The Canonical Column, Book 10: 2 Samuel

We continue our journey through the Canonical Column with the tenth book of the biblical canon—2 Samuel. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of 2 Samuel, its two witnesses are Genesis 21 and Isaiah 10. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of 2 Samuel. To this end, each has been divinely embedded with textual allusions to specific passages within 2 Samuel and intentionally sequenced as the tenth chapter in its branch of the framework, reflecting 2 Samuel’s ordinal position as the tenth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of 2 Samuel are firmly established.

Table of Contents anchor

The book of 2 Samuel

2 Samuel is the tenth book of the Old Testament and biblical canon, following the narrative established in 1 Samuel and continuing the story of Israel’s early monarchy. It primarily focuses on the reign of David, Israel’s second king, and the spiritual and political developments that occur under his leadership. While the book contains accounts of military conquests, personal struggles, and divine judgment, it also showcases the themes of God’s faithfulness, repentance, and the continuation of the Davidic covenant.

The book begins with the mourning of David over the death of Saul and his son Jonathan, highlighting David’s heartfelt grief and his recognition of God’s sovereignty in the unfolding of Israel’s history. It then chronicles David’s rise to power, his consolidation of Israel, his reign over both Judah and Israel, and his deep spiritual struggles—particularly his sin with Bathsheba and the subsequent consequences.

The themes of justice, mercy, and divine judgment permeate 2 Samuel, as David’s story is one of personal redemption and divine favor, even as he faces the repercussions of his sins. Ultimately, 2 Samuel lays the foundation for the Davidic line, which would lead to the coming of the Messiah, and it continues to shape the theological understanding of God’s relationship with his people.

Authorship & Date of Composition

The books of 1–2 Samuel were originally a single continuous work in the Hebrew Bible, with the later division occurring in the Greek Septuagint due to the practical limits of scroll length. As a result, discussions of authorship and dating apply to the unified Samuel narrative as a whole rather than to 2 Samuel in isolation. Jewish and early Christian tradition attributes the book to Samuel the prophet, with later portions continued by Nathan and Gad, citing 1 Chronicles 29:29 as evidence that these prophetic figures recorded the principal events of David’s life and reign. Within this traditional view, 2 Samuel preserves material that derives from eyewitness testimony or early court records, given its vivid detail, intimate knowledge of David’s household, and accurate depiction of the political and military environment of the early monarchy. Conservative scholars therefore tend to date the core narrative to the 10th century BC, shortly after the events it describes, while allowing for minor editorial refinement by later scribes.

Many scholars adopt a more moderate position, holding that the book draws upon a variety of early sources—royal chronicles, archival documents, prophetic narratives, and oral traditions—that were later shaped into a coherent whole by an editor or group of editors. This perspective maintains the antiquity and historical authenticity of the underlying material while acknowledging the presence of later literary structuring. In this view, the core content is commonly dated to the late 10th or early 9th century BC, with some editorial shaping occurring during the subsequent monarchic period.

Modern-critical scholarship typically places 1–2 Samuel within the larger literary complex known as the Deuteronomistic History, suggesting that the final form of the book may have been shaped by an editor or editorial school during the late 7th or 6th centuries BC. Even within this framework, however, it is widely recognized that the book contains very early material, including military reports, genealogical notices, poetic fragments, and administrative records that reflect authentic conditions of David’s reign. These older narrative components are generally believed to originate from the 10th–9th centuries BC, even if the final stitching together of the text is placed later.

Taken together, the range of views reflects a shared recognition that 2 Samuel preserves material of significant historical antiquity, regardless of how one understands the precise process of composition. While scholars differ on the extent and date of editorial activity, there is broad agreement that the narrative draws upon early and reliable sources that vividly document the rise and consolidation of David’s kingdom and the complex personal and national events that shaped his reign.

2 Samuel’s witnessing chapters in the Canonical Column: Genesis 21 & Isaiah 10

The two witnessing chapters of 2 Samuel within the Canonical Column are Genesis 21 and Isaiah 10. Both of these chapters have been intentionally infused by God with deliberate textual allusions to specific scenes, imagery, and content of the book of 2 Samuel, which was ordained before the foundation of the world to become the tenth book of the Old Testament and biblical canon. Both of these chapters have been intentionally arranged as the tenth chapter of their respective branches of the framework, to the end that they might reflect 2 Samuel’s ordained position as the tenth book of the Old Testament (and Bible at large).

