1 Samuel 25:15
But the men were very good to us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:
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EXPOSITORY (ENGLISH BIBLE)
(15) But the men were very good unto us.—The “young man” in question who spoke thus to his mistress, Abigail, was evidently one in high authority in the sheep farms of Nabal. His testimony in 1Samuel 25:15-16, respecting David is clear and decisive, and occurring as it does in the heart of an episode most discreditable to David, it bears weighty testimony to the admirable discipline and the kind forethought of the son of Jesse in times when lawlessness and pillage would have been, if not excusable, certainly to be expected. The great powers of the future king were admirably displayed in this difficult period of his life. Few men could have so moulded a wild company of free lances into a force which, according to the rather unwilling testimony of these shepherds of Nabal’s, was positively a blessing to the country, instead of being, as these bands of free lances usually have been, a terrible curse.

25:12-17 God is kind to the evil and unthankful, and why may not we be so? David determined to destroy Nabal, and all that belonged to him. Is this thy voice, O David? Has he been so long in the school of affliction, where he should have learned patience, and yet is so passionate? He at other times was calm and considerate, but is put into such a heat by a few hard words, that he seeks to destroy a whole family. What are the best of men, when God leaves them to themselves, that they may know what is in their hearts? What need to pray, Lord, lead us not into temptation!Railed on them - The marginal reading, "flew upon them," is nearer to the original. 1Sa 25:14-35. Abigail Pacifies Him.

14-18. Then Abigail made haste—The prudence and address of Nabal's wife were the means of saving him and family from utter destruction. She acknowledged the demand of her formidable neighbors; but justly considering, that to atone for the insolence of her husband, a greater degree of liberality had become necessary, she collected a large amount of food, accompanying it with the most valued products of the country.

bottles—goatskins, capable of holding a great quantity.

parched corn—It was customary to eat parched corn when it was fully grown, but not ripe.

No text from Poole on this verse. But the men were very good unto us,.... Very kind and civil, yea, very useful and serviceable, even all the messengers David sent and Nabal railed on, yea, all David's men, and therefore deserved better treatment than they met with from Nabal:

and we were not hurt; neither by them nor others:

neither missed we anything: of our flocks, or anything belonging to us; they neither robbed us themselves, nor suffered others to rob us:

as long as we were conversant with them, when we were in the fields; feeding the sheep by them: thus he confirms everything that David said of himself and his men; see Gill on 1 Samuel 25:7, and says even more of them to their commendation, as follows.

But the men were very good {f} unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:

(f) When we kept our sheep in the wilderness of Paran.

EXEGETICAL (ORIGINAL LANGUAGES)
15. as long as we were conversant with them] Lit. all the days we went to and fro with them. “Conversant” from Lat. conversari, to dwell or abide with, signifies “associated” or “living along with.”David's messengers delivered their message to Nabal, ויּנוּחוּ, "and sat down," sc., awaiting the fulfilment of their request. The rendering given by the Chaldee (פּסקוּ, cessaverunt loqui) and the Vulgate (siluerunt) is less suitable, and cannot be philologically sustained. The Septuagint, on the other hand, has καὶ ἀνεπήδησε, "and he (Nabal) sprang up," as if the translators had read ויּקם (vid., lxx at 1 Samuel 20:34). This rendering, according to which the word belongs to the following clause, gives a very appropriate sense, if only, supposing that ויּקם really did stand in the text, the origin and general adoption of ויּנוּחוּ could in any way be explained.
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