Nathan R. Bradford: Intense Scripture Study identifying "Word Prints," "Chiasmus," and "Davidic Parallelisms"

Davidic Chiasmus and Parallelisms

A governing literary structure comprising an intricate, specific, and repeated thematic pattern — widely found

Written by Jared R. Demke, edited by Scott L. Vanatter

How to Use/Study the Pattern

Do Davidic Parallelisms or Chiasmus ever fall within a macro structure?
What are some of the difficult challenges faced when identifying a Davidic pattern the Old and New Testament using the King James Version?
I note that some of your Davidic Parallelisms show the term “Ellipsis.” What is Ellipsis and its significance?
Does the Joseph Smith Translation of the Old and New Testaments ever expand, delete, or alter the text so as to fit the subject matter into a Davidic pattern?
What is Inter-Chiastic analysis?
Why are Davidic Chiasmus six layers deep, i.e., A-B-C-D-E-F, and not three or seven?
It seems that a “repeated” six element structure or pattern would place a restraint on prophetic expression?
In some of your examples, it seems that you are being a tad liberal in your reading of the text and it is resulting in something akin to “curve fitting.”
Would you then give an example of conforming Davidic literature?
What is the significance of a six-element cadence falling within the center Macro “F” structure?

Do Davidic Parallelisms or Chiasmus ever fall within a macro structure?

Yes. The Patriarchal blessing from Lehi to Joseph (2 Nephi 3:1-25) is a beautiful example of Davidic parallelisms within the front and backside “B” structures, i.e., New Things and Fulfillment. The following is a key to matching the macro “B” structures using Inter-Micro analysis.

B. New Things (2 Nephi 3:1-3)*
Summary
a. Word of the Lord.
b. New Things. (The Lord’s Covenant).
  c. The World.
   d. The Lord’s Servant.
    e. Preservation.
     f. The Suffering Servant.
a. Salvation Song.
  b. Fulfillment.
   c. Overcoming the World.
    d. The Davidic Lord’s Servant.
     e. Salvation.
      f. The Suffering Servant. (Ellipsis)
   * Direct Parallelism

B. New Things – The Lord’s Covenant.
(2 Nephi 3:1-3) Detail
a. Joseph,

     b. my lastborn.
       c. Thou wast born in the wilderness of
          mine afflictions; yea, in the days of
          my greatest sorrow did thy mother
          bear thee.
        d. 2. And may the Lord consecrate also
             unto thee this land, which is a most
             precious land, for thine inheritance           e. and the inheritance of thy seed with
               thy brethren, for thy security
                forever,

            f. if it so be that ye shall keep the
               commandments of the Holy One
                of Israel.

a. 3. And now, Joseph,

b. my lastborn,

c. whom I have brought out of the
wilderness of mine afflictions,

d. may the Lord bless thee forever,

e. for thy seed shall not
utterly be destroyed.

B. Fulfillment (2 Nephi 3:21-25)**
Summary
a. Word of the Lord.
b. New Things. (The Lord’s Covenant).
   c. The World.
    d. The Lord’s Servant.
     e. Preservation.
       f. The Suffering Servant.
     e. Salvation.
    d. The Lord’s Davidic Servant.
   c. Overcoming the World.
b. Fulfillment.
a. Salvation Song.
      ** Inverse Parallelism, or Chiasm

B. Fulfillment – The Lord’s Covenant.
(2 Nephi 3:21-25) Detail
a1. unto the remembering of my
        covenant which I made unto thy fathers.
a2. 22. And now, behold, my son Joseph,
        after this manner did my father of old
        prophesy.
     b. 23. Wherefore, because of this covenant
         thou art blessed;
      c. for thy seed shall not be destroyed,
          for they shall hearken unto the words
          of the book.
         d1. 24. And there shall rise up
              one mighty among them,
        d2. who shall do much good,           e. both in word and in deed,

f. being an instrument in
the hands of God,

e. with exceeding faith,

        d1. to work mighty wonders,
        d2. and do that thing which is great
               in the sight of God,

      c. unto the bringing to pass much
          restoration unto
          the house of Israel, and unto the seed
          of thy brethren.

b. 25. And now, blessed art thou,

a2. Joseph. Behold, thou art little;
        wherefore hearken unto the words
        of thy brother, Nephi, and it shall
        be done unto thee even according
        to the words which I have spoken.
a1. Remember the words of thy dying father.

What are the some of the challenges faced when identifying Davidic Chiasmus in the Old and New Testament using the King James Version?

The first challenge would be the direct translation from the Hebrew or Greek text to English; this makes “micro analysis”, especially in short verses, particularly difficult. The second challenge would be that the King James translators, at times, seemingly ignored entirely the subject of parallelism and chiasmus in their endeavors. An example from Numbers 15:35-36 is illustrative. The subject of text is that the children of Israel find a man gathering sticks on the Sabbath day.

Actual
King James Translation

35. And the Lord said unto Moses,
The man shall be surely put to death:
all the congregation shall stone him
with stones
without the camp.
36. And all the congregation brought him
without the camp,
and stoned him
with stones,
and he died;
as the Lord commanded Moses.

King James Translation with
Davidic Chiasmus Arrangement
i.e., Reordered Phrases

A. 35. And the Lord said unto Moses,
B. The man shall be surely put to death:
    C. all the congregation they* shall stone him
      D. with stones
        E. [all the congregation] without the camp.
          F.all the congregation brought him forth*.
        E. 36. And [all the congregation] without the camp,
      D. and with stones
    C. stoned him,
B. and he died;
A. as the Lord commanded Moses.

* Italic type in this arrangement are used for words not found in the King James Version (i.e., Ellipsis).

** Bracketed words are words moved from their original position (indicated by the strikeout).

Using eschatological imagery as the interpretive key, the Lord speaks to his Servant (A) concerning the covenant (B). All who abide not the Sabbath day will be punished in Babylon (C) as revealed by the Lord’s Servant (D). Those who obey the Sabbath day will be preserved and receive salvation (E). The guilty parties will suffer and not receive the Lord’s approval (F). Using temple imagery as the interpretive key, the Lord issues the form of penalty (C) and the divine means of punishment (D). Those who live up to their covenants will be presented before the Lord and receive his presence (E); the covenant breaker will not receive the Lord’s presence (F) as he is brought forth out of the camp.

I note that some of your Davidic Parallelisms show the term “Ellipsis.” What is Ellipsis and its significance?

E. W. Bullinger writes that the English name for Ellipsis is Omission because “some gap is left in the sentence, which means that a word or words are left out or omitted”. Furthermore, “[t]he omission arises not from want of thought, or lack of care, or from accident, but from design, in order that we may not stop to think of, or lay stress on, the word omitted, but may dwell on the other words which are thus emphasized by the omission” (Bullinger, Figures of Speech Used in the Bible, p. 1).

There are three generally accepted kinds of Ellipsis: 1)Absolute; 2) Relative; and 3) Ellipsis of Repetition. Bullinger defines these types as follows:

Absolute: Where the omitted word or words are to be supplied from the nature of the subject alone.
Relative: Where the omitted word or words are to be supplied from, and are suggested by the context.
Repetition: Where the omitted word or words are to be supplied by repeating them from a clause which precedes or follows (Bullinger, Figures of Speech Used in the Bible, p. 2) .

An excellent example of Ellipsis in Davidic construction is found in Psalms 84:3. The passage reads “Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.” As Bullinger notes, “There is evidently a figure here: for in what way could birds build nests and lay young in the altars of God? The one was covered over with brazen plates, with fires perpetually burning and sacrifices continually being offered upon it; the other was overlaid with gold, and was within the Holy Place! The question therefore is, What is the kind of figure here? It is the figure of Ellipsis, which the A.V. and R.V. have made worse by inserting the word “even” (the A.V. in italic type, the R.V. in Roman). It must be correctly supplied by repeating the words from the preceding clause: “so hath my soul found thy altars, O Lord of host,” i.e., the birds find, and love, and use their house, so I find and love Thy house, my King and my God” (Bullinger, Figures of Speech Used in the Bible, p. 96).

By supplying the necessary clauses, using the rules of Davidic construction, the passages from Psalms 84: 1-4 would read as follows (following the King James A.V.):

A. 1. O LORD of hosts!
B. How amiable are thy tabernacles, O LORD of hosts!
  C. 2. My soul longeth, yea, even fainteth for the courts of the LORD:
   D. my heart and my flesh crieth out for the living God.
    E. 3. Yea, the sparrow hath found an house,
     F. [where she may lay her young,]
    E. and the swallow a nest for herself,
     F. where she may lay her young,
  C. [so hath my soul found] even thine altars, O LORD of hosts,
   D. [my heart and my flesh hath found even] my King, and my God.
B. 4. Blessed are they that dwell in thy house:
A. they will be still praising thee. Selah.

As Bullinger notes, “we are not at liberty to insert any words, according to our own fancies: but they are all scientifically arranged and classified, and each must therefore be filled up, according to definite principles which are well ascertained, and in obedience to laws which are carefully laid down” (Bullinger, Figures of Speech Used in the Bible, p. 2). As you can see, where Davidic rules of construction supply the Ellipsis, the reader is able to interpret the passage according to the author’s original intent.

Does the Joseph Smith Translation of the Old and New Testaments ever expand, delete or alter the text so as to fit the subject matter into a Davidic pattern?

Yes. A beautiful example of expansion is found in Genesis 50. Here, the text concerns the death of Israel and Joseph which originally fit neatly within a Davidic Chiasmus. The Joseph Smith Translation (JST) augments the text by placing nearly all of the original King James’ text (verses 1-24a) within Macro “A” and reveals an enlarged Davidic Chiasmus (with Davidic Parallelisms within Macro’s “B” and “C”). The following compendium gives a general view of the JST Genesis 50 expansion:

A. a. Joseph weeps over death of his father, Israel (1-3).
     b. Joseph finds grace in eyes of Pharaoh and indicates the covenant from his father (4-5).
      c. Pharaoh directs Joseph to bury his father (6-7).
       d. Joseph and brethren go to land of Goshen to bury their father (8-9).
        e. Threshing floor of Atad (10a).
         f. Mourning and lamentation over Israel for seven days (10b-11a).
        e. Threshing floor named Abel-mizraim (11b).
      c. Joseph and brethren bury father and return to Egypt (12-14).
       d. Joseph’s brethren implore Joseph’s forgiveness based upon father’s words
                 in Goshen (15-17a).
     b. Joseph’s brethren find grace in eyes of Joseph and receive covenant protection (17b-21).
    a. Joseph children’s children hear the word of God from Joseph. Joseph goes to grave
          with joy (22-24a).  “Davidic Chiasmus”.

B. Promise of righteous branch (Messiah) who will deliver the Lord’s people
out of bondage (24b-25) – “Davidic Parallelism”.

D. A choice seer out of fruit of my loins shall do a work (26-27).

C. Moses shall bring House of Israel to knowledge of covenants, deliver them
out of Egypt (28-30a) – “Davidic Parallelism”.

E. Fruit of Joseph and Judah shall have power to bring forth
the Lord’s word and to the convincing of the word (30b-31a).

