1 Samuel (Written)

Artwork by Douglas Kallerson

1 Samuel 27:1-12
He Sat in ‘Field, Philistines’

(Typed 20 April 2026) David gets a big thumbs-down from some scholars for his actions in this passage. True, it seems like a lot of things he does are contrary to what we would expect of him and his relationship with God.

He seems to lack faith, refrains from interacting with the Lord, departs from his land, lies, murders, etc. Because of his conduct, Adam Clarke turns up the gas to barbecue him –

“There is not one circumstance in this transaction that is not blameable. David joins the enemies of his God and of his country, acts a most inhuman part against the Geshurites and Amalekites, without even the pretense of a Divine authority; tells a most deliberate falsehood to Achish, his protector, relative to the people against whom he had perpetrated this cruel act; giving him to understand that he had been destroying the Israelites, his enemies. I undertake no defense of this conduct of David; it is all bad, all defenceless; God vindicates him not. The inspired penman tells what he did, but passes no eulogium upon his conduct; and it is false to say that, because these things are recorded, therefore they are approved. In all these transactions David was in no sense a man after God’s own heart. Chandler attempts to vindicate all this conduct: those who can receive his saying, let them receive it.” Adam Clarke

We can agree that “it is false to say that, because these things are recorded, therefore they are approved.” Too often people wrongly draw conclusions when evaluating the Bible.

Just because something is recorded, even about a notable person, that doesn’t mean that it is either approved or disapproved. At times, facts are conveyed regardless of whether they are right or wrong.

Text Verse: “To the ‘orchestrating’. Upon the Gittite: Melody to David.
‘Yehovah our Lords,
How majestic – Your name in all the earth!
Which You must (surely) give Your grandeur upon the heavens.’” Psalm 8:1 (CG)

The text verse has less to do with sermon content and more to do with the overall life of David.

As for Adam Clarke’s comments, he fails to take into consideration that what David did may have included things the Lord told him to do. In other words, just because something isn’t recorded in the Bible, it does not mean it didn’t happen.

Thus, we cannot conclude that David went to the land of the Philistines without the Lord’s approval. The text says what it says. We are to evaluate it based on its content. There might be valid reasons for not recording such a directive from the Lord.

What we are to do is evaluate what the Lord has recorded in His word. In doing this, we will more likely find out what we are supposed to find out in this passage and, indeed, in all of this wonderful book.

Great treasures 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. Let Me Sit There (verses 1-6)

And David said in his heart,

Rather: vayomer David el libo – “And he said, David, unto his heart.” It is as if David is having a conversation with his seat of reasoning rather than with the Lord. In fact, the Lord is not mentioned in this chapter.

David means Beloved. Thus far, he has pictured accepting the doctrines of Christ. As for his internal discussion, he says…

^{1 (con’t)} “Now I shall perish someday by the hand of Saul.

atah esapheh yom ekhad b_eyad shaul – “Now I will be scraped, day one, in hand Saul.” David has thus far been protected and led by the Lord. He has consistently prevailed over Saul’s attempts to destroy him. And yet, he appears convinced that Saul will prevail at some point. And this, despite being anointed by Samuel to be king.

Because Saul continuously hounded him, David assumes Saul’s attitude will not truly change, even though David just spared his life once again.

Saul means Asked. He has pictured Sheol calling out for the souls of men. In non-pointed Hebrew, Saul and Sheol are identical in spelling. As for David’s reasoning, it tells him…

^{1 (con’t)} There is nothing better for me than that I should speedily escape to the land of the Philistines;

ein li tov ki himalet imalet el erets p_elishtim – “Naught to me good, for being eluded, I will be eluded unto ‘land, Philistines’.” David reasons that everything is against him (Naught to me good). Thus, he is once again set to flee from the land of Israel.

He had gone to Moab in Chapter 22. While there, the prophet Gad told him to return to Judah. Nothing here is said of a prophet giving him advice. Further, nothing is said about him asking advice through the ephod as in Chapter 23.

It appears he is having an internal pity party, and his reasoning has failed to recall all that the Lord has thus far done for him.

Philistines means Weakeners. They have consistently pictured those who attempt to weaken the faith of others. As for David, he continues his pity party, saying…

^{1 (con’t)} and Saul will despair of me, to seek me anymore in any part of Israel. So I shall escape out of his hand.”

v_enoash mimeni shaul l_evaq_esheni od b_ekhal g_evul Yisrael v_eminlat_eti miyado – “And he was desisted from me, Saul, to seek me yet in all ‘border, Israel’. And I was eluded from his hand.” A new word is seen, yaash, to desist, but with the figurative sense of desponding or hopeless effort.

David’s thinks that by going to the land of the Philistines, a move that Saul would not expect, he would be free from Saul’s pursuits. Unless a report of David returning to Israel was given, Saul would stay home and leave off pursuing David.

Israel means He Strives with God.

David hopes to be permanently safe from Saul. Therefore…

² Then David arose and went over with the six hundred men who were with him

vayaqam David vayaavor hu v_eshesh meoth ish asher imo – “And he arose, David, and he traversed, he, and six hundreds man who with him.” With his internal discussion complete, the traversal from Judah to the land of the Philistines takes place.

His force, six hundred, is a multiple of six and tens. Bullinger says –

“Six is either 4 plus 2, i.e., man’s world (4) with man’s enmity to God (2) brought in: or it is 5 plus 1, the grace of God made of none effect by man’s addition to it, or perversion, or corruption of it: or it is 7 minus 1, i.e., man’s coming short of spiritual perfection. In any case, therefore, it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” In short, it speaks of fallen man.

Ten: “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.”

This sizeable force went…

^{2 (con’t)} to Achish the son of Maoch, king of Gath.

el akhish ben maokh melekh gath – “unto Achish ‘son, Maoch, king, Gath’.” As seen in Chapter 21, the meaning of Achish is uncertain, having an unclear etymology. Young says Serpent Charmer. Others defer to Persian, Egyptian, Greek, or Arabic roots. Some suggestions are He Was Afraid, Majestic, Angry, or Gift of God.

Maoch is from maak, to press or squeeze. Thus, his name means Pressed, Oppressed, Oppression, or maybe Bruised. Gath means Winepress. Despite being six hundred men, there would have been many more in number with them…

³ So David dwelt with Achish at Gath, he and his men, each man with his household,

vayeshev David im akhish b_egath hu vaanashav ish u-v_eitho – “And he sat, David, with Achish in Gath, he, and his mortals, man and his house.” This may at first seem unusual. How could such a large contingent of the enemies of the Philistines show up and begin dwelling with Achish in Gath?

However, if each of these people brought their households, meaning wives, children, and any flocks and herds, it would be apparent that they were coming as refugees. No sane person would go into the enemy territory with his children unless this was the case.

Such a large group would be an asset rather than a threat. If every man had a wife and perhaps others dependent on him, the total group could be in the thousands.

In Chapter 21, David fled there alone, which could be seen as suspicious. But with all these people looking for a new home, such was not the case. Even David came with his house…

^{3 (con’t)} and David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal’s widow.

David u-sh_ete nashav akhinoam hayizr_eelith vaavigayil esheth naval hakarm_elith – “David and ‘two, his wives’, Ahinoam the Jezreelitess and Abigail, ‘wife, Nabal’, the Carmelitess.” David’s wives are mentioned as Ahinoam and then Abigail. As seen at the end of Chapter 26, Abigail was likely his second wife.

Ahinoam means 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.”

Abigail is derived from av, father, and giyl, joy or exultation. That is derived from gil, to spin around, which gives the sense of rejoicing. Her name means Father of Joy, she being the source of the joy. Nabal means Dolt. Carmel means Vineyard of God.

⁴ And it was told Saul that David had fled to Gath; so he sought him no more.

vayugad l_eshaul ki barah David gath v_elo yosaph [k.] od l_evaqesho – “And it was caused to declare to Saul, for he bolted, David – Gath. And not he caused to add [k.] again to seek

Just what David had hoped for is realized. If David was accepted in Gath as a refugee, Saul would have to battle the Philistines to get him. That would not be a safe venture. Therefore, as long as no report of David’s return came to Saul’s ears, David would remain safe in his new dwelling.

As an interesting side note, this time dwelling in Gath may have been the impetus for either David’s style of music, or for an instrument called Gittith, which is found in the introduction to Psalms 8, 81, and 84. Gittith is from Gitti (a Gittite), which is a patrial from Gath. A Gittith was seen, for example, in our text verse.

⁵ Then David said to Achish, “If I have now found favor in your eyes,

vayomer David el akhish im na matsathi khen b_eenekha – “And he said, David, unto Achish, ‘If, pray, I found graciousness in your eyes.” David was received by Achish and allowed to dwell in Gath. Without stating how long they had been there at this point, whether days, weeks, or even months, it was long enough that David was considered accepted.

Because of that, he sees an opportunity to use his new alliance to his benefit. Therefore, he proposes a change in his situation to Achish…

^{5 (con’t)} let them give me a place in some town in the country, that I may dwell there.

yit_enu li maqom b_eakhath are ha’sadeh v_eesh_evah sham – “they will give to me place in one – ‘cities, the field’, and let me sit there.” The plural, they, is probably referring to the five axles of the Philistines. This would be a matter that needed to be resolved among the five rather than by Achish only.

That is speculation, but if Achish could make this decision on his own, then David would have said “you.” David is looking for a break from dwelling in Gath. Several benefits would result. His own people would not get too friendly and aligned with the residents of Gath.

They would be free from the non-Israelite culture and lifestyle of the Philistines, including the idolatry of worshipping Dagon and any other Philistine gods. David could also war against non-Philistine groups situated within and along the border of Judah’s territorial grant.

Despite these benefits, David makes his request based on supposed humility towards Achish…

^{5 (con’t)} For why should your servant dwell in the royal city with you?”

v_elamah yeshev avd_ekha b_eir ha’mamlakhah imakh – “And to why he will sit, your servant, in ‘city, the kingdom’ with you?’” It is a way of saying, “We are a large group and a burden on you. If we are in the outlying territory, we won’t trouble you, but you can benefit from our presence through taxation or other levies.”

But there is one more benefit in moving to an outlying area: David can make his attacks against others appear as if he is attacking Saul’s kingdom. Thus, Achish will believe that David is truly and forever aligned with him…

⁶ So Achish gave him Ziklag that day.

vayiten lo akhish bayom ha’hu eth tsiqlag – “And he gave to him, Achish, in the day, the it, Ziklag.” Ziklag was a part of the original inheritance given to Judah in Joshua 15:31. Later, it was granted to Simeon who dwelt in Judah’s territory in Joshua 19:5.

The Philistines either lived there, and Judah never moved into it, or it was overrun by the Philistines when given to Simeon and remained in their control until this time.

The name Tsiq’lag is a bit of a brain teaser. It appears to be derived first from tsuq, to pour out or melt, or to oppress or distress, such as to put pressure on someone to give up information or to lay siege to a city. It is used in Job 29 –

“When my steps were bathed with cream,
And the rock poured [tsuq] out rivers of oil for me!” Job 29:6

The second part is from log, a small amount poured into a hollow, like the hand. Thus, it could signify Measure of Pressure or Measure of Pouring. Jones’ says Outflowing of a Fountain. Abarim says A Pint of Liquid Metal.

^{6 (con’t)} Therefore Ziklag has belonged to the kings of Judah to this day.

lakhen hay_ethah tsiqlag l_emalkhe Y_ehudah ad hayom ha’zeh – “To thus, it was, Ziklag, to kings Judah until the day, the this.” Once the city fell under the control of David, it remained under Israel’s rule until some point after the rule of Solomon’s son Rehoboam.

The reason we know this is that the term “kings of Judah” implies that there are two dynasties in Israel, the southern kingdom and the northern kingdom.

Thus, sometime between the reign of Rehoboam and the exile to Babylon, the book was compiled. Ziklag is also referred to in Nehemiah, after the return of the exiles from Babylon.

