May God punish David, and ever so severely, if I let one of Nabal's men survive until morning." May God punish DavidThis phrase reflects an oath or vow, a common practice in ancient Israel, where invoking God's name was a serious matter. The Hebrew root here is "כֹּה־יַעֲשֶׂה" (ko-ya'aseh), which means "thus may He do." It underscores the gravity of David's intent and the seriousness with which he views the offense. In the cultural context, making such a vow was binding and demonstrated the speaker's commitment to their word, reflecting the deep-seated belief in divine justice and retribution. and ever so severely
This intensifies the previous statement, emphasizing the severity of the consequences David is willing to face if he does not fulfill his vow. The Hebrew phrase "וְכֹה יֹסִיף" (ve-ko yosif) translates to "and more also," indicating an escalation of the punishment. This reflects the ancient Near Eastern practice of hyperbolic language to express strong emotions or intentions, highlighting the seriousness of David's anger and the perceived gravity of Nabal's insult. if I let one of Nabal’s men survive
Here, David is expressing his intent to completely annihilate Nabal's household. The Hebrew word "שָׁאַר" (sha'ar) means "to remain" or "to survive." This reflects the cultural and historical context of blood feuds and honor in the ancient Near East, where an offense against one's honor could lead to total retribution. David's reaction is a reflection of the societal norms of the time, where personal and familial honor was paramount. until morning
This phrase indicates the immediacy and urgency of David's intended action. The Hebrew "עַד־הַבֹּקֶר" (ad-ha-boker) means "until the morning," suggesting that David's anger is so intense that he plans to act swiftly. In the historical context, acting by morning was a common expression of urgency, as nighttime was often associated with danger and uncertainty, while morning brought clarity and resolution. Persons / Places / Events 1. DavidThe future king of Israel, anointed by Samuel, who is currently on the run from King Saul. In this passage, David is reacting in anger to Nabal's insult and refusal to provide provisions. 2. NabalA wealthy but foolish man whose name means "fool" in Hebrew. He is married to Abigail and refuses to help David and his men, despite their protection of his shepherds. 3. AbigailNabal's wise and discerning wife who later intervenes to prevent David from committing bloodshed. 4. CarmelThe location where Nabal's estate is situated. It is a region in Judah known for its fertile land. 5. David's MenThe group of warriors loyal to David, who are in need of provisions while they are on the run. Teaching Points The Danger of Rash VowsDavid's oath in anger shows the danger of making rash vows. As believers, we should be cautious with our words, especially when driven by emotion. The Role of IntercessorsAbigail's intervention is a powerful example of how God can use wise and discerning individuals to prevent sin and promote peace. God's Sovereignty in JusticeDavid's initial desire for personal vengeance is contrasted with the biblical principle that vengeance belongs to the Lord. Trusting God to handle justice can prevent unnecessary conflict. The Power of Humility and WisdomAbigail's approach to David with humility and wisdom demonstrates how these qualities can defuse potentially violent situations. Repentance and ChangeDavid's eventual change of heart, influenced by Abigail, shows the importance of being open to correction and willing to change course when confronted with truth. Bible Study Questions 1. How does David's reaction to Nabal's insult reflect human tendencies to seek immediate justice, and how can we apply this understanding to our own lives? 2. In what ways does Abigail's intervention serve as a model for peacemaking in our personal relationships and communities? 3. How can we ensure that our words and vows align with God's will, especially in moments of anger or frustration? 4. What does this passage teach us about the importance of seeking God's guidance before taking action, particularly in conflict situations? 5. How can we apply the principle of leaving vengeance to God in our daily interactions, and what other scriptures support this approach? Connections to Other Scriptures Genesis 34The account of Dinah and the subsequent revenge by her brothers, Simeon and Levi, parallels David's initial desire for vengeance. Proverbs 15:1This verse highlights the power of a gentle answer to turn away wrath, which is exemplified by Abigail's intervention. Matthew 5:44Jesus' teaching on loving your enemies contrasts with David's initial reaction and points to a higher standard of conduct. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Add, Alive, Belong, Belongs, David, Enemies, God's, Leave, Male, Man-child, Morning, Pertain, Pisseth, Punishment, Severely, Sitting, Thus, Till, Urinates, WallDictionary of Bible Themes 1 Samuel 25:2-35 5745 women 1 Samuel 25:4-35 5325 gifts 1 Samuel 25:14-28 6206 offence 1 Samuel 25:14-31 8458 peacemakers 1 Samuel 25:14-35 5744 wife
5922 prudence Library If Then to Sin, that Others May not Commit a Worse Sin...
21. If then to sin, that others may not commit a worse sin, either against us or against any, without doubt we ought not; it is to be considered in that which Lot did, whether it be an example which we ought to imitate, or rather one which we ought to avoid. For it seems meet to be more looked into and noted, that, when so horrible an evil from the most flagitious impiety of the Sodomites was impending over his guests, which he wished to ward off and was not able, to such a degree may even that just …
St. Augustine—Against LyingJeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII How the Meek and the Passionate are to be Admonished.
(Admonition 17.) Differently to be admonished are the meek and the passionate. For sometimes the meek, when they are in authority, suffer from the torpor of sloth, which is a kindred disposition, and as it were placed hard by. And for the most part from the laxity of too great gentleness they soften the force of strictness beyond need. But on the other hand the passionate, in that they are swept on into frenzy of mind by the impulse of anger, break up the calm of quietness, and so throw into …
Leo the Great—Writings of Leo the Great Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither …
Alexander Maclaren—The Life of David Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Samuel 25:22 NIV1 Samuel 25:22 NLT1 Samuel 25:22 ESV1 Samuel 25:22 NASB1 Samuel 25:22 KJV
1 Samuel 25:22 Commentaries
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