Dancing in the Kingdom- Table of Contents
Dancing In the Kingdom – Preface
Patterns in the text
[Bible references: 2 Samuel 11]
It should not be a surprise that although the Bible has some facts about the nature of the world, it is not a science text. Neither should it be a surprise that although the bible contains narratives of historical events, that it is not a history book. It should make sense that the Bible is primarily a theological text. When read carefully, the biblical text reveals patterns, patterns that are not only in the text (and they are abundant), but patterns for us to live into.
The careful attention to the sevenfold structure indicates that Genesis in its final form is a liturgical text. We may go further and state that, in fact, Genesis 1 reads as a sort of liturgical hymn.[1]
One of the problems that has obscured our understanding of the biblical text is the way we tend to read that text through modern western eyes instead of how the text was meant to be read when it was written 2000-3500 years ago. The historical accounts contained in the Hebrew Bible are not framed in a modern historical chronological framework, but are historical accounts written in a theological framework.
Biblical authority is tied inseparably to the author’s intention … when we read Genesis, we are reading an ancient document and should begin by using the assumptions that would be appropriate for the ancient world. We must understand how the ancients thought and what ideas underlay their communications … although the Bible is written for us (indeed, for everyone), it is not written to us … If we read modern ideas into the text, we skirt the authority of the text and in effect compromise it.[2]
This is not to say that the chronological and other details or those accounts did not happen as recounted but were framed for us to remember within a theological framework. The Bible is, in fact, a sophisticated book using literary techniques that were ahead of its time.
The Bible’s verbal artistry, without precedent in literary history and unrivaled since, operates by passing off its art for artlessness, its sequential linkages and supra-sequential echoes for unadorned parataxis, its density of evocation for chronicle-like thinness and transparency. Yet those who are take in will rarely fell the difference, however much they may miss, because they will not feel out of their depth.[3]
One such technique that is remarkably present in the book of Mark,[4] but also is used in the Hebrew Bible, is the technique of inserting a story within a story, and done is such a way, that sometimes it is obvious that the way the story is presented is not the exact chronological sequence of events.
Another technique is the heavy use of patterns such as the pattern of 7[5]. In Genesis 1 there are several items that occur 7 (or a multiple of 7) times:
- 7 words in Gen 1:1,
- 14 words in Gen 1:2,
- 7 commands “let there be”
- 7 paragraphs in Gen 1:1-2:3 marked by the phrase “evening and morning,”
- With the concluding (7th) paragraph begins with 3 lines of 7 words
- the words “God” appears (7×5) 35 times, “land” (7×3) 21 times, “skies” (7×3) 21 times.
The ubiquitous use of these patterns can make one wonder whether such details exactly portray what really happened or whether the narrator of the Biblical text adapted the details to make a particular theological point. While it is impossible to verify what actually happened, we don’t need to question the reality of the basic events recounted but we can accept the events as given, trying to understand the theological points being presented. So, as we encounter patterns within the historical accounts, we should keep in mind that events are not necessarily organized in a chronological framework, but rather organized in a thematic framework, where themes are used to organize how events are presented, in our case, theological themes. The chronological context of the biblical narration is secondary to theological themes.
In modern days, we sometimes remember events, not on the actual calendar date of the events but according to some other scheme, like we want to remember the event on a Monday because of the priority of the weekend. It is similar In Biblical texts, where events are remembered in a theological context. This is particularly evident in Exodus where theologians through the years have recognized that the events are not narrated in the actual chronological order. [6]
Another aspect to consider is that the Hebrew Bible, more typically referred to by Christians as the Old Testament, is a collection of Ancient Near East texts that were originally not so much designed to be read but rather to as to be listened to and meditated upon. If we examine those texts in that light, we can see how literary techniques are used to connect passages together and deepen the meaning each text.[7]
As you study scripture, be on the lookout for themes that get repeated.
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You will find that there are patterns in this book as well. They are there for a reason. There are many ways to tell our own story and God’s story and one goal is to give everyone an opportunity to see different ways to see God’s story so that we can figure out how to fit our story into God’s story. It turns out that most of us learn best by hearing stories which is why TV channels are primarily filled with different kinds of stories. So we can best understand God’s story if we can see how our story fits into it.
[1] Morrow, Jeff. “Creation as Temple-Building and Work as Liturgy in Genesis 1-3” Wisdom in Torah Seton Hall University www.wisdomintorah.com/wp-content/uploads/Creation-as-Temple-Building-and-Work-as-Liturgy-in-Genesis-1-31.pdf
[2] Walton, John. “The Lost World of Adam and Eve: Proposition 1: Genesis is an Ancient Document” InterVarsity Press. 2015 Kindle Edition.
[3] Sternberg, Meir. “The Poetics of Biblical Narrative” Ecosophia 2004 www.ecosophia.net/civilizations-fall-theory-catabolic-collapse
[4] Edwards, James R. “Markan Sandwiches: The Significance of Interpolations in Markan Narratives” 1989 Novum Testamentum XXXI, 3 193-216 jbburnett.com/resources/mark/Edwards_Markan-Sandwiches.pdf
[5] Rodriguez, Angel Manuel. “Genesis 1 and the building of the Israelite sanctuary” Ministry: International Journal for Pastors Feb 2002 www.ministrymagazine.org/archive/2002/02/genesis-1-and-the-building-of-the-israelite-sanctuary.html
[6] Sailhammer, John. “Introduction to Old Testament Theology: Appendix B: Compositional Strategies in the Pentateuch ” Zondervan 2010. This thematic arrangement is also evident in the different Gospel accounts where the different authors related the events of Jesus’ life according to their own particular theological context.
[7] Palmer, Stephen. “Biblical Chiasm Exchange”; Christadelphians www.chiasmusxchange.com. One of the common literary techniques is the use of Chiasms. This website shows the extensive use of chiasms throughout both the Old and New Testaments.
Dancing In The Kingdom 