Sheol wants me, but he won’t win
If I flee to Gath, he won’t follow me there
For the time being, I will have to elude him
And I can get things done while I am there

So, off we go to ‘field, Philistines’
Not knowing exactly what lies ahead
But all will be well, so it seems
Because for me, Christ’s blood was shed

I am taking the doctrines of Christ with me
To ‘field, Philistines’, here we go
I know I will dwell in security
Because the Lord is with me, this I know

II. Causing to Reek, He Caused to Reek (Verses 7-12)

⁷ Now the time that David dwelt in the country of the Philistines was one full year and four months.

vayhi mispar hayamim asher yashav David bisdeh ph_elishtim yamim v_earbaah khodashim – “And it was, number the days which he sat, David, in ‘field, Philistines’, ‘days, and four renewals’.” In this case, the word “days” implies a year. That is understood by the phrase “and four renewals,” meaning four renewals of the moon, or four months.

This provides historical proof concerning the life and times of David, which was known and documented by whoever compiled the narrative.

⁸ And David and his men went up and raided the Geshurites, the Girzites, and the Amalekites.

vayaal David vaanashav vayiphsh_etu el ha’g_eshuri v_eha’girzi [k.] v_eha’amaleqi – “And he ascended, David, and his mortals, and they stripped unto the Geshurite, and the Girzite [k.], and the Amalekite.” The oral Hebrew changes the word Girzite to read Gizrite.

Various suggestions have been put forth concerning the word change, but it is unknown which is correct, as this is the only time the Girzites are mentioned in Scripture.

As for what is going on, with David in his own city, which is quite removed from Gath, he goes about raiding other cities, gaining wealth and removing those who would otherwise trouble Judah.

Young and Strong say Geshur comes from an unused root meaning to join, as in a bridge. Jones’ says it means Expulsion. Gezer is defined by Young as Precipice. Strong identifies them with Gerizim which is derived from garaz, to cut off. As such, he says, “cut up” and thus Rocky. Jones says Place Cut Off or Precipice.

The Amalekites have been seen before. The name is derived from am, people, and malaq, to nip or wring off the head of a bird with or without severing it from the body. They are The People Who Wring Off. They are those who are disconnected from the body and who strive to disconnect the body.

^{8 (con’t)} For those nations were the inhabitants of the land from of old, as you go to Shur, even as far as the land of Egypt.

ki henah yosh_evoth ha’arets asher meolam boakha shurah v_ead erets mitsrayim – “For these ‘sitting the land which from vanishment’, you going Shur-ward and until ‘land, Egypt’.” The meaning is that these people had been dwelling there since time unknown, filling all of the area toward Shur as far as Egypt.

Shur is from shur, wall. That is from the verb shur, to travel about. Thus, it signifies Wall, Bull, Fort, or Fortification. Egypt means Double Trouble.

David’s raiding methods were brutal…

⁹ Whenever David attacked the land, he left neither man nor woman alive,

v_ehikah David eth ha’arets v_elo y_ekhayeh ish v_eishah – “And he will cause to strike, David, the land. And not he will ‘live’, man and woman.” Every person in whatever area he raided was killed. Without saying it, this would have included the children as well. The reason will be explained, but it was a brutal business to engage in.

These people were part of the original mandate given to Israel to be removed from the land. Therefore, David cannot be charged with wrongdoing in this matter. This is especially so with the Amalekites, whom the Lord promised to war against from generation to generation.

It is unlikely even the littlest children were spared because of the original mandate from the Lord. If they had been spared, something unknown, they could have been brought into David’s city. As for what lived…

^{9 (con’t)} but took away the sheep, the oxen, the donkeys, the camels, and the apparel, and returned and came to Achish.

v_elaqakh tson u-vaqar vahamorim u-g_emalim u-v_egadim vayashav vayavo el akhish – “And he will take flock, and cattle, and jacks, and camels, and garments. And he returned, and he came unto Achish.” This tells us that David openly brought whatever booty he plundered to Achish. The implication is that being king, Achish would get a portion as a tribute.

The named animals are the tson, flock, coming from a root signifying to migrate. Next are the baqar, cattle, from a root signifying to plough or break forth. Figuratively, it means to seek out or inquire.

After that is the khamor, jack, a male donkey. That is from khamar, to be red or khamar, to boil up. The sense is redness from the glowing of the pot which causes the boiling.

The gamal, camel, comes from gamal, to treat a person well or ill. Thus, to adequately deal with. The beged, garment, is from bagad, to cover. Figuratively, it signifies to act covertly. Upon presenting the spoil to Achish, it says…

¹⁰ Then Achish would say, “Where have you made a raid today?”

vayomer akhish al p_eshat_etem ha’yom – “And he said, Achish, ‘Not you stripped, the day?’” Seeing David with all the plunder, Achish understood that David had been out raiding. He asks a question, but it is more like an exclamation. “Well, well! Haven’t you done some raiding today!” The implication then is, “Where did you raid to get all this stuff?”

^{10 (con’t)} And David would say, “Against the southern area of Judah, or against the southern area of the Jerahmeelites, or against the southern area of the Kenites.”

vayomer David al negev Y_ehudah v_eal negev hayarkh_em_eeli v_eel negev haqeni – “And he said, David, ‘Upon ‘parchedland, Judah’, and upon ‘parchedland, the Jerahmeelite’, and unto ‘parchedland, the Kenite’.’” David lies, supposedly demonstrating to Achish that he had fully turned against Israel by raiding in Judah, Praise, and others who they were not at war with.

The Jerahmeelite is the descendant of Hezron, a son of Perez, son of Judah, as recorded in 1 Chronicles. His descendants were a larger family in Judah, having their own clan. Jerahmeel means May God Have Compassion or He Will Obtain Mercy of God.

The Kenite refers to the clan of Moses’ father-in-law who accompanied Israel to the land during the Exodus and wilderness wanderings. They remained friendly to Israel throughout the years. Kenite is a patronym derived from Qayin. That is derived from qanah, to acquire. It means Acquire.

Achish would revel in David’s news, thinking that he had terrorized the nation he left. As for David’s actions concerning those he really raided…

¹¹ David would save neither man nor woman alive, to bring news to Gath, saying, “Lest they should inform on us, saying, ‘Thus David did.’”

v_eish v_eishah lo y_ekhayeh David l_ehavi gath lemor pen yagidu alenu lemor koh asah David – “And man, and woman, not he will ‘live’ – David, to cause to go – Gath, to say, ‘Lest they will cause to declare upon us, to say, “Thus, he did, David.””’ David’s purpose was self-protection. If anyone was left alive, word could eventually make its way to Gath. If so, it would have been revealed where he raided and destroyed.

Even if someone didn’t know who did the raiding, it would not be hard for Achish to deduce that it was David. Therefore, it was imperative that David kill all those living in whatever area he plundered.

^{11 (con’t)} And thus was his behavior all the time he dwelt in the country of the Philistines.

v_ekhoh mishpato kal ha’yamim asher yashav bisdeh ph_elishtim – “And thus, his verdict all the days which he sat in ‘field, Philistines’.” This was David’s standard practice and rule of conduct for his engagements. He was determined not to allow it to be exposed that his true targets were not Judah or those aligned with him. The field, in typology, represents the world.

¹² So Achish believed David, saying, “He has made his people Israel utterly abhor him;

vayaamen akhish b_edavid lemor havesh hivish b_eamo b_eyisrael – “And he will cause to establish, Achish, in David, to say, ‘Causing to reek, he caused to reek in his people, in Israel.’” The NKJV word “believed” somewhat gets the point across. Achish didn’t just believe David. Rather, he trusted him and agreed with his methods.

He was certain that David had made himself a stench in the nostrils of Israel. Therefore, Achish was happy to continue to receive plunder that came from David’s hand indefinitely…

*^{12 (fin)} therefore he will be my servant forever.”

v_ehayah li l_eeved olam – “And he will be to me to ‘servant, vanishment’.” The word olam signifies the vanishing point. If you are standing on train tracks and look to the point where they unite and disappear, that is the vanishment. As far as Achish could see into the future, he saw no chance of David reconciling with Israel. Because of this, he would continue to reap the benefits of David’s skills as a plunderer.

Out raiding the enemy, isn’t it fun!
Taking them out when nobody knows
Yes, we are taking out every single one
And with each victory, our flock grows

And yet, the world thinks I agree with them
As if Christ wasn’t my hope
But that ain’t the case, no haw or hem
Not following Jesus would make me a dope

Out raiding the enemy, what a joy it is
Doing it in the open, and yet nobody knows
This is better than a Philly with Cheez Whiz
And with each victory, our flock grows

III. When the Whole World Is Against You

In verse 1, David (accepting the doctrines of Christ) spoke unto his heart, his seat of reasoning, noting that one day he would be scraped, like hair on a face that gets shaved off, by Saul (Sheol calling out for the souls of men).

As such, he determined his best option was to be eluded to the land of the Philistines (Weakeners). He was certain Saul would desist from pursuing him there, giving up hope that he could be caught.

How does one elude Sheol’s call during the tribulation? It is the subject of this chapter. The chapter deals with holding to the doctrines of Christ while the surrounding world is filled with those who are there to weaken the faith of others.

The church is gone, hence, David is in “field, Philistines’ (as noted in verse 11). The field represents the world. After the rapture, there will still be those who hold to the doctrines of Christ.

Because of this, in verse 2, it said that David arose along with six hundred men. It is the number of man, fallen man, in a cycle where nothing is wanting and the whole cycle is complete. These went to Achish, son of Maoch, king of Gath. Those alive must make it to the end of the tribulation. That is represented by the number 600.

The meaning of the name Achish is too dubious to try to pin down. Robert Young’s definition, Serpent Charmer, is intriguing and would fit, but I have no idea how he derived the name. Maoch comes from a word signifying to press or squeeze, which fits well with Gath, winepress. The winepress symbolizes the place of judgment on sin, which is expected during the tribulation.

David is specifically noted as being accompanied by his two wives, Ahinoam (Kindred to Sweetness) from Jezreel (God Sows), and Abigail (Father of Joy, meaning the source of Joy). In Chapter 25, they represent those of the church who missed the rapture (married to Dolt) and those of Israel who, together, will form the whole of who God calls during the tribulation.

In verse 4, Saul was informed that David was in Gath, and so he sought him no more. If one who accepts the doctrines of Christ goes back to the law, he is no threat. Sheol doesn’t have to fear that guy. That is reflected in Hebrews, a book written to the end times Jews –

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, ⁵ and have tasted the good word of God and the powers of the age to come, ⁶ if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.” Hebrew 6:4-6

Those verses are greatly misunderstood. They are not talking about a loss of salvation, but that apart from Christ, there is no suitable sacrifice for sin. Saul/Sheol sees that accepting the doctrines of Christ has gone to the Weakeners and assumes he has fit the type spoken of in Hebrews.

In verse 5, David is established in Gath. He requested from Achish a city in the field rather than residing in the city of the kingdom of Achish. As noted, the field represents the world in typology.

David is looking to do his own thing while supposedly being aligned with the Philistines. In verse 5, it said that Achish gave him Ziklag, Measure of Pressure. That would indicate the time of the tribulation, described in the New Testament by the Greek word thlipsis, pressure.

That was supplemented with the note that Ziklag henceforth belonged to the kings of Judah. Verse 7 gave the time that David dwelt in the field of the Philistines, days and four renewals, meaning a year and four months.

As the word “year” was not used, the focus is on the number four, the number of material creation, material completeness, and the world number. Thus, it appears to be a reference to the extent of the tribulation, being global.

Verse 8 revealed who David was raiding: the Geshurites (Expulsion), the Girzites (coming from garaz, to cut off), and the Amalekites (People Who Wring Off).

David (accepting the doctrines of Christ) is in the land of the Philistines, the Weakeners, and yet, he takes advantage of coming against these foes, each with a name that shows enmity with the truth through expulsion (Geshurite), cutting it off (Girzite), and wringing off the head from the body (Amalekite).

These enemies were nations that had always been in that area in “your going Shur-ward and until ‘land, Egypt’.” The meaning was seen in Chapter 15 where a somewhat similar statement was given. David’s raiding is against these foes who attempt to destroy faith in others.

The locations signify that there is the end of the argument (Shur/Wall), which faces the place where man is in sin, without God. He is born in sin, and he cannot redeem himself. Thus, he is in double trouble (Egypt). It speaks of those who have rejected the truth and who will be destroyed.

In verse 9, it said that when David attacked, killing all, both men and women. However, he took the tson, flock, coming from a root signifying to migrate. It speaks of migrating through the word, checking out what it says.

