I have mentioned a few times on this forum that kings of Israel and Judah were called sons of god and had never been challenged to put forward evidence for that claim until very recently -today in fact, when a extremely frustrated member said this:
"You have still to produce the evidence for your lies that all kings of Israel were called Sons of God". #21 Tradesecret
I don't ever remember being asked to "prove" this claim/ my claim before , but still here we are.
It is believed the evidence is there in the religious scriptures and these would be the same scriptures that Tradesecret tells us he " teaches to his clients" among telling them never to answer simple yes or no questions>>>> #15 "Besides - I counsel all of my clients never to answer yes or no". Poor clients, I say.
He admits to being told something and then simply passing it on, such as here, bottom two lines>>#20 Tradesecret. >>>>
"I in most parts are are merely passing on the teaching of what i have received. S/he didn't say if or not he actaully reads the damn scriptures for himself, but my guess he doesn't.
So what about the Israel's and Judah's son's of god? I cannot put my fingers direct on my own sources, but do not fret. As in todays age of the WWW there are commentators that can be found that confirm my claim. Odd don't you think that tradesecret didn't take the time to check out my claim for him/her self, isn't it,?....... before calling me a liar, AGAIN! he should know by now that I rarely make a claim I couldn't support..... and it didn't take me two seconds to find these sources. .
The evidence for my claim simply doesn't stop coming. I do wish we had the WWW when I was studying and researching these scriptures. It would have saved me thousands of hours in the library not to mention in travel and money.
God’s Son and Kiss the Son. Rabbi David Markowitz
"The term son of God appears a number of times in the Torah where it clearly does not refer to a biological relationship. See for example Deuteronomy 14:1: "You [Israel] are sons to the Lord your God," as well as Exodus 4:22, where God tell Moses to tell Pharaoh "My son, My firstborn Israel" (Exodus 4:22). The meaning is that God has a special relationship with His nation, but clearly the bond is emotional and not physical.
The Torah likewise uses this expression for other great individuals. See for example Psalms 89:27-28 in reference to King David, and II Samuel 7:14 in reference to Solomon: “I will be to him as a Father and he will be to Me as a son.”
In this verse, the commentators understand God’s “son” as referring to King David himself (or possibly the future Messiah (Ibn Ezra)), who serves God with the filial devotion of a son honoring his father (Ibn Ezra, Radak), who represents and protects a nation known collectively as God’s son (Rashi, Metzudat David), or who leads the world as an (inheriting) son who controls his father’s property (Malbim)..................."
The Torah likewise uses this expression for other great individuals. See for example Psalms 89:27-28 in reference to King David, and II Samuel 7:14 in reference to Solomon: “I will be to him as a Father and he will be to Me as a son.”
In this verse, the commentators understand God’s “son” as referring to King David himself (or possibly the future Messiah (Ibn Ezra)), who serves God with the filial devotion of a son honoring his father (Ibn Ezra, Radak), who represents and protects a nation known collectively as God’s son (Rashi, Metzudat David), or who leads the world as an (inheriting) son who controls his father’s property (Malbim)..................."
Professor, Claremont School of Theology
"Biblical authors claim that the kings of Israel and Judah were divinely chosen and that they were expected to abide by the covenant (see, for example, Deut 17:14-17, 1Sam 8-12, 1Kgs 2:3-4). Ps 2 calls the Davidic king a “son” of Yhwh. In a similar way, powerful kings in ancient treaties called their lesser allies “sons.” Thus, Israelites saw their king as a lesser agent of their god, ruling on his behalf (see Hag 2:20-23). Since Yhwh was in charge, he was responsible for protecting the king of Israel from threats by enemies (2Sam 7, Ps 2) and for punishing him and even removing him if he did not fulfill divine expectations (1Sam 13-14, 2Sam 7, 1Kgs 11:29-39). Ps 72 calls upon G-d to grant the king divine justice and righteousness so that he might rule the people properly, and Isa 32:1-2 calls upon the king to rule in righteousness so that his officers will govern with justice (see Isa 9:5-9, Isa 11:1-9).................."
The Jewish King as God. The Bart Ehrman Blog: The History & Literature of Early Christianity .
"The son of a human is human, just as the son of a dog is a dog and the son of a cat is a cat. And so what is the son of God? As it turns out, to the surprise of many casual readers of the Bible, there are passages where the king of Israel, widely called the son of God (e.g. 2 Sam. 7:14; Ps. 2:7), is actually referred to as divine, as god.
The Yale Hebrew Bible scholar John Collins points out that this notion ultimately appears to derive from Egyptian ways of thinking about their king, the Pharaoh, as a divine being. Even in Egypt, where the king was God, it did not mean that the king was on a par with the great gods, any more than the Roman emperor was thought to be on a par with Jupiter or Mars. But he was a god. In Egyptian and Roman circles, there were levels of divinity. And so too, as we have seen, in Jewish circles. And so it is that we find highly exalted terms used of the king of Israel, terms that may surprise readers who – based on the kind of thinking that developed in the fourth Christian century — think that there is an unbridgeable chasm between God and humans. Nonetheless, here it is, in the Bible itself, the king is called both Lord and God" .
The Yale Hebrew Bible scholar John Collins points out that this notion ultimately appears to derive from Egyptian ways of thinking about their king, the Pharaoh, as a divine being. Even in Egypt, where the king was God, it did not mean that the king was on a par with the great gods, any more than the Roman emperor was thought to be on a par with Jupiter or Mars. But he was a god. In Egyptian and Roman circles, there were levels of divinity. And so too, as we have seen, in Jewish circles. And so it is that we find highly exalted terms used of the king of Israel, terms that may surprise readers who – based on the kind of thinking that developed in the fourth Christian century — think that there is an unbridgeable chasm between God and humans. Nonetheless, here it is, in the Bible itself, the king is called both Lord and God" .