2. How to Use/Study the Pattern

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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)*
 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)**
 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 
     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.

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: 

  1. Absolute: Where the omitted word or words are to be supplied from the nature of the subject alone. 
  2. Relative: Where the omitted word or words are to be supplied from, and are suggested by the context. 
  3. 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 tabernaclesO 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 evenmy King, and my God.
 B. 4. Blessed are they that dwell in thy house:
A. they will be still praising theeSelah.

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 menC. 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 workE. Preservation.
    a. 4. For behold the field is white
        b. already to harvestF. 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 youA. Salvation Song.
    a. Amen
 The Preface to the 
Articles of Faith A. Word of the Lord.
    a. the Standard of Truth
        b. has been erectedB. New Things – The Lord’s Covenant.
    a. no unhallowed hand
        b. can stop the work 
             from progressingC. The World.
    a. persecutions
        b. may rage
    a. mobs
        b. may combine
    a. armies
        b. may assemble
    a. calumny
        b. may defameD. The Lord’s Servant.
    a. but the truth of God
        b. will go forth
  E. Preservation.
  F. The Suffering Servant.
  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 ofC. 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 thclouds 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 progressingC. The World.
    a. persecutions
        b. may rage
    a. mobs
        b. may combine
    a. armies
        b. may assemble
    a. calumny
        b. may defameD. The Lord’s Servant.
    a. but the truth of God
        b. will go forth
  E. Preservation.
  F. The Suffering Servant.
  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 earB. 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:



          F          – or – 








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 ityou 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 revelationChrist Jesus

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

A. The Spirit of Revelation … the spirit of revelation
     F. presented unto your minds
     F. the Spirit of God
A. the principle of revelationChrist Jesus.

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

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 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]:

     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:

     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 clothe them 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 LORD are right, 
      [in the World] 
  c’. rejoicing the heart: 
      [when one Overcomes the World] 
  d. the commandment of the LORD is 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 worldC. 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 servant warned
    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.