2 Samuel 1:14

1:14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?”

2 Samuel 6:13-15

6:13 Those who carried the ark of the Lord took six steps and then David ¹  sacrificed an ox and a fatling calf. 6:14 Now David, wearing a linen ephod, was dancing with all his strength before the Lord. ²  6:15 David and all Israel ³  were bringing up the ark of the Lord, shouting and blowing trumpets. ⁴ 

2 Samuel 6:18

6:18 When David finished offering the burnt sacrifices and peace offerings, he pronounced a blessing over the people in the name of the Lord of hosts.

2 Samuel 7:3-4

7:3 Nathan replied to the king, “You should go ⁵  and do whatever you have in mind, ⁶  for the Lord is with you.” 7:4 That night the Lord told Nathan, 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 22:7

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

I called to my God. ¹⁰ 

From his heavenly temple ¹¹  he heard my voice;

he listened to my cry for help. ¹² 

2 Samuel 22:16

22:16 The depths ¹³  of the sea were exposed;

the inner regions ¹⁴  of the world were uncovered

by the Lord’s battle cry, ¹⁵ 

by the powerful breath from his nose. ¹⁶ 

2 Samuel 22:31-32

22:31 The one true God acts in a faithful manner; ¹⁷ 

the Lord’s promise is reliable; ¹⁸ 

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

22:32 Indeed, ¹⁹  who is God besides the Lord?

Who is a protector ²⁰  besides our God? ²¹ 

2 Samuel 23:12

23:12 But he made a stand in the middle of that area. He defended ²²  it and defeated the Philistines; the Lord gave them a great victory.

2 Samuel 24:11

24:11 When David got up the next morning, the Lord had already spoken ²³  to Gad the prophet, David’s seer:

2 Samuel 24:23

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

[6:13]  ¹ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[6:14]  ¹ tn Heb “and David was dancing with all his strength before the Lord, and David was girded with a linen ephod.”

[6:15]  ¹ tc Heb “all the house of Israel.” A few medieval Hebrew mss and the Syriac Peshitta lack the words “the house.”

[6:15]  ² tn Heb “the shophar” (the ram’s horn trumpet).

[7:3]  ¹ tc Several medieval Hebrew mss and the Syriac Peshitta lack this word.

[7:3]  ² tn Heb “all that is in your heart.”

[7:4]  ¹ tn Heb “the word of the Lord was [i.e., came] to Nathan.”

[7:20]  ¹ 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.”

[12:25]  ¹ sn The name Jedidiah means “loved by the Lord.”

[22:7]  ¹ 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.

[22:7]  ² tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view.

[22:7]  ³ tn Heb “and my cry for help [entered] his ears.”

[22:16]  ¹ tn Or “channels.”

[22:16]  ² tn Or “foundations.”

[22:16]  ³ 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.

[22:16]  ⁴ 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.

[22:31]  ¹ 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).

[22:31]  ² 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.

[22:32]  ¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:32]  ² tn Heb “rocky cliff,” which is a metaphor of protection.

[22:32]  ³ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (צוּר, tsur, “rocky cliff”) in Deut 32:4, 15, 17-18, 30.

[23:12]  ¹ tn Heb “delivered.”

[24:11]  ¹ tn Heb “and the word of the Lord came.”

[24:23]  ¹ 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.