Nabal's Folly and Abigail's Intervention
1 Samuel 25:1-44
1 S.25.1 - Details
Original Text
Morphology
- וימת: VERB,qal,perf,3,m,sg
- שמואל: NOUN,prop,m,sg,abs
- ויקבצו: VERB,qal,impf,3,m,pl
- כל: DET
- ישראל: NOUN,m,sg,abs
- ויספדו: VERB,qal,wayyiqtol,3,m,pl
- לו: PRON,3,m,sg
- ויקברהו: VERB,qal,wayyiqtol,3,m,pl,obj=3m
- בביתו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- ברמה: PREP+NOUN,f,sg,abs
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- דוד: NOUN,m,sg,abs
- וירד: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- מדבר: VERB,qal,ptc,3,m,sg
- פארן: NOUN,m,sg,abs
Parallels
- Deuteronomy 34:5-8 (structural): Moses dies, Israel mourns and is left without its founding leader while a successor (Joshua) takes over—structural parallel to Samuel’s death marking a transition in Israel’s leadership and David’s subsequent movement.
- Numbers 20:29 (thematic): On Aaron’s death “the whole congregation wept for Aaron thirty days” — a close thematic parallel of national/communal mourning for a prominent religious leader.
- 1 Samuel 31:11-13 (verbal): After Saul’s death his body is recovered and buried and the people mourn for him—parallels in diction (mourning, burial) and in the book’s treatment of a leader’s death.
- 1 Kings 2:10-12 (structural): David’s death and burial and Solomon’s succession—another instance where the death of a central leader is immediately linked to questions of succession and continuity, echoing the transitional moment after Samuel’s death.
- Genesis 21:21 (allusion): Ishmael is said to dwell in the wilderness of Paran—an explicit geographic parallel (the same ‘wilderness of Paran’) connecting 1 Samuel’s location to earlier traditions about that region.
Alternative generated candidates
- And Samuel died; and all Israel gathered and mourned for him, and they buried him in his house at Ramah. And David arose and went down to the wilderness of Paran.
- And Samuel died; and all Israel assembled and mourned for him, and they buried him in his house at Ramah. And David rose up and went down to the wilderness of Paran.
1 S.25.2 - Details
Original Text
Morphology
- ואיש: NOUN,m,sg,abs
- במעון: PREP+NOUN,m,sg,abs
- ומעשהו: CONJ+NOUN,m,sg,abs+SUFF,3,m,sg
- בכרמל: PREP+NOUN,m,sg,abs
- והאיש: CONJ+NOUN,m,sg,def
- גדול: ADJ,m,sg,abs
- מאד: ADV
- ולו: CONJ+PREP+PRON,3,m,sg
- צאן: NOUN,m,pl,abs
- שלשת: NUM,m,pl,abs
- אלפים: NOUN,m,pl,abs
- ואלף: CONJ+NOUN,m,sg,abs
- עזים: NOUN,f,pl,abs
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- בגזז: PREP+NOUN,m,sg,abs
- את: PRT,acc
- צאנו: NOUN,m,sg,abs+SUF,3,m,sg
- בכרמל: PREP+NOUN,m,sg,abs
Parallels
- 1 Samuel 25:3 (structural): Immediate continuation of the portrait of Nabal—links the man's wealth in flocks (3,000 sheep, 1,000 goats) with his character (foolishness), completing the description begun in v.2.
- 1 Samuel 25:14–15 (verbal): Reports that Nabal was shearing his sheep in Carmel and that David’s men had protected Nabal’s shepherds and flocks—repeats the shearing scene and connects wealth with the episode of David’s request and Nabal’s refusal.
- Genesis 30:43 (thematic): Jacob grows wealthy with large flocks and herds; like Nabal, prosperity is expressed in numbers of sheep and goats—parallel theme of livestock as the primary sign of household wealth.
- Genesis 26:12–14 (thematic): Isaac’s prosperity is described in terms of flocks, herds, and servants—similar language and cultural measure of a man’s greatness through his animals, paralleling Nabal’s large flock.
- Job 1:3 (thematic): Job’s wealth is enumerated by extensive flocks and herds (sheep among them), illustrating the biblical motif of livestock as the standard metric of wealth and status, as in 1 Sam 25:2.
Alternative generated candidates
- There was a man in Maon whose business was in Carmel; and the man was very great, and he had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel.
- Now there was a man in Maon, and his business was in Carmel; and the man was very great, and he had three thousand sheep and a thousand goats; and it came about that he was shearing his sheep in Carmel.
