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Nach YomiII Samuel · שמואל ב׳Chapter 7

II Samuel 7

שמואל ב׳ ׀ךק ז׳

Section: נביאים · נביאים ךאשונים | Book: II Samuel | Chapter: 7 of 24 | Day: 83 of 742

Date: May 5, 2026

קלאוד על הנ׮ך

II Samuel 7 stands as one of the most theologically consequential chapters in all of Tanakh. Often called the Davidic Covenant (בךית דוד), the chapter pivots Israelite history toward a new horizon: the promise of an eternal dynasty rooted not in conditional obedience alone but in divine chesed (חסד) that will never depart. The chapter opens with David at rest. He is settled in his palace of cedar (בית א׹זים), and the Lord has given him respite from his enemies on every side. Rashi, citing the parallel in Devarim 12:10, hears David reasoning in this very moment: the Torah’s condition for centralized worship has been fulfilled — “He will give you safety from all your enemies” — and therefore “the place that the Lord will choose” must now be sought out. David’s desire to build a sanctuary is thus not mere royal ambition but a measured halakhic response to a Deuteronomic mandate. Radak adds that David has in mind not only the Ark but the entire mishkan apparatus, since altar, vessels, and tent were all still scattered between Jerusalem and Givon.

The chapter’s literary architecture turns on a single Hebrew word: בית (bayit), “house.” David, dwelling in his bayit of cedar, wishes to build a bayit for the Ark. God’s response inverts the proposition with stunning theological force: it is not David who will build a house for God, but God who will build a house — a dynasty — for David. This pun is not ornamental; it carries the entire weight of the prophecy. Nathan, who in verse 3 had spontaneously approved David’s plan with the words “all that is in your heart, go and do, for the Lord is with you,” is corrected that very night by the divine word. Rashi preserves the striking midrashic explanation for the urgency of the nighttime revelation: David is a quick man, a man of vows, and might already be hiring workers or swearing oaths to abstain from food and sleep until the Temple is built. The reversal must come immediately. Radak, more soberly, notes that even a great prophet like Nathan cannot know what has not been revealed to him — just as Shmuel himself misjudged Eliav as the future king, so Nathan misjudged the moment.

The prophecy itself, delivered in verses 5-16, is structured as a chiastic meditation on continuity. God recalls that He has dwelt in a tent since the Exodus and never asked any tribal leader for a cedar house. He recalls taking David from the sheepfold and cutting off his enemies. Then comes the great pivot in verse 11: “the Lord declares to you that the Lord will make you a house.” David’s seed, raised up after him, will build the Bayit; God will be a father (אב) to him and he will be a son; iniquity will bring chastisement “with the rod of men” but chesed will never be removed as it was removed from Saul; and the throne (כסאך) will be established forever (עד עולם). The prohibition on David’s building is not punishment alone — David, as a man of war and bloodshed, is unsuited to inaugurate the place of peace, while his son, whose very name Shlomo evokes shalom, will be the proper builder. This division of labor between father and son — David assembling the materials, Solomon assembling the structure — becomes the template for all subsequent rabbinic thinking about the relationship between preparation and consummation.

David’s response in verses 18-29 is one of the most extraordinary prayers in Tanakh. He goes in and “sits before the Lord” (וישב ל׀ני ה׳) — a posture the Talmud (Moed Katan 16b) finds so unusual that it concludes that David alone, of all human beings, was permitted to sit in the divine presence. The prayer is built around the question מי אנכי, “who am I,” and stretches outward to encompass the uniqueness of Israel as the one nation God redeemed for Himself, “to make Him a name” (לעשות לו שם). Theological humility is here fused with covenantal appeal: David, having received the promise unilaterally, asks that God now confirm it (וקיים) and bless His servant’s house forever. The repeated use of “your servant” (עבדך) — at least ten times in the prayer — frames David’s response as the model of how a human being receives unmerited divine grace: not by minimizing the gift but by amplifying the giver.

This chapter is the seedbed of biblical messianism. Every later prophetic vision of a “shoot from the stump of Jesse” (Yeshayahu 11), every Davidic psalm anticipating an eternal throne (Tehillim 89, 132), every teaching of chazal about מלך המשיח being descended from בית דוד, draws its authority from this prophecy. The phrase “Son of David” (בן דוד) — which becomes shorthand for the Messiah throughout rabbinic literature — is rooted in verse 14’s “I will be to him a father, and he will be to Me a son.” The parallel in I Chronicles 17 is nearly identical but, as Radak and others note, slightly softens certain phrases (substituting “I will not remove My chesed” for the Samuel version’s reference to chastisement), suggesting that the Chronicler is writing for a post-exilic audience reading the covenant as still operative even in the absence of an enthroned king. The prophecy thus does double duty: it grounds the historical Solomonic Temple in divine sanction, and it projects forward, beyond any one Temple or any one king, toward an eschatological fulfillment in which the throne of David is established forever.

׀ךק ז׳ · Chapter 7

׀סוק א׳ · Verse 1

Hebrew:

וַיְה֎֕י כ֌֎֜י֟י֞שַׁ֥ב הַמ֌ֶ֖לֶךְ ב֌ְבֵית֑וֹ וַיהֹו֛֞ה הֵנ֎יחַ֜֟ל֥וֹ מ֎ס֌֞ב֎֖יב מ֎כ֌ׇל֟אֹיְב֞֜יו׃

English:

aThis chapter is found, with variations, also in 1 Chron. 17. When the king was settled in his palace and GOD had granted him safety from all the enemies around him,

With David securely enthroned and at rest from his enemies, the conditions of Deuteronomy 12:10 ('He has granted you peace from all your enemies') seem fulfilled. Rashi reads David's reasoning: the next verse in Deuteronomy speaks of building 'the place that He chooses' -- so the time has come to build the Temple.
ךש׎יRashi
וַה׳ הֵנ֎יחַ לוֹ. א֞מַך, הֲךֵי נ֎תְקַיֵ֌ם (דב׹ים יב:י): ׎וְהֵנ֎יחַ ל֞כֶם מ֎כ֞֌ל אֹיְבֵיכֶם וְגוֹ׳׎, מַה כְ֌ת֎יב אַחֲך֞יו, ׮וְה־י־ה הַמ֞֌קוֹם אֲשֶׁך י֎בְחַך וְגוֹ׳׎, מֵעַת֞֌ה ע֞לֵינו֌ ל֎בְנוֹת בֵ֌ית הַבְ֌ח֎יך֞ה:
And Hashem granted him rest. [Dovid] said [The condition] has been fulfilled, "And He has granted you peace from all your enemies etc." (Devarim 12:10). What is written after [that verse]? "Let it be that the place that [Hashem, your Elokim] chooses etc." It is now [incumbent] upon us to build the Chosen House.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ אֶל֟נ֞ת֣֞ן הַנ֌֞ב֎֔יא ךְאֵ֣ה נ־֔א א֞נֹכ֎֥י יוֹשֵׁ֖ב ב֌ְבֵ֣ית אֲך֞ז֎֑ים וַ֜אֲךוֹן֙ ה֞אֱלֹה֎֔ים יֹשֵׁ֖ב ב֌ְת֥וֹךְ הַיְך֎יע֞֜ה׃

English:

the king said to the prophet Nathan: “Here I am dwelling in a house of cedar, while the Ark of GOD abides in a tent!”

