*Class Paper
INTERPRETATION OF 2 SAMUEL 7.1-17
Final Paper
Submitted in partial fulfillment of the requirements
for the course OT500: Old Testament Introduction
Professor Matthew
Thomas, PhD
Sunday, December 1, 2024
Table of Contents
INTERTEXTUAL CONNECTIONS
– PSALM 89
HERMENEUTICS -
THEOLOGICAL THEMES & WISDOM FOR TODAY
APPENDIX – COMPARING
“HOUSE” IN TRANSLATIONS
STRUCTURE OF 2 SAMUEL 7:1-17
Outline
I.
David announces his desire
(1-2)
a.
David is settled in his
house (1a)
b.
David is rested from his
enemies (1b)
c.
David tells Nathan his
desire (2)
II.
Nathan responds but is
redirected (3-4)
a.
Nathan approves (3)
b.
Yahweh redirects Nathan’s
approval (4)
III.
Yahweh’s Subversive
Reversal (5-16)
a.
Yahweh questions David’s
desire to subvert it (5)
b.
Yahweh considers Isreal’s
history (6-10)
i.
Yahweh speaks to Isreal’s
history (6-7)
ii.
Yahweh took David from
obscurity (8)
iii.
Yahweh made David leader over
Isreal (9)
iv.
Yahweh made a “place” for Israel
(10)
c.
Yahweh subverts David’s
request establishing The Covenant (11-16)
i.
Yahweh will build David a
“house” (11)
ii.
Yahweh promises David a
dynasty (12)
iii.
Yahweh confirms David’s
kingdom in his offspring (13)
iv.
Yahweh adopts the offspring
(14a)
v.
Yahweh warns of the
offspring’s correction (14b)
vi.
Yahweh promises love to the
offspring, unlike Saul (15)
vii.
Yahweh confirms David’s
dynasty forever (16)
IV.
Nathan tells the vision to
David (17)
Structural Analysis
The pericope in 2
Samuel 7:1-17[1]
is often referred to as The Davidic Covenant. While the passage does not use
the term “covenant” (בְּרִית, b’riyt)[2],
Grisanti acknowledged that other passages “make clear that it provides the
initial delineation of the Davidic Covenant (Pss 89:3-4).”[3]
Williamson suggests that the promise of a “great name” is indication of a
covenant promise by Yahweh.[4]
David announces
his desire (1-2) - After having settled in his new tree-built “house”
(בַּיִת, bayit) and having brought the Ark
of Yahweh into the new capital city, David acknowledges his cognitive
dissonance. Essentially David says, “How can I get this big house, when Yahweh
is in a tent?” In Ancient Near East (ANE) cultures, “it is at the outset of his
reign that a king ought to show the piety of seeking divine permission for the
construction of a temple.”[5]
This permission implies that the “divine rest then often results in rest for
the people in their land” and that it was a “common occurrence” for “a
victorious king to show his gratitude to the patron deity.”[6]
Nathan responds
but is redirected (3-4) - Initially, Nathan sees this as acceptable and
reasonable therefore approves of the plan, but Yahweh redirects Nathan in a
night-vision.
Yahweh
questions David’s desire, subverting it (5) - Yahweh opens this vision with
a rhetorical question, “Are you the one to build for me a house for my
dwelling?” (5). Which then sets up a series of statements in which Yahweh will
subvert David’s desire and request. This begins the lionshare of the section,
where Yahweh subverts cultural expectations and reverses David’s request. Instead
of the king getting permission for the deity to build a house for the deity,
the deity will build a “house” or “dynasty” for the king. In this instance, the
deity rejects (or at least delays) the offer and reverses the offer. The rest
of the speech is the substance of that subversive reversal.
