About 1 Samuel

1 Samuel records the transition from judges to monarchy, including Samuel's ministry, Saul's rise and fall, and David's anointing.

Author: Samuel, Nathan, GadWritten: c. 1050-900 BCReading time: ~3 minVerses: 25
TransitionKingshipObedienceRejectionGod's SovereigntyHeart

King James Version

1 Samuel 26

25 verses with commentary

David Spares Saul Again

And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is before Jeshimon?

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KJV Study Commentary

The Ziphites' second betrayal of David reveals the persistent danger faced by God's anointed during his wilderness years. Their willingness to inform Saul despite witnessing David's previous mercy demonstrates how political self-interest often trumps gratitude. The Hebrew phrase 'ha-lo David mistatter' (Is not David hiding himself?) echoes their earlier betrayal in chapter 23, showing a pattern of...
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Ellicott’s Commentary for English Readers

(1) **The Ziphites came unto Saul.**—There is grave difficulty connected with the recital contained in this chapter. Is it another account of the incident told in 1 Samuel 24, 26 by a different narrator? This is the opinion of some modern expositors of weight: for instance, Ewald and the Bishop of Bath and Wells in the *Speaker’s Commentary. *The question at issue is as follows:—We have in this Fi...
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Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph.

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KJV Study Commentary

Saul's mobilization of three thousand elite soldiers to pursue one man reveals the tragic obsession that consumed Israel's first king. The Hebrew term 'bachur' (chosen men) indicates these were Israel's finest warriors, diverted from defending the nation against Philistine threats to hunt David. This misallocation of resources illustrates how jealousy and fear can cause leaders to neglect their pr...
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Ellicott’s Commentary for English Readers

(2) **Then Saul arose, and went down to the wilderness of Ziph.**—We assume, then, that after the marriage of David with Abigail he and his armed band returned again to his old neighbourhood in the south—in the desert of Judah—the district named after the Hill of Hachilah being, no doubt, in all respects well adapted for the permanent encampment of such a large band as David’s now most certainly w...
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Jamieson-Fausset-Brown Bible Commentary

**25. make his father's house free in Israel--**His family should be exempted from the impositions and services to which the general body of the Israelites were subjected.

And Saul pitched in the hill of Hachilah, which is before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.

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KJV Study Commentary

The geographical details establish the stage for another dramatic confrontation between Saul and David. The phrase 'David abode in the wilderness' (Hebrew: 'yashab bamidbar') suggests a settled, watchful waiting rather than panicked flight. David's awareness that Saul pursued him demonstrates his vigilance without paranoia, maintaining a posture of wise caution while trusting God's protection. The...
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Ellicott’s Commentary for English Readers

(3) **But David abode in the wilderness.**—The former incident, when David spared Saul’s life, happened long after the information of the Ziphites brought the king to the hill “Hachilah, on the south of Jeshimon.” *Then *David, on hearing of the march of Saul and his army, retired into the wilderness of Maon. Saul pursued him, and David and his force were then only saved from destruction owing to ...
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David therefore sent out spies, and understood that Saul was come in very deed.

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KJV Study Commentary

David's use of spies demonstrates practical wisdom combined with spiritual trust. The Hebrew 'meraglim' (spies) were essential for military intelligence, and David's employment of them shows he did not presume upon God's protection through passive inaction. The phrase 'understood that Saul was come in very deed' (Hebrew: 'el-nachon') indicates certainty confirmed through careful investigation. Thi...
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And David arose, and came to the place where Saul had pitched: 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, and the people pitched round about him. trench: or, midst of his carriages

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KJV Study Commentary

David's bold reconnaissance mission into Saul's camp demonstrates extraordinary courage born of faith. The detailed observation of Saul sleeping within 'the trench' (Hebrew: 'hamma'gal,' the wagon circle or defensive perimeter) with his spear planted at his head establishes the vulnerability of Israel's king. Abner, Saul's cousin and commander, sleeping beside him highlights the complete lack of a...
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Ellicott’s Commentary for English Readers

(5) **And David arose.**—Immediately after the scouts informed him of the purpose of Saul, and of the near proximity of the royal army David seems to have resolved upon that night adventure which resulted in the episode told in this twenty-sixth chapter. **In the trench.**—The English Version (Margin) has, “in the midst of his carriages”; Keil renders, “by the wagon rampart”; The LXX. translate th...
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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.

