2 Samuel 7 in Hebrew, English & Transliteration

Show:

Tenakh Study · We are reading through the book of 2 Samuel together, every Wednesday at 7 pm (Central Time) on Zoom. Text us for the Zoom link. Our Messianic Jewish notes appear below each passage; tap Commentary above to hide them.

Text (469) 608-9944

Tenakh Study · 2 Samuel 7:1–29

2 Samuel, Chapter 7

שמואל ב ז

At rest in his cedar house, David wants to build a house for the ark. That night Hashem answers through Natan: David will not build Hashem a house; Hashem will build David a house, a son who builds the Temple and a throne established forever. David sits before Hashem and prays.

7:1And it came to pass, when the king sat in his house, and Hashem had given him rest round about from all his enemies,

Vayehi ki-yashav hameleḥ beveito va-Adonai heniaḥ-lo misaviv mikol-oyevav.

אוַיְהִ֕י כִּי־יָשַׁ֥ב הַמֶּ֖לֶךְ בְּבֵית֑וֹ וַיהֹוָ֛ה הֵנִֽיחַ־ל֥וֹ מִסָּבִ֖יב מִכָּל־אֹיְבָֽיו׃

7:2that the king said unto Natan (Nathan) the prophet, “See now, I dwell in a house of cedar, but the ark of God dwells within curtains.”

Vayomer hameleḥ el-Natan hanavi re'eh na anoḥi yoshev beveit arazim va'aron ha'Elohim yoshev betoḥ hayeri'ah.

בוַיֹּ֚אמֶר הַמֶּ֙לֶךְ֙ אֶל־נָתָ֣ן הַנָּבִ֔יא רְאֵ֣ה נָ֔א אָנֹכִ֥י יוֹשֵׁ֖ב בְּבֵ֣ית אֲרָזִ֑ים וַֽאֲרוֹן֙ הָֽאֱלֹהִ֔ים ישֵׁ֖ב בְּת֥וֹךְ הַיְרִיעָֽה׃

7:3And Natan said to the king, “Go, do all that is in your heart; for Hashem is with you.”

Vayomer Natan el-hameleḥ kol asher bilvaveḥa leḥ aseh ki Adonai imaḥ.

גוַיֹּ֚אמֶר נָתָן֙ אֶל־הַמֶּ֔לֶךְ כֹּ֛ל אֲשֶׁ֥ר בִּֽלְבָבְךָ֖ לֵ֣ךְ עֲשֵֹ֑ה כִּ֥י יְהֹוָ֖ה עִמָּֽךְ׃

Commentary · 7:1–3

A house of cedar and a tent of curtains

David looks at his own house, built by Chiram’s carpenters (5:11), and then at the tent he pitched for the ark (6:17), and the difference troubles him. He does not yet say what he wants; Natan understands and answers, “Go, do all that is in your heart.” The Talmud teaches that Israel had three commandments to carry out on entering the land: to appoint a king, to cut off Amalek, and to build the Chosen House. Rabbi Yosei derives the order from this chapter: first “the king sat in his house, and Hashem had given him rest round about,” and only then “I dwell in a house of cedar” (Sanhedrin 20b, on Deuteronomy 12:10–11). Rashi says the same: the condition of Deuteronomy 12:10, rest from all enemies, has now been met, and David’s heart moved.

Radak adds a caution. David still had wars ahead (chapter 8), so the rest was not yet complete. That is one reason the building waited for Shlomo, whose name means peace.

The word of Hashem to Natan

7:4And it came to pass that night, that the word of Hashem came unto Natan, saying,

Vayehi balaylah hahu vayehi devar-Adonai el-Natan lemor.

דוַיְהִ֖י בַּלַּ֣יְלָה הַה֑וּא וַֽיְהִי֙ דְּבַר־יְהֹוָ֔ה אֶל־נָתָ֖ן לֵאמֹֽר׃

7:5“Go and tell My servant David, ‘Thus says Hashem: Shall you build Me a house for Me to dwell in?

Leḥ ve'amarta el-avdi el-David koh amar Adonai ha'atah tivneh-li vayit leshivti.

