Richard Bauckham argues that the tent/tabernacle of David (LXX: σκηνη Δαυειδ) in Amos 9:11 was understood by the author of Acts and James to be a reference to the temple.

Richard Bauckham

Richard Bauckham, "James and the Gentiles (Acts 15.13-21)," in History, Literature, and Society in the Book of Acts, ed. Ben Witherington, III (Cambridge: Cambridge University Press, 1996), 158-59

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Richard Bauckham
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Most likely the exegete understood the σκηνη Δαυειδ to be the Temple of the messianic age. This would be a quite natural understanding of the text of the LXX, which regularly uses σκηνη to render both אהל and משכן with reference to the tabernacle, and in Tobit 13.11 uses σκηνη of the Temple that will be built again in Jerusalem in the eschatological age. If, as we shall see is likely, our exegete consulted the Hebrew text, he could also have found reason for understanding סכת דויד to be the eschatological Temple. Most other occurrences of סכת in the Hebrew Bible would give no help in the interpretation of the phrase, but שׂך, which is a variant of the same word, occurs in Lam. 2.6 with clear reference to the Temple, while the obscure בסך in Ps. 42.5 was evidently understood by the LXX translator as a reference to the Temple (LXX Ps. 41.5: εν τοπω σκηνης). Moreover, a reader of Amos might well connect the סכת דויד in 9.11 with סכות מלככם in 5.26, as the author of CD 7.14-16 did. Though the LXX translator took the latter phrase (or at least סכוד מלך) in connection with the idolatry to which the rest of 5.26 refers and translated it την σκηνην του Μολοχ, it could also be taken in connection with 5.25 as a reference to the tabernacle.

It is noteworthy that the σκηνη of Amos 9.11/Acts 15.16 is both associated with David and to be built by God. Jewish writers of this period were accustomed to contrast the present Temple, made by human hands, and the eschatological Temple, which God himself will build. Thus 4QFlor. 1.1-13, which is a pesher of 2 Sam. 7.10-14, takes the "house" which YHWH will build (2 Sam. 7.11b) to be the eschatological Temple to which Exod. 15.17 ("the sanctuary of YHWH which your hands have established") also refers, and pointedly omits 2 Sam. 7.13a, which predicts that David's seed, the Messiah, will "build a house for my name." Such an interpretation of Exod. 15.17 as referring to the eschatological Temple which God will build with his own hands is also found in the Mekhilta of R. Ishmael. (For the expectation that God himself will build the eschatological Temple, see also 11QT 29.9-10; 1 Enoch 90.29; Jub. 1:15-17.) Although 4QFlor. evidently thinks it incompatible with the idea that the Messiah will build the Temple, such a view was not always taken. Sibylline Oracle 5.414-434 ascribes the building of the eschatological Temple both to the Messiah (422-423)15 and to God (423-433). The Messiah presumably acts as God's agent. Even more relevantly for our purposes, Jesus' alleged prophecy of the destruction and rebuilding of the Temple is quoted in Mark 14.58 in the form: "I will destroy this Temple that is made with hands, and in three days I will build another not made with hands" (cf. Matt. 26.61; John 2.19). Here the term αχειροποιητος alludes to the Jewish tradition of interpretation of Exod. 15.17.16 The eschatological Temple will be built miraculously, by divine action, but the building is at the same time associated with the Messiah, in accordance with 2 Sam. 7.13; Zech. 6.12-13. Thus the exegete whose work is embodied in Acts 15.16-18 may have understood the phrase σκηνη Δαυειδ to mean that God himself will build the eschatological Temple miraculously through the agency of the Davidic Messiah, though he may simply have taken it to refer to the Temple of the messianic age, which God will build when "David" rules God's people (cf. Ezek. 37.24-28).

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