for I have not lived in a house since the day that I brought up Israel to this day, but have gone from tent to tent, and from one tent to another.
Parallel Translations
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for I have not lived in a house since the day that I brought up Israel to this day, but have gone from tent to tent, and from one tent to another.
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For I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another.
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for I have not dwelt in a house since the day that I brought up Israel, unto this day; but have gone from tent to tent, and from one tabernacle to another.
Cross-references (10)
Passages linked to 1 Chronicles 17:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 7:6 For I have not lived in a house since the day that I brought the children of Israel up out of Egypt, even to this day, but have moved around in a tent and in a tabernacle.
- 1 Kings 8:16 ‘Since the day that I brought my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be there; but I chose David to be over my people Israel.’
- Isaiah 66:1-2 Yahweh says, “Heaven is my throne, and the earth is my footstool. What kind of house will you build to me? Where will I rest? For my hand has made all these things, and so all these things came to be,” says Yahweh: “but I will look to this man, even to he who is poor and of a contrite spirit, and who trembles at my word.
- Exodus 40:2-3 “On the first day of the first month you shall raise up the tabernacle of the Tent of Meeting. You shall put the ark of the covenant in it, and you shall screen the ark with the veil.
- 2 Chronicles 2:6 But who is able to build him a house, since heaven and the heaven of heavens can’t contain him? Who am I then, that I should build him a house, except just to burn incense before him?
- 2 Samuel 6:17 They brought in Yahweh’s ark, and set it in its place, in the middle of the tent that David had pitched for it; and David offered burnt offerings and peace offerings before Yahweh.
- 1 Kings 8:4 They brought up Yahweh’s ark, the Tent of Meeting, and all the holy vessels that were in the Tent. The priests and the Levites brought these up.
- 1 Kings 8:27 But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house that I have built!
- 2 Chronicles 6:18 “But will God indeed dwell with men on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house which I have built!
- Acts 7:44-50 “Our fathers had the tabernacle of the testimony in the wilderness, even as he who spoke to Moses commanded him to make it according to the pattern that he had seen; which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, who found favor in the sight of God, and asked to find a habitation for the God of Jacob. But Solomon built him a house. However, the Most High doesn’t dwell in temples made with hands, as the prophet says, ‘heaven is my throne, and the earth a footstool for my feet. What kind of house will you build me?’ says the Lord. ‘Or what is the place of my rest? Didn’t my hand make all these things?’
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (6 sources)
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Geneva Bible translators 1599 · Public Domain That is, in a tent which removed to and…
That is, in a tent which removed to and fro.
Geneva Bible (1599) marginal notes — public domain.
Adam Clarke 1810 · Public Domain Verse 5. But have gone from tent to tent]…
Verse 5. But have gone from tent to tent] "I have transferred my tabernacle from Gilgal to Nob, from Nob to Shiloh, and from Shiloh to Gibeon."-Targum and Jarchi.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain I . . . have gone from tent to…
I . . . have gone from tent to tent, and from one tabernacle to another--The literal rendering is, "I was walking in a tent and in a dwelling." The evident intention (as we may see from Ch1 17:6) was to lay stress upon the fact that God was a Mithhatlek (a travelling God) and went from one place to another with His tent and His entire dwelling (the dwelling included not merely the tent, but the fore-courts with the altar of burnt offerings, &c.) [BERTHEAU].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. I brought up Israel] i.e. out of Egypt…
5. I brought up Israel] i.e. out of Egypt (so Sam.).
but have gone from tent to tent and from one tabernacle to another] Sam. but have walked in a tent and in a tabernacle. The Heb. text of Chron. defies translation; that of Sam. is better.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) Since the day that I brought up Israel…
(5) Since the day that I brought up Israel (“out of Egypt,” Samuel) unto this day.—The construction, as compared with Samuel, is simplified, and the sentence abbreviated.
