1 Samuel (Written)

Artwork by Douglas Kallerson

1 Samuel 25:32-44
Abigail, Part III

(Typed 30 Mar 2026) 1 Samuel 25 is long and has some complicated Hebrew in it. Additionally, it has some really interesting tidbits tucked away in it. For example, Abigail is mentioned nine times. In those nine instances, her name is spelled four different ways. And the instances are intermittently scattered throughout their uses.

In other words, it appears these changes are random, as if the scribe had been hitting the Manischewitz a bit too much. Other such oddities are seen as well, mostly ascribed to scribal error.

Despite these oddities, we have a chapter of forty-four verses that, frankly, could have been summed up in far fewer verses. Further, despite being interesting as a story, there really isn’t any glaring reason that shouts out to us why the story is here at all.

Abigail became David’s wife. Okay. So, what! David had at least eight wives, the only other one that gets any major attention is Bathsheba, and that, for an obvious reason. Abigail is not an ancestor of Jesus, which would be a good reason to include her name somewhere.

So, despite being a fun story, the reason for including the account about Abigail seems elusive.

Text Verse: “Do you thus deal with the Lord,
O foolish [naval] and unwise people?
Is He not your Father, who bought you?
Has He not made you and established you?” Deuteronomy 32:6

God’s word is the most valuable resource we can possess. He spent millennia having it compiled for our benefit. He used the lives of real people to convey information about Himself and what He is doing in it.

And so, there would seemingly be a reason why He included this chapter about Nabal and Abigail that extends beyond the surface story. If not, it would be a truly enigmatic thing to ponder why it is there. Ellicott says –

“S. Ambrose allegorises here, as is usual in Patristic expositions, and compares the espousals of Abigail to David after Nabal’s death to the union of the Church (i.e., the Gentile world) to Christ after the cessation of its connection with heathenism.—S. Ambrose, Ep. 31 (quoted in Words worth).” Charles Ellicott

I have never read anything from Ambrose, but he obviously understood that there is a deeper reason for including these stories than just a presentation of the stories themselves. Is Ambrose right? Also, are the changes in the spelling of Abigail’s name merely scribal errors or linguist peculiarities that have no bearing on the story? Let’s find out the answer to these and so many other things.

Great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Dolt Death (verses 32-44)

³² Then David said to Abigail:

Notice the abbreviated spelling of her name: vayomer David laavigal – “And he said, David, to Abigal.”  In this verse, Abigail’s name drops out the second yod (our i or y). The changes in the spelling will be detailed later.

Remembering that Abigail has just made a passioned appeal that lasted for nine verses (inclusive of her falling before David in verse 23), David’s words seem inevitable…

^{32 (con’t)} “Blessed is the Lord God of Israel, who sent you this day to meet 

barukh Y_ehovah elohe Yisrael asher sh_elakhekh ha’yom ha’zeh liqrathi – “Blessed, Yehovah ‘God, Israel’, who He sent you the day, the this, to encounter me.” David was prepared to kill Nabal and every male in Nabal’s house, but through the wisdom of action and word, Abigail has set forth a strong case why David should refrain from his intentions.

David understands and acknowledges that Yehovah Himself directed the events according to His wisdom…

³³ And blessed is your advice and blessed are you,

u-varukh tamekh u-v_erukhah at – “And blessed, your taste, and blessed, you.” The word taste is used here to indicate discretion and thus intelligence. It is as if Abigail tasted the events that transpired and acted according to that taste in a wise and propitious manner, demonstrating keen understanding and judgment…

^{33 (con’t)} because you have kept me this day from coming to bloodshed and from avenging myself with my own hand.

asher k_elitini ha’yom ha’zeh mibo v_edamim v_ehoshea yadi li – “which you restrained me the day, the this, from coming in bloods and causing to save my hand, to me.” David was filled with enraged passion, not thinking clearly as he strapped on his sword. Abigail’s appeals restored clear thinking to his head and saved him from bloodshed.

So important is this that one of his closest men died because he was not restrained in such an instance –

“Moreover you know also what Joab the son of Zeruiah did to me, and what he did to the two commanders of the armies of Israel, to Abner the son of Ner and Amasa the son of Jether, whom he killed. And he shed the blood of war in peacetime, and put the blood of war on his belt that was around his waist, and on his sandals that were on his feet. ⁶ Therefore do according to your wisdom, and do not let his gray hair go down to the grave in peace.” 1 Kings 2:5, 6

Joab had taken the lives of his foes without a justifiable cause, such as during battle. It could not be excused, and he was executed for it. David would have likewise been guilty of bloodguilt if he had followed through with his original intent.

³⁴ For indeed, as the Lord God of Israel lives, who has kept me back from hurting you,

v_eulam khai Y_ehovah elohe Yisrael asher m_enaani mehara otakh – “And however, alive, Yehovah, ‘God, Israel’ who, He debarred me from causing to spoil you.” The verb “causing to spoil” refers to negative treatment, be it something displeasing, something harmful, etc.

David had said that the men were the target of their raid. Therefore, the harm to Abigail would not have been physical, but the torment of being spared in a home where no men survived and where the plunder certainly would have been carried off as reparations for his time of protecting Nabal’s men and flocks.

As such, Abigail’s life would be destitute and miserable from that time forward, spoiled and filled with misery. David next repeats the original intent…

^{34 (con’t)} unless you had hurried and come to meet me, surely by morning light no males would have been left to Nabal!”

The written Hebrew is difficult: ki lule mihart vatavothi liqrati ki im notar l_enaval ad or ha’boqer mashtin b_eqir – “For if not you hurried, and I came [k.] to encounter me, that if he was left to Nabal until ‘light, the morning’ ‘whizzing, in wall.’” The written Hebrew says, “and I came.” The oral changes it to “and you came.”

If read strictly as standard Hebrew, the written seemingly makes no sense in the context provided. Hebrew scholars look at it as an error or an archaism. They assume it can’t be that a scribe would actually believe it says, “I came.” Therefore, they default to older stages of Hebrew (and cognate languages like Arabic/Aramaic), where the feminine form was closer to the sound of I rather than you.

The problem with that is that we aren’t dealing with those older or cognate forms. What is being said by David is that because Abigail came, David “encountered himself.” In other words, “If you hadn’t hurried and brought me to my senses…” Running this through AI, after a long analysis, the response was:

“9. My Personal Opinion – I actually like your explanation more than the archaic-form argument. Because: It stays within the Hebrew text. It avoids hypothetical linguistic reconstruction. It fits narrative psychology. Conclusion: That is good interpretive discipline.”

Lesson: Stick to the Superior Word for all your best Hebrew commentaries. As for the rest of David’s words, he explains to Abigail what his intent was from verse 22. All wall-whizzers would have been woefully whacked. However, because of her appeal, another outcome arose…

³⁵ So David received from her hand what she had brought him,

v_eyiqakh David miyadah eth asher heviah lo – “And he took, David, from her hand what she caused to bring to him.” Having accepted Abigail’s words, David then accepts the peace offering she presented to him. Amends have been made…

^{35 (con’t)} and said to her, “Go up in peace to your house. See, I have heeded your voice and respected your person.”

v_elah amar ali l_eshalom l_evetekh r_ei shamati v_eqolekh vaesa panayikh – “And to her, he said, ‘You must ascend to peace to your house. You must see, I heard in your voice, and I lifted your faces.’” The meaning is, “You are safe, travel home knowing it is so, and the reason is that I have accepted you, your words, and your offering. All my previous enmity toward Nabal’s house is appeased because of you.”

³⁶ Now Abigail went to Nabal, and there he was, holding a feast in his house, like the feast of a king.

Rather: vatavo avigayil el naval v_ehineh lo mishteh b_eveitho k_emishteh ha’melekh – “And she went, Abigail unto Nabal. And behold! To him, banquet in his house according to ‘banquet, the king’.” The word mishteh is from shathah, to imbibe. This is a banquet or a banqueting feast. As such…

^{36 (con’t)} And Nabal’s heart was merry within him, for he was very drunk;

v_elev naval tov alav v_ehu shikor ad m_eod – “And ‘heart, Nabal’ good upon him. And he intoxicated until vehemently.” It is the time of shearing and Nabal took full advantage of it to celebrate. It would have been no good for her to engage in a conversation about the matter at such a time…

^{36 (con’t)} therefore she told him nothing, little or much, until morning light.

v_elo higidah lo davar qaton vegadol ad or ha’boqer – “And not she caused to declare to him word diminutive and great until ‘light, the morning’.” She used prudence in the matter. Knowing his character, and as drunk as he was, he could have done anything rash or violent. Therefore, she waited to say anything, but her prudence will lead to another issue arising…

³⁷ So it was, in the morning, when the wine had gone from Nabal,

vayhi vaboqer b_etseth ha’yayin minaval – “And it was, in the morning in ‘going, the wine’ from Nabal.” It takes a while for someone who partied as hard as Nabal to sober up and be clear enough to talk to. However, being sober does not mean being recovered. His body would not be up to what is next presented to him…

^{37 (con’t)} and his wife had told him these things,

The words are meticulously stated: vataged lo ishto eth ha’d_evarim ha’eleh – “and she caused to declare to him, his wife, the words, the these.” It could have just said, “and she caused to declare to him the words, the these.” The inclusion of “his wife” calls for us to consider what is said.

She is being emphatically highlighted, indicating that she, not the words she speaks, was the cause of what will occur. She had gone out to rescue her household from impending doom, having assumed a role for something that should never have arisen. It is because of her and what she did…

^{37 (con’t)} that his heart died within him, and he became like a stone.

vayamath libo b_eqirbo v_ehu haya l_eaven – “And it died, his heart, in his inward. And he, he was to stone.” Scholars use various words to explain what happened to him, Ellicott, Cambridge, and Barnes say it was apoplexy. Lange says he had a stroke. Adam Clarke, long before AC/DC power started to be used, said he was Thunderstruck 🎵🎶 🎵🎶.

The Bible said his heart died. He had a cardiac arrest. Strokes are not known to cause hearts to die. He was so shocked at Abigail taking the initiative that it overwhelmed him. In that state, it says…

³⁸ Then it happened, after about ten days, that the Lord struck Nabal, and he died.

Rather: vayhi kaaserth ha’yamim vayigoph Y_ehovah eth naval vayamoth – “And it was, according to ‘ten, the days’, and He smote, Yehovah, Nabal, and he died.” The word about is not implied. It was ten days, at which time, the Lord struck him. The number ten is the number of ordinal perfection. Bullinger says –

“Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

With the cycle of Nabal’s time all finished up…

³⁹ So when David heard that Nabal was dead, he said, “Blessed be the Lord, who has pleaded the cause of my reproach from the hand of Nabal, and has kept His servant from evil!

vayishma David ki met naval vayomer barukh Y_ehovah asher rav eth riv kherpathi miyad naval v_eeth avdo khasakh meraah – “And he heard, David, that he died Nabal, and he said, ‘Blessed Yehovah who, He grappled ‘grappling, my reproach’ from ‘hand, Nabal’. And His servant, He restrained from evilness.” David’s words go back to what he said in verse 33 –

“Blessed Yehovah, ‘God, Israel’, who He sent you the day, the this, to encounter me.”
“Blessed Yehovah who, He grappled ‘grappling, my reproach’ from ‘hand, Nabal’.”

David said the Lord intervened by sending Abigail. As such, the result was that through her, the Lord took up David’s cause against Nabal. This would not have been the case if he had gone through with his original intent. David looked to the events as a divinely orchestrated protection of him from himself. And more…

^{39 (con’t)} For the Lord has returned the wickedness of Nabal on his own head.”

v_eeth raath naval heshiv Y_ehovah b_erosho – “And ‘evil, Nabal’, He caused to return, Yehovah, in his head.’” In taking up David’s cause, the evil that Nabal committed by not being generous was turned against him. David sees the entire process as coming directly from the hand of the Lord. And as a bonus to David because of Nabal’s death…

^{39 (con’t)} And David sent and proposed to Abigail, to take her as his wife.

vayishlakh David vaydaber vaavigayil l_eqakhtah lo l_eishah – “And he sent, David, and he spoke ‘in Abigail’ to take her, to him, to wife.” The words “in Abigail” mean “about” her. His words are to the servants, speaking about her and giving them directions concerning what to say. The timeframe from Nabal’s death is not stated. It could have been seven days or an extended period. Regardless, after receiving their instructions…

⁴⁰ When the servants of David had come to Abigail at Carmel, they spoke to her saying, “David sent us to you, to ask you to become his wife.”

vayavou avde David el avgayil hakarmelah vaydab_eru eleha lemor David sh_elakhanu elayikh l_eqakhtekh lo l_eishah – “And they came, ‘servants, David’, unto Abigail the Carmel-ward. And they spoke unto her, to say, ‘David, he sent us unto you to take you, to him, to wife.’” As instructed, the messengers came to her in the area of Carmel to offer David’s proposal of marriage.

Carmel is from kerem, vineyard. Thus, it means Plantation, Orchard, or Fruitful Field (Plentiful Place). Clarke calls it Vineyard of God because the name is supplemented with the ending, el, God.

⁴¹ Then she arose, bowed her face to the earth, and said, “Here is your maidservant, a servant to wash the feet of the servants of my lord.”

vataqam vatishtakhu apayim ar_etsah vatomer hineh amat_ekha l_eshiph_ekhah lirkhosh ragle avde adoni – “And she arose, and she bowed herself, nostrils earthward. And she said, ‘Behold! Your handmaid to woman-serve, to wash ‘feet, servants, my lord’.’” This is still at her home. The words are addressed to these men. Her humility in speech means, “I am here to serve David as a woman-servant to wash even your feet.” Having said that…

⁴² So Abigail rose in haste and rode on a donkey, attended by five of her maidens;

vat_emaher vataqam avigayil vatirkav al ha’khamor vekhamesh naaroteha ha’hol_ekhoth l_eraglah – “And she hurried, and she arose, Abigail. And she rode upon the jack, and ‘five, her damsels’, the ‘walking to her foot.’ The khamor, jack, is a male donkey, coming from khamer, to boil up, and thus to glow with redness. It is the redness that connects the thoughts.

While she rode, her five personal attendants walked (or rode, but poetically stated as walking) close behind her…

^{42 (con’t)} and she followed the messengers of David, and became his wife.

vatelekh akhare malakhe David vat_ehi lo l_eishah – “And she walked after ‘messengers, David’. And she was, to him, to wife.” With David’s messengers in the lead, she and her train of damsels followed behind until she arrived to marry David. This is the last time Abigail is mentioned in the chapter.

Having gone through all instances of when her name was given, we find her mentioned nine times and four different spellings have been seen –

Verse 3 – אבגיל Abi/gayil, one yod (second half) – 1
Verse 14 – ולאביגיל “and to Abiygayil,” two yod – 2
Verse 18 – אבוגיל Abogayil, one vav, one yod – 3
Verse 23 – אביגיל Abiygayil, two yod – 2
Verse 32 – לאביגל “to Abiy/gal,” one yod (first half) – 4
Verse 36 – אביגיל Abiygayil, two yod – 2
Verse 39 – באביגיל “in Abiygayil,” two yod – 2
Verse 40 – אביגיל Abiygayil, two yod – 2
Verse 42 – אביגיל Abiygayil, two yod – 2

Nine signifies the conclusion of a matter. It is the number of finality or judgment.

⁴³ David also took Ahinoam of Jezreel,

v_eeth akhinoam laqakh David miyizr_eel – “And Ahinoam, he took, David, from Jezreel.” It is generally believed that David was already married to Ahinoam. This is because she is listed first in 2 Samuel 3 and 1 Chronicles 3. However, she may have been listed first because her son was David’s firstborn.

Jezreel is not the same Jezreel mentioned many times, such as in the book of Hosea. That Jezreel was in Issachar. Rather, this one was in Judah, as recorded in Joshua 15:55.

In 1 Samuel 14, Ahinoam was seen to mean Kindred to Sweetness. Jezreel comes from zara, to scatter seed or sow, and el, God. Thus, it means God Sows. Jones’ says He Will Be Sown of God, explaining that as “i.e. have a numerous progeny.”

^{43 (con’t)} and so both of them were his wives.

vatihyena gam sh_etehen lo l_enashim – “And they were, also they two, to him, to wives.” Other than being listed as David’s wife and mother of his firstborn, it is Abigail who is given such prominent attention in the pages of Scripture.

*^{44 (fin)} But Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was from Gallim.

v_eshaul nathan eth mikhal bito esheth David l_ephalti ven layish asher migalim – “And Saul, he gave Michal, his daughter, ‘wife, David’, to Phalti, ‘son, Laish’, who from Gallim.” This note is given to tell us why David’s wife, Michal, is not listed with these other two women.

Saul, in his desire to cut David off completely from his life, gave Michal to another man. Saul means Asked. Michal is an abbreviated form of Michael, Who Is Like God. Phalti comes from phalat, to slip out, as in escape. Thus, his name means Yehovah Has Freed or Deliverance of the Lord.

Laish means Lion. However, that comes from lush, to knead, as in bread – which is how the word is always used. As in Judges 18, the name Kneading is possible. Gallim is from gal, something rolled, as in a heap, a wave, or a bubbling fountain. Being plural it signifies Two Heaps or just Heaps.

What will happen when the church is gone?
Will those left behind have another chance?
Will all people be finished, like the cuttings of a lawn?
Or can they still hope for a heavenly romance?

The Lord’s mercy knows no end
It is His desire that none perish, at any time
He would rather have the worst sinner become His friend
And have eternal fellowship, so sublime

God will always do what is right
In Him is no unrighteousness at all
Even when the world is in the tribulation’s plight
He wants people on Jesus to call

II. Explaining the Typology

The opening verse of Chapter 25 detailed the death of Samuel. That came right after the passage where David cut off the extremity of Saul’s garment. That pictured Christ’s authority over Sheol. Samuel, in typology, is no longer needed in the narrative when those who accepted the doctrines of Christ have victory over Sheol.

The typology of that first verse was explained. With that information provided, the narrative went directly into the narrative about Nabal, [Hebrew: naval], Dolt. Nabal is said to be in Maon, Habitation. He dwells on the earth. Beyond that no descriptor concerning his habitation is provided. However, his work is in the Carmel.

If this is after the rapture, this would signify those whose labors were not taken at that time, but who labored in what should have been their ticket to glory.

Nabal represents anyone who is a fool concerning his responsibilities to God’s word. The wealth of Nabal was described, naming the tson, flock, and izim, goats. As seen, the tson comes from a word signifying to migrate. The izim comes from a word signifying to be stout.

Together, they refer to the word through which one migrates to find the truth of God in Christ, and the surety of God’s word. The numbers of animals indicate both the perfection and completeness of the word. In the case of Nabal, it refers to his great wealth.

That is seen, for example, in the church of Laodicea –

“So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. ¹⁷ Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked.” Revelation 3:16, 17

It is the attitude that the Laodicean church has. Thus, it is a good description when calling them dolts. They have the heritage, but they failed to adhere to what God expected. Nabal’s wife is mentioned in verse 3, Abigail.

She was noted as good intelligence and beautiful form. Her name was spelled with one yod in the second half of the name. I can only speculate on the reason for the changes to her name, but the purpose for them seems logical.

The yod is the tenth letter. Ten is the number of completeness of order. In the first instance, there is a sense of completeness to her, but it is undeveloped.

Her name means Father of Joy, she being the source of the joy. She represents the feminine entity tsedeqah, righteousness. She is married to a dolt, but she understands what is right and what to do to rectify a situation, hence her good intelligence and beautiful form.

However, her husband, Dolt, was “severe, and evil actions. And he, according to his heart.” He represents those who are unwilling to agree to the ways of God, even after the church is gone and the evidence is obvious. They continue to live according to the heart.

In verse 4, David, accepting the doctrines of Christ, hears about Nabal’s shearing and (verse 5) instructs his men to greet him. He tells them to pronounce a blessing on him and on his house in verse 6.

From there, he continues to explain his connection to Nabal, noting that he and his men were good to them and didn’t allow harm to them. This is true for those of Israel and the unsaved church today.

In verse 8, David told Nabal to check with his servants and to mention that it was a good day and then ask for provisions. After the rapture, there will be a time when it seems like a good day and that things are fine.