He also took the baqar, cattle. It is from a root signifying to plough or break forth. Figuratively, it means to seek out or inquire, as if one is seeking out what is in the word.

Also noted was the khamor, jack. A male donkey. That pictures Christ in His humanity as has been seen many times before. Along with that, there was the gamal, camel, which signifies to adequately deal with. Lastly, the beged, garment, is from bagad, to cover.

David (accepting the doctrines of Christ) rescued all who were willing to examine the word, migrating through it, seeking it out, finding Jesus, covering their exposed state with His righteousness.

In verse 10, Achish noted the plunder with a statement that implied a question, as in “Where did all this plunder come from?” David responded that it was from the arid regions (parchedland) of Judah (Praise), the Jerahmeelite (He Will Obtain Mercy of God), and the Kenite (Acquire).

However, the opposite of what he said was true. Those are the ones who are the praise of God, who will obtain His mercy, and acquire salvation through Christ.

In verse 11, it noted that David killed all the men and women to avoid the word getting back to Gath (Winepress). This was his regular “verdict” all the time he sat in the field of the Philistines.

During the tribulation, there will be a spiritual war between those who accept the doctrines of Christ and those who reject them. Those who accept them will have to use subterfuge to stay alive and evangelize during this period, and it will work.

In verse 12, it was noted that Achish trusted David, agreeing with his methods, which were different in reality. As such, he felt confident that David would be his servant forever. When those who hold to law observance think they are in control, it will be seen that they are not.

David’s time in the Philistine enclave is not through, but before it ends, Chapter 28 will convey the details of Saul’s final hours before his end. In Chapter 31, his end will then come about.

Each story is building upon the next, revealing doctrine that has taken place since Christ’s cross, which was particularly highlighted in Chapter 17 with the account of David and Goliath.

Will people from the church who missed the rapture still have the opportunity to be saved? Many teach that they will not. That is refuted in these ancient stories from the early life of David. From the cross to the millennium, doctrine for each dispensation is prominently on display.

There is always hope for those you love who are currently not paying attention to having a relationship with Christ. Until our final breath, we have the chance to call out to Jesus and be saved.

But why delay? It is far better to yield to Him now, accepting the simple gospel and being taken home to glory at the rapture.

Closing Verse: “But he who endures to the end shall be saved. ¹⁴ And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.” Matthew 24:13, 14

Next Week: 1 Samuel 28:1-17 It’s a treasure trove, and definitely not a bore. Rather, it will be fun… (‘Mistress, ov’, the Witch of En Dor Part I) (59^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 27:1-12 (CG)

27 And he said, David, unto his heart, “Now I will be scraped, day, one, in ‘hand, Saul’. Naught to me good, for being eluded, I will be eluded unto ‘land, Philistines’. And he was desisted* from me, Saul, to seek me yet in all ‘border, Israel’. And I was eluded from his hand.” ²And he arose, David, and he traversed, he, and six hundreds man who with him, unto Achish, ‘son, Maoch, king, Gath’. ³And he sat, David, with Achish in Gath, he and his mortals, man and his house, David and ‘two, his wives’, Ahinoam the Jezreelitess and Abigail, ‘wife, Nabal’, the Carmelitess. ⁴And it was caused to declare to Saul, for he bolted, David – Gath. And not he caused to add [k.] again to seek him.

⁵And he said, David, unto Achish, “If, pray, I found graciousness in your eyes, they will give to me place in one – ‘cities, the field’, and let me sit there. And to why he will sit, your servant, in ‘city, the kingdom’ with you?” ⁶And he gave to him, Achish, in the day, the it, Ziklag. To thus, it was, Ziklag, to ‘kings, Judah’ until the day, the this. ⁷And it was, ‘number, the days’ which he sat, David, in ‘field, Philistines’, ‘days, and four renewals’*.

⁸And he ascended, David, and his mortals, and they stripped unto the Geshurite, and the Girzite [k.], and the Amalekite. For those ‘sitters the land which from vanishment’, you going Shur-ward and until ‘land, Egypt’. ⁹And he will cause to strike, David, the land. And not he will ‘live’, man and woman. And he will take flock, and cattle, and jacks, and camels, and garments. And he returned, and he came unto Achish. ¹⁰And he said, Achish, “Not you stripped, the day?” And he said, David, “Upon ‘parchedland, Judah’, and upon ‘parchedland, the Jerahmeelite’, and unto ‘parchedland, the Kenite’.” ¹¹And man, and woman, not he will ‘live’ – David, to cause to go – Gath, to say, “‘Lest they will cause to declare upon us, to say, ‘Thus, he did, David.’” And thus, his verdict all the days which he sat in ‘field, Philistines’. ¹²And he will cause to establish, Achish, in David, to say, “Causing to reek, he caused to reek in his people, in Israel. And he will be, to me, to ‘servant, vanishment’.”

*Verse 1 – Hebrew: yaash. To desist, but with the figurative sense of desponding or hopeless effort.
Verse 4 – Qeri: he added.
*Verse 7 – 1 year and 4 months.
*Verse 8 – Qeri: the Gizrite.

 

1 Samuel 27:1-12 (NKJV)

And David said in his heart, “Now I shall perish someday by the hand of Saul. There is nothing better for me than that I should speedily escape to the land of the Philistines; and Saul will despair of me, to seek me anymore in any part of Israel. So I shall escape out of his hand.” ² Then David arose and went over with the six hundred men who were with him to Achish the son of Maoch, king of Gath. ³ So David dwelt with Achish at Gath, he and his men, each man with his household, and David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal’s widow. ⁴ And it was told Saul that David had fled to Gath; so he sought him no more.

⁵ Then David said to Achish, “If I have now found favor in your eyes, let them give me a place in some town in the country, that I may dwell there. For why should your servant dwell in the royal city with you?” ⁶ So Achish gave him Ziklag that day. Therefore Ziklag has belonged to the kings of Judah to this day. ⁷ Now the time that David dwelt in the country of the Philistines was one full year and four months.

⁸ And David and his men went up and raided the Geshurites, the Girzites, and the Amalekites. For those nations were the inhabitants of the land from of old, as you go to Shur, even as far as the land of Egypt. ⁹ Whenever David attacked the land, he left neither man nor woman alive, but took away the sheep, the oxen, the donkeys, the camels, and the apparel, and returned and came to Achish. ¹⁰ Then Achish would say, “Where have you made a raid today?” And David would say, “Against the southern area of Judah, or against the southern area of the Jerahmeelites, or against the southern area of the Kenites.” ¹¹ David would save neither man nor woman alive, to bring news to Gath, saying, “Lest they should inform on us, saying, ‘Thus David did.’” And thus was his behavior all the time he dwelt in the country of the Philistines. ¹² So Achish believed David, saying, “He has made his people Israel utterly abhor him; therefore he will be my servant forever.”

 

 

 

 

 

 

 

 

 

 

Artwork by Douglas Kallerson

1 Samuel 26:17-25
He Caused to Snatch Me from All Strait, Part II

(Typed 13 April 2026) So far in this chapter, we have seen details that seem repeated from Chapter 24. There are differences, and yet, they are so similar that some great scholars of the past are certain they are the same account.

I have defended why they cannot be the same account. And thankfully so. Once I sat down and tried to figure out the typology, things started to come into focus.

Here is what Albert Barnes said about this chapter –

“The incident related in this chapter of the meeting between Saul and David bears a strong general resemblance to that recorded in 1 Samuel 24, and is of a nature unlikely to have occurred more than once. Existing discrepancies are explained by the supposition that one narrative relates fully some incidents on which the other is silent. On the whole the most probable conclusion is that the two narratives relate to one and the same event. (Compare the two narratives of the Creation, Genesis 1; Genesis 2:4 ff; the two narratives of David’s war, 2 Samuel 8; and 2 Samuel 10; and those of the death of Ahaziah, 2 Kings 9:27 ff; and 2 Chronicles 22:9.).”

Text Verse: “And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.” Revelation 19:21

Just before Revelation 19:21, it said that the beast and the false prophet were captured and cast alive into the lake of fire burning with brimstone. Doesn’t it make you wonder why the Lord didn’t just chuck all of those people allied with them into the same place?

What happens when a person is killed with the sword? Where does he go? He goes to the same place that all humanity has gone since the first person who ever died.

Think about what the last couple of sermons pictured. Maybe you can figure out why the Lord put two accounts that are so similar into his word before we finish up the verses.

I was stunned at the reason, but I should not have been, because it is 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. My Son David (verses 17-20)

¹⁷ Then Saul knew David’s voice, and said, “Is that your voice, my son David?”

vayaker shaul eth qol David vayomer haqol_ekha zeh b_eni David – “And he caused to scrutinize, Saul, ‘voice ,David’. And he said, ‘The ‘your voice,’ this, my son David?’” As before, this is similar to the account in verse 24:16 –

24:16 – “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?’”
26:17 – “And he caused to scrutinize, Saul, voice David. And he said, ‘The ‘your voice,’ this, my son David?’”

The difference is obvious from the context. In Chapter 24, David was right before Saul making his appeal. It was probably daytime during that encounter. Here, it is night and there is a distance between them. Therefore, Saul has to “scrutinize” the voice, concluding it is David. And as he suspected…

^{17 (con’t)}  David said, “It is my voice, my lord, O king.”

vayomer David qoli adoni ha’melekh – “And he said, David, ‘My voice, my lord the king.’” David confirms the situation. Because of what he has already said about the missing spear and cruse of water, the soldiers around Saul would stand there thoroughly humiliated.

David walked through the entire encampment, right to the center, picked up Saul’s things, and walked back out completely unnoticed. But David is done taunting Abner over that. Instead, he gets to the heart of the matter…

¹⁸ And he said, “Why does my lord thus pursue his servant? For what have I done, or what evil is in my hand?

vayomer lamah zeh adoni rodeph akhare avdo ki meh asithi u-mah b_eyadi raah – “And he said, ‘To why this? My lord pursuing after his servant! For what I did, or what in my hand evilness?’” The words are an open question concerning motive, nothing more. And the manner in which he speaks is reverent but frank.

Instead of defending himself, David asks questions, calling for Saul to probe his own intentions and motives. Along with that, he will give possible reasons that Saul might have pursued him. But by doing this, and knowing that his reasons are not why Saul is after him, it will bring to light the fact that there is no valid reason for Saul to pursue him…

¹⁹ Now therefore, please, let my lord the king hear the words of his servant: If the Lord has stirred you up against me,

v_eatah yishma na adoni ha’melekh eth divre avdo im Y_ehovah hesith_ekha vi – “And now, he will hear, pray, my lord the king, words his servant. If Yehovah, He caused to prick you in me.” Many scholars think David is referring to the evil breath from the Lord that afflicts Saul. That seems unnecessary.

David is giving a hypothetical example to open Saul’s eyes to his own evil intentions toward David. He first asks Saul to consider what he says. He then presents the first possible reason as to why Saul is pursing him. Perhaps he was divinely led by the Lord. If this was the case…

^{19 (con’t)} let Him accept an offering.

yarakh minkhah – “may He cause to smell present.” In other words, if Yehovah needled Saul into chasing David, an offering should be made to Him for appeasement so that He will refrain from pressing Saul further.

The “smell” David refers to is as if the Lord has a nose and smells the offering that was made to petition Him. Obviously, both men know the Lord didn’t press Saul to act against David. Another option is…

^{19 (con’t)} But if it is the children of men, may they be cursed before the Lord,

v_eim b_ene ha’adam arurim hem liphne Y_ehovah – “And if sons the human, execrated, they, to ‘faces, Yehovah’!” The meaning is, “If the Lord didn’t prick you, maybe there are sons of adam, fallen humans, who have wickedly conspired to needle you into pursuing me.” If so, David says they are cursed before the Lord. The unstated reason is, “Because I have done nothing wrong to justify such attacks.”

They both know that no one else pricked Saul. Thus, David’s words are a subtle rebuke of Saul whose own mental machinations have caused the trouble. And because of this, there is a result that David wants him to consider. Therefore, he will continue to make it seem as if it is some unknown group poking Saul, but they both know the truth…

^{19 (con’t)} for they have driven me out this day from sharing in the inheritance of the Lord, saying, ‘Go, serve other gods.’

ki ger_eshuni ha’yom mehistapeakh b_enakhalath Y_ehovah lemor lekh avod elohim akherim – “For they disinherited me, the day, from eking myself in ‘inheritance, Yehovah’, to say, ‘You must walk! You must serve ‘gods, other’.’” David uses the word saphakh, to scrape out. If someone finishes a bowl of oatmeal and is still hungry, he will scrape out everything he can, as if eking out his existence through the remaining oatmeal.

