Poole on 2 Samuel 7:1-11: David's Temple-Building Desire

[1042 BC]  Verse 1:[1]  And it came to pass, (1 Chron. 17:1, etc.) when the king sat in his house, and the LORD had given him rest round about from all his enemies…

[When he had sat]  A tranquil state is indicated by this verb, as it is evident from what follows (Piscator, similarly Menochius).

When the king sat in his house, that is, was settled and warm in the house which Hiram’s men built for him, 2 Samuel 5:11; then he reflected upon the unhandsome and unsettled state of the ark.

[The Lord had given to him rest, etc.]  Question:  How is this said, when afterwards he waged so many wars?  Response:  But those wars David undertook first, and willingly.  Otherwise the neighboring nations had already been at peace (Martyr).

From all his enemies, Philistines, Moabites, and others; so that they durst not invade his land, as they had formerly done; for though you read of David’s wars with them, 2 Samuel 8, yet in them David was the aggressor, and entered their lands.

Verse 2:[2]  That the king said unto Nathan the prophet, See now, I dwell in (2 Sam. 5:11) an house of cedar, (see Acts 7:46) but the ark of God dwelleth within (Ex. 26:1; 40:21) curtains.

[He said to Nathan]  This man was prudent, mild, and, which Josephus adds, ἀστεῖος, of refined manners, that is, tempering gravity with a certain suavity, and who also knew how to live with Kings (Grotius).

[Seest thou?]  The ‎רְאֵה/see is often put in the place of הִנֵּה/behold, which is found in its place in 1 Chronicles 17:1.[3]  Thus in Genesis 27:27, ‎רְאֵה/see, the smell of my son, etc., instead of הִנֵּה/behold; for he properly speaks, not of seeing, but of smelling.  Thus ἴδε/see is used in the place of ἰδοὺ/behold, Matthew 25:20,[4] 22,[5] 25[6]; Mark 2:24[7] (Glassius’ “Grammar” 467).

[Should I dwell in a house of cedar]  Such also was the Palace of Cadmus[8] in Euripides’[9] The Phœnician Women (Grotius); that is to say, it is not fitting so to be done.  Wherefore I will build for the ark a house of cedar.  Βραχιλογία/ brachylogy[10] (Piscator, similarly Vatablus).

[The ark of God]  Under which he also understands the Table, Candlestick, and Altar of incense (Munster).  He mentions the ark alone, because these other things were instituted for its sake (Martyr).

[The ark of God is placed in the midst of skins, ‎בְּת֥וֹךְ הַיְרִיעָֽה׃]  Next to the curtain, that is, under curtains, that is, in a tent made of skins (Vatablus).  This proposal of David fails to achieve the result of the building of the temple, but does attain a reward, for God promises this, verse 11 (Grotius).

Within curtains:  that is, In a tent or tabernacle, verse 6, composed of several curtains, Exodus 26:1, etc.

Verse 3:[11]  And Nathan said to the king, Go, do all that is (1 Kings 8:17, 18; 1 Chron. 22:7; 28:2) in thine heart; for the LORD is with thee.

[Go, do, ‎לֵךְ]  Very well, do.  ‎לֵךְ is imperative, which is frequently used in the place of a particle of exhortation, and of concession or permission (Vatablus).  He speaks this in a human sense (as a prudent man [Grotius]), not by the prophetic spirit (Vatablus, similarly Grotius, Lyra, Estius, Tirinus, Sanchez).  The Prophets do not speak all things by the prophetic spirit; but by their own counsels are they sometimes led, indeed, carried away (Sanchez, similarly Tirinus, Lapide, Martyr).  So it is with Jonah (Sanchez), and Elisha, the Lord (says he) hath hid it from me.  And with Samuel, who thought that Eliab was going to be king (Martyr).  Nathan erred, because he did not consult God (Lapide).  It is strange that he makes a rash pronouncement, in such a way that he does not even add this, as far as I am able to see or know.  But he is punished for his rashness, being compelled to recant (Martyr).

Do all that is in thine heart:  Pursue thy intentions, and build a house for the ark.  The design being pious, and the thing not forbidden by God, Nathan hastily approves it, before he had either seriously considered it in his own mind, or consulted God about it, as both he and David certainly ought to have done in a matter of so great moment.  And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it.  For the holy prophets did not speak all things by prophetical inspiration, but some things by a human spirit, and prudent conjecture; and therefore they were ignorant and mistaken in some matters, as 1 Samuel 16:6; 2 Kings 4:27.