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KJV Study Commentary

David's question to Ahimelech the Hittite and Abishai reveals his characteristic courage while seeking a willing companion for a dangerous mission. Abishai's immediate volunteering ('I will go down with thee') demonstrates the fierce loyalty David inspired in his followers. The mention of Ahimelech the Hittite among David's inner circle shows the multinational composition of his band and his abili...
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Ellicott’s Commentary for English Readers

(6) **Ahimelech the Hittite.**—The Hittites were one of the old Canaanitish peoples; we hear of them round Hebron in the time of Abraham (Genesis 15:20). The conquering Israelites subdued, but did not exterminate them; and gradually, in the days of the weakness and divisions which succeeded the first conquest, the Hittites, in common with many other of the old tribes, seeem to have enjoyed the Lan...
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So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him.

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KJV Study Commentary

The nighttime infiltration of Saul's camp reveals the complete vulnerability of Israel's army before God's sovereign protection of David. The detail of Saul's spear 'stuck in the ground at his bolster' (Hebrew: 'me'ushto,' at his head) emphasizes both his defenselessness and the accessibility of the weapon that could end his life. Abner and the army sleeping 'round about him' should have provided ...
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Ellicott’s Commentary for English Readers

(7) **Within the trench.**—As above, in 1Samuel 26:5, “within the barrier of the wagons.” **His spear . . . at his bolster.**—“Bolster,” literally, *the place where his head is, *better rendered *at his head; *and so in 1Samuel 26:11-12; 1Samuel 26:16. The same Hebrew word occurs in the narration of Jacob’s dream (Genesis 28:11); it is there rendered in our English Version, “his pillows.” It was t...
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Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once , and I will not smite him the second time. delivered: Heb. shut up

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KJV Study Commentary

Abishai's interpretation that 'God hath delivered thine enemy into thine hand' presents David with the same temptation he faced in the cave at En-gedi. The Hebrew 'siggar' (delivered up, shut in) suggests a divinely orchestrated opportunity. Abishai's confidence that one thrust would suffice ('I will not smite him the second time') reveals both his warrior's skill and his failure to understand the...
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Ellicott’s Commentary for English Readers

(8) **I will not smite him the second time.**—The meaning of *the *savage words of Abishai is accurately given in Lange’s paraphrase, “I will pin him to the ground so thoroughly with one blow that it will not need another to kul him;” “*et secundo non opus erit” *as the Vulg. well renders it.

And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD'S anointed, and be guiltless?

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KJV Study Commentary

David's restraint crystallizes one of Scripture's most important principles regarding authority: the anointed of the LORD must not be destroyed by human hands. The Hebrew 'mashiach YHWH' (the LORD's anointed) establishes a category of sacred protection that transcends personal grievance. David's rhetorical question 'who can stretch forth his hand against the LORD's anointed, and be guiltless?' est...
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Ellicott’s Commentary for English Readers

(9) **Against the Lord’s anointed.**—David—taught, no doubt, by the prophet Samuel—looked upon the person of Saul as made sacred and inviolable by the royal anointing. Through the anointing Saul had become the possession of Jehovah; only Jehovah, then, could lawfully take away that sacred life. This he elaborates in the next verse. It is possible that these exalted sentiments respecting the Divine...
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David said furthermore, As the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish.

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KJV Study Commentary

David articulates three possible ends for Saul, all originating from the LORD rather than human agency. The threefold possibility (divine smiting, natural death, or death in battle) places Saul's fate entirely in God's hands. The Hebrew oath formula 'chai-YHWH' (as the LORD lives) invokes divine witness to David's commitment. This declaration reveals David's mature theology of providence: God cont...
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Ellicott’s Commentary for English Readers

(10) **David said furthermore.**—David suggests three possible cases in which the Divine arm might smite the “anointed of Jehovah.” The first, the Lord “shall smite him” by some sudden death from disease—no doubt, the recent death of Nabal was in his mind; the second by what is termed “natural death;” and the third by some blow received in battle. The idea of an arrow winged by some unseen hand wa...
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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 of water, and let us go.

