What Does 2 Samuel 7:5 Mean in the King James?
Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in?
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The question overturns the builder’s vantage: before you can make a house for God, it asks whether God can be housed at all.
THE MEANING
This question meets your impulse to secure a place for God and asks whether the living presence you seek can be enclosed by what you construct. The verbs place building and dwelling side by side, yet leave the capacity of a human house unresolved. The question opens the possibility that God’s presence is not something your structure produces or possesses.
WHAT THIS UNDOES
It undoes the belief that building or securing the right sacred space can contain God or make God’s presence depend on human work.
THE ROOT
תִּבְנֶה
tivneh
GROWS FROM
בנה
To build or establish.
The root puts the human act of building at the center of the question: what does it mean to build a house for God? The nearby promise in verse 11 uses the same house-word, bayit (בַּיִת, house), in the reverse direction: God makes a house for David, opening the image from architecture toward an established household and future.
ALSO GROWS
boneh: Builder; one who builds.
בּוֹנֶה
It names the one doing the work in the verse’s question: can a human builder establish a dwelling for God?
binyan: Building; structure.
בִּנְיָן
It makes the physical structure visible as the product of building, while the verse asks whether that structure can contain divine presence.
לְשִׁבְתִּי
le-shivti
GROWS FROM
ישב
To sit, remain, settle, or dwell.
“dwell” in this verse is le-shivti. The verb for God’s dwelling comes from the root used for sitting down and settling, so dwelling carries the sense of remaining presence. Paired with building, it asks whether a structure made by human hands can contain the One whose presence is not produced by that structure.
ALSO GROWS
yoshēv: One who sits or dwells; an inhabitant.
יֹשֵׁב
It shows dwelling as an ongoing presence, not simply being placed in a house.
moshav: Seat, dwelling, or settlement.
מוֹשָׁב
It connects dwelling with a place of settled presence, sharpening the question of whether God’s presence can be confined to a human-made place.
THE PATTERN
God’s dwelling exceeds structures made by human hands and opens into presence among living people.
But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.THE THREAD
And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.The Hebrew word bayit (בַּיִת, house) shifts direction: the question turns from building a house for God to God making a house for David. That reversal opens “house” beyond architecture into an enduring household and future.
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