[For the Lord is with thee]  In conducting affairs.  Therefore, He is also with thee now.  It is a paralogism[12] by secundum quid ad simpliciter[13] (Martyr).  He is with thee, who inspire thee with this intention (Menochius).  He is with thee, or He shall be, in this holy plan (Martyr).

Verse 4:[14]  And it came to pass that night, that the word of the LORD came unto Nathan, saying…

[In that night]  God does not suffer His own to be deceived for long, when He sees to err in simplicity (Martyr).  He advised David through Nathan himself; so that the very same Prophet might be instructed for the future not to respond so readily, as if by an oracle of God, with the Lord unconsulted (Menochius).  But, since David was a prophet, why was it necessary for him to be advised by another prophet?  God wished to indicate the mutual conjunction of the members of the church, and that no one is so holy, and abounding in all virtues and means, that he has no need of another (Martyr on verse 6).

It came to pass that night:  because David’s mistake was pious, and from an honest mind, God would not suffer him to lie long in his mistake, nor to disquiet his mind, or run himself into inconveniencies, in order to the work, before he gave a stop to it.  The word of the Lord came unto Nathan; that the same person who had confirmed David in his mistake, might now rectify it.

Verse 5:[15]  Go and tell my servant David (Heb. to my servant, to David[16]), Thus saith the LORD, (see 1 Kings 5:3; 8:19; 1 Chron. 22:8; 28:3) Shalt thou build me an house for me to dwell in?

[Can it be that thou shalt build?]  Question:  Why is David diverted, and the Jews in Haggai 1 are blamed, because they build not, etc.?  Response:  Because David did not have the word of God, but the Jews did (Martyr).

Shalt thou build, etc.?:  that is, Thou shalt not.  Or, Wilt thou build, etc.?  Dost thou purpose it?

Verse 6:[17]  Whereas I have not dwelt in any house (1 Kings 8:16) since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in (Ex. 40:18, 19, 34) a tent and in a tabernacle.

[But I was going about in a tabernacle]  That is, the ark was going about.  He attributed to the thing, what was properly to be attributed to the symbol; just as the body of Christ is said to be broken in the supper, because its symbol is broken in it (Martyr).  Moreover, hitherto the Lord had taken no care for a fixed and settled house, because He was the leader of His people, and was fighting for them in various places.  But a General is not wont, nor ought, to be away from the camp.  But you will say that the wandering of the people had ceased, and so a fixed dwelling ought to have been built.  Response:  God had previously provided for this matter, and decrees, Deuteronomy 12:11, that a place is chosen, etc., not indeed with their first ceasing from their wars, but when they were dwelling without fear (Sanchez).  Tabernacle and Tent appear to be distinguished in this way, that the former is the very dwelling constructed from precious tapestries; but the latter is spoken of curtains made from the wool of goats (Piscator).

In a tent and in a tabernacle:  These two seem thus to be distinguished; the one may note the curtains and hangings within, the other the frame of boards, and coverings upon it.

Verse 7:[18]  In all the places wherein I have (Lev. 26:11, 12; Deut. 23:14) walked with all the children of Israel spake I a word with any of the tribes (1 Chron. 17:6, any of the judges[19]) of Israel, whom I commanded (2 Sam. 5:2; Ps. 78:71, 72; Matt. 2:6; Acts 20:28) to feed my people Israel, saying, Why build ye not me an house of cedar?

[Did I speak to one of the tribes of Israel? ‎אֶת־אַחַד֙ שִׁבְטֵ֣י יִשְׂרָאֵ֔ל]  But in 1 Chronicles 17:6, in the place of שִׁבְטֵי/tribes is found ‎שֹׁפְטֵי/judges; just as Cappel maintains that it is to be read here also (Critici Sacri).  [But there are those that taken the word שִׁבְטֵי/tribes in the same sense, and thus render these words:]  Did I speak anything to any of the governors, or prefects, of Israel? (Junius and Tremellius, Castalio, Hebrew in Mariana).  Hebrew:  of the scepters.  A Synecdoche (Junius).  שֵׁבֶט signifies a scepter, and metonymically a scepter-bearer, king, judge, as in Genesis 49.[20]  Thus in both places it is the same thing, but it is expressed in diverse words (Buxtorf’s Vindication 383, etc.).  I translate it, of the tribes.  By which term, nevertheless, I understand the appointed judge or governor of a particular tribe (Piscator).  He says, to one of the tribes, because from nearly all the tribes were some shepherds of the people of Israel (Lyra).

