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 21^st 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).

[13] Darrell Wolfe, “Author’s Note:,” n.See appendix comparison.

[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!

Darrell Wolfe

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Sunday, December 1, 2024

Class Assignment/Paper: INTERPRETATION OF 2 SAMUEL 7.1-17

STRUCTURE OF 2 SAMUEL 7:1-17

Outline

Structural Analysis

LANGUAGE

LITERARY CONTEXT

INTERTEXTUAL CONNECTIONS – PSALM 89

HERMENEUTICS - THEOLOGICAL THEMES & WISDOM FOR TODAY

APPENDIX – COMPARING “HOUSE” IN TRANSLATIONS

BIBLIOGRAPHY

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