In the following sections, we will explore these two chapters, highlighting their textual parallels and prophetic significance, demonstrating how 2 Samuel fulfilled their testimonies and became the tenth book of the divinely sanctioned biblical canon.

Context of Genesis 21

Genesis 21 narrates the long-anticipated fulfillment of God’s promise to Abraham through the birth of Isaac, whom Sarah conceives and bears in her old age according to the set time God had appointed. The child is named and circumcised, and as he grows, Abraham holds a feast on the day Isaac is weaned. During this celebration, Sarah observes Ishmael mocking, which leads her to urge Abraham to cast out Hagar and her son so that Ishmael will not share in Isaac’s inheritance. Though greatly distressed, Abraham complies after God assures him that Isaac is the covenant heir while also promising to make Ishmael a nation.

Hagar and Ishmael wander in the wilderness of Beersheba until their water runs out. In despair, Hagar distances herself from her son, unwilling to witness his death, but God hears the boy’s voice and sends His angel to reassure her. God then opens her eyes to a well of water, enabling them to survive, and the narrative notes that Ishmael grows up in the wilderness as an archer under divine oversight.

The chapter concludes with a dispute involving a well between Abraham and Abimelech, the king of Gerar. After Abimelech acknowledges God’s favor upon Abraham, the two men formalize an oath at Beersheba. Abraham presents seven ewe lambs as a token that the well he dug is rightfully his, and the covenant establishes peaceful relations between them. Abraham then plants a grove and calls on the name of the LORD, dwelling many days in the land. This sequence of events establishes the narrative setting underlying the structural correspondences presented in the tables below.

Genesis 21 -> 2 Samuel

As the tenth chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 21 has been deliberately designed by God to serve as a figurative type of the book of 2 Samuel—ordained before the foundation of the world to become the tenth book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of 2 Samuel. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Genesis 21	2 Samuel
For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.4 (Genesis 21:2-3)	And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him. And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD. (2 Samuel 12:24-25)
And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.5 (Genesis 21:8)	And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine: So all the people departed every one to his house. (2 Samuel 6:18-19)
And the thing was very grievous in Abraham’s sight because of his son.6 (Genesis 21:11)	And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son. And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle. But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son! (2 Samuel 19:2-4)
And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs.7 (Genesis 21:14-15)	And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as may be faint in the wilderness may drink. (2 Samuel 16:2)
And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept.8 (Genesis 21:16; cf. 21:20)	Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher. (2 Samuel 1:18)
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.9 (Genesis 21:17)	And the king said unto her, What aileth thee? . . . (2 Samuel 14:15)
And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.10 (Genesis 21:19)	And the woman took and spread a covering over the well’s mouth, and spread ground corn thereon; and the thing was not known. (2 Samuel 17:19)
Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.11 (Genesis 21:23)	Then said David, I will shew kindness unto Hanun the son of Nahash, as his father shewed kindness unto me. And David sent to comfort him by the hand of his servants for his father. And David’s servants came into the land of the children of Ammon. (2 Samuel 10:2)
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest.12 (Genesis 21:22)	And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee. (2 Samuel 7:3; cf. 5:10; 7:9)
And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves? And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.13 (Genesis 21:28-30)	But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. (2 Samuel 12:3)

Context of Isaiah 10

Isaiah 10 opens with a denunciation of those who issue unjust decrees, depriving the poor, the widow, and the fatherless of rightful judgment. The prophet then turns to describe Assyria as the rod of God’s anger, raised up to punish a hypocritical nation. Though Assyria serves as an instrument of divine judgment, it arrogantly claims its conquests as the work of its own strength, prompting God to pronounce a second judgment—this time upon Assyria itself—for its pride and presumption.

The chapter proceeds to describe how, after God has finished His work upon Mount Zion and Jerusalem, He will punish the proud heart of the Assyrian king. A series of rhetorical questions underscores God’s sovereignty over the nations, emphasizing that Assyria is no more than an axe or saw in His hand. The narrative then turns to the theme of the remnant, declaring that though Israel is as numerous as the sand of the sea, only a remnant shall return after the decreed destruction.