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KJV Study Commentary

David's command to take Saul's spear and water cruse rather than his life demonstrates both restraint and strategic thinking. The spear represented royal authority and military power; the water cruse symbolized sustenance and life itself. Taking these items without harming Saul would prove David's proximity and power while demonstrating his mercy. The phrase 'the LORD forbid' (Hebrew: 'chalilah li...
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Ellicott’s Commentary for English Readers

(11) **The spear.**—The spear was Saul’s especial sign of royalty. “This taking away of the spear from Saul’s head as he slept was an omen of the transfer of his royalty to David.”—*Bishop Patrick, *quoted by Wordsworth. **And the cruse of water.**—“A very ancient usage explains why the cruse of water is here brought into such special prominence. According to this custom, some high dignitary alway...
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Jamieson-Fausset-Brown Bible Commentary

**34-36. a lion, and a bear--**There were two different rencontres, for those animals prowl alone. The bear must have been a Syrian bear, which is believed to be a distinct species, or perhaps a variety, of the brown bear. The beard applies to the lion alone. Those feats seem to have been performed with no weapons more effective than the rude staves and stones of the field, or his shepherd's crook...
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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 knew it, neither awaked: for they were all asleep; because a deep sleep from the LORD was fallen upon them.

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KJV Study Commentary

The narrative reveals divine intervention through the 'deep sleep from the LORD' (Hebrew: 'tardemah') that fell upon Saul's camp. This same word describes Adam's sleep during Eve's creation and Abram's during the covenant vision. God's sovereign control ensures David's protection through supernatural means while preserving David's moral integrity. The phrase 'no man saw it, nor knew it, neither aw...
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Ellicott’s Commentary for English Readers

(12) **No man saw it, nor knew it, neither awaked.**—The Hebrew is more graphic: “And none saw, and none knew, and none awaked.” **A deep sleep from the Lord.**—The inference here, at first sight, certainly is that an unnatural, or rather, a supernatural drowsiness had fallen on the camp of Saul. Still, it is not absolutely necessary to suppose that a special miracle was wrought on this occasion. ...
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Jamieson-Fausset-Brown Bible Commentary

**34-36. a lion, and a bear--**There were two different rencontres, for those animals prowl alone. The bear must have been a Syrian bear, which is believed to be a distinct species, or perhaps a variety, of the brown bear. The beard applies to the lion alone. Those feats seem to have been performed with no weapons more effective than the rude staves and stones of the field, or his shepherd's crook...
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Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them:

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KJV Study Commentary

David's strategic withdrawal to 'the top of an hill afar off' with 'a great space being between them' demonstrates military wisdom combined with moral courage. The distance ensured physical safety while allowing his voice to carry across the valley, a common means of communication in mountainous terrain. This positioning reflects David's consistent pattern: confronting injustice verbally while ref...
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Ellicott’s Commentary for English Readers

(13) **David went over to the other side.**—That is to say, after taking the royal spear and cruse of water from beside the sleeping king, David with Abishai left the camp of Saul, then, crossing the deep ravine, re-ascended the opposite hill or mountain—there was then a deep gorge between him and the camp—and uttered his shrill cry, which awoke the sleeping sentinel, who seems at once to have rou...
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Jamieson-Fausset-Brown Bible Commentary

**34-36. a lion, and a bear--**There were two different rencontres, for those animals prowl alone. The bear must have been a Syrian bear, which is believed to be a distinct species, or perhaps a variety, of the brown bear. The beard applies to the lion alone. Those feats seem to have been performed with no weapons more effective than the rude staves and stones of the field, or his shepherd's crook...
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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?

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KJV Study Commentary

David's public challenge to Abner exposes the military commander's failure to protect his king. The question 'Answerest thou not, Abner?' carries stinging rebuke, shaming the mighty warrior before the entire army. Abner's irritated response ('Who art thou that criest to the king?') reveals his discomfort at being exposed. This confrontation serves multiple purposes: demonstrating David's access to...
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Ellicott’s Commentary for English Readers

(14) **Who art thou that criest to the king?**—The Vulg. rightly interprets with “Who art thou that criest and disquietest the king?” that is, disturbs the king’s rest with your shouting.

Jamieson-Fausset-Brown Bible Commentary

**37. The Lord that delivered me--**It would have been natural for a youth, and especially an Oriental youth, to make a parade of his gallantry. But David's piety sank all consideration of his own prowess and ascribed the success of those achievements to the divine aid, which he felt assured would not be withheld from him in a cause which so intimately concerned the safety and honor of His people....
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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 thy lord the king? for there came one of the people in to destroy the king thy lord.