David is saying, “I cannot even live my life trying to please Yehovah, eking out His favor because I have been disinherited by these bad men who have told you to pursue me.” Instead, their words in Saul’s ears have caused him to be removed from the presence of the Lord (where His temple is).

In effect, it would be like saying that he has been excommunicated from Yehovah and must go serve other gods in other lands.” Again, they both know this is not the case. David is tactfully asking Saul about why he, not Yehovah or some unnamed people, was incited against his loyal subject. As such, the implied message is –

“We both know Yehovah didn’t prick you to chase after me. So there is no point in making an offering to supplicate Him to grant me relief. We also know there isn’t anyone spurring you on to pursue me. It is you who are taking away my right to simply exist in Israel and live my life before Yehovah.”

Understanding this, David continues…

²⁰ So now, do not let my blood fall to the earth before the face of the Lord.

Rather: v_eatah al yipol dami artsah mineged p_ene Y_ehovah – “And now, not it will fall, my blood, earthward from afront ‘faces, Yehovah’.” All translations but the SLT make this a petition (let not…), but the words are rather an adamant proclamation. David is not asking Saul to spare him. Rather, he is affirming that he will not be killed. And there is a reason for this…

^{20 (con’t)} For the king of Israel has come out to seek a flea, as when one hunts a partridge in the mountains.”

ki yatsa melekh Yisrael l_evaqesh eth parosh ekhad kaasher yirdoph ha’qore beharim – “For he went out, king Israel, to seek ‘flea, one’ according to which he will pursue the caller in the mountains.” Again, this is similar to 1 Samuel 24:14 where David compared himself to a single flea.

David is saying that it would be pointless for Saul to kill him. Why would he waste his time chasing a flea as he would chase a caller in the mountains? This “caller” is a new word found only here and in Jeremiah 17:11. It is from the verb qara, to call. It signifies a partridge. If you want to know why, go to YouTube and type in something like “Sound of a partridge call.”

Some scholars dispute it is referring to a partridge because partridges are nummy to eat. Their logic is that a flea is useless and so whatever bird is referred to must also be useless and not worth eating.

Such an analysis misses the point. It is referring to the hunt, not what is hunted for. One must actively pursue a partridge. And more, partridges are found most often in the fields where they live. Chasing a partridge in the mountains is, therefore, a waste of time and effort.

David equates himself to a flea and says that Saul is spending the same effort to find David, a flea, as someone would to find a partridge in the mountains. His words have been direct and pointed, but also polite and non-confrontational.

The Church is gone, what will happen to us?
Is there no chance of life, no hope left?
What about if we call on Jesus?
Will we of hope still be bereft?

What are we to do, and how are we to know?
Should we just party until our days are done?
Let’s go to the word! Maybe it will show
What we are to do with God’s only Son

Surely the answer is there for us to know
And surely there is hope for people like us
To the word! Certainly it will show
What we should do about the Lord Jesus

II. Doing, You Will Do (verses 21-25)

²¹ Then Saul said, “I have sinned. Return, my son David.

vayomer shaul khatathi shuv b_eni David – “And he said, Saul, ‘I sinned. You must return, my son David.” Saul acknowledges that he alone has been in the wrong. The Lord didn’t prick him to chase David, and neither did any person. David is vindicated. As such, Saul asks for peace and for David to return…

^{21 (con’t)} For I will harm you no more, because my life was precious in your eyes this day.

ki lo ara lekha od takhath asher yaq_erah naphshi b_eenekha ha’yom ha’zeh – “For not I will cause to spoil to you again, under which it weighed, my soul, in your eyes, the day, the this.” The NKJV, despite being a complete paraphrase, gets the sense of the Hebrew.

Saul proclaims he is through giving David grief. David was careful to give weight (importance) to Saul’s soul and not kill him, so how could Saul act differently toward David? And more…

^{21 (con’t)} Indeed I have played the fool and erred exceedingly.”

Saul’s words concerning his negative actions are superlative: hineh hiskalti vaeshgeh harbeh m_eod – “Behold! I caused to be silly, and I strayed, causing to increase, vehemently.’” It is like saying, “I did this. I pushed myself to do it, and I continued like a madman as I did it.”

Saul, in front of all his men, admits his failings toward David. We know this, because of the distance David put between them. Saul would have to elevate his voice significantly for it to reach David’s ears…

²² And David answered and said, “Here is the king’s spear.

vayaan David vayomer hineh ha’khanith ha’melekh – “And he answered, David, and he said, ‘Behold! The ‘spear [k.], the king’.’” The oral here says, “Spear, the king.” The scribes dropped off the article before “spear” due to the clunky nature of having two articles before two nouns in a row. As for the spear, it is the symbol of Saul’s authority.

Therefore, David is essentially saying, “Behold, I have the symbol of your kingship. You could be dead if I wished, and your time of being king would be over.” David doesn’t even bother mentioning the cruse of waters in relation to the spear.

^{22 (con’t)} Let one of the young men come over and get it.

v_eyaavor ekhad mehan_earim veyiqakheha – “And he will traverse, one from the lads, and he will take it.” David desires to return this symbol of authority. His continued words indicate, “I have no intentions of usurping your authority. You are the king. Take what is rightfully yours.”

To accomplish this, Saul is to send a runner from the lads to traverse the distance between them and retrieve it. To confirm his unwavering allegiance to the king, David continues…

²³ May the Lord repay every man for his righteousness and his faithfulness;

Rather: vaY_ehovah yashiv laish eth tsidqato v_eeth emunatho – “And Yehovah, he will cause to return to the man his rightness and his firmness.” As before, this is not a petition. David is stating it as a point of fact.

And even though he will speak of himself in the next clause, he is not specifically speaking of himself in this one. This is a general statement. When a man does rightness and firmness, the Lord will actively cause it to return to that man. Understanding this, the words do bear on what he next says…

^{23 (con’t)} for the Lord delivered you into my hand today, but I would not stretch out my hand against the Lord’s anointed.

asher n_etan_ekha Y_ehovah ha’yom b_eyad v_elo aviti lishloakh yadi bimshiakh Y_ehovah – “which he gave you, Yehovah, the day, in hand, and not I acquiesced to send my hand in ‘anointed, Yehovah’.” David does not say that the Lord gave Saul into his hand. He says, “in hand.” It is a way of saying that Saul was under the general authority of another because the Lord allowed it to be that way.

Despite that allowance, David did not take the opportunity the Lord laid before him. “I did not use my hand against the one who was in my hand.” And the reason for this is that Saul is the Lord’s anointed. The wording means, “I was tested with your life today. It was exposed for any to take and I refused to take it.”

Despite Saul being open to attack, the anointing oil of the Lord was on him, and David knew it would be wrong to act against him. David is doing everything possible to convince Saul that not only did he not bear any ill will toward him, but he is also explaining the reasons behind his actions…

²⁴ And indeed, as your life was valued much this day in my eyes, so let my life be valued much in the eyes of the Lord,

Again, it is an affirmation, not a petition: v_ehineh kaasher gad_elah naphsh_ekha ha’yom ha’zeh b_eenay ken tigdal naphshi b_eene Y_ehovah – “And behold! According to which it grew, your soul, the day, the this, in my eyes, thus it will grow, my soul, in ‘eyes, Yehovah’.” The words “it grew” and “it will grow” are rightly explained by the NKJV.

It is a way of saying, “I placed a high value on your soul, and the Lord will place a high value on my soul.” This is an explanation of the previous words –

“And Yehovah, he will cause to return to the man his rightness and his firmness.”
“And behold! According to which it grew your soul, the day, the this, in my eyes, thus it will grow, my soul, in eyes Yehovah.”

David did what was right and proper in esteeming the life of Saul. As such, the Lord will return that same esteeming toward the life of David. He next petitions for that to be expanded upon…

^{24 (con’t)} and let Him deliver me out of all tribulation.”

v_eyatsileni mikal tsarah – “And may He cause to snatch me from all strait.” David’s petition is that the Lord would continue to deliver him from all such instances. Saul next speaks what will be his last recorded words to David…

²⁵ Then Saul said to David, “May you be blessed, my son David! You shall both do great things and also still prevail.”

vayomer shaul el David barukh atah b_eni David gam asoh taaseh vegam yakhol tukhal – “And he said, Saul, unto David, ‘Blessed you, my son David. Also, doing, you will do, and also, able, you will be able.” This is a general blessing which scholars take to unrealistic extremes. However, there is one point that is probably on Saul’s mind.

The last time they had such an interaction in Chapter 24, there is no indication that anyone but Saul and David were around to hear. This time, Abishai is with David and Saul is surrounded by three thousand men. Therefore, it would be inappropriate for Saul to repeat his words from Chapter 24. However, this may be his way of confirming what he previously said when they parted –

24:20 – “And now, behold! I knew that reigning, you will reign, and it rose in your hand ‘kingdom, Israel’.”
26:25 – “Also doing you will do, and also able you will be able.”

If this is the case, David would know exactly what he meant without directly saying it before the entire camp. David will “do” the kingdom and he will “be able” to do it. With that, their final interaction is complete…

*^{25 (fin)} So David went on his way, and Saul returned to his place.

vayelekh David l_edarko v_eshaul shav limqomo – “And he walked, David, to his road. And Saul, he returned to his place.” David remained on his road of life which will not find him returning to any set place in Judah for the time being. Saul’s place is Gibeah. To avoid any unrelated typology, that is not recorded this time, as it was when Chapter 24 ended.

What would happen if there were no Sheol?
Could that happen after the rapture?
If it is no more, what would happen to my soul?
Would it be ‘off to the Lake of Fire’, it, my soul to capture?

Does the Bible even speak of such things?
Can we know what is on God’s mind?
Curiosity to my mind, the question brings
We should study up and not get behind

But better yet, we should all be ready
When the trumpet is blown, then off we’ll go
Because our faith was accepted as sure and steady
We’ll be on the rapture express, doncha know!

III. Amazing Typology

The typology since Chapter 17 has dealt with doctrinal issues. Whether chronological or not, Chapter 24 logically followed after Chapter 23 in matters of timing in relation to the redemptive narrative. For example, they referred to surety in Christ and, without specifically dealing with the rapture, they dealt with doctrinal issues related to the rapture.

Chapter 25 moved into doctrinal issues that will arise during the tribulation. Here in Chapter 26, we have details that closely mirror many of the details in Chapter 24. But if this chapter logically follows after Chapter 25 in timing of events, why would it so closely mirror events from Chapter 24?

The question is, does this chapter follow after the beginning of the tribulation? If so, then what happens then must somehow mirror doctrine that occurs before the tribulation. It is a logical deduction. It is also correct.

And yet, I had no idea about any of that until I almost completed the typology for the chapter. Only after working on it from a broad view of what each thing means (as things must be kept consistent or I would just be making stuff up) did I realize what is going on.

Why is this important? We can talk about that before we finish.

In verse 1, the words were similar to those of Chapter 23. The Ziphites came unto Saul in the Gibeah-ward. Ziph signifies an outflowing, as in pitch melting. Thus, these would be Out-flowers.

Their doctrine is what outflows from the church age, even if the church age has ended. In other words, if this is referring to the time of the tribulation, which logically follows from the contents of Chapter 24, then those in the tribulation still have the church age doctrine to refer to.

Saul signifies Sheol calling out for the souls of men. Being Gibeah-ward means they have not arrived at Gibeah. Thus, as in Chapter 23, they reflect those who have not accepted the doctrines of Christ, even if they know them.

Still in verse 1, it said, “Not David hiding himself in ‘Hill, the Hachilah’ upon ‘faces, the wasteland’?” The words are also similar to Chapter 23.

The Hill the Hachilah, or Hill the Crimson, speaks of the judgment rendered at Gabbatha, resulting in the cross of Christ. David, Beloved, is typical of accepting the doctrines of Christ. He is before the wasteland, the place of desolation because of sin and its consequences.

