As we saw in the last section, the Davidic covenant represented a fulfillment of sorts of previous covenant promises. We’ve also seen that the Davidic covenant served as a foundation for restoration hopes. Aune explains that the theme of restoration was “often linked with the related themes of the recovery of the land and the re-establishment of the monarchy. . .” Likewise, Talmon writes that “the glorified ‘golden age’ of David and Solomon . . . becomes the matrix of an idealized portrayal of a future reconstitution of the realm . . . in its former boundaries, with its sociopolitical institutions and apparatus.” In this section we will look at the way specific elements of the Davidic kingdom were “idealized” and became part of restoration hopes.
1. Restoration through a Davidic figure (Isa 9:7; 11:1; 16:5; Jer 23:5; 30:9; 33:25; Ezek 34:23-24; 37:24; Amos 9:11; CD 7:18-21; 4Q174 1:10-13; 4Q252 5:1-5; 4Q285 5:2-3; Pss. Sol. 17:4-10, 21; 4 Ezra 12:31-32). As we have examined earlier, the restored Israel is often associated with the restored monarchy of David. This is evident in many biblical texts, some of which we have already mentioned. We have also seen how this vision is present in the second Temple period. The Qumran community identified the eschatological community with the restored “fallen tent” of David in Amos 9:11 (CD 7:18-21 and 4Q174 1:10-13). The Psalms of Solomon likewise expects that the restoration will occur under a Davidide (Pss. Sol. 17).
 Aune, “Restoration in Jewish Apocalyptic Literature,” 159.
 Talmon, “Restoration in Ancient Judaism,” 119.
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