F. Word of God written by Joseph and Judah
shall grow together (31b).

E. The words from the fruit of Joseph and Judah shall bring them
to knowledge of the fathers and covenants (31b).

D. A future seer called Joseph shall restore the House of Israel
in last days (32-33).

C. A new Moses, in the last days, shall gather together Lord’s people,
smite the waters of Red sea with his rod and shall write
the word of the Lord (34-35) – “Davidic Parallelism”.

B. All promises of Abraham, Isaac and Jacob shall be fulfilled in last days (36) -
“Davidic Parallelism”.

A. Joseph confirms oath to children of Israel, dies, and is buried with his father (37-38) -
“Davidic Chiasmus”.

The reference to the covenant “which he sware unto Abraham, to Isaac, and to Joseph” (verse 24b) is shown in the JST text within ending Macro “B” while verses 25 and 26 are altered to perfectly form a Davidic Chiasmus in backside Macro “A” (JST verses 37-38) thus matching the beginning Macro “A” structure. An inter-micro analysis of these two chiasmus, i.e., Word of the Lord and Salvation Song, confirms the integrity of the revised JST text. Note that the subpattern, i.e., a-b-c-d-e-f-e-c-d-b-a, in addition to the text, also forms an identical match.

A. Salvation Song (JST Genesis 50: 37-38).
     a. 37. And Joseph confirmed many other things unto his brethren,
      b. and took an oath of the children of Israel, saying unto them, God will surely visit you,
       c. and ye shall carry up my bones from hence.
        d. 38. So Joseph died when he was an hundred and ten years old;
         e. and they embalmed him,
          f. and they put him in a coffin in Egypt;
         e. and he was kept from burial by the children of Israel,
       c. that he might be carried up
        d. and [Joseph] laid in the sepulchre with his father.
      b. And thus they remembered the oath
     a. which they sware unto him.

Matthew 24 affords a beautiful example of specific and pointed alterations of the original King James Translation that make the text conform perfectly within a Davidic Chiasmus (see KJV & JST Matthew 24 Comparison, Appendix 1).

What is Inter-Chiastic analysis?

Inter-Chiastic analysis, as it relates to Davidic literature, is the juxtaposing side by side, of two or more passages of scripture, with each corresponding element, i.e., AB-CD-EF, (and sub-element), similarly juxtaposed side by side for the purpose of identifying subtle expressions and variations as it relates to a common theme. The reader may mark and dwell upon these nuances and thereby come to a clearer explanation or understanding in the process. The inter-chiastic analysis of the sacrament prayers (DC 20:77,79) is most illustrative:

Sacramental Prayer
on the Bread

A. O God, the Eternal Father,
we ask thee in the name of thy Son,
Jesus Christ,
B. to bless and sanctify this bread to

C. the souls of all those who partake of it,
D. that they may eat in remembrance of
the body of thy Son,

    E. and witness unto thee,
     F. O God, the Eternal Father,
    E. that they are willing to take upon them
     F. the name of thy son,

D. and always remember him
C. and keep his commandments which he has given them,

B. that they may always have his Spirit to be with them.
A. Amen.

Sacramental Prayer
on the Wine

A. O God, the Eternal Father,
we ask thee in the name of thy Son,
Jesus Christ,
B. to bless and sanctify this wine to

C. the souls of all those who drink of it,
   D. that they may do it in remembrance of
        the blood of thy Son,
         which was shed for them;

    E. that they may witness unto thee,
     F. O God, the Eternal Father,
    E. [Ellipsis]
     F. [Ellipsis]

D. that they do always remember him,
C. [Ellipsis]

B. that they may have his Spirit to be with them.
A. Amen.

This type of analysis enables us not only to observe the symmetrical perfection of the two passages, but to understand its full scope and meaning. These two passages may be viewed separately or be taken together, in their bearing on covenant blessings and curses. Using temple imagery as a guide, the prayer on the bread corresponds to the Aaronic Priesthood covenants while the prayer on the wine corresponds to the Melchizedek covenants one makes before the Lord. The “name of thy son”, i.e., Macro “F”, is deliberately not mentioned on the prayer on the wine; neither is the emphasis on keeping “his commandments” to receive the desired blessings, i.e., Macro “C”. The name of the Eternal Father and the name of Jesus Christ are clearly understood to be the “Word of God” in Macro’s “A” and “F”. Amen is also the title ascribed to the Father and the Son (which Rev. 3:14 defines as the faithful and true witness in the beginning of the creation of God) in ending Macro “A”. At the same time, Amen acknowledges the Father’s divine acceptance and affirmation of the covenants afore enunciated.

Having thus understood the scope of two passages of scripture, the reader is then able to attach “that they are willing to take upon them the name of thy son” as part of the covenant when partaking of the wine as well as the admonition to “keep his commandments which he has given them”. As beautifully illustrated, what may be obscured in one passage of scripture may manifest itself in the corresponding element of the second passage of scripture. The reader is thus guided to a clearer and more robust exegesis. As before stated, this form of writing utilizes well-defined patterns as it deliberately hides and reveals the Lord’s message.

An illustration of employing inter-chiastic analysis between two otherwise unrelated prophetico-messianic verses/passages of scripture is the comparison of “Doctrine & Covenants Section 4″ with the “Preface to the Articles of Faith.” Note that as long as the Lord’s Covenant “B” is connected in its scope, this analysis will prove to be efficacious. The reader should read all “A”s across; then “B”s, “C”s, “D”s, etc., until he/she is finished, in the context of the macro themes. Note that by employing this analysis, the presentation of the subject at hand, “a marvelous work”, is built upon and strengthened by it’s counterpart. In other words, these integrated series of parallel passages simultaneously reflect upon itself and its counterpart. It is a progressive and systematic reiteration of its multileveled parallel elements, which represents a dynamic inter-woven movement from beginning to end (analogous to Gaetano Donizetti’s renowned sextet in the opera “Lucia di Lammermoor”). As such, the tenor of the whole discussion takes upon richer meanings and interpretation inherent in Davidic construction. Many other features of the paralleled text testify to its Davidic poeticality, e.g., note the underlying rhythmic cadence in matching macro “C”s.

Doctrine & Covenants
- Section 4

A. Word of the Lord.
a. 1. Now behold,

B. New Things – The Lord’s Covenant.
    a. a marvelous work
        b. is about to come forth
             among the children of men.

C. The World.
    a. 2. Therefore, O ye that embark
         in the service of God,
        b. see that ye serve him with all your heart,
        b. might,
        b. mind
        b. and strength,
            c. that ye may stand blameless before God
                 at the last day.

D. The Lord’s Servant.
    a. 3. Therefore, if ye have desires
        b. to serve God
    a. ye are called
        b. to the work;

E. Preservation.
a. 4. For behold the field is white
b. already to harvest;

F. The Suffering Servant.
    a. and lo, he that thrusteth in his sickle
        b. with his might,
    a. the same layeth up in store

E. Salvation.
a. that he perisheth not,
b. but bringeth salvation to his soul;

D. The Lord’s Davidic Servant.
    a. 5. And faith, hope, charity and love,
        with an eye single
        b. to the glory of God,
    a. qualify him
        b. for the work.

C. Overcoming the World.
    a. 6. Remember
        b. faith,
        b. virtue,
        b. knowledge,
        b. temperance,
        b. patience,
        b. brotherly kindness,
        b. godliness,
        b. charity,
        b. humility,
        b. diligence.
            c. [Ellipsis]

B. Fulfillment.
    a. 7. Ask,
        b. and ye shall receive;
    a. knock,
        b. and it shall be opened unto you.

A. Salvation Song.
a. Amen.

The Preface to the
Articles of Faith

A. Word of the Lord.
a. the Standard of Truth
b. has been erected;

B. New Things – The Lord’s Covenant.
    a. no unhallowed hand
        b. can stop the work
             from progressing;

C. The World.
    a. persecutions
        b. may rage,
    a. mobs
        b. may combine,
    a. armies
        b. may assemble,
    a. calumny
        b. may defame,

D. The Lord’s Servant.
a. but the truth of God
b. will go forth

E. Preservation.
boldly,

F. The Suffering Servant.
nobly,

E. Salvation.
and independent,

D. The Lord’s Davidic Servant.
a. till it
b. has [ellipsis]

C. Overcoming the World.
        b. penetrated
    a. every continent,
        b. visited
    a. every clime,
        b. swept
    a. every country,
        b. and sounded
    a. in every ear,

B. Fulfillment.
a. till the purposes of God
b. shall be accomplished,

A. Salvation Song.
a. and the Great Jehovah shall say
b. the work is done.

Another patterned sequence that also deserves inter-chiastic analysis is the comparison of the spoken words of Joseph Smith (recorded by Willard Richards, 16 April 1843, Words of Joseph Smith, p. 196) with the “Preface to the Articles of Faith”. This time, the “Standard of Truth,” as seen in the “visions that roll like an overflowing surge” by the Prophet, follows a symmetrical ordering of basic Davidic locutions. Once erected, no unhallowed hand can stop its progression. This Standard shall eventually overcome all that “the world” has to offer, be it clouds, storms, earthquakes, wars or tornadoes. Any losses sustained by the covenant people in this life “which [were] never thought of” will be made up in the resurrection to the faithful. These faithful servants will receive the Lord’s anointing. They shall be empowered, as Davidic Servants, to face any trial boldly, nobly and independently. They will preach the gospel of salvation until it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, and then the Lord shall say, “the work is done.” In essence, these scriptural references consist of parallel discourses that are linked in a logical semantic Davidic relationship that transverses millennia. It is therefore altogether congruent, within the scope of Davidic literature, to adopt Marshall McLuhan’s well-known dictum, “The medium is the message.”

The Visions that Roll like
an Overflowing Surge

A. Word of the Lord.
    a. It is my meditation all the day,
       and more than my meat and drink,
       to know how I shall make
       the Saints of God
       comprehend the visions
    a. that roll like an overflowing surge
        before my mind.

B. New Things – The Lord’s Covenant.
    Oh how I would delight
    to bring before you things
    which you never thought of, C. The World.
    a. but poverty
    a. & the cares of the world
       b. prevent.

D. The Lord’s Servant.
    a. But I am glad
    a. I have the privilege
       of communicating to you

E. Preservation.
    some things which,
    if grasped closely,
    will be a help to you

F. The Suffering Servant.
    a. when the clouds are gathering,
    a. & the storms are ready
       to burst upon you
       like peals of thunder.

E. Salvation.
Lay hold of these things

D. The Lord’s Davidic Servant.
a. & let not your knees tremble,
a. Nor your hearts faint.

C. Overcoming the World.
    a. What can earthquakes do;
    a. Wars and tornadoes do?
       b. Nothing.

B. Fulfillment.
    All your losses
    will be made up to you
    in the resurrection,
    provided you continue faithful.

A. Salvation Song.
a. By the vision of the Almighty
a. I have seen it.

The Preface to the
Articles of Faith

A. Word of the Lord.
    a. the Standard of Truth
        b. has been erected;

B. New Things – The Lord’s Covenant.
    a. no unhallowed hand
        b. can stop the work
             from progressing; C. The World.
    a. persecutions
        b. may rage,
    a. mobs
        b. may combine,
    a. armies
        b. may assemble,
    a. calumny
        b. may defame,

D. The Lord’s Servant.
a. but the truth of God
b. will go forth

E. Preservation.
boldly,

F. The Suffering Servant.
nobly,

E. Salvation.
and independent,

D. The Lord’s Davidic Servant.
a. till it
b. has [ellipsis]

B. Fulfillment.
a. till the purposes of God
b. shall be accomplished,

A. Salvation Song.
a. and the Great Jehovah shall say
b. the work is done.

See comparison of all three (DC 4, Preface to the Articles of Faith letter, and Overflowing Surge speech).

