The Covenant of David: A Comparative Analysis from Jewish and Islamic Perspectives

What is the covenant of David from a Jewish perspective?

The covenant of David, from a Jewish perspective, refers to the promise made by God to King David in the Hebrew Bible. According to this covenant, God promised that there would always be a descendant of David on the throne of Israel. This promise is seen as an eternal and unbreakable bond between God and the Jewish people.

The covenant of David is significant in Jewish theology because it establishes a line of kingship that is believed to lead ultimately to the Messiah. The Messiah is expected to be a descendant of King David who will rebuild the third Temple in Jerusalem and bring about a time of peace and prosperity for all humanity.


Some Islamic scholars argue that the Davidic covenant, which traditionally refers to the promise made by God to King David in the Hebrew Bible (2 Samuel 7, verses 12 to 16) that his descendants would rule over Israel forever is superseded by the events described in Surah Sad (38), verses 34 to 35 of the Quran. Here's how their argument unfolds:

Surah 38, verses 34 to 35, read:

"And We certainly tried Solomon and placed on his throne a body; then he repented. He said, 'My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower.'"

This verse is interpreted as a divine test of Solomon's faith and devotion. Following this test, Solomon repents and asks God for forgiveness and a kingdom unlike any other after him. This request is seen as a pivotal moment where Solomon acknowledges his dependence on God and seeks divine favor.

God responds to Solomon's repentance by granting him a unique kingdom, as described in Surah 38, verses 35 to 39. This kingdom includes control over the wind, jinn, and other supernatural beings, which signifies a divine bestowal of power and authority.

Scholars argue that this divine intervention and the granting of a unique kingdom to Solomon indicate that the Davidic covenant, which promised an eternal kingdom to David's lineage, has been superseded. Here are the key points:

  1. Divine Test and Repentance: The test and subsequent repentance of Solomon are seen as a divine intervention that shifts the focus from the Davidic lineage to Solomon's personal relationship with God. This shift implies that the promise of an eternal kingdom is now contingent on individual piety and divine favor rather than lineage alone.

  2. Unique Kingdom: The kingdom granted to Solomon is described as unlike any other, suggesting that it transcends the traditional understanding of the Davidic covenant. This unique kingdom is not just about political rule but encompasses spiritual and supernatural authority, which is seen as a new covenant or a redefinition of the old one.

  3. Divine Sovereignty: The narrative emphasizes God's sovereignty in granting and taking away power. This underscores that the promise of an eternal kingdom is subject to God's will, not an unconditional promise to a lineage.

4. Universal Message: This interpretation aligns with the Quranic theme of universal prophethood and divine guidance, where the message of Islam is for all humanity, not just a specific lineage or nation.

5. Historical Context: Some scholars also consider the historical context where the Davidic kingdom did not last eternally in the traditional sense, suggesting that the Quranic narrative provides a theological explanation for this historical reality.

6. Prophetic Succession: In Islam, leadership and divine favor culminate in the final prophethood of Muhammad, rather than in a perpetual Davidic monarchy.

In summary, some Islamic scholars interpret Surah 38, verses 34 to 35 as signifying the end of the Davidic covenant. Solomon is seen as requesting a special form of dominion from God, which was granted, thus setting the stage for a new divine structure for spiritual leadership within Islam.

Antichrist (Al-Masih Ad-Dajjal) in the Quran

The Quran Surah 38, verses 34 to 35, reads:

“And We certainly tried Solomon and placed on his throne a body; then he returned.”

Solomon said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."

Some believe Surah 38, verses 34 to 35, in the Quran mean that God will never restore the glorious kingdom of Israel, that is, the Messianic kingdom, to the Jewish people because of Solomon's prayer. The body that Solomon saw on the throne was none other than Anti-Christ. How is this argument explained?

The interpretation you mentioned is not universally accepted among scholars and theologians, as interpretations of religious texts can vary. However, I can provide an overview of a possible explanation for this argument, based on some interpretations of the mentioned verses.

Surah 38, verses 34 to 35, in the Quran tell the story of Solomon's prayer to God. In this prayer, Solomon expresses his desire for a kingdom that no one after him would possess. Some interpret this to imply that the Messianic kingdom, which is expected by many Jews to be a future era of peace and righteousness under a descendant of King David, will not be restored to the Jewish people.

This interpretation is supported by the belief that the body that Solomon saw on the throne was that of the Anti-Christ. According to this perspective, the Anti-Christ is seen as a figure who will deceive people and claim false dominion, attempting to establish a counterfeit version of the Messianic kingdom.

From this viewpoint, Solomon's prayer is understood as a request to God to prevent any future kingdom from having the same level of power and influence that Solomon enjoyed. It is believed that God responded to Solomon by denying the restoration of a glorious kingdom like his, in order to prevent any misleading claimants or false prophets from emerging.

It is essential to note that interpretations of religious texts can vary, and there are differing understandings among religious scholars and individuals. As a result, this explanation may not be the only interpretation, and some may interpret these verses differently.

Does the Quran mention Muhammad as the Messiah whom the Jews await?

In the Quran, Muhammad is not explicitly referred to as the Messiah whom the Jews await. However, there is an indirect mention in Surah 2, verse 89, that can be interpreted in this context.

Surah 2, verse 89, states, "And when there came to them a Book from Allah confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers."

This verse is believed by some scholars and interpreters to refer to a prophecy mentioned in Jewish scriptures about a future prophet who would come after Moses. According to this interpretation, the Jews were awaiting this promised prophet or Messiah.

Muslims believe that Muhammad is the final prophet sent by Allah and consider him as fulfilling various prophecies mentioned in previous religious texts. Therefore, some Muslims interpret Surah 2, verse 89, as indirectly referring to Muhammad as the awaited Messiah.

It's important to note that interpretations of religious texts can vary among different scholars and individuals. While some may see a connection between Muhammad and the awaited Messiah based on this verse, others may have different interpretations or understandings.