הלֵ֚ךְ וְאָֽמַרְתָּ֙ אֶל־עַבְדִּ֣י אֶל־דָּוִ֔ד כֹּ֖ה אָמַ֣ר יְהֹוָ֑ה הַאַתָּ֛ה תִּבְנֶה־לִּ֥י בַ֖יִת לְשִׁבְתִּֽי׃

7:6For I have not dwelt in any house since the time that I brought up the children of Israel out of Mitzrayim (Egypt), even to this day, but have walked in a tent and in a tabernacle.

Ki lo yashavti bevayit lemiyom ha'aloti et-benei Yisra'el miMitzrayim ve'ad hayom hazeh va'ehyeh mithaleḥ be'ohel uvemishkan.

וכִּ֣י לֹ֚א יָשַׁ֙בְתִּי֙ בְּבַ֔יִת לְ֠מִיּוֹם הַעֲלֹתִ֞י אֶת־בְּנֵ֚י יִשְׂרָאֵל֙ מִמִּצְרַ֔יִם וְעַ֖ד הַיּ֣וֹם הַזֶּ֑ה וָאֶֽהְיֶה֙ מִתְהַלֵּ֔ךְ בְּאֹ֖הֶל וּבְמִשְׁכָּֽן׃

7:7In all the places where I have walked with all the children of Israel, did I speak a word with any of the tribes of Israel, whom I commanded to feed My people Israel, saying, Why have you not built Me a house of cedar?’

Beḥol asher-hithalaḥti beḥol-benei Yisra'el hadavar dibarti et-aḥad shivtei Yisra'el asher tziviti lir'ot et-ami et-Yisra'el lemor lamah lo-venitem li beit arazim.

זבְּכֹ֥ל 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׃

Commentary · 7:4–7

“Shall you build Me a house?”

Natan had spoken from his own good sense. Now he has to go back with a different answer; even a prophet is corrected when he speaks without a word from Hashem. Why not David? This chapter does not say. Chronicles does: “You have shed blood abundantly… you shall not build a house unto My name” (1 Chronicles 22:8). The Midrash softens it: “Because you shed much blood, I cannot build it by your hand, but it will be in your name” (Midrash Tehillim 62:4). The Temple’s dedication psalm is titled “at the dedication of the house of David” (Psalm 30:1), and when Shlomo brought the ark into the Holy of Holies, the gates would not open until he prayed, “remember the mercies of David Your servant” (2 Chronicles 6:42; Shabbat 30a).

Hebrew lesson: בַּיִת (bayit), “house.” The word runs through the whole chapter. David wants to build Hashem a bayit, a building. Hashem promises to build David a bayit, a dynasty (7:11). David’s son will build Hashem’s bayit (7:13), and David prays for his own bayit forever (7:16, 25–29). Hashem will not be housed by David. He will house David.

Hashem’s promise to David

7:8Now therefore so shall you say unto My servant David, ‘Thus says Hashem of hosts: I took you from the sheepfold, from following the sheep, to be ruler over My people, over Israel;

Ve'atah koh-tomar le'avdi leDavid koh amar Adonai tzeva'ot ani lekaḥtiḥa min-hanaveh me'aḥar hatzon lihyot nagid al-ami al-Yisra'el.

חוְ֠עַתָּה כֹּֽה־תֹאמַ֞ר לְעַבְדִּ֣י לְדָוִ֗ד כֹּ֚ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת אֲנִ֚י לְקַחְתִּ֙יךָ֙ מִן־הַנָּוֶ֔ה מֵאַחַ֖ר הַצֹּ֑אן לִֽהְי֣וֹת נָגִ֔יד עַל־עַמִּ֖י עַל־יִשְׂרָאֵֽל׃

7:9and I was with you wherever you went, and have cut off all your enemies out of your sight, and have made you a great name, like unto the name of the great men who are in the earth.

Va'ehyeh imeḥa beḥol asher halaḥta va'aḥritah et-kol-oyeveḥa mipaneḥa ve'asiti leḥa shem gadol keshem hagedolim asher ba'aretz.