In verse 2, Saul arose and went down to ‘Wilderness, Ziph’. Ziph represents the effects of the church age where the church is flowing out, hunting for souls to save. Because Ziph is in the wilderness, it signifies being in a land of testing and yet closeness to God.

In going, it noted that three thousand of the selected of Israel went to seek David there. It is the same number as in Chapter 24, picturing the time during the church age. The typology for the events remains the same, even if the timing is different.

If David represents accepting the doctrines of Christ, then Israel (He Strives with God) continues striving against God at this time. It is what one would expect during the tribulation.

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). Just as the church age, the tribulation will be a set time that will come to a perfect resolution.

In verse 3, Saul inclined “in ‘Hill, the Hachilah’, which upon ‘faces, the wasteland’, upon the road.” The typology points to accepting the doctrines of Christ as was seen in verse 1.

The only difference is that it noted the derekh, road. The road refers to the path to salvation, as in the Hebrew translation of John 14:6, (ani ha’dererkh – I am the way). Jesus is the derekh.

Saul, pursuing David, is encamped on the way. One can see Sheol trying to frustrate the path to salvation during the tribulation. Will it succeed?

Still in verse 3, David was “sitting in the wilderness” when he saw that Saul came the wilderness-ward. It is the place of testing and yet closeness with God. Because Saul came in verse 4, it said, “And he sent, David, ‘walkings’, and he knew that he came, Saul, unto ‘being established’.”

Sheol is established in the spot where Christ died (the Crimson Hill) which is before the place of desolation because of sin and its consequences. It is on the road to salvation (think of Sheol, trying to block the path to salvation in Christ).

Because Saul is inclined there, it says in verse 5 that David went there and noted where Saul lay along with Abner, Father of Light, the son of Ner, Lamp. In this case, the lamp is that which speaks of continuance and ability to rule. That is seen several times, such as –

“Yet the Lord would not destroy Judah, for the sake of His servant David, as He promised him to give a lamp to him and his sons forever.” 2 Kings 8:19

Remember, Saul is encamped upon the derekh (again, think of the road to Jesus). David has come to this location. Who will prevail, Saul/Sheol or David/accepting the doctrines of Christ?

Along with that thought, for the first of five times, one of two words that are normally plural is stated in the singular. Each time one of these words is used, the only difference is that a yod, the tenth letter and representing a hand (yad), is missing.

As the hand signifies authority and power, it is as if the authority and power of Saul is lacking in all five instances. His surroundings were not sufficient to protect him, and his headpiece, his symbol of rule and headship, was compromised.

David was with Ahimelech the Hittite and Abishai, son of Zeruiah, brother of Joab. This Ahimelech is only seen here in the Bible. In Genesis 23, the Hittites were seen to represent fallen Adam, living in terror of death.

When David asked which would go with him, Abishai emphatically declared he would go. His name means My Father Yehovah Exists, son of His Edgerock Is Yah (or Balsam of Yah), brother of Yehovah Is Father. The very name of this guy reveals he is typologically the opposite of Ahimelech. Instead of terror of death, he is confident in Yehovah.

In verse 7, they went into the circular and saw Saul sleeping. The circular had a dual meaning in Chapter 17. It spoke of the incarnation of Christ in the circular world.

It also points to the circular nature of Scripture, where man is cast out of paradise and the presence of God, but he will eventually be brought back there again. Sheol lay unprotected since Christ’s incarnation.

Verse 7 also noted that Saul’s spear was “pressed in the earth – his headpiece. And Abner, and the people, ‘lying his around’.” Two more times the yod is missing from the words related to Saul.

The khanith, spear, is Saul’s symbol of authority. It is identical to the feminine word meaning grace. One might ask why Sheol’s symbol of authority would be grace during the tribulation, but it is.

Instead of man going directly to the Lake of Fire, there is a place of grace for God’s redeemed until they are raised and the others are judged and condemned.

In verse 8, Abishai noted that God had shut Saul/Sheol in David’s hand. Accepting the doctrines of Christ has the ability to destroy Sheol. Abishai says that he will take the spear and in a single beat, he would strike Saul “in the spear and in the earth.”

It seems like a reasonable proposition, but David in verse 9 prohibits it. Sheol is “the Lord’s anointed” for humanity until it is no longer needed. To destroy Sheol before it is time would upset the redemptive plans of God.

Despite its power being defeated in Christ’s resurrection, it continues to have a proper place until God’s plans are complete. What would happen to the dead if there were no Sheol? It would be catastrophic! Zombies! Night of the Living Dead! Whatever comes to your mind.

Therefore, in verse 10, David mused over what might happen to Saul at some point. The Lord might strike him, he may just die, or he may go into battle and be killed. The Lord, not David (or us!) can decide the plans of the Lord. David understood this. Likewise, we must accept His plans. This is true during the tribulation, for example –

“Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed.” Revelation 6:11

God’s plan is being worked out in His timing. David knew this concerning Saul. We must also learn it concerning what Saul typifies. However, to show that David, accepting the doctrines of Christ, has authority over Sheol (verse 11), he told Abishai to take “the spear which – his headpiece, and ‘cruse, the waters’.”

Again, the yod is missing from headpiece. Sheol’s power and authority have been removed (the yod), even if they are allowed to continue for a pre-determined span. The khanith symbolizes grace. The tsaphkhath is from an unused root signifying “to expand.” The grace of Sheol for humanity, and its ability to expand from humanity, is totally under the authority of David.

For each person who accepts the doctrines of Christ, those things belong to them because of Christ. It is an amazing symbolic presentation. Despite Abishai taking those implements at David’s order, verse 12 said that David took them. One cannot have his father as Yehovah until he accepts the doctrines of Christ. There is an orderliness to the wording that is marvelous.

Still in verse 12, it noted that Saul/Sheol and all with him were under “trance, Yehovah”. Sheol is incapable of acting against the will of Yehovah. It is completely stupefied towards those who have come to Christ.

In verse 13, it was careful to note that “he traversed, David, the side. And he stood upon ‘head, the mount’ from remote. Great, the place, between them.” The great distance between them is specific. A har, mountain, in the Bible symbolizes a large, centralized group of people.

As this is dealing with the tribulation, this is reflective of Revelation 7 –

“After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne … These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb.” Revelation 7:9 & 14

In verse 14, David called out to Abner, not Saul. Sheol’s continuance and ability to rule was asleep on the job. David essentially mocks him for several verses, noting that Sheol was left completely exposed because Abner had failed at his duties.

David notes that he deserved to die because of his dereliction of duty. And like Saul, it is true that he could have been killed by David, or that Saul could have him executed, but he will continue according to the Lord’s plans. The point is made that Sheol’s continuance is solely at the Lord’s decision.

At this time, Saul (verse 17) scrutinized David’s voice. David confirmed it was he. In verse 19, David asks Saul if the Lord was stirring him up or if it was one of the sons of men.

It was obvious from the context that neither was the case. They both knew Saul was the one pursuing David. Saul’s authority and time of rule would end unless he was able to stop David. But David noted in verse 20 that his blood would not fall earthward before the Lord.

Translations that wrongly made this an appeal “Do not let my blood fall…” obliterate any possibility of obtaining the proper typology. David has prevailed. Saul has no authority over him. David’s response was not hoped for. Rather, it was an assertion based on holding to the doctrines of Christ.

David then spoke of the futility of seeking him. Saul was wasting time on such a frivolous pursuit. The understood meaning in typology is that there is total salvation in Christ. Sheol would be wasting its time trying to destroy those who hold to the doctrines of Christ. It will never happen.

In verse 21, Saul told David to return, and he would no longer pursue David. Sheol has its place, position, and authority. It does not extend its authority over those who are Christ’s, even if they temporarily reside there. This should be understood by all who face death in any dispensation.

With that assurance, David offered to return the spear, the symbol of Sheol’s authority because of grace. Nothing is said about the cruse of water. The authority of Sheol will continue until whatever point God decides, but its ability to expand and assimilate humanity is totally under the authority of who David pictures.

Whoever accepts the doctrines of Christ is completely free from the permanent bondage of Sheol. Christ alone possesses authority over them. Verse 23 magnificently said, “Yehovah, he will cause to return to the man his rightness and his firmness.”

As I noted, it was a general statement. Whoever does rightness and firmness is included in this proclamation. Only then did David speak of himself specifically as not stretching out his hand against the anointed of Yehovah.

Likewise, only the Lord has the authority over Sheol’s continuance. The believer has surety in Christ, and our times are set by Him. Those who believe and go to Sheol are to accept it as His will (as noted in Revelation 6).

That was perfectly reflected in verse 24 –

“And behold! According to which it grew your soul, the day, the this, in my eyes, thus it will grow, my soul, in ‘eyes, Yehovah’. And may He cause to snatch me from all strait.”

The NKJV uses the word “tribulation” instead of strait. It is a perfect link to what is being pictured in these verses. Next, it said in verse 25 that Saul blessed David and said, “Also, doing, you will do, and also, able, you will be able.”

That returns to the thought in verse 24:20 where Saul spoke of David and the kingdom rule. It is an amazing connection to the coming millennium, confirming that those who are the Lord’s in the tribulation will rule, exactly as stated in Revelation 20:4.

After that, the chapter closed with a sense of harmony, saying, “And he walked, David, to his road. And Saul, he returned to his place.”

Incredibly, the typology explains the reason for the two strikingly similar accounts found in Chapters 24 & 26. It is because they are dealing with the exact same issue but one is reflective of the church age, and one of the tribulation.

The same lesson is to be derived from both. Sheol has no authority over those who have come to Christ. This doesn’t mean we don’t go there when we die, but because of Jesus, Sheol’s power is only that of a temporary holding place, not a permanent residence.

Understanding the typology, we can now see that there had to be two similar and yet contrasting accounts to give us the same information, differing only in relation to the circumstances of the timeframe in which they are realized.

As I noted before, only after working on the typology from a broad view of what each thing means (because things must be kept consistent), did I realize what is going on.

This is important because whatever the typology reveals must be what is correct in a set doctrine of future events. In other words, if I wanted this to be about the tribulation, I would just make stuff up and plug in what I think I know about tribulation and call the sermon done.

But because I had no idea what the passage was telling us until after I almost finished all the typology, then what is presented determines what I should believe about the issue, whether I believed that before or not.

If typology reveals a pretribulation rapture, then a pretribulation rapture is what we can expect. If a passage is evaluated at face value and it reveals a mid-trib rapture, then that is what we should expect. God is showing in advance what to expect. This should solidify our doctrine on various matters.

If we properly handle typology, we can know whether our doctrine is correct or not by looking at the end result. This is especially so after putting things that we had no idea about before starting.

For example, if we put the pieces of a puzzle together without ever looking at the picture, the final picture would be unknown to us until we stepped back and looked at it. That is what happens with understanding typology. It is what happened with this sermon.

Therefore, if what comes out of the puzzle matches what I already believe, that is a real bonus. Confidence in doctrine is the result.

Be sure to read and study your Bible. The more you do, the more likely you too will have confidence in your doctrine. Trusting what others say without checking is not a smart place to be. So read, contemplate, check, and verify. Do all this to the glory of God.

Closing Verse: “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

Next Week: 1 Samuel 27:1-12 Funny title, but we will find out what it means… (He Sat in ‘Field, Philistines’) (58^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 26:17-25 (CG)

¹⁷And he caused to scrutinize, Saul, ‘voice, David’. And he said, “The ‘your voice’, this, my son David?”

And he said, David, “My voice, my lord the king.” ¹⁸And he said, “To why this? My lord pursuing after his servant! For what I did, or what in my hand evilness? ¹⁹And now, he will hear, pray, my lord the king, ‘’words, his servant. If Yehovah, He caused to prick you in me, may He cause to smell present. And if ‘sons, the human’, execrated, they, to ‘faces, Yehovah’! For they disinherited me, the day, from eking myself in ‘inheritance, Yehovah’, to say, ‘You must walk! You must serve ‘gods, other’.’ ²⁰And now, not it will fall, my blood, earthward from afront ‘faces, Yehovah’. For he went out, king Israel, to seek ‘flea, one’ according to which he will pursue the caller* in the mountains.”

