When his servants came to Abigail at Carmel, they said, "David has sent us to take you as his wife." When the servants of DavidThis phrase introduces the messengers of David, who were likely trusted men from his band of followers. In the historical context, David was not yet king but was a leader of a group of men who were loyal to him. The Hebrew word for "servants" here is "עֲבָדִים" (avadim), which can also mean "slaves" or "attendants," indicating their role as those who serve under David's authority. This reflects the hierarchical structure of ancient Israelite society, where loyalty and service were highly valued. came to Abigail
Abigail is a central figure in this narrative, known for her wisdom and beauty. Her name in Hebrew, "אֲבִיגַיִל" (Avigayil), means "my father's joy," which may reflect her character and the joy she brought to her household. Abigail's encounter with David's servants marks a pivotal moment in her life, transitioning from being the wife of Nabal to becoming the wife of David. This highlights the theme of divine providence and the elevation of the righteous. at Carmel
Carmel, in this context, refers to a town in the territory of Judah, not to be confused with Mount Carmel. It was a place of agricultural abundance, which is fitting given Nabal's wealth and the setting of the previous events in the chapter. The location underscores the historical and geographical setting of the narrative, grounding the account in a real and tangible place known for its prosperity. they said to her
The act of speaking to Abigail signifies the formal and respectful approach of David's servants. In ancient Near Eastern culture, communication was often conducted with great care and formality, especially in matters of marriage and alliances. This phrase indicates the beginning of a significant proposal, one that would change Abigail's status and future. David has sent us
This phrase emphasizes David's initiative and authority. The Hebrew verb "שָׁלַח" (shalach) means "to send," indicating that David is the one orchestrating this proposal. It reflects his leadership and the respect he commands among his followers. David's decision to send messengers rather than going himself shows both respect for Abigail and the importance of the message. to take you as his wife
The proposal of marriage is the culmination of the servants' message. The Hebrew word for "take" is "לָקַח" (laqach), which can mean "to take," "to receive," or "to acquire." In the context of marriage, it implies a covenantal relationship, one that is binding and sacred. This phrase signifies a new beginning for Abigail, aligning her with David's future as the king of Israel. It also reflects the biblical theme of redemption and restoration, as Abigail moves from a difficult marriage with Nabal to a hopeful future with David. Persons / Places / Events 1. DavidThe future king of Israel, anointed by Samuel, and a man after God's own heart. At this point, he is leading a group of men while fleeing from King Saul. 2. AbigailA wise and discerning woman, previously the wife of Nabal. She is known for her quick action and wisdom in preventing David from taking vengeance on her household. 3. NabalAbigail's former husband, described as harsh and evil in his dealings. He refused to help David and his men, leading to a confrontation that Abigail skillfully defused. 4. CarmelA town in the territory of Judah, not to be confused with Mount Carmel. It is the setting for the events of this chapter. 5. David's ServantsMessengers sent by David to convey his proposal to Abigail, demonstrating the customs and practices of marriage proposals in ancient Israel. Teaching Points Wisdom in ActionAbigail's response to the crisis with David and Nabal highlights the importance of wisdom and discernment in difficult situations. Believers are encouraged to seek God's wisdom in their daily interactions. God's SovereigntyThe unfolding events demonstrate God's sovereign hand in bringing about His purposes, even through human actions and decisions. Trust in God's plan is essential. PeacemakingAbigail's role as a peacemaker serves as a model for believers to pursue peace and reconciliation in their relationships, reflecting the heart of Christ. Godly CharacterAbigail's character and actions remind us of the importance of maintaining integrity and godliness, even when faced with challenging circumstances. Divine TimingThe timing of Abigail's marriage to David, following Nabal's death, illustrates the importance of waiting on God's timing for life changes and decisions. Bible Study Questions 1. How does Abigail's response to David's proposal reflect her character and understanding of God's will? 2. In what ways can we apply Abigail's example of peacemaking in our own lives and communities? 3. How does the account of David and Abigail illustrate the concept of divine timing, and how can we apply this to our personal decision-making? 4. What qualities of Abigail align with the description of a virtuous woman in Proverbs 31, and how can we cultivate these qualities in our lives? 5. How does the interaction between David, Abigail, and Nabal demonstrate God's sovereignty, and how can this understanding impact our trust in God's plan for our lives? Connections to Other Scriptures Proverbs 31Abigail exemplifies the qualities of a virtuous woman, as described in this chapter, through her wisdom, initiative, and fear of the Lord. 1 Samuel 16David's anointing by Samuel as king, which sets the stage for his rise to power and his interactions with various individuals, including Abigail. Matthew 5:9Abigail's peacemaking efforts align with Jesus' teaching on the blessedness of peacemakers. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Abigail, Ab'igail, Carmel, David, David's, Saying, Servants, Spake, Speak, Spoke, WifeDictionary of Bible Themes 1 Samuel 25:40-42 7342 cleanliness 1 Samuel 25:40-43 5732 polygamy 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 25:40 NIV1 Samuel 25:40 NLT1 Samuel 25:40 ESV1 Samuel 25:40 NASB1 Samuel 25:40 KJV
1 Samuel 25:40 Commentaries
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