Yahweh
considers Isreal’s history (6-10) - Yahweh begins by reviewing Yisrael’s
history from the times of Moses through the Judges, which establishes a
demarcation into the era of the Monarchy (6-7). He points out that if he wanted
a house, he could have asked for one, but he was quite content with the
tabernacle/tent. Brueggemann sees this as Yahweh finding a “permanent residence”
as “unacceptable because it violates Yahweh’s freedom.”[7] Given
that the pericope ends with Yahweh promising David’s son the opportunity to
build Yahweh a house, this is unlikely the intended understanding. More likely,
Yahweh wishes to drive home the point that David’s request is unnecessary, and
that Yahweh can handle his own affairs. Yahweh transitions from era of
Yisrael’s ancient history to its recent history. He transitioned David from the
role of an obscure shepherd boy to the position of leader of a nation (8-9). This
was not for David’s sake, but for Yisrael’s sake, and by extension Yahweh’s
sake. In discussing the way he used David in this, he brings forward several
word plays which we will discuss in the language section below. Yahweh ends
this section by showing how he used David to “make a place for my people
Yisrael” (10).
Yahweh subverts
David’s request establishing The Covenant (11-17) - Having established
Yahweh’s historical role with Yisrael, the transition into the era of the
monarchy, and David’s role in that transition, Yahweh now subverts David’s
request. Instead of David building a “house” (temple) for Yahweh to match his
“house” (palace), Yahweh will build David a “house” (dynasty) (11-12). The
“rest” promised David in 2 Sam 7:11 may be considered a “deliberate echo”[8]
of Deut 12:10-11 and will come in the same manner as the Judges of previous
generations (2 Sam 7:7, 1 Chr 17:6).[9]
Not only will David’s kingship be like the Judges of old (11) and he
will receive a multi-generation kingship (dynasty), but he is promised an
offspring who will get the opportunity David wanted, to build Yahweh a “house”
(temple). As if that promise wasn’t beyond the scale of David’s imagination,
Yahweh ups the ante by adopting David’s offspring as a divine son (a common
trope in the ancient near east, where the king would be considered an adopted
son of the deity) (14a).[10]
However, at this point Yahweh issues a warning that while this covenant promise
is eternal and ageless, the offspring will be disciplined when they fail (14b).
George
notes that 2 Samuel 7 in its final form is edited and preserved in the Tanakh
because of the larger context of the Babylonian exile to address an existential
crisis; with the destruction of the Temple and conquering of the king, “were
the Israelites of Judeans a distinct people any longer?”[11]
Yahweh promises love to the offspring, unlike Saul (15) and confirms
David’s dynasty forever (16). This sets the stage for the age of the kings to
come, their frequent failures, and the prophetic hope that a “son of David”
will come. The pericope ends with Nathan telling the vision to David (17), and
Daniel responding in gratitude (18-29).
LANGUAGE
The author(s) of 2
Samuel 7 uses conjugated forms of the word “house” (בַּיִת, bayit - house, dwelling, habitation)[12] with
significant repetition, using nuanced meaning of the word throughout, while
also supplying parallel words to flesh out the concepts. A comparison of the
translation choices[13] shows
where the dynamic range of the word is brought forward by some translators,
which simultaneously obscures the English reader from seeing the interplay of
meaning in the single word “house”. The pericope opens with a pairing of two
words “house” and “tent”.
In
7:1-2, David’s physical “house” (בַּיִת,
bayit), made of tree-wood is contrasted with the Ark of God being in a
“tent” (יְרִיעָה, y’riyah - curtain,
tent by implication).[14]
David observes that he has finally settled as king in a nice house (a king’s
house, by inference, is a palace, which is choice made by CEB and NET), but the
Ark of God (God’s Presence) is in a tent (the wilderness tabernacle).
In
7:5-7, Yahweh pushes back on David’s desire with a counter perspective. Yahweh
reminds David that the “tent” was Yahweh’s house since the times of Moses, and
he never asked the people to build him a house. The CEB uses “Temple” in these
verses, which is conceptually what will be built and will be the focus of the
biblical authors afterward. However, the interplay between David’s “house” and
Yahweh’s “house” should not be lost.