²¹And he said, Saul, “I sinned. You must return, my son, David. For not I will cause to spoil to you again, under which it weighed, my soul, in your eyes, the day, the this. Behold! I caused to be silly, and I strayed, ‘causing to increase’, vehemently.”

²²And he answered, David, and he said, “Behold! The ‘spear [k.], the king’. And he will traverse, one from the lads, and he will take it. ²³And Yehovah, he will cause to return to the man his rightness and his firmness: which he gave you, Yehovah, the day, in hand, and not I acquiesced to send my hand in ‘anointed, Yehovah’. ²⁴And behold! According to which it grew your soul, the day, the this, in my eyes, thus it will grow, my soul, in ‘eyes, Yehovah’. And may He cause to snatch me from all strait.”

²⁵And he said, Saul, unto David, “Blessed you, my son David. Also, doing, you will do, and also, able, you will be able.”

And he walked, David, to his road. And Saul, he returned to his place.

*Verse 20 – Hebrew: ha’qore, the caller, a partridge (from its cry). Take time to listen online.
Verse 22 – Qeri: “spear” (no article).

 

1 Samuel 26:17-25 (NKJV)

¹⁷ Then Saul knew David’s voice, and said, “Is that your voice, my son David?”

David said, “It is my voice, my lord, O king.” ¹⁸ And he said, “Why does my lord thus pursue his servant? For what have I done, or what evil is in my hand? ¹⁹ Now therefore, please, let my lord the king hear the words of his servant: If the Lord has stirred you up against me, let Him accept an offering. But if it is the children of men, may they be cursed before the Lord, for they have driven me out this day from sharing in the inheritance of the Lord, saying, ‘Go, serve other gods.’ ²⁰ So now, do not let my blood fall to the earth before the face of the Lord. For the king of Israel has come out to seek a flea, as when one hunts a partridge in the mountains.”

²¹ Then Saul said, “I have sinned. Return, my son David. For I will harm you no more, because my life was precious in your eyes this day. Indeed I have played the fool and erred exceedingly.”

²² And David answered and said, “Here is the king’s spear. Let one of the young men come over and get it. ²³ May the Lord repay every man for his righteousness and his faithfulness; for the Lord delivered you into my hand today, but I would not stretch out my hand against the Lord’s anointed. ²⁴ And indeed, as your life was valued much this day in my eyes, so let my life be valued much in the eyes of the Lord, and let Him deliver me out of all tribulation.”

²⁵ Then Saul said to David, “May you be blessed, my son David! You shall both do great things and also still prevail.”

So David went on his way, and Saul returned to his place.

Artwork by Douglas Kallerson

1 Samuel 26:1-16
He Caused to Snatch Me from All Strait, Part I

(Typed 6 April 2026) It’s been over six years since I last went to Israel. That was when I went on a hike from Jericho to Jerusalem with Sergio and Yosi.

One of the memorable parts of the walk, and not necessarily a great one, was of sleeping on the ground in the wilderness at night. It was cold, the ground was hard as the mats weren’t up to the challenge, and there were bugs everywhere.

Whenever I read a passage in the Bible where people are sleeping in the wilderness, that comes to mind. Likewise, when I read about the good Samaritan, the images of the surrounding landscape are real to me. Before visiting Israel, I had to make up my own mental images of what the landscape was like.

I fully recommend that if you are a reader of the Bible and get a chance to go to Israel, take the opportunity to go. The things you read will make much more sense once you have gone.

If you aren’t able to go for whatever reason, you can always watch videos about the area you are reading about. Someone will surely have done a video about the location.

Text Verse: “O God, You are my God;
Early will I seek You;
My soul thirsts for You;
My flesh longs for You
In a dry and thirsty land
Where there is no water.” Psalm 63:1

A moment ago I said, “If you are a reader of the Bible…” But if you aren’t reading the Bible, then why not? Pick it up and read it! A lifetime of joy lies ahead for the person who picks it up daily and reads its pages. It is a wealth of marvelous information being transmitted from God to you.

Neglecting it is equivalent to neglecting Him. He has expressed Himself in this word. In fact, apart from a general knowledge of Him obtained by studying what He has created, there is no other source for us to know Him intimately. The Bible is, therefore, where it is at in our properly knowing God.

To trust someone else’s knowledge of Him without checking what you are being told is not smart. Be smart. Read your Bible. There are amazing treats 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. I Will Descend with You (verses 1-7)

This chapter closely resembles part of the overall narrative of 1 Samuel 23 & 24 so that some scholars decided they are the same account, justifying this in various ways. Others disagree, noting the similarities, but finding the differences so great that they must be two different accounts.

The similarities and differences will be evaluated as we go, the first of which is…

Now the Ziphites came to Saul at Gibeah,

vayavou ha’ziphim el shaul ha’givathah – “And they came, the Ziphites, unto Saul the Gibeah-ward.” This is a close repeat of 1 Samuel 23:19 –

¹And they came, the Ziphites, unto Saul the Gibeah-ward.
¹⁹And they ascended, Ziphites, unto Saul the Gibeah-ward.

The two substantial differences are in the verb “they came,” while in the previous account, it says “they ascended.” The second difference is less noticeable, but actually more poignant. Here, it says “the Ziphites,” while in the earlier account it said, “Ziphites.”

Including the definite article here, “the Ziphites,” gives a sense that they have been identified before. In 1 Samuel 23, the lack of the article shows less specificity, something normal for a group not previously identified. This is supposition, but it is logical.

In Chapter 23, a lengthy explanation of Ziphite was given. Ultimately, it was decided that Ziph signifies an outflowing, as in pitch melting.

Saul means Asked. The spelling of his name without the later-added vowel points is identical to Sheol, the place of the dead.

Gibeah means Hill. It is etymologically connected to Gabbatha. The Ziphites came toward Gibeah to meet with Saul…

^{1 (con’t)} saying, “Is David not hiding in the hill of Hachilah, opposite Jeshimon?”

lemor halo David mistater b_egivath ha’khakhilah al p_ene hay_eshimon – “to say, ‘(Indeed) not David hiding himself in ‘Hill, the Hachilah’ upon ‘faces, the wasteland’?’” This is the second similarity to Chapter 23 –

26:1 – to say, “Not David hiding himself in ‘Hill, the Hachilah’ upon ‘faces, the wasteland?”
23:19 – to say, “Not David hiding himself with us in the strongholds in the Horesh-ward in ‘Hill, the Hachilah’ which from ‘right, the wasteland’?”

As with the previous clause, the differences point to different accounts. Giving less specificity in this account makes sense. On a first meeting, one might be more detailed than on a second –

“You can find him on the beach on Siesta Key. When you get to the parking lot, you want to go to the right towards the village.”
“He is on the beach, up by the village.”

David means Beloved.

According to Strong, Hachilah is from khaklili, a word “By reduplication from an unused root apparently meaning to be dark; darkly flashing (only of the eyes); in a good sense, brilliant (as stimulated by wine) — red.”

That word is found only once in Scripture –

“Crimson – eyes from wine,
And white – teeth from milk.” Genesis 49:12 (CG).

In this Genesis verse, it is being used as a comparative with the use of the word “from.” As the second clause is compared to white, meaning whiter, I would assume this means darker red from the redness of wine. Therefore, my conclusion is Crimson. Others say Dark, Gloomy, or Dusky.

As for the wasteland, the word is y_eshimon, coming from yasham, to lie waste. Being prefixed by the definite article, it signifies the wasteland.

As for the reason why the Ziphites might repeat the same thing they did before, it may be that Saul had asked them to continue to watch David, or that they feared David more now, since they turned him over to Saul once and yet he eluded Saul’s hand. They may be fearful David might act against them. Thus, they decide to let Saul deal with him before that could happen. Either way…

² Then Saul arose and went down to the Wilderness of Ziph,

vayaqam shaul vayered el midbar ziph – “And he arose, Saul, and he descended unto ‘Wilderness, Ziph’.” This is a third similarity to 1 Samuel 23. There is another difference this time –

26:2 – And he arose, Saul, and he descended unto ‘Wilderness, Ziph’.
23:24 – And they arose, and they walked Ziph-ward to ‘faces, Saul’.

In Chapter 23, the Ziphites were before Saul. In this account, Saul just gets up and descends into the wilderness. If they are two separate accounts, it makes sense that there would be men to direct Saul. With that knowledge, he wouldn’t need guides on a second hunt.

In Scripture, 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 Saul’s expedition to find David…

^{2 (con’t)} having three thousand chosen men of Israel with him, to seek David in the Wilderness of Ziph.

v_eito sh_elosheth alaphim ish b_ekhure Yisrael l_evaqesh eth David b_emidbar ziph – “And with him three thousands man, ‘selected, Israel’, to seek David in ‘Wilderness, Ziph’.” In Chapter 23, Saul pursued David. The chase was so close they almost met and engaged each other. However, Saul’s attack was broken off when he was alerted that Philistines had invaded the land.

After engaging the Philistines, Saul reengaged the hunt for David. At that time, David was in the Wilderness of En Gedi. Therefore, those locations are different. Despite this, in 24:2, there was another similarity –

24:2 – And he took, Saul, three thousands man, selected from all Israel.
26:2 – And with him three thousands man, ‘selected, Israel’.

The same brevity of thought in the latter account is seen again. Something that would seem natural if this account is different. The same number, though seemingly making it “obviously” the same account is not that unusual.

In 1 Samuel 13:2, Saul selected three thousand men from Israel, dividing them between himself and Jonathan. Thus, this appears to be his standard number of recruits. Others would only be called up from the populace when necessary.

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.

Of the number ten, he 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.” It represents Ordinal Perfection.

Israel means He Strives with God.

³ And Saul encamped in the hill of Hachilah, which is opposite Jeshimon, by the road.

vayikhan shaul b_egivath ha’khakhilah asher al p_ene hay_eshimon al ha’darekh – “And he inclined, Saul, in ‘Hill, the Hachilah’ which upon ‘faces, the wasteland’, upon the road.” Saul took up his position in the exact location stated by the Ziphites in verse 1. Saying “by the road” indicates there was a known trail in this area. It makes the account verifiable and the location findable for any curious reader at a future date.

^{3 (con’t)} But David stayed in the wilderness, and he saw that Saul came after him into the wilderness.

v_edavid yoshev bamidbar vayar ki va shaul akharav ha’midbarah – “And David ‘sitting in the wilderness’, and he saw that he came, Saul, after him the wilderness-ward.” Being a military man, David would have men situated outside his camp. This is probably how he learned of the arrival of a sizeable force.

It could be, however, that he knew because of where he was stationed, having an elevated view of the surrounding area. He could see a large group of men and then determine who it was. Either way…

⁴ David therefore sent out spies, and understood that Saul had indeed come.

More poetically: vayishlakh David merag_elim vayeda ki va shaul el nakhon – “And he sent, David, ‘walkings’, and he knew that he came, Saul, unto ‘being established’.” The thought is that David sent men out as spies, but the term merag_elim, walkings, gives the sense that this was done in the open.

It was used 6 times in Genesis 42 when Joseph accused his brothers of spying on Egypt. It was used once about the spies who entered Jericho while walking through Canaan. It will be seen one more time when Absalom will send men throughout all the tribes of Israel.

Each instance, they are spies but not lurking in the dark. Other forms of the same verb give the same sense. The spies openly walk as if they are common people just ambling around. The final words of the verse, unto ‘being established’, signify that Saul had established his camp in that location.

Young’s, however, uniquely translates this not as the participle form of the verb, but as the name of a location, Nachon. It is the same name used in 2 Samuel 6:6 of another location. If Young’s is right, the name is either derived from naka, to strike, and thus Smitten, or it is from kun, to establish. If so, it may mean Prepared or It Has Been Determined.

⁵ So David arose and came to the place where Saul had encamped.

vayaqam David vayavo el ha’maqom asher khanah sham shaul – “And he arose, David, and he came unto the place where he inclined there, Saul.” David took the initiative and went out to encounter Saul where he was. This was at night as is next seen…

^{5 (con’t)} And David saw the place where Saul lay, and Abner the son of Ner, the commander of his army.

vayar David eth ha’maqom asher shakav sham shaul v_eavner ben ner sar ts_evao – “And he saw, David, the place where he lay there, Saul, and Abner, ‘son, Ner’, ‘commander, his host’.” Despite being night, there would be fires lit to keep warm. In the desert, even if the days are hot, the nights are chilly.