David voices the moral disquiet at the heart of the chapter: he lives in a cedar palace while the Ark sits behind mere curtains. Radak notes that 'the tent' encompasses not only the Ark but the entire Mishkan apparatus at Givon, and that David could not bear the contrast between his own honor and God's seeming dishonor.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֹրאמֶך נ֞ת֞ן֙ אֶל֟הַמ֌ֶ֔לֶךְ כ֌ֹ֛ל אֲשֶׁ֥ך ב֌֎֜לְב֞בְך֖֞ לֵ֣ךְ עֲשֵׂ֑ה כ֌֎֥י יְהֹו֖֞ה ע֎מ֌֞֜ךְ׃

English:

Nathan said to the king, “Go and do whatever you have in mind, for GOD is with you.”

Natan, without consulting Hashem, blesses Dovid's project: 'all that is in your heart, go and do, for Hashem is with you.' Radak's comment on the previous verse explains the dynamic: Natan spoke 'mi-da'ato' (from his own opinion, not from prophecy), reasoning that since Dovid was a worthy king with Hashem's favor he must be the one destined to build the Temple — invoking the parallel of Shmuel mistaking Eliav for the chosen king (I Shmuel 16:6-7) to show that even great prophets only know what is explicitly revealed to them.

׀סוק ד׳ · Verse 4

Hebrew:

וַיְה֎֖י ב֌ַל֌ַ֣יְל֞ה הַה֑ו֌א {ס}        וַ֜יְה֎י֙ ד֌ְבַך֟יְהֹו֞֔ה אֶל֟נ֞ת֖֞ן לֵאמֹ֜ך׃

English:

But that same night the word of GOD came to Nathan:

The word of God comes to Nathan that very night to reverse his approval. Rashi cites the midrashic explanation: God said David is impulsive -- he might already hire workers or vow not to eat or drink until the Temple is built, and a delay would cause him loss. The urgency demands a same-night correction.
ךש׎יRashi
וַיְה֎י בַ֌לַ֌יְל֞ה הַהו֌א. א֞מַך ךַב֎֌י חֲנ֎ינ֞א בַ֌ך ׀֞֌׀֞֌א: א֞מַך לוֹ הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א לְנ֞ת֞ן, ה־א־ד־ם הַזֶ֌ה שֶׁאֲנ֎י מְשַׁלֶ֌חֲך֞ אֶ׊ְלוֹ, מ־ה֮י׹ הו֌א, שֶׁמ֞֌א י֎שְׂכ֌וֹך ׀֌וֹעֲל֎ים וְנ֎מְ׊ֵאת֎י מַ׀ְס֎ידוֹ, מַהֵך וֶאֱמוֹך לוֹ, לֹא אַת֞֌ה ת֎בְנֶה הַבַ֌י֎ת. ךַב֎֌י ס֎ימוֹן אוֹמֵך: ה־א־ד־ם הַזֶ֌ה שֶׁאֲנ֎י מְשַׁלֶ֌חֲך֞ אֶ׊ְלוֹ, נַדְך֞ן הו֌א, כְ֌ע֎נְי֞ן שֶׁנֶ֌אֱמַך (תהלים קלב:ב-ג): ׎אֲשֶׁך נ֎שְׁבַ֌ע לַה׳ נ֞דַך לַאֲב֎יך יַעֲקֹב א֎ם א֞בֹא בְ֌אֹהֶל בֵ֌ית֎י׎, שֶׁמ֞֌א יֹאמַך אֵינ֎י אוֹכֵל וְאֵינ֎י שׁוֹתֶה עַד שֶׁאֶעֱשֶׂה כ֞֌ךְ, וְנ֎מְ׊ֵאת֎י מַ׀ְס֎ידוֹ (ילקוט שמעוני ׹מז קמג):
And it was on that night. Rebbe Chanina, the son of Popoh said the Holy One blessed be He said to Nosson, "The man I am sending you to is a quick one, he may hire workers and it will turn out that I [cause] him loss.1Because it is premature to build the Bein Hamikdash at this time. Hurry and tell him, 'It is not you who will build the Temple'." Rebbe Simon says2That Hashem said to Noson. "The man I am sending you to is a vow maker" as it is said,3Dovid about himself. "Who has sworn to Adonoy, vowed to the Mighty One of Yakov Surely I will not enter the shelter of my house"4Rashi explains in Tehilim, verse 5 that Dovid meant he will not go into his house until he finds out in which location the Beis Hamikdosh is slated to be built. (Tehilim 132 2–3) "he may say, 'I will not eat, I will not drink until I do this'5i.e. build the Beis Hamikdash. and it will turn out that I [cause] him loss.6Slightly different versions of the opinions of Rebbe Chanina and Rebbe Simon can be found in Yalkut Shimoni, Shmuel II, 143.

׀סוק ה׳ · Verse 5

Hebrew:

לֵրךְ וְא֞֜מַךְת֌֞֙ אֶל֟עַבְד֌֎֣י אֶל֟ד֌֞ו֎֔ד {ס}        כ֌ֹ֖ה א֞מַ֣ך יְהֹו֑֞ה הַאַת֌֛֞ה ת֌֎בְנֶה֟ל֌֎֥י בַ֖י֎ת לְשׁ֎בְת֌֎֜י׃

English:

“Go and say to My servant David: Thus said GOD: Are you the one to build a house for Me to dwell in?

God's response opens with a rhetorical question -- 'are YOU the one to build Me a house?' Metzudat David reads it as a gentle rebuff: David has already received abundant divine kindness and need not feel the Temple is his task. The verse plants a contrast between David's offering and what God will instead offer him.

