5:3 When all the leaders 6 of Israel came to the king at Hebron, King David made an agreement with them 7 in Hebron before the Lord. They designated 8 David as king over Israel.
5:20 So David marched against Baal Perazim and defeated them there. Then he said, “The Lord has burst out against my enemies like water bursts out.” So he called the name of that place Baal Perazim. 9
7:8 “So now, say this to my servant David: ‘This is what the Lord of hosts says: I took you from the pasture and from your work as a shepherd 11 to make you leader of my people Israel.
12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose 23 you to be king over Israel and I rescued you from the hand of Saul.
12:24 So David comforted his wife Bathsheba. He went to her and had marital relations with her. 24 She gave birth to a son, and David 25 named him Solomon. Now the Lord loved the child 26
21:7 The king had mercy on Mephibosheth son of Jonathan, the son of Saul, in light of the Lord’s oath that had been taken between David and Jonathan son of Saul.
22:16 The depths 34 of the sea were exposed;
the inner regions 35 of the world were uncovered
by the Lord’s battle cry, 36
by the powerful breath from his nose. 37
24:17 When he saw the angel who was destroying the people, David said to the Lord, “Look, it is I who have sinned and done this evil thing! As for these sheep – what have they done? Attack me and my family.” 41
1 tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading “I will save,” rather than the MT “he saved.” The context calls for the 1st person common singular imperfect of the verb rather than the 3rd person masculine singular perfect.
2 tn Heb “from the hand of.”
3 tn Heb “are hard from me.”
4 tn Heb “May the
5 tn Heb “you were the one leading out and the one leading in Israel.”
6 tn Heb “elders.”
7 tn Heb “and the king, David, cut for them a covenant.”
8 tn Heb “anointed.”
9 tn The name means “Lord of the outbursts.”
10 tn Heb “camp” (so NAB).
11 tn Heb “and from after the sheep.”
12 tn Or “rest.”
13 tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (va’aggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.
14 tn Heb “the
15 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the
16 tn Heb “have uncovered the ear of.”
17 tn Heb “a house.” This maintains the wordplay from v. 11 (see the note on the word “house” there) and is continued in v. 29.
18 tn Heb “has found his heart.”
19 tn Heb “house” (again later in this verse). See the note on “dynastic house” in v. 27.
20 tn Or “permanently”; cf. NLT “it is an eternal blessing.”
21 tn Heb “David sent and gathered her to his house.”
22 tn Heb “and the thing which David had done was evil in the eyes of the
23 tn Heb “anointed.”
24 tn Heb “and he lay with her.”
25 tn Heb “he”; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (“they”), implying that both David and Bathsheba together named the child, it is likely that the name “Solomon,” which is related to the Hebrew word for “peace” (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him.
26 tn Heb “him,” referring to the child.
27 tn Heb “to know all that is in the land.”
28 tn Heb “What to me and to you?”
29 tn Heb “and all those rising against you for evil.”
30 tn The Hebrew text has simply “your servant.”
31 tn Heb “your servant.”
32 tn Heb “your servant.”
33 tn Heb “a city and a mother.” The expression is a hendiadys, meaning that this city was an important one in Israel and had smaller cities dependent on it.
34 tn Or “channels.”
35 tn Or “foundations.”
36 tn The noun is derived from the verb גָעַר (nag’ar) which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
37 tn Heb “blast of the breath” (literally, “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
38 tn Heb “Far be it to me, O
39 tn Heb “[Is it not] the blood of the men who were going with their lives?”
40 tn Heb “These things the three warriors did.”
41 tn Heb “let your hand be against me and against the house of my father.”
42 tn Heb “what is good in his eyes.”
43 sn Threshing sledges were heavy boards used in ancient times for loosening grain from husks. On the bottom sides of these boards sharp stones were embedded, and the boards were then dragged across the grain on a threshing floor by an ox or donkey.
44 tn Heb “the equipment of the oxen.”