In
7:8, The author makes another word play here, subverting the idea of “house”. Yahweh
took David from the “pasture” (נָוֶה, naveh) which
is translated pasture, but literally is the “abode/house of the shepherd/flock”
and “from behind” (מֵאַחַ֖ר, me'achar) the
sheep to become a leader, literally “one in front” (נָגִיד,
nagiyd)[15]
“over the people” (עַל־עַמִּ֖י, al-amiy). So
then, putting this in a wooden English for the sake of making it clear: “I
(Yahweh) took you (David) from the abode/house of the Shepherd and from behind
the sheep to become one in front of and over The People, over Yisrael.”[16]
In
7:9-10, Yahweh carries forward the poetic references between David’s
agricultural past and his kingly future, by saying he will “make a place” for
Israel, and he will “plant” them so they can “dwell” in their “place”.
In
7:11, Yahweh pivots from the present circumstance (David’s secure kingship)
into a forward looking at David’s dynastic future. Yahweh declares that Yahweh
will build a “house” for David. In this instance and through the end of the
speech, Yahweh uses the word house to mean dynasty.
In
7:12-15, Yahweh turns the focus to David’s offspring, who will be established
on David’s throne forever, and Yahweh makes covenant promises to David’s
offspring, he uses the word “house” (בַּיִת,
bayit) but this time with the nuance of household or dynasty, rather than
physical building.
In
7:16, Yahweh says David’s “house”, “kingdom”, and “throne” shall endure
“forever” (עַד־עוֹלָֽם, ad-olam, lasting
time-long time). This phrase does not always mean “forever”, it can mean
“for a limited period of time” or “for a very long time”.[17]
When “olam” (עוֹלָם, ʿôlām, “long time”)
is combined with “ad” (עַד,ʿad, “lasting time”) it is often translated as “forever and ever”.[18]
The context and emphasis of the section emphasis the on-going nature of the
Davidic Promise, as though something is riding on this for Yahweh that goes
beyond David himself.
In
7:17, closes Yahweh’s speech and transitions from Nathan telling David about
Yahweh’s reply to David’s response (18-29).
LITERARY CONTEXT
The
books of 1 Samuel and 2 Samuel are considered one work in two parts and may not
have been split into two until the Greek translation of Tanakh into the LXX.[19]
The book of 1 Samuel establishes Samuel as the prophet and last of the Judges,
Yisrael’s rejection of Yahweh and request for a king, and the rise and fall of
Saul as king. This first book also introduces Saul’s replacement in David. The
book of 2 Samuel picks up at Saul’s death and the rise, fall, and redemption of
David.
We find the David Covenant in the first portion of 2
Samuel, followed by the various exploits and failures of David in his role as
King. We see the importance of the king’s relationship with Yahweh, and the
relevance of repentance and humility in failure. Burleson notes that this
section comes on the heels of chapter 5 where David “became greater and
greater” and that he had been established (2 Sam 5:4-5, 10-12; 1 Chron
12:23-40).[20]
·
2 Samuel 1-6 establish
David as king and end with the ark being brought into Yerushalayim but end with
a foreshadowing of David’s chief failure (women).
·
2 Samuel 7 is the
establishment of the Davidic Dynasty and the promise of a never-ending kingdom.
·
2 Samuel 8-10 show
David securing The Land for Yisrael.
·
2 Samuel 11-12 shows
David’s failure, confrontation, and how he responds more humbly than Saul when
he failed.
·
2 Samuel 13-21 show the
hardship brought about by David’s failures, and Saul’s.
·
2 Samuel 22-23 show David’s
gratitude for Yahweh’s interventions.
·
2 Samuel 24 shows a
final failure of David to trust Yahweh, again shows he responds more faithfully
even in failure than Saul, and his repentance marks the future site for the
temple.
INTERTEXTUAL CONNECTIONS – PSALM 89
Psalm
89 is one of the key Divine Council sections in the Tanakh,[21]
and was attributed to Ethan the Ezrahite.[22]
The psalm begins drawing on the Davidic Covenant (2 Sam 7) and the on-going
nature of the promise “from generation to generation” (Ps 89:4). The author
then transitions to Yahweh’s dominance over the gods and his incomparability (6-8),
and Yahweh’s dominance over all kingdoms and nature itself (9-16). The author
speaks of Yahweh as Yisrael’s “shield” (17-18) and then transitions back to the
Davidic Promise that an offspring of David would always it on the throne (19-37).