David’s men went to Nabal as instructed in verse 9, but they were strongly rebuked by him, “Who is David (Beloved), and who is the Son of Jesse (Yehovah Exists)? One can see the rejection of Christ in this. In verse 10, he noted those “breaking out themselves from, ‘faces, his lord’.” That reflects Jesus’ warnings, such as –

“And Jesus answered and said to them: “Take heed that no one deceives you. ⁵ For many will come in My name, saying, ‘I am the Christ,’ and will deceive many.” Matthew 24:4, 5

David (having cut off Saul’s tassel) had the authority over Sheol, but this is what all of the false messiahs will claim, deceiving those they lead astray. Nabal continues to greedily reject David and his petition. That will be the same for the dolts who reject Christ.

In verse 13, David told the men to prepare for battle, saying for each man to gird on his sword. The sword pictures law. Thus, it is as if there is a state of lawlessness as everyone grabs his own sword.

Taking four hundred men signifies that they are prepared to set their own terms for grace (5), ending in revival and renewal (8), completing the actions apart from God’s determination (10). David also left two hundred with the supplies. It is the number of insufficiency.

Everything about the actions indicate that which is contrary to what is right. In verse 14, one of Abigail’s servants spoke to her. This time her name has two yods in it. She is awakened to what is right and possesses a fully developed completeness of order.

The next few verses, the lad described David’s treatment of Nabal’s men, confirming everything David had said, noting that they were a rampart upon them both day and night. The state of accepting the doctrines of Christ was always there for the foolish who refused to see them.

Knowing this was so, he urged (verse 17) for Abigail to act, knowing Nabal would not. Think of the typology. There are those both in the church at large (who didn’t go at the rapture), as well as Israel, who will realize their mistake.

They are the state of righteousness that will have to deal with those who are foolish. This appears to be why the plural term adonenu, lords, was used. It signifies a group of leaders unwilling to accept the truth. In verse 18, it said, “And she hurried, Avogail, and she took two hundred bread.” Her name is spelled this time with a vav and one yod.

Vav, being the sixth letter of the aleph-beth, speaks of fallen man. Those who now perceive their state are going to make amends for it, petitioning for mercy. The two hundred bread speaks of insufficiency (200) of a dependence on God. That was their state.

Along with that are two skins of wine. Wine symbolizes the merging together of cultural expressions into a result. There being two, signifies a difference and yet a confirmation of a whole. This signifies both Jews and Gentiles forming the whole of those seeking restoration and mercy.

The five prepared sheep had a spelling of two vavs instead of one. Five is the number of grace, but it is a petition for grace from fallen man 9 (symbolized by the additional vav). The other things, the roasted grain, the raisins, and the figs each bears its own mark of insufficiency or lack (such as dehydration).

These things are brought as an offering for mercy. They were all loaded onto a jack, a red male donkey. It is a petition for the humanity in Christ, even after the church age has ended.

In verse 19, she told the servant to go before her. It noted that she did not tell Nabal. In verse 20, it said that she rode her own jack and she descended in “secret, the mountain.” A mountain in Scripture signifies a large but centralized group of people. Being in secret is an obvious reference to those seeking the doctrines of Christ during the tribulation.

Verse 21 were David’s words stewing over Nabal’s treatment of him and his vow to cut off all those “whizzing in wall.” In other words, it symbolizes cutting off the entire family of Nabal.

In verse 23, Abigail (with two yods) fell before the fierce anger of David. Instead of making her insufficient offering of things prepared for David, she appeals to his mercy, even clasping onto his feet and telling him that the perversity was in her.She, representing those who should have been righteousness, failed to keep her house. She begs for Nabal to not be completely destroyed, noting that he is Nabal and that foolishness is with him. Killing him will not solve anything if it is done in an unrighteous manner.

In verse 25, she notes that it is the Lord who brought about her coming in order to stop him from acting. The state of accepting the doctrines of Christ has no right to act apart from the will of God. This is similar in thought to when David’s heart struck him at cutting off the extremity of Saul’s garment.

Everything has to be done in a particular order. God has a plan and it must be worked out as He has set forth. In other words, David and his actions are being used as an example of how God is dealing with those of the end times.

What we are seeing is a lesson in doctrine about that timeframe. There are teachings, for example, that say people cannot be saved in the tribulation if they rejected Christ in this dispensation. That is being shown to be false.

Abigail’s words to David confirm that in verse 26, “And now, they will be according to Nabal, your hatings, and the ‘seeking unto my lord evilness’.” God’s mercy does not end with the rapture. We can’t simply kill off the state of accepting the doctrines of Christ because of an event that brought glorification to some.

Abigail continues her words and appeal. In verse 28, she noted the enduring house being established for David. In other words, the state of accepting the doctrines of Christ will outlast the tribulation and continue through the millennium, as she says, “For ‘battles, Yehovah’, my lord, being fought. And evilness not it will be found in you from your days.”

What God is doing is perfect. Our misperceptions of it are the problem. It is why she says in verse 29 that a man had risen to pursue David but that his soul would be “cramped in ‘parcel, the livings’.” After the rapture, will Sheol prevail? The answer is no. Even after the rapture, Christ’s salvation will be effective.

Being confident of this, Abigail (verse 30) notes that David would be the commander upon Israel, and that his intentions would not be a source of grief, shedding innocent blood as he intended. In other words, what God has ordained is right and it will come about as He intends.

Again, this chapter is dealing with a matter of doctrine, just as all of them have since the completion of Chapter 17 with David’s victory over Goliath. Yes, there are hints of things like the rapture and Israel’s coming to Christ, but these passages have been dealing with the doctrine behind those things.

In verse 31, Abigail petitioned for David to remember her when the Lord dealt well with him. It is the appeal of those left behind who are seeking God’s righteousness that they be spared when the tribulation is complete.

In verse 32, a new spelling of her name came about Abiy/gal. One yod is in the first half of the name. With this spelling, her name can no longer be considered the same as the other instances. Abigail is derived from גיל, gil, to rejoice or be glad. Abiygal would be derived from גל, gal, a heap or a mound. It is something heaped up, thus it is something visible, like a witness.

It was at this time that in verses 32-34 David blessed her and explained himself and what he had planned. The unstated but implied meaning is that he would no longer carry through with his plans. She has become the Father of Witness.

Those who place their faith in Christ during this period are assured of salvation –

“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years.” Revelation 20:4

Only after this did David accept her “insufficient” gifts. The grant was not based on works, but her petition for mercy based on faith. Because of this, the last four times her name is mentioned, it is with the full spelling of two yods.

As for Nabal, in verse 36, he is the dolt who is drinking away his chances at salvation, having a banquet and partying. Abigail made sure to let her words wait until the morning, at which time she told him what happened.

As I argued, it was the fact that “his wife” interceded that he blew a gasket and his heart died within him. Like Judas, he could have gone to Christ and asked for mercy. His sin was that he didn’t. Jesus knew this and that was the end of him. Long before the world had AC/DC power, Adam Clarke said he was Thunderstruck 🎵🎶 🎵🎶.

Likewise, those who reject the word of the saved in the tribulation will have hearts of stone, dying in their due time. As it says in Luke 21:26, “men’s hearts failing them from fear.” After his heart failed, he languished ten days. This signifies the completeness of order where nothing is wanting and the whole cycle is complete for them.

In verse 39, David heard of Nabal’s demise, and he praised the Lord that he had been kept from evil. Instead, Nabal’s demise came upon his own head. Likewise, the state of accepting the doctrines of Christ will be validated, even during the tribulation.

For that reason, there will be a marriage of them to Father of Joy. The meaning is that state of accepting the doctrines of Christ will be united to those who bring joy to the Father. That is confirmed by Abigail going to meet David with five of her damsels while on a jack.

The picture is that she is “riding” upon Christ’s humanity followed by grace. Once that was noted, it then said that David also took Ahinoam, Kindred to Sweetness, from Jezreel, God Sows, as wife. The verb translated as sweetness naem, was used in describing Solomon’s beloved, representing the church, in Song of Songs 7:6.

The picture is clear. Jesus has another “wife,” both through accepting the doctrines of Christ. There is what God is doing in Israel, restoring them to Himself as a nation, and there are those who were once married to the Dolt, but who will be united to Christ because of their faithful perseverance. The two wives contrast and yet the confirm a whole in who God is calling.

The church is dealt with in the final words of the chapter, “And Saul, he gave Michal, his daughter, ‘wife, David’, to Phalti, ‘son, Laish’, who from Gallim.” In Chapter 18, it was seen that Michal, Who Is Like God, reflected the true believers within the larger church (symbolized by Merab).

Sheol will give up the dead who are in Christ from the church age. The marriage to Phalti (from phalat, to slip out, as in escape), meaning Deliverance of the Lord, pictures the rapture. He is the son of Kneading (as in making bread) a picture of believers in Judges 18, from Gallim, Two Heaps. It signifies Jews and Gentiles of the church destined for glory.

The note of Samuel in the first verse, and the note of Michal in this verse, are great bookends concerning the doctrine of the rapture. The intervening verses tell us the state of those who miss the rapture. What will happen to them, what are their options, etc.

The chapter is one of doctrine, telling us what God is doing in redemptive history and how things will go at one time or another for those who are seeking the Lord. The chapter, though having some depressing elements in it, is one of great hope for those who feel they might have entirely missed God’s favor when the church is taken to glory.

It is also a chapter that is intended for us to understand proper end times doctrine now. People debate these things, but when the typology is presented, it will come down on one side of an issue or another. For three weeks of typing the contents of the chapter, I had no idea what it was picturing.

But with the picture developed, it is encouraging to know that God truly is the God of second chances. It would be best for people to get right with Him now, however. If not, troubled times will be the order of the day. Hard choices will have to be made.

So be wise and call on Jesus now, during the time of God’s favor. Today is the day of salvation. Take advantage of it by receiving God’s offer through the giving of Christ Jesus.

Closing Verse: “Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.” Revelation 3:10

Next Week: 1 Samuel 26:1-16 Like getting rescued from a really bad date, but a lot more fun… (He Caused to Snatch Me from All Strait, Part I) (56^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So, yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 25:32-44 (CG)

³²And he said, David, to Abigal*, “Blessed, Yehovah, ‘God, Israel’, who He sent you the day, this this, to encounter me. ³³And blessed, your taste, and blessed, you which you restrained me the day, the this, from coming in bloods and causing to save my hand, to me. ³⁴And however, alive, Yehovah ‘God, Israel’ who, He debarred me from causing to spoil you. For if not you hurried, and I came [k.] to encounter me*, that if he was left to Nabal until ‘light, the morning’ ‘whizzing, in wall.’” ³⁵And he took, David, from her hand what she caused to bring to him. And to her, he said, “You must ascend to peace to your house. You must see, I heard in your voice, and I lifted your faces.”

³⁶And she went, Abigail* unto Nabal. And behold! To him, banquet in his house according to ‘banquet, the king’. And ‘heart, Nabal’, good upon him. And he, intoxicated until vehemently. And not she caused to declare to him word diminutive and great until ‘light, the morning’. ³⁷And it was, in the morning in ‘going, the wine’ from Nabal, and she caused to declare to him, his wife, the words, the these. And it died, his heart, in his inward. And he, he was to stone. ³⁸And it was, according to ‘ten, the days’, and He smote, Yehovah, Nabal, and he died.

³⁹And he heard, David, that he died Nabal, and he said, “Blessed Yehovah who, He grappled, ‘grappling, my reproach’ from ‘hand, Nabal’. And His servant, He restrained from evilness. And ‘evil, Nabal’, He caused to return, Yehovah, in his head.”

And he sent, David, and he spoke ‘in Abigail’* to take her, to him, to wife. ⁴⁰And they came, ‘servants, David’, unto Abigail* the Carmel-ward. And they spoke unto her, to say, “David, he sent us unto you to take you, to him, to wife.”

⁴¹And she arose, and she prostrated herself, nostrils earthward. And she said, “Behold! Your handmaid to woman-serve, to wash ‘feet, servants, my lord’.” ⁴²And she hurried, and she arose, Abigail*. And she rode upon the jack, and ‘five, her damsels’, the ‘walking to her foot’. And she walked after ‘messenger, David’. And she was, to him, to wife. ⁴³And Ahinoam, he took, David, from Jezreel. And they were, also they two, to him, to wives.

⁴⁴And Saul, he gave Michal, his daughter, ‘wife, David’, to Phalti, ‘son, Laish’, who ‘from Gallim’.

Verse 3 & 32 – Abigail spelled with one yod.
Verse 3 – Qeri: “Calebite.”
*Verse 14, 23, 36, 39, 40 & 42 – Abigail spell with two yod.
*Verse 14, 17 – Hebrew: adonenu, our lords, a plural of rank referring to a single superior.
Verse 18 – Qeri: Abigail.
*Verse 18 – Abogayil – spelled with a vav and a yod.
Verse 18 – Ketiv and qeri differ orthographically. Both mean “made.”
Hebrew passive participle from asah, to make or do.
*Verse 23 – Signifying his intense anger.
*Verse 27 – David is the nearest antecedent.
Verse 34 – Qeri: “and she came.”
*Verse 34 – The meaning is “If you hadn’t hurried and brought me to my senses.”

*Verse 3 – אבגיל Abi/gayil, one yod (second half) – 1
*Verse 14 – ולאביגיל “and to Abiygayil,” two yod – 2
*Verse 18 – אבוגיל Abogayil, one vav, one yod – 3
*Verse 23 – אביגיל Abiygayil, two yod – 2
*Verse 32 – לאביגל “to Abiy/gal,” one yod (first half) – 4
*Verse 36 – אביגיל Abiygayil, two yod – 2
*Verse 39 – באביגיל “in Abiygayil,” two yod – 2
*Verse 40 – אביגיל Abiygayil, two yod – 2
*Verse 42 – אביגיל Abiygayil, two yod – 2

 

1 Samuel 25:32-44 (NKJV)

³² Then David said to Abigail: “Blessed is the Lord God of Israel, who sent you this day to meet me! ³³ And blessed is your advice and blessed are you, because you have kept me this day from coming to bloodshed and from avenging myself with my own hand. ³⁴ For indeed, as the Lord God of Israel lives, who has kept me back from hurting you, unless you had hurried and come to meet me, surely by morning light no males would have been left to Nabal!” ³⁵ So David received from her hand what she had brought him, and said to her, “Go up in peace to your house. See, I have heeded your voice and respected your person.”

³⁶ Now Abigail went to Nabal, and there he was, holding a feast in his house, like the feast of a king. And Nabal’s heart was merry within him, for he was very drunk; therefore she told him nothing, little or much, until morning light. ³⁷ So it was, in the morning, when the wine had gone from Nabal, and his wife had told him these things, that his heart died within him, and he became like a stone. ³⁸ Then it happened, after about ten days, that the Lord struck Nabal, and he died.

³⁹ So when David heard that Nabal was dead, he said, “Blessed be the Lord, who has pleaded the cause of my reproach from the hand of Nabal, and has kept His servant from evil! For the Lord has returned the wickedness of Nabal on his own head.”

And David sent and proposed to Abigail, to take her as his wife. ⁴⁰ When the servants of David had come to Abigail at Carmel, they spoke to her saying, “David sent us to you, to ask you to become his wife.”

⁴¹ Then she arose, bowed her face to the earth, and said, “Here is your maidservant, a servant to wash the feet of the servants of my lord.” ⁴² So Abigail rose in haste and rode on a donkey, attended by five of her maidens; and she followed the messengers of David, and became his wife. ⁴³ David also took Ahinoam of Jezreel, and so both of them were his wives.

⁴⁴ But Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was from Gallim.

Beautiful Abigail, by Douglas Kallerson

1 Samuel 25:14-31
Abigail, Part II

(Typed 23 May 2026) Although the Bible is generally a male-centered book, there are several women who are especially highlighted. Some of them are exceptionally wicked, like Jezebel.

Others are noted for a particular position that they possess, such as Deborah. And then, there is also the catchall chapter which highlights any woman who is exemplary in her life’s conduct, Proverbs 31.

The feminine aspect of humanity is used when referring to wisdom in the book of Proverbs. Among the women of the Old Testament, there is one who is particularly noteworthy in many ways, Abigail.

She was obviously a patient woman living with a doltish husband like Nabal. She learned that his judgments could not be trusted and so she watched over her house and ensured things were working properly.

This is understood by her interaction with one of the lads in the house in today’s passage. She was a woman of wisdom in handling troubling situations. She was a woman of marvelous insights into the direction Israel was taking and who would be the one to lead it on that path.

Studying her words in these verses is a truly rewarding experience.

Text Verse: “The wise woman builds her house,
But the foolish pulls it down with her hands.” Proverbs 14:1

Abigail was wise. So much was this the case that she participated in managing her house with Nabal, and she will be a participant in building David’s house in the future.

This chapter is all the Bible details concerning Abigail outside of a few one-line references to her in relation to David. Pay attention if you want to know all that there is to know about her.

She died and returned to the dust thousands of years ago, but her memory and the impact she had on David is carefully recorded in the pages of Scripture. In fact, much of an entire chapter is devoted to her and her interactions with him.

That is saying something when many important people in Israel’s history are never mentioned at all. Enjoy the information today. It is a marvelous part of God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Riding Upon the Jack (verses 14-22)

¹⁴ Now one of the young men told Abigail, Nabal’s wife, saying,

v_elaavigayil eshet naval higid naar ekhad mehan_earim lemor – “And to Abigail, ‘wife, Nabal’, he caused to declare, ‘lad, one’ from the lads, to say.” Although mentioned as the wife of Nabal in verse 3, Abigail is first addressed at this point. As noted, her name is spelled several ways in this chapter. In this verse, it is spelled with two yod (our i or y).

Her name is derived from av, father, and giyl, joy or exultation. That is derived from gil, to spin around, which gives the sense of rejoicing. The i after av may be possessive (my). Thus, her name means Father of Exultation, Father Is Joyful, My Father Is Joy, Father of Joy, etc.

Nabal is derived from the adjective nabal, stupid or wicked. Most translations translate it as fool. His name is usually translated as Fool or Foolish. Strong gives the magnificent rendering of Dolt.

This lad has important information to transmit to Nabal’s wife…

^{14 (con’t)} “Look, David sent messengers from the wilderness to greet our master;

hineh shalakh David malakhim meha’midbar l_ebarekh eth adonenu – “Behold, he sent, David, messengers from the wilderness to bless our lords.” This is what happened in verse 6, where David sent greetings “To the living! And you, peace, and your house, peace, and all which to you, peace.” The term adonenu, lords, it is a plural of rank referring to a single person.

The wilderness is a place of God’s grace and of closeness to Him, but it is also a place of testing. For some, such as Israel, the testing results in disobedience. For others, such as Christ when He was tested, it is a place of fellowship through obedience.

The wilderness and the law are closely connected because testing is accomplished through law. This is seen in the word itself, midbar. It is derived from the verb davar, to speak, and the noun davar, meaning word. The Lord spoke the Ten Commandments (words/d_evarim) in the desert (midbar) of Sinai.

As for the words being conveyed to Abigail, so far so good, but then…

^{14 (con’t)} and he reviled them.

vayaat bahem – “And he swooped in them.” This is the second and last use of the word iyt in Scripture. It means two swoop down on, as a raptor might do to a mouse. It was first used in 1 Samuel 15:19, when Saul and his men swooped down upon the spoil of the Amalekites.

Nabal is being equated to a bird of prey, an unclean bird, that swoops down on its spoil. Such a bird fixes its eyes on the goal before it to the exclusion of all else. Nabal fixed his eyes on David’s men, as if they came to ravage and plunder his own possessions. And so, he greedily closed his ears to the petition from David.

Despite the facts presented to Nabal, which the servant now tells Abigail…

¹⁵ But the men were very good to us,

v_eha’anashim tovim lanu m_eod – “And the mortals, good to us, very.” Whether he is repeating the words of David and/or fellow servants, or whether he was one of the lads who was personally in the wilderness when David was there, isn’t completely certain.

However, he seems to indicate he was personally hedged in and kept safe by David. This confirms David’s words of verse 8, “You must ask your lads, and they will cause to declare to you.” Nabal’s servants were fully aware of the helpful treatment they received from David and his men…

^{15 (con’t)} and we were not hurt,

Rather: v_elo hakh_elamnu – “And not we were caused to be humiliated.” The word kalam means to wound, but it is only used figuratively to indicate a type of emotional hurt, such as shame, insult, humiliation, etc. The meaning then is that there was no forceful removal of animals, taunting, bullying, or anything else that people in the wilderness might otherwise receive from rugged warrior types who were fugitives from the king.