A learned Hebrew scholar noted that the number’s three and seven are representations of perfection, whereas the number six is the representation of man.

Why then are Davidic Chiasmus six layers deep, i.e., A-B-C-D-E-F, and not three or seven?

First, the number six “is perfect in Holy Scripture, because in the beginning of the world God completed on the sixth day those works which He began on the first” (St. Gregory, Morals on the Book of Job, Vol. III, p. 691). Second, the number six signifies completion of a period of activity “because three has that signification, and six is double that number, and a number doubled has the same signification as the simple number” (Swedenborg, Apoc. Rev., p. 489). For example:

Yehuda T. Radday writes, “Only twelve episodes are told of Elijah’s lifetime, held by Jewish tradition to have lasted 120 years … The twelve episodes are definitely not the remnants of a mutilated piece of art thrown together at random.. Fohrer recognized an anecdotal unity in them, but failed, it seems, to observe that the cycle is chiastically articulated:

A. Elijah’s sudden appearance (1 Kings 17:1-2)
B. His flight to the Brook Kerit (17:3-7)
C. The woman of Zarephat (17:8-16)
   D. A dead child revived (17:17-24)
    E. Obadiah, a loyal follower (8:1-15)
     F. Theophany on Mount Carmel (18:16-48)
     F’. Theophany on Mount Horeb (19:1-14)
    E’. Elisha, a loyal successor (19:15-21)
C’. Nabot’s vineyard (21:1-29)
   D’. A sick king healed (2 Kings 1:1-8)
B’. The king’s officers (1:9-16)
A’. Elijah’s sudden disappearance (2:1-18)

Radday continues, “At first sight, the pairing of the twelve episodes may seem fortuitous. Closer inspection, however, disproves this impression. The conceptual contiguity of these pairs is not solely a matter of convenient nomenclature: each has a common denominator. Pair AA’ relates an abrupt miraculous advent and a startling and equally miraculous departure, the one coinciding with a drought, the other occurring on the bank of a river. Pair BB’ first tells of a flight from, and then the defeat of, Elijah’s persecutors. Pair CC’ demonstrates Elijah’s assistance to innocent sufferers. Pair DD’ juxtaposes Divine deliverance from death and useless recourse to false gods in a case of slight sickness. Pair EE’ deals with two faithful disciples. Most marked is the sixth pair, the events on Mount Carmel (F) and on Mount Horeb (F’).
(Welch, Chiasmus in Antiquity, p.64)

The whole Davidic message is centered around the Suffering Servant receiving a theophanic experience, i.e., Macro “F”. At its heart, this theophany follows unearned suffering. This message is the prime and paramount principle of the Lord’s people in every generation. All other elements, brilliant as they may be individually or collectively, lead up to this climax for the Lord’s Servant. Whether it is his commission to gather the Lord’s people as the “Lord’s hand” (Isaiah 50:2) or his quest toward divine cleansing, the theme of the Servant’s ultimate redemption is paramount and supreme.

The Mishna, like scripture also has a component of parallelistic structures. The Davidic Patterns observable from Megillah 3:1 are fairly typical.

A. Townsfolk who sold a street
B. in a town to buy with its proceeds a synagogue. [if they sold] a synagogue,
C. they [should] buy an ark. [if they sold] an ark,
   D. they [should] buy wrappings. [if they sold] wrappings,
    E. they [should] buy scrolls [of nevaiim or ketuvim]. [if they sold] scrolls,
     F. they [should] buy Torah scrolls.
     F. but if they sold a Torah scroll,
    E. they should not buy scrolls. [if they sold] scrolls,
   D. they should not buy wrappings. [if they sold] wrappings,
C. they should not buy an ark. [If they sold] an ark,
B. They should not buy a synagogue. [if they sold] a synagogue,
A. they should not buy a street.
    (Mishnah Megillah 3:1 – Chiastic analysis prepared by Rosen Cruzian)

There is clearly a movement of intensification as the reader progresses from elements A to F. The presence of these six-fixed pairs demonstrates the importance placed upon the Torah and its centrality to the synagogue. Even more important, it envelopes the idea that in order to follow the path of righteousness, the community must become one with the Torah.

A more contemporary example comes from the Teachings of the Prophet Joseph Smith. The following summary shows the pivotal point of this pericope to be the belief in the Great Elohim and Jesus Christ (Note the inclusion points A:F:A). Further, the ushering of the new millennium when “Christ takes possession of His kingdom” will only be realized when the “welding” principles of “union and friendship” are cultivated by all mankind (B:E:E:B).

A. We believe in the Great Elohim . . . So do the Presbyterians.

B. succeeds in welding together . . .
     is he not deserving of praise?
     succeed in uniting men . . .
     shall I not have attained a good object?

C. mankind to be in error, shall I bear them down? No

D. I will lift them up, and in their own way

E. if I cannot persuade them

F. any man to believe as I do [in the Great Elohim]

E. [ I will not seek to compel] . . . only by the force of reasoning

D. truth will cut its own way

C. [mankind no longer to be in error]

B. cease wrangling and contending
     cultivate the principles of union and friendship
     the millennium can be ushered in
     Christ takes possession of His kingdom

A. Do you believe in Jesus Christ . . . So do I

(Teachings of the Prophet Joseph Smith , p. 313)

In the foregoing three examples, the central message (F) is man achieving an intimate relationship with God; either through obtaining the “Torah Scrolls,” acquiring a sure belief in the “Great Elohim,” or receiving a personal “Theophany.” Similarly, Jesus, who is the premier Davidic Servant and stands as the archetype for all mankind to follow, “received not of the fulness at the first, but received grace for grace . . . continued from grace to grace until he received a fulness (DC 93:12-14). The words of Jesus that, “My Father worked out his kingdom with fear and trembling, and I must do the same” (TPJS p. 347) and his admonition “be ye therefore perfect, even as your Father, which is in heaven is perfect” (Matt. 5:48) is to inure the development or perfection of man.

The elegance and logic of this formal “six layer” Davidic pattern could therefore be thought of as the plan of salvation for man, centered in Christ, which serves to usher in the seventh or greater perfection.

It seems that a “repeated” six element structure or pattern would place a restraint on prophetic expression?

We think not. You as well may ask, “does the fact that all snowflakes are six-sided restrain the individuality, beauty or natural expression of nature?” Such thinking is linear. Form enhances content. Form heightens realism. Form gives words its lean athletic shape, its vitality, its literal interpretation. Form imparts beauty. Form increases intelligible discourse. It is what crafts sentences into vivid and meticulous paragraphs of meaning, insomuch that each sentence finds its proper place and sense in a still much larger, more glorious accessible system. Davidic construction for all of its apparent brevity is majestically expansive. To this end, it is sheer brilliance and head shaking artistry in every sense of the word – a joy and spiritual salve to all who read and understand it.

Form also provides for “proper closure” – it gets the reader/listener to wait for something, with its marvelous sense of honing in on the themes longed for and providing “the sense of satisfaction and wholeness that comes when you feel that you got the point.” (Lesson 13: Masters of Chiasmus) Davidic logic connects one mind to another. Through a series of conventional thematic and rhetorical inclusions, the reader/listener is capable of perceiving implications and drawing important conclusions within one of six familiar elements. These inclusions, which may be referred to as “structural boundary signs” or “markers” are expected to be understood by a given audience at each breakpoint – without which there would truly be an exegetical vacuum. Its divinely inspired pattern (Moses 6:46) penetrates the soul with a force, a subtlety and an inevitability to which mere poetry or prose can hardly lay equal claim.

Finally, the format is symbolically a landscape of the soul and expresses a didactic spiritual reality – that an invisible plane supports the visible temporal plane – and thereby links the individual to a larger morphological structure. Davidic language deftly leaps across the full spiritual spectrum, with an irresistible plainness, while maintaining a stylistic and thematic unity. Everything is pared into shape – from the intimacy of the initial piercing Word to its concluding glorious grandeur (A), from hope in covenant making to joy in fulfillment (B), from heart wrenching sadness in a world of hubris and wickedness (C) contrasted sharply with the faithful Servant passionately seeking heavenly instruction (D), and the dreaded fears of temporal deliverance juxtaposed with the triumphs associated with spiritual salvation (E). Out of such paring, contrast and conflict, there is always an overwhelming sense of the Suffering Servant lovingly attended to by the majesty of God (F). This versification makes the Davidic medium all the more intimate, stirring and individual.

In some of your examples, it seems that you are being a tad liberal in your reading of the text and it is resulting in something akin to “curve fitting.”

Let’s review some of the macro relationships associated with Davidic construction. These are not discursive or arbitrary relationships. They are governed by specific topic “key words” and archetypical themes. These writings and prophetic utterances are a stupendous feat of scholarship, of revelation, of assemblage, of thought. Once recognized and understood, the entire aesthetic dynamic may then be fully appreciated.

1. The life of Adam is the paradigmatic story line inherent in Davidic construction. The two are inexorably tied together. For example, the new dispensation is opened with the Lord revealing His word (A) and His covenants (B) to His Servant, Adam. The plot hinges on His Servant seeking heavenly messengers (D) while the God of this earth seeks his destruction (C). The Servant is always under the protective watchful eye of the Lord (E) until the two are reunited as Father and Son (F). By describing the elemental medium in the image of Adam’s struggle, the ancient paradigm becomes that much more comprehensible. The plot is revealing insofar as it deals not only with Adam’s harrowing loneliness in the telestial world (C/D), but with his ultimate endowment (EFE), his efforts to lead his people out of this world of sin (D/C) and his eventual ascent to his Father’s kingdom (B/A).

2. Thematically, in addition to the direct A:A; B:B; C:C; D:D; E:E; F:F relationships, we note that this repeated pattern may also be represented by grouping the six elements into three, thus:

A
B    C
      D        E
          F          – or -
          F
        E      D
    C B
A

A
B    C
      D        E
          F
A
B    C
      D        E
          F

An illustrative example is the parable of the wise and foolish man from the 14th chapter of 3rd Nephi:

A. 24. Therefore, whoso heareth these sayings of mine
B. and doeth them,

   D. I will liken him unto a wise man,
             who built his house upon a rock
  C. 25. And the rain descended,
     and the floods came,
     and the winds blew,
            and beat upon that house;

E. and it fell not,
F. for it was founded upon a rock.

A. 26. And every one that heareth these sayings of mine
B. and doeth them not

   D. shall be likened unto a foolish man,
             who built his house upon the sand
  C. 27. And the rain descended,
     and the floods came,
     and the winds blew,
            and beat upon that house;

E. and it fell,
F. and great was the fall of it.

First of all, “whoso heareth” (A) is juxtaposed with him that “doeth” (B) all the sayings (covenants) of the Lord. The Lord’s Servant, identified as the “wise man” (D) is juxtaposed against “the rain,” “the floods,” and “the winds” (C) that beat upon his house. According the covenant, the wise Servant’s house is preserved, i.e., “it fell not,”(E) for its very constitution is “founded upon a rock” (F) which is Christ.