It
is in verse 38 where we discover the reason for all this emphasis on Yahweh’s
promise and greatness and power, because “you have spurned and rejected” and
“repudiated the covenant” and “defiled his crown” and “broken down his walls”
and “made his enemies rejoice” and “cast his throne to the ground” (38-45). The
author is struggling with the cognitive dissonance of Yahweh’s greatness and
undying loyalty and his promise to David, against the current circumstances of exiled
peoples of Yisrael. This makes it clear that this Psalm is being written in
exile looking to this Davidic Covenant in 2 Sam 7 for hope.
Now
we get to the real question burning in the heart of the author, “How long, O
Yahweh? Will you hide yourself forever” (46). He pleads with Yahweh to remember
his covenant and restore David’s throne. He makes a statement here that begins
to pull on Messianic hopes for Yeshua followers, “What man can live and not see
death?” (48). This is a reference to Sheol, but later Yeshua followers,
post-resurrection, will see this as a foreshadowing. He ends with a grasping
hope in Yahweh despite their present circumstances (52).
Throughout
2 Samuel 7, “house” is used to refer to David’s physical home, Yahweh’s future
home, and David’s dynasty. The “house of the LORD” becomes a common reference
to the later temple worship (1 Kgs 6:1; 2 Chr 3:3; Isa 56:7; Ps 122:1; Jer
7:2). The prophets look to this Davidic promise hoping for a “root of Jesse”
and David’s “righteous branch” (Isa 11:1; 11:10; Jer 23:5; 33:15). The Psalmist
is calling for Yahweh to fulfill his promise to keep an offspring of David on
the throne forever. Many centuries later, Rabbi Yeshua (Jesus) is referred to
as the Son of David (Matt 1:1; 9:27; 15:22; 20:30-31; 21:9; 22:42; Mark
10:47-48). Rabbi Yeshua (Jesus) referred to the temple as his Father’s house
(Luke 2:49; John 2:16).
HERMENEUTICS - THEOLOGICAL THEMES & WISDOM FOR
TODAY
The
Way of Yahweh is that of subversive reversal. In 2 Samuel 7, we see David
following his cultural expectation to build a “house” for his patron deity.
Yahweh subverts that expectation. The life of Rabbi Yeshua was largely a
subversion and reversal of the mixed and muddy Messianic expectations of Second
Temple Judaism. As we navigate The Way in the modern era, we may do well to be
aware of moments in which Yahweh will subvert and reverse a cultural
expectation of ours. Gilliard notes that the early Yeshua followers found a
systemic injustice in their community (unfair distribution to widows of
different groups), and the subversive nature of the kingdom caused them to
address this injustice.[23] When
we see voices from inside the dominant culture taking aim at the most
vulnerable in society, we can subvert expectations by being an advocate for
those groups. Instead of hating our enemy, we can subvert the expectations and
love them well instead.
By
comparing the Davidic Covenant (a promise of blessing and punishment) to the
downline exile experience of the author of Psalm 89, we can see what it feels
like to suffer cognitive dissonance between what one believes and what one is
experiencing in real current space-time.
We can all find moments where we can point to “God is good” and find we
did not experience that in a specific instance. In Psalm 89, like the book of Job,
we wrestle with the idealist of Proverbs “God blesses his faithful” which is
offset by the pessimism of Ecclesiastes “… but sometimes He doesn’t.” We have
experiences in life where we “prayed and agreed as touching a matter” and it
didn’t come to pass. In those moments, we find ourselves wondering if God is faithful
or if his word is true. Along with the Psalmist, we can cite promises and
stories, while lamenting our current outcomes. We can take ownership of our
part, including our failures or the failures of our community, while hoping for
better.