Spake I a word? did I ever give any command about it? without which neither they did, nor thou shouldst attempt it.  With any of the tribes:  in 1 Chronicles 17:6, it is of the judges; and to them, not to the tribes, the following words agree, whom I commanded to feed my people Israel.  Either therefore the tribes are here put synecdochically for the rulers of the tribes, as the word church is sometimes used for the governors of it; or the word here rendered tribes may be rendered sceptres, as it is used Genesis 49:10, and sceptres put for sceptre-bearers or rulers, as is very frequent.

[Whom I commanded to feed my people (similarly all, except Munster, who thus translates it, after I commanded the judges, etc., after I instituted rulers among the people; he takes ‎אֲשֶׁר/whom as כַּאֲשֶׁר/when, as it not rarely happens)]  David’s intention was good, and pleased God; but in it he erred, because he did not have the word of God, from which he was obliged to await the place, and the time, and a specific mandate.  All the dignity of ceremonies depends upon the word of God (Martyr).  God shows him that it is no trouble to be without a Temple, because He never complained concerning it (Menochius).  In this speech of God, some things are omitted, which are posited elsewhere, as spoken at this time and place, as in 1 Kings 8:16, 18, 25; 1 Chronicles 22:8, 9; 28:6 (Serarius, Sanchez).  From other passages we learn, 1.  That these promises were conditional, 1 Kings 2:4; 1 Chronicles 28:7, of which sort also was that in 1 Samuel 2:30.  2.  The reason why David was prohibited from building the temple, 1 Chronicles 22:7, 8.  I observe that it was not the practice of Scripture always to relate the whole speech, but some brief summary of it.  See what things we have said on those words of Acts 2:40, and with many other words did he testify, etc.  I think, therefore, that at that time Nathan said many more things than what things are here exhibited.  But Cajetan maintains that God at other times added other things through Nathan, and through another prophet.  Which is indeed likely out of 1 Chronicles 28 (Sanchez).

Verse 8:[21]  Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, (1 Sam. 16:11, 12; Ps. 78:70) I took thee from the sheepcote, from following (Heb. from after[22]) the sheep, to be ruler over my people, over Israel…

[To my servant David, etc.]  He recalls the blessings that He conferred upon him, and which He is willing to confer, lest he think himself to be despised (or not loved) (Vatablus, Menochius), because He was unwilling that the temple should be built by him (Mariana).  Since this was very bitter to David to be excluded from building the house of God, God consoles him; that is to say, I prohibit these things, but not with an unfriendly heart (Martyr).

So shalt thou say unto my servant David:  lest David should be too much discouraged, or judge himself neglected and forsaken of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his servant, thereby signifying that he accepted of his service, and of his good intentions, which also was expressed at this time, as it may seem from 1 Kings 8:18, though not in this place. I took thee from the sheepcote, to be ruler over my people; I advanced thee, and I do not repent of it.

Verse 9:[23]  And (1 Sam. 18:14; 2 Sam. 5:10; 8:6, 14) I was with thee whithersoever thou wentest, (1 Sam. 31:6; Ps. 89:23) and have cut off all thine enemies out of thy sight (Heb. from thy face[24]), and have made thee (Gen. 12:2) a great name, like unto the name of the great men that are in the earth.

Verse 10:[25]  Moreover I will appoint a place for my people Israel, and will (Ps. 44:2; 80:8; Jer. 24:6; Amos 9:15) plant them, that they may dwell in a place of their own, and move no more; (Ps. 89:22) neither shall the children of wickedness afflict them any more, as beforetime…

[And I will set a place for my people]  That is, I will appoint, and will give, a blessed place to them (Vatablus, similarly Munster out of the Hebrews).  Now, a happy and flourishing people is the glory of a prince (Martyr).

[And I will plant them]  That is, I bury their roots deep (Lyra, similarly Lapide, Piscator).  What things have been planted, are not easily pulled free from their roots (Martyr).

[And it shall dwell under it, ‎תַּחְתָּיו]  Under itself (Montanus); by itself (Septuagint); in its own home, in French, chez soy (Vatablus), distinct from other nations, as honoring the law of God (Theodoret in Nobilius).  In its own place (Pagnine, Vatablus, Junius and Tremellius, Munster, Tigurinus); there (Strigelius, Castalio), that is to say, not in a foreign dominion, as in Egypt, or as captives are wont (Malvenda).  In Italian we might say, in casa sua, in its own home (Menochius).