^{15 (con’t)} nor did we miss anything as long as we accompanied them, when we were in the fields.

v_elo phaqadnu m_eumah kal yeme hithalakhnu itam bihyothenu basadeh – “and not we visited speck all days we walked ourselves with them in our ‘being in the field’.” To visit a speck means to miss anything, even the smallest possession. David’s men didn’t take a single lamb for themselves, and they didn’t allow anyone else to harm them either.

Instead, the servants ambled around with their flocks without a care of being robbed or molested. As for the “field,” he is equating the wilderness as a single field. However, in the Bible, the field is typologically representative of the world at large. The servant continues with his accolades concerning David…

¹⁶ They were a wall to us both by night and day, all the time we were with them keeping the sheep.

khomah hayu alenu gam laylah gam yomam kal y_eme heyothenu imam roim ha’tson – “Rampart, they were, upon us. Also, night, also, daily, all days we were with them pasturing the flock.” The khomah is a wall, but the idea is not like a wall around a house intended to hold up a roof. Rather, it is generally one of protection, like a fortress battlement. For example, its first use in Scripture was at the exodus from Egypt. There it said –

“So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall [khomah] to them on their right hand and on their left.” Exodus 14:22

This special protection provided by David was like a 24/7 security team. The area may be raided by Philistines from the west or others such as Arabs or Amalekites from the south and east.

Understanding David’s capabilities and his care for Nabal’s property, the servant knows David’s attitude could completely turn based on Nabal’s attitude…

¹⁷ Now therefore, know and consider what you will do,

The lad speaks in imperatives, showing a sense of urgency: v_eatah d_ei ur_ei mah taasi – “And now, you must know and you must see what you will do.” A situation has arisen that must be tended to. Nabal won’t tend to it, so Abigail has to consider and act on her own…

^{17 (con’t)} for harm is determined against our master and against all his household.”

ki khal_ethah ha’raah el adonenu v_eal kal beitho – “For it finished, the evilness, unto our lords, and upon all his house.” To “finish” the evilness means to heap up evil until there is no more room for more. The word kalah, finish, was first used in Genesis 2:1 when the heavens and the earth and all the host of them were finished. The servant understands that only bad can come of this situation. However…

^{17 (con’t)} For he is such a scoundrel that one cannot speak to him.”

v_ehu ben b_eliyaal midaber elav – “And he, ‘son, worthlessness’ from speaking unto him.” The NKJV gives the right sense. No matter what is said to Nabal, it will be pointless appealing to reason.

The term ben beliyaal, son worthlessness, is the same term used of the perverted people in Judges 19 who wanted to rape the visitor in Gibeah. They wouldn’t listen to reason, and the visitor’s life was only saved when his concubine was thrown out to them to abuse.

Such people are like rabid animals that refuse to see reason because of the utterly depraved state of their minds. As a side note, some Jewish commentators say the “son, worthlessness” is referring to David, not Nabal, meaning that he would be the son of worthlessness when he heard the news.

That is not likely. It is a poor analysis of the intent. The nearest antecedent is “our lords” followed by “all his house.” Before that, the servant spoke of David’s men in the plural half a dozen times…

¹⁸ Then Abigail made haste and took two hundred loaves of bread,

vat_emaher avogayil vatiqakh matayim lekhem – “And she hurried, Avogail [k.], and she took two hundred bread.” The written Hebrew spells Abigail differently than at other times, replacing the yod (i or y) with a vav (v).

אֲבִיגַיִל – Abigail
אֲבוֹגַיִל – Abogail

The reason scribes give is that it is a defective form of the word. The name Abigail is given nine times in this chapter, and yet, this is the only instance with this variant spelling. However, it is also spelled in various ways throughout the chapter. These changes are purposeful.

As for the two hundred loaves of bread, the number two hundred in Scripture signifies insufficiency. Bread, lekhem, signifies dependence on God, sustenance, and life itself. Next…

^{18 (con’t)} two skins of wine, five sheep already dressed,

u-sh_enayim nivleh yayin v_ekhamesh tson asaoth – “and two ‘botas, wine’, and five sheep, made [k.].” The written form of the word “made” has two vavs. The oral changes it to one vav and one yod.

The reason given is that it is “likely preserving an archaic or dialectal spelling that reflects the original root” (AI analysis from web search). That makes no sense when considering that the same yod to vav change was made in Abigail’s name like… two seconds ago.

A bota is a Spanish word for a skin of wine. This is necessary to avoid being confused with other words that also describe wineskins.

Two is the number of division or difference. When two things are stated, they normally present a contrast which forms a whole, such as day and night forming the duration of a day.

Wine, yayin, symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. It is as if an act of reasoning occurs, and an intended result is realized.

Five is the number of grace. The tson, flock or sheep, is from a root signifying to migrate. Next…

^{18 (con’t)} five seahs of roasted grain, one hundred clusters of raisins,

vekhamesh s_eim qali u-meah tsimuqim “and five seahs roasted, and hundred raisin-cakes.” The word seah is from a root meaning to define. Thus, it is a certain known measure. The word roasted is qali, that which has shrunk from heat. The root word gives the idea of that which is degraded, inferior, lightly esteemed, etc.

One hundred is a product of tens, the number signifying the completion of a whole cycle where nothing is wanting.

The tsimuqim, raisin-cakes are a new word in Scripture, coming from tsamaq, to dry up. Next…

^{18 (con’t)} and two hundred cakes of figs, and loaded them on donkeys.

u-matayim d_evelim vatasem al ha’khamorim – “and two hundred fig-cakes, and she put on the jacks.” Another new word is seen here, develah, a fig-cake. It is derived from an unused root probably meaning “to press together.”

Abigail takes all the prepared goodies and loads them onto a khamor, a male donkey. The word signifies red, which refers to the redness of the animal. With everything loaded up…

¹⁹ And she said to her servants, “Go on before me; see, I am coming after you.”

vatomer linareha ivru l_ephanay hini akharekhem baah – “And she said to her lads, ‘You must traverse to my faces. Behold me, after you, coming.’” She doesn’t want any delay in getting the things on the road. If David is riled up about the conduct of Nabal, she knew he would already be heading for a showdown. Therefore, the lads were dispatched with alacrity, and she notes she would catch up in due time.

^{19 (con’t)} But she did not tell her husband Nabal.

u-l_eishah naval lo higidah – “And to her husband Nabal, not she caused to declare.” Smart move on her part. Nabal was an unreasonable man. To tell him in advance would have only brought destruction down on them all as he needlessly quibbled with her about her poor decision-making skills. And so, off she goes…

²⁰ So it was, as she rode on the donkey, that she went down under cover of the hill;

v_ehayah hi rokhveth al ha’khamor v_eyoredeth b_eseter ha’har – “And it will be, she, ‘riding upon the jack’. And she, descending in ‘secret, the mountain’.” Abigail fetched her own donkey and headed out. At this point, it says she is descending. The secret of the mountain is probably a chasm or hollow that made it possible to descend, but which obscured her from view, hence the term “secret.”

^{20 (con’t)} and there were David and his men, coming down toward her, and she met them.

v_ehineh David vaanashav yor_edim liqrathah vatiphgosh otham – “And behold! David and his mortals descending to encounter her, and she met them.” David and his men are also descending. Therefore, it may be another path down the same mountain heading in the opposite direction, or a path from another mountain.

Either way, they met up at the bottom between the two trails. As David was going, he was also fuming…

²¹ Now David had said, “Surely in vain I have protected all that this fellow has in the wilderness,

Rather: v_edavid amar akh lasheqer shamar_eti eth kal asher lazeh bamidbar – (“And David, he said, ‘Surely to the untruth I guarded all which to this in the wilderness.” Verses 21 and 22 are a parenthetical thought, peering into David’s mind, or repeating words David said to his men. The intent of the NKJV may be somewhat correct, but the word untruth is a noun rather than an adverbial phrase, in vain.

It is as if David was living in a state of self-deception, assuming he was doing good to an ally. Instead, he was helping out a doltish fool. He was meticulous about the care of Nabal’s servants…

^{21 (con’t)} so that nothing was missed of all that belongs to him.

v_elo niphqad mikal asher lo m_eumah – “And not it was visited, from all which to him, speck.” This is just what the lad said to Abigail in verse 15. David knew it and Nabal’s men knew it. He was informed that such care had been given to his men and flocks, but he couldn’t have cared less. And more…

^{21 (con’t)} And he has repaid me evil for good.

vayashev li raah takhath tovah – “And he caused to return to me evilness under goodness.’” The idea of “under” in this case is akin to subversion. David had performed goodness to Nabal, but Nabal came under his foundation of blessing and toppled it over with his evilness. Therefore…

²² May God do so, and more also, to the enemies of David,

koh yaaseh elohim l_eoyeve David v_ekhoh yoseph – “Thus He will do, God, to ‘hatings, David,’ and thus, He will cause to add.” This is a proverbial expression first seen in Ruth 1:17. It is the fourth time it is seen in 1 Samuel.

It is used to form an absolute assertion or a firm adjuration. Associated with it comes an implied threat upon the speaker or the one being spoken to or about, sometimes for noncompliance and sometimes as a matter of fact. In this case, it is the “hatings, David,” meaning his enemies.

David is saying that if he fails to act upon them, then let God take vengeance on them. One way or another, David’s intent is that the matter will be seen through to its completion.

^{22 (con’t)} if I leave one male of all who belong to him by morning light.”

The Hebrew is way more descriptive and carries the authenticity of soldier-speak: im ashir mikal asher lo ad ha’boqer mastin b_eqir – “if I will cause to leave from all who to him until the morning ‘whizzing, in wall.’”) There are a lot of ways the thought is translated. Ye olde KJV says pisseth, while Smith’s says pissing. Those are a bit crude. Some say urinate… too technical. Coverdale says maketh water… too boring.

Many translations avoid the imagery and give the intent behind the expression. Some try to hide the meaning completely. The word is new to Scripture, shathan, to urinate, but I masterfully formed a magnificently marvelous and memorable alliteration which is non-offensive, catchy, and wonderfully maintains the word-for-word original thought exactingly – “whizzing, in wall.”

This is what men have done since creation. It obviously excludes women. The meaning is that not a single male should be left alive in the household of Nabal as repayment for his conduct. This includes hired hands and all male children too, thus terminating his family line.

In the Bible, the qir, wall, figuratively means “revelation of character.” Thus, two things can be gleaned from this. The first is the fact that they are males. The second is that they are as dead men because of David’s anger. With the parenthesis ended…

Nabal is worthlessness, not worth the bother
Don’t waste your time on that doltish man
Of the company of fools, he is the father
So, turn away from your unwise plan

In me, me place the blame
I wasn’t attentive to my house
Nabal: a dolt yesterday, and today he is the same
It is my fault for not watching over that louse

You will be the commander upon Israel
You don’t need his doltish blood on your mind
Turn from your anger, let it quell
Let him be forgotten, put your memory of him behind

II. According to All Which He Spoke (verses 23-31)

²³ Now when Abigail saw David, she dismounted quickly from the donkey, fell on her face before David, and bowed down to the ground.

The words are quick and succinct, rapidly stating one thought after another: vatere avigayil eth David vat_emaher vatered m_eal ha’khamor vatipol l_eape David al paneha vatishtahu arets – “And she saw, Abigail, David. And she hurried, and she descended from upon the jack. And she fell to ‘nostrils, David’, upon her faces. And she prostrated herself – earth.” Abigail is spelled with two yod (equivalent to the English i or y) in this verse.

The phrase “to ‘nostrils, David’” is unique. All translations, missing the intent, say “before” or “in front of.” That is true, but that thought is usually expressed as “to faces, XX.” At other times, it will note that the person who is prostrating is “nostrils earthward” or something similar.

This is a reference to David’s raging anger. Quite often, in the Bible the term “nostril” refers to just that –

vayikhar aph shaul bihonathan – “And it burned, nostril Saul, in Jehonathan.” 1 Samuel 20:30 (CG)

There was no need to say his nostrils were burning because the parenthetical clause explained the matter. Abigail would have been terrified. David has four hundred men with him, all bearing swords.

Hence, the abrupt phrase, “And she prostrated herself – earth.” She wasn’t prostrated “earth-ward.” Rather, she became one with the earth. She didn’t know if she would meet one of those swords herself within moments…

²⁴ So she fell at his feet

vatipol al raglav – “And she fell upon his feet.” Again, all translations are wrong. It doesn’t say l’raglav “to (at) his feet,” as in Exodus 4:25. She is already down. So, saying that she fell at his feet is a redundancy.

She was on the ground already. She then reached out and pulled herself over his feet, falling al, upon them the way a child might when she is in complete distress over her favorite grandfather saying he had to go home 🤣.

The emotion is utter distress and a plea for mercy. Abigail begins speaking, and she will continue without interruption until the end of verse 31…

^{24 (con’t)} and said: “On me, my lord, on me let this iniquity be!

vatomer bi ani adoni he’avon – “And she said, ‘In me, me, my lord, the perversity.’” Rather than what the NKJV conveys, this means, “It’s my fault!” She, as the mother of the house, takes full responsibility for her husband’s faults, feeling she should have been more attentive to things.

^{24 (con’t)} And please let your maidservant speak in your ears, and hear the words of your maidservant.

u-t_edaber na amatekha b_eaz_enekha ush_ema eth divre amatekha – “And she will speak, pray, your handmaid, in your ears, and you must hear ‘words, your handmaid’.” Abigail has an earful for David to hear before he makes a decision. There she is grasping his feet and crying out to him. If he kicks her away, a sword will be forthcoming. And so, she continues…

²⁵ Please, let not my lord regard this scoundrel Nabal.

al na yasim adoni eth libo el ish ha’b_eliyaal hazeh al naval – “Not, pray, he will put, my lord, his heart unto ‘man, the worthlessness’, the this, upon Nabal.” She first petitions that David will let the error of Nabal go, turning his heart away from destroying him. And there is a good, valid reason for this…

^{25 (con’t)} For as his name is, so is he: Nabal is his name, and folly is with him!

ki khishmo ken hu naval sh_emo u-n_evalah imo – “For according to his name, thus he. Nabal his name, and foolishness with him.” Abigail admits that Nabal is just as he is named, repeating and intensifying the thought as she speaks. Nabal is fool and he is a man of foolishness. He is a dolt and a man doing dumb.

His actions aren’t out of malice or spite. Rather, they are driven by the fact that he is a dullard. So why should he be killed? It would be a pointless act. And more…

^{25 (con’t)} But I, your maidservant, did not see the young men of my lord whom you sent.

vaani amat_ekha lo raiti eth naare adoni asher shalakh_eta – “And I, your handmaid, not I saw ‘lads, my lord’, whom you sent.” She conveys that it is her fault because she wasn’t attentive to the workings of the house. The meaning is that she has come to make restitution for her oversight…

²⁶ Now therefore, my lord, as the Lord lives and as your soul lives, since the Lord has held you back from coming to bloodshed and from avenging yourself with your own hand, now then, 

v_eatah adoni khai Y_ehovah v_ekhe napsh_ekha asher m_enaakha Y_ehovah mibo v_edamim vehoshea yad_ekha lakh – “And now, my lord, alive Yehovah, and alive your soul, which He debarred you, Yehovah, from coming in bloods, and causing to avenge, your hand, to you.” Abigail notes that her presence has brought about the divine will of Yehovah by stopping David from doing something that would have been true lawlessness.

There is no excuse for shedding blood in this manner. Nabal might be a dolt, but the law does not allow people to go around killing dolts. He had not declared war on David. As such, his actions were not justification for murder. Rather…

^{26 (con’t)} let your enemies and those who seek harm for my lord be as Nabal.

This isn’t a petition, but a statement of fact: v_eatah yihyu kh_enaval oy_evekha v_ehambaqshim el adoni raah – “And now, they will be according to Nabal, your hatings, and the ‘seeking unto my lord evilness’.” The meaning is seen when compared to what she previously said about Nabal –

“Nabal his name, and foolishness with him.”
“And now, they will be according to Nabal, your hatings.”

All of David’s enemies, and those who seek evilness toward him, will be rendered as foolish as Nabal. This would not come to pass if he carried out his plans to destroy Nabal and his house. But because Yehovah has used her to intervene, it is an assured prophecy. With that, the offering of peace and restitution for his grief is made…

²⁷ And now this present which your maidservant has brought to my lord,

Rather: v_eatah ha’b_erakha ha’zoth asher hevi shiphkhatekha ladoni – “And now the benediction, the this, which he caused to bring, your maidservant, to my lord.” Not a single translation gets what is going on. The verb is causative and masculine. It cannot be “which your maidservant has brought.” Some translations punt and say, “your servant.”

The meaning is that either Nabal, Yehovah, or David caused Abigail to bring the benediction. David is the nearest antecedent and would logically be on Abigail’s mind –

“And now, they will be according to Nabal, your hatings, and the ‘seeking unto my lord evilness. ²⁷And now the benediction, the this, which he caused to bring, your maidservant, to my lord.”

As for the benediction…

^{27 (con’t)} let it be given to the young men who follow my lord.

venit_enah lan_earim hamithal_ekhim b_eragle adoni – “And it will be given to the youths, the ‘walking themselves in feet my lord.’” She has prepared a benediction to allay David’s wrath, but it is for those who follow David so faithfully. They would have had abundant plunder from Nabal’s possessions, but this is a peace offering to lessen the letdown. As such…

²⁸ Please forgive the trespass of your maidservant.

sa na l_ephesha amatekha – “You must lift, pray, to ‘revolt, your handmaid’.” Abigail again takes responsibility for what transpired. In essence, “I failed at my responsibilities and caused all this trouble by not tending to my house. I understand it was a revolt in your eyes, but please lift this incident from my record.”

^{28 (con’t)} For the Lord will certainly make for my lord an enduring house,

ki asoh yaaseh Y_ehovah laadoni bayith neeman – “For doing, He will do, Yehovah, to my lord ‘house, being established’.” Apparently, it was common knowledge by this time that David would ascend to the throne. Any in Israel who knew the ancient prophecies would know that the kingly line would transfer to Judah.

Understanding that, along with knowing the recent events between Saul and David, it seemed clear that David would become the established king. This is what Abigail is conveying, and it will be explicitly stated in verse 30.

^{28 (con’t)} because my lord fights the battles of the Lord, and evil is not found in you throughout your days.

ki milkhamoth Y_ehovah adoni nilkham veraah lo timatse v_ekha meyamekha – “For ‘battles, Yehovah’, my lord, being fought. And evilness not it will be found in you from your days.” Abigail ties in David’s status as a noted warrior of the Lord with the fact that her intercession has allowed him to stay that way. He would otherwise have a permanent stain on his record.

²⁹ Yet a man has risen to pursue you and seek your life,

vayaqam adam lirdaph_ekha u-l_evaqesh eth naphshekha – “And he arose, human, to pursue you and to seek your soul.” It’s hard to figure how so many scholars ignore the obvious meaning. This is referring to Saul, not David’s enemies in general. The aspect of the first verb is perfect. A man arose to pursue and kill David. He has failed thus far, and he will continue to fail because…

^{29 (con’t)} but the life of my lord shall be bound in the bundle of the living with the Lord your God;

vehay_ethah nephesh adoni ts_erurah bitsror ha’khayim eth Y_ehovah elohekha – “And it will be, ‘soul, my lord’, cramped in ‘parcel, the livings’ with Yehovah your God.” David is carefully packaged away in the Lord’s parcel of living people, as if He is carrying it around and watching over those inside of it.

David could not reign over Israel if he were discovered and killed by Saul, but his reigning is exactly what is going to happen. As such, Saul will not prevail in his pursuit of David. And more…

^{29 (con’t)} and the lives of your enemies He shall sling out, as from the pocket of a sling.

v_eeth nephesh oy_evekha y_eqal_eenah b_etokh kaph ha’qala – “And ‘soul, your hatings’, He will sling it in ‘midst, palm, the sling’.” This speaks of any enemy. Whoever else comes against David will be as if the Lord placed him in the “palm” of His sling and slung him far away.