׀סוק ו׳ · Verse 6

Hebrew:

כ֌֎֣י לֹրא י֞שַׁ֙בְת֌֎י֙ ב֌ְבַ֔י֎ת לְ֠מ֎י֌֠וֹם הַעֲלֹת֎֞י אֶת֟ב֌ְנֵրי י֎שְׂך֞אֵל֙ מ֎מ֌֎׊ְךַ֔י֎ם וְעַ֖ד הַי֌֣וֹם הַז֌ֶ֑ה ו֞אֶ֜הְיֶה֙ מ֎תְהַל֌ֵ֔ךְ ב֌ְאֹ֖הֶל ו֌בְמ֎שְׁכ֌֞֜ן׃

English:

From the day that I brought the people of Israel out of Egypt to this day I have not dwelt in a house, but have moved about in Tent and Tabernacle.

God reminds David that from the Exodus until now He has dwelled only in tent and tabernacle. Rashi notes that even at Shiloh the Mishkan had no proper roof -- only stone walls below and curtains above -- emphasizing that God has never required a permanent house.
ךש׎יRashi
בְ֌אֹהֶל ו֌בְמ֎שְׁכ֞֌ן. מ֎שְׁכַ֌ן ש֎ׁילֹה לֹא ה֞יְת֞ה ב֌וֹ ת֎֌קְך֞ה, אֶל֞֌א בַ֌י֎ת שֶׁל אֲב֞נ֎ים מ֎לְ֌מַט֞֌ן, ו֎יך֎יעוֹת מ֎לְמַעְל֞ן:
Within a tent and the Mishkan. The Mishkan of Shiloh had no roof, it had walls made of stone underneath and curtains on top [as its covering].

׀סוק ז׳ · Verse 7

Hebrew:

ב֌ְכֹ֥ל אֲשֶׁ֜ך֟ה֎תְהַל֌ַ֘כְת֌֎י֮ ב֌ְכׇל֟ב֌ְנֵ֣י י֎שְׂך֞אֵל֒ הֲד֞ב֣֞ך ד֌֎ב֌ַ֗ךְת֌֎י אֶת֟אַחַד֙ שׁ֎בְטֵ֣י י֎שְׂך֞אֵ֔ל אֲשֶׁ֣ך ׊֎ו֌֎֗ית֎י ל֎ךְע֛וֹת אֶת֟עַמ֌֎֥י אֶת֟י֎שְׂך֞אֵ֖ל לֵאמֹ֑ך ל֛֞מ֌֞ה לֹ֜א֟בְנ֎יתֶ֥ם ל֖֮י ב֌ֵ֥ית אֲך֞ז֎֜ים׃

English:

As I moved about wherever the Israelites went, did I ever reproach any of the tribal leadersbleaders Understanding shibṭe as “scepters”; so Kimhi. 1 Chron. 17.6 reads “chieftains”; cf. below, v. 11. whom I appointed to care for My people Israel: Why have you not built Me a house of cedar?

In all the years of judges and shepherds of Israel, God never demanded a cedar house from any of them. Metzudat David draws the principle: the building of the Temple is reserved for a specific person at a specific time -- it is not open to whoever wishes to undertake it. Radak (following Targum) reads 'shivtei' as the judges and kings who shepherd the nation.
ךש׎יRashi
הֲד֞ב֞ך ד֎֌בַ֌ךְת֎֌י. לְשׁוֹן תְ֌מ֎יה֞ הו֌א, לְכ־ךְ הו֌א נ֞קו֌ד ה׮א חֲטַף ׀ַ֌תַ֌׎ח, וְהַד֞֌לֶ׎ת ך֞׀ֵי:
Have I said a word. This language [conveys] astonishment, that's why its punctuation has the Hei with a Kometz, and the Daled is soft [with a Dogesh].

׀סוק ח׳ · Verse 8

Hebrew:

וְ֠עַת֌֞֠ה כ֌ֹה֟תֹאמַ֞ך לְעַבְד֌֎֣י לְד־ו֮֗ד כ֌ֹրה א֞מַך֙ יְהֹו֣֞ה ׊ְב֞א֔וֹת אֲנ֎րי לְקַחְת֌֎֙יך֞֙ מ֎ן֟הַנ֌֞וֶ֔ה מֵאַחַ֖ך הַ׊֌ֹ֑אן ל֎֜הְי֣וֹת נ־ג֮֔יד עַל֟עַמ֌֎֖י עַל֟י֎שְׂך֞אֵ֜ל׃

English:

“Further, say thus to My servant David: Thus said GOD of Hosts: I took you from the pasture, from following the flock, to be ruler of My people Israel,

The prophecy proper begins with a recapitulation of grace: God took David from the sheep pen ('naveh') and made him ruler. The phrasing emphasizes that David's elevation was wholly God's initiative -- the foundation for the still-greater promise that follows.
ךש׎יRashi
מ֮ן הַנ֞֌וֶה. ד֎֌יך ה֞ךוֹע֎ים, כְ֌מוֹ (׊׀ניה ב:ו): ׎נְוֹת כְ֌ךוֹת ךוֹע֎ים׎:
From the corral. The corral [used by] sheperds as [can be found], "the dugout dwelling of sheperds." (Zfsaphania, 2:6).

׀סוק ט׳ · Verse 9

Hebrew:

ו֞אֶהְיֶ֣ה ע֎מ֌ְך֞֗ ב֌ְכֹל֙ אֲשֶׁ֣ך ה֞לַ֔כְת֌֞ ו֞אַכְך֎֥ת֞ה אֶת֟כ֌ׇל֟אֹיְבֶ֖יך֞ מ֎׀֌֞נֶ֑יך֞ וְע֞שׂ֎րת֎֜י֟לְך֞֙ שֵׁ֣ם ג֌֞ד֔וֹל כ֌ְשֵׁ֥ם הַג֌ְדֹל֎֖ים אֲשֶׁ֥ך ב֌֞א֞֜ךֶץ׃

English:

and I have been with you wherever you went, and have cut down all your enemies before you. Moreover, I will give you great renown like that of the greatest men on earth.