The
Davidic Covenant of 2 Samuel 7:1-17 is a set of promises, but those promises are
within a larger context. Often, we can get bogged down in a hyper-focus on one
aspect of living with Yahweh as our patron deity, but when we take a step back
to the larger vision, we can get a deeper perspective. Psalm 89 reminds us that
Yahweh is working with rebel elohim, rebel human kingdoms, and rebel
Yahwehists, and balancing those in view of the long-term eschatological
kingdom. With our hindsight in the 21st century, we see that the Son
of David came over 2,000 years ago, yet he has not returned in his final glory as
he promised. As the psalmist lamented the current state of The People in light
of the Davidic hope, we lament the final filling-full of the Davidic Hope. We
still await the Son of David, the root of Jesse’, to sit upon his throne in
Yerushalayim, where the nations of earth will serve and obey only him, King of
kings, and God of gods. We still look forward to a day when Death is defeated
and Sheol is empty. We live in the now and not yet Kingdom of God.
Nathan
did not miss the mark by agreeing to David’s request too soon, but he may have
done well to wait. Could we, too, pause and seek Yahweh’s guidance before we
proceed with what we think his will might be in any given situation?
·
Like David, we can look for
subversion in the subtlies of Yahweh.
·
Like Nathan, we can pause
and seek before speaking too quickly.
·
Like the Psalmist, we can look
to the promises even when our present circumstances fail us.
Our
work today is to live the subversive reversal kingdom ways in front of our
neighbor and enemy alike. We live in exile in our own land. We serve empires
and kingdoms while remaining loyal to Yahweh (Yeshua). Rabbi Yeshua was the
example of living the subversive ways of Yahweh before our fellow human imagers.
APPENDIX – COMPARING “HOUSE” IN TRANSLATIONS
In
this chart, the translation choices of several Bible editions have been
compared for the English choice for “house” (בַּיִת,
bayit). Each instance where “house” is not used is bolded for
emphasis.
|
2 Sam 7: Verse |
CEB[24] |
LEB[25] |
NET[26] |
ESV[27] |
KVJ[28] |
|
1 |
palace |
house |
palace |
house |
house |
|
2 |
palace |
house |
palace |
house |
house |
|
5 |
temple |
house |
house |
house |
house |
|
6 |
temple |
house |
house |
house |
house |
|
7 |
temple |
house |
house |
house |
house |
|
11 |
dynasty |
house |
dynastic house |
house |
house |
|
13 |
temple |
house |
house |
house |
house |
|
16 |
dynasty |
house |
house |
house |
house |
BIBLIOGRAPHY
Ackroyd, Peter A. The Second Book of
Samuel. The Cambridge Bible Commentary. Cambridge University Press, 1977.
Brueggemann,
Walter. First and Second Samuel. Interpretation: A Bible Commentary for
Teaching and Preaching. Westminster John Knox Press, 1990.
Burleson,
Doug. “God’s Heart Establishes (2 Sam. 7:12, 16)” (n.d.).
https://www.academia.edu/15408955/Gods_Heart_Establishes_2_Sam_7_12_16_.
Douglas
Mangum, Derek R Brown, Rachel Klippenstein, and Rebekah Hurst, eds. The
Lexham Theological Wordbook. Bellingham, WA: Lexham Press, 2014.
https://ref.ly/logosres/lxtheowrdbk?art=art336.
George,
Mark K. “Fluid Stability in Second Samuel 7.” Cathol. Biblic. Q. 64
(2002): 17–36.
Gesenius,
Wilhelm, Charles Briggs, S.R. Driver, and Francis Brown. The Abridged
Brown-Driver-Briggs Hebrew-English Lexicon of the Old Testament: From A Hebrew
and English Lexicon of the Old Testament. Boston; New York: Houghton,
Mifflin and Company, 1906.
Gilliard,
Dominique DuBois, and Mark Labberton. Subversive Witness: Scripture’s Call
to Leverage Privilege. Grand Rapids, UNITED STATES: Zondervan, 2021.
http://ebookcentral.proquest.com/lib/fuller/detail.action?docID=6666663.
Grisanti,
Michael A. “The Davidic Covenant.” Masters Semin. J. 10.2 (1999):
233–50.
Halpern,
Baruch. David’s Secret Demons: Messiah, Murderer, Traitor, King. The
Bible in Its World. Eerdmans, 2001.