Also, Israel’s desert areas are famous for bugs, really creepy ones. Lighting fires around the camp would produce a “circle of trust” for those inside it. Today, someone may take bug repellant and squirt it on the ground around a sleeping encampment to form such a barrier.

Abner comes from two words, av, father, and ner, a lamp. It means Father of Light. Ner, his father, means Lamp or Light.

^{5 (con’t)} Now Saul lay within the camp, with the people encamped all around him.

v_eshaul shokev bamagal v_ehaam khonim sevivoto – “And Saul, ‘lying in the circular’, and the people ‘inclining his around’ [k.].” The written and oral Hebrew are different. The written reads in the singular, “his around.” The oral is changed to the plural, “his arounds.” The reason for this change is that it appears grammatically incorrect to use such a spatial word in the singular.

We do the same thing. If someone lives outside an area, we will say, “He lives on the outskirts of the town.” Here, it essentially says, “the people were lying in his surrounding,” where it should say, “the people were lying in his surroundings.” The only spelling difference is the addition of the letter yod in the oral.

As for “the circular,” the most likely explanation is what Adam Clarke says, “The Arabs, to the present day, always form a circle in their encampments, and put their principal officers in the center.”

They are men on an expedition. They would travel lightly so they could move quickly. For the safety of the king, a circle would be formed around him as they slept.

⁶ Then David answered, and said to Ahimelech the Hittite and to Abishai the son of Zeruiah, brother of Joab,

vayaan David vayomer el akhimelekh ha’khiti v_eel avishai ben ts_eruyah akhi yoav – “And he answered, David, and he said unto Ahimelech the Hittite and unto Abishai, ‘son, Zeruiah, brother, Joab’.” Ahimelech the Hittite is only mentioned here in the Bible. Abishai is David’s nephew, the son of David’s sister Zeruiah. He is also the brother of Joab.

The three are mentioned in 1 Chronicles 2:16. However, in 2 Samuel 17:25, Zeruiah is said to be the daughter of Nahash. Without going into all the detail now, it appears she is likely a stepsister of David.

Ahimelech means My Brother Is King. Hittite is from kheth, terror. They were descended from Heth, a son of Canaan as recorded in Genesis 10:15. They should have been eradicated in the conquest of Canaan, but they continued to live in the land.

Hittite means Terror, Dismayed, etc., or actively Terrible or Fearsome. Depending on the root, Abishai either means My Father Is Jesse, and thus, My Father Yehovah Exists, or it is from a noun signifying a gift. Thus, it would mean Father of Gifts or Father of a Gift.

Zeruiah is his mother’s name. Depending on the root, it means something like Balm, Wounded, Balsam, Balsam of Yah, or His Edgerock Is Yah. The last option would be a commemorative of an event or person, such as calling someone “His Blimp” because she was born on the day her father rode on a blimp.

Joab comes from an abbreviated form of Yehovah and av, father. Thus, it means Yehovah Is Father or Whose Father Is Yehovah.

^{6 (con’t)} saying, “Who will go down with me to Saul in the camp?”
And Abishai said, “I will go down with you.”

lemor mi yered iti el shaul el ha’makhaneh vayomer avishai ani ered imakh – “to say, ‘Who he will descend with me unto Saul, unto the camp?’ And he said, Abishai, ‘I, I will descend with you.’” Once he looked over the camp, David determined he could infiltrate it. Therefore, he obtains a volunteer to join him. Abishai’s emphatic “I, I will descend” may have been prompted by a temporary silence.

In other words, David asked who would go with him. The two may have looked at David, then at each other, and then back at David with that “Like, what are you talking about?” look. There were three thousand men lying down there encircling Saul.

They probably thought David was kidding until they realized he was serious. Hence, after an embarrassing pause, Abishai yields to his uncle’s will, “I, I will go…”

Someday he will be gone, let the Lord decide on that
His reign will end, and something new will come about
Like donning a new coat, or changing one’s hat
Something new is coming. Of this, have no doubt

Until then, it is not our job to rush things
The Lord has a plan that we must abide by
Knowing He is in control is from where our hope springs
So, in meddling with His plan, we shouldn’t even try

All is well, so let us not fret or worry
Take life easy, one day at a time
There is no need to push the plan or hurry
In the end, we will see that God’s plan is ever so sublime

II. The King, Your Lord (verses 7-16)

⁷ So David and Abishai came to the people by night; and there Saul lay sleeping within the camp,

vayavo David vaavishai el ha’am laylah v_ehineh shaul shokev yashen bamagal – “And he came, David, and Abishai, unto the people – night. And behold! Saul lying asleep in the circular.” David had the assurance that he was the anointed king and that God would preserve him for attaining the kingdom.

Therefore, to go in amongst the entire army of Saul was not reckless. If they were caught, David knew the Lord would get him out of it. However, they faced no resistance as they neared the middle where Saul was…

^{7 (con’t)} with his spear stuck in the ground by his head. And Abner and the people lay all around him.

vakhanito m_eukhah vaarets m_eraashohto v_eavner v_ehaam shokh_evim s_evivoto – “And his spear pressed in the earth – his headpiece [k.]. And Abner, and the people, ‘lying his around’ [k.].” Two more written/oral discords exist in this clause. The first is in conjunction with the meraashoth, headpiece. In biblical Hebrew, elsewhere it is always a plural word. However, it is singular here.

The second is the same as in verse 5 where “around” should be plural. The only change in both is the addition of the letter yod to bring the oral in line with common usage.

The khanith, spear, is the symbol of Saul’s authority. It is pressed into the ground by his headpiece so that he can get up and immediately have it ready to fight with. As before, khanith, is identical to the feminine word meaning grace.

⁸ Then Abishai said to David, “God has delivered your enemy into your hand this day.

vayomer avishai el David sigar elohim ha’yom et oyivikha b_eyadekha – “And he said, Abishai, unto David, ‘He shut, God, the day, your hating in your hand.” This is a fifth similarity to the previous time David could have killed Saul. He is being encouraged by one with him to act against Saul. The wording is quite different though –

24:4 – And they said, ‘mortals, David’, unto him, “Behold! The day which He said, Yehovah, unto you, “Behold! I ‘giving your enemies in your hand’,” and you did to him according to which it will be good in your eyes.”
26:8 – And he said, Abishai, unto David, ‘He shut, God, the day, your hating in your hand.

A single person speaks this time. He invokes God, not Yehovah, and instead of urging David to do what he thought was good…

^{8 (con’t)} Now therefore, please, let me strike him at once with the spear, right to the earth; and I will not have to strike him a second time!”

v_eatah akenu na bakhanith u-vaarets paam akhath v_elo eshneh lo – “And now, let me cause to strike, pray, in the spear and in the earth, ‘beat, one’, and not I will duplicate to him.’” Abishai desires to personally strike Saul. There is nothing said of a spear being available in the cave. There are too many differences between the accounts for these to be a recapitulation of the same account with further information.

Abishai said he would strike Saul one time because he is certain of the outcome. If he failed to kill Saul on the first thrust, Saul would cry out and the entire army would be on them like sweet fragrance on durian. Despite Abishai’s zeal…

⁹ But David said to Abishai, “Do not destroy him; for who can stretch out his hand against the Lord’s anointed, and be guiltless?”

vayomer David el avishai al tashkhithehu ki mi shalakh yado bimshiakh Y_ehovah v_eniqah – “And he said, David, unto Abishai, ‘Not you will cause to ruin him. For whom, he sent his hand in ‘anointed, Yehovah’, and he will be cleansed?’” In this account, David specifically rebukes Abishai before any action could take place. When David was in the cave, he cut off the extremity of Saul’s garment, after which he felt guilty regarding what he did.

In both instances, and elsewhere, David sees the anointing of Saul as inviolable. Nobody but the Lord had the right to take Saul’s life except as He directed, such as…

¹⁰ David said furthermore, “As the Lord lives, the Lord shall strike him, or his day shall come to die, or he shall go out to battle and perish.

vayomer David khai Y_ehovah ki im Y_ehovah yigaphenu o yomo yavo vameth o vamilkhamah yered v_enispah – “And he said, David, ‘Alive Yehovah! For if Yehovah, He will smite him, or his day, it will come, and he will die, or in the battle, he will descend, and he will be scraped.’” David muses over the ways Saul could go. First, he could have a bad day like Nabal or some other schlub who is struck with a physical malady, be it a stroke or a heart attack.

Or it could be that his day would come. He might just got old and kick off, fall off a cliff, get run over by a runaway donkey, or some other avenue the Lord would allow into his life.

Next, David considers that Saul, a warrior, could come to his end in battle. That would ultimately be the Lord’s will because the Lord promised that obedient Israel could have five chase a hundred and a hundred could chase ten thousand.

Therefore, if Saul died in battle, then it must have been the Lord’s will that he was poetically scraped, like hair off a man’s face when a knife is scraped over it.

Whatever fate the Lord determined, David knew it was ahead. He was the one anointed to replace Saul. He had no need to rush into bloodshed against the Lord’s will when the Lord would eventually finish off Saul’s life, and thus, his reign. As for David…

¹¹ The Lord forbid that I should stretch out my hand against the Lord’s anointed.

khalilah li meY_ehovah mish_eloakh yadi bimshiakh Y_ehovah – “(Surely) Profane to me from Yehovah from stretching my hand in ‘anointed, Yehovah’.” David does not see taking Saul’s life as part of the Lord’s allowance, even in a situation like this. Rather, he sees it as an act against the Lord. David is the one who would benefit from Saul’s death. Therefore, his action in this regard could not be excused.

David probably saw future ramifications of this as well. If he struck Saul, the rightful king of Israel, what would prohibit others from thinking it was ok to strike David when he ascended to the throne? The honor and respect for the office would be diminished if he were involved in such an act.

However, he has a design in mind to hopefully put Saul’s constant pursuit of him to rest, once and for all…

^{11 (con’t)} But please, take now the spear and the jug of water that are by his head, and let us go.”

v_eatah qakh na eth ha’khanith asher m_eraashotho v_eeth tsapakhath ha’mayim v_enelakhah lanu – “And now, you must take, pray, the spear which – his headpiece [k.], and ‘cruse, the waters’, and let us walk to us.” Again, the oral changes from the written text. It is the same change, from the singular to the plural that has been seen several times. Instead of headpiece, it is changed in the oral to headpieces.

By adding a single yod, the oral is read under standard grammatical Hebrew form. The number of times this has happened in the chapter tells us these were not mere copyists’ error, but a purposeful set of changes within the text.

David has Abishai take the khanith, spear, and the tsaphakhath, cruse of Saul’s water. This is a new word, coming from an unused root meaning to expand. It signifies a saucer, as if clay is expanded on a wheel.

In this case, however, it refers to an expanded jug, easily carried but which will not interfere with movement, like a soldier’s canteen.

It is certain this is a cruse, not a saucer, because of its other uses in 1 Kings where it signifies a type of jar meant for containing water.

Interestingly, despite David telling Abishai to grab the implements, the credit for doing so is assigned to David in the text…

¹² So David took the spear and the jug of water by Saul’s head, and they got away;

vayiqakh David eth ha’khanith v_eeth tsapakhath ha’mayim meraashothi shaul vayel_ekhu lahem – “And he took, David, the spear and ‘cruse, the waters’ from ‘headrest, Saul’. And they walked to them.” With these two particularly named implements belonging to Saul in hand, they boogied on out of the camp.

The word translated as headrest is found only here in the Bible, raashoth. It is cognate to marashah, a word found only in Jeremiah 13:18, which signifies headship. Both are from rosh, head. The cruse was resting right on Saul’s headrest. David could not have gotten any closer to vital arteries that could be cut with a knife than this.

It is solely because of David’s integrity and honor for the Lord that Saul remained alive.

^{12 (con’t)} and no man saw or knew it or awoke.

v_ein roeh v_ein yodea v_ein meqits – “And naught seeing, and naught knowing, and naught causing to awaken.” The repetitive wording is specifically intended to heighten the reader’s senses to the incredible nature of what happened. The Lord Himself was superintending over the events.