The Davidic Parallelism then shows another Servant who hears the word (A) but does not fulfill the terms of the covenant (B). His house is not built upon the sure foundation of Christ, rather “upon the sand” (D). Trials and tribulations come and beat upon his house (C). This time, he loses both his temporal and spiritual salvation (E). “Great was the fall of it” notes the malefactor’s ultimate suffering of being cast out of the Lord’s presence (F).

3. We also note that there is an indirect relationship between:

A’s and the F’s - The Word is given to the Servant (A). The Servant fuses into the Word (F). The Servant sings the Word (A). This emphasizes the profound affinity between Word, Servant and God.

B’s and E’s - The Lord’s Covenant (B) becomes our Preservation (E). Salvation (E) is in the Fulfillment of the Covenant (B).

An excellent illustration of this principle is found in Teachings of the Prophet Joseph Smith regarding the Spirit of revelation (TPJS p. 151). The following is a summary:

Davidic Summary

A. The Spirit of Revelation … the spirit of revelation
B. these blessings … A person may profit by noticing the first intimation
C. give you sudden strokes of ideas,
   D. you feel pure intelligence flowing into you,
    E. by noticing it, you may find it fulfilled
     F. presented unto your minds
     F. the Spirit of God
    E. will come to pass;
   D. understanding it,
C. learning the Spirit of God
B. you may grow into … you become perfect
A. the principle of revelation, Christ Jesus.

Indirect Relationships between A:F:F:A and B:E:E:B.

A. The Spirit of Revelation … the spirit of revelation
B.
C.
   D.
    E.
     F. presented unto your minds
     F. the Spirit of God
    E.
   D.
C.
B.
A. the principle of revelation, Christ Jesus.
_____

A.
B. these blessings … A person may profit by noticing the first intimation
C.
   D.
    E. by noticing it, you may find it fulfilled
     F.
     F.
    E. will come to pass;
   D.
C.
B. you may grow into … you become perfect
A.

4. There is nearly always an antithetical relationship between C’s and D’s. So much so that some scholars, without the benefit of Davidic construction, would collapse the two elements into one. This literary style draws power from the tension between these two contrasting elements. The World (C) is wracked, even defined, by universal moral decay. The World inflicts its false, immoral, and dangerous depredations upon mankind. All the while, the heavenly Zion (D) serves as the model for the righteous; a “city which hath foundations, whose builder and maker is God” (Hebrews 11:10). Element’s C and D contrast the following rhetorical themes: God versus Devil, Heaven versus Earth/World, Zion versus Babylon, Servant versus Anti-Christ, Sheep versus Goats, etc., (see Table 5). The Servant’s ministry (D) is always directed against the pretensions of earthly power (C).This tension inspires not only the abstract images of time, space, and matter in eternal conflict, but also the concrete realities of an eventual earth-bound showdown between good and evil. It strips the dialogue down to its bare essence, and makes the incontrovertible truth that much more intense as one contemplates the great events soon to be unraveled as types and shadows of the past.

One example that shows these relationships is found in Doctrine & Covenants 121:1-6 (see also Inter-Chiastic Analysis with Psalm 13). Here is the summary:

A. O God … the pavilion … thy hiding place?
B. hand …eye … ear … heart … bowels (wrongs)

D. maker of … all things
C. the devil

    E. hand …eye
     F. thy pavilion … thy hiding place
    E. ear … heart … bowels

D. Let thine [God's] anger
C. our enemies

B. heart (avenge us of our wrongs)
A. Thy suffering saints … O our God … will rejoice in thy name forever.

5. Davidic construction is polyphonic. But it is the story of Adam that always emerges with and carries the melody through full crescendo. It is wholly effective not only in communicating facts, but in conveying the spiritual equivalent of those facts first hand. And the experience to be derived from the language is in part the moral equivalent of seeing it as the prophetic writer saw it – which helps to make the word of God that much more compelling and intimate.

Prophetico-Messianic literature thus describes the heroic struggles man, as the Lord’s Servant, faces in the eternal plan of salvation. Just as in esoteric Kabbalistic traditions, the “exalted Enoch” served “as the archetype of man-become-angel, and even become God” (Harold Bloom, The American Religion, p. 100), the Servant similarly serves the same function or role in Davidic literature. The union of Suffering Servant with Word/Angel/God is the pivotal point (F) of all such construction. The text may either be definitional, i.e., words match words, sentences match sentences, etc., or conforming in which the ideas are thematically more liberally matched. As such, the Davidic pattern constitutes the “cryptic formula” or “template” that unlocks the text: The medium thus becomes the message. An excellent example of definitional matching (presented below in summary form) is from Joseph Smith’s History of the Church:

A. my sacred writings, translate ancient records, and receive revelations

B. in council . . . instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments

C. communication of keys pertaining to the Aaronic Priesthood

D. so on to the highest order of the Melchisedek Priesthood

E. order pertaining to the Ancient of Days . . . Church of the First Born

F. come up and abide in the presence of the Eloheim

E. In this council . . . ancient order of things

D. communications I made . . . spiritual
to be received only . . . spiritual minded

C. will be made known to all the Saints of the last days
proper place is prepared to communicate them, even to the weakest of the Saints

B. Temple . . . this council

A. principle of revelation

(History of the Church 5:12)

Would you then give an example of conforming Davidic literature.

A good example of conforming Davidic literature is found in Matthew 25:31-26:2. The text, from verses 35 to 45, noticeably adheres to a six-element cadence (see also Luke 11:9-10) which is repeated four times and constitutes a series of Davidic Chiasmus falling within the center Macro “F” structure In simplest terms, the subject matter follows a secret apostolic tradition (see What relevance does “temple/endowment imagery” have to apostolic literature?), in which disciples of Jesus participate in a series of tests necessary for their apotheosis. On acquittal, those found on the right hand of the Son of Man, who stands as Sovereign Judge and King, are pronounced blessed (i.e., guiltless, just) and go into “life eternal” to receive a crown (see also 2 Timothy 4:8). At the same time, those on the left hand are pronounced “cursed” (i.e., guilty) and are sent “away into everlasting punishment.” By applying the Davidic template (supplemented by italicized bracketed Davidic exegetical references), there are multi-dimension implications within the text (see Table 1). Bracketed texts, without italicization, shows alternate translation from Exegeses Ready Research Bible, A Literal Translation and Transliteration of Scripture, Herb Jahn, Exegete, (World Bible Publishers), 1993.

A. 31. When [ever] the Son of man shall come in his glory,
B. and all the holy angels with him,
A. then shall he sit upon the throne of his glory:
B. 32. And before [in front of] him shall be gathered all nations [goyim]:

C. and he shall separate [set apart] them one from another,
  C. [exactly] as a shepherd divideth [set apart] his sheep from the goats:
   D. 33. And he [indeed] shall set the sheep on his right hand,
   D. but the goats on [by] the left.

    E1. 34. Then shall the King [Sovereign] say unto them on his right hand,
    E2. Come, ye blessed of my Father,
    E3. inherit the kingdom prepared for you from the foundation of the world [cosmos]:

     F.
     a. 35. For I was an hungred [for the Word],
       and ye gave me meat [even the Song of Salvation]:
      b. I was thirsty [for the Covenant Promises],
            and ye gave me drink [of the Living Water]:

       c. I was a stranger [in the World],
       and ye [gathered] took me in [to your Kingdom]:
        d. 36. Naked [before the eyes of Heaven],
            and ye clothed [arrayed] me [in the garments of Righteousness]:

         e. I was sick [frail], [before the presence of God]
       and ye visited me [and preserved me with tokens of Salvation]:
          f. I was in prison [a guardhouse] [as the Suffering Servant],
            and ye came unto me [and Embraced me in your arms].

     a. 37. Then shall the righteous [just] answer [wording] him, saying,
       Lord [Adonay], when saw we thee an hungred,
       and fed [nourished] thee?
      b. or thirsty,
            and gave thee drink?

       c. 38. When saw we thee a stranger,
       and took [gathered] thee in?
        d. or naked,
            and clothed [arrayed] thee?

         e. 39. Or when saw we thee sick [frail],
          f. or in prison [guardhouse],
            and came unto thee?

     a. 40. And the King [Sovereign] shall answer and say unto them,
       Verily I say [Amen! I word] unto you,
      b. Inasmuch as ye have done it unto one of the least of these my brethren,
          ye have done it unto me.

c, d, e, f. [Ellipsis - see Matthew 25:46; 26:1-2]

    E1. 41. Then shall he say also unto them on the left hand,
    E2. Depart from me, ye cursed,
    E3. into everlasting [eternal] fire, prepared for the devil and his angels:

     F.
     a. 42. For I was an hungred,
       and ye gave me no meat:
      b. I was thirsty,
            and ye gave me no drink:

       c. 43. I was a stranger,
      and ye [gathered] took me not in:
        d. naked,
            and ye clothed [arrayed] me not:

         e. sick [frail],
          f. and in prison [guardhouse],
            and ye visited me not.

     a. 44. Then shall they also answer him, saying [wording],
       Lord [Adonay], when saw we thee an hungred,
      b. or athirst,

c. or a stranger,
d. or naked,

     e. or sick [frail],
       f. or in prison [guardhouse],
            and did not minister unto thee?

     a. 45. Then shall he answer them, saying [wording],
       Verily I say [Amen! I word] unto you,
      b. Inasmuch as ye did it not to one of the least of these, ye did it not to me.

c. 46. And these shall go away into everlasting [eternal] punishment:
d. but the righteous [just] into life eternal.

         e. 1. And it came to pass [became] when Jesus [Yah Shua]
       had finished [completed] these sayings [words],
       he said unto his disciples,
        f. 2. Ye know that after two days is the feast
            of the Passover [becometh the pasach],
            and the Son of man is betrayed to be crucified [staked].

Notice that the central themes associated with “c” and “d” structures using Temple Imagery, that of being “a stranger [in the World], … [gathered] took me in [to your Kingdom]: Naked [before the eyes of Heaven, ... clothed [arrayed] me [in the garments of Righteousness],” is rhetorically linked throughout all the standard works and apocryphal literature. Consider the following verses of scripture where “clothed upon with glory” is a prerequisite to being able to “stand in the presence of God” (Moses 1:2, 31):

Book of Mormon — 2 Nephi 9:14
“Where, we shall have a perfect knowledge of all our guilt, and our uncleanness, and our nakedness; and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness.”

D&C 84:101
“…And the heavens have smiled upon her; And she is clothed with the glory of her God; For he stands in the midst of his people.”

Pearl of Great Price — Moses 7:3
“And it came to pass that I turned and went up on the mount; and as I stood upon the mount, I beheld the heavens open, and I was clothed upon with glory.”

Old Testament — Psalm 84: 6-7
“Who passing through the valley of Baca, even the valley of the shadow of death, whose habitation is that of the great and abominable church, which is the mother of abominations, whose founder is the devil; the whore of all the earth, among all nations, kindreds, tongues, and people, Jahve opens for them [the righteous pilgrims] fountain[s] in the wilderness and springs in the dry places; O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit. The Davidic Legislator/Teacher/Instructor shall cover, feed and clothethem with blessings — with dews/knowledge/garments of light from heaven even as the early autumnal rains also filleth the parched pools full of water. They go clothed with glory, immortality, and eternal lives from strength to strength, from rampart to rampart, and from grace to grace, every one of them in Zion appeareth before the God of Gods, Eloheim.” (With Davidic Expansion, Emendation and Commentary)

New Testament — 2 Cor. 5:2-3
“For in this we groan earnestly desiring to be clothed upon with our house [i.e., garment] which is from heaven: If so be that being clothed we shall not be found naked.”

