7:10 I will provide a place for my people Israel and will plant them. The Lord’s primary purpose in elevating David is to make his covenant people secure. The wording of this promise may seem odd here, since the Lord planted his people in the land hundreds of years before this. However, the following statement (vv. 10b–11) makes it clear that the nation’s security, not mere possession of the land, is in view. Throughout the period of the judges, oppressive invaders subjugated Israel, but the Lord will enable David to establish a secure nation.
10 “A place for my people” (מקום לעמי) is yet another crux interpretum, since it can denote either the land of Canaan (so most interpreters) or the temple as a (cult-)place (so e.g., Caspari, Gelston, Langlamet, McCarter). It has been argued that Israel already possessed all their land in David’s reign if not before, but this would be a problem only when the perfects in vv 9b–10 are given a futuristic sense. In our opinion, v 10 does not describe the future welfare of Israel but the blessings already bestowed upon David as a result of Yahweh’s active help (v 9a). The people will dwell securely and unmolested in contrast with the earlier oppressions during the period of the Judges.
Although מקום as a “place (of worship)” is attested in the OT (cf. Deut 12:5; 1 Chr 16:27; Jer 7:12, 14), this connotation seems less suitable in the present context. However, McCarter (190) and Gelston (ZAW 84  93) go even further, and make מקום either the subject or the object of all the verbs in v 10. Unfortunately, most of these verbs, e.g., נטע “to plant,” שכן “to dwell,” רגז “to tremble,” would be more appropriate to “the people” than “the temple,” and therefore we follow the usual interpretation of מקום.
The metaphor of planting is frequent in Jeremiah (see 2:21; 11:17; 24:6; 31:28; 32:41; 42:10), and it may have originated in cultic language (cf. Pss 44:2 [MT 3]; 80:8 [MT 9]). McCarter (204), due to his interpretation of the verse as a whole, takes “wicked men” to be those who abused the cult, probably Hophni and Phinehas (see 1 Sam 2:12–17), but it seems more likely that the reference is to Israel’s enemies in general. This is, perhaps, supported by Ps 89:22b [MT 23b] which may be an allusion to this verse; here the wicked will not harm David.
The promise of peace is implicitly conditional for the oppressions during the period of the Judges were, at least largely, due to Israel’s waywardness (see Judg 3:7–8; 10:6–7; 13:1). This same cause-and-effect principle would be relevant also to the Davidic kings (cf. v 14b) even though Yahweh has promised not to withdraw his favor permanently (v 15). Another exegetical problem is the relationship between “previously” (בראשונה) and “ever since the time” (ולמן היום) (v 11a). Because the preceding verses (vv 5–10) show a certain fondness for the technique of doubling (see Note on 5.b.), we take the two expressions as synonymous (so also most exegetes). For “peace from all your enemies,” see Comment on v 1. It is plausible that vv 1b and 11a form some sort of inclusion, and come from the hand of the Deuteronomistic editor.
7:10 God promised to provide Israel a secure dwelling place in the land of Israel. No longer would the Israelites be exposed to repeated attacks from their enemies, as had happened during the time of the judges.
7:10 a place The Hebrew word used here, maqom, could refer to the temple—the house that David wants to build for Yahweh. Alternatively, it may refer to the land over which David is now reigning, thus reflecting an earlier promise Yahweh made to Abraham (see Gen 15:7; 17:8).
 Chisholm, R. B., Jr. (2013). 1 & 2 Samuel. (M. L. Strauss, J. H. Walton, & R. de Rosset, Eds.) (pp. 220–221). Grand Rapids, MI: Baker Books.
 Hubbard, D. A., Barker, G. W., Watts, J. D. W., & Martin, R. P. (1989). Editorial Preface. In 2 Samuel (Vol. 11, p. 121). Dallas: Word, Incorporated.
 Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 399). Nashville: T. Nelson Publishers.
 Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (2 Sa 7:10). Bellingham, WA: Lexham Press.