| 2 Samuel 7 | |
|---|---|
The pages containing the Books of Samuel (1 & 2 Samuel) Leningrad Codex (1008 CE). | |
| Book | First book of Samuel |
| Hebrew Bible part | Nevi'im |
| Order in the Hebrew part | 3 |
| Category | Former Prophets |
| Christian Bible part | Old Testament |
| Order in the Christian part | 10 |
2 Samuel 7 is the seventh chapter of the Second Book of Samuel in the Old Testament of the Christian Bible or the second part of Books of Samuel in the Hebrew Bible. Jewish tradition attributes the book to the prophet Samuel, with later additions by the prophets Gad and Nathan; modern scholarship, however, regards it as a compilation of independent texts dated to c. 630–540 BCE. This chapter contains the account of David's reign in Jerusalem. This chapter comes within a section of the Deuteronomistic history comprising 2 Samuel 2–8, which deals with the period when David set up his kingdom.
This chapter was originally written in Biblical Hebrew. It is divided into 29 verses. Some early biblical manuscripts containing the text of this chapter in Biblical Hebrew are of the Masoretic Textual tradition, which includes the Codex Cairensis (895), Aleppo Codex (10th century), and Codex Leningradensis (1008). Fragments containing parts of this chapter in Hebrew were found among the Dead Sea Scrolls including 4Q51 (4QSama; 100–50 BCE) with extant verses 6–7 and 22–29.
Extant ancient manuscripts of a translation into Koine Greek known as the Septuagint (compiled in the last few centuries BCE) include Codex Vaticanus (B; B; 4th century) and Codex Alexandrinus (A; A; 5th century).
This chapter addresses two important issues: building a temple and succession to David's throne; it introduces succession narratives in 2 Samuel 9–10 and 1 Kings 1–2. It is one of the most important sections in the Hebrew Bible[according to whom?] (or Old Testament) and has been the subject of intense research.
There are three scenes in this chapter:
The second and third scenes run in parallel, with the first part of each scene recalling God's redemptive acts—specifically the Exodus from Egypt—and the second part, introduced with wě‘attâ (Biblical Hebrew: וְעַתָּה), which can be translated as "and now" or "now therefore"—indicating a consequence based on the premise established in the first part.
Verses 1–17 appear to be one unit, though it contains two separate oracles concerning two different issues:
David consults Nathan, a court prophet and his advisor, about his intention to build a temple to house the Ark of the Covenant; similar divine consultations for building temples are found in extra-biblical parallels, such as in the Egyptian Königsnovelle (lit. 'royal drama') genre. Nathan then conveys the first oracle of YHWH (verses 5 and 7): that David is prohibited from building a temple for YHWH in Jerusalem. The report is also recorded in 1 Chronicles 22:8 and 28:3 and in 1 Kings 5:17. Nathan later endorses Solomon, a son of David, as David's successor (1 Kings 1–2) and the constructor of the First Temple in Jerusalem.
The second oracle (verses 8–16) focuses on the issue of succession to David's throne. It connects to the first oracle through the same historical context (verses 1–3) and the use of the word bayit (בַּיִת, báyit, 'house') in two distinct ways: David was not permitted to build a "house" for YHWH (verses 5, 6, and 13), but YHWH would establish a "house", or dynasty, for David (verses 11, 16), referring to the house of David.
The core message of the second oracle is as follows: David had been called by God (verse 9) and protected against his enemies and made into a great name (verse 10); God would raise up his son to succeed him and would establish his kingdom (verse 12), and he would enjoy the status of God's son (verse 14). Additional elements are God's care of the people of Israel (verses 10–11), the eternity of David's kingdom (verses 13 and 16), and the contrast between David and Saul (verses 14b–15). The combined theme of David's greatness and the certainty of succession can be found in between this oracle and other texts, such as Psalm 89 by Ethan the Ezrahite.
In 1 Kings 5:3–4, Solomon explained that while David was given "rest" from his enemies, it was not to the higher degree of "rest" given to Solomon, with neither "adversary nor misfortune" to impede the Temple's construction, as the fulfillment of God's promise to "give Israel rest from its adversaries", to "fight Israel's battles", and to "bestow on them the Promised Land".
The second half of the chapter contains David's prayer, which could be connected with bringing the Ark to Jerusalem (6:1–19) rather than with the dynastic oracle in 7:1–7. In addition there were allusions to God's promise and its eternal nature (verses 22 and 28–29), God's redemption of his people from Egypt (verses 23–24), and several Deuteronomistic themes (verses 22b–26).
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