1 S.25.3 - Details
Original Text
Morphology
- ושם: CONJ+NOUN,m,sg,abs
- האיש: NOUN,m,sg,def
- נבל: NOUN,m,sg,abs
- ושם: CONJ+NOUN,m,sg,abs
- אשתו: NOUN,f,sg,cs+3,m,sg
- אבגיל: NOUN,f,sg,abs
- והאשה: NOUN,f,sg,def
- טובת: NOUN,f,sg,cs
- שכל: VERB,qal,perf,3,m,sg
- ויפת: ADJ,f,sg,cons
- תאר: NOUN,m,sg,abs
- והאיש: CONJ+NOUN,m,sg,def
- קשה: ADJ,m,sg,abs
- ורע: CONJ+ADJ,m,sg,abs
- מעללים: NOUN,m,pl,abs
- והוא: CONJ+PRON,3,m,sg
- כלבי: NOUN,m,sg,abs
Parallels
- Proverbs 11:22 (verbal): Contrasts external beauty and lack of discretion—‘a fair woman without understanding’—highlighting that Abigail is noted not only for beauty but for good sense, the reverse of the proverb's warning.
- Proverbs 14:1 (thematic): Theme of the wise woman who preserves the household; Abigail’s prudent intervention (vv. 24–35) exemplifies the wise woman who builds and averts disaster for her house.
- Proverbs 1:7 (thematic): The archetype of the fool who despises wisdom and instruction parallels Nabal’s name and character (foolish, harsh, evil deeds), framing him as one who rejects wise counsel.
- 1 Samuel 25:39–42 (structural): Immediate narrative parallel/sequel: Nabal’s death and Abigail’s marriage to David demonstrate the moral and social consequences of the contrast described in v.3 (foolish husband vs. wise, beautiful wife).
Alternative generated candidates
- And the man's name was Nabal, and his wife's name Abigail; and the woman was discreet and beautiful in form, but the man was harsh and evil in his doings; he was a worthless man.
- And the man's name was Nabal; and his wife's name was Abigail. Now Abigail was a woman of good understanding and beautiful in form, but the man was harsh and evil in his doings; he was a Calebite.
1 S.25.4 - Details
Original Text
Morphology
- וישמע: VERB,qal,imperfect,3,m,sg
- דוד: NOUN,m,sg,abs
- במדבר: PREP+NOUN,m,sg,abs
- כי: CONJ
- גזז: VERB,qal,perf,3,m,sg
- נבל: NOUN,m,sg,abs
- את: PRT,acc
- צאנו: NOUN,m,sg,abs+SUF,3,m,sg
Parallels
- 1 Samuel 25:2-3 (structural): Immediate context that introduces Nabal (his wealth and folly) and the setting (Maon/Carmel) tied to the sheep-shearing event mentioned in v.4.
- 1 Samuel 25:5-11 (structural): Direct continuation: David learns of the shearing, sends messengers requesting provisions because his men had protected Nabal's shepherds, and receives Nabal’s refuse — the episode that follows v.4.
- 2 Samuel 13:23-29 (thematic): Describes Absalom’s sheepshearing feast where people gather publicly; parallels the social/customary context of a sheepshearing as a festival and occasion for large assemblies.
- Ruth 2:2-16 (thematic): Theme of protection and provision: Boaz provides for and protects Ruth/gleaners; parallels David’s expectation of reciprocity after protecting Nabal’s shepherds and the issues of hospitality and support.
Alternative generated candidates
- And David heard in the wilderness that Nabal was shearing his sheep.
- And David heard in the wilderness that Nabal was shearing his sheep.
1 S.25.5 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- דוד: NOUN,m,sg,abs
- עשרה: NUM,card,m,pl
- נערים: NOUN,m,pl,abs
- ויאמר: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- לנערים: PREP+NOUN,m,pl,abs
- עלו: PREP+3ms_suff
- כרמלה: NOUN,m,sg,abs
- ובאתם: CONJ+VERB,qal,perf,2,m,pl
- אל: NEG
- נבל: NOUN,m,sg,abs
- ושאלתם: VERB,qal,impf_waw,2,m,pl
- לו: PRON,3,m,sg
- בשמי: PREP+NOUN,m,sg,poss1s
- לשלום: PREP
Parallels
- 1 Samuel 25:6-8 (verbal): Immediate continuation of the same episode: David's instructions to his young men to greet Nabal in David's name and seek peace, and the men’s arrival and report — repeats and expands the sending motif.
- 1 Samuel 25:10-11 (structural): Contrasts with the present verse: Nabal’s hostile refusal of David’s envoys and insult toward David’s men, showing the failure of the peace mission initiated in v.5.
- Genesis 32:4-5 (thematic): Jacob sends messengers ahead to Esau with a conciliatory message and presents, seeking to placate and secure peaceful relations — a similar use of envoys to request peace.
- Luke 10:5-6 (thematic): Jesus instructs his sent disciples to announce 'Peace to this house' when entering a town; parallels the practice of sending representatives to convey greetings and request/confirm hospitality and peace.
- 2 Samuel 9:3-7 (thematic): David sends messengers to arrange kindness toward Mephibosheth (via Ziba), using intermediaries to make requests and secure obligations on behalf of David — another instance of diplomatic/relational envoy activity.
Alternative generated candidates
- And David sent ten young men; and he said to the young men, 'Go up to Carmel, and go to Nabal, and greet him in my name.'
- And David sent ten young men; and David said to the young men, "Go up to Carmel, and go to Nabal, and greet him in my name.