Other — 2 Enoch 2:5, 8-10
“The Lord spoke to me with his own mouth: . . . ‘Take with holy oil and clothe him in his garment of glory.’ . . . And I looked at myself, and I looked like one of the glorious ones.”

What is the significance of a six-element cadence falling within the center Macro “F” structure?

1. A six-element cadence adheres to the basic themes inherent in Davidic construction and constitutes a summary, even a table of contents as it were, of all Macro structures within a specific prophetic passage or book of scripture, song of salvation, parable, prayer, psalm, speech, covenant blessing and/or covenant curse (e.g., Book of Isaiah, King Follett discourse). See how the micro elements making up the center “F” structure within Psalm 19 serve as a table of contents for the entire psalm:

Psalm 19: 7-9F. Suffering Servant.
a. 7. The law of the LORD is perfect,
      [in every Word]

a’. converting the soul:
      [to Sing a Song of Salvation]

b. the testimony of the LORD is sure,
      [in making the Covenant]

b’. making wise the simple.
      [in its literal Fulfillment]

c. 8. The statutes of the LORDare right,
[in the World]

c’. rejoicing the heart:
[when one Overcomes the World]

d. the commandment of the LORDis pure,
[from Heavenly Messengers]

d’. enlightening the eyes.
[of the Lord's Davidic Servant]

e. 9a. The fear of the LORD is clean,
[before His Presence]

e’. enduring for ever:
[in His Salvation]

f. 9b. the judgments [ordinances] of the LORD are true and righteous
[before the Face of God].

Psalm 19:1-6, 10-14A. Word of the Lord.
    a. 1. The heavens
    b. declare the glory of God;
    a. and the firmament
    b. sheweth his handywork.A. Salvation Song.
    a. 14b. O LORD,
    b. my strength,
    a. and
    b. my redeemer.

B. New Things – The Lord’s Covenant.
    a. 2. Day unto day uttereth speech,
    a. and night unto night sheweth knowledge.
    b. 3. There is no speech
    b. nor language, where their voice is not heard.

B. Fulfillment.
    a. 14a. Let the words
    b. of my mouth,
    a. and the meditation
    b. of my heart, be acceptable in thy sight,

C. The World.
    a. 4a. Their line
    b. is gone out through all the earth,
    a. and their words
    b. to the end of the world.

C. Overcoming the World.
    a. 13. Keep back thy servant also
        from presumptuous sins;
    a. let them not have dominion over me:
    b. then shall I be upright,
    b. and I shall be innocent from the great transgression

D. The Lord’s Servant.
    a. 4b. In them hath he set a tabernacle for the sun,
    b. 5. Which is as a bridegroom
        coming out of his chamber,
    a. and rejoiceth
    b. as a strong man to run a race.

D. The Lord’s Davidic Servant.
    a. 11. Moreover by them is thy servantwarned:
    a. and in keeping of them there is great reward.
    b. 12. Who can understand his errors?
    b. Cleanse thou me from secret faults.

E. Preservation.
    a. 6. His going forth is from the end of the heaven,
    a. and his circuit unto the ends of it:
    a. and there is nothing hid from the heat thereof.

E. Salvation.
    a. 10. More to be desired are they than gold,
    a. yea, than much fine gold:
    a. sweeter also than honey and the honeycomb.

2. Using Temple Imagery, the six-element cadence constitutes a recapitulation of “all those ordinances” which enable the candidate “to walk back to the presence of the Father, passing the angels who stand as sentinels” and give the necessary “key words, the signs and tokens, pertaining to the Holy Priesthood …” (Discourses of Brigham Young, p. 637).

Using the Eschatological Imagery, the six-element cadence recounts all the trials and tribulations that the Lord’s people must abide in order to receive the presence of the Lord.

Using Davidic Servant Imagery, the six-element cadence gives an account of all the tests, trials and sorrows the Lord’s Servant must endure before he receives his anointing.

3. When one performs an inter-chiastic analysis of “F” structures, each of which contain a six-element cadence, something rather remarkable happens. A detailed comparison, between two such formulaic passages from the Savior’s words in Matthew and Luke juxtaposed side by side with the 19th Psalm of David, will illustrate this point:

Matthew 25:35-36

King shall say to them
on his right hand

a. Hungred
     [for the Word]
b. Thirsty
      [for the Covenant]
c. Stranger
       [in the World]
   d. Naked
        [before the Eyes of Heaven]
    e. Frail
         [before God's Presence]
     f. Prison
          [as the Suffering Servant]

a. Meat
     [even the Hidden Manna]
b. Drink
      [of the Living Water]
c. Took me in
       [to your Kingdom]
   d. Clothed me
        [in Heavenly Garments]
    e. Visited me
         [with tokens of Salvation]
     f. Came unto me
          [and Embraced me]

Luke 11:9-10

I say unto you

a. Ask b. Given you

c. Seek
[to overcome]
d. Find

e. Knock

f. Opened

a. Asketh

b. Receiveth

c. Seeketh

d. Findeth

e. Knocketh

f. It shall be opened

Psalm 19:7-9

[These things] of the Lord

a. Law Perfect
     [in every Word]
b. Testimony Sure
      [in making the Covenant]
c. Statutes Right
       [in the World]
   d. Commandment Pure
        [from Heavenly messengers]
    e. Fear Clean
         [before the Presence of the Lord]
     f. Ordinances True and Righteous
          [United]

a. Law Converting Soul
     [sing a Song of Salvation]
b. Testimony Wise the Simple
      [its literal Fulfillment]
c. Statutes Rejoicing the Heart
       [Overcoming the World]
   d. Commandment -Enlightening the Eyes
        [of the Servant]
    e. Fear Enduring Forever
         [in his Salvation]
     f. Ordinances Altogether
          [At One]

By themselves, these verses of scripture remain mere figurative expressions. But with the aid of the Davidic template and inter-chiastic analysis, these passages go well beyond the dimension of personal philanthropy, good works or social inclusions within a religious community. They in fact detail, in a six-step formula, the requisite steps essential for divine transformation.

Basics: Significance of the Pattern

What is a Parallelism?
What is a Chiasmus?
What limitations are there with respect to traditional classifications of parallelism?
What is a Davidic Chiasmus?
What is the significance of Davidic Chiasmus?
Why is this structure named “Davidic Chiasmus”?
How was Davidic Chiasmus discovered?
How do you identify Davidic Chiasmus?
What is the significance of Inter-Micro Analysis?
Please demonstrate the inner workings of Inter-Micro analysis?
What is a bifid Davidic Chiasmus and its significance?
Why are macro’s “C” and “D” seemingly out of order one-half of the time?
What is a Davidic Parallelism?

What is a Parallelism?

A parallel, in literary form, is one statement followed by a related statement. . These statements constitute a symmetry of ideas and concepts, expressed in verbal, grammatical and syntactical forms, within a given unit of literary structure. A simple parallelism, i.e., a-a-b-b, is shown in Isaiah 28:13:

a. … precept upon precept,
a. precept upon precept;
b. line upon line,
b. line upon line…

What is a Chiasmus?

A chiasmus is an inverted parallelism. A simple chiasmus, i.e., a-b-b-a, may consist of four lines. An example is shown in Mark 10:31:

a. But many that are first
b. shall be last;
b. and that the last
a. shall be first in all things.

A complex chiasmus, i.e., a-b-c-c-b-a, comprises more than four lines. An example of a complex chiasmus is shown in John 17:6.

a. I have manifested thy name unto the men
b. Which thou gavest me
c. out of the world:
c. Thine they were,
b. And thou gavest them me;
a. And they have kept thy word.

Here the introversion shows that the Father’s name is synonymous with His Word. Further, when “thine they were” is spoken of, “out of this world” is either synonymous or complimentary as it completes the passage. These verses may be viewed with greater levels of understanding when thus contrasted in parallel or chiastic form.

An example of another benefit to be gained by chiastic analysis is found in Matthew 7:6. Here, two simple parallelisms are inverted.

a1. Give not that which is holy
b1. unto dogs,
a2. neither cast ye your pearls
b2. before swine,

b2. Lest they [the swine]
a2. trample them under their feet,
b1. And [the dogs] turn again
a1. and rend you [or tear you, and that which is holy, to pieces].

As Robert Breck points out, “Translators of the RSV/NRSV clearly missed the inversion … They render the last line “and turn to attack you” (NRSV: “and turn and maul you”). This implies that the action is accomplished by the swine. The Greek, however, uses a verb that can only refer to an attack by dogs, …” (Breck, The Shape of Biblical Language, p. 29). As shown, the intent of the writer is clarified when read chiastically: “if you give that which is holy to dogs, they will turn on you and tear you [being God's holy one] to pieces; if you cast you pearls before swine, they will trample the pearls under their feet.

This “structural symmetry” helps to “identify peaks or points of prominence . . . found both on the level of individual poems and in larger units such as the book of a prophet” (Discourse Perspectives on Hebrew Poetry in the Scriptures, Ernst R. Wendland, p. 67) and makes all the references that much more clear. Any adequate study of the scriptures should deal with the composition in its entirety and not limited to individual passages or random couplets. It should be “progressive, systematic, and comprehensive” in all facets. Careful and deliberate attention must be paid to all the exegetical tools available, e.g., typological and rhetorical analysis, the understanding of metaphoric pseudonyms, parallelisms, allegorical and covenantal language, figures of speech, a thorough understanding of its historical setting as well as the prophetical implications, all of which are superimposed on a larger poetic framework. These operational procedures must be employed in order to produce a thorough analysis, which would explain both the substance as well as the tenor of the text.

What limitations are there with respect to traditional classifications of parallelism?

First and foremost, educated people can come up with various ways of finding and organizing parallelisms. Yet, some modern day scholars create rigid criteria for identifying and evaluating the presence of all chiasmus – rules so implacable, confining or arbitrary as to exclude the possibility of other viable layouts, approaches, and/or purposes.

Ernst Wendland wrote, “Once the organizational structure of a poetic piece has been fairly well-established and its individual points of prominence identified, it is often useful to summarize the results by constructing a thematic and/or semantic outline of the whole. … The traditional classification according to three types of parallelism – synonymous, antithetic, and synthetic – has tended to obscure the fact that a more diverse set of syntagmatic relations link the elements of colon couplets and clusters in the text, and hence much more precise designations are possible, even necessary, for analysis” (Discourse Perspectives on Hebrew Poetry in the Scriptures, Ernst R. Wendland, p. 16-17).

Is finding a “more precise designation” a science or an art? Or is there a dividing line between the two approaches? Over time, this debate will take on deeper significance. As Nobel laureate Kenneth Arrow observed, “Our knowledge of the way things work, in society or in nature, comes trailing clouds of vagueness. Vast ills have followed a belief in certainty.” And British writer G.K. Chesterton wrote, “Life is not an illogicality, yet it is a trap for logicians. It looks just a little more mathematical and regular than it is; . . . its inexactitude is hidden; its wildness lies in wait.”