God recounts the gift of victory and pledges David a name as great as the greatest of the earth. Rashi and Radak (citing Pesachim 117b) connect this 'great name' to the liturgical 'Magen David' -- David's name placed alongside the patriarchs in the closing blessing of the Haftarah, paralleling 'Magen Avraham' in the Amidah.
ךש׎יRashi
כְ֌שֵׁם הַגְ֌דוֹל֎ים. זֶהו֌ שֶׁאוֹמְך֎ים מ֞גֵן ד֞֌ו֎ד: ו֞אַכְך֎ית֞ה אֶת כ֞֌ל אֹיְבֶיך֞. ו֌לְכ֞ךְ ע֞ל֞ה עַל ל֎בְ֌ך֞ ל֎בְנוֹת הַבַ֌י֎ת, כְ֌מ֞ה שֶׁכ֞֌תו֌ב בַ֌ת֌וֹך֞ה:
Like the name of great people. That is what is said [about Dovid] the shield of Dovid.7Pesachim 117b. The "great people" referred to here are Avrohom, Yitzhok and Yakov. Just as they are mentioned in the first blessing of the Amidah, so too Dovid's name is used in the ending of one of the Haftorah's concluding blessings. (Rashi, ibid). I will destroy all your enemies. And that is why [the thought] came to your heart to build the House as it is written in the Torah.8Devarim 12:10. See Rashi on verse 1.

׀סוק י׮ · Verse 10

Hebrew:

וְשַׂמְת֌֎֣י מ֞֠ק֠וֹם לְעַמ֌֎֚י לְי֎שְׂך֞אֵրל ו֌נְטַעְת֌֎יו֙ וְשׁ֞כַ֣ן ת֌ַחְת֌֞֔יו וְלֹ֥א י֎ךְג֌ַ֖ז ע֑וֹד וְלֹ֜א֟יֹס֎րי׀ו֌ בְנֵ֜י֟עַוְל֞ה֙ לְעַנ֌וֹת֔וֹ כ֌ַאֲשֶׁ֖ך ב֌֞ך֎אשׁוֹנ֞֜ה׃

English:

I will establish a home for My people Israel and will plant them firm, so that they shall dwell secure and shall tremble no more. Iniquitous people shall not oppress them anymore as in the past,

The promise widens from David personally to Israel collectively: a settled place, planted permanently, free from the oppression that marked the period before the judges and indeed throughout that period. Rashi reads it as a prophecy of the tranquil reign of David's son Solomon. Radak adds the eschatological reading: Israel will be 'planted' on the land never to be uprooted.
ךש׎יRashi
וְשַׂמְת֎֌י מ֞קוֹם. עוֹד אֲנ֎י ×—Öž×€Öµ×¥ לְהַשְׁק֎יט, שֶׁיְ֌הֵא שׁ֞קֵט וְשׁ֞לֵו אֶת עַמ֎֌י ב֎֌ימֵי בְ֌נֶך֞:
I will make a place. I still want to quiet [things] that my people [should have] quiet and tranquility during the days of your son['s reign].

׀סוק י׮א · Verse 11

Hebrew:

ו֌לְמ֎ן֟הַי֌֗וֹם אֲשֶׁ֚ך ׊֎ו֌֎րית֎י שֹׁ֜׀ְט֎ים֙ עַל֟עַמ֌֎֣י י֎שְׂך֞אֵ֔ל וַהֲנ֎יחֹ֥ת֎י לְך־֖ מ֎כ֌ׇל֟אֹיְבֶ֑יך֞ וְה֎ג֌֎րיד לְך־֙ יְהֹו֞֔ה כ֌֎י֟בַ֖י֎ת יַעֲשֶׂה֟ל֌ְך֥֞ יְהֹו֞֜ה׃

English:

ever since I appointed chieftains over My people Israel. I will give you safety from all your enemies.”GOD declares to you: GOD will establish a housechouse I.e., a dynasty; play on “house” (i.e., temple) in v. 5. for you—

The pivot of the chapter: David wanted to build God a 'bayit' -- God will instead build David a 'bayit,' a dynasty. Rashi explains that David's son will sit on his throne, the kingdom will be made secure, and that son will build the Temple. The wordplay on 'house' (temple/dynasty) is the literary heart of the prophecy.
ךש׎יRashi
ו֌לְמ֎ן הַי֌וֹם אֲשֶׁך ׊֎ו֎֌ית֎י. מְחֻב֞֌ך עַל ה֞עֶלְיוֹן, וְלֹא יוֹס֎י׀ו֌ לְעַנ֌וֹתוֹ כַ֌אֲשֶׁך ב֞֌ך֎אשׁוֹנ֞ה קֹדֶם הַש֌ׁוֹ׀ְט֎ים, וְכַאֲשֶׁך ע֞שׂו֌ מ֎ימֵי הַש֌ׁוֹ׀ְט֎ים עַד כ֞֌אן: וַהֲנ֎יחֹת֎י לְך־. יוֹתֵך וְיוֹתֵך, עַד שֶׁת֞֌נו֌חַ מ֎כ֞֌ל אוֹיְבֶיך֞: וְה֎ג֎֌יד לְך־ ה׳. הַי֌וֹם עַל י־ד֮י, כ֎֌י בַי֎ת יַעֲשֶׂה לְ֌ך֞ לְהוֹש֎ׁיב ב֎֌נְך֞ עַל כ֎֌סְאֲך֞, וְי֎תְקַיֵ֌ם לְך־ בֵ֌ית הַמַ֌לְכו֌ת, וְהו֌א י֎בְנֶה הַבַ֌י֎ת:
And from that day that I commanded. It is connected to what preceded it, they will no longer afflict [the people] as before, i.e., before the [days of the] Judges. And as they [also] did from the days of the Judges until now. I will give you respite. More and more until you have respite from all your enemies. Adonoy is telling you. Today, through me [Noson], that He will establish a monarchy for you to have your son [Shlomo] sit on your throne and he will secure the monarchy for you. And it is he [Shlomo] that will build the House

׀סוק י׮ב · Verse 12

Hebrew:

כ֌֎֣י ׀ י֎מְלְא֣ו֌ י֞מֶ֗יך֞ וְשׁ֞֜כַבְת֌֞֙ אֶת֟אֲבֹתֶ֔יך֞ וַהֲק֎ימֹת֎րי אֶ֜ת֟זַךְעֲך֞֙ אַחֲךֶ֔יך֞ אֲשֶׁ֥ך יֵ׊ֵ֖א מ֎מ֌ֵעֶ֑יך֞ וַהֲכ֎ינֹת֎֖י אֶת֟מַמְלַכְת֌֜וֹ׃

English:

When your days are done and you rest with your ancestors, I will raise up your offspring after you, one of your own issue, and I will establish his kingship.

The prophecy specifies a successor 'who shall come from your own body' -- a son not yet born. Radak observes from this that Avshalom and Adoniyahu, already born in Hebron, are excluded; David himself does not yet know who the chosen heir will be. Only later, when Nathan brings word that the newborn Solomon is to be called Yedidyah, will David understand.