As the prophecy intensifies, Isaiah details the fear and upheaval that sweep through various towns before the advancing judgment of the Lord. The chapter culminates in vivid, sweeping imagery: the Lord of hosts will lop off boughs, cut down lofty branches, and hew down the high and proud. The forest of Lebanon, representing the proud and mighty, is depicted as falling by the hand of the Mighty One. These contextual movements supply the narrative backdrop for the structural parallels between Isaiah 10 and the book of 2 Samuel documented in the tables that follow.

Isaiah 10 -> 2 Samuel

As the tenth chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 10 has been deliberately designed by God to serve as a figurative type of the book of 2 Samuel—ordained before the foundation of the world to become the tenth book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of 2 Samuel. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 10	2 Samuel
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!14 (Isaiah 10:1-2)	And it came to pass in the morning, that David wrote a letter to Joab, and sent it by the hand of Uriah. And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die. (2 Samuel 11:14-15)
Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.15 (Isaiah 10:4)	And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. . . . And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite. (2 Samuel 24:1, 24:16)
Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.16 (Isaiah 10:16)	And he said unto him, Why art thou, being the king’s son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom’s sister. (2 Samuel 13:4)
And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;17 (Isaiah 10:17)	But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands: But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place. (2 Samuel 23:6-7)
For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.18 (Isaiah 10:22)	Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person. (2 Samuel 17:11)
They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.19 (Isaiah 10:29)	Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them. (2 Samuel 21:6)
Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled.20 (Isaiah 10:33)	And Ishbibenob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David. But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. . . . .” (2 Samuel 21:16-17; cf. 21:18-22)

Conclusion: The Canonical Column affirms the canonicity and ordinal placement of 2 Samuel as the tenth Book of the Old Testament and biblical canon.

