2 Samuel 5:10

5:10 David’s power grew steadily, for the Lord God ¹  who commands armies ²  was with him. ³ 

2 Samuel 7:24

7:24 You made Israel your very own people for all time. ⁴  You, O Lord, became their God.

2 Samuel 12:16

12:16 Then David prayed to ⁵  God for the child and fasted. ⁶  He would even ⁷  go and spend the night lying on the ground.

2 Samuel 15:29

15:29 So Zadok and Abiathar took the ark of God back to Jerusalem and remained there.

2 Samuel 22:22

22:22 For I have obeyed the Lord’s commands; ⁸ 

I have not rebelled against my God. ⁹ 

2 Samuel 22:30

22:30 Indeed, ¹⁰ with your help ¹¹  I can charge ¹²  against an army; ¹³ 

by my God’s power ¹⁴  I can jump over a wall. ¹⁵ 

2 Samuel 22:47

22:47 The Lord is alive! ¹⁶ 

My protector ¹⁷  is praiseworthy! ¹⁸ 

The God who delivers me ¹⁹  is exalted as king! ²⁰ 

2 Samuel 24:23

24:23 I, the servant of my lord ²¹  the king, give it all to the king!” Araunah also told the king, “May the Lord your God show you favor!”

[5:10]  ¹ tc 4QSam^a and the LXX lack the word “God,” probably due to harmonization with the more common biblical phrase “the Lord of hosts.”

[5:10]  ² tn Traditionally, “the Lord God of hosts” (KJV, NASB); NIV, NLT “the Lord God Almighty”; CEV “the Lord (+ God NCV) All-Powerful.”

[5:10]  ³ tn The translation assumes that the disjunctive clause is circumstantial-causal, giving the reason for David’s success.

[7:24]  ⁴ tn Heb “and you established for yourself your people Israel for yourself for a people permanently.”

[12:16]  ⁷ tn Heb “sought” or “searched for.”

[12:16]  ⁸ tn Heb “and David fasted.”

[12:16]  ⁹ tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David’s praying and fasting.

[22:22]  ¹⁰ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[22:22]  ¹¹ tn Heb “I have not acted wickedly from my God.” The statement is elliptical, the idea being, “I have not acted wickedly and, in so doing, departed from my God.”

[22:30]  ¹³ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:30]  ¹⁴ tn Heb “by you.”

[22:30]  ¹⁵ tn Heb “I will run.” The imperfect verbal forms in v. 30 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [literally, “cause to run”] an army.”

[22:30]  ¹⁶ tn More specifically, the noun refers to a raiding party or to a contingent of troops (see HALOT 177 s.v. II גְדוּד). The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.

[22:30]  ¹⁷ tn Heb “by my God.”

[22:30]  ¹⁸ tn David uses hyperbole to emphasize his God-given military superiority.

[22:47]  ¹⁶ 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.

[22:47]  ¹⁷ tn Heb “my rocky cliff,” which is a metaphor for protection.

[22:47]  ¹⁸ tn Or “blessed [i.e., praised] be.”

[22:47]  ¹⁹ 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.”

[22:47]  ²⁰ 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).

[24:23]  ¹⁹ 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.