Strict adherence to these traditional classifications may lead, borrowing the words of Yehuda T. Radday in an arguably similar context, to a “myopic scholarly fixation on detailed and minute analysis” which “can combine to preclude even the most dedicated scholar from perceiving the overall structure of many compositions which reveals the presence of chiasm in longer passages and entire books.” (Welch, Chiasmus in Antiquity, p. 50)

It seems, to this author, that most scholars and biblicists have failed to take their traditional rules and analysis to its next logical and necessary conclusion, i.e., “what exactly is the express purpose of chiasmus?” If in the end, all that can be expressed is that “the central passage” is the “pivotal” or “focal” or even the “turning” point of the pericope, then it would seem that there has been little if any advancement in the field of chiastic studies from the time E.W. Bullinger published “Figures of Speech used in the Bible” more than 100 years ago. More important, traditional classifications lack a specific inner logic that would otherwise enable such scholars to “enumerate” and “divine” instead of just record the results of their analyses. While great strides have been made as to the pervasiveness of chiasmus and parallelism in general, no one has addressed the issue of specific “repeated patterns” and their express purpose.

One overriding thematic outline, frequently employed in the scriptures and other prophetic works, is identified in this treatise as “Davidic Chiasmus” or “Davidic Parallelism.” If the poetic or scriptural composition is prophetico-Messianic, it may be examined, analyzed and then re-analyzed from top to bottom in terms of its sequential interpropositional “Davidic” connections. This methodology may give the reader a better comprehension of the structure, content, function and application of the text in its fullest semantic and pragmatic sense.

What is a Davidic Chiasmus?

A Davidic Chiasmus is an intricate, specific complex chiasmus, comprised of five pairs of parallel elements, i.e., macro structures, symmetrically arranged around a central “F” element, i.e., A-B-C-D-E-F-E-D-C-B-A, that has a repeated thematic pattern attached to each element. The chiasmus may be as short as a few verses, it may comprise a whole chapter, a short book, e.g., Book of Joel, or even an entire lengthy book, e.g., Book of Isaiah. This chiasmus is found extensively throughout the four standard works and other divinely inspired writings.

Davidic construction has a holistic set of operational procedures and is marked by a set of formal structural markers which divide the text into six distinct elements. Each element, i.e., A-B-C-D-E-F-E-D-C-B-A, within Davidic Chiasmus takes up its own subject exhibiting a point of beginning and ending. The function of each element is to introduce an overriding theme or topic. When a Davidic Chiasmus comprises more than a few verses, each substructure, within an element, may contain additional chiasmus or parallelisms. Nevertheless, it is the larger themes that impart unity to the text as a whole. The substructures within each element provides cogency to its counterpart verses as a way of amplifying the theme and unlocking hidden messages.

Each prophet/writer’s utilization of complementary and contrasting literary devices provides a wonderful tapestry of God’s word with synergy beyond the mere written text. If a structure “A”, for example, contains a chiasmus a-b-c-b-a, the complementary backside structure “A” will usually contain the same (or nearly the same) chiastic pattern a-b-c-b-a. If structure “D” contains an extended alternate parallelistic pattern, i.e., a-b-c-a-b-c, the backside “D” will follow with the same (or nearly the same) pattern. Finally, each corresponding subpattern (or substructure) is an extension, enhancement and fulfillment of its counterpart, i.e., “a” matches “a”, “b” matches “b”, etc. The entire fabric of literary discourse, in the words of Ernst Wendland, “encompasses a hierarchy that will correspond in broad outline with its previously determined structural-thematic framework” such that “every distinct formal unit of the text – from the line/colon to the composition as a whole – may be viewed as manifesting a particular function, or functional complex, in relation to its audience then and now.” (Discourse Perspectives on Hebrew Poetry in the Scriptures, Ernst R. Wendland, p. 19). The hermeneutical value of the entire scriptural text thus becomes greater than the sum of its individual parts.

Davidic themes attach themselves to each element as follows (these titles are adopted as symbols or mental shortcuts to explain an otherwise complex semantic outline of the whole):

A. Word of the Lord.
B. New Things (or the Lord’s Covenant).

C. The World.
D. The Lord’s Servant.

    E. Preservation.
     F. The Suffering Servant.
    E. Salvation.

D. The Lord’s Davidic Servant.
C. Overcoming the World.

B. Fulfillment.
A. Salvation Song.

What is the significance of Davidic Chiasmus?

First, Davidic Chiasmus answers the question, “what is the function of chiasmus?” Unless chiasmus reveals something more than what is already apparent, what is the point of determining its very existence in the first place? The proposition is that prophetico-messianic literature constitutes not a compilation of random couplets and parallelisms, however magnificent or spiritually penetrating the fragments may be, but a purposeful and sustained composition. Moreover, the arrangement and ordering of parallelisms indicate the presence of purpose, style and logic; all of which conforms to rules governed by Davidic construction. Any endeavor to explain Chiasmus without the aid of Davidic logic, is analogous to staging the Shakespearian play Hamlet without the prince, or account for the Civil War without Lincoln, or describe Christianity without Joseph Smith.

Second, Davidic Chiasmus deciphers the established literary structure employed by ancient prophet/writers. The interpretation of scripture, using Davidic Chiasmus as a template or interpretive key, particularizes and expands upon three major themes within scriptural text; (1) the Lord’s (Davidic) servant, (2) eschatological (last days) imagery, and (3) temple (endowment) imagery. These concurrent themes are intimately entwined with one another and constitute a tri-fold exegesis (see Table 1).

Third, the rhetorical impact as well as its aesthetic dimensions are considerable when using this template. Davidic literature is expressed literally, allegorically, metonymically, elliptically, and symbolically, as attested to by these interpretive keys. Davidic language and style speaks to the listener by giving every word and every sentence an interpretive purpose. The scriptures thereby derive height, depth and width (or latitude and longitude) and thereby gain their full purpose and meaning. The overall timbre is compelling, propelled by an inherent understanding of the constitution of prophetico-messianic passages, from each unique and distinctive theme to the next, till full symmetry is achieved.

Fourth, Davidic Chiasmus affords each individual prophet/writer the method of providing a built-in table of contents, lexicon, concordance and commentary to his own text. When these literary techniques are used to communicate a message, the resulting poetic passages direct one’s attention towards a larger matrix of definitions that go well beyond the mere rhetorical framework. Accordingly, there is a whole realm of truth and meaning within the text’s deepest structure, i.e., through the employment of macro, micro, inter-micro, and inter-chiastic-analysis. Note how the author of 1st Nephi used these literary techniques for something as brief as the first chapter heading:

A. An account of Lehi and his wife Sariah, and his four sons,
being called,
(beginning at the eldest) Laman, Lemuel, Sam, and Nephi.

B. The Lord warns Lehi to depart out of the land of Jerusalem,

C. because he prophesieth unto the people concerning their iniquity
and they seek to destroy his life.

D. He taketh three days’ journey unto the wilderness with his family.

E. Nephi taketh his brethren
and returneth to the land of Jerusalem after the record of the Jews.

F. The account of their sufferings [in the land of Jerusalem].

E. They take the daughters of Ishmael to wife.
They take their families and depart into the wilderness.

F. Their sufferings and afflictions in the wilderness.

D. The course of their travels. They come to the large waters.

C. Nephi’s brethren rebel against him.
He confounded them, and buildeth a ship.

B. They call the place Bountiful.
They cross the large waters into the promised land, etc.

A. This is according to the account of Nephi;
or in other words,
I, Nephi, wrote this record.

Fifth, this manner of writing both hides and reveals; it conceals precious truths from the casual reader, and reveals and enriches the Lord’s message that ostensibly does not appear on the surface of the text. Whatever is established in Davidic literature is not just an historical account of linear and/or one-time events; rather, the document becomes an eschatological record (e.g., references to a new covenant, gathering of the righteous, destruction of Babylon, Moses, David, and Arch-Tyrant). With unveiled eyes, the reader may therefore apply God’s word individually and collectively for our time.

Sixth, the organization of prophetico-messianic material is not contrived by mere mechanical construction, banal structural arrangements or through the use of repetitive technical and rhetorical devices. A prophet’s particular emphasis on contrasts and opposites, using Davidic construction, is in itself stylistic and a work of beauty. The manner of presenting themes, with all their complexity and attendant implications, thereby constitutes a “Davidic signature” unique to each prophetic writer. Nicole Fielding’s comments concerning chiasmus and various literary structures in general apply equally as well to Davidic Chiasmus and Parallelisms when she wrote “When Alma takes the time to structure his conversation in such a detailed manner, he is using another tool to convey to the reader his feelings of God’s glory. The rhyming and contrasting of ideas sharpens, highlights, gives adoration and glory to God. To dismiss an intentional structure with a ‘so what’ is the equivalent of saying the Mona Lisa is a nice snapshot, the Sistine Chapel a sexual mural, and Beethoven’s Ninth Symphony a pleasant tune . . . God is not only intelligent but also a being of glory and beauty. In short, ‘There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy’” (Hamlet, I,5,166).

Seventh, Davidic Contraction is emblematic of the special intimacy as an ancient oral medium that was conceived for the purpose of committing thoughts, impressions and pathos to memory. Qualities of rhythm, tempo, cadence inherent in its symmetry produces audible dynamics that give it its visceral, as well as cerebral, appeal and expressive resonance.

Finally, this literary structure, through its specific arrangement of the text, makes known the “plain and precious things” and “many covenants” of the Lord (1 Nephi 13:26,40) and thereby testifies of Jesus Christ, the restoration and the great and marvelous work in the latter days. The parable of the Prodigal Son from Luke 15:11-32 is such an example that incorporates all these ideas.

A. Word of the Lord.
Father divides his inheritance between two sons (11-12).

B. New Things (or the Lord’s Covenant).
Youngest Son goes out and wastes his inheritance/birthright (13).

C. The World.
Mighty famine ensues, youngest Son joins himself
with a citizen of foreign country, swine food (14-16).

D. The Lord’s Servant.
Youngest Son awakes and makes declaration of
“I perish with hunger” (17).

E. Preservation.
Son’s resolution to confess before Father (18).

F. The Suffering Servant.
Father’s perfect compassion manifested (20).

E. Salvation.
Son’s actual confession before Father (21).

F. The Suffering Servant.
Father’s perfect grace manifested (22-23a).

D. The Lord’s Davidic Servant.
Father’s declaration to make a feast for his once dead Son
who is now alive (23b-24).

C. Overcoming the World.
Eldest Son refusal to go into royal banquet. Father entreats him (25-28).

B. Fulfillment.
Eldest Son declares his enduring service and obedience to Father while
youngest Son devoured his inheritance with Harlots (29-30).

A. Salvation Song.
Father bestows all of his inheritance to the Eldest Son (31-32).

The Lord’s Prayer from Matthew 6:9-13 is an example showing the expansive scope or comprehensiveness of Davidic Chiasmus with an economy of words (see Table 2 for an extended tri-fold exegesis).