[And it shall not be disturbed (similarly Castalio, Strigelius), ‎וְלֹ֥א יִרְגַּ֖ז [26]]  And it shall not be moved (Syriac, Montanus, thus Munster, Junius and Tremellius, Vatablus), or shaken (Vatablus, Dutch), or frightened (Vatablus, similarly Jonathan, Arabic).  It shall not be anxious (Septuagint).  It shall not suffer disturbance (Tigurinus).  Question:  How did God stand to His promises?  For the people was afterwards terribly afflicted (Martyr).  Response:  1.  These promises have a condition conjoined (Martyr, thus Menochius).  God wishes to bestow liberally, not to squander and destroy, His blessings.  Jurisconsults say, Those that squander a benefit are unworthy of the benefit.  And, those that despise the law are not able to make use of the benefit of the law.  2.  Those things were only adumbrated in the kingdom of David, but are perfected in the kingdom of Christ (Martyr).  3.  Those things are to be understood by comparison with the former times, and under the judges (Martyr, similarly Lyra, Vatablus, Osiander); under which the state of the republic was quite confused (Osiander).  You will say, under the Judge Ehud they had peace for eighty years;[27] which equals the time of David and Solomon.[28]  Response:  They had peace at that time, but the Canaanites were not yet expelled (Martyr).

I will appoint a place, that is, I will make room for them; whereas hitherto they have been much constrained and distressed by their enemies.  Or, I will establish (for so that verb sometimes signifies) a place for them, that is, I will establish them in their place or land.  Some learned men render the verse thus, and the Hebrew words will bear it:  And I have appointed (or assigned, or given) a place for my people Israel, (to wit, the land of Canaan,) and have planted them in it, that they may dwell in their own place, and be no more driven to and fro; or rather, and they shall dwell in their own place, etc.; that is, as I did long ago appoint it to them, and afterwards planted them, or put them into actual possession; so now they shall continue or dwell in it, in spite of all their enemies.  For my people Israel.  Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to the people of Israel, because they were great blessings to David; partly because the strength and happiness of a king consists in great part in the multitude and happiness of his people; and partly because David was a man of a pious and public spirit, and therefore no less affected with Israel’s felicity than with his own.  In a place of their own, that is, in their own land, not in strange lands, nor mixed with other people.  As beforetime; either, first, As in the land of Egypt; and so he goes downward to the judges.  Or, secondly, As in Saul’s time; and so he ascends to the judges.

Verse 11:[29]  And as (Judg. 2:14-16; 1 Sam. 12:9, 11; Ps. 106:42) since the time that I commanded judges to be over my people Israel, and have (2 Sam. 7:1) caused thee to rest from all thine enemies.  Also the LORD telleth thee (Ex. 1:21; 2 Sam. 7:27; 1 Kings 11:38) that he will make thee an house.

[From the day in which I established judges, etc.,וּלְמִן־הַיּ֗וֹם אֲשֶׁ֙ר צִוִּ֤יתִי שֹֽׁפְטִים֙ עַל־עַמִּ֣י]  Even from the day in which I commanded judges over my people (Montanus, Pagnine, Jonathan, Malvenda); from that, namely, day, etc. (Syriac, Munster, Tigurinus, similarly Piscator, Septuagint).  But the Arabic has it, just as they had been from that day, in which I commanded thee to rule my people.  Others thus:  verily from which day by commandments I instructed judges, etc., that is, I reformed the courts of the Israelites, which had been completely corrupted by the injustice of Saul and his attendants (Malvenda out of Junius). 

As since the time, etc.:  Nor as they did under the judges, neither so oft nor so long.  But all this is to be understood with a condition, except they should notoriously forsake God, or rebel against him; which being so oft declared by God in other places it was needless to mention it here.  Or this may relate to the latter ages of the world, when the people of Israel shall be converted to Christ, and recalled out of captivity, and planted in their own place; when they shall enjoy a far greater degree of tranquillity than ever they did before.  And this agrees best with the future tense, I will appoint—and will plant them, etc.; otherwise the work was already done, God had already appointed this land for them, and actually planted them in it.  And have caused thee to rest from all thine enemies, that is, and until this time in which I have given thee rest.  But these words, though according to our translation they be enclosed in the same parenthesis with the foregoing clauses, may seem to be better put without it, and to be taken by themselves.  For the foregoing words in this verse, and in verse 10, do all concern the people of Israel; but these words seem to concern David alone, to whom the speech returns after a short digression concerning the people of Israel.  And they may be rendered either thus, and I have caused thee to rest, etc., or, and I will cause thee to rest, etc., to wit, more fully and perfectly than yet thou dost.

