1 Chronicles 17:5
For I have not dwelled in an house since the day that I brought up Israel to this day; but have gone from tent to tent, and from one tabernacle to another.
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EXPOSITORY (ENGLISH BIBLE)
(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 (Judges 20:18; Judges 20:26), Mizpeh (Judges 11:11; 1Samuel 10:17), and Shiloh. The word “dwelling” (mishkān) is a more general term than tent. It includes the sacred tent and its surrounding court.

17:1-27 David's purposes; God's gracious promises. - This chapter is the same as 2Sa 7. See what is there said upon it. It is very observable that what in Samuel is said to be, for thy word's sake, is here said to be, "for thy servant's sake," ver. 19. Jesus Christ is both the Word of God, Re 19:13, and the Servant of God, Isa 42:1; and it is for his sake, upon account of his mediation, that the promises are made good to all believers; it is in him, that they are yea and amen. For His sake it is done, for his sake it is made known; to him we owe all this greatness, from him we are to expect all these great things. They are the unsearchable riches of Christ, which, if by faith we see in themselves, and see in the Lord Jesus, we cannot but magnify as the only true greatness, and speak honourably of them. For this blessedness may we look amidst the trials of life, and when we feel the hand of death upon us; and seek it for our children after us.Compare throughout 2 Samuel 7 and the notes found there. 5. 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 1Ch 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]. No text from Poole on this verse. See Chapter Introduction For I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from {e} tent to tent, and from one tabernacle to another.

(e) That is, in a tent which moved to and fro.

EXEGETICAL (ORIGINAL LANGUAGES)
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.Verse 5. - This verse contains the three terms - house, tent, tabernacle (see notes on 1 Chronicles 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. ועמּהם, and with them (with Zadok and his brethren) were Heman and Jeduthun, i.e., (the two other chief musicians, 1 Chronicles 15:19), with the other chosen famous, sc. singers (בשׁמות נקּבוּ, see on 1 Chronicles 12:31). To these belonged those of the number named in 1 Chronicles 15:18-21, 1 Chronicles 15:24, who are not mentioned among those assigned to Asaph in 1 Chronicles 16:5 and 1 Chronicles 16:6, and probably also a number of others whose names have not been handed down. In 1 Chronicles 16:42, if the text be correct, וידוּתוּן הימן can only be in apposition to עמּהם: "and with them, viz., with Heman and Jeduthun, were trumpets," etc. But, not to mention the difficulty that passages analogous and parallel to this statement are not to be found, the mention of these two chief musicians in the connection is surprising; for the musical instruments mentioned are not merely the מצלתּים (s. 1 Chronicles 15:19) played by them, but also the חצצרות which the priests blew, and other instruments. Moreover, the names Heman and Jeduthun are not found here in the lxx, and have probably been inserted in our verse by some copyist from 1 Chronicles 16:41, which likewise begins with ועמּהם. If we omit these names, then, the verse contains no other difficulty worthy of consideration, or any which would occasion or necessitate such violent alterations of the text as Berth. has proposed. The suffix in עמּהם refers to the persons mentioned in 1 Chronicles 16:41, Heman, Jeduthun, and the other chosen ones. "With them were," i.e., they had by them, trumpets, cymbals, etc. The ל before משׁמיעים is strange, since משׁמיעים is in 1 Chronicles 15:16 connected with מצלתּים as an adjective, and in 1 Chronicles 15:19 we have להשׁמיע. But if we compare 1 Chronicles 16:5 of our chapter, where משׁמיע is predicate to Asaph, "Asaph gave forth clear notes with cymbals," then here also למשׁמיעים in connection with מצלתּים is thoroughly justified in the signification, "and cymbals for those who gave forth the notes or the melody," i.e., for Heman and Jeduthun. הא שׁיר כּלי are the other instruments used in the service of the song, viz., the nablia and kinnoroth. "The sons of Jeduthun for the gate," i.e., as doorkeepers. As Obed-edom, who was doorkeeper by the ark, according to 1 Chronicles 16:38, was likewise a son of Jeduthun, here other sons of the same Jeduthun, brothers of Obed-edom, must be meant, the number of whom, if we may judge fRomans 1 Chronicles Romans 26:8, was very considerable; so that the members of this family were able to attend to the doorkeeping both by the ark and in the tabernacle at Gibeon.
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