The canonicity of the book of 2 Samuel is affirmed by its two witnessing chapters within the Canonical Column: Genesis 21 and Isaiah 10. These two chapters have been deliberately structured and sequenced as the tenth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of 2 Samuel–the tenth book of the Old Testament and of the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of 2 Samuel, which was ordained before the foundation of the world to become the tenth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of 2 Samuel are established by the Canonical Column-–being witnessed by both the Law & the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. In Genesis 21:2-3, Isaac’s birth to Abraham and Sarah in their old age, at the appointed time set by God, fulfills his promise to Abraham. Within the Canonical Column, this functions as an allusion to the birth of Solomon as recorded in 2 Samuel 12:24-25, which (as with Isaac’s birth) also follows divine timing, with God’s love and favor resting upon the child. While both births are marked by God’s timing and promise, a deeper prophetic connection exists between Isaac and Solomon as figures in Israel’s history. Both represent a continuation of God’s covenant with Israel, and their births are instrumental in fulfilling God’s plan for his people. Isaac foreshadows Solomon in his role as a son of promise and one who brings blessing to the nations, though the connection is part of a broader typological and prophetic pattern that links these two figures in a unique way. ↩︎
5. In Genesis 21:8, Abraham holds a great feast to celebrate the day his son Isaac is weaned—a communal occasion marking a milestone in the life of the covenant child and an act of public thanksgiving. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 Samuel 6:18–19—where, following the Ark’s arrival in Jerusalem, David blesses the people, then distributes food and drink “to every one” in Israel, culminating in a communal feast and joyful dispersal as “all the people departed every one to his house.” Both passages highlight a divinely appointed moment of blessing, marked by public feasting and universal participation, affirming the structural connection between Genesis 21 and 2 Samuel. ↩︎
6. In Genesis 21:11, Abraham is described as being “very grievous… because of his son,” when compelled to send Ishmael away—marking a moment of deep personal anguish and sorrowful separation within the covenant family. Within the framework of the Canonical Column, this functions as an obvious allusion to 2 Samuel 19:2–4—where David’s intense grief over the loss of his son Absalom likewise dominates the narrative, so much so that “the king was grieved for his son,” and his lament turns the nation’s victory into mourning. The parallel focus on a father’s sorrow for his son, and the public expression of that grief, underscores the deliberate linkage between Genesis 21 and 2 Samuel. ↩︎
7. In Genesis 21:14–15, Abraham sends Hagar and her son into the wilderness of Beersheba, equipping them with bread and a bottle of water for their journey. When their provisions run out, Hagar and the child are left faint in the wilderness, dependent on God’s intervention. Within the framework of the Canonical Column, this functions as a clear allusion to 2 Samuel 16:2—where Ziba presents David with bread, summer fruit, and wine, specifically “that such as may be faint in the wilderness may drink.” ↩︎
8. In Genesis 21:16, Hagar, fearing for her son’s life in the wilderness, sits “a bowshot” away from the child and weeps—introducing the rare and vivid image of the bow as a measure of distance in a moment of distress. Within the framework of the Canonical Column, this functions as a clear linguistic and imagistic allusion to 2 Samuel 1:18, where David commands that “the children of Judah”—that is, the people of Judah—be taught the use of the bow. The uncommon and prominent reference to the bow in Genesis 21:16 is a deliberately placed marker intended to link this chapter with the book of 2 Samuel by echoing the equally unusual bow reference preserved in 2 Samuel 1:18. ↩︎
9. In Genesis 21:17, the angel of God calls to Hagar from heaven and asks, “What aileth thee, Hagar?” as he reassures her that God has heard the voice of her son. Within the framework of the Canonical Column, this functions as a clear linguistic allusion to 2 Samuel 14:15, where the king likewise asks a supplicant woman, “What aileth thee?” The phrase is exceedingly rare—appearing only six times in the entire KJV—making it difficult to attribute such a rare structural alignment in these two specific chapters to random chance. The shared, low-frequency wording thus forms a deliberate structural marker intended to link Genesis 21 with the book of 2 Samuel. ↩︎
10. In Genesis 21:19, God opens Hagar’s eyes to reveal a well of water that had been invisible to her until that moment, and through it He preserves the life of her son. Within the framework of the Canonical Column, this functions as an imagistic allusion to 2 Samuel 17:19, where a woman conceals David’s messengers by covering the mouth of a well, rendering it invisible to their pursuers. In both passages, the pivotal object is a well that is not visible—in Genesis because it is hidden until God reveals it, and in 2 Samuel because it is intentionally disguised—yet in each case this unseen well becomes the instrument of deliverance. This shared imagery of the hidden well reinforces the intentional structural linkage between Genesis 21 and the book of 2 Samuel. ↩︎
11. In Genesis 21:23, Abimelech appeals to Abraham to swear that he will deal kindly with him, “nor with my son, nor with my son’s son,” grounding his request in the kindness he had previously shown to Abraham. Within the framework of the Canonical Column, this functions as a clear structural and verbal allusion to 2 Samuel 10:2, where David likewise resolves to shew kindness unto Hanun “as his father shewed kindness unto me,” and sends servants to comfort him after his father’s death. Both passages center on reciprocal kindness shown across generations, expressed in diplomatic contexts involving foreign leaders, and enacted through emissaries — forming a strong structural linkage between Genesis 21 and the book of 2 Samuel. ↩︎