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KJV Study Commentary

David's rhetorical assault on Abner intensifies, sarcastically praising his reputation ('Art not thou a valiant man?') while exposing his actual failure. The revelation that 'one of the people' (David himself, though unnamed) entered to destroy the king exposes the catastrophic lapse in security. David's pointed question highlights the disconnect between Abner's reputation and his performance, a t...
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Ellicott’s Commentary for English Readers

(15) **A valiant man.**—The English translators have rightly emphasised the Hebrew *ish *here by rendering a “valiant” man. *Ish *was used not unfrequently in this “nobler” sense; so in Psalm 49:2, when the *b’ne adam, *as “the poor mean ones,” were contrasted with the *b’ne ish, “*the noble ones.” (See also Isaiah 2:9 : “mean men and great men.”) **Wherefore then hast thou not kept?**—The whole o...
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Jamieson-Fausset-Brown Bible Commentary

**38-39. Saul armed David with his armour--**The ancient Hebrews were particularly attentive to the personal safety of their warriors, and hence Saul equipped the youthful champion with his own defensive accoutrements, which would be of the best style. It is probable that Saul's coat of mail, or corslet, was a loose shirt, otherwise it could not have fitted both a stripling and a man of the coloss...
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This thing is not good that thou hast done. As the LORD liveth, ye are worthy to die, because ye have not kept your master, the LORD'S anointed. And now see where the king's spear is, and the cruse of water that was at his bolster. worthy to die: Heb. the sons of death

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KJV Study Commentary

David's verdict ('ye are worthy to die') pronounces a sentence he refuses to execute, modeling the difference between declaring truth and usurping God's prerogative in judgment. The evidence of the king's spear and water cruse proves David's access and restraint beyond dispute. The threefold repetition of 'the LORD'S anointed' throughout this dialogue emphasizes David's consistent theological fram...
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Jamieson-Fausset-Brown Bible Commentary

**38-39. Saul armed David with his armour--**The ancient Hebrews were particularly attentive to the personal safety of their warriors, and hence Saul equipped the youthful champion with his own defensive accoutrements, which would be of the best style. It is probable that Saul's coat of mail, or corslet, was a loose shirt, otherwise it could not have fitted both a stripling and a man of the coloss...
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And Saul knew David's voice, and said, Is this thy voice, my son David? And David said, It is my voice, my lord, O king.

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KJV Study Commentary

Saul's recognition of David's voice triggers an emotional address: 'Is this thy voice, my son David?' The term 'my son' (Hebrew: 'beni') carries profound pathos, revealing lingering paternal affection twisted by jealousy and madness. David's respectful reply ('It is my voice, my lord, O king') maintains proper honorifics even after years of unjust persecution. This exchange captures the tragic com...
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Ellicott’s Commentary for English Readers

(17) **And Saul knew David’s voice.**—The account is most natural throughout. 1Samuel 26:7 speaks of the enterprise being undertaken “by night,” when the soldiers of Saul had fallen into “a deep sleep” (1Samuel 26:12). When David on his return stood on the opposite ridge, it was still, no doubt, the dawn of early morning. So Saul speaks of hearing *that *voice of David so well known to him, and wh...
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Jamieson-Fausset-Brown Bible Commentary

**40. brook--**wady. **bag--**or scrip for containing his daily food. **sling--**The sling consisted of a double rope with a thong, probably of leather, to receive the stone. The slinger held a second stone in his left hand. David chose five stones, as a reserve, in case the first should fail. Shepherds in the East carry a sling and stones still, for the purpose of driving away, or killing, th...
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And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand?

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KJV Study Commentary

David's plaintive question exposes the irrationality of Saul's persecution: 'Wherefore doth my lord thus pursue after his servant?' The Hebrew construction emphasizes the absurdity: the king of Israel hunting a faithful servant who has done no wrong. David's appeal to evidence ('what have I done? or what evil is in mine hand?') challenges Saul to produce any legitimate justification. This defense ...
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Ellicott’s Commentary for English Readers

(18) **What have I done?**—The whole address of David to Saul is intensely reverent, even loving. The conspicuous trophy of his late “night raid” was in his hand; we can imagine the first rays of the morning sun lighting up the glittering royal spear grasped by David. Saul could not help recognising that at least the son of Jesse sought not his life.

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 men, cursed be they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods. accept: Heb. smell abiding: Heb. cleaving

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KJV Study Commentary

David's theological analysis presents two possibilities for Saul's persecution: divine instigation requiring sacrifice, or human incitement deserving curse. The Hebrew structure reveals sophisticated reasoning about the sources of conflict. Most significantly, David protests being 'driven out this day from abiding in the inheritance of the LORD' with the implication that exile forces him toward fo...
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Ellicott’s Commentary for English Readers

(19) **Let him accept an offering.**—The words here are difficult ones in a theological point of view. If, however, we are content to interpret them with Bishop Wordsworth according to the Arabic Version of the Chaldee Targum, the difficulty vanishes: “If the Lord hath stirred thee up against me for any fault of mine, let me know mine offence, and I am ready to make an offering for it to the Lord,...
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Jamieson-Fausset-Brown Bible Commentary

**42-47. the Philistine said ... said David to the Philistine--**When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking ...
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Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.