Heiser,
Michael. The Unseen Realm: Recovering the Supernatural Worldview of the
Bible. First edition. Bellingham, WA: Lexham Press, 2015.
John
Davis, T. Desmond Alexander, and David W. Baker. Dictionary of the Old
Testament: Pentateuch (The IVP Bible Dictionary Series). The IVP Bible
Dictionary Series. Downers Grove: IVP, 2015.
Mounce,
William D., ed. Mounce’s Complete Expository Dictionary of Old & New
Testament Words. Grand Rapids, Mich: Zondervan, 2006.
Rydelnik,
Michael. The Moody Handbook of Messianic Prophecy: Studies and Expositions
of the Messiah in the Hebrew Bible. Chicago: Moody Publishers, 2019.
Walton,
John H., Victor Harold Matthews, and Mark W. Chavalas. The IVP Bible
Background Commentary: Old Testament. Downers Grove, Ill: InterVarsity
Press, 2000.
Wolfe,
Darrell. “Author’s Note:,” n.d.
Common
English Bible: A Fresh Translation to Touch the Heart and Mind. Nashville, TN: Common English Bible,
2011.
Faithlife
Study Bible, via Logos Software. Faithlife / Logos Bible Software, 2018.
New
English Translation (The NET Bible). Second Edition, Full Notes. Denmark: Biblical Studies
Press, Thomas Nelson, 2019.
The
Holy Bible: English Standard Version (ESV). Wheaton, Illinois: Crossway Bibles, 2016.
The
Holy Bible: King James Version. Electronic Edition of the 1900 Authorized Version.
Bellingham, WA: Logos Research Systems, Inc., 2009.
The
Lexham English Bible (LEB), Fourth Edition. Logo Bible Software. Harris, W. H., III, Ritzema, E.,
Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.).
Bellingham, WA: Lexham Press, 2010. http://www.lexhampress.com.
The
NET Bible First Edition Notes. Biblical Studies Press, 2006.
[1]
The Lexham English Bible (LEB), Fourth
Edition,
Logo Bible Software., Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D.,
Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.) (Bellingham, WA: Lexham
Press, 2010), n. All quotes either LEB or my own paraphrase,
http://www.lexhampress.com.
[2]
William D. Mounce, ed., Mounce’s
Complete Expository Dictionary of Old & New Testament Words (Grand
Rapids, Mich: Zondervan, 2006), §[1382] בְּרִית
berît.
[3]
Michael A. Grisanti, “The Davidic
Covenant,” Masters Semin. J. 10.2 (1999): 236.
[4]
John Davis, T. Desmond Alexander, and
David W. Baker, Dictionary of the Old Testament: Pentateuch (The IVP Bible
Dictionary Series), The IVP Bible Dictionary Series (Downers Grove: IVP,
2015), n. p 145 P. R. Williamson, “Covenant,”: “The prospect of a “great name”
likewise relates to the overarching promise of nationhood. This is suggested
not only by the implicit contrast with the failed aspirations of the
tower-builders of Babel (Gen 11:4), whose attempts at civil organization
(nationhood) had been thwarted by divine judgment, but also by the fact that
this same language is used in relation to David (2 Sam 7:9) in the context of
national security and international prestige.”.
[5]
Baruch Halpern, David’s Secret
Demons: Messiah, Murderer, Traitor, King, The Bible in Its World (Eerdmans,
2001), 337.
[6]
John H. Walton, Victor Harold Matthews,
and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
(Downers Grove, Ill: InterVarsity Press, 2000), n. Notes 7:1-29 A Covenant and
a Dynasty for David.
[7]
Walter Brueggemann, First and Second
Samuel, Interpretation: A Bible Commentary for Teaching and Preaching
(Westminster John Knox Press, 1990), 253.
[8]
Peter A. Ackroyd, The Second Book of
Samuel, The Cambridge Bible Commentary (Cambridge University Press, 1977),
74.
[9]
The NET Bible First Edition Notes (Biblical Studies Press, 2006), v. 2
Sam 7 Notes for 7:7 "9 tn Heb “tribes” (so KJV, NASB, NCV), but the
parallel passage in 1 Chr 17:6 has “judges.”".