׀סוק י׮ג · Verse 13

Hebrew:

ה֥ו֌א י֎בְנֶה֟ב֌ַ֖י֎ת ל֎שְׁמ֎֑י וְכֹנַנְת֌֎֛י אֶת֟כ֌֎ס֌ֵ֥א מַמְלַכְת֌֖וֹ עַד֟עוֹל֞֜ם׃

English:

He shall build a house for My name, and I will establish his royal throne forever.

The Temple project is reassigned to David's son, and David's throne is made eternal. Metzudat David reads 'forever' as extending to all of David's seed after him -- the textual seed of messianic theology, the unbroken throne of the house of David.

׀סוק י׮ד · Verse 14

Hebrew:

אֲנ֎י֙ אֶ֜הְיֶה֟ל֌֣וֹ לְא־֔ב וְה֖ו֌א י֎֜הְיֶה֟ל֌֎֣י לְבֵ֑ן אֲשֶׁך֙ ב֌ְהַ֣עֲוֺת֔וֹ וְהֹ֜כַחְת֌֎יו֙ ב֌ְשֵׁ֣בֶט אֲנ֞שׁ֎֔ים ו֌בְנ֎גְעֵ֖י ב֌ְנֵ֥י א֞ד֞֜ם׃

English:

I will be a father to him,dI will be a father to him I.e., I will provide protection and guidance, while expecting loyalty in return. And he shall be a son to Me.When he does wrong,I will chastise himWith the rod of mortalsAnd the blows of humankind.eWith the rod of mortals / And the blows of humankind I.e., as a human father chastises a wayward son. Or “With the scepter of [hostile] parties and the afflictions of mortals,” i.e., respectively, foreign adversaries and disease.

The covenant includes a clause of correction: when David's son sins, God will discipline him as a father disciplines a child -- chastening, but not destroying. Radak emphasizes the contrast with Saul: discipline, not removal of the kingdom. Rashi cites the midrashic identification of these 'rods and afflictions' with the adversaries Hadad and Rezon raised against Solomon, and even with Ashmedai's temporary displacement of Solomon from his throne.
ךש׎יRashi
בְ֌שֵׁבֶט אֲנ֞ש֎ׁים. זֶה הֲדַד וְך֞זוֹן בֶ֌ן אֶלְי֞ד֞ע: ו֌בְנ֎גְעֵי בְ֌נֵי א־ד־ם. זֶה אַשְׁמְדַאי, שֶׁד֞֌ח֞הו֌ מ֎מַ֌לְכו֌תוֹ, וְהַשֵ֌ׁד֎ים בְ֌נֵי א־ד־ם ה֞ך֎אשׁוֹן הֵם, שֶׁכ֞֌ל מֵא֞ה ו֌שְׁלֹש֎ׁים שׁ֞נ֞ה שֶׁ׀ֵ֌ךַשׁ א־ד־ם מֵא֎שְׁת֌וֹ בְ֌מוֹת הֶבֶל, ה֞יו֌ ה֞ךו֌חוֹת מ֎תְיַחֲמוֹת וְיוֹלְדוֹת הֵימֶנ֌ו֌ (ילקוט שמעוני ׹מז קמו):
With the rod of men. This refers to Haddad and Rozon, the son of Elyodoh.9Both were enemies of Shlomo, they are mentioned in Kings I, 11:14 and 23 respectively. And with the afflictions of people. This refers to Ashmedoy who dethroned him.10Gittin 68b. The demons are the children of Odom Horishon11See Yalkut Shimoni 146. The word א־ד־ם in the verse is taken as a reference to Odom Horishon. because the entire one hundred and thirty years that Odom [stayed] separated from his wife after Hevel's death,12Rashi in Bereishis 4:25 says that the Odom's separation was due to the fact that he had brought death, to the world. The Yalkut Shimoni does not mention why the separation occurred. In addition the Yalkut Shimoni tells as that it was Chava who separated herself from Odom. the spirits would become heated [pregnant] and give birth from him.

׀סוק ט׮ו · Verse 15

Hebrew:

וְחַסְד֌֎֖י לֹא֟י֞ס֣ו֌ך מ֎מ֌ֶ֑נ֌ו֌ כ֌ַאֲשֶׁրך הֲס֎ךֹ֙ת֎י֙ מֵע֎֣ם שׁ֞א֔ו֌ל אֲשֶׁ֥ך הֲס֎ךֹ֖ת֎י מ֎ל֌ְ׀֞נֶ֜יך֞׃

English:

“But I will never withdraw My favor from him as I withdrew it from Saul, whom I removed to make room for you.fto make room for you Lit. “from before you.”

The decisive distinction from Saul: God's chesed will not depart. Where Saul lost the kingship for his sin, David's house may be chastened but never abandoned. Metzudat David underscores this contrast as the structural promise that defines the Davidic covenant -- discipline without rejection.

׀סוק ט׮ז · Verse 16

Hebrew:

וְנֶאְמַ֚ן ב֌ֵיתְך֧֞ ו֌מַ֜מְלַכְת֌ְך֛֞ עַד֟עוֹל֖֞ם לְ׀֞נֶ֑יך֞ כ֌֎֜סְאֲך֞֔ י֎הְיֶ֥ה נ֞כ֖וֹן עַד֟עוֹל֞֜ם׃

English:

Your house and your kingship shall ever be secure before you;gbefore you Septuagint reads “before Me,” i.e., “by My favor.” your throne shall be established forever.”

The capstone of the prophecy: the eternal endurance of David's house, kingdom, and throne. Metzudat David reads 'before you' as 'as it now stands before you' -- as solid as the present reality, so it will be forever. This verse becomes the textual anchor of all later 'ben David' messianic expectation.

׀סוק י׮ז · Verse 17

Hebrew:

כ֌ְכֹל֙ הַד֌ְב֞ך֎֣ים ה֞אֵ֔ל֌ֶה ו֌כְכֹ֖ל הַח֎ז֌֞י֣וֹן הַז֌ֶ֑ה כ֌ֵ֛ן ד֌֎ב֌ֶ֥ך נ֞ת֖֞ן אֶל֟ד֌֞ו֎֜ד׃ {×€}

English:

Nathan spoke to David in accordance with all these words and all this prophecy.

A summary verse confirming Nathan's faithful transmission. Metzudat David notes Nathan's moral courage: though he had initially endorsed David's plan on his own, he was not embarrassed to retract and convey the corrective word of God in full.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌֞בֹא֙ הַמ֌ֶ֣לֶךְ ד֌֞ו֎֔ד וַי֌ֵ֖שֶׁב ל֎׀ְנֵ֣י יְהֹו֑֞ה וַי֌ֹ֗אמֶך מ֎֣י א֞נֹכ֎֞י אֲדֹנ֞րי יֱהֹו֎ה֙ ו֌מ֎֣י בֵית֎֔י כ֌֎֥י הֲב֎אֹתַ֖נ֎י עַד֟הֲלֹ֜ם׃

English:

Then King David came and sat before GOD, and he said, “What am I, O Sovereign GOD, and what is my family, that You have brought me thus far?

