2 Samuel 7 5

2 Samuel 7:5 kjv

Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in?

2 Samuel 7:5 nkjv

"Go and tell My servant David, 'Thus says the LORD: "Would you build a house for Me to dwell in?

2 Samuel 7:5 niv

"Go and tell my servant David, 'This is what the LORD says: Are you the one to build me a house to dwell in?

2 Samuel 7:5 esv

"Go and tell my servant David, 'Thus says the LORD: Would you build me a house to dwell in?

2 Samuel 7:5 nlt

"Go and tell my servant David, 'This is what the LORD has declared: Are you the one to build a house for me to live in?

2 Samuel 7 verses

2 Samuel 7 5 Meaning

2 Samuel 7:5 relays God's rhetorical question, posed through the prophet Nathan, to David. David had intended to build a permanent temple for God, replacing the tented sanctuary. This verse signifies God's divine declination of David's offer, asserting that it is not David's task to build a "house" for God, setting the stage for God's counter-initiative to build a "house" for David – an eternal dynasty. It underscores God's sovereignty and His transcendent nature, not needing a physical dwelling constructed by human hands.

2 Samuel 7 5 Context

2 Samuel chapter 7 is a cornerstone passage, encapsulating the Davidic Covenant, God's unilateral promise to David. David, having established his kingdom, defeated enemies, and brought the Ark of the Covenant to Jerusalem, finds himself dwelling in a magnificent cedar palace while God's Ark remains in a mere tent. Driven by pious zeal, David desires to build a glorious temple for the Lord. He consults the prophet Nathan, who initially approves, seeing only David's good intention. However, God intervenes during the night, sending Nathan back with a counter-message to David, starting with verse 5. This divine word redirects the architectural plan to an eternal dynastic promise, asserting that God does not need a house built by man, but rather, God will build a "house" (dynasty) for David. This narrative establishes the theological foundation for the expectation of a Messiah from David's lineage. Historically, this occurs after David has consolidated his rule and established Jerusalem as his capital and religious center. It indirectly serves as a polemic against ancient Near Eastern thought where gods were often localized within temples built to contain them, showing Yahweh as distinct—transcendent and initiating covenant from His sovereign will.

2 Samuel 7 5 Word analysis

• Go (לֵךְ, leḵ): An imperative verb, signifying a direct command to Nathan, emphasizing the urgency and authority of the divine message. Nathan, a prophet, acts as the messenger.
• and tell (וְאָמַרְתָּ, wə’āmar-tā): A command to speak, highlighting the verbal transmission of God's word. This reinforces the prophetic office's role in conveying God's will directly.
• my servant (עַבְדִּי, ‘abdî): This designation for David is profound. It denotes a special relationship of loyalty, obedience, and trust between God and David. It is not merely servitude but a covenant partnership, implying chosenness and divine commissioning, seen in figures like Abraham, Moses, and the prophets (Gen 26:24, Deut 34:5, Jer 25:9). It distinguishes David as one specially selected by God for His purposes (Psa 78:70).
• David (דָּוִד, dāwiḏ): The specific king of Israel, personally addressed. This highlights the personal nature of God's covenant with him.
• 'Thus says (כֹּה אָמַר, kōh ’āmar): The standard prophetic formula, used hundreds of times in the Hebrew Bible. It powerfully authenticates the message as a direct divine revelation, ensuring no human embellishment or alteration. It conveys God’s own authority speaking.
• the Lord (יְהוָה, YHWH): The Tetragrammaton, the unpronounceable divine name of God, revealing Him as the covenant-keeping God of Israel, self-existent and active in history. This specific reference reinforces the personal relationship.
• Would you (הַאַתָּה, ha’attāh): The ha- prefix turns the pronoun "you" (אתה) into an interrogative, creating a rhetorical question. It implies, "Is it you who will...?" or "Are you the one who has the prerogative to...?" The implied answer is "No" or "It is not your place." This rhetorical device shifts the initiative from human to divine.
• build (תִבְנֶה, tiḇneh): To construct or establish. Here, primarily referring to a physical building, but the Hebrew word also carries the connotation of "building up a family or dynasty." This double meaning is crucial for the subsequent wordplay in the covenant.
• me (לִי, lî): For Myself, or belonging to Me. Reinforces the focus of the construction: it is meant for God.
• a house (בַּיִת, bayiṯ): In its initial context in this verse, it clearly refers to a physical temple, a permanent structure for divine dwelling. However, "bayit" is famously polysemous in this chapter, also meaning "household," "dynasty," or "family line." This ambiguity becomes the very pivot point of God's covenant message in the following verses, transforming David's ambition for God into God's promise for David.
• to dwell in (לְשִׁבְתִּי, lašəḇtî): Literally "for My dwelling/sitting." This denotes God's habitation or presence. It references the tradition of God dwelling among His people (Exo 25:8) but implies His dwelling is not contained or limited by human-made structures. It reinforces God's unique nature as transcending any physical space created by man.

2 Samuel 7 5 Bonus section

• Divine Initiative vs. Human Zeal: This verse strongly emphasizes God's prerogative to initiate and define the terms of the covenant and worship, contrasting with David's enthusiastic but human-conceived plan. God always retains the upper hand in revealing His will.
• Anticipation of Messianic Kingdom: The "house" God promises to build for David's "servant" lineage ultimately points to Jesus Christ, the Son of David, whose spiritual kingdom and dwelling with humanity is eternal (Zech 6:12-13; Lk 1:32-33; Heb 3:6).
• Transcendence of God: The rhetorical question also serves to affirm God's absolute transcendence. Unlike pagan deities imagined to be contained within their temples, Yahweh cannot be confined or fully "housed" by any human structure (Isa 66:1-2; Acts 7:48-49). His presence is not limited to a physical building.
• Covenant Fidelity: God, through this redirection, showcases His steadfast love and covenant fidelity, transforming David's noble desire into an even greater, unmerited divine promise. It's an example of God blessing beyond human imagination.

2 Samuel 7 5 Commentary

2 Samuel 7:5 acts as the crucial turning point in David's interaction with God regarding the temple. God's rhetorical question, "Would you build me a house to dwell in?", directly confronts David's well-intentioned but human-initiated desire. It's not a rebuke of David's piety, which God acknowledges later (1 Kgs 8:18), but rather a correction of who dictates the terms of divine-human engagement. The verse underscores God's sovereignty; He is not dependent on human action for His dwelling or glory. Moreover, it subtly introduces the profound semantic play on the word "house" (בית, bayit), preparing for God's majestic pronouncement that He will build a "house" for David – an eternal dynasty – rather than David building a house for Him. This redirection shifts the focus from a material building to an enduring, Messianic covenant, where God's ultimate dwelling would be among His people, culminated in Christ (Jn 2:21; Eph 2:22).