1 S.25.6 - Details
Original Text
Morphology
- ואמרתם: VERB,qal,perf,2,m,pl
- כה: ADV
- לחי: NOUN,m,sg,abs
- ואתה: CONJ+PRON,2,m,sg
- שלום: NOUN,m,sg,abs
- וביתך: NOUN,m,sg,cs
- שלום: NOUN,m,sg,abs
- וכל: CONJ+PRON,indef
- אשר: PRON,rel
- לך: PRON,2,m,sg
- שלום: NOUN,m,sg,abs
Parallels
- Deuteronomy 20:10 (structural): Same imperative formula of sending a greeting: 'proclaim peace unto it'—a ritualized declaration of peace addressed to a house or city.
- Luke 10:5 (verbal): Jesus' instruction to his disciples—'Into whatsoever house ye enter, first say, Peace be to this house'—echoes the exact wording and practice of greeting a household with 'peace.'
- Matthew 10:12 (allusion): Parallel missionary instruction: on entering a house say 'Peace be to this house.' Reflects the same cultural/ritual greeting and expectation of peace upon a household.
- Numbers 6:24-26 (thematic): The priestly blessing culminates in a wish for peace ('the LORD lift up his countenance... and give you peace'), echoing the benedictional intent of wishing peace to a person, their household, and their possessions.
Alternative generated candidates
- And thus shall you say to him: “Peace be to you, peace be to your house, and peace to all that is yours.
- And you shall say thus to him, 'Peace be to you, peace be to your house, and peace be to all that is yours.'"
1 S.25.7 - Details
Original Text
Morphology
- ועתה: CONJ
- שמעתי: VERB,qal,perf,1,sg
- כי: CONJ
- גזזים: NOUN,m,pl,abs
- לך: PRON,2,m,sg
- עתה: ADV
- הרעים: ADJ,m,pl,def
- אשר: PRON,rel
- לך: PRON,2,m,sg
- היו: VERB,qal,perf,3,m,pl
- עמנו: PREP+PRON,1,pl
- לא: PART_NEG
- הכלמנום: NOUN,m,sg,def
- ולא: CONJ
- נפקד: VERB,nip,perf,3,m,sg
- להם: PREP+PRON,3,m,pl
- מאומה: NOUN,f,sg,abs
- כל: DET
- ימי: NOUN,m,pl,cs
- היותם: NOUN,m,sg,abs
- בכרמל: PREP+NOUN,m,sg,abs
Parallels
- 1 Samuel 25:6 (verbal): David’s initial message to Nabal appeals to Nabal’s past protection of David’s men at Carmel—same claim of prior service and non‑breach of hospitality that v.7 recalls.
- 1 Samuel 25:9 (thematic): Nabal’s blunt, insulting reply to David (‘Who is David?’/refusal to provide) contrasts with the reminder in v.7 of Nabal’s earlier protection and highlights his ingratitude.
- 1 Samuel 25:17 (structural): David’s order to arm his men after Nabal’s refusal shows the immediate consequence of rejecting the prior relationship and hospitality referred to in v.7.
- 1 Samuel 25:28 (verbal): Abigail’s plea to David invokes Nabal’s folly and the offense he has given, directly engaging the same facts about Nabal’s behavior and the danger to David that v.7 sets up.
Alternative generated candidates
- Now I have heard that your shepherds have been with us; they have not been harmed, neither was anything missing to them all the days they were at Carmel while they were in our service.
- And now I have heard that your shepherds have been with us; they did us no wrong, neither was anything missing all the days that they were in Carmel.
1 S.25.8 - Details
Original Text
Morphology
- שאל: VERB,qal,perf,3,m,sg
- את: PRT,acc
- נעריך: NOUN,m,pl,abs,prsfx:2ms
- ויגידו: VERB,qal,wayyiqtol,3,m,pl
- לך: PRON,2,m,sg
- וימצאו: VERB,qal,perf,3,m,pl
- הנערים: NOUN,m,pl,def
- חן: NOUN,f,sg,abs
- בעיניך: PREP+NOUN,f,pl,const,2,ms
- כי: CONJ
- על: PREP
- יום: NOUN,m,sg,abs
- טוב: ADJ,m,pl,abs
- בנו: NOUN,m,sg,abs+3ms
- תנה: VERB,qal,imp,2,m,sg
- נא: PART
- את: PRT,acc
- אשר: PRON,rel
- תמצא: VERB,qal,impf,2,m,sg
- ידך: NOUN,f,sg,abs,poss:2,f,sg
- לעבדיך: PREP+NOUN,m,pl,abs+PRON,2,ms
- ולבנך: CONJ+PREP+NOUN,m,sg,abs,prsfx:2ms
- לדוד: PREP+NOUN,prop,m,sg,abs
Parallels
- 1 Samuel 25:6 (verbal): David’s men make the original request for provisions to Nabal—same theme and similar language about giving to 'thy servants and to thy son David.'
- 1 Samuel 25:10 (structural): Nabal’s blunt refusal to David’s request in the next scene provides the direct contrast to 25:8’s