The reason that this amazing situation was possible is next stated…

^{12 (con’t)} For they were all asleep, because a deep sleep from the Lord had fallen on them.

ki khulam y_eshenim ki tardemath Y_ehovah naph_elah alehem – “for they all languid, for ‘trance, Yehovah’ it fell upon them.” The same word was used to describe when Adam was put to sleep for God to make Eve out of one of his ribs. It was also seen when Abraham was overcome with deep sleep when the Lord cut a covenant with him in Genesis 15. It is now used here for the third time.

The entire camp of three thousand men was effectively incapable of wakening, as if they had been doused with aerosol anesthesia, allowing David and Abishai to depart unharmed.

¹³ Now David went over to the other side, and stood on the top of a hill afar off, a great distance being between them.

vayaavor David ha’ever vayaamod al rosh ha’har m_erakhoq rav ha’maqom benehem – “And he traversed, David, the side. And he stood upon ‘head, the mount’ from remote. Great, the place, between them.” This leaves no possible way of reconciling the previous account with this one –

26:13 – And he traversed, David, the side. And he stood upon ‘head, the mount’ from remote. Great the place between them.
24:8 – 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.

This time, David put a great distance between himself and Saul, probably because there were three thousand anxious warriors around Saul. David went to the top of a mountain in order to project his voice to all of them while maintaining a safe distance from them.

There would be archers, spearmen, and those with slings itching to be the one to take out David. His placement is a life-saving expedient. Once properly stationed…

¹⁴ And David called out to the people and to Abner the son of Ner, saying, “Do you not answer, Abner?”

vayiqra David el ha’am v_eel avner ben ner lemor halo taaneh avner – “And he called, David, unto the people, and unto Abner, ‘son, Ner’, to say, ‘(Indeed) not you will answer, Abner?’” Abner was Saul’s right-hand man and protector. If something happened to Saul, he would bear the responsibility for it. Not having even a whiff of what took place, he responds…

^{14 (con’t)} Then Abner answered and said, “Who are you, calling out to the king?”

vayaan avner vayomer mi atah qaratha el ha’melekh – “And he answered, Abner, and he said, ‘Who you, you called unto the king?’” David called out to Abner. But Abner elevates it to the king, as if to say, “I’m here, but you must realize the king is here too. You are disturbing his peace by calling me!”

¹⁵ So David said to Abner, “Are you not a man? And who is like you in Israel? Why then have you not guarded your lord the king?

vayomer David el avner halo ish atah u-mi khamokha b_eyisrael v_elamah lo shamarta el adonekha ha’melekh – “And he said, David, unto Abner, ‘(Indeed) not man, you? And who according to you in Israel? And to why not you guarded unto your lord the king?’” David’s words equate to, “You are a man, and indeed, none are like you in Israel.”

The sense is coming with the next words, but his intent is, “If you’re the best the king has got, the king is doomed already.” That is seen in the words, “And to why not you guarded unto your lord the king?” Abner has no idea what David is talking about, but he knew David wasn’t a fool. Maybe the entire camp was surrounded and ready to be executed! But no, it is much more embarrassing…

^{15 (con’t)} For one of the people came in to destroy your lord the king.

ki va akhad ha’am l_ehashkhit eth ha’melekh adonekha – “For he came, ‘one, the people’, to ‘cause to ruin’ the king, your lord.” Someone neared the king and could have killed him. As yet, there is no proof of it. For all Abner knows, it could have been someone outside the camp that David eliminated while he slept. He had no idea, but by now he realizes he failed to properly guard Saul.

¹⁶ This thing that you have done is not good. As the Lord lives, you deserve to die, because you have not guarded your master, the Lord’s anointed.

lo tov ha’davar ha’zeh asher asita khai Y_ehovah ki v_ene maveth atem asher lo sh_emartem al adonekhem al m_eshiakh Y_ehovah – “Not good, the word, the this, which you did. Alive Yehovah! For ‘sons, death’ you, which not you guarded upon your lord, upon anointed Yehovah.” At this point, David is taunting Abner. He still has not explained what happened or why the king’s life was in peril, but it is certain it was.

Calling those in the camp “sons, death” speaks of identity. It is what they all deserve for not performing their duties as they should. Understanding this, David next provides the proof that they are, in fact, sons of death…

*^{16 (fin)} And now see where the king’s spear is, and the jug of water that was by his head.”

v_eatah r_eeh e khanith ha’melekh v_eeth tsaphkhath ha’mayim asher m_eraashohto – “And now, you must see where ‘spear, the king’ and ‘cruse, the waters’, which his headpiece [k.].” The oral again changes the text from the singular to the plural concerning the headpiece. It isn’t just the narrator as in the past using this unusual verbiage. As in verse 11, David is recorded as saying it.

David’s possession of Saul’s spear and water cruse mean that Saul’s life could have been ended without any effort at all. If they covered his mouth and slit his throat, nobody would have known. And yet, the king remained alive.

This does not exonerate Abner and all of the others from failing in their duty to protect him.

As for us, we have responsibilities to attend to as well. As the people of God, one of the things we should be doing is learning about Him. And this doesn’t just mean what we can get out of Him for our personal benefit, but how we can get more of Him in a personal relationship.

David was careful to seek that, as seen in the passage today. He understood that his actions toward Saul had to be in accord with God’s nature for him to keep from sinning. In seeing how David handled things, we can learn and grow in our own walk before the Lord.

At times, David failed in his actions, but when faced with what he did, he immediately went to restore his relationship with the Lord. And we can learn from his failings as well. This is the beauty of the word of God. It doesn’t hide people’s faults. Rather, they are carefully placed in the word to help us learn from them.

So keep reading the word, and think on why God put the things into it as He did. None of it is lacking purpose. There is nothing random or arbitrary in what it says. There is intent. So evaluate each passage as a unique look into something that is on God’s mind for us to learn from.

We will be back to finish the chapter next week. Until then, think about what has happened. Take time to read the rest of the chapter and ponder what lies ahead. When we evaluate those verses, we will do our best to contemplate what God is telling us.

Enjoy your time in the word. And above all, revel in what God has done for you in giving His Son. Jesus is the ultimate point of everything in the word, so be grateful to God for Him as you read it.

Closing Verse: “Because Your lovingkindness is better than life,
My lips shall praise You.
⁴ Thus I will bless You while I live;
I will lift up my hands in Your name.” Psalm 63:3, 4

Next Week: 1 Samuel 26:17-25 (He Caused to Snatch Me from All Strait, Part II) (57^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 26:1-16 (CG)

26 And they came, the Ziphites, unto Saul the Gibeah-ward, to say, “(Indeed) not David hiding himself in ‘Hill, the Hachilah’ upon ‘faces, the wasteland?” ²And he arose, Saul, and he descended unto ‘Wilderness, Ziph’. And with him three thousands man, ‘selected, Israel’, to seek David in ‘Wilderness, Ziph’. ³And he inclined, Saul, in ‘Hill, the Hachilah’ which upon ‘faces, the wasteland’, upon the road. And David ‘sitting in the wilderness’, and he saw that he came, Saul, after him the wilderness-ward. ⁴And he sent, David, ‘walkings’, and he knew that he came, Saul, unto ‘being established.’

⁵And he arose, David, and he came unto the place where he inclined there, Saul. And he saw, David, the place where he lay there, Saul, and Abner, ‘son, Ner’, ‘commander, his host’. And Saul, ‘lying in the circular’, and the people ‘inclining his around’ [k.]. ⁶And he answered, David, and he said unto Ahimelech the Hittite and unto Abishai, ‘son, Zeruiah, brother, Joab’, to say, “Who he will descend with me unto Saul, unto the camp?”

And he said, Abishai, “I, I will descend with you.”

⁷And he came, David, and Abishai, unto the people – night. And behold! Saul lying asleep in the circular. And his spear pressed in the earth – his headpiece [k.]. And Abner, and the people, ‘lying his around’ [k.]. ⁸And he said, Abishai unto David, “He shut, God, the day, your hating in your hand. And now, let me cause to strike, pray, in the spear and in the earth, ‘beat, one’, and not I will duplicate to him.”

⁹And he said, David, unto Abishai, “Not you will cause to ruin him. For whom, he sent his hand in ‘anointed, Yehovah’, and he will be cleansed?” ¹⁰And he said, David, “Alive Yehovah! For if Yehovah, He will smite him, or his day, it will come, and he will die, or in the battle, he will descend, and he will be scraped. ¹¹(Surely) Profane to me from Yehovah from stretching my hand in ‘anointed, Yehovah’. And now, you must take, pray, the spear which – his headpiece [k.], and ‘cruse, the waters’, and let us walk to us. ¹²And he took, David, the spear and ‘cruse, the waters’ from ‘headrest*, Saul’. And they walked to them. And naught seeing, and naught knowing, and naught causing to awaken, for they all languid, for ‘trance, Yehovah’ it fell upon them.

¹³And he traversed, David, the side. And he stood upon ‘head, the mount’ from remote. Great, the place, between them. ¹⁴And he called, David, unto the people, and unto Abner, ‘son, Ner’, to say, “(Indeed) not you will answer, Abner?”

And he answered, Abner, and he said, “Who you, you called unto the king?”

¹⁵And he said, David, unto Abner, “(Indeed) not man, you? And who according to you in Israel? And to why not you guarded unto your lord the king? For he came, ‘one, the people’, to ‘cause to ruin the king, your lord. ¹⁶Not good, the word, the this, which you did. Alive Yehovah! For ‘sons, death’, you, which not you guarded upon your lord, upon ‘anointed, Yehovah’. And now, you must see where ‘spear, the king’, and ‘cruse, the waters’, which his headpiece [k.].”

Verse 5 – Qeri: “his ‘arounds.”
Verse 7 – Qeri: “his headpieces.”
Verse 7 – Qeri: “his ‘arounds.”
Verse 11 – Qeri: “his headpieces.”
Verse 12 – Hebrew: raashoth, a headrest and thus, a pillow.
Verse 16 – Qeri: “his headpieces.”

 

1 Samuel 26:1-16 (NKJV)

Now the Ziphites came to Saul at Gibeah, saying, “Is David not hiding in the hill of Hachilah, opposite Jeshimon?” ² Then Saul arose and went down to the Wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the Wilderness of Ziph. ³ And Saul encamped in the hill of Hachilah, which is opposite Jeshimon, by the road. But David stayed in the wilderness, and he saw that Saul came after him into the wilderness. ⁴ David therefore sent out spies, and understood that Saul had indeed come.

⁵ So David arose and came to the place where Saul had encamped. And David saw the place where Saul lay, and Abner the son of Ner, the commander of his army. Now Saul lay within the camp, with the people encamped all around him. ⁶ Then David answered, and said to Ahimelech the Hittite and to Abishai the son of Zeruiah, brother of Joab, saying, “Who will go down with me to Saul in the camp?”

And Abishai said, “I will go down with you.”

⁷ So David and Abishai came to the people by night; and there Saul lay sleeping within the camp, with his spear stuck in the ground by his head. And Abner and the people lay all around him. ⁸ Then Abishai said to David, “God has delivered your enemy into your hand this day. Now therefore, please, let me strike him at once with the spear, right to the earth; and I will not have to strike him a second time!”

⁹ But David said to Abishai, “Do not destroy him; for who can stretch out his hand against the Lord’s anointed, and be guiltless?” ¹⁰ David said furthermore, “As the Lord lives, the Lord shall strike him, or his day shall come to die, or he shall go out to battle and perish. ¹¹ The Lord forbid that I should stretch out my hand against the Lord’s anointed. But please, take now the spear and the jug of water that are by his head, and let us go.” ¹² So David took the spear and the jug of water by Saul’s head, and they got away; and no man saw or knew it or awoke. For they were all asleep, because a deep sleep from the Lord had fallen on them.

¹³ Now David went over to the other side, and stood on the top of a hill afar off, a great distance being between them. ¹⁴ And David called out to the people and to Abner the son of Ner, saying, “Do you not answer, Abner?”

Then Abner answered and said, “Who are you, calling out to the king?”

¹⁵ So David said to Abner, “Are you not a man? And who is like you in Israel? Why then have you not guarded your lord the king? For one of the people came in to destroy your lord the king. ¹⁶ This thing that you have done is not good. As the Lord lives, you deserve to die, because you have not guarded your master, the Lord’s anointed. And now see where the king’s spear is, and the jug of water that was by his head.”

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.”