2 Samuel 7:23

7:23 Who is like your people, Israel, a unique nation ¹  on the earth? Their God ²  went ³  to claim ⁴  a nation for himself and to make a name for himself! You did great and awesome acts for your land, ⁵  before your people whom you delivered for yourself from the Egyptian empire and its gods. ⁶ 

2 Samuel 9:10

9:10 You will cultivate ⁷  the land for him – you and your sons and your servants. You will bring its produce ⁸  and it will be ⁹  food for your master’s grandson to eat. ¹⁰  But Mephibosheth, your master’s grandson, will be a regular guest at my table.” (Now Ziba had fifteen sons and twenty servants.)

2 Samuel 20:15

20:15 So Joab’s men ¹¹  came and laid siege against him in Abel of Beth Maacah. They prepared a siege ramp outside the city which stood against its outer rampart. As all of Joab’s soldiers were trying to break through ¹²  the wall so that it would collapse,

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¹ tn Heb “a nation, one.”

² tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.

³ tn The verb is plural in Hebrew, agreeing grammatically with the divine name, which is a plural of degree.

⁴ tn Heb “redeem.”

⁵ tn Heb “and to do for you [plural form] the great [thing] and awesome [things] for your land.”

⁶ tn Heb “from Egypt, nations and their gods.” The LXX has “nations and tents,” which reflects a mistaken metathesis of letters in אֶלֹהָיו (e’lohav, “its gods”) and אֹהָלָיו (’ohalav, “its tents”).

⁷ tn Heb “work.”

⁸ tn The Hebrew text implies, but does not actually contain, the words “its produce” here.

⁹ tc The words “it will be,” though present in the MT, are absent from the LXX, the Syriac Peshitta, and Vulgate.

¹⁰ tn Heb “and he will eat it.”

¹¹ tn Heb “they.” The following context makes it clear that this refers to Joab and his army.

¹² tc The LXX has here ἐνοοῦσαν (enoousan, “were devising”), which apparently presupposes the Hebrew word מַחֲשָׁבִים (makhashavim) rather than the MT מַשְׁחִיתִם (mashkhitim, “were destroying”). With a number of other scholars Driver thinks that the Greek variant may preserve the original reading, but this seems to be an unnecessary conclusion (but see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 346).