psalm can be divided into three paragraphs based on the use of each of the three verbs, the logic flows between them so that the psalm is very tightly held together based on verses (1-2,3,4) as well as by verbs (1b-2c,2d-3a,3b-4).

Review of Behind the Scenes of the Old Testament

JONATHAN S. GREER, JOHN W. HILBER, JOHN H. WALTON (eds.) Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts (Grand Rapids, Mich.: Baker, 2018) Pp. xix + 615. Hardcover. $22.60.

Greer, Hilber and Walton have brought together a diverse group of authors in order to bring to life the world in which the Old Testament was composed and lived. Divided into ten sections, along with a very brief (3 pages) introduction and much longer bibliography, Scripture, ancient works and author reference (101 pages), this work is divided into three parts of the “drama” that is the Old Testament, which is then further divided into ten sections, and then further into sixty-six chapters. The first part describes the “elements” (geography, archaeology, ancient Near Eastern literature and ancient Near Eastern iconography); the second describes the “acts and scenes” (approaches to the historical contexts); and the third third, taking up almost half of the book, walks through the “themes” of the drama (Israelite religion, family networks, economic contexts and social organisation). The dramatic approach to the naming of parts and sections is cute and sets the scene, but while it doesn’t necessarily add too much, it doesn’t detract and helps the reader mentally categorise the parts.

This book is intended as a reference work, where students would be directed to read one or several chapters on a particular topic from a specialist in that area. Occasionally this means some authors will assume too much (for instance the dating of archaeological periods) while others will dumb things down too much. Also evident is a lack of communication between the authors of related chapters, where advice of caution from one author will be ignored by another who goes out on a limb. One example of this is chapter 42 (Walton: “Interactions in the Ancient Cognitive Environment”) where, of the multiple models of interaction between the ancient Near Eastern texts and biblical authors, “diffusion” is the wisest and most cautious approach. Contrast this with the following chapter (Matthew J. Lynch: “Monotheism in Ancient Israel”) where the author posits a very definite polemical relationship despite the caution suggested in the previous chapter. 

Some chapters in this book described subjects from specialities many may never have imagined existed: Historical Geography (ch’s 1–4), Levantine Earthquakes (ch 39), Metallurgy (ch 57), Ancient Technologies and Food Preparation (ch’s 58–59), Social Stratification in the Iron Age Levant (ch 63). Many chapters demonstrated holistic methodologies, incorporating geography, archaeology, iconography, non-biblical and biblical texts. Some chapters, although not enough, showed how this worked in practice and enabled the reader to approach the biblical text from a fresh perspective that properly takes into account the “scenes” in which it originated and described.

There were some good uses of diagrams and pictures (although grey-scale diagrams in ch. 4 provided colours too similar to be of help, and the number of pictures of Cyprian women making pots (ch 58) were more than ample). Generally sketches of icons and texts were appropriate and served their purpose well.

There were some sections which could have been arranged differently, or parts of a chapter later in a section which would have fitted better in an earlier chapter in a separate introductory chapter. For example, the closest we have to a diagram of the “traditional four-room house” comes finally in chapter 58 (a diagram of a five-room house), even though a working knowledge of such a dwelling is assumed knowledge all the way back in chapter 9. Similarly the working definition of the ranges for the bronze and iron ages come in chapter 8 but are assumed in chapters 5–7. So too the description of the family tree of Semitic languages comes in chapter 16 but should probably have preceded chapter 12 for context. 

One chapter which really needed to be in “Section V: Acts: Integrated Approaches to Broad Historical Contexts,” was inexplicably absent. The section moved dutifully through the Ancestral Period (ch 23), the Egyptian Sojourn and the Exodus (ch 24), through to the Achaemenid Persian Empire in the West and Persian-Period Yehud (ch 30) but then skips the entire Greek period, jumping straight to the Maccabean Revolt and Hasmonean Statecraft (ch 31). Although Alexander the Great and Hellenism (ch 41) does get a mention in “Section VI: Scenes: Integrated Approaches to Event-Based Historical Contexts,” the approach there is from a different perspective and is really an inexplicable absence in this otherwise comprehensive book. A discussion of the Seleucid and Ptolemaic empires and their impact on the Levant is of inestimable importance and its absence is perhaps the book’s most glaring flaw.

The best chapters included those which provided clear overviews (in particular, ch’s 1, 5, 11, 19, 42, 53), while the final three chapters (“Law and Legal Systems in Ancient Israel,” “Wisdom Traditions in Ancient Israel,” “Warfare in the World of the Bible”) were perhaps the most engaging and finished the book well. These, among with multiple others, will be perfect set-reading for students as they are taught to approach the Old Testament in its world and with an increased awareness of all that is going on behind the scenes.

