In this event entitled STARLINK VI an attempt was made to preach Numbers 24:17 of which as you listen a long pause was given and the plane was not proverbially landed.
The need for conceptualization and a deeper contextually is granted in STARLINK VII. To understand both should be heard as one. Read the notes below to dive deeper into the understanding of the restoration up of Davids Fallen Booth.
Amos 9:11…of which I didn't have time to get into for this STARLINK event:
The key passage that sheds light on Num 24:14–19 is Amos 9:11–12. Amos’s prophetic ministry took place in the middle of the eighth century BC. If Moses wrote the Torah about 1400 BC, then Amos wrote about six and a half centuries later. His perspective was decidedly post-Davidic and his message was essentially judgment. At the close of the book, however, despite its overall message of judgment, a prophecy of hope is added (9:11–12). This offer of consolation looks ahead to the eschatological period (bayyom hahu, “in that day”) when the Davidic dynasty would no longer be functioning.
Amos promises that God will raise up the fallen booth of David. This is not just a promise of a restored dynasty but of the coming of the son of David, the messianic king. Kaiser correctly argues that the interpretation of this passage rests on the suffixes of three words in Amos 9:11, although they are not usually translated literally.
The interpretation turns on the phrases “their broken places” (pirsehen) with its feminine plural suffix, “his ruins” (waharisotayw) with its masculine singular suffix, and “build it” (ubenuiha) with its feminine singular suffix.
The feminine plural suffix (“their broken places”) refers to the two kingdoms that had been divided since the days of Rehoboam.
God will unite the nation once again under their messianic king. The masculine singular suffix (“his ruins”) refers to David (not his booth, which is feminine).
Since David is dead, Kaiser points out that this “must refer to that ‘second David,’ mentioned in Hosea 3:5.
“For the Israelites must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols. Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. Then they will submit to the Lord in fear and receive his blessings in the future.” Hosea 3:4-5
God will raise up from the ashes (Asheville) of ‘destruction’ the new David, even Christ, the Messiah.” The feminine suffix (“build it“) refers to the fallen booth, the Davidic dynasty that will be restored (leading up to Messiah’s second advent). Emphasis mine The messianic expectation of Amos 9:11 is clear.
Amos also declares God’s purpose in raising up David’s dilapidated booth, “so that they may possess the remnant of Edom, even all the nations that bear my name” (9:12).
Sailhamer notes that the mention of possessing the remnant of Edom is a transparent intertextual reference to Num 24:18. Kaiser concurs when he writes, “The verb ‘to possess’ is deliberately chosen, for it preserves the prophecy made by Balaam in Numbers 24:17–18.” Keil also notes the intertextual reference when he writes, “yiresu, to take possession of, is chosen with reference to the prophecy of Balaam (Num. xxiv. 18), that Edom (see Obadiah as it relates to the USA) should be the possession of Israel.”
The point of this intertextual reference is plain. As Sailhamer states, “The eschatology of Amos is the same as that of the Pentateuch. The future Davidic king will rule victoriously over Israel’s enemies and establish his eternal kingdom.” The reference by this later prophet to the very words found in the Mosaic Torah confirms that Amos read the fourth Balaam oracle as a messianic prophecy.
Glorification | The Final Frontier
Going Boldly Where The Last Man has Gone Before!
Decrease time over target:
PayPal or Venmo @clastronaut
Cash App $clastronaut