12. In Genesis 21:22, Abimelech acknowledges Abraham’s divine favor, declaring, “God is with thee in all that thou doest,” as he approaches him to establish a covenant. Within the framework of the Canonical Column, this functions as a clear verbal and structural allusion to 2 Samuel 7:3, where Nathan similarly affirms to David, “The LORD is with thee,” just before the establishment of the Davidic Covenant (cf. 2 Sam. 5:10; 7:9). In both passages, a respected external figure recognizes the manifest presence of God upon the central covenantal figure, and this recognition immediately precedes a major covenantal development. This shared, formulaic affirmation forms a strong structural marker linking Genesis 21 with the book of 2 Samuel. ↩︎
13. It should be noted that “ewe lamb” is an exceedingly rare expression, appearing a total of only six times in the entire Bible. Of those six occurrences, three are found in Genesis 21, and 2 Samuel 12:3 constitutes one of the only three remaining instances in which the term appears. Given this concentration, it is difficult to attribute the repeated emphasis on ewe lambs in Genesis 21 to random chance. Within the framework of the Canonical Column, the threefold mention of ewe lambs in this chapter functions as a deliberately embedded imagistic marker, alluding to Nathan’s parable in 2 Samuel 12 in which the one little ewe lamb symbolizes Bathsheba. The shared rarity and narrative prominence of this image make the correspondence unmistakable. ↩︎
14. In Isaiah 10:1–2, the prophet condemns those “that decree unrighteous decrees” and “write grievousness which they have prescribed,” exposing the kind of written injustices that strip the needy of judgment, prey upon widows, and rob the fatherless. Within the framework of the Canonical Column, this functions as an unmistakable structural and verbal allusion to 2 Samuel 11:14–15, where David writes an unrighteous decree of his own—sending Uriah to the forefront of battle so that he might be “smitten, and die,” an act that will quite literally create both a widow and a fatherless child. The rare emphasis on wickedness carried out through a written command, and the direct moral parallels Isaiah enumerates, reveal a deliberately embedded linkage between Isaiah 10 and the book of 2 Samuel. ↩︎
15. In Isaiah 10:4, the prophet declares that “his anger is not turned away, but his hand is stretched out still,” describing the ongoing outpouring of divine wrath upon the people. Within the framework of the Canonical Column, this functions as a clear verbal and imagistic allusion to 2 Samuel 24:1, 16, where “the anger of the LORD was kindled against Israel,” and the angel of God “stretched out his hand upon Jerusalem to destroy it,” until God commands, “stay now thine hand.” The rare and vivid pairing of divine anger with the image of an outstretched hand of judgment—continuing in Isaiah but halted in 2 Samuel—forms an unmistakable structural marker linking Isaiah 10 with the book of 2 Samuel. ↩︎
16. In Isaiah 10:16, the Lord declares that he will “send among his fat ones leanness,” introducing the vivid image of wasting and decline as an expression of divine judgment. Within the framework of the Canonical Column, this functions as a clear verbal and imagistic allusion to 2 Samuel 13:4, where Jonadab asks Amnon, “Why art thou… lean from day to day?” The shared, low-frequency terminology—lean / leanness—functions as a distinct verbal node linking Isaiah 10 with the book of 2 Samuel. ↩︎
17. In Isaiah 10:17, the Lord is depicted as a consuming fire who will “burn and devour his thorns and his briers” in a single day. Within the framework of the Canonical Column, this functions as a clear imagistic and verbal allusion to 2 Samuel 23:6–7, where the “sons of Belial” are likened to “thorns” that cannot be handled and must instead be “utterly burned with fire.” The shared, distinctive imagery of thorns destroyed by fire—a metaphor for the fate of the wicked in both passages—forms a deliberate textual marker linking Isaiah 10 with the book of 2 Samuel. ↩︎
18. In Isaiah 10:22, the prophet declares that “though thy people Israel be as the sand of the sea, yet a remnant of them shall return,” using the familiar covenantal image of Israel’s vast multitude to frame God’s decree of judgment. Within the framework of the Canonical Column, this functions as a clear verbal allusion to 2 Samuel 17:11, where Hushai likewise describes the assembled armies of Israel as “the sand that is by the sea for multitude.” The shared employment of this distinctive idiom to quantify the enormity of Israel forms a strong verbal marker linking Isaiah 10 with the book of 2 Samuel. ↩︎
19. The expression “Gibeah of Saul” is exceedingly rare, appearing only four times in the entire Bible. Notably, two of those occurrences are found in Isaiah 10:29 and 2 Samuel 21:6, making it difficult to attribute this precise verbal alignment to mere coincidence. Within the framework of the Canonical Column, the appearance of this uncommon place-name in Isaiah 10 functions as a deliberately embedded verbal marker linking the chapter with the book of 2 Samuel. ↩︎
20. In Isaiah 10:33, the Lord is depicted as “lopping the bough with terror,” declaring that “the high ones of stature shall be hewn down” and the haughty humbled. Within the framework of the Canonical Column, this functions as an imagistic allusion to 2 Samuel 21:16–22, where David’s warriors strike down the remaining sons of the giant, men literally noted for their great stature. The imagery of tall, exalted figures being cut down—metaphorically in Isaiah and historically in 2 Samuel—forms a deliberate structural correspondence linking Isaiah 10 with the book of 2 Samuel. ↩︎

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