Concentric Structures in Lamentations 4

Looking at this chapter was the first time I was prompted to think that concentric structures may be a important to the style of composition in Lamentations. The chapter breaks down in a fairly self-explanatory manner and several features present themselves through the structure.

A     4:1-10

a 1-2 the destruction of my people

b 2 the cruelty of my people

c 4 hunger

d 5 elites upended

e` 6 great iniquity

d` 7-8 elites upended

c` 9 hunger

b` 10a-c the cruelty of my people

a` 10d the destruction of daughter my people

B     4:11-16

a 11 Yhwh has done it

b 12 the nations against Zion

c 13-15b the sins and iniquities of prophets and priests

b` 15c the nations against Zion

a` 16 Yhwh has done it

C     4:17-20

a 17 our eyes

b 18a our steps

c our end was nigh

d our days are complete

c` our end is come

b` 19 their steps

a` 20 our life-breath

D     4:21-22

a 21 Daughter Edom

b 22a Daughter Zion

a` 22b Daughter Edom

Although the majority of chapter 4 is in the third-person, in the A section the first-person suffix is a hint that there is a person reporting this. The section works in from the destruction of my people, through the way the people have become cruel, the hunger evident in the populace, highlighted through the way the elites are now unrecognisable through their suffering. The centre of A coming in v6, as their iniquity is described as greater than that of Sodom, which earned Sodom a mercifully quick death, while Zion's death is ongoing.

The B section is bookended with the divine name, Yhwh, who is singled out for having wrought the punishment upon his people. The nations are mentioned, first directly, then indirectly as the voice of those rejecting refugees from Jerusalem. The centre is the iniquity of the prophets and priests, the seers who are now blind, and the purifiers who are now defiled.

I am less certain about the structure of the C section, but I am certain that it is a section, as in 4:17-20 the first-person plural appears for the first time, as the people together lament their state.this culminates in 4:18b-d, where the end is nigh, their days are complete, and the end is come.

Finally the D section describes the current and future states of both Edom and Zion, with Edom currently rejoicing but soon to be punished, while Zion is currently suffering but her punishment is complete.

Chapter 4 is a tightly structured chapter, with sin highlighted in the first two sections, the completeness in the third, and the extent of the punishment explained in the final section.

Concentric structures in Lamentations 5

When we started Lamentations, I was looking around for concentric structures in Lamentations, but a lot of them felt quite artificial. So I wasn't really looking for any when a couple of them just appeared. This one is for chapter 5, and next time around I'll point out some similar features in chapter 4.

A    5:1

Dear Yhwh,

Remember, look and see

B    5:2-10

a how far we have fallen

   b punished for the sins of our fathers

a how far we have fallen

C    5:11-14

four pairs of persons,

showing how far away their hope is,

how completely they've been upended

B`   5:15-18

a good things upended

   b woe to us for we've sinned

a the result of this is our lament

A`   5:19-20

Dear Yhwh,

although you are enthroned forever.

you don't remember, you neither look nor see

A``   5:21-22

Dear Yhwh, 

we pray you bring us back

but instead you reject us

The main thing to note here is how the chapter begins and ends with mentions of Yhwh, with the divine name absent in the intervening verses. As such, they form something of a prayer.

The second thing is the two mentions of sin, in 5:7,16. These both occur in the centre of first-person plural sections (1-10, 15-19), while the intervening section (5:11-14) is third-person. That intervening section is set apart with the distinctiveness of the four pairs of persons.

I'm not convinced there is anything to make out of C in particular as the central section, as the main action is really happening in the A and B sections, with the recognition of inherited and continued sin in the B sections, and the addresses to Yhwh which bookend the chapter.

Structure of Titus 2

Reading Titus 2 with someone this morning we noticed the following concentric structure:

2 Older Men
         3 Older Women
         4-5 Younger Women
 6 Younger Men 

It is noteworthy that while the older women are to mentor the younger women, there is no corresponding expectation for the older men toward the younger men. Perhaps this explains the concentric structure.

Furthermore, it's also interesting to see the concentric structure in the commands to the older women (2:3), with two positive commands framing two negative commands:

do live reverently
        don't be slanderers
        don't be drunkards
do teach what is good

Perhaps Paul is encouraging the "sandwich technique" of giving feedback to these women, modelling to Titus how to teach older women from his position as a younger man.