2 Samuel 7:24

7:24 You made Israel your very own people for all time. ¹  You, O Lord, became their God.

2 Samuel 7:26

7:26 so you may gain lasting fame, ²  as people say, ³  ‘The Lord of hosts is God over Israel!’ The dynasty ⁴  of your servant David will be established before you,

2 Samuel 10:12

10:12 Be strong! Let’s fight bravely for the sake of our people and the cities of our God! The Lord will do what he decides is best!” ⁵ 

2 Samuel 12:7

12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose ⁶  you to be king over Israel and I rescued you from the hand of Saul.

2 Samuel 14:16

14:16 Yes! ⁷  The king may ⁸  listen and deliver his female servant ⁹  from the hand of the man who seeks to remove ¹⁰  both me and my son from the inheritance God has given us!’ ¹¹ 

2 Samuel 22:7

22:7 In my distress I called to the Lord;

I called to my God. ¹² 

From his heavenly temple ¹³  he heard my voice;

he listened to my cry for help. ¹⁴ 

2 Samuel 22:31

22:31 The one true God acts in a faithful manner; ¹⁵ 

the Lord’s promise is reliable; ¹⁶ 

he is a shield to all who take shelter in him.

2 Samuel 24:23

24:23 I, the servant of my lord ¹⁷  the king, give it all to the king!” Araunah also told the king, “May the Lord your God show you favor!”

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¹ tn Heb “and you established for yourself your people Israel for yourself for a people permanently.”

² tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.

³ tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.

⁴ tn Heb “the house.” See the note on “dynastic house” in the following verse.

⁵ tn Heb “and the Lord will do what is good in his eyes.”

⁶ tn Heb “anointed.”

⁷ tn Or “for.”

⁸ tn Or “will.” The imperfect verbal form can have either an indicative or modal nuance. The use of “perhaps” in v. 15b suggests the latter here.

⁹ tn Heb “in order to deliver his maid.”

¹⁰ tn Heb “destroy.”

¹¹ tn Heb “from the inheritance of God.” The expression refers to the property that was granted to her family line in the division of the land authorized by God.

¹² tn In this poetic narrative the two prefixed verbal forms in v. 7a are best understood as preterites indicating past tense, not imperfects. Note the use of the vav consecutive with the prefixed verbal form that follows in v. 7b.

¹³ tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view.

¹⁴ tn Heb “and my cry for help [entered] his ears.”

¹⁵ tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (see BDB 42 s.v. II אֵל 6; Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).

¹⁶ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

¹⁷ tc The Hebrew text is difficult here. The translation reads עֶבֶד אֲדֹנָי (’eved ’adoni, “the servant of my lord”) rather than the MT’s אֲרַוְנָה (’Aravnah). In normal court etiquette a subject would not use his own name in this way, but would more likely refer to himself in the third person. The MT probably first sustained loss of עֶבֶד (’eved, “servant”), leading to confusion of the word for “my lord” with the name of the Jebusite referred to here.