טוָאֶהְיֶ֣ה עִמְּךָ֗ בְּכֹל֙ אֲשֶׁ֣ר הָלַ֔כְתָּ וָאַכְרִ֥תָה אֶת־כָּל־אֹיְבֶ֖יךָ מִפָּנֶ֑יךָ וְעָשִֹ֚תִֽי לְךָ֙ שֵׁ֣ם גָּד֔וֹל כְּשֵׁ֥ם הַגְּדֹלִ֖ים אֲשֶׁ֥ר בָּאָֽרֶץ׃

7:10Moreover I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as before,

Vesamti makom le'ami leYisra'el uneta'tiv veshaḥan taḥtav velo yirgaz od velo-yosifu venei-avlah le'anoto ka'asher barishonah.

יוְשַׂמְתִּ֣י מָ֠קוֹם לְעַמִּ֨י לְיִשְׂרָאֵ֚ל וּנְטַעְתִּיו֙ וְשָׁכַ֣ן תַּחְתָּ֔יו וְלֹ֥א יִרְגַּ֖ז ע֑וֹד וְלֹֽא־יֹסִ֚יפוּ בְנֵֽי־עַוְלָה֙ לְעַנּוֹת֔וֹ כַּאֲשֶׁ֖ר בָּרִאשׁוֹנָֽה׃

7:11and as since the time that I commanded judges to be over My people Israel; and I have caused you to rest from all your enemies. Also Hashem tells you that He will make you a house.

Ulemin-hayom asher tziviti shofetim al-ami Yisra'el vahaniḥoti leḥa mikol-oyeveḥa vehigid leḥa Adonai ki-vayit ya'aseh-leḥa Adonai.

יאוּלְמִן־הַיּ֗וֹם אֲשֶׁ֨ר צִוִּ֚יתִי שֹֽׁפְטִים֙ עַל־עַמִּ֣י יִשְׂרָאֵ֔ל וַהֲנִיחֹ֥תִי לְךָ֖ מִכָּל־אֹיְבֶ֑יךָ וְהִגִּ֚יד לְךָ֙ יְהֹוָ֔ה כִּי־בַ֖יִת יַעֲשֶׂה־לְּךָ֥ יְהֹוָֽה׃

7:12And when your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, who shall proceed out of your body, and I will establish his kingdom.

Ki yimle'u yameḥa veshaḥavta et-avoteḥa vahakimoti et-zar'aḥa aḥareḥa asher yetze mime'eḥa vahaḥinoti et-mamlaḥto.

יבכִּ֣י ׀ יִמְלְא֣וּ יָמֶ֗יךָ וְשָֽׁכַבְתָּ֙ אֶת־אֲבֹתֶ֔יךָ וַהֲקִימֹתִ֚י אֶֽת־זַרְעֲךָ֙ אַחֲרֶ֔יךָ אֲשֶׁ֥ר יֵצֵ֖א מִמֵּעֶ֑יךָ וַהֲכִינֹתִ֖י אֶת־מַמְלַכְתּֽוֹ׃

7:13He shall build a house for My name, and I will establish the throne of his kingdom forever.

Hu yivneh-bayit lishmi veḥonanti et-kise mamlaḥto ad-olam.

יגה֥וּא יִבְנֶה־בַּ֖יִת לִשְׁמִ֑י וְכֹנַנְתִּ֛י אֶת־כִּסֵּ֥א מַמְלַכְתּ֖וֹ עַד־עוֹלָֽם׃

7:14I will be his father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men;

Ani ehyeh-lo le'av vehu yihyeh-li leven asher beha'avoto vehoḥaḥtiv beshevet anashim uvenig'ei benei adam.

ידאֲנִי֙ אֶהְיֶה־לּ֣וֹ לְאָ֔ב וְה֖וּא יִהְיֶה־לִּ֣י לְבֵ֑ן אֲשֶׁר֙ בְּהַ֣עֲו‍ֹת֔וֹ וְהֹֽכַחְתִּיו֙ בְּשֵׁ֣בֶט אֲנָשִׁ֔ים וּבְנִגְעֵ֖י בְּנֵ֥י אָדָֽם׃

7:15but My mercy shall not depart away from him, as I took it from Shaul (Saul), whom I put away before you.

Veḥasdi lo-yasur mimenu ka'asher hasiroti me'im Sha'ul asher hasiroti milefaneḥa.

טווְחַסְדִּ֖י לֹא־יָס֣וּר מִמֶּ֑נּוּ כַּאֲשֶׁ֚ר הֲסִרֹ֙תִי֙ מֵעִ֣ם שָׁא֔וּל אֲשֶׁ֥ר הֲסִרֹ֖תִי מִלְּפָנֶֽיךָ׃

7:16And your house and your kingdom shall be established forever before you; your throne shall be established forever.’”

Veneman beiteḥa umamlaḥteḥa ad-olam lefaneḥa kis'aḥa yihyeh naḥon ad-olam.

טזוְנֶאְמַ֨ן בֵּיתְךָ֧ וּמַֽמְלַכְתְּךָ֛ עַד־עוֹלָ֖ם לְפָנֶ֑יךָ כִּֽסְאֲךָ֔ יִהְיֶ֥ה נָכ֖וֹן עַד־עוֹלָֽם׃

Commentary · 7:12–16

The promise

Three things are promised: a son from David’s own body; a House built for Hashem’s name; a throne that lasts forever. Four times “forever” falls in five verses. The Sages read the verses first about Shlomo. Rashi says the “rod of men” was Hadad and Rezon (1 Kings 11:14, 23) and the “stripes of the children of men” was Ashmedai, who pushed Shlomo off his throne (Gittin 68b); Radak says the chastening is a father’s rod, not death, and that “My mercy shall not depart” covers all David’s seed. Rambam makes it law: once David was anointed, “the kingship belongs to him and to his male descendants forever, as it says, ‘your throne shall be established forever’” (Hilchot Melachim 1:7).

“I will be his father, and he shall be My son.” Rabbi Palvanov reminds us that son of God is used in the Tenakh for Shlomo, for the Messiah and for all Israel, and that it is a Jewish idea first. Our Statement of Faith says the same: “Son” is a royal title; Hashem calls Israel “My son, even My firstborn” (Exodus 4:22) and says of Shlomo, “he shall be My son.” On Psalm 89:27 the Midrash goes further: “so I will make the King Messiah a firstborn” (Shemot Rabbah 19:7). A Qumran scroll written two centuries before Yeshua quotes this verse and explains, “This is the Branch of David who will arise… in Zion in the last days” (4Q174, column 1, lines 10–13, citing Amos 9:11).

So when the angel tells Miriam, “the Lord God shall give unto him the throne of his father David… and of his kingdom there shall be no end” (Luke 1:32–33), and Hebrews opens with “I will be to him a Father, and he shall be to Me a Son” (Hebrews 1:5), the Brit Hadashah is reading the promise the way Jews in the land already read it. Shlomo was the first link in the chain, and he fell under the rod; the mercy did not depart. We confess Yeshua to be the Son whom Hashem has set on David’s throne, not Hashem Himself, but the Son at His right hand (Acts 2:30; 13:23).

David’s prayer

7:17According to all these words, and according to all this vision, so did Natan speak unto David.

Keḥol hadevarim ha'eleh uḥeḥol haḥizayon hazeh ken diber Natan el-David.

יזכְּכֹל֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וּכְכֹ֖ל הַחִזָּי֣וֹן הַזֶּ֑ה כֵּ֛ן דִּבֶּ֥ר נָתָ֖ן אֶל־דָּוִֽד׃

7:18Then King David went in, and sat before Hashem, and he said, “Who am I, O Lord Hashem? And what is my house, that You have brought me this far?

Vayavo hameleḥ David vayeshev lifnei Adonai vayomer mi anoḥi Adonai Elohim umi veiti ki havi'otani ad-halom.

יחוַיָּבֹא֙ הַמֶּ֣לֶךְ דָּוִ֔ד וַיֵּ֖שֶׁב לִפְנֵ֣י יְהֹוָ֑ה וַיֹּ֗אמֶר מִ֣י אָנֹכִ֞י אֲדֹנָ֚י יֱהֹוִה֙ וּמִ֣י בֵיתִ֔י כִּ֥י הֲבִיאֹתַ֖נִי עַד־הֲלֹֽם׃

7:19And this was yet a small thing in Your sight, O Lord Hashem; but You have spoken also of Your servant’s house for a great while to come. And is this the manner of man, O Lord Hashem?

Vatiktan od zot be'eineḥa Adonai Elohim vatedaber gam el-beit-avdeḥa lemeraḥok vezot torat ha'adam Adonai Elohim.

יטוַתִּקְטַן֩ ע֨וֹד זֹ֚את בְּעֵינֶ֙יךָ֙ אֲדֹנָ֣י יֱהֹוִ֔ה וַתְּדַבֵּ֛ר גַּ֥ם אֶל־בֵּֽית־עַבְדְּךָ֖ לְמֵֽרָח֑וֹק וְזֹ֛את תּוֹרַ֥ת הָאָדָ֖ם אֲדֹנָ֥י יֱהֹוִֽה׃

7:20And what can David say more unto You? For You, Lord Hashem, know Your servant.

Umah-yosif David od ledaber eleḥa ve'atah yada'ta et-avdeḥa Adonai Elohim.

כוּמַה־יּוֹסִ֥יף דָּוִ֛ד ע֖וֹד לְדַבֵּ֣ר אֵלֶ֑יךָ וְאַתָּ֛ה יָדַ֥עְתָּ אֶֽת־עַבְדְּךָ֖ אֲדֹנָ֥י יֱהֹוִֽה׃

7:21For Your word’s sake, and according to Your own heart, You have done all these great things, to make Your servant know them.

Ba'avur devareḥa uḥelibeḥa asita et kol-hagedulah hazot lehodia et-avdeḥa.

כאבַּעֲב֚וּר דְּבָֽרְךָ֙ וּֽכְלִבְּךָ֔ עָשִֹ֕יתָ אֵ֥ת כָּל־הַגְּדוּלָּ֖ה הַזֹּ֑את לְהוֹדִ֖יעַ אֶת־עַבְדֶּֽךָ׃

7:22Therefore You are great, O Hashem God; for there is none like You, neither is there any God beside You, according to all that we have heard with our ears.

Al-ken gadalta Adonai Elohim ki-ein kamoḥa ve'ein Elohim zulateḥa beḥol asher-shama'nu be'ozneinu.

כבעַל־כֵּ֥ן גָּדַ֖לְתָּ יְהֹוָ֣ה אֱלֹהִ֑ים כִּֽי־אֵ֣ין כָּמ֗וֹךָ וְאֵ֚ין אֱלֹהִים֙ זֽוּלָתֶ֔ךָ בְּכֹ֥ל אֲשֶׁר־שָׁמַ֖עְנוּ בְּאָזְנֵֽינוּ׃

7:23And what one nation in the earth is like Your people, even like Israel, whom God went to redeem for a people to Himself, and to make Him a name, and to do for you great things and awesome, for Your land, before Your people, whom You redeemed to Yourself from Mitzrayim, from the nations and their gods?

Umi ḥe'ameḥa keYisra'el goy eḥad ba'aretz asher haleḥu-Elohim lifdot-lo le'am velasum lo shem vela'asot laḥem hagedulah venora'ot le'artzeḥa mipenei ameḥa asher padita leḥa miMitzrayim goyim velohav.

כגוּמִ֚י כְעַמְּךָ֙ כְּיִשְׂרָאֵ֔ל גּ֥וֹי אֶחָ֖ד בָּאָ֑רֶץ אֲשֶׁ֣ר הָלְכֽוּ־אֱ֠לֹהִים לִפְדּֽוֹת־ל֨וֹ לְעָ֜ם וְלָשֹ֧וּם ל֣וֹ שֵׁ֗ם וְלַעֲשֹ֨וֹת לָכֶ֜ם הַגְּדוּלָּ֚ה וְנֹֽרָאוֹת֙ לְאַרְצֶ֔ךָ מִפְּנֵ֣י עַמְּךָ֗ אֲשֶׁ֨ר פָּדִ֚יתָ לְּךָ֙ מִמִּצְרַ֔יִם גּוֹיִ֖ם וֵאלֹהָֽיו׃

7:24For You have confirmed to Yourself Your people Israel to be a people unto You forever; and You, Hashem, have become their God.

Vateḥonen leḥa et-ameḥa Yisra'el leḥa le'am ad-olam ve'atah Adonai hayita lahem le'Elohim.

כדוַתְּכ֣וֹנֵֽן לְ֠ךָ אֶת־עַמְּךָ֙ יִשְׂרָאֵ֧ל ׀ לְךָ֛ לְעָ֖ם עַד־עוֹלָ֑ם וְאַתָּ֣ה יְהֹוָ֔ה הָיִ֥יתָ לָהֶ֖ם לֵאלֹהִֽים׃

Commentary · 7:17–24

“Who am I, O Lord Hashem?”

Rashi says David sat before the ark. From this verse the Sages learned that no one may sit in the Temple court except the kings of the house of David (Sotah 40b); Radak adds that even they did not sit at ease, and that the word means he settled himself to pray. A king, in the presence of the King, begins with “Who am I?” Verse 19 ends with a phrase that has puzzled every reader, vezot torat ha’adam, “and this is the Torah of man.” Rashi asks whether such news is fit for flesh and blood. Radak brings a midrash that “the man” is Moshe: Moshe brought Israel out of Egypt, David freed them from the kingdoms; Moshe gave five books of Torah, David five books of Psalms. The Targum reads it about the world to come. David understood that a promise reaching “for a great while to come” was not about his lifetime.

“What one nation in the earth is like Your people, even like Israel?” (7:23). The Talmud asks what is written in the tefillin of the Master of the world, and answers with this sentence as Chronicles has it: “Who is like Your people Israel, one nation in the earth” (Berakhot 6a; 1 Chronicles 17:21). Israel binds Hashem’s oneness on its arm every morning; Hashem, so to speak, binds Israel’s oneness on His.

7:25And now, O Hashem God, the word that You have spoken concerning Your servant, and concerning his house, establish it forever, and do as You have said.

Ve'atah Adonai Elohim hadavar asher dibarta al-avdeḥa ve'al-beito hakem ad-olam va'aseh ka'asher dibarta.

כהוְעַתָּה֙ יְהֹוָ֣ה אֱלֹהִ֔ים הַדָּבָ֗ר אֲשֶׁ֨ר דִּבַּ֚רְתָּ עַֽל־עַבְדְּךָ֙ וְעַל־בֵּית֔וֹ הָקֵ֖ם עַד־עוֹלָ֑ם וַעֲשֵֹ֖ה כַּאֲשֶׁ֥ר דִּבַּ֚רְתָּ׃

7:26And let Your name be magnified forever, saying, ‘Hashem of hosts is the God over Israel’; and let the house of Your servant David be established before You.

Veyigdal shimḥa ad-olam lemor Adonai tzeva'ot Elohim al-Yisra'el uveit avdeḥa David yihyeh naḥon lefaneḥa.

כווְיִגְדַּ֨ל שִׁמְךָ֚ עַד־עוֹלָם֙ לֵאמֹ֔ר יְהֹוָ֣ה צְבָא֔וֹת אֱלֹהִ֖ים עַל־יִשְׂרָאֵ֑ל וּבֵית֙ עַבְדְּךָ֣ דָּוִ֔ד יִהְיֶ֥ה נָכ֖וֹן לְפָנֶֽיךָ׃

7:27For You, O Hashem of hosts, God of Israel, have revealed to Your servant, saying, ‘I will build you a house’; therefore Your servant has found in his heart to pray this prayer unto You.

Ki-atah Adonai tzeva'ot elohei Yisra'el galitah et-ozen avdeḥa lemor bayit evneh-laḥ al-ken matza avdeḥa et-libo lehitpalel eleḥa et-hatefilah hazot.

כזכִּֽי־אַתָּה֩ יְהֹוָ֨ה צְבָא֜וֹת אֱלֹהֵ֣י יִשְׂרָאֵ֗ל גָּלִ֜יתָה אֶת־אֹ֚זֶן עַבְדְּךָ֙ לֵאמֹ֔ר בַּ֖יִת אֶבְנֶה־לָּ֑ךְ עַל־כֵּ֗ן מָצָ֚א עַבְדְּךָ֙ אֶת־לִבּ֔וֹ לְהִתְפַּלֵּ֣ל אֵלֶ֔יךָ אֶת־הַתְּפִלָּ֖ה הַזֹּֽאת׃

7:28And now, O Lord Hashem, You are that God, and Your words are true, and You have promised this goodness unto Your servant.

Ve'atah Adonai Elohim atah-hu ha'Elohim udevareḥa yihyu emet vatedaber el-avdeḥa et-hatovah hazot.

כחוְעַתָּ֣ה ׀ אֲדֹנָ֣י יֱהֹוִ֗ה אַתָּה־הוּא֙ הָֽאֱלֹהִ֔ים וּדְבָרֶ֖יךָ יִהְי֣וּ אֱמֶ֑ת וַתְּדַבֵּר֙ אֶֽל־עַבְדְּךָ֔ אֶת־הַטּוֹבָ֖ה הַזֹּֽאת׃

7:29Therefore now let it please You to bless the house of Your servant, that it may continue forever before You; for You, O Lord Hashem, have spoken it, and with Your blessing let the house of Your servant be blessed forever.”

Ve'atah ho'el uvareḥ et-beit avdeḥa lihyot le'olam lefaneḥa ki-atah Adonai Elohim dibarta umibirḥateḥa yevoraḥ beit-avdeḥa le'olam.

כטוְעַתָּ֗ה הוֹאֵל֙ וּבָרֵךְ֙ אֶת־בֵּ֣ית עַבְדְּךָ֔ לִהְי֥וֹת לְעוֹלָ֖ם לְפָנֶ֑יךָ כִּֽי־אַתָּ֞ה אֲדֹנָ֚י יֱהֹוִה֙ דִּבַּ֔רְתָּ וּמִבִּרְכָ֣תְךָ֔ יְבֹרַ֥ךְ בֵּֽית־עַבְדְּךָ֖ לְעוֹלָֽם׃

Sources & method

Hebrew text: The Masoretic text with vowels (nikkud) and cantillation marks (ta’amim), as published on Chabad.org. Every verse was checked character by character against Chabad’s Tenakh. Where the written text (ketiv) differs from the reading (qere), the reading is shown and the written form follows in small type.
English translation: The King James Version (public domain), lightly modernized by Benei Avraham: “thee/thou/ye” become “you,” older verb forms are updated (“hath” to “has”), and archaic words are replaced only where the meaning would otherwise be unclear. People and places carry their Hebrew names, with the familiar English name in parentheses the first time on each page (e.g., Shaul (Saul)). The Divine Name (יהוה, “the LORD” in the KJV) is written “Hashem”; “God” (Elohim) is unchanged. Verse numbers follow the Hebrew Bible.
Transliteration: Produced from the Hebrew with the open-source hebrew-transliteration library, adapted to Sephardic/Israeli pronunciation and reviewed by hand: ḥ for Chet and Chaf, tz for Tzadi, k for Kuf, and the Divine Name read “Adonai.” Names are capitalized.
Commentary: Written for our Wednesday Tenakh study from a Messianic Jewish perspective, in line with the Benei Avraham Statement of Faith. It reads the passage first in its Torah setting, then with the Sages, and then with the witness of the Brit Hadashah. Its sources include the Talmud and Midrash, Rashi, Radak, Metzudat David, Rambam, the First Fruits of Zion End of Days lessons, and teachings of Rabbi Efraim Palvanov and Ariel Cohen Alloro. Numerical readings (gematria) are offered as hints, not proofs. It is shown by default; tap Commentary to hide it.
Hebrew font: SBL Hebrew, by the Society of Biblical Literature.

All chapters ↑ Back to top

2 Samuel 7 (Shmuel Bet) in Hebrew, Transliteration and English

2 Samuel, Chapter 7

Sources & method