David's response prayer opens with humility: 'who am I, and what is my family.' Radak notes that this is the proof-text for the halacha that only Davidic kings may sit in the Temple courtyard. Rashi adds that 'until here' (ad halom) refers to David's elevation to kingship -- and the midrash hears in 'halom' an allusion to David's Moabite descent through Ruth, marveling that he was admitted into the congregation at all, let alone made king.
ךש׎יRashi
וַיֵ֌שֶׁב ל֎׀ְנֵי ה׳. ל֎׀ְנֵי ה֞א֞ךוֹן: עַד הֲלֹם. שֶׁה֎מְלַכְתַ֌נ֎י:
And sat before the Ark of Adonoy. Before the Ark. Until this point. That You have made me king.

׀סוק י׮ט · Verse 19

Hebrew:

וַת֌֎קְטַן֩ ע֚וֹד זֹրאת ב֌ְעֵינֶ֙יך֞֙ אֲדֹנ֣֞י יֱהֹו֎֔ה וַת֌ְדַב֌ֵ֛ך ג֌ַ֥ם אֶל֟ב֌ֵ֜ית֟עַבְד֌ְך֖֞ לְמֵך֞ח֑וֹק וְזֹ֛את ת֌וֹךַ֥ת ה־א־ד־֖ם אֲדֹנ֥֞י יֱהֹו֎֜ה׃

English:

Yet even this, O Sovereign GOD, has seemed too little to You; for You have spoken of Your servant’s house also for the future. May that be the law for the people,hMay that be the law for the people Meaning of Heb. uncertain. O Sovereign GOD.

David marvels that even this present elevation was 'too small' in God's eyes -- He has spoken about David's house far into the future. Rashi offers a striking second reading: 'You have done for me as You did for Adam HaRishon' -- to whom God showed all the generations destined to issue from him. Radak (with the midrash) reads 'torat ha-adam' as the bearing of the supreme man -- in one drash, even Moshe Rabbenu.
ךש׎יRashi
גַ֌ם אֶל בֵ֌ית עַבְדְ֌ך֞. לְהַמְל֎יךְ אֶת בְ֌נ֎י אַחֲךַי: וְזֹאת ת֌וֹךַת ה־א־ד־ם. ב֎֌תְמ֎יה֞, ך֞או֌י לְה֎תְבַ֌שֵ֌ׂך כֵ֌ן לְב֞שׂ֞ך ו־ד־ם. ד֞֌ב֞ך אַחֵך: ע֞ש֎ׂית֞ ל֮י כְ֌מוֹ שֶׁע֞ש֎ׂית֞ לְא־ד־ם ה֞ך֎אשׁוֹן, שֶׁהֶךְאֵית֞ לוֹ ד֌וֹךוֹת ה֞עֲת֎יד֎ים ל֞׊ֵאת מ֎מֶ֌נ֌ו֌:
Also, about the house of your servant. To have my son reign after me. Is this anouncent [fitting] for [mere] man? A wonderment. Is it fitting to announce such to [mere] flesh and blood13To be informed of the future. Another explanation: You have done for me as you did for Odom Horishon14According to this interpretation, the word א־ד־ם in the verse is a reference to א־ד־ם ה֞ך֎אשׁוֹן. that you had shown him the future generations that were to come from him.

׀סוק כ׳ · Verse 20

Hebrew:

ו֌מַה֟י֌וֹס֎֥יף ד֌֞ו֎֛ד ע֖וֹד לְדַב֌ֵ֣ך אֵלֶ֑יך֞ וְאַת֌֛֞ה י֞דַ֥עְת֌֞ אֶ֜ת֟עַבְד֌ְך֖֞ אֲדֹנ֥֞י יֱהֹו֎֜ה׃

English:

What more can David say to You? You know Your servant, O Sovereign GOD.

Words fail in the face of such grace. Rashi reads it as an admission that David has nothing left to ask -- God has already supplied his every need, like the verse 'a righteous man knows the soul of his beast' (Mishlei 12:10), here applied to God's intimate knowledge of His servant.
ךש׎יRashi
ו֌מַה י֌וֹס֎יף ד֞֌ו֎ד עוֹד לְדַבֵ֌ך אֵלֶיך֞. מַה אֶשְׁאַל עוֹד: אַת֞֌ה י֞דַעְת֞֌ אֶת עַבְדְ֌ך֞. נ֞תַת֞֌ ל֮י כ֞֌ל ׊ְך֞כַי, כְ֌מוֹ (משלי יב:י): ׎יוֹדֵעַ ׊ַד֎֌יק נֶ׀ֶשׁ בְ֌הֶמְת֌וֹ׎:
What more can Dovid say to You. What more can I ask for? You know Your servant. You have supplied me with all my needs as [it says] (Mishlei 12:10) "A righteous man knows his animal's being.15The verse refers to a righteous person but Rashi is drawing an analogy to Hashem's knowing the needs of his servants."

׀סוק כ׮א · Verse 21

Hebrew:

ב֌ַעֲבրו֌ך ד֌ְב֞֜ךְך֞֙ ו֌֜כְל֎ב֌ְך֞֔ ע֞שׂ֎֕ית֞ אֵ֥ת כ֌ׇל֟הַג֌ְדו֌ל֌֖֞ה הַז֌ֹ֑את לְהוֹד֎֖יעַ אֶת֟עַבְד֌ֶ֜ך֞׃

English:

For Your word’s sake and of Your own accordiFor Your word’s sake 
 accord Meaning of Heb. uncertain. You have wrought this great thing, and made it known to Your servant.

David attributes the entire promise to God's word and God's will, not his own merit. Rashi unpacks it: 'for Your word' -- to fulfill what You told Samuel about making me king; 'and according to Your heart' -- it was Your desire, for I am not worthy. The verse models the theological humility that all royal grace flows from divine choice.
ךש׎יRashi
בַ֌עֲבו֌ך דְ֌ב֞ךְך֞. לְה־ק֮ים מַה שֶ֌ׁא֞מַךְת֞֌ ל֎שְׁמו֌אֵל, לְהַמְל֎יכֵנ֎י: ו֌כְל֎בְ֌ך֞. ךְ׊וֹנְך֞ הו֌א, וְלֹא שֶׁאֲנ֎י כְ֌דַאי: לְהוֹד֎יעַ אֶת עַבְדְ֌ך֞. הַבְ֌שׂוֹך֞ה שֶׁב֎֌שַ֌ׂךְתַ֌נ֎י:
Because of Your word. To fulfill that which You told Shmuel to make me king. And due to [the will of] Your Heart. It is Your will [that I become king] and not because I am worthy. Of which You have informed Your servant. The announcement of which You have informed me.16That my kingdom will be everlasting.

