By Lyle M. Eslinger

2 Samuel 7 has regularly been a focus in dialogue in regards to the Davidic covenant and its courting to the exodus (or Sinai) covenant. This new rhetorical research of the speeches of Yahweh and David in 2 Samuel 7 examines the dynamics of the dialog among the 2 characters, a talk basically approximately homes and legal responsibility. The analyzing proposes that speak of a Davidic dynasty is a diversionary procedure that Yahweh makes use of to deflect David's curiosity from a temple construction venture. It additionally means that the style during which Yahweh provides the supply of dynasty conceals an empty supply at the back of the facade of a grandiose and endless lineage. The heritage of religions challenge of a Davidic as opposed to sinaitic covenant could be resolved through attending much less to the facade and extra to the undertones of Yahweh's offer.

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Extra resources for House of God or House of David: The Rhetoric of 2 Samuel 7 (JSOT Supplement)

Example text

God has soundly trounced the initiative of the first speech but seems to have left a door ajar to the implicit personal concerns of David's proposal. David's second speech is laden with the consequence of David's desire to go through the door opened by Yahweh. Opportunity has presented itself and David wastes no time trying to clinch the deal. The prospect of the destitute ark is abandoned in this second speech as David wriggles, in his own small way, to revise and sharpen the conclusive promise that has unexpectedly dropped into his hand.

The king's leisure is of Yahweh's making. The implicit nature of causal conjunction strengthens a reader's perception of the fact that the second line explains the first. 19). This last point is the single most important expositional piece in the chapter: David owes his position in the royal house to Yahweh. Of course this indebtedness is not new to anyone who has followed David's career to this point: what it does is foreground the focal point of the debate between God and David in the first two speeches.

Cf. McCarter (1984:224) who cites the Mesopotamian record, in which kings make note of their temple building projects in their petitions for personal reward. Of course neither the Mesopotamian kings nor David are in any position to make demands on the basis of these favours to divinity. The existential gap separating king and deity ensures that favours so called will always be in the form of petition. Still the obligation remains, which is precisely why Yahweh, with his own particular plans and concerns for the covenant relationship, will not allow the vector of obligation to point from himself to David or any other Israelite.

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