The palm signifies possession. The meaning is that the Lord possesses David’s enemies, and He will dispose of them accordingly. They have no ability to harm him. These things are certain…

³⁰ And it shall come to pass, when the Lord has done for my lord according to all the good that He has spoken concerning you, and has appointed you ruler over Israel,

v_ehayah ki yaaseh Y_ehovah ladoni k_ekhol asher diber eth ha’tovah alekha v_etsiv_ekha l_enagid al Yisrael – “And it will be, for He will do, Yehovah, to my lord according to all which He spoke, the goodness, upon you, and He will enjoin you to commander upon Israel.” This shows that the word about David being king had become well known.

The word nagid, commander, was introduced in 1 Samuel 9:16 when Samuel was told by the Lord that he was to anoint a particular man as nagid over His people. That was confirmed in 1 Samuel 10:1. However, the word was used one more time before Abigail’s speech –

“And now – your kingdom, not it will rise. He sought, Yehovah, to Him man according to His heart, and He enjoined him, Yehovah, to commander [nagid] upon His people, for not you guarded which He enjoined you, Yehovah.” 1 Samuel 13:14 (CG)

Abigail is certain of David’s accession to the throne. The matter was known in Israel and Saul already knows it as well as seen in 1 Samuel 24. It wasn’t a matter of if, but when. Because of this, Abigail continues…

³¹ that this will be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself.

v_elo tihyeh zoth l_ekha l_ephuqah u-l_emikshol lev ladoni v_elishpakh dam khinam u-l_ehoshia adoni lo – “And not it will be, this, to you to unsteadiness, and to ‘stumbling-block, heart’ to my lord: and to pouring blood gratuitously, and to causing to save, my lord, to him.” The wording seems almost incomprehensible, but what is being conveyed is rightly expressed with the colon.

The “this” is referring to the last two clauses where “and” is given as an emphatic conjunction. To paraphrase for clarity –

“And this matter will not be to you to a reason for unsteadiness, and as a stumbling-block in the heart of my lord: even (and) to unnecessary shedding of blood, even (and) to ‘save’ himself.”

A unique word is seen, puqah, unsteadiness. It is from puq which signifies to waver, as when a false idol wavers as it is carried on a pedestal. As such, unsteadiness is the idea. Abigail’s words are extremely precise, and each one has been carefully stated.

As she finishes, she adds in a note of confidence that she is certain that what she said will happen. At the same time, it is also a continued plea for leniency in the matter of Nabal’s transgression…

*^{31 (fin)} But when the Lord has dealt well with my lord, then remember your maidservant.”

vehetiv Y_ehovah ladoni v_ezarkhata eth amatekha – “And He will cause to wellify, Yehovah, to my lord, and you will remember your handmaid.” We do this all the time by confidently stating a matter as a product of something still in its infancy, such as, “Once you’ve made your first million, be sure to buy me lunch.”

Such a statement is both an acknowledgment of what is sure to come about as well as a confident hope that the speaker won’t be forgotten when it does. “For sure, you will be rich and famous, but don’t forget about me.”

Her words are intended to butter David up and keep him from taking out his anger on her or those in her home as much as it is a pat on the back for his future.

We will finish here for today. The contents have been exciting and filled with detail, but the words of Abigail have been a real highlight. They have been filled with humility and wisdom.

How blessed we will be if, like David, we come across someone when we are about make a ridiculous mistake. It is something we can pray for: “Lord, keep me from myself and my foolish tendencies. Send me someone wise when I am about to make the wrong turn. And Lord, give me the wisdom and humility to take the advice when it comes.”

At all times, we should ask the Lord to guide our steps and keep us on the straight and narrow path. As this is what He wants for us, we can be sure He will provide according to our requests. We just need to be aware of His provision when it comes.

If there is anyone who has not yet called on Jesus, God is giving you a hint of His provision right now. For whatever reason, you are engaging in a biblical sermon. He is giving you the opportunity to be wise and respond accordingly. So let me explain to you how you can be saved by this wonderful Lord…

Closing Verse: “The way of a fool is right in his own eyes,
But he who heeds counsel is wise.” Proverbs 12:15

Next Week: 1 Samuel 25:32-44 Nabal: deader than a doornail, just wait and see… (Abigail, Part III) (55^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 25:14-31 (CG)

¹⁴And to Abigail*, ‘wife, Nabal’, he caused to declare, ‘lad, one’ from the lads, to say, “Behold, he sent, David, messengers from the wilderness to bless our lords*. And he swooped in them. ¹⁵And the mortals, good to us, vehemently. And not we were caused to be humiliated, and not we visited, speck, all days we walked ourselves with them in our ‘being in the field’. ¹⁶Rampart, they were, upon us. Also, night, also, daily, all days we were with them pasturing the flock. ¹⁷And now, you must know, and you must see what you will do. For it finished, the evilness, unto our lords*, and upon all his house. And he, ‘son, worthlessness’ from speaking unto him.”

¹⁸And she hurried, Abogail* [k.], and she took two hundred bread, and two ‘botas, wine’, and five sheep, made* [k.], and five seahs, roasted, and hundred raisin-cakes, and two hundred fig-cakes, and she put on the jacks. ¹⁹And she said to her lads, “You must traverse to my faces. Behold me, after you, coming.” And to her husband Nabal, not she caused to declare.

²⁰And it will be, she, ‘riding upon the jack’. And she, descending in ‘secret, the mountain’. And behold! David and his mortals descending to encounter her, and she intermet them. (²¹And David, he said, “Surely to the untruth I guarded all which to this in the wilderness. And not it was visited, from all which to him, speck. And he caused to return to me evilness under goodness. ²²Thus He will do, God, to ‘hatings, David’, and thus, He will cause to add, if I will cause to leave from all who to him until the morning ‘whizzing, in wall’.”)

²³And she saw, Abigail*, David. And she hurried, and she descended from upon the jack. And she fell to ‘nostrils*, David’, upon her faces. And she prostrated herself – earth. ²⁴And she fell upon his feet. And she said, “In me, me, my lord, the perversity. And she will speak, pray, your handmaid, in your ears, and you must hear ‘words, your handmaid’. ²⁵Not, pray, he will put, my lord, his heart unto ‘man, the worthlessness’, the this, upon Nabal. For according to his name, thus he. Nabal his name, and foolishness with him. And I, your handmaid, not I saw ‘lads, my lord’, whom you sent. ²⁶And now, my lord, alive Yehovah, and alive your soul, which He debarred you, Yehovah, from coming in bloods, and causing to avenge, your hand, to you. And now, they will be according to Nabal, your hatings, and the ‘seeking unto my lord evilness’. ²⁷And now the benediction, the this, which he* caused to bring, your maidservant, to my lord. And it will be given to the lads, the ‘walking themselves in feet my lord’. ²⁸You must lift, pray, to ‘revolt, your handmaid’. For doing, He will do, Yehovah, to my lord ‘house, being established’. For ‘battles, Yehovah’, my lord, being fought. And evilness not it will be found in you from your days. ²⁹And he arose, human, to pursue you and to seek your soul. And it will be, ‘soul, my lord’, cramped in ‘parcel, the livings’ with Yehovah your God. And ‘soul, your hatings’, He will sling it in ‘midst, palm, the sling’. ³⁰And it will be, for He will do, Yehovah, to my lord according to all which He spoke, the goodness, upon you, and He will enjoin you to commander upon Israel. ³¹And not it will be, this, to you to unsteadiness, and to ‘stumbling-block, heart’ to my lord: and to pouring blood gratuitously, and to causing to save, my lord, to him. And He will cause to wellify, Yehovah, to my lord, and you will remember your handmaid.”

*Verse 14, 23, 36, 39, 40 & 42 – Abigail spell with two yod.
*Verse 14, 17 – Hebrew: adonenu, our lords, a plural of rank referring to a single superior.
Verse 18 – Qeri: Abigail.
*Verse 18 – Abogayil – spelled with a vav and a yod.
Verse 18 – Ketiv and qeri differ orthographically. Both mean “made.”
Hebrew passive participle from asah, to make or do.
*Verse 23 – Signifying his intense anger.
*Verse 27 – David is the nearest antecedent.

 

 

1 Samuel 25:14-31 (NKJV)

¹⁴ Now one of the young men told Abigail, Nabal’s wife, saying, “Look, David sent messengers from the wilderness to greet our master; and he reviled them. ¹⁵ But the men were very good to us, and we were not hurt, nor did we miss anything as long as we accompanied them, when we were in the fields. ¹⁶ They were a wall to us both by night and day, all the time we were with them keeping the sheep. ¹⁷ Now therefore, know and consider what you will do, for harm is determined against our master and against all his household. For he is such a scoundrel that one cannot speak to him.”

¹⁸ Then Abigail made haste and took two hundred loaves of bread, two skins of wine, five sheep already dressed, five seahs of roasted grain, one hundred clusters of raisins, and two hundred cakes of figs, and loaded them on donkeys. ¹⁹ And she said to her servants, “Go on before me; see, I am coming after you.” But she did not tell her husband Nabal.

²⁰ So it was, as she rode on the donkey, that she went down under cover of the hill; and there were David and his men, coming down toward her, and she met them. ²¹ Now David had said, “Surely in vain I have protected all that this fellow has in the wilderness, so that nothing was missed of all that belongs to him. And he has repaid me evil for good. ²² May God do so, and more also, to the enemies of David, if I leave one male of all who belong to him by morning light.”

²³ Now when Abigail saw David, she dismounted quickly from the donkey, fell on her face before David, and bowed down to the ground. ²⁴ So she fell at his feet and said: “On me, my lord, on me let this iniquity be! And please let your maidservant speak in your ears, and hear the words of your maidservant. ²⁵ Please, let not my lord regard this scoundrel Nabal. For as his name is, so is he: Nabal is his name, and folly is with him! But I, your maidservant, did not see the young men of my lord whom you sent. ²⁶ Now therefore, my lord, as the Lord lives and as your soul lives, since the Lord has held you back from coming to bloodshed and from avenging yourself with your own hand, now then, let your enemies and those who seek harm for my lord be as Nabal. ²⁷ And now this present which your maidservant has brought to my lord, let it be given to the young men who follow my lord. ²⁸ Please forgive the trespass of your maidservant. For the Lord will certainly make for my lord an enduring house, because my lord fights the battles of the Lord, and evil is not found in you throughout your days. ²⁹ Yet a man has risen to pursue you and seek your life, but the life of my lord shall be bound in the bundle of the living with the Lord your God; and the lives of your enemies He shall sling out, as from the pocket of a sling. ³⁰ And it shall come to pass, when the Lord has done for my lord according to all the good that He has spoken concerning you, and has appointed you ruler over Israel, ³¹ that this will be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself. But when the Lord has dealt well with my lord, then remember your maidservant.”

Artwork by Douglas Kallerson

1 Samuel 25:1-13
Abigail, Part I

(Typed 9 March 2026) 1 Samuel 25:1 is similar to several verses in the book of Judges. A single verse can hold so much importance and convey so much information that it is amazing to consider once the reason for it being included is seen.

And it’s not just the information in the verse itself, but its placement that carries its own special extra meaning. Despite having read this verse more times than I could count on my fingers and toes, along with many of yours, I never considered it more than words that give a bit of context, after which I continue reading the passage.

That’s sad. We have been with Samuel since 1 Samuel 1:20 when he was born. The sermon he was introduced in was typed on 14 April 2025, about 11 months before I typed this one. It was then preached on 6 July 2025.

Since then, we have followed his life as a faithful steward of the Lord, carefully handling his duties. And yet, we get to a verse like this, read through it, and move on. Such is life…

Text Verse: “Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days.” Acts 3:24

In Scripture, the word “all” does not necessarily mean all in the absolute sense. For example, in Matthew 3, it says –

“Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey. ⁵ Then Jerusalem, all Judea, and all the region around the Jordan went out to him ⁶ and were baptized by him in the Jordan, confessing their sins.” Matthew 3:4-6

Later, in Luke 7, it says –

“And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. ³⁰ But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.” Luke 7:29, 30

Not every prophet is necessarily referred to in our text verse. It simply speaks of a unified message from the office of a true prophet. That includes “from Samuel and those who follow.”

Peter specifically mentions Samuel, and yet prophets were noted between the time of Moses and Samuel, such as in Judges 4:4 and 6:8. In 1 Samuel 2:27-36, a person – though not specifically called a prophet – carried the word of the Lord to Eli the high priest. It can be inferred that Eli the high priest heard and knew the word of the Lord from 1 Samuel 3:9.

However, the office of prophets took on its own order at the time of Samuel, where groups of prophets are recorded together. Further, the distinct nature of Samuel’s prophetic office is noted in Psalm 99 –

“Moses and Aaron were among His priests,
And Samuel was among those who called upon His name;
They called upon the Lord, and He answered them.” Psalm 99:6

Along with being a prophet, Samuel was the final judge of Israel. Thus, a great change in Israel takes effect at his death, even if there was a king that reigned during his time.

One thing is for sure: there is a lot going on in God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. And He Arose, David (verse 1)

Then Samuel died;

vayamath Sh_emuel – “And he died, Samuel.” It appears that this statement means that the narrative follows chronologically from Chapter 24 and into Chapter 25. However, one chapter or the other could be categorically placed.

Either way, the statement concerning Samuel’s death is one that continues highlighting the progression of death from the time of Moses that continues unabated until the time of Christ. Despite being a great prophet who served the Lord all his life, Samuel died. This indicates his need for a Redeemer. In Leviticus 18:5, it says –

“And you guarded My enactments and My verdicts, which he will do them, the human, and he lived in them. I, Yehovah.” (CG)

Samuel may have closely followed the Lord’s enactments and verdicts, but the fact that he died tells us that he was unable to fully follow them. The law promised life to the human who would do them. It is a solemn witness to the need for the incarnation to free humanity from the clutches of Sheol.

It is true that the prophet Elijah was taken directly to heaven to fulfill God’s purposes. But he will be back to testify to Israel as one of the two witnesses in the end times, and he too will die. It is also true that two children were returned to life in the Old Testament, but those were restorations, not resurrections.

It is certain that they lived and died under the law as well. If not, they would be the talk of the town to this day.

Samuel means Asked from God. Samuel has died…

^{1 (con’t)} and the Israelites gathered together and lamented for him,

vayiqav_etsu kal Yisrael vayisp_edu lo – “and they were amassed, all Israel, and they lamented to him.” This was probably an optional national gathering for anyone who wished to come. Or it may be that the leaders were gathered, thus representing all of Israel.

Either way, the word saphad signifies to beat the breasts and tear the hair. There is not a single English word that exactly conveys the intent, but lament is generally used for such an event. It would have been accompanied with dirges, wailing, etc., all intended to honor the man.

Samuel served the Lord and ministered to Israel from his youth. He was the last of the judges, which then transitioned into the time of the kings. In Chapter 12, Israel testified to Samuel’s faithfulness, finding no fault in how he judged and led them.

Israel means He Strives with God.

After being lamented…

^{1 (con’t)} and buried him at his home in Ramah.

vayiqb_eruhu b_eveitho baramah – “and they interred him in his house in the Ramah.” The word bury refers to the act of putting someone in the ground and heaping dirt over them. This may or may not be the case. The word inter covers burying or placing in a cave, sepulcher, etc.

Scholars argue over whether “his house” means exactly that or something like in the “general area of.” When a king was buried in a particular area, it normally says it. However, there are examples when a king was buried on the property of his house, such as –

“So Manasseh rested with his fathers, and they buried him in his own house. Then his son Amon reigned in his place.” 2 Chronicles 23:20

Therefore, there is no reason to go beyond the text in the case of Samuel. He may have prepared a garden, sepulcher, or cave where he was interred.

Ramah means Lofty Place. With these few words given to sum up Samuel’s demise, the narrative returns to David…

^{1 (con’t)} And David arose and went down to the Wilderness of Paran.

vayaqam David vayered el midbar paran – “And he arose, David, and he descended unto ‘Wilderness, Paran’.” There is debate on the location and size of the Wilderness of Paran. Much of the debate stems from the actual location of Mount Sinai.

Regardless, the next verses refer to the areas of Maon and Carmel. Wherever Paran is, it is somewhat removed from those locations. Therefore, people default to the Septuagint, which says Maon instead of Paran in this verse.

But there is no reason to assume the two locations are being referred to one after the other. All it says is that David went down to the Wilderness of Paran. He could have been there ten days or a year and then returned to an area closer to Maon.

This verse is a statement of fact. The wilderness is a place of God’s grace and of closeness to Him, but it is also a place of testing. For some, such as Israel, the testing results in disobedience. For others, such as Christ when He was tested, it is a place of fellowship through obedience.

The wilderness and the law are closely connected because testing is accomplished through law. This is seen in the word itself, midbar. It is derived from the verb davar, to speak, and the noun davar, meaning word. The Lord spoke the Ten Commandments (words/d_evarim) in the desert (midbar) of Sinai.

Paran comes from the same root as porah, meaning a branch. But the idea from which it comes is that of ornamentation. That is found in the root of both words, paar, signifying to beautify or glorify. Thus, it means Glorious. David means Beloved.

What will happen after the rapture?
At the time when the church is gone
Who will God’s attention capture?
Will there be a glorious new dawn?

And what will happen to Israel?
The One who strives with God
Of them, what does the word tell?
Has He sent forth His final judgment rod?

Or is there hope for this wayward bunch?
Will they ever be back in God’s good graces?
We don’t need to guess or “have a hunch”
Someday they will again stand to His faces

II. An Explanation of the Typology

This first verse of the chapter indicates a transition. Samuel is the final judge of Israel. Saul, though king at this time, is no longer the true king. That role transferred to David in Chapter 16. Saul has been typical of Sheol since then, calling out for the souls of men.

The typology in Chapter 24 revealed that he will rule until the time set by God. David will replace him, just as life will replace those in Christ who die and await their resurrection while in Sheol. That will happen at the rapture.

Samuel, as a human, was set to die. Likewise, there has to be a point when Israel will realize that Jesus died for them. That is why verse 1 was placed here.

David, Beloved, pictures accepting the doctrines of Christ. Samuel is typical of the Seed of Grace being asked for. The death of Samuel pictures the death of Christ that has already occurred, but Israel didn’t realize their Messiah had come.

Israel lamenting for Him here is thus an anticipatory note of Israel’s realization and acknowledgement that Jesus is the Messiah they missed. This will happen in the future as prophesied in Zechariah 12:10 –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn [saphad] for Him as one mourns [saphad] for his only son, and grieve for Him as one grieves for a firstborn.”

The word saphad was introduced in 1 Samuel 25, and its last three uses are in Zechariah 12. It is like bookends for us to consider. There is the type and then the Antitype. It then said that Israel, He Strives with God, buried Samuel in his home in the Ramah, the Lofty Place.

It is a way of acknowledging that Christ, because of His cross, was exalted to the highest position of all –

“And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. ⁹ Therefore God also has highly exalted Him and given Him the name which is above every name, ¹⁰ that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, ¹¹ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2:8-11

The next clause referred to David arising and descending to the Wilderness of Paran, Glorious. It is a picture of Christ arising from his throne in heaven and His return (descent) to the glorious (Paran) place of testing and closeness to God (wilderness). Several verses in Isaiah reveal this, but the last use of it in the Bible will suffice –

“To console those who mourn in Zion,
To give them beauty for ashes,
The oil of joy for mourning,
The garment of praise for the spirit of heaviness;
That they may be called trees of righteousness,
The planting of the Lord, that He may be glorified.” Isaiah 61:3

This first verse of Chapter 25 has been given as a doctrinal assurance that even if the church ends at the rapture, God is not done with Israel. Samuel’s dying indicates this time. There is no longer a reason to Ask from God for the seed of grace if the church is gone, which was alluded to in the previous chapter.

Everything He has promised to Israel will occur in its own time.

Just how stuck on yourself are you?
Are you the center of your world?
Do you check the mirror often? Is that what you do?
Has your sail of self-love been completely unfurled?

We are told not to think of ourselves
More highly than we ought to think
Let us put our pride up on them shelves
And a cup of humility daily we should drink

Let us endeavor to always exalt the Lord
And think of others as better than we are
Let it sink into your souls, this instructive word
If you do, you’ll be better off by far

III. My, My, My (verses 2-13)

² Now there was a man in Maon

v_eish b_emaon – “And man in Maon.” Regardless of what was said about David in the Wilderness of Paran, this begins a new narrative. Maon means Habitation. Of this man, it says…

^{2 (con’t)} whose business was in Carmel,

umaasehu vakarmel – “and his work in the Carmel.” Maon is west/southwest of En Gedi, which is on the shore of the Dead Sea. Carmel is a bit north of Maon, still west/southwest of En Gedi.

