2 Samuel 2:6

2:6 Now may the Lord show you true kindness! ¹  I also will reward you, ²  because you have done this deed.

2 Samuel 3:9

3:9 God will severely judge Abner ³  if I do not do for David exactly what the Lord has promised him, ⁴ 

2 Samuel 7:1

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ⁵  for the Lord gave him relief ⁶  from all his enemies on all sides. ⁷ 

2 Samuel 7:20

7:20 What more can David say to you? You have given your servant special recognition, ⁸  O Lord God!

2 Samuel 12:25

12:25 and sent word through Nathan the prophet that he should be named Jedidiah ⁹  for the Lord’s sake.

2 Samuel 15:15

15:15 The king’s servants replied to the king, “We will do whatever our lord the king decides.” ¹⁰ 

2 Samuel 16:12

16:12 Perhaps the Lord will notice my affliction ¹¹  and this day grant me good in place of his curse.” ¹² 

2 Samuel 22:4

22:4 I called ¹³  to the Lord, who is worthy of praise, ¹⁴ 

and I was delivered from my enemies.

2 Samuel 22:47

22:47 The Lord is alive! ¹⁵ 

My protector ¹⁶  is praiseworthy! ¹⁷ 

The God who delivers me ¹⁸  is exalted as king! ¹⁹ 

2 Samuel 22:50

22:50 So I will give you thanks, O Lord, before the nations! ²⁰ 

I will sing praises to you. ²¹ 

2 Samuel 24:11

24:11 When David got up the next morning, the Lord had already spoken ²²  to Gad the prophet, David’s seer:

2 Samuel 24:19

24:19 So David went up as Gad instructed him to do, according to the Lord’s instructions.

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¹ tn Or “loyalty and devotion.”

² tn Heb “will do with you this good.”

³ tn Heb “So will God do to Abner and so he will add to him.”

⁴ tc Heb “has sworn to David.” The LXX, with the exception of the recension of Origen, adds “in this day.”

⁵ tn Heb “house” (also in the following verse).

⁶ tn Or “rest.”

⁷ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

⁸ tn Heb “and you know your servant.” The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord’s knowledge of David himself: CEV “you know my thoughts”; NLT “know what I am really like.”

⁹ sn The name Jedidiah means “loved by the Lord.”

¹⁰ tn Heb “according to all that my lord the king will choose, behold your servants!”

¹¹ tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (bÿ’onyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (ba’avoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (bÿ’eni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”

¹² tn Heb “and the Lord will restore to me good in place of his curse this day.”

¹³ tn In this song of thanksgiving, where David recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense (cf. CEV “I prayed”), not an imperfect (as in many English versions).

¹⁴ tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah, “Yahweh”), resulting in “[to the] praiseworthy one I cried out, [to the] Lord.”

¹⁵ tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) as used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.

¹⁶ tn Heb “my rocky cliff,” which is a metaphor for protection.

¹⁷ tn Or “blessed [i.e., praised] be.”

¹⁸ tn Heb “the God of the rock of my deliverance.” The term צוּר (tsur, “rock”) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply “the God of my deliverance.”

¹⁹ tn The words “as king” are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

²⁰ sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.

²¹ tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).

²² tn Heb “and the word of the Lord came.”