In relation to the Book of the Twelve (the Twelve Minor Prophets), the example given in my last post was the necessity of distinguishing the different types of juxtaposition found within the Twelve and between the Three (Isaiah, Jeremiah, Ezekiel). "Proportionality" also needs to be maintained when correlating the general with the particular. Thus, regarding Jonah, Seitz says:
[b]oth the specificity and historicity of Jonah's world of reference, and the larger design within which one is to comprehend that, are guarded in a canonical reading, allowing Jonah to speak from within the witness of the Twelve (148, emphasis mine).Here is a more detailed quote on Obadiah:
Working simply on the basis of Obadiah as in independent work, Childs and others point to the careful way in which Edom retains a distinctive historical specificity, but at the same time has been brought into explicit association with a larger theme—the day of YHWH—in respect of all national powers.1 Neither side of this association has been blurred in the final form of the book. The Day of YHWH theme, whatever else it may be in Obadiah, and in association with Edom, in prominent in the book of the Twelve as a whole. Indeed, for many it is the chief theme under which any number of different editorial moves have been organized in the final form of the collection. Without endorsing this view, it remains a valuable if partial insight. What may be said about the profile of Edom and the nations within Obadiah as a single witness holds true as well for the theme of the Day of YHWH in Obadiah, on the one hand, and in the surrounding witnesses of the Twelve, and the other. That is, the integrity of both realities must be guarded and not merged. (137, emphasis mine; Seitz references Collins, Mantle of Elijah, 70.).To play on a term from Karl Barth, we need a Zusammensehen and not a Zusammenklappen (Barth, Einführung).