2 Kingdoms 7 — Greek, Translation, Interlinear & Discourse

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

καὶ ἐγένετο ὅτε ἐκάθισεν ὁ βασιλεὺς ἐν τῷ οἴκῳ αὐτοῦ καὶ κύριος κατεκληρονόμησεν αὐτὸν κύκλῳ ἀπὸ πάντων τῶν ἐχθρῶν αὐτοῦ τῶν κύκλῳ

And it came to pass when the king was settled in his house, and the LORD had given him rest round about from all his enemies round about,

Narrative setting (temporal frame opening the chapter)καὶ ἐγένετο ὅτε

The chapter opens with the classic LXX narrative formula καὶ ἐγένετο ('and it came to pass') rendering וַיְהִי, here followed by a ὅτε-clause supplying the temporal setting: David is now enthroned in his own house and at rest. The double κύκλῳ ('round about') frames the rest as comprehensive — the precondition that prompts David's thought of building a house for the ark.

Word-by-word analysis· 22 words

καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (narrative-framing formula)→ constative aorist (sets the scene)γίνομαι: 'become / come to pass'; καὶ ἐγένετο renders the Hebrew narrative opener וַיְהִי, a standard LXX device for introducing a temporal setting before the main action.

ὅτεwhentemporal conjunction (introducing the setting clause)→ discourse linkage or contrastὅτε: 'when'; introduces the temporal circumstance — David's settled rest — that occasions the chapter's events.

ἐκάθισενsettled / satAor Act Indic 3 Sg · καθίζωverb of temporal clause→ constative aorist (settled residence)καθίζω: 'sit / settle / take one's seat'; here of the king's secure residence in his palace; the verb echoes the verb κάθηται used of the ark in v. 2, sharpening the contrast David will feel between his own settledness and the ark's tent.

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

βασιλεὺςkingNominativesubject→ participant prominenceβασιλεύς: 'king'; renders מֶלֶךְ; David is named by title here, stressing the royal office that the covenant will make eternal.

ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).

τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

οἴκῳhouseDativedative of place (locative)→ sphere or referenceοἶκος: 'house / dwelling / household / dynasty'; renders בַּיִת; this is the first of the chapter's many occurrences of οἶκος, the keyword whose sense pivots from David's palace (here) to the temple to the Davidic dynasty (v. 11).

αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.

καὶandcoordinate conjunction (joining second circumstance)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

κύριοςLORDNominativesubject (of κατεκληρονόμησεν)→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the LORD, not David's armies, is named as the giver of rest — establishing from the outset that the initiative in the chapter is divine.

κατεκληρονόμησενgave rest / gave for an inheritanceAor Act Indic 3 Sg · κατακληρονομέωmain verb (divine bestowal of rest)→ constative aorist (accomplished settlement)κατακληρονομέω: lit. 'cause to inherit / give a possession'; here used (with κύκλῳ ἀπὸ … ἐχθρῶν) in the sense 'gave him rest from his enemies', rendering הֵנִיחַ ('gave rest', from נוּחַ); the inheritance-vocabulary frames the rest as the secured possession of the land — the same rest-theme that grounds the temple-building question (cf. Deut 12:10).

αὐτὸνhimAccusativedirect object→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.

κύκλῳround aboutadverb (of place: 'on every side')→ clausal contributionκύκλῳ: 'round about / on all sides'; dative of κύκλος used adverbially; renders מִסָּבִיב; its first occurrence here describes the comprehensive scope of the rest.

ἀπὸfrompreposition + genitive (separation: rest 'from')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: rest 'from').

πάντωνallGenitiveattributive adjective (with ἐχθρῶν)→ relational specificationπᾶς: 'all'; the totality of the rest ('from all his enemies') is essential to the temple-question: only the king at complete rest may contemplate building.

τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

ἐχθρῶνenemiesGenitivegenitive of separation (object of ἀπό)→ relational specificationἐχθρός: 'enemy / foe'; renders אֹיֵב; the defeated enemies recall the conquests of 2 Kgdms 5–8; cf. v. 9, where the LORD claims to have cut off all David's enemies.

τῶνthe onesGenitivearticle (substantivizing the following adverb: 'the [enemies] round about')→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

κύκλῳround aboutadverb (attributive with the article: 'who were round about')→ clausal contributionκύκλῳ: the second occurrence frames the enemies as surrounding Israel on every side; the doubled κύκλῳ … κύκλῳ is a Hebraizing emphasis underscoring that the rest is total and the encirclement broken.

καὶ εἶπεν ὁ βασιλεὺς πρὸς Ναθαν τὸν προφήτην ἰδοὺ δὴ ἐγὼ κατοικῶ ἐν οἴκῳ κεδρίνῳ καὶ ἡ κιβωτὸς τοῦ θεοῦ κάθηται ἐν μέσῳ τῆς σκηνῆς

that the king said to Nathan the prophet, 'Behold now, I dwell in a house of cedar, while the ark of God sits in the midst of the tent.'

Direct speech (David's proposal introduced)καὶ εἶπεν ὁ βασιλεὺς

David's first words set up the chapter's central contrast through the οἶκος-keyword: ἐν οἴκῳ κεδρίνῳ (David's cedar house) versus ἐν μέσῳ τῆς σκηνῆς (the ark in a tent). The particle-pair ἰδοὺ δή ('behold now') lends the observation an earnest, deliberative tone; David states a felt incongruity rather than issuing a command.

Word-by-word analysis· 25 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: the aorist εἶπεν introduces David's direct speech to the prophet.

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

βασιλεὺςkingNominativesubject→ participant prominenceβασιλεὺς: meaning 'king'; it serves as subject.

πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).

ΝαθανNathanaccusative object of πρός (indeclinable proper noun)→ participant identificationΝαθαν: transliteration of Hebrew נָתָן ('he gave / gift'); the prophet Nathan, who recurs at 2 Kgdms 12 (the rebuke after Bathsheba) and 1 Kgdms 1 (Solomon's accession); indeclinable in the LXX.

τὸνtheAccusativearticle (with appositional προφήτην)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

προφήτηνprophetAccusativeaccusative in apposition to Ναθαν→ object specificationπροφήτης: 'prophet'; renders נָבִיא; the title marks Nathan as the authorized channel of the divine word that will follow — his personal opinion in v. 3 is not yet that word.

ἰδοὺbeholdinterjection (attention-marker)→ clausal contributionἰδού: 'behold / see'; renders הִנֵּה; a presentative particle calling attention to the situation David is about to describe.

δὴnow / indeedemphatic particle (with ἰδού)→ discourse linkage or contrastδή: an enclitic intensifying particle, often rendering נָא; ἰδοὺ δή ('behold now') adds urgency and personal earnestness to David's observation.

ἐγὼINominativesubject (emphatic personal pronoun)→ participant referenceἐγώ: the emphatic pronoun heightens the contrast — I (the king) dwell in cedar, while the ark sits in a tent.

κατοικῶdwellPres Act Indic 1 Sg · κατοικέωmain verb of direct speech→ customary present (settled habitation)κατοικέω: 'dwell / inhabit / settle'; renders יָשַׁב; the present tense describes David's established residence; the same root recurs in the divine reply (κατῴκηκα, v. 6; κατοικῆσαι, v. 5).

ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).

οἴκῳhouseDativedative of place→ sphere or referenceοἶκος: here David's palace, qualified as κέδρινος ('of cedar'); the luxury of cedar (a Phoenician import; cf. 2 Kgdms 5:11) sharpens the felt incongruity with the ark's tent.

κεδρίνῳof cedarDativeattributive adjective (modifying οἴκῳ)→ sphere or referenceκέδρινος: 'made of cedar'; renders אֲרָזִים; cedar connotes permanence, wealth, and royal grandeur — materials fit for palaces and temples; its mention prepares the oracle's pointed question of v. 7 (οἶκον κέδρινον).

καὶand / whilecoordinate conjunction (here adversative-contrastive)→ discourse linkage or contrastκαί: here the simple coordinating καί carries a contrastive force ('and yet / while'), juxtaposing David's settled house with the ark's mobile tent.

ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.

κιβωτὸςarkNominativesubject (of κάθηται)→ participant prominenceκιβωτός: 'box / chest / ark'; the standard LXX rendering of אֲרוֹן, the ark of the covenant (the same word renders Noah's ark, תֵּבָה); the ark, recently brought to Jerusalem (2 Kgdms 6), is the throne of the LORD's presence, making its tent-dwelling the heart of David's concern.

τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεοῦGodGenitivegenitive of possession ('the ark of God')→ relational specificationθεός: 'God'; renders אֱלֹהִים; 'the ark of God' identifies the chest as the locus of the divine presence — what makes its lodging in a mere tent so striking to David.

κάθηταιsits / is housedPres Mid Indic 3 Sg · κάθημαιmain verb (predicate of κιβωτός)→ customary present (continuing situation)κάθημαι: 'sit / be seated / be situated'; renders יָשַׁב; the deliberate echo of ἐκάθισεν (v. 1, of the king) and the contrast with David's cedar house frame the incongruity: the king sits enthroned in cedar, the ark merely 'sits' in cloth.

ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).

μέσῳthe midstDativedative of place (ἐν μέσῳ: 'in the midst of')→ sphere or referenceμέσος: 'middle / midst'; ἐν μέσῳ τῆς σκηνῆς ('in the midst of the tent') renders בְּתוֹךְ הַיְרִיעָה; the phrase stresses the provisional, fabric housing of the ark.

τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

σκηνῆςtentGenitivegenitive (with μέσῳ: 'midst of the tent')→ relational specificationσκηνή: 'tent / tabernacle'; renders יְרִיעָה ('curtain / tent-cloth') here; the mobile σκηνή contrasts with the permanent cedar οἶκος; the tabernacle-vocabulary connects to the divine reply (v. 6, ἐν σκηνῇ).

καὶ εἶπεν Ναθαν πρὸς τὸν βασιλέα πάντα ὅσα ἂν ἐν τῇ καρδίᾳ σου βάδιζε καὶ ποίει ὅτι κύριος μετὰ σοῦ

And Nathan said to the king, 'All that is in your heart, go and do, for the LORD is with you.'

Response: Nathan's (uncommissioned) approvalκαὶ εἶπεν Ναθαν

Nathan responds before receiving any word from the LORD; his approval rests on the general truth κύριος μετὰ σοῦ ('the LORD is with you'). The double imperative βάδιζε καὶ ποίει ('go and do') gives David full license — license the night-oracle will immediately qualify. The episode subtly distinguishes prophetic intuition from the authoritative word of the LORD that comes in v. 4.

Word-by-word analysis· 20 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: introduces Nathan's reply.

ΝαθανNathansubject (indeclinable proper noun)→ participant identificationΝαθαν: indeclinable; here nominative as subject.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

βασιλέαkingAccusativeaccusative object of πρός→ object specificationβασιλεύς (acc. βασιλέα): 'king'; David addressed by title.

πάνταallAccusativeaccusative (fronted object: 'all that')→ object specificationπᾶς: 'all / everything'; the neuter plural πάντα, fronted for emphasis, embraces the whole of David's intention.

ὅσαwhateverAccusativerelative pronoun (correlative with πάντα)→ participant referenceὅσος: 'as much/many as'; πάντα ὅσα ('all that') is a common LXX correlative construction rendering כֹּל אֲשֶׁר.

ἂν(may be)modal particle (with implied subjunctive ἐστίν: generalizing)→ discourse linkage or contrastἄν: modal particle lending the relative clause a generalizing nuance ('whatever may be in your heart'); the copula is elided.

ἐνinpreposition + dative (locative, figurative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative, figurative).

τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.

καρδίᾳheartDativedative of place (figurative: seat of purpose)→ sphere or referenceκαρδία: 'heart'; renders לֵב; in Hebrew anthropology the heart is the seat of will and intention — 'all that is in your heart' = 'all you intend'; the same word recurs in David's prayer (v. 21, κατὰ τὴν καρδίαν σου, of God; v. 27, τὴν καρδίαν ἑαυτοῦ, of David).

σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.

βάδιζεgoPres Act Impv 2 Sg · βαδίζωmain verb (imperative of encouragement)→ present imperative (general permission)βαδίζω: 'go / walk / proceed'; the present imperative grants ongoing license; paired with ποίει it forms the idiom 'go ahead and do it.'

καὶandcoordinate conjunction (joining imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ποίειdoPres Act Impv 2 Sg · ποιέωmain verb (imperative)→ present imperative (general permission)ποιέω: 'do / make'; the present imperative ποίει sanctions David's plan; the irony is that the LORD will say οὐ σὺ οἰκοδομήσεις ('you shall not build', v. 5), correcting Nathan's well-meant but uncommissioned approval.

ὅτιforcausal conjunction→ discourse linkage or contrastὅτι: 'because / for'; introduces the ground of Nathan's encouragement.

κύριοςLORDNominativesubject (of elided copula)→ participant prominenceκύριος: rendering of יהוה; κύριος μετὰ σοῦ ('the LORD is with you') is the covenantal accompaniment-formula (cf. v. 9, ἤμην μετὰ σοῦ); Nathan rightly affirms the LORD's presence even while misjudging the LORD's specific will about the house.

μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).

σοῦyouGenitivegenitive object of μετά→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά.

καὶ ἐγένετο τῇ νυκτὶ ἐκείνῃ καὶ ἐγένετο ῥῆμα κυρίου πρὸς Ναθαν λέγων

And it came to pass that night, that the word of the LORD came to Nathan, saying,

Narrative pivot: the divine word arrives, reversing v. 3καὶ ἐγένετο τῇ νυκτὶ ἐκείνῃ

The doubled καὶ ἐγένετο … καὶ ἐγένετο is a Hebraizing construction (וַיְהִי … וַיְהִי) framing the decisive moment: that very night the authoritative ῥῆμα κυρίου ('word of the LORD') comes to Nathan, superseding his daytime approval. The masculine participle λέγων ('saying') stands as a frozen Hebraism (rendering לֵאמֹר) introducing direct speech despite the neuter antecedent ῥῆμα.

Word-by-word analysis· 12 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (narrative-framing formula)→ constative aoristγίνομαι: καὶ ἐγένετο renders וַיְהִי, framing the temporal setting 'that night.'

τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.

νυκτὶnightDativedative of time (when)→ sphere or referenceνύξ (dat. νυκτί): 'night'; the dative of time fixes the revelation to the very night after Nathan's approval — divine correction comes without delay.

ἐκείνῃthatDativedemonstrative adjective (modifying νυκτί)→ sphere or referenceἐκεῖνος: 'that'; the demonstrative ties the oracle precisely to the day of David's conversation with Nathan.

καὶand / thatcoordinate conjunction (apodotic καί after temporal frame)→ discourse linkage or contrastκαί: the second καί is apodotic (a Hebraism rendering the waw introducing the main clause after a temporal setting), best left untranslated or rendered 'that.'

ἐγένετοcameAor Mid Indic 3 Sg · γίνομαιmain verb (the word 'came')→ constative aorist (event of revelation)γίνομαι: here in the idiom ἐγένετο ῥῆμα κυρίου ('the word of the LORD came'), rendering וַיְהִי דְּבַר־יהוה, the standard prophetic word-event formula.

ῥῆμαwordNominativesubject (of ἐγένετο)→ participant prominenceῥῆμα: 'word / saying / matter'; renders דָּבָר; the ῥῆμα κυρίου is the authoritative divine utterance, distinct from Nathan's earlier personal counsel; ῥῆμα recurs in David's prayer (v. 25, τὸ ῥῆμα ὃ ἐλάλησας).

κυρίουof the LORDGenitivegenitive of source ('the word of the LORD')→ relational specificationκύριος (gen. κυρίου): rendering of יהוה; the genitive marks the LORD as the source of the prophetic word — the word's divine origin is what gives it authority to overturn Nathan's approval.

πρὸςtopreposition + accusative (recipient of the word)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (recipient of the word).

ΝαθανNathanaccusative object of πρός (indeclinable)→ participant identificationΝαθαν: indeclinable; the prophet receives the word he is to relay to David.

λέγωνsayingPres Act Part Nom Sg Masc · λέγωparticiple introducing direct speech (frozen Hebraism)→ verbal action or stateλέγω (pres. ptcp.): the masculine λέγων is a stereotyped LXX rendering of the Hebrew infinitive לֵאמֹר ('saying'), used to introduce direct discourse; it does not agree grammatically with the neuter ῥῆμα but is a frozen quotation-marker.

πορεύου καὶ εἰπὸν πρὸς τὸν δοῦλόν μου Δαυιδ τάδε λέγει κύριος οὐ σὺ οἰκοδομήσεις μοι οἶκον τοῦ κατοικῆσαί με

'Go and say to my servant David, Thus says the LORD: It is not you who shall build me a house for me to dwell in.'

Divine commission to Nathan; messenger-formula and the reversal beginsπορεύου καὶ εἰπὸν

The LORD commissions Nathan with the imperative pair πορεύου … εἰπόν and the prophetic messenger-formula τάδε λέγει κύριος (כֹּה אָמַר יהוה). The fronted, emphatic negation οὐ σὺ ('not YOU') is the hinge of the whole oracle: David is not the builder. The articular infinitive τοῦ κατοικῆσαι expresses purpose ('a house for me to dwell in'), recalling David's own κατοικῶ in v. 2.

Word-by-word analysis· 19 words

πορεύουgoPres Mid Impv 2 Sg · πορεύομαιmain verb (divine imperative to Nathan)→ present imperative (commissioning)πορεύομαι: 'go / proceed'; renders הָלַךְ; the present imperative sends Nathan as the LORD's messenger; paired with εἰπόν it forms the standard prophetic sending-formula.

καὶandcoordinate conjunction (joining imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εἰπὸνsayAor Act Impv 2 Sg · λέγωmain verb (imperative of commissioned speech)→ aorist imperative (decisive speech-act)λέγω (aor. impv. εἰπόν, alternative to εἰπέ): 'say / tell'; the aorist imperative commands the single decisive delivery of the oracle to David.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

δοῦλόνservantAccusativeaccusative object of πρός→ object specificationδοῦλος: 'servant / slave'; renders עֶבֶד; 'my servant David' (ὁ δοῦλός μου Δαυιδ) is a covenant title of honor (cf. the LORD's δοῦλος Moses, Abraham); the title recurs throughout David's prayer, where David self-designates as ὁ δοῦλός σου (vv. 19, 20, 21, 25, 27, 28, 29).

μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.

ΔαυιδDavidaccusative in apposition to δοῦλον (indeclinable)→ participant identificationΔαυιδ: transliteration of Hebrew דָּוִד; indeclinable in the LXX; the recipient of the covenant, named alongside the title δοῦλος.

τάδεthusAccusativedemonstrative pronoun (object of λέγει)→ participant referenceὅδε, τόδε: 'this / these things'; τάδε λέγει κύριος renders כֹּה אָמַר יהוה, the standard prophetic messenger-formula; τάδε points forward to the oracle's content.

λέγειsaysPres Act Indic 3 Sg · λέγωmain verb of messenger-formula→ historic/gnomic present (authority of the divine word)λέγω (pres.): the present λέγει in the citation-formula gives the divine word ongoing force; the LORD is, as it were, speaking it now through the prophet.

κύριοςLORDNominativesubject of λέγει (divine speaker)→ participant prominenceκύριος: rendering of יהוה; the LORD himself is the speaker of the oracle delivered through Nathan.

οὐnotnegative particle (emphatic, fronted with σύ)→ discourse linkage or contrastοὐ: negation; the placement οὐ σύ ('not YOU') throws full emphasis onto the pronoun — David personally is excluded from the building, which the parallel (1 Chr 22:8; 28:3) attributes to his being a man of war and bloodshed.

σὺyouNominativesubject (emphatic, contrastive)→ participant referenceσύ: emphatic personal pronoun; 'not YOU shall build' implicitly anticipates the one who will — David's seed (v. 13, αὐτὸς οἰκοδομήσει).

οἰκοδομήσειςyou shall buildFut Act Indic 2 Sg · οἰκοδομέωmain verb (negated future)→ predictive future (under negation: divine prohibition)οἰκοδομέω: 'build / construct'; renders בָּנָה; the οἶκος-/οἰκοδομέω- word-family dominates the oracle, pivoting from the house David would build for God to the house God will build for David (v. 11) and the house David's son will build for God (v. 13).

μοιfor meDativedative of advantage→ participant reference or interestμοι: meaning 'for me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage.

οἶκονhouseAccusativedirect object→ object specificationοἶκος: here the temple David proposed; the negation 'you shall not build me a house' is the formal reversal of David's plan from v. 2.

τοῦforGenitivearticle with articular infinitive (purpose)→ noun-phrase markingτοῦ + infinitive: the articular infinitive of purpose, a frequent LXX construction rendering Hebrew לְ + infinitive.

κατοικῆσαίto dwellAor Act Inf · κατοικέωarticular infinitive of purpose→ verbal action or stateκατοικέω: 'dwell / inhabit'; τοῦ κατοικῆσαί με ('for me to dwell') states the house's intended function; the same root David used of himself (κατοικῶ, v. 2) is now used of the LORD, who has in fact never needed such a dwelling (v. 6).

μεmeAccusativeaccusative subject of the infinitive→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of the infinitive.

ὅτι οὐ κατῴκηκα ἐν οἴκῳ ἀφ᾿ ἧς ἡμέρας ἀνήγαγον ἐξ Αἰγύπτου τοὺς υἱοὺς Ισραηλ ἕως τῆς ἡμέρας ταύτης καὶ ἤμην ἐμπεριπατῶν ἐν καταλύματι καὶ ἐν σκηνῇ

'For I have not dwelt in a house from the day I brought up the sons of Israel out of Egypt until this day, but I have been moving about in a lodging-place and in a tent.'

Ground (ὅτι) for the prohibition of v. 5ὅτι οὐ κατῴκηκα

The causal ὅτι grounds the prohibition: the LORD has never required a house. The perfect κατῴκηκα ('I have not dwelt') stresses the continuing reality across the whole span ἀφ᾽ ἧς ἡμέρας … ἕως τῆς ἡμέρας ταύτης ('from the day … to this day'). The periphrastic imperfect ἤμην ἐμπεριπατῶν ('I have been walking about') depicts the LORD's mobile presence accompanying Israel through the wilderness — a tent-theology that relativizes any fixed temple.

Word-by-word analysis· 26 words

ὅτιforcausal conjunction→ discourse linkage or contrastὅτι: 'because / for'; introduces the divine self-justification for not requiring a house.

οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.

κατῴκηκαI have dweltPerf Act Indic 1 Sg · κατοικέωmain verb (negated perfect)→ perfect (enduring state across history)κατοικέω (perf. κατῴκηκα): 'dwell / settle'; the perfect tense conveys the abiding fact: the LORD has not at any point taken up settled residence in a house; the choice of the same root David used (κατοικῶ, v. 2) underlines the contrast between the king's settledness and the LORD's deliberate mobility.

ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).

οἴκῳa houseDativedative of place→ sphere or referenceοἶκος: the fixed dwelling the LORD has declined; the anarthrous οἴκῳ ('a house') generalizes — no permanent structure at all.

ἀφ᾿frompreposition + genitive (temporal starting point)→ spatial or relational framingἀπό (elided ἀφ᾽ before rough breathing): 'from'; ἀφ᾽ ἧς ἡμέρας ('from the day on which') opens the temporal span paired with ἕως.

ἧςwhichGenitiverelative pronoun (attracted to genitive ἡμέρας)→ relational specificationὅς: relative pronoun, here in the idiom ἀφ᾽ ἧς ἡμέρας ('from the day on which'), with case-attraction to the antecedent ἡμέρας.

ἡμέραςdayGenitivegenitive of time (with ἀπό: starting point)→ relational specificationἡμέρα: 'day'; the temporal span from the Exodus to the present anchors the LORD's tent-dwelling in salvation history.

ἀνήγαγονI brought upAor Act Indic 1 Sg · ἀνάγωverb of relative clause→ constative aorist (the Exodus event)ἀνάγω: 'bring up / lead up'; renders הֶעֱלָה ('cause to go up', from עָלָה); the verb of the Exodus 'going up' from Egypt to the land; the LORD's redemptive act is the temporal anchor for his tent-presence.

ἐξout ofpreposition + genitive (source)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).

ΑἰγύπτουEgyptGenitivegenitive of source (object of ἐξ)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): standard LXX form of מִצְרַיִם; the Exodus-from-Egypt is the foundational redemptive memory, recalled again in David's prayer (v. 23).

τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.

υἱοὺςsonsAccusativedirect object of ἀνήγαγον→ object specificationυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('the sons/children of Israel') renders בְּנֵי יִשְׂרָאֵל, the standard designation of the covenant people.

Ισραηλof Israelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; here in genitive relation to υἱούς.

ἕωςuntilpreposition + genitive (temporal endpoint)→ spatial or relational framingἕως: 'until'; ἕως τῆς ἡμέρας ταύτης ('until this day') closes the temporal span begun with ἀφ᾽ ἧς ἡμέρας.

τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

ἡμέραςdayGenitivegenitive (object of ἕως)→ relational specificationἡμέρας: meaning 'day'; it serves as genitive (object of ἕως).

ταύτηςthisGenitivedemonstrative adjective (modifying ἡμέρας)→ relational specificationοὗτος: 'this'; ἕως τῆς ἡμέρας ταύτης ('to this day') brings the long tent-history right up to David's own moment.

καὶbutcoordinate conjunction (contrastive)→ discourse linkage or contrastκαί: here adversative ('but rather'), contrasting the absence of a house with the LORD's mobile presence.

ἤμηνI wasImpf Indic 1 Sg · εἰμίauxiliary of periphrastic imperfect (with ἐμπεριπατῶν)→ imperfect (continuous past state)εἰμί (impf. ἤμην): 'I was'; together with the participle ἐμπεριπατῶν it forms a periphrastic imperfect ('I was walking about'), a Hebraizing construction stressing durative, ongoing accompaniment.

ἐμπεριπατῶνmoving aboutPres Act Part Nom Sg Masc · ἐμπεριπατέωparticiple of periphrastic imperfect (with ἤμην)→ durative (continuous accompaniment)ἐμπεριπατέω: 'walk about within / move around among'; renders מִתְהַלֵּךְ (Hithpael of הָלַךְ); the same verb describes the LORD walking in Eden (Gen 3:8) and among Israel (Lev 26:12); it depicts the LORD's intimate, mobile presence with his pilgrim people, not confined to a building.

ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).

καταλύματιa lodging-placeDativedative of place→ sphere or referenceκατάλυμα: 'lodging / temporary quarters / encampment'; here rendering the Hebrew of a movable shrine; the term (the same word used of the inn-room in Luke 2:7; 22:11) connotes provisional, transient shelter — the antithesis of a permanent οἶκος.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).

σκηνῇa tentDativedative of place→ sphere or referenceσκηνή: 'tent / tabernacle'; renders אֹהֶל / מִשְׁכָּן; the tabernacle as the LORD's chosen mobile dwelling; the word echoes David's σκηνή of v. 2 — the very arrangement David found inadequate the LORD here defends as fitting.

ἐν πᾶσιν οἷς διῆλθον ἐν παντὶ Ισραηλ εἰ λαλῶν ἐλάλησα πρὸς μίαν φυλὴν τοῦ Ισραηλ ᾧ ἐνετειλάμην ποιμαίνειν τὸν λαόν μου Ισραηλ λέγων τί ὅτι οὐκ ᾠκοδομήκατέ μοι οἶκον κέδρινον

'In all places where I went about among all Israel, did I ever speak a word to any one tribe of Israel which I commanded to shepherd my people Israel, saying, Why have you not built me a house of cedar?'

Rhetorical question reinforcing the ground of v. 6ἐν πᾶσιν οἷς διῆλθον

The LORD presses the point with an emphatic rhetorical question expecting the answer 'no.' The cognate-participle construction εἰ λαλῶν ἐλάλησα ('did I indeed ever speak?') is a Hebraism rendering the infinitive absolute הֲדָבָר דִּבַּרְתִּי, intensifying the negation: never once did the LORD request a cedar house. The pointed final clause τί ὅτι οὐκ ᾠκοδομήκατε ('why have you not built me a house of cedar?') is the very demand the LORD never made — exposing David's proposal as generous but unbidden.

Word-by-word analysis· 30 words

ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).

πᾶσινallDativesubstantival adjective (antecedent of οἷς: 'all [places] where')→ sphere or referenceπᾶς: 'all'; ἐν πᾶσιν οἷς διῆλθον ('in all [places] in which I went about') generalizes the LORD's itinerant presence throughout the land.

οἷςwhereDativerelative pronoun (locative dative)→ participant reference or interestὅς: relative pronoun; the locative dative οἷς ('in which') resumes πᾶσιν, referring to all the places of the LORD's wandering with Israel.

διῆλθονI went aboutAor Act Indic 1 Sg · διέρχομαιverb of relative clause→ constative aorist (the journeying with Israel)διέρχομαι: 'go through / travel about'; renders הִתְהַלֵּךְ; reinforces the mobility-theme of ἐμπεριπατῶν (v. 6) — the LORD moved with his people rather than waiting in a house.

ἐνamongpreposition + dative (sphere)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (sphere).

παντὶallDativeattributive adjective (with Ισραηλ)→ sphere or referenceπᾶς: 'all'; ἐν παντὶ Ισραηλ ('among all Israel') treats Israel as a single corporate sphere of the LORD's movement.

ΙσραηλIsraeldative (with παντί: 'all Israel') — indeclinable→ participant identificationΙσραηλ: indeclinable; the case is supplied by παντί.

εἰ(did I ever?)interrogative particle (Hebraizing question-marker expecting 'no')→ discourse linkage or contrastεἰ: here not 'if' but an interrogative particle rendering the Hebrew הֲ; εἰ … ; introduces a direct rhetorical question expecting a negative answer ('Did I ever …? No!').

λαλῶνspeakingPres Act Part Nom Sg Masc · λαλέωcognate participle (intensifying ἐλάλησα: Hebraism)→ intensive (infinitive-absolute calque)λαλέω (pres. ptcp.): the participle λαλῶν before the finite ἐλάλησα is the LXX's standard rendering of the Hebrew infinitive absolute (דַּבֵּר דִּבַּרְתִּי), expressing emphasis: 'did I ever actually speak …?' (cf. the same construction at Exod 3:7 ἰδὼν εἶδον).

ἐλάλησαdid I speakAor Act Indic 1 Sg · λαλέωmain verb of the rhetorical question→ constative aorist (under interrogation: expecting 'no')λαλέω: 'speak'; with the cognate participle λαλῶν it forms the emphatic 'did I ever speak a word?'; the implied answer is negative — the LORD never commanded a house be built.

πρὸςtopreposition + accusative (recipient of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (recipient of speech).

μίανoneAccusativeattributive numeral (with φυλήν: 'a single tribe')→ measure or countεἷς, μία, ἕν: 'one'; μίαν φυλήν ('one tribe', i.e. 'any single tribe') stresses that not even once, to any tribe, did the LORD give such a command.

φυλὴνtribeAccusativeaccusative object of πρός→ object specificationφυλή: 'tribe'; renders שֵׁבֶט / מַטֶּה; the MT here has 'tribes/judges'; the LORD never charged any tribal leader with temple-building.

τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

ΙσραηλIsraelgenitive of relationship (indeclinable: 'tribe of Israel')→ participant identificationΙσραηλ: indeclinable; partitive/possessive genitive with φυλήν.

ᾧwhich / whomDativerelative pronoun (dative object of ἐνετειλάμην)→ participant reference or interestὅς: relative pronoun; the dative ᾧ (referring to the tribe/leader) is governed by ἐνετειλάμην ('to whom I gave charge').

ἐνετειλάμηνI commandedAor Mid Indic 1 Sg · ἐντέλλομαιverb of relative clause→ constative aorist (the charge to shepherd)ἐντέλλομαι: 'command / give charge / commission'; renders צִוָּה; the LORD did commission Israel's leaders to shepherd his people — but never to build him a house, sharpening the contrast.

ποιμαίνεινto shepherdPres Act Inf · ποιμαίνωcomplementary infinitive (content of the charge)→ progressive present (ongoing pastoral task)ποιμαίνω: 'shepherd / tend / rule'; renders רָעָה; the shepherd-metaphor for rule is central to the David narrative (David taken from the sheepfold, v. 8; cf. Ps 78:70–72); the leaders' true commission is pastoral care of the people, not architecture.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόνpeopleAccusativedirect object of ποιμαίνειν→ object specificationλαός: 'people'; ὁ λαός μου ('my people') is the covenant designation of Israel as the LORD's own possession (rendering עַמִּי).

ΙσραηλIsraelaccusative in apposition to λαόν (indeclinable)→ participant identificationΙσραηλ: indeclinable; in apposition to τὸν λαόν μου — 'my people Israel.'

λέγωνsayingPres Act Part Nom Sg Masc · λέγωparticiple introducing direct speech→ verbal action or stateλέγω (pres. ptcp.): the quotation-marker λέγων (rendering לֵאמֹר) introduces the words the LORD never in fact spoke.

τίwhyinterrogative pronoun (adverbial: 'why?')→ participant referenceτίς, τί: interrogative; τί ὅτι is an idiom ('why is it that …?', rendering מַדּוּעַ / לָמָּה); it introduces the never-uttered demand for a cedar house.

ὅτιthatconjunction (in the idiom τί ὅτι: 'why is it that')→ discourse linkage or contrastὅτι: in the fixed phrase τί ὅτι ('why is it that …?').

οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.

ᾠκοδομήκατέyou have builtPerf Act Indic 2 Pl · οἰκοδομέωmain verb of the hypothetical direct speech→ perfect (state of not-having-built)οἰκοδομέω (perf. ᾠκοδομήκατε): 'build'; the perfect 'you have not built me a cedar house' is the reproach the LORD never made; the cedar (κέδρινον) deliberately echoes David's cedar palace (v. 2), making the point that the LORD never coveted what David enjoys.

μοιme / for meDativedative of advantage→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage.

οἶκονhouseAccusativedirect object→ object specificationοἶκος: the cedar house never demanded; the keyword οἶκος again, here in the negated, never-uttered command.

κέδρινονof cedarAccusativeattributive adjective (modifying οἶκον)→ object specificationκέδρινος: 'of cedar'; the pointed repetition of David's cedar (v. 2, οἴκῳ κεδρίνῳ) seals the rhetorical question: the LORD never asked Israel to match the king's luxury with a cedar shrine.

καὶ νῦν τάδε ἐρεῖς τῷ δούλῳ μου Δαυιδ τάδε λέγει κύριος παντοκράτωρ ἔλαβόν σε ἐκ τῆς μάνδρας τῶν προβάτων τοῦ εἶναί σε εἰς ἡγούμενον ἐπὶ τὸν λαόν μου ἐπὶ τὸν Ισραηλ

'And now, thus you shall say to my servant David: Thus says the LORD Almighty: I took you from the sheepfold, from following the flock, to be ruler over my people, over Israel.'

Transition to the covenant prologue (the LORD's gracious deeds for David)καὶ νῦν

The hinge καὶ νῦν ('and now') turns from the negative (no house from David) to the positive promise. The renewed messenger-formula τάδε λέγει κύριος παντοκράτωρ ('Thus says the LORD Almighty', rendering יהוה צבאות, 'LORD of hosts') opens the covenant prologue, a recital of grace: the LORD took David ἐκ τῆς μάνδρας τῶν προβάτων ('from the sheepfold') to be ἡγούμενος ('ruler/leader') over Israel. Grace precedes promise — David's elevation is entirely the LORD's initiative.

Word-by-word analysis· 31 words

καὶandcoordinate conjunction (in the transitional phrase καὶ νῦν)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

νῦνnowtemporal adverb (discourse pivot)→ adverbial qualificationνῦν: 'now'; καὶ νῦν renders וְעַתָּה, a standard Hebrew rhetorical pivot from premise to consequence — here from the LORD's freedom from any house to his gracious purpose for David.

τάδεthusAccusativedemonstrative pronoun (object of ἐρεῖς)→ participant referenceὅδε, τόδε: 'this / thus'; τάδε ἐρεῖς ('thus you shall say') commissions Nathan's delivery; it points forward to the oracle.

ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb (future with imperatival force)→ imperatival future (commission)λέγω (fut. ἐρεῖς): 'you shall say'; the future has imperatival force (a Hebraism rendering the Hebrew imperfect/converted perfect), commanding Nathan to relay the oracle to David.

τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

δούλῳservantDativeindirect object (recipient of the word)→ sphere or referenceδοῦλος: 'servant'; the honorific 'my servant David' (cf. v. 5) frames the covenant as a grant to a faithful servant.

ΔαυιδDaviddative in apposition to δούλῳ (indeclinable)→ participant identificationΔαυιδ: indeclinable; case supplied by the appositional δούλῳ.

τάδεthusAccusativedemonstrative pronoun (object of λέγει)→ participant referenceὅδε, τόδε: the second τάδε opens the formal oracle proper (τάδε λέγει κύριος παντοκράτωρ).

λέγειsaysPres Act Indic 3 Sg · λέγωmain verb of messenger-formula→ gnomic/historic present (authority of the word)λέγω (pres.): the citation-formula verb; here with the divine title παντοκράτωρ.

κύριοςLORDNominativesubject of λέγει→ participant prominenceκύριος: rendering of יהוה; with παντοκράτωρ it renders the full title יהוה צבאות.

παντοκράτωρAlmightyNominativeappositional title (with κύριος)→ participant prominenceπαντοκράτωρ: 'all-ruler / almighty'; the standard LXX rendering of צְבָאוֹת ('hosts') in the title יהוה צבאות; κύριος παντοκράτωρ ('LORD Almighty') invokes the LORD's universal sovereignty over the armies of heaven and earth — fitting for the giver of an everlasting dynasty; recurs in David's prayer at vv. 25, 27.

ἔλαβόνI tookAor Act Indic 1 Sg · λαμβάνωmain verb (first act of the grace-recital)→ constative aorist (the divine election of David)λαμβάνω: 'take / receive'; renders לָקַח; the LORD's 'I took you' marks David's election as wholly the LORD's initiative — the shepherd-boy did not seek the throne; cf. Ps 78:70 (the LORD chose David and took him from the sheepfolds).

σεyouAccusativedirect object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.

ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).

τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

μάνδραςsheepfold / pastureGenitivegenitive of source (object of ἐκ)→ relational specificationμάνδρα: 'fold / pen / enclosure for sheep'; renders נָוֶה ('pasture / abode'); the humble pastoral origin of David is the foil for his royal exaltation — the same shepherd-to-king motif that underlies the messianic shepherd of Ezek 34 and John 10.

τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

προβάτωνsheepGenitivegenitive (with μάνδρας: 'fold of the sheep')→ relational specificationπρόβατον: 'sheep'; renders צֹאן; 'the fold of the sheep' concretizes David's lowly beginning; the pastoral imagery anticipates the shepherd-king ideal fulfilled in David's greater Son.

τοῦtoGenitivearticle with articular infinitive (purpose)→ noun-phrase markingτοῦ + infinitive: articular infinitive of purpose ('that you should be'), rendering Hebrew לִהְיוֹת.

εἶναίto bePres Inf · εἰμίarticular infinitive of purpose→ verbal action or stateεἰμί (pres. inf.): the purpose-infinitive states the goal of David's election — that he be ruler over Israel.

σεyouAccusativeaccusative subject of the infinitive→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of the infinitive.

εἰςas / to bepreposition + accusative (predicative εἰς: Hebraism)→ spatial or relational framingεἰς: predicative εἰς ('to be as / for'), a Hebraism rendering לְ of product/result ('εἶναι εἰς ἡγούμενον' = 'to become a ruler'); the same predicative εἰς structures the father-son formula of v. 14.

ἡγούμενονruler / leaderAccusativesubstantival participle (predicate of εἶναι: 'to be a ruler')→ verbal action or stateἡγέομαι (pres. ptcp. substantivized): 'lead / rule'; ὁ ἡγούμενος ('leader / ruler / prince') renders נָגִיד ('prince / designated ruler'), a key term for the divinely appointed leader of Israel (cf. 1 Kgdms 9:16; 10:1); David is appointed not as autonomous monarch but as the LORD's deputy over the LORD's people.

ἐπὶoverpreposition + accusative (authority over)→ spatial or relational framingἐπὶ: meaning 'over'; here it marks the relation signaled by preposition + accusative (authority over).

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόνpeopleAccusativeaccusative object of ἐπί→ object specificationλαός: 'people'; ὁ λαός μου ('my people') again marks Israel as the LORD's possession; David rules what belongs to the LORD.

ἐπὶoverpreposition + accusative (epexegetical repetition)→ spatial or relational framingἐπί: the repeated ἐπί ('over … over Israel') is an epexegetical Hebraism specifying 'my people' as Israel.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

ΙσραηλIsraelaccusative object of ἐπί (indeclinable, in apposition to λαόν)→ participant identificationΙσραηλ: indeclinable; here taking the article τόν, in apposition to τὸν λαόν μου.

καὶ ἤμην μετὰ σοῦ ἐν πᾶσιν οἷς ἐπορεύου καὶ ἐξωλέθρευσα πάντας τοὺς ἐχθρούς σου ἀπὸ προσώπου σου καὶ ἐποίησά σε ὀνομαστὸν κατὰ τὸ ὄνομα τῶν μεγάλων τῶν ἐπὶ τῆς γῆς

'And I was with you in all things wherever you went, and I utterly destroyed all your enemies from before you, and I made you renowned, according to the name of the great ones who are on the earth.'

Continuation of the grace-recital (past benefactions)καὶ ἤμην μετὰ σοῦ

The recital of grace continues with three first-person verbs: ἤμην ('I was with you'), ἐξωλέθρευσα ('I destroyed your enemies'), ἐποίησά σε ὀνομαστόν ('I made you renowned'). The accompaniment-formula ἤμην μετὰ σοῦ confirms Nathan's earlier κύριος μετὰ σοῦ (v. 3). The making of David's 'name' (ὀνομαστόν … κατὰ τὸ ὄνομα τῶν μεγάλων) verbally anticipates the great-name promise to Abraham (Gen 12:2) and prepares for the eternal 'name' of David's house.

Word-by-word analysis· 30 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἤμηνI wasImpf Indic 1 Sg · εἰμίmain verb (accompaniment-formula)→ imperfect (continuous past accompaniment)εἰμί (impf. ἤμην): 'I was'; ἤμην μετὰ σοῦ ('I was with you') is the covenant accompaniment-formula (cf. v. 3; Gen 26:3; Exod 3:12); the durative imperfect stresses the LORD's constant presence throughout David's career.

μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).

ἐνinpreposition + dative (sphere)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere).

πᾶσινallDativesubstantival adjective (antecedent of οἷς)→ sphere or referenceπᾶς: 'all'; ἐν πᾶσιν οἷς ἐπορεύου ('in all things in which you walked') generalizes the LORD's accompaniment to David's every undertaking.

οἷςwhereverDativerelative pronoun (dative)→ participant reference or interestὅς: relative; resumes πᾶσιν — 'in everything wherever you went.'

ἐπορεύουyou wentImpf Mid Indic 2 Sg · πορεύομαιverb of relative clause→ imperfect (David's repeated journeyings/campaigns)πορεύομαι: 'go / proceed / march'; the imperfect describes David's repeated military and royal undertakings, all attended by the LORD's presence.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐξωλέθρευσαI utterly destroyedAor Act Indic 1 Sg · ἐξολεθρεύωmain verb (second benefaction)→ constative aorist (decisive defeat of enemies)ἐξολεθρεύω: 'destroy utterly / annihilate'; the intensive compound (ἐξ- 'completely') renders הִכְרִית / הִשְׁמִיד; the LORD, not David, is the true conqueror of David's foes — the same point as v. 1 (the LORD gave rest from enemies).

πάνταςallAccusativeattributive adjective (with ἐχθρούς)→ object specificationπᾶς: 'all'; the totality 'all your enemies' matches the comprehensive rest of v. 1.

τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.

ἐχθρούςenemiesAccusativedirect object of ἐξωλέθρευσα→ object specificationἐχθρός: 'enemy'; the defeated enemies echo v. 1 and anticipate the rest promised in v. 11.

ἀπὸfrompreposition + genitive (separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).

προσώπουthe presence / faceGenitivegenitive (object of ἀπό: 'from before')→ relational specificationπρόσωπον: 'face / presence'; ἀπὸ προσώπου σου ('from before your face') is a Hebraism (מִפָּנֶיךָ) for 'from before you / out of your path'; recurs in vv. 15, 23.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐποίησάI madeAor Act Indic 1 Sg · ποιέωmain verb (third benefaction)→ constative aorist (the making of David's renown)ποιέω: 'make / do'; ἐποίησά σε ὀνομαστόν ('I made you renowned') is the gift of a great name — the same blessing the LORD will reciprocally extend through David's house (cf. the eternal 'name' theme, v. 13, 23, 26).

σεyouAccusativedirect object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.

ὀνομαστὸνrenowned / famousAccusativepredicate adjective (object complement: 'made you renowned')→ object specificationὀνομαστός: 'named / renowned / famous'; from ὄνομα; the gift of a great name to David recalls the Abrahamic promise μεγαλυνῶ τὸ ὄνομά σου (Gen 12:2) and undergirds the dynastic name that will endure forever.

κατὰaccording topreposition + accusative (standard of comparison)→ spatial or relational framingκατὰ: meaning 'according to'; here it marks the relation signaled by preposition + accusative (standard of comparison).

τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

ὄνομαnameAccusativeaccusative object of κατά→ object specificationὄνομα: 'name / reputation'; renders שֵׁם; David's fame is to equal that of 'the great ones' of the earth — yet his enduring name will surpass theirs through his everlasting house.

τῶνof theGenitivearticle (substantivizing μεγάλων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

μεγάλωνgreat onesGenitivesubstantival adjective (genitive: 'of the great ones')→ relational specificationμέγας: 'great'; οἱ μεγάλοι ('the great ones') are the renowned rulers and notables of the earth; David's renown is benchmarked against the world's elite.

τῶνwho areGenitivearticle (attributive, with the following prepositional phrase)→ noun-phrase markingὁ (article): the attributive article τῶν ἐπὶ τῆς γῆς ('those on the earth') substantivizes the prepositional phrase, qualifying 'the great ones.'

ἐπὶonpreposition + genitive (location)→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + genitive (location).

τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

γῆςearthGenitivegenitive (object of ἐπί: 'on the earth')→ relational specificationγῆ: 'earth / land'; οἱ ἐπὶ τῆς γῆς ('those on the earth') marks the worldwide scope of the comparison — David's fame is to be of global stature.

καὶ θήσομαι τόπον τῷ λαῷ μου τῷ Ισραηλ καὶ καταφυτεύσω αὐτόν καὶ κατασκηνώσει καθ᾿ ἑαυτὸν καὶ οὐ μεριμνήσει οὐκέτι καὶ οὐ προσθήσει υἱὸς ἀδικίας τοῦ ταπεινῶσαι αὐτὸν καθὼς ἀπ᾿ ἀρχῆς

'And I will appoint a place for my people Israel, and I will plant them, and they shall dwell by themselves and be anxious no more; and the son of iniquity shall no longer continue to humble them, as from the beginning.'

Shift to future promise (security for the people Israel)καὶ θήσομαι τόπον

The verbs shift from past benefactions to future promise (θήσομαι, καταφυτεύσω). Before the dynastic promise to David, the LORD promises security for the people: a fixed place (τόπος), planting (καταφυτεύσω, an agricultural metaphor for permanence; cf. Exod 15:17; Jer 24:6), undisturbed dwelling, and freedom from the 'son of iniquity' (υἱὸς ἀδικίας) who oppressed them 'as from the beginning' — i.e., in the days of the judges (v. 11).

Word-by-word analysis· 30 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

θήσομαιI will appoint / setFut Mid Indic 1 Sg · τίθημιmain verb (future promise)→ predictive future (divine establishment of the people)τίθημι (fut. mid. θήσομαι): 'place / appoint / establish'; renders שָׂם / נָתַן; the LORD will 'appoint a place' (θήσομαι τόπον) for Israel — a secure homeland; the middle voice may stress the LORD's personal interest in establishing his own people.

τόπονa placeAccusativedirect object→ object specificationτόπος: 'place / location'; renders מָקוֹם; a secure dwelling-place for Israel; the promise of a fixed τόπος contrasts with the LORD's own tent-mobility (v. 6) — the people, not the LORD, are to be settled.

τῷfor theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαῷpeopleDativedative of advantage→ sphere or referenceλαός: 'people'; 'my people Israel' again (cf. vv. 7, 8) — the beneficiary of the security-promise.

τῷtheDativearticle (with appositional Ισραηλ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

ΙσραηλIsraeldative in apposition to λαῷ (indeclinable)→ participant identificationΙσραηλ: indeclinable; in apposition to τῷ λαῷ μου.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

καταφυτεύσωI will plantFut Act Indic 1 Sg · καταφυτεύωmain verb (future promise)→ predictive future (rootedness of the people)καταφυτεύω: 'plant firmly / plant down'; renders נָטַע; the planting-metaphor for Israel's secure settlement in the land (cf. Exod 15:17, the LORD plants his people on his mountain; Jer 24:6; Amos 9:15); it connotes permanence, rootedness, and fruitfulness.

αὐτόνthem / itAccusativedirect object (referring to Israel collectively)→ participant referenceαὐτός: the singular αὐτόν refers to Israel as a collective unity ('it/them'); the people are treated as a single planted vine.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

κατασκηνώσειit will dwellFut Act Indic 3 Sg · κατασκηνόωmain verb (consequence: settled dwelling)→ predictive future (secure habitation)κατασκηνόω: 'encamp / settle / dwell'; renders שָׁכַן; though etymologically related to σκηνή ('tent'), here it means secure settledness; the irony: Israel will at last 'dwell' (κατασκηνώσει) firmly, even though the LORD himself was content with a σκηνή.

καθ᾿bypreposition + accusative (in the idiom καθ᾽ ἑαυτόν: 'by itself')→ spatial or relational framingκατά (elided καθ᾽): in the idiom καθ᾽ ἑαυτόν ('by itself / on its own / undisturbed'), denoting secure, independent dwelling.

ἑαυτὸνitselfAccusativereflexive pronoun (object of κατά)→ participant referenceἑαυτοῦ: reflexive pronoun; καθ᾽ ἑαυτόν ('by itself') means Israel will dwell securely, no longer at the mercy of oppressors.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.

μεριμνήσειit will be anxiousFut Act Indic 3 Sg · μεριμνάωmain verb (negated future)→ predictive future (under negation: end of fear)μεριμνάω: 'be anxious / worried / troubled'; renders רָגַז ('tremble / be agitated'); the promise of an end to anxious insecurity; the same verb of anxious care recurs in Jesus' teaching (Matt 6:25–34).

οὐκέτιno moreadverb (temporal negation)→ clausal contributionοὐκέτι: 'no longer / no more'; emphasizes the decisive end of Israel's former insecurity.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.

προσθήσειshall continue / addFut Act Indic 3 Sg · προστίθημιmain verb (negated future; idiom for 'no longer')→ predictive future (under negation)προστίθημι: 'add / continue'; οὐ προσθήσει … τοῦ ταπεινῶσαι ('shall no longer continue to humble') is a Hebraism (לֹא יוֹסִיף + infinitive) meaning 'shall do so no more'; the construction renders the Hebrew auxiliary יָסַף ('to do again').

υἱὸςsonNominativesubject (of προσθήσει)→ participant prominenceυἱός: 'son'; υἱὸς ἀδικίας ('son of iniquity / wicked one') is a Hebraic genitive of quality (בֶּן־עַוְלָה), denoting a characteristically wicked person or oppressor — the type who afflicted Israel in the era of the judges.

ἀδικίαςof iniquityGenitivegenitive of quality (Hebraism: 'son of iniquity')→ relational specificationἀδικία: 'unrighteousness / iniquity / wrong'; renders עַוְלָה; the genitive of quality characterizes the oppressor; the same noun ἀδικία reappears in v. 14 of the (chastened) iniquity of David's son.

τοῦtoGenitivearticle with articular infinitive (purpose/result)→ noun-phrase markingτοῦ + infinitive: epexegetical/purpose infinitive after προσθήσει.

ταπεινῶσαιto humble / oppressAor Act Inf · ταπεινόωarticular infinitive (complement of προσθήσει)→ verbal action or stateταπεινόω: 'humble / bring low / oppress'; renders עִנָּה; describes the affliction of Israel by oppressors; the LORD promises this will cease — a reversal of the cyclical oppression of the Judges era.

αὐτὸνthem / itAccusativedirect object of the infinitive (Israel collectively)→ participant referenceαὐτός: singular collective reference to Israel.

καθὼςascomparative conjunction→ discourse linkage or contrastκαθώς: 'as / just as'; introduces the comparison with the former era of oppression.

ἀπ᾿frompreposition + genitive (temporal: 'from the beginning')→ spatial or relational framingἀπό (elided ἀπ᾽): 'from'; ἀπ᾽ ἀρχῆς ('from the beginning') points back to the period of the judges, specified in v. 11.

ἀρχῆςthe beginningGenitivegenitive (object of ἀπό: temporal)→ relational specificationἀρχή: 'beginning'; ἀπ᾽ ἀρχῆς ('from the beginning / of old') refers to Israel's earlier history of oppression, glossed in v. 11 as 'the days when I appointed judges.'

ἀπὸ τῶν ἡμερῶν ὧν ἔταξα κριτὰς ἐπὶ τὸν λαόν μου Ισραηλ καὶ ἀναπαύσω σε ἀπὸ πάντων τῶν ἐχθρῶν σου καὶ ἀπαγγελεῖ σοι κύριος ὅτι οἶκον οἰκοδομήσεις αὐτῷ

'from the days when I appointed judges over my people Israel; and I will give you rest from all your enemies. And the LORD will tell you that you shall build him a house.'

Temporal specification, then the GREAT REVERSALἀπὸ τῶν ἡμερῶν

The verse first specifies 'from the beginning' as the era of the judges, then promises David personal rest (ἀναπαύσω σε) echoing v. 1. The climactic final clause delivers the chapter's great reversal: ἀπαγγελεῖ σοι κύριος ὅτι οἶκον οἰκοδομήσεις αὐτῷ. The LXX here reads 'a house you shall build for him' (a textual variant; MT: 'the LORD will make YOU a house'). The wordplay is decisive: David sought to build the LORD a house, but the LORD will build David a house — a dynasty.

Word-by-word analysis· 27 words

ἀπὸfrompreposition + genitive (temporal)→ spatial or relational framingἀπό: continues ἀπ᾽ ἀρχῆς of v. 10 — specifying 'the beginning' as the days of the judges.

τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

ἡμερῶνdaysGenitivegenitive (object of ἀπό: temporal)→ relational specificationἡμέρα: 'day'; ἀπὸ τῶν ἡμερῶν ὧν ('from the days when') locates the era of oppression in the period of the judges.

ὧνwhen / whichGenitiverelative pronoun (genitive by attraction to ἡμερῶν)→ relational specificationὅς: relative pronoun; genitive by attraction to ἡμερῶν ('the days in which').

ἔταξαI appointedAor Act Indic 1 Sg · τάσσωverb of relative clause→ constative aorist (the appointment of judges)τάσσω: 'appoint / arrange / ordain'; renders צִוָּה / שָׂם; the LORD appointed the judges (κριταί) to deliver Israel during the chaotic period before the monarchy — the era of recurrent oppression now to end.

κριτὰςjudgesAccusativedirect object of ἔταξα→ object specificationκριτής: 'judge / ruler-deliverer'; renders שֹׁפֵט; the κριταί are the charismatic deliverers of the Book of Judges; their era was marked by the cyclical oppression that the Davidic rest now supersedes.

ἐπὶoverpreposition + accusative (authority over)→ spatial or relational framingἐπὶ: meaning 'over'; here it marks the relation signaled by preposition + accusative (authority over).

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόνpeopleAccusativeaccusative object of ἐπί→ object specificationλαός: 'my people Israel' once more — the constant object of the LORD's care.

ΙσραηλIsraelaccusative in apposition to λαόν (indeclinable)→ participant identificationΙσραηλ: indeclinable; in apposition to τὸν λαόν μου.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἀναπαύσωI will give restFut Act Indic 1 Sg · ἀναπαύωmain verb (personal promise to David)→ predictive future (rest for David)ἀναπαύω: 'give rest / cause to rest'; renders הֵנִיחַ; ἀναπαύσω σε ἀπὸ … ἐχθρῶν ('I will give you rest from your enemies') restates the rest of v. 1 as a settled future gift; the rest-theme is the precondition for the temple Solomon will build (cf. 1 Kgs 5:4).

σεyouAccusativedirect object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.

ἀπὸfrompreposition + genitive (separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).

πάντωνallGenitiveattributive adjective (with ἐχθρῶν)→ relational specificationπᾶς: 'all'; 'rest from all your enemies' — total, comprehensive peace, echoing the double κύκλῳ of v. 1.

τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

ἐχθρῶνenemiesGenitivegenitive of separation (object of ἀπό)→ relational specificationἐχθρός: 'enemy'; the third mention of David's enemies (vv. 1, 9, 11), framing the rest that makes the dynasty possible.

καὶandcoordinate conjunction (introducing the reversal)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἀπαγγελεῖwill tell / declareFut Act Indic 3 Sg · ἀπαγγέλλωmain verb (the LORD's announcement)→ predictive future (the great reversal announced)ἀπαγγέλλω: 'announce / declare / report'; renders הִגִּיד; the LORD will himself 'declare' to David the central promise; the verb frames the dynastic word as a formal divine proclamation — the heart of the covenant.

σοιto youDativeindirect object→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object.

κύριοςLORDNominativesubject (of ἀπαγγελεῖ)→ participant prominenceκύριος: rendering of יהוה; the LORD himself, not Nathan, is named as the declarer of the dynastic promise, underscoring its weight.

ὅτιthatconjunction (content of the declaration)→ discourse linkage or contrastὅτι: 'that'; introduces the content of the LORD's declaration — the house/dynasty promise.

οἶκονa houseAccusativedirect object (fronted for emphasis)→ object specificationοἶκος: the pivotal keyword; in the LXX reading 'a house you shall build for him' the οἶκος sense slides between temple and dynasty — but the dynastic sense dominates the following verses (the LORD builds David's house, vv. 12–16); the MT reads 'the LORD will make YOU a house', making the reversal explicit; either way the great inversion stands: David's house-building intention is answered by the LORD's house-giving.

οἰκοδομήσειςyou shall buildFut Act Indic 2 Sg · οἰκοδομέωverb of the ὅτι-clause→ predictive futureοἰκοδομέω: 'build'; in this LXX reading the future addresses David ('you shall build him a house'), variously understood; the broader oracle clarifies that the temple-building falls to David's seed (v. 13) while the dynasty-building is the LORD's gift to David — the οἶκος/οἰκοδομέω wordplay is the structural axis of the chapter.

αὐτῷfor himDativedative of advantage→ participant reference or interestαὐτός: 'him'; the dative αὐτῷ ('for him', i.e. for the LORD) in the LXX reading; in the MT the pronoun-play runs the other direction (the LORD makes David a house), but the LXX preserves the same theological reversal in its surrounding context.

καὶ ἔσται ἐὰν πληρωθῶσιν αἱ ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ ὃς ἔσται ἐκ τῆς κοιλίας σου καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ

'And it shall be, when your days are fulfilled and you sleep with your fathers, that I will raise up your seed after you, who shall come from your belly, and I will establish his kingdom.'

The DYNASTIC COVENANT begins (promise of the seed and his kingdom)καὶ ἔσται ἐὰν

The covenant proper begins. The formula καὶ ἔσται ἐάν ('and it shall be, when') sets a temporal condition: at David's death, the LORD will raise up his σπέρμα ('seed'). The promise that the seed will come ἐκ τῆς κοιλίας σου ('from your own belly') guarantees a literal descendant. Acts 2:30 cites this oath (ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ) as fulfilled in the resurrection-enthronement of Christ; the LXX's σπέρμα is the seed-vocabulary picked up in messianic exegesis (cf. Gal 3:16). ἀναστήσω ('I will raise up') was readily heard by early Christians as resurrection-language.

Word-by-word analysis· 31 words

καὶandcoordinate conjunction (in the formula καὶ ἔσται)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἔσταιit shall beFut Indic 3 Sg · εἰμίmain verb (apodosis-anticipating formula)→ predictive future (covenant-introducing formula)εἰμί (fut. ἔσται): καὶ ἔσται ('and it shall be') renders וְהָיָה, the standard LXX formula introducing a future contingency; it sets up the temporal clause that follows.

ἐὰνwhen / ifconditional-temporal conjunction (with subjunctive)→ discourse linkage or contrastἐάν: 'if / when'; with the subjunctive (πληρωθῶσιν) it expresses a future eventuality treated as certain — 'when your days are fulfilled'; the condition is temporal, not doubtful (David will certainly die).

πληρωθῶσινare fulfilledAor Pass Subj 3 Pl · πληρόωverb of the temporal clause→ aorist subjunctive (completed future eventuality)πληρόω: 'fill / fulfill / complete'; renders מָלֵא; 'when your days are fulfilled' is a euphemism for the completion of David's lifespan, parallel to 'sleep with your fathers'; the passive treats the lifespan as divinely measured.

αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἡμέραιdaysNominativesubject of πληρωθῶσιν→ participant prominenceἡμέρα: 'day'; αἱ ἡμέραι σου ('your days') = David's lifetime; the idiom 'days fulfilled' marks the natural completion of life.

καὶandcoordinate conjunction (joining the two temporal verbs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

κοιμηθήσῃyou sleepFut Pass Indic 2 Sg · κοιμάωverb of the temporal clause (coordinate with πληρωθῶσιν)→ predictive future (euphemism for death)κοιμάω (fut. pass. κοιμηθήσῃ): 'sleep / fall asleep'; κοιμηθήσῃ μετὰ τῶν πατέρων σου ('you will sleep with your fathers') is the standard OT euphemism for death and burial in the ancestral tomb (rendering שָׁכַב עִם־אֲבֹתָיו); 'sleep' as a metaphor for death is taken up in NT resurrection-hope (1 Thess 4:13–14; John 11:11).

μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).

τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

πατέρωνfathersGenitivegenitive object of μετά→ relational specificationπατήρ: 'father / ancestor'; 'your fathers' = David's forebears; the burial-with-the-fathers idiom locates David in the continuity of the covenant people.

καὶthat / thenapodotic καί (introducing the main clause after the temporal protasis)→ discourse linkage or contrastκαί: apodotic — after the temporal protasis ('when … and …'), this καί introduces the main promise; best rendered 'then / that.'

ἀναστήσωI will raise upFut Act Indic 1 Sg · ἀνίστημιmain verb (the dynastic promise)→ predictive future (divine raising of the seed)ἀνίστημι (fut. ἀναστήσω): 'raise up / cause to stand'; renders הֵקִים; here 'raise up a descendant'; the verb's resurrection-overtones made this a key text for early Christian reading of Jesus' resurrection (cf. Acts 13:33–34, where ἀνίστημι/ἀνάστασις is applied to Christ as David's seed); the LORD himself is the agent who raises the seed.

τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

σπέρμαseed / offspringAccusativedirect object of ἀναστήσω→ object specificationσπέρμα: 'seed / offspring / descendant'; renders זֶרַע; the collective-singular σπέρμα is the key messianic term: immediately Solomon, but read in the NT of David's ultimate seed, Christ (cf. Acts 13:23, ἤγαγεν … σωτῆρα Ἰησοῦν; Gal 3:16, which exploits the singular σπέρμα; Rom 1:3, ἐκ σπέρματος Δαυίδ); the seed-promise links the Davidic covenant to the Abrahamic.

μετὰafterpreposition + accusative (temporal: 'after you')→ spatial or relational framingμετά + acc.: 'after'; μετὰ σέ ('after you') marks the succession — the seed arises following David's death, guaranteeing dynastic continuity.

σέyouAccusativeaccusative object of μετά→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of μετά.

ὃςwhoNominativerelative pronoun (subject of ἔσται)→ participant referenceὅς: relative pronoun introducing the description of the seed; the masculine ὅς (agreeing with the sense, a male descendant, rather than the neuter σπέρμα) personalizes the promise.

ἔσταιshall be / comeFut Indic 3 Sg · εἰμίverb of relative clause→ predictive futureεἰμί (fut. ἔσται): 'shall be / come forth'; here 'who shall come from your belly' — affirming the seed's literal physical descent from David.

ἐκfrompreposition + genitive (source/origin)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source/origin).

τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

κοιλίαςbelly / bodyGenitivegenitive of source (object of ἐκ)→ relational specificationκοιλία: 'belly / womb / inward parts'; renders מֵעֶה ('bowels / loins'); ἐκ τῆς κοιλίας σου ('from your own body') stresses that the heir will be David's literal physical descendant; Acts 2:30 paraphrases this clause (ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ) in proving the resurrection-enthronement of the Messiah.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἑτοιμάσωI will establish / prepareFut Act Indic 1 Sg · ἑτοιμάζωmain verb (second promise: the kingdom)→ predictive future (divine establishment of the kingdom)ἑτοιμάζω: 'prepare / make ready / establish'; renders כּוּן (Hiphil, 'establish firmly'); ἑτοιμάσω τὴν βασιλείαν αὐτοῦ ('I will establish his kingdom') makes the seed's royal rule the LORD's own work; the kingdom-establishment is restated and made eternal in vv. 13, 16.

τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.

βασιλείανkingdomAccusativedirect object of ἑτοιμάσω→ object specificationβασιλεία: 'kingdom / kingship / reign'; renders מַמְלָכָה / מַלְכוּת; the seed's βασιλεία, here established and in v. 16 made eternal (ἕως αἰῶνος), is the kingdom Gabriel promises to David's greater Son: καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος (Luke 1:33).

αὐτοῦhisGenitivegenitive of possession (the seed's kingdom)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the seed's kingdom).

αὐτὸς οἰκοδομήσει μοι οἶκον τῷ ὀνόματί μου καὶ ἀνορθώσω τὸν θρόνον αὐτοῦ ἕως εἰς τὸν αἰῶνα

'He shall build me a house for my name, and I will set up his throne forever.'

The temple-builder and the eternal throneαὐτὸς οἰκοδομήσει

The emphatic αὐτός ('HE', the seed) answers the emphatic οὐ σύ ('not YOU', David) of v. 5: it is the seed, not David, who will build the LORD a house for his name. In return the LORD will set up his throne ἕως εἰς τὸν αἰῶνα ('unto the age', i.e. forever). The pairing of temple-building with the eternal throne fuses, in NT reading, Solomon (immediate fulfillment) with Christ, who builds the true house/temple (cf. Heb 3:3–6; John 2:19–21) and reigns on an everlasting throne (Luke 1:32–33).

Word-by-word analysis· 16 words

αὐτὸςheNominativesubject (emphatic, contrastive pronoun)→ participant referenceαὐτός: emphatic 'he himself'; the fronted αὐτός deliberately answers οὐ σύ of v. 5 — not David but his seed is the temple-builder; the contrast is the structural pivot of the οἶκος-wordplay.

οἰκοδομήσειshall buildFut Act Indic 3 Sg · οἰκοδομέωmain verb (the seed's temple-building)→ predictive future (Solomon's temple; typologically Christ's house)οἰκοδομέω: 'build'; the seed 'shall build me a house' — fulfilled historically by Solomon (1 Kgs 6); in NT typology the true house-builder is Christ, the greater Son of David (Heb 3:3–6; cf. Zech 6:12–13, where the Branch builds the temple of the LORD and bears royal-priestly rule).

οἶκονhouseAccusativedirect object→ object specificationοἶκος: here the temple, the house the seed will build for the LORD; the keyword now bears its temple-sense, complementing the dynastic-sense of v. 11.

τῷfor theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

ὀνόματίnameDativedative of advantage/purpose ('for my name')→ sphere or referenceὄνομα: 'name'; τῷ ὀνόματί μου ('for my name') reflects the Deuteronomic 'name-theology' (the LORD causes his name to dwell in the chosen place; Deut 12:5, 11); the temple is built not to house the LORD (who needs no house, v. 6) but as a dwelling for his name — his manifest presence and reputation.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἀνορθώσωI will set up / establishFut Act Indic 1 Sg · ἀνορθόωmain verb (the LORD establishes the throne)→ predictive future (eternal establishment of the throne)ἀνορθόω: 'set upright / restore / establish firmly'; renders כּוּן (Hiphil, 'establish'); ἀνορθώσω τὸν θρόνον αὐτοῦ ('I will set up his throne') makes the perpetuity of the dynasty the LORD's own act; the same root recurs in the perfect participle ἀνωρθωμένος ('established firm', v. 16), bracketing the covenant promise.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

θρόνονthroneAccusativedirect object of ἀνορθώσω→ object specificationθρόνος: 'throne / seat of royal authority'; renders כִּסֵּא; the eternal Davidic θρόνος is the object of NT messianic hope: Gabriel promises that the LORD will give the child 'the throne of his father David' (Luke 1:32, δώσει αὐτῷ … τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ); Acts 2:30 grounds the resurrection in the oath to seat David's seed upon his throne; cf. Ps 89:4, 36–37; Ps 132:11–12.

αὐτοῦhisGenitivegenitive of possession (the seed's throne)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the seed's throne).

ἕωςunto / forpreposition (in the phrase ἕως εἰς τὸν αἰῶνα: 'forever')→ spatial or relational framingἕως: 'until / unto'; the redundant double phrase ἕως εἰς τὸν αἰῶνα ('unto, into the age') is an emphatic Hebraism (עַד עוֹלָם) for 'forever / for all time'; the perpetuity-clause is the theological climax of the throne-promise.

εἰςintopreposition + accusative (extent of time)→ spatial or relational framingεἰς: 'into / for'; εἰς τὸν αἰῶνα ('into the age / forever') is the standard LXX rendering of לְעוֹלָם; combined with ἕως it intensifies the sense of unending duration.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

αἰῶναageAccusativeaccusative (object of εἰς: temporal extent)→ object specificationαἰών: 'age / eternity / perpetuity'; εἰς τὸν αἰῶνα ('forever') is the key eternity-formula of the chapter, recurring at vv. 16, 24, 25, 26, 29; it transforms the dynastic promise from mere succession into an everlasting covenant, the seedbed of messianic hope.

ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν καὶ ἐὰν ἔλθῃ ἡ ἀδικία αὐτοῦ καὶ ἐλέγξω αὐτὸν ἐν ῥάβδῳ ἀνδρῶν καὶ ἐν ἁφαῖς υἱῶν ἀνθρώπων

'I will be to him a father, and he shall be to me a son; and if his iniquity comes, then I will rebuke him with the rod of men and with the touches of the sons of men.'

The FATHER-SON COVENANT FORMULA and the discipline clauseἐγὼ ἔσομαι αὐτῷ εἰς πατέρα

The covenant climax and the chapter's most-cited verse. The adoption-formula ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν ('I will be to him a father, and he a son to me') establishes a unique filial bond between the LORD and the Davidic king — cited verbatim of the Son in Heb 1:5 (καὶ πάλιν· ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν) to prove Christ's superiority to angels; echoed in 2 Cor 6:18 and Rev 21:7. The conditional discipline-clause (chastening for iniquity 'with the rod of men') applies to the historical sons (Solomon and successors), not to the sinless Messiah — a point the NT reading must negotiate by distinguishing type from antitype.

Word-by-word analysis· 28 words

ἐγὼINominativesubject (emphatic personal pronoun)→ participant referenceἐγώ: the emphatic 'I' (the LORD) heightens the solemnity of the adoption-formula; the chiastic pairing ἐγώ … αὐτός frames the mutual relationship.

ἔσομαιI will beFut Indic 1 Sg · εἰμίmain verb (covenant-relationship formula)→ predictive future (covenantal commitment)εἰμί (fut. ἔσομαι): 'I will be'; ἔσομαι … εἰς πατέρα ('I will be as a father') uses predicative εἰς (Hebraism); the future expresses the LORD's binding covenantal commitment; quoted exactly in Heb 1:5.

αὐτῷto himDativedative of relationship ('a father to him')→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of relationship ('a father to him').

εἰςaspreposition + accusative (predicative εἰς: Hebraism)→ spatial or relational framingεἰς: predicative εἰς ('to be as / for'), rendering Hebrew לְ; εἶναι εἰς πατέρα ('to be a father') is the covenant-relationship idiom (cf. v. 24, ἐγένου … εἰς θεόν).

πατέραfatherAccusativepredicate accusative (with εἰς)→ object specificationπατήρ: 'father'; renders אָב; the LORD's fatherhood of the Davidic king is the foundation of royal sonship-theology (cf. Ps 2:7, υἱός μου εἶ σύ; Ps 89:26–27); in the NT this divine fatherhood is fulfilled uniquely in Christ the Son (Heb 1:5).

καὶandcoordinate conjunction (joining the reciprocal clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

αὐτὸςheNominativesubject (emphatic, reciprocal to ἐγώ)→ participant prominenceαὐτός: emphatic 'he'; the reciprocal half of the formula (he to me a son) completes the mutual covenant bond.

ἔσταιshall beFut Indic 3 Sg · εἰμίmain verb (reciprocal relationship)→ predictive future (covenantal sonship)εἰμί (fut. ἔσται): 'he shall be'; ἔσται μοι εἰς υἱόν ('he shall be to me a son') completes the adoption-formula; quoted in Heb 1:5 to establish the divine sonship of Christ.

μοιto meDativedative of relationship→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of relationship.

εἰςaspreposition + accusative (predicative εἰς)→ spatial or relational framingεἰς: predicative εἰς, parallel to the father-clause.

υἱόνsonAccusativepredicate accusative (with εἰς)→ object specificationυἱός: 'son'; renders בֵּן; the Davidic king as the LORD's 'son' is the royal sonship that the NT applies preeminently to Jesus, the messianic Son of God (Mark 1:11; Rom 1:3–4; Heb 1:5); the title joins the σπέρμα and θρόνος promises into a single filial-royal hope.

καὶandcoordinate conjunction (introducing the conditional discipline-clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐὰνifconditional conjunction (with subjunctive)→ discourse linkage or contrastἐάν: 'if'; with the subjunctive ἔλθῃ it introduces a genuine conditional ('if his iniquity comes') — the discipline applies only when the son sins, marking this as fatherly chastening rather than covenant-revocation.

ἔλθῃcomesAor Act Subj 3 Sg · ἔρχομαιverb of the protasis→ aorist subjunctive (contingent event)ἔρχομαι: 'come'; here 'if his iniquity comes' (i.e. if he commits wrong); the verbal personification of ἀδικία ('iniquity comes') is a Hebraism for the king's potential sinning.

ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἀδικίαiniquityNominativesubject of ἔλθῃ→ participant prominenceἀδικία: 'wrongdoing / iniquity'; renders עָוֹן; the son's possible iniquity is the condition for chastening; the same noun used of the oppressor in v. 10 (υἱὸς ἀδικίας) now appears of David's own son — but here met with correction, not destruction, because of the LORD's enduring ἔλεος (v. 15).

καὶthenapodotic καί (introducing the apodosis)→ discourse linkage or contrastκαί: apodotic — after the protasis 'if his iniquity comes,' this καί introduces the consequence ('then I will rebuke him'); a Hebraism.

ἐλέγξωI will rebuke / correctFut Act Indic 1 Sg · ἐλέγχωmain verb of the apodosis (discipline)→ predictive future (fatherly chastening)ἐλέγχω: 'rebuke / reprove / discipline / convict'; renders הוֹכִיחַ (Hiphil of יכח); the verb of fatherly correction (cf. Prov 3:12, ὃν ἀγαπᾷ κύριος ἐλέγχει, cited at Heb 12:6); the LORD will discipline, not disown, the erring son — the mark of a true father-son bond.

αὐτὸνhimAccusativedirect object→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.

ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).

ῥάβδῳrodDativedative of instrument→ sphere or referenceῥάβδος: 'rod / staff'; renders שֵׁבֶט; the 'rod of men' is the instrument of correction — chastening administered through ordinary human agency (foreign foes, natural reverses), not supernatural annihilation; the rod connotes paternal discipline (cf. Prov 13:24).

ἀνδρῶνof menGenitivegenitive (descriptive: 'rod of men')→ relational specificationἀνήρ: 'man'; ῥάβδος ἀνδρῶν ('rod of men') = chastening such as humans inflict, i.e. ordinary, measured, human-scale discipline rather than the LORD's wrath that consumes; the phrase guarantees the discipline will be corrective, not destructive.

καὶandcoordinate conjunction (parallel instrument)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐνwithpreposition + dative (instrumental, parallel)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental, parallel).

ἁφαῖςtouches / blowsDativedative of instrument (parallel to ῥάβδῳ)→ sphere or referenceἁφή: 'touch / stroke / blow'; renders נֶגַע ('stroke / affliction'); 'the touches/strokes of the sons of men' parallels 'the rod of men' — ordinary human-mediated afflictions; the term ἁφή is also used in the LXX for plague-marks (Lev 13), but here it denotes corrective blows.

υἱῶνof sonsGenitivegenitive (descriptive: 'of the sons of men')→ relational specificationυἱός: 'son'; υἱοὶ ἀνθρώπων ('sons of men') is a Hebraism (בְּנֵי אָדָם) for 'human beings / mankind'; the chastening comes through human agents, underscoring its measured, fatherly character.

ἀνθρώπωνof menGenitivegenitive (with υἱῶν: 'sons of men')→ relational specificationἄνθρωπος: 'man / human'; completes the Hebraism υἱοὶ ἀνθρώπων ('mortal men'); the whole phrase confirms that the LORD's discipline of the Davidic son operates within the bounds of ordinary human experience, not covenant-ending judgment.

τὸ δὲ ἔλεός μου οὐκ ἀποστήσω ἀπ᾿ αὐτοῦ καθὼς ἀπέστησα ἀφ᾿ ὧν ἀπέστησα ἐκ προσώπου μου

'But my mercy I will not withdraw from him, as I withdrew it from those whom I removed from before me.'

Contrast (δέ): the unconditional permanence of the LORD's mercyτὸ δὲ ἔλεός μου

The adversative δέ marks the decisive contrast with the discipline of v. 14: though the son may be chastened, the LORD's ἔλεος ('covenant mercy', rendering חֶסֶד) will never be withdrawn. The fronted τὸ ἔλεός μου ('my mercy') is emphatic. The reference to those 'whom I removed from before me' is to Saul (cf. 1 Kgdms 15:23, 28; 16:14), whose rejection makes the unconditional permanence of the Davidic ἔλεος the more striking — the foundation of the everlasting covenant.

Word-by-word analysis· 16 words

τὸtheAccusativearticle (with fronted object ἔλεος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

δὲbutadversative particle (post-positive)→ discourse linkage or contrastδέ: post-positive adversative; marks the strong contrast between the conditional discipline (v. 14) and the unconditional permanence of mercy (v. 15).

ἔλεόςmercyAccusativedirect object (fronted for emphasis)→ object specificationἔλεος: 'mercy / lovingkindness / steadfast love'; renders חֶסֶד, the covenant-loyalty word; τὸ ἔλεός μου ('my mercy/lovingkindness') is the LORD's unbreakable covenant fidelity; its irrevocability here is the bedrock of the everlasting Davidic covenant (cf. Ps 89:28, 33; Isa 55:3, where the 'sure mercies of David' — τὰ ὅσια Δαυὶδ τὰ πιστά — are cited in Acts 13:34 of the risen Christ).

οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.

ἀποστήσωI will withdraw / removeFut Act Indic 1 Sg · ἀφίστημιmain verb (negated future: permanence of mercy)→ predictive future (under negation: irrevocable mercy)ἀφίστημι (fut. ἀποστήσω): 'remove / withdraw / take away'; renders הֵסִיר; οὐκ ἀποστήσω ('I will not withdraw') guarantees the perpetuity of the LORD's covenant love — the antithesis of his dealings with Saul; the threefold repetition of the root (ἀποστήσω … ἀπέστησα … ἀπέστησα) sharpens the Saul-David contrast.

ἀπ᾿frompreposition + genitive (separation)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).

αὐτοῦhimGenitivegenitive of separation (the Davidic son)→ relational specificationαὐτός: 'him'; the Davidic king from whom mercy will never be removed — in contrast to Saul.

καθὼςascomparative conjunction→ discourse linkage or contrastκαθώς: 'as / just as'; introduces the contrast with the LORD's prior withdrawal of mercy from Saul.

ἀπέστησαI withdrewAor Act Indic 1 Sg · ἀφίστημιverb of the comparative clause→ constative aorist (the rejection of Saul)ἀφίστημι (aor. ἀπέστησα): 'removed / withdrew'; the aorist points to the completed historical fact of the LORD's withdrawal of favor from Saul (1 Kgdms 15–16); the Davidic covenant is explicitly defined against that precedent.

ἀφ᾿frompreposition + genitive (separation)→ spatial or relational framingἀπό (elided ἀφ᾽): 'from'; with the relative ὧν.

ὧνthose whomGenitiverelative pronoun (genitive of separation; antecedent omitted)→ relational specificationὅς: relative pronoun; ἀφ᾽ ὧν ('from those whom') with omitted antecedent refers to Saul (and his house) — those whom the LORD removed; the genitive is governed by ἀφ᾽.

ἀπέστησαI removedAor Act Indic 1 Sg · ἀφίστημιverb of the relative clause→ constative aorist (the removal of Saul)ἀφίστημι (aor. ἀπέστησα): the second aorist of the same root; the doubled ἀπέστησα … ἀπέστησα is emphatic, hammering the contrast: from Saul the LORD twice 'removed' favor, but from David's house never.

ἐκfrompreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).

προσώπουpresence / faceGenitivegenitive (object of ἐκ: 'from before')→ relational specificationπρόσωπον: 'face / presence'; ἐκ προσώπου μου ('from before my face') is a Hebraism (מִלְּפָנַי) for removal from the LORD's favorable presence — the fate of Saul, pointedly not of David's line.

καὶ πιστωθήσεται ὁ οἶκος αὐτοῦ καὶ ἡ βασιλεία αὐτοῦ ἕως αἰῶνος ἐνώπιον ἐμοῦ καὶ ὁ θρόνος αὐτοῦ ἔσται ἀνωρθωμένος εἰς τὸν αἰῶνα

'And his house shall be made sure, and his kingdom, forever before me; and his throne shall be established forever.'

Climactic summary: the threefold eternal establishment (house, kingdom, throne)καὶ πιστωθήσεται ὁ οἶκος αὐτοῦ

The covenant's climactic seal gathers its three key nouns — οἶκος (house/dynasty), βασιλεία (kingdom), θρόνος (throne) — and stamps each with permanence: πιστωθήσεται ('shall be made sure'), ἕως αἰῶνος and εἰς τὸν αἰῶνα ('forever'), ἀνωρθωμένος ('established firm'). The verb πιστόω (cognate with πίστις) supplies the keyword David seizes in his prayer (πίστωσον, v. 25). 'Before me' (ἐνώπιον ἐμοῦ) grounds the dynasty's permanence in the LORD's own presence — the basis of the unending kingdom proclaimed in Luke 1:33.

Word-by-word analysis· 22 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

πιστωθήσεταιshall be made sureFut Pass Indic 3 Sg · πιστόωmain verb (the dynasty made firm)→ predictive future (passive: divinely confirmed)πιστόω: 'make faithful / make firm / confirm / establish as trustworthy'; renders נֶאֱמַן (Niphal of אמן, 'be confirmed/sure'); πιστωθήσεται ('shall be made sure') declares the dynasty divinely guaranteed; the cognate noun-family (πίστις, πιστός) and the active imperative πίστωσον (v. 25) tie David's petition directly to this promise; cf. the 'sure (πιστά) mercies of David' (Isa 55:3 / Acts 13:34).

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

οἶκοςhouseNominativesubject of πιστωθήσεται→ participant prominenceοἶκος: here the dynasty/dynastic line — the climactic occurrence of the chapter's keyword, now in its fullest dynastic sense: 'his house shall be made sure forever.'

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.

βασιλείαkingdomNominativesubject (coordinate with οἶκος, sharing πιστωθήσεται)→ participant prominenceβασιλεία: 'kingdom / reign'; the second of the three eternal nouns; the everlasting βασιλεία is the kingdom of which 'there shall be no end' (Luke 1:33, οὐκ ἔσται τέλος).

ἕωςforpreposition + genitive (temporal extent: 'forever')→ spatial or relational framingἕως: 'until / unto'; ἕως αἰῶνος ('forever') renders עַד עוֹלָם; one of the chapter's recurring eternity-formulae (cf. vv. 13, 24, 25, 26).

αἰῶνοςageGenitivegenitive (object of ἕως: temporal)→ relational specificationαἰών: 'age / perpetuity'; ἕως αἰῶνος ('forever') stamps both house and kingdom with unending duration.

ἐνώπιονbeforepreposition + genitive (in the presence of)→ spatial or relational framingἐνώπιον: 'before / in the presence of'; renders לִפְנֵי; ἐνώπιον ἐμοῦ ('before me') grounds the dynasty's permanence in the LORD's abiding regard — the same word frames David's prayer-posture (ἐνώπιον κυρίου, v. 18; ἐνώπιόν σου, vv. 19, 26, 29).

ἐμοῦmeGenitivegenitive object of ἐνώπιον (emphatic first-person)→ relational specificationἐγώ (gen. ἐμοῦ): emphatic 'me'; the dynasty endures 'before me' — secured by the LORD's own continuing presence and oversight.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

θρόνοςthroneNominativesubject (of the periphrastic ἔσται ἀνωρθωμένος)→ participant prominenceθρόνος: 'throne'; the third of the three eternal nouns; the everlasting Davidic throne, the seat the LORD gives to David's greater Son (Luke 1:32; Acts 2:30; cf. Ps 89:36–37, his throne 'as the sun before me … established forever as the moon').

ἔσταιshall beFut Indic 3 Sg · εἰμίauxiliary of periphrastic future-perfect (with ἀνωρθωμένος)→ predictive future (settled, established state)εἰμί (fut. ἔσται): with the perfect participle ἀνωρθωμένος it forms a periphrastic construction ('shall be [in a state of having been] established') stressing the throne's settled, abiding firmness.

ἀνωρθωμένοςestablishedPerf Pass Part Nom Sg Masc · ἀνορθόωparticiple of periphrastic construction (predicate with ἔσται)→ resultative perfect (abiding established state)ἀνορθόω (perf. pass. ptcp.): 'set upright / establish'; the perfect participle ἀνωρθωμένος ('having been firmly established / standing established') answers the future active ἀνορθώσω of v. 13, bracketing the covenant: what the LORD promised to set up (v. 13) here stands established forever; the resultative perfect underscores the permanence of the divine act.

εἰςforpreposition + accusative (temporal extent)→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (temporal extent).

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

αἰῶναageAccusativeaccusative (object of εἰς: temporal extent)→ object specificationαἰών: εἰς τὸν αἰῶνα ('forever') closes the covenant-oracle on the same eternity-note as v. 13, sealing house, kingdom, and throne in perpetuity — the textual root of all later messianic hope for an everlasting Davidic kingdom.

κατὰ πάντας τοὺς λόγους τούτους καὶ κατὰ πᾶσαν τὴν ὅρασιν ταύτην οὕτως ἐλάλησεν Ναθαν πρὸς Δαυιδ

According to all these words and according to all this vision, so Nathan spoke to David.

Narrative closure of the oracle / hinge to the prayerκατὰ πάντας τοὺς λόγους τούτους

The narrator's summary verse confirms Nathan's faithful transmission of the oracle. The parallel κατὰ … λόγους / κατὰ … ὅρασιν ('according to all these words / all this vision') stresses complete fidelity — nothing added or withheld. The designation ὅρασις ('vision') frames the night-word as authentic prophetic revelation and bridges to David's response (vv. 18–29).

Word-by-word analysis· 16 words

κατὰaccording topreposition + accusative (standard/conformity)→ spatial or relational framingκατά + acc.: 'according to'; the conformity-construction κατὰ πάντας τοὺς λόγους ('in accordance with all the words') stresses Nathan's exact faithfulness in relaying the oracle.

πάνταςallAccusativeattributive adjective (with λόγους)→ object specificationπᾶς: 'all'; emphasizes the completeness of the transmission — every word.

τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.

λόγουςwordsAccusativeaccusative object of κατά→ object specificationλόγος: 'word / saying'; renders דָּבָר; the 'words' are the content of the oracle; the term recurs in David's prayer (v. 21, διὰ τὸν λόγον σου; v. 28, οἱ λόγοι σου ἀληθινοί).

τούτουςtheseAccusativedemonstrative adjective (with λόγους)→ object specificationοὗτος: 'these'; points back to the whole oracle of vv. 5–16.

καὶandcoordinate conjunction (joining the parallel phrase)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

κατὰaccording topreposition + accusative (conformity, parallel)→ spatial or relational framingκατὰ: meaning 'according to'; here it marks the relation signaled by preposition + accusative (conformity, parallel).

πᾶσανallAccusativeattributive adjective (with ὅρασιν)→ object specificationπᾶς: 'all / whole'; 'all this vision' — the entirety of the revelation faithfully delivered.

τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.

ὅρασινvisionAccusativeaccusative object of κατά→ object specificationὅρασις: 'vision / appearance / sight'; renders חִזָּיוֹן; the night-revelation is classed as authentic prophetic ὅρασις, the technical term for a prophetic vision (cf. the prophets' superscriptions); it confirms the divine authority of what Nathan relays.

ταύτηνthisAccusativedemonstrative adjective (with ὅρασιν)→ participant referenceοὗτος: 'this'; refers to the night-vision of vv. 4–16.

οὕτωςso / thusadverb of manner (resumptive: 'so')→ adverbial qualificationοὕτως: 'thus / so'; the resumptive adverb after the κατά-clauses underlines exact correspondence: 'so' (exactly thus) Nathan spoke.

ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (Nathan's faithful delivery)→ constative aorist (the completed report)λαλέω: 'speak'; the aorist records Nathan's complete and faithful delivery of the oracle to David — the prophet now speaks the LORD's word, unlike his own counsel in v. 3.

ΝαθανNathansubject (indeclinable proper noun)→ participant identificationΝαθαν: indeclinable; here nominative as subject.

ΔαυιδDavidaccusative object of πρός (indeclinable)→ participant identificationΔαυιδ: indeclinable; the recipient of the faithfully transmitted oracle, who now responds in prayer.

καὶ εἰσῆλθεν ὁ βασιλεὺς Δαυιδ καὶ ἐκάθισεν ἐνώπιον κυρίου καὶ εἶπεν τίς εἰμι ἐγώ κύριέ μου κύριε καὶ τίς ὁ οἶκός μου ὅτι ἠγάπηκάς με ἕως τούτων

And king David went in and sat before the LORD and said, 'Who am I, O Lord GOD, and what is my house, that you have loved me thus far?'

DAVID'S PRAYER begins (humble wonder)καὶ εἰσῆλθεν ὁ βασιλεὺς Δαυιδ

David's great prayer of thanksgiving opens. He 'goes in and sits before the LORD' (ἐνώπιον κυρίου) — most likely before the ark in the tent. His opening words τίς εἰμι ἐγώ … καὶ τίς ὁ οἶκός μου ('Who am I, and what is my house?') express overwhelmed humility before so great a grace. The address κύριέ μου κύριε ('O Lord GOD') is the LXX's rendering of אֲדֹנָי יהוה (Adonai YHWH) — both terms divine; it recurs as the refrain of the whole prayer (vv. 19×2, 20, 22, 25, 28, 29).

Word-by-word analysis· 27 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εἰσῆλθενwent inAor Act Indic 3 Sg · εἰσέρχομαιmain verb (narrative action)→ constative aorist (entry into the LORD's presence)εἰσέρχομαι: 'go in / enter'; David enters the sacred precinct (the tent housing the ark) to pray; the verb sets the reverent scene of the prayer.

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

βασιλεὺςkingNominativesubject (with appositional Δαυιδ)→ participant prominenceβασιλεύς: 'king'; the royal title alongside the name underscores that even the king comes as a humble servant before the LORD.

ΔαυιδDavidnominative in apposition to ὁ βασιλεύς (indeclinable)→ participant identificationΔαυιδ: indeclinable; in apposition to ὁ βασιλεύς.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐκάθισενsatAor Act Indic 3 Sg · καθίζωmain verb (prayer-posture)→ constative aorist (took his place to pray)καθίζω: 'sit / take one's seat'; David's sitting ἐνώπιον κυρίου ('before the LORD') is an unusual prayer-posture (more common are standing or kneeling), perhaps conveying a settled, contemplative waiting before God; the verb echoes ἐκάθισεν / κάθηται of vv. 1–2.

ἐνώπιονbeforepreposition + genitive (in the presence of)→ spatial or relational framingἐνώπιον: 'before / in the presence of'; renders לִפְנֵי; David sits 'before the LORD' (i.e. before the ark); the word, used of the dynasty 'before me' in v. 16, now frames David's worship and recurs through the prayer (vv. 19, 26, 29).

κυρίουthe LORDGenitivegenitive object of ἐνώπιον→ relational specificationκύριος (gen. κυρίου): rendering of יהוה; 'before the LORD' marks the divine presence localized at the ark; unambiguously the divine name here.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the prayer)→ constative aorist (the prayer-speech begins)λέγω: introduces David's prayer.

τίςwhoNominativeinterrogative pronoun (predicate)→ participant referenceτίς: interrogative 'who?'; τίς εἰμι ἐγώ ('who am I?') is the classic expression of humble unworthiness before divine grace (cf. Exod 3:11, of Moses; 1 Kgdms 18:18, David before Saul); the question expects the answer 'nobody — yet you have loved me.'

εἰμιamPres Indic 1 Sg · εἰμίmain verb (copula in the question)→ present (state of being)εἰμί: 'I am'; the copula of the self-deprecating question 'who am I?'

ἐγώINominativesubject (emphatic, redundant with εἰμι)→ participant referenceἐγώ: the emphatic, redundant pronoun heightens the note of personal unworthiness — 'who am I, even I?'

κύριέO LordVocativevocative of address→ direct addressκύριος (voc. κύριε): here in the address κύριέ μου κύριε ('O Lord, my Lord' = 'O Lord GOD'); the first κύριε with μου renders אֲדֹנָי ('my Lord/Sovereign'); together with the following κύριε (= יהוה) it forms the LXX equivalent of אֲדֹנָי יהוה — a wholly divine address, the prayer's recurring invocation.

μουmyGenitivegenitive of possession (with the vocative)→ relational specificationἐγώ (gen. μου): 'my'; κύριέ μου ('my Lord') renders אֲדֹנָי, an address of reverent submission to the divine Sovereign.

κύριεGOD / LORDVocativevocative of address (apposition)→ direct addressκύριος (voc. κύριε): the second κύριε renders the Tetragrammaton יהוה; the doublet κύριέ μου κύριε = אֲדֹנָי יהוה, conventionally Englished 'O Lord GOD'; both terms are divine — there is no human reference here.

καὶandcoordinate conjunction (joining the parallel question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

τίςwhatNominativeinterrogative pronoun (predicate of the second question)→ participant referenceτίς: 'who / what'; τίς ὁ οἶκός μου ('what is my house?') extends the humility from David's person to his lineage — the very οἶκος the LORD has just promised to make eternal; David marvels that so insignificant a house should be so exalted.

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

οἶκόςhouseNominativesubject (of elided copula)→ participant prominenceοἶκος: 'house / household / family'; here David's family/lineage; the keyword now sounds in David's mouth, marveling that his lowly house is the recipient of an everlasting dynastic promise.

ὅτιthatconjunction (consecutive/causal: 'that')→ discourse linkage or contrastὅτι: 'that / because'; introduces the ground of David's wonder — the LORD's love shown thus far.

ἠγάπηκάςyou have lovedPerf Act Indic 2 Sg · ἀγαπάωverb of the ὅτι-clause→ perfect (abiding love with present effect)ἀγαπάω (perf. ἠγάπηκας): 'love'; renders אָהֵב; the perfect tense conveys love shown in the past whose effect abides into the present; the LORD's covenant love (cf. ἔλεος, v. 15) is the source of all the grace David has received.

μεmeAccusativedirect object→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.

ἕωςthus far / untopreposition + genitive (extent: 'thus far')→ spatial or relational framingἕως: 'until / as far as'; ἕως τούτων ('thus far / to this extent') marks the abundance of the LORD's love already shown to David, now crowned by the dynastic promise.

τούτωνthese thingsGenitivedemonstrative pronoun (object of ἕως)→ relational specificationοὗτος: 'these'; ἕως τούτων ('to this point / to such a degree') sums up all the benefactions of vv. 8–16 as evidence of the LORD's astonishing love.

καὶ κατεσμικρύνθη μικρὸν ἐνώπιόν σου κύριέ μου κύριε καὶ ἐλάλησας ὑπὲρ τοῦ οἴκου τοῦ δούλου σου εἰς μακράν οὗτος δὲ ὁ νόμος τοῦ ἀνθρώπου κύριέ μου κύριε

'And this was yet a small thing in your sight, O Lord GOD; you have also spoken concerning the house of your servant for a long time to come. And this is the law of mankind, O Lord GOD.'

Wonder deepens: the promise reaches into the far futureκαὶ κατεσμικρύνθη μικρὸν ἐνώπιόν σου

David marvels that even the great grace already shown was but 'a small thing' in the LORD's sight, for the LORD has now spoken of his servant's house εἰς μακράν ('for the distant future'). The enigmatic οὗτος ὁ νόμος τοῦ ἀνθρώπου ('this is the law/manner of mankind') is a notorious crux (MT: 'and this is the torah/charter of mankind'); it may mean that the LORD deals with David in a manner befitting (or transcending) the way of humanity — a glimpse of grace beyond ordinary human expectation. The refrain κύριέ μου κύριε frames the verse twice.

Word-by-word analysis· 27 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

κατεσμικρύνθηwas a small thingAor Pass Indic 3 Sg · κατασμικρύνωmain verb (impersonal: 'it was made small')→ constative aorist (the grace deemed small)κατασμικρύνω: 'make very small / belittle'; the passive κατεσμικρύνθη ('it was [reckoned] a small thing') renders the Hebrew idiom וַתִּקְטַן ('and this was small') — even the lavish grace already given seemed slight in the LORD's eyes compared to the everlasting promise now added; the intensive compound κατα-σμικρύνω heightens the sense of littleness.

μικρὸνa small thingAccusativeadverbial/cognate accusative (intensifying κατεσμικρύνθη)→ object specificationμικρός: 'small / little'; the adverbial μικρόν reinforces κατεσμικρύνθη — 'it was a very small thing'; the figure expresses David's astonishment that the LORD's generosity so far exceeds what already seemed immense.

ἐνώπιόνbeforepreposition + genitive (in the sight of)→ spatial or relational framingἐνώπιον: 'before / in the sight of'; ἐνώπιόν σου ('in your sight') — the grace is small in the LORD's own estimation, not David's; the word continues the prayer's ἐνώπιον-motif (v. 18).

σουyouGenitivegenitive object of ἐνώπιον→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐνώπιον.

κύριέO LordVocativevocative of address→ direct addressκύριος (voc.): in the divine address κύριέ μου κύριε (= אֲדֹנָי יהוה, 'O Lord GOD'); the first of two occurrences in this verse.

μουmyGenitivegenitive (with the vocative)→ relational specificationἐγώ (gen. μου): 'my'; κύριέ μου renders אֲדֹנָי.

κύριεGODVocativevocative of address (apposition)→ direct addressκύριος (voc.): the second κύριε renders יהוה; divine.

καὶand / yetcoordinate conjunction (additive: 'you have also')→ discourse linkage or contrastκαί: here additive ('you have also / moreover'), introducing the further, greater grace — the word about the distant future.

ἐλάλησαςyou have spokenAor Act Indic 2 Sg · λαλέωmain verb (the LORD's far-reaching promise)→ constative aorist (the dynastic word spoken)λαλέω: 'speak'; ἐλάλησας ('you have spoken') refers to the dynastic oracle; the verb of the LORD's reliable word recurs as the basis of David's confidence (vv. 21, 25, 28, 29).

ὑπὲρconcerningpreposition + genitive (concerning / about)→ spatial or relational framingὑπέρ + gen.: 'concerning / about / on behalf of'; here 'concerning the house of your servant.'

τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

οἴκουhouseGenitivegenitive object of ὑπέρ→ relational specificationοἶκος: 'house'; the keyword again — the LORD has spoken concerning the future of David's dynastic house.

τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

δούλουservantGenitivegenitive of possession ('your servant's house')→ relational specificationδοῦλος: 'servant'; David's self-designation ὁ δοῦλός σου ('your servant') runs through the prayer as a humble counterpart to the LORD's 'my servant David' (vv. 5, 8); it recurs at vv. 20, 21, 25, 27, 28, 29.

εἰςforpreposition + accusative (extent of time)→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (extent of time).

μακράνa long time to come / the distant futureAccusativeaccusative (substantival: 'into the distance')→ object specificationμακρός (fem. acc. μακράν, substantival): 'far / distant'; εἰς μακράν ('to a great distance / for the far future') renders לְמֵרָחוֹק; David marvels that the promise reaches far beyond his lifetime into the distant generations — the everlasting horizon of the covenant.

οὗτοςthisNominativedemonstrative pronoun (subject of the crux clause)→ participant referenceοὗτος: 'this'; subject of the famously difficult clause οὗτος ὁ νόμος τοῦ ἀνθρώπου.

δὲand / nowparticle (post-positive, mildly continuative)→ discourse linkage or contrastδέ: post-positive; lightly continuative here, introducing David's wondering reflection on the manner of the LORD's dealing.

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

νόμοςlaw / mannerNominativepredicate nominative→ participant prominenceνόμος: 'law / custom / manner / charter'; renders תּוֹרָה; the clause οὗτος ὁ νόμος τοῦ ἀνθρώπου ('this is the law/manner of mankind') is a celebrated crux: it may mean that the LORD has dealt with David according to (or far surpassing) the customary way of human beings, or that this charter concerns all humanity (so 1 Chr 17:17, 'you have regarded me as a man of high degree'); the LXX νόμος preserves the ambiguity of the Hebrew.

τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἀνθρώπουman / mankindGenitivegenitive (descriptive: 'of mankind')→ relational specificationἄνθρωπος: 'man / human / mankind'; ὁ νόμος τοῦ ἀνθρώπου ('the manner/charter of mankind') — the generic ἄνθρωπος suggests a statement about how God deals with humanity, perhaps hinting (as later Christian readers saw) at a grace destined for all people through David's house.

κύριέO LordVocativevocative of address→ direct addressκύριος (voc.): the second occurrence of the divine address in this verse (κύριέ μου κύριε = אֲדֹנָי יהוה).

μουmyGenitivegenitive (with the vocative)→ relational specificationἐγώ (gen. μου): 'my'; renders אֲדֹנָי.

κύριεGODVocativevocative of address (apposition)→ direct addressκύριος (voc.): renders יהוה; divine.

καὶ τί προσθήσει Δαυιδ ἔτι τοῦ λαλῆσαι πρὸς σέ καὶ νῦν σὺ οἶδας τὸν δοῦλόν σου κύριέ μου κύριε

'And what more shall David say to you? For you yourself know your servant, O Lord GOD.'

Rhetorical question: words fail before graceκαὶ τί προσθήσει Δαυιδ

David, overwhelmed, asks what more he could possibly say — speech fails before such grace. He refers to himself in the third person (Δαυιδ), a mark of humble self-distancing before God. The ground is the LORD's intimate knowledge: σὺ οἶδας τὸν δοῦλόν σου ('you know your servant') — God needs no further words because he already knows David's heart. The refrain κύριέ μου κύριε closes the verse.

Word-by-word analysis· 19 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

τίwhatAccusativeinterrogative pronoun (object of λαλῆσαι)→ participant referenceτίς, τί: 'what?'; τί προσθήσει … λαλῆσαι ('what more shall he add to say?') expresses the inadequacy of words before the LORD's grace.

προσθήσειshall add / say moreFut Act Indic 3 Sg · προστίθημιmain verb (rhetorical question)→ deliberative future (rhetorical: 'what more could he say?')προστίθημι: 'add / continue'; with the infinitive τοῦ λαλῆσαι it is a Hebraism (יָסַף לְדַבֵּר, 'to speak further'); the rhetorical future asks what David could possibly add — the answer is 'nothing.'

ΔαυιδDavidsubject (indeclinable; David speaks of himself in the third person)→ participant identificationΔαυιδ: indeclinable; David's third-person self-reference is a gesture of humility, distancing himself before the divine majesty.

ἔτιyet / moreadverb (temporal: 'still / further')→ clausal contributionἔτι: 'still / yet / further'; reinforces προσθήσει — 'what could David say yet further?'

τοῦtoGenitivearticle with articular infinitive (epexegetical)→ noun-phrase markingτοῦ + infinitive: epexegetical infinitive after προσθήσει ('to say').

λαλῆσαιto sayAor Act Inf · λαλέωarticular infinitive (complement of προσθήσει)→ aorist infinitiveλαλέω (aor. inf.): 'to speak'; completes the idiom προσθήσει … λαλῆσαι ('say more').

σέyouAccusativeaccusative object of πρός→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.

καὶfor / andcoordinate conjunction (here causal-explanatory)→ discourse linkage or contrastκαί: here explanatory ('for'), grounding the rhetorical question — David need say no more because the LORD already knows him.

νῦνnowtemporal adverb (in the phrase καὶ νῦν)→ adverbial qualificationνῦν: 'now'; καὶ νῦν ('and now') is a discourse marker pivoting to the present ground of confidence.

σὺyouNominativesubject (emphatic personal pronoun)→ participant referenceσύ: emphatic 'you yourself'; stresses that it is the LORD who knows David fully — divine omniscience makes further words superfluous.

οἶδαςknowPerf Act Indic 2 Sg · οἶδαmain verb (present sense)→ perfect-with-present-force (settled knowledge)οἶδα: 'know' (perfect with present meaning); renders יָדַע; the LORD's intimate knowledge of his servant (cf. Ps 139) is the ground of David's confidence — God already knows his heart's gratitude better than words could express.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

δοῦλόνservantAccusativedirect object of οἶδας→ object specificationδοῦλος: 'servant'; τὸν δοῦλόν σου ('your servant') — David's humble self-designation; the LORD 'knows' his servant intimately.

κύριέO LordVocativevocative of address→ direct addressκύριος (voc.): the divine address κύριέ μου κύριε (= אֲדֹנָי יהוה).

μουmyGenitivegenitive (with the vocative)→ relational specificationἐγώ (gen. μου): renders אֲדֹנָי.

κύριεGODVocativevocative of address (apposition)→ direct addressκύριος (voc.): renders יהוה; divine.

διὰ τὸν λόγον σου πεποίηκας καὶ κατὰ τὴν καρδίαν σου ἐποίησας πᾶσαν τὴν μεγαλωσύνην ταύτην γνωρίσαι τῷ δούλῳ σου

'For your word's sake and according to your own heart you have done all this greatness, to make it known to your servant.'

Ground of the grace: the LORD's word and heart, not David's meritδιὰ τὸν λόγον σου

David attributes the whole grace to two divine sources, not his own worth: διὰ τὸν λόγον σου ('for your word's sake') and κατὰ τὴν καρδίαν σου ('according to your own heart/purpose'). The pairing word/heart locates the covenant's origin entirely in the LORD's free purpose. The aim is revelatory: γνωρίσαι τῷ δούλῳ σου ('to make it known to your servant') — the LORD acts not only to bless but to disclose his greatness.

Word-by-word analysis· 19 words

διὰfor the sake ofpreposition + accusative (cause/reason)→ spatial or relational framingδιά + acc.: 'because of / for the sake of'; διὰ τὸν λόγον σου ('for your word's sake') grounds the LORD's actions in his own prior promise, not in David's merit.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

λόγονwordAccusativeaccusative object of διά→ object specificationλόγος: 'word'; renders דָּבָר; the LORD's own word/promise is the cause of all he has done — his faithfulness to his word, not David's deserving, drives the covenant.

πεποίηκαςyou have donePerf Act Indic 2 Sg · ποιέωmain verb (the LORD's gracious action)→ perfect (completed action with abiding effect)ποιέω (perf. πεποίηκας): 'do / make'; the perfect stresses the abiding result of the LORD's gracious deeds; paired with the aorist ἐποίησας below, framing the double ground (word and heart).

καὶandcoordinate conjunction (joining the two grounds)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

κατὰaccording topreposition + accusative (standard/norm)→ spatial or relational framingκατά + acc.: 'according to'; κατὰ τὴν καρδίαν σου ('according to your heart') locates the source of the grace in the LORD's own will and purpose.

τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.

καρδίανheartAccusativeaccusative object of κατά→ object specificationκαρδία: 'heart / will / purpose'; renders לֵב; 'according to your own heart' — the covenant flows from the LORD's free, sovereign purpose; the word echoes the 'heart' of David in v. 3 and v. 27, contrasting human and divine intention.

ἐποίησαςyou have doneAor Act Indic 2 Sg · ποιέωmain verb (parallel to πεποίηκας)→ constative aorist (the act of grace)ποιέω (aor. ἐποίησας): 'do / make'; restates the LORD's gracious act; the doubled ποιέω (perfect + aorist) emphasizes that all the 'greatness' is the LORD's doing.

πᾶσανallAccusativeattributive adjective (with μεγαλωσύνην)→ object specificationπᾶς: 'all'; 'all this greatness' embraces the entire scope of the covenant blessings.

τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.

μεγαλωσύνηνgreatnessAccusativedirect object of ἐποίησας→ object specificationμεγαλωσύνη: 'greatness / majesty'; renders גְּדוּלָּה; 'all this greatness' = the magnificent covenant grace; the noun-family (cf. μεγαλῦναι, v. 22; μεγαλωσύνην, v. 23; μεγαλυνθείη, v. 26) is a thread running through the prayer, all pointing to the LORD's magnification.

ταύτηνthisAccusativedemonstrative adjective (with μεγαλωσύνην)→ participant referenceοὗτος: 'this'; refers to the covenant grace just bestowed.

γνωρίσαιto make knownAor Act Inf · γνωρίζωinfinitive of purpose/result→ verbal action or stateγνωρίζω: 'make known / reveal'; renders הוֹדִיעַ; the purpose-infinitive ('to make it known to your servant') shows the LORD's grace is also revelatory — the covenant discloses the LORD's character and purpose to David, and through him to the people.

τῷto theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

δούλῳservantDativeindirect object (recipient of the revelation)→ sphere or referenceδοῦλος: 'servant'; τῷ δούλῳ σου ('to your servant') — David as the recipient of the LORD's self-disclosing grace.

ἕνεκεν τοῦ μεγαλῦναί σε κύριέ μου κύριε ὅτι οὐκ ἔστιν ὡς σὺ καὶ οὐκ ἔστιν θεὸς πλὴν σοῦ ἐν πᾶσιν οἷς ἠκούσαμεν ἐν τοῖς ὠσὶν ἡμῶν

'Therefore you are great, O Lord GOD; for there is none like you, and there is no God besides you, according to all that we have heard with our ears.'

Doxology: the LORD's incomparabilityἕνεκεν τοῦ μεγαλῦναί σε

David's wonder rises to doxology. The LORD's greatness (μεγαλῦναι) is the ground and goal of all. The double negation οὐκ ἔστιν ὡς σύ … οὐκ ἔστιν θεὸς πλὴν σοῦ ('there is none like you … no God besides you') is the classic monotheistic confession of the OT (cf. Deut 4:35; Exod 15:11; Isa 45:5), grounded in the testimony of Israel's whole sacred tradition ('all that we have heard with our ears').

Word-by-word analysis· 26 words

ἕνεκενtherefore / for the sake ofpreposition + genitive (cause/purpose)→ spatial or relational framingἕνεκεν (+ gen.): 'on account of / for the sake of'; ἕνεκεν τοῦ μεγαλῦναί σε ('for the sake of your being magnified' / 'therefore you are great') links the LORD's gracious acts to the manifestation of his own greatness — the covenant magnifies God.

τοῦtheGenitivearticle with articular infinitive→ noun-phrase markingτοῦ + infinitive: articular infinitive governed by ἕνεκεν, expressing cause/purpose.

μεγαλῦναίto be great / be magnifiedAor Act Inf · μεγαλύνωarticular infinitive (with ἕνεκεν)→ verbal action or stateμεγαλύνω: 'magnify / make great'; renders גָּדַל; here 'for the sake of your being magnified' (or, taking σε as subject, 'that you are great'); the verb belongs to the prayer's greatness-theme (μεγαλωσύνη vv. 21, 23; μεγαλυνθείη v. 26).

σεyouAccusativeaccusative (subject/object of the infinitive)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative (subject/object of the infinitive).

κύριέO LordVocativevocative of address→ direct addressκύριος (voc.): the divine address κύριέ μου κύριε (= אֲדֹנָי יהוה).

μουmyGenitivegenitive (with the vocative)→ relational specificationἐγώ (gen. μου): renders אֲדֹנָי.

κύριεGODVocativevocative of address (apposition)→ direct addressκύριος (voc.): renders יהוה; divine.

ὅτιforcausal conjunction→ discourse linkage or contrastὅτι: 'for / because'; grounds the LORD's greatness in his incomparability.

οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.

ἔστινisPres Indic 3 Sg · εἰμίmain verb (existential: 'there is none')→ present (timeless truth)εἰμί: existential 'there is'; οὐκ ἔστιν ὡς σύ ('there is none like you') affirms the LORD's absolute uniqueness; the accented ἔστιν marks existential force.

ὡςlikecomparative particle→ discourse linkage or contrastὡς: 'as / like'; ὡς σύ ('like you') — the LORD's incomparability; cf. Exod 15:11 (τίς ὅμοιός σοι ἐν θεοῖς, κύριε;).

σὺyouNominativesubject (in the comparison: 'like you')→ participant referenceσύ: emphatic 'you'; the standard of comparison — none is like the LORD.

καὶandcoordinate conjunction (joining the parallel confession)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.

ἔστινisPres Indic 3 Sg · εἰμίmain verb (existential)→ present (timeless truth)εἰμί: 'there is'; οὐκ ἔστιν θεὸς πλὴν σοῦ ('there is no God besides you') is the monotheistic confession (cf. Deut 4:35; Isa 45:5, 21); the parallel οὐκ ἔστιν … οὐκ ἔστιν hammers the exclusivity of the LORD's deity.

θεὸςGodNominativesubject (of existential ἔστιν)→ participant prominenceθεός: 'God'; renders אֱלֹהִים; 'no God besides you' — the absolute monotheism that undergirds the covenant's reliability: the promising God is the only God.

πλὴνbesides / exceptpreposition + genitive (exception)→ spatial or relational framingπλήν (+ gen.): 'except / besides'; πλὴν σοῦ ('besides you') marks the LORD as the sole God — none other exists alongside him.

σοῦyouGenitivegenitive object of πλήν→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of πλήν.

ἐνaccording to / inpreposition + dative (sphere/standard)→ spatial or relational framingἐν: here 'in / according to'; ἐν πᾶσιν οἷς ἠκούσαμεν ('in all that we have heard') appeals to the whole tradition of Israel's testimony to the LORD's uniqueness.

πᾶσινallDativesubstantival adjective (antecedent of οἷς)→ sphere or referenceπᾶς: 'all'; 'all that we have heard' — the cumulative witness of Israel's sacred memory to God's incomparable deeds.

οἷςwhichDativerelative pronoun (dative, attracted)→ participant reference or interestὅς: relative pronoun; the dative οἷς (attracted to πᾶσιν) refers to all that has been heard.

ἠκούσαμενwe have heardAor Act Indic 1 Pl · ἀκούωverb of relative clause→ constative aorist (the received tradition)ἀκούω: 'hear'; the first-person plural ('we have heard') broadens David's prayer to the corporate testimony of Israel — the covenant people's transmitted memory of the LORD's mighty acts (cf. Ps 44:1, 'we have heard with our ears').

ἐνwithpreposition + dative (instrument: 'with our ears')→ spatial or relational framingἐν: instrumental; ἐν τοῖς ὠσὶν ἡμῶν ('with our ears') is a Hebraism (בְּאָזְנֵינוּ) emphasizing direct, received testimony.

τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.

ὠσὶνearsDativedative of instrument→ sphere or referenceοὖς (dat. pl. ὠσίν): 'ear'; 'with our ears' stresses the firsthand, generational transmission of Israel's testimony to the LORD's uniqueness.

ἡμῶνourGenitivegenitive of possession→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.

καὶ τίς ὡς ὁ λαός σου Ισραηλ ἔθνος ἄλλο ἐν τῇ γῇ ὡς ὡδήγησεν αὐτὸν ὁ θεὸς τοῦ λυτρώσασθαι αὐτῷ λαὸν τοῦ θέσθαι σε ὄνομα τοῦ ποιῆσαι μεγαλωσύνην καὶ ἐπιφάνειαν τοῦ ἐκβαλεῖν σε ἐκ προσώπου τοῦ λαοῦ σου οὗ ἐλυτρώσω σεαυτῷ ἐξ Αἰγύπτου ἔθνη καὶ σκηνώματα

'And what other nation in the earth is like your people Israel, whom God led to redeem for himself as a people, to make for yourself a name, to do great and glorious things, driving out before your people, whom you redeemed for yourself from Egypt, nations and their tents?'

From God's incomparability to Israel's incomparabilityκαὶ τίς ὡς ὁ λαός σου Ισραηλ

David turns from the LORD's uniqueness (v. 22) to Israel's: no other nation is like the people the LORD redeemed for himself. The verse stacks purpose-infinitives (λυτρώσασθαι … θέσθαι … ποιῆσαι … ἐκβαλεῖν) recounting the Exodus-redemption: the LORD made Israel his own people, made himself a name, did great and glorious deeds, and drove out the nations before them. The Exodus-language (ἐλυτρώσω … ἐξ Αἰγύπτου) recalls v. 6 and grounds the covenant in the LORD's foundational redemptive act.

Word-by-word analysis· 46 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

τίςwho / whatNominativeinterrogative pronoun (subject)→ participant referenceτίς: 'who/what?'; τίς ὡς ὁ λαός σου ('what is like your people?') transfers the incomparability-formula of v. 22 from God to his people — Israel is unique because the unique God redeemed them.

ὡςlikecomparative particle→ discourse linkage or contrastὡς: 'like / as'; introduces the comparison (cf. ὡς σύ, v. 22).

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of the comparison→ participant prominenceλαός: 'people'; ὁ λαός σου ('your people') — Israel as the LORD's covenant possession, the object of the Exodus-redemption.

ΙσραηλIsraelnominative in apposition to ὁ λαός σου (indeclinable)→ participant identificationΙσραηλ: indeclinable; in apposition to 'your people.'

ἔθνοςnationNominativepredicate/appositional ('what other nation')→ participant prominenceἔθνος: 'nation / people'; renders גּוֹי; ἔθνος ἄλλο ('another nation') sets Israel apart from all the other nations of the earth; the term ἔθνη (plural, v. 23b) then denotes the pagan nations driven out.

ἄλλοotherNominativeattributive adjective (with ἔθνος)→ participant prominenceἄλλος: 'other / another'; 'what other nation' — none compares to Israel among earth's peoples.

ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).

τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.

γῇearthDativedative of place→ sphere or referenceγῆ: 'earth / land'; ἐν τῇ γῇ ('in the earth') gives the comparison universal scope — among all the world's nations, none is like Israel.

ὡςwhom / asrelative/comparative particle (introducing the redemption clause)→ discourse linkage or contrastὡς: here functioning to introduce the relative-causal clause about how God led/redeemed Israel ('whom God led').

ὡδήγησενled / guidedAor Act Indic 3 Sg · ὁδηγέωverb of the relative clause→ constative aorist (the Exodus-leading)ὁδηγέω: 'lead / guide (along a way)'; renders נָחָה / הָלַךְ; God 'led' Israel — the Exodus-and-wilderness guidance (cf. Exod 15:13, ὡδήγησας τῇ δικαιοσύνῃ σου τὸν λαόν σου); the verb evokes the shepherd-leading of the redeemed people.

αὐτὸνit / themAccusativedirect object (Israel collectively)→ participant referenceαὐτός: collective singular for Israel.

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεὸςGodNominativesubject (of ὡδήγησεν)→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the redeemer-God who led Israel; the third-person ὁ θεός shifts briefly before returning to direct address (θέσθαι σε).

τοῦtoGenitivearticle with articular infinitive (purpose)→ noun-phrase markingτοῦ + infinitive: the first of four purpose-infinitives in the verse, recounting the aims of the redemption.

λυτρώσασθαιto redeemAor Mid Inf · λυτρόωarticular infinitive of purpose→ verbal action or stateλυτρόω (mid. λυτρώσασθαι): 'redeem / ransom / set free'; renders גָּאַל / פָּדָה; the key Exodus-redemption verb (cf. Exod 6:6, λυτρώσομαι ὑμᾶς); God redeemed Israel 'for himself as a people' — the constitutive act that makes Israel uniquely his; the same root recurs in ἐλυτρώσω below.

αὐτῷfor himselfDativedative of advantage (reflexive sense)→ participant reference or interestαὐτός: 'for himself'; the dative of advantage stresses that the redemption was to make Israel God's own possession.

λαὸνa peopleAccusativedirect object of λυτρώσασθαι→ object specificationλαός: 'people'; Israel redeemed 'as a people for himself' — the covenant-people formula (cf. Exod 6:7, λήμψομαι ἐμαυτῷ ὑμᾶς λαὸν ἐμοί).

τοῦtoGenitivearticle with articular infinitive (purpose)→ noun-phrase markingτοῦ + infinitive: second purpose-infinitive.

θέσθαιto make / setAor Mid Inf · τίθημιarticular infinitive of purpose→ verbal action or stateτίθημι (mid. θέσθαι): 'set / place / make'; θέσθαι σε ὄνομα ('to make for yourself a name') — through the redemption the LORD established his own renown (cf. the great name made for himself at the Exodus, Isa 63:12, 14; Neh 9:10); the middle voice and σε mark this as the LORD's self-glorification.

σεyou / for yourselfAccusativeaccusative (subject of infinitive / reflexive sense)→ participant referenceσύ: the prayer reverts to direct address ('that YOU might make yourself a name'), even within the third-person ὁ θεός clause — a Hebraic looseness of person.

ὄνομαa nameAccusativedirect object of θέσθαι→ object specificationὄνομα: 'name / renown'; the LORD made himself a 'name' through the Exodus — the same name-theme as David's renown (v. 9) and the name for which the temple is built (v. 13).

τοῦtoGenitivearticle with articular infinitive (purpose)→ noun-phrase markingτοῦ + infinitive: third purpose-infinitive.

ποιῆσαιto doAor Act Inf · ποιέωarticular infinitive of purpose→ constative aorist infinitiveποιέω (aor. inf.): 'do / make'; 'to do great and glorious things' — the LORD's mighty Exodus-deeds; the verb continues the chain of redemptive purposes.

μεγαλωσύνηνgreatness / great thingsAccusativedirect object of ποιῆσαι→ object specificationμεγαλωσύνη: 'greatness / majesty'; here 'great deeds'; the noun recalls v. 21 (πᾶσαν τὴν μεγαλωσύνην), binding the Exodus-greatness to the covenant-greatness.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐπιφάνειανglorious manifestationAccusativedirect object of ποιῆσαι (coordinate with μεγαλωσύνην)→ object specificationἐπιφάνεια: 'appearing / manifestation / splendor'; the manifest, awe-inspiring self-revelation of God in his redemptive acts; later a key NT term for Christ's 'appearing' (2 Thess 2:8; 1 Tim 6:14; Titus 2:13); here it denotes the visible glory of the LORD's Exodus-deeds.

τοῦto / inGenitivearticle with articular infinitive (purpose/result)→ noun-phrase markingτοῦ + infinitive: fourth purpose-infinitive (the driving-out).

ἐκβαλεῖνto drive outAor Act Inf · ἐκβάλλωarticular infinitive of purpose/result→ ingressive aorist (the desired act of expulsion)ἐκβάλλω (aor. inf.): 'cast out / drive out / expel'; renders גָּרַשׁ; the driving-out of the Canaanite nations before Israel (the Conquest) as the climax of the redemptive deeds; the subject shifts again to σε (the LORD).

σεyouAccusativeaccusative (subject of the infinitive)→ participant referenceσύ: direct address again — 'that you might drive out.'

ἐκfrompreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).

προσώπουbefore / faceGenitivegenitive (object of ἐκ: 'from before')→ relational specificationπρόσωπον: 'face / presence'; ἐκ προσώπου τοῦ λαοῦ σου ('from before your people') — the nations expelled before Israel; the Hebraism echoes v. 9 (ἀπὸ προσώπου σου).

τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαοῦpeopleGenitivegenitive (with προσώπου)→ relational specificationλαός: 'people'; 'your people' Israel, before whom the nations are driven out.

οὗwhomGenitiverelative pronoun (genitive; antecedent λαοῦ)→ relational specificationὅς: relative pronoun; refers to 'your people' whom the LORD redeemed.

ἐλυτρώσωyou redeemedAor Mid Indic 2 Sg · λυτρόωverb of the relative clause→ constative aorist (the Exodus-redemption)λυτρόω (mid. ἐλυτρώσω): 'redeem / ransom'; the second occurrence of the key redemption-verb (cf. λυτρώσασθαι above); ἐλυτρώσω σεαυτῷ ('you redeemed for yourself') makes Israel the LORD's own ransomed possession, brought out of Egypt.

σεαυτῷfor yourselfDativereflexive pronoun (dative of advantage)→ participant reference or interestσεαυτοῦ: reflexive 'yourself'; σεαυτῷ ('for yourself') underscores that the redemption made Israel God's own special people (cf. v. 24, ἡτοίμασας σεαυτῷ).

ἐξout ofpreposition + genitive (source)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).

ΑἰγύπτουEgyptGenitivegenitive of source (object of ἐξ)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): 'Egypt'; ἐξ Αἰγύπτου ('out of Egypt') — the Exodus, the foundational redemption, recalled here as in v. 6; the covenant with David rests on the same redemptive faithfulness.

ἔθνηnationsAccusativedirect object of ἐκβαλεῖν (resumed: the nations driven out)→ object specificationἔθνος (pl. ἔθνη): 'nations / Gentiles'; the pagan nations and their dwellings driven out before Israel; the syntax is loose (a Hebraizing piling-up), with ἔθνη καὶ σκηνώματα as the objects expelled.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

σκηνώματαtents / dwellingsAccusativedirect object (coordinate with ἔθνη)→ object specificationσκήνωμα: 'tent / dwelling / habitation'; renders אֹהֶל / מִשְׁכָּן; here the dwellings of the dispossessed nations; the word ironically echoes the σκηνή of the LORD (vv. 2, 6) — the LORD content with a tent dispossesses the nations of theirs.

καὶ ἡτοίμασας σεαυτῷ τὸν λαόν σου Ισραηλ λαὸν ἕως αἰῶνος καὶ σύ κύριε ἐγένου αὐτοῖς εἰς θεόν

'And you established for yourself your people Israel as a people forever; and you, LORD, became their God.'

The covenant-people formula: Israel forever, the LORD their Godκαὶ ἡτοίμασας σεαυτῷ τὸν λαόν σου

The climax of the historical recital: the LORD 'established for himself' (ἡτοίμασας σεαυτῷ) Israel as his people ἕως αἰῶνος ('forever'), and became their God. The mutual covenant-formula (you became their God / they your people) parallels the father-son formula of v. 14 and grounds the everlasting Davidic covenant in the everlasting election of Israel. The same verb ἑτοιμάζω was used of establishing the seed's kingdom (v. 12).

Word-by-word analysis· 17 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἡτοίμασαςyou established / preparedAor Act Indic 2 Sg · ἑτοιμάζωmain verb (the establishing of Israel)→ constative aorist (the founding of the covenant-people)ἑτοιμάζω: 'prepare / establish'; renders כּוֹנֵן; ἡτοίμασας σεαυτῷ ('you established for yourself') — the LORD founded Israel as his own people; the same verb established the seed's kingdom in v. 12 (ἑτοιμάσω τὴν βασιλείαν), binding the people's election to the dynasty's establishment.

σεαυτῷfor yourselfDativereflexive pronoun (dative of advantage)→ participant reference or interestσεαυτοῦ: 'for yourself'; echoes ἐλυτρώσω σεαυτῷ (v. 23) — Israel is the LORD's own established possession.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόνpeopleAccusativedirect object of ἡτοίμασας→ object specificationλαός: 'people'; 'your people Israel' — the covenant community established forever.

ΙσραηλIsraelaccusative in apposition to τὸν λαόν σου (indeclinable)→ participant identificationΙσραηλ: indeclinable; in apposition to 'your people.'

λαὸνa peopleAccusativeaccusative (predicative/resumptive: 'as a people')→ object specificationλαός: the resumptive λαόν ('as a people forever') is a Hebraizing repetition reinforcing Israel's perpetual covenant status.

ἕωςforever / untopreposition + genitive (temporal extent)→ spatial or relational framingἕως: 'until / unto'; ἕως αἰῶνος ('forever') — Israel's election is everlasting, matching the everlasting Davidic dynasty (vv. 13, 16); the same eternity-formula.

αἰῶνοςageGenitivegenitive (object of ἕως)→ relational specificationαἰών: 'age / perpetuity'; ἕως αἰῶνος ('forever') seals Israel's perpetual standing as the LORD's people.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

σύyouNominativesubject (emphatic personal pronoun)→ participant referenceσύ: emphatic 'you'; stresses the LORD's personal commitment in becoming Israel's God — the reciprocal half of the covenant-formula.

κύριεLORDVocativevocative of address→ direct addressκύριος (voc. κύριε): here the simple vocative 'O LORD' (rendering יהוה) — divine address; not the doublet κύριέ μου κύριε but still the divine name.

ἐγένουyou becameAor Mid Indic 2 Sg · γίνομαιmain verb (the LORD becomes Israel's God)→ constative aorist (the covenant commitment)γίνομαι (aor. ἐγένου): 'become'; ἐγένου αὐτοῖς εἰς θεόν ('you became their God') is the covenant-relationship formula (cf. Exod 6:7, ἔσομαι ὑμῶν θεός), reciprocal to Israel's becoming his people; the predicative εἰς (Hebraism) parallels the father-son formula of v. 14.

αὐτοῖςto them / theirDativedative of relationship→ participant reference or interestαὐτός: 'to them'; the dative of relationship ('became God to them').

εἰςaspreposition + accusative (predicative εἰς: Hebraism)→ spatial or relational framingεἰς: predicative εἰς ('to be as / for'), rendering לְ; ἐγένου εἰς θεόν ('became as God') is the covenant-formula construction, parallel to ἔσομαι εἰς πατέρα (v. 14).

θεόνGodAccusativepredicate accusative (with εἰς)→ object specificationθεός: 'God'; 'you became their God' — the heart of the covenant relationship; the everlasting bond between the LORD and Israel undergirds the everlasting bond between the LORD and David's house.

καὶ νῦν κύριέ μου κύριε τὸ ῥῆμα ὃ ἐλάλησας περὶ τοῦ δούλου σου καὶ τοῦ οἴκου αὐτοῦ πίστωσον ἕως αἰῶνος κύριε παντοκράτωρ θεὲ τοῦ Ισραηλ καὶ νῦν καθὼς ἐλάλησας

'And now, O Lord GOD, the word which you have spoken concerning your servant and his house, confirm it forever, O LORD Almighty, God of Israel; and now, as you have spoken,'

PETITION begins: confirm the word foreverκαὶ νῦν κύριέ μου κύριε

The prayer turns from praise to petition. The pivot καὶ νῦν ('and now') leads to the central request: πίστωσον ('confirm / make sure'), the imperative of the very verb (πιστόω) used in the promise of v. 16 (πιστωθήσεται). David asks the LORD to ratify forever the dynastic word concerning his house. The expanded title κύριε παντοκράτωρ θεὲ τοῦ Ισραηλ ('O LORD Almighty, God of Israel') invokes the LORD's universal power (cf. v. 8) and covenant relationship to ground the petition.

Word-by-word analysis· 29 words

καὶandcoordinate conjunction (in the pivot καὶ νῦν)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

νῦνnowtemporal adverb (discourse pivot to petition)→ adverbial qualificationνῦν: 'now'; καὶ νῦν ('and now') marks the turn from thanksgiving to petition — the rhetorical hinge of the prayer's second half.

κύριέO LordVocativevocative of address→ direct addressκύριος (voc.): the divine address κύριέ μου κύριε (= אֲדֹנָי יהוה).

μουmyGenitivegenitive (with the vocative)→ relational specificationἐγώ (gen. μου): renders אֲדֹנָי.

κύριεGODVocativevocative of address (apposition)→ direct addressκύριος (voc.): renders יהוה; divine.

τὸtheAccusativearticle (with fronted object ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

ῥῆμαwordAccusativedirect object (fronted; resumed by the request πίστωσον)→ object specificationῥῆμα: 'word / promise'; renders דָּבָר; the fronted τὸ ῥῆμα ('the word') is the dynastic promise of vv. 12–16, which David asks to be confirmed; echoes ἐγένετο ῥῆμα κυρίου (v. 4).

ὃwhichAccusativerelative pronoun (object of ἐλάλησας)→ participant referenceὅς: relative pronoun introducing the description of the word.

ἐλάλησαςyou have spokenAor Act Indic 2 Sg · λαλέωverb of relative clause→ constative aorist (the spoken promise)λαλέω: 'speak'; the word the LORD 'has spoken' is the basis of the petition — David asks only that God ratify what he has already promised; the verb recurs at the verse's end (καθὼς ἐλάλησας) and at vv. 28, 29.

περὶconcerningpreposition + genitive (concerning)→ spatial or relational framingπερί + gen.: 'concerning / about'; the word spoken 'concerning your servant and his house.'

τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

δούλουservantGenitivegenitive object of περί→ relational specificationδοῦλος: 'servant'; 'your servant' David — the recurring humble self-designation.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

οἴκουhouseGenitivegenitive (coordinate with δούλου, object of περί)→ relational specificationοἶκος: 'house'; David's dynastic house — the object of the promise to be confirmed; the keyword again in its dynastic sense.

πίστωσονconfirm / make sureAor Act Impv 2 Sg · πιστόωmain verb (central petition: imperative)→ aorist imperative (decisive request for ratification)πιστόω: 'confirm / make firm / establish as sure'; the imperative πίστωσον ('confirm it!') is the heart of David's petition; it deliberately picks up the passive πιστωθήσεται of the promise (v. 16) — David asks God to do what God promised: make the house sure forever; renders Hebrew הָקֵם (Hiphil of קוּם, 'establish').

ἕωςforever / untopreposition + genitive (temporal extent)→ spatial or relational framingἕως: 'until / unto'; ἕως αἰῶνος ('forever') — David asks the confirmation to be as everlasting as the promise itself (vv. 13, 16, 24).

αἰῶνοςageGenitivegenitive (object of ἕως)→ relational specificationαἰών: 'age / perpetuity'; ἕως αἰῶνος ('forever') sustains the chapter's eternity-theme into the petition.

κύριεO LORDVocativevocative of address (with the expanded title)→ direct addressκύριος (voc.): here heading the full title κύριε παντοκράτωρ θεὲ τοῦ Ισραηλ ('O LORD Almighty, God of Israel'); renders יהוה; divine.

παντοκράτωρAlmightyVocativeappositional title (vocative)→ direct addressπαντοκράτωρ: 'all-ruler / almighty'; renders צְבָאוֹת ('hosts'); invoking the LORD's universal power (cf. v. 8) as the guarantor able to keep the everlasting promise.

θεὲO GodVocativevocative of address (apposition)→ direct addressθεός (voc. θεέ): 'O God'; θεὲ τοῦ Ισραηλ ('God of Israel') roots the petition in the covenant relationship just rehearsed (v. 24) — the God who became Israel's God will keep his word to David's house.

τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

ΙσραηλIsraelgenitive of relationship (indeclinable: 'God of Israel')→ participant identificationΙσραηλ: indeclinable; 'God of Israel' — the covenant title grounding David's confidence.

καὶandcoordinate conjunction (resumptive καὶ νῦν)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

νῦνnowtemporal adverb (resumptive)→ adverbial qualificationνῦν: 'now'; the resumptive καὶ νῦν reinforces the urgency of the petition, leading into the appeal to the LORD's own spoken word.

καθὼςascomparative conjunction→ discourse linkage or contrastκαθώς: 'as / just as'; καθὼς ἐλάλησας ('as you have spoken') appeals to the LORD's own word as the warrant for the petition — confirm it just as you said.

ἐλάλησαςyou have spokenAor Act Indic 2 Sg · λαλέωverb of the comparative clause→ constative aorist (the spoken promise as warrant)λαλέω: 'speak'; 'as you have spoken' — David rests his whole petition on the reliability of the LORD's spoken promise; the verb recurs at vv. 28–29.

μεγαλυνθείη τὸ ὄνομά σου ἕως αἰῶνος

'that your name may be magnified forever.'

Doxological aim of the petition: the magnifying of the LORD's nameμεγαλυνθείη τὸ ὄνομά σου

A brief doxological wish (the LXX is much shorter here than the MT, which adds 'saying, The LORD of hosts is God over Israel; and let the house of your servant David be established before you'). The optative of wish μεγαλυνθείη ('may it be magnified') makes the LORD's own glory the ultimate goal of the covenant's fulfillment: the establishing of David's house serves the everlasting magnifying of the LORD's name (cf. the name-theme, vv. 9, 13, 23).

Word-by-word analysis· 6 words

μεγαλυνθείηmay it be magnifiedAor Pass Opt 3 Sg · μεγαλύνωmain verb (optative of wish)→ optative of wish (volitive: 'may it be')μεγαλύνω (aor. pass. opt. μεγαλυνθείη): 'magnify / make great'; renders יִגְדַּל; the rare optative of wish expresses David's deepest desire — that the LORD's name be exalted forever; it caps the prayer's greatness-theme (μεγαλωσύνη vv. 21, 23; μεγαλῦναι v. 22), turning all the covenant grace toward God's own glory.

τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

ὄνομάnameNominativesubject of μεγαλυνθείη→ participant prominenceὄνομα: 'name / renown'; the LORD's 'name' (his manifest character and reputation) is to be magnified forever — the doxological purpose of the whole covenant; the name-theme that ran through the oracle (vv. 9, 13, 23) here becomes the object of worship.

ἕωςforever / untopreposition + genitive (temporal extent)→ spatial or relational framingἕως: 'until / unto'; ἕως αἰῶνος ('forever') — the magnifying of the LORD's name, like the dynasty, is everlasting.

αἰῶνοςageGenitivegenitive (object of ἕως)→ relational specificationαἰών: 'age / perpetuity'; the recurring eternity-formula, here applied to the glory of God's name.

κύριε παντοκράτωρ θεὸς Ισραηλ ἀπεκάλυψας τὸ ὠτίον τοῦ δούλου σου λέγων οἶκον οἰκοδομήσω σοι διὰ τοῦτο εὗρεν ὁ δοῦλός σου τὴν καρδίαν ἑαυτοῦ τοῦ προσεύξασθαι πρὸς σὲ τὴν προσευχὴν ταύτην

'O LORD Almighty, God of Israel, you have revealed to the ear of your servant, saying, I will build you a house; therefore your servant has found his heart to pray this prayer to you.'

Ground of the prayer's boldness: the LORD's revelationκύριε παντοκράτωρ θεὸς Ισραηλ

David explains the basis of his boldness in praying: the LORD himself 'uncovered the ear' (ἀπεκάλυψας τὸ ὠτίον — a Hebraism for revealing) of his servant, saying 'I will build you a house.' Because of this revelation (διὰ τοῦτο), David 'found his heart' — i.e., found courage/resolve — to pray this prayer. Prayer here rests on prior revelation: David asks for what God has first promised. Note that the LXX here gives the promise as a direct first-person word: οἶκον οἰκοδομήσω σοι ('I will build you a house'), the clearest statement of the great reversal.

Word-by-word analysis· 30 words

κύριεO LORDVocativevocative of address (with the expanded title)→ direct addressκύριος (voc.): heads the title κύριε παντοκράτωρ θεὸς Ισραηλ (cf. v. 25); renders יהוה; divine.

παντοκράτωρAlmightyVocativeappositional title→ direct addressπαντοκράτωρ: 'almighty'; renders צְבָאוֹת; the all-powerful LORD who can fulfill the revealed promise.

θεὸςGodNominativeappositional title (nominative for vocative)→ participant prominenceθεός: 'God'; θεὸς Ισραηλ ('God of Israel') — here in the nominative form serving as address (a common Koine/LXX feature where the nominative stands for the vocative); roots the petition in the covenant bond.

Ισραηλof Israelgenitive of relationship (indeclinable: 'God of Israel')→ participant identificationΙσραηλ: indeclinable; 'God of Israel.'

ἀπεκάλυψαςyou have revealedAor Act Indic 2 Sg · ἀποκαλύπτωmain verb (the LORD's revelation)→ constative aorist (the act of revelation)ἀποκαλύπτω: 'uncover / reveal / disclose'; in the idiom ἀπεκάλυψας τὸ ὠτίον ('you uncovered the ear') it renders the Hebrew גָּלָה אֹזֶן ('uncover/open the ear', i.e. reveal a secret; cf. 1 Kgdms 9:15; Job 33:16); the verb of revelation grounds David's bold prayer in the LORD's prior self-disclosure.

τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

ὠτίονearAccusativedirect object of ἀπεκάλυψας→ object specificationὠτίον: 'ear' (diminutive of οὖς, but without diminutive force in the LXX); ἀπεκάλυψας τὸ ὠτίον ('you uncovered the ear') is the Hebraism for imparting a revelation — God privately disclosed the dynastic promise to David through Nathan.

τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

δούλουservantGenitivegenitive of possession ('your servant's ear')→ relational specificationδοῦλος: 'servant'; 'your servant' David, recipient of the revelation.

λέγωνsayingPres Act Part Nom Sg Masc · λέγωparticiple introducing the content of the revelation→ verbal action or stateλέγω (pres. ptcp.): the quotation-marker λέγων (rendering לֵאמֹר) introduces the LORD's revealed word; though grammatically agreeing with the implied divine subject, it functions as a frozen Hebraism.

οἶκονa houseAccusativedirect object (fronted) of οἰκοδομήσω→ object specificationοἶκος: the keyword in its dynastic sense; the fronted οἶκον ('a house') emphasizes the content of the promise — the dynasty God will build for David; this is the clearest LXX statement of the great reversal (the LORD builds David a house).

οἰκοδομήσωI will buildFut Act Indic 1 Sg · οἰκοδομέωverb of the revealed direct speech→ predictive future (the LORD's first-person promise)οἰκοδομέω: 'build'; οἶκον οἰκοδομήσω σοι ('I will build you a house') is the LORD's own first-person statement of the dynastic promise — the decisive inversion of David's plan: not David building God a house, but God building David a house/dynasty (cf. v. 11).

σοιfor youDativedative of advantage→ participant reference or interestσοι: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage.

διὰbecause ofpreposition + accusative (cause)→ spatial or relational framingδιά + acc.: 'because of'; διὰ τοῦτο ('therefore / for this reason') draws the consequence: the revelation is the cause of David's bold prayer.

τοῦτοthisAccusativedemonstrative pronoun (object of διά)→ participant referenceοὗτος: 'this'; διὰ τοῦτο ('for this reason') — because the LORD revealed his purpose.

εὗρενhas foundAor Act Indic 3 Sg · εὑρίσκωmain verb (David found the heart to pray)→ constative aorist (found resolve)εὑρίσκω: 'find'; εὗρεν … τὴν καρδίαν ('found his heart') is a Hebraism (מָצָא אֶת־לִבּוֹ) meaning 'took courage / found resolve'; the revelation emboldened David to pray — prayer flows from God's prior promise.

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

δοῦλόςservantNominativesubject of εὗρεν→ participant prominenceδοῦλος: 'servant'; David in the third person ('your servant has found') — humble self-reference.

τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.

καρδίανheartAccusativedirect object of εὗρεν→ object specificationκαρδία: 'heart / courage / resolve'; in the idiom εὗρεν τὴν καρδίαν ('found his heart') = 'took courage to'; the same word 'heart' that named David's intention (v. 3) and God's purpose (v. 21) now names David's emboldened resolve to pray.

ἑαυτοῦhis ownGenitivereflexive pronoun (genitive of possession)→ relational specificationἑαυτοῦ: reflexive 'his own'; τὴν καρδίαν ἑαυτοῦ ('his own heart') — David's personal resolve, awakened by the revelation.

τοῦtoGenitivearticle with articular infinitive (purpose/epexegetical)→ noun-phrase markingτοῦ + infinitive: epexegetical/purpose infinitive ('to pray').

προσεύξασθαιto prayAor Mid Inf · προσεύχομαιarticular infinitive (defining what David found heart to do)→ verbal action or stateπροσεύχομαι: 'pray'; renders הִתְפַּלֵּל; the cognate noun προσευχή ('prayer') follows immediately; David's whole address (vv. 18–29) is here named a προσευχή, prayer grounded in and responsive to God's revealed word.

πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).

σὲyouAccusativeaccusative object of πρός→ participant referenceσὲ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.

τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.

προσευχὴνprayerAccusativecognate accusative (with προσεύξασθαι)→ object specificationπροσευχή: 'prayer'; the cognate accusative προσεύξασθαι … τὴν προσευχήν ('to pray this prayer') is a Hebraizing figura etymologica; it explicitly labels David's address as 'this prayer,' a model of prayer responding to divine promise.

ταύτηνthisAccusativedemonstrative adjective (with προσευχήν)→ participant referenceοὗτος: 'this'; 'this prayer' — David's present act of intercession and thanksgiving.

καὶ νῦν κύριέ μου κύριε σὺ εἶ ὁ θεός καὶ οἱ λόγοι σου ἔσονται ἀληθινοί καὶ ἐλάλησας ὑπὲρ τοῦ δούλου σου τὰ ἀγαθὰ ταῦτα

'And now, O Lord GOD, you are God, and your words shall be true; and you have spoken these good things concerning your servant.'

Ground of confidence: God's words are trueκαὶ νῦν κύριέ μου κύριε σὺ εἶ ὁ θεός

David grounds his final petition in two foundational truths: σὺ εἶ ὁ θεός ('you are God') and οἱ λόγοι σου ἔσονται ἀληθινοί ('your words shall prove true'). Because the speaker is the true God whose words cannot fail, the promised 'good things' (τὰ ἀγαθὰ ταῦτα) are certain. The reliability of God's word (cf. vv. 21, 25) is the bedrock of covenant hope.

Word-by-word analysis· 24 words

καὶandcoordinate conjunction (in the pivot καὶ νῦν)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

νῦνnowtemporal adverb (discourse pivot)→ adverbial qualificationνῦν: 'now'; καὶ νῦν leads into the prayer's final ground and petition.

κύριέO LordVocativevocative of address→ direct addressκύριος (voc.): the divine address κύριέ μου κύριε (= אֲדֹנָי יהוה).

μουmyGenitivegenitive (with the vocative)→ relational specificationἐγώ (gen. μου): renders אֲדֹנָי.

κύριεGODVocativevocative of address (apposition)→ direct addressκύριος (voc.): renders יהוה; divine.

σὺyouNominativesubject (emphatic personal pronoun)→ participant referenceσύ: emphatic 'you'; σὺ εἶ ὁ θεός ('you are God') is the confessional ground of the whole petition — the promiser is God himself.

εἶarePres Indic 2 Sg · εἰμίmain verb (copula)→ present (timeless reality)εἰμί: 'you are'; the copula of the confession 'you are (the) God' — the definite article with θεός marks God as the one true God (cf. v. 22, no God besides you).

ὁtheNominativearticle (with predicate θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεόςGodNominativepredicate nominative→ participant prominenceθεός: 'God'; ὁ θεός ('the God', i.e. the only true God) — the articular predicate underscores the LORD's exclusive deity, the guarantee that his words are true.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.

λόγοιwordsNominativesubject (of ἔσονται)→ participant prominenceλόγος: 'word'; οἱ λόγοι σου ('your words') — the LORD's promises; their truth is the foundation of David's hope; cf. v. 21 (διὰ τὸν λόγον σου).

ἔσονταιshall beFut Indic 3 Pl · εἰμίmain verb (predicate of λόγοι)→ predictive future (assured reliability)εἰμί (fut. ἔσονται): 'shall be'; ἔσονται ἀληθινοί ('shall prove true') affirms the certain fulfillment of God's promises — the future stresses that his word will be vindicated in time.

ἀληθινοίtrueNominativepredicate adjective (with ἔσονται)→ participant prominenceἀληθινός: 'true / genuine / trustworthy'; renders אֱמֶת; the LORD's words are reliable and will certainly come to pass — the cognate of πιστόω/πιστωθήσεται (the trustworthiness-theme); God's truthfulness undergirds the everlasting covenant (cf. Ps 89:33–35).

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐλάλησαςyou have spokenAor Act Indic 2 Sg · λαλέωmain verb (the LORD's spoken promise of good)→ constative aorist (the good word spoken)λαλέω: 'speak'; 'you have spoken these good things concerning your servant' — the LORD's reliable word is the warrant for David's confidence; the verb again grounds the petition (cf. vv. 25, 29).

ὑπὲρconcerningpreposition + genitive (concerning)→ spatial or relational framingὑπέρ + gen.: 'concerning / on behalf of'; 'concerning your servant.'

τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

δούλουservantGenitivegenitive object of ὑπέρ→ relational specificationδοῦλος: 'servant'; the good things spoken on David's behalf.

τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἀγαθὰgood thingsAccusativedirect object of ἐλάλησας (substantival adjective)→ object specificationἀγαθός: 'good'; τὰ ἀγαθά ('the good things') are the covenant blessings promised to David's house; the term denotes covenant benefactions (cf. the 'good' the LORD speaks; Jer 32:42); their goodness flows from the goodness of the God who promised them.

ταῦταtheseAccusativedemonstrative adjective (with ἀγαθά)→ object specificationοὗτος: 'these'; 'these good things' — the specific covenant promises of vv. 12–16.

καὶ νῦν ἄρξαι καὶ εὐλόγησον τὸν οἶκον τοῦ δούλου σου τοῦ εἶναι εἰς τὸν αἰῶνα ἐνώπιόν σου ὅτι σὺ εἶ κύριέ μου κύριε ἐλάλησας καὶ ἀπὸ τῆς εὐλογίας σου εὐλογηθήσεται ὁ οἶκος τοῦ δούλου σου εἰς τὸν αἰῶνα

'And now, begin and bless the house of your servant, that it may continue forever before you; for you, O Lord GOD, have spoken it, and from your blessing the house of your servant shall be blessed forever.'

FINAL PETITION: bless the house foreverκαὶ νῦν ἄρξαι καὶ εὐλόγησον

The prayer closes with its climactic petition: ἄρξαι καὶ εὐλόγησον ('begin and bless') the house of your servant, that it may abide εἰς τὸν αἰῶνα ('forever') before the LORD. David grounds the request in the LORD's own word (σὺ … ἐλάλησας, 'you have spoken') and in the LORD's blessing as the source of all (ἀπὸ τῆς εὐλογίας σου εὐλογηθήσεται). The chapter ends as it has run — on οἶκος (dynasty) and εἰς τὸν αἰῶνα (forever), the twin notes of the everlasting Davidic covenant whose fulfillment the NT proclaims in Christ.

Word-by-word analysis· 38 words

καὶandcoordinate conjunction (in the pivot καὶ νῦν)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

νῦνnowtemporal adverb (final-petition pivot)→ adverbial qualificationνῦν: 'now'; the final καὶ νῦν introduces the climactic request of the prayer.

ἄρξαιbeginAor Mid Impv 2 Sg · ἄρχωmain verb (imperative of petition)→ aorist imperative (decisive request)ἄρχω (mid. ἄρξαι): 'begin / make a beginning'; the middle imperative ἄρξαι ('begin!') asks the LORD to inaugurate now the blessing of David's house — perhaps rendering a Hebrew form of יָאַל ('be willing / be pleased'); David asks God to set in motion the promised blessing.

καὶandcoordinate conjunction (joining the imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εὐλόγησονblessAor Act Impv 2 Sg · εὐλογέωmain verb (the central petition)→ aorist imperative (decisive request for blessing)εὐλογέω: 'bless / speak well of'; renders בֵּרֵךְ; εὐλόγησον τὸν οἶκον ('bless the house') is the prayer's final request; the blessing-theme (εὐλογέω / εὐλογία / εὐλογηθήσεται) saturates the verse, gathering the covenant into the language of perpetual benediction.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

οἶκονhouseAccusativedirect object of εὐλόγησον→ object specificationοἶκος: 'house / dynasty'; the keyword in its dynastic sense, the object of the closing petition — bless the Davidic house that it may endure forever.

τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

δούλουservantGenitivegenitive of possession ('your servant's house')→ relational specificationδοῦλος: 'servant'; the recurring humble self-designation, here for the last time framing the petition.

τοῦthat itGenitivearticle with articular infinitive (purpose/result)→ noun-phrase markingτοῦ + infinitive: purpose/result infinitive ('that it may be/continue').

εἶναιto be / continuePres Inf · εἰμίarticular infinitive of purpose/result→ verbal action or stateεἰμί (pres. inf.): 'to be / continue / endure'; τοῦ εἶναι εἰς τὸν αἰῶνα ('that it may continue forever') states the goal of the blessing — the perpetual endurance of the Davidic house before the LORD; echoes the promise of vv. 13, 16.

εἰςforever / intopreposition + accusative (temporal extent)→ spatial or relational framingεἰς: 'into / for'; εἰς τὸν αἰῶνα ('forever') — the chapter's signature eternity-formula, here applied to the house's endurance.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

αἰῶναageAccusativeaccusative (object of εἰς: temporal extent)→ object specificationαἰών: 'age / perpetuity'; εἰς τὸν αἰῶνα ('forever') — the everlasting horizon of the Davidic house.

ἐνώπιόνbeforepreposition + genitive (in the presence of)→ spatial or relational framingἐνώπιον: 'before / in the presence of'; ἐνώπιόν σου ('before you') — the house endures in the LORD's continuing favorable presence (cf. v. 16, ἐνώπιον ἐμοῦ; v. 18, ἐνώπιον κυρίου).

ὅτιforcausal conjunction→ discourse linkage or contrastὅτι: 'for / because'; grounds the petition in the LORD's own spoken word.

σὺyouNominativesubject (emphatic personal pronoun)→ participant referenceσύ: emphatic 'you'; 'YOU yourself have spoken' — the LORD's own promise is the unshakable ground of the request.

εἶare (it is you who)Pres Indic 2 Sg · εἰμίmain verb (copula/identifying)→ present (assertive identity)εἰμί: 'you are'; here in the construction σὺ εἶ κύριέ μου κύριε ('you, O Lord GOD' / 'it is you who…'), identifying the LORD as the one who has spoken — the basis of certainty.

κύριέO LordVocativevocative of address→ direct addressκύριος (voc.): the divine address κύριέ μου κύριε (= אֲדֹנָי יהוה), here for the last time in the prayer.

μουmyGenitivegenitive (with the vocative)→ relational specificationἐγώ (gen. μου): renders אֲדֹנָי.

κύριεGODVocativevocative of address (apposition)→ direct addressκύριος (voc.): renders יהוה; divine — the prayer's refrain seals its close.

ἐλάλησαςyou have spokenAor Act Indic 2 Sg · λαλέωmain verb (the LORD's word as warrant)→ constative aorist (the spoken promise)λαλέω: 'speak'; 'you have spoken' — the final appeal to the reliability of the LORD's word (cf. vv. 25, 28); the whole petition rests on the promise already given.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἀπὸfrompreposition + genitive (source)→ spatial or relational framingἀπό: 'from'; ἀπὸ τῆς εὐλογίας σου ('from your blessing') marks the LORD's own blessing as the source from which the house's perpetual blessedness flows.

τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

εὐλογίαςblessingGenitivegenitive of source (object of ἀπό)→ relational specificationεὐλογία: 'blessing / benediction'; renders בְּרָכָה; the LORD's blessing is the fountainhead of the dynasty's perpetual flourishing; the noun completes the blessing word-cluster of the verse (εὐλόγησον … εὐλογίας … εὐλογηθήσεται).

εὐλογηθήσεταιshall be blessedFut Pass Indic 3 Sg · εὐλογέωmain verb (assured future blessing)→ predictive future (passive: divinely blessed)εὐλογέω (fut. pass. εὐλογηθήσεται): 'be blessed'; the divine passive declares the certain outcome: the house of David's servant 'shall be blessed forever' from the LORD's own blessing; the verse closes the prayer (and chapter) on the assured, everlasting blessedness of the Davidic house — the covenant whose ultimate 'Amen' the NT finds in Christ (cf. 2 Cor 1:20).

ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

οἶκοςhouseNominativesubject of εὐλογηθήσεται→ participant prominenceοἶκος: 'house / dynasty'; the keyword's final occurrence — the Davidic house, blessed forever; the chapter that began with David's wish to build the LORD a οἶκος ends with the LORD's blessing on David's οἶκος, sealing the great reversal.

τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

δούλουservantGenitivegenitive of possession→ relational specificationδοῦλος: 'servant'; the final 'your servant' — David to the last the humble δοῦλος whose house the LORD exalts forever.

εἰςforever / intopreposition + accusative (temporal extent)→ spatial or relational framingεἰς: 'into / for'; the final εἰς τὸν αἰῶνα ('forever') closes the chapter on its dominant note of perpetuity.

τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

αἰῶναageAccusativeaccusative (object of εἰς: temporal extent)→ object specificationαἰών: 'age / perpetuity'; εἰς τὸν αἰῶνα ('forever') — the chapter's last word-phrase, sealing the everlasting Davidic covenant; from this 'forever' springs the NT hope of the Messiah whose throne and kingdom have no end (Luke 1:33).

The Second Book of Kingdoms, Chapter 7ΒΑΣΙΛΕΙΩΝ Β′ Ζ′

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Translation & textual notes