Carmel is from kerem, vineyard. Thus, it means Plantation, Orchard, or Fruitful Field (Plentiful Place). Clarke calls it Vineyard of God because the name is supplemented with the ending el, God. More information about the man is…

^{2 (con’t)} and the man was very rich.

The words are superlative: v_ehaish gadol m_eod – “And the man great, vehemently.” Being great can mean many things. In the case of this guy, the sense of the NKJV is correct. He was a man of great wealth. That is explained as…

^{2 (con’t)} He had three thousand sheep and a thousand goats.

v_elo tson sh_eloshet alaphim v_eeleph izim – “and to him ‘flock, three thousands’, and ‘thousand goats’.” The tson, flock, comes from a word signifying to migrate. The word izim, goats, is derived from a root signifying to be stout.

Three thousand is derived from the numbers three and ten. Bullinger notes that three “stands for that which is solid, real, substantial, complete, and entire.” As such, it represents Divine Perfection.

The number ten means “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” It represents Ordinal Perfection.

^{2 (con’t)} And he was shearing his sheep in Carmel.

vayhi bigzoz eth tsono bakarmel – “And he was in ‘shearing his flock’ in the Carmel.” This means that it is the time of shearing. With three thousand to be sheared, he would make a great deal of money selling the wool, thus increasing his already sizable estate. It would be a time of joy and feasting, like the harvest season for a farmer.

³ The name of the man was Nabal,

v_eshem ha’ish naval – “And ‘name, the man’, Nabal.” The name Nabal is derived from the adjective naval, stupid or wicked. Most translations translate it as fool. Most onomasts translate the name as Fool or Foolish. Strong gives the pleasing rendering of Dolt.

Dad must not have been happy with this kid. Either that or he was given this nickname, and it stuck because it mirrors him so well. His name is believed by some to be where the Latin nebulo, knave, is derived from.

^{3 (con’t)} and the name of his wife Abigail.

v_eshem ishto avigayil – “and ‘name, his wife’, Abigail.” The name Abigail is spelled several ways throughout this chapter. The differences will be explained in the final sermon of the chapter. Here, her name is spelled with one yod (our i or y).

The name is derived from av, father, and giyl, joy or exultation. That is derived from gil, to spin around, which gives the sense of rejoicing. The i after av may be possessive (my). Thus, her name means Father of Exultation, Father Is Joyful, My Father Is Joy, Father of Joy, etc.

If the intent was Father of Joy, she is the source or cause of joy. It all depends on what her parents were thinking…

^{3 (con’t)} And she was a woman of good understanding and beautiful appearance;

v_ehaishah tovath sekhel viphath toar – “And the woman good intelligence and beautiful form.” The word sekel, intelligence, is first used here. It is from sakal, circumspect. She was the doubly blessed type. She was both intelligent and had a nice figure. However, she was also cursed in a particular way…

^{3 (con’t)} but the man was harsh and evil in his doings. He was of the house of Caleb.

The written and oral Hebrew are different: v_ehaish qasheh v_era maalalim v_ehu kalevo – “And the man severe, and evil actions. And he, according to his heart [k.].” The written says kalevo, according to his heart. This is exactly the way he is reflected in the narrative. Because the Hebrew is linguistically odd, the Masoretes decided to amend it to say kalibbi, Calebite.

However, the oddly worded “And he, according to his heart” nicely reflects the man’s odd worldview and values perfectly. As the Bible doesn’t call him a Calebite anywhere else, rather calling him a Carmelite, which designates him by location, the written should have been left as it is.

The Greek translation adds a bit of humor, calling him anthropos kunikos, “man, dog-like.” The Aramaic translations also say he was like a dog. This would be wordplay on kalevo, according to his heart, which is spelled like kalev, dog. That is disrespectful to our faithful dogs, which are not at all like the rude and rough (ruff?) Dolt.

⁴ When David heard in the wilderness that Nabal was shearing his sheep,

Rather: vayishma David bamidbar ki gozez naval eth tsono – “And he heard, David, in the wilderness, that shearing, Nabal, his flock.” This is its own complete sentence. David knew the owner of so many sheep would be rejoicing at shearing time, and he intends to take advantage of the situation, with good reason. Therefore…

⁵ David sent ten young men; and David said to the young men, “Go up to Carmel, go to Nabal, and greet him in my name.

vayishlakh David asarah n_earim vayomer David lan_earim alu kharmelah uvatem el naval ush_eeltem lo vismi l_eshalom – “And he sent, David, ten lads. And he said, David, to the lads, ‘You must ascend Carmel-ward, and you will go unto Nabal, and you will ask to him in my name to peace.” Ten lads are necessary for the blessing that David expects.

Before the request, however, they are first to send David’s greetings to Nabal. To ask to peace means to ask for peace to rest upon the one being addressed: shalom b_eshem David, “Peace, in ‘name, David’,” or something similar.

⁶ And thus you shall say to him who lives in prosperity:

Rather: vaarmartem koh lekhai – “And you will say thus, ‘To the living!’” Translations vary widely, but most don’t get near the intended sense. It is intended as a joyous address to Nabal as the head of the house, which then extends to the house itself. That is rightly paraphrased by the JPS Tanakh, saying, “All hail!”

Young’s renders it as To life!, but the words are an adjective preceded by an article, not a noun. After this initial address, the thought is repeated in fuller sense…

^{6 (con’t)} ‘Peace be to you, peace to your house, and peace to all that you have!

v_eatah shalom uvet_ekha shalom v_ekol asher l_ekha shalom – “And you, peace, and your house, peace, and all which to you, peace.” The fact that this clause begins with the word “and” shows that the previous clause is rightly translated as “To the living!” The clauses are parallel thoughts based on David’s first instructions in verse 5 –

“Peace, in ‘name, David’.”

“To the living!”

“And you, peace, and your house, peace, and all which to you, peace.”

With the greeting complete, the reason for his request is next given…

⁷ Now I have heard that you have shearers.

v_eatah shamati ki goz_ezim lakh – “And now, I heard that ‘shearers to you’.” The meaning is, “As I have heard, it is your time for shearing…” Because of this, one would expect it to be a time of feasting, drinking, and parties. There might be gifts to family, children, and employees. This is the first reason for his request. Next…

^{7 (con’t)} Your shepherds were with us, and we did not hurt them, nor was there anything missing from them all the while they were in Carmel.

atah haroim asher lekha hayu imanu lo hekhlamnum v_elo niphqad lahem m_eumah kal yeme heyotham bakarmel – “Now, ‘pasturers which to you’, they were with us. Not we caused to humiliate them, and not it was visited to them speck all days they ‘being in the Carmel’.” David explains that while he was in the wilderness with his men, Nabal’s shepherds were in the same area.

If David and his men were ruffians, they would have demanded sheep, given grief to the shepherds, etc. However, they never did that. Further, saying, “not it visited to them speck” means that nothing bad happened to his shepherds. David is saying that this was because he and his men looked over them. As proof of their civil behavior, he says…

⁸ Ask your young men, and they will tell you.

sh_eal eth n_earekha v_eyagidu lakh – “You must ask your lads, and they caused to declare to you.” The imperative verb gives the sense of, “Be sure to check it out. You’ll find it is just as I said. As such, and because it is a great time of joy and feasting for Nabal and his house, David would like to impose on him a bit…

^{8 (con’t)} Therefore let my young men find favor in your eyes, for we come on a feast day.”

Rather: veyimts_eu han_earim khen b_eenekha ki al yom tov banu – “And they found, the lads, graciousness in your eyes. For upon ‘day, good’, we came.” It is a good day. There is feasting, but it isn’t necessarily a Feast of the Lord day. Instead, David’s words are to be understood as a time of jubilation at Nabal’s house. The sentiment is seen in 2 Samuel 13:23 –

“And it came to pass, after two full years, that Absalom had sheepshearers in Baal Hazor, which is near Ephraim; so Absalom invited all the king’s sons.”

A party for all the king’s sons was called due to the season of shearing. This is what is being conveyed, therefore…

^{8 (con’t)} Please give whatever comes to your hand to your servants and to your son David.’”

t_enah na eth asher timtsa yad_ekha laavadekha u-l_evinkha l_edavid – “You must (surely) give, pray, what it will find, your hand, to your servants, and to your son, to David.” David makes his request because he has tended to those who tended to Nabal’s sheep. It is why Nabal could even have such a good day.

It is reasonable request because it is, in fact, a good day. And it is right because being a good day, it was culturally appropriate as a symbol of brotherhood to grant when such a request was made.

⁹ So when David’s young men came, they spoke to Nabal according to all these words in the name of David, and waited.

vayavou naare David vaydab_eru el naval k_ekhal ha’d_evarim ha’eleh b_eshem David vayanukhu – “And they came, ‘lads, David’, and they spoke unto Nabal according to all the words, the these, in ‘name, David’. And they rested.” Exactly as David instructed, his young men did. They were probably happily waiting for enough from Nabal that each of them would have to drag the bounty behind them. As it was a good day for Nabal, so it would be for them…

¹⁰ Then Nabal answered David’s servants, and said, “Who is David,

vayaan naval eth avde David vayomer mi David – “And he answered, Nabal, servants David. And he said, ‘Who, David?” Answering a request with a question means that the hopes of the request being granted are significantly diminished. When the question is as short and abrupt as Nabal’s, the chances of getting a single bean out of him are unlikely at best.

Not only does he degrade the request, he continues to do so…

^{10 (con’t)} and who is the son of Jesse?

u-mi ven Yishai – “And who, ‘son, Jesse’?” Nabal knows exactly who David is. Unless David sent his full name with his servants, which would not be the case, it means that Nabal knew exactly who David was. His name was famous in the land. He was the hero of the battle with Goliath, and he was once Saul’s right hand man.

And so, to say “Who, David?” wasn’t a general question. It was a purposefully derogatory statement: “David? David is a nobody.” That is followed up by “The son of Jesse? He’s just a nobody!” Nabal is proving his name’s meaning with each word he speaks. And yet, he continues…

^{10 (con’t)} There are many servants nowadays who break away each one from his master.

hayom rabu avadim ha’mitpar_estim ish mip_ene adonav – “The day, they increased, servants the ‘breaking out themselves’ man, from ‘faces, his lord’.’” Nabal is fully aware of who David is and that he has separated from Saul. Whether he knows the reason why or not, by saying that he broke off from his master means he knows exactly who David is.

Each word is carefully selected, conveying arrogance mixed with contempt. How could he have anything to do with a good-for-nothing turncoat who abandoned his master and hid in the wilderness, causing trouble to those around him?

If Nabal weren’t such a dolt, he might have a clue how precarious his situation had actually become.

¹¹ Shall I then take my bread and my water and my meat that I have killed for my shearers,

Nabal’s completely self-centered attitude is revealed as he refers to himself again and again: v_elaqakhti eth lakhmi v_eeth memay v_eeth tivkhathi asher tavakhti l_egoz_ezay – “And I will take my bread, and my waters, and my slaughter which I slaughtered to my shearers.”

He uses a new noun, tibkhah, slaughter. It is from the verb tabakh, to slaughter, also used in this sentence. In his mind, everything is his or is there as a service to him. It is as if he personally grew the grain, dug the water well, butchered his own meat, and tended to his shearers out of the goodness of his heart.

His life was consumed with all these responsibilities, and he couldn’t imagine extending his poor self another inch. And just to needle his hearers a bit more, he continues…

^{11 (con’t)} and give it to men when I do not know where they are from?”

v_enathati laanashim asher lo yadati ei mizeh hemah – “and I will give to mortals whom not I knew where, from this, they?” He has already indicated that he knows who David is. David’s men have told him where they were from. Thus, his response is an acerbic and prickly poke at David and his men, as if they just showed up from some sewer looking to mooch off of Nabal.

Thus ends Nabal’s uncaring and demeaning diatribe…

¹² So David’s young men turned on their heels and went back;

The NKJV unnecessarily paraphrases these words: vayahaphkhu naare David l_edarkam – “And they turned, ‘lads, David’, to their road.” There were probably not any sad farewells or promises to return when Nabal was in a better mood. Rather, depending on their age, they may have been in surprised shock or total indignation. Probably more than a few choice words were spoken to Nabal, or at least about him, as they headed back…

^{12 (con’t)} and they came and told him all these words.

vayashuvu vayavou vayagidu lo k_ekhol ha’d_evarim ha’eleh – “And they returned, and they came, and they caused to declare to him according to all the words, the these.” One can just imagine the conversation. “Man, what a jerk that guy is. He lives up to his name and then some.” On and on it would have gone. They had a long walk to stew over what transpired. Along with that, they for sure would have said, “Man o man, David is not going to be happy about this.” And they were right…

¹³ Then David said to his men, “Every man gird on his sword.” So every man girded on his sword, and David also girded on his sword.

vayomer David laanashav higru ish eth kharvo vayahg_eru ish eth kharvo vayakhgor gam David eth kharvo – “And he said, David, to his mortals, ‘You must gird, ‘man, his sword’.’ And they girded, ‘man, his sword’. And he girded, also David, his sword.” David was a warrior from his youth. While shepherding, he killed the lion and the bear. His first encounter with a man was Goliath, the dreaded Philistine.

Since then, he had killed many men in battle. That is what warriors did. But David had met a new kind of enemy, one who strove against human decency, compassion, and gratitude. He was not bound to let such an inhuman soul get away with it…

^{13 (con’t)} And about four hundred men went with David,

vayaalu akhare David k_earba meoth ish – “And they ascended after David according to four hundreds man.” A sizable contingent strapped on their swords and were ready for business. Considering there is Nabal, sheep shearers, and maybe a few other men, the engagement would not last long.

Four hundred is a derivative of four, the number of creation and the world (and city) number. Ten was explained earlier. Four hundred is also a derivative of forty and ten. Bullinger says of forty –

“It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.”

Along with this group, it says…

^{13 (con’t)} and two hundred stayed with the supplies.

u-matayim yash_evu al ha’kelim – “And two hundred, they sat upon the vessels.” It would be unthinkable to leave their possessions behind with less than two hundred men. A band of marauding Amalekites could strike at any time. Of the number two hundred, Bullinger says –

“Twenty is the number of expectancy. … Here we have it tenfold (20×10). The significance of this number is suggested by John 6:7, where we read, ‘Two hundred pennyworth of bread is NOT SUFFICIENT for them.’ And so we find this number stamping various things with insufficiency.”

Well, the verses for today are complete. They started with a wonderful note about Israel’s future hope, tucked away in a single verse about the sad death of Samuel. But in Christ, death is not truly sad. It is just a temporary part of God’s unfolding plan for restoring us to Himself.

The sad part of life is when those who do not know Christ Jesus meet their end. In such a case, there is no longer any hope for that poor, lost soul. Jesus is the only difference in the final destiny of all men. With Him, glory is assured. Without Him, condemnation is humanity’s fate.

Be wise and be sure about your destiny. There is nothing complicated about how to be saved. But God does ask for a great change in you. He asks you to set yourself aside and yield your destiny to Him, trusting in nothing else but what He has done in the sending of Jesus.

That can be the hardest thing for some. We so desperately want to have some portion of control over our lives. But in the case of salvation, we have none. Just reach out, by faith, and yield yourself to God in Christ. He will see you through. Make the right choice. Choose Jesus, and do it today.

Closing Verse: “Sing, O heavens, for the Lord has done it!
Shout, you lower parts of the earth;
Break forth into singing, you mountains,
O forest, and every tree in it!
For the Lord has redeemed Jacob,
And glorified [paar] Himself in Israel.” Isaiah 44:23

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

Next Week: 1 Samuel 25.14-31 It will go a lot faster than a snail, yes, it’s true… (Abigail, Part II) (5^4th 1 Samuel Sermon)

1 Samuel 25:1-13 (CG)

25 And he died, Samuel, and they were amassed, all Israel, and they lamented to him, and they interred him in his house in the Ramah. And he arose, David, and he descended unto ‘Wilderness, Paran’.

²And man, in Maon, and his work in the Carmel. And the man great, vehemently. And to him ‘flock, three thousands’, and ‘thousand goats’. And he was in ‘shearing his flock’ in the Carmel. ³And ‘name, the man’, Nabal, and ‘name, his wife’, Abigail*. And the woman, good intelligence and beautiful form. And the man, severe, and evil actions. And he, according to his heart [k.].

⁴And he heard, David, in the wilderness, that shearing, Nabal, his flock. ⁵And he sent, David, ten lads. And he said, David, to the lads, ‘You must ascend Carmel-ward, and you will go unto Nabal, and you will ask to him in my name to peace. ⁶And you will say thus, “To the living! And you, peace, and your house, peace, and all which to you, peace. ⁷And now, I heard that ‘shearers to you’. Now, ‘pasturers which to you’, they were with us. Not we caused to humiliate them, and not it was visited to them, speck, all days they ‘being in the Carmel’. ⁸You must ask your lads, and they caused to declare to you. And they found, the lads, graciousness in your eyes. For upon ‘day, good’, we came. You must (surely) give, pray, what it will find, your hand, to your servants, and to your son, to David.”

⁹And they came, ‘lads, David’, and they spoke unto Nabal according to all the words, the these, in ‘name, David’. And they rested.

¹⁰And he answered, Nabal, servants David. And he said, “Who, David? And who, ‘son, Jesse’? The day, they increased, servants the ‘breaking out themselves’ man, from ‘faces, his lord’. ¹¹And I will take my bread, and my waters, and my slaughter which I slaughtered to my shearers, and I will give to mortals whom not I knew where, from this, they?”

¹²And they turned, ‘lads, David’, to their road. And they returned, and they came, and they caused to declare to him according to all the words, the these. ¹³And he said, David, to his mortals, “You must gird, ‘man, his sword’.” And they girded, ‘man, his sword’. And he girded, also David, his sword. And they ascended after David according to four hundreds man. And two hundred, they sat upon the vessels.

 

1 Samuel 25:1-13 (NKJV)

Then Samuel died; and the Israelites gathered together and lamented for him, and buried him at his home in Ramah. And David arose and went down to the Wilderness of Paran.

² Now there was a man in Maon whose business was in Carmel, and the man was very rich. He had three thousand sheep and a thousand goats. And he was shearing his sheep in Carmel. ³ The name of the man was Nabal, and the name of his wife Abigail. And she was a woman of good understanding and beautiful appearance; but the man was harsh and evil in his doings. He was of the house of Caleb.

⁴ When David heard in the wilderness that Nabal was shearing his sheep, ⁵ David sent ten young men; and David said to the young men, “Go up to Carmel, go to Nabal, and greet him in my name. ⁶ And thus you shall say to him who lives in prosperity: ‘Peace be to you, peace to your house, and peace to all that you have! ⁷ Now I have heard that you have shearers. Your shepherds were with us, and we did not hurt them, nor was there anything missing from them all the while they were in Carmel. ⁸ Ask your young men, and they will tell you. Therefore let my young men find favor in your eyes, for we come on a feast day. Please give whatever comes to your hand to your servants and to your son David.’”

⁹ So when David’s young men came, they spoke to Nabal according to all these words in the name of David, and waited.

¹⁰ Then Nabal answered David’s servants, and said, “Who is David, and who is the son of Jesse? There are many servants nowadays who break away each one from his master. ¹¹ Shall I then take my bread and my water and my meat that I have killed for my shearers, and give it to men when I do not know where they are from?”

¹² So David’s young men turned on their heels and went back; and they came and told him all these words. ¹³ Then David said to his men, “Every man gird on his sword.” So every man girded on his sword, and David also girded on his sword. And about four hundred men went with David, and two hundred stayed with the supplies.

Artwork by Douglas Kallerson

1 Samuel 24:14-22
For Reigning, You Will Reign, Part II

(Typed 2 March 2026) I will be the first to tell you that discovering, understanding, and teaching typology isn’t easy. It can be mentally debilitating in each of these ways.

And more, typology can be misunderstood or manipulated. As this is so, you might wonder what the point of searching it out is. Some people just make up typological meanings without any basis behind them. So why do we need to look into it? A couple of good reasons are available.