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KJV Study Commentary

David's vivid imagery reduces Saul's grand military expedition to absurdity: the king of Israel hunting 'a flea' and 'a partridge in the mountains.' The Hebrew 'par'osh' (flea) is among the smallest, most insignificant creatures, while the partridge (qore') was known for its exhausting, pointless flight patterns when pursued. This self-deprecating language simultaneously humbles David and exposes ...
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Ellicott’s Commentary for English Readers

(20) **Before the face of the Lord.**—Better rendered, *far from the presence of the Lord. *The same thought dwelt upon in the last verse is here enlarged. “If this savage persecution continues,” David goes on to say, “sooner or later I shall fall a victim to one or other of the countless perils to which one in my situation, as leader of a band of outlaws, is daily exposed. Let not such hard, crue...
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Jamieson-Fausset-Brown Bible Commentary

**42-47. the Philistine said ... said David to the Philistine--**When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking ...
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Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly .

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KJV Study Commentary

Saul's confession contains the most transparent self-assessment of his reign: 'I have sinned... I have played the fool, and have erred exceedingly.' The Hebrew 'sakhal' (played the fool) indicates senseless, irrational behavior, while 'shagah' (erred) suggests wandering from the path. Yet despite this clarity of self-knowledge, Saul's pattern will reveal that conviction without repentance produces...
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Ellicott’s Commentary for English Readers

(21) **I have played the fool.**—There seems something more in these words of Saul than sorrow for the past. He seems to blame himself here, as the Dean of Canterbury well suggests, for putting himself again in David’s power through overweening confidence in his own strength. He reproaches himself with the unguarded state of his camp, but he pledges himself to do no harm to David for the future. H...
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Jamieson-Fausset-Brown Bible Commentary

**42-47. the Philistine said ... said David to the Philistine--**When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking ...
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And David answered and said, Behold the king's spear! and let one of the young men come over and fetch it.

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KJV Study Commentary

David's brief response focuses on the tangible evidence rather than Saul's emotional confession. By directing attention to 'the king's spear,' David keeps the conversation grounded in facts rather than feelings. His instruction to send 'one of the young men' to retrieve it maintains appropriate distance, refusing to personally return what he has taken. This measured response suggests David has lea...
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Jamieson-Fausset-Brown Bible Commentary

**42-47. the Philistine said ... said David to the Philistine--**When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking ...
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The LORD render 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.

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KJV Study Commentary

David's closing declaration establishes the theological framework for the entire encounter: 'The LORD render to every man his righteousness and his faithfulness.' The Hebrew verbs emphasize divine reciprocity in moral judgment. David explicitly states that 'the LORD delivered thee into my hand' while simultaneously affirming his refusal to 'stretch forth mine hand against the LORD'S anointed.' Thi...
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Jamieson-Fausset-Brown Bible Commentary

**42-47. the Philistine said ... said David to the Philistine--**When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking ...
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And, behold, as thy life was much set by 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.

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KJV Study Commentary

David's prayer establishes a principle of reciprocity: as he valued Saul's life, may the LORD value his. The Hebrew construction creates a direct correspondence between David's treatment of his enemy and his appeal for divine treatment. This anticipates Jesus' teaching: 'Blessed are the merciful, for they shall obtain mercy' (Matthew 5:7). David's plea to be delivered from 'all tribulation' (Hebre...
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Jamieson-Fausset-Brown Bible Commentary

**42-47. the Philistine said ... said David to the Philistine--**When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking ...
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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.

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KJV Study Commentary

Saul's blessing carries prophetic weight despite his compromised spiritual state: 'thou shalt both do great things, and also shalt still prevail.' The Hebrew 'yakol tukhal' (surely prevail) uses emphatic doubling to express certainty. This ironic prophecy from David's persecutor confirms what Samuel declared at David's anointing. The narrative conclusion, 'David went on his way, and Saul returned ...
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Ellicott’s Commentary for English Readers

(25) **Thou shalt both do great things.**—“Saul is here again ‘among the prophets,’ and foretells David’s exaltation and victory. *‘*Vicisti Nazarene!’ was the exclamation of Julian.”—*Bishop Wordsworth.* Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. Bible Hub

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