[The Lord foretells to thee, that the Lord is making a house for thee[30]]  The antecedent [Jehovah] in the place of the relative [Himself] (Vatablus).  By a Hebraic manner of expression God is said to make a house, when He gives progeny, and enlarges the family (Vatablus).  I will give offspring and a royal family, which is antonomastically[31] called a house (Lapide).  See what things are on Exodus 1:21 (Menochius).  Thou hadst determined to build a house for me; but I am going to build a sure house for thee.  The former was illustrious; but, to have a Royal house, and that in the midst of the people of God, truly that is by far the most illustrious (Martyr).

He will make thee an house; for thy good intentions to make him an house, he will make thee an house, to wit, a sure house, as is expressed, 1 Kings 11:38, that is, he will increase and uphold thy posterity, and continue thy kingdom in thy family.

[1] Hebrew:  ‎וַיְהִ֕י כִּי־יָשַׁ֥ב הַמֶּ֖לֶךְ בְּבֵית֑וֹ וַיהוָ֛ה הֵנִֽיחַ־ל֥וֹ מִסָּבִ֖יב מִכָּל־אֹיְבָֽיו׃

[2] Hebrew:  ‎וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אֶל־נָתָ֣ן הַנָּבִ֔יא רְאֵ֣ה נָ֔א אָנֹכִ֥י יוֹשֵׁ֖ב בְּבֵ֣ית אֲרָזִ֑ים וַֽאֲרוֹן֙ הָֽאֱלֹהִ֔ים יֹשֵׁ֖ב בְּת֥וֹךְ הַיְרִיעָֽה׃

[3] 1 Chronicles 17:1:  “Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo (‎הִנֵּה), I dwell in an house of cedars, but the ark of the covenant of the Lord remaineth under curtains.”

[4] Matthew 25:20:  “And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents:  behold (ἴδε), I have gained beside them five talents more.”

[5] Matthew 25:22:  “He also that had received two talents came and said, Lord, thou deliveredst unto me two talents:  behold (ἴδε), I have gained two other talents beside them.”

[6] Matthew 25:25:  “And I was afraid, and went and hid thy talent in the earth:  lo (ἴδε), there thou hast that is thine.”

[7] Mark 2:24:  “And the Pharisees said unto him, Behold (ἴδε), why do they on the sabbath day that which is not lawful?”

[8] Cadmus, in Greek mythology, was from Phœnicia.  Upon the counsel of Athena, Cadmus killed a dragon and sowed its teeth into the earth, which brought forth the Spartes, a fierce people, who killed one another until only five remained.  These five survivors helped Cadmus to build Thebes; but the dragon was sacred to the gods, and they cursed Cadmus for its death.  With the establishment of the government of Thebes, Zeus gave Harmonia to be Cadmus’ bride, but misfortune clung to them.  Cadmus, lamenting the attachment of the gods to the serpent, wished for the life of a serpent, and he and his wife were changed.

[9] Euripides (c. 480-406) was a Greek playwright, one of the great tragedians.

[10] That is, a concise form of speech.

[11] Hebrew:  ‎וַיֹּ֤אמֶר נָתָן֙ אֶל־הַמֶּ֔לֶךְ כֹּ֛ל אֲשֶׁ֥ר בִּֽלְבָבְךָ֖ לֵ֣ךְ עֲשֵׂ֑ה כִּ֥י יְהוָ֖ה עִמָּֽךְ׃ ס

[12] That is, a logical fallacy.

[13] In this form of argument, there is a failure to recognize the difference between a statement that is generally true and a statement that is absolutely true.  In this case, God is with David in a general way, but He is not with David in the temple-building work.

[14] Hebrew:  ‎וַיְהִ֖י בַּלַּ֣יְלָה הַה֑וּא וַֽיְהִי֙ דְּבַר־יְהוָ֔ה אֶל־נָתָ֖ן לֵאמֹֽר׃

[15] Hebrew:  ‎לֵ֤ךְ וְאָֽמַרְתָּ֙ אֶל־עַבְדִּ֣י אֶל־דָּוִ֔ד כֹּ֖ה אָמַ֣ר יְהוָ֑ה הַאַתָּ֛ה תִּבְנֶה־לִּ֥י בַ֖יִת לְשִׁבְתִּֽי׃

[16] Hebrew:  ‎אֶל־עַבְדִּ֣י אֶל־דָּוִ֔ד.