But have gone . . .—Literally, and I became from tent to tent, and from dwelling. This is clearly too brief for sense; some words must have fallen out, or the reading of Samuel may be original here. The phrase “and I became” almost demands a participle, and the one actually read in Samuel may be here disguised under the expression translated “from tent.” A slight further change (in the prepositions) will give the sense: “And I continued walking in a tent and in a dwelling.” Perhaps, however, the original text was, “and I walked from tent to tent, and from dwelling to dwelling;” alluding to the various sanctuaries anciently recognised, such as Bethel (Jdg_20:18; Jdg_20:26), Mizpeh (Jdg_11:11; 1Sa_10:17), and Shiloh. The word “dwelling” (mishkân) is a more general term than tent. It includes the sacred tent and its surrounding court.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain This verse contains the three termshouse, tent, tabernacle. (see…
This verse contains the three termshouse, tent, tabernacle. (see notes on 1Ch_16:1) Gesenius observes that when the Hebrew of the last two words is used distinctively, the tent describes the outer coverings of the twelve curtains; and the tabernacle, the ten inner curtains and framework as well, in other words, the whole equipment of the well-known tabernacle. As compared with the version we have here, the parallel place speaks an almost pathetic condescension, "I was a shifting traveller in tent and tabernacle." God meant to remind David how surely and faithfully he had shared the pilgrim lot and unsettledness of his people. What most holy the tabernacle contained was herein a type of the bodily tabernacle of Jesus Christ in later times.
Vers. 5, 6.
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God"s earthly dwelling-place a tabernacle, not a house.
In the Divine reply sent to David it is made an important point that God had hitherto dwelt in a tent, and had expressed no desire for a more permanent form of habitation. As the message is given in 2Sa_7:6, God had "walked in a tent and in a tabernacle; "the term "tent" properly indicating an erection of curtains and ropes, and the term "tabernacle" a somewhat more stable structure of boards. In either case the point of comparison is the movableness of the building God had hitherto used, and the fixity of the one which David now proposed to raise. The verses indicate that permanency in the symbol of the Divine presence is not offered by God, but sought by man. It would seem that there is some peril in the settledness of things even in the thought of the Divine presence for sinful man. His conditions and his associations had better bechanging and transitory. Permanence can only belong to that which is "perfect" and "holy." Again and again this reproach has rested on men: "Because they have no changes, therefore they forget God." It may also be shown that elaboration of the external, artistic form and beauty in the house itself has always for man this peril, that it may satisfy him, and take away his thought from that spiritual reality of which it is the expression. Religious symbols assume a certain amount of religious culture and sensitiveness to the spiritual; if they become of value to us for their own sakes, they are mischievous as was the old brazen serpent, and spiritual reformers may well call them "Nehushtan," worthless brass. None seem to have valued the old tabernacle for its own sake, but in after days men thought the temple sacred, and assumed the peculiar acceptableness of prayer offered within its courts, when the Shechinah glory had passed away from its holy place.
I A TABERNACLE BETTER REPRESENTED MAN"S BODY THAN A HOUSE COULD DO. See St. Paul"s figure in 2Co_5:1-3. Illustrate such analogies as these: A tent is frail; easily taken down, and removed; seriously affected by storms, and manifestly decaying swiftly.
II A TABERNACLE BETTER REPRESENTED MAN"S LIFE. Especially in its lasting but a little while
Brief life is here our portion; Brief sorrow, short-lived care;
and in its changeableness. The shepherd"s tent is set up but for the shelter of a night; journeying on to find fresh pastures, he knows not where he may be on the morrow. So in our life on earth we can seldom gain the security that we may rest. Again and again, so unexpectedly, the moving pillar-cloud bids us be up and away.
III A TABERNACLE WAS MORE SUGGESTIVE OF DEVINE ADAPTATIONS TO MAN"S CIRCUMSTANCES. As an easily movable thing, it could be where it was most wanted: sometimes in the centre of the camp, while the people tarried in one spot; at other times in the front of the camp, when the people journeyed; and at another time in the midst of the divided Jordan, holding back, as it were, the waters until the people passed over. Yet in this there was a peril of misuse, for, in their wilfulness, the people sort for the ark to their camp, seeking to make it a mere charm to ensure their victory, and in consequence the symbol of God"s presence fell into the hands of the enemy. No one would have thought of taking the ark away from the fixed and permanent temple.
IV A TABERNACLE WAS LESS LIKELY TO TAKE ATTENTION OFF FROM GOD HIMSELF THAN A HOUSE WAS. For this, which may be the lesson to impress in conclusion, see passage in the introduction to this homily, and also the previous sketch on ver. 1. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.