The first is obvious. The Lord deals in typology. Therefore, He wants us to understand it. This is true regarding both explicit statements and implicit pictures, such as the things we look for each week.

A second reason isn’t as obvious until you think about it. How many different opinions on the rapture are there? A Google check says there are currently 18,972,277. They estimate the number grows by several thousand each day.

Text Verse: “I will praise You, O Lord my God, with all my heart,
And I will glorify Your name forevermore.
¹³ For great is Your mercy toward me,
And You have delivered my soul from the depths of Sheol.” Psalm 86:12, 13

Ok, I made that part about the Google numbers up. But the point is that there are a lot of views about the rapture. Some are just poor evaluations of Scripture. Some are purposeful manipulations. Some come from people just making stuff up out of their heads (like I just did 😉).

So, whether it is a clear and precise doctrine like the rapture or something that needs to be searched out like typology, nothing changes. The Lord has given various ways to understand what He is doing. If typology is correctly handled, it is a confirming tool for proper doctrine and sound theology.

Thus, searching these things out is a necessary part of our weekly routine. Its value cannot be underestimated. If you are in a church where catchy sermons are given, that is fine, but you normally will not walk out with any better doctrine than when you walked in.

When you encounter trials and are tempted to worry, speculate, or lose trust, and so forth, that is when you will wish you paid attention to doctrine. Then you would know what to do.” So pay heed!

Great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. And He Was Sevened, David (verses 14-22)

¹⁴ After whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea?

David questions Saul with short, abrupt language: akhare mi yatsa melekh Yisrael akhare mi atah rodeph akhare kelev meth akhare parosh ekhad – “After whom, he came out, ‘king, Israel’? After whom, you pursuing? After ‘dog, dead’? After ‘flea, one’?”

One can see the contrast. Saul is ‘king, Israel’. David acknowledged himself as the lowest sort in comparison to the king, first saying he is like a dead dog, an unclean animal that is no threat except being irksome to the nose with its stench.

He then moves the comparison lower. If not a dead dog, then he must be a flea on the dog. A single flea! Saul has brought his warriors out to pursue one single flea, something hard to catch, but not worth the effort if it is caught.

As for the parosh, flea, it is only seen here and in 1 Samuel 26:20, where David will again speak of himself in this manner. Because Saul has taken up such a pointless and reckless cause, David continues…

¹⁵ Therefore let the Lord be judge,

v_ehayah Y_ehovah l_edayan – “And He will be, Yehovah, to Advocate.” Another new word is seen, dayan, an advocate. It is from diyn, to sail directly or on a straight course. Hence, it is one who doesn’t waver in his decisions. The only other time the word is seen is in Psalm 68, a psalm of David –

“Father, fatherless
And Advocate [dayan], widows
God – in habitation, His sacred.” Psalm 68:5 (CG)

As the Advocate, He will not err in determining the proper outcome of the matter…

^{15 (con’t)} and judge between you and me,

v_eshaphat beni u-venekha – “and He will judge between me and between you.” As Yehovah is the righteous Advocate, He will look at the events that have occurred or may occur if Saul doesn’t relent in his pursuit of David…

^{15 (con’t)} and see and plead my case, and deliver me out of your hand.”

Rather: v_eyere vayarev eth rivi v_eyishp_eteni miyadekha – “(And may He see, and may He grapple my contest!) and He will judge me ‘from your hand’.” Setting this first clause off as parenthetical allows for the sense to be understood.

In the final clause, almost all translations say “deliver,” “rescue,” or “save.” That will be the result, but the word shaphat actually means to judge.

David says that if Saul doesn’t relent in pursuing him, his petition is for the Lord to take up (grapple) his contest, meaning his side of this matter. If He does, His judgment will spare David from the hand of Saul.

“And He was, Yehovah, to Advocate,”
“and He judge between me and between you.”
“(And may He see, and may He grapple my contest!),
“and He will judge me ‘from your hand’.”

David brilliantly structured each word to convey exactly how things will be judged in the heavenly realm based on Saul’s unfounded, relentless pursuit of him.

¹⁶ So it was, when David had finished speaking these words to Saul, that Saul said, “Is this your voice, my son David?”

vayhi k_ekhaloth David l_edaber eth ha’d_evarim ha’eleh el shaul vayomer shaul ha’qol_ekha zeh b_eni David – “And it was, according to ‘finish, David’ to speak the words, the these, unto Saul, and he said, Saul, ‘The ‘your voice’, this, my son, David?’” David has been speaking since verse 9. Saul never interrupted him. Rather, he stood there in stunned silence while David spoke, all the while dangling the tassel in front of Saul.

David exactingly laid out his case and then defended it by invoking the name of the Lord. Remember that David prostrated himself before Saul. It very well may be that he was still lying there with his hand upraised to allow the tassel the dignity of being elevated above him. It would provide a visual metaphor of David’s subordination to Saul.

It also explains why Saul mentions David’s voice. Without seeing David’s face, he acknowledges that he still knows him by his voice, the voice of his son, stated in response to David’s words of verse 11 –

“And, my father, you must see! Also, you must see, extremity your robe in my hand.”
“The ‘your voice,’ this, my son, David?”

The scope of the visuals mixed with David’s words overwhelmed Saul…

^{16 (con’t)} And Saul lifted up his voice and wept.

vayisa shaul qolo vayev_ek – “And he lifted, Saul, his voice, and he wept.” Saul was a dead man in the cave, and yet he stood outside the cave, alive and well. The only reason was that David withheld his hand, something completely contrary to the thoughts that had swirled in Saul’s tortured mind concerning their relationship. Saul’s emotions overtook him…

¹⁷ Then he said to David: “You are more righteous than I; for you have rewarded me with good, whereas I have rewarded you with evil.

vayomer el David tsadiq atah mimeni ki atah g_emaltani ha’tovah va’ani g_emaltikha ha’raah – “And he said unto David, ‘Righteous you from me! For you, you requited me the goodness, and I, I requited you the evilness.’” Saul gives a short, succinct summary of their entire relationship. David had always done right before Saul, and yet, Saul had only returned grief upon David.

It wasn’t David’s fault that the women had praised him above Saul, saying, “He caused to strike, Saul, in his thousand, and David, in his myriads” after his battle with the Philistines. But from that moment, Saul had increasingly turned against him.

Despite David’s ill-treatment from Saul, he maintained his loyal obedience, even in the cave when he could have defended himself from further harm by ending Saul’s life, as Saul acknowledges…

¹⁸ And you have shown this day how you have dealt well with me;

v_eat higadta ha’yom eth asher asithah iti tovah – “And you [k.], you caused to declare, the day, which you did with me goodness.” The written and oral Hebrew are different. The written uses a feminine form, v_eat, and you (feminine). The oral changes it to masculine, v_eatah.

David is a male, and the subsequent verb is masculine. Therefore, there is an odd gender discord. Several scholars have made suggestions for keeping the feminine, none of which make any sense*. However, this doesn’t mean it is wrong. A sound reason may exist that has not yet been considered.

I suggest that maybe Saul uses the feminine to describe David based on his actions. Three times in verses 18 and 19, Saul will use the feminine form of the word good, tovah, goodness. This form is only found five times in the entire book of 1 Samuel.

If that is Saul’s intent, David would pick up on such wording and understand it –

“And you (because of tovah), you caused to declare, the day, which you did with me tovah, which He shut me, Yehovah, in your hand, and not you killed me. ¹⁹And for he will find, man, his hating, and he sent him in road tovah? And Yehovah, He will reciprocate you tovah under the day, the this, which you did to me.” 1 Samuel 24:18, 19 (CG)

The Bible is filled with fun literary nuances. We do the same thing all the time when we want to have an effect on the person we are speaking or writing to. I don’t suggest that this is correct, just that it is an unusual possibility. Typologically, however, there is a reason for the feminine form being used.

The phrase “caused to declare” is not necessarily referring to David’s explanation. Rather, it is David’s actions that speak for the matter. The NKJV gets the sense, “you have shown,” as seen next…

^{18 (con’t)} for when the Lord delivered me into your hand, you did not kill me.

eth asher sig_erani Y_ehovah b_eyadekha v_elo haragtani – “which He shut me, Yehovah, in your hand, and not you slayed me.” It was as if David had Saul’s life firmly in his grasp by the allowance of Yehovah, and yet, David mercifully let him live. This validates that David’s words that followed were true…

¹⁹ For if a man finds his enemy, will he let him get away safely?

v_ekhi yimtsa ish eth oy_evo v_eshil_ekho b_ederekh tovah – “And for he will find, man, his hating, and he will send him in road goodness?” Saul asks this rhetorically. Who would send away someone he hated, not only unharmed, but on a road of goodness? To Saul, this is unfathomable, and yet, this is what David did.

^{19 (con’t)} Therefore may the Lord reward you with good for what you have done to me this day.

v_eY_ehovah y_eshalemkha tovah takhath ha’yom ha’zeh asher asitah li – “And Yehovah, He will reciprocate you goodness under the day, the this, which you did to me.” The NKJV is wrong. It is not a petition, but a statement of fact. The Lord will return goodness upon David. Saying “under the day” is equivalent to saying, “based on.” David’s actions are the supporting reason for why Yehovah sends the blessing. Saul is certain of this…

²⁰ And now I know indeed that you shall surely be king, and that the kingdom of Israel shall be established in your hand.

v_eatah hineh yadati ki malokh timlokh v_eqamah b_eyadekha mamlekheth Yisrael – “And now, behold! I knew that reigning, you will reign, and it will rise in your hand ‘kingdom, Israel’.” The statement might seem obvious to us on some level, but the reason is as real to Saul as the tassel dangling in David’s hand.

The evidence of Saul’s authority, the king’s tassel, is there in David’s hand. Nothing is said of David giving it back to him, but it wouldn’t matter. David obtained it while sparing Saul. Because of this, Saul understood that the kingdom truly was David’s. Therefore, he petitions David for mercy…

²¹ Therefore swear now to me by the Lord

v_eatah hishab_eah li b_eYehovah – “And now, you must (surely) seven to me in Yehovah.” The idea is to swear something, as if seven times, thus affirming it in the highest possible manner. Doing so in the name of the Lord would make it an inviolable adjuration.

^{21 (con’t)} that you will not cut off my descendants after me,

im takhrith eth zari akharay – “if you must cause to cut my seed after me.” In this case, the meaning of “if” is a plea to never do so. Saul is asking that his line be allowed to continue, not as a kingly line, but as a name in Israel. That is reiterated next…

^{21 (con’t)} and that you will not destroy my name from my father’s house.”

v_eim tashmid eth sh_emi mibeith avi – “and if you must cause to desolate my name from ‘house, my father.’” To cut off Saul’s seed would be to cut off his line, which would be to end his name in his father’s house. In biblical thinking, everything traces back to its source.

²² So David swore to Saul.

vayishava David l_eshaul – “And he was sevened, David, to Saul.” David agreed to this, and the future narrative testifies to his faithfulness to his word to both Saul and Jonathan. This is seen in his treatment of Mephibosheth in 2 Samuel 9 and 2 Samuel 21.

^{22 (con’t)} And Saul went home,

vayelekh shaul el beito – “And he walked, Saul, unto his home.” Receiving reassurance from David that it would be so, Saul called off the pursuit and returned to Gibeah. However…

*^{22 (fin)} but David and his men went up to the stronghold.

v_edavid vaanashav alu al ham_etsudah – “And David, and his mortals, they ascended upon the stronghold.” David was cautious not to return, probably for a few reasons. The first is that he knew Saul’s proclivities and that with the change of the weather, he might change his mind.

Second, returning with all of his men may cause people to voluntarily choose sides on who they felt should be king. Thus, even unintentionally, he could be the impetus for people abandoning Saul, giving Saul a reason to suspect David’s intentions.

What will happen when I die?
Where is it that I am going to?
I’m not sure, and I know why
Because my priorities, I blew

When I should have read the word
Stupidly, I watched TV instead
Now, I can’t tell if what I heard
Is the truth, or just coming from that guy’s head

Will the rapture be today? Let me check and see
Last week, this guy was wrong
But I’m sure he’ll get it right today, most definitely
Because his Bible ‘kung fu’ is strong

I don’t need to check when specialists do that for me
I just believe what they say and rest confidently

II. The Typology Revealed

In the Bible, some things are explicitly defined. The Lord has a plan. He has given us suitable details to know the things we need to know, and the things He said are set. If we worry, things won’t change. If we try to outsmart the Lord, things won’t change.

What is written is fixed, and we should accept it as such. That should be evident, but it still eludes us. The passage today shows this. Hopefully, we will pay heed.

Verse 1 noted that Saul, Asked, returned from pursuing the Philistines, the Weakeners. It is a quick diversion back to the old typology of Saul, those seeking the truth battling against those who want to weaken the faith of others through law observance.

From there, he will be used in the more recent typology of representing Sheol, asking for the souls of men. David, Beloved, represents accepting the doctrines of Christ, is Saul’s perceived enemy.

Saul was told that David was in the Wilderness of En Gedi. It is the place where David went as Chapter 23 ended. The wilderness is a place of God’s grace and of closeness to Him, as well as a place of testing. For those who accept the doctrines of Christ, it represents a place of fellowship through obedience.

En Gedi means Fountain of a Kid (a young goat).  A fountain is a permanent source of fresh water. The gedi is from gadah, to cut off. It is what finishes a matter. It pictures living in the presence of God with the eternal flow of the Spirit and sin being permanently eradicated. It speaks of the eternal security of believers.

Verse 2 said that Saul took three thousand selected from all Israel. If this is the church age and David represents accepting the doctrines of Christ, then Israel (He Strives with God) is striving against God at this time.

Three thousand speaks of Divine Perfection paired with “completeness of order where nothing is wanting, the number and order are perfect, and the whole cycle is complete” (Bullinger). It speaks of the time noted by Paul in Romans –

“For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.” Romans 11:25

Still in verse 2, it said that Saul went to seek David “upon faces, ‘Cliffs, the Ibexes’.” The meaning of “upon faces” is before or in the presence of. It is the only time this place is mentioned in this manner. The word cliff, tsur, comes from a word signifying to confine, bind, harass, besiege, etc.

The ibex, yael, is from yaal, to ascend. But it is used to indicate ascending in the sense of profit, and thus to be valuable. This is referring to the state of those in the church before the rapture. They are the ascenders, represented by the ibex. They are those who are valuable in this regard, meaning they profit from their acceptance of Christ.

They are currently bound in their earthly existence, but whether they know it or not, they are always in the presence of the immanency of the rapture. The typology fits what has happened in this chapter and what will be presented in the next chapter.

In verse 3, Saul is coming to the sheepfolds by the road. The gederah is a place of protection from harm. In this case, the fortifications are built outside a cave so that the animals could go in the cave or walk in the outer fortified area if the weather was nice.

The tson, flock, is from a word signifying to migrate. The cave is from a word signifying to make naked, thus is signifies what is exposed or bare. The idea is that when there is a cave, whatever is inside, whether gold or whatever else, is exposed.

Thus, in this instance, we get the idea of the word of God being migrated through, exposing what it contains. This is exactly what those who hold to the doctrines of Christ have been doing for two millennia.

Saul went in there to make himself naked to relieve himself. The irony is amazing. Sheol is exposed and laid bare through a study of the word and a proper knowledge of God –

“Sheol is naked before Him,
And Destruction has no covering.” Job 26:6

This typology is certain because it specifically noted that David and his men were sitting in the flank of the cave. Those who hold to the doctrines of Christ are in the word, finding out what it exposes.

In verse 4, it noted that David’s men said this was the day Yehovah said that He would give his enemies into his hand. This is exactly what the word proclaims. Verses from 1 Corinthians 15 explain the intent. First –

“The last enemy that will be destroyed is death.” 1 Corinthians 15:26

Death is the enemy, but Paul then directly equates death to Hades in parallel verses –

“So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.’
⁵⁵ ‘O Death, where is your sting?
O Hades, where is your victory?’” 1 Corinthians 15:54, 55

Still in verse 4, the men noted the Lord’s words, “Behold! I giving your enemies in your hand.” There are two entities that perform the same role: Death and Hades. They are the enemies both individually and combined.

Regardless of whether the words of that verse are all a quote from the Lord, or if only the middle clause is, the typology perfectly explains the difficulties with the written text as opposed to the oral reading.

Still in verse 4, it says that David arose and “cut ‘extremity, the robe’, which to Saul.” David, in essence, cut away a tangible, visible symbol of Saul’s authority because the tassel was given to remind Israel of the Lord’s commandments.

David’s cutting off the tassel was like cutting away the kingship from Saul because the king’s authority stems from the Lord’s commandments. Likewise, the authority of Sheol is only for those who belong in Sheol.

For those who accept the doctrines of Christ, Sheol has no authority over them, even if they are there temporarily. For example, a federal prisoner may be in a local jail awaiting transport to prison, but the federal prison retains rights over him.

In verse 5, David’s heart struck him because he cut off the king’s tassel. In verse 6, he said, “(Surely) Profane to me from Yehovah if I will do the word, the this, to my lord.” There is an order and a propriety within the redemptive plan of God. To usurp that is to usurp the plan of the Lord.

Without getting sidetracked too much, it is sufficient to say that it would be nice if all rapture date setters would learn the Bible, stop offending the Lord by trying to usurp his plan, and let Him run things without needless and pointless interference.

We were told right from Jesus’ mouth that it isn’t for us “to know times or seasons which the Father has put in His own authority” (Acts 1:7). David knew that his actions were contrary to sound order and propriety because he acted against “anointed, Yehovah.”

Sheol is what God has ordained for man at his death during this dispensation. There is nothing wrong with that. God has determined what will happen, when it will happen, and He has reasons for it happening.

If we can accept that, we will be much better off in our thinking. Our emotions, presuppositions, etc., should all be set aside as we allow the Lord to work out His plans.

In verse 7, it said that David split his servants with his words, meaning he severed them from rising against Saul. This is what any biblically competent person should do. We cannot fight against what is ordained by God, so why should we allow others to act as if we can?

Right instruction from the word will smooth out our understanding of such things. Remember, Saul is sitting in the cave with his feet covered. In the word, Sheol is helpless. It seems to be such a great, terrible enemy, but in reality, it is a part of what God has ordained until the time when He brings His people out from there.

The typology should give us comfort concerning this great “enemy” we have. He is a defeated enemy because we hold to the doctrines of Christ. And they are based on…. on? Anyone? What Christ did! We have no need to fear what has already been conquered.

As verse 7 ended, it carefully noted that Saul arose ‘from-the-cave’. In verse 8, David arose from ‘the cave’. Without trying to over-sensationalize this difference, it seems we are being told that the truth of the existence Sheol arose ‘from the Bible’, Gensis 2:17 (man dying) and Genesis 37:35 (the existence of Sheol).

However, David, who is typical of Christ and those who accept the doctrines of Christ, arose from ‘the Bible’. In other words, the word of prophecy in the Bible came to be in Christ and later in the church.

Once outside, David called “My lord the king.” David places himself in subjection to Saul. Until the time when God decides, we too will remain in subjection to Sheol (Genesis 2:17).

David also stooped and prostrated himself before Saul. It signifies total submission to him and his authority. That is how it will be during the church age, right up until the day it ends. Some will have been in Sheol two thousand years (so far).

Someone may die and go there a second before the rapture. But all in Christ will be leaving there. Hence, David said to Saul, “To why you will hear ‘words, human’?” It is the only time the word adam, a human, is used in the chapter. Essentially, why listen to the words of humans when you have the word of God?

God has spoken. It doesn’t matter what people say in regard to theology and doctrine. What matters is what the word says. David meant Saul no harm. He was limited by the fact that God had ordained Saul as king. Likewise, those accepting the doctrines of Christ will not beat the pit until God determines.

In verse 10, David explained this to Saul. The Lord delivered Saul into David’s hand, “And He said, to kill you.” The meaning of that was explained at the time. The Lord said to kill Saul, but David didn’t because the Lord didn’t “tell” David to kill him. Rather, other people did.

Instead, David knew it wouldn’t be appropriate and spared him. And why? Because, as he repeated, “For anointed, Yehovah, he.” The Lord has ordained how things are. To usurp that order is to usurp the will of the Lord.