[17] Hebrew: כִּ֣י לֹ֤א יָשַׁ֙בְתִּי֙ בְּבַ֔יִת לְ֠מִיּוֹם הַעֲלֹתִ֞י אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ מִמִּצְרַ֔יִם וְעַ֖ד הַיּ֣וֹם הַזֶּ֑ה וָאֶֽהְיֶה֙ מִתְהַלֵּ֔ךְ בְּאֹ֖הֶל וּבְמִשְׁכָּֽן׃

[18] Hebrew: בְּכֹ֥ל אֲשֶֽׁר־הִתְהַלַּכְתִּי֘ בְּכָל־בְּנֵ֣י יִשְׂרָאֵל֒ הֲדָבָ֣ר דִּבַּ֗רְתִּי אֶת־אַחַד֙ שִׁבְטֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֣ר צִוִּ֗יתִי לִרְע֛וֹת אֶת־עַמִּ֥י אֶת־יִשְׂרָאֵ֖ל לֵאמֹ֑ר לָ֛מָּה לֹֽא־בְנִיתֶ֥ם לִ֖י בֵּ֥ית אֲרָזִֽים׃

[19] 1 Chronicles 17:6:  “Wheresoever I have walked with all Israel, spake I a word to any of the judges (‎אֶת־אַחַד֙ שֹׁפְטֵ֣י) of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house of cedars?”

[20] Genesis 49:10:  “The sceptre (‎שֵׁבֶט) shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.”

[21] Hebrew: וְ֠עַתָּה כֹּֽה־תֹאמַ֞ר לְעַבְדִּ֣י לְדָוִ֗ד כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת אֲנִ֤י לְקַחְתִּ֙יךָ֙ מִן־הַנָּוֶ֔ה מֵאַחַ֖ר הַצֹּ֑אן לִֽהְי֣וֹת נָגִ֔יד עַל־עַמִּ֖י עַל־יִשְׂרָאֵֽל׃

[22] Hebrew:  ‎מֵאַחַר.

[23] Hebrew: וָאֶהְיֶ֣ה עִמְּךָ֗ בְּכֹל֙ אֲשֶׁ֣ר הָלַ֔כְתָּ וָאַכְרִ֥תָה אֶת־כָּל־אֹיְבֶ֖יךָ מִפָּנֶ֑יךָ וְעָשִׂ֤תִֽי לְךָ֙ שֵׁ֣ם גָּד֔וֹל כְּשֵׁ֥ם הַגְּדֹלִ֖ים אֲשֶׁ֥ר בָּאָֽרֶץ׃

[24] Hebrew:  ‎מִפָּנֶיךָ.

[25] Hebrew: וְשַׂמְתִּ֣י מָ֠קוֹם לְעַמִּ֙י לְיִשְׂרָאֵ֤ל וּנְטַעְתִּיו֙ וְשָׁכַ֣ן תַּחְתָּ֔יו וְלֹ֥א יִרְגַּ֖ז ע֑וֹד וְלֹֽא־יֹסִ֤יפוּ בְנֵֽי־עַוְלָה֙ לְעַנּוֹת֔וֹ כַּאֲשֶׁ֖ר בָּרִאשׁוֹנָֽה׃

[26] רָגַז signifies to be agitated or perturbed, or to quake.

[27] Judges 3:30.

[28] 1 Kings 2:11; 11:42.

[29] Hebrew: וּלְמִן־הַיּ֗וֹם אֲשֶׁ֙ר צִוִּ֤יתִי שֹֽׁפְטִים֙ עַל־עַמִּ֣י יִשְׂרָאֵ֔ל וַהֲנִיחֹ֥תִי לְךָ֖ מִכָּל־אֹיְבֶ֑יךָ וְהִגִּ֤יד לְךָ֙ יְהוָ֔ה כִּי־בַ֖יִת יַעֲשֶׂה־לְּךָ֥ יְהוָֽה׃

[30] Hebrew:  ‎וְהִגִּ֤יד לְךָ֙ יְהוָ֔ה כִּי־בַ֖יִת יַעֲשֶׂה־לְּךָ֥ יְהוָֽה׃.

[31] That is, by the substitution of an epithet or title in the place of a proper noun.