1 gen 1005 anni a. C. - ***KING DAVID*** 1005-965

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Yale New Testatment pg. 52. "The difference--the important thing, though, is Jews had an ideology that supported imperial pretensions. Go back and read the first few Psalms, where God says, "To my anointed one," and here he's either talking to King David or whoever is supposed to be sitting on King David's throne, "You are the King of the world. I will make all the nations flow to Jerusalem, all of them will come and worship Me in this holy place." The Psalms are full of language that implied that whoever is in control in Jerusalem is the king of world, and yet the Jews looked around themselves and they're going, we haven't had anybody who approached that in centuries. The Jews had an ideology of empire and world domination embedded in their scripture, and yet their social and political situation was just the opposite, and it's in that maelstrom of Jewish ideology not fitting reality, that Jesus is born. "

Yale Old Testament pg. 52
Also, just as a vassal cannot serve two suzerains--that's pretty explicit in all the treaties, you owe exclusive service to your suzerain--so the covenant with God entails the notion of Israel's exclusive service of Yahweh. The assertion is not that there is no other god, but that Israel will have no other god before Yahweh. The jealousy of the suzerain is the motivation for prohibitions against certain intimate contacts with non-Yahweh peoples, because these alliances will end up entailing recognition of the gods of these peoples. The covenant with Yahweh will also, we shall see soon, preclude alliances with other human competitors. If Israel serves a divine king, she can't, for example, serve a human king, and that's an idea that will express itself in biblical texts, as we'll see, that are clearly opposed to the creation of a monarchy in Israel. Not everyone was onboard with the idea that Israel should be ruled by a king. So there are texts that will object to the creation of the monarchy of King Saul, and King David, and so on. There are also texts that are going to object to alliances with any foreign king, or subservience to any foreign king, whether it's Egypt or Assyria or Babylonia. So subservience to a human king, native or foreign, is in these texts considered a rejection of the divine kingship, which is the ideal--the exclusive kingship of Yahweh--and it's seen as a breach of the covenant.

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