Understanding this, in verse 11, David shows what that order is by holding up the extremity of Saul’s robe in his hand. David has proof that he would not usurp the Lord’s authority. He cut the robe when he could have cut Saul.

Therefore, he noted that there was no evilness nor revolt in his hand toward Saul, but that Saul sinned against David by chasing his soul to take it. Those who hold to the doctrines of Christ know that Sheol has no authority to take what God does not allow.

He determines our years, and they will come to pass according to His plan alone. David wrote about his struggle with Sheol and being delivered from it, such as in the text verse. Such verses assure us that our lives are set and known to God.

We don’t need to fret about Sheol in this life, nor do we need to fret about it when this life ends. David understood that the Lord has a plan, and that Saul could not thwart it. He could not even attempt to do so.

David was shown to be adamant in his understanding of this in verse 13, citing the proverb of the past. David knew it would be wrong to work against God. To do that would epitomize wrongfulness.

In verse 14, David compared himself to a dead dog and then to a single flea. He was harmless, even if irksome, and he was not worth the effort of pursuing. Even if Saul did catch him, his victory would ultimately prove pointless.

In verse 15, David’s brilliantly structured words conveyed to Saul exactly how things will be judged in the heavenly realm –

“And He was, Yehovah, to Advocate,”
“and He judge between me and between you.”
“(And may He see, and may He grapple my contest!),
“and He will judge me ‘from your hand’.”

In the end, the Lord is in control of all things. Sheol has its duty, but it cannot go beyond what the Lord ordains.

In verse 16, Saul asked, “The ‘your voice’, this, my son, David?” In the Bible, a son signifies identity. If Sheol calls David his son, it means that David identifies with Sheol. That will remain true until God determines otherwise.

Saul gets it and relents, weeping over his inappropriate behavior. Sheol has nothing to fear from those who hold to the doctrines of Christ because it has no ultimate authority over them.

We are sons of Sheol because that is the state we are in. When that changes, there is nothing anyone can do about it. Likewise, until that changes, there is nothing we can do about it. So why should we worry, and why should we prognosticate?

Verse 17 conveyed Saul’s understanding to David about the situation, noting David’s righteousness above himself. Sheol is a place. It lacks any authority or ability beyond itself. Those who are in Christ have defeated Sheol, and someday, that will be realized in its fullness.

The gender discord found in verse 18 might be explained as being an allusion to the church, ekklésia, a single feminine entity, of which Christ is the Head. The Lord delivered Saul into His hand, and yet, He allowed Sheol to continue receiving all people during this dispensation.

In verse 19, Saul referred to David’s goodness toward him. It is a goodness that continues unabated until this day. At the appropriate time, those who belong to the Lord will be freed from Sheol.

With that understanding, Saul noted with emphatic words, “And now, behold! I knew for reigning you will reign, and it rose in your hand ‘kingdom, Israel’.” Sheol has its lot and those who hold to the doctrines of Christ have theirs. Someday, those who hold to the doctrines of Christ will assume total control over Israel.

The last two verses form Saul’s petition to David that he would not cut off Saul’s seed, nor destroy his name from his father’s house. The rapture will do neither, nor will the millennium. Sheol will continue until the dispensational model is complete.

The last words said, “And David, and his men, they ascended upon the stronghold.” It speaks of surety in Christ. Sheol has no right over those who belong to the Lord. It may be a place where we go, if the Lord tarries, but the stronghold remains. That is seen several times in the psalms, such as in the closing verse.

We might question why the Lord would use all this space to teach us something we should already know. But knowing something and applying it to our lives are completely different things. How many of us, if we are completely honest, fear that Sheol might be our final “forever place”?

Even if we have surety in Christ, doubts arise, doctrines are argued over, we forget things, and/or lose focus, etc. Some people are just taught wrongly, and they have a misunderstanding of certain issues. The typology should help us see where we are wrong or help solidify in our minds what is right.

Today, we learned valuable lessons concerning key doctrines that deal with our lives. How sad that some spend inordinate amounts of time trying to predict the rapture. And how sad it is that so many people are deceived by such people.

They wind up spending their own precious time heeding things that have no basis in reality. The same is true with what happens after we die, if the rapture doesn’t come first. The passage today was given by God to reassure us that He has a plan, that we cannot thwart it, and nothing else can either.

We are secure in Christ, and we have absolute assurance that what His word says will come to pass. We can confidently rely on that. Trust the Lord, and trust His word. Each is perfectly reliable, and together, we have just what we need at this time to be assured it is so.

—————————————–
*From verse 18: The Embarrassment (or Weakness) Theory, where Saul feels vulnerable and has a loss of manly authority. The Dialectal Variation, where Northern Hebrew dialects sometimes lacked the final vowel. The Graphic Confusion Theory (scribal error).

Closing Verse: “I will love You, O Lord, my strength.
² The Lord is my rock and my fortress and my deliverer;
My God, my strength, in whom I will trust;
My shield and the horn of my salvation, my stronghold [matsud].
³ I will call upon the Lord, who is worthy to be praised;
So shall I be saved from my enemies.” Psalm 18:1-3

Next Week: 1 Samuel 25.1-13 More interesting than lobsters in a pail, and a lot more fun… (Abigail, Part I) (53^rd 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 24:14-22 (CG)

¹⁴After whom, he came out, ‘king, Israel’? After whom, you pursuing? After ‘dog, dead’? After ‘flea, one’? ¹⁵And He will be, Yehovah, to Advocate, and He will judge between me and between you, (And may He see, and may He grapple my contest!), and He will judge me ‘from your hand’.”

¹⁶And it was, according to ‘finish, David’ to speak the words, the these, unto Saul, and he said, Saul, “The ‘your voice’, this, my son, David?” And he lifted, Saul, his voice, and he wept. ¹⁷And he said unto David, “Righteous you from me! For you, you requited me the good, and I, I requited you the evilness. ¹⁸And you [k.], you caused to declare, the day, which you did with me goodness, which He shut me, Yehovah, in your hand, and not you slayed me. ¹⁹And for he will find, man, his hating, and he will send him in road goodness? And Yehovah, He will reciprocate you goodness under the day, the this, which you did to me. ²⁰And now, behold! I knew that reigning, you will reign, and it will rise in your hand ‘kingdom, Israel’. ²¹And now, you must (surely) seven to me in Yehovah if you must cause to cut my seed after me, and if you must cause to desolate my name from ‘house, my father’.”

²²And he was sevened, David, to Saul. And he walked, Saul, unto his home. And David, and his mortals, they ascended upon the stronghold.

Verse 18 – Kethiv: “and you” (feminine). Qeri: “and you” (masculine).

 

1 Samuel 24:14-22 (NKJV)

¹⁴ After whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea? ¹⁵ Therefore let the Lord be judge, and judge between you and me, and see and plead my case, and deliver me out of your hand.”

¹⁶ So it was, when David had finished speaking these words to Saul, that Saul said, “Is this your voice, my son David?” And Saul lifted up his voice and wept. ¹⁷ Then he said to David: “You are more righteous than I; for you have rewarded me with good, whereas I have rewarded you with evil. ¹⁸ And you have shown this day how you have dealt well with me; for when the Lord delivered me into your hand, you did not kill me. ¹⁹ For if a man finds his enemy, will he let him get away safely? Therefore may the Lord reward you with good for what you have done to me this day. ²⁰ And now I know indeed that you shall surely be king, and that the kingdom of Israel shall be established in your hand. ²¹ Therefore swear now to me by the Lord that you will not cut off my descendants after me, and that you will not destroy my name from my father’s house.”

²² So David swore to Saul. And Saul went home, but David and his men went up to the stronghold.

Artwork by Douglas Kallerson

1 Samuel 24:1-13
For Reigning, You Will Reign, Part I

(Typed 23 February 2026) There are parallels between Psalm 7 and this passage from 1 Samuel 24. Other psalms of David have similar thoughts, too.

It was a difficult time in his life as he waited to be the king. He had been anointed, and yet, he waited on the Lord as Saul hunted him ruthlessly without a cause.

Despite the trials, David never let his trust in the Lord or in His covenant promises waver. He also actively petitioned the Lord for deliverance and praised the Lord for His righteousness.

That is a trait we can all learn from. Things happen in our lives that are unfair, painful, emotionally overwhelming, and so forth. And yet, if we follow David’s example, we will talk to the Lord about those things, petition Him for deliverance, and praise Him regardless of the outcome.

Text Verse: “Meandering to David, which he sang to Yehovah upon ‘words, Cush, son, Right’.” (Introduction to Psalm 7) (CG)

Cush is not mentioned anywhere else in Scripture, but because he is so predominantly mentioned in Psalm 7, it is likely that he is one of the people David alludes to in 1 Samuel 24.

Maybe there is someone hounding you in one way or another. Maybe they are spreading lies about you, cheating you, or harming you in some way. What did David do about Cush? He wrote a psalm.

Now, we have the psalms to read. When we come across one that is pertinent to a situation in our own lives, we can mentally insert that foe into the words of the psalm as we read it. If words fail us, the word of the Lord won’t. He inspired it, and He has given it to us to guide our walk.

Use it accordingly. The world is filled with foes. Let the word itself help you speak to the Lord about them. One thing is for certain: you can’t be doing wrong because the word gives the pattern for living. That helps take the pressure off me when I’d like to sock some politician in the nose.

Instead of doing that, I can use the Lord’s words to let Him know how I feel about that guy. So come happily unto meeting every rong-doer with a petition to the Lord from the pages of this wonderful word.

Yes, let this word guide you, and you will be blessed. This is a marvelous truth found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Extremity, the Robe (verses 1-6)

Now it happened, when Saul had returned from following the Philistines,

vayhi kaasher shav shaul meakhare p_elishtim – “And it was, according to which he returned, Saul, from ‘after Philistines’.” The account is a continuation of the events that ended Chapter 23. As that chapter ended, it said –

“And messenger, he came unto Saul, to say, ‘You must (surely) hurry, and you must (surely) walk. For they overspread, the Philistines, upon the land.’ ²⁸And he returned, Saul, from pursuing after David. And he walked to encounter Philistines. Upon thus, they called to the place, the it, Crag the Divisions. ²⁹And he ascended, David, from there. And he sat in strongholds En Gedi.” 1 Samuel 23:27-29 (CG)

The first clue that this chronologically follows those events is the note concerning Saul’s return from pursuing the Philistines. This is something he did for much of his life. But taken in conjunction with the next words, this is after the events of the previous chapter…

^{1 (con’t)} that it was told him, saying, “Take note! David is in the Wilderness of En Gedi.”

vayagidu lo lemor hineh David b_emidbar ein gedi – “And they caused to declare to him, to say, ‘Behold! David in ‘Wilderness, En Gedi’.’” Other than being listed as a city of Judah in Joshua 15:33, En Gedi has not been mentioned before.

These two references in 1 Samuel are the only times it is mentioned until 2 Chronicles 20:2. As such, we can confidently assert that these events are chronological.

En Gedi is on the western shore of the Dead Sea. At this spot, freshwater flows from springs, producing a natural oasis. Two Israeli adventurers, Sergio and Rhoda in Israel, have a YouTube video well worth watching of this remarkable spot.

Saul means Asked, but its spelling is identical to Sheol, the place of the dead. Philistines means Weakeners. David means Beloved. En Gedi means Fountain of a Kid (a young goat). A fountain is a permanent source of fresh water. The kid, gedi, is from gadah, to cut off.

In the Bible, the wilderness is a place of God’s grace and closeness to Him, but it is also a place of testing. For some, such as Israel, the testing results in disobedience. For others, such as Christ when He was tested, it is a place of fellowship through obedience.

The wilderness and the law are closely connected because testing is accomplished through law. This is seen in the word itself, midbar. It is derived from the verb davar, to speak, and the noun davar, meaning word. The Lord spoke the Ten Commandments (words/d_evarim) in the desert (midbar) of Sinai.

Having been presented the intel on David, Saul prepares for more warfare…

² Then Saul took three thousand chosen men from all Israel,

vayiqakh shaul sh_eloshet alaphim ish bakhur mikal Yisrael – “And he took, Saul, three thousands man, selected from all Israel.” David’s force of six hundred men was mentioned in 1 Samuel 23:13. Thus, Saul has a force five times as large.

Three thousand is derived from the numbers three and ten. Bullinger notes that three “stands for that which is solid, real, substantial, complete, and entire.” As such, it represents Divine Perfection.

He says the number 10 means “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” It represents Ordinal Perfection.

Israel means He Strives with God.

^{2 (con’t)} and went to seek David and his men on the Rocks of the Wild Goats.

vayelekh l_evaqesh eth David vaanashav al p_ene tsure hay_eelim – “and he walked to seek David and his mortals upon faces ‘Cliffs, the Ibexes’.” Saul’s pursuit took him to this area by the Dead Sea. Having water, it would be a good place to hide, but Saul’s spies identified where David was.

The location may be a description, the cliffs of the ibexes, or it may be a proper name, Cliffs, the Ibexes. The word cliff is derived from tsur, to bind or confine. Therefore, it is a cliff or sharp rock, as if it has been compressed.

The yael, ibex, is introduced to Scripture here. It is derived from yaal, to ascend. That is normally used figuratively, such as indicating to profit, when one ascends in wealth. The yael, ibex, is derived from this because it is an animal that climbs on the cliff faces. Concerning Saul coming to this area…

³ So he came to the sheepfolds by the road,

vayavo el gidroth hatson al ha’derekh – “And he went unto ‘enclosures, the flock’ upon the road.” The gederah, enclosure, is from the noun gader, a circumvallation. Therefore, this is a place where the flocks are completely isolated for protection. The tson, flock, comes from a root signifying to migrate. As such, these are migrators that are currently unable to do so.

The derek, road, is from darak, to tread. That is both literally and figuratively applied, such as in the walk of one’s life. At this location, it next says…

^{3 (con’t)} where there was a cave;

v_esham m_earah – “And there, cave.” This explains the enclosure. In The Land and the Book by William Thomson, he notes that the enclosures are made by piling up stones at the mouth of caves, forming a circular wall. That is covered by thorns. It keeps the flocks in and predators out. These are used in times of inclement weather and for protection at night. Thomson notes –

“These caverns are as dark as midnight, and the keenest eye cannot see four paces inward; but one who has been long within, and looking outward toward the entrance, can observe with perfect distinctness all that takes place in that direction. David, therefore, could watch Saul as he came in . . . but Saul could see nothing but impenetrable darkness.”

As for the m_earah, cave, it is from ur, to make naked. Thus, it signifies what is exposed or bare. Which is kind of ironic, based on the next words…

^{3 (con’t)} and Saul went in to attend to his needs.”

The verb is causative: vayavo shaul l_ehasekh eth raglav – “And he went, Saul, to cause to cover his feet.” The words can be taken in one of two ways. The first is that he went in and used the cave as his john (no flushing necessary). Usually, the bare or sandaled feet are uncovered, and the rest of the body is covered, but at this time, the opposite is true.

The second, a later interpretation, is that he went in there to sleep. One lies down and covers his feet when sleeping. Hence, when Ruth went to Boaz at the threshing floor, she uncovered his feet. In that account, the verb is not causative.

Commentators have it in their mind which is correct and assert why they think it is one option or the other. Ellicott says, “The meaning of this disputed passage is quite simple.” He then wrote a lengthy paragraph, inserting a dozen points not even hinted at in the account.

The likely reason that it refers to using the john is that if Saul fell asleep, more information would likely be supplied, as in the account in Chapter 24, where it twice notes that Saul was sleeping.

Nothing like that is mentioned here. Second, what would be the point of using a euphemism instead of just saying, “Saul went in to sleep.”? The causative verb indicates more than lying down and sleeping. In other words, he is causing to cover his feet so that he can then perform another action.

The only other time this expression is used is in Judges 3, where it is almost certainly referring to Eglon using the john. If this meant sleep, one would assume that the term would be used frequently to indicate that, but apart from these two accounts, it is not seen.

Either way, however, someone else is there with Saul…

^{3 (con’t)} (David and his men were staying in the recesses of the cave.)

v_edavid vaanashav b_eyark_ete ha’m_earah yosh_evim – “And David, and his mortals, in ‘flank, the cave’, sitting.” In the wilderness, one can see others coming from a long distance. David probably saw Saul and his men marching and decided to retreat into the furthest part of the cave to hide.

This seems to be the reason why the sheepfold was mentioned. There were probably sheep in there at the time. Therefore, it would be noisy from bleating, flapping their ears, wandering around greeting their sheep buddies, chewing the cud, etc. Yes, I watched a video of sheep in a fold to see what they do.

If there were sheep in the fold, Saul would know it was safe to go in there alone, never expecting armed men to be in there. This also explains how the men could talk without being heard. Normally, a whisper would be detectable in a cave. But with sheep bleating, any voices would be completely obscured…

⁴ Then the men of David said to him, “This is the day of which the Lord said to you,

vayom_eru anshe David elav hineh hayom asher amar Y_ehovah elekha – “And they said, ‘mortals, David’, unto him, ‘Behold! The day which He said, Yehovah, unto you.” There is nothing recorded concerning what they will next say. However and whenever the words were spoken, it was something the men were aware of…

^{4 (con’t)} ‘Behold, I will deliver your enemy into your hand,

hineh anokhi noten eth oy_evekha b_eyadekha – “Behold! I Myself ‘giving your enemies [k.] in your hand’.” The written and the oral Hebrew are different. The written is plural, your enemies. The oral is singular, your enemy.” Despite this, some textual traditions say it is exactly the opposite. However, the seven other uses of the oral are all singular, so those traditions are incorrect. The written plural is correct.

The reason the scribes changed it to the singular is that only Saul is in the cave. Thus, it seems like there is a conflict in the quote of the Lord. The fix for this is so simple, I’m not sure why translations don’t get it. That is seen in the next words…

^{4 (con’t)} that you may do to him as it seems good to you.’”

v_easita lo kaasher yitav b_eenekha – “and you did to him according to which it will wellify in your eyes.”’ The NKJV, and all other translations that I read, makes this a continuation of the Lord’s quote. However, the quote ends as I have shown, not the other way –

“This is the day of which the Lord said to you, ‘Behold, I will deliver your enemy into your hand, that you may do to him as it seems good to you.’”

“Behold! The day which He said, Yehovah, unto you, ‘Behold! I giving your enemies [k.] in your hand.’ And you did to him according to which it will be good in your eyes.”

The supposed second clause of the quote isn’t a part of it at all. Rather, it is an affirmation by those who spoke to David. The Lord said that He would give David’s enemies into his hand. The men then prompt David to do what he wishes.

This is important because if David takes their advice, it will call into question the value of his own anointing. If someone can arbitrarily kill Saul, the Lord’s anointed, then David, who is also the Lord’s anointed, could be justifiably targeted at some future point, his killing of Saul being an example of this.

Maybe David hasn’t yet thought this through to its logical conclusion, or maybe he has, and he wants Saul to know it. Either way, David moves forward at their prompting…

^{4 (con’t)} And David arose and secretly cut off a corner of Saul’s robe.

vayaqam David vayikhroth eth k_enaph ha’m_eil asher l_eshaul balat – “And he arose, David, and he cut ‘extremity, the robe’, which to Saul, in the secret.” David crept up to where Saul’s robe was. It was probably set off to the side while Saul was reading the morning paper, or whatever he was doing.

To prove that he was within a foot or two of Saul, David cut off the kanaph, extremity, of the robe. At times, this is called the wing of the robe because the same word is used when describing a bird’s wings. In this case, the extremity of the robe is specifically intended for a particular purpose –

“Again the Lord spoke to Moses, saying, ³⁸ ‘Speak to the children of Israel: Tell them to make tassels on the corners [kanaph] of their garments throughout their generations, and to put a blue thread in the tassels of the corners [kanaph]. ³⁹ And you shall have the tassel, that you may look upon it and remember all the commandments of the Lord and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, ⁴⁰ and that you may remember and do all My commandments, and be holy for your God. ⁴¹ I am the Lord your God, who brought you out of the land of Egypt, to be your God: I am the Lord your God.’” Numbers 15:37-41

To cut this tassel off is to essentially cut away Saul’s reminder of the commandments of the covenant. But more, because Saul is the king, and because David has cut the king’s robe with this personal tassel, it is like cutting away the kingship from Saul because the king’s authority stems from the Lord’s commandments. Because of this…

⁵ Now it happened afterward that David’s heart troubled him

vayhi akhare khen vayakh lev David otho – “And it was, after thus, and it caused to strike, ‘heart, David’, him.” By the time David crept up to Saul, he knew that he should not kill the king. But he wanted Saul to know that he had the opportunity to do so. Therefore, he did what came to mind to prove that he was there.