[10]
Faithlife Study Bible, via Logos
Software
(Faithlife / Logos Bible Software, 2018), v. Notes for 2 Sa 7:14.
[11]
Mark K. George, “Fluid Stability in
Second Samuel 7,” Cathol. Biblic. Q. 64 (2002): 17.
[12]
Wilhelm Gesenius et al., The
Abridged Brown-Driver-Briggs Hebrew-English Lexicon of the Old Testament: From
A Hebrew and English Lexicon of the Old Testament. (Boston; New York:
Houghton, Mifflin and Company, 1906), בַּיִת
(bayi).
[14]
Gesenius et al., Abridged
Brown-Driver-Briggs Hebrew-English Lexicon, יְרִיעָה
(y’riyah).
[15]
Gesenius et al., Abridged
Brown-Driver-Briggs Hebrew-English Lexicon, n. נָגִיד
n.m. leader (lit. prob. one in front).
[16]
Wolfe, “Author’s Note:,” n.attempted
translation my own.
[17]
Michael Rydelnik, The Moody Handbook
of Messianic Prophecy: Studies and Expositions of the Messiah in the Hebrew
Bible (Chicago: Moody Publishers, 2019), n. p 901; Eva Rydelnik, “Isaiah
32:1–8; 33:17–24: The Righteous and Majestic King,”.
[18]
Douglas Mangum et al., eds., The
Lexham Theological Wordbook (Bellingham, WA: Lexham Press, 2014), n. J. A.
McGuire-Moushon and Rachel Klippenstein, “Eternity,”
https://ref.ly/logosres/lxtheowrdbk?art=art336.
[19]
Ackroyd, The Second Book of Samuel,
72–79.
[20]
Doug Burleson, “God’s Heart Establishes
(2 Sam. 7:12, 16)” (n.d.),
https://www.academia.edu/15408955/Gods_Heart_Establishes_2_Sam_7_12_16_.
[21]
Michael Heiser, The Unseen Realm:
Recovering the Supernatural Worldview of the Bible, First edition.
(Bellingham, WA: Lexham Press, 2015), 29; "Psalm 89:5–7 (Hebrew: vv. 6–8)
explicitly contradicts the notion of a divine council in which the elohim are
humans.".
[22]
Wolfe, “Author’s Note:,” n.Ethan the
Ezrahite who is among the wise men compared to Solmon (David’s offspring who
ended up building the “house” of Yahweh) (1 Kings 4:31). LBD says that Ezrahite
is a likely a title, but the meaning is unknown. However, both the individuals, Heman (Ps 88)
and Ethan (Ps 89) who were given this title were sons of Zerah (the son of
Tamar) (1 Chr. 2:4-6). It is likely that
Ezrahite (אֶזְרָחִי, ez’rachi) is a
derivative family name for those who came from of Zerah (זֶ֗רַח,
zerah) for which the ABDB agrees. This
would indicate that either these attributions are to later offspring of this
line by the same name, or more likely that they are pseudepigraphal writings
attempting to pull the ancient contexts of Yisrael’s history into the current
calamity.
[23]
Dominique DuBois Gilliard and Mark
Labberton, Subversive Witness: Scripture’s Call to Leverage Privilege
(Grand Rapids, UNITED STATES: Zondervan, 2021), 22–23,
http://ebookcentral.proquest.com/lib/fuller/detail.action?docID=6666663.
[24]
Common English Bible: A Fresh
Translation to Touch the Heart and Mind (Nashville, TN: Common English Bible, 2011).
[25]
LEB.
[26]
New English Translation (The NET Bible), Second Edition, Full Notes. (Denmark:
Biblical Studies Press, Thomas Nelson, 2019).
[27]
The Holy Bible: English Standard
Version (ESV)
(Wheaton, Illinois: Crossway Bibles, 2016).
[28]
The Holy Bible: King James Version, Electronic Edition of the 1900
Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009).
Shalom שָׁלוֹם: Live Long and Prosper!
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