FIRST SAMUEL 25-31

An Exegetical Commentary by Nate Wilson, updated in the year of our Lord 2021

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I Samuel CHAPTER 25

Introduction

This chapter is book-ended by tantalizingly-brief newsbytes on the death and burial¹ of the prophet Samuel in v.1, and a list of David’s wives² at the end.
- Since Saul had taken Michal back to give to another man (2 Sam. 3:15 - Paltiel or “Palti” for short), David had married Ahinoam, a woman from the Judean town of Jezreel (no relation to Saul’s wife Ahinoam, by the way), and with Ahinoam, David fathered Amnon, who became infamous for abusing his sister.
- With Abigail, David fathered Chileab (2 Sam. 3:3), also known as “Daniel” (1 Chron. 3:1) who was pretty much lost in obscurity. David’s marriage to Abigail after she had become a widow may have been a kind of mutually-advantageous political move that would connect him to the resources of a wealthy estate while giving her and her people the security of an honest and powerful warlord looking out for them. It was the people of that area around Hebron who were the first to make David their king. (Tsumura)
The main part of this chapter, however, centers on an incident between David and Abigal’s husband Nabal.
- It is the second of three stories in a row set in the Judean wilderness³ in which David was tempted to take revenge - but didn’t. In the last chapter - and in the next chapter, he was tempted to take revenge on King Saul but he restrained himself and his men; in this chapter, he is tempted to take revenge on Nabal, and it is Abigaal who restrains him from taking revenge.
- Like the men of Ziph in chapter 23 and chapter 26 who tried to betray David into Saul’s hands, Nabal too was descended from Caleb and was loyal to Saul – or at least not wanting to get on Saul’s bad side by doing anything good to David. Without being told who David’s father was, Nabal knew Saul’s epithet for David, “the son of Jesse,” and his message to David is full of insults. David takes the bait and gets so mad he vows to kill every male⁴ in Nabal’s household, or as David literally says, “every one who pees against the wall.” David’s crass language gives us an idea of how upset he had unwisely allowed himself to get.
- The occasion is a sheep-shearing where wool for all kinds of cloth was sheared off of Nabal’s 3,000 sheep (and perhaps from his 1,000 goats too).
  - It would have been a big work- project with lots of people helping, and it would net Nabal lots of money when he sold all that wool.
  - It also seems to be one of the religious feast days too, where Jews were commanded in the law to invite poor people and Levites to their feast. David may have been asking if Nabal would take them on as a charity for the feast. Nabal was apparently rich enough to feast a few hundred men, so he was a logical person for David to ask.
  - Or he may have simply been asking for a share in the profits since he has contributed to the security of Nabal’s flocks. (David, as we know, was quite knowledgeable about protecting sheep.)
Now, usually, when there is a band of revolutionaries in the area, everyone around them is vandalized. Bandits will steal for a living, but not David. Nabal's shepherds thought it remarkable that David did not steal to provide supplies for his company, and Nabal's shepherds and servants commented on this to Nabal's wife, Abigail. The servants were also afraid that if Nabal were to insult this band of David's, that David would come out for battle against Nabal -- which was precisely what David was doing!
Abigail saved the day by hurrying out to stop David with a generous gift and gracious, humble words.

3 Character traits of Abigail that make her an example

1. Wisdom (“intelligent”) – v.3

a) Took advice (v.14-17 “Now therefore know this and consider what you should do, for harm is determined against our master and against all his house, and he is such a worthless man that one cannot speak to him.”) - unlike Nabal (v.8-10 implies that Nabal did not ask for references) v.17 implies that the servant did not feel he could talk to Nabal whereas he knew he would get an audience with Abigail. * Are you easy to approach with advice? * Cf. Prov. 12:15 “The way of a fool is right in his own eyes, But he who heeds counsel is wise.” (NKJV)

b) Accepted blame that wasn’t hers (v24 “On me alone, my lord, be the guilt.”, v28 “Please forgive the trespass of your servant.”) and gave gifts to appease David (v.18 “two hundred loaves and two skins of wine and five sheep already prepared and five measures of parched grain and a hundred clusters of raisins and two hundred cakes of figs”) * Are you willing to take blame for something you didn’t do and let your reputation go? This is like what Jesus did, taking our sin on Himself and suffering punishment for us on the cross!

c) Knew when to talk to Nabal (v.36 sober after feast) and when not to (before she took action when he could have stopped her⁵ – v.19) She also knew when to talk to David – right away before he did anything he would regret! She even timed her departure perfectly to sneak up on him by an unseen route and intercept him where the routes crossed.

d) Knew how to speak persuasively

They say the way to a man’s heart is through his stomach, and Abigail leveraged that, quickly diverting food prepared for the shearing-feast and having it delivered to David – big skins of wine, and enough bread to give every man a third of a loaf and lots of dried fruit. With this generous gift of food, she was bound to be heard.
Also, in v.26 before David makes a decision to stop pursuing Nabal, she speaks of it in the past tense, and she also attributes her action to God: “because the Lord has restrained you from bloodguilt,” v. 31 “my lord shall have no cause of grief or pangs of conscience for having shed blood without cause,” even speaking of a slingshot v.29).
She uses a play on words in v.25, for the word "Nabal" in Hebrew means "fool."
She knew just how to butter David up, too, talking of slingshots and of his future kingship. The respect and thoughtfulness she showed to David healed the offense of Nabal’s insult.
In v.28, she also talks about David “fighting the battles of the LORD” – reminding him that God had not called him to fight against Jews but against the enemies of the Jews and therefore attacking Nabal was beneath his calling. (Metsudath David)
It seems God tends to naturally gift women in speech. This gift can be used for good or for evil. See how Abigail used it for good!

e) Gave thought to the future – v.31 (“When Yahweh does good to you, remember me.”)

Wisdom is good, but it can lead to pride when a person feels able to meet the challenges of life without God by their own wits and when a person thinks himself better than others. Not so with Abigail. Her wisdom was tempered with humility.

2. Humility (servant attitude)

v. 18 hurried to prepare the food,
v.23, “hurried down from her donkey” upon first seeing David, calling David “lord” and herself “servant” (v.23 “got down from the donkey and fell before David on her face and bowed to the ground. She fell at his feet and said, ‘On me alone, my lord, be the guilt. Please let your servant speak in your ears, and hear the words of your servant.’”)
In v. 28, She asked forgiveness of the tresspass against David. It takes humility to admit a mistake that reflects on you and to go to the person who was offended and ask forgiveness, but it it what God’s word calls us to do.
v.41 “And she rose and bowed with her face to the ground and said, ‘Behold, your handmaid is a servant to wash the feet of the servants of my lord.’") Would you be willing to wash 600 soldier’s feet for the rest of your life? v.42 - she hurried to David when he asked to marry her.
“[T]he more she humbled herself, the more worthy she was to be exalted to be Dauid’s wife.” ~Andrew Willett
“None so fit to be preferred as those that can thus humble themselves.” ~Matthew Henry
Humility is a Christ-like character trait: Philippians 2:5-8 “Have this attitude in you which was also in Christ Jesus, who, while existing in God's form, did not consider being equal to God a prize to be clutched, but rather, emptied Himself, taking the form of a servant, being born in the likeness of men. And while He was found in appearance as a man, He humbled Himself, becoming obedient unto death – even death by crucifixion.” (NAW)

Abigail’s wisdom and humility are wonderful, but there is one more essential ingredient to her character. There are, many wise and humble people who will not be in heaven because they do not have faith in God. Abigail’s faith completes the picture of an exemplary woman.

3. Faith

“Abigail had received certain information of the anointing of David, and his designation to be the future king, probably through Samuel, or one of the pupils of the prophets... Abigail manifests such an advance and maturity in the life of faith, as could only have been derived from inter[action] with prophets.” ~Keil & Delitzsch

a) She believed in God as sovereign over:

Actions: “God has held you back” v.26 “[S]he does not impute this to her prudence, and the provision she made to appease David... but to the Lord, and the interposition of his providence, which she knew would have its weight on the mind of ... David.” ~John Gill
Justice: (v. 26 “Jehovah has restrained you from bloodguilt and from saving with your own hand” v.31 “my lord shall have no cause of grief or pangs of conscience for having shed blood without cause or for my lord taking vengeance himself. And when Jehovah has dealt well with my lord, then remember your servant.” also in 1 Chron 3:1 her son is named “Daniel” “God is my judge.”)
Life: (v.29 “If a man⁶ rises up to pursue you and to seek your life, the life of my lord shall be bound in the bundle of the living in the care of Jehovah your God. And the lives of your enemies he shall sling out as from the hollow of a sling.”) beautiful picture here! ILLUSTRATION: packing china cups carefully * Do you really believe God is sovereign, or do you worry and work to make sure things turn out right?

b) She also believed in God’s anointed

sided with David, trusting in God’s promise (v.30 And when Jehovah has done to my lord according to all the good that he has spoken concerning you and has appointed you prince over Israel”), instead of with Saul as her husband had done (v.10 “Who is the son of Jesse? There are many servants these days who are breaking away from their masters.”) * Jesus was also called the anointed/Christ. Like Abigail we have the choice: do we look to the world and the ones who have power for our leadership - as Nabal looked to Saul, or do we trust in Jesus and His promise to come through for us, to provide for us, to save us?

Conclusion⁷

For the wealthy: generosity is a virtue; miserliness and surliness aren't.
For the fugitive: stealing is wrong no matter what the circumstances. Do good to the people of the country!
Gracious, humble words are always important!
A quick temper is bad. David decided upon military revenge for Nabal's insult, but he shouldn’t have done it. Taking vengeance into your own hands is wrong (v.33,39).
- Don’t despair too quickly and call your service to God and to others vain simply because it wasn’t recognized. v.21--No, it was NOT useless for David to see that none of Nabal's property was stolen or damaged. It sounds like David's focus had shifted from God to man (and how EASY that is to do!). Out of honor for God, David should have not stolen -- not out of some hope that he would GET something back from Nabal.
- “Let this help us to bear such reproaches and misrepresentations of us with patience and cheerfulness, and make us easy under them, that it has often been the lot of the excellent ones of the earth. Some of the best men that ever the world was blest with were counted as the off-scouring of all things, 1Cor. 4:13.” ~Matthew Henry
When someone is wronged, lose no time in making it right. The longer it festers, the worse it becomes (v.18). Abigail did well to hurry to make the problem right.
Women should stay away from ornery wealthy men and drunkards! It must have been a difficult life for Abigail. But she was right in patching up things to save and honor her husband and all their household staff.
What made Abigail attractive to David? she was humble and had a servant's heart.
- The apostle Peter touched on that in the third chapter of his epistle: “even though some are uncompliant with the word, they will be won over through the lifestyle of their wives without a word after observing y'all's respectful, pure lifestyle, of whom your world must be – not external, of braiding of hairs or of decoration made of gold things or of trying on of clothes, but rather [it must be] – the hidden person of the heart, with the imperishable [characteristic] of your meek and quiet spirit which continues to be very precious in God's sight.” (NAW)
v.24--Blame-shifting does not help. Go ahead and take blame even if it isn't your fault.
v.28--Abigail asks David to forgive her husband. Done in this way, David can't help but forgive.
- This is like our position with God as described in 1 John 5:16 “ If someone were to see his brother sinning a sin not unto death, he will request, and He will give to him life...” (NAW)
- There are appropriate times to ask God to forgive other people. Jesus' prayer on the cross is one example in Luke 23:34 “Father forgive them for they know not what they do.”
Sometimes it is best to eat our words like David did when he realized that his vow to kill every male in Nabal’s household was rash. “A rash vowe and oath... are better broken then obserued… when an vnlawfull and vniust oath is kept, there is a double sinne committed: first, in the rash making of such an oath, and then in the vngodly performing of it…. but it is better, the oath beeing once made by repentance to heale that soare in reuersing it, then to make the wound greater in effecting it.” ~A. Willett
The consequences of David marrying so many women played out in his inability to teach Godly character to the many children he fathered through them. His children from all these wives fought and bickered and abused each other and tried to overthrow David for the rest of his life. Lord, let me be a "one-woman man," (1 Tim. 3:2) with no eye or thought for any other woman but my wife!
One last thought on Samuel's death (v.1): May God manifest His goodness through our lives in such a way that people will mourn our death rather than be glad, as David – and probably many members of Nabal’s household – were when Nabal died.

1 Samuel 25 – Side-by-side comparison of versions^A

LXX	Brenton	DRB	KJV	NAW	MT
1 Καὶ ἀπέθανεν Σαμουηλ, καὶ συναθροίζονται πᾶς Ισραηλ καὶ κόπτονται αὐτὸν καὶ θάπτουσιν αὐτὸν ἐν οἴκῳ αὐτοῦ ἐν Αρμαθαιμ. --καὶ ἀνέστη Δαυιδ καὶ κατέβη εἰς τὴν ἔρημον Μααν.	1 And Samuel died, and all Israel assembled, and bewailed him, and they bury him in his house in Armathaim: and David arose, and went down to the wilderness of Maon.	1 And Samuel died, and all Israel was gathered together, and they mourned for him, and buried him in his house in Ramatha. And David rose, and went down into the wilderness of Pharan.	1 And Samuel died; and all the Israelites were gathered together, and lamented^B him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.	1 Now, Samuel died, and all Israel assembled and mourned for him, and they buried him at his house in Ramah. Then David got up and went down to the wilderness of Paran.	1 וַיָּמָת שְׁמוּאֵל וַיִּקָּבְצוּ כָל-יִשְׂרָאֵל וַיִּסְפְּדוּ-לוֹ וַיִּקְבְּרֻהוּ בְּבֵיתוֹ בָּרָמָה^C וַיָּקָם דָּוִד וַיֵּרֶד אֶל-מִדְבַּר פָּארָן: ס
2 καὶ ἦν ἄνθρωπος ἐν τῇ Μααν, καὶ τὰ ποίμνια αὐτοῦ ἐν τῷ Καρμήλῳ· καὶ ὁ ἄνθρωπος μέγας σφόδρα, καὶ τούτῳ ποίμνια τρισχίλια καὶ αἶγες χίλιαι· καὶ ἐγενήθη ἐν τῷ κείρειν τὸ ποίμνιον αὐτοῦ ἐν τῷ Καρμήλῳ.	2 And there was a man in Maon, and his flocks were in Carmel, and he was a very great man; and he had three thousand sheep, and a thousand she-goats: and he happened to be shearing his flock in Carmel.	2 Now there was a certain man in [the wilderness of] Maon, and his possessions were in Carmel, and the man was very great: and he had 3,000 sheep, and 1,000 goats: and it happened that he was shearing his sheep in Carmel.	2 And there was a man in Maon, whose possessions^D were in Carmel; and the man was very great^E, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.	2 Now, there was a man in Ma’on, and his business was in Carmel, and the man was very important, for he had 3,000 sheep and 1,000 goats, and it was shearing-time for his sheep at Carmel,	2 וְאִישׁ בְּמָעוֹן וּמַעֲשֵׂהוּ בַכַּרְמֶל וְהָאִישׁ גָּדוֹל מְאֹד וְלוֹ צֹאן שְׁלֹשֶׁת-אֲלָפִים וְאֶלֶף עִזִּים וַיְהִי בִּגְזֹז אֶת-צֹאנוֹ בַּכַּרְמֶל:
3 καὶ ὄνομα τῷ ἀνθρώπῳ Ναβαλ, καὶ ὄνομα τῇ γυναικὶ αὐτοῦ Αβιγαια· καὶ ἡ γυνὴ [αὐτοῦ] ἀγαθὴ συνέσει^F καὶ καλὴ τῷ εἴδει σφόδρα, καὶ ὁ ἄνθρωπος σκληρὸς καὶ πονηρὸς ἐν ἐπιτηδεύμασιν^G, καὶ ὁ [ἄνθρωπος] κυνικός.	3 And the man's name was Nabal, and his wife's name was Abigaia: and [his] wife was of good understanding and very beautiful in ~~person~~: but the man was harsh, and evil in [his] doings, and the man was ~~churlish~~.	3 Now the name of the man was Nabal: and the name of his wife was Abigail. And she was a prudent and very comely ~~woman~~: but her husband was churlish, and [very] bad and ill ~~natured~~: and he was [of the house] of Caleb.	3 Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in [his] doings; and he was of [the house of] Caleb.	3 and the name of the man was Nabal. Now, the name of his wife was Abigail, and this woman had good insight and a beautiful appearance. The man, however was characterized by harsh and evil deeds, and the {man} was a Calebite.	3 וְשֵׁם הָאִישׁ נָבָל וְשֵׁם אִשְׁתּוֹ אֲבִגָיִל וְהָאִשָּׁה טוֹבַת-שֶׂכֶל וִיפַת^H תֹּאַר וְהָאִישׁ קָשֶׁה וְרַע מַעֲלָלִים וְהוּא^I כָלֶבוֹ^J:
4 καὶ ἤκουσεν Δαυιδ ἐν τῇ ἐρήμῳ ὅτι κείρει Ναβαλ [ὁ Καρμήλιος] τὸ ποίμνιον αὐτοῦ,	4 And David heard in the wilderness, that Nabal [the Carmelite] was shearing his sheep.	4 And when David heard in the wilderness, that Nabal was shearing his sheep,	4 And David heard in the wilderness that Nabal did shear his sheep.	4 And David heard while he was in the wilderness that Nabal {the Carmelite} was shearing his sheep,	4 וַיִּשְׁמַע דָּוִד בַּמִּדְבָּר כִּי-גֹזֵז נָבָל^K אֶת-צֹאנוֹ:
5 καὶ Δαυιδ ἀπέστειλεν δέκα παιδάρια καὶ εἶπεν τοῖς παιδαρίοις Ἀνάβητε εἰς Κάρμηλον καὶ ἀπέλθατε πρὸς Ναβαλ καὶ ἐρωτήσατε^L αὐτὸν ἐπὶ τῷ ὀνόματί μου εἰς εἰρήνην	5 And David sent ten young men, and he said to the young men, Go up to Carmel, and go to Nabal, and ask him in my name how he is.	5 X He sent ten young men, and X said to them X: Go up to Carmel, and go to Nabal, and salute him in my name with peace.	5 And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:	5 so David commissioned ten guys, and David said to the guys, “Go up to Carmel and go to Nabal and ask in my name for him to have peace.	5 וַיִּשְׁלַח דָּוִד עֲשָׂרָה נְעָרִים וַיֹּאמֶר דָּוִד לַנְּעָרִים^M עֲלוּ כַרְמֶלָה וּבָאתֶם אֶל-נָבָל וּשְׁאֶלְתֶּם- לוֹ בִשְׁמִי לְשָׁלוֹם:
6 καὶ ἐρεῖτε τάδε Εἰς ὥρας· καὶ σὺ ὑγιαίνων, καὶ ὁ οἶκός σου καὶ πάντα τὰ σὰ ὑγιαίνοντα.	6 And thus shall ye say, May thou and thy house seasonably prosper, and all thine be in prosperity.	6 And you shall say: Peace be to my brethren, and to thee, and peace to thy house, and peace to all that thou hast.	6 And thus shall ye say to him that liveth in prosperity, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast.	6 In fact, say this, ‘Health and peace to you! Peace to your house! And peace to all that is yours!	6 וַאֲמַרְתֶּם כֹּה לֶחָי^N וְאַתָּה שָׁלוֹם וּבֵיתְךָ שָׁלוֹם וְכֹל אֲשֶׁר- לְךָ שָׁלוֹם:
7 καὶ νῦν [ἰδοὺ] ἀκήκοα ὅτι κείρουσίν σοι· νῦν οἱ ποιμένες σου, οἳ ἦσαν μεθ᾿ ἡμῶν [ἐν τῇ ἐρήμῳ, καὶ] οὐκ ἀπεκωλύσαμεν^O αὐτοὺς καὶ οὐκ ~~ἐνετειλάμεθα~~ αὐτοῖς οὐθὲν πάσας τὰς ἡμέρας ὄντων αὐτῶν ἐν Καρμήλῳ	7 And now, [behold], I have heard that thy shepherds X who were with us [in the wilderness X] are shearing thy sheep, and we hindered them not, neither did we ~~demand~~ any thing from them all the time they were in Carmel.	7 X X I have heard that thy shepherds X that were with us [in the desert] were shearing: we never molested them, neither was there ought missing to them [of the flock] at any time, all the while they were [with us] in Carmel.	7 And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt^P them not, neither was there ought missing unto them, all the while^Q they were in Carmel.	7 And now, I’ve heard that you have [sheep ready for] shearing. Your shepherds now have been with us {in the wilderness}. We did not embarrass them, nor did anything of theirs go missing all the time they were at Carmel.	7 וְעַתָּה שָׁמַעְתִּי כִּי גֹזְזִים לָךְ עַתָּה הָרֹעִים אֲשֶׁר-לְךָ הָיוּ עִמָּנוּ ^Rלֹא הֶכְלַמְנוּם וְלֹא-נִפְקַד^S לָהֶם מְאוּמָה כָּל-יְמֵי הֱיוֹתָם בַּכַּרְמֶל:
8 ἐρώτησον τὰ παιδάριά σου, καὶ ἀπαγγελοῦσίν σοι. καὶ εὑρέτωσαν τὰ παιδάρια χάριν ἐν ὀφθαλμοῖς σου, ὅτι ἐφ᾿ ἡμέραν ἀγαθὴν ἥκομεν· δὸς δὴ ὃ ἐὰν εὕρῃ ἡ χείρ σου X X X X τῷ υἱῷ σου τῷ Δαυιδ.	8 Ask thy servants, and they will tell thee. Let then thy servants find grace in thine eyes, for we are come on a good day; give we pray thee, whatsoever thy hand may find, X X X X to thy son David.	8 Ask thy servants, and they will tell thee. Now therefore let thy servants find favour in thy eyes: for we are come in a good day, whatsoever thy hand shall find give to thy servants, and to thy son David.	8 Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good^T day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David.	8 (Ask your guys and they will tell you!) So let these guys find favor in your eyes, for it is upon a good day that we have come. Please give what you find on hand to your servants and to your son David.”	8 שְׁאַל אֶת- נְעָרֶיךָ וְיַגִּידוּ לָךְ וְיִמְצְאוּ הַנְּעָרִים חֵן בְּעֵינֶיךָ כִּי- עַל-יוֹם טוֹב בָּנוּ^U תְּנָה-נָּא אֵת אֲשֶׁר תִּמְצָא יָדְךָ לַעֲבָדֶיךָ וּלְבִנְךָ לְדָוִד:
9 καὶ ἔρχονται τὰ παιδάρια X καὶ λαλοῦσιν τοὺς λόγους τούτους πρὸς Ναβαλ κατὰ πάντα τὰ ῥήματα ταῦτα ἐν τῷ ὀνόματι Δαυιδ. καὶ ~~ἀνεπήδησεν~~^V	9 So the servants X come and speak these words to Nabal, according to all these words in the name of David. And ~~Nabal sprang up~~	9 And when David's servants came, they spoke to Nabal X all these words in David's name, and then held their peace.	9 And when David's young men came, they spake to Nabal according to all those words in the name of David, and ceased^W.	9 So David’s guys went and said to Nabal exactly all these words in David’s name. Nabal, however, {flipped out}	9 וַיָּבֹאוּ נַעֲרֵי דָוִד וַיְדַבְּרוּ אֶל-נָבָל כְּכָל-הַדְּבָרִים הָאֵלֶּה בְּשֵׁם דָּוִד וַיָּנוּחוּ^X:
10 καὶ ἀπεκρίθη Ναβαλ τοῖς παισὶν Δαυιδ καὶ εἶπεν Τίς ὁ Δαυιδ καὶ τίς ὁ υἱὸς Ιεσσαι; σήμερον πεπληθυμμένοι εἰσὶν οἱ δοῦλοι ἀναχωροῦντες^Y ἕκαστος ἐκ προσώπου τοῦ κυρίου αὐτοῦ.	10 and answered the servants of David, and said, Who is David? and who is the son of Jessae? Now-a-days there is abundance of servants who depart every one from his masterX.	10 But Nabal answering the servants of David, X said: Who is David? and what is the son of Isai? servants are multiplied now days who flee from their masters.	10 And Nabal answered David's servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his masterX.	10 and answered David’s servants by saying, “Who is David? And who is the son of Jesse? Today, servants are multiplying their revolts, each one away from the face of his master.	10 וַיַּעַן נָבָל אֶת-עַבְדֵי דָוִד וַיֹּאמֶר מִי דָוִד^Z וּמִי בֶן-יִשָׁי הַיּוֹם רַבּוּ עֲבָדִים הַמִּתְפָּרְצִים^AA אִישׁ מִפְּנֵי אֲדֹנָיו:
11 καὶ λήμψομαι τοὺς ἄρτους μου καὶ τὸν ~~οἶνόν~~ μου καὶ τὰ θύματά μου, ἃ τέθυκα τοῖς κείρουσίν μου, τὰ πρόβατα, καὶ δώσω αὐτὰ ἀνδράσιν, οἷς οὐκ οἶδα πόθεν εἰσίν X X ;	11 And shall I take my bread, and my ~~wine~~, and my beasts that I have slain for my shearers, and shall I give them to men of whom I know not whence X X they are?	11 Shall I then take my bread, and my water, and [the flesh of] my cattle, which I have killed for my shearers, and give to men whom I know not whence X X they are?	11 Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence X X they be?	11 And should I take my bread and my water and my butcher’s-meat which I have butchered for my shearers and give it to men whom I don’t know? Where will they go from here?”	11 וְלָקַחְתִּי אֶת- לַחְמִי וְאֶת-מֵימַי וְאֵת טִבְחָתִי אֲשֶׁר טָבַחְתִּי לְגֹזְזָי וְנָתַתִּי לַאֲנָשִׁים אֲשֶׁר לֹא יָדַעְתִּי אֵי מִזֶּה הֵמָּה^AB:
12 καὶ ἀπεστράφησαν τὰ παιδάρια Δαυιδ εἰς ὁδὸν αὐτῶν καὶ ἀνέστρεψαν καὶ ἦλθον καὶ ἀνήγγειλαν τῷ [Δαυιδ] κατὰ X τὰ ῥήματα ταῦτα.	12 So the servants of David turned back X X, and returned, and came and reported to [David] according to X these words.	12 So the servants of David went back their way, and returning came and told him X all the words [that he said].	12 So David's young men turned their way, and went again, and came and told him X all those sayings.	12 So David’s guys turned around for their way home, and they returned and came and communicated to him exactly all these words.	12 וַיַּהַפְכוּ נַעֲרֵי-דָוִד לְדַרְכָּם וַיָּשֻׁבוּ וַיָּבֹאוּ וַיַּגִּדוּ לוֹ כְּכֹל הַדְּבָרִים הָאֵלֶּה:
13 καὶ εἶπεν Δαυιδ τοῖς ἀνδράσιν αὐτοῦ Ζώσασθε ἕκαστος τὴν ῥομφαίαν αὐτοῦ· X X X X X X X X X X X καὶ ἀνέβησαν ὀπίσω Δαυιδ ὡς τετρακόσιοι ἄνδρες, καὶ οἱ διακόσιοι ἐκάθισαν μετὰ τῶν σκευῶν.	13 And David said to his men, Gird on every man his sword. X X X X X X X X X X X And they went up after David, about four hundred men: and two hundred abode with the stuff.	13 Then David said to his young men: Let [every] man gird on his sword. And they girded on every man his sword. And David also girded on his sword: and there X followed David about four hundred men, and two hundred remained with the baggage.	13 And David said unto his men, Gird ye on [every] man his sword. And they girded on^AC every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff.	13 Then David said to his men, “Every man of y’all strap on his sword!” And each one of them strapped on his sword, and David also strapped on his sword. Then they went up, following David, about 400 men, while a couple hundred sat tight over the gear.	13 וַיֹּאמֶר דָּוִד לַאֲנָשָׁיו חִגְרוּ אִישׁ אֶת-חַרְבּוֹ וַיַּחְגְּרוּ אִישׁ אֶת-חַרְבּוֹ וַיַּחְגֹּר גַּם-דָּוִד אֶת-חַרְבּוֹ וַיַּעֲלוּ אַחֲרֵי דָוִד כְּאַרְבַּע מֵאוֹת אִישׁ וּמָאתַיִם יָשְׁבוּ עַל-הַכֵּלִים:
14 καὶ τῇ Αβιγαια γυναικὶ Ναβαλ ἀπήγγειλεν ἓν X τῶν παιδαρίων λέγων Ἰδοὺ Δαυιδ ἀπέστειλεν ἀγγέλους ἐκ τῆς ἐρήμου εὐλογῆσαι τὸν κύριον ἡμῶν, καὶ ἐξέκλινεν^AD ἀπ᾿ αὐτῶν.	14 And one X of the servants reported to Abigaia the wife of Nabal, saying, Behold, David sent messengers out of the wilderness to salute our lord; but he turned away from them.	14 But one X of the servants told, Abigail, the wife of Nabal, saying: Behold, David sent messengers out of the wilderness, to salute our master: and he rejected them.	14 But one X of the young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness to salute^AE our master; and he railed^AFon them.	14 Then a servant from among the servants related it to Abigail, Nabal’s wife, saying, “Look, David sent messengers from the wilderness to bless our master, but he jumped all over them.	14 וְלַאֲבִיגַיִל אֵשֶׁת נָבָל הִגִּיד נַעַר-אֶחָד מֵהַנְּעָרִים לֵאמֹר הִנֵּה שָׁלַח דָּוִד מַלְאָכִים מֵהַמִּדְבָּר לְבָרֵךְ אֶת-אֲדֹנֵינוּ וַיָּעַט^AG בָּהֶם:
15 καὶ οἱ ἄνδρες ἀγαθοὶ ἡμῖν σφόδρα· X οὐκ ἀπεκώλυσαν ἡμᾶς οὐδὲ ~~ἐνετείλαντο~~ ἡμῖν πάσας τὰς ἡμέρας, ἃς ~~ἦμεν~~ παρ᾿ αὐτοῖς· [καὶ] ἐν τῷ εἶναι ἡμᾶς ἐν ἀγρῷ	15 And the men were very good to us; X they did not hinder us, neither did they ~~demand~~ from us any thing all the days that we ~~were~~ with them. [And] when we were in the field,	15 These men were very good to us, and gave us no trouble: Neither did we [ever] lose any thing all the timeX that we conversed with them X X X in the ~~desert~~.	15 But the men were very good unto us, and we were not hurt, neither missed we any thing, as ~~long~~ [as]^AH we were conversant^AI with them, when we were in the field[s]:	15 Yet the men were very good to us, and we were not caused embarrassment and we did not find anything missing, all the time we conducted ourselves with them while we were in the field.	15 וְהָאֲנָשִׁים טֹבִים לָנוּ מְאֹד וְלֹא הָכְלַמְנוּ וְלֹא-פָקַדְנוּ מְאוּמָה כָּל-יְמֵי הִתְהַלַּכְנוּ אִתָּם בִּהְיוֹתֵנוּ בַּשָּׂדֶה:
16 [ὡς] τεῖχος ἦσαν περὶ ἡμᾶς καὶ τὴν νύκτα καὶ τὴν ἡμέραν πάσας τὰς ἡμέρας, ἃς ἤμεθα παρ᾿ αὐτοῖς ποιμαίνοντες τὸ ποίμνιον.	16 they were [as] a wall round about us, both by night and by day, all the days that we were with them feeding the flock.	16 They were a wall unto us, both by night and day, all the whileX we were with them keeping the sheep.	16 They were a wall unto us both by night and day, all the whileX^AJ we were with them keeping^AK the sheep.	16 They were a protective-wall around us both night and day all the time that we were with them shepherding the sheep.	16 חוֹמָה^AL הָיוּ עָלֵינוּ גַּם-לַיְלָה גַּם-יוֹמָם כָּל-יְמֵי הֱיוֹתֵנוּ עִמָּם רֹעִים הַצֹּאן:
17 καὶ νῦν γνῶθι καὶ ἰδὲ τί [σὺ] ποιήσεις, ὅτι συντετέλεσται ἡ κακία εἰς τὸν κύριον ἡμῶν καὶ εἰς^AM X τὸν οἶκον αὐτοῦ· καὶ οὗτος υἱὸς λοιμός^AN, [καὶ] οὐκ ἔστιν λαλῆσαι πρὸς αὐτόν.	17 And now do thou consider, and see what thou wilt do; for mischief is determined against our lord and against X his house; and he is a vile character, [and] one cannot speak to him.	17 Wherefore consider, and think what thou hast to do: for evil is determined against ~~thy~~ ~~husband~~, and against X ~~thy~~ house, and he is a son of Belial, so that no man can speak to him.	17 Now therefore know and consider^AO what thou wilt do; for evil is determined^AP against our master, and against all his household: for he is such a son of Belial^AQ, that a man cannot speak to him.	17 So now, know and see what you should do, for this evil will be the end of our master and of {} his household, but he is too ungodly a character to speak of it to him.”	17 וְעַתָּה דְּעִי וּרְאִי מַה-תַּעֲשִׂי כִּי-כָלְתָה הָרָעָה^AR אֶל-אֲדֹנֵינוּ וְעַל כָּל-בֵּיתוֹ וְהוּא בֶּן-בְּלִיַּעַל מִדַּבֵּר אֵלָיו:
18 καὶ ἔσπευσεν Αβιγαια καὶ ἔλαβεν διακοσίους ἄρτους καὶ δύο ἀγγεῖα^AS οἴνου καὶ πέντε πρόβατα πεποιημένα καὶ πέντε οιφι^AT ἀλφίτου καὶ ~~γομορ~~ ἓν^AU σταφίδος καὶ διακοσίας παλάθας καὶ ἔθετο ἐπὶ τοὺς ὄνους	18 And Abigaia hasted, and took two hundred loaves, and two vessels of wine, and five sheep ready dressed, and five ephahs of fine flour, and ~~one~~ homer of dried grapes, and two hundred cakes of figs, and put them upon asses.	18 Then Abigail made haste and took two hundred loaves, and two vessels of wine, and five sheep ready dressed, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of [dry] figs, and laid them upon asses:	18 Then Abigail made haste, and took two hundred loaves, and two bottles^AV of wine, and five sheep ready dressed, and five measures of parched^AW corn, and an hundred clusters of raisins, and two hundred cakes of figs, and laid^AX them on asses.	18 So Abigail hurried and got 200 bread-loaves and two containers of wine and five dressed sheep and five buckets of granola and five raisin-cakes and 200 fig-cakes and loaded them on the donkeys.	18 וַתְּמַהֵר אֲבוֹגַיִל^AY וַתִּקַּח מָאתַיִם לֶחֶם וּשְׁנַיִם נִבְלֵי-יַיִן וְחָמֵשׁ צֹאן עֲשָׂווֹת^AZ וְחָמֵשׁ סְאִים^BA קָלִי וּמֵאָה צִמֻּקִים^BB וּמָאתַיִם דְּבֵלִים וַתָּשֶׂם עַל-הַחֲמֹרִים:
19 καὶ εἶπεν τοῖς παιδαρίοις αὐτῆς Προπορεύεσθε ἔμπροσθέν μου, καὶ ἰδοὺ ἐγὼ ὀπίσω ὑμῶν παραγίνομαι. καὶ τῷ ἀνδρὶ αὐτῆς X οὐκ ἀπήγγειλεν.	19 And she said to her servants, Go on before me, and behold I come after you: but she told not her husband X.	19 And she said to her servants: Go before me: behold, I will follow after you: but she told not her husband, Nabal.	19 And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal.	19 Then she said to her servants, “Go over in front of me. See, I’ll be coming behind y’all.” She did not, however, communicate this to her husband Nabal.	19 וַתֹּאמֶר לִנְעָרֶיהָ עִבְרוּ לְפָנַי הִנְנִי אַחֲרֵיכֶם בָּאָה וּלְאִישָׁהּ נָבָל לֹא הִגִּידָה:
20 καὶ ἐγενήθη αὐτῆς ἐπιβεβηκυίης ἐπὶ τὴν ὄνον καὶ καταβαινούσης ἐν σκέπῃ τοῦ ὄρους καὶ ἰδοὺ Δαυιδ καὶ οἱ ἄνδρες αὐτοῦ κατέβαινον εἰς συνάντησιν αὐτῆς, καὶ ἀπήντησεν αὐτοῖς.	20 And it came to pass when she had mounted her ass and was going down by the covert of the mountain, X behold, David and his men came down to meet her, and she met them.	20 And when she had gotten upon an ass, and was coming down to the ~~foot~~ of the mountain, X X David and his men came down over ~~against~~ her, and she met them.	20 And it was so, as she rode on the ass, that she came down by the covert of the hill^BC, and, behold, David and his men came down against X^BD her; and she met them.	20 Thus it was that she was riding on her donkey and coming down under the cover of the mountain, when look! there were David and his men coming down to call on her, and so she met up with them.	20 וְהָיָה הִיא רֹכֶבֶת עַל-הַחֲמוֹר וְיֹרֶדֶת בְּסֵתֶר הָהָר וְהִנֵּה דָוִד וַאֲנָשָׁיו יֹרְדִים לִקְרָאתָהּ וַתִּפְגֹּשׁ אֹתָם:
21 καὶ Δαυιδ εἶπεν Ἴσως^BE εἰς ἄδικον ^BF πεφύλακα πάντα τὰ αὐτοῦ ἐν τῇ ἐρήμῳ καὶ οὐκ ~~ἐνετειλάμεθα~~^BG λαβεῖν ἐκ πάντων τῶν αὐτοῦ οὐθέν, καὶ ἀνταπέδωκέν μοι πονηρὰ ἀντὶ ἀγαθῶν·	21 And David said, Perhaps X X I have kept all his possessions in the wilderness [that he should wrong me], and we did not ~~order~~ the taking anything of all his goods; yet he has rewarded me evil for good.	21 And David said: Truly in vain have I kept all that belonged to this fellow in the wilderness, and nothing was lost of all that pertained unto him: and he hath returned me evil for good.	21 Now David had said, Surely in vain have I kept^BH all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited^BI me evil for good.	21 David, meanwhile had been saying, “It was just to be played falsely that I protected all that belonged to this guy in the wilderness - such that nothing of all that belonged to him went missing, for he has returned evil to me instead of good!	21 וְדָוִד אָמַר אַךְ לַשֶּׁקֶר שָׁמַרְתִּי אֶת-כָּל-אֲשֶׁר לָזֶה בַּמִּדְבָּר וְלֹא-נִפְקַד מִכָּל-אֲשֶׁר-לוֹ מְאוּמָה וַיָּשֶׁב-לִי רָעָה תַּחַת טוֹבָה:
22 τάδε ποιήσαι ὁ θεὸς τῷ X^BJ Δαυιδ καὶ τάδε προσθείη, εἰ ὑπολείψομαι ἐκ πάντων τῶν [τοῦ Ναβαλ] ἕως πρωὶ οὐροῦντα πρὸς τοῖχον.	22 So God do to X X David and more also, if I leave one male X X X^BK of all that belong to Nabal until the morning.	22 May God do so and so, and add more to the foes of David, if I leave of all that belong to him till the morning, any that pisseth against the wall.	22 So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning [light^BL] any that pisseth^BM against the wall.	22 May God do thus to the enemies of David and add moreso if, by the morning, I have left one who pees toward the wall among all who belong to him!”	22 כֹּה-יַעֲשֶׂה אֱלֹהִים לְאֹיְבֵי דָוִד וְכֹה יֹסִיף אִם- אַשְׁאִיר מִכָּל- אֲשֶׁר-לוֹ עַד-הַבֹּקֶר מַשְׁתִּין בְּקִיר:
23 καὶ εἶδεν Αβιγαια τὸν Δαυιδ καὶ ἔσπευσεν καὶ κατεπήδησεν ἀπὸ τῆς ὄνου καὶ ἔπεσεν ἐνώπιον Δαυιδ ἐπὶ πρόσωπον αὐτῆς καὶ προσεκύνησεν [αὐτῷ^BN ἐπὶ] τὴν γῆν	23 And Abigaia saw David, and she hasted and alighted from her ass; and she fell before David on her face, and did obeisance [to him, bowing] to the ground	23 And when Abigail saw David, she made haste and lighted off the ass, and fell before David, on her face, and adored upon the ground.	23 And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,	23 Now, when Abigail saw David, she hurried and got down from off her donkey and fell upon her face before David and bowed herself to the ground.	23 וַתֵּרֶא אֲבִיגַיִל אֶת-דָּוִד וַתְּמַהֵר וַתֵּרֶד מֵעַל הַחֲמוֹר וַתִּפֹּל לְאַפֵּי דָוִד עַל-פָּנֶיהָ וַתִּשְׁתַּחוּ אָרֶץ:
24 X X ἐπὶ τοὺς πόδας αὐτοῦ καὶ εἶπεν Ἐν ἐμοί X, κύριέ μου, ἡ ἀδικία· X λαλησάτω δὴ ἡ δούλη σου εἰς τὰ ὦτά σου, καὶ ἄκουσον τῆς δούλης σου λόγον.	24 X X even to his feet, and said, On me X, my lord, be my wrong: X let, I pray thee, thy servant speak in thine ears, and hear thou the words of thy servant.	24 And she fell at his feet, and said: Upon me X let this iniquity be, my lord: X let thy handmaid speak, I beseech thee, in thy ears, and hear the words of thy servant.	24 And fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.	24 Then she fell at his feet and said, “The iniquity is in me {}, my master, so please let your maidservant speak in your hearing and heed the words of your maidservant.	24 וַתִּפֹּל עַל- רַגְלָיו וַתֹּאמֶר בִּי-אֲנִי אֲדֹנִי הֶעָוֹן וּתְדַבֶּר-נָא אֲמָתְךָ בְּאָזְנֶיךָ וּשְׁמַע אֵת דִּבְרֵי אֲמָתֶךָ:
25 μὴ δὴ θέσθω^BO ὁ κύριός μου καρδίαν αὐτοῦ ἐπὶ τὸν ἄνθρωπον τὸν λοιμὸν τοῦτον, X X ὅτι κατὰ τὸ ὄνομα αὐτοῦ οὕτως ἐστίν· Ναβαλ ὄνομα αὐτῷ, καὶ ἀφροσύνη μετ᾿ αὐτοῦ· καὶ ἐγὼ ἡ δούλη σου οὐκ εἶδον τὰ παιδάριά [σου] X X, ἃ ἀπέστειλας.	25 Let not my lord, I pray thee, take to X heart this pestilent man X X, for according to his name, so is he; Nabal is his name, and folly is with him: but I thy handmaid saw not the servants of {my lord}^BP whom thou didst send.	25 Let not my lord the king, I pray thee, ~~regard~~ X X this naughty man, X Nabal: for according to his name, he is a fool, and folly is with him: but I, thy handmaid, did not see [thy] servants, my lord, whom thou sentest.	25 Let not my lord, I pray thee, ~~regard~~ X X this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid^BQ saw not the young men of my lord, whom thou didst send.	25 Please don’t let my master set his heart against this ungodly man, Nabal, for as his name means, so is he: his name means ‘fool’ and foolishness is with him, but as for me, your maidservant, I did not see {your} guys whom you sent, my master.	25 אַל-נָא יָשִׂים אֲדֹנִי אֶת-לִבּוֹ אֶל-אִישׁ הַבְּלִיַּעַל הַזֶּה עַל-נָבָל כִּי כִשְׁמוֹ כֶּן-הוּא נָבָל שְׁמוֹ וּנְבָלָה^BR עִמּוֹ וַאֲנִי אֲמָתְךָ לֹא רָאִיתִי אֶת-נַעֲרֵי אֲדֹנִי אֲשֶׁר שָׁלָחְתָּ:
26 καὶ νῦν, κύριε, ζῇ κύριος καὶ ζῇ ἡ ψυχή σου, καθὼς ἐκώλυσέν σε κύριος τοῦ μὴ ἐλθεῖν εἰς αἷμα [ἀθῷον]^BS καὶ σῴζειν^BT τὴν χεῖρά σού σοι, καὶ νῦν γένοιντο ὡς Ναβαλ οἱ ἐχθροί σου καὶ οἱ ζητοῦντες τῷ κυρίῳ μου κακά.	26 And now, my lord, as the Lord lives, and thy soul lives, as the Lord has kept thee from coming against [innocent] blood, and [from] X X executing ~~vengeance~~ for thyself, now therefore let thine enemies, and those that seek evil against my lord, become as Nabal.	26 Now therefore, my lord, the Lord liveth, and thy soul liveth, who X hath withholden thee from coming to blood, and hath saved thy hand to thee: and now let thy enemies be as Nabal, and [all] they that seek evil to my lord.	26 Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing^BU the LORD hath withholden^BV thee from coming to shed blood, and [from] avenging^BW thyself [with] thine own hand, X now let thine enemies, and they that seek evil to my lord, be as Nabal.	26 And now, my master, as Yahweh is alive and as your soul is alive, by which Yahweh has withheld you from going to bloodshed and your hand has brought victory for you, so now let your enemies be like Nabal, along with those who seek evil toward my master.	26 וְעַתָּה אֲדֹנִי חַי-יְהוָה וְחֵי- נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ^BX לָךְ וְעַתָּה יִהְיוּ כְנָבָל^BY אֹיְבֶיךָ וְהַמְבַקְשִׁים אֶל-אֲדֹנִי רָעָה:
27 καὶ νῦν [λαβὲ] τὴν εὐλογίαν ταύτην, ἣν ἐνήνοχεν ἡ δούλη σου τῷ κυρίῳ μου, καὶ δώσεις τοῖς παιδαρίοις τοῖς παρεστηκόσιν X X τῷ κυρίῳ μου.	27 And now [accept] this token of goodwill, which thy servant has brought to my lord, and thou shalt give it to the servants that ~~wait~~ on X X my lord.	27 Wherefore [receive] this blessing, which thy handmaid hath brought to [thee], my lord: and give it to the young men that ~~follow~~ X X [thee], my lord.	27 And now this blessing^BZ which thine handmaid hath brought unto my lord, let it even be given unto the young men that ~~follow~~ X X my lord.	27 And now, {please take} this blessing which your house-maid has brought to my master, and give it to your guys who conduct themselves with {} my master.	27 וְעַתָּה ^CA הַבְּרָכָה הַזֹּאת אֲשֶׁר-הֵבִיא שִׁפְחָתְךָ^CB לַאדֹנִי וְנִתְּנָה לַנְּעָרִים הַמִּתְהַלְּכִים בְּרַגְלֵי^CC אֲדֹנִי:
28 ἆρον^CD δὴ τὸ ἀνόμημα τῆς δούλης σου, ὅτι ποιῶν ποιήσει κύριος τῷ κυρίῳ μου οἶκον πιστόν, ὅτι πόλεμον κυρίου ὁ κύριός μου πολεμεῖ, καὶ κακία^CE οὐχ εὑρεθήσεται ἐν σοὶ ~~πώποτε~~ X.	28 Remove, I pray thee, the trespass of thy servant; for the Lord will surely make for my lord a sure house, for ~~the~~ Lord fights the battles of my^CF lord, and there shall no evil be ~~ever~~ found in thee X.	28 Forgive the iniquity of thy handmaid: for the Lord will surely make for my lord a faithful house, because thou, my lord, fightest the battles of the Lord: let not evil therefore be found in thee all the days of thy [life].	28 I pray thee, forgive the trespass^CG of thine handmaid: for the LORD will certainly make my lord a sure house^CH; because my lord fighteth the battles of the LORD, and evil hath not been found in thee all thy days.	28 Please forgive the transgression of your maidservant, for Yahweh will surely make for my master a faithful house, for it is Yahweh’s battles that my master fights, and there is no evil to be found in you since your days [in leadership] began.	28 שָׂא נָא לְפֶשַׁע אֲמָתֶךָ כִּי עָשֹׂה- יַעֲשֶׂה יְהוָה לַאדֹנִי בַּיִת נֶאֱמָן כִּי-מִלְחֲמוֹת יְהוָה אֲדֹנִי נִלְחָם וְרָעָה לֹא-תִמָּצֵא בְךָ מִיָּמֶיךָ:
29 καὶ ἀναστήσεται ἄνθρωπος καταδιώκων σε καὶ ζητῶν τὴν ψυχήν σου, καὶ ἔσται ἡ ψυχὴ κυρίου μου ἐνδεδεμένη^CI ἐν δεσμῷ τῆς ζωῆς παρὰ κυρίῳ τῷ θεῷ, καὶ ψυχὴν ἐχθρῶν σου σφενδονήσεις ἐν μέσῳ τῆς X σφενδόνης^CJ.	29 And if a man shall rise up persecuting thee and seeking thy life, yet shall the life of my lord be bound up in the bundle of lifeX with the Lord God, and thou shalt whirl the life of thine enemies [as] in the midst of X a sling.	29 For if a man [at any time] shall rise, ~~and~~ persecute thee, and seek thy life, X the soul of my lord shall be kept, [as] in the bundle of the living, with the Lord thy God: but the souls of thy enemies shall be whirled, [as] ~~with the violence~~ [and] whirling of a sling.	29 Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of lifeX with the LORD thy God; and the souls of thine enemies, them shall he sling out, as out of the middle^CK of X a sling.	29 And should a man get up to hunt you down and to try to take your lifebreath, nevertheless the lifebreath of my master will be bound in the bundle of those who are alive with Yahweh your God, but the lifebreath of your enemies may He sling in the midst of the cup of His sling!	29 וַיָּקָם אָדָם לִרְדָפְךָ וּלְבַקֵּשׁ אֶת-נַפְשֶׁךָ וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים^CL אֵת יְהוָה אֱלֹהֶיךָ וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע^CM:
30 καὶ ἔσται ὅτι ποιήσει κύριος τῷ κυρίῳ μου X πάντα, ὅσα ἐλάλησεν ἀγαθὰ ἐπὶ σέ, καὶ ἐντελεῖταί σοι κύριος εἰς ἡγούμενον ἐπὶ Ισραηλ,	30 And it shall be when the Lord shall have wrought for my lord X all the good thing[s] he has spoken concerning thee, and shall appoint thee to be ruler over Israel;	30 And when the Lord shall have done to [thee], my lord, X all the good that he hath spoken concerning thee, and shall have ~~made~~ thee prince over Israel,	30 And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;	30 So it will be, when Yahweh does this for my master, according to all the good that He spoke over you when He decreed for you to preside over Israel,	30 וְהָיָה כִּי- יַעֲשֶׂה יְהוָה לַאדֹנִי כְּכֹל אֲשֶׁר- דִּבֶּר אֶת-הַטּוֹבָה עָלֶיךָ וְצִוְּךָ לְנָגִיד עַל-יִשְׂרָאֵל^CN:
31 καὶ οὐκ ἔσται σοι τοῦτο βδελυγμὸς καὶ σκάνδαλον X τῷ κυρίῳ μου, X ἐκχέαι αἷμα [ἀθῷον] δωρεὰν^CO καὶ σῶσαι [χεῖρα] κυρίου μου αὐτῷ. καὶ ἀγαθώσει κύριος τῷ κυρίῳ μου, καὶ μνησθήσῃ τῆς δούλης σου [ἀγαθῶσαι αὐτῇ].	31 then this shall not be an abomination and offence X to {you^CP} my lord, X to have shed [innocent] blood without cause, and for my lord to have avenged himself: and so may the Lord do good to my lord, and thou shalt remember thine handmaid [to do her good].	31 X This shall not be an occasion of grief to thee, and a scruple of heart to my lord, X that thou hast shed innocent blood, or X X hast revenged thyself: and when the Lord shall have done well by my lord, X thou shalt remember thy handmaid.	31 That this shall be no grief unto thee, nor offence^CQof heart^CR unto my lord, either^CS that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well^CT with my lord, then remember thine handmaid.	31 then this will not be for grief to you or for a faltering of heart for my master, {} for the shedding of blood gratuitously, or for the vengeance of my master for himself. And when Yahweh brings good to my master, then remember your maidservant.”	31 וְלֹא תִהְיֶה זֹאת לְךָ לְפוּקָה^CU וּלְמִכְשׁוֹל לֵב^CV לַאדֹנִי וְלִשְׁפָּךְ-דָּם חִנָּם וּלְהוֹשִׁיעַ אֲדֹנִי לוֹ וְהֵיטִב יְהוָה לַאדֹנִי וְזָכַרְתָּ אֶת-אֲמָתֶךָ: ס
32 καὶ εἶπεν Δαυιδ τῇ Αβιγαια Εὐλογητὸς κύριος ὁ θεὸς Ισραηλ, ὃς ἀπέστειλέν σε σήμερον ἐν ταύτῃ εἰς ἀπάντησίν μου,	32 And David said to Abigaia, Blessed be the Lord God of Israel, who sent thee this very day to meet me:	32 And David said to Abigail: Blessed be the Lord the God of Israel, who sent thee this day to meet me,	32 And David said to Abigail, Blessed be the LORD God of Israel, which sent thee this day to meet me:	32 Then David said to Abigail, “May Yahweh, the God of Israel be blessed, who sent you this day to call on me,	32 וַיֹּאמֶר דָּוִד לַאֲבִיגַל בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר שְׁלָחֵךְ הַיּוֹם הַזֶּה לִקְרָאתִי:
33 καὶ εὐλογητὸς ὁ τρόπος^CW σου, καὶ εὐλογημένη σὺ ἡ ἀποκωλύσασά με σήμερον ἐν ταύτῃ μὴ ἐλθεῖν εἰς αἵματα καὶ σῶσαι χεῖρά μου ἐμοί.	33 and blessed be thy conduct, and blessed be thou, who hast hindered me this very day from coming to shed blood, and from {my own hand^CX} avenging myself.	and blessed be thy speech: 33 And blessed be thou, who hast kept me to day from coming to blood, and revenging me [with] my own hand.	33 And blessed be thy advice^CY, and blessed be thou, which hast kept me this day from coming^CZ to shed blood, and [from] avenging myself [with] mine own hand.	33 and may your appearance be blessed, and may you be blessed, who have stopped me this day from going into bloodshed and my hand [from] avenging myself.	33 וּבָרוּךְ טַעְמֵךְ^DA וּבְרוּכָה אָתְּ אֲשֶׁר כְּלִתִנִי הַיּוֹם הַזֶּה מִבּוֹא בְדָמִים וְהֹשֵׁעַ^DB יָדִי לִי:
34 πλὴν ὅτι^DC ζῇ κύριος ὁ θεὸς Ισραηλ, ὃς ἀπεκώλυσέν με [σήμερον] τοῦ κακοποιῆσαί σε, ὅτι εἰ μὴ ἔσπευσας καὶ παρεγένου εἰς ἀπάντησίν μοι, τότε [εἶπα] Εἰ ὑπολειφθήσεται τῷ Ναβαλ ἕως φωτὸς τοῦ πρωὶ οὐρῶν πρὸς τοῖχον.	34 But surely as the Lord God of Israel lives, who hindered me [this day] from doing thee harm, if thou hadst not hasted and come to meet me, then [I said], There shall surely not be left to Nabal till the {light of^DD} morning one male.	34 Otherwise, as the Lord liveth, the God of Israel, who hath withholden me from doing thee [any] evil, if thou hadst not quickly come to meet me, there had not been left to Nabal by the morning light, any that pisseth against the wall.	34 For in very deed,^DE as the LORD God of Israel liveth, which hath kept me back from hurting thee, X except thou hadst hasted^DF and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall.	34 Although, as Yahweh the God of Israel lives, Who withheld me from causing evil to you, if indeed you had not hurried and come to me to call me off, then by the light of the morning, there would not have been left to Nabal one who pees against the wall.”	34 וְאוּלָם חַי-יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מְנָעַנִי מֵהָרַע אֹתָךְ כִּי לוּלֵי מִהַרְתְּ וַתָּבֹאתִי^DG לִקְרָאתִי כִּי אִם-נוֹתַר לְנָבָל עַד-אוֹר הַבֹּקֶר מַשְׁתִּין בְּקִיר:
35 καὶ ἔλαβεν Δαυιδ ἐκ χειρὸς αὐτῆς [πάντα], ἃ ἔφερεν αὐτῷ, καὶ εἶπεν αὐτῇ Ἀνάβηθι εἰς εἰρήνην εἰς οἶκόν σου· βλέπε ἤκουσα τῆς φωνῆς σου καὶ ᾑρέτισα^DH τὸ πρόσωπόν σου.	35 And David took of her hand [all] that she brought to him, and said to her, Go in peace to thy house: see, I have hearkened to thy voice, and accepted thy petition.	35 And David received at her hand [all] that she had brought him, and said to her: Go in peace into thy house, behold I have heard thy voice, and ~~honoured~~ thy face.	35 So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened^DI to thy voice, and have accepted^DJ thy person.	35 And David took from her hand {all} that she had brought to him and said to her, “Go up in peace to your house; see, I have given heed to your voice, and I lift up your face.”	35 וַיִּקַּח דָּוִד מִיָּדָהּ אֵת אֲשֶׁר-הֵבִיאָה לוֹ וְלָהּ אָמַר עֲלִי לְשָׁלוֹם לְבֵיתֵךְ רְאִי שָׁמַעְתִּי בְקוֹלֵךְ וָאֶשָּׂא פָּנָיִךְ:
36 καὶ παρεγενήθη Αβιγαια πρὸς Ναβαλ, καὶ ἰδοὺ αὐτῷ πότος ἐν οἴκῳ αὐτοῦ ὡς πότος X βασιλέως, καὶ ἡ καρδία Ναβαλ ἀγαθὴ ἐπ᾿ αὐτόν, καὶ αὐτὸς μεθύων ἕως σφόδρα· καὶ οὐκ ἀπήγγειλεν αὐτῷ ῥῆμα μικρὸν ἢ μέγα ἕως φωτὸς τοῦ πρωί.	36 And Abigaia came to Nabal: and, behold, he had a banquet in his house, as the banquet of a king, and the heart of Nabal was merry within him, and he was very drunken: and she told him nothing great or small till the morning light.	36 And Abigail came to Nabal: and behold he had a feast in his house, like the feast of a king: and Nabal's heart was merry X X, for he was very drunk: and she told him nothing less or more until X X morning.	36 And Abigail came to Nabal; and, behold, he held^DK a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light.	36 So Abigail went to Nabal and see, there was a feast for himself in his house like the feast of {a} king, and Nabal’s heart was merry towards himself and he was so very drunk that she did not communicate a word to him – small or great – until the light of the morning.	36 וַתָּבֹא אֲבִיגַיִל אֶל-נָבָל וְהִנֵּה-לוֹ מִשְׁתֶּה בְּבֵיתוֹ כְּמִשְׁתֵּה הַמֶּלֶךְ וְלֵב נָבָל טוֹב עָלָיו וְהוּא שִׁכֹּר עַד-מְאֹד וְלֹא-הִגִּידָה לּוֹ דָּבָר קָטֹן וְגָדוֹל עַד-אוֹר הַבֹּקֶר:
37 καὶ ἐγένετο πρωί, ὡς ἐξένηψεν ἀπὸ τοῦ οἴνου Ναβαλ, ἀπήγγειλεν αὐτῷ X ἡ γυνὴ αὐτοῦ τὰ ῥήματα ταῦτα, καὶ ἐναπέθανεν ἡ καρδία αὐτοῦ ἐν αὐτῷ, καὶ αὐτὸς γίνεται ὡς λίθος.	37 And it came to pass in the morning, when Nabal recovered from his wine, X his wife told him these words; and his heart died within him, and he became as a stone.	37 But early in the morning, when Nabal had digested his wine, X his wife told him these words, and his heart died within him, and he became as a stone.	37 But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone.	37 Then, in the morning, when the wine had gone out of Nabal, then his wife communicated to him these things, and his heart died within him, and he became like a stone.	37 וַיְהִי בַבֹּקֶר בְּצֵאת הַיַּיִן מִנָּבָל וַתַּגֶּד-לוֹ אִשְׁתּוֹ אֶת-הַדְּבָרִים הָאֵלֶּה וַיָּמָת לִבּוֹ בְּקִרְבּוֹ וְהוּא הָיָה לְאָבֶן^DL:
38 καὶ ἐγένετο ὡσεὶ δέκα ἡμέραι καὶ ἐπάταξεν κύριος τὸν Ναβαλ, καὶ ἀπέθανεν.	38 And it came to pass after about ten days, that the Lord smote Nabal, and he died.	38 And after ten days had passed, X the Lord struck Nabal, and he died.	38 And it came to pass about ten days after, that the LORD smote Nabal, that he died.	38 And he was like that for ten days, and then Yahweh struck Nabal and he died.	38 וַיְהִי כַּעֲשֶׂרֶת הַיָּמִים וַיִּגֹּף יְהוָה אֶת-נָבָל וַיָּמֹת:
39 καὶ ἤκουσεν Δαυιδ X X X καὶ εἶπεν Εὐλογητὸς κύριος, ὃς ἔκρινεν τὴν κρίσιν τοῦ ὀνειδισμοῦ μου ἐκ χειρὸς Ναβαλ καὶ τὸν δοῦλον αὐτοῦ περιεποιήσατο^DM ἐκ [χειρὸς] κακῶν, καὶ τὴν κακίαν Ναβαλ ἀπέστρεψεν κύριος εἰς κεφαλὴν αὐτοῦ. καὶ ἀπέστειλεν Δαυιδ καὶ ἐλάλησεν περὶ Αβιγαιας λαβεῖν αὐτὴν ἑαυτῷ εἰς γυναῖκα.	39 And David heard it X X X and said, Blessed be the Lord, who has judged the cause of my reproach at the hand of Nabal, and has delivered his servant from the [power of] evil; and the Lord has returned the mischief of Nabal upon his own head. And David sent and spoke concerning Abigaia, to take her to himself for a wife.	39 And when David had heard that Nabal was dead, he said: Blessed be the Lord, who hath judged the cause of my reproach, at the hand of Nabal, and hath kept his servant from evil, and the Lord hath returned the wickedness of Nabal upon his head. Then David sent and treated with Abigail, that he might take her to himself for a wife.	39 And when David heard that Nabal was dead, he said, Blessed be the LORD, that hath pleaded the cause^DNof my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness^DO of Nabal upon his own head. And David sent and communed^DP with Abigail, to take her to him to wife.	39 Presently, when David heard {of it}, he said, “Blessed be Yahweh, who joined the cause against my being treated shamefully by the agency of Nabal, who restrained His servant from evil, for Yahweh has turned back Nabal’s evil to his own head!” Then David sent messengers who spoke to Abigail about taking her to him for a wife.	39 וַיִּשְׁמַע דָּוִד כִּי מֵת נָבָל^DQ וַיֹּאמֶר בָּרוּךְ יְהוָה אֲשֶׁר רָב אֶת-רִיב חֶרְפָּתִי מִיַּד נָבָל וְאֶת-עַבְדּוֹ חָשַׂךְ מֵרָעָה וְאֵת רָעַת נָבָל הֵשִׁיב יְהוָה בְּרֹאשׁוֹ^DR וַיִּשְׁלַח דָּוִד וַיְדַבֵּר בַּאֲבִיגַיִל לְקַחְתָּהּ לוֹ לְאִשָּׁה:
40 καὶ ἦλθον οἱ παῖδες Δαυιδ πρὸς Αβιγαιαν εἰς Κάρμηλον καὶ ἐλάλησαν αὐτῇ λέγοντες Δαυιδ ἀπέστειλεν ἡμᾶς πρὸς σὲ λαβεῖν σε αὐτῷ εἰς γυναῖκα.	40 So the servants of David came to Abigaia to Carmel, and spoke to her, saying, David has sent us to thee, to take thee to himself for a wife.	40 And David's servants came to Abigail, to Carmel, and spoke to her, saying: David hath sent us to thee, to take thee to himself for a wife.	40 And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife.	40 So David’s servants went to Abigail at Carmel and they spoke to her saying, “David sent us to you to take you to him as a wife.”	40 וַיָּבֹאוּ עַבְדֵי דָוִד אֶל-אֲבִיגַיִל הַכַּרְמֶלָה וַיְדַבְּרוּ אֵלֶיהָ לֵאמֹר דָּוִד שְׁלָחָנוּ אֵלַיִךְ לְקַחְתֵּךְ לוֹ לְאִשָּׁה:
41 καὶ ἀνέστη καὶ προσεκύνησεν ἐπὶ τὴν γῆν ἐπὶ πρόσωπον καὶ εἶπεν Ἰδοὺ ἡ δούλη σου εἰς παιδίσκην νίψαι πόδας τῶν παίδων ~~σου~~ X^DS.	41 And she arose, and did reverence with her face to the earth, and said, Behold, thy servant is for an handmaid to wash the feet of thy servants.	41 And she arose, and bowed herself down with her face to the earth, and said: Behold, let thy servant be a handmaid, to wash the feet of the servants of my lord.	41 And she arose, and bowed herself on her face to the earth, and said, Behold, let thine handmaid be a servant^DT to wash the feet of the servants of my lord.	41 And she got up and then bowed nose-to-the-ground, and said, “See, let your maidservant become a housemaid to wash the feet of my master’s servants.”	41 וַתָּקָם וַתִּשְׁתַּחוּ אַפַּיִם אָרְצָה וַתֹּאמֶר הִנֵּה אֲמָתְךָ לְשִׁפְחָה לִרְחֹץ רַגְלֵי עַבְדֵי אֲדֹנִי:
42 καὶ ἀνέστη X X^DU Αβιγαια καὶ ἐπέβη ἐπὶ τὴν ὄνον, καὶ πέντε κοράσια ἠκολούθουν X αὐτῇ, καὶ ἐπορεύθη ὀπίσω τῶν παίδων Δαυιδ καὶ γίνεται αὐτῷ εἰς γυναῖκα.	42 And Abigaia arose, and X X mounted her ass, and five damsels followed X her: and she went after the servants of David, and became his wife.	42 And Abigail arose, and made haste, and got upon an ass, and five damsels went with her X, her waiting maids, and she X followed the messengers of David, and became his wife.	42 And Abigail hasted, and arose, and rode^DV upon an ass, with five damsels of hers that went after her X; and she went after the messengers of David, and became his wife.	42 Then Abigail hurried and got on her donkey and rode along with five of her maids who conducted themselves at her feet, and she went following the messengers of David, and she became his wife.	42 וַתְּמַהֵר וַתָּקָם אֲבִיגַיִל וַתִּרְכַּב עַל-הַחֲמוֹר וְחָמֵשׁ נַעֲרֹתֶיהָ הַהֹלְכוֹת לְרַגְלָהּ וַתֵּלֶךְ אַחֲרֵי מַלְאֲכֵי דָוִד וַתְּהִי-לוֹ לְאִשָּׁה:
43 καὶ τὴν Αχινααμ ἔλαβεν Δαυιδ ἐξ Ιεζραελ, καὶ ἀμφότεραι ἦσαν αὐτῷ γυναῖκες.	43 And David took Achinaam out of Jezrael, and they were both his wives.	43 Moreover David took also Achinoam of Jezrahel: and they were both of them his wives.	43 David also took Ahinoam of Jezreel; and they were also both of them his wives.	43 (Now, Achinoam of Jezreel had also been taken in marriage by David, so now the two of them belonged to him as wives.	43 וְאֶת-אֲחִינֹעַם לָקַח דָּוִד מִיִּזְרְעֶאל ^DW וַתִּהְיֶיןָ גַּם- שְׁתֵּיהֶן לוֹ לְנָשִׁים: ס
44 καὶ Σαουλ ἔδωκεν Μελχολ τὴν θυγατέρα αὐτοῦ τὴν γυναῖκα Δαυιδ τῷ Φαλτι υἱῷ Λαις τῷ ἐκ ~~Ρομμα~~.	44 And Saul gave Melchol his daughter, David's wife, to Phalti the son of ~~Amis~~^DX who was of ~~Romma~~.	44 But Saul gave Michol, his daughter, David's wife, to Phalti, the son of Lais, who was of Gallim.	44 But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish, which was of Gallim.	44 Meanwhile, Saul gave his daughter Michal – David’s wife – to Palti, the son of Laish, who was from Gallim.)	44 וְשָׁאוּל נָתַן אֶת-מִיכַל בִּתּוֹ אֵשֶׁת דָּוִד לְפַלְטִי בֶן-לַיִשׁ אֲשֶׁר מִגַּלִּים^DY:

I Samuel CHAPTER 26

Introduction

This chapter recounts the last time that David and Saul saw each other before Saul died, but it is so similar to the story in chapter 24, that it has been suggested by secular scholars that they are really the same event told by two different people who remembered the details differently. That is based on their preconceived notion that the Bible is a man-made book with errors in it. Those of us who come to the Bible believing that it is God’s word – and is therefore without error – see it differently.
- As David Tsumura, author of the First Samuel volume of the New International Commentary On the Old Testament put it, “[T]he similarity [between chapters 24 & 26] has been somewhat overemphasized. There are many basic differences between them… the similarities illustrate the [consistency of the] nature of the relationship between David and Saul, while, on the other hand, the differences show that there were two distinct occasions when David acted similarly toward Saul.”
- Commentators Keil & Delitzsch add, “As the pursuit of David by Saul lasted for several years, in so small a district as the desert of Judah, there is nothing strange in the repetition of the same scenes… The... decided differences prove clearly enough that the incident described in this chapter is not the same... but belongs to a later date, when Saul's enmity and hardness had increased.”
Saul still had a loyal following among the descendants of Caleb in Ziph. They had already ratted on David earlier in chapter 24, and now were at it again in chapter 26, but David's men were steadily growing, too – they’re up to 600 now! Saul, however, comes down with 3,000 soldiers, again outnumbering David five-to-one, and camps right near David. Saul's company arranges itself in a big circle with Saul in the center, his commanders around him, and the lower-level soldiers at the outside of the circle. Perhaps they also had a stone wall or a circle of carts defining the outer wall of the circle. David would have had to pick his way over the heads of hundreds of men in order to get to the center of the circle! And surely Saul would have posted guards through the night if he knew he was coming up against 600 armed men!
Why did David do something so dangerous? We are not told directly, but most commentators⁸ infer from the fact that God made the soldiers sleep extra deeply (and from the fact that this would have been an utterly-foolhardy errand otherwise), that God must have given David some sort of nudge to take this bold move of sauntering into the middle of 3,000 soldiers who were on a mission to kill him.
- David chose as his buddy his nephew Abishai, who beat out Ahimelech the Hittite by his eagerness to accompany him. (We never hear of that Ahimelech again.)
  - Abishai was the oldest of the three sons of David’s sister Zeruiah.
  - So it was Abishai who asked permission to kill Saul when they found him in the camp that night. Perhaps Abishai suspected that David wouldn’t do it himself.
  - And thus David could say later than he prevented one of the people from assassinating him because he had kept Abishai from doing it. He wouldn’t even let Abishai pick up Saul’s spear; David grabbed it himself and made off with it – and with Saul’s water bottle.
- It may be that Asaph was thinking of this incident later when he wrote Psalm 76:5-6 “The stouthearted were plundered; They have sunk into their sleep; And none of the mighty men have found the use of their hands. At Your rebuke, O God of Jacob, Both the chariot and horse were cast into a dead sleep.”
- Now, the fact that David took Saul’s spear probably had deeper significance than merely making off with Saul’s personal effects. The spear was Saul’s symbol of kingship. It is what he held in his hand at all times instead of a scepter. Saul would wake up to see his symbol of authority in the hands of the next king-to-be, but he would then take it back.
David's mockery of Abner the next morning may have solidified Abner's loyalty to Saul for the rest of his life. Abner became a thorn in David's side for as long as he lived, trying to reinstate Saul and his descendants as king. (Eventually he died when the commander of David's army took revenge on him for murdering his brother.)
- David says to Abner, in effect, “Now see who are the king's best friends, you that neglected him and left him exposed or I that protected him when he was exposed. Martial law would have you put to death for sleeping when you were guarding the king!”
- David also banters with Abner using a pun in Hebrew that doesn’t come over very well into English. When David called out from the mountain on the opposite side of the valley, Abner’s first response to David was, מי אתה קראת… (“Who are you that is calling...?”), so, at the end of David’s speech, David calls himself הקרא בהרים literally “the one who calls in the mountains,” and, in Hebrew, קרא is also the word for a “partridge” or “calling-bird.”
Saul, however, is overwhelmed to see that David could have killed him, yet David honored his life (just as the last time when Saul had come out for David at Engedi). Again Saul apologizes, blesses David, and leaves.
I want to point out three exemplary values held by David which drove his conduct in this episode, and which God calls us to imitate in our lives: Faith in God’s sovereign justice, Respect for God’s anointed, and Communion with God’s People.

1) Faith In God’s Sovereign Justice

David had just witnessed that God struck Nabal dead such that David needed do nothing to avenge himself. Then David saw God throw Saul – along with 3,000 soldiers – into such a deep sleep that he could walk and talk among them without hardly a care. David knew that God was in total control of the situation, therefore David waited on God’s timing, rather than ambitiously putting himself forward as the next king. David trusted that God would bring Saul to his end at the proper time.
- “How easily can God weaken the strongest, befool the wisest, and baffle the most watchful! Let all [God’s] friends therefore trust him and all his enemies fear him.” ~M. Henry
David reveals this faith in God’s sovereign justice through several statements in this chapter. One is in v.19, when he says to King Saul, “If God has incited you against me, let Him smell a grain-offering.” In other words, if David unwittingly did something against civil order, and if therefore God is sending Saul to call him down for it, then David believes in God’s procedure for righting that injustice.
- Numbers 15:24-25 says, “...if [sin] is unintentionally committed... offer one young bull as a burnt offering, as a sweet aroma to the LORD, with its grain offering and its drink offering, according to the ordinance... So the priest shall make atonement for the whole congregation of the children of Israel, and it shall be forgiven them, for it was unintentional; they shall bring their offering, an offering made by fire to the LORD…” (NKJV)
- I think David is implying that if he did anything wrong, it was unintentional and could be atoned for with this procedure from Numbers 15 of offering sacrifices to God.
- David is politely reminding Saul that his army campaign intending to slaughter David and his 600 men was not due process according to God’s law.
- Granted, such a sin should not be ignored or swept under the rug, for God is just and absolutely cannot and will not allow anyone who does anything wrong to go unpunished. But God provided a way for His justice to be satisfied in the Old Testament by means of sacrifice, the New Testament antitype of which is His Son Jesus, the perfectly-innocent God-Man, dying on the cross for us, using His infinite death to pay the justice due for the sins of all of us who trust that the cross is the only way God’s justice could be satisfied against our sins.
- David was confident that God would forgive him of any sin, as he followed God’s way of being forgiven.
Another statement which reveals David’s trust in God’s sovereign justice is in v.23, “Yahweh will return to each his righteousness and his faithfulness.”
- Some English versions frame this as a wished-for future (“may he render” – KJV), others in the actual future (“he will repay’ – NASB), and still others in the habitual present (“he rewards” – NIV & ESV). Hebrew doesn’t have as many verb tenses as English does, so any of those can be expressed by this Hebrew verb in the Imperfect tense,
- but they all convey the same point, that God has integrity as a judge of mankind, and God will make sure that the righteous and faithful person will be benefited by his or her righteousness and faithfulness.
- Now, we have to use God’s own definitions of righteousness and faithfulness, and that is to be consistent with what He has revealed to be true and right. When we are loyal to what God says is true, and when we are obedient to do what the Bible says is right, God will not abandon us to wander blindly without goodness or justice indefinitely.
- With faith in the sovereign justice of God, David rests his case that justice will be done, and God’s promise of kingship will faithfully be fulfilled.
A third statement which reveals David’s trust in God’s sovereign justice is in v.24, “may my life be precious/גדל/much set by in Yahweh’s eyes, and may he deliver me out of all tribulation.”
- Note, “he does not say ‘[let my life be precious] in the eyes of Saul,’ as it ... might have been expected he would have said; he had no dependence on Saul, nor expected justice to be done him by him; [instead] he prays that his life might be precious in the sight of the LORD, and taken care of, and protected by him, as he believed it would.” ~J. Gill
- Secure in the knowledge of God’s sovereign justice, David could rest his future security on the LORD’s watchcare.
A second exemplary value held by David is his...

2) Respect For God’s Anointed

David didn’t allow Abishai to kill Saul – even though they easily could have – because David still honored Saul as the anointed one whom God had appointed to be king over Israel.
Just one stroke of the spear to Saul's brain could have noiselessly eliminated him (as Abishai put it, “there wouldn’t need to be a second”), but David believed that God Himself would eliminate Saul, just as God had eliminated Nabal (and he was right in saying that Saul might expire in a battle).
It it interesting to note that the teachable moment which David took advantage of with Abishai stuck with Abishai and taught him a lesson that he remembered afterwards: Towards the end of David’s reign, a man showed up and cursed at King David and threw rocks at him. Abishai’s immediate response was, “Shouldn’t he be put to death⁹ for this, because he cursed Yahweh’s anointed one?" (2 Sam. 19:21) Abishai caught the lesson from David that the Lord’s anointed should be treated with respect. You never know how your example might teach wisdom to others around you. (Tsumura)
In v. 9 David argues, “Who can send forth his hand against the Lord’s anointed and be guiltless/acquitted?” He saw it as a sin to assault God’s anointed.
- Christians today also have the exhortation of the Apostle Paul in Romans 13: “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves.”
- The leaders who are in power now, may not have been actively anointed by God, but at the very least, they have been passively allowed by God, for all authority is from God, and all the steps of men are ordered by God. Authority is good and right. God made chains of authority to hold us to righteousness and order. When these chains are broken, God's laws are broken. God is a God of order. We are not to take justice into our own hands. David didn't; he waited for God to do it. A revolutionary mindset brings chaos to the former way of life; it is intrinsically disrespectful of authority.
David was in a delicate situation, however, because his authority, King Saul, was life-threateningly abusive toward him; so he had to figure out how to protect himself while still showing respect to his King, but David shows us the way when authorities are abusive: protect yourself while showing respect to the authority. (Respect doesn’t necessarily mean agreement, though.)
- By the same token, if a husband acts abusively toward his wife, she needs to protect herself (and be protected by her community) while still showing appropriate respect (“gentle spirited,” as the apostle Peter put it), disagreeing only where faith in God requires parting ways, and entrusting herself to God and God’s sovereign justice.
- In the civil sphere, Christians historically have been oppressed by governments, yet we have seen Christianity win over many countries without bloody revolution in the Roman Empire, many European nations, S. Korea, and even some African and American countries.
- Now, in many modern countries, waiting on the Lord and respecting authority does not have to look like enduring persecution and waiting for a change of regime. In our country, we are capable of running for office, nominating candidates, helping candidates campaign, contributing to political action committees, voting in elections, and voting on juries. To refuse to participate in these political processes and thereby consign ourselves to government by non-Christians is not being either faithful or righteous.
- Another factor comes into play with capital punishment¹⁰. The right to execute someone as an act of justice which is given only to the civil government.
  - As Romans 13 says, it is the “governing authorities” which “bear the sword,” not the church, not business owner, not parents, but the magistrate.
  - David, as a private person, who was not installed in any role of civil government yet, had no business executing Saul in cold blood. Only the lawful government has that power (and even then it may choose not to exercise that power).
  - The only exception to this is in an emergency when someone is trying to kill you or other persons and you can’t escape, God’s law authorizes you to use lethal force in self-defense or immediate defense of others.
But killing – or even disrespecting – authority is out-of-line with the Bible. Are there ways that you can take on David’s resolve not to stretch out your hand against the authority God has appointed to you?
- Not to stretch out your hand to do something your parents or your teachers have forbidden you to do, even when their back is turned,
- Not to stretch out your foot on the accelerator pedal to break the speed limits set by civil authorities,
- Not to stretch your tongue into the shape of the name of Jesus, in vain, for he is God’s ultimate anointed authority.
And not only is it negatively our calling not to advance against God’s authorities over us, but it is also our calling positively to protect the interests of the Lord’s anointed:
- In v.17, David calls Saul his “master” and “king” – recognizing him as a leader whose initiatives should be followed, a civil magistrate whose commands should be obeyed.
- And he chides Abner for his lack of diligence in protecting King Saul. Are we diligent in protecting our government leaders?
- How can you actively promote the interests of your authorities in the Lord? Are we at least praying for them, as 1 Tim. 2:2 says to do?
- Again, respect doesn’t necessarily mean agreement, but do our government officials see us as allies in promoting civil peace and order, or do they see us as rabble-rousers? May we become known as those who show respect to our authorities.
The third and final value I want to highlight in David from this story, is the priority he demonstrates of….

3) Community With God’s People

I see this displayed in two ways: First in his going repeatedly to someone who had offended him, to get things right, rather than giving up the first time.
- David has already laid out his case before Saul back in chapter 24, “Why do you give heed to the words of a man saying, 'See, David seeks your harm!'? Look... 'I will not reach out my hand against my master because he is the anointed one of Yahweh.' … And because I cut off the flap of your tunic and did not assassinate you, know and see that there is no evil or transgression on my hand, and I have not sinned against you, yet you are committing first-degree murder against my person to take me out. May Yahweh judge between me and you...” (1 Sam. 24:9-12, NAW)
- The Puritan Andrew Willett, in his commentary, paused to consider what would have motivated David the next time Saul came after him with an army to kill him, to step into that camp of 3,000 soldiers and risk his life to have another interaction with Saul. While this wasn’t the only motivation, still, “[E]very man ought to adventure [himself] for the saving and winning of his brother’s soul from error.”
- In the Gospel of Matthew chapter 18, Jesus instructed His followers, “[I]f your brother happens to sin in regards to you, go on and lay out a case to him between you and him alone. If he happens to heed you, you gained your brother. But if he doesn't take heed, bring along with you one or two more, in order that upon the testimony of two witnesses (or three) every statement may be established.” (Matthew 18:15-16, NAW)
- Jesus calls us not to write people off, but to make multiple attempts to heal community with other believers. The Greek present tense imperative Jesus used when he said, “Go… to him” indicates continuing action, not just one-time action. (Travers)
- So David goes back to Saul and says, “What have I done, or what evil is in my hand?” v.18 trying to find out what he had done to offend Saul so, and then suggesting a way to make peace: “‘[I]f it be the effect of that evil spirit from the Lord which troubles thee, let him accept an offering from us both - let us join in making our peace with God, reconciling ourselves to him, which may be done, by sacrifice; and then I hope the sin will be pardoned, whatever it is, and the trouble, which is so great a vexation both to thee and me, will come to an end.’ See the right method of peace-making; let us first make God our friend by Christ the great Sacrifice, and then all other enmities shall be slain¹¹.” ~Matthew Henry
- Are there any people that you have written off whom God is calling you to give another try at reconciliation?
The second way that I see David valuing the community of God’s people comes from his statement in v.19, where he pronounces a curse on any man who keeps him from “integration with” or “membership in” or “attachment to” his “share” in the “inheritance of God.” Here we see the importance of attachment to the community of God’s people to protect you from idolatry.
- As a result of his being a fugitive, David has been tempted to forsake God, so he uses this as leverage to ask Saul to call off the manhunt.
- Jesus affirmed the deadly seriousness of the sin of tempting someone in the faith community to forsake God: “But whoever shall scandalize one of these little ones who believe in me, it bears together for him that a donkey-millstone might be hanged about his neck and that he might be drowned in the deep part of the lake... Woe moreover to that man through whom the scandal comes” (Matt. 18:6-7, NAW).
- It is important to remember that the inheritance of God is His people, and the inheritance of the people of God is God Himself¹². The promised land in the OT – and the Holy Spirit in the NT – are only the down-payments, as it were, of the ultimate inheritance.
- “[T]he term nahalah [inheritance] here seems to refer both to Israel as the inherited land and to the people as the covenant community… Therefore to chase David away from the Lord’s inheritance so that he may have no share in it and force him to serve other gods is a capital offense against the Lord of Israel who owns the land of Israel and rules his people Israel through his vice-regent the king.” ~Tsumura (NICOT)
- “If then David complaineth hereof, as of the greatest calamitie, that he should be absent from the service of God, and be conversant among Idolaters: then [it follows that] they are worthie of reproof, which neglect the assemblies of religion, which they may lawfully frequent...” ~Andrew Willett Any distraction that hinders God’s people from assembling is a dangerous and “cursed” thing. David loved the courts of the Lord, and we should too!

May God enable us, like David, to trust in God’s sovereign justice, Respect God’s anointed, and maintain community with God’s People!

1 Samuel 26 - Side-by side comparison of versions^DZ

LXX	Brenton	DRB	KJV	NAW	MT
1 Καὶ ἔρχονται οἱ Ζιφαῖοι ἐκ τῆς αὐχμώδους πρὸς τὸν Σαουλ εἰς τὸν βουνὸν λέγοντες ~~Ἰδοὺ~~ Δαυιδ σκεπάζεται^EA [μεθ᾿ ἡμῶν^EB] ἐν τῷ βουνῷ τοῦ Εχελα τοῦ κατὰ πρόσωπον τοῦ Ιεσσαιμουν^EC.	1 And the Ziphites come out of the dry country to Saul to the hill, saying, ~~Behold~~, David hides himself [with us] in the hill Echela, {X} opposite Jessemon.	1 And the men of Ziph came to Saul in Gabaa, saying: ~~Behold~~ David is hid in the hill of Hachila, which is over against the wilderness.^ED	1 And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is X before^EE Jeshimon?	1 Then the Ziphites went to Saul at Gibeah to say, “{Look}, David is hiding himself on Hachilah hill above the level of the Jeshimon-wilderness.”	1 וַיָּבֹאוּ הַזִּפִים אֶל-שָׁאוּל הַגִּבְעָתָה לֵאמֹר הֲלוֹא דָוִד מִסְתַּתֵּר בְּגִבְעַת הַחֲכִילָה עַל פְּנֵי הַיְשִׁימֹן^EF:
2 καὶ ἀνέστη Σαουλ καὶ κατέβη εἰς τὴν ἔρημον Ζιφ καὶ μετ᾿ αὐτοῦ τρεῖς χιλιάδες ἀνδρῶν ἐκλεκτοὶ ἐξ Ισραηλ ζητεῖν τὸν Δαυιδ ἐν τῇ ἐρήμῳ Ζιφ.	2 And Saul arose, and went down to the wilderness of Ziph, and with him [went] three thousand men chosen out of Israel, to seek Dav-id in the wilderness of Ziph.	2 And Saul arose, and went down to the wilderness of Ziph X [having] with him three thousand chosen men of Israel, to seek David in the wilderness of Ziph.	2 Then Saul arose, and went down to the wilderness of Ziph, X [having] three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph.	2 So Saul got up and went down to the wilderness of Ziph (and with him were 3,000 chosen men of Israel) to try to get David in the wilderness of Ziph,	2 וַיָּקָם שָׁאוּל וַיֵּרֶד אֶל-מִדְבַּר- זִיף וְאִתּוֹ שְׁלֹשֶׁת- אֲלָפִים אִישׁ בְּחוּרֵי^EG יִשְׂרָאֵל לְבַקֵּשׁ אֶת-דָּוִד בְּמִדְבַּר-זִיף:
3 καὶ παρενέβαλεν Σαουλ ἐν τῷ βουνῷ τοῦ Εχελα X ἐπὶ προσώπου τοῦ Ιεσσαιμουν ἐπὶ τῆς ὁδοῦ, καὶ Δαυιδ ἐκάθισεν ἐν τῇ ἐρήμῳ. καὶ εἶδεν [Δαυιδ] ὅτι ἥκει Σαουλ ὀπίσω αὐτοῦ εἰς τὴν ἔρημον,	3 And Saul encamped in the hill of Echela X in front of Jessemon, by the way, and David dwelt in the wilderness: and [David] saw that Saul came after him into the wilderness.	3 And Saul encamped in Gabaa^EH Hachila, which was over against the wilderness in the way: and David abode in the wilderness. And seeing that Saul was come after him into the wilderness,	3 And Saul pitched in the hill of Hachilah, which is X before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.	3 and Saul took up a position on Hachilah hill which is above the level of the Jeshimon-wilderness, above the road. Meanwhile, David was residing in the wilderness, and he saw that Saul had come after him toward the wilderness,	3 וַיִּחַן שָׁאוּל בְּגִבְעַת הַחֲכִילָה אֲשֶׁר עַל-פְּנֵי הַיְשִׁימֹן עַל- הַדָּרֶךְ וְדָוִד יֹשֵׁב בַּמִּדְבָּר וַיַּרְא כִּי בָא שָׁאוּל אַחֲרָיו הַמִּדְבָּרָה:
4 καὶ ἀπέστειλεν Δαυιδ κατασκόπους καὶ ἔγνω ὅτι ἥκει Σαουλ ἕτοιμος [ἐκ Κεϊλα]^EI.	4 And David sent spies, and ascertained that Saul was come prepared [out of Keila].	4 X X He sent spies, and learned that X he was most certainly come [thither].	4 David therefore sent out spies, and understood^EJ that Saul was come in very deed^EK.	4 so David commissioned men to spy so that he would know when Saul actually came {there}.	4 וַיִּשְׁלַח דָּוִד מְרַגְּלִים וַיֵּדַע כִּי-בָא שָׁאוּל אֶל-נָכוֹן:
5 καὶ ἀνέστη Δαυιδ [λάθρᾳ] καὶ εἰσπορεύεται εἰς τὸν τόπον, X X X X X X X X οὗ ἐκάθευδεν ἐκεῖ Σαουλ, καὶ ἐκεῖ Αβεννηρ υἱὸς Νηρ ἀρχιστράτηγος αὐτοῦ, καὶ Σαουλ ἐκάθευδεν ἐν λαμπήνῃ^EL, καὶ ὁ λαὸς παρεμβεβληκὼς κύκλῳ αὐτοῦ.	5 And David arose [secretly], and goes into the place X X X X X X X X X where Saul was sleeping, and there was Abenner the son of Ner, the captain of his host: and Saul was sleeping in a chariot, and the people had encamped along round about him.	5 And David arose [secretly], and came to the place where Saul was X: and when X he had beheld the place, wherein Saul slept, and Abner, the son of Ner, the captain of his army, and Saul sleeping in a tent, and the ~~rest~~ of the ~~multitude~~ round about him,	5 And David arose, and came to the place where Saul had pitched^EM: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench^EN, and the people pitched round about him.	5 Then David {secretly} got up and went to the place at which Saul had taken up a position, and David observed the place at which Saul had bedded down along with his army officer Abner, son of Ner. Now, Saul was bedded down within the circuit, and the people had taken up positions around him.	5 וַיָּקָם דָּוִד וַיָּבֹא אֶל-הַמָּקוֹם אֲשֶׁר חָנָה-שָׁם שָׁאוּל וַיַּרְא דָּוִד אֶת-הַמָּקוֹם אֲשֶׁר שָׁכַב-שָׁם שָׁאוּל וְאַבְנֵר בֶּן-נֵר שַׂר-צְבָאוֹ וְשָׁאוּל שֹׁכֵב בַּמַּעְגָּל^EO וְהָעָם חֹנִים סְבִיבֹתוֹ:
6 καὶ ἀπεκρίθη Δαυιδ καὶ εἶπεν πρὸς Αχιμελεχ τὸν Χετταῖον καὶ πρὸς Αβεσσα υἱὸν Σαρουιας ἀδελφὸν Ιωαβ λέγων Τίς εἰσελεύσεται μετ᾿ ἐμοῦ πρὸς Σαουλ εἰς τὴν παρεμβολήν; καὶ εἶπεν Αβεσσα Ἐγὼ εἰσελεύσομαι μετὰ σοῦ.	6 And David answered and spoke to Abimelech the Chettite, and to Abessa the son Saruia the brother of Joab, saying, Who will go in with me to Saul into the camp? And Abessa said, I will go in with thee.	6 X David spoke X X to Achimelech, the Hethite, and X Abisai, the son of Sarvia, the brother of Joab, saying: Who will go down with me to Saul into the camp? And Abisai said: I will go with thee.	6 Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee.	6 Then David followed up by speaking to Ahimelek the Hittite and to Abishai, son of Zeruiah, Joab’s brother, and he said, “Who will go down with me to Saul to the army-camp?” And Abner said, “Me! I will go down with you!”	6 וַיַּעַן דָּוִד וַיֹּאמֶר אֶל-אֲחִימֶלֶךְ הַחִתִּי^EP וְאֶל-אֲבִישַׁי בֶּן- צְרוּיָה^EQ אֲחִי יוֹאָב לֵאמֹר מִי-יֵרֵד אִתִּי אֶל-שָׁאוּל אֶל-הַמַּחֲנֶה וַיֹּאמֶר אֲבִישַׁי אֲנִי אֵרֵד עִמָּךְ:
7 καὶ εἰσπορεύεται Δαυιδ καὶ Αβεσσα εἰς τὸν λαὸν τὴν νύκτα, καὶ ἰδοὺ Σαουλ καθεύδων ὕπνῳ ἐν λαμπήνῃ, καὶ τὸ δόρυ ἐμπεπηγὸς εἰς τὴν γῆν πρὸς κεφαλῆς αὐτοῦ, καὶ Αβεννηρ καὶ ὁ λαὸς αὐτοῦ ἐκάθευδεν κύκλῳ αὐτοῦ.	7 So David and Abessa go in among the people by night: and behold, Saul was fast asleep in the chariot, and his spear was stuck in the ground near his head, and Abenner and his people slept round about him.	7 So David and Abisai came to the people by night, and found Saul lying [and] sleeping in the tent, and his spear fixed in the ground at his head: and Abner and the people sleeping round about him.	7 So David and Abishai came to the people^ER by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster^ES: but Abner and the people lay round about him.	7 So David went along with Abishai to the people by night and look, Saul was bedded down asleep inside the circuit, and his spear was pressed into the ground beside his head, and Abner and the people were bedded down around him.	7 וַיָּבֹא דָוִד וַאֲבִישַׁי אֶל-הָעָם לַיְלָה וְהִנֵּה שָׁאוּל שֹׁכֵב יָשֵׁן בַּמַּעְגָּל וַחֲנִיתוֹ^ET מְעוּכָה^EU-בָאָרֶץ מְרַאֲשֹׁתוֹ וְאַבְנֵר וְהָעָם שֹׁכְבִים סְבִיבֹתוֹ: ס
8 καὶ εἶπεν Αβεσσα πρὸς Δαυιδ Ἀπέκλεισεν σήμερον ~~κύριος~~ τὸν ἐχθρόν σου εἰς τὰς χεῖράς^EV σου, καὶ νῦν πατάξω αὐτὸν X τῷ δόρατι X^EW εἰς τὴν γῆν X ἅπαξ καὶ οὐ δευτερώσω αὐτῷ.	8 And Abessa said to David, ~~The Lord~~ has this day shut up thine enemy into thine hand[s], and now I will smite him X [to the earth^EX] with the spear X to the ground once ~~for all~~, and I will not [smite] him again.	8 And Abisai said to David: God hath shut up thy enemy this day into thy hand[s]: now then I will run him through with [my] spear, even to the earth at once, and there shall be no [need of a] second time X X.	8 Then said Abishai to David, God hath delivered^EYthine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at^EZ once, and I will not smite him the second time.	8 Then Abner said to David, “God has closed up your enemy in your hand{s} today, so now please let me strike him with the spear all the way into the ground – one stroke, and I will not repeat it on him.”	8 וַיֹּאמֶר אֲבִישַׁי אֶל-דָּוִד סִגַּר אֱלֹהִים הַיּוֹם אֶת-אוֹיִבְךָ בְּיָדֶךָ וְעַתָּה אַכֶּנּוּ נָא בַּחֲנִית וּבָאָרֶץ פַּעַם אַחַת וְלֹא אֶשְׁנֶה לוֹ:
9 καὶ εἶπεν Δαυιδ πρὸς Αβεσσα Μὴ ταπεινώσῃς^FA αὐτόν, ὅτι τίς ἐποίσει χεῖρα αὐτοῦ ἐπὶ χριστὸν κυρίου καὶ ἀθῳωθήσεται;	9 And David said to Abessa, Do not lay him low, for who shall lift up his hand against the anointed of the Lord, and be guiltless?	9 And David said to Abisai: Kill him not: for who shall put forth his hand against the Lord's anointed, and shall be guiltless?	9 And David said to Abishai, Destroy him not: for who can stretch ^FBforth his hand against the LORD'S anointed, and be guiltless?	9 But David said to Abishai, “Don’t mess with him, for who has reached out his hand against Yahweh’s anointed one and been acquitted?”	9 וַיֹּאמֶר דָּוִד אֶל-אֲבִישַׁי אַל- תַּשְׁחִיתֵהוּ כִּי מִי שָׁלַח יָדוֹ בִּמְשִׁיחַ יְהוָה וְנִקָּה^FC: פ
10 καὶ εἶπεν Δαυιδ Ζῇ κύριος, ἐὰν μὴ κύριος παίσῃ^FD αὐτόν, ἢ ἡ ἡμέρα αὐτοῦ ἔλθῃ καὶ ἀποθάνῃ, ἢ εἰς πόλεμον καταβῇ καὶ προστεθῇ^FE·	10 And David said, As the Lord lives, if the Lord smite him not, or his day come and he die, or he go down to battle and be ~~added~~ [to his fathers, do not so^FF].	10 And David said: As the Lord liveth, unless the Lord shall strike him, or his day shall come X to die, or he shall go down to battle, and perish:	10 David said furthermore, As the LORD liveth, the LORD shall smite him; or his day shall come X^FG to die; or he shall descend into battle, and perish.	10 Furthermore, David said, “As Yahweh is alive, it should only be Yahweh who strikes him, or it should be his day that comes when he dies, or it should be in battle that he goes down and is swept away.	10 וַיֹּאמֶר דָּוִד חַי-יְהוָה כִּי אִם-יְהוָה יִגָּפֶנּוּ אוֹ-יוֹמוֹ יָבוֹא וָמֵת אוֹ בַמִּלְחָמָה יֵרֵד וְנִסְפָּה^FH:
11 μηδαμῶς μοι παρὰ κυρίου ἐπενεγκεῖν χεῖρά μου ἐπὶ χριστὸν κυρίου· καὶ νῦν λαβὲ δὴ τὸ δόρυ X ἀπὸ πρὸς κεφαλῆς αὐτοῦ καὶ τὸν φακὸν^FI τοῦ ὕδατος, καὶ ἀπέλθωμεν καθ᾿ ἑαυτούς.	11 The Lord forbid it me that I should lift up my hand against the anointed of the Lord: and now take, I pray thee, the spear X from his ~~bolster~~, and the pitcher of water, and let us return home.	11 The Lord be ~~merciful~~ unto me, [and keep me] that I never put forth my hand against the Lord's anointed. But now take X the spear which is at his head, and the cup of water, and let us go.	11 The LORD forbid that I should stretch forth mine hand against the LORD'S anointed: but, I pray thee, take thou now the spear that is at his ~~bolster~~, and the cruse^FJ of water, and let us go.	11 Reaching out my hand against Yahweh’s anointed one would be a disgrace to me from Yahweh. So now, please take the spear {} beside his head and the pitcher of water, and let’s get ourselves going.”	11 חָלִילָה^FK לִּי מֵיהוָה מִשְּׁלֹחַ יָדִי בִּמְשִׁיחַ יְהוָה וְעַתָּה קַח-נָא אֶת-הַחֲנִית^FL אֲשֶׁר מְרַאֲשֹׁתוֹ וְאֶת-צַפַּחַת הַמַּיִם וְנֵלֲכָה לָּנוּ^FM:
12 καὶ ἔλαβεν Δαυιδ τὸ δόρυ καὶ τὸν φακὸν τοῦ ὕδατος ἀπὸ πρὸς κεφαλῆς ~~αὐτοῦ~~, καὶ ἀπῆλθον καθ᾿ ἑαυτούς· καὶ οὐκ ἦν ὁ βλέπων καὶ οὐκ ἦν ὁ γινώσκων καὶ οὐκ ἦν ὁ ἐξεγειρόμενος, X πάντες ὑπνοῦντες, ὅτι θάμβος^FN κυρίου ἐπέπεσεν ἐπ᾿ αὐτούς.	12 So David took the spear, and the pitcher of water from ~~his~~ ~~bolster~~, and they went ~~home~~: and there was no one that saw, and no one that knew, and there was no one that awoke, X all being asleep, for a stupor from the Lord had fallen upon them.	12 So David took the spear, and the cup of water which was at Saul's head, and they went away: and no man saw it, or X knew it, or X awaked, but they were all asleep, for a deep sleep from the Lord was fallen upon them.	12 So David took the spear and the cruse of water from Saul's ~~bolster~~; and they gat them away, and no man saw it, nor X knew it, neither X awaked: for they were all asleep; because a deep sleep from the LORD was fallen upon them.	12 So David took the spear and pitcher of water beside Saul’s head, and they got themselves going. And there was no one who saw, and there was no one who knew, and there was no one who was awake. {} All of them were sleeping, because Yahweh had caused a deep sleep to fall upon them.	12 וַיִּקַּח דָּוִד אֶת-הַחֲנִית וְאֶת- צַפַּחַת הַמַּיִם^FO מֵרַאֲשֹׁתֵי שָׁאוּל וַיֵּלְכוּ לָהֶם וְאֵין רֹאֶה וְאֵין יוֹדֵעַ וְאֵין מֵקִיץ כִּי^FP כֻלָּם יְשֵׁנִים כִּי תַּרְדֵּמַת^FQ יְהוָה נָפְלָה עֲלֵיהֶם:
13 καὶ διέβη Δαυιδ εἰς τὸ πέραν καὶ ἔστη ἐπὶ τὴν κορυφὴν τοῦ ὄρους μακρόθεν, καὶ πολλὴ ἡ ὁδὸς ἀνὰ μέσον αὐτῶν.	13 So David went over to the other side, and stood on the top of a^FR hill afar off, and there was a good distance between them.	13 And when David was gone over to the other side, and stood on the top of the hill afar off, [and] a good space was between them,	13 Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them:	13 Then David crossed over the crossing and stood on top of the mountain at a distance of a big space between them,	13 וַיַּעֲבֹר דָּוִד הָעֵבֶר וַיַּעֲמֹד עַל-רֹאשׁ-הָהָר מֵרָחֹק רַב הַמָּקוֹם בֵּינֵיהֶם:
14 καὶ προσεκαλέσατο^FS Δαυιδ τὸν λαὸν καὶ τῷ Αβεννηρ X X [ἐλάλησεν] λέγων Οὐκ ἀποκριθήσει, Αβεννηρ; καὶ ἀπεκρίθη Αβεννηρ καὶ εἶπεν Τίς εἶ σὺ ὁ καλῶν με^FT;	14 And David called to the people, and [spoke] to Abenner X X, saying, Wilt thou not answer, Abenner? and Abenner answered and said, Who art thou that callest X X X?	14 X David cried to the people, and to Abner, the son of Ner, saying: Wilt thou not answer, Abner? And Abner answering, X said: Who art thou, that criest, [and disturbest] X the king?	14 And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king?	14 and David called to the people – especially to Abner son of Ner – saying, “Aren’t you going to respond, Abner?” And Abner responded and said, “Who are you who calls to the king?”	14 וַיִּקְרָא דָוִד אֶל-הָעָם וְאֶל- אַבְנֵר בֶּן-נֵר לֵאמֹר הֲלוֹא תַעֲנֶה אַבְנֵר^FU וַיַּעַן אַבְנֵר וַיֹּאמֶר מִי אַתָּה קָרָאתָ אֶל-הַמֶּלֶךְ: פ
15 καὶ εἶπεν Δαυιδ πρὸς Αβεννηρ Οὐκ ἀνὴρ σύ; καὶ τίς ὡς σὺ ἐν Ισραηλ; καὶ διὰ τί οὐ φυλάσσεις X τὸν κύριόν σου τὸν βασιλέα; ὅτι εἰσῆλθεν εἷς ἐκ τοῦ λαοῦ διαφθεῖραι τὸν βασιλέα κύριόν σου.	15 And David said to Abenner, Art not thou a man? and who is like thee in Israel? Why then dost thou not guard thy lord the king? for one out of the people went in to destroy thy lord the king^FV.	15 And David said to Abner: Art not thou a man? and who is like unto thee in Israel? why then hast thou not kept thy lord the king? for there came one of the people in to ~~kill~~ the king thy lord.	15 And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept^FW thy lord the king? for there came one of the people in to destroy the king thy lord.	15 And David said to Abner, “Aren’t you the man? And who is like you in Israel? So why didn’t you keep watch over your master the king when one of the people came to mess with the king your master?	15 וַיֹּאמֶר דָּוִד אֶל-אַבְנֵר הֲלוֹא- אִישׁ אַתָּה וּמִי כָמוֹךָ בְּיִשְׂרָאֵל וְלָמָּה לֹא שָׁמַרְתָּ אֶל-אֲדֹנֶיךָ הַמֶּלֶךְ כִּי-בָא אַחַד הָעָם לְהַשְׁחִית אֶת- הַמֶּלֶךְ אֲדֹנֶיךָ:
16 [καὶ] οὐκ ἀγαθὸν τὸ ῥῆμα τοῦτο, ὃ πεποίηκας· ζῇ κύριος, ὅτι υἱοὶ θανατώσεως ὑμεῖς οἱ X φυλάσσοντες X [τὸν βασιλέα] κύριον ὑμῶν X τὸν χριστὸν κυρίου. καὶ νῦν ἰδὲ [δή]· τὸ δόρυ τοῦ βασιλέως καὶ ὁ φακὸς τοῦ ὕδατος ποῦ ἐστιν τὰ πρὸς κεφαλῆς αὐτοῦ;	16 [And] this thing is not good which thou hast done. As the Lord lives, ye are worthy of death, ye who X guard your lord [the king], X the anointed of the Lord: and now behold, [I pray you,] the spear of the king, and the cruse of water: where are the articles that should be at his head?	16 This thing is not good, that thou hast done: as the Lord liveth, you are the sons of death, who have not kept X your master, X the Lord's anointed. And now X where is the king's spear, and the cup of water, which ~~was~~ at his head?	16 This thing is not good that thou hast done. As the LORD liveth, ye are worthy^FX to die, because ye have not kept X^FY your master, X the LORD'S anointed. And now see where the king's spear is, and the cruse of water that was at his ~~bolster~~.	16 This thing which you did is not good. As Yahweh is alive so y’all are sentenced to death who have not kept watch over your master – over Yahweh’s anointed one. And now, see where the king’s spear is – and the pitcher of water which was beside his head!”	16 לֹא-טוֹב הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָ חַי-יְהוָה כִּי בְנֵי- מָוֶת^FZ אַתֶּם אֲשֶׁר לֹא-שְׁמַרְתֶּם עַל- אֲדֹנֵיכֶם עַל-מְשִׁיחַ יְהוָה וְעַתָּה רְאֵה אֵי-חֲנִית הַמֶּלֶךְ וְאֶת-צַפַּחַת הַמַּיִם אֲשֶׁר מְרַאֲשֹׁתוֹ:
17 καὶ ἐπέγνω Σαουλ τὴν φωνὴν τοῦ Δαυιδ καὶ εἶπεν Ἦ φωνή σου αὕτη, τέκνον Δαυιδ; καὶ εἶπεν Δαυιδ Δοῦλός σου^GA, κύριε βασιλεῦ.	17 And Saul recognized the voice of David, and said, Is this thy voice, son David? and David said, [I am] ~~thy~~ ~~servant~~, my lord, O king.	17 And Saul knew David's voice, and said: Is this thy voice, my son David? And David said: It is my voice, my lord the king.	17 And Saul knew^GB David's voice, and said, Is this thy voice, my son David? And David said, It is my voice, my lord, O king.	17 Then Saul recognized David’s voice and said, “Is that your voice, David, my son?” And David said, “It is my voice, my master the king!”	17 וַיַּכֵּר שָׁאוּל אֶת-קוֹל דָּוִד וַיֹּאמֶר הֲקוֹלְךָ זֶה בְּנִי דָוִד וַיֹּאמֶר דָּוִד קוֹלִי אֲדֹנִי הַמֶּלֶךְ:
18 καὶ εἶπεν Ἵνα τί τοῦτο καταδιώκει ὁ κύριός μου ὀπίσω τοῦ δούλου αὐτοῦ; ὅτι τί ~~ἡμάρτηκα~~ καὶ τί [εὑρέθη] ἐν X ἐμοὶ ἀδίκημα;	18 And he said, Why does my lord thus pursue after his servant? for in what have I ~~sinned~~? and what unrighteousness has been [found] in X me?	18 And he said: Wherefore doth X my lord persecute X his servant? X What have I done? or what evil is there in my hand?	18 And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand?	18 He also said, “Why is it that my master is pursuing after me, his servant? For what have I done, and what evil is on my hand?	18 וַיֹּאמֶר לָמָּה זֶּה אֲדֹנִי רֹדֵף אַחֲרֵי עַבְדּוֹ כִּי מֶה עָשִׂיתִי^GC וּמַה-בְּיָדִי רָעָה:
19 καὶ νῦν ἀκουσάτω δὴ ὁ κύριός μου ὁ βασιλεὺς τὸ ῥῆμα τοῦ δούλου αὐτοῦ· εἰ ὁ ~~θεὸς~~ ἐπισείει σε ἐπ᾿ ἐμέ, ὀσφρανθείη θυσίας [σου]^GD· καὶ εἰ υἱοὶ X ἀνθρώπων, ἐπικατάρατοι οὗτοι ἐνώπιον κυρίου, ὅτι ἐξέβαλόν με σήμερον μὴ ἐστηρίσθαι^GE ἐν κληρονομίᾳ κυρίου λέγοντες Πορεύου δούλευε θεοῖς ἑτέροις.	19 And now X let my lord the king hear the word of his servant. If ~~God~~ stirs thee up against me, let [thine] offering be acceptable: but if the sons of X men, they are cursed before the Lord, for they have cast me out this day so that I should not be established in the inheritance of the Lord, saying, Go, serve other Gods.	19 Now therefore hear, I pray thee, my lord the king, the words of thy servant: If the Lord stir thee up against me, let him accept of sacrifice^GF: but if the sons of X men, they are cursed in the ~~sight~~ of the Lord, who have cast me out this day, that I should not dwell in the inheritance of the Lord, saying: Go, serve strange gods.	19 Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if they be the children of X men, cursed be they before the LORD; for they have driven me out this day from abiding^GGin the inheritance of the LORD, saying, Go, serve other gods.	19 So please let my master the king listen now to the words of his servant: If it is Yahweh who incited you against me, let Him smell a grain-offering, but if it is the sons of {men}, they are cursed before the face of Yahweh, for they have expelled me today from partnership within the inheritance of Yahweh by saying, ‘Go serve other gods!’	19 וְעַתָּה יִשְׁמַע-נָא אֲדֹנִי הַמֶּלֶךְ אֵת דִּבְרֵי עַבְדּוֹ אִם-יְהוָה^GH הֱסִיתְךָ בִי יָרַח^GI מִנְחָה וְאִם בְּנֵי הָאָדָם אֲרוּרִים^GJ הֵם לִפְנֵי יְהוָה כִּי-גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת^GK יְהוָה לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים:
20 καὶ νῦν μὴ πέσοι τὸ αἷμά μου ἐπὶ τὴν γῆν ἐξ ἐναντίας προσώπου κυρίου, ὅτι ἐξελήλυθεν ὁ βασιλεὺς Ισραηλ ζητεῖν ~~τὴν ψυχήν μου~~, καθὼς καταδιώκει ὁ νυκτικόραξ^GL ἐν τοῖς ὄρεσιν.	20 And now let not my blood fall to the ground X^GM before the Lord, for the king of Israel has come forth to seek ~~{my}~~^GN ~~life~~, as the ~~night hawk~~ pursues^GO [its prey] in the mountains.	20 And now let not my blood be shed upon the earth X before the Lord: for the king of Israel is come out to seek a flea, as the partridge is hunted in the mountains.	20 Now therefore, let not my blood fall to the earth X before the face of the LORD: for the king of Israel is come out to seek a^GP flea, as when one doth hunt a partridge in the mountains.	20 So now, do not let my blood fall to the ground unrelated to the face of Yahweh, for the King of Israel has gone out to get one flea, like when he hunts down the calling-bird in the mountains.”	20 וְעַתָּה אַל- יִפֹּל דָּמִי אַרְצָה^GQ מִנֶּגֶד פְּנֵי יְהוָה כִּי-יָצָא מֶלֶךְ יִשְׂרָאֵל לְבַקֵּשׁ אֶת-פַּרְעֹשׁ^GR אֶחָד כַּאֲשֶׁר יִרְדֹּף הַקֹּרֵא^GS בֶּהָרִים:
21 καὶ εἶπεν Σαουλ Ἡμάρτηκα· ἐπίστρεφε, τέκνον Δαυιδ, ὅτι οὐ κακοποιήσω σε X ἀνθ᾿ ὧν ἔντιμος ψυχή μου ἐν ὀφθαλμοῖς σου [ἐν] τῇ σήμερον·X μεματαίωμαι^GT καὶ ἠγνόηκα πολλὰ σφόδρα.	21 And Saul said, I have sinned: turn, son David, for I will not hurt thee X, because my ~~life~~ was precious in thine eyes; ~~and~~ to-day I have been foolish and have erred exceedingly X.	21 And Saul said: I have sinned; return, my son David, for I will no more do thee harm, because my life hath been precious in thy eyes this day: [for] it appeareth that I have done foolishly, and have been ignorant [in] very many [things].	21 Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul^GU was precious in thine eyes this day: behold, I have played the fool, and have erred X exceedingly^GV.	21 Then Saul said, “I have sinned. Return, my son, David, for I will not cause harm to you any more, since, when it came down to it, my soul was precious in your eyes this day. Look, I have acted foolishly, and I have made a really big error.”	21 וַיֹּאמֶר שָׁאוּל חָטָאתִי שׁוּב בְּנִי- דָוִד כִּי לֹא-אָרַע לְךָ עוֹד תַּחַת אֲשֶׁר^GW יָקְרָה נַפְשִׁי בְּעֵינֶיךָ הַיּוֹם הַזֶּה הִנֵּה הִסְכַּלְתִּי^GX וָאֶשְׁגֶּה הַרְבֵּה מְאֹד:
22 καὶ ἀπεκρίθη Δαυιδ καὶ εἶπεν Ἰδοὺ τὸ δόρυ τοῦ βασιλέως· X διελθέτω εἷς τῶν παιδαρίων καὶ λαβέτω αὐτό.	22 And David answered and said, Behold, the spear of the king: X let one of the servants come over and take it.	22 And David answering, said: Behold the king's spear: X let one of the [king's] servants come over and fetch it.	22 And David answered and said, Behold the king's spear! and let one of the young men come over and fetch^GY it.	22 Then David answered and said, “Look, the spear of the king! {} Let one of your guys cross over and get it.	22 וַיַּעַן דָּוִד וַיֹּאמֶר הִנֵּה הַחֲנִית^GZ הַמֶּלֶךְ וְיַעֲבֹר אֶחָד מֵהַנְּעָרִים וְיִקָּחֶהָ:
23 καὶ κύριος ἐπιστρέψει^HA ἑκάστῳ τὰς δικαιοσύνας αὐτοῦ καὶ τὴν πίστιν αὐτοῦ, ὡς παρέδωκέν σε κύριος σήμερον εἰς χεῖράς [μου]^HB καὶ οὐκ ἠθέλησα ἐπενεγκεῖν χεῖρά μου ἐπὶ χριστὸν κυρίου·	23 And the Lord shall recompense each [according to^HC] his righteousness and his truth, since the Lord delivered thee this day into [my] hand[s], and I would not lift my hand against the Lord's anointed.	23 And the Lord will reward every one [according to] his justice, and his faithfulness: for the Lord hath delivered thee this day into [my] hand, and I would not put forth my hand against the Lord's anointed.	23 X The LORD render^HD to every man his righteousness and his faithfulness: for the LORD delivered thee into my hand to day, but I would not stretch forth mine hand against the LORD'S anointed.	23 Indeed, Yahweh Himself will return to each man his righteousness and his faithfulness. In this case, Yahweh gave you today into {my} control, but I did not wish to reach out my hand against Yahweh’s anointed one.	23 וַיהוָה יָשִׁיב^HE לָאִישׁ אֶת- צִדְקָתוֹ וְאֶת- אֱמֻנָתוֹ אֲשֶׁר נְתָנְךָ יְהוָה הַיּוֹם בְּיָד וְלֹא אָבִיתִי לִשְׁלֹחַ יָדִי בִּמְשִׁיחַ יְהוָה:
24 καὶ ἰδοὺ καθὼς ἐμεγαλύνθη ἡ ψυχή σου σήμερον ἐν ταύτῃ ἐν ὀφθαλμοῖς μου, οὕτως μεγαλυνθείη ἡ ψυχή μου ~~ἐνώπιον~~^HF κυρίου [καὶ σκεπάσαι με] καὶ ἐξελεῖταί με ἐκ πάσης θλίψεως.	24 And, behold, as thy life has been precious this very day in my eyes, so let my life be precious ~~before~~ the Lord, and may he [protect me, and] deliver me out of all affliction.	24 And X as thy life hath been much set by this day in my eyes, so let my life be much set by in the eyes of the Lord, and let him deliver me from all distress.	24 And, behold, as thy life was much set by^HG this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation^HH.	24 And look, even as your soul has been considered great this day in my eyes, so my soul will be considered great in the eyes of Yahweh, and and He will deliver me out of every crisis.”	24 וְהִנֵּה כַּאֲשֶׁר גָּדְלָה נַפְשְׁךָ הַיּוֹם הַזֶּה בְּעֵינָי כֵּן תִּגְדַּל נַפְשִׁי בְּעֵינֵי יְהוָה וְיַצִּלֵנִי מִכָּל-צָרָה: פ
25 καὶ εἶπεν Σαουλ πρὸς Δαυιδ Εὐλογημένος σύ, τέκνον X, καὶ ποιῶν ποιήσεις καὶ δυνάμενος δυνήσει. καὶ ἀπῆλθεν Δαυιδ εἰς τὴν ὁδὸν αὐτοῦ, καὶ Σαουλ ἀνέστρεψεν εἰς τὸν τόπον αὐτοῦ.	25 And Saul said to David, Blessed be thou, my son X; and thou shalt surely do valiantly, and surely prevail. And David went on his way, and Saul returned to his place.	25 Then Saul said to David: Blessed art thou, my son David: and truly doing thou shalt do, and prevailing thou shalt prevail. And David went on his way, and Saul returned to his place.	25 Then Saul said to David, Blessed be thou, my son David: thou shalt both do great things, and also shalt still prevail. So David went on his way, and Saul returned to his place.	25 Then Saul said to David, “May you be blessed, my son David; not only will you be highly accomplished, you will also be really successful.” David then went on his way, and Saul returned to his place.	25 וַיֹּאמֶר שָׁאוּל אֶל-דָּוִד בָּרוּךְ אַתָּה בְּנִי דָוִד גַּם עָשֹׂה תַעֲשֶׂה וְגַם יָכֹל תּוּכָל וַיֵּלֶךְ דָּוִד לְדַרְכּוֹ וְשָׁאוּל שָׁב לִמְקוֹמוֹ: פ

I Samuel CHAPTER 27

1) David’s Self-Deceit and Self-Exile

Chapter 27 begins with a startling statement. David, the man after God’s own heart, the man who trusted God’s promises and waited patiently on the LORD, the man who testified that God was his rock and deliverer, this same David says to his heart, “Now I’m going to be wiped out in one day by the agency of Saul.”
- What??? David, do you really believe you’re going to be killed by Saul? Do you really not believe any of God’s promises to you? But considering the circumstances he was in, it felt true to David that he would be killed by Saul, and when it feels true, we are tempted to allow our hearts and minds to accept it as true, we tell ourselves lies which are patently false, and that gets us into all kinds of trouble.
- This seed of doubt in David’s heart led to a difficult time of exile among enemies in the neighboring country of Philistia. All the problems David is going to face in the next couple of chapters stem back to this one little statement in verse 1 that David told himself that he was going to perish by the hand of Saul and therefore he had to save himself.
So many of our problems in our lives today stem from lies that we have accepted as true without even realizing that they are not true. They stem from relying on our own perceptions - or the perceptions of other humans - to understand our circumstances, rather than relying upon God’s word to understand our circumstances. Most addictions, most relationship conflicts, and most depression comes from believing things which are not true, simply because they seem to be true, even though they conflict with God’s word, which is the standard of truth.
- In my continuing education studies, I’ve been reading books on counseling husbands and wives in the context of spousal abuse, and here is a case in point for the problems of believing what is not true. A husband who is selfish and lazy and proud often resists accountability for his sin by accusing his wife of being selfish and lazy and insubmissive, shifting blame by saying that it’s her fault that he becomes so angry, lecturing her about all the things she must do better, and restricting her from interaction with friends in order to keep tighter control over her.
  - Many women in these situations begin to believe the lies that they are told, accepting that they are unloveable, hopelessly bad, and deserving of being grounded by their husband from using the phone or from driving the car anywhere, and they buy into the lie that if they just perform better as a housewife, things will be o.k.
  - Meanwhile, the husband buys into his own deception, thinking he really is entitled to a spotless home and perfectly-behaved children and that it really is his wife’s fault if he gets irritated and curses at her or hits her, and that harshness really is necessary to keep his world under control.
  - So much of it starts with ideas which are not true but which seem plausible to our hearts. It’s so easy to be deceived; that’s why we need to be taking in God’s word every day to feed our hearts with truth than can expose lies.
God’s last word to David, as far as we know, was in chapter 22, v.5, where the prophet Gad told David to go to Judea. Christian soldiers should keep following the last command they were given and not decide on their own to do something different. God had told David to sit tight in Judea, but David began to believe that his only hope was to move out of Judea.
- Notice that here in chapter 27, David did NOT inquire of the LORD, even though he had a priest in his camp. David merely reasons with human reasoning and comes up with his own scheme of salvation.
- Notice who is the center of his thinking at this moment: “David said to himself, “I am going to get wiped out one of these days by Saul... There is no good course of action for me except for fleeing the country; that’s the way I will escape from Saul and get him off my back.” David has a bad case of “I” disease (as in “me, myself, and I”).
- John Gill commented, “This was a strange fit of unbelief he was sunk into, and very unaccountable and unreasonable it was, had he but considered his being anointed king by the Lord, the promise of God to him, which could not fail, and the providence of God that watched over him from time to time… These were the carnal reasonings of his mind, under the prevalence of unbelief; and shows what poor weak creatures the best of men are, and how low their graces may sink as to exercise, when left to themselves.”
“Now the reasons which shew the unlawfulness of David's flying [to the Philistines], are these: 1. He ... did contrarie to the law, which did forbid the Israelites to make any covenant with the heathen, which were about them (Ex. 23:32). 2. He in a manner runneth from his calling: who being appointed king of the Lord’s people to defend them, goeth to join with their enemies. 3. [And] his flight seemed to proceed from the weakness of his faith, as doubting of God's promises.” ~Andrew Willett
God had restrained Saul every time he had threatened David so far: in Gibeah, in Naioth of Ramah, in the field, at Keilah, in the wilderness of Ziph, in Maon, at En-Gedi... But David began thinking, “What about next time? Next time, God might not come through, so I’d better come up with my own plan.” Have you ever thought that lie to yourself? “I’m on my own this time.” Watch out for that one! Don’t meditate on what God might not do in the future, instead remember the great things God has already done in the past to give you faith for the future.
Now, don’t get me wrong; there is a place for escaping outside the control of an abusive leader.
- The Hebrews, for instance, escaped from slavery in Egypt and became free once they crossed the border of the Red Sea.
- Abigail left her husband and her house to intercept David, and her intervention saved the lives of all the men in her household.
- And, in our own nation’s history, the Pilgrims did well to escape from religious persecution in England to settle in the Netherlands and ultimately in the New World.
- But the important thing in making the decision of whether or not to escape is, “What is God’s calling on my life?” Have I asked God for wisdom and guidance? Is making a new start consistent with what God has had me doing recently? Is this the best way I can love God and love my neighbor? Does it promote the best interests of all who depend on me? Is this what godly counsellors are encouraging me to do? Have I given it due time and consideration? Has God given evidences that this is the best course?
- The answers to those questions may well be a resounding “Yes!” But I don’t think David could have answered Yes to questions like that.
So, in v.2, David emigrates out of Israel into the land of the Philistines. The oldest known texts (including the Dead Sea Scroll, Septuagint, and Old Latin manuscripts) say that 400 of David’s 600 men went with him across the border, whereas other texts say it was all 600 men who went with him.
- There are ways that could perhaps be reconciled, such as an initial group of 400, followed by the rest later, or perhaps only 400 actually crossing the border while the rest remained loyal to David in Israel. But there’s not enough known about it to say anything definitively.
- What is clear is that David’s lapse of faith didn’t affect only himself, it affected hundreds of men who followed David. Just because someone is a great leader doesn’t mean they should be followed 100% of the time; sometimes they are not thinking straight and should not be followed.

2) David’s Deceit Towards King Akish

So David defects to Akish, king of Gath, one of the five Philistine metropolises.
I don’t think we have enough information to know for sure whether or not this was the same Akish from chapter 21 before whom David had feigned insanity.
- The title “Akish” appears (from inscriptions found by archaeologists) to simply be the title of the king of Gath, not a particular person’s proper name,
- but it hasn’t been that long since the events of ch.21, so it’s possible it was the same guy¹³.
At any rate, things go a lot better this time between David and Akish in chapter 27.
- Perhaps between chapters 21 and 27, the Philistines had figured out that David was out of favor with King Saul and was no longer in the Israelite army, so they felt more comfortable with David, thinking that they had a common enemy in Saul.
- Perhaps they saw that this was no war-band. David and his men had their wives and children with them; they were actually immigrating, not making a raid.
- The Philistines also realized the importance of keeping Israel divided and unstable politically, so they were willing to help a contender to the throne of Israel in order to foster the political destabilization of their neighbor country.
- So David and his men were allowed to live in the royal capitol of Gath. We are told very little of this time of David’s life.
  - It’s hard to tell¹⁴ whether he started making raids against other people groups to the south at this point or if it was later after he moved out to Ziqlag, but something in the way David and his men conducted themselves won the respect of Akish.
  - Living together in the same town that wasn’t much larger than a single neighborhood nowadays, Akish got to see up-close and personal the kind of character that devotion to Yahweh brought to the Jews, and he seemed to like it.
- David, on the other hand became uncomfortable with living in Gath.
  - Perhaps the rank idolatry of the Philistine pagan religion grated on him.
  - Perhaps he was overwhelmed with all the dishonesty, corruption, and oppression that inevitably are a part of a culture with a non-Biblical worldview.
  - Perhaps he realized this was not a good place to raise kids.
  - Perhaps he knew from experience to avoid too close a relationship with the king in order to avoid exciting the jealousies of the other noblemen and courtiers (Gill).
  - Perhaps he just wanted more freedom to do what he wanted.
At any rate, in v.5, David asks if he can move out of the capitol city to a more rural part of Philistia. He frames his request in such a way that:
- the king would come off looking generous to give a land grant to David as a “favor,”
- and he appeals to the king’s pride, calling himself a “servant” of Akish and suggesting that servants like himself were not worthy of living in the capitol with bigwigs like Akish,
- and besides, he was merely asking for – not even a whole city, but just a “place within some podunk city” that no important nobleman would want anyway.
Akish was persuaded and gave him Ziqlag.
- There is some debate on the location¹⁵ of Ziklag, but the most likely seems to be “Tell esh Sharia, about twenty miles SE of Gaza and about halfway between Gaza and Beersheba... [Buntig estimated it at 12 miles from Gath.] The summit of the tell is approximately four acres. The site was found [by archaeologists] to be inhabited from the seventeenth century BC… [by] Canaanites… [then] destroyed by the Philistines early in the twelfth century BC… [likely when the Philistines relocated from Greece to the coast of Israel. And then during] the tenth-ninth century BC… there were well-planned public and private structures that may date from the building activities of Solomon or Rehoboam.” ~The New Unger’s Bible Dictionary
- “Typical Israelite four-room houses and impressive buildings of ashlar masonry have [also] been found [there].” ~Eerdman’s Encyclopedia of the Bible
- “Ziklag had the advantage of being far from Saul’s territory and isolated enough from the Philistine pentapolis not to be under observation by them. Its disadvantage was that it [was a border area, so it] could become the target of attacks by desert bands such as the Amalekites [as we’ll] see [in chapter] 30…” ~David Tsumura, NICOT
- By the same token, David’s presence in Ziqlag gave the Philistines protection from other nations to the south. Any aggressor would have to plough through David’s forces in Ziqlag before they could threaten the Philistines now, and therefore the Philistines could focus more of their efforts at expansion to the West – into Israel, as we’ll see in the next couple of chapters.
Now, David was a man of war – called to “fight the LORD’s battles,” as Abigail put it, and he got right back to work on God’s calling on his life by renewing the campaign commissioned by God through Moses and Joshua against the Canaanites (e.g. in Deut. 7:2).
- These tribes that David attacked were among the peoples that the Jews under Joshua had failed to conquer (Josh. 13:2, 13). The three people groups mentioned in v.8 “were a remnant of the Canaanites: the Geshurites were those that dwelt in Geshur, in Gilead (Josh. 12:5), and the Gizrites in Gezer, which belonged unto Ephraim (Josh. 16:3)¹⁶, who at the coming of the Israelites [in Joshua’s time], left those places, and went [south] and dwelt among the Amalekites¹⁷.... [And Amalekites were the people that God had commanded Saul to utterly destroy back in chapter 15 – and that Saul had not utterly destroyed.] These Canaanites were ordained of God to destruction, and therefore David might safely invade them.” ~Andrew Willett
But the Philistine King Akish was deceived by David in at least two ways: first in his understanding of who David was fighting against and second in his understanding of David’s long-term plan.

David was proactive about being the first to get word to King Akish about where he conducted offensives; he would stop by the king’s palace on his way home from each raid, perhaps dropping off some of the spoils of war to share with Akish and his people in Gath before coming home to Ziqlag with the remainder to provide for his family’s needs. And when Akish would ask where David had been roving this time, David would give answers which misled Akish into believing that David had been killing Jews in Judea.
Akish believed that David would be his vassal “for ever/long-term.” Akish was deceived in this, for it was God’s will for David to become king of Israel, and David did not intend to be around Gath for ever.

The question arises whether David was actually lying to King Akish – and whether it was OK for him to lie.
- There seems to be some wiggle-room for saying maybe David didn’t lie outright to Akish. Puritan commentator Andrew Willett explained¹⁸, “Some think that David dissembled not, but spake the truth: not that he put the Jerahmeelites (which were a familie of Judah 1 Chron. 2:9) to the sword, or the Kenites [the descendants of Moses’ wife’s relative, Jethro 15:6], but only smote the south [borders (Negev means “southern”)], which of right belonged unto the Israelites, but were possessed by other nations. But it appeareth, in that Achish was contented with David's answer, that he understood him to speak of the Israelites, whom he had invaded.”
- Also, whether or not David made an actual long-term covenant of servitude with Akish, David’s actions of accepting a fief under Akish and moving his family there to Ziqlag certainly would have led anyone to believe that David was establishing a long-term residence.
- David clearly approved of (and maintained) the deception that Akish was under, whether or not he told a lie with his words, so this is definitely a stain on David’s integrity.
  - This wasn't the only time David lied and murdered to cover up his sin – remember Bathsheba?
  - Rather than risk embarrassment and risk his livelihood and life, David chose to cover up for himself. He had to raid for provisions in this new location because the Philistines had no system of tithing and generosity to the poor like the Jews did. If he had remained in Israel, he might not have had to make raids to provide for his men.
  - Don’t cover up for yourself with dishonesty when you make a bad decision or sin, rather, openly confess your wrong, no matter how embarrassing or threatening it may be. Guard your tongue from lies, and keep trusting the Lord!
  - You can pray like David did later in Psalm 119d: “My soul clings to the dust; Revive me according to Your word... My soul melts from heaviness; Strengthen me according to Your word. Remove from me the way of lying, And grant me Your law graciously.” (Psalm 119:25-29, NKJV)

Conclusion

We have looked at a lot of good examples from David over the course of 1 Samuel, but this chapter honestly reveals bad examples in David’s life, to warn us from falling into the same predicaments he did. Let us take good heed to these warnings:

First against self-deceit in failing to remember God’s calling, running off and doing what feels right, and keeping your eyes on yourself rather than praying and gathering godly counsel and continuing to do the last thing God called you to do. Fill your mind with God’s word, remember the great things He has done in the past, keep your eyes on Jesus, and keep trusting Him!
And secondly there’s a warning against deceiving others – even indirectly – as David did to Akish – and covering up for your bad decisions or sins with dishonesty. Rather, openly confess your wrong, guard your tongue from lies, and keep trusting the Lord!

1 Samuel 27 - Side-by side comparison of versions^HI

LXX	Brenton	DRB	KJV	NAW	MT
1 Καὶ εἶπεν Δαυιδ ἐν τῇ καρδίᾳ αὐτοῦ [λέγων] Νῦν προστεθήσομαι^HJ [ἐν] ἡμέρᾳ μιᾷ εἰς χεῖρας Σαουλ, [καὶ] οὐκ ἔστιν μοι ἀγαθόν, ἐὰν μὴ σωθῶ X εἰς γῆν ἀλλοφύλων καὶ ἀνῇ^HK X X Σαουλ τοῦ ζητεῖν με X εἰς πᾶν ὅριον Ισραηλ, καὶ σωθήσομαι ἐκ χειρὸς αὐτοῦ.	1 And David said in his heart, Now shall I be one day delivered for death into the hand[s] of Saul; [and] there is no good thing for me unless I should X escape into the land of the Philistines, and Saul should cease X X from seeking me X through every coast of Israel: so I shall escape out of his hand.	1 And David said in his heart: I shall one day ~~or other~~ fall into the hand[s] of Saul: is it not better for me to flee, [and] to be saved in the land of the Philistines, that Saul may despair of me, [and cease] to seek me X in all the coasts of Israel? I will flee then out of his hand[s].	1 And David said in his heart, I shall now perish one day by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast^HL of Israel: so shall I escape out of his hand.	1 Then David said to himself, “Now I’m going to be wiped out in one day by the agency of Saul! There is no good course for me except that I apply all diligence to escape to the country of the Philistines so that Saul will loose hope concerning me as he looks for me {} in every precinct of Israel. Thus I will escape from his control.”	1 וַיֹּאמֶר דָּוִד אֶל-לִבּוֹ עַתָּה אֶסָּפֶה יוֹם-אֶחָד בְּיַד-שָׁאוּל אֵין-לִי טוֹב כִּי הִמָּלֵט אִמָּלֵט אֶל-אֶרֶץ פְּלִשְׁתִּים וְנוֹאַשׁ^HM מִמֶּנִּי שָׁאוּל לְבַקְשֵׁנִי עוֹד בְּכָל-גְּבוּל יִשְׂרָאֵל וְנִמְלַטְתִּי מִיָּדוֹ:
2 καὶ ἀνέστη Δαυιδ X καὶ οἱ ~~τετρακόσιοι~~ ἄνδρες μετ᾿ αὐτοῦ καὶ ἐπορεύθη πρὸς Αγχους υἱὸν Αμμαχ βασιλέα Γεθ.	2 So David arose, X and the six^HN hundred men that were with him, and he went to Anchus, son of Ammach, king of Geth.	2 And David arose, and went away, [both] he and the six hundred men that were with him, to Achis, the son of Maoch, king of Geth.	2 And David arose, and he passed over X with the six hundred men that were with him unto Achish, the son of Maoch, king of Gath.	2 So David got up and made the border-crossing, he and {400} men who were with him, to Akish, son of Maoch, king of Gath.	2 וַיָּקָם^HO דָּוִד וַיַּעֲבֹר הוּא וְשֵׁשׁ^HP-מֵאוֹת אִישׁ אֲשֶׁר עִמּוֹ אֶל-אָכִישׁ^HQ בֶּן- מָעוֹךְ מֶלֶךְ גַּת:
3 καὶ ἐκάθισεν Δαυιδ μετὰ Αγχους ἐν Γεθ, αὐτὸς καὶ οἱ ἄνδρες αὐτοῦ, ἕκαστος καὶ ὁ οἶκος αὐτοῦ, [καὶ] Δαυιδ καὶ ἀμφότεραι αἱ γυναῖκες αὐτοῦ Αχινααμ ἡ Ιεζραηλῖτις καὶ Αβιγαια ἡ γυνὴ Ναβαλ τοῦ Καρμηλίου.	3 And David dwelt with Anchus, he and his men, each with his family; [and] David and both his wives, Achinaam, the Jezraelitess, and Abigaia the wife of Nabal the Carmelite.	3 And David dwelt with Achis at Geth, he and his men; every man with his household, [and] David with his two wives, Achinoam, the Jezrahelitess, and Abigail, the wife of Nabal of Carmel.	3 And David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife^HR.	3 And David resided with Akish in Gath, he and his men, each with his own household. {So} there was David with two of his wives: Ahinoam the Jezraelitess and Abigail the Carmelitess (who had been Nabal’s wife).	3 וַיֵּשֶׁב דָּוִד עִם-אָכִישׁ בְּגַת הוּא וַאֲנָשָׁיו אִישׁ וּבֵיתוֹ דָּוִד וּשְׁתֵּי נָשָׁיו אֲחִינֹעַם הַיִּזְרְעֵאלִית וַאֲבִיגַיִל אֵשֶׁת- נָבָל הַכַּרְמְלִית:
4 καὶ ἀνηγγέλη τῷ Σαουλ ὅτι πέφευγεν Δαυιδ εἰς Γεθ, καὶ οὐ προσέθετο ἔτι ζητεῖν αὐτόν.	4 And it was told Saul that David had fled to Geth; and he no longer sought after him X.	4 And it was told Saul that David was fled to Geth, and he sought no more after him X.	4 And it was told Saul that David was fled to Gath: and he sought no more again for him.	4 When it was communicated to Saul that David had fled to Gath, he no longer continued to search for him.	4 וַיֻּגַּד לְשָׁאוּל כִּי-בָרַח דָּוִד גַּת וְלֹא-יוֹסַף^HS עוֹד לְבַקְשׁוֹ: ס
5 καὶ εἶπεν Δαυιδ πρὸς Αγχους Εἰ δὴ εὕρηκεν ὁ δοῦλός σου χάριν ἐν ὀφθαλμοῖς σου, δότωσαν [δή] μοι τόπον ἐν μιᾷ τῶν πόλεων τῶν κατ᾿ ἀγρὸν καὶ καθήσομαι ἐκεῖ· καὶ ἵνα τί κάθηται ὁ δοῦλός σου ἐν πόλει X βασιλευομένῃ μετὰ σοῦ;	5 And David said to Anchus, If now thy servant has found grace in thine eyes, let them give me, [I pray thee,] a place in one of the cities in the country, and I will dwell there: for why does thy servant dwell with thee in a royal city?	5 And David said to Achis: If I have found favour in thy sightX, let a place be given me in one of the cities of this country, that I may dwell there: for why should thy servant dwell in the royal city with thee?	5 And David said unto Achish, If I have now found grace^HT in thine eyes, let them give me a place in some townX in the country, that I may dwell there: for why should thy servant dwell in the royal city with thee?	5 Then David said to Akish, “Please, if I have found favor in your eyes, let them give me a place in one of the agricultural towns that I may reside there, for why should your servant reside in the capitol city with you?”	5 וַיֹּאמֶר דָּוִד אֶל-אָכִישׁ אִם-נָא מָצָאתִי חֵן בְּעֵינֶיךָ יִתְּנוּ-לִי מָקוֹם בְּאַחַת עָרֵי הַשָּׂדֶה וְאֵשְׁבָה שָּׁם וְלָמָּה יֵשֵׁב עַבְדְּךָ בְּעִיר הַמַּמְלָכָה עִמָּךְ:
6 καὶ X ἔδωκεν αὐτῷ ἐν τῇ ἡμέρᾳ ἐκείνῃ τὴν Σεκελακ· διὰ τοῦτο ἐγενήθη Σεκελακ τῷ βασιλεῖX τῆς Ιουδαίας ἕως τῆς ἡμέρας ταύτης.	6 And X he gave him Sekelac in that day: therefore Sekelac came into possession of the kingX of Judea to this day.	6 Then Achis gave him Siceleg that day: for which reason Siceleg belongeth to the kings of Juda unto this day.	6 Then Achish gave him Ziklag that day: wherefore Ziklag pertaineth^HU unto the kings of Judah unto this day.	6 So Akish gave Ziqlag to him on that day. (Therefore Ziqlag has belonged to the kings of Judah up to this day.)	6 וַיִּתֶּן-לוֹ אָכִישׁ בַּיּוֹם הַהוּא אֶת-צִקְלָג לָכֵן הָיְתָה צִקְלַג לְמַלְכֵי יְהוּדָה עַד הַיּוֹם הַזֶּה: פ
7 καὶ ἐγενήθη ὁ ἀριθμὸς τῶν ἡμερῶν, ὧν ἐκάθισεν Δαυιδ ἐν ἀγρῷ τῶν ἀλλοφύλων, X X τέσσαρας μῆνας.	7 And the number of the days that David dwelt in the country of the Philistines was X X four months.	7 And the X X time that David dwelt in the country of the Philistines, was X X four months.	7 And the X X time that David dwelt in the country of the Philistines was a full year and four months.	7 And the accounting of the days that David resided in the agricultural-area of the Philistines {} was four months.	7 וַיְהִי מִסְפַּר הַיָּמִים אֲשֶׁר- יָשַׁב דָּוִד בִּשְׂדֵה פְלִשְׁתִּים יָמִים^HV וְאַרְבָּעָה חֳדָשִׁים:
8 καὶ ἀνέβαινεν Δαυιδ καὶ οἱ ἄνδρες αὐτοῦ καὶ ἐπετίθεντο^HW ἐπὶ ~~πάντα~~ X τὸν Γεσιρι καὶ [ἐπὶ] τὸν Αμαληκίτην· καὶ ἰδοὺ ἡ γῆ κατῳκεῖτο ἀπὸ ~~ἀνηκόντων~~ ἡ [ἀπὸ Γελαμψουρ] ~~τετειχισμένων~~ καὶ ἕως γῆς Αἰγύπτου.	8 And David and his men went up, and made an attack on ~~all~~ the Gesirites and [on] the Amalekites: and behold, the land was inhabited, (even the land [from ^HXGelampsur]) ~~by those~~ ~~who come~~ ~~from the fortified cities~~ even to the land of Egypt.	8 And David and his men went up, and pillaged X Gessuri, and Gerzi, and the Amalecites: for X these were of old the inhabitants of the countr~~ies~~, as ~~men~~ go to Sur, X even to the land of Egypt.	8 And David and his men went up, and invaded^HY X the Geshurites, and the Gezrites^HZ, and the Amalekites: for X those nations were of old the inhabitants of the land, as thou goest to Shur, even unto the land of Egypt.	8 Meanwhile, David went up with his men and made surprise-attacks on the Geshurites and the Girzites and the Amalekites, for, you see, they had resided in the land from of old, as you go from Shur as far as to the land of Egypt.	8 וַיַּעַל דָּוִד וַאֲנָשָׁיו וַיִּפְשְׁטוּ אֶל-הַגְּשׁוּרִי וְהַגִּרְזִי^IA וְהָעֲמָלֵקִי כִּי הֵנָּה יֹשְׁבוֹת הָאָרֶץ אֲשֶׁר מֵעוֹלָם בּוֹאֲךָ שׁוּרָה וְעַד-אֶרֶץ מִצְרָיִם:
9 καὶ X ἔτυπτε τὴν γῆν καὶ οὐκ ἐζωογόνει ἄνδρα καὶ γυναῖκα καὶ ἐλάμβανεν ποίμνια καὶ βουκόλια καὶ ὄνους καὶ καμήλους καὶ ἱματισμόν, καὶ ἀνέστρεψαν καὶ ἤρχ~~οντο~~ πρὸς Αγχους.	9 And X he smote the land, and saved neither man nor woman alive; and ~~they~~ took flocks, and herds, and asses, and camels, and raiment; and ~~they~~ returned and came to Anchus.	9 And David wasted [all] the land, and left neither man nor woman alive: and took away the sheep, and the oxen, and the asses, and the camels, and the apparel, and returned and came to Achis.	9 And David smote^IB the land, and left neither man nor woman alive, and took away the sheep, and the oxen, and the asses^IC, and the camels, and the apparel, and returned, and came to Achish.	9 And David would make a strike against the land and not leave a man or a woman alive, but would take the sheep and oxen and donkeys and camels and clothes. Then he would turn back and go to Akish.	9 וְהִכָּה דָוִד אֶת-הָאָרֶץ וְלֹא יְחַיֶּה אִישׁ וְאִשָּׁה וְלָקַח צֹאן וּבָקָר וַחֲמֹרִים וּגְמַלִּים וּבְגָדִים וַיָּשָׁב^ID וַיָּבֹא אֶל-אָכִישׁ:
10 καὶ εἶπεν Αγχους [πρὸς Δαυιδ] ~~Ἐπὶ~~ ~~τίνα~~ ἐπέθεσθε σήμερον; καὶ εἶπεν Δαυιδ [πρὸς Αγχους] Κατὰ νότον τῆς Ιουδαίας καὶ κατὰ νότον Ιεσμεγα καὶ κατὰ νότον^IE τοῦ Κενεζι^IF.	10 And Anchus said [to David,] On ~~whom~~ have ye made an attack to-day? And David said to Anchus, On the south of Judea, and on the south of Jesmega, and on the south of the Kenezite.	10 And Achis said to [him]: ~~Whom~~ hast thou gone against to day? David answered: Against the south of Juda, and against the south of Jerameel, and against the south of Ceni.	10 And Achish said, Whither have ye made a ~~road~~ to day? And David said, Against the south^IG of Judah, and against the south of the Jerahmeelites, and against the south of the Kenites.	10 And Akish would say, “Against whom have y’all made a surprise-attack today? And David would say, “Against the south of Judah,” or “Against the south of the Jerechmeelites,” or “Against the south of the Kenites.”	10 וַיֹּאמֶר אָכִישׁ אַל^IH- פְּשַׁטְתֶּם הַיּוֹם וַיֹּאמֶר דָּוִד עַל-נֶגֶב יְהוּדָה וְעַל^II-נֶגֶב הַיַּרְחְמְאֵלִי^IJ וְאֶל^IK-נֶגֶב הַקֵּינִי^IL:
11 καὶ ἄνδρα καὶ γυναῖκα οὐκ ἐζωογόνησεν X τοῦ εἰσαγαγεῖν εἰς Γεθ λέγων Μὴ ἀναγγείλωσιν [εἰς Γεθ] καθ᾿ ἡμῶν λέγοντες Τάδε Δαυιδ ποιεῖ. καὶ τόδε τὸ δικαίωμα αὐτοῦ πάσας τὰς ἡμέρας, ἃς ἐκάθητο [Δαυιδ] ἐν ἀγρῷ τῶν ἀλλοφύλων.	11 And X I have not saved man or woman alive to bring [them] to Geth, saying, Lest they carry a report [to Geth] against us, saying, These things David does. And this was his manner all the days that [David] dwelt in the country of the Philistines.	11 And David saved X neither man nor woman, [neither] brought he [any of them] to Geth, saying: Lest they should speak against us X. So did David, and such was his proceeding all the days that he dwelt in the country of the Philistines.	11 And David saved^IM neither man nor woman alive, to bring tidings^IN to Gath, saying, Lest they should tell on us, saying, So did David, and so will be his manner^IO all the while^IP he dwelleth in the country of the Philistines.	11 And David did not leave a man or a woman alive to bring to Gath, saying, “Otherwise they will inform on us, saying, ‘David acted in this way.’ And thus was his [system of] justice all the days in which {David} resided in the agricultural-area of the Philistines.	11 וְאִישׁ וְאִשָּׁה לֹא-יְחַיֶּה דָוִד לְהָבִיא גַת^IQ לֵאמֹר פֶּן-יַגִּדוּ עָלֵינוּ לֵאמֹר כֹּה-עָשָׂה דָוִד ^IRוְכֹה מִשְׁפָּטוֹ כָּל-הַיָּמִים אֲשֶׁר יָשַׁב^IS בִּשְׂדֵה פְלִשְׁתִּים:
12 καὶ ἐπιστεύθη ~~Δαυιδ~~ ἐν τῷ ~~Αγχους~~ [σφόδρα] λέγων Ἤισχυνται αἰσχυνόμενος ἐν τῷ λαῷ αὐτοῦ ἐν Ισραηλ καὶ ἔσται μοι δοῦλος εἰς τὸν αἰῶνα.	12 So ~~David~~ ~~had~~ ~~the~~ [full] confidence of ~~Anchus~~, who said, He is thoroughly disgraced among his people in Israel and he shall be my servant for ever.	12 And Achis believed David, saying: He hath done much harm to his people X Israel: Therefore he shall be my servant for ever.	12 And Achish believed David, saying, He hath made X his people X Israel utterly to abhor [him]^IT; therefore he shall be my servant for ever.	12 And Akish trusted in David, saying, “He has really caused a stink among his people in Israel, so he will belong to me as a long-term servant.”	12 וַיַּאֲמֵן אָכִישׁ בְּדָוִד לֵאמֹר הַבְאֵשׁ הִבְאִישׁ^IU בְּעַמּוֹ ^IVבְיִשְׂרָאֵל וְהָיָה לִי לְעֶבֶד עוֹלָם: פ

I Samuel CHAPTER 28

SETTING: Saul extradites witches and wizards after Samuel’s death (v. 3)

The death of the prophet Samuel was already mentioned at the beginning of chapter 25, but it seems the story of chapter 28 was designed to be able to stand alone, in which case, the death of Samuel would be an important detail for the setting of this story about a necromancer trying to communicate with Samuel after his death.
Another piece of information in the setting is that Saul expelled from the country of Israel the mediums and wizards those possessed with familiar spirits who trafficked in communication with demons.

The connection with Samuel’s passing seems intentional. It was as though Saul was thinking that as long as his nation no longer had a prophet of God, they might as well not have any other supernatural guidance of any kind.
Some think that Saul focused upon this particular issue in his administration because of how much trouble he had personally with an evil spirit. (Gill, Henry)
Whatever the case, this was the right thing to do. God’s law commanded a civil policy of intolerance for witches and wizards.
- Leviticus 19:31 “Y'all may not pay attention to their mediums or to their wizards. Y'all may not seek to become unclean with them; I am Yahweh your God... 20:6 Also, the person who pays attention to the mediums and to the wizards to prostitute themselves after them, I will also set my face against that person and I will cut him off from the midst of his people… 20:27 And a man or woman who is a medium or wizard among them shall surely be put to death. Y'all must pile them with stone; their blood-guilt will be on them.” (NAW)
- Deut. 18:9-15 "When you come into the land which the LORD your God is giving you, you shall not learn to follow the abominations of those nations. There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead... For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the LORD your God has not appointed such for you. The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear.” (NKJV)
- Andrew Willett, in his excellent commentary on 1 Samuel published in 1607, noted that this is a legitimate action for a civil magistrate to take: “Princes are not indeed to meddle with the execution of Ecclesiasticall offices, as themselves to preach, to baptize, to excommunicate... but it belongeth unto them, to see that as well Ecclesiasticall persons, and others do their duties: and by good laws to command the true religion to be received of all.” Among the five reasons he gives are that: “Their office is to bear the sword, and to see all ungodliness punished, as well the transgressions of the first, as of the second table: as Augustine saith…” He further argues that “all the good kings of Judah, did purge and reform the Church of God, put down Idolatrie, and set up the true worship: so did the good Christian Emperors…” and he added that this is part of God’s system of checks and balances between the church and of the state: “For unless this power according to the word of God be yielded unto Christian Magistrates, what remedy should there be to redress the enormities of the Church, when the spiritual governors thereof, become dissolute, disordered, and corrupt?”
Saul wasn’t entirely thorough, however, in his witch-hunt. There was at least one left, as we will see.

Now that we have the setting, I want to focus in on two occasions in this chapter in which Saul was paralyzed with fear and analyze them.

1) Saul’s panic attack over the Philistine Invasion (vs. 4-6)

The Philistines moved their troops up to a more northerly point than they had before, setting up camp in the Jezreel valley, 50 miles north of Saul’s headquarters in Gibeah¹⁹. Saul, knowing that he would be at a disadvantage against the Philistine chariots in the plains (Goldman), probably marched his troops up along the mountain ridge road from Gibeah for two days, to the end of the ridge at Mt. Gilboa, and then peered cautiously down 1,200 feet into the Jezreel Valley – and 5 miles across it – at the vast spread of Philistine army tents. And he trembled with fear at what he saw.
- This trembling was one of the curses in Leviticus²⁰ for breaking covenant with God.
- Now, there are things we should tremble over. In Isaiah 66:2a “...Yahweh declares, ‘But to this one will I look: to the lowly and stricken of spirit, who trembles over my word.” We should fear God; then we will have no cause to tremble before men:
  - Prov. 29:25 “The fear of man brings a snare, But whoever trusts in the LORD shall be safe.” (NKJV)
  - Hebrews 13:5-6 “...[Jesus] Himself has said, ‘I shall never let go of you, neither shall I ever forsake you.’ Thus we have courage to say, ‘The Lord is my helper, so I will not be frightened by what man will do to me.’” (NAW)
Why did Saul tremble²¹ so?
- Matthew Henry suggested that Saul may also have begun seeing the spiritual trouble he was in: “Now he remembered the guilty blood of the Amalekites which he had spared, and the innocent blood of the priests which he had spilt. His sins were set in order before his eyes, which put him into confusion, embarrassed all his counsels, robbed him of all his courage, and produced in him a certain fearful looking for of judgment and fiery indignation.”
- However, I expect that he was mostly afraid of
  - dying in a war,
  - afraid of losing a war and being the cause of his nation’s downfall,
  - and, to make matters worse, he has nothing more than his own wits and strength to depend upon.
    - He has let go of his relationship with God and refused to repent and be reconciled with Yahweh,
    - and as much as he had antagonized Samuel, none of Samuel’s disciples in the school of the prophets nearby were willing to help him,
    - and furthermore the high priest and the ephod with the Urim and Thumim had defected from him to David,
    - and now he has also jettisoned the support of the dark supernatural forces by chasing the witches and wizards out of the country or killing them. He has no supernatural hope to draw upon.
Yet, in this chapter, as Saul faces the real possibility of death and of the overthrow of Israel, he reaches out anyway for supernatural help, asking in v.6 for a message from God through the prophets, or through the priests (using the Urim and Thumim²²), or even through a dream or vision, and, when that doesn’t work, he reaches out to a witch.
Saul was big on getting supernatural advice every time he went to war. (For that matter, so was David.)
- I guess they realized what a serious thing war is, and they also would be greatly helped if they knew ahead-of-time whether or not they would win! It could go a long way toward determining their strategy.
- It appears Saul made some sort of effort to inquire of the one true God, but it was not done in such a was as to actually be reconciled with God. Saul just wanted practical information for war strategy, not a restored relationship with God, so God would not indulge him with answers.
Why didn’t God give Saul any answer?
- For one thing, God is personal, so His communication comes in the context of relationship. He is not a slot machine that gives benefits when the right coin has been tendered. He can’t be manipulated by our needs or by our persuasion or by anything we can offer. As we’ve seen earlier, “God looks at the heart” (1 Sam. 16:7) and knows what’s going on in our deepest thoughts. “Saul... did not seek unto God in truth, but in hypocrisie: and therefore the Lord seeing his heart, would not vouchsafe him an answer.” ~A. Willett
- That’s one of the big differences between spiritism and the true worship of God. From the beginning, Satan has always tempted humans with the proposition of being “like God” (Gen. 3), and I’ve heard testimonies from those who have been saved out of the occult who said that the offer of being able to control things through demonic power was a powerful temptation that drew them in. That is the essence of magic, to cause supernatural things to happen through human instigation apart from the one true God. Saul wanted good luck in battle apart from a relationship with God, so God said, in effect, “Good luck with that! You’re on your own.”
Let that be a warning to us. “Seek the Lord while he may be found, for there is a time when he will not be found… [Don’t] forfeit... the benefit of all [God’s blessings by trying to solve your problems with human strength alone]... Could he that hated and persecuted ... prophets, expect to be answered by prophets? Could he that had slain the high priest, expect to be answered by Urim? Or could he that had sinned away the Spirit of grace, expect to be answered by dreams? No. Be not deceived, God is not mocked.” ~Matthew Henry
Do you want to be free from the paralysis of fear that plagued Saul?
- Pray like David did in Psalm 42:6 “My God, my soul is getting depressed over me, therefore I will remember you.” (NAW)
- Philippians 4:6-7 “Do not be anxious about anything, but rather in everything by prayer and by petition with thanksgiving, let your requests be made known before God. And the peace of God which surpasses all understanding will guard your hearts and your minds in Christ Jesus.”
Now there is a second occasion in 1 Samuel 28 of terror, and that is

2) Saul’s panic attack over a spirit (vs. 7-25)

Back in chapter 15, the prophet Samuel had warned King Saul, “For the sin of witchcraft is rebellion... Because you have rejected the word of Yahweh, Yahweh has also rejected you from being king." (1 Samuel 15:23, NAW) But now Saul compounds his rebellion with that very form of witchcraft – translated “conjure/consult/divine” in 1 Sam. 28:8. He asks his men to find a witch²³, then tramps 10 miles (K&D) under cover of darkness (perhaps with Abner and Amasa), around the camp of the Philistines and over the shoulder of the ridge on the other side of the valley (Jamieson) to Ein-Dor.
But the witch is reluctant to ply her trade with them.
- Her emphatic “you, you know,” followed by the accusation of trying to trap her makes me wonder if she didn’t suspect that this was Saul to begin with – or at least some nobleman who would be in the know about such legal actions.
- And Robert Jamieson’s commentary concurred, “It is probable that his extraordinary stature, the deference paid him by his attendants... and the proposal to call up the great prophet... which no private individual would venture to make, had awakened her suspicions as to the true character and rank of her visitor.”
- Josephus and Abarbinel suggest that the apparition of Samuel gave some confirmation to her by motions or by words that it was Saul who was her customer, but the scriptural account doesn’t give us all the details we might have wanted to know; we need to let it guide us toward what is important by the way it tells the story.
- Saul’s oath in the name of Yahweh finally satisfies her that should would at least be safe - at least for that night.
And the séance begins:
- Perhaps Saul’s two companions stood outside the hut while the witch was in an ante-room in a trance, leaving Saul alone in the bedroom²⁴.
  - Being in different rooms could explain why she saw the apparition but Saul didn’t²⁵.
  - Afterward, in v. 21. it is said she ‘entered’ or ‘came in’ to Saul.
  - Also, if the writer of 1 Samuel heard this story about Saul through one of Saul’s escorts, and if the two escorts had been posted outside, then the only thing they would have heard for themselves was the witch’s loud cry, and this might explain why that sound made it into the story even though there is no explanation for it. (Just my guess!)
- The witch claimed to see “elohim” rising from the ground (Elohim is a Hebrew word that could mean “god/gods” or could mean “important human personages.”), and then claimed to see an old man wrapped in the same kind of priestly robe/tunic/mantle that Hannah had made for Samuel when he was a little boy (2:19), the same kind of robe that Saul tore when he had grabbed at the grown-up prophet in 15:27.
- Saul didn’t see this, but it says he “knew/understood” it to be Samuel from the witch’s description. (I’d like to point out that this isn’t necessarily saying that it actually was Samuel; it is just telling us what Saul’s perception was.)
- Verses 15 & 16 say that “Samuel said” something to Saul, which could indicate that it was actually Samuel, but then again, it could just be continuing to tell the story from Saul’s perspective. Saul assumed the voice to be Samuel’s, and the question of whether or not it was actually Samuel might not even be addressed in the story.
- At this point, Saul is utterly overwhelmed with fear again.
- Saul blasphemes God by falling on his face in a worship position before the witch's conjuration of Samuel²⁶. And as Saul pours out his troubles to this ghost, he blames God for unjustly abandoning him. Instead, he should have been confessing his sin and begging God to save him²⁷!
- Now, “One would have expected to be told how she performed the operation, what spells and charms she used... but the profound silence of the scripture concerning it forbids our coveting to know the depths of Satan (Rev. 2:24) or to have our curiosity gratified with an account of the mysteries of iniquity… the scripture conceals sinful art, that we may ‘be simple concerning evil’ (Rom. 16:19).” ~Matthew Henry
- All sorts of questions that we have no business asking could come up in out minds if we dwell on this séance, but we shouldn’t meditate on a satanic ritual.
Is witchcraft like this real?
- Absolutely. God would not have warned His people about something that was make-believe.
- While there are many so-called mediums who have no real spiritual power and merely provide a creepy theatrical experience and common-sense guesswork in their messages, many actually communicate with unclean spirits.
- Some things like spiders and pumpkins and moonlit nights are wonderful parts of God’s creation that we can enjoy highlighting in the Fall, but other things like death and witches and wizards are real evils that Christians are to have nothing to do with²⁸.
- Witchcraft is very intriguing, and Satan catches many victims by this hook.
  - The witch seems like a nice enough person in this story, until you consider that she was probably paid a lot of money for this (anybody can be nice for a little while if you pay them enough!),
  - and consider the hardness of her heart toward God, “how sensible she is of danger from the edict of Saul, and what care she is in to guard against it; but not at all apprehensive of the obligations off God's law and the terrors of his wrath.” ~M. Henry
  - There is ‘no fear of God in her eyes’ (Ps. 36), and that makes her very dangerous – there is nothing evil she wouldn’t do!
So if witchcraft is real, was it really Samuel conjured by the witch, or was it a fraud?
- Josephus, the Jewish historian in the first century AD believed it was really Samuel brought back from the realm of the dead, and the Talmud compiled in the 6^th century seems to confirm that this was the general consensus of Jews at that time, but as time went on, it is my understanding that Jewish teachers became pretty evenly divided on whether the witch could conjure up the real Samuel²⁹ or whether the Samuel apparition was a fraud³⁰.
- The early Christian church fathers by-and-large believed it was not Samuel, but rather an evil spirit impersonating Samuel. For instance:
  - Tertullian, around 200 AD wrote that “the Devil deluded both the woman and Saul, abusing his eyes, and her ears,”
  - and around 400 AD, Augustine concurred, calling the apparition “an image raised by sacrilege.”
- This was also the general consensus of the reformers.³¹
  - In 1522, Martin Luther wrote, “The raising of Samuel by a soothsayer or witch... was certainly merely a spectre of the devil; not only because the Scriptures state that it was effected by a woman who was full of devils (for who could believe that the souls of believers, who are in the hand of God... were under the power of the devil, and of simple men?)...”
  - John Calvin, also in the 1500’s said, “It is certain that it was not really Samuel, for God would never have allowed His prophets to be subjected to such diabolical conjuring... as if the devil had power over the bodies and souls of the saints which are in His keeping? ... Besides, are we to believe that Samuel took his cloak with him into the grave? ... it appears ... that the senses of the woman herself were so deceived, that she thought she saw Samuel, whereas it really was not he.”
- About 50 years later, at the turn of the 17^th century, the Puritan Andrew Willet commented on this passage, “This could not be Samuel in his own person... for to raise again the dead, is the work only of God… Satan can make illusions, and counterfeit any shape of himself… The Scripture calleth things as they appear, and as they are taken: as Pharaoh is said in his dream to have seen seven kine, and seven ears of corn... because they so appeared: so in this place this apparition is called Samuel, because it seemed so to be... [But] this was not Samuel's soul, but a counterfeit representation of him: as may appear by these reasons: 1. Satan hath no power over the spirits of the righteous, neither can their spirits be fetched by enchantments: for then he would abuse the souls of the dead at his pleasure, to deceive the living. 2. It [was] said before, that God answered not Saul by Prophets: therefore he by whom Saul now receiveth answer was no Prophet... [In conclusion] this counterfeit Samuel, that seemed to ascend out of the earth... was not the soul of Samuel, but the devil in his likeness…” ~A. Willett, 1607 AD
- A century later, Matthew Henry³² published his commentary in 1714: “But to think that any good souls would come up at the beck of an evil spirit, or that God, who had denied a man the benefit of his own institutions, would suffer him to reap any real advantage by a cursed diabolical invention, was very absurd… God permitted the devil, to answer the design, to put on Samuel's shape, that those who would not receive the love of the truth might be given up to strong delusions and believe a lie… Had it been the true Samuel, when Saul desired to be told what he should do he would have told him to repent and make his peace with God, and recall David from his banishment, and would then have told him that he might hope in this way to find mercy with God; but, instead of that, he represents his case as helpless and hopeless, serving him as he did Judas…”
- Fifty years later, John Gill had obviously read Matthew Henry’s commentary and agreed with it himself, writing, “[I]t argued extreme folly and madness in [Saul] to imagine, that the spirit of this great and good man was at the beck of a witch… or that God would permit him to appear to him, and by him give an answer, when he would not answer him by living prophets, nor any other way… [T]his was a diabolical spectre, or apparition, or the devil, that appeared in the form and shape of Samuel, and mimicked him; and was one of those deceiving spirits... that appear in various shapes and forms, and pretend to be gods or demons, or the souls of the deceased… ” ~John Gill, 1766 AD
- Then we get to the 1800’s, in which the great German commentators Keil & Delitzsch, wrote that, “most unquestionably… the apparition… was… a departed spirit... no doubt... Samuel had been disturbed from his rest by Saul… by a miracle of God… it was... an appearance of the soul of Samuel, that had been at rest in Hades.” In support of this position, they argued, among other³³ things 1) that God can do anything, 2) that the witch seemed to be surprised by what was happening, and 3) that the passage designates the person speaking and spoken to as “Samuel.”
- In the same century, Robert Jamieson, however, noted that the whole séance could have been faked easily, for all the information the witch communicated could have been pieced together by her own natural observations without supernatural aid. But Jameison wasn’t willing to come down on an opinion himself because he said, “many eminent writers... are of opinion that Samuel really appeared.” In other words, most of the Christian commentators of his day believed that Samuel’s ghost was for real.
- And the two commentaries from the 20^th and 21^st centuries I read from (those of C. H. Gordon and of David Tsumura) also argued that it was for real³⁴. I think it’s possible for Christians to conclude that this was a miracle involving the real Samuel, but I’m not convinced.
- I side with those who believe it was demonic or satanic.
  - Jesus taught that it is evil spirits who wander desolately on this earth (Matt. 12:43), but when God’s children die, they rest in the bosom of Abraham (Luke 16:22).
  - Paul taught that for believers to pass from this world is to ‘be with the Lord’ (2Co. 5:8),
  - and John taught that those ‘who die in the Lord’ ‘rest from their labors’ and are ‘blessed’ (Rev. 14:13).
  - So, all the ghost stories about dead people’s spirits haunting this earth are just evil spirits trying to distract us from God. Don’t put any stock in them except as reminders to resist the devil by orienting ourselves toward Christ afresh!
The apparition’s message to Saul, indicated that he would die in battle the next day (which was, incidentally, the very penalty for practicing witchcraft!).
- He starts his message by chiding King Saul for attempting necromancy, or perhaps simply trying to induce despair in Saul. He says, in effect, that since Samuel was with Yahweh, then if Yahweh was unwilling to help Saul, then Saul shouldn’t expect any help from Samuel either.
  - How often do we do something like that in our own impatience with God’s timing, or in our unwillingness to follow God’s way? “Hey, if God isn’t going to make this happen, then I’ll find another way to get it!” Do you realize that all your other alternatives are also under God’s control? First “delight yourself upon the LORD. Then He will give to you the things your heart asks for.” (Psalm 37:4, NAW).
- Next, in v.17, the apparition quotes Samuel’s verdict against Saul from back in chapter 15:28 "Yahweh has ripped the kingship of Israel from your {hand} and has given it to your neighbor who is better than you…” (NAW) and he says that this is coming true. Saul is reminded of that first disobedient act from Chapter 15 where he did not utterly destroy the Amelikites in battle as God had commanded. That first act of disobedience was the beginning of the end for Saul.
  - Notice how this spirit takes on the role of accuser, chiding Saul for being disruptive, reminding Saul of God’s judgment against him, reminding him of David’s rivalry, reminding Saul of his disobedience regarding the campaign against the Amelkites. The name Satan means “the accuser.” That is a role Satan consistently takes, trying to squash our faith in God’s salvation by overwhelming us with guilt over our past sins and re-directing us with accusing thoughts toward others. When you start hearing nothing but accusations in your head toward yourself or towards others, you are likely being attacked by Satan and you need to ask your heavenly father, in Jesus’s name, to deliver you from the Evil One.
- By the way, when the conjured spirit says Saul will be “with [him],” it may not necessarily indicate whether Saul would be in heaven or hell. Jews tended to think more in terms of the living vs. the dead and didn't put as much emphasis on whether the dead were in heaven or hell. Likely all it meant was that Saul would be dead the next day.
  - How much do you reckon that influenced him to commit suicide? Often suicidal ideations are put into our heads by the devil. Such thoughts must be taken “captive to the obedience of Christ” (2 Cor. 10:5) so that the devil does not gain that foothold in your thoughts.
  - This could be further evidence of it being a message from a devil rather than from a prophet of God, as John Gill explained: “Not a word of comfort does he speak unto him, it being the business of this foul spirit to drive him to despair by the permission of God; had he been the true Samuel... he would have exhorted him to repentance for his sins, and humiliation before God on account of them, and given him hope on this that God would appear for him, and work deliverance, as he had done; but instead of this tells him, that he and his army would be delivered into the hands of the Philistines, which he might make a shrewd guess at, and venture to say from the circumstances of things...”
- Not only was Saul told that HE would die but that his SONS would die too, AND that Israel would lose the war.
  - There is ambiguity in this statement. Not all of Saul’s sons died the next day, but some did. Saul died at enmity with God, so I expect his eternal destiny is hell, but Jonathan lived in-step with God, so I expect his eternal destiny is heaven.
Saul's will to live or move or eat just evaporates. His entire life revolved around himself, his family, and his position as king of Israel, so the message that he, his sons, and his country will be lost was utterly devastating to him.
- How would you respond to a message like that? Is your life on this earth, your family, and your job – even your country so important that to lose them would plunge you into utter dismay? Is there anything in your life – such as the hope of heaven – that could enable you to face losses like that?
- Could you say with Paul, “... we despaired even of life. Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us” (2 Cor. 1:8-10, NKJV)?

Conclusion

The witch is still cautious around Saul. His anger is legendary and she doesn't want to cross him! She reminds Saul that HE was the one who told her to conjure up Samuel. Then she "mothers" him a bit (He has apparently had a blood sugar crash or something³⁵.), and Saul finally eats at the urging of his servants. But Saul’s “Last Supper at Ein-Dor³⁶” is a fellowship meal with a witch.
1 Chron. 10:13-14 “So Saul died for his unfaithfulness which he had committed against the LORD, because he did not keep the word of the LORD, and also because he consulted a medium for guidance. But he did not inquire of the LORD; therefore He killed him, and turned the kingdom over to David the son of Jesse.” (NKJV)
Brothers and sisters, what should we do when we face paralyzing fear?

Repent of your sin and seek to be restored in relationship with God through the cross of Christ. Saul could have repented. When King Hezekiah begged God for mercy, God did not follow through on His dire prophecies. Acts 3:19 Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord” (NKJV)
Turn to the Lord Jesus with trust and ask him for deliverance: Psalm 56:3-4 “When I am afraid, I will trust in You. In God, whose word I praise, in God I trust; I shall not be afraid. What can flesh do to me?” (ESV)
Turn to God’s word instead of to any other information source: Isaiah 8:17-20 “I will wait for Yahweh, who is hiding His face from the house of Jacob, and I will look eagerly for Him... And when they shall say to you, ‘Seek after the mediums and to the wizards, the ones who chirp and mutter:’ should not a people seek after their God – to the living instead of to the dead? To the instruction and to the testimony!” (NAW)³⁷

1 Samuel 28 - Side-by side comparison of versions^IW

LXX	Brenton	DRB	KJV	NAW	MT
1 Καὶ ἐγενήθη ἐν ταῖς ἡμέραις ἐκείναις καὶ συναθροίζονται ἀλλόφυλοι ἐν ταῖς παρεμβολαῖς αὐτῶν ~~ἐξελθεῖν~~ πολεμεῖν μετὰ Ισραηλ, καὶ εἶπεν Αγχους πρὸς Δαυιδ Γινώσκων γνώσει ὅτι μετ᾿ ἐμοῦ ἐξελεύσει εἰς πόλεμον σὺ καὶ οἱ ἄνδρες σου.	1 And it came to pass in those days that the Philistines gathered themselves together with their armies to ~~go out~~ to fight with Israel; and Anchus said to David, Know surely, that thou shalt go forth to battle with me, thou, and thy men.	1 And it came to pass in those days, that the Philistines gathered together their armies, to be prepared for war against Israel: And Achis said to David: Know thou [now] assuredly, that thou shalt go out with me to the war, thou, and thy men.	1 And it came to pass in those days, that the Philistines gathered their armies^IX together for warfare, to fight with Israel. And Achish said unto David, Know thou assuredly, that thou shalt go out with me to battle^IY thou and thy men.	1 And it happened during those days that the Philistines assembled their army-camps for the muster to wage war in Israel, and Akish said to David, “Know for sure that that it will be with me that you and your men go out into the {battle}.”	1 וַיְהִי בַּיָּמִים הָהֵם וַיִּקְבְּצוּ פְלִשְׁתִּים אֶת-מַחֲנֵיהֶם לַצָּבָא^IZ לְהִלָּחֵם בְּיִשְׂרָאֵל וַיֹּאמֶר אָכִישׁ אֶל-דָּוִד יָדֹעַ תֵּדַע כִּי אִתִּי תֵּצֵא בַמַּחֲנֶה^JA אַתָּה וַאֲנָשֶׁיךָ^JB:
2 καὶ εἶπεν Δαυιδ πρὸς Αγχους Οὕτω ~~νῦν~~^JC γνώσει ἃ ποιήσει ὁ δοῦλός σου· καὶ εἶπεν Αγχους πρὸς Δαυιδ Οὕτως ἀρχισωματοφύλακα^JD θήσομαί σε πάσας τὰς ἡμέρας.	2 And David said to Anchus, Thus ~~now~~ thou shalt know what thy servant will do. And Anchus said to David, So will I make thee captain of my body-guard continually.	2 And David said to Achis: X Now thou shalt know what thy servant will do. And Achis said to David: And I will appoint thee to guard my life for ever.	2 And David said to Achish, Surely^JE thou shalt know what thy servant [can^JF] do. And Achish said to David, Therefore will I make thee keeper of mine head^JG for ever^JH.	2 And David said to Akish, “{Now} then, you’ll know what your servant is doing!” And Akish said to David, “Then I shall appoint you protector of my head all your days!”	2 וַיֹּאמֶר דָּוִד אֶל-אָכִישׁ לָכֵן אַתָּה^JI תֵדַע אֵת אֲשֶׁר-יַעֲשֶׂה עַבְדֶּךָ וַיֹּאמֶר אָכִישׁ אֶל-דָּוִד לָכֵן שֹׁמֵר לְרֹאשִׁי אֲשִׂימְךָ כָּל-הַיָּמִים: פ
3 Καὶ Σαμουηλ ἀπέθανεν, καὶ ἐκόψαντο αὐτὸν πᾶς Ισραηλ καὶ θάπτουσιν αὐτὸν ἐν Αρμαθαιμ X^JJ ἐν πόλει αὐτοῦ. καὶ Σαουλ περιεῖλεν τοὺς ἐγγαστριμύθους^JK καὶ τοὺς γνώστας ἀπὸ τῆς γῆς.	3 And Samuel died, and all Israel lamented for him, and they bury him in his city, X in Armathaim. And Saul had removed those who had in them divining spirits, and the wizards, out of the land.	3 Now Samuel was dead, and all Israel mourned for him, and buried him in Ramatha, X X his city. And Saul had put away all the magicians and soothsayers out of the land.	3 Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away^JL those that had familiar spirits,^JM, and the wizards^JN, out of the land.	3 Meanwhile, Samuel had died, and all Israel had mourned for him and had buried him in Ramah in his hometown. Also, Saul had turned out the mediums and the wizards from the land.	3 וּשְׁמוּאֵל מֵת וַיִּסְפְּדוּ-לוֹ כָּל-יִשְׂרָאֵל וַיִּקְבְּרֻהוּ בָרָמָה וּבְעִירוֹ^JO וְשָׁאוּל הֵסִיר הָאֹבוֹת וְאֶת-הַיִּדְּעֹנִים מֵהָאָרֶץ:
4 καὶ συναθροίζονται οἱ ἀλλόφυλοι καὶ ἔρχονται καὶ παρεμβάλλουσιν εἰς Σωμαν, καὶ συναθροίζει Σαουλ πάντα ἄνδρα Ισραηλ καὶ παρεμβάλλουσιν εἰς Γελβουε.	4 And the Philistines assemble themselves, and come and encamp in Sonam: and Saul gathers all the men of Israel, and they encamp in Gelbue.	4 And the Philistines were gathered together, and came and encamped in Sunam: and Saul also gathered together all Israel, and ~~came~~ to Gelboe.	4 And the Philistines gathered themselves together, and came and pitched^JP in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa.	4 Anyway, the Philistines had assembled and they went and took position at Shunem. So Saul assembled all Israel and they took position at Gilboa.	4 וַיִּקָּבְצוּ פְלִשְׁתִּים וַיָּבֹאוּ וַיַּחֲנוּ בְשׁוּנֵם וַיִּקְבֹּץ שָׁאוּל אֶת-כָּל-יִשְׂרָאֵל וַיַּחֲנוּ בַּגִּלְבֹּעַ:
5 καὶ εἶδεν Σαουλ τὴν παρεμβολὴν τῶν ἀλλοφύλων καὶ ἐφοβήθη, καὶ ἐξέστη^JQ ἡ καρδία αὐτοῦ σφόδρα.	5 And Saul saw the camp of the Philistines, and he was alarmed, and his heart was greatly dismayed.	5 And Saul saw the army of the Philistines, and was afraid, and his heart was very much dismayed.	5 And when Saul saw the ~~host~~ of the Philistines, he was afraid, and his heart greatly trembled.	5 Then Saul saw the Philistine army-camp, and he became afraid, and his heart trembled greatly.	5 וַיַּרְא שָׁאוּל אֶת-מַחֲנֵה פְלִשְׁתִּים וַיִּרָא וַיֶּחֱרַד לִבּוֹ מְאֹד:
6 καὶ ἐπηρώτησεν Σαουλ διὰ κυρίου, καὶ οὐκ ἀπεκρίθη αὐτῷ κύριος ἐν τοῖς ἐνυπνίοις καὶ ἐν τοῖς δήλοις^JR καὶ ἐν τοῖς προφήταις.	6 And Saul enquired of the Lord; and the Lord answered him not by dreams, nor by manifestations, nor by prophets.	6 And X he consulted the Lord, and X he answered him not, neither by dreams, nor by ~~priests~~, nor by prophets.	6 And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets.	6 So Saul inquired with Yahweh, but Yahweh did not answer him - either by dreams or by the Urim or by the prophets.	6 וַיִּשְׁאַל שָׁאוּל בַּיהוָה וְלֹא עָנָהוּ יְהוָה גַּם בַּחֲלֹמוֹת ^JS גַּם בָּאוּרִים גַּם בַּנְּבִיאִם:
7 καὶ εἶπεν Σαουλ τοῖς παισὶν αὐτοῦ Ζητήσατέ μοι γυναῖκα ἐγγαστρίμυθον^JT, καὶ πορεύσομαι πρὸς αὐτὴν καὶ ζητήσω ἐν αὐτῇ· καὶ εἶπαν οἱ παῖδες αὐτοῦ πρὸς αὐτόν Ἰδοὺ γυνὴ ἐγγαστρίμυθος ἐν Αενδωρ.	7 Then Saul said to his servants, Seek for me a woman who has in her a divining spirit, and I will go to her, and enquire of her: and his servants said to him, Behold, there is a woman who has in her a divining spirit at Aendor.	7 And Saul said to his servants: Seek me a woman that hath a divining spirit, and I will go to her, and enquire by her. And his servants said to him: There is a woman that hath a divining spirit at Endor.	7 Then said Saul unto his servants, Seek me a woman that hath a familiar spirit^JU, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor.	7 Then Saul said to his servants, “Seek out for me a woman who is a spiritual medium, so I may go to her and inquire with her.” And his servants said to him, “See, there is a woman who is a spiritual medium at Ein-dor.”	7 וַיֹּאמֶר שָׁאוּל לַעֲבָדָיו בַּקְּשׁוּ-לִי אֵשֶׁת בַּעֲלַת-אוֹב וְאֵלְכָה אֵלֶיהָ וְאֶדְרְשָׁה-בָּהּ וַיֹּאמְרוּ עֲבָדָיו אֵלָיו הִנֵּה אֵשֶׁת בַּעֲלַת-אוֹב בְּעֵין דּוֹר:
8 καὶ συνεκαλύψατο^JV Σαουλ καὶ περιεβάλετο ἱμάτια ἕτερα καὶ πορεύεται αὐτὸς καὶ δύο ἄνδρες μετ᾿ αὐτοῦ καὶ ἔρχονται πρὸς τὴν γυναῖκα νυκτὸς καὶ εἶπεν [αὐτῇ] Μάντευσαι δή μοι ἐν τῷ ἐγγαστριμύθῳ καὶ ἀνάγαγέ μοι ὃν ἐὰν εἴπω σοι.	8 And Saul disguised himself, and put on other raiment, and he goes, X and two men with him, and they come to the woman by night; and he said [to her], Divine to me, I pray thee, by the divining spirit within thee, and bring up to me him whom I shall name to thee.	8 Then X he disguised himself: and put on other clothes, and he went, X and two men with him, and they came to the woman by night, and he said [to her]: Divine to me X by thy divining spirit, and bring me up him whom I shall tell thee.	8 And Saul disguised himself, and put on other raiment, and he went, X and two men with him, and they came to the woman by night: and he said, I pray thee, divine^JW unto me by the familiar spirit, and bring me him up, whom I shall name unto thee.	8 So Saul disguised himself and dressed in different clothes and embarked – he and two men with him. And they went to the woman at night, and he said {to her}, “Please practice witchcraft for me using your spirit-guide, and bring up for me someone whom I say to you.”	8 וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל-הָאִשָּׁה לָיְלָה וַיֹּאמֶר ^JXקָסֳמִי-נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר-אֹמַר אֵלָיִךְ:
9 καὶ εἶπεν ἡ γυνὴ πρὸς αὐτόν Ἰδοὺ [δὴ] σὺ οἶδας ὅσα ἐποίησεν Σαουλ, ὡς ἐξωλέθρευσεν τοὺς ἐγγαστριμύθους καὶ τοὺς γνώστας ἀπὸ τῆς γῆς· καὶ ἵνα τί σὺ παγιδεύεις^JY τὴν ψυχήν μου θανατῶσαι ~~αὐτήν~~;	9 And the woman said to him, Behold [now], thou knowest what Saul has done, how he has cut off those who had in them divining spirits, and the wizards from the land, and why dost thou spread a snare for my life to destroy it?	9 And the woman said to him: Behold thou knowest [all] that Saul hath done, and how he hath ~~rooted~~ out the magicians and soothsayers from the land: why then dost thou lay a snare for my life, to cause me to be put to death?	9 And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare^JZ for my life, to cause me to die?	9 And the woman said to him, “Look, you yourself should know what Saul did, who had the mediums and the wizards cut off from the land, so why are you triggering a trap with my soul to put me to death?”	9 וַתֹּאמֶר הָאִשָּׁה אֵלָיו הִנֵּה אַתָּה^KA יָדַעְתָּ אֵת אֲשֶׁר- עָשָׂה שָׁאוּל אֲשֶׁר הִכְרִית אֶת-הָאֹבוֹת וְאֶת-הַיִּדְּעֹנִי^KB מִן- הָאָרֶץ וְלָמָה אַתָּה מִתְנַקֵּשׁ בְּנַפְשִׁי לַהֲמִיתֵנִי:
10 καὶ ὤμοσεν αὐτῇ Σαουλ X X λέγων Ζῇ κύριος, εἰ ἀπαντήσεταί σοι ἀδικία^KC ἐν τῷ λόγῳ τούτῳ.	10 And Saul swore to her X X, [and] said, As the Lord lives, no injury shall come upon thee on this account.	10 And Saul swore unto her by the Lord, saying: As the Lord liveth, there shall no evil happen to thee for this thing.	10 And Saul sware to her by the LORD, saying, As the LORD liveth, there shall no punishment happen to thee for this thing.	10 So Saul swore to her by Yahweh, saying, “As Yahweh lives, [I’ll be cursed] if evil befalls you during this incident.”	10 וַיִּשָּׁבַע לָהּ שָׁאוּל בַיהוָה^KD לֵאמֹר חַי-יְהוָה אִם-יִקְּרֵךְ עָוֹן בַּדָּבָר הַזֶּה:
11 καὶ εἶπεν ἡ γυνή Τίνα ἀναγάγω σοι; καὶ εἶπεν Τὸν Σαμουηλ ἀνάγαγέ μοι.	11 And the woman said, Whom shall I bring up to thee? and he said, Bring up to me Samuel.	11 And the woman said [to him]: Whom shall I bring up to thee? And he said, Bring me up Samuel.	11 Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel.	11 Then she said, “Whom shall I bring up for you?” And he said, “Bring up for me Samuel.”	11 וַתֹּאמֶר הָאִשָּׁה אֶת-מִי אַעֲלֶה-לָּךְ וַיֹּאמֶר אֶת-שְׁמוּאֵל הַעֲלִי-לִי:
12 καὶ εἶδεν ἡ γυνὴ τὸν Σαμουηλ καὶ ἀνεβόησεν φωνῇ μεγάλῃ· καὶ εἶπεν ἡ γυνὴ πρὸς Σαουλ X Ἵνα τί παρελογίσω^KE με; καὶ σὺ εἶ Σαουλ.	12 And the woman saw Samuel, and cried out with a loud voice: and the woman said to Saul X, Why hast thou deceived me? for thou art Saul.	12 And when the woman saw Samuel, she cried out with a loud voice, and X X said to Saul X: Why hast thou deceived me? for thou art Saul.	12 And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul.	12 Now, when the woman saw Samuel, she cried out with a loud voice, and the woman said to Saul {}, “Why did you trick me? For you are Saul!”	12 וַתֵּרֶא הָאִשָּׁה אֶת-שְׁמוּאֵל וַתִּזְעַק^KF בְּקוֹל גָּדוֹל וַתֹּאמֶר הָאִשָּׁה אֶל-שָׁאוּל לֵאמֹר^KG לָמָּה רִמִּיתָנִי^KH וְאַתָּה שָׁאוּל:
13 καὶ εἶπεν αὐτῇ ὁ βασιλεύς Μὴ φοβοῦ, ~~εἰπὸν~~ τίνα ἑόρακας. καὶ εἶπεν αὐτῷ Θεοὺς ἑόρακα ἀναβαίνοντας ἐκ τῆς γῆς.	13 And the king said to her, Fear not; ~~tell~~ [me] whom thou has seen. And the woman said to him, I saw gods ascending out of the earth.	13 And the king said to her: Fear not: X^KI what hast thou seen? and the woman said to Saul: I saw gods ascending out of the earth.	13 And the king said unto her, Be not afraid: for^KJ what sawest thou? And the woman said unto Saul, I saw gods^KK ascending out of the earth.	13 And the king said to her, “Don’t be afraid; just what did you see?” So the woman said to Saul, “I saw elohim rising from the earth.”	13 וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל-תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל-שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן-הָאָרֶץ:
14 καὶ εἶπεν αὐτῇ Τί ~~ἔγνως~~; καὶ εἶπεν αὐτῷ Ἄνδρα ~~ὄρθιον~~^KL ἀναβαίνοντα [ἐκ τῆς γῆς], καὶ οὗτος διπλοίδα ἀναβεβλημένος. καὶ ἔγνω Σαουλ ὅτι Σαμουηλ οὗτος, καὶ ἔκυψεν ἐπὶ πρόσωπον [αὐτοῦ] ἐπὶ τὴν γῆν καὶ προσεκύνησεν [αὐτῷ].	14 And he said to her, What didst ~~thou perceive~~? and she said to him, An ~~upright~~ man ascending [out of the earth], and he was clothed with a mantle. And Saul knew that this was Samuel, and he stooped [with his] face to the earth, and did obeisance [to him].	14 And he said to her: What form is he of? And she said: An old man cometh up, and he is covered with a mantle. And Saul understood that it was Samuel, and he bowed himself [with his] face to the ground, and adored.	14 And he said unto her, What form^KM is he of? And she said, An old man cometh up; and he is covered^KN with a mantle^KO. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself.	14 And he said to her, “What form does it have?” And she said, “An old man is rising, and he is wrapped in a tunic.” Then Saul understood that it was Samuel, and he bowed, nose to the ground, and prostrated himself.	14 וַיֹּאמֶר לָהּ מַה-תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל וַיֵּדַע שָׁאוּל כִּי-שְׁמוּאֵל הוּא וַיִּקֹּד אַפַּיִם אַרְצָה וַיִּשְׁתָּחוּ^KP: ס
15 καὶ εἶπεν Σαμουηλ Ἵνα τί παρηνώχλησάς^KQ μοι ἀναβῆναί με; καὶ εἶπεν Σαουλ Θλίβομαι^KR σφόδρα, καὶ οἱ ἀλλόφυλοι πολεμοῦσιν ἐν ἐμοί, καὶ ὁ θεὸς ἀφέστηκεν ἀπ᾿ ἐμοῦ καὶ οὐκ ἐπακήκοέν μοι ἔτι καὶ ἐν χειρὶ τῶν προφητῶν καὶ ἐν τοῖς ἐνυπνίοις· καὶ νῦν κέκληκά σε γνωρίσαι^KS μοι τί ποιήσω.	15 And Samuel said, Why hast thou troubled me, that I should come up? And Saul said, I am greatly distressed, and the Philistines war against me, and God has departed from me, and no longer ~~hearkens~~ to me either by the hand of the prophets or by dreams: and now I have called thee to tell me what I shall do.	15 And Samuel said to Saul: Why hast thou disturbed my [rest], that I should be brought up? And Saul said: I am in great distress: for the Philistines fight against me, and God is departed from me, and would not X ~~hear~~ me, neither by the hand of prophets, nor by dreams: therefore I have called thee, that thou mayst shew me what I shall do.	15 And Samuel said to Saul, Why hast thou disquieted^KT me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed^KU from me, and answereth me no more, neither by X X^KV prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do.	15 Then Samuel said to Saul, “Why agitate me to raise me?” And Saul said, “I am so stressed-out because the Philistines are waging war with me, and God has turned away from being with me, such that He does not answer me any more, either by the agency of the prophets or by dreams. So I have called for you so that you might make known to me what I should do.”	15 וַיֹּאמֶר שְׁמוּאֵל אֶל-שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר-לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וֵאלֹהִים סָר מֵעָלַי וְלֹא-עָנָנִי עוֹד גַּם בְּיַד- הַנְּבִיאִם^KW גַּם- בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה: ס
16 καὶ εἶπεν Σαμουηλ X Ἵνα τί ἐπερωτᾷς με; καὶ κύριος ἀφέστηκεν ἀπὸ σοῦ καὶ γέγονεν μετὰ τοῦ ~~πλησίον~~^KX σου·	16 And Samuel said, X Why askest thou me, whereas the Lord has departed from thee, and taken part with thy ~~neighbour~~?	16 And Samuel said: X Why askest thou me, ~~seeing~~ the Lord has departed from thee, and is gone over to thy rival?	16 Then said Samuel, Wherefore then dost thou ask of me, ~~seeing~~ the LORD is departed from thee, and is become thine enemy?	16 Then Samuel said, “{} Why call for me, if Yahweh has turned away from being with you and has become your foe?	16 וַיֹּאמֶר שְׁמוּאֵל ^KYוְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ^KZ:
17 καὶ πεποίηκεν κύριός ~~σοι~~ καθὼς ἐλάλησεν ἐν χειρί μου, καὶ διαρρήξει κύριος τὴν βασιλείαν [σου] ἐκ χειρός σου καὶ δώσει αὐτὴν τῷ πλησίον σου τῷ Δαυιδ.	17 And the Lord has done to ~~thee~~, as [the Lord^LA] spoke by X me; and the Lord will rend [thy] kingdom out of thy hand, and will give it to thy neighbour X David.	17 For the Lord will^LB do to ~~thee~~ as he spoke by X me, and X he will rend [thy] kingdom out of thy hand, and will give it to thy neighbour X David:	17 And the LORD hath done to him, as he spake by X me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbour, even to David:	17 Yahweh has indeed done to {you} just what he said by the agency of myself: that is, Yahweh has ripped the kingdom out of your control and has given it to your neighbor – to David.	17 וַיַּעַשׂ יְהוָה לוֹ^LC כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת-הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ^LD לְדָוִד:
18 διότι οὐκ ἤκουσας φωνῆς κυρίου καὶ οὐκ ἐποίησας θυμὸν ὀργῆς αὐτοῦ ἐν Αμαληκ, διὰ τοῦτο τὸ ῥῆμα ἐποίησεν κύριός σοι τῇ ἡμέρᾳ ταύτῃ.	18 because thou didst not hearken to the voice of the Lord, and didst not execute his fierce anger upon Amalec, therefore the Lord has done this thing to thee this day.	18 Because thou didst not obey the voice of the Lord, neither didst thou execute the wrath of his indignation upon Amalec. Therefore hath the Lord done to thee what [thou sufferest] this day.	18 Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day.	18 Just as you did not give heed to the voice of Yahweh and did not execute the fierceness of His anger among the Amalekites, therefore Yahweh executed this thing against you this day.	18 כַּאֲשֶׁר לֹא-שָׁמַעְתָּ בְּקוֹל יְהוָה וְלֹא-עָשִׂיתָ חֲרוֹן-אַפּוֹ בַּעֲמָלֵק עַל-כֵּן הַדָּבָר הַזֶּה עָשָׂה-לְךָ יְהוָה הַיּוֹם הַזֶּה:
19 καὶ παραδώσει κύριος X τὸν Ισραηλ μετὰ σοῦ εἰς χεῖρας ἀλλοφύλων, καὶ αὔριον σὺ καὶ οἱ υἱοί σου μετὰ ~~σοῦ~~ [πεσοῦνται], καὶ τὴν παρεμβολὴν Ισραηλ δώσει κύριος εἰς χεῖρας ἀλλοφύλων.	19 And the Lord shall deliver Israel X with thee into the hand[s] of the Philistines, and to-morrow thou and thy sons with ~~thee~~ [shall fall], and the Lord shall deliver the army of Israel into the hand[s] of the Philistines.	19 And the Lord also will deliver Israel with thee into the hand[s] of the Philistines: and to morrow thou and thy sons shall be with me: and^LE the Lord will also deliver the army of Israel into the hand[s] of the Philistines.	19 Moreover the LORD will also deliver Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me: the LORD also shall deliver the host^LF of Israel into the hand of the Philistines.	19 Furthermore, Yahweh has also given Israel along with you into the hand{s} of the Philistines, and tomorrow Yahweh will give you, and your sons with you, and also the army-camp of Israel into the hand{s} of the Philistines.”	19 וְיִתֵּן יְהוָה גַּם אֶת-יִשְׂרָאֵל עִמְּךָ בְּיַד-פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת- מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד- פְּלִשְׁתִּים:
20 καὶ ἔσπευσεν^LG Σαουλ καὶ ἔπεσεν ἑστηκὼς^LH ἐπὶ τὴν γῆν καὶ ἐφοβήθη σφόδρα ἀπὸ τῶν λόγων Σαμουηλ· καὶ ἰσχὺς ἐν αὐτῷ οὐκ ἦν ἔτι, οὐ γὰρ ἔφαγεν ἄρτον ὅλην τὴν ἡμέραν καὶ ὅλην τὴν νύκτα ἐκείνην.	20 And Saul instantly fell at his full length upon the earth, and was greatly afraid because of the words of Samuel; and there was no longer any strength in him, for he had eaten no bread all ~~that~~^LI day, and all that night.	20 And forthwith Saul fell all along on the ground; for he was X frightened with the words of Samuel, and there was no strength in him, for he had eaten no bread all ~~that~~ day X X X X.	20 Then Saul fell straightway^LJ all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night.	20 Then Saul hurried and fell full length earthward, for he was very frightened by the words of Samuel. Also, there was no strength in him, for he had not eaten food all {that} day nor all {that} night.	20 וַיְמַהֵר שָׁאוּל וַיִּפֹּל מְלֹא-קוֹמָתוֹ אַרְצָה וַיִּרָא מְאֹד מִדִּבְרֵי שְׁמוּאֵל גַּם-כֹּחַ לֹא-הָיָה בוֹ כִּי לֹא אָכַל לֶחֶם כָּל-הַיּוֹם^LK וְכָל-הַלָּיְלָה:
21 καὶ εἰσῆλθεν ἡ γυνὴ πρὸς Σαουλ καὶ εἶδεν ὅτι ἔσπευσεν σφόδρα, καὶ εἶπεν πρὸς αὐτόν Ἰδοὺ [δὴ] ἤκουσεν ἡ δούλη σου τῆς φωνῆς σου καὶ ἐθέμην τὴν ψυχήν μου ἐν τῇ χειρί μου καὶ ἤκουσα τοὺς λόγους X, οὓς ἐλάλησάς μοι·	21 And the woman went in to Saul, and saw that he was greatly disquieted, and said to him, Behold [now], thine handmaid has hearkened to thy voice, and I have put my life in my hand, and have heard the words X which thou has spoken to me.	21 And the woman came to Saul, (for X X he was very much troubled) and said to him: Behold thy handmaid hath obeyed thy voice, and I have put my life in my hand: and I hearkened unto the words X which thou spokest to me.	21 And the woman came unto Saul, and saw that he was sore troubled^LL, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have hearkened unto thy words which thou spakest unto me.	21 Now, the woman went to Saul and saw that he was in a major panic, so she said to him, “Look, your maidservant has given heed to your voice, for I have put my life into my hands and I have heeded {the} words which you said to me.	21 וַתָּבוֹא הָאִשָּׁה אֶל-שָׁאוּל וַתֵּרֶא כִּי-נִבְהַל מְאֹד וַתֹּאמֶר אֵלָיו הִנֵּה שָׁמְעָה שִׁפְחָתְךָ בְּקוֹלֶךָ וָאָשִׂים נַפְשִׁי בְּכַפִּי וָאֶשְׁמַע אֶת-דְּבָרֶיךָ אֲשֶׁר דִּבַּרְתָּ אֵלָי:
22 καὶ νῦν ἄκουσον δὴ X X^LM φωνῆς τῆς δούλης σου, καὶ παραθήσω ἐνώπιόν σου ψωμὸν ἄρτου, καὶ φάγε, καὶ ἔσται ἐν σοὶ ἰσχύς, ὅτι πορεύσῃ ἐν ὁδῷ.	22 And now hearken, I pray thee X, to the voice of thine handmaid, and I will set before thee a morsel of bread, and eat, and thou shalt be strengthened, for thou wilt be going on [thy] way.	22 Now therefore, I pray thee, hearken thou also to the voice of thy handmaid, and let me set before thee a morsel of bread, that thou mayst eat and recover strength X X, and [be able to] go on [thy] journey.	22 Now therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on [thy] way.	22 So now you also please give heed to the voice of your maidservant! I will now put a serving of food before you, and you should eat, for it will give strength to you that you may go on the road.”	22 וְעַתָּה שְׁמַע-נָא גַם-אַתָּה בְּקוֹל שִׁפְחָתֶךָ וְאָשִׂמָה לְפָנֶיךָ פַּת-לֶחֶם וֶאֱכוֹל וִיהִי בְךָ כֹּחַ כִּי תֵלֵךְ בַּדָּרֶךְ:
23 καὶ X X οὐκ ~~ἐβουλήθη~~ φαγεῖν· καὶ παρεβιάζοντο αὐτὸν οἱ παῖδες αὐτοῦ καὶ X ἡ γυνή, καὶ ἤκουσεν τῆς φωνῆς αὐτῶν καὶ ἀνέστη ἀπὸ τῆς γῆς καὶ ἐκάθισεν ἐπὶ τὸν δίφρον^LN.	23 But he X X would not eat; so his servants and the woman constrained him, and he hearkened to their voice, and rose up from the earth, and sat upon a bench.	23 But he refused, and said: I will not eat. But his servants and X the woman forced him, and [at length] hearkening to their voice, X he arose from the ground, and sat upon the bed.	23 But he refused, and said, I will not eat. But his servants, together with the woman, compelled^LO him; and he hearkened unto their voice. So he arose from the earth, and sat upon the bed^LP.	23 But he refused {} to eat, so his servants and also the woman forced it on him such that he gave heed to their voice and he got up from the ground and sat on the bed.	23 וַיְמָאֵן וַיֹּאמֶר לֹא אֹכַל וַיִּפְרְצוּ-בוֹ עֲבָדָיו וְגַם-הָאִשָּׁה וַיִּשְׁמַע לְקֹלָם^LQ וַיָּקָם מֵהָאָרֶץ^LR וַיֵּשֶׁב ^LSאֶל-הַמִּטָּה:
24 καὶ τῇ γυναικὶ ἦν δάμαλις νομὰς ἐν τῇ οἰκίᾳ, καὶ ἔσπευσεν καὶ ἔθυσεν αὐτὴν καὶ ἔλαβεν ἄλευρα καὶ ἐφύρασεν καὶ ἔπεψεν X ἄζυμα	24 And the woman had a fat heifer in the house; and she hasted and slew it; and she took meal and kneaded it, and baked X unleavened cakes.	24 Now the woman had a fatted calf in the house, and she made haste and killed it: and taking meal, kneaded it, and baked some unleavened bread,	24 And the woman had a fat calf in the house; and she hasted, and killed it, and took flour, and kneaded it, and did bake unleavened bread thereof:	24 Now, the woman had a calf from the feed-lot at her house, so she hurried and slaughtered it. Then she took some flour and kneaded it and baked unleavened bread.	24 וְלָאִשָּׁה עֵגֶל-מַרְבֵּק^LT בַּבַּיִת וַתְּמַהֵר וַתִּזְבָּחֵהוּ וַתִּקַּח-קֶמַח וַתָּלָשׁ וַתֹּפֵהוּ^LU מַצּוֹת:
25 καὶ προσήγαγεν ἐνώπιον Σαουλ καὶ ἐνώπιον τῶν παίδων αὐτοῦ, καὶ ἔφαγον. καὶ ἀνέστησαν καὶ ἀπῆλθον X τὴν νύκτα ἐκείνην.	25 And she brought [the meat] before Saul, and before his servants; and they ate, and rose up, and departed X that night.	25 And ~~set~~ it before Saul, and before his servants. And when they had eaten they rose up, and walked ~~all~~ that night.	25 And she brought it before Saul, and before his servants; and they did eat. Then they rose up, and went away X that night.	25 Then she served it up before Saul and before his servants, and they ate. Then they got up and they went away {} that night.	25 וַתַּגֵּשׁ לִפְנֵי-שָׁאוּל וְלִפְנֵי עֲבָדָיו וַיֹּאכֵלוּ וַיָּקֻמוּ וַיֵּלְכוּ ^LVבַּלַּיְלָה הַהוּא: פ

I Samuel CHAPTER 29

Introduction

In this chapter, we see significant development in relationship between David (the fugitive from Israel) and Akish (the Philistine King of Gath). Both express thoughtfulness and loyalty to one another, and we also find them talking about the one true God together. Yet at the same time there is an undercurrent of uncertainty as to where their loyalties actually lie and what they would do when push came to shove.

28:1-2 & 29:1-2 – David Drafted Into The Philistine Army

Our story starts as David catches wind of the Philistines mobilizing for another battle against Israel. As he probably wondered what the Philistines would expect of him and what he should do, King Akish drafts him. It seems Akish trusts him and considers David an able-bodied Philistine now, so it’s off to war against Israel.
However, the way Akish words his summons to David in Hebrew emphasizes the phrase “with me,” in other words, Akish is promising to make sure that they stay close together in this battle.
- Is that because he really wants this superstar warrior protecting him, or is it because he doesn’t trust David enough to let him out of his sight? We are not told.
- It’s even possible that Achish offered David a place in his army as a gesture of respect to win David's favor, all the time knowing that the other Philistines would veto it. This would take the heat off his relationship with David and put it on the other Philistine rulers.
- But here the underlying tension is introduced. To whom will David be loyal: the Philistines or the Israelites?
It's hard to tell whether David would have actually fought with the Philistines to kill his fellow Israelites or if he would have turned on the Philistines in battle³⁸.
- So far his policy has been to avoid raiding Jewish cities.
- But he left his family and supplies in Ziklag. If he was going to go on a rampage against the Philistines, you'd think he'd have the foresight to somehow protect his family and belongings in Philistine territory from retaliation!
- Surely it must have occurred to David that maybe this would be the way he could defeat Saul and gain the throne of Israel. The complications of this were surely enough to banish the thought from his mind pretty quickly though.
David accepts the summons to join with the Philistines in this battle, saying, “You’ll see what your servant does.”
- The emphasis in the Greek and Hebrew wording of David’s reply is not on what he “can” do but rather on the fact that Akish will see whatever he does.
- Akish’s emphasis on it being with him that David will go to war makes that a certainty, and it also is some reassurance for David that he will not be separated from Akish whom he knows and trusts.
- The ambiguity, however, of David’s response is striking.
  - It seems Akish knows better than to let David out from under his scrutiny, and Akish may have felt that keeping David in his ranks would make it more difficult for him to fight for Israel against the Philistines, because the Philistines he would be fighting next to would be his neighbors that he was beholden to.
  - Perhaps David’s response is a lighthearted acknowledgment that it is only to be expected that the Philistines wouldn’t trust him and would want to keep their eyes on him.
  - David thus avoided making any commitment to Akish one way or the other.³⁹
Did David mislead Akish, and was that O.K.? Andrew Willett answered in the affirmative, as most commentators after him also did, “[W]e need not be so scrupulous, to yield some infirmity to have been in the Saints, where the Scripture hath set it down so plainly: for David in pretending that he desired to go and fight against the king’s enemies, therein apparently spoke against his own mind and affection... and he evidently flattered and lied to the king.”
David was in a pickle, so he deceived Akish, but it’s important to note that it was his own fault that he was in such an awkward situation.
- Matthew Henry noted in his commentary, “Into this strait he brought himself by his own unadvisedness, in quitting the land of Judah, and going among the uncircumcised. It is strange if those that associate themselves with wicked people, and grow intimate with them, come off without guilt, or grief, or both.”
- Or, to state it positively in David’s words, “Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful...” (Psalm 1:1, NAW)
- If David hadn’t made his home among the Philistines, he wouldn’t have been in this pickle.
Are there any ways that you have looked to the world and God’s enemies to provide what you need and thus created a conflict-of-interest between your duties to God and your obligations to the world?
- Perhaps you are receiving federal aid money that comes with requirements to do certain things that are against your conscience.
- Or maybe you’ve gotten kickbacks from supply companies as incentives for passing less-than-ideal products on to customers.
- Or you’ve become dependent for employment on a company which is antagonistic to Christianity.
- Or you’ve given up waiting on God to provide something you needed and instead went into debt to get it now and are regretting that move.
- Or, like David, went to some human agency to protect you from a threat, only to find that you should have looked to God instead, but now your integrity is compromised.
- The Apostle Paul wrote in 1 Thessalonians 4:10-12 “...we urge you, brothers… to aspire to live quietly, and to mind your own affairs, and to work with your hands... so that you may walk properly before outsiders and be dependent on no one.” (ESV)
- Whatever the case, God will not abandon you if you repent and put your trust in Him and seek to make things right again. God was very gracious to David in the way this circumstance turned out in his life, although God made him feel a little more heat first.

29:3-5 – The Philistine Lords Consider David’s Regiment

King Akish had considered David and decided he wanted David to be his bodyguard – literally the “protector of his head for all [the rest of] his days.” So he marches David’s regiment along with his troops from Gath, 30 miles up the Mediterranean coastal plain to the rendezvous point in Aphek, on the Philistine side of the hill-country of Ephraim, a central location in a sparsely-populated area from which they could choose to attack Israel from a number of different angles⁴⁰.
The Philistines were a confederation of 5 city-states, so it appears that each of the five Philistine cities mustered their own regiments and passed in review in front of the lords of the other 4 cities while the five ruler-lords, together with each thousand-man unit’s commanding officer, studied each other’s troops and made plans together. (This was before they had football teams to occupy themselves with.) But when they saw this Hebrew regiment in the train of the Gath division they were like, “Whoah, what the heck does Akish think he’s doing?!”
Akish answers the question with a question, typical of Philistine custom in debate (which may be an indication he was aware that taking David into battle with him would be challenged). His words are literally “Is this not David...?”
- The sense is not so much a question of identity (as in, “Help me out here, guys, I’m trying to decide, Is this David or is it somebody else?”);
- rather it’s a setup for a mic-drop statement, “Hey guys, believe it or not, I’ve actually recruited Israel’s superstar warlord to fight for us! Can’t touch that!”
Akish vouches for David’s loyalty throughout his sojourn in Philistia, which seems to have been between one and two years.
- It appears that David has indeed followed the advice that Jesus and the apostles later gave to be “wise as serpents, and harmless as doves” (Matt. 10:16, KJV), and to “Walk in wisdom toward those who are outside [the faith], redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.” (Col. 4:5-6, NJKV)
But songs have a way of sticking in people's minds, and the Philistines remembered the song the women sang of David when he had killed Goliath: "Saul has killed his thousands, but David his myriads." Akish's advisors remembered that song the first time David sought asylum in Gath (21:11), and the Philistine army-officers remember it again now as Akish tries to bring David into battle with them⁴¹.
They may have also remembered the time in the earlier battle in chapter 14 when the Hebrews who were with the Philistines switched loyalties and started fighting against the Philistines from within the Philistine camp.
Furthermore, David and his soldiers already had a history of being turncoats. Akish inadvertently raises this question of loyalty by mentioning in v.3 that David had been the “servant” of Saul but now was “with” Akish (as his servant). But if David had abandoned King Saul earlier, what would stop him from leaving King Akish now? In fact, they reckoned, what better way for David to get back on good terms with Saul than for him to chop off a bunch of Philistine heads in this battle and then carry them to Saul – just like he had done with Goliath’s head several years earlier.
The Philistine rulers are not convinced that David considers Akish his master. They turn Akish’s statement against him and claim that David considers Saul to be his master.
The Philistine rulers handled this situation wisely by not taking the risk and by sending David back to his responsibilities in Ziklag. This was really smart, because, not only did it solve the problem of having an Israelite regiment in their army fighting with a conflict of interest against their homeland in Israel, it also gave David something positive he could do for the Philistines, namely to form a rear detachment and guard the back-door from attackers from the South while “all” the Philistine forces were away up North fighting Israel. (As we’ll see in the next chapter, that was a real danger.)

29:6-11 – David Is Honorably Discharged

In v.6, Achish breaks the news to David, but notice how he begins, “As Yahweh lives...” Why would this pagan king swear by the true and living God? What on earth is the name of Yahweh⁴² doing on the lips of a Philistine king?? This tells us something more about the relationship between Akish and David. David must have told him about the LORD!
There must have been a great deal of respect between Achish and David. Achish must have been impressed by David's military prowess (that is probably what won his admiration initially), but when he saw the integrity and piety and justice and kindness of David over a period of years as David’s neighbor, and as he heard David share about the God he worshipped (You’ve read David’s Psalms and seen how central his relationship with God was; do you think he wouldn’t have shared that with his friends??), this must have created a serious respect in Achish's mind for David and his God! (Not to mention the respect already developed in his mind from the power God had displayed earlier through the plagues when the Philistines had captured the ark!) And now this Philistine king makes a promise in the name of Yahweh, ostensibly submitting himself to Yahweh’s accountability as he speaks what may have been his last words to David.
- There is a lot that can be logically inferred from Akish says here. Puritan commentator Andrew Willett noted that when Akish in v.9 calls David “an angel of God” “Achish confesseth ... that there is ... one almightie God... that ... is just and upright, and therefore loveth such, as are so... also that the blessed Angels were ministering spirits unto this Jehovah.”
- Exactly how much David shared and Akish believed, we don’t know, but here we have an example from David’s life of sharing about the Lord with an authority who was naturally hostile to the true faith – and it had an effect! Are you doing that with the hostile authorities in your life? Demonstrating the goodness of the Christian faith through a life of integrity and kindness while talking about Jesus? Who in your life would you like to hear say someday, like Akish did, “You know, your Jesus is a God worth having, all your comings and goings have been good as far as I am concerned; I’ve never seen you give in to evil. You are a real messenger of God, and I wish you the best!”
Of course, David objects to being sent away in v.8, using questions the way the Philistines did in their culture.
- It’s hard to tell whether he is doing it for show⁴³ (so as not to reveal what a relief it would be to him not to be forced to fight against his fellow-countrymen in Israel) or whether his feelings were genuinely hurt by the 4 against 1 decision of the Philistine lords not to let him go into battle with them.
- At any rate, David affirms that he considers himself a “servant” of Akish (although I must admit there is some ambiguity to that: when David mentions “fighting against the enemies of my lord the king,” one has to wonder whether he meant King Saul or King Akish).
- Akish probably took it as another affirmation of loyalty to himself, for in v.10, as I interpret it, Akish calls himself the “lord” of David and his men⁴⁴.
- Akish talks David down with the reassurance that he believes David is properly loyal to him, but that more time would be needed to convince the other Philistine lords, and now wasn’t the time to force the issue.⁴⁵
- It speaks of the considerateness of Akish that he didn’t order David immediately on a sleep-deprivation march in the black of night through unfamiliar territory back to Ziklag. He let David and his troops get a good night of sleep and leave as soon as they had enough light in the morning to see where they were going.
- The Septuagint adds a little tag which might not be in the original manuscripts but is still an ancient tradition where Akish instructs David to go back to fulfill his duties in Ziklag and exhorts David not to hold a grudge against him because he still likes him.
This is the last mention of Akish during the life of David. It is possible that this was their last goodbye and that they never saw each other again.
- The only other time after this in the Bible that Akish is mentioned is some 50 years later, under Solomon’s reign, where “Achish, son of Maacah,” is mentioned as being king of Gath in 1 Kings 2:39. His father’s name is spelled slightly different in 1 Kings than it is in 1 Samuel, so it may or may not have been the same guy. But if it was, then David must have made an exception for Akish in his campaigns against the Canaanites and left Akish at peace.
- I think it’s also possible that Akish could have foreseen that this battle might end Saul’s life and that, in the ensuing leadership vacuum, David might be catapulted into the kingship of Israel. And as an Israelite warrior, David had already proved himself a formidable foe against the Philistines – and against Gath in particular. Akish’s almost-fatherly treatment of David at this time may have been his way of winning peace between their kingdoms.
At any rate, David marches southward, back to his home in Ziklag, and 1Chronicles 12:19-20 tells us that this excursion with the Philistine army, even though he didn’t get to fight, ended up swelling his ranks because some men from the tribe of Manasseh went over to David while he was going with the Philistines to battle against Saul… seven officers, each with a thousand men under them!
So, despite David’s foibles, God was good to him, and despite the question of where David’s true loyalty lay between Saul and Akish, his loyalty to God shines through and is seen even by the king of the Philistines.

Applications

The question of loyalty is one that we should apply to ourselves. Where does your loyalty lie?

For us, it’s not Israel vs. Philistia, it’s the kingdom of God vs. the kingdom of man. The heavenly Jerusalem vs. the earthly leviathan-state. Which are you going to identify with?
Alex and Theresia Fellows, Australians who served as missionaries for thirty years in Ethiopia told the following story recorded in Kay Bascom’s book Overcomers: God’s Deliverance Through the Ethiopian Revolution⁴⁶. “At a grass church with a congregation made up of largely first and second generation Christians, a uniformed stranger arrived during a service. The congregation wondered, was it to forcibly conscript their young men for the war in Eritrea or the Ogaden? … The defenseless peasants sat apprehensively in the church that day as the officer stepped to the front and blurted out, ‘Who in this room believes in the God business?’ Perhaps half the hands went up slowly in the silence. ‘The rest of you, leave!’ he commanded. Those gone, another gruff question dared the remnant. ‘And who here believes in this Jesus Christ stuff?’ Silence. A few hands went up. ‘The rest of you are dismissed,’ he barked. When the last filed out, he ordered the door shut. With atheism being one of the articles of the Revolution, the little flock waited for their sentence. With deep emotion, he spoke: ‘I, too, am a Christian.’ Comforting them like a father, the officer encouraged and strengthened those remaining inside with the word of God.”
Would you have identified yourself with Jesus in that situation?
Are there worldly associations that you need to break with in order to free yourself from situations that compromise your faith? “Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful...” (Ps. 1:1, NAW)

If, however, you are in the place where God has called you to be, are you following David’s example of living a blameless life in the midst of a hostile environment?

1 Thessalonians 4:10-12 “...we urge you, brothers… to aspire to live quietly, and to mind your own affairs, and to work with your hands... so that you may walk properly before outsiders and be dependent on no one.” (ESV)
Matt. 10:16 “Be wise as serpents, and harmless as doves” (KJV)
Col. 4:5-6 “Walk in wisdom toward those who are outside [the faith], redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.” (NJKV)
Are you working hard, being harmless, speaking graciously, and sharing with them about the Lord like David did with Akish? Are you an angel (or messenger) of God to non-Christians? If you also tell the truth, you’ll be a leg up on David. Besides, you never know, this may be the last conversation you ever have with them.
In the Overcomers book, another story is told about an Ethiopian man named Desalegn Tessema. He grew up in a Christian family and was persecuted for his faith in high school and college, but God provided him an important position in the Marxist revolutionary government under the wicked leadership of Mengistu as a “Deputy Subregion administrator... His parents were distressed that he would work for an atheistic government. ‘I assured them that this was from the Lord, just like Joseph had known that his appointment in Pharaoh’s court was designed by God. My parents were persuaded, and the elders of the church met to commend me to God in my new job, vowing to keep me in their prayers every day.’ From the very first, Desalegn declared himself openly as a practicing Bible-believing Christian. Accusations were gathered against him, listing all sorts of ‘crimes’ but somehow he stayed on duty. ‘When the TPLF overpowered the Mengistu government in 1991,’ Desalegn recounted later, ‘all the administrators ran away, fearing reprisals from the people. I stayed where I was. Some friends asked me, “Why don’t you take your family and flee for your life?” I replied that the Lord had called me to this job and was able to protect me under any circumstances. When the new government finally got around to investigating me, they asked the people of the district what sort of administrator I had been, and not one person testified against me….’ The Christian in a socialist society is simply to be the new man – a man whom only Christ can produce.”

If you’re not so sure you’re in the right place and anxious about how it’s all going to turn out, David probably had those feelings too, as we see from his Psalms, but he kept trusting God, and as we see from this story, God took care of David despite all kinds of harrowing situations.

Psalm 37 “About evil men don't heat yourself up... 3 Believe Yahweh and do what is good. Settle down on the land and associate with faithfulness... 5 Commit your way to Yahweh and believe on him, so it is He who will operate, 6 and He will bring forth your righteousness like the daylight and your justice like the noonday… 23 Man's steps are established by Yahweh, and His way is what he delights in and His way is what he delights in. 24 When he falls, he will not be thrown off, because it is Yahweh who is holding up his hand… 38 but transgressors will be altogether destroyed; the "after" of wicked men will be cut off.” (NAW)
You may almost slip, like Asaph later wrote about in Psalm 73:1-2 “Surely God is good to Israel, to those who are pure in heart. But as for me, my feet had almost slipped; I had nearly lost my foothold...23 Nevertheless I am continually with You; You hold me by my right hand. 24 You will guide me with Your counsel, And afterward receive me to glory.” (NKJV)
Another story from the Overcomers book illustrates this point: Ekaso Eybero was an Ethiopian evangelist sent out from a well-established Christian church in the Wolaitta area to the “wild and quite unreached” Hamer area. As Mengistu’s Marxist-Leninist regime systematically turned every aspect of Ethiopian society upside-down, and all the missionaries had to leave and close down their missions and bible schools, and local churches were destroyed, many national evangelists went home, but not Ekaso. “‘When we came to this part of the country it was in spiritual darkness,’ Ekaso reasoned. ‘We have no intention of letting the people drift back into that darkness. They still need much teaching, so we’re staying… You see, we had no relatives there to help us… according to [the locals] we had brought in a useless foreign religion which did not fit in with their way of living. I replied to them, “You depend upon your cattle for life and strength; we depend upon our God.” They told me, “Your foreigners have gone, and the water supply has stopped” [because we couldn’t get gasoline to run the pump]. My response to that was to remind them what we had always believed; that God, the creator of rain, could supply all the water we would need - and theirs too.’ And He did.”
Keep trusting God even in the midst of wickedness, and He will deliver you.

1 Samuel 29:1-11 – Side-by side comparison of versions^LW

LXX	Brenton	DRB	KJV	NAW	MT
29:1 Καὶ συναθροίζουσιν ἀλλόφυλοι πάσας τὰς παρεμβολὰς αὐτῶν εἰς Αφεκ, καὶ Ισραηλ παρενέβαλεν ἐν Αεν[δωρ]^LX τῇ ἐν Ιεζραελ.	29:1 And the Philistines gather all their armies to Aphec, and Israel encamped in Aen[dor], which is in Jezrael.	29:1 Now all the troops of the Philistines were gathered together to Aphec: and Israel also encamped by the fountain, which is in Jezrahel.	29:1 Now the Philistines gathered together all their armies to Aphek, and the Israelites pitched by a fountain which is in Jezreel.	29:1 Now, the Philistines assembled all their army-camps at Aphek. Meanwhile, Israel was positioning itself at the spring which is in Jezreel.	29:1 וַיִּקְבְּצוּ פְלִשְׁתִּים אֶת- כָּל-מַחֲנֵיהֶם אֲפֵקָה וְיִשְׂרָאֵל חֹנִים בַּעַיִן אֲשֶׁר בְּיִזְרְעֶאל^LY:
2 καὶ σατράπαι ἀλλοφύλων παρεπορεύοντο εἰς ἑκατοντάδας καὶ χιλιάδας, καὶ Δαυιδ καὶ οἱ ἄνδρες αὐτοῦ παρεπορεύοντο ἐπ᾿ ἐσχάτων μετὰ Αγχους.	2 And the lords of the Philistines went on by hundreds and thousands, and David and his men went on in the rear with Anchus.	2 And the lords of the Philistines marched with their hundreds and their thousands: but David and his men were in the rear with Achis.	2 And the lords of the Philistines passed on^LZ by hundreds and by thousands, but David and his men passed on in the rereward with Achish.	2 And the Philistine lords went by in hundreds and by thousands. David and his men also went by with Akish, in his rear-guard.	2 וְסַרְנֵי^MA פְלִשְׁתִּים עֹבְרִים לְמֵאוֹת וְלַאֲלָפִים וְדָוִד וַאֲנָשָׁיו עֹבְרִים בָּאַחֲרֹנָה עִם-אָכִישׁ:
3 καὶ εἶπον οἱ σατράπαι τῶν ἀλλοφύλων Τίνες οἱ διαπορευόμενοι οὗτοι; καὶ εἶπεν Αγχους πρὸς τοὺς στρατηγοὺς τῶν ἀλλοφύλων Οὐχ οὗτος Δαυιδ ὁ δοῦλος Σαουλ βασιλέως Ισραηλ;γέγονεν μεθ᾿ ἡμῶν ἡμέρας τοῦτο ~~δεύτερον~~ ἔτος, καὶ οὐχ εὕρηκα ἐν αὐτῷ οὐθὲν ἀφ᾿ ἧς ἡμέρας ἐνέπεσεν [πρός με^MB καὶ] ἕως τῆς ἡμέρας ταύτης.	3 And the lords of the Philistines said, Who are these that pass^MC by? And Anchus said to the captains of the Philistines, Is not this David the servant of Saul king of Israel? He has been with us some time, even this ~~second~~ year, and I have not found any fault in him from the day that he attached himself [to me] even until this day.	3 And the princes of the Philistines said [to Achis]: What mean these Hebrews? And Achis said to the princes of the Philistines: Do ~~you~~ not [know] David who was the servant of Saul, the king of Israel, and hath been with me ~~many~~ days, or X years, and I have found no fault in him, since the day that he fled over [to me] until this day?	3 Then said the princes^MD of the Philistines, "What do these Hebrews here?" And Achish said unto the princes of the Philistines, "Is not this David, the servant of Saul the king of Israel, which hath been with me these days, or these years, and I have found no fault in him since X he defected^ME unto me this day?"	3 But the officers of the Philistines said, “Why these Hebrews?” And Akish said to the officers of the Philistines, “Is this not David, servant of Saul King of Israel,who has been with me these days or these years? Indeed, I have not found anything [wrong] with him, from the time that he fell in {with me} until this day!”	3 וַיֹּאמְרוּ שָׂרֵי פְלִשְׁתִּים מָה הָעִבְרִים הָאֵלֶּה וַיֹּאמֶר אָכִישׁ אֶל-שָׂרֵי פְלִשְׁתִּים ^MFהֲלוֹא-זֶה דָוִד עֶבֶד שָׁאוּל מֶלֶךְ- יִשְׂרָאֵל אֲשֶׁר הָיָה אִתִּי זֶה יָמִים אוֹ-זֶה שָׁנִים^MG וְלֹא-מָצָאתִי בוֹ מְאוּמָה מִיּוֹם נָפְלוֹ עַד-הַיּוֹם הַזֶּה: פ
4 καὶ ἐλυπήθησαν^MH ἐπ᾿ αὐτῷ οἱ στρατηγοὶ τῶν ἀλλοφύλων καὶ λέγουσιν αὐτῷ X X Ἀπόστρεψον τὸν ἄνδρα εἰς τὸν τόπον αὐτοῦ, οὗ κατέστησας αὐτὸν ἐκεῖ, καὶ μὴ ἐρχέσθω μεθ᾿ ἡμῶν εἰς τὸν πόλεμον καὶ μὴ γινέσθω ἐπίβουλος X X τῆς ~~παρεμβολῆς~~^MI· καὶ ἐν τίνι διαλλαγήσεται οὗτος τῷ κυρίῳ αὐτοῦ; οὐχὶ ἐν ταῖς κεφαλαῖς τῶν ἀνδρῶν ἐκείνων;	4 And the captains of the Philistines were displeased at him, and X X they say to him, Send the man away, and let him return to his place, where thou didst set him; and let him not come with us to the war, and let him not be a traitor X X in the ~~camp~~: and wherewith will he be reconciled to his master? Will it not be with the heads of those men?	4 But the prices of the Philistines were angry with him, and X X they said to him: Let this man return, and ~~abide~~ in his place, which thou hast appointed him, and let him not go down with us to battle, lest he be an adversary to us, when we shall begin to fight: for how can he ~~otherwise~~ appease his master, ~~but~~ with ~~our~~^MJ heads?	4 And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, "Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he become an adversary to us. For wherewith should he reconcile himself^MK unto his master? Should it not be with the heads of these men?	4 But the officers of the Philistines got angry at him and {they} said to him, “Make the man go back and let him return to his place that you made him accountable for there, and don’t let him go down with us into the battle so that he doesn’t become an adversary against us in the battle, for with what might this guy make himself acceptable to his master? Wouldn’t it be with the heads of these men?	4 וַיִּקְצְפוּ עָלָיו שָׂרֵי פְלִשְׁתִּים וַיֹּאמְרוּ לוֹ שָׂרֵי פְלִשְׁתִּים^ML הָשֵׁב אֶת-הָאִישׁ וְיָשֹׁב אֶל-מְקוֹמוֹ אֲשֶׁר הִפְקַדְתּוֹ שָׁם וְלֹא-יֵרֵד עִמָּנוּ בַּמִּלְחָמָה וְלֹא- יִהְיֶה-לָּנוּ לְשָׂטָן בַּמִּלְחָמָה וּבַמֶּה יִתְרַצֶּה זֶה אֶל- אֲדֹנָיו הֲלוֹא בְּרָאשֵׁי הָאֲנָשִׁים הָהֵם:
5 οὐχ οὗτος Δαυιδ, ᾧ ἐξῆρχον ἐν χοροῖς λέγοντες Ἐπάταξεν Σαουλ ἐν χιλιάσιν αὐτοῦ καὶ Δαυιδ ἐν μυριάσιν αὐτοῦ;	5 Is not this David whom they celebrated in dances, saying, Saul has smitten his thousands, and David his ten thousands?	5 Is not this David, to whom they sung in their dances, saying: Saul slew his thousands, and David his ten thousands?	5 Is not this David, of whom they sang to one another in dances, saying: 'Saul slew^MM his thousands, and David his ten thousands'?"	5 Is this not David about whom they celebrated in their circle-dances, saying, ‘Saul struck down his thousands, but David his tens of thousands!’?”	5 הֲלוֹא-זֶה דָוִד אֲשֶׁר יַעֲנוּ-לוֹ בַּמְּחֹלוֹת לֵאמֹר הִכָּה שָׁאוּל בַּאֲלָפָיו וְדָוִד בְּרִבְבֹתוֹ^MN: ס
6 καὶ ἐκάλεσεν Αγχους τὸν Δαυιδ καὶ εἶπεν αὐτῷ Ζῇ κύριος ὅτι εὐθὴς σὺ καὶ ἀγαθὸς ἐν ὀφθαλμοῖς μου, [καὶ] ἡ ἔξοδός σου καὶ ἡ εἴσοδός σου μετ᾿ ἐμοῦ ἐν τῇ παρεμβολῇ, [καὶ] ὅτι οὐχ εὕρηκα κατὰ σοῦ κακίαν ἀφ᾿ ἧς ἡμέρας ἥκεις πρός με ἕως τῆς σήμερον ἡμέρας· καὶ ἐν ὀφθαλμοῖς τῶν σατραπῶν οὐκ ἀγαθὸς^MO σύ·	6 And Anchus called David, and said to him, As the Lord lives, thou art right and approved in my eyes, [and so] is thy going out and thy coming in with me in the army, and I have not found [any] evil [to charge] against thee from the day that thou camest to me until this day: but thou art not approved in the eyes of the lords.	6 Then Achis called David, and said to him: As the Lord liveth, thou art upright and good in my sight: [and so] is thy going out, and thy coming in with me in the army: and I have not found [any] evil in thee, since the day that thou camest to me unto this day: but thou pleasest not X X the lords.	6 Then Achish called David, and said unto him, "Surely, as the LORD liveth, thou hast been upright^MP, and thy going out and thy coming in with me in the host^MQ is good^MR in my sight. For I have not found evil in thee since the day of thy coming unto me unto this day. Nevertheless X X the lords favor thee not.	6 So Akish called for David and said to him, “As Yahweh lives, [I swear] that you are innocent and good in my eyes, {and so} is your going out and your coming in with me in the army-camp, for I have not found fault in you from the day of your coming to me until this day. But in the eyes of the lords you are not good.	6 וַיִּקְרָא אָכִישׁ אֶל-דָּוִד וַיֹּאמֶר אֵלָיו חַי-יְהוָה כִּי-יָשָׁר אַתָּה וְטוֹב בְּעֵינַי צֵאתְךָ וּבֹאֲךָ אִתִּי בַּמַּחֲנֶה כִּי לֹא-מָצָאתִי בְךָ רָעָה מִיּוֹם בֹּאֲךָ אֵלַי עַד-הַיּוֹם הַזֶּה וּבְעֵינֵי הַסְּרָנִים לֹא- טוֹב אָתָּה:
7 καὶ νῦν ἀνάστρεφε καὶ πορεύου εἰς εἰρήνην, καὶ οὐ μὴ ποιήσεις κακίαν ἐν ὀφθαλμοῖς τῶν σατραπῶν τῶν ἀλλοφύλων.	7 Now then return and go in peace, thus thou shalt not do evil in the sight of the lords of the Philistines.	7 X Return therefore, and go in peace, and X offend not the X eyes of the princes of the Philistines.	7 Wherefore now return, and go in peace, that thou X displease^MS not X the X X^MT lords of the Philistines."	7 So now, return and go in peace, and don’t do what is faulty in the eyes of the lords of the Philistines.”	7 וְעַתָּה שׁוּב וְלֵךְ בְּשָׁלוֹם וְלֹא-תַעֲשֶׂה רָע בְּעֵינֵי סַרְנֵי פְלִשְׁתִּים: ס
8 καὶ εἶπεν Δαυιδ πρὸς Αγχους Τί πεποίηκά [σοι] καὶ τί εὗρες ἐν τῷ δούλῳ σου ἀφ᾿ ἧς ἡμέρας ἤμην ἐνώπιόν σου [καὶ] ἕως τῆς ἡμέρας ταύτης, ὅτι οὐ μὴ ἔλθω πολεμῆσαι τοὺς ἐχθροὺς τοῦ κυρίου μου τοῦ βασιλέως;	8 And David said to Anchus, What have I done [to thee]? and what hast thou found in thy servant from the [first^MU] day that I was before thee [even] until this day, that I should not come and war against the enemies of the lord my king?	8 And David said to Achis: But what have I done, or what hast thou found [in me] thy servant, from the day that I have been in thy sight until this day, that I may not go and fight against the enemies of my lord the king?	8 And David said unto Achish, But what have I done? and what hast thou found in thy servant so ~~long~~ as I have been ~~with^MV~~ thee unto this day, that I may not go fight against the enemies of my lord the king?	8 Then David said to Akish, “But what have I done? And what have you found against your servant from the day when I started being in your presence until this day, that I shouldn’t go and fight against the enemies of my lord the king?”	8 וַיֹּאמֶר דָּוִד אֶל-אָכִישׁ כִּי ^MW מֶה עָשִׂיתִי וּמַה-מָּצָאתָ בְעַבְדְּךָ מִיּוֹם אֲשֶׁר הָיִיתִי לְפָנֶיךָ עַד הַיּוֹם הַזֶּה כִּי לֹא אָבוֹא וְנִלְחַמְתִּי בְּאֹיְבֵי אֲדֹנִי הַמֶּלֶךְ:
9 καὶ ἀπεκρίθη Αγχους πρὸς Δαυιδ X X Οἶδα ὅτι ἀγαθὸς σὺ ἐν ὀφθαλμοῖς μου X X X, ἀλλ᾿ οἱ σατράπαι τῶν ἀλλοφύλων λέγουσιν Οὐχ ἥξει μεθ᾿ ἡμῶν εἰς πόλεμον.	9 And Anchus answered David X X, I know that thou art good in my eyes X X X, but the lords of the Philistines say, He shall not come with us to the war.	9 And Achis answering, X said to David: I know that thou art good in my sight, as an angel of God: But the princes of the Philistines have said: He shall not go up with us to the battle.	9 And Achish answered and said to David, I know that thou art good in my sight, as an angel of God: notwithstanding the princes of the Philistines have said, He shall not go up with us to the battle.	9 And Akish answered David and said, “I know that, in my eyes, you are as good as an angel of God, however, the officers of the Philistines have said that you may not go up with us to the battle.	9 וַיַּעַן אָכִישׁ וַיֹּאמֶר אֶל-דָּוִד יָדַעְתִּי כִּי טוֹב אַתָּה בְּעֵינַי כְּמַלְאַךְ אֱלֹהִים אַךְ שָׂרֵי פְלִשְׁתִּים אָמְרוּ לֹא-יַעֲלֶה^MX עִמָּנוּ בַּמִּלְחָמָה:
10 καὶ νῦν ὄρθρισον τὸ πρωί, [σὺ] καὶ οἱ παῖδες τοῦ κυρίου σου οἱ ἥκοντες μετὰ σοῦ, [καὶ πορεύεσθε εἰς τὸν τόπον, οὗ κατέστησα ὑμᾶς ἐκεῖ, καὶ λόγον λοιμὸν μὴ θῇς ἐν καρδίᾳ σου, ὅτι ἀγαθὸς σὺ ἐνώπιόν μου·] καὶ ὀρθρίσατε ἐν τῇ ~~ὁδῷ~~, καὶ φωτισάτω ὑμῖν, καὶ πορεύθητε.	10 Now then rise up early in the morning, [thou] and the servants of thy lord that are come with thee, [and go to the place where I appointed you, and entertain no evil thought in thy heart, for thou art good in my sight:] and rise early for your ~~journey~~ when ~~it is~~ light, and depart.	10 Therefore arise X in the morning, [thou], and the servants of thy lord, who came with thee: and when you are up before ~~day~~, and it shall begin to be light, X go on [your way].	10 Wherefore now rise up early in the morning with thy master's servants that are come with thee: and as soon as ye be up early in the morning, and have light, X depart.	10 So now, wake up early in the morning – {you} and your lord’s servants who came with you, and once y’all have woken up early in the morning and there is light for you, then go.”	10 וְעַתָּה הַשְׁכֵּם בַּבֹּקֶר וְעַבְדֵי אֲדֹנֶיךָ אֲשֶׁר-בָּאוּ אִתָּךְ^MY וְהִשְׁכַּמְתֶּם בַּבֹּקֶר וְאוֹר לָכֶם וָלֵכוּ:
11 καὶ ὤρθρισεν Δαυιδ αὐτὸς καὶ οἱ ἄνδρες αὐτοῦ ἀπελθεῖν ~~καὶ~~ X ~~φυλάσσειν~~ τὴν γῆν τῶν ἀλλοφύλων, καὶ οἱ ἀλλόφυλοι ἀνέβησαν [πολεμεῖν] ἐπὶ Ισραηλ.	11 So David arose early, he and his men, to depart ~~and~~ X ~~guard~~ the land of the Philistines: and the Philistines went up to Jezrael [to battle].	11 So David X and his men arose [in the night], that they might set forward in the morning, and returned to the land of the Philistines: and the Philistines went up to Jezrahel.	11 So David X and his men rose up early to depart in the morning, to return into the land of the Philistines. And the Philistines went up to Jezreel.	11 So David got up early in the morning to go – he and his men – to return to the land of the Philistines, while the Philistines went up to Jezreel.	11 וַיַּשְׁכֵּם דָּוִד הוּא וַאֲנָשָׁיו לָלֶכֶת בַּבֹּקֶר^MZ לָשׁוּב אֶל-אֶרֶץ פְּלִשְׁתִּים וּפְלִשְׁתִּים עָלוּ יִזְרְעֶאל: ס

I Samuel CHAPTER 30:1-19

vs. 1-6a The Occasion of Despair

When David returned home from the army camp of the Philistines, he had a terrible surprise waiting for him. If I read the time markers right, the Amalekites probably set fire to Ziqlag while David was on his over-two-day march back to his base there, so when he arrived at Ziqlag on the the third day of marching, there was still smoke curling up from it⁴⁷.
Perhaps this raid was in retaliation⁴⁸ for David’s exploits against the Amalekites (27:8) or maybe it wasn’t, but it does seem that they singled out Ziqlag for special treatment, for it is the only city on the attack route mentioned as being burned and apparently the only one from whom women and children were captured.
But these raiders must have figured out that all the Israelite and Philistine fighting men had gone north to war, so they made easy plunder of a couple of towns in Judah, as well as cities of the Philistines (whom they called Cherethites⁴⁹), including David's city of Ziqlag.
The Amalekites were an Arab tribe that lived between Egypt and Israel.
- Perhaps the Amalekites wanted to sell the women and children as slaves, just as the Ishmaelites sold Joseph as a slave in Egypt,
- perhaps they thought they could get David to pay them a hefty ransom,
- or perhaps they wanted more wives
- or maybe they didn’t kill them simply because God restrained them.
The Amalekites were the very people God had instructed Saul earlier to destroy. Perhaps if Saul had obeyed God in that matter, David would have been spared this tragedy. Our sin affects other people, and the sin of a leader affects MANY people.
Now, David and his men didn’t know the end of this story like we do. They probably assumed at first that their wives and children had been killed. There was nothing to do but weep, and weep until they they had no tears left (Vulgate).
- It is perfectly right and good to mourn the death of loved ones.
- When that happens to you, give yourself time to grieve.
But don’t let your grief became toxic by getting fixated on punishing whoever is to blame. These grieving fathers and husbands started talking about stoning David to death for his leadership choices which had put them and their families at risk⁵⁰.
- Perhaps they were trying to stretch the meaning of the law in Deuteronomy 13:6-10 "If your brother... or your friend... secretly entices you, saying,`Let us go and serve other gods,' ...you shall stone him with stones until he dies, because he sought to entice you away…” Can we stretch that to mean stoning David for taking us on that wild goose chase with the Philistine army? But David wasn’t trying to get them to worship foreign gods.
Anyway, this put a great deal of pressure on David as he probably wondered how many more dumb moves he might make next. At the same time, David must have deduced, from the fact that there was no evidence of the bodies of the wives and children having been burned or buried in Ziqlag, that they must have been taken captive rather than killed.

vs.6b-8 David’s Pivotal action to strengthen himself⁵¹ in Yahweh

But David was crushed, and now, if there ever was a time for him to spiral into self pity and depression, this was it. “Saul had driven him from his country, the Philistines had driven him from their camp, the Amalekites had plundered his city, his wives were taken prisoners, and now, to complete his woe, his own familiar friends... instead of sympathizing with him and offering him any relief, lifted up the heel against him and threatened to stone him. Great faith must expect such severe exercises.”~Matthew Henry, 1714 AD
The natural tendency would be either to sit weakly down and throw up your hands in despair or else, with a rush of adrenaline, run off to take vengeance. But David turned to God! He looked to God to revive his strength and to give him orders for his next action. Let us always look first to God in every circumstance!
I want to camp on this principle of strengthening ourselves in our God.
“David… exercised faith on his God; he encouraged himself in the power and providence of God; in the promises of God, and his faithfulness in keeping them; in a view of his covenant relation to God; in remembrance of the grace, mercy, and goodness of God, and his former experiences of it; hoping and believing that God would appear for him in some way or another, and work salvation for him.”~John Gill, 1766 AD
We encountered a similar situation back in 1 Samuel 23:16 “Then Jonathan... went to David at the forest and strengthened [יְחַזֵּק/κραταιόω] his hand in {Yahweh}, 17 and he said to him, ‘Don't be afraid…’” and he reminded David of God’s promises. (NAW)
When we strengthen ourselves in the Lord, He, in turn, empowers us with His strength for action: 2 Chronicles 16:9a "For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong [התחזק/κατισχῦω]on behalf of those whose heart is loyal to Him…” (NKJV)
And so the faithful scribe Ezra testified in Ezra 7:28b “... I was strengthened [התחזק/κραταιoώ] as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.” (KJV)
Conversely the prophet Ezekiel noted that, “...No one will strengthen himself [יתחזק/κραταιόω] who lives in iniquity.” (Ezekiel 7:13c, NKJV)⁵²
Notice that it is God’s words which bring this kind of strength to act in the midst of circumstances which would otherwise cause people to despair and do nothing. And it is God who gives the strength to share those same words with others:
- In 2 Chron. 32:8 “the people were strengthened [חזק/κατεθάρσησεν] by the words of Hezekiah king of Judah.” What words did he say? “With him is an arm of flesh; but with us is the LORD our God, to help us and to fight our battles.” (NKJV)
- In Daniel 10:19 An angel appeared to Daniel and said, “‘O man greatly beloved, fear not! Peace be to you; be strong, yes, be strong!’ So when he spoke to me I was strengthened [התחזק/ισχυω], and said, ‘Let my lord speak, for you have strengthened ][ενισχυω/חזק] me.’”
- Luke 22:32 Jesus told Peter before his denial, “I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen [στηρίζω/חַזֵּק] your brethren." How would Peter strengthen his brothers? By “feeding Christ’s sheep” with all the words Jesus had taught him for the past three years.
- In Acts 14:22 Paul and Barnabas returned to Lystra, Iconium and Antioch, “strengthening [ἐπιστηρίζω/אַמְּצ] the souls of the disciples, [How? By] exhorting them to continue in the faith, and saying, ‘We must through many tribulations enter the kingdom of God.’”
- “Judas and Silas, themselves being prophets also, exhorted and strengthened [ἐπιστηρίζω/אַמְּצ] the brethren with many words” in Acts 15:32.
- Later, the apostle John wrote in his first epistle that “...you are strong [ἰσχυρός/חַיִל] [Why? Because] the word of God is staying in you…” (1 John 2:14, NAW)
- as Paul said in 2 Timothy 4:17 “But the Lord stood with me and strengthened [ἐνδυναμόω/חַזְּקֵ] me, [Why?] so that the message might be preached fully through me…”
- You want strength to go on when the going it rough? Get God’s words into your heart and mind!
You want strength to carry on when you are beyond yourself? Ask God for it!
- In Ephesians 3:16, the Apostle Paul prayed that God would grant the Christians in Ephesus, “according to the riches of His glory, to be strengthened [κραταιόω/הִתְאַזֵּר] with might through His Spirit in the inner man.”⁵³
- He also prayed that the Christians in Colossae would be “strengthened [δυναμόω/הִתְאַזֵּר] with all might, according to His glorious power, for all patience and longsuffering with joy” (Colossians 1:11, NKJV).
- And he testified in Philippians 4:13 “I can do all things through Christ who strengthens [ἐνδυναμόω/הַמְאַזְּרֵנִי חָיִל] me.”
Therefore God’s people are exhorted
- by David in Psalm 27:14 “Wait on Yahweh; be strong and strengthen your heart [חזק/κραταιοω], and wait on Yahweh” and in Psalm 31:24 “Y'all be strong - and He will strengthen your heart [חזק/κραταιοω], all you who are waiting for Yahweh!” (NAW)
- We are exhorted by Paul in 1 Cor. 16:13 “Stay alert; keep standing fast in the faith; keep being manly; continue to be strengthened [κραταιόω/חָיִל]” (NAW) and in 2 Tim. 2:1, “be strong [ἐνδυναμόω/חֲזַק] in the grace that is in Christ Jesus.” (NKJV) How do we be manly and strong? Trusting in Jesus, “standing fast in the faith.”
- And the Jewish Christians near Jerusalem were exhorted in Hebrews 12:12 “Therefore strengthen [ἀνορθόω/חַזְּקוּ] the hands which hang down, and the feeble knees” (NKJV) How do we strengthen them? “...looking to Jesus, the chief leader and accomplisher of the faith...” Heb. 12:2 (NAW).
- The Apostle John also exhorted the church Rev. 3:2 “Be watchful, and strengthen [στηρίζω/חַזֵּק] the things which remain…” (NKJV) How do you do that? ““Remember, therefore, what you have received and heard [that is, the good news about Jesus Christ and] obey it…” 3:3 (NIV) with the “obedience of faith” (Rom. 16:26)!
Do you see how vitally important it is to strengthen ourselves by trusting in the Lord, and receiving strength from Him to endure and then to share that strength with others verbally?
David may have written Psalm 25 at this time. Let his example soak into you:
“It is to You, Yahweh, I will lift up my soul. My God, it is in You I have trusted. Let me not be shamed; let not my enemies triumph in relation to me. Moreover, it is all those who wait on You that will not be shamed; the vainly treacherous ones will be shamed. Yahweh, cause me to know Your ways; teach me Your paths; Cause me to travel in your truth and teach me, because You are the God of my salvation; It is for You that I have waited all this day. Remember Your mercies, Yahweh, and Your lovingkindnesses, because they are from eternity. [As for the] sins of my youth and my transgressions, don't remember [them]; according to Your lovingkindness remember Yourself for me, on account of Your goodness, Yahweh! Goodness and righteousness characterize Yahweh, therefore He instructs sinners in His way. He causes the lowly ones to travel in His justice, and he teaches lowly ones His way. All Yahweh's paths are lovingkindness and faithfulness for those who keep His covenant and His testimonies. On account of Your name, Yahweh, even pardon my iniquity, for it is much. Who is the man who respects Yahweh? He will direct this [man] in a way He will choose. His soul will spend the night with goodness, and his seed will take possession of the land. The companionship of Yahweh is for those who respect Him – even to cause them to experience His covenant. My eyes will always be [looking] to Yahweh, because it is He who will get my feet out from the capture-net. Pay attention to me and be gracious to me because I am lonely and depressed. The stresses of my heart have expanded; get me out of my straits! Look at my low-condition and my trouble, and lift away all my sins. Look at my enemies because they have become many, and they have hated me [with] violent hatred. Please guard my soul and deliver me; let me not be ashamed, Because I have taken refuge in You. Integrity and righteousness will protect me because I have waited for You. God, redeem Israel from all its stresses!”
So David, thus strengthened in his faith in God, called for the high priest to ask God for guidance.
- The priestly shoulder gear or vest (called an “ephod”) contained a pocket with lots that could be cast for Yes or No answers from God, but God seems to have been so pleased that David turned to Him at this critical point, that he gave David more than a simple Yes.
- God gave him a very encouraging oracle! “Not only do I approve of you pursuing these bandits, I promise that you will catch up with them, and not only will you overtake them, but you will surely rescue your wives and children!

vs. 9-10 The guarding of the bags

With that encouragement ringing in his ears, David took off southwest, out of the hill country and across the Negev desert, heading for the trunk road along the Mediterranean Sea which went down to Egypt, in hopes of finding the raiders.
But remember, he and his men were fresh off a 140 mile march to the Philistine muster and back, and when they had arrived back at Ziqlag, their dinner had been burned – literally; there would have been no food except what was in their packs, so they were probably marching kinda hungry, and after marching 10 miles from Ziqlag to Besor Creek, a third of David’s men were finished. (The Hebrew word describing them is the same word used for a corpse; they were like-dead.) So David had to leave 200 men there who were too tired to go to war, while he kept tracking the raiders with the other 400 men.
Overlooking the fickleness of these men who had been talking a little earlier of stoning him, David gave them the respect of saying that he was “stationing” them there to guard their gear rather than abandoning them for being lazy and unwilling to follow him.
In doing this, David was following instructions God had given to the Israelite army long ago in Deuteronomy 20 to give men the opportunity to back out of a battle before going in.

vs.11-16 Assistance of an Egyptian

Then God blesses David through the guidance of a man who had been left for dead by the Amalekites.
When David's men ran across this Egyptian slave, it was obvious the slave was not Jewish, but David showed concern for him anyway. David had a concern for non-Jewish people.
- That's why he witnessed to the Philistine king Achish;
- that's why he nursed this Egyptian back to health (probably with figs and grapes from Abigail’s farm) before he knew that he was of any value in tracking the Amalekites;
- and that's why David's Psalms are full of exhortations that people of all nations worship the true God.
- We should share this international concern of David's!
The Egyptian didn’t know the name of Yahweh like Akish did (although you can bet that it wouldn’t take long for David to get around to telling him about his God!), but anyway, it was widespread custom to make oaths before a god, so the Egyptian asked David to swear by God not to kill him and not to remand him to his Amalekite master who had so cruelly dumped him without food or water in his sickness to die in a ditch. And the ancient tradition of the Vulgate, Syriac, and Arabic Bibles is that David agreed to these conditions upon oath. And thus David is led right to the Amalekite camp.

vs. 17-19 The Recovery

Although the timestamps are ambiguous, my best construction of the story (and that of most of the commentaries I read) is that David arrived at the Amalekite camp in the afternoon or evening, then waited and rested while the Amalekites partied themselves into a drunken stupor and bedded down, and then, early in the morning, while the Amalekites were still sleeping off their hangovers, David attacked, and the battle went so well that he had everything under control by the end of the day.⁵⁴
Now, if the 400 young Amalekite men who escaped are mentioned as a side-note, there must have been thousands of Amalekites, vastly outnumbering David's company, but God gave David and his 400 men victory over the whole horde of Amalekites.
What a huge relief David and his men must have felt when they saw that their possessions and their families had been preserved. There is no mention of the women and children of other cities. Perhaps God allowed the Amalekites to kill them, but caused the Amalekites to respect the lives of the women and children in Ziqlag. God knows how to take care of His people.
Matthew Henry commented, “no reason can be given... but that God restrained them; for he has all hearts in his hands, and says to the fury of the most cruel men, Hitherto thou shalt come, and no further... God's hand must be acknowledged, who designed to make use of the Amalekites for the correction, not for the destruction, of the house of David.”
David’s courageous search and rescue operation for his family reminds us of other stories in the Bible such as:
- Abraham’s cross-country chase after the army of 5 kings to rescue his nephew Lot (Gen. 14),
- The Levite’s pursuit to win back his runaway concubine in the book of Judges chapter 19,
- the Prophet Hosea’s shame-filled trips to the houses of philanderers to reclaim his unfaithful wife, Gomer,
- and our own Lord Jesus, who came to seek and save that which was lost (Luke 19:10) by dying on the cross and rising from the dead to lead captivity captive (Eph. 4:8)!⁵⁵
These examples of rescuing those being led down to death demand that we consider: are there perishing souls that God has called us to take courageous steps to rescue?
- It may be a prodigal child.
- It may be an unborn child carried by a mother who doesn’t want it.
- It may be a neighbor or a student that has never heard the gospel clearly.
- It may be an acquaintance who is being devoured by an addictive sin.
- It may be people on the other side of the world who have no opportunity to hear the gospel.
Jude 1:20-23 “But loved ones, as for y'all, building yourselves on in your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, anticipating the mercy of our Lord Jesus Christ unto eternal life. And keep showing mercy to those who are doubting, and be saving those cautiously, grabbing them out of the fire...” (NAW)

Conclusion

“Those that have taken the Lord for their God may take encouragement from their relation to him in the worst of times. It is the duty and interest of all [God’s] people, whatever happens, to encourage themselves in God as their Lord and their God, assuring themselves that he can and will bring light out of darkness, peace out of trouble, and good out of evil, to all that love him and are the called according to his purpose (Rom. 8:28).” ~M. Henry
Then go and strengthen the hearts of others by sharing the good news that Jesus saves.

1 Samuel 30:1-19 - Side-by side comparison of versions^NA

LXX	Brenton	DRB	KJV	NAW	MT
1 Καὶ ἐγενήθη εἰσελθόντος Δαυιδ καὶ τῶν ἀνδρῶν αὐτοῦ εἰς Σεκελακ τῇ ἡμέρᾳ τῇ τρίτῃ, καὶ Αμαληκ^NB ἐπέθετο ἐπὶ τὸν νότον καὶ ἐπὶ Σεκελακ καὶ ἐπάταξεν τὴν Σεκελακ καὶ ἐνεπύρισεν αὐτὴν ἐν πυρί·	1 And it came to pass when David and his men had entered Sekelac on the third day, that Amalec had made an incursion upon the south, and upon Sekelac, and smitten Sekelac, and burnt it with fire.	1 Now when David and his men were come to Siceleg on the third day, the Amalecites had made an invasion on the south side upon Siceleg, and had smitten Siceleg, and burnt it with fire,	1 And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had invaded^NC X the south^ND, and X Ziklag, and smitten^NE Ziklag, and burned it with fire;	1 Now it happened while David was going to Ziqlag with his men on the third day that the Amalekites made a surprise-attack into the Negev and into Ziqlag, and they made a strike against Ziqlag and burned it in the fire,	1 וַיְהִי בְּבֹא דָוִד וַאֲנָשָׁיו צִקְלַג בַּיּוֹם הַשְּׁלִישִׁי^NF וַעֲמָלֵקִי פָשְׁטוּ אֶל-נֶגֶב וְאֶל-צִקְלַג וַיַּכּוּ אֶת-צִקְלַג וַיִּשְׂרְפוּ אֹתָהּ בָּאֵשׁ:
2 καὶ X τὰς γυναῖκας [καὶ] ~~πάντα~~ τὰ ἐν αὐτῇ ἀπὸ μικροῦ ἕως μεγάλου οὐκ ἐθανάτωσαν ἄνδρα [καὶ γυναῖκα], ἀλλ᾿ ᾐχμαλώτευσαν καὶ ἀπῆλθον εἰς τὴν ὁδὸν αὐτῶν.	2 And ~~as to~~ the women [and all^NG] things that were in it, great and small, they slew neither man [nor woman], but carried them captives, and went on their way.	2 And had taken the women captives that were in it, both little and great: [and^NH] they had not killed any person, but had carried them [with them], and went on their way.	2 And had taken the women captives, that were therein: they slew not any, either great or small, but carried them away, and went on their way.	2 and they took captive the women who were in it, from the youngest to the oldest. They did not put anyone to death; they just led them off and kept going on their way.	2 וַיִּשְׁבּוּ אֶת- הַנָּשִׁים אֲשֶׁר-בָּהּ מִקָּטֹן וְעַד-גָּדוֹל לֹא הֵמִיתוּ אִישׁ וַיִּנְהֲגוּ^NI וַיֵּלְכוּ לְדַרְכָּם:
3 καὶ ἦλθεν Δαυιδ καὶ οἱ ἄνδρες αὐτοῦ εἰς τὴν πόλιν, καὶ ἰδοὺ ἐμπεπύρισται ἐν πυρί, αἱ δὲ γυναῖκες αὐτῶν καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ θυγατέρες αὐτῶν ᾐχμαλωτευμένοι.	3 And David and his men came into the city, and, behold, it was burnt with fire; and their wives, and their sons, and their daughters were carried captive.	3 So when David and his men came to the city, and ~~found~~ it burnt with fire, and that their wives, and their sons, and their daughters, were taken captives,	3 So David and his men came to the city, and, behold, it was burned with fire; and their wives, and their sons, and their daughters, were taken captives.	3 When David came with his men to the city, then look, it was burned in the fire, and their wives and their sons and their daughters had been led off.	3 וַיָּבֹא דָוִד וַאֲנָשָׁיו אֶל-הָעִיר וְהִנֵּה שְׂרוּפָה בָּאֵשׁ וּנְשֵׁיהֶם וּבְנֵיהֶם וּבְנֹתֵיהֶם נִשְׁבּוּ:
4 καὶ ἦρεν Δαυιδ καὶ οἱ ~~ἄνδρες~~ X X αὐτοῦ τὴν φωνὴν αὐτῶν καὶ ἔκλαυσαν, ἕως ὅτου οὐκ ἦν ἐν αὐτοῖς ἰσχὺς ἔτι κλαίειν.	4 And David and his men X X lifted up their voice, and wept till there was no longer any power within them to weep.	4 X David and the people that were with him, lifted up their voice[s], and wept till they had no more X X X X ~~tears~~.	4 Then David and the people that were with him lifted up their voice and wept, until they had no more power^NJ X X to weep.	4 So David – and the people who were with him – lifted their voice and wept until there was no strength in them to weep.	4 וַיִּשָּׂא דָוִד וְהָעָם אֲשֶׁר-אִתּוֹ אֶת-קוֹלָם וַיִּבְכּוּ^NK עַד אֲשֶׁר אֵין-בָּהֶם כֹּחַ לִבְכּוֹת:
5 καὶ ἀμφότεραι αἱ γυναῖκες Δαυιδ ᾐχμαλωτεύθησαν, Αχινοομ ἡ Ιεζραηλῖτις καὶ Αβιγαια ἡ γυνὴ Ναβαλ τοῦ Καρμηλίου.	5 And both the wives of David were carried captive, Achinaam, the Jezraelitess, and Abigaia the wife of Nabal the Carmelite.	5 For the two wives also of David were taken captives, Achinoam, the Jezrahelitess, and Abigail, the wife of Nabal of Carmel.	5 And David's two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife^NL of Nabal the Carmelite.	5 Even David’s two wives had been led off: Ahinoam the Jezreelitess and Abigail the Carmelitess (who had been Nabal’s wife).	5 וּשְׁתֵּי נְשֵׁי-דָוִד נִשְׁבּוּ אֲחִינֹעַם הַיִּזְרְעֵ^NMלִית וַאֲבִיגַיִל אֵשֶׁת נָבָל הַכַּרְמְלִי^NN:
6 καὶ ἐθλίβη^NO Δαυιδ σφόδρα, ὅτι εἶπεν ὁ λαὸς λιθοβολῆσαι αὐτόν, ὅτι κατώδυνος ψυχὴ παντὸς τοῦ λαοῦ, ἑκάστου ἐπὶ τοὺς υἱοὺς αὐτοῦ καὶ ἐπὶ τὰς θυγατέρας αὐτοῦ· καὶ ἐκραταιώθη^NP Δαυιδ ἐν κυρίῳ θεῷ αὐτοῦ .	6 And David was greatly distressed, because the people spoke of stoning him, because the soul of all the people was grieved, each for his sons and his daughters: but David strengthened himself in the Lord his God.	6 And David was greatly afflicted: for the people ~~had a mind~~ to stone him, for the soul of every ~~man~~ was bitterly grieved X for his sons and X X daughters: but David took courage in the Lord his God.	6 And David was greatly distressed; for the people spake of stoning him, because the soul of all the people was grieved^NQ, every man for his sons and for his daughters: but David encouraged^NR himself in the LORD his God.	6 And there was a lot of pressure on David because they were saying that the people should throw stones at him, for all the people felt bitter emotionally, each over his sons and over his daughters. But David strengthened himself in Yahweh his God.	6 וַתֵּצֶר לְדָוִד מְאֹד כִּי-אָמְרוּ הָעָם לְסָקְלוֹ^NS כִּי-מָרָה נֶפֶשׁ כָּל-הָעָם אִישׁ עַל-בְּנוֹ^NT וְעַל-בְּנֹתָיו וַיִּתְחַזֵּק דָּוִד^NU בַּיהוָה אֱלֹהָיו: ס
7 καὶ εἶπεν Δαυιδ πρὸς Αβιαθαρ τὸν ἱερέα υἱὸν Αχιμελεχ Προσάγαγε X X^NV τὸ εφουδ. X X X X X X X	7 And David said to Abiathar the priest the son of Achimelech, Bring near X X X the ephod X X X X X X X.	7 And X he said to Abiathar, the priest, the son of Achimelech: Bring me hither the ephod. And Abiathar brought the ephod to David.	7 And David said to Abiathar the priest, Ahimelech's son, I pray thee, bring me hither the ephod. And Abiathar brought thither the ephod to David.	7 Then David said to Abiathar the Priest, son of Ahimelek, “Please bring near to me the priestly-shoulder-gear.” And Abiathar brought the priestly-shoulder-gear near to David.	7 וַיֹּאמֶר דָּוִד אֶל-אֶבְיָתָר הַכֹּהֵן בֶּן-אֲחִימֶלֶךְ הַגִּישָׁה-נָּא לִי הָאֵפֹד וַיַּגֵּשׁ אֶבְיָתָר אֶת-הָאֵפֹד אֶל-דָּוִד:
8 καὶ ἐπηρώτησεν Δαυιδ διὰ τοῦ κυρίου λέγων Εἰ καταδιώξω ὀπίσω τοῦ γεδδουρ^NW τούτου; εἰ καταλήμψομαι αὐτούς; καὶ εἶπεν αὐτῷ Καταδίωκε, ὅτι καταλαμβάνων καταλήμψῃ καὶ ἐξαιρούμενος ἐξελῇ.	8 And David enquired of the Lord, saying, Shall I pursue after this troop? shall I overtake them? and he said to him, Pursue, for thou shalt surely overtake them, and thou shalt surely rescue [the captives].	8 And David consulted the Lord, saying: Shall I pursue after these robbers, [and] shall I overtake them, [or not]? And [the Lord] said to him: Pursue [after them]: for thou shalt surely overtake them and recover ~~the prey~~^NX.	8 And David enquired at the LORD, saying, Shall I pursue after this troop^NY? shall I overtake them? And he answered him, Pursue: for thou shalt surely overtake them, and without fail recover^NZ all.	8 Then David inquired with Yahweh, saying, “Shall I go hunting after this troop? Will we overcome?” And He said to him, “Hunt them down, for you will certainly overcome, and you will certainly rescue!”	8 וַיִּשְׁאַל דָּוִד בַּיהוָה לֵאמֹר ^OAאֶרְדֹּף אַחֲרֵי הַגְּדוּד-הַזֶּה הַאַשִּׂגֶנּוּ וַיֹּאמֶר לוֹ רְדֹף כִּי-הַשֵּׂג תַּשִּׂיג וְהַצֵּל תַּצִּיל:
9 καὶ ἐπορεύθη Δαυιδ, αὐτὸς καὶ οἱ ἑξακόσιοι ἄνδρες μετ᾿ αὐτοῦ, καὶ ἔρχονται ἕως τοῦ χειμάρρου Βοσορ, καὶ οἱ περισσοὶ ἔστησαν.	9 So David went, he and the six hundred men with him, an they come as far as the brook Bosor, and the superfluous ones stopped.	9 So David went, he and the six hundred men that were with him, and they came to the torrent Besor: and some, being weary, stayed [there].	9 So David went, he and the six hundred men that were with him, and came to the brook Besor, where those that were left behind stayed^OB.	9 So David went out, he and 600 men who were with him, and they went as far as Besor Creek, where the men left behind took their stand.	9 וַיֵּלֶךְ דָּוִד הוּא וְשֵׁשׁ-מֵאוֹת אִישׁ אֲשֶׁר אִתּוֹ וַיָּבֹאוּ עַד-נַחַל הַבְּשׂוֹר וְהַנּוֹתָרִים עָמָדוּ:
10 καὶ κατεδίωξεν X X ἐν τετρακοσίοις ἀνδράσιν, ὑπέστησαν δὲ διακόσιοι ἄνδρες, οἵτινες ἐκάθισαν X πέραν^OC τοῦ χειμάρρου^OD τοῦ Βοσορ.	10 And X he pursued them X with four hundred men; and there remained behind two hundred men, who tarried on the other side of the brook Bosor.	10 But David pursued, he and four hundred men: for two hundred stayed, who, being weary, could not go over the torrent Besor.	10 But David pursued, he and four hundred men: for two hundred abode behind, which were so faint that they could not go over^OE the brook Besor.	10 Then David went on the hunt – he and 400 men, while the 200 men who were too dead-tired to cross Besor Creek took their stand.	10 וַיִּרְדֹּף דָּוִד הוּא וְאַרְבַּע- מֵאוֹת אִישׁ וַיַּעַמְדוּ מָאתַיִם אִישׁ אֲשֶׁר פִּגְּרוּ^OF מֵעֲבֹר אֶת-נַחַל הַבְּשׂוֹר:
11 καὶ εὑρίσκουσιν ἄνδρα Αἰγύπτιον ἐν ἀγρῷ καὶ λαμβάνουσιν αὐτὸν [καὶ ἄγουσιν αὐτὸν] πρὸς Δαυιδ ἐν ἀγρῷ· καὶ διδόασιν αὐτῷ ἄρτον, καὶ ἔφαγεν, καὶ ἐπότισαν αὐτὸν ὕδωρ·	11 And they find an Egyptian X in the field, and they take him, [and bring him^OG] to David; and they gave him bread and he ate, and they caused him to drink water.	11 And they found an Egyptian X in the field, and brought him to David: and they gave him bread to eat, and water to drink,	11 And they found an Egyptian X^OH in the field^OI, and brought him to David, and gave him bread, and he did eat; and they made^OJ him drink water;	11 Presently they found an Egyptian man in the field, and they took him to David. They also gave bread to him and he ate, and they let him drink some water,	11 וַיִּמְצְאוּ אִישׁ-מִצְרִי בַּשָּׂדֶה וַיִּקְחוּ אֹתוֹ אֶל-דָּוִד וַיִּתְּנוּ-לוֹ לֶחֶם וַיֹּאכַל וַיַּשְׁקֻהוּ מָיִם:
12 καὶ διδόασιν αὐτῷ κλάσμα παλάθης, X X X^OK καὶ ἔφαγεν, καὶ κατέστη τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ, ὅτι οὐ βεβρώκει ἄρτον καὶ οὐ πεπώκει ὕδωρ τρεῖς ἡμέρας καὶ τρεῖς νύκτας.	12 And they gave him a piece of a cake of figs X X X, and he ate, and his spirit was restored in him; for he had not eaten bread, and had not drunk water three days and three nights.	12 As X X X also a piece of a cake of figs, and two bunches of raisins. And when he had eaten [them], his spirit returned, X X [and he was refreshed]: for he had not eaten bread, nor drunk water, three days and three nights.	12 And they gave him a piece of a cake of figs, and two clusters of raisins: and when he had eaten, his spirit came again^OL to him: for he had eaten no bread, nor drunk any water, three days and three nights.	12 and they gave him a slice of fig-cake and two raisin-cakes. And as he ate, his breathing returned to him, for he had not eaten food and had not drunk water for three days and three nights.	12 וַיִּתְּנוּ-לוֹ פֶלַח דְּבֵלָה וּשְׁנֵי צִמֻּקִים^OM וַיֹּאכַל וַתָּשָׁב רוּחוֹ^ON אֵלָיו כִּי לֹא-אָכַל לֶחֶם וְלֹא-שָׁתָה מַיִם שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת: ס
13 καὶ εἶπεν αὐτῷ Δαυιδ Τίνος σὺ εἶ καὶ πόθεν εἶ; καὶ εἶπεν τὸ παιδάριον τὸ Αἰγύπτιον Ἐγώ εἰμι δοῦλος ἀνδρὸς Αμαληκίτου, καὶ κατέλιπέν με ὁ κύριός μου, ὅτι ἠνωχλήθην^OO ἐγὼ σήμερον τριταῖος.	13 And David said to him, Whose art thou? and whence art thou? and the young man the Egyptian said^OP, I am the servant of an Amalekite X; and my master left me, because I was taken ill three days ago.	13 And David said to him: To whom dost thou belong; or whence dost thou come? and whither art thou going? He said: I am a young man of Egypt, the servant of an Amalecite X: and my master left me, because I began to be sick three days ago.	13 And David said unto him, To whom belongest thou? and whence art thou? And he said, I am a young man of Egypt, servant to an Amalekite X; and my master left me, because three days agone I fell sick.	13 Then David said to him, “To whom do you belong? And where were you [going] from here?” And he said, “I am an Egyptian boy, a servant to an Amalekite man, but my master abandoned me when I became sick three days ago.	13 וַיֹּאמֶר לוֹ דָוִד לְמִי-אַתָּה וְאֵי מִזֶּה אָתָּה וַיֹּאמֶר נַעַר מִצְרִי אָנֹכִי עֶבֶד לְאִישׁ עֲמָלֵקִי וַיַּעַזְבֵנִי אֲדֹנִי כִּי חָלִיתִי הַיּוֹם שְׁלֹשָׁה:
14 [καὶ] ἡμεῖς ἐπεθέμεθα [ἐπὶ] νότον τοῦ Χολθι καὶ ἐπὶ τὰ τῆς Ιουδαίας μέρη καὶ ἐπὶ νότον Χελουβ καὶ τὴν Σεκελακ ἐνεπυρίσαμεν ἐν πυρί.	14 [And] we made an incursion [on] the south of the Chelethite, and on the parts of Judea, and on the south of Chelub, and we burnt Sekelac with fire.	14 [For] we made an invasion [on] the south side of Cerethi, and upon X Juda, and upon the south of Caleb, and we burnt Siceleg with fire.	14 We made an invasion^OQ upon the south of the Cherethites, and upon the coast which belongeth to Judah, and upon the south of Caleb; and we burned Ziklag with fire.	14 {And} as for us, we made a surprise-attack {against} the Negev of the Cherethites and against what belongs to Judah and against the Negev of Caleb, then Ziqlag we burned in the fire.”	14 אֲנַחְנוּ פָּשַׁטְנוּ נֶגֶב^OR הַכְּרֵתִי וְעַל-אֲשֶׁר לִיהוּדָה וְעַל-נֶגֶב כָּלֵב וְאֶת-צִקְלַג שָׂרַפְנוּ בָאֵשׁ:
15 καὶ εἶπεν πρὸς αὐτὸν Δαυιδ Εἰ κατάξεις με ἐπὶ τὸ γεδδουρ τοῦτο; καὶ εἶπεν Ὄμοσον [δή] μοι κατὰ τοῦ θεοῦ μὴ θανατώσειν με καὶ μὴ παραδοῦναί με εἰς χεῖρας τοῦ κυρίου μου, καὶ κατάξω σε ἐπὶ τὸ γεδδουρ τουτο.'	15 And David said to him, Wilt thou bring me down to this troop? And he said, Swear [now] to me by God, that thou wilt not kill me, and that thou wilt not deliver me into the hand[s] of my master, and I will bring thee down upon this troop.	15 And David said to him: Canst thou bring me to this company? and he said: Swear to me by God, that thou wilt not kill me, nor deliver me into the hand[s] of my master, and I will bring thee to this company. [And David swore to him.^OS]	15 And David said to him, Canst thou bring me down to this company? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hand[s] of my master, and I will bring thee down to this company.	15 Then David said to him, “Will you lead me down to this troop?” And he said, “Please swear to me [that you’ll be cursed] by God if you put me to death or if you corral me into the hands of my master, and then I will lead you down to this troop.”	15 וַיֹּאמֶר אֵלָיו דָּוִד הֲתוֹרִדֵנִי אֶל-הַגְּדוּד הַזֶּה וַיֹּאמֶר הִשָּׁבְעָה לִּי בֵאלֹהִים אִם-תְּמִיתֵנִי וְאִם-תַּסְגִּרֵנִי^OT בְּיַד-אֲדֹנִי וְאוֹרִדְךָ אֶל-הַגְּדוּד הַזֶּה:
16 καὶ κατήγαγεν αὐτὸν [ἐκεῖ], καὶ ἰδοὺ οὗτοι διακεχυμένοι^OU ἐπὶ πρόσωπον πάσης τῆς γῆς ἐσθίοντες καὶ πίνοντες καὶ ἑορτάζοντες ἐν πᾶσι τοῖς σκύλ~~οις~~ τοῖς μεγάλ~~οις~~,^OV, οἷς ἔλαβον ἐκ γῆς ἀλλοφύλων καὶ ἐκ γῆς Ιουδα.	16 So be brought him down [thither], and behold, they were scattered abroad upon the surface of the whole land, eating and drinking, and feasting by reason of all the great spoil[s] which they had taken out of the land of the Philistines, and out of the land of Juda.	16 And when he had brought him X, behold they were [lying] spread abroad upon all the ground, eating and drinking, and [as it were] keeping a festival day^OW, for all the prey [and the] ~~spoils~~ which they had taken out of the land of the Philistines, and out of the land of Juda.	16 And when he had brought him down, behold, they were spread abroad upon all the earth, eating and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah.	16 Now, when he led him down, look, they were scattered over the surface of all that land eating and drinking and partying with all the great plunder which they had taken from the land of the Philistines and from the land of Judah.	16 וַיֹּרִדֵהוּ וְהִנֵּה נְטֻשִׁים^OX עַל-פְּנֵי כָל-הָאָרֶץ אֹכְלִים וְשֹׁתִים וְחֹגְגִים בְּכֹל הַשָּׁלָל הַגָּדוֹל אֲשֶׁר לָקְחוּ מֵאֶרֶץ פְּלִשְׁתִּים וּמֵאֶרֶץ יְהוּדָה:
17 [καὶ ἦλθεν ἐπ᾿ αὐτοὺς] Δαυιδ καὶ ἐπάταξεν αὐτοὺς ἀπὸ ἑωσφόρου^OY ἕως δείλης [καὶ] τῇ ἐπαύριον, καὶ οὐκ ἐσώθη ἐξ αὐτῶν ἀνὴρ ὅτι ἀλλ᾿ ἢ τετρακόσια παιδάρια, ἃ ἦν ἐπιβεβηκότα ἐπὶ τὰς καμήλους καὶ ἔφυγον.	17 And David [came upon] them, and] smote them from the morning till the evening, [and] on the next day; and not one of them escaped, except four hundred young men, who were mounted on camels, and fled.	17 And David slew them from the evening unto the evening of the next day, and there escaped not a man of them, but four hundred young men, who had gotten upon camels, and fled.	17 And David smote them from the twilight even unto the evening of the next day: and there escaped not a man of them, save four hundred young men, which rode upon camels, and fled.	17 So David made a strike from twilight until the evening of the next day, and not a man from them escaped except for 400 young men who rode on their camels and fled.	17 וַיַּכֵּם דָּוִד מֵהַנֶּשֶׁף^OZ וְעַד- הָעֶרֶב לְמָחֳרָתָם^PA וְלֹא-נִמְלַט מֵהֶם אִישׁ כִּי אִם-אַרְבַּע מֵאוֹת אִישׁ-נַעַר אֲשֶׁר-רָכְבוּ עַל- הַגְּמַלִּים וַיָּנֻסוּ:
18 καὶ ἀφείλατο Δαυιδ πάντα, ἃ ἔλαβον οἱ Αμαληκῖται, καὶ ἀμφοτέρας τὰς γυναῖκας αὐτοῦ ἐξείλατο X.	18 And David recovered all that the Amalekites had taken, and X he rescued both his wives.	18 So David recovered all that the Amalecites had taken, and X he rescued his two wives.	18 And David recovered all that the Amalekites had carried away: and David rescued his two wives.	18 So David rescued all that the Amelekites had taken, especially {he} rescued his two wives.	18 וַיַּצֵּל דָּוִד אֵת כָּל-אֲשֶׁר לָקְחוּ עֲמָלֵק וְאֶת-שְׁתֵּי נָשָׁיו הִצִּיל דָּוִד:
19 καὶ οὐ διεφώνησεν αὐτοῖς ἀπὸ μικροῦ ἕως μεγάλου καὶ ἀπὸ τῶν σκύλων καὶ ἕως υἱῶν καὶ θυγατέρων καὶ ἕως πάντων, ὧν ἔλαβον αὐτῶν· τὰ πάντα ἐπέστρεψεν Δαυιδ.	19 And nothing was wanting to them of great or small, either of the spoils, or the sons and daughters, or anything that they had taken of theirs; [and^PB] David recovered all.	19 And there was nothing missing X X small or great, neither of [their] sons or [their] daughters, nor of the spoils, and whatsoever they had taken X X, David recovered all.	19 And there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor any thing that they had taken to them: David recovered all.	19 and nothing of theirs was missing, from the youngest up to the oldest, whether sons or daughters or plunder, indeed everything which they had taken for themselves, David brought back the entirety.	19 וְלֹא נֶעְדַּר- לָהֶם מִן-הַקָּטֹן וְעַד-הַגָּדוֹל וְעַד-בָּנִים וּבָנוֹת וּמִשָּׁלָל וְעַד כָּל- אֲשֶׁר לָקְחוּ לָהֶם הַכֹּל הֵשִׁיב דָּוִד:

I Samuel CHAPTER 30:20-31

Introduction

As today’s story begins, David has just won a great battle over a large army of Midianite raiders, and he is gathering up the spoils of war from the Midianite camp.
- The peoples of that area were known for their gold earrings and necklaces (Judges 8:24-26), so there was probably quite a bit of wealth captured in addition to the recovered family members.
Different people imagine the caravan in v.20 differently⁵⁶, but my take is that it was the women and children and spoils from the previous verse that were “led off” on carts and beasts of burden driven by David’s men in the front, and then the livestock followed behind the caravan.
- Literally, the Hebrew reads, “They led them away in front of this livestock…” Which begs the question, “Which livestock?” And I think the answer follows: “...The sheep and herds [which] David also took.”
- Driving a herd of cattle in front of the caravan of people (as most English versions portray it) doesn’t seem practical (think about the manure that everybody would have to step through, for one thing, plus there’s the problem of wandering livestock sidetracking the entire caravan).
- When they said, “This is David’s plunder,” I don’t think they are saying that just the sheep and cattle are David’s plunder (whereas the women and children and valuables are not), rather I think they are saying that all of the above is David’s plunder.
- Now the question may be raised, “How could David take Amelekite plunder and cattle if Saul had been commanded in chapter 15 to destroy all the Amelekites’ stuff and take none of it home?” Puritan commentator Andrew Willett answered this well when he wrote, “[T]his prey which David took... was not [the Amalekites’] own cattle, but such as they had taken before from other cities of Judah beside Ziklag, and therefore David might lawfully recover them.”
- As I studied this account, I was impressed by the many ways that David built community under God through his actions:

1) David shows healthy community under God by reconnoitering with the exhausted soldiers who couldn’t follow him.

David demonstrated to the men left behind that they were still part of his community under God by going back to them and reuniting them with his army.
- David’s band of 600 men had become divided after a third of them had collapsed during the chase before the battle. Rather than leaving them behind and despising the weak people in his company, David set out to re-integrate them into his community.
- It is a common trend in church circles to prove that you are the true community of God by separating from other Christians and preaching against them and taking pride in our distinctions of doctrine and practice. There is certainly a place for taking uncompromising stands on God’s word when the crowd is following rank heresies, but too often Christians have cut loose from other Christians over things that are not important or clear-cut in Scripture.
  - For almost 2,000 years, Christians have had a variety of practices regarding things like which days to celebrate as holidays, what you should and shouldn’t eat, baptism methods, communion serving methods, decorations for meeting places, style of music, and leadership structure, and these varieties of practices exist among Bible-believing churches mostly because the Bible doesn’t give us clear-cut commands on exactly how all these things should be done. Rather than creating separate denominations for each of these extraBiblical distinctions and spending our ammunition shooting down the rest of Christendom for not agreeing with us, let’s work to express solidarity with our brothers and sisters in Christ!
  - I’m not saying you’re ever going to get every true Christian together in the same church, and I’m not saying that the church should be diluted by accepting unbiblical sects, but I’m saying, “Where’s your heart at?” Is factionalism what excites you, or is community under God where your heart is?
  - And the application is, “Is there anybody that you’ve left behind that God would have you reach back out to and welcome into community with you under God?”
David also demonstrated community under God by the way he greeted the 200 left behind.
- There must have been some anxiety on the part of those 200 dropouts as they saw David’s convoy coming into view. Surely they knew enough of David’s band of malcontents to know that there might be some rough treatment in store for them for being such wimps and dead weight. David must have seen the anxiousness on their faces as they got up to greet him. What would he say?
- Literally in Greek and Hebrew, “David... asked for peace to belong to them.” These words were, of course, a traditional greeting, but if David spoke those words sincerely (“Peace to you”), that meant something,
- just as surely as a thousand years later the Apostle Peter would write “to the elect pilgrims scattered at Pontus, Galatia, Cappadocia, Asia, and Bithynia... grace and peace be made full in y'all.” (1 Peter 1:1-2, NAW)
- Upon rejoining the 200 men left behind at the Besor Ravine, David first asks how they are doing and wishes them well before saying anything of his conquest. What a great leader to think of the concerns of others first!
- When you meet other people, is that what is on your heart? Can you cultivate a genuine interest in how they’re doing, and can you earnestly wish them to be blessed with God’s peace?
- Contrast that with the words of the “evil” and “ungodly” sons of “Belial” – the “worthless” “troublemakers” who said, “You bunch of losers, just reclaim your wife and get out of here.” They were not willing to continue in community with the third of their troop that they had left behind. They wanted them to go away, but David was not willing to break with them. David wanted them to remain in community with them.
David’s words also demonstrate the Biblical principle of thinking the best of others.
- David, in thinking the best of these 200 weak men, did not look upon them as disruptively crashing on the banks of the Besor to give him trouble, but rather as part of his common cause, who would have gone with him if they could, but, due to their inability, had to play a support role instead.
- David could have had his historian write down anything he wanted about those 200 men. 1 Samuel 30 could have been a rant about 200 lazy men who deserted David at his hour of need and who deserved to be punished and sent away. But no, he (under the graces of the Holy Spirit) had the historian write down that the 200 men were “made to stay” at Besor to “guard” the bags and gear, putting them in the best light possible.
- In 2 Corinthians 8, the Apostle Paul uses this same principle in corresponding with a church that had promised to make a contribution to the funds he was raising to help persecuted Christians in Jerusalem, but the Corinthians had failed to make good on their promise. They had donated nothing to the fund. Rather than assuming that they had ill will and were liars, Paul thinks the best of them and assumes they were still on board but had been hindered by adverse circumstances, so he wrote, “...a year ago [you] started not only to do this work but also to desire to do it. So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have. For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have… but... your abundance at the present time should supply their need...” And he sends Timothy to take up a collection. (2 Corinthians 8:10-14, ESV)
- Can you imagine what would have happened if Paul had instead written to the Philippians, “Have nothing to do with those stingy, untrustworthy Corinthians. They said they would give to my poor fund, but they never did. I never want to see them again.”
- 1 Corinthians 13:7 says love “bears all things, believes all things, and hopes all things” – love thinks the best rather than the worst of others. Can you put that into practice?
David demonstrated community under God with the 200 left behind by sharing the plunder with them.
- David may have taken cues from Abraham and Moses:
  - Abraham returned the spoils of Sodom to its rightful owners and took nothing of it (Gen. 14).
  - And Moses, after his victory over the Midianite coalition, instructed that the spoils of the war be divided half among the warriors who went out to battle and half among the rest of the people of Israel, and everyone was to give some of their windfall to the priests in thanks to God (Numbers 31).
- Perhaps this event is what David was thinking about when he wrote Psalm 68:12 “Kings of armies flee, they flee, And she who remains at home divides the spoil.” (KJV)
- And, by the way, the note in 1 Samuel 30:25 that David’s policy of sharing the spoils of war with those who had not fought was carried on in history, is substantiated in the Apocrypha, 900 years after David, where we read of Judas Maccabeus beating off an army of 20,000 Roman soldiers with an army of only 6,000 Jews – with the help of the LORD. 2 Maccabees 8:28 recounts of the Jewish soldiers that, “when they had given part of the spoils to the maimed, and the widows, and orphans, the residue they divided among themselves and their servants.” (Brenton) Sharing the wealth after a victory was a wise community-building policy, worthy of continuing through time and worthy of us putting into practice ourselves.
- The stingy attitude of the bad-hearted warriors when they were rolling in vast, unexpected wealth, is called “evil” and “ungodly” because that’s the truth. Matthew Henry commented in his prosaic way, “Awhile ago they would gladly have given half their own to recover the other half, yet now that they have all their own they are not content unless they can have their brethren's too... Very barbar[ic this was] to their brethren... to give them their wives and children, and not their estates… to give them the mouths without the meat.”
- May God preserve us from being in as desperate a condition as David was, having to literally fight a war to get his family back, but when God blesses you with a windfall, is your first thought to hoard it all for yourself, or do you consider, “Who can I share some of this with, to build community under God?”
  - The tithe is a simple and basic way to share abundance. “Let me give God the first 10% of this money!”
  - The church is the obvious place to give this, although my wife and I have instituted a policy that with unexpected windfalls, we look for God to direct us to a special recipient. It may be a missionary we want to support but didn’t have in the budget that year.
  - Another way to share bounty is to invite neighbors over for a picnic and put money toward good food and comfortable lawn furniture and fun entertainment. Make ‘em want to come back! Build community under God.
Now note that the evil and ungodly men said, “We will not give them any of the spoil that we recovered…” What’s wrong with that statement?

2) David showed healthy community under God by calling out ungodly men for taking credit for success and by redirecting the glory to God.

The "evil and worthless" men in David's army robbed God of glory by claiming that they had recovered the spoils all by themselves. David, ever sensitive to God’s glory, quickly reminds the men that it was not because of the military might of the 400 men that they won, but it was because of GOD. Therefore God rightly owns the loot.
Community without God is not healthy community; David is quick to keep his community under God.
David said, “Don’t act that way, my brothers, with what Yahweh has given to us, for He protected us, and He gave that troop which had come against us into our control...”
Here is the antidote to greed and selfishness. If we see that everything we have is not actually ours but God’s, it completely changes our attitude.
- If we look at wealth as something we gained by our own power, then we see it as essentially ours, and our role becomes that of guardians of what is ours, keeping other people from getting it and consuming it for ourselves.
- But if we see everything as gifts from God, then we see it as essentially God’s, and our role becomes that of servants of God who steward His wealth and spend it on what He wants with the same generosity with which God gave it to us.
Note that even then, David is encouraging community by calling these wicked and ungodly men “brothers.” Andrew Willett commented on this: “David calleth them brethren, either in respect of their nation, and country, being all of Israel, or because they were all of one profession and religion: and though they were now evil disposed, yet he persuaded himself, that they might come to be of a better mind: whereby we are taught not to be out of hope of any, but that they may be otherwise minded. And by this friendly, and loving compellation, he... might more easily win them, unto that which was honest and reasonable... Thus Stephen in Acts 7:2 calleth the obstinate Jews ‘brethren.’ ... not so much consider[ing]; what they were in the present state, but what, by God's grace, they might be.”
Note the difference in attitude towards what to do with extra wealth:
- The Amalekites just wanted to use the extra gains on partying and using it all for themselves.
- But David was thinking in terms of how to use all that wealth to glorify God and build up the kingdom of God.
- Which describes your attitude toward wealth?
Now David did a shrewd thing. Rather than being caught by the Philistines or Israelites with plunder from their cities....

3) David shows healthy community under God by sending plunder to friends and⁵⁷ elders in Judah.

Likely much of what he sent them was stuff that had been stolen from them previously by the Amalekites; we know that the Jerechmeelites and Kenites and the places of the Negev were close to where the Amalekites roamed.
Now, the Amalekites had also raided Calebite settlements in the Negev, which may have included the town of Ziph which had been so hostile to David, but it’s interesting that Ziph was not included on the list of recipients here.
Note also that this wealth was not sent to King Saul to distribute as he saw fit among everyone in the entire country (as the Socialists and Communists would have us do), rather, it was given to the elders of certain towns.
- Remember that these towns were not cities with millions of people but more like neighborhoods with only several dozen houses. These local elders would know personally what had been stolen from the people in their village by the Amalekites. They would know personally who needed financial help, and they would be trusted to handle the wealth appropriately.
- There was also a plurality of elders in each town, so the power and wealth were not concentrated in only one elder’s control, there were multiple elders to hold each other accountable.
Also note that the wealth was not forcibly removed from the possession of the community and redistributed to others. This wealth belonged to David. That’s what is emphasized at the beginning of the story. “This is David’s plunder.” David could do whatever he wanted with what was his.
So David sent some of the plunder from the Amalekites to 13 locations⁵⁸, all of them in Judah, and most of them Levite towns.
- The list starts with Bethel, and, although the consensus among commentators is that this is not the Bethel further north in Benjamin, but rather some place in Judea, there are various opinions as to whether it was:
  - some town in southern Judea that has been lost to knowledge, (which the Latin and most English versions and NICOT seem to indicate)
  - or whether it was Bethuel, a town in Judea where part of the tribe of Simeon had relocated (Which the Soncino Jewish commentary and the Christian Keil & Delitzsch commentary advocated for),
  - or whether it was not a place name after all but intended to be translated “the House of God,” indicating where the ark was kept in Kiriath Jearim in Judah (which was the position of the Puritan commentators Andrew Willett, Matthew Henry, and John Gill).
  - I’m inclined toward the “house of God” position because it makes sense to me that David would have given his first gift to God (and this is the first location on the list), and also because the word “Beth-el” is known to have been used before in 1 Samuel 7:16 and 10:3 to denote the “house of God” in Kiriath Jearim.
- And as might be expected with the translation of a list of place names into different languages over thousands of years, there are different traditions in the spellings of the names of some of these towns, but the variants don’t change the basic idea of blessing a handful of towns in Judea that had been friendly to David.
This gift came with a message. It’s hard to tell whether the message was to end with v.26, like the NIV and ESV punctuated it, or whether the message to the elders was intended to run on to the end of the chapter and include the list of recipients, as the KJV and NASB punctuate it. I’m inclined toward the latter because:
- The last verb in this chapter is in v.26, so if the last five verses aren’t part of the message, then they are hanging without a subject or a verb to give them context.
- I also think that telling the elders of each city about who else was getting reimbursed would add to a sense of community throughout the towns of Judah,
- and, it would also provide an accountability mechanism, for if the message includes the list of all the recipients, then, if any messengers were to try to abscond with the wealth intended for a particular township, the elders of a dozen other townships could be marshaled to call the corrupt messenger down and get the booty into the proper hands.
- David was really smart about avoiding corruption. Modern aid agencies could learn a thing or two from him!
Notice also whose name is in the message. Not David’s, but God’s. “This is spoil from Yahweh’s enemies.”
- David wanted his LORD’s name exalted; that’s the name David wants His people to remember.
- David also wanted to strengthen the faith of his friends by reminding them that the LORD’s enemies will not prevail. “Yahweh still executes justice on the earth and still looks out for His people. Here’s a gift taken from Yahweh’s enemies!”
- Now, of course the elders of each town would say, “Hey, there’s got to be a story behind this! Come over for dinner and tell us everything!” And of course it would come out that David was still alive, still remembering his people with appreciation for the help they had given him in the past, and still whupping up on Israel’s enemies, and so this gift came from David.
- Proverbs 18:16 tells us that “A man's gift makes room for him,” and David could well have also had in mind making room in the hearts of his people to want him to be their king soon. (Henry) This gift put him in the position of benefactor instead of being a mooch,” and I'm sure this went a long way toward winning their support when King Saul died.

Conclusion

This little story carries a surprising amount of application for us today. I found enough New Testament texts on these principles to preach for at least another 45 minutes, so let’s dig in! Just Kidding, but let me summarize what I found:
As we look at the contemporary scene, we see people in ditches on both sides of the road when it comes to community:
- On the one extreme we see the Socialists (or Communists or Marxists, or whatever name they’re going by – it’s as old as the Tower of Babel), trying to create absolute community apart from God. This is an extreme because it goes beyond Biblical covenant-making under God and instead forces everyone to surrender all possessions to a centralized government and to put all their faith in that human government to take care of all their needs apart from God. Community without God is a vain hope that never has worked.
- On the other extreme are those who are trying to be completely self-sufficient. They may be trying to be under God, but they’re doing it apart from community.
  - They are so afraid of other people letting them down that they are unwilling to depend on any one for anything.
  - They have their own well, generate their own power, grow all their own food, and homechurch in order to avoid community under God. (Now if you happen to do any of those things, but you are not doing it to avoid community under God, I’m not talking about you.) Maybe they are so self-sufficient that they don’t want God either.
  - Even in the best-case-scenario of Adam in the Garden of Eden before the corruption of sin, having God but no community was “not good.” We can’t thrive without community.
- God’s word does not support either extreme. We need wisdom to find a healthy, Biblical balance, like David did.
If I could boil down Biblical principles of community under God to three points, here’s what I’d include:

Care for the poor and needy

Deuteronomy 15:7-11 "If there is among you a poor man of your brethren, within any of the gates in your land which the LORD your God is giving you, you shall not harden your heart nor shut your hand from your poor brother, but you shall open your hand wide to him and willingly lend him sufficient for his need, whatever he needs. (NKJV, cf. continuance of this principle in Prov. 14:21-34 & Ezekiel 16:49)
And when Peter, James, and John reviewed Paul at the beginning of his ministry, they said, “Remember the poor” (Galatians 2:10), which is why Paul wrote so much about his collection for the poor in 2 Corinthians.

A second aspect of community under God in the New Testament is the metaphor of considering ourselves to be part of a body with other Christians:

1 Corinthians 12:12-31a “...exactly as the body is a unit and has many members, yet all the members of the body, being many, are one body, thus also the Christ, for in one Spirit also we ourselves were all baptized into one body... For also the body is not one member but rather many... the eye is not able to say to the hand, ‘I don't have need of you,’ or again, the head to the feet, ‘I don't have need of y'all!’ But rather, to a great extent, the members of the body which seem weaker are rather necessary for existence... [T]he members should care the same for each other. Now, if one member suffers, all the members suffer together, or if one member is glorified, all the members rejoice together. Now, y'all are the body of Christ…” (NAW)
Romans 12:5 “So we, being many, are one body in Christ, and every one members one of another.” (KJV, cf. Ephesians 4:3-4)

And a third aspect of community under God in the New Testament is that of drawing upon the power and fruits of the Holy Spirit to build and maintain community under God.

Galatians 5:13-16 “...through love serve one another. For all the law is fulfilled in one word, even in this: ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’ But if you bite and devour one another, beware lest you be consumed by one another! I say then: Walk in the Spirit…” (NKJV)
Colossians 3:12-15 “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body...” (NKJV, cf. Phil. 2 & 1 Thess. 5:14-15)

May God give us grace, like David, to reunite those who have been estranged, think the best and warmly greet fellow believers, see our blessings as gifts from God and ourselves as stewards of His resources, give generously in the name of our Lord, caring for the poor and needy, functioning in a united way as a body with other Christians, and drawing upon the power and fruits of the Holy Spirit to build and maintain community under God!

1 Samuel 30:20-31 - Side-by-side comparison of versions^PC

LXX	Brenton	DRB	KJV	NAW	MT
20 καὶ ἔλαβεν Δαυιδ πάντα τὰ ποίμνια καὶ τὰ βουκόλια [καὶ] ἀπήγαγεν ἔμπροσθεν [τῶν ~~σκύλων~~, καὶ] τοῖς ~~σκύλοις~~ ἐκείνοις X ἐλέγ~~ετο~~ Ταῦτα τὰ σκῦλα Δαυιδ. --	20 And he^PD took all the flocks, and the herds, [and] X led them away before [the spoils]: and it ~~was~~ said of these spoils, These are the spoil[s] of David.	20 And X he took all the flocks and the herds, [and] X made them go before ~~him~~ X: and they said: This is the prey of David.	20 And David took all the flocks and the herds, which they drave before those other cattle, and said, This is David's spoil.	20 They led them off in front of the livestock (after David had taken all the sheep and the cattle), and they said, “This is David’s plunder!”	20 וַיִּקַּח דָּוִד אֶת-כָּל-הַצֹּאן וְהַבָּקָר נָהֲגוּ^PE לִפְנֵי הַמִּקְנֶה הַהוּא וַיֹּאמְרוּ זֶה שְׁלַל דָּוִד:
21 καὶ παραγίνεται Δαυιδ πρὸς τοὺς διακοσίους ἄνδρας τοὺς ἐκλυθέντας^PF τοῦ πορεύεσθαι ὀπίσω Δαυιδ καὶ ἐκάθισεν αὐτοὺς ἐν τῷ χειμάρρῳ τῷ Βοσορ, καὶ ἐξῆλθον εἰς ἀπάντησιν Δαυιδ καὶ εἰς ἀπάντησιν τοῦ λαοῦ τοῦ μετ᾿ αὐτοῦ, καὶ προσήγαγεν Δαυιδ ἕως τοῦ λαοῦ, καὶ ἠρώτ~~ησαν~~ αὐτὸν τὰ εἰς εἰρήνην^PG.	21 And David comes to the two hundred men who were ~~left behind~~^PH that they should not follow after David, and he had caused them to remain by the brook of Bosor; and they came forth to meet David, and to meet his people with him: and David drew near to the people, and ~~they~~ asked ~~him~~ how ~~he did~~.	21 And David came to the two hundred men, who, being weary, [had stayed, and] were not ~~able~~ to follow David, and he had ordered them to abide at the torrent Besor: and they came out to meet David, and X the people that were with him. And David coming to the people, saluted them peaceably.	21 And David came to the two hundred men, which were so faint that they could not follow X David, whom they had made also to abide^PI at the brook Besor: and they went forth to meet David, and to meet the people that were with him: and when David came near^PJ to the people, he saluted them X^PK.	21 Then David went to the 200 men who had been too dead-tired to go on following David such that he had made them sit tight at Besor Creek, and they came out to call after David and to call after the people who were with him, and as David drew near to those people, he wished for peace to be theirs.	21 וַיָּבֹא דָוִד אֶל-מָאתַיִם הָאֲנָשִׁים אֲשֶׁר- פִּגְּרוּ מִלֶּכֶת אַחֲרֵי דָוִד וַיֹּשִׁיבֻם בְּנַחַל הַבְּשׂוֹר וַיֵּצְאוּ לִקְרַאת דָּוִד וְלִקְרַאת הָעָם אֲשֶׁר-אִתּוֹ וַיִּגַּשׁ דָּוִד אֶת- הָעָם וַיִּשְׁאַל לָהֶם לְשָׁלוֹם: ס
22 καὶ ἀπεκρίθη πᾶς ἀνὴρ λοιμὸς^PL καὶ πονηρὸς τῶν ἀνδρῶν [τῶν πολεμιστῶν] τῶν πορευθέντων μετὰ Δαυιδ καὶ εἶπαν Ὅτι οὐ κατεδίωξαν μεθ᾿ ~~ἡμῶν~~, οὐ δώσομεν αὐτοῖς ἐκ τῶν σκύλων, ὧν ἐξειλάμεθα^PM, ὅτι ἀλλ᾿ ἢ ἕκαστος τὴν γυναῖκα αὐτοῦ καὶ τὰ τέκνα αὐτοῦ X ἀπαγέσθωσαν καὶ ἀποστρεφέτωσαν.	22 Then every ill-disposed and bad man [of the soldiers] who had gone with David, answered and said, Because they did not pursue [together] with us, we will not give them of the spoil[s] which we have recovered, only let each ~~one~~ X lead away [with him] his wife and his children, and let them return.	22 Then all the wicked and unjust men, X X that had gone with David, answering, said: Because they came not with us, we will not give them [any thing] of the prey which we have recovered: but let [every] man [take] his wife, and his children, and ~~be contented~~ [with them], and go ~~his~~ [way].	22 Then answered all the wicked men and men of Belial,^PN, of those X that went with David, and said, Because they went not with us, we will not give them ought of the spoil that we have recovered, save ^PO[to every] man his wife and his children, that they may lead them away, and depart.	22 But all the guys who were evil and ungodly among the men who went with David reacted and said, “Because they did not go with {us}, we will not give to them from the plunder which we made off with, except each man’s wife and his children, then let them lead them away and go.	22 וַיַּעַן כָּל- אִישׁ-רָע וּבְלִיַּעַל^PP מֵהָאֲנָשִׁים אֲשֶׁר הָלְכוּ עִם-דָּוִד וַיֹּאמְרוּ יַעַן אֲשֶׁר לֹא-הָלְכוּ עִמִּי^PQ לֹא-נִתֵּן לָהֶם מֵהַשָּׁלָל אֲשֶׁר הִצַּלְנוּ כִּי-אִם- אִישׁ אֶת-אִשְׁתּוֹ וְאֶת-בָּנָיו וְיִנְהֲגוּ וְיֵלֵכוּ^PR: ס
23 καὶ εἶπεν Δαυιδ Οὐ ποιήσετε οὕτως ~~μετὰ~~^PS X X τὸ παραδοῦναι τὸν κύριον ἡμῖν καὶ φυλάξαι ἡμᾶς καὶ παρέδωκεν [κύριος] τὸν γεδδουρ τὸν ἐπερχόμενον ἐφ᾿ ἡμᾶς εἰς χεῖρας ἡμῶν.	23 And David said, Ye shall not do so, ~~after~~ X X the Lord has delivered [the enemy] to us, and guarded us, and the [Lord] has delivered into our hand[s] the troop that came against us.	23 But David said: You shall not do so, my brethren, with these things, which the Lord hath given us, X who hath kept us, and hath delivered the robbers that invaded us into our hand[s]:	23 Then said David, Ye shall not do so, my brethren, with that which the LORD hath given us, X^PT who hath preserved us, and delivered the company that came against us into our hand.	23 But David said, “Don’t act that way, my brothers, with what Yahweh has given to us, for He protected us and He gave that troop which had come against us into our control.	23 וַיֹּאמֶר דָּוִד לֹא-תַעֲשׂוּ כֵן אֶחָי אֵת^PU אֲשֶׁר-נָתַן יְהוָה לָנוּ וַיִּשְׁמֹר אֹתָנוּ וַיִּתֵּן אֶת- הַגְּדוּד הַבָּא עָלֵינוּ בְּיָדֵנוּ^PV:
24 καὶ τίς ὑπακούσεται ὑμῶν τῶν λόγων τούτων; [ὅτι οὐχ ἧττον ὑμῶν εἰσιν·] διότι κατὰ τὴν μερίδα τοῦ καταβαίνοντος εἰς πόλεμον οὕτως X ἔσται ἡ μερὶς τοῦ καθημένου ἐπὶ τὰ σκεύη· [κατὰ] τὸ αὐτὸ μεριοῦνται.	24 And who will hearken to X th~~ese~~ your word[s]? [for they are not inferior to us;] for according to the portion of him that went down to the battle, so shall be the portion of him that abides with the baggage; they shall share alike.	24 And [no] ~~man~~ shall hearken to you in this matter. But ~~equal~~ shall be the portion of him that went down to battle, and X of him that abode at the baggage, and they shall divide alike.	24 For who will hearken unto you in this matter? but as his part is that goeth down to the battle, so shall his part be that tarrieth^PWby the stuff^PX: they shall part^PY alike.	24 And who is going to give heed to y’all about this matter? So, according to the share of the one who went down into the battle so also shall be the share of the one who sat tight at the baggage; they shall share it out equally.”	24 ^PZוּמִי יִשְׁמַע^QA לָכֶם לַדָּבָר הַזֶּה כִּי כְּחֵלֶק הַיֹּרֵד בַּמִּלְחָמָה וּכְחֵלֶק הַיֹּשֵׁב עַל-הַכֵּלִים יַחְדָּו יַחֲלֹקוּ: ס
25 καὶ ἐγενήθη ἀπὸ τῆς ἡμέρας ἐκείνης καὶ ἐπάνω καὶ ~~ἐγένετο~~ X εἰς πρόσταγμα καὶ εἰς δικαίωμα^QB τῷ Ισραηλ ἕως τῆς σήμερον X.	25 And it came to pass from that day X forward, that it ~~became~~ an ordinance and a custom in Israel until this day.	25 And this hath been [done] from that day [forward,] and since X ~~was~~ ~~made~~ a statute and an ordinance[, and as a law] in Israel X X X.	25 And it was so from that day X forward, that he ~~made~~ it a statute and an ordinance^QC for Israel unto this day.	25 And so it was from that day and onward. (Thus he put it into practice for a statute and for a judicial-precedent for Israel until this very day.)	25 וַיְהִי מֵהַיּוֹם הַהוּא וָמָעְלָה^QD וַיְשִׂמֶהָ לְחֹק^QE וּלְמִשְׁפָּט לְיִשְׂרָאֵל^QF עַד הַיּוֹם הַזֶּה: פ
26 Καὶ ἦλθεν Δαυιδ εἰς Σεκελακ καὶ ἀπέστειλεν τοῖς πρεσβυτέροις Ιουδα τῶν σκύλων [καὶ] τοῖς πλησίον αὐτοῦ λέγων Ἰδοὺ X X X ἀπὸ τῶν σκύλων τῶν ἐχθρῶν κυρίου·	26 And David came to Sekelac, and sent of the spoils to the elders of Juda, [and^QG] to his friends, saying, Behold X X X^QH some of the spoils of the enemies of the Lord;	26 Then David came to Siceleg, and sent [presents] of the prey to the ancients of Juda, his neighbours, saying: ~~Receive~~ a blessing X X of the prey of the enemies of the Lord.	26 And when David came to Ziklag, he sent of the spoil unto the elders of Judah, even to his friends, saying, Behold a present^QIfor you of the spoil of the enemies of the LORD;	26 David then went to Ziqlag, and he sent some of the plunder to the elders of Judah {and} to his friends, saying, “Look, a blessing for y’all from the plunder of Yahweh’s enemies!	26 וַיָּבֹא דָוִד אֶל-צִקְלַג וַיְשַׁלַּח מֵהַשָּׁלָל לְזִקְנֵי יְהוּדָה לְרֵעֵהוּ^QJ לֵאמֹר הִנֵּה לָכֶם בְּרָכָה מִשְּׁלַל אֹיְבֵי יְהוָה:
27 τοῖς ἐν Βαιθσουρ καὶ τοῖς ἐν Ραμα νότου^QK καὶ τοῖς ἐν Ιεθθορ	27 to those in Baethsur, and to those in Rama of the south, and to those in Gethor.	27 To them that were in Bethel, and that were in Ramoth to the south, and to them that were in Jether.	27 To them which were in Bethel, and to them which were in south^QL Ramoth, and to them which were in Jattir,	27 It is for whoever is in the house of God and for whoever is in Ramoth Negev, and for whoever is in Jattir,	27 לַאֲשֶׁר בְּבֵית- אֵל^QM וְלַאֲשֶׁר בְּרָמוֹת-נֶגֶב וְלַאֲשֶׁר בְּיַתִּר:
28 καὶ τοῖς ἐν Αροηρ [καὶ τοῖς Αμμαδι] καὶ τοῖς ἐν Σαφι καὶ τοῖς ἐν Εσθιε [καὶ τοῖς ἐν Γεθ καὶ τοῖς ἐν Κιναν καὶ τοῖς ἐν Σαφεκ καὶ τοῖς ἐν Θιμαθ]^QN	28 And to those in Aroer, [and to those in Ammadi,] and to those in Saphi, and to those in Esthie, 29 [and to those in Geth, and to those in Cimath, and to those in Saphec, and to those in Themath,]	28 And to them that were in Aroer, and X that were in Sephamoth, and X that were in Esthamo,	28 And to them which were in Aroer, and to them which were in Siphmoth, and to them which were in Eshtemoa,	28 and for whoever is in Aroer, and for whoever is in Siphmoth, and for whoever is in Eshtemoa,	28 וְלַאֲשֶׁר בַּעֲרֹעֵר וְלַאֲשֶׁר בְּשִׂפְמוֹת וְלַאֲשֶׁר בְּאֶשְׁתְּמֹעַ: ס
29 καὶ τοῖς ἐν ~~Καρμήλῳ~~ καὶ τοῖς ἐν ταῖς πόλεσιν τοῦ Ιεραμηλι καὶ τοῖς ἐν ταῖς πόλεσιν τοῦ Κενεζι	and to those in ~~Carmel~~^QO, and to those in the cities of Jeremeel, and to those in the cities of the Kenezite;	29 And that were in Rachal, and X that were in the cities of Jerameel, and X that were in the cities of Ceni,	29 And to them which were in Rachal, and to them which were in the cities of the Jerahmeelites, and to them which were in the cities of the Kenites,	29 and for whoever is in Racal, and for whoever is in the towns of the Jerachmeelites, and for whoever is in the towns of the {Kenezites},	29 וְלַאֲשֶׁר בְּרָכָל וְלַאֲשֶׁר בְּעָרֵי הַיְּרַחְמְאֵלִי וְלַאֲשֶׁר בְּעָרֵי הַקֵּינִ^QPי:
30 καὶ τοῖς ἐν Ιεριμουθ καὶ τοῖς ἐν Βηρ~~σαβεε~~ καὶ τοῖς ἐν ~~Νοο~~^QQ	30 and to those in Jerimuth,^QR, and to those in Ber~~sabee~~, and to those in ~~Nombe~~,	30 And X that were in Arama, and X that were in the lake^QS Asan, and X that were in Athach,	30 And to them which were in Hormah, and to them which were in Chorashan^QT, and to them which were in Athach,	30 and for whoever is in Hormah and for whoever is in Bor-Ashan, and for whoever is in Athach,	30 וְלַאֲשֶׁר בְּחָרְמָה וְלַאֲשֶׁר ^QUבְּבוֹר-עָשָׁן וְלַאֲשֶׁר בַעֲתָךְ:
31 καὶ τοῖς ἐν Χεβρων καὶ εἰς πάντας τοὺς τόπους, οὓς διῆλθεν Δαυιδ ἐκεῖ, αὐτὸς καὶ οἱ ἄνδρες αὐτοῦ.	31 and to those in Chebron, and to all the places which David and his men had passed through.	31 And X that were in Hebron, and to ~~the rest~~ [that were in] those places, in which David had ~~abode~~ with his men.	31 And to them which were in Hebron, and to all the places where David himself and his men were wont to ~~haunt~~.^QV	31 and for whoever is in Hebron, that is, for all the places where David conducted himself there – he and his men.”	31 וְלַאֲשֶׁר בְּחֶבְרוֹן ^QWוּלְכָל- הַמְּקֹמוֹת אֲשֶׁר- הִתְהַלֶּךְ-שָׁם דָּוִד הוּא וַאֲנָשָׁיו: פ

I Samuel CHAPTER 31

vs. 1-3 & 6-7) Saul’s Last Battle

While David is trying to rescue his family from the Amalekites down south, Saul is fighting for his life up in the north.
- A large army of Philistines had camped in the Jezreel Valley, so Saul had brought his army to Mt. Gilboa on the southeast side of the valley. From here he had crossed the Jezreel valley by night to see the witch at Endor. The next morning, he brought his troops down the mountain into the valley to engage the Philistine army.
- But they were no match for the Philistines, so the Israelite soldiers ended up running away from the battle,
  - many of them fled south with King Saul back up Mt. Gilboa, while the Philistines chased them and killed them.
  - Verse 7 seems to indicate that others of the Israelites, perhaps seeing that the Philistines were mostly chasing after Saul’s division up Mt. Gilboa, thought it would be safer to flee the opposite direction, so they fled out across the Jezreel valley North into Galilee as well as East toward the Jordan River.
  - Mt. Gilboa commanded a view north across the Jezreel valley toward the northern tribes of Israel as well as a view East across the Jordan valley to the transjordan tribes of Israel. Those tribes may or may not have participated in this war, but they could probably see a war going on and would have taken note of the Israelite soldiers running pell-mell in their direction to get away from the Philistines who were chasing them. These folks “across” the Jezreel valley and the Jordan valley were probably on the near side of those valleys relative to Mt. Gilboa, not the far sides of those valleys⁵⁹, and they quickly evacuated their cities as they saw the Philistines coming, leaving the Philistines to take over those cities.
  - Cities on the opposite side of the Jordan River, such as Jabesh Gilead and Mahanaim (where Ishbosheth was crowned king) were far enough away that they weren’t threatened.
- This phrase in v.6 “Saul… and all his men died” doesn’t mean that all the soldiers in the entire Israelite army died.
  - The book of 2 Samuel makes it obvious that there were Israelite soldiers who survived the battle.
  - In the Bible, often the word “all” is not intended to be interpreted universally but rather it has a limited meaning defined by its context.
  - In this case, we have a parallel account of the same battle in 1 Chronicles 10, which is almost word-for-word the same as 1 Samuel 31. And in the place where 1 Samuel 31 says “and all his men,” 1 Chron. 10, instead says “and all his house.” This narrows down the meaning of “Saul’s men” to his domestic servants or bodyguards or extended family who lived in his house. These all died, leaving everyone closely associated with Saul destitute.
- Fleeing before their enemies was one of the covenantal curses in Lev. 26:15-17, where God said, “If you despise my statutes, and if your souls disdain my judgments, failing to do any of my commands such that y'all break my covenant... I will set my face regarding y'all, and y'all will be struck down before the faces of your enemies, and those who hate y'all will tyrannize you; y'all will flee...” (NAW) This was part of God’s judgment.
For the first time in Saul's life, he was losing badly in a battle. Saul was badly wounded⁶⁰ from arrows that had been shot at him, and he watched the Philistines kill all three of his sons that he had brought into battle with him.
- Now, this was only half of Saul’s sons. Saul had six sons, three by his wife Ahinoam, and three by his concubine Rizpah.
  - Jonathan and Malki shua, who died in this battle were two of the three sons Saul had with his wife Ahinoam.
  - The third son was Ishvi⁶¹, also known as Ishbosheth or Eshbaal, and he survived to claim his father’s throne.
  - Abinidab, who also died in this battle, was the son of Saul’s concubine Rizpah, and she had borne him two other sons (whom David put to death later).
- Did these sons die merely as punishment to Saul for Saul’s sin? No.
  - Puritan commentator Andrew Willett answered this question well when he wrote that they were “not bearing his punishment, or suffering for their father’s sin: they had sins of their own, which God's judgments might work upon, which it pleased God should concur with the punishment of their father.”
  - A hundred years later, Matthew Henry wrote that “those who had followed [Saul] and served him in his sin went before him in his fall and shared with him in his plagues.”

vs. 4-6) Saul’s Tragic Death

In his dire straits, Saul felt it would be more honorable to be killed by a fellow Israelite than by the Philistines, so like the Judge Abimelek before him (Judges 9:54), Saul asked his armor-bearer to finish him off.
- The fact that his armor-bearer’s sword is in its sheath – and would have to be “drawn” first – indicates that they had quit trying to fight and were just focused on fleeing.
- There is a Jewish tradition⁶² that this companion was none other than Doeg the Edomite who had killed the priests at Nob.
- Here is a case where it was right for a subordinate to disobey his authority. King Saul told his armor-bearer to kill him, but that would violate God’s law which commands us, “Do not murder.” So he disobeyed his king in order to obey God. He would not kill Saul. “Let the Philistines kill God’s anointed and take the consequences of God’s justice; I dare not risk the consequences of disobeying God!”
- Life is a gift from God and life is never to be taken without God's sanction. And the only time God says a life can be taken, is when the due process of a civil justice system has reached the conclusion that a death sentence is the just punishment for crimes worthy of death⁶³. No individual is authorized to decide that for himself. So the armor-bearer did the right thing, but,
When the armor-bearer denied Saul’s request, Saul decided to commit suicide in order to avoid being found alive by the Philistines.
- I believe 1 Samuel 31 gives us the true account of what happened, and that the account given by the Amalekite later in 2 Samuel was a fabrication⁶⁴.
- Saul said that he feared the ridicule and torture the Philistines would mete out to him if they found him alive, but not even that was a legitimate reason for self-murder.
- Killing yourself is not a legitimate reason to avoid being made fun of!
- Read the stories of Christian martyrs. Those valiant Christian witnesses didn't kill themselves when they knew that torture and death were imminent. They faced their enemies and testified of God’s glory while their enemies killed them. That is true valiance.
  - Stories from Foxe’s Book of Martyrs as well as the stories of the great reformers,
  - as well as those of more recent Christians who bravely faced death and survived, like Richard and Sabina Wurmbrand (in theaters right now), Corrie Ten Boom (in Nazi Germany), Brother Yun (in Communist China), and Negussie Kumbi (in Marxist Ethiopia) can inspire us not to be afraid of persecution!
- And often God delivered His people from their enemies at the last minute.
  - Think about how different the story of the prophet Daniel would have been if he had killed himself the night they threw him into the lion’s den. What kind of testimony would that have been to the Babylonians? What kind of influence could Daniel have been then? You may think the worst is going to happen, but you don’t know that.
  - As it turns out, Saul wasn’t even discovered by the Philistines until the next morning, so perhaps he might have escaped with his bodyguard if he had driven the thought of suicide from his mind.
  - In fact, somebody who was with them at the time did escape to became the information source for this story, because there are details like the conversation between Saul and his armor-bearer that only an eyewitness could have known!
  - Furthermore, it was a tradition to spare the life of a king in battle, just as Saul himself had spared King Agag (following tradition instead of God’s instruction). The Philistines had spared the lives of David and of Sampson, so Saul had no reason to believe he would be killed by the Philistines.
- If Saul had, even at this late date, obeyed God, he might have proved the witch’s diabolical prophecy false, but he instead welcomed the despair of expecting imminent death, and he killed himself to make it come true, even though death wasn’t his only option.
- “He that thinks to save his honour by sin will certainly lose it.” ~M. Henry
Also note that Saul’s action influenced his armorbearer to follow his example.
- Leaders, whether you are the leader of a church, or a leader in civil government, or a leader of a household, think carefully about the example you set for your followers! Make sure that what you do, is what you want your followers to imitate!
- The horror of realizing that some children or other vulnerable members of our community – not just might but – actually will commit suicide because their leader sets that before them as an example, should stop us in our tracks any time the idea of suicide suggests itself to us as a solution! That thought must be taken captive to the obedience of Christ; it must not be entertained but rejected and replaced with the prayer of the Psalmist: “I am yours, Lord, save me!”
- What example are you setting for others to follow about how to deal with problems in your life? I guarantee somebody is watching and thinking of imitating you.
Suicide is a sin because it is a violation of God’s will expressed in the 10 Commandments, “Thou shalt not murder.” So, to all his other sins against God, Saul added the murder of himself and the influence upon his armorbearer to do the same. There was nothing heroic about this; he ended his life refusing to call upon God for salvation and adding more sin to his account. For these reasons, I don’t think we will see Saul in heaven⁶⁵.
- The Roman Catholic church has taught that suicide is the unpardonable sin because you can’t confess it as a sin and show contrition after your death, but that is based on a false premise of how we are forgiven.
  - We are not forgiven on the basis or our confession and contrition;
  - we are forgiven by Jesus praying for us to be forgiven on the basis of His death on the cross paying the penalty for our sin.
- I’ve known of multiple men who killed themselves after it was discovered that they had committed shameful sins. This unwillingness to face the shame of sin is also a false way of thinking about sin.
  - All of us have done things we’re ashamed of, and the only way to deal with that is by placing that shame by faith upon Jesus who was crucified to bear our shame in order that we might live free of guilt and shame before God.
  - Sure we will have to endure certain natural consequences for our sins in our earthly lives and human relationships but if we are Christ’s, those earthly things don’t define us any more, so we can deal with other people’s disgust and hate toward us as long as we know that God absolutely loves us, and the shame and disgust will go away with time, like the Apostle Paul said, “and such were some of you.”

vs. 8-13) Jabesh Gilead’s Last Respects to Saul

At some point during the night, the Amalekite whose story we read in 2 Samuel, must have come across Saul’s body and stolen his crown and bracelet.
Then the next morning, the Philistines went to search the dead bodies of the Israelite soldiers for valuables, and discovered Saul and his sons dead up on Mt. Gilboa, so they cut off Saul’s head⁶⁶ and displayed the bodies on the wall of the nearby town of Beth Shan, and displayed the armor/weapons in the temple of their goddess Ashtoreth/Astarte (possibly a goddess of war whom they thought would appreciate the swords) – and 1 Chronicles 10 adds that they also displayed Saul’s head in the temple of their god Dagon.
- It is unclear from the Biblical accounts whether the temples of Astoreth and of Dagon were the same place or two different places, and whether they were in Beth Shan or back in the major Philistine coastal cities. Different commentators have different opinions on how it all shook out⁶⁷,
- but archaeologists have discovered two temples in the 11^th century level of Beth Shan, one for a god and one for a goddess, so I think it was all in Beth Shan and that it was not body parts but messengers that were immediately dispatched to spread the news back in Gath and Ashdod and Ekron and all.
Remember back in chapter 5, when the Philistines had captured the ark of the covenant back in chapter 5, they took it on a tour “around” the five Philistine city states, displaying it in each of their temples. (That ark tour, of course, was interrupted halfway through its circuit of the Philistine cities!) But the wording is similar here, and it appears to have been the intent of the Philistines to do the same sort of tour with the body of their nemesis Saul, and the first stop on the tour was Beth Shan, right there in the Jezreel valley where they had fought the battle.
Judges 1:27 informs us that Beth Shan was one of the Canaanite towns allotted to the tribe of Manasseh, but the tribe of Manasseh never conquered it.
- Its location was strategic as a stop along a major north-south highway through the Middle-east, and it was also a very fertile valley for farming, so it was prime real estate.
- Being so close to the battle, it is entirely possible that whoever⁶⁸ was living there evacuated Beth Shan (along with the Israelites that evacuated other cities across the valley) and that this was one of the towns immediately occupied by the victorious Philistines.
- The Philistines put Saul's armor on display in one of their idolatrous temples and displayed Saul's dead, naked body on a city wall along with his three sons.
The news of this probably reached Jabesh Gilead on the other side of the Jordan River from Mt. Gilboa as Israelite soldiers fled there that evening for safety.
- Remember, Jabesh Gilead was the city that Saul had delivered from the Ammonites back in chapter 11. Nahash, the king of the Amorites, had threatened to gouge out the right eye of every man in Jabesh, so every man in that town owed their very eyesight to Saul’s rescue. So they naturally wanted to do something to honor their hero Saul.
- Every able-bodied man immediately got up and marched all night the 20-mile round trip⁶⁹ to Beth Shan to grab the bodies of Saul and his sons from the wall near the city gate and carry them back to Jabesh Gilead for a more respectful burial.
- It seems odd that they would have cremated the bodies in Jabesh, since, in the Levitical law, burning a body was part of the judgment against particularly egregious sex-crimes (Lev. 20:14; 21:9). In my search for an explanation, I found multiple theories among commentators, but I like the theory found in the Targums and in Matthew Henry’s commentary the best, which cross-referenced the burial of King Asa in 2 Chronicles 16:14 “They buried him in his own tomb... in the bed which was filled with spices and various ingredients prepared in a mixture of ointments. They made a very great burning for him.” In other words, says Matthew Henry, “they burnt spices over them… thus … they... sweetened them… from [the smell of] putrefaction”⁷⁰.
- Then they buried the bones under a tamarisk tree.
  - Perhaps it was because Saul liked to sit under trees when he was alive (22:6).
  - Perhaps the tree served as a ready-made gravestone or monument to mark the place of burial (Henry),
  - Perhaps the Jews buried their dead under trees to remind themselves that just as the tree came to life every spring, so the dead will also be resurrected. (Gill)
- Fasting was another thing Saul did a lot, and the men of Jabesh Gilead fasted for a week to mourn his death, that being a common custom of the time.⁷¹ Mourning the loss of a life is entirely appropriate.⁷²
- Saul was a brave defender of the Israelite nation in battle; he renewed the Jewish people’s resolve to drive out the Canaanites that God had commanded them to remove from the promised Land. And Saul had the remarkable leadership ability to unite the 12 fiercely independent tribes of Israel as its first king and hold that position for 40 years (Acts 13:21). These aspects of his life were worthy of mourning the loss of his life.

Conclusion

Stepping back out of the story, let’s look at some applications to the two grand themes of the Sanctity of Life and the Justice of God:

Sanctity of Life

Human life is sacred, not because life itself is ultimate, but because God created life and told us to treat it as sacred. Therefore, when someone dies, there is something worth mourning over, even in the death of unrighteous men⁷³.
Human life should be preserved in honor of the God who created life, therefore, as God’s people, we don’t kill ourselves – we don’t even do risky things that foolishly endanger life, and we don’t to that to others either, whether a child in the womb, or another driver on the road, or an elderly person in the hospital, or a people group on the other side of the world.
- And if someone else is using lethal force to kill people, we stop them with all the means at our disposal.
- And if they are coming after us and we can’t stop them, we keep trusting God and asking God to save us.
- And if we are exposed to shame, we don’t avoid it by suicide, we confess it and find forgiveness at the cross of Jesus and entrust ourselves to the God who “so loved the world.”
God’s people do not love death, we love life, and we look forward to eternal life without death, yet in this world we grieve over death, even though we do not fear death.

God’s justice

All God's prophecies were fulfilled for Saul:
- 1 Sam. 2:30 “Those who honor me will be honored, but those who despise me will be lightly esteemed”
- 1 Sam. 12:14-15 “If y'all are respectful of Yahweh and serve Him and give heed to His voice and don't rebel against the mouthpeice of Yahweh, then y'all – both you and also the king who reigns over y'all – may continue following Yahweh your God. However, if y'all do not give heed to the voice of Yahweh – if y'all rebel against the mouthpeice of Yahweh, then the hand of Yahweh will be against y'all and against your {king}.”
- 1 Sam. 13:13-14 Then Samuel said to Saul, "You acted foolishly, for you did not keep the command of Yahweh your God which He commanded, for it was at this time that Yahweh would have set up your kingship over Israel for time-out-of-mind, but now your kingdom will not go on. Yahweh has sought out for Himself a man whose heart is like His, and Yahweh has commanded for him to preside over His people because you did not value what Yahweh commanded you.”
- 1 Sam. 15:23 “Because you have rejected the word of Yahweh, Yahweh has also rejected you from being king.”
- 1 Sam. 28:19 “tomorrow Yahweh will give you, and your sons with you, and also the army-camp of Israel into the hands of the Philistines.” (NAW)
- Because of his persistent disregard for God, God caused Saul and his best heir to lose their lives, thus losing his kingship and paving the way for David to become king. God's word will always be proved true.
The end of the parallel account in 1 Chronicles 10:13-14 contains an additional summary statement of the reasons for Saul’s death: “So Saul died for his unfaithfulness which he had committed against the LORD, because he did not keep the word of the LORD, and also because he consulted a medium for guidance. But he did not inquire of the LORD; therefore He⁷⁴ killed him, and turned the kingdom over to David the son of Jesse.” (NKJV)
- Puritan commentator Andrew Willett noted, “Herein God's justice appeareth, that as Saul's sword was turned against the innocent Priests, in putting them to death, and against David whom he unjustly persecuted, so now he himself should fall upon the edge thereof.”
- And if Saul’s armorbearer was indeed Doeg, then it may have been by the very same sword which slew the priests of Nob, that Saul and his armor-bearer died (Gill, Jameison), and this would also be an apt fulfillment of David’s prophecy against Doeg in Psalm 52:3-5 “You love evil more than good, Lying rather than speaking righteousness. You love all devouring words... God shall likewise destroy you forever; He shall take you away, and pluck you out of your dwelling place, And uproot you from the land of the living.”
- Whether Doeg was the bodyguard or not, God’s justice in punishing those who continue in rebellion against Him is a clear theme of this chapter.
  - God doesn’t wink at sin; He eventually brings home the sentence of death to every sinner – and eternal death to everyone whose sins are not forgiven by Jesus, not because God is mean, but because God is fair; He can’t stand injustice. This character of justice in God is extolled in passages like:
  - Exodus 34:6-7 And the LORD passed before him and proclaimed, "The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children's children to the third and the fourth generation." (NKJV)
  - Nahum 1:2-3 “God is jealous, and the LORD avenges; The LORD avenges and is furious. The LORD will take vengeance on His adversaries, And He reserves wrath for His enemies; The LORD is slow to anger and great in power, And will not at all acquit the wicked. The LORD has His way...” (NKJV)
  - Hebrews 12:22-29 “Y'all have come ... to a Judge [who is] God of all... Keep watch so that y'all don't defer the One who is speaking, for, if those guys did not escape on earth after they deferred the [Divine] Informer, much more will we be those who are turned away [by] Him from the heavens... for indeed, our God is a consuming fire.” (NAW)
The only way for sinners – like we all are – to get right with a God who cannot be corrupted to overlook sin is to trust his Son Jesus to pay the price of eternal death for our sin.
- Ezek. 18:32 “‘For I have no pleasure in the death of one who dies,’ says the Lord GOD. ‘Therefore turn and live! ... 33:11 As I live,' says the Lord GOD, 'I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?'” (NKJV)
- Hebrews 12:22-29 “Rather, y'all have come to the mountain of Zion and to the city of the Living God – to the heavenly Jerusalem, and to innumerable angels in a festival, 23 and to a church of firstborns who have been registered in heaven, and to a Judge [who is] God of all, and to the spirits of righteous persons who have been made perfect, 24 and to the mediator of a new covenant, Jesus, and to the blood of sprinkling which utters a better thing than Abel... 28 Therefore, since we are receiving an unshakable kingdom, let us continue to be grateful, by means of which we may minister most-acceptably to God with reverence and devotion, 29 for indeed, our God is a consuming fire.” (NAW)

1 Samuel 31 - Side-by side comparison of versions^QX

Rahlf’s LXX	Brenton (Vaticanus LXX)	Douay (Vulgate)	KJV	NAW	MT 1 Sam 31	MT^QY 1 Chron 10
1 Καὶ οἱ ἀλλόφυλοι ἐπολέμουν ἐπὶ Ισραηλ, καὶ ἔφυγον οἱ ἄνδρες Ισραηλ ἐκ προσώπου τῶν ἀλλοφύλων, καὶ πίπτουσιν τραυματίαι ἐν τῷ ὄρει τῷ Γελβουε.	1 And the Philistines fought with Israel: and the men of Israel fled from before the Philistines, and they fall down wounded in the mountain in Gelbue.	1 And the Philistines fought against Israel, and the men of Israel fled from before the Philistines, and fell down slain in mount Gelboe.	1 Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain^QZ in mount Gilboa.	1 Meanwhile the Philistines were fighting against Israel, and the men of Israel fled from the Philistine front and fell wounded upon Mount Gilboa.	1 וּפְלִשְׁתִּים נִלְחָמִים בְּיִשְׂרָאֵל וַיָּנֻסוּ אַנְשֵׁי יִשְׂרָאֵל מִפְּנֵי פְלִשְׁתִּים וַיִּפְּלוּ חֲלָלִים^RA בְּהַר הַגִּלְבֹּעַ:	א וּפְלִשְׁתִּים נִלְחֲמוּ בְיִשְׂרָאֵל וַיָּנָסx אִישׁ יִשְׂרָאֵל מִפְּנֵי פְלִשְׁתִּים וַיִּפְּלוּ חֲלָלִים בְּהַר xגִּלְבֹּעַ.
2 καὶ συνάπτουσιν^RB ἀλλόφυλοι τῷ Σαουλ καὶ τοῖς υἱοῖς αὐτοῦ, καὶ τύπτουσιν ἀλλόφυλοι τὸν Ιωναθαν καὶ τὸν Αμιναδαβ καὶ τὸν Μελχισα υἱοὺς Σαουλ.	2 And the Philistines press closely on Saul and his sons, and the Philistines smite Jonathan, and Aminadab, and Melchisa son of Saul.	2 And the Philistines fell upon Saul, and upon his sons, and they slew Jonathan, and Abinadab, and Melchisua, the sons of Saul.	2 And the Philistines followed hard upon^RC Saul and [upon] his sons; and the Philistines slew^RD Jonathan, and Abinadab, and Malchishua, Saul's sons.	2 Presently, the Philistines engaged Saul and his sons, and the Philistines struck down Jonathan and Abinidab and Melki-shua, Saul’s sons.	2 וַיַּדְבְּקוּ^RE פְלִשְׁתִּים אֶת- שָׁאוּל וְאֶת- בָּנָיו וַיַּכּוּ פְלִשְׁתִּים אֶת- יְהוֹנָתָן וְאֶת- אֲבִינָדָב וְאֶת- מַלְכִּי- שׁוּעַ בְּנֵי שָׁאוּל:	ב וַיַּדְבְּקוּ פְלִשְׁתִּים אַחֲרֵי שָׁאוּל וְאַחֲרֵי בָנָיו וַיַּכּוּ פְלִשְׁתִּים אֶת יוֹנָתָן וְאֶת אֲבִינָדָב וְאֶת מַלְכִּי שׁוּעַ בְּנֵי שָׁאוּל.
3 καὶ βαρύνεται ὁ πόλεμος ἐπὶ Σαουλ, καὶ εὑρίσκουσιν αὐτὸν οἱ ἀκοντισταί^RF, ἄνδρες τοξόται, καὶ ἐτραυματίσθη X ~~εἰς~~^RG τὰ ~~ὑποχόνδρια~~.	3 And the battle prevails against Saul, and the shooters with arrows, even the archers find him, and he was wounded under the ~~ribs~~.	3 And the [whole] weight of the battle was turned upon Saul: and the archers overtook him, and he was grievously wounded by the archers.	3 And the battle went sore^RH against Saul, and the archers^RI hit^RJ him; and he was sore wounded of the archers.	3 Then while the fighting was heavy {upon} Saul, the men shooting with the bow found their mark on him, and he was severely wounded by the shooters.	3 וַתִּכְבַּד הַמִּלְחָמָה אֶל^RK- שָׁאוּל וַיִּמְצָאֻהוּ הַמּוֹרִים אֲנָשִׁים בַּקָּשֶׁת וַיָּחֶל^RL מְאֹד מֵהַמּוֹרִים:	ג וַתִּכְבַּד הַמִּלְחָמָה עַל שָׁאוּל וַיִּמְצָאֻהוּ הַמּוֹרִיxxxxx בַּקָּשֶׁת וַיָּחֶל xxx מִן הַיּוֹרִים.
4 καὶ εἶπεν Σαουλ πρὸς τὸν αἴροντα τὰ σκεύη αὐτοῦ Σπάσαι τὴν ῥομφαίαν σου καὶ ἀποκέντησόν με ἐν αὐτῇ, μὴ ἔλθωσιν οἱ ἀπερίτμητοι οὗτοι καὶ ἀποκεντήσωσίν με καὶ ἐμπαίξωσίν^RM μοι. καὶ οὐκ ἐβούλετο ὁ αἴρων τὰ σκεύη^RN αὐτοῦ, ὅτι ἐφοβήθη σφόδρα· καὶ ἔλαβεν Σαουλ τὴν ῥομφαίαν καὶ ἐπέπεσεν ἐπ᾿ αὐτήν.	4 And Saul said to his armour-bearer, Draw thy sword and pierce me through with it; lest these uncircumcised come and pierce me through, and mock me. But his armour-bearer would not, for he feared greatly: so Saul took his sword and fell upon it.	4 Then Saul said to his armourbearer: Draw thy sword, and kill me X X: lest these uncircumcised come, and slay me, and mock at me. And his armourbearer would not: for he was [struck with exceeding] great fear. Then Saul took his sword, and fell upon it.	4 Then said Saul unto his armourbearer, Draw thy sword, and thrust^RO me through therewith; lest^RP these uncircumcised come and thrust me through, and abuse^RQ me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a^RR sword, and fell upon it.	4 So Saul said to the guy who carried his gear, “Draw your sword and stab me with it; otherwise these uncircumcised men will come and stab and terrorize me.” But the guy who carried his gear would not, for he was too afraid. So Saul took his sword and fell upon it.	4 וַיֹּאמֶר שָׁאוּל ^RSלְנֹשֵׂא כֵלָיו שְׁלֹף חַרְבְּךָ וְדָקְרֵנִי^RT בָהּ פֶּן- יָבוֹאוּ הָעֲרֵלִים הָאֵלֶּה וּדְקָרֻנִי וְהִתְעַלְּלוּ^RU-בִי וְלֹא אָבָה נֹשֵׂא כֵלָיו כִּי יָרֵא מְאֹד וַיִּקַּח שָׁאוּל אֶת- הַחֶרֶב וַיִּפֹּל עָלֶיהָ:	ד וַיֹּאמֶר שָׁאוּל אֶל נֹשֵׂא כֵלָיו שְׁלֹף חַרְבְּךָ וְדָקְרֵנִי בָהּ פֶּן יָבֹאוּ הָעֲרֵלִים הָאֵלֶּה xxxxxx וְהִתְעַלְּלוּ בִי וְלֹא אָבָה נֹשֵׂא כֵלָיו כִּי יָרֵא מְאֹד וַיִּקַּח שָׁאוּל אֶת הַחֶרֶב וַיִּפֹּל עָלֶיהָ.
5 καὶ εἶδεν ὁ αἴρων τὰ σκεύη αὐτοῦ ὅτι τέθνηκεν Σαουλ, καὶ ἐπέπεσεν καὶ αὐτὸς ἐπὶ τὴν ῥομφαίαν αὐτοῦ καὶ ἀπέθανεν μετ᾿ αὐτοῦ.	5 And his armour-bearer saw that Saul was dead, and he fell also himself upon his sword, and died with him.	5 And when his armourbearer saw this, to wit, that Saul was dead, he also fell upon his sword and died with him.	5 And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him.	5 And when the guy who carried his gear saw that Saul was dead, he also fell himself upon his sword and died with him.	5 וַיַּרְא נֹשֵׂא-כֵלָיו כִּי מֵת שָׁאוּל וַיִּפֹּל גַּם-הוּא עַל-חַרְבּוֹ וַיָּמָת עִמּוֹ:	ה וַיַּרְא נֹשֵׂא כֵלָיו כִּי מֵת שָׁאוּל וַיִּפֹּל גַּם הוּא עַל הַחֶרֶב וַיָּמֹת xxx.
6 καὶ ἀπέθανεν Σαουλ καὶ οἱ τρεῖς υἱοὶ αὐτοῦ καὶ ὁ αἴρων τὰ σκεύη αὐτοῦ X X X X ἐν τῇ ἡμέρᾳ ἐκείνῃ κατὰ τὸ αὐτό^RV.	6 So Saul died, and his three sons, and his armour-bearer X X X X, in that day together.	6 So Saul died, and his three sons, and his armourbearer, and all his men that same day together.	6 So Saul died, and his three sons, and his armourbearer, and all his men, that same day together.	6 And so Saul died, along with three of his sons and the guy who carried his gear and all his bodyguards together on that day.	6 וַיָּמָת שָׁאוּל וּשְׁלֹשֶׁת בָּנָיו וְנֹשֵׂא כֵלָיו גַּם כָּל- אֲנָשָׁיו^RW בַּיּוֹם הַהוּא יַחְדָּו:	ו וַיָּמָת שָׁאוּל וּשְׁלֹשֶׁת בָּנָיו xxxx xxxx וְכָל בֵּיתוֹxxxx xxxx יַחְדָּו מֵתוּ.
7 καὶ εἶδον οἱ ἄνδρες Ισραηλ οἱ ἐν τῷ πέραν τῆς κοιλάδος καὶ οἱ ἐν τῷ πέραν τοῦ Ιορδάνου ὅτι ἔφυγον οἱ ἄνδρες Ισραηλ καὶ ὅτι τέθνηκεν Σαουλ καὶ οἱ υἱοὶ αὐτοῦ, καὶ καταλείπουσιν τὰς πόλεις [αὐτῶν] καὶ φεύγουσιν· καὶ ἔρχονται οἱ ἀλλόφυλοι καὶ κατοικοῦσιν ἐν αὐταῖς. --	7 And the men of Israel who were on the other side of the valley, and those beyond Jordan, saw that the men of Israel fled, and that Saul and his sons were dead; and they leave their cities and flee: and the Philistines come and dwell in them.	7 And the men of Israel, that were beyond the valley, and beyond the Jordan, seeing that the Israelites were fled, and that Saul was dead, and his sons, X forsook their cities, and fled: and the Philistines came and dwelt there.	7 And when the men of Israel that were on the other side of the valley, and they that were on the other side^RX Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook^RY the cities, and fled; and the Philistines came and dwelt in them.	7 Now, when the men of Israel who were across the valley and who were across the Jordan saw that the men of Israel had fled and that Saul and his sons had died, they abandoned {their} cities and fled. Then the Philistines came and took up residence in them.	7 וַיִּרְאוּ אַנְשֵׁי- יִשְׂרָאֵל אֲשֶׁר- בְּעֵבֶר הָעֵמֶק וַאֲשֶׁר בְּעֵבֶר^RZ הַיַּרְדֵּן כִּי-נָסוּ אַנְשֵׁי יִשְׂרָאֵל וְכִי-מֵתוּ שָׁאוּל וּבָנָיו וַיַּעַזְבוּ אֶת-הֶעָרִים^SA וַיָּנֻסוּ וַיָּבֹאוּ פְלִשְׁתִּים וַיֵּשְׁבוּ בָּהֶן: ס	ז וַיִּרְאוּ כָּל אִישׁ יִשְׂרָאֵל אֲשֶׁר בָּxxx xעֵמֶק xxxx xxxx xxxxx כִּי נָסוּ xxxxx xxxx וְכִי מֵתוּ שָׁאוּל וּבָנָיו וַיַּעַזְבוּ xx עָרֵיהֶם וַיָּנֻסוּ וַיָּבֹאוּ פְלִשְׁתִּים וַיֵּשְׁבוּ בָּהֶם.
8 καὶ ἐγενήθη τῇ ἐπαύριον καὶ ἔρχονται οἱ ἀλλόφυλοι ἐκδιδύσκειν τοὺς ~~νεκροὺς~~ καὶ εὑρίσκουσιν τὸν Σαουλ καὶ τοὺς τρεῖς υἱοὺς αὐτοῦ πεπτωκότας ἐπὶ τὰ ὄρη Γελβουε.	8 And it came to pass on the morrow that the Philistines come to strip the dead, and they find Saul and his three sons fallen on the mountain[s] of Gelbue.	8 And on the morrow X the Philistines came to strip the slain, and they found Saul and his three sons ~~lying~~ in mount Gelboe.	8 And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa.	8 Then it happened on the next day, when the Philistines came to strip down their victims, that they found Saul and three of his sons fallen on Mount Gilboa.	8 וַיְהִי מִמָּחֳרָת וַיָּבֹאוּ פְלִשְׁתִּים לְפַשֵּׁט אֶת- הַחֲלָלִים וַיִּמְצְאוּ אֶת-שָׁאוּל וְאֶת- שְׁלֹשֶׁת בָּנָיו נֹפְלִים בְּהַר הַגִּלְבֹּעַ:	ח וַיְהִי מִמָּחֳרָת וַיָּבֹאוּ פְלִשְׁתִּים לְפַשֵּׁט אֶת הַחֲלָלִים וַיִּמְצְאוּ אֶת שָׁאוּל וְאֶת xxxx בָּנָיו נֹפְלִים בְּהַר xגִּלְבֹּעַ.
9 καὶ ~~ἀποστρέφουσιν αὐτὸν~~^SB καὶ ἐξέδυσαν τὰ σκεύη αὐτοῦ καὶ ἀποστέλλουσιν αὐτὰ εἰς γῆν ἀλλοφύλων κύκλῳ εὐαγγελίζοντες τοῖς Χ Χ εἰδώλοις αὐτῶν καὶ τῷ λαῷ [αὐτῶν]^SC·	9 And they ~~turned him~~, and stripped off his armour, and sent it into the land of the Philistines, sending round glad tidings to Χ Χ their idols and to the people.	9 And they cut off [Saul's] head, and stripped him of his armour, and sent into the land of the Philistines round about, to publish it in the temples of their idols and among [their] people.	9 And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people.	9 So they cut off his head and stripped off his weapons, and they sent around the circuit of the land of the Philistines to herald the news {before} their idols and their people.	9 וַיִּכְרְתוּ אֶת- רֹאשׁוֹ^SD וַיַּפְשִׁיטוּ אֶת-כֵּלָיו וַיְשַׁלְּחוּ בְאֶרֶץ-פְּלִשְׁתִּים סָבִיב^SE לְבַשֵּׂר^SF בֵּית עֲצַבֵּיהֶם וְאֶת-הָעָם:	ט xxxxx וַיַּפְשִׁיטֻהוּ וַיִּשְׂאוּ אֶת רֹאשׁוֹ וְאֶת כֵּלָיו וַיְשַׁלְּחוּ בְאֶרֶץ פְלִשְׁתִּים סָבִיב לְבַשֵּׂר אֶתxxx עֲצַבֵּיהֶם וְאֶת הָעָם.
10 καὶ ἀνέθηκαν τὰ σκεύη αὐτοῦ εἰς τὸ Ἀσταρτεῖον^SG καὶ τὸ σῶμα αὐτοῦ κατέπηξαν ἐν τῷ τείχει Βαιθσαν.	10 And they set up his armour at the temple of Astarte, and they fastened his body on the wall of Baethsam.	10 And they put his armour in the temple of Astaroth, but his body they hung on the wall of Bethsan.	10 And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Bethshan.	10 And they put his weapons in the temple of Astaroth, and they impaled his body on the wall of Beth Shan.	10 וַיָּשִׂמוּ אֶת- כֵּלָיו בֵּית עַשְׁתָּרוֹת וְאֶת-גְּוִיָּתוֹ תָּקְעוּ בְּחוֹמַת בֵּית שָׁן^SH:	י וַיָּשִׂימוּ אֶת כֵּלָיו בֵּית אֱלֹהֵיהֶם וְאֶת גֻּלְגָּלְתּוֹ^SI תָקְעוּ xxxxx בֵּית דָּגוֹן^SJ.
11 καὶ ἀκούουσιν X X οἱ κατοικοῦντες Ιαβις τῆς Γαλααδίτιδος ἃ ἐποίησαν οἱ ἀλλόφυλοι τῷ Σαουλ.	11 And the inhabitants of Jabis Galaad hear X X what the Philistines did to Saul.	11 Now when the inhabitants of Jabes Galaad had heard X X [all] that the Philistines had done to Saul,	11 And when the inhabitants of Jabeshgilead heard of that which the Philistines had done to Saul;	11 Now, when the residents of Jabesh Gilead heard {} what the Philistines had done to Saul,	11 וַיִּשְׁמְעוּ אֵלָיו^SK יֹשְׁבֵי יָבֵישׁ גִּלְעָד^SL אֵת אֲשֶׁר^SM-עָשׂוּ פְלִשְׁתִּים לְשָׁאוּל:	יא וַיִּשְׁמְעוּ כֹּל xxxx יָבֵישׁ גִּלְעָד אֵת כָּל אֲשֶׁר עָשׂוּ פְלִשְׁתִּים לְשָׁאוּל.
12 καὶ ἀνέστησαν πᾶς ἀνὴρ δυνάμεως^SN καὶ ἐπορεύθησαν ὅλην τὴν νύκτα καὶ ἔλαβον τὸ σῶμα Σαουλ καὶ τὸ σῶμα [Ιωναθαν] τοῦ υἱοῦX αὐτοῦ ἀπὸ τείχους Βαιθσαν καὶ ~~φέρουσιν~~ [αὐτοὺς] εἰς Ιαβις καὶ κατακαίουσιν αὐτοὺς ἐκεῖ.	12 And they rose up, [even] every man of might, and marched all night, and took the body of Saul and the bodyX of [Jonathan] his sonX from the wall of Baethsam; and they ~~bring~~ [them] to Jabis, and burn them there.	12 All the [most] valiant men arose, and walked all the night, and took the body of Saul, and the bodies of his sons, from the wall of Bethsan: and they came to Jabes [Galaad], and burnt them there.	12 All the valiant men arose, and went^SO all night, and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burnt them there.	12 all the militia men got up and walked all night and took the body of Saul and the bodies of his sons from the wall of Beth Shan, and they came to Jabesh and burnt them there.	12 וַיָּקוּמוּ כָּל- אִישׁ חַיִל וַיֵּלְכוּ כָל-הַלַּיְלָה וַיִּקְחוּ אֶת-גְּוִיַּת שָׁאוּל וְאֵת גְּוִיֹּת בָּנָיו מֵחוֹמַת בֵּית שָׁן וַיָּבֹאוּ יָבֵשָׁה וַיִּשְׂרְפוּ אֹתָם שָׁם:	יב וַיָּקוּמוּ כָּל אִישׁ חַיִל xxxx xx xxxxx וַיִּשְׂאוּ אֶת גּוּפַת שָׁאוּל וְאֵת גּוּפֹת בָּנָיו xxxxx xxx xx וַיְבִיאוּם יָבֵישָׁה xxxxxx xxx xx
13 καὶ λαμβάνουσιν τὰ ὀστᾶ αὐτῶν καὶ θάπτουσιν ὑπὸ τὴν ἄρουραν^SP τὴν Ιαβις καὶ νηστεύουσιν ἑπτὰ ἡμέρας.	13 And they take their bones, and bury them in the ~~field~~ that is in Jabis, and fast seven days.	13 And they took their bones, and buried them in the ~~wood~~ of Jabes: and fasted seven days.	13 And they took their bones, and buried them under a tree^SQ at Jabesh, and fasted seven days.	13 Then they took their bones and buried them under the tamarisk-tree in Jabesh, and they fasted seven days.	13 וַיִּקְחוּ אֶת- עַצְמֹתֵיהֶם וַיִּקְבְּרוּ תַחַת-הָאֶשֶׁל בְּיָבֵשָׁה וַיָּצֻמוּ שִׁבְעַת יָמִים: פ	xxxxx וַיִּקְבְּרוּ אֶת עַצְמוֹתֵיהֶם תַּחַת הָאֵלָה בְּיָבֵשׁ וַיָּצוּמוּ שִׁבְעַת יָמִים.

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1There is some controversy over where Samuel was buried, and it hinges on how to interpret the beth prepositional prefix to the Hebrew word “house”: Willett asserted it just meant he was buried “among his family and kindred in Ramah,” (cf. NASB & NIV “at his house/home,” Jamieson: his own mausoleum,” John Gill: “not that he was buried...within the walls of that building wherein he dwelt… the meaning is, that they buried him in the place where his house was, as Ben Gersom interprets it, at Ramah, in some field or garden belonging to it.”), while Keil & Delitzsch and Tsumura (NICOT) asserted that he was buried “within” the house itself, although the latter noted that this would be a departure from Jewish tradition in burial (cf. KJV, ESV “in his house”).

2Andrew Willett’s commentary , published in 1607, devotes several pages in his treatment of 1 Sam. 25 to a good Biblical rebuttal of dozens of pro-polygamy arguments. (If I had read this before my ordination exam, I could have saved myself a lot of embarrassment!)

3In this instance, it was the southern Carmel (“vineyard of God”) where Saul had set up a “hand” monument to himself.

4Willet seems to be alone in interpreting this to mean every living person and animal “to the very dogge.”

5Andrew Willett went on an interesting excursus on the rights of wives on this point: “[N]either the woman should dispose of her husbands goods at her pleasure, nor yet haue no power vpon what occasion soeuer, to haue the disposition of part: for a difference is to be made of the things which appertaine vnto those which are married: the wife must keepe her soule for God, her bodie for her husband: the goods are in some sort common betweene them, by the right of mariage. Againe, the wife hath more interest, then either seruant or child in the goods of the house: shee is not after a seruile, but ciuill manner subiected to her husbands power... In these cases then, and these circumstances considered, the wife is not barred, to dispose of the substance of the house: first, where the glorie of God is sought, and it tendeth to the preseruation of her husband, and of the whole house, as in this case: Borr. secondly, where the husband is foolish and weake, and not able to see what is good for himselfe and his familie, as this was Abigail’s case also: or where he is an enemie…” I would recommend the book, Is It Abuse?, on the topic of what a woman in an abusive relationship should do.

6In the Greek and Hebrew “man” is singular, probably referring to Saul.

7This section probably needs to be developed into a separate sermon and not be tagged on to the Abigail sermon.

8e.g. Andrew Willett: “David [took] this enterprise in hand by the motion of the spirit... and, that it was an extraordinarie motion, appeareth, because the Lord concurred, and sent a dead sleepe upon them.” John Gill: “...no doubt David was moved to this, not merely by the dint of his natural courage, but by the Spirit of God, by whom he might be assured of protection”

9David suspended the death sentence for Shimei, but it was carried out after his death.

10“[I]t be not lawful for a priuate man to kill a theefe or murderer, that is but a priuate person, much less is it to be permitted, that he should rise against the Magistrate, though never so wicked… yet Tyrants and wicked governours may be remooved by the whole state...” ~Andrew Willett

11Eph. 2:16 “that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Prov. 16:7 “When a man's ways please the LORD, He makes even his enemies to be at peace with him.” (NKJV)

12Ephesians 1:14 & 18

13Keil & Delitzsch were confident as always in their opinion: “Achish, the son of Maoch, is in all probability the same person not only as the king Achish mentioned in 1Sam. 21:11, but also as Achish the son of Maachah (1Ki_2:39), since Maoch and Maachah are certainly only different forms of the same name; and a fifty years' reign, which we should have in that case to ascribe to Achish, it not impossible.”

14Whether the endquote in v.11 is placed in the middle or at the end of the verse makes a difference in this regard.

15cf. International Standard Bible Encyclopedia: “Conder proposed Zucheilika, a ruin 11 miles South-Southeast of Gaza, and 4 miles North of Wady es-Sheri'a, which may be the "Brook Besor" (1 Sam 30:9,10,21); Rowland (1842) proposed `Asluj, a heap of ruins South of Beersheba and 7 miles to the East of Bered. Neither site is entirely satisfactory”

16John Gill agreed, commenting, “Geshurites; some of the old inhabitants of the land of Canaan, the remains of the Amorites, whose land was given to the half tribe of Manasseh, but could never be expelled… and the Gezrites; the inhabitants of Gezer, which place fell to the tribe of Ephraim; but that tribe could not drive out the inhabitants of it...” But Keil & Delitzsch took issue with other commentators, asserting that the Geshuri and the Gerzites weren’t the peoples mentioned Joshua 12, but were different groups mentioned in Joshua 13:2 and perhaps 2 Maccabees 13:24, that had always resided south of Palestine.

17“Probably the Geshurites and Gezrites were branches of Amalek.” ~M. Henry

18Keil & Delitsch seemed to agree: “Geshurites, Gerzites, and Amalekites dwelt close to the southern boundary of Judah, so that David was able to represent the march against these tribes to Achish as a march against the south of Judah, to make him believe that he had been making an attack upon the southern territory of Judah and its dependencies.”

19Goldman and Tsumura noted that this occurred just before the events of chapter 31 in the final stage of the battle.

20Actually stated positively in Lev. 26:6a “I will also extend peace within the land, and y'all will lie down and there will be no cause for trembling.” (NAW)

21The same Hebrew word used of Saul’s trembling fear upon seeing the Philistine army in v.5 is also used of Eli in 1 Sam. 4:13 (“...Eli, sitting on his seat beside the road, keeping watch, because his heart was trembling over the ark of God.”) and of Ahimelech the priest of Nob when David fled to him in 1 Samuel 21:1, and of the skittishness of the town elders in Bethlehem when Samuel came by to anoint a new king in 16:4.

22Willett explained, “[S]ome think that after Abiathar was gone with the Ephod, [Saul] caused an other to be made; some [notably Kimchi], that he had sent to Abiathar, to consult for him... But the meaning is this, that the Urim was not now with Saul…” Gill and Goldman agreed. Keil & Delitzsch (and Kirkpatrick), believed that a new priesthood under Zadok was established and a new ephod made, such that Saul would have had a priest of his own that he could have consorted with in Gibeon, citing 1 Chron. 16:39 as evidence.

23Willett and Gill noted that the theory advanced by some Rabbis (Pirke Eliezer, c. 33. foi. 35. 2. Shalshalet Hakabala, fol. 8. 1. Hieron. Trad. Heb. in lib. Reg. fol. 77. B.) that this woman was Zeruiah, the mother of Abner, can easily be disproved by the fact that then she and Saul would already have been acquainted, which is obviously not the case.

24This was Willett’s view, but Keil & Delitzsch said that wasn’t necessarily the case.

25Tsumurah, on the other hand, claimed that the reason was that she could see supernatural images but he couldn’t.

26It’s also possible that Saul laid on the ground in order to better hear the quiet mutterings out of the ground that, according to Isaiah 8 & 29, were typical of the voices conjured by mediums.

27“He does not, like a penitent, own the righteousness of God in this; but, like a man enraged, flies out against God as unkind and flies off from him.” ~M. Henry

28Psalm 101:4 “Men of perverse heart shall be far from me; I will have nothing to do with evil.”
Eph. 5:11 “Have nothing to do with the fruitless deeds of darkness, but rather expose them.”
1Tim. 4:7 “Have nothing to do with godless myths and old wives' tales; rather, train yourself to be godly.” (NIV)

29Goldman cited Saadya & Hai Gaon, Kimchi & Nachmanides from the 13^th century, and Metsudath David & Malbim from the 19^th Century

30Goldman cited R. Samuel, b. Hofni Gaon, Maimonides, Ralbag (14^th Century), and Ibn Ezra (12^th Century)

31cf. K&D in loc.: “the fathers, reformers, and earlier Christian theologians, with very few exceptions, assumed that there was not a real appearance of Samuel…” K&D in loc is also the source of the quotes from Luther and Calvin. Willett is the source of the quotes from Tertullian and Augustine.

32Henry, also noted that this was the position of Bishop Patrick, a commentator before him that he looked up to.

33They also quoted Ecclus. 46:20, where it is said of Samuel: “And after his death he prophesied, and showed the king his end, and lifted up his voice from the earth in prophecy, to blot out the wickedness of the people” [but this is an apocryphal text], Ezekiel 14, where it is said that God will answer those who come to a prophet in his own way [but this proves nothing], and the appearances of Moses & Elijah at the Transfiguration [which was an entirely different thing].

34The only interesting argument I noticed in Tsumura was that Samuel mentions divine name Yahweh 7x in his message.

35Tsumura suggested that Saul was fasting in preparation for this spiritual encounter. But from the earlier incident over the honey, it seems to me just as possible that he could have been too preoccupied with duty to eat.

36This is the title of a song by Jamie Soles on his album Memorials See http://www.solmusic.ca

37King Hezekiah, contemporary to Isaiah, heeded this warning, but his son Manasseh did not. The latter’s involvement in the occult is one of the reasons God sent Judah into captivity (2 Kings 221:6, 2 Chronicles 33:6 ).

38Abarbanel suggested that perhaps David committed to merely be Akish’s bodyguard and protect him, but take no offensive against any Israelite. Matthew Henry expressed skepticism of that idea.

39cf. Willett: “David gave this wise answer unto Achish, neither directly promising his help, as Josephus saith, ‘he did prompte polliceri operam, readily promise his help’: neither yet denying the same: but he waited upon God for his direction...”

40This is the majority opinion among Bible scholars, although there are some who advocate for it being located up in the Jezreel Valley closer to Saul’s position at Mt. Gilboa.

41Matthew Henry made an interesting application, writing, “Who would be fond of popular praise or applause when, even that may, another time, be turned against a man to his reproach?”

42McCarter is quoted by Tsumura as saying it was only a “matter of courtesy,” but Tsumura didn’t seem to agree, nor did most other commentators.

43Commentators who came down on this side included Matthew Henry, Goldman, Gill, Jamieson, and Keil & Delitzsch.

44Henry, Gill, & Keil & Delitzsch however, thought that Akish’s description of David’s men as “the servants of your lord” was speaking of Saul as their king. Tsumurah, on the other hand, thought it referred to David as the “lord” of the 600 men with him. The text is ambiguous, but since Akish nowhere speaks of Saul or David as “lord,” I assume he speaks of himself.

45“[Akish] reported the words of the Princes of the Philistims in better manner then they first spake them... teaching us, that when we report a tale from another’s mouth, we should make not the worst but the best of it.” ~A. Willett

462018, Wiph and Stock Publishers, Eugene OR

47“The language implies that the smoke of the conflagration was still visible, and the sacking very recent.” ~R. Jamieson

48There is debate whether this was just a random raid across multiple countries (Goldman), or a counterattack against David for the raids he had been conducting (Henry, Gill, Jamieson).

49Ezek. 25:16; Zeph. 2:5

50Moses found himself in a similar situation in Ex. 17:3-4.

51Greek translations of this Hebrew word are κραταιόω (LXX), ενισχυω (Aq.), and κατεθάρσησεν (Theod.) For OT quotes, I have provided root words from the Septuagint Greek and MT Hebrew, and for NT quotes, I have provided root words from the Greek and the Salkinson-Ginsburg Hebrew translations to help with tracking words. Yellow highlight indicates a Greek or Hebrew root that is the same as the root of the Greek or Hebrew word in this verse for “strengthened.”

52The first mention of this word in the Hebrew Bible is Gen. 48:2, where Jacob, as an old man on his deathbed, “strengthened himself” [יתחזק/ἐνισχύω] to sit up one last time and speak blessings over his children and grandchildren. Often in the historical books of the O.T., kings would “strengthen themselves” as preparation for going to war or as preparation for defending their cities in war.

53He also and he exhorted those Christians in chapter 6:10 to “be strong [ἐνδυναμόω/הִתְעוֹדְדוּ] in the Lord and in the power of His might [κράτει τῆς ἰσχύος].”

54See footnote AZ for more detail.

55“Our Lord Jesus was indeed the Son of David and the Son of Abraham, in this resembling them both, that he took the prey from the mighty, and led captivity captive.” ~M. Henry

56Willett disagreed, as did Henry (“This drove was put in the van of the triumph.”), Gill (and K&D) understood it to be saying “first went the spoil taken from other places, and then those taken from David and his men,” others were skeptical that there had been time for such a separation of David’s stuff from everybody else’s. Abarbinel supposed it meant merely that the oxen were led out first, and then the sheep followed.

57The wording of the text in the source manuscripts makes it a little unclear whether the elders were the same as the friends or whether they were two different groups.

58For some reason unknown to us, there are 4 more listed in the LXX.

59See footnote AD for more detail.

60Although Gill cites the Targums, Arabic, and Syriac traditions which say he was not wounded but rather just “afraid.”

61There is some question whether Ishvi was another name for Malchishua, or another name for Ishbosheth, but the number of sons is not disputed.

62Gill traced it to Hieron. Trad. Heb. in lib. Reg. fol. 77. B.

63The Hebrew language has one word for “murder” and a different word for “kill,” and the word in the 10 Commandments is “murder,” leaving open the legitimate function of civil government to put to death criminals duly convicted.

64“Josephus (Antiqu. l. 6. c. 14. sect. 7) denies he killed himself; that though he attempted it, his sword would not pierce through him, and that he was killed by the Amalekite, and that that was a true account he gave to David in the following chapter; though it seems rather to be a lie, to curry favour with David, and that Saul did destroy himself… Saul was dead By his own hands, and not by the hands of the Amalekite, which the armour bearer would scarcely have suffered...” ~John Gill

65Willet was in agreement with me when he wrote his commentary. Henry refused to conjecture. The rest didn’t go there.

66“a particular reproach to Saul, who was taller by the head than other men (which perhaps he was wont to boast of), but was now shorter by the head.” ~Matthew Henry

67Willett suggested that the body was displayed in the temple of Ashtoreth and the head in the temple of Dagon in Beth Shan. Goldman suggested that the head and armor were displayed in the temple of Astarte in Ashkelton. Jamieson suggested that the armor went to the temple of Ashtaroth, the bodies to the temple of Shen, and the heads to the temple of Dagon, “thus dividing the glory among their several deities.” K&D similarly wrote, “sent... heads and weapons as trophies into the land of the Philistines (to which McCarter and Driver agreed but to which Jameison and Tsumura objecting, saying that what was “sent” was “messengers” not body parts)... deposited their weapons... in the Astarte-houses. But the [headless] corpses they fastened to the town-wall of Beth-shean…”

68Beth Shan is known to have been occupied by the Egyptians (from whom it got this name “house of the sun”) and by the Philistines in earlier history, but if it were under Philistine control at this time, one would expect it to have been mentioned as a headquarters for this Philistine campaign, and since it isn’t, the impression the reader gets is that it was not under Philistine control immediately before this battle.

69This is the estimation of the BibleWorks Map software. Gill estimated at 16 miles round trip, Jamieson at 20 miles, and Goldman at 40. Jamieson estimated it would take an hour and a half travel time each way.

70Willett’s explanation (following Kimchi and later adopted by Gill and by K&D) for burning the flesh off the bones was because the flesh was decaying and because the Philistines would be less likely to mess with the bones (the latter of which was Jamieson’s and Tsumura’s explanation). I didn’t find these to be as convincing.

71Willett (following Kimchi) suggested that the seven days was “in memorie of the seven days of truce, which sometime Nahash the king of Ammon gave them, within which time Saul came and delivered them.” Henry & Gill both noted that such fasts were traditionally only during daylight hours, with eating & drinking at night, like the Ramadan fast of the Muslims. Tsumura noted that “a ritual of seven days… is also attested in the Ugaritic funerary ritual preserved in KTU 1.161.”

72Matthew Henry quoted Prov. 11:10 “‘When the wicked perish there is shouting’ (that is, it is to be hoped a better state of things will ensue, which will be matter of joy), yet humanity obliges us to show a decent respect to dead bodies, especially those of princes.”

73cf. Revelation 18:10-24 Lament over Babylon

74Note that even though Saul killed himself, the account says that God killed him, a testimony to the mysterious relationship of human will and divine will which can be such that both man and God can be responsible at the same time.

AMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of 1 Samuel 25 is 4Q51Samuel^a, dated between 50-25 B.C., which contains parts of verses 3-12, 20-27, and 38-40, and 4Q53 Samuel^c, dated around 100BC, and containing parts of verses 30-31. Where the MT is legible and in agreement with the MT, the MT text is colored purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

BNASB, NIV = “mourned”

Ccf. 1 Samuel 28:3 “Meanwhile, Samuel had died, and all Israel had mourned for him and had buried him in Ramah in his hometown.” (NAW)

DNASB & ESV = “business,” NIV = “property”

E“Great” is the central meaning of this Hebrew word, but NASB & ESV = “rich,” NIV = “wealthy”

Fcf. synonym from Symmachus’ later translation into Greek = eudianohtoV (“good at thinking things through”)

Gcf. Sym. kakognwmwn (“knowledge of bad”)

HDavid was described in some of the same words: NAW 1 Samuel 16:18 Then one of the servant-boys answered and said, "Look, I have seen a son belonging to Jesse the Bethlehemite who is knowledgeable at strumming. He is also a mighty man of means, and a man for battle, and is insightful of speech, also a man who is in-shape, and Yahewh is with him."

IDSS reads ?yahw (“and the man”), matching the LXX.

JThe margin note from the Masorite scribes suggests changing the last letter of this word to read כָלִבִּי , which makes it more clear that this is a plurality of descendants of Caleb. The Targums, Vulgate, Midieval Jewish Commentaries, and most English versions follow this tradition. Josephus, as well as the old Latin, Syriac, and Arabic, on the other hand, interpret it like the LXX did, as “dog-like.” (The Hebrew root KLB means “dog.”)

KAlthough the DSS is illegible at this point, it has too much space for the wording of the MT. It has more than enough space to include the extra words in the LXX: “the Carmelite.”

LThe Hebrew word is literally “ask,” but Symmachus translated more idiomatically “greet” = ασπαζεσθε.

MThe DSS employed a less-abbreviated construction which means the same thing = <yrunh la

NThis word is the subject of much discussion in the commentaries. The Vulgate treats the root as “ach” = “to my brother,” and Wellhausen and Tsumura supported this, the latter explaining how the aleph could have disappeared (“vowel sandhi”) from the beginning of the word for “brother.” Most other commentators see “life” (chai) as the root (Josephus, Vatabulus, Willet, Henry, Gill, K&D, Driver)

OS. enwclhsamen (“in trouble”), Q. kathscunamen (“dispossessed”)

PNASB = “insulted,” NIV = “mistreat,” ESV = “harm” Same goes for v.15.

QNASB is more literal with “days,” NIV & ESV = “time”

RTargums, Syriac, and Septuagint all have a conjunction before “not,” furthermore, the DSS, although illegible at this point has just the right amount of space between legible portions of this verse to support the reading of the LXX and Vulgate which add “in the wilderness” at this point. It doesn’t add anything to the story that we couldn’t already deduce, though.

SThe LXX interpreted this as a 1^st person plural Qal imperfect form, which is theoretically possible in the consonantal text, whereas the MT, Vulgate and English versions interpreted it as a 3^rd person singular Niphal perfect form. This word in this form only occurs two other times in the Hebrew Bible: Num. 31:49 and later on in 1 Sam. 25 in v.21. All the versions interpret all three according to the idea of “missing” except that the LXX translates it with the idea of “commanded” in both instances in 1 Sam. 25. Normally the root PQD has to do with “visiting to hold accountable,” but perhaps the Niphal Perfect has the unique meaning of “missing.”

TThe simplest translation of the Hebrew word is “good,” but NASB & NIV render it “festive”

UThis is an abbreviated form of wnab

VLater Greek translations conform to the MT with epausanto (“they paused”), but the DSS supports the LXX.

WNASB & NIV = “waited,” Maimonedes & Gill = “rested,” K&D = “sat down,” but the LXX “Nabal sprang up” is supported by the DSS, and K&D surprisingly commented that it would make more sense.

XThe middle of this verse is illegible in the DSS, but it becomes legible at the last two words, lbn zjpyw (the greyed-out text being illegible but supplied as a best-guess) “and Nabal boiled-over” - totally different from the MT, yet supporting the LXX. Furthermore, it seems odd for a narrative to state that the servants stopped talking after delivering their message.

Ycf. Theodotion = apodidraskonteV (“having been seized from”).

Z“The question... is ‘a formal rejection’ of David’s implied invitation to Nabal to enter into a regulated covenant with him.” ~Tsumura, quoting Wiseman.

AAOnly the last three letters of this word (<y?-) are legible in the DSS, the first of which is different from the MT. The DSS appears to read a synonym with the root פרש (“break into distinct parts”), which makes more sense than the MT’s root פרץ (“break down/destroy”).

ABPerhaps the idea is, “Where is this relationship going if they start out by asking for my belongings? What are they going to ask for next, the shirt off my back?!” The repeated first person singular possessive pronouns create a very self-centered, miserly feel. Calling even the water his own seems particularly stingy.

ACNIV = “put on,” ESV = “strap on” The Hebrew word implies a belt that goes around the body.

ADCf. synonyms from later Greek versions: A. wtrunwh (“eared”?), S. apestrafh (“turned from”), Q. exoudenwsen (“made nothing of”). In 1 Sam. 15:19 the same Hebrew word was translated εκλιθη (“lean”), and in the only other instance of this word, 14:32, the LXX translated it ὥρμησας (“rush”).

AEContemporary English versions = “greet”

AFNASB = “scorned,” NIV = “hurled insults” It was translated “fly/swoop/rush/pounce” in 15:19 and 14:32.

AGThe only other places this verb occurs in the O.T. are 1 Sam. 14:32 and 15:19, both in the context of Saul’s men taking spoil for themselves which God had told them to destroy, and there it is translated “fly/swoop/rush/pounce.”

AHThe Hebrew is literally “all the days” cf. NIV “the whole timeX”

AIcf. NASB & ESV = “went (about)”

AJHebrew and Greek Lit. = “days”

AKNASB = “tending,” NIV = “herding”

AL“Wall” is in the emphatic position in Hebrew. “i.e., a wall of defence against attacks from the Bedouins living in the desert.” ~K&D

AMSymmachus’ translation κατα means more clearly “against”

ANThe Hebrew “Belial” gets a wide range of translation into Greek. Cf. A. apostasiaV (“apostasy”), S. anomoV (“lawlessness”), Q. afrosunhV (“unthinking”)

AOLit. “see”

APNASB = “evil is plotted,” NIV = “disaster is hanging,” ESV = “harm is determined”

AQ“Belial” is a transliteration of the Hebrew word. NASB & ESV translate more according to the meaning: “worthless”

ARcf. this phrase in 20:7-9 regarding Saul’s intent against David. Now it is David against Nabal.

AScf. Other names for wine containers in other versions: A. amforeiV. S. askouV (“wineskin”), Q. nebel (transliteration into Greek letters of the Hebrew word).

ATAquila switched to the MT word “seah”

AUSymmachus corrected to the MT: ekaton endesmouV (“100 bindings”)

AVNASB = “jugs,” NIV = “skins,” Henry = “casks,” Jamieson = whole “goat-skins”

AWNASB & NIV = “roasted grain” Goldman and Tsumura estimated 5 seahs to be one bushel.

AXNASB & NIV = “loaded”

AYThe Qere suggests correcting the first vowel in Abigail’s name to be consistent = אֲבִיגַיִל Tsumurah chalks the spelling variation down to another “vowel sandhi.”

AZQere עֲשׂוּיֹת uses a dagesh to double the vav instead of two vavs in a row.

BAThe “seah” is a unit of measurement found in only three other chapters of the Bible: Gen. 18:6; 1 Ki. 18:32; 2 Ki. 7:1, 16, 18. It apparently means “measurement” and is equivalent to the shalish (a third of an ephah – an ephah being about a bushel) and to the Greek σατον, roughly what would fit in a two-gallon bucket. The next word kli is found only in four other places in the OT: Lev. 23:14; Ruth 2:14; 1 Sam. 17:17; 2 Sam. 17:28.

BBCakes of dried grapes or raisins only show up in 3 other places in the OT: 1 Sam. 30:12; 2 Sam. 16:1; 1 Chr. 12:41.

BCAll other English versions = “mountain” (Hebrew = Har)

BDThe Hebrew verb here is literally “to call,” and the Greek verb is “to meet,” but most English versions drop it out. In vs. 32 & 34 when the same Hebrew verb recurs, most English versions translate it “to meet.”

BEcf. A. plhn (“however”), S. outwV (“thus”).

BFLit. “for no good” cf. A. yeudoV (“falsely” – probably the closest translation to the MT), S. anohton (“thoughtlessly”).

BGThis word is the same as v.15. cf. S. diefwnhsen (“speak through”), Q. hthsamen (“demand”).

BHNASB & ESV = “guarded,” NIV = “watched over”

BINASB = “returned,” NIV = “paid back”

BJSome Septuagint manuscripts, including the Lucian Rescription, have the word “enemies” here like the MT does.

BKThe Greek actually reads “urinates towards a wall”

BLThe Targum and several Hebrew manuscripts read אור (“light”), but not the LXX or MT.

BMThis the literal translation of the Greek and Hebrew, but contemporary translations opt for the euphemism “one male.”

BNThe Hishtaphel ends with a vav, which looks like a 3ms pronomial ending (“to him”) but isn’t, and this seems to have tripped up the LXX in this chapter.

BOSymmachus rendered this mh proschV, axiw (“don’t take, worthy” perhaps the idea being “don’t put stock in”).

BPThe Vaticanus (which Brenton translated into English here) reads “servants of my Lord” with the MT, but the LXX and Vulgate read “your servants.” This part of the DSS is illegible, as is all the text on the left side of this DSS fragment, but there might not be enough room for the extra word “my lord.” There is no difference in actual meaning, though.

BQcf. NASB = “maidservant” Also in the following verses.

BRcf. Isaiah 32:6 for a description of the nabal fool

BSThis part of the DSS is illegible, but there is room between legible portions for this extra word “innocent,” especially if “blood” were reduced to its singular form: דם נקי.

BTLXX is a literal translation of the MT, but Aquila seems to have sought for an easier-to-understand translation with tou mh musazein (“not committing an abomination”?) also in v.33.

BULit. “which,” but cf. NASB & NIV = “since,” and ESV = “because”

BVNASB = “restrained,” NIV = “kept” Same with v.34, except that there the KJV renders the same word “kept”

BWLit. (& ESV) = “saving”

BXThere is no direct object indicator or preposition in Hebrew before “your hand,” rather it is in the subject position relative to the verb “saved/vindicated.” Perhaps the two-pronged “as Yahweh lives and as your soul lives” is correlated by the relative pronoun “in which/since” by these two proofs, one an action of Yahweh and one an action of David. In other words, David, you’re obviously alive and well because your hand has vindicated yourself in your many military victories and even in defending your reputation by coming here armed, and Yahweh is also obviously alive and well since He withheld you from getting involved in a bloodbath, therefore, since both are alive and well, there is no need to kill those who seek your harm. With a God like yours and with strong arms like yours, you are in a secure position. You can afford to leave enemies like Nabal alone to perish in their own foolishness without getting all up-in-arms about them.”

BYWillet expounded on a variety of interpretations of “let them be like Nabal”: “1. Some thinke that Abigail prophesieth and foretelleth of Nabal’s ende, which should follow not long after, and wisheth that all Dauid’s enemies might in that respect be like vnto him: Osiand. but then Abigail had spoken, as one that wished and expected her husbands ruine. 2. Others [including Gill] expound it thus: shee wisheth that all Dauid’s enemies had no more valure in them, then Nabal, or power to hurt him: Borr. that as Nabal entended euill to Dauid, in rayling vpon him, but was not able to hurt him: that all Dauid’s enemies therein should be like vnto him. Mar. But Nabal did mischiefe enough vnto Dauid, in depriuing him of all necessarie helpes, who by that might haue beene famished with his men. 3. Therefore it is better vnderstood of Nabal’s condition, wherein he was like to haue beene, if Dauid had gone forward with his purpose. Iun.” Jamieson and Keil & Delitzsch added another: “be as foolish and contemptible as he,” thus “bringing down punishment” for “ungodliness.”

BZThe Hebrew and Greek words literally denote “blessing,” but cf. NASB & NIV = “gift,” and ESV = “present.”

CAThere is room in the DSS for the extra word “take” (?קח + ה) in the LXX and Vulgate.

CBAbigail switches from “maidservant” to “housemaid” perhaps because of her role in preparing this food which was given as a gift. By offering food, she adds the role of household service to the commitment of community service to a civil leader. This becomes all the more poignant in v.41, where she uses both words to accept David’s offer of marriage, saying that she as an emet socio-economic vassal would marry David and become a shaphach who serves David within his house.

CCThe Hebrew is more literally “who conduct themselves in the footsteps of,” but the ancient versions do not read as though “in the feet” existed in the text they were translating, and most English versions which follow the MT ignore the phrase. In v.42, the phrase occurs again, this time in both MT and the ancient versions, and English versions translate it there “went” or “attended.”

CDSymmachus translated more loosely afelou (“forgive”)

CESym. = ponhria (“evil”)

CFThe Vaticanus manuscript (reflected in Brenton’s English translation) got the words backwards, but the majority text of the LXX has it right, “my lord fights the battles of Yahweh.”

CGNASB = “transgression,” NIV = “offense”

CHcf. NIV = “lasting dynasty,” the Hebrew word translated “sure” also means “faithful” but not so much “lasting.”

CISym. = pefulagmenh (“kept secure”)

CJcf. Aquila’s tarsw plagiw (“I will agitate with a plague/striking instrument”)

CK“middle” is the LXX word. NASB & ESV are closer to the MT word with “hollow” (cf. NIV = “pocket, K&D = “cup”).

CL“bound in the bundle of the living” Willett: “is rather vnderstoode of Dauid’s preseruation, euen in this life: as the words shew both going before, and following: for before shee spake of Sauls rising against Dauid, and after shee saith, that God shall cast out his enemies as out of a sling, that is, their life shall be violently taken from them, as it was from Saul: but Dauids life shall be surely bound vnto him, that no man shall be able to take it from him: Iun. yet these words haue also a fit relation vnto eternall life, where the Saints are bound vp together in the booke of life.” Goldman: “The figure is that of valuables tied up in a bag and placed in safe keeping. Already in the Targum the prayer is understood to refer to life after death…” Tsumura: “According to N.H. Tur-Sinai, seror here and in Job 14:17 refers to a document tied up with a string and sealed with a lump of clay (bullae) … equivalent of the ‘Book of the Living’ in Ps. 69:29[28]...”

CMThis is the same noun for “sling” as was used for David’s slingshot in chapter 17. Its root is the same as the verb which precedes it. The prepositions in Hebrew both denote “in,” so the contrast is not “in the bundle” vs. “from the sling” but rather where they will be associated – “the bundle of those who are living” vs. “whirling in the pocket of the sling” – stability and security and closeness to God vs. instability and about to be flung any moment far from the presence of God.

CNAs prophecied in 13:14

COcf. synonym from Symmachus’ version: anaiton

CPNot in Brenton, but in the Vaticanus

CQNASB = “troubled,” NIV = “staggering,” ESV = “pangs”

CRNIV & ESV = “conscience”

CSThe Greek, Syriac, and Latin all don’t have a conjunction here.

CTNIV = “brought success,” but the Greek and Hebrew is literally “good”

CUDSS 4Q53 reads a synonym למנקם “for a grief (that will call for consolation)” instead of the MT’s “for a stumbling block / destabilizing agent”), with the name number of characters but three of them different from the MT. This noun in the MT occurs nowhere else.

CVTsumura: “probably means an unstable state of the heart because of the blame, with ‘of heart’ being a subjective genitive, rather than an obstacle which causes the heart to totter or stumble, treating the genitive as an objective genitive.”

CWcf. Aq. gnwmh (“knowledge”)

CXIn the Vaticanus, but not in Brenton’s translation.

CYNASB = “discernment,” NIV = “good judgment,” ESV = “discretion”

CZThis verb is in the LXX and MT, but NASB, NIV, and ESV omit it.

DAThis is the same noun used for David’s changed “presentation of himself” before Akish and of the “taste” of honey on Jonathan’s staff earlier in 1 Sam.

DB“[This] inf. Abs. In v.26 and here functions as if it were and inf. cstr…. The only other occurrence of this term is Jer. 11:12…” ~Tsumura

DCOther conjunctions in other versions: A. & Q. kai, S. epeitoige

DDIn the Vaticanus, but not in Brenton’s English

DENASB = “Nevertheless,” NIV = “Otherwise”

DFNASB & NIV = “quickly,” ESV = “hurried” Same with v. 42, except there, the LXX omits the word.

DG“The very unusual form תָּבֹאתִי, an imperfect with the termination of the perfect... in all probability it is only an intensified form of the second pers. fem. Imperf.” ~K&D

DHLXX is a literal translation of the Hebrew word. Later versions were more figurative: Sym. = etimhsa (“honored”), Q. elabon (“received”)

DINASB = “listened to,” NIV = “heard,” ESV tried to bring in the meaning within this Hebrew word of actually acting upon what was heard, but overstated it a bit with “obeyed,” I prefer “heeded.”

DJLit. “Lifted up your face” NASB, NIV, ESV = “granted your request/petition”

DKThis verb “held” is not actually in the Hebrew text (or the Greek). It is literally “and behold for him a feast like the feast of the king,” (the Greek and Latin read “a king” instead of “the king”) which seems to admit of the possibility that the feast had been thrown in his honor by someone else or that he was the sole person feasting (“for himself a feast”). The latter seems a strong possibility to me.

DLHenry: “He grew sullen, and said little, ashamed of his own folly...” Gill: “he swooned away, became as cold as a stone, and remained as senseless, spoke not a word, but lay in a stupor” Jamieson: “He probably fainted from horror at the perilous situation in which he had unconsciously placed himself” Goldman: “The words suggest a paralytic stroke.” Tsumura: “Nabal probably had a stroke (due to brain hemorrhage) rather than a heart attack.”

DMAq. exeilato (“lifted out”)

DNNIV = “upheld my cause,” ESV = “avenged the insult” – this is legal language for what the prosecuting attorney does.

DONASB = “evildoing,” NIV = “wrongdoing,” ESV = “evil”

DPESV gives the most literal translation “and spoke,” but other versions are creative like the KJV, with NASB = proposal,” and NIV = “sent word” Gill commented, “These messengers were sent by David at a convenient time, at a proper distance from the death of Nabal; and he chose rather to send messengers than to go himself, lest being denied he should be put to shame, she being a rich widow, and he a poor persecuted man, and that her answer might be entirely free and unawed by him, and that it might appear that she was not taken to him by force...”

DQThe DSS is illegible at this point, but there is not enough space between legible words in the DSS for all the words of the MT. If the phrase “that Nabal died” were omitted from the DSS, as it is in the LXX, the rest of the words would fit in the space.

DRDSS is illegible, but there is space for a lot more words than the MT has, yet there aren’t extra words in LXX or Vulgate.

DSAq. corrected to the MT = tou kuriou mou

DTThree different Hebrew words for “servant” occur in this verse. The NASB captured this word shaphach the best with “maid” – a female domestic servant as opposed to the avad man-servant who does manual labour.

DUAq. added in the missing words in his version: kai etacune

DVRKB could mean “mounted” or “rode,” and different versions choose one or the other.

DW“This is not the Jezreel in the north… but a town in the hill-country of Judah… in the neighborhood of Maon and Ziph.” ~Goldman

DX“Amis” is the Vaticanus reading. The majority text of the LXX reads “Lais” with the MT.

DY“A little north of Jerusalem.” ~Goldman

DZMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of 1 Samuel 26 is 4Q51Samuel^a, which has been dated between 50-25 B.C., and which which contains fragments of vs. 9-12 and 21-24. Where the DSS is legible and agrees with the MT, the Hebrew text is colored purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

EAcf. Symmachus kruptetai (“hides”)

EBSeveral Hebrew manuscripts have this addition WnM*u! (“with us”)

ECOther Greek versions translate rather than transliterate this word, as the Vulgate also did: Aq. hfanismenhV (“invisible”) S. erhmou (“wilderness”) Same w. v.3.

EDThis is what “Jeshimon” means. Also in v.3

EENIV = “faces,” NRSV = “opposite,” ESV = “East” (However, Tsumura noted that it can’t mean “East,” because it was “south of Jeshimon” according to 23:9.) Repeated in v.3.

EFJamieson and Gill suggested that David remained in this area to be near Abigail’s farm.

EGPresumably the 3,000 “chosen men of Israel” in 13:2 and 24:2.

EHThis is a transliteration of the Hebrew word rather than a translation of it.

EISymmachus dropped these extra words which are not in the MT. Other Greek manuscripts instead read “into Keeila,” “into Ziklag,” or “there,” and the Lucian rescription reads with the Syriac “after him.” With so many ancient manuscripts indicating that there are additional words at the end, it seems likely that there were extra words at the end in at least one of the ancient Hebrew textual traditions.

EJNASB = “knew,” NIV & ESV = “learned”

EKThe Hebrew el nacon Lit. = “to establishment/upon confirmation,” NASB & NIV = “definitely,” ESV omits

ELOther Greek versions have suggested stroggulwsei (“circle [of stones]”), kamph (“camp”), magal (transliteration of the Hebrew word), or skhnh (“tent” = Vulgate). Same w. v.7.

EMNASB & NIV = “camped”

ENThe Hebrew word connotes circularity. NASB = “circle of the camp,” NIV = “camp,” ESV = “encampment,” NICOT = “entrenchment,” AJV & Goldman = “barricade,” K&D = “waggon rampart.” Gill: “circuit; not in the foss or ditch thrown up, in which an army sometimes lies entrenched; but this is to be understood either of the camp itself, so called, as Ben Gersom, Abarbinel, and Ben Melech think, because it lay in a circular form, that all comers to it on every side might be seen; or else a sort of fortress all around the camp, made of carriages joined together; and as the word signifies a carriage, cart or chariot, it may design the chariot in which Saul slept, as kings have been used to do when not in their houses; and to this the Septuagint agrees, which uses a word that Procopius Gazaeus says signifies one kind of a chariot, and is used of a chariot drawn by mules...” Same in v.7.

EOcf. 17:20 This appears to be the traditional pattern of Saul’s army encampments.

EPThis man is never mentioned again in scripture. Could it be a result of his lack of initiative to respond to David?

EQZeruiah was David’s sister, so Abishai and Joab (and Asahel, of whom we’ll hear later) were David’s nephews.

ERLit. “people,” but NIV & ESV explain that it is the “army”

ESAll other English versions read “head,” and the Hebrew indicates the “head” rather than the pillow or bolster for the head. It’s also in vs.11, 12, and 16.

ET“The Oriental spear had, and still has, a spike at the lower extremity, intended for the purpose of sticking the spear into the ground when the warrior is at rest.” ~Robert Jamieson

EUThis word only occurs two other times in the Hebrew Bible, both to mean “squeezed to the point of injury” (Lev. 22:24 – referring apparently to testicles, and Ezek. 23:3 – referring to breasts)

EVThe Syriac and Vulgate, as well as some Hebrew manuscripts, support the plural “hands” over the MT singular “hand.” It doesn’t change the meaning, though.

EWApparently the Targums and a couple of Hebrew manuscripts support omitting the conjunction which is here in the MT. It doesn’t change the meaning.

EXBrenton mistakenly duplicated this phrase which occurs only once in the LXX (including Vaticanus).

EYLit. “enclosed/shut out”

EZNASB = “stroke” (the most literal translation of this word), cf. NIV = “thrust” The KJV idea of immediacy is not so much part of this Hebrew word.

FAThis same Hebrew word is translated διαφθεῖρ- in the LXX in v.15.

FBLit. “send,” NIV = “lay,” ESV = “put out” Same in vs.11 & 23.

FCI translated this verb “cleared/acquitted” in Isa. 3 and Psalm 19.

FDAq. renders qrausei (“breaks”)

FESymmachus’ translation sussurh (“dragged off together”) is closer to the meaning of the Hebrew word.

FFThe Septuagint (including the Vaticanus) reads “perish,” and the DSS does not support extra words either. This many added words is curious in Brenton, although it is a natural to complete the thought of the word at the end of this sentence in the LXX, which is literally “be placed to.”

FGHere the KJV follows the Latin. The Hebrew & Greek read “and he will die.” But it still doesn’t change the sense.

FHYahweh, Day, and Battle are in emphatic subject positions, emphasizing the only legitimate ways, in David’s reckoning, that an anointed king might die without a party being guilty of murdering him. His “day coming” would refer to a natural death in old age. I translated the final word “be swept away” in 12:25, along with NKJV, NASB, & NLT. KJV rendered it “consumed” in 12:25.

FIcf. Aquila = aggoV (“container”), Symmachus = nuktopotion (“night-drink”)

FJLit. “pourer,” NASB & NIV = “jug,” ESV = “jar,” K&D = “pitcher.” Same in vs.12 & 16. See John Gill’s commentary in loc. for a long list of ideas that commentators throughout history have suggested was the use of that vessel.

FKMost of the occurrences of this word in the Hebrew Bible are in the book of 1 Samuel. I translated this word “disgrace” earlier in 12:23, 14:25, etc.

FLDSS reads wtynj (“his head”) instead of the MT הַחֲנִית (“the head” - which can also mean “his head”), and it appears to omit the relative pronoun which follows, matching the LXX which also omits the MT’s asher, but this doesn’t change the sense of the text either.

FMThe lenu here and the lehem in v.12 might be a sort of reflexive (“for ourselves/themselves”), or could indicate special care or haste in “going.” They are ignored in most English versions, but I like the KJV in v.12 “they gat them [away].”

FNAq. katafora (“carrying down [into sleep]”), S. karoV (“carrying away?”), Q. ekstasiV (“ecstasy” - present in body but not in mind).

FOThe DSS is illegible here, but has exactly the right amount of space between legible parts of the sentence to include the relative pronoun (r?a) here found in some Hebrew manuscripts and Vulgate. The LXX, Syriac, and Targums, however, support the MT with no such insertion. It doesn’t make a difference in meaning, however.

FPThe DSS and the LXX omit this conjunction.

FQThis “deep sleep” from the Lord is also mentioned in Gen. 2:21 (of Adam’s sleep while God made Eve), in Gen 15:12 (of Abraham when God came to him in a vision), and in Isa. 29:10 (of idolatrous Israelites under God’s punishment). It’s only mentioned three other places, and those three are speaking of natural human sleep: Job 4:13; 33:15; & Prov. 19:15.

FR“Hill” is definite in the LXX (“the hill”), as it also is in the MT. The same goes for “distance/space” later in the verse, which is also definite in both the Greek and the Hebrew, although no English translation makes it so.

FSLater Greek versions used the synonymous phrase ebohse proV (“shouted to”).

FTAq. apparently followed the LXX majority with “calls me,” whereas the Vaticanus (translated by Brenton) has no direct object to the verb (“calls”), and Symmachus conforms to the MT with “calls to the king.”

FUAbner had made no response in protection of Saul while David had walked within striking range and stole Saul’s spear, and furthermore, Abner had taken no action upon seeing David up on the next hill, so David seems to be ribbing him for his inaction. Furthermore, calling Abner by his name rather than by his title or rather than saying “my lord,” was a further way in which David got under Abner’s skin.

FVThe Greek actually follows the Hebrew with “the king thy lord” after the previous “thy lord the king.” The NIV also failed to preserve this chiasm.

FWNASB & NIV = “guard[ed]”

FXThe Greek & Hebrew literally read “sons of death,” but most English versions provide a figurative interpretation, e.g. NASB = “must surely die,” NIV = “deserve to die” (cf. Symmachus = αξιοι θανατου “worthy of death”).

FYThe MT has a repeated preposition (“over”), which does not appear in the Greek or in most English versions, although the ESV brings it through the first time with “keep watch over...”

FZLit. “sons of death” The only other occurrences of this phrase are singular in 1 Sam. 20:31 (when Saul proclaimed David a “son of death”) and in 2 Sam. 12:5 (when David pronounced the same sentence on Nathan’s sheep-stealing character in his parable). This is a kingly judicial verdict.

GAAll the later Greek versions read as the MT: fwnh mou (“my voice”).

GB“Knew” is the root meaning of this Hebrew word, but cf. NASB, NIV, ESV = “recognized”

GCDavid protests that the death sentence he had received from King Saul back in 20:31 was unjust because there had never been any proof of guilt against him.

GDAquila and Symmachus translate this word δωρον (“gift”), which is practically synonymous with the LXX, but they follow the MT in that they don’t have the pronoun “you” which is in the LXX. Thus they (and the MT) leave it ambiguous as to who should make the offering.

GEAq. = atesqai (“to be displaced”), S. sunduazesqai (“connected together”?).

GFThe Hebrew minchah was not an animal sacrifice but a grain offering.

GGThe Hebrew word isn’t about “existence” or “residence,” but rather about “integration” or “membership,” thus NASB = “attachment,” and NIV & ESV = “share.”

GH“The thought to which David gives utterance here, namely, that God instigates a man to evil actions, is met with in other passages of the Old Testament... Ps. 51:6... 2Sam. 24:1... 2Sam. 16:10... the instigation consists in the fact that God impels sinners to manifest the wickedness of their hearts in deeds, or furnishes the opportunity and occasion for the unfolding and practical manifestation of the evil desire of the heart, that the sinner may either be brought to the knowledge of his more evil ways and also to repentance, through the evil deed and its consequences, or, if the heart should be hardened still more by the evil deed, that it may become ripe for the judgment of death.” ~Keil & Delitzsch

GILit. “smell,” generally translated “accept” (as in finding the smell of a sacrifice satisfying to atone for sin). K&D: “The Hiphil יָרַח only means to smell, not to cause to smell. The subject is Jehovah. Smelling a sacrifice is an anthropomorphic term, used to denote the divine satisfaction (cf. Gen. 8:21).”

GJcf. the one other such “curse” in the books of Samuel pronounced by Saul in 14:24ff. David combined the sense of this “curse” in Deuteronomy 27:15 (Cursed is the one who makes a carved or molded image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.) with the word “entice” used in Deut. 6:13ff (If your brother, the son of your mother, your son or your daughter, the wife of your bosom, or your friend who is as your own soul, secretly entices you, saying,`Let us go and serve other gods,' which you have not known… you shall stone them.) (NKJV) David’s argument is that Saul’s persecution has tempted him to worship other gods and therefore Saul is in a cursed status in God’s sight and should be stoned for it.

GKIt is important to remember that the inheritance of God is His people, and the inheritance of the people of God is God Himself. The promised land in the OT and the Holy Spirit in the NT are only the downpayment, as it were, of the ultimate inheritance. Cf. Tsumura: “[T]he term nahalah here seems to refer both to Israel as the inherited land and to the people as the covenant community.”

GLThe other Greek versions read perdix (“partridge”?).

GMThe MT and the LXX have a preposition meaning “away/from” here, which is not in the Vaticanus (and therefore not in Brenton’s translation). This preposition is also not in the Vulgate or the KJV. The difference is between David objecting to the bloodshed itself vs. the shedding of his blood so far from the place of God’s special presence, both of which could be true simultaneously.

GNBrenton mistakenly translated “thy” instead of “my,” the latter of which is the word in the MT, LXX (and Vaticanus).

GOThe Hebrew could actually be read this way: “as the * hunts in the mountains,” since the noun “partridge” in the MT is in the subject position and does not have the direct object indicator. The Vulgate - as well as the majority of English versions - instead read it as though the subject is unstated and the partridge is the direct object, although I would contend that the subject should be “he” (that is King Saul) in that case.

GPNASB & ESV render the Hebrew word for “one” - which occurs here - as “a single” instead of just “a.”

GQ“Junius reads thus, ‘let not my blood fall, procul à conspectu, far off out of the sight of Jehovah:’ that is, before I come to be tried in the presence of the judge, who is in God's place. But neither did David intend to yield himself to an ordinarie trial before the Judge, for he knew that there was no justice to be had at Saul's hand: and the word mineged, signifieth ex adverso, S. or à regione, ‘over against,’ or ‘directly’: as Gen. 21.16, and is better translated, ‘directly in the sight.’ 2. Some think, that David uttereth these words by way of supplication unto God, that the Lord would not suffer his blood to be spilt, but defend and protect him. But it seemeth by Saul's answer, that presently followed, v. 21. ‘I will do thee no more harm,’ that he spake these words to Saul. 3. Others take these words to be spoken by David positively and affirmatively: that his blood should not be spilt upon the ground, do what he could: he laboured in vain, and troubled himself to no end. sic Borr. Mar. 4. But the best interpretation is, that his blood should not fall to the ground, and be spilt as water in the sight of the Lord, the Lord seeing and beholding it, but that the Lord would revenge and judge it: Vatab. and therefore David adviseth Saul to take heed how he shed his innocent blood: for the Lord would see it, and not suffer it to go unpunished.” ~A. Willett

GRThe only other instance of this word is in 24:14 "After whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea?” when David made a similar appeal to God before Saul (24:15 "Therefore let the LORD be judge, and judge between you and me, and see and plead my case, and deliver me out of your hand.") NAW

GSDavid makes a play on words, springboarding off of Abner’s initial response, “Who calls?” by calling himself (in Hebrew) a “calling-bird,” as he “calls out” from a distance to Saul the hunter. This pun is lost when it is translated into English as “partridge.” (NICOT) Gill has a long list of birds that this has been identified with throughout history, and Jamieson voiced the traditional interpretation most clearly: “People in the East, in hunting the partridge and other game birds, pursue them, till observing them becoming languid and fatigued after they have been put up two or three times, they rush upon the birds stealthily and knock them down with bludgeons [Shaw, Travels]. It was exactly in this manner that Saul was pursuing David. He drove him from time to time from his hiding-place, hoping to render him weary of his life, or obtain an opportunity of accomplishing his destruction.” “No one would think it worth his while to hunt a single [flea, or a solitary] partridge in the mountains, when they may be found in coveys in the fields.” ~K&D quoting Winer

GTAq. hgnohsa (“been ignorant”), S. hfroneusamhn (“been thoughtless”).

GUKJV has a more literal translation of nephesh than other English versions which render “life” (which is chai in Hebrew).

GVESV = “made a [very] great mistake”

GWThe phrase tahot asher is used 13 times in the Hebrew O.T. to indicate what the current circumstances are despite different expectations: (Num. 25:13; Deut. 21:14; 22:29; 28:47, 62; 1 Sam. 26:21; 2 Ki. 22:17; 2 Chr. 21:12; 34:25; Isa. 53:12; Jer. 29:19; 50:7; Ezek. 36:34).

GXcf. 1 Samuel 13:13 Then Samuel said to Saul, "You acted foolishly, for you did not keep the command of Yahweh your God which He commanded…” (NAW)

GYNASB, ESV = “take,” NIV = “get”

GZThe Qere (Masoretic margin note) suggests making the word “spear” indefinite (“a spear”), and the DSS supports the Qere, but it is definite (“the spear”) in the MT and LXX. This is not a significant difference, though.

HAcf. Symmachus apodwsei (“will pay back”)

HBSyriac, Targums, Vulgate, and some Hebrew manuscripts also read “my,” although it’s not in the MT.

HCThe Vaticanus inserted κατα into the LXX text here, and the Vulgate did the same thing, but there is no such comparative in the standard LXX or MT texts.

HDThe wished-for future (“may he render” – KJV) as well as the actual future (“he will repay’ – NASB) and the habitual present (“he rewards” – NIV & ESV) are all expressed in the same Imperfect tense of Hebrew, so all are viable translations.

HEDavid answers Saul’s command to “return” to him by saying that Yahweh will “return” what is justly to be returned. This is a marvelous statement of faith in God’s justice, followed in the next verse by a marvelous trust in God’s salvation. The spear of the king is justly to be returned to the king, for Saul was king and that was his symbol of rule. David also correcting Saul’s asher declaration that “contrary to expectations my life was valued by you” with his own asher declaration that “Yahweh gave you into my hand, but I did not desire to send arms against the LORD’s anointed” as if to say, “That, sir is the way it really was, despite your distorted perception.”

HFThe LXX reads as though the Hebrew word were לִפְנֵי instead of בְּעֵינֵי, nevertheless, they are synonymous phrases.

HGLit. “great,” NASB & NIV = “valued,” ESV = “precious”

HHNASB = “distress,” NIV = “trouble”

HIMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of 1 Samuel 27 is 4Q51Samuel^a, which contains fragments of vs. 1-2 & 8-12, and which has been dated between 50-25 B.C. Where the DSS is legible and where its letters are the same as the MT, I have colored the MT purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

HJSymmachus rendered a Greek word similar to the Vulgate “fall.”

HKcf. later Greek versions: Aq. apognwseai, (“away from being known”), S. aposchtai (“get away”)

HLNASB = “territory,” ESV = “border” (The latter seems the best translation to me.)

HMThis is the first occurrence of this root in the OT. It only occurs a few more times afterwards, often translated “hopeless” Job 6:26; Eccl. 2:20; Isa. 57:10; Jer. 2:25; 18:12.

HNThe DSS and the Rahlf edition of the Septuagint read 400, but the Vaticanus reads 600, and that is what Brenton used.

HOTsumura suggested that this was an inchoative: “David began crossing over...”

HPThe DSS starts this word with an aleph, but the rest of the word is illegible. The only numerals in Hebrew that start with aleph are 1 & 4, and 1 is too short a word for the space in the DSS, so the DSS supports the Septuagint and old Latin versions which also read 400.

HQcf. 21:10ff, when David unsuccessfully sought asylum with Akish. This name, however, may simply be the title of the king of Gath (hence the “son of Maoch” to distinguish him from other Akishes), so it’s possible that this is a different King than the one in chapter 21, although no one seems to be certain.
NICOT: “An inscription found in Ekron refers to the king as ‘Akhayus,’ the same word as ‘Achish,’ and Naveh has recently argued that in Iron Age Philistine cities “Achish’ may be ‘the official name’ or appellation for the Philistine kings.”

HRNASB, NIV, and ESV render this Hebrew word which literally means “woman,” as “widow,” but there is a different word for “widow” in Hebrew (אלמנה).

HSThe Qere (Masoretic margin note) suggests a change of spelling of this verb from a participle to a perfect (יָסַף), but it doesn’t really make a difference in meaning.

HTNASB, NIV, ESV = “favor”

HUNASB, NIV, ESV = “has belonged to”

HVThis Hebrew word literally means “days,” and this is the way most Jewish commentators understood it. (There is a different word in Hebrew for “year” שנה.) But it is translated “[full] year” in most English versions. However, this word is not found in the oldest-known manuscripts, notably the Vaticanus or any Septuagint or even in the later Jewish corrections of the Septuagint, and it’s not in the Syriac or the Latin Vulgate either. (Josephus [Ant. 6:13, 10] gives this as “four months and twenty-days.” I found one source quoting Kimchi at “7 months” and another at “4 months and some days” along with Rashi.) Unfortunately, there is no known Dead Sea Scroll that contains this verse, so we don’t have that for comparison. It seems worthy of mention that the time calculated in this verse is only for when David was in the “field/country/boondocks/agricultural area of the Philistines.” The word “field/country” is the same one used to describe the rural/agricultural town of Ziqlag which David asked for. Could it be that scholars, wishing to account for the entire exile in Philistia, had to add “a year” to the total, whereas the sojourn in Ziklag was only 4 months? This should be reconciled also with Achish’s statement in 29:3 that David “has been with me these days or these years [‎זֶה יָמִים אוֹ־זֶה שָׁנִים]” - the word “or” is a contrast word, contrasting yomim vs. sanim, which could be a reason not to translate yomim here as “a year.” (It also raises the question of whether Akish is exaggerating when he says “years” if neither of the two textual traditions of this verse in chapter 27 amount to two or more years, which makes me wonder if “days” might be closer to the mark.) Also note that the same word is translated “days/time/while” (not “a year”) in the previous occurrence of this word earlier in this verse as well as in the subsequent occurrence of this word when it occurs in v.11. Matthew Henry and John Gill opted for “4 months and/that is some days,” whereas Willett, K&D, and Tsumura opted for “a year and 4 months.”

HWAquila rendered paretacqhsan (“mobilized”)

HXHere the LXX rendered the Hebrew words twice, first translated into Greek (with questionable accuracy), then repeated, spelling the Hebrew words olam (“of old”) and “Shur” as Greek letters in one run-on word, omitting the Hebrew word boak (“you go”) which is in the MT between these two words. The Lucian Rescription of the Septuagint of this verse apparently corrects to the MT reading.

HYNASB, NIV = “raided” cf. the same word in 23:27 describing the Philistines making a surprise attack, and in 27:10, where the NASB & NIV are consistent, but the KJV reads strangely “made a road,” and the Geneva “bene a rouing” (“been roving”).

HZMT, Vulg, NASB, NIV, and ESV spell this “Girzites” (with the “r” and “z” switched). The LXX and KJV followed the Qere spelling found in some Hebrew manuscripts. Slight variations in spelling of proper names is normal, so it may not actually be a different word. On the other hand, McCarter argued against “Gezrites” because he identified them as a people group which lived too far north to fit with this account.

IAThe Vulgate, old Latin, and Targums support this spelling, but the LXX (and KJV) followed the spelling in the Masorite marginal notes, transposing the Z and the R [וְהַגִּזְרִי].

IBNASB & NIV = “attacked”

ICNASB & NIV = “cattle and donkeys”

IDThe DSS is obliterated here, but it has room for a word or two more than the MT has. It has been suggested that “David” might have been added as an explicit subject, but his name doesn’t appear in the Vulgate or Septuagint, and it would already be assumed that he is the subject, so it wouldn’t make any difference in meaning.

IESymmachus rendered instead meshmbrian (“south”).

IFAquila and Theodotian render closer to the spelling of the MT without the “Z” at the end: Κιναιου

IGAll three instances of the word “south” are the Hebrew word negev, which can mean “south,” but the NASB, NIV, and ESV interpreted as a particular place called “the Negev,” which is the wilderness south of Judah.

IHDSS reads ym lu (“against whom”), which is how the LXX reads, and the Vulgate supports them over against the MT.

IITsumura, citing G. Galil, suggested that the “waw before toward the Negeb of the Jerahmeelites is a waw explicative and should be translated ‘namely.’”
DSS reads אל (“at”), but this is practically a synonym.

IJDSS does not have the definite article prefix that the MT has (which doesn’t make a difference in translation since a proper noun is definite no matter what) or the yod suffix (“-ites?”).

IKDSS reads על (“over”), but this is practically a synonym.

ILOn Kenites, see 15:6 and 30:29

IMKJV translated this same verb “left alive” a couple verses previous.

INThe word “tidings/news” found in the KJV, NKJV, and ESV (and M. Henry’s commentary) is not even implied in the Hebrew or Greek word. The LXX, Vulgate, Geneva, ASV/NASB, AJV, NIV, RV, NET, CEV, and NLT, as well as the French and Spanish versions I have, and commentaries by Gill, K&D, Goldman, and Tsumura all avoid adding this word, implying that it is the persons, not merely the “tidings” which David wanted to prevent from getting to Gath.

IONASB & NIV = “practice,” ESV = “custom,” cf. 2:13 “regulation of the priests,” and 8:9-11 “justice-system of the king”

IPLiterally “days,” NASB = “time,” NIV = “as long as,” ESV = “while” cf. this word in v.7, where it is translated “year”

IQDSS spelled “Gath” with a directional he on the end here: htg, denoting “bring to/in the direction of Gath,” and the LXX supports this with the standalone preposition εις (“into”), for there is no such preposition in the MT.

IRScholars are split over whether this is the end of the quote (NIV, NKJV, ESV, NET, CEV, NLT) or whether the quote should go to the end of the verse (Geneva, KJV, Matthew Henry, Gill, RV, NASB, AJV, Tsumura). Keil & Delitzsch weighed in with the former, writing with their typical confidence, “‘Thus hath David done.’ There ought to be a major point under דָּוִד עָשָׂה, as the following clause does not contain the words of the slaughtered enemies, but is a clause appended by the historian himself, to the effect that David continued to act in that manner as long as he dwelt in the land of the Philistines.”

ISThe LXX, Syriac, and some Hebrew manuscripts add “David” explicitly as the subject. The DSS is obliterated at this point, but it has too much space for the wording of the MT, so that would support there being the extra word there.

ITNASB = “surely made himself odious,” NIV = “become so odious,” ESV = “made himself an utter stench”

IUcf. the use of this same verb in 1 Samuel 13:4 “And all Israel heard it saying that Saul had made a strike against the garrison of the Philistines and also that Israel had made itself obnoxious to the Philistines. When these things were announced, the people got behind Saul at Gilgal.” (NAW)

IVKJV, NASB, NIV, and ESV follow the Latin and Syriac which omit the preposition “in” before Israel, but the preposition is there in the Greek and Hebrew.

IWMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of 1 Samuel 28 is 4Q51Samuel^a, which has been dated between 50-25 B.C. and which contains fragments of verses 1-3 & 22-25. Where the DSS is legible and is in agreement with the MT, the MT text is colored purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

IXLit. “camps,” NASB = “armed camps,” NIV & ESV = “forces” (“force” is not the central meaning of this Hebrew word). In v.5 where this word recurs, KJV changes to “host” (usually reserved for translating a different Hebrew word צבא), and NIV changes to “army,” NASB = “camp.”

IYNASB, NIV (uncharacteristically), and ESV all follow the MT instead, which reads “camp/army”

IZThe LXX reads as though the word were צאת instead of צבא. The DSS is not legible at this point for comparison. Either Hebrew word would make sense (the latter being a synonym for the word קבץ “assembled” used earlier in this verse – compare with אסף in 17:1, and the former being used in the phrase “go out to battle” at the end of this verse), and neither changes the overall meaning.

JADSS reads לחמה** “war/battle” instead of the MT’s “camp/army.” The LXX and Vulgate follow the DSS reading. Both would be true ultimately.

JBDSS adds *laurzy “Jezreel” This piece of information is found in all the mss in 29:1 & 11, but only in the DSS here, so it doesn’t add anything new or different.

JCAppears to be reading the MT אתה (“you”) as though it were עתה (“now”). The Vulgate nunc appears to support LXX.

JDAll later Greek versions rendered more closely to the Hebrew with fulaka thV kefalhV mou “protector of my head.”

JENASB & ESV = “very well,” NIV renders more literally “then.” The same word begins Akish’s reply at the end of the verse, but there KJV switches to “therefore,” and NIV switches to “very well.”

JFThe concept of “ability” is not part of the context of the Hebrew or Greek word for “do” here. The ambiguity of the meaning of this response is striking. It seems Akish knows better than to let David out from under his scrutiny, and Akish may have felt that keeping David in his ranks would make it more difficult for him to fight for Israel against the Philistines, because the Philistines he would be next to would be his neighbors that he was beholden to.

JG“Head” is the literal meaning of the Hebrew word; NASB, NIV, and ESV render it “body.”

JHIn Greek & Hebrew literally “all the days,” NASB, NIV, and ESV render “for life”

JIAlthough this section is illegible, there is not enough room in the DSS manuscript for all the words in the MT. It appears that the DSS omits the phrases אֶל-אָכִישׁ לָכֵן אַתָּה “to Akish, ‘Therefore you’” But these words are in the LXX and Vulgate. The NIV drops the first phrase “to Akish” but not the second. The addressee (Akish) is already clear from context, however, and the opening conjunction of the quote doesn’t really add information, and the emphatic “you” is not necessary because the following verb is spelled 2^nd person singular (“you shall know”), so it makes no difference in meaning whether or not the words are original.
David’s response is mighty ambiguous, perhaps a lighthearted acknowledgment that it is only to be expected that the Philistines won’t trust him and will want to keep their eyes on him. David thus avoided making any commitment to Akish one way or the other. (Henry, K&D, Goldman)

JJIt’s hard to tell, based on versions, whether the omission of the conjunction is original or not. Kittel cites 2 Hebrew mss as well as the Syriac as also not having the copula. The Hebrew vav conjunction can be used to mean “that is to say” or “in other words,” in which case there is no difference in meaning between that and what the versions have done here.

JKAquila rendered this Hebrew word into Greek magouV “Magi/magicians” here and throughout the chapter.

JLNASB = “removed, “NIV = “expelled”

JMNASB, NIV, ESV = “mediums” The Greek translation depicts a woman with a mythical thing in her body cavity.

JNGreek & Hebrew lit. “wisemen,” NASB & NIV = “spiritists,” ESV = “necromancers” Same in v.9.

JOThis wording is odd, but Gill explains: “there being two Ramahs, as Kimchi observes, it is added, ‘in his own city’, to show that he was buried in that Ramah which was his native place... though, as he says, it may mean that he was buried within the city, and not without it; but the Targum gives a different sense, ‘and they buried him in Ramah, and mourned for him every man in his city:’” K&D (followed by Tsumura) = “explanatory vav, ‘and indeed in his own city.’”

JP“Pitched” is the literal meaning of the Hebrew verb. A tent is implied, so NASB, NIV, and ESV rendered “camped.”

JQLXX interpreted the Hebrew “trembled” in a figurative way with “astonished,” cf. synonyms from later Greek versions: A. exeplagh (“struck out”), S. epthxen (“melted?/Became arrhythmic?/Skipped a beat?”).

JRcf. A. fwtismoiV - these Greek versions translated the Hebrew word (which literally means “lights”), rather than transliterating it (“Urim”). It appears the Vulgate went one step further, recognizing that it would have been one of the “priests” who actually consulted the “Urim.”

JSNumbers 12:6

JTcf. Aq. ecousan magon (“having magic/breast?”)

JUMore literally from the Hebrew “a woman, a mistress of a familiar spirit,” the NASB, NIV, and ESV render “who is a medium,” C.H. Gordon = “ghostmistress,” Tsumura = “a woman who serves the Lady of the ‘ob-spirits… the sun goddess” (In my opinion, Tsumura had to borrow a little too heavily from Ugaritic pagan literature to come up with that!). The word “familiar spirit/medium” is the same Hebrew word in v.3.

JVcf. synonym from Symmachus meteschmatisen (“changed presentation”)

JWNASB = “conjure,” NIV = “Consult”

JXQere reading is קָסוֹמִי. This word is associated consistently with Baalam’s divination (Num. 22:7; 23:23; Josh. 13:22). Such “witchcraft” is expressly forbidden the people of God in Deuteronomy 18:10-14, and it was called out with Saul previously in 1 Samuel 15:23 “For the sin of witchcraft is rebellion... Because you have rejected the word of Yahweh, Yahweh has also rejected you from being king." (NAW)

JYcf. Aquila egkroueiV (“knock out”)

JZNIV = “set a trap”

KAThe emphatic “you, you know,” followed by the accusation of trying to trap her makes me wonder if she didn’t suspect that this was Saul to begin with – or at least some nobleman who would be in the know about such legal actions. The statement a couple of verses later about deceiving her might not necessarily have been an admission that he HAD tricked her, but that her suspicions were confirmed, at that point, that he was Saul and was trying to trick her.
cf. R. Jamieson: “It is probable that his extraordinary stature, the deference paid him by his attendants, the easy distance of his camp from En-dor, and the proposal to call up the great prophet and first magistrate in Israel (a proposal which no private individual would venture to make), had awakened her suspicions as to the true character and rank of her visitor.”

KB“[This] form has resulted from consonantal sandhi, i.e., the fusion of two contiguous consonants: hayyidde’onim min- → hayyide’oni min-…” ~Tsumura, NICOT

KCLater Greek versions by Aquila and Symmachus rendered with the synonym kakwsiV “bad thing.”

KD“R. Simeon b. Lakish comments: Saul is to be compared with a woman who swears by her husband’s life in the company of her lover (Midrash). While engaged in a superstitious practice which is tantamount to a denial of God, he swears in His name.” ~Goldman

KEcf. A. epeqou (“persuaded”), S. enhdreusaV (“lie in wait for”).

KFThe account does not tell us why she cried out with a loud voice except that Saul interprets it as her being afraid. Saul knew, however that she had seen something he had not seen.

KGThis third word denoting that the witch “spoke” is not in the ancient versions (Greek, Latin, or Syriac), and Kittel noted that he found two Hebrew mss which do not contain the word and also that it generally wasn’t in the Rabbinic literature.

KHcf. Laban tricking Jacob (Gen. 29:25), Gibeonites tricking Joshua (Josh. 9:22), Michal tricking Saul (1 Sam. 19:17), and Ziba tricking Mephiboseth (2 Sam. 19:27) - all Piel forms.

KIAlso not in the Syriac.

KJKJV translates the Hebrew ki most literally; NIV & ESV omit (following the Vulgate and Syriac), and NASB renders “but,” while the LXX interprets it as a direct address signal (“he said”), which is one of the uses of ki, although usually with the verb דבר also written out.

KKNASB = “divine being,” NIV = “a spirit,” ESV = “a god” The Hebrew and Greek words are plural and can refer to any famous or powerful persons, but the same plural Hebrew word is also used to refer to the one true God. The pronoun in the next verse, however, referring to the same phenomenon is singular, and the old man who appears in the following verse is also singular.

KLLater Greek version corrected to “old” with presbuthn.

KMNIV = “look like,” ESV = “appearance” This was the word used in 1 Sam. 16:18 to speak of David’s physique and in 25:3 of Abigail’s face.

KNNASB = “wrapped,” NIV = “wearing”

KONASB, NIV, ESV = “robe” This is the same priestly garment Hannah made for Samuel as a boy and which Saul tore, grabbing at the grown-up prophet in 15:27.

KPSee the same phrase in 1 Sam. 24:9 (David before Saul) and 25:41 (Abigail before David).

KQcf. other Greek translations: A. eklonhsaV (wake up?), S. etaraxaV (“stir up”), Q. parwrgisaV (“anger”).

KRAq. and Symm. used the root stena- (“stressed by being in a narrow spot”).

KScf. synonym in Symmachus and in Theodotion “to show” dhlwsai.

KTNASB, NIV, ESV = “disturbed”

KUNIV, ESV = “turned away”

KVThe Hebrew word “by the hand of” is in the MT and is translated into the Septuagint, but curiously, only the English versions based on the Vulgate and the Septuagint render it into English (Wycliffe, Douay, Brenton).

KWSeveral Hebrew manuscripts spell this word in its more proper plural form, inserting yod as the penultimate letter, but it doesn’t change the meaning. Viz. David Tsumura’s work on Samuel as an oral document with many spellings based on the sound of the words rather than on their proper spellings: “Scribal Errors or Phonetic Spellings? Samuel as an Aural Text” Vetus Testament 49 (1999) 390-411.

KXThe Syriac supports “neighbor,” but Symmachus supports the Vulgate “rival” with antizhloV. Aquila and Theodotion omit and shorten to kata sou “against you.” The similarity of the Hebrew words ending this verse עָרֶךָ and the next verse רֵעֲךָ renders confusion understandable.

KYKittel noted several Hebrew manuscripts, as well as Rabbinic literature, as well as the Septuagint, Vulgate, and Syriac which don’t include the conjunction found in the MT at the beginning of the quote.

KZPsalm 139:20 is the only other place this word occurs in the Bible, and there it is translated “enemies.”

LAThe Vaticanus has this extra κυριος, but it is not in the standard LXX. It makes no difference in meaning because, in its absence, the grammar would indicate that kurios is the subject of both verbs.

LBThe Vulgate rendered all three vav consecutive imperfect verbs in the Hebrew of this verse as future-tense verbs in Latin, whereas the Septuagint rendered the first one Aorist (Past) tense, and the latter two Future tense. Hebrew has only two verb tenses, and the general rule is that a vav prefix switches a verb to the other tense unless there is some reason not to, so in this case, most English translators see no reason not to follow this general rule and translate all three verbs as though switched to the Hebrew Perfect tense (which is roughly equivalent to the English past tense – although they don’t do the same for the next set of vav consecutive imperfects in the following verse). However, since this is prophetic-genre writing, the concept of past vs. future can fade behind the message, with prophetic perfects (past-tense verbs) emphasizing the certainty of what is prophecied before it comes to be. For instance, in the past, Samuel prophesied that Saul’s kingdom would be taken away, and in some forensic, prophetic, and spiritual senses it actually was taken away when Samuel uttered that verdict, but in terms of a popularly-recognized transfer of power from Saul to David, that hadn’t happened yet. Nevertheless, as Saul was to die in this battle, the prophesied event of losing his reign was practically present.

LCThe Septuagint and Vulgate, as well as Rabbinic literature and several other Hebrew manuscripts read לך (“to you”) instead of the MT’s לו (“to him”). Willett commented: “lo, ‘to him’ ... is better referred unto David, that the Lord hath done to him, as he promised: so the Chald. [Targum] B. Genev[a Bible]. Joseph[us].” The Lucian Rescription of the Septuagint also reads “to him.” ASV and ESV go with “to you.” Tsumura calls it a “ventive,” cross-referencing 20:20, and McCartersuggested a consonantal sandhi where a “k” sound in the original second person singular suffix (“to you”) dropped out because the next word started with a “k” sound. (cf. the same thing with an “m” sound in the word for “mediums” in v. 9.)

LDThis is a quote from 1 Samuel 15:28 "Yahweh has ripped the kingship of Israel from your {hand} and has given it to your neighbor who is better than you…” (NAW)

LESome Syriac and Targum versions also have an extra “and” here.

LFNASB, NIV, ESV = “army”

LGcf. Symmachus tacu (“quickly”).

LHSymmachus translated the Hebrew more literally kaq’ olon to mhkoV autou (“according to his whole length”).

LIThe Vaticanus adds the demonstrative pronoun “that,” which is not in the MT or the LXX.

LJNASB, NIV = “immediately,” ESV = “at once.” It comes from the same root as “tomorrow” in the previous verse. It occurs again in v.24, where KJV = “hasted,” NASB = “quickly,” and NIV = “at once.”

LKVaticanus, Vulgate, and Syriac, as well as Lucian Rescription all insert the equivalent of ההוא.

LLNASB = “terrified,” NIV = “shaken”

LMAquila supplied the words in the MT missing in the LXX: kai su (“you also”).

LNLater Greek versions rendered it klinhn (“couch/bed”).

LOKJV has the proper translation of the Hebrew root פרץ (“overwhelm/break through,” which the Greek also supports), but NASB, NIV, and ESV translate “urged” as though the last two letters of the Hebrew root were switched (פצר).

LPNIV = “couch”

LQThe first half of this verse is illegible in the DSS, but there is not enough space for all the words in the MT. It appears that one or two words is missing. This could support the shorter version of the LXX “but he would not eat.”

LRDSS reads effectively the same but with a stand-alone preposition min and a small obliterated section.

LSMultiple Hebrew manuscripts instead have a synonymous preposition על (“upon”), and the LXX and Vulgate seem to support that, but it’s hard to tell for sure. The DSS is illegible at this spot. It wouldn’t change the meaning anyway.

LTThis word only occurs here and in Jer. 46:21, Amos 6:4, and Mal. 3:20, where many English translations render it “from the stall.” The idea appears to be that the calf is not grazing in the fields but is in a stall being fed grain to bulk it up before being slaughtered for meat.

LUThis verb has slight spelling variations in different manuscripts, but there is no doubt that it is the word for “bake.” cf. Genesis 18:6 “So Abraham hurried into the tent to Sarah and said, ‘Quickly, make ready three measures of fine meal; knead it and make cakes.’" (NKJV)

LVDSS omits the preposition but preserves the definite article. The DSS agrees with the reading of the LXX.

LWMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of 1 Samuel 28 of 29 is 4Q51Samuel^a, which has been dated between 50-25 B.C. and which contains fragments of verses 28: 1-3, 22-25, and 29:1. Where the DSS is legible and is in agreement with the MT, the MT text is colored purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

LXThe LXX simply transliterated the Hebrew word into Greek letters, thinking it to be a place name, whereas most English versions translate the Hebrew word into what it means in English. (Some Greek versions did translate it as phgh “fountain.”)

LYThere seems to be some debate on the part of Bible scholars as to the location of Aphek. The popular location is on the coastal plain directly above Gath, west of the hill country of Ephraim and south of the Mt. Hermon range. If that is so, then the Jezreel spoken of here could perhaps be the one mentioned in 1 Kings 21:1 and 2 Kings 9:30 as being in close proximity to Samaria. K&D, on the other hand, claimed that Aphek was an as-yet-undiscovered village in the Jezreel valley, much closer to the final battle. Most commentators located Jezreel in the valley known by that name north of the Mt. Hermon range: Goldman wrote that it is “generally identified with Ain Jalud, a copious spring at the foot of Mount Gilboa.” Jamieson wrote, “Jezreel on the northern slope of Gilboa, and at the distance of twenty minutes to the east, is a large fountain, and a smaller one still nearer; just the position which a chieftain would select, both on account of its elevation and the supply of water needed for his troops.” K&D further describe it as “a very large fountain, which issues from a cleft in the rock at the foot of the mountain on the north-eastern border of Gilboa, forming a beautifully limpid pool of about forty or fifty feet in diameter, and then flowing in a brook through the valley.”

LZNASB = “proceeding,” NIV = “marched,” The Hebrew word has to do with “going over.”

MAWith the exception of 1 Ki. 7:30, every instance of this word in the Hebrew Bible refers to the five leaders of the Philistine pentapolis. All other occurrences follow: Jos. 13:3; Jdg. 3:3; 16:5, 8, 18, 23, 27, 30; 1 Sam. 5:8, 11; 6:4, 12, 16, 18; 7:7; 6-7; 1 Chr. 12:20. Tsumura, notwithstanding, claimed that “sarn” and “sar” were interchangeable and argued against distinguishing between the Philistine “lords” and “officers” in this context, but I didn’t find his argument convincing.

MBSymmachus = prosefugen moi (“fled to me”), reflecting the Targum reading, which is also the Vulgate reading. The LXX is the MT reading, though.

MCThe consonantal Hebrew word here is the same as the one translated “those passing by/proceeding/marching” in the previous verse. It was used of the children of Israel, as I understand, in reference to their migration from Egypt to Canaan, especially their “passing over” the Red Sea and the Jordan River. The Canaanites called them “those who pass over,” but it wasn’t what the Jews called themselves.

MDThis word is used in conjunction with being an officer over a thousand troops in 8:12, 17:18, 18:13 (which also mentions it as an office over 100 troops), thus the NASB, NIV, and ESV = “commanders” (although this isn’t the Hebrew root for “command” צוה).

MELit. “fell,” NASB = “deserted,” NIV = “left”

MFAkish answers a question with a question, typical of Philistine custom in debate, which may be an indication he is aware that taking David into battle with him should not be done as a matter of course but will need to be deliberated. The sense is not so much a question of identity, even though his words are literally, “Is it not David?” It’s more like a statement of triumph, “Believe it or not, I’ve actually recruited Israel’s superstar warlord to fight for us against Saul!” It’s interesting how those on the other side of the argument turn this phrase against Akish in v.5, saying the same words (“Is it not David?”).

MGcf. 27:7 “Achish exaggerates a little, the better to convince his confederates” ~Goldman
Tsumura, on the other hand, commented that it was a perfectly natural figure of speech to describe a year and 4 months.

MHLit. “were pained” cf. Aquila = parwxunqhsan (“were thrown into fits”), Symmachus = wrgisqhsan (“were enraged”), and Theodotian = equmwqhsan (“were angered”)

MIAll the later Greek versions render this phrase closer to the MT with satan en polemw (“a satan [transliterating the Hebrew word rather than translating it as “adversary”] in battle”)

MJThe NIV followed the Vulgate here. The Hebrew pronoun is actually “these” not “our,” but the only men present were Philistine troops, so the sense is the same.

MKNASB = “make himself acceptable,” NIV = “regain favor”

MLThe Greek, Latin, and Syriac versions, all with far older manuscripts than the oldest-known MT manuscripts, omit the reduplication of the subject “the Philistine officers,” but it doesn’t change the meaning at all, although Tsumurah suggested that the reduplication in the MT might imply a conference among the princes.

MMESV translates more literally “struck down.”

MNThis is a quote from 18:7 which reads the same except for the extra yod in the plural being switched between the two words for “thousand.” In both passages, the Qere recommended correcting the words for “thousands” that were missing the extra yod to the more proper plural spelling including the yod (בְּרִבְבֹתָיו), but it makes no change in meaning. The meaning of the number “ten thousand” is probably not intended to be precise, just as, when we transliterate the Greek word “myriad” into English, we don’t mean precisely 10,000; we just mean a huge number – more than is worth counting.

MOSymmachus translated the euthus (“right”) early in this verse as well as this word with forms of arestos (“pleasing”).

MPNIV = “reliable,” ESV = “honest,” but the KJV “right/righteous” is more literal.

MQESV = “campaign” (This is the Hebrew and Greek word for “camp” not the word for “troops.”)

MRThe Hebrew and Greek adjective here is literally “good.” The same word is used at the end of the verse, but there the KJV is oddly paraphrastic, translating it as a verb “they favor.” The NASB is at least consistent in translating both “pleasing” (following Symmachus). NIV renders “pleased… approve,” and ESV renders “right … approve.” Same in v.9 except that there the ESV renders it “blameless.”

MSThis is the same Hebrew and Greek word that the KJV (and most other versions) translated “evil” in v.6.

MTThe KJV and NASB are oddly periphrastic here. The Hebrew and Greek read literally, “… and not do evil in the eyes of the lords...”

MUThis word was added by Brenton; it’s not in the Vaticanus or the LXX.

MVThe Hebrew and Greek read literally, “I was before the face of you.” NASB & NIV changed the verb to “came.” The ESV explained it well with “entered your service” – although they changed the verb, the preposition, and the noun to do it.

MWDavid picked up on the Philistine propensity to ask questions during debate.

MXIn v.4, the Philistine lords said that David couldn’t “go down” (ירד) to the battle, but now Akish is quoting them as saying David can’t “go up” (עלה) to the battle. Perhaps they are synonymous terms, but it makes me wonder if there was some development in the Philistines battle plan that involved more travel uphill (through the Mt. Hermon range?) as opposed to clashing with Israel down in the plain.

MYThe Septuagint and old Latin versions (but not the Vulgate) add another sentence which basically recaps stuff recorded in earlier verses which Akish has already said. It is a curious insertion, and it rings true to what I would expect in his parting words. Unfortunately the DSS is obliterated at this point, so we don’t know whether it would corraborate with the Septuagint or not.

MZThe Septuagint and Syriac omit “in the morning” but the Vulgate kept it and inexplicably added “in the night.”

NAMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing 1 Samuel 30 is 4Q51Samuel^a, which contains fragments of vs. 22-31 and which has been dated between 50-25 B.C. Where the DSS is legible and matches the MT, the MT is colored purple. Where the DSS or Vulgate support the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and, where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

NBKittel noted that there were some Hebrew manuscripts and commentaries which rendered “Amalek” singular like the LXX did, rather than plural “Amalekites” like the MT, but there is no difference in meaning when we realize that the singular is a figure of speech representing a nation’s army by the name of the nation’s founder.

NCNASB, NIV, and ESV = “raided/made a raid”

NDThe Hebrew word for “south” is “Negev,” which also designates the wilderness to Israel’s south. NASB, NIV = “Negev.” Also in v.14.

NEThe central meaning of this Hebrew root is “strike/smite,” NASB = “overthrown,” NIV = “attacked,” ESV = “overcome”

NFIt shouldn’t have taken David any more than three days to march back from Aphek to Ziklag, so the “third day” seems to be at some point after the second day when David arrived at Ziklag to find it burnt. K&D agreed, writing, “The apodosis to ‘It came to pass, when,’ etc. (v.1), does not follow till v.4, ‘Then David and the people,’ etc.” NICOT commentator Tsumura also agreed, explaining that the words in v.1 (including a movement verb, a geographical locator, and a temporal expression) were all necessary to signal a new event narrative, but since the new event needed background explanation, the writer had to do a “flashback” in verses 2 and 3 to explain “what had happened at Ziklag before David returned from Aphek” on the third day of his march.

NGCuriously, the ESV and NIV follow the Septuagint here instead of the MT. (KJV and NASB follow the MT.)

NHKittel noted that this “and” is found in some Syriac and Greek manuscripts too. It doesn’t make a difference in meaning.

NIcf. when David did the same sort of thing: 1 Samuel 23:5 “So David (and his men) went down to Q'eilah and fought with the Philistines and led away their livestock and conducted a strike – a heavy strike – against them.

NJNASB, NIV, ESV = “strength”

NKcf. 1 Samuel 11:4 “When the messengers came to Saul's hill and told the news within earshot of his people, then all the people raised their voice and wept.” (NAW)

NLNASB, NIV, ESV = “widow,” but the word in the MT is the word for “wife,” not the word for “widow.”

NMSome Hebrew editions insert an aleph here to match the spelling of the name in 27:3, but it doesn’t change the meaning. Tsumura’s explanation was that 1 Samuel is an orally-dictated document, so words are spelled phonetically rather than according to established spellings.

NNcf. 1 Samuel 27:3 “And David resided with Akish in Gath, he and his men, each with his own household. {So} there was David with two of his wives: Ahinoam the Jezraelitess [הַיִּזְרְעֵאלִית] and Abigail the Carmelitess [הַכַּרְמְלִית] (who had been Nabal's wife). Underlined words are the same as this verse, underlined Hebrew letters are missing in this verse.

NOcf. later Greek versions: Aquila = eluphqh (“pained”), Theodotian = hporeito (“uncertain”).

NPcf. later Greek versions: Aq. = eniscusen (“strengthened,”) Symmachus = eqarshsen (“encouraged”)

NQNASB, NIV, and ESV = “bitter” which is the most central meaning of the Hebrew root here.

NRNASB & ESV = “strengthened himself,” NIV = “found strength,” “Strong” is the most central meaning of this Hebrew root.

NScf. Ex. 17:4 (Moses threatened by stoning), Deut. 13: 6-10 (Stoning for leading God’s people into apostacy), Josh 7:24-25 (Stoning of Achan)

NTThe Qere suggests a more “proper” plural spelling of בָּנָיו, which more clearly differentiates in the unpointed text between a plural and a singular, but this is just a matter of spelling conventions. All the versions understood it as a plural.

NUTargums add “in the word of”

NVAquila rendered the MT more closely than the LXX with proseggison dh moi to ependuma (“please bring near to me the vest”). Sym. was a little more periphrastic sthson proV me thn epwmida (“Stand the epaulet in front of me.”) It appears that neither of them contained the final clause of this verse in the MT (nor did the Lucian Rescription of the LXX), thus favoring the LXX.

NWLXX transliterated the Hebrew word into Greek letters without translating it. Later Greek versions translated it: Aq. euzwnou (“belt”), S. locou (“spear”), Q. sustremmatoV (“band”). They did the same in v.15 and v.23.

NXJerome seems to have translated the emphatic double verb as a verb and a subject instead.

NYNASB = “band,” NIV = “raiding party,” When this word recurs in v.15, the KJV renders it “company.”

NZNASB, NIV = “rescue” This word recurs twice more in v.18, where KJV, NASB, NIV, & ESV translate it both “recover” and “rescue.”

OASome manuscripts place an interrogative He in front of this word, but without it, an imperfect verb like this can still be a question, as the context seems to make clear.
cf. previous consultations of Yahweh in 1 Samuel 14:37 Saul asked of God, "Shall I go down after the Philistines? Will you give them into the control of Israel?" and 23:10 Then David said, "Yahweh, God of Israel, your servant has heard for sure that Saul is trying to come to Q'eilah to lay waste to the city on my account. 11 Will they shut me out? Will Saul come down like this [intelligence] your servant has heard?” (NAW)

OBLit. “stood,” NASB = “remained,” The same word appears in the next verse, where KJV translates “abode behind,” as though the adjectival participle (from יטר “left”) from the previous verse were recurring here instead. At least that’s better than the NIV, which omitted it altogether in that next verse.

OCLXX translated the Hebrew participle as a noun rather than as a verbal. Later versions opted for verbal renderings like the English ones S. oi htonhsan (s. hdunathsan) tou diabhnai (“those without the endurance to go over”), Q. (oi) apenarkhsan parelqein (“those who were averse to going along”), but Aquila’s was odd: (oi) eptwmatisqhsan (“the seven-times worthless ones”). They render the same Hebrew word when it recurs in v.21 the same way, although there, the LXX translates more accurately with the word ἐκλυθέντας (“exhausted, limp”).

ODcf. Sym. faraggoV = “ravine”

OENASB, NIV, ESV = “too exhausted to cross”
Targums and Syriac curiously indicate that David actively forbade the 200 from crossing the creek.

OFEverywhere outside of 1 Samuel 30, this Hebrew root is translated “corpse/dead body.”

OGThe Hebrew is literally “they received him to David.” “Take/capture/receive” does not seem to fit with the prepositional phrase “to David,” which explains why all the English versions change the verb to “brought” (which is a different Hebrew word). It also makes plausible the possibility that the LXX is original and its “extra” words “and brought” were not added but instead were dropped out of the MT between 200BC (when the LXX was translated) and 400AD when the Vulgate (which does not have the extra words) was translated. On the other hand, the modern English conflation “took it to” instead of “picked it up and carried it to” has gained popular use, and we could be seeing a similar idiom in the Hebrew here. It would be interesting if there were a Dead Sea Scroll of this verse which had survived, but there are none known.

OHThe word “man” is there in both Greek and Hebrew, so I don’t understand why all the English versions dropped it out.

OIESV strangely has “open country” which isn’t inaccurate, just odd that they would feel the need to differ from every other English version.

OJNASB = “provided,” ESV = “gave,” NKJV = “let.” All translate the Hiphil causative stem of the verb “drink.”

OKLater Greek versions supplied the words in the MT missing in the LXX: Aq. kai duo stafidaV (“and two raisin-cakes”), S. (kai duo) endesmouV stafidwn (“and two bindings of raisins”).

OLLit. = “returned,” NASB, NIV, ESV = “revived”

OMHow much you want to bet that those figs and raisins came from Abigail’s farm? (1 Samuel 25:18)

ONThe only other place in the Bible where the same words “spirit” and “return” are used together in any similitude of this context is with Sampson in Judges 15:19 “So God split the hollow place that is in Lehi, and water came out, and he drank; and his spirit returned, and he revived [חוה – a word not found in the 1 Samuel verse.]”. (NKJV)

OOcf. later Greek versions: A. grrwsthsa (“standing like a woman?”), S. enoshsa (“standing as one” curled up in a ball?), Q. emalakisqhn (“weak”).

OPThe cantillation marks in the modern Hebrew text indicate that the Egyptian’s quote began earlier, but as the text stood at the time of the Septuagint before pointings were added, the Egyptian’s quote could just as well have begun here.

OQNASB & NIV = “raid”

ORAll the ancient Greek, Latin, Syriac, and Chaldee versions insert the preposition “upon” here. It would naturally be assumed, however, so it doesn’t change the meaning.

OSSyriac and Arabic versions comport with this, starting v.16 with, “After David swore to him...”

OTcf. 23:11, 12, 20

OUcf. later versions: A. ektetamenoi (“set out”), S. anapeptwkoteV (“sent abroad”), Q. eskorpismenoi (“scattered”).

OVThe Hebrew gadol can mean “great in quality” (as per the LXX μεγα-) or “great in quantity,” the latter of which was Symmachus’ choice (polloiV).

OWThe Vulgate fits with Symmachus (wV en panhgurei) but not the MT or LXX.

OXGill noted that this indicates they were no longer in their military ranks. They were now at ease, scattered here and there.

OYNotwithstanding K&D to the contrary, the Hebrew word can mean “morning twilight” or “evening twilight,” and the LXX seems to have opted for the former whereas the later Greek versions opted for the latter with A. skotomhnhV (“barely dark”) and S. suneskotasen (“gathering darkness”).

OZThis is the first of the 12 instances of this noun in the Hebrew Bible. David arrived late enough in the day to see people partying; Willet said it must therefore be morning rather than evening, but all the parties I’ve ever seen happened at night. The wording describing the timing of his strike is ambiguous: he either 1) arrived in the afternoon, then struck at sunset and fought for 24 hours until sunset of the next day (Pellican, Keil & Delitzsch), or 2) he arrived between noon and midnight, then struck first thing the next morning (morning twilight) and fought about 12 hours until sunset (which, in Jewish reckoning began the next day) or 3) he struck at sunrise and fought 36 hours until the evening of the following day (Vatablus). I’m inclined toward #2, and so was Josephus, the Talmud (Ber 3b), Willett, Gill, Tsumura, and Goldman.

PAThe meaning of the mem suffix on this word is debated. The Groves-Wheeler Westminster Morphology and Lemma Database as well as the Open Scriptures Hebrew Morphology Codes label it as a 3^rd plural pronoun (“their”), but how could the next day belong any more to one group than to another? McCarter correlated it with the Lucian Rescription as the end of a missing word (“he killed them”), and Tsumura maintained that it “could be an enclitic mem functioning adverbially,” which seems to fit the entry in Davidson’s Analytical Lexicon and the way most English versions rendered the word.

PBThe “and” is in the ancient Vaticanus Greek manuscript, but not in the standard Septuagint.

PCMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing 1 Samuel 30 is 4Q51Samuel^a, which contains fragments of vs. 22-31 and which has been dated between 50-25 B.C. Where the DSS is legible and matches the MT, the MT is colored purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and, where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

PDDavid’s name is in the MT and in Rahlf’s compilation of the Septuagint but not in the Vulgate or the Vaticanus, thus the NIV omits it. Either way, there is no doubt that David should be the subject, so it makes no difference in meaning.

PEThis is the same verb used in v.2 of the Amalekites “driving/leading off” the women and children. The MT spelling demands a plural subject whereas the LXX spelling demands a singular subject, but in neither Greek nor Hebrew is the subject explicitly stated. The NIV adds “David’s men” as a plural subject, and the ESV adds “the people” as a singular subject, both of which fit the story, even if they are additions. My interpretation is that it was the women and children and spoils from the previous verse that were “led off” on carts and beasts of burden driven by David’s men, and the livestock followed behind the caravan. Driving a herd of cattle in front of the caravan of people (as most English versions portray it) doesn’t seem practical. Making a parenthetical statement of David’s capture of the flocks and herds rather than making the flocks and herds the object of what was driven also makes better sense of the near demonstrative pronoun on the other side of the clause in both Hebrew and Greek. (Literally, the Hebrew reads, “They led them away in front of this livestock… [Which livestock?] The sheep and herds [which] David also took.”) Read this way, when they said “This is David’s plunder,” they are not saying that just the sheep and cattle are David’s plunder whereas the women and children and valuables are not, rather they are saying that all of the above is David’s plunder.

PFcf. later Greek versions: Aq. eptwmatisqhsan (“the seven-times worthless ones”) S. atonhsantaV (“those without endurance”), Q. aponarkhsantaV (“those who were averse”).

PGSymmachus (and the Lucian Rescription) opted for the more periphrastic rendering hspasanto autouV (“he greeted them”), later adopted by recent English versions.

PHRahlf’s Septuagint compilation follows the MT with “exhausted,” but the most-ancient Vaticanus Greek manuscript (which Brenton followed in his English translation) instead reads a word from v.9 “left behind” υπολειψθεντος.

PIKJV follows the MT “abide/dwell” here, with a plural subject (forcing David’s 400 men to be the subject who caused the 200 men to “sit tight” at Besor), whereas NASB, NIV, and ESV borrow a different word from v.9 הַנּוֹתָרִים "left [behind]” and render it as though it were a Niphal Passive form (the 200 men were left behind by the 400 men) instead of the Hiphal Causative form in the MT. However, several Hebrew manuscripts as well as all the major ancient versions (LXX, Vulgate, Syriac, Targum) interpret the verb as having a singular subject. The consonants would be spelled the same either way, but it appears that late in the first millennium AD, Masoretic scribes inserted an unusual qibbutz vowel before the final mem, to turn the singular form into a plural form. The singular form would make David the subject who “caused to sit tight” the 200 at Besor.

PJNASB, NIV = “approached”

PKLiterally in Greek and Hebrew “asked to them/him to peace;” NASB, NIV, and ESV rejected both the LXX and MT to follow Symmachus with “greeted.”

PLThe LXX word is the same for a “plague,” cf. synonyms from later Greek versions: Aq. apostathV (“apostate”), S. paranomoV (“lawless”).

PMcf. Aq. errusameqa (“we rushed upon”)

PN“Belial” is a transliteration of the Hebrew word. Other versions translated: NASB = “worthless,” NIV = “troublemakers.”

PONASB, ESV = “except,” NIV = “however”

PPTsumura noted that this is a hendiadys (“worthless and evil”).

PQThe MT reads “with me,” but the LXX, several Hebrew manuscripts, Rabbinic literature, the Syriac, and the Vulgate read “with us.” This does not change the sense of the story though.

PRThe end of this verse is illegible in the DSS, and the amount of space between the legible words could support the MT or the LXX. The NIV rightly translates the ambiguity of the Hebrew verb here, which could support either them wanting the 200 to “go” away from them (as the Vulgate, KJV, NASB, and ESV interpret it) or it could support them wanting the 200 to “go” and return home with them (as the LXX interpreted it). The former seems to fit the context better, though.

PSThe insertion of a resh between the last two letters of the corresponding word in the MT would change the meaning from “my brothers” to “after,” so the LXX reading is not as different as it might seem in English.

PTMost English versions ignored the conjunction here in both Hebrew and Greek, but it seems strategic to David’s point as a causal indicator. K&D translated it “since.”

PUThe DSS is illegible here, and the space between legible words could support either the MT or the LXX.
As to whether this is the preposition “with” or the sign of the direct object, the spelling can be the same. Keil & Delitzsch opted for the former, writing that it is “the sign of the accusative, not the preposition,” but the Open Scriptures Hebrew Bible Morphology and all the Eng. versions render it with the preposition “with.” In the NICOT commentary, Tsumura tried to say both were right, calling it “an adverbial accusative ‘concerning with.’”

PVAlthough the LXX, Syriac, and Vulgate make “hands” plural, the spacing between legible parts of this verse in the DSS does not support the extra yod that it would take to make it plural, and it is singular in the MT.

PWNASB, NIV, ESV = “stays/ed”

PXNASB, ESV = “baggage,” NIV = “supplies”

PYNASB, NIV, ESV = “share”

PZTsumura (NICOT) explained this as a “Speaker-oriented ki, denoting the reason why I ask you this rhetorical question.”

QAIn the Jewish Soncino commentary, Goldman noted, “David means that the decision by the warriors to retain all the spoil will be disputed by the rest of the band.” The LXX, on the other hand, explains it that they are below David in the chain of command, so they can’t make anybody obey their rule if David rules otherwise. Gill paraphrased, “No wise and just man will take on your side of the question.”

QBcf. Symmachus’ synonymous terms oron kai krisin (“limitation and judgment”)

QCESV = “rule”

QDcf. the only other instance of this phrase in 16:13b “... And the Spirit of Yahweh advanced on David from that day and onward….” (NAW)

QEThere are only 4 other instances in the OT of “put a statute”: Gen. 47:26, Job 38:10, Prov. 8:29, & Jer. 5:22, and only two of “put a statute and a judgment”: Exod. 15:25 & Josh. 24:25.

QFMultiple Hebrew manuscripts read with a beth (“in”) preposition instead of the lamed (“for”), and the Vulgate and one of the Targums seems to follow that tradition, but it doesn’t make a difference in meaning.

QGSyriac and Old Latin manuscripts also insert a conjunction between “elders” and “friends” not in the MT. The space for extra wording in the DSS appears to support separating “elders” and “friends” as two different groups rather than the same group.

QHThe DSS, though partially obliterated, supports the MT with space in the right place for “for y’all” and with part of the word for “gift” visible, the former of which is omitted from the Vulgate, and both of which are omitted from the LXX. The context indicates both of these facts, however (i.e. that the portions of the spoil were “gifted,” and that it was gifted “to them” - the elders and friends) so this variant, while curious, still does not change the story.

QINASB, ESV = “gift”

QJGreek, Latin, and Syriac manuscripts add a copula before this word. There is space in this illegible section of the DSS for about 7 more letters than the MT has at this point. Those seven extra letters would elaborate on the LXX insertion if they were the following underlined letters: ll?hm <hyrulw hdwhy מהשׁלל לזקני (“some of the plunder to the elders of Judah and some of the plunder to their friends”). Gill wrote that the elders and friends were the same persons.

QKSymmachus rendered with a synonym for “south” meshmbrian.

QLThe Hebrew word for “south” is “negev/negeb,” and NASB, NIV, and ESV chose “Negev” to denote the particular place in the south of Judah called the Negev/Negeb.

QMThis section of the verse is illegible in the DSS, but the space between legible parts earlier and later in this verse leave room for 14 to 22 more characters and spaces. It has been suggested that the 14 Hebrew characters of “and to those in Beth Tsur” could be missing from the MT while the first phrase “and to those in Beth El” are missing in the LXX, a haplography which would be understandable due to the repetition of “and to those in,” but for such a careless error to have happened like that in two manuscripts is unexpected. The Vulgate supports the MT here. Another possibility for filling the space in the DSS might be one or two of the extra place names from the LXX in the following verse. I don’t think there is enough evidence to be certain what the original was.

QNThese extra locations are also in the Vaticanus, although it spells Κιναν, Κιμαθ, and Θιμαθ, Θημαθ, and Ιεραμηλι, Ιερεμεηλ.

QOIt seems the Septuagint got the letters mixed up and added an “m” to change the MT ברכל to בכרמל.

QPDSS insert a zayin here, and so does the LXX.

QQThe Vaticanus spells this Νομβε, and the Lucian Rescription spells it Νεγεβ. The DSS is illegible at this point.

QROnly the first letter in Hebrew would have to be changed from Cheth to Yod to change the name in the MT to the name in the LXX here. The DSS is not legible at this point.

QSThis could be a translation of the Hebrew “Bor” which means “pit” or “depression,” and so by extension perhaps “lake.”

QTMany Hebrew manuscripts (including the one used in the Soncino Commentaries) start this name with a coph (“C”), as do the Geneva Bible, Revised Version, NKJV, French (Louis Segond) and Spanish (LBLA). On the other hand, the BHS, the Wikisource Hebrew Bible, the E-Sword unpointed Tanach, and the Open Scriptures Hebrew Bible start it with a beth (“B”), as do the Greek, Latin, ASV, NASB, NIV, ESV, CEV, NET, and NLT. The Hebrew letters for C (כ) and B (ב) might have been confused because they look similar. The DSS is not legible at this point. At any rate, Willett equated this city with Hashan in the tribe of Simeon (Josh. 14.4) among the tribe of Judah.

QUGoldman noted that the majority of Hebrew editions start the town’s name with a coph rather than a beth.

QVNASB = “accustomed to go” (interpreting the Hitpael form in terms of customary action), NIV & ESV = “roamed”

QWTsumura translated this conjunction “that is,” calling it an “Explicative waw,” a statement of identity rather than of addition.

QXMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing 1 Samuel 31 is 4Q51Samuel^a, which contains fragments of vs. 1-4 and which has been dated between 50-25 B.C. Where the DSS is legible and matches the MT, the MT is colored purple. Where the DSS (or Vulgate and Syriac) support the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and, where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

QY1 Chronicles 10 is so similar to 1 Samuel 31 that I added it for comparison. No DSS of 1 Chronicles are known, so this is just the MT of 1 Chron 10. I have colored synonyms in grey, added a grey x to indicate letters found in 1 Sam 31 but not 1 Chron 10, and overlined text found in 1 Chron 10 but not 1 Sam 31. Within the first 6 verses are an average of 3 textual variants per verse, but they are all so minor that there is no difference in meaning. For the most part 1 Chron 10 appears to be a slightly-condensed edition of 1 Sam 31.

QZAll the English versions (including the KJV) render this same word “wounded” in v. 3, then “slain” again in v.8 (with the exception of the NIV which renders it “dead” in v.8). The root meaning of the Hebrew word is to be “pierced through,” which could result in death, but not necessarily.

RAcf. 17:52 when the same happened to the Philistines before the victorious Israelite army previously.

RBcf. Aquila’s translation into Greek a few hundred years later: ekollhqhsan (“were brought close together”)

RCNASB, ESV = “overtook,” NIV = “pressed hard after”

RDNASB, NIV = “killed,” ESV is closer to the central meaning of this Hebrew (and Greek) word with “struck down.”

RECf the only other instance of this verb in 1 Samuel at 1 Sam. 14:22.

RFLit. “those who shoot” This root is only used in the LXX here and in 1 Sam. 20:20 & 36. Some later Greek versions used a less-obscure synonym: Aquila = roizounteV (“attackers”), Theodotian = toxotai (“archers”). At the end of this verse, the MT uses the same word, so Aq. and Theod. and Sym. (the latter of whom used the LXX word akontistwn “shooters” here) repeated at the end of the verse the same words they used here, but at the end of the verse, the LXX switched inexplicably to θποχονδρια (in the crushing-under”).

RGAll the later Greek versions corrected to the MT with sfodra apo (“very from”).

RHcf. NASB (which has the most literal rendering) = “went heavily,” NIV = “grew fierce,” ESV = “pressed hard.”

RIIn Hebrew & Greek, literally “the men who shoot with the bows”

RJESV follows the Hebrew (& Greek) most literally with “found,” NIV = “overcame,” Goldman = “got him in range”

RKDSS reads על ("upon"), and the LXX corresponds better with the DSS than the MT with επι. Multiple other Hebrew manuscripts also support the DSS, including the MT of 1 Chron. 10. The meaning is not significantly different, however.

RLTargums, Syriac, & Arabic versions render “afraid” instead of MT & LXX “wounded.” This would make Saul’s fear of death all the more irrational if he had not actually been wounded, as Gill, Kimchi, & Ben Melech believed was the case. Keil & Delitzsch also vouched for “alarmed” writing, “the verb חָלַל or חָלָה cannot be proved to be ever used in the sense of wounding.” Most Bible scholars, however, instead consider the root to be חיל which finds space for “wound” in its root meaning of “writhe” (cf. Prov. 26:10 which also speaks of archers “wounding” using this verb).

RMcf. Aq. enallaxousin (“leap in opposition”)

RNcf. Symmachus oploforoV “armor-carrier” In v.9 he also renders “armor” as oplo instead of the LXX σκευη.

RONASB = “pierce,” NIV= “run”

RPNASB = “otherwise,” NIV = “or”

RQNASB = “make sport of,” ESV = “mistreat”

RRAlthough the possessive pronoun “his” is not explicitly in the Greek or Hebrew text, the word “sword” has a definite article (“the”) which often serves as a possessive pronoun. This could also point there being only one sword between them.

RSInstead of the abbreviated prepositional prefix, DSS uses the full stand-alone form of this preposition אל, and the LXX and Vulgate seem to support that with stand-alone prepositions. It makes no difference in meaning, though.

RTThis is the same request made by the Judge Abimelek in Judges 9:54.

RUDSS does not have the sureq letter ending on this verb, making the verb singular instead of the MT’s plural form, and it doesn’t have space for all the characters found in the MT of the previous word, so it too might be singular. It appears that the DSS says ודקר והתעלל בי “and he will stab and desecrate me,” as though there is one particular Philistine king out to get him. It is not much different from the MT, but the LXX and Vulgate and 1 Chron. 10 support the MT with plural verbs. The only other time this verb appears in 1 Samuel is 6:6, but King Zedekiah also expresses this same fear of it in Jeremiah 38:19. This verb is used to describe what God did to Egypt during the plagues as well as to describe sexual abuse by evil men.

RVcf. synonym in Aq. omou “the same”

RWThis phrase “and all his men” was apparently not in the Hebrew manuscript which the authors of the Septuagint, Vaticanus, and even the Lucian Rescription were looking at. Curiously, the phrase is rendered “and all his house” in 1 Chron. 10, so it is clearly affirmed as God’s word, and the meaning of “all his men” is made more clear as being limited to those of his household, not every man in Israel.

RXNASB = “beyond,” NIV = “across,” Gill = “on that side/around,” Junius & Tremellius, Picator = “circa”

RYNASB, NIV, ESV = “abandoned”

RZMt. Gilboa commanded a view north across the Jezreel valley toward the northern tribes of Israel as well as a view East across the Jordan valley to the transjordan tribes of Israel. Those tribes may not have participated in this war, but they could see a war going on and would have taken note of the Israelite soldiers running pell-mell in their direction to get away from the Philistines who were chasing them.
Willett explained that “across” doesn’t mean “on the opposite side of” in this case, but “on the near side of”: “[T]he meaning then is, that they which were on this side Jordan, toward the Philistims, fled away: for begheber, in transitu, indifferently signifieth, on either side, this, or the other.”
K&D concurred, “עֵמֶק עֵבֶר is the country to the west of the valley of Jezreel, and הַיַּרְדֵּן עֵבֶר the country to the west of the Jordan, i.e., between Gilboa and the Jordan.”
This would explain why Jabesh on the east side of the Jordan River did not evacuate. Tsumura, in the NICOT commentary, however maintained that bavr meant “on the other side of.”

SALXX, Vulgate, and 1 Chron 10 all add a third plural pronoun “their” to this word “cities.” The definite article which prefixes this word in the MT of 1 Sam. 31 here can also be interpreted this way, so the meaning is the same either way.

SBSymmachus corrected to the MT kai ekoyan thn kefalhn autou “and they cut off his head.”

SCRahlf’s edition of the LXX includes this pronoun “their,” but the Vaticanus does not, and it is not in the MT.

SDThis phrase is not in 1 Chron. 10 or in the LXX (incl. Vaticanus) or the Vulgate. There are no known Dead Sea Scrolls containing this verse either in 1 Chron. or 1 Sam. for comparison. Furthermore, there is no further mention of Saul’s head as being separate from his body, but rather his body appears to have remained whole, unless, as Tsumura maintained, goyyat specifically means “headless corpse.” On the other hand, it’s hard for me to see why turning Saul’s body over (which is the reading of the LXX) would be so significant that it would be reported in this account. The context rules out translating it “interred” or “returned.”

SEcf. 1 Sam. 5, where the same was done with the captured ark, and the verbal form of this same root (“around”) is used in 5:8 & 10 to describe it being brought in a circuit to be displayed in the 5 Philistine city-states (although the tour of the ark was interrupted halfway through that tour!)

SFcf. 1 Samuel 4:17 And the herald answered saying, "Israel fled before the Philistine front, and our people experienced a massive rout, and, what's more, both of your sons – Hophni and Phinehas – died, and the ark of God was taken." (NAW)

SGAquila followed the MT spelling more closely with Astarwq, but it’s the same thing.

SHJudges 1:27 informs us that Beth Shan was one of the Canaanite towns allotted to the tribe of Manasseh, but the tribe of Manasseh never conquered it. Being so close to the battle, it is entirely possible that whoever had been living there evacuated Beth Shan like the Israelites had evacuated their cities further across the valley and that this was one of the towns immediately occupied by the victorious Philistines. Its location was strategic as a stop along a major north-south highway through the middle-east, and it was also a very fertile valley for farming.

SIThis word denotes a “skull” (cf. “Golgotha” in the NT), whereas the word in 1 Samuel 31 denotes the whole “body,” including the skeletal structure, sometimes referring to dead bodies, sometimes to the bodies of living beings. The verb is used for Laban “pitching up” a tent, Psalmists “clapping” hands in worship, Proverbial “shaking” hands to make a bargain, Ehud “stabbing” Eglon with a sword, Jael “driving” a tent peg through Sisera’s head, and Joab “thrusting” darts into Absolom, but over half of the uses of this verb are to denote “blowing” a trumpet. What is described appears to be Saul’s body impaled on a spike sticking out of the wall. If the head was still attached, it could have been the only part of the body impaled; if the head had been cut off, it could have been impaled separately from the body on the same wall, and in both cases there would be no conflict between the 1 Sam. 31 and the 1 Chron 10 account.

SJThis is the most significant variant between 1 Chron. 10 and 1 Sam 31, but the likelihood of it not being a contradiction is high because plural “gods” are mentioned in 1 Chron. 10. Dagon is the only god explicitly mentioned in 1 Chron. 10, but the temple could have been for both Dagon and Ashtoreth, or the tour circuit could have included one stop at Ashtoreth’s temple (mentioned in 1 Sam. 31) and then another stop at Dagon’s temple in Beth Shan (mentioned in 1 Chron. 10).

SKAlthough rescensions of the Greek text include this MT phrase (“to/concerning him/it”), the original Greek, Syriac and Vulgate do not include it, nor does 1 Chron. 10. (1 Chron. 10 substitutes “all” for “inhabitants of,” but means basically the same thing.)

SLJabesh Gilead was the city that Saul had delivered from the Ammonites back in chapter 11. The men of Jabesh had both their eyes because Saul rescued them from Nahash. So they naturally wanted to do something to honor their hero Saul.

SMTsumura called this an “adverbial accusative” translating it “...that is, about what….”

SNcf. synonyms in later versions by Aquila = euporoV (“wealthy”) and Symmachus iscuroV (“strong”)

SONASB = “walked,” NIV = “journeyed” The Hebrew word’s meaning is centered simply on “going.”

SPcf. synonyms in later versions: Aq. = dendrwna (“tree”), S. = futon (“growing plant”), Q. druV (“dew”?).

SQNASB, NIV, ESV = “tamarisk tree”

FIRST SAMUEL 25-31

I Samuel CHAPTER 25

Introduction

1. Wisdom (“intelligent”) – v.3

2. Humility (servant attitude)

3. Faith

Conclusion7

1 Samuel 25 – Side-by-side comparison of versionsA

I Samuel CHAPTER 26

Introduction

1) Faith In God’s Sovereign Justice

2) Respect For God’s Anointed

3) Community With God’s People

1 Samuel 26 - Side-by side comparison of versionsDZ

I Samuel CHAPTER 27

1) David’s Self-Deceit and Self-Exile

2) David’s Deceit Towards King Akish

Conclusion

1 Samuel 27 - Side-by side comparison of versionsHI

I Samuel CHAPTER 28

SETTING: Saul extradites witches and wizards after Samuel’s death (v. 3)

1) Saul’s panic attack over the Philistine Invasion (vs. 4-6)

2) Saul’s panic attack over a spirit (vs. 7-25)

Conclusion

1 Samuel 28 - Side-by side comparison of versionsIW

I Samuel CHAPTER 29

Introduction

28:1-2 & 29:1-2 – David Drafted Into The Philistine Army

29:3-5 – The Philistine Lords Consider David’s Regiment

29:6-11 – David Is Honorably Discharged

Applications

1 Samuel 29:1-11 – Side-by side comparison of versionsLW

I Samuel CHAPTER 30:1-19

vs. 1-6a The Occasion of Despair

vs.6b-8 David’s Pivotal action to strengthen himself51 in Yahweh

vs. 9-10 The guarding of the bags

vs.11-16 Assistance of an Egyptian

vs. 17-19 The Recovery

Conclusion

1 Samuel 30:1-19 - Side-by side comparison of versionsNA

I Samuel CHAPTER 30:20-31

Introduction

1) David shows healthy community under God by reconnoitering with the exhausted soldiers who couldn’t follow him.

2) David showed healthy community under God by calling out ungodly men for taking credit for success and by redirecting the glory to God.

3) David shows healthy community under God by sending plunder to friends and57 elders in Judah.

Conclusion

1 Samuel 30:20-31 - Side-by-side comparison of versionsPC

I Samuel CHAPTER 31

vs. 1-3 & 6-7) Saul’s Last Battle

vs. 4-6) Saul’s Tragic Death

vs. 8-13) Jabesh Gilead’s Last Respects to Saul

Conclusion

1 Samuel 31 - Side-by side comparison of versionsQX

Conclusion⁷

1 Samuel 25 – Side-by-side comparison of versions^A

1 Samuel 26 - Side-by side comparison of versions^DZ

1 Samuel 27 - Side-by side comparison of versions^HI

1 Samuel 28 - Side-by side comparison of versions^IW

1 Samuel 29:1-11 – Side-by side comparison of versions^LW

vs.6b-8 David’s Pivotal action to strengthen himself⁵¹ in Yahweh

1 Samuel 30:1-19 - Side-by side comparison of versions^NA

3) David shows healthy community under God by sending plunder to friends and⁵⁷ elders in Judah.

1 Samuel 30:20-31 - Side-by-side comparison of versions^PC

1 Samuel 31 - Side-by side comparison of versions^QX