However, probably after thinking through the significance of the tassel in his hand, he realized with horror what it meant within the context of the society…

^{5 (con’t)} because he had cut Saul’s robe.

al asher karath eth kanaph asher l_eshaul – “upon which he cut ‘extremity which to Saul’.” David knew how he would feel if someone did this to him. This was like killing Saul without actually killing him. The only difference is that, unlike murder, restoration could be made.

Despite that, the significance of the act in David’s mind was sufficient to condemn his heart, and to teach his men concerning the gravity of the matter…

⁶ And he said to his men, “The Lord forbid that I should do this thing to my master,

vayomer laanashav khalilah li meY_ehovah im eeseh eth ha’davar ha’zeh ladoni – “And he said to his mortals, ‘(Surely) Profane to me from Yehovah if I will do the word, the this, to my lord.’” The words ish, man, and enosh, mortal, are almost synonymous.

The word ish refers to a man in his course of life, whereas enosh is from anash, to be feeble, frail, etc. Thus, it refers to man’s mortality. The subtle difference reminds the reader that the state in which man exists is perilous.

David, probably still clutching the tassel, feels the weight of Saul’s mortality. Thus, it applies to them all. Even something as seemingly innocuous as cutting the tassel was too much to bear for David. He had symbolically taken a mortal action against his lord, meaning…

 ^{6  (con’t)} the Lord’s anointed,

limshiakh Y_ehovah – “to ‘anointed, Yehovah’.” Saul is the Lord’s messiah. He bears the holy anointing oil, and despite being rejected by the Lord, he was still alive. Only the Lord had the right to take the life of His messiah or come against him…

^{6  (con’t)} to stretch out my hand against him, seeing he is the anointed of the Lord.”

lishloakh yadi bo ki m_eshiakh Y_ehovah hu – “to send my hand in him, for ‘anointed, Yehovah’, he.” The only way that David could bring his hand against Saul would be if the Lord personally directed him. That had not occurred, despite the promptings of his men. Thus, David felt the guilt of what he had done.

Your enemy is in your hand
Do what you will, and we are with you
We will all understand
When you do to him what you should do

He has wronged you all along
Like an animal, he has hounded you
Let today be your retribution song
When you do to him what you should do

*

It would be wrong for me to harm him
Even though he has done me wrong
My fate, not his, would be ever so grim
If I were to do the Lord’s anointed wrong

II. He Will Judge, Yehovah (verses 7-13)

⁷ So David restrained his servants with these words,

vayshasa David eth anashav bad_evarim – “And he split, David, his mortals, in the words.” The word shasa, to split, is seen for the last of nine times. The other uses indicate either a state, as in the split hoof of an animal, or in an act of tearing an animal. The men intended for Saul to die, but David split that thought from them.

The unusual use of the word reveals David’s wholehearted opposition to his men entertaining such a thought…

^{7 (con’t)} and did not allow them to rise against Saul.

v_elo n_etanam laqum el shaul – “And not he gave them to rise unto Saul.” This is based on Saul being the Lord’s anointed. Even David, who is Yehovah’s anointed, would not think to raise his hand against Saul. The men were restrained because of this…

^{7 (con’t)} And Saul got up from the cave and went on his way.

v_eshaul qam meham_earah vayelekh badarekh – “And Saul, he arose from the cave, and he walked in the road.” Completely unsuspecting and no worse for the ordeal, Saul exited the cave through the sheep enclosure and went on his way. But he would not get far…

⁸ David also arose afterward, went out of the cave,

vayaqam David akhare khen vayetse min ha’m_earah – “And he arose, David, after thus, and he went out from the cave [k].” The written and oral Hebrew vary here, but the translation doesn’t change. Instead, the scribes adjusted two words to become one without changing the meaning. However, the intent does change.

This change in intent is like “out from ‘the-cave” to “out ‘from-the-cave’.” Understanding the variation is complicated enough that Sergio had to go to a Hebrew discussion board to obtain the difference in intent. The separate word min is “generally used for emphasis, elevated or literary style, or when the following word is not definite.” Thus, David went out FROM ‘the cave’ after Saul arose ‘from the cave’.

David needed to ensure that Saul understood what took place. David’s intent is to demonstrate to Saul that he is aligned with the king and bears no enmity towards him…

^{8 (con’t)} and called out to Saul, saying, “My lord the king!”

vayiqra akhare shaul lemor adoni ha’melekh – “And he called after Saul, to say, ‘My lord the king!’” David begins by acknowledging that Saul is above him, saying, adoni, “My lord.” He then extends that to acknowledge that it is Saul, not he, who is the reigning authority with the words “the king.”

The words are carefully selected to begin on the proper footing for everything that will follow. Next…

^{8 (con’t)} And when Saul looked behind him,

vayabet shaul akharav – “And he caused to scan, Saul, after him.” Upon hearing the voice, Saul had to purposefully scan the area, looking for where it came from. Once his eyes alighted on David…

^{8 (con’t)} David stooped with his face to the earth, and bowed down.

vayiqod David apayim artsah vayishtakhu – “And he stooped, David, nostrils earth-ward, and he prostrated himself.” The word qadad signifies to shrivel up. David either hunched over or stooped. This would be an honorific, like when a subordinate averts his eyes from a superior, or when one bows to honor another as greater than himself.

After doing this, he completely flattened himself to the earth. In this position, he has left himself fully exposed and vulnerable to Saul if Saul advances against him. In this position, he begins his words…

⁹ And David said to Saul: “Why do you listen to the words of men

vayomer David l_eshaul lamah tishmah eth divre adam – “And he said, David, to Saul, ‘To why you will hear ‘words, human’.” The meaning of saying adam, human, is obvious. Saul was the king. If he had a problem with David and wanted to know if his thoughts about him were correct, all he needed to do was consult the Lord.

Saul was listening to human voices and not divine speech. As the king, he could consult a prophet or priest to receive a divine word concerning the things spoken to him. The human words David refers to are…

^{9 (con’t)} who say, ‘Indeed David seeks your harm’?

lemor hineh David m_evaqesh raathekha – “to say, ‘Behold, David seeking your evil!’?” Several of the statements during this conversation closely match words found in Psalm 7. Our text verse, which is the introduction to that Psalm, says, “Meandering to David, which He sang to Yehovah upon ‘words, Cush, son, Right’.”

Therefore, it is probable that Cush is at least one of the people feeding Saul bad information. In that introduction, David calls Cush, ben yemini, son Right. This is probably a pun cast upon the “Son right who has done him wrong.”

It is the same term applied to Gera in 2 Samuel 19, who cursed David as he fled from his son Absalom. Each time the term is used, it is a play on words, either positively or negatively.

David had other enemies allied against him as well, such as Doeg and the Ziphites. Saul was listening to such people instead of checking with the Lord. And speaking of the Lord…

¹⁰ Look, this day your eyes have seen that the Lord delivered you today into my hand in the cave,

hineh hayom hazeh rau enekha eth asher n_ethan_ekha Y_ehovah hayom b_eyadi bam_earah – “Behold, the day, the this! They saw, your eyes, which He gave you, Yehovah, the day, in my hand in the cave.” Although Saul doesn’t know the full magnitude of the situation yet, he would have immediately seized on the fact that David was there in the cave.

Therefore, as Saul was in no condition to defend himself with his shorts wrapped around his feet, he was fully delivered into David’s hands. David ascribes this to Yehovah. Divine providence had allowed the events to occur, and Saul couldn’t argue against that. And more…

^{10 (con’t)} and someone urged me to kill you.

Rather: v_eamar laharagakha – “And He will say to slay you.” Most translations provide an unfortunate rendering. In fact, I don’t know one that gets it right, though some say, “And I thought to kill you.” The verb is 3rd person masculine singular, and the Lord is the nearest antecedent. Saul knew exactly what David meant.

David asked why Saul was listening to human words, prompting him to kill David. He then said that Yehovah delivered Saul into his hands. But Saul is still alive. Therefore, despite saying that He, Yehovah, told David to kill Saul, it means that Yehovah didn’t “tell” David to kill Saul. Rather, human voices urged him to do so.

Though the translations may carry the intent, they lose all of the significance of what David is saying. And more, it is not a translation if the words are not translated.

We are given this incredible gift of the Bible from God to read and learn from, and without being properly schooled on what is said, we can never understand the overarching message of what He is telling us. David continues…

^{10 (con’t)} But my eye spared you,

vatakhas alekha – “And it compassionated upon you.” David uses an ellipsis. Saul would have gotten the meaning, which is “… my eye compassionated upon you,” or “my soul compassionated upon you.” The likely reading is eye, though –

“They saw, your eyes, which He gave you, Yehovah, the day, in my hand…”
“And it [my eye] compassionated upon you…”

Saul’s literal eyes are seeing what David’s metaphorical eye did.

^{10 (con’t)} and I said, ‘I will not stretch out my hand against my lord,

David’s fourfold repetition of the first person provides its own emphasis: vaomar lo eshlakh yadi badoni – “And I said, ‘Not I will send my hand in my lord.’” The first two instances show David’s determined purpose. The second two again reveal him subjugating himself to Saul’s authority…

^{10 (con’t)} for he is the Lord’s anointed.’

ki m_eshiakh Yehovah hu – “For ‘anointed, Yehovah’, he.” David’s claim isn’t being Saul’s friend, son-in-law, military officer, or subject of his kingdom as his reason for withholding his hand. Rather, he appeals to the highest state in which Saul exists, his anointing from the Lord.

As Yehovah’s messiah, David could do no less than honor Yehovah by sparing Saul. Only with that understood, does he next bring in another aspect of Saul…

¹¹ Moreover, my father, see!

v_eavi r_eeh – “And, my father, you must see!” David is not appealing to Saul as his father-in-law when he says, “my father.” Rather, it is an appeal to Saul’s humanity while he maintains a subordinate posture. He probably held up the tassel, maybe even shaking it a little to attract Saul’s attention toward it. He then repeats himself for effect…

^{11 (con’t)} Yes, see the corner of your robe in my hand!

gam r_eeh eth k_enaph m_eil_ekha b_eyadi – “Also, you must see, ‘extremity, your robe’ in my hand.” This is the moment Saul probably came apart inside. He was within feet, or even inches, of death. If David had his tassel, he also had a knife to cut off his tassel. And yet, Saul was alive to hear David’s words, which confirmed what his eyes saw and his mind grasped…

^{11 (con’t)} For in that I cut off the corner of your robe, and did not kill you,

ki b_ekhar_ethi eth k_enaph m_eil_ekha v_elo haragtikha – “For I cut ‘extremity, your robe’, and not I slayed you.” No enemy would spare his life. Instead, Saul would have been lying in a pool of his own blood. And yet, he remained alive, hopefully reasoning through what David had to tell him…

^{11 (con’t)} know and see that there is neither evil nor rebellion in my hand, and I have not sinned against you.

da ur_eeh ki ein b_eyadi raah vapesha v_elo khatathi lakh – “You must know, and you must see! For naught in my hand evilness and revolt. And not I sinned to you.” David lays out his case concerning his innocence, all the while dangling the tzitzit. It is the necessary proof that he is sincere.

He did nothing wrong, conspiratorial, or maligning against Saul. Despite that…

^{11 (con’t)} Yet you hunt my life to take it.

v_eatah tsodeh eth naphshi l_eqakhtah – “And you, chasing my soul to take it.” He reminds Saul of the past as well as the present. David was hounded by Saul again and again. As such, the participle is used to remind Saul of this and to petition him to let this be the last chase. If not…

¹² Let the Lord judge between you and me,

yishpot Y_ehovah beni uvenekha – “He will judge, Yehovah, between me and between you.” The future tense is an appeal for Saul to let go of the pursuit that has driven Saul and hounded David for too long. If Saul continues chasing David, the Lord will judge him for it…

^{12 (con’t)} and let the Lord avenge me on you.

un_eqamani Y_ehovah mimekha – “And He will avenge me, Yehovah, from you.” It will be a done deal if Saul continues. Yehovah will judge, and in judging, He will find Saul guilty. In other words, David is saying that he has done no wrong, he is doing no wrong, and he will not do wrong towards Saul.

That is the truth of the matter. In Yehovah’s eyes, the matter is as good as judged. Therefore, Saul needs to relent and no longer pursue David. But even if he does…

^{12 (con’t)} But my hand shall not be against you.

v_eyadi lo tihyeh bakh – “And my hand not it will be in you.” Regardless of whether Saul pursues David or gives up the pursuit, David will never raise his hand against Saul. To confirm this, David cites a proverb that he lives by because it is committed to memory…

¹³ As the proverb of the ancients says, ‘Wickedness proceeds from the wicked.’

kaasher yomar m_eshal haqadmoni mer_eshaim yetse resha – “According to which it will say, ‘proverb, the olden’, ‘From wrongful, it will come wrongfulness.’” A new adjective is seen, qadmoni, literally: frontward.

The words qedem, qadom, qadam, etc., refer to what is in front or preceding. This is in relation to the situation of the tabernacle, which opens to the east, and the Lord sits in the holy of holies to the west. Thus, past time is east, the future is west. Man seeking God is, therefore, always heading into the future.

As such, the frontward means east in space or the past (stretching to eternity) in time. Therefore, the intent is that the proverb comes from olden times. If someone is a wrongful person, he will do wrongful things. David is, therefore, not referring to Saul, but to himself, claiming he is not wrongful and will not do wrongfully.

The “but” used by the NKJV can lead to a wrong conclusion, as if he is speaking of Saul, which he is not. That is confirmed in the repetition from the previous verse…

*^{13 (fin)} But my hand shall not be against you.

v_eyadi lo tiyeh bakh – “And my hand, not it will be in you.” Because he is not a wrongful person, wrongfulness will not proceed from him. Rather, he will do right. This includes not harming Saul, regardless of whether Saul pursues him or ceases from doing so.

David refrained from doing wrong, even when it would have resulted in a quick resolution to his troubles. He knew that the Lord would deal with Saul in His own time and in His own way. Because Saul had the anointing oil on him, it would be an implicit attack against the Lord for David to attack Saul.

Therefore, he was willing to leave room for the Lord to act. In Romans 12, another Saul, also known as Paul, implores us to follow this principle. If that is so with all people, then how much more should we strive to have this attitude towards those on whom the Lord’s anointing rests?

Both Paul and John refer to the anointing that rests upon believers (2 Corinthians 1:21 and 1 John 2:20 & 27). If other believers are the Lord’s anointed, then we should do our utmost to give them grace and allow the Lord to handle them.

When we have issues with other believers, the epistles tell us how to deal with them. That’s why it’s important to stay in the word and to know what it says. It is a treasure trove of useful lessons for us as we walk in the presence of God.

Next week, we will finish this chapter, the Lord willing, and see how things turn out. For now, be sure to love the Lord and seek Him daily. And be good to those around you, as Paul says, “if possible.” The Lord is evaluating us. Remember that. He will judge us fairly when we act in accord with His will.

Closing Verse: “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord. ²⁰ Therefore
‘If your enemy is hungry, feed him;
If he is thirsty, give him a drink;
For in so doing you will heap coals of fire on his head.’
²¹ Do not be overcome by evil, but overcome evil with good.” Romans 12:19-21

Next Week: 1 Samuel 24:14-22 David is certain to become king, it is true… (For Reigning, You Will Reign, Part II) (52^nd 1 Samuel sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 24:1-13 (CG)

And it was, according to which he returned, Saul, from ‘after Philistines’, and they caused to declare to him, to say, “Behold! David in ‘Wilderness, En Gedi’.” ²And he took, Saul, three thousands man, selected from all Israel, and he walked to seek David and his mortals upon faces ‘Cliffs, the Ibexes’. ³And he went unto ‘enclosures, the flock’ upon the road. And there, cave. And he went, Saul, to cause to cover his feet. And David, and his men, in ‘flank, the cave’, sitting. ⁴And they said, ‘mortals, David’, unto him, “Behold! The day which He said, Yehovah, unto you, ‘Behold! I Myself ‘giving your enemies [k.] in your hand’,’ and you did to him according to which it will welify in your eyes.” And he arose, David, and he cut ‘extremity, the robe’, which to Saul, in the secret. ⁵And it was, after thus, and it caused to strike, ‘heart, David’, him, upon which he cut ‘extremity which to Saul’. ⁶And he said to his mortals, “(Surely) Profane to me from Yehovah if I will do the word, the this, to my lord, to ‘anointed, Yehovah’, to send my hand in him, for ‘anointed, Yehovah’, he.” ⁷And he split, David, his mortals, in the words. And not he gave them to rise unto Saul. And Saul, he arose from the cave, and he walked in the road.

⁸And he arose, David, after thus, and he went out from the cave [k.]. And he called after Saul, to say, “My lord the king!” And he caused to scan, Saul, after him. And he stooped, David, nostrils earthward, and he prostrated himself. ⁹And he said, David, to Saul, “To why you will hear ‘words, human’, to say, ‘Behold, David seeking your evil!’? ¹⁰Behold, the day, the this! They saw, your eyes, which He gave you, Yehovah, the day, in my hand in the cave. And He will say to slay you. And it* compassionated upon you. And I said, ‘Not I will send my hand in my lord. For ‘anointed, Yehovah’, he.’ ¹¹And, my father, you must see! Also, you must see, ‘extremity, your robe’ in my hand. For I cut ‘extremity, your robe’, and not I slayed you. You must know, and you must see! For naught in my hand evilness and revolt. And not I sinned to you. And you, chasing my soul to take it. ¹²He will judge, Yehovah, between me and between you. And He will avenge me, Yehovah, from you. And my hand, not it will be in you. ¹³According to which it will say, ‘proverb, the olden’, ‘From wrongful it will come wrongfulness.’ And my hand, not it will be in you.

Verse 4 – Qeri: “your enemy.”
Verse 8 – Kethiv/qeri meaning is the same. The change is like “from ‘the-cave’,” to “‘from-the-cave’.”
*Verse 10. The words are elliptical. The verb is feminine. Thus, either David’s soul or his eye had compassion on Saul – “And it [my eye] had compassion…”

 

1 Samuel 24:1-13 (NKJV)

Now it happened, when Saul had returned from following the Philistines, that it was told him, saying, “Take note! David is in the Wilderness of En Gedi.” ² Then Saul took three thousand chosen men from all Israel, and went to seek David and his men on the Rocks of the Wild Goats. ³ So he came to the sheepfolds by the road, where there was a cave; and Saul went in to attend to his needs. (David and his men were staying in the recesses of the cave.) ⁴ Then the men of David said to him, “This is the day of which the Lord said to you, ‘Behold, I will deliver your enemy into your hand, that you may do to him as it seems good to you.’ ” And David arose and secretly cut off a corner of Saul’s robe. ⁵ Now it happened afterward that David’s heart troubled him because he had cut Saul’s robe. ⁶ And he said to his men, “The Lord forbid that I should do this thing to my master, the Lord’s anointed, to stretch out my hand against him, seeing he is the anointed of the Lord.” ⁷ So David restrained his servants with these words, and did not allow them to rise against Saul. And Saul got up from the cave and went on his way.

⁸ David also arose afterward, went out of the cave, and called out to Saul, saying, “My lord the king!” And when Saul looked behind him, David stooped with his face to the earth, and bowed down. ⁹ And David said to Saul: “Why do you listen to the words of men who say, ‘Indeed David seeks your harm’? ¹⁰ Look, this day your eyes have seen that the Lord delivered you today into my hand in the cave, and someone urged me to kill you. But my eye spared you, and I said, ‘I will not stretch out my hand against my lord, for he is the Lord’s anointed.’ ¹¹ Moreover, my father, see! Yes, see the corner of your robe in my hand! For in that I cut off the corner of your robe, and did not kill you, know and see that there is neither evil nor rebellion in my hand, and I have not sinned against you. Yet you hunt my life to take it. ¹² Let the Lord judge between you and me, and let the Lord avenge me on you. But my hand shall not be against you. ¹³ As the proverb of the ancients says, ‘Wickedness proceeds from the wicked.’ But my hand shall not be against you.