Footnote 3: _Seb. Schmid_ says: "He rightly considers the tribes and the judges as one. For the tribes are viewed in the judges who had sprung from them, and _vice versa_, the judge, in his paternal tribe. And that the matter is thus to be understood, is clear, because, in Chronicles, where the judge is spoken of, he is introduced in the plural: 'Why have _ye_ not built Me an house,' etc.? viz., thou, judge, with thy tribe." Footnote 4: That נוה, properly "habitation," "abode," is used here, as frequently, of the sheep-cote, is shown by Ps. lxxxviii. 70, which is based upon our passage. Footnote 5: Michaelis says: "Just as in the preceding verses also, the house of David did not mean a heap of stones and wood brought together, but a congregation of people." Footnote 6: This mistake was corrected by _Seb. Schmid_. He says: "The promises here given to David have, of course, a reference to Solomon; but not such as if they were to be fulfilled only in the person of Solomon, and not also in his posterity, and, most of all, in the Messiah to be descended from David and Solomon." There is no direct mention of the person of the Messiah; and yet the words, when considered in their full import, point, indirectly, to Him. The absolute perpetuity of the race can be conceived of, only when at last it centres in some superhuman person. But still more decisive is the connection in which this promise stands to Gen. xlix. The dominion which is there promised to Judah is here transferred to David. It is then to David's race that the exalted individual must belong, in whom, according to Gen. xlix. 10, Judah's dominion is to centre at some future period. That David really connected the promise which he received with Gen. xlix. 10, is shown by 1 Chron. xxviii. 4 (compare p. 91), and also by the name, Solomon, which he gave to his son; compare ibid. That Solomon also founded his hopes regarding the future upon a combination of Gen. xlix. and 2 Sam. vii., is shown by Ps. lxxii., which was composed by him; compare pp. 91, 92. But, as respects this combination, David was not left to himself. He received further light from the source from which the promise had come to him. Although his mission was not properly a prophetic one,--although, in the main, it belonged to him to describe poetically what had come to him through prophetic inspiration, yet prophetic inspiration and sacred lyric are frequently commingled in him. The man who is "the sweet psalmist of Israel" claims a נאם in 2 Sam. xxiii. 1, and, in ver. 2, says that the Spirit of God spake by him, and His word was upon his tongue. In Acts ii. 30, 31, Peter declares that, by the divine promise, David received, first the impulse, and afterwards further illumination, by the prophetic spirit dwelling in him. The latter declaration, moreover, rests on the testimony of the Lord Himself, in Matt. xxii. 43, where He says that in Ps. cx., David had spoken ἐν πνεύματι, _i.e._, seized with the Holy Spirit.