A. 9. Our Father which art in heaven, Hallowed be thy name.
B. 10. Thy kingdom come.

C. Thy will be done in earth,
D. as it is in heaven.

    E. 11. Give us this day our daily bread.
     F. 12. And forgive us our debts,
    E. [as we giveth our bread to the poor and hungry*]
     F. as we forgive our debtors.

D. 13. And lead us [into thy righteousness]not into temptation,
C. but deliver us from evil:

B. For thine is the kingdom, and the power, and glory,
A. forever, Amen.

* Psalm 105:40; 132:15; Proverbs 22:9; Eccl. 11:1; Isa. 58:7

Why is this structure named “Davidic Chiasmus”?

The divine message of this literary structure is summarized with the name “Davidic.”

In every dispensation, the Lord has given keys of knowledge, power and revelations to prophets, i.e., messianic servants. All of these prophets serve as a type of Jesus Christ, who was called the Son of David(Matt 1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9,15; 22:42).
The word David means “beloved” and the name gives reverence to Jesus Christ (Matt 12:18; 17:5; Luke 9:35; 20:13), who is the exemplar Davidic servant.
There are many biblical prophecies that address the Lord’s Servant, who would exemplify righteousness, and be the Branch and King to Judah in the latter-days (2 Samuel 7:8-19; Psalm 89:1-4; Psalm 132:1-18; Isaiah 9:7, 11:1-11, 49:7, 55:3-4; Jer. 23:3-8, 30:8-9, 33:15-22; Ezek. 34:23-24, 37:21-28; Daniel 7:14; Hosea 3:4-5; Micah 2:13, 5:2; Amos 9:11; Zech. 3:8-9, 12:8). Joseph Smith prophesied that “The throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage.” (Joseph Smith History of the Church 6:253). In view of these prophecies and of the fifteenth Beracha of the Shemone-Esre (the daily Jewish prayer consisting of eighteen benedictions): “make the branch (zemach) of David thy servant to shoot forth speedily, and let his horn rise high by virtue of Thy salvation,” it is hardly to be doubted that this future Davidic Servant will play a most prominent role associated with the Lord’s Second Coming.
Finally, the name itself implies that all of God’s children have it within themselves the regenerative powers to become like Christ. Joseph Campbell wrote, “The cosmogonic cycle is presented with astonishing consistency in the sacred writings of all the continents, and it gives to the adventure of the hero a new and interesting turn; for now it appears that the perilous journey was a labor not of attainment but of reattainment, not discovery but rediscovery. The godly powers sought and dangerously won are revealed to have been within the heart of the hero all the time. He is “the king’s son” who has come to know who he is and therewith has entered into the exercise of his proper power – “God’s son,” who has learned to know how much that title means. From this point of view the hero is symbolical of that divine creative and redemptive image which is hidden within us all, only waiting to be known and rendered into life.” (The Hero with a Thousand Faces, p. 39).

How was Davidic Chiasmus discovered?

The Book of Isaiah was the “Rosetta stone” of Davidic Chiasmus. The 48th and 49th chapters of Isaiah are juxtaposed strategically in 1 Nephi 20-21. Nephi’s commentary on these two chapters, i.e., 1 Nephi 14, 19 and 22, are themselves in Davidic form — which closely mirrors the bifid Davidic structure of Isaiah 48-49. The Title Pageand the closing chapter to the Book of Mormon are both Davidic (while the opening chapter of 1 Nephi is bifid Davidic). Finally, the overlay of the 48th and 49th chapters of Isaiah in its bifid literary structure forms the table of contents for the entire Book of Isaiah (see Table 3). All of these chiasmus provided the foundation for understanding Davidic Chiasmus.

The Book of Isaiah, as well as all Davidic literature, is not a random collection of parallelisms used simply as a memory aid or merely for poeticality, i.e., the sense of elevated style and rhetoric associated with poetry; rather, there is an overarching Davidic literary message and structure that testifies of the unity of God’s sacred text. This message and structure is the deliberate governing pattern found in prophetic (Messianic) literature, songs of salvation, parables, prayers, psalms, covenant blessing and covenant curses.

How do you identify Davidic Chiasmus?

What Ernst R. Wendland wrote about textual criticism and translation can equally apply to identifying the existence of Davidic literature. He wrote, “Once a particular poetic composition has been demarcated, at least provisionally subject to a thorough discourse analysis, it is necessary to examine the quality or physical state of the text itself . . . A helpful way of preparing oneself for this task is to read the poem through several times, aloud and in the original, both to get a feel for the whole and also to note any significant phonological features that occur along the way . . . To some, this sort of translational exercise might seem like a waste of time, since there are so many versions and commentaries available to which one could refer in order to derive an exegetical understanding of a poem’s microstructure. That may be true, but the discipline of putting everything together in the process of coming to one’s own decisions about what the poet was trying to say – and how – is the best way of getting ready for a comprehensive discourse study. In fact, this is the only means of really familiarizing oneself with the text as an act of communication within a specific literary, theological and sociocultural setting. One needs to experience the poetry firsthand and close-up – sensorially as well as cognitively and emotively – before one attempts to analyze it in terms of its broader structures, themes, and purposes.” (Discourse Perspectives on Hebrew Poetry in the Scriptures, Ernst R. Wendland, p. 8 – 10).

There are three major keys or tests to determine the efficacy of a Davidic Chiasmus (see Table 4). These keys have the following discipline:

1. Macro Analysis.
Determine that the ideas of the entire text follow Davidic imagery on a “macro” structural level. Davidic Chiasmus is most formulaic and the progression is obvious by means of thematic breakpoints. The reader learns to anticipate and predict each major theme and parallelism within the text. Using “eschatological imagery” as an interpretive key:

The beginning macro “A” (Word of the Lord) opens with the Lord calling forth all creation to hearken and hear the word of the Lord whereas ending macro “A” (Salvation Song) closes with all creation singing a song of salvation praising the word of the Lord.

Macro “B” (New Things) states the new or hidden promises and covenants that await the Lord’s chosen people. These promises embody the power “to become independent according to [one's] capacity.” (JD 6:333) The ending macro “B” (Fulfillment) shows the literal fulfillment of these promises and covenants.

Macro “C” (The World) shows all the wickedness associated with Babylon and its Arch-Tyrant while ending macro “C” (Overcoming the World) details the eventual destruction of Babylon and all who dwell therein.

Macro “D” (The Lord’s Servant) identifies and introduces the Lord’s Servant in a world of sin. The Servant is “capacitated to shun every evil,” to listen “to the still small voice and to those holy principals that flow from the Fountain of all intelligence.” (JD 6:333) The ending macro “D” conveys the establishment of the Servant (or Righteousness), the gathering of the righteous and their overthrow of the wicked Arch Tyrant.

Macro “E” (Preservation) takes up the theme of temporal preservation to the Lord’s anointed with a promise of spiritual salvation while ending macro “E” (Salvation) completes the message by showing spiritual preservation to the Lord’s anointed in the Day of Salvation. Brigham Young stated it this way: “The greatest gift that God can bestow upon the children of men is the gift of eternal life; that is, to give mankind power to preserve their identity – to preserve themselves before the Lord . . . Cleave to light and intelligence with all your hearts, my brethren, that you may be prepared to preserve your identity, which is the greatest gift of God.” (JD 6:333)

Macro “F” (The Suffering Servant) is the culmination of the Davidic theme. The Lord’s Servant “descends below all things, as Jesus did . . . in order to ascend above all things.” (JD 6:333) He is despised and rejected by his own, he endures to the end and then (according to the law of eternal life as set forth in all the revelations God has given) receives his Father’s image and subsequent sanctification/union. He in essence becomes the Lord’s Word.

Borrowing the words of Ernst R. Wendland, “the reiteration of form and content is often significant, for it serves a crucial structural function by helping to demarcate the individual segments that make up a larger poetic arrangement, hence also to format the composition as a whole. (Discourse Perspectives on Hebrew Poetry in the Scriptures, Ernst R. Wendland, p. 12).

2. Micro Analysis.
Each parallelism is then cast to fit within each macro structure. The effect of each parallelism must be evaluated individually. The specific identification of synonymous, synthetic, climactic, composite, emblematic, antithetical or inverted parallelism is brought into greater focus during this phase of the analysis. The reader will also begin to recognize repeated key words and ideas within each dominant theme, which serve as a systemically distinctive symbolic vocabulary, within Davidic Chiasmus. (see Table 5)

What Ernst Wendland wrote concerning text segmentation is equally true of micro analysis – “The key feature to observe here is the discourse position of the parallel utterances in relation to one another . . . In short, patterns of significant repetition normally criss-cross a typical poetic text in the Hebrew Scriptures, not in random fashion, but in a way which manifests – both to the eye and ear – how the composition is organized formally as well as thematically. Due to its functional importance in the discourse, such architectonic recursion is usually supplemented by other literary devices that are used to reinforce this essential oral-aural “typesetting” process.” (Discourse Perspectives on Hebrew Poetry in the Scriptures, Ernst R. Wendland, p. 12).

3. Inter-Micro Analysis.
Complete the analysis by matching the themes taken up within each specific parallelism of the beginning macro structures with the parallelisms found in the corresponding ending macro structures. The main point in each beginning substructure should be illuminated by its image on the ending substructure. This discipline fine tunes with perfection the structure of parallelisms found in micro analysis.

The omission of a word or words that would complete the construction of a parallelism, i.e., ellipsis, is conveyed repeatedly in this analysis. The matching of parallelisms, in this final exegetical exercise, proves deeply congruent and takes on the demonstrable appearance of a careful, if not painstakingly brilliant, composition for the purposes they serve the prophetic writer of the text. Joseph Campbell’s convictions concerning the monomyth is equally true concerning this repeated pattern when he wrote, “If one or another of the basic elements of the archetypal pattern is omitted . . . , it is bound to be somehow or other implied – and the omission itself can speak volumes for the history and pathology of the example . . .” (The Hero with a Thousand Faces, p. 38).

What Ernst Wendland wrote concerning location of points of prominence equally applies to inter-micro analysis in the following statement, “Such areas of poetic intensity in biblical discourse serve to attract the reader/listener’s attention – not simply for their own sake (i.e., a purely artistic function), but in order to stress some important aspect of a text’s wider meaning. The latter refers to its essential theological message and/or functional purpose as related both to the original situational or sociological setting and also to the poet’s communicative aim(s). These diverse features normally coexist in dynamic tension and reflect off of one another to reinforce the associative semantic aspects of any verbal art form, that is, its significance with regard to relevance, import, novelty, forcefulness, evocative-emotive power, and aesthetic appeal (beauty). (Discourse Perspectives on Hebrew Poetry in the Scriptures, Ernst R. Wendland, p. 16).

What is the significance of Inter-Micro Analysis?

The selection and arrangement of material within Davidic literature, down to the smallest unit of thought, adheres to the architectural and stylistic demands of coherence and integration on a micro level; at the same time, this literary organization adheres to an inner logic congruent with the major Davidic themes. What follows is either the systematic exposition of an idea or the elucidation of a familiar theme within corresponding substructures. As a result, every sustained passage of thought in Davidic literature is equally relevant elsewhere in the Davidic text. This additional interplay between substructures invariably requires the reader to look underneath or beyond the surface of the text in order to find the clear and definitive message of the verse and the document as a whole. This reason alone dictates why all prophetico messianic literature requires rereading in this manner.

Please demonstrate the inner workings of Inter-Micro analysis?

Using Inter-Micro analysis, each micro unit of thought in a frontside macro element forms a harmonious, interlocking text with a complementary unit of thought in a matching backside macro element much like the fingers of both hands interlocking one another. Consider the added profundity of the message of the Articles of Faith employing this analysis:

Pearl of Great Price – Articles of Faith
Example of Inter-Micro Analysis and Explanation

A. Word of the Lord/Salvation Song    a1. 1. We believe in God, the Eternal Father, <–Modifies–> If there is anything virtuous, lovely,
    a2. and in His Son, Jesus Christ, <–Modifies–> or of good report or praiseworthy,
    a3. and in the Holy Ghost. <–Modifies–> we seek after these things.

Explanation: The words “virtuous” and “lovely” are metaphors for God and Eternal Father, while the “good report” and “praiseworthy” are metaphors for Jesus Christ. The things of God are sought for through the instrumentality of the Holy Ghost.

B. New Things – The Lords Covenant/Fulfillment.
a1. 2. We believe that men will be punished for their own sins, <–Modifies–> 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men;
a2. and not for Adam’s transgression. <–Modifies–> indeed, we may say that we follow the admonition of Paul
b1(i). 3. We believe that through the Atonement of Christ, <–Modifies–> We believe all things,
b1(ii). all mankind may be saved, <–Modifies–> we hope all things,
b2(i). by obedience to the laws <–Modifies–> we have endured many things,
b2(ii). and ordinances of the Gospel. <–Modifies–> and hope to be able to endure all things.

Explanation: Men will be judged according to their own works, i.e., honesty, true, chaste, benevolence, virtue, charity. Adam’s transgression is juxtaposed with the admonition of Paul as they relate to the demands of the Atonement of Christ (see “What relevance does “temple/endowment imagery” have to apostolic literature?“). The Atonement applies to all things. We therefore have an everlasting hope in the eternal plan of salvation. We endure to the end by obedience to the laws, and will ultimately be required to endure all things through the ordinances of the Gospel.

C. The World/Overcoming the World.
a1. 4. We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ;<–Modifies–> 11. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience,
a2. second, Repentance; <–Modifies–> and allow all men the same privilege,
a3. third, Baptism by immersion for the remission of sins; <–Modifies–> let them worship how, where, or what they may.
a4. fourth, Laying on of hands for the gift of the Holy Ghost. <–Modifies–> 12. We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

Explanation: The privilege of worshiping God is the very essence of “faith”. We believe that all men should have the same privilege to exercise repentance in their worship. We recognize that the forms of baptism, i.e., how, where or what, differs from religion to religion. The Holy Ghost is the ultimate law which we are subject to and surpasses the temporal laws administered by kings, presidents, rulers, and magistrates.

D. The Lord’s Servant.
a1(i). 5. We believe that a man must be called of God, by prophecy, <–Modifies–> 10. We believe in the literal gathering of Israel
a1(ii). and by the laying on of hands <–Modifies–> and in the restoration of the Ten Tribes;
a2(i). by those who are in authority, to preach the Gospel and administer in the ordinances thereof. <–Modifies–> that Zion (the New Jerusalem) will be built upon the American continent;
a2(ii). 6. We believe in the same organization that existed in the Primitive Church, <–Modifies–> that Christ will reign personally upon the earth;
a3(i). namely, apostles, prophets, pastors, teachers, evangelists, <–Modifies–> and, that the earth will be renewed
a3(ii). and so forth. <–Modifies–> and receive its paradisiacal glory.

Explanation: The literal gathering of Israel will be accomplished by a man of God chosen by prophecy. The final restoration of the Ten Tribes to their rightful place will be accomplished by the laying on of hands. Zion will be built upon the American continent by those who have proper Priesthood authority who administer in the ordinances thereof. When Christ personally reigns upon the earth, the church will be restored to that same organization that existed in the primitive church. The earth will be renewed through the power of God administered by apostles, prophets, pastors, teachers, evangelists. The saints of God on the earth, as well as the earth itself, will receive a paradisiacal glory, when Christ comes again to the earth to rule and reign.

E. Preservation/Salvation.
a1. 7. We believe in the gift of tongues, prophecy, <–Modifies–> 9. We believe all that God has revealed,
a2. revelation, visions, <–Modifies–> all that He does now reveal,
a1. healing, interpretation of tongues, <–Modifies–> and we believe that He will yet reveal
b. and so forth. <–Modifies–> many great and important things pertaining to the Kingdom of God.

Explanation: God has revealed in the past, reveals in the present and will yet reveal in the future using the gifts of tongues, prophecy, revelations, visions, healings and the interpretation of tongues. All such gifts of the spirit will be enjoyed fully as they pertain to the Kingdom of God.

F. The Suffering Servant (becomes the Word of the Lord).
a. 8. We believe the Bible to be the word of God <–Modifies–> we also believe the Book of Mormon to be theword of God.
b. as far as it is translated correctly;

Explanation: The Book of Mormon is the covenant that “edifies” and “perfects” the Bible. This applies on various levels: (1) the joining of Ezekiel’s two sticks of Joseph and Judah literally, allegorically, ritually and symbolically which constitutes an everlasting covenant in the hand of the Lord (Ezekiel 37:15-28); and (2) the Lord’s Covenant people who are to be Saviors on Mt. Zion to all the Gentile nations. The governing principal of “translation” is implied implicitly and explicitly throughout these levels of understanding and interpretation.

What is a bifid Davidic Chiasmus and its significance?

A bifid structure contains a specific Davidic structure, i.e., a-b-c-d-c-e-f-e-d-c-d-b-a, within its beginning macro “A” structure (as illustrated on Table 3). Each “lower case” theme conforms to the Davidic tri-fold exegesis. The message of the bifid chiasmus is (1) an expansion of the word of God text; (2) the creation of all things spiritually before they are created temporally; (3) the preceding of the Lord’s Servant (Righteousness) before the coming of the Lord (Salvation); (4) the Aaronic and Melchizedek Priesthoods manifested within temple ritual; (5) the eternal progression or path of man that culminates with divinity, even Jesus Christ who is the ultimate pattern.

Why are macro’s “C” and “D” seemingly out of order one-half of the time, i.e., the standard C-D D-C variates approximately one-half the time equally between the structures C-D C-D, D-C D-C and D-C C-D?

A.
B.
    C.
      D.
        E.
          F.
        E.
      D.
    C.
B.
A.

A.
B.
    C.
      D.
        E.
          F.
        E.
    C.
      D.
B.
A.

A.
B.
      D.
    C.
        E.
          F.
        E.
      D.
    C.
B.
A.

A.
B.
      D.
    C.
        E.
          F.
        E.
    C.
      D.
B.
A.

First, the patterned fabric of alternating “C” and “D” elements within prophetico-Messianic literature has effectively hid this six-part thematic outline to the outside world. Because prior analyses have focused on strict symmetrical guidelines for identifying chiasmus and parallelism, this repeated pattern has long been overlooked.

Second, the simplicity of this effective narrative construct discloses that the Lord’s Servant comes on the scene at the same time that Babylon and the Arch-Tyrant are firmly established. By the same token, the Lord’s deliverance of his people through this Davidic Servant takes place when latter-day Babylon and the Arch-Tyrant are destroyed. This time sequence is accomplished in literary form by alternating macro’s “C” and “D” within the text.

Third, the world is instinctively drawn to the Arch-Tyrant in the form of hero worship. He is very popular and viewed as being some kind of Messiah figure. At the same time, the Lord’s Servant is erroneously identified by the world as the Arch-Tyrant. This mismatch can equally be said of the Heavenly Messengers and corrupt agents of Satan sent to the Lord’s Servant in “D” elements. It is one of those intractable facts of human nature, that the Lord’s Servants are always “despised” and “rejected of men.” In the eyes of the world, they are seen as Satan’s ministers whom when confronted are summarily asked to perform some type of miracle to prove their heavenly credentials. The world has always had zero tolerance for a man of God calling them to repentance.

Finally, the alternating contrasting themes build expectation to the reader/listener, and this interplay produces audible dynamics to the mind that are simultaneously resonating and memorable. When all is said and done, it is always the “variation of a theme” that produces the grandest and most awe-inspiring milieu.

What is a Davidic Parallelism?

A Davidic Parallelism is a specific complex parallelism, comprised of six pairs of parallel elements, i.e., A-B-C-D-E-F, A-B-C-D-E-F, that has a repeated Davidic thematic pattern attached to each element. The 132nd Chapter of Psalms is an elegant example of such a parallelism. Notice the symmetry as each Davidic element is wonderfully complemented by its corresponding backside element:

Psalms 132:1-18

Frontside A-B-C-D-E-F
The Davidic Servant
Swears unto the Lord

A. Word of the Lord
a1. 1. LORD, remember David,
a1. and all his afflictions.
a2. 2. How he sware unto the LORD,
a2. and vowed unto
the mighty God of Jacob;

B. New Things (The Lord’s Covenant)
a1. 3. Surely I will not come into the
        tabernacle of my house,
        nor go up into my bed;
a2. 4. I will not give sleep to mine eyes,
        or slumber to mine eyelids,

a1. 5. Until I find out a place for the LORD,
an habitation for the mighty God of Jacob.

C. The World
a1. 6. Lo, we heard of it at Ephratah:
        we found it in the fields of the wood.
a2. 7. We will go into
        his tabernacles:
        we will worship at his footstool.

D. The Lord’s Servant
a1. 8. Arise, O LORD, into thy rest;
a2. thou,
a1. and the ark of thy strength.

E. Preservation

a1. 9. Let thy priests be clothed
with righteousness;
a2. and let thy saints shout for joy.

F. The Suffering Servant
a1. 10. For thy servant David’s sake
a2. turn not away the face of
thine anointed.

Backside A-B-C-D-E-F
The Lord Swears unto
His Davidic Servant

A. Salvation Song
a1. 11. The LORD hath sworn in truth
unto David;
a2. he will not turn from it;

B. Fulfillment
a1. Of the fruit of thy body will I set upon
thy throne.

a2. 12. If thy children will keep my covenant
and my testimony that I shall teach them,

a1. their children shall also sit upon
thy throne for evermore.

C. Overcoming the World
a1. 13. For the LORD hath chosen ZION;

a2. he hath desired it for
his habitation.

D. The Lord’s Davidic Servant
a1. 14. This is my rest for ever:
a2. here will I dwell;
a1. for I have desired it.

E. Salvation
a1. 15. I will abundantly bless her provision:
a2. I will satisfy her poor with bread.
a1. 16. I will also clothe her priests
with salvation:
a2. and her saints shall shout aloud for joy.

F. The Suffering Servant
a1. 17. There will I make the horn of David tobud:
a2. I have ordained a lamp for
mine anointed.
a1. 18. His enemies will I clothe with shame:
a2. but upon himself shall his crown flourish.

Note: Of the entire Davidic structure (vs. 1 – 18),
verses 11 through 18 form a direct parallelism,
not an inverse parallelism (i.e., chiasmus)
with verses 1 through 10

Nathan R. Bradford

Sunday, December 1, 2013

Intense Scripture Study identifying "Word Prints," "Chiasmus," and "Davidic Parallelisms"

Davidic Chiasmus and Parallelisms

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