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 to him: for he had eaten no bread, nor drunk any water, three days and three nights.
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EXPOSITORY (ENGLISH BIBLE)Three days and three nights.—This was a note of time as to the amount of start the Amalekite leader with the plunder had. It may well be conceived there was no time to lose. The cruelty of the Amalekites to their slaves was the cause of their ultimate discomfiture, for with the very considerable start they already had, if David had not been quite certain, through the information of the Egyptian, of their route, the pursuit would have been utterly hopeless.1 Samuel 30:12-13. Three days and nights — One whole day, and part of two others, as appears from the next verse, where he says, Three days ago I fell sick; but in the Hebrew it is, This is the third day since I fell sick. A young man of Egypt — God of his providence so ordering it that he was not one of the race of the Amalekites, devoted to destruction, but an Egyptian, that might be spared. And my master left me — In this place and condition; a barbarous act this, to leave him there to perish, when they had good store of camels for the carriage of men, as well as of their spoil, 1 Samuel 30:17. But this inhumanity cost them dear; for, through it, they lost their own lives, and David recovered what they had taken at Ziklag. Such is the wonderful providence of God, ordering or overruling every thing for his own glory and the good of those that trust in him, even the thoughts and desires, the counsels, works, and ways of men, both the good and the bad! So that there is no fighting against him, who can make the smallest actions serviceable to the production of the greatest effects. Matthew 12:40, as appears from the next verse, where he saith, three days agone I fell sick, but in the Hebrew it this is the third day since I fell sick.
and two clusters of raisins; or dried grapes, as the Targum:
and when he had eaten, his spirit came again to him; he seemed to be quite dispirited, almost lifeless, but upon eating some food he was refreshed, and his spirits revived, and he was capable of conversing:
for he had eaten no bread, nor drank any water, three days and three nights; that is, one whole day, and part of two days, as appears from 1 Samuel 30:13.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 to him: for he had eaten no bread, nor drunk any water, three days and three nights.
EXEGETICAL (ORIGINAL LANGUAGES)12. his spirit came again to him] He revived. Cp. Jdg 15:19.1 Samuel 30:7.). This strength he manifested in the resolution to follow the foes and rescue their booty from them. To this end he had the ephod brought by the high priest Abiathar (cf. 1 Samuel 23:9), and inquired by means of the Urim of the Lord, "Shall I pursue this troop? Shall I overtake it?" These questions were answered in the affirmative; and the promise was added, "and thou wilt rescue." So David pursued the enemy with his six hundred men as far as the brook Besor, where the rest, i.e., two hundred, remained standing (stayed behind). The words עמדוּ והנּותרים, which are appended in the form of a circumstantial clause, are to be connected, so far as the facts are concerned, with what follows: whilst the others remained behind, David pursued the enemy still farther with four hundred men. By the word הנּותרים the historian has somewhat anticipated the matter, and therefore regards it as necessary to define the expression still further in 1 Samuel 30:10. We are precluded from changing the text, as Thenius suggests, by the circumstance that all the early translators read it in this manner, and have endeavoured to make the expression intelligible by paraphrasing it. These two hundred men were too tired to cross the brook and go any farther. (פּגר, which only occurs here and in 1 Samuel 30:21, signifies, in Syriac, to be weary or exhausted.) As Ziklag was burnt down, of course they found no provisions there, and were consequently obliged to set out in pursuit of the foe without being able to provide themselves with the necessary supplies. The brook Besor is supposed to be the Wady Sheriah, which enters the sea below Ashkelon (see v. Raumer, Pal. p. 52).
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