׀סוק כ׮ב · Verse 22

Hebrew:

עַל֟כ֌ֵ֥ן ג֌֞דַ֖לְת֌֞ יְהֹו֣֞ה אֱלֹה֎֑ים כ֌֎֜י֟אֵ֣ין כ֌֞מ֗וֹך֞ וְאֵրין אֱלֹה֎ים֙ זו֌ל֞תֶ֔ך֞ ב֌ְכֹ֥ל אֲשֶׁך֟שׁ֞מַ֖עְנו֌ ב֌ְאׇזְנֵ֜ינו֌׃

English:

You are great indeed, O Sovereign GOD! There is none like You and there is no other God but You, as we have always heard.

From personal humility David turns to confession of God's incomparability: there is none like Him, no other God beside Him. Metzudat David reads 'because we cannot fathom the depths of Your purposes -- therefore we know that You are great.' The unfathomability of God's chesed itself becomes proof of His greatness.

׀סוק כ׮ג · Verse 23

Hebrew:

ו֌מ֎րי כְעַמ֌ְך֞֙ כ֌ְי֎שְׂך֞אֵ֔ל ג֌֥וֹי אֶח֖֞ד ב֌֞א֑֞ךֶץ אֲשֶׁ֣ך ה֞לְכ֜ו֌֟אֱ֠לֹה֎֠ים ל֎׀ְד֌֜וֹת֟ל֚וֹ לְע֞֜ם וְל֞שׂ֧ו֌ם ל֣וֹ שֵׁ֗ם וְלַעֲשׂ֚וֹת ל֞כֶ֜ם הַג֌ְדו֌ל֌֞րה וְנֹ֜ך֞אוֹת֙ לְאַךְ׊ֶ֔ך֞ מ֎׀֌ְנֵ֣י עַמ֌ְך֞֗ אֲשֶׁ֚ך ׀֌֞ד֎րית֞ ל֌ְך֞֙ מ֎מ֌֎׊ְךַ֔י֎ם ג֌וֹי֎֖ם וֵאלֹה֞֜יו׃

English:

And who is like Your people Israel, a unique nation on earth, whom God went and redeemed as a covenanted people, thus winning renown and doing great and marvelous deeds for themjthem Heb. “you,” apparently denoting Israel. [and] for Your land—[driving out]k[driving out] So 1 Chron. 17.21. nations and their gods before Your people, whom You redeemed for Yourself from Egypt.

Just as God is unique among gods, Israel is unique among nations -- the one nation that God Himself went to redeem. Rashi (and the Targum) reads 'asher halchu Elohim' as referring to Moshe and Aharon, the divine messengers sent for the redemption. The verse links the personal Davidic covenant to the foundational national covenant of the Exodus.
ךש׎יRashi
אֲשֶׁך ה֞לְכו֌ אֱלֹה֎ים. מֹשֶׁה וְאַהֲךֹן, שֶׁנֶ֌אֱמַך (שמות ז:א): ׎נְתַת֎֌יך֞ אֱלֹה֎ים לְ׀ַךְעֹה׎, וְכֵן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎דְ֌א֞זְלו֌ שְׁלו֌ח֎ין מ֮ן קֳד֞ם ה׳׎: ל֎׀ְד֌וֹת לוֹ לְע֞ם. כ֞֌ךְ א֞מְךו֌ הַשְ֌ׁלו֌ח֎ים לְי֎שְׂך֞אֵל: הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א שְׁל֞ח֞נו֌ ל֎׀ְד֌וֹת לוֹ לְע֞ם, וְל֞שׂו֌ם לוֹ שֵׁם, וְלַעֲשׂוֹת ל֞כֶם הַגְ֌דֻל֞֌ה: וְנוֹך֞אוֹת. ע֞ש֎ׂית֞ לְאַךְ׊ְך֞ לְאַחַך שֶׁי֞֌׊ְאו֌ מ֎ש֞֌ׁם, ו֌מ֞ה הֵם הַנ֌וֹך֞אוֹת, מ֎׀ְ֌נֵי עַמְ֌ך֞, לְג֞ךֵשׁ עַמ֎֌ים וֵאלֹהֵיהֶם, ו֌מ֎קְך֞א זֶה ח֞סֵך ׳לְג֞ךֵשׁ׳, ו֌בְד֎בְךֵי הַי֞֌מ֎ים (דב׹י הימים א יז:כא) ׀ֵ֌ךְשׁוֹ: ׎לְג֞ךֵשׁ מ֎׀ְ֌נֵי עַמְ֌ך֞ אֲשֶׁך ׀֞֌ד֎ית֞ מ֎מ֎֌׊ְךַי֎ם ג֌וֹי֎ם וֵאלֹה֞יו׎, וְאֵינוֹ ח֎ס֞֌ךוֹן, כ֎֌י מ֎מַ֌שְׁמ֞ע שֶׁנֶ֌אֱמַך מ֎׀ְ֌נֵי עַמְ֌ך֞ ג֌וֹי֎ם, א֞נו֌ שׁוֹמְע֎ין לְשׁוֹן טְךו֌ד֎ין וְגֵךו֌ש֎ׁין:
For whom leaders went. Moshe and Aharon as it is said, (Shemos 7:1). "I have made you a judge over Pharaoh" and so too did Yonasan translate, "messengers went from before Hashem." To redeem for Him a people. This is what the messengers said to Yisroel, The Holy One, blessed is he sent us to redeem for Him a people, to put forth His Name and to make great [things happen] for you. Awesome things You have done for your land after [Bnei Yisroel] left there [i.e., Egypt]. And what are the awesome things? From before Your people You expelled nations and their gods. This verse is missing [the word] "לגךש", [however] in Divrei Hayomim (I 17:21) it explains, "To expel from before Your people that You redeemed from Egypt, nations and their gods." [Our verse] isn't [really] missing [this word] because from the sense conveyed as it is said, "From before Your people, nations" we understand that it means pushed and driven out.

׀סוק כ׮ד · Verse 24

Hebrew:

וַת֌ְכ֣וֹנֵ֜ן לְ֠ך־֠ אֶת֟עַמ֌ְך֚֞ י֎שְׂך֞אֵ֧ל ׀ לְך֛֞ לְע֖֞ם עַד֟עוֹל֑֞ם וְאַת֌֣֞ה יְהֹו֞֔ה ה֞י֎֥ית֞ ל֞הֶ֖ם לֵאלֹה֎֜ים׃ {ס}        

English:

You have established Your people Israel as Your very own people forever; and You, O ETERNAL One, have become their God.

The covenant with Israel is permanent: God will never exchange them for another people, and He will remain their God forever. Metzudat David glosses 'forever' as 'He will not exchange them and will not substitute them' -- a doctrinal echo of God's irrevocable election.

׀סוק כ׮ה · Verse 25

Hebrew:

וְעַת֌֞ה֙ יְהֹו֣֞ה אֱלֹה֎֔ים הַד֌֞ב֞֗ך אֲשֶׁ֚ך ד֌֎ב֌ַրךְת֌֞ עַ֜ל֟עַבְד֌ְך֞֙ וְעַל֟ב֌ֵית֔וֹ ה֞קֵ֖ם עַד֟עוֹל֑֞ם וַעֲשֵׂ֖ה כ֌ַאֲשֶׁ֥ך ד֌֎ב֌ַ֜ךְת֌֞׃

English:

“And now, O ETERNAL God, fulfill Your promise to Your servant and his house forever; and do as You have promised.

David turns from praise to petition: that the promise be confirmed and fulfilled. Metzudat David reads 'establish forever' as the prayer that the kingship perpetually rest with David's seed, transforming the prophecy into the content of his own request.

׀סוק כ׮ו · Verse 26

Hebrew:

וְי֎גְד֌ַ֚ל שׁ֎מְך֞ր עַד֟עוֹל֞ם֙ לֵאמֹ֔ך יְהֹו֣֞ה ׊ְב֞א֔וֹת אֱלֹה֎֖ים עַל֟י֎שְׂך֞אֵ֑ל ו֌בֵית֙ עַבְד֌ְך֣֞ ד־ו֮֔ד י֎הְיֶ֥ה נ֞כ֖וֹן לְ׀֞נֶ֜יך֞׃

English:

And may Your name be glorified forever, in that men will say, ‘GOD of Hosts is God over Israel’; and may the house of Your servant David be established before You.

David ties the endurance of his house to the glorification of God's name. Metzudat David explains: when the world sees that God is forever Israel's God and the house of David forever stands, all will recognize that God does not retract His word -- the dynasty becomes a public testimony to divine faithfulness.

׀סוק כ׮ז · Verse 27

Hebrew:

כ֌֎֜י֟אַת֌֞ה֩ יְהֹו֚֞ה ׊ְב֞א֜וֹת אֱלֹהֵ֣י י֎שְׂך֞אֵ֗ל ג֌֞ל֎֜ית֞ה אֶת֟אֹրזֶן עַבְד֌ְך֞֙ לֵאמֹ֔ך ב֌ַ֖י֎ת אֶבְנֶה֟ל֌֑֞ךְ עַל֟כ֌ֵ֗ן מ֞׊֞րא עַבְד֌ְך֞֙ אֶת֟ל֎ב֌֔וֹ לְה֎תְ׀֌ַל֌ֵ֣ל אֵלֶ֔יך֞ אֶת֟הַת֌ְ׀֎ל֌֖֞ה הַז֌ֹ֜את׃

English:

Because You, O GOD of Hosts, the God of Israel, have revealed to Your servant that You will build a house for him, Your servant has ventured to offer this prayer to You.

David explains the source of his boldness in prayer: only because God Himself revealed the promise of a house has David found his heart to ask for so vast a thing. Radak: 'matza avdcha et libo' means he found his heart focused and prepared to pray. Without the prior revelation, David would not have dared approach the petition.

׀סוק כ׮ח · Verse 28

Hebrew:

וְעַת֌֣֞ה ׀ אֲדֹנ֣֞י יֱהֹו֎֗ה אַת֌֞ה֟הו֌א֙ ה֞אֱלֹה֎֔ים ו֌דְב֞ךֶ֖יך֞ י֎הְי֣ו֌ אֱמֶ֑ת וַת֌ְדַב֌ֵך֙ אֶ֜ל֟עַבְד֌ְך֞֔ אֶת֟הַט֌וֹב֖֞ה הַז֌ֹ֜את׃

English:

And now, O Sovereign GOD, You are God and Your words will surely come true, and You have made this gracious promise to Your servant.

David affirms three things: God is the sovereign Master ('atah hu ha-Elohim'), His words are truth, and this particular goodness has indeed been spoken to His servant. Rashi reads 'ha-Elohim' as 'the Ruler' -- He has the power to fulfill what He has spoken. Faith here rests on God's both-and: His ability and His truthfulness.
ךש׎יRashi
אַת֞֌ה הו֌א ה֞אֱלֹה֎ים. שַׁל֎֌יט, וְיֵשׁ בְ֌י֞דְך֞ יְכֹלֶת לְקַיֵ֌ם:
You are the Elokim. The ruler. The ability to fulfill [this promise] is in Your Hand.

׀סוק כ׮ט · Verse 29

Hebrew:

וְעַת֌֞֗ה הוֹאֵל֙ ו֌ב֞ךֵךְ֙ אֶת֟ב֌ֵ֣ית עַבְד֌ְך֞֔ ל֎֜הְי֥וֹת לְעוֹל֖֞ם לְ׀֞נֶ֑יך֞ כ֌֎֜י֟אַת֌֞֞ה אֲדֹנ֞րי יֱהֹו֎ה֙ ד֌֎ב֌ַ֔ךְת֌֞ ו֌מ֎ב֌֎ךְכ֣֞תְך֞֔ יְבֹךַ֥ךְ ב֌ֵ֜ית֟עַבְד֌ְך֖֞ לְעוֹל֞֜ם׃ {×€}

English:

Be pleased, therefore, to bless Your servant’s house, that it abide before You forever; for You, O Sovereign GOD, have spoken. May Your servant’s house be blessed forever by Your blessing.”

The closing petition: that God 'be pleased' (Rashi: 'desire it') to bless David's house with the inner gift of fearing God, so that they remain worthy of the great chesde promised. Metzudat David reads David's deepest concern: the dynasty's permanence depends on righteousness -- so he asks for the blessing of devotion itself, lest the kingship be lost through sin.
ךש׎יRashi
הוֹאֵל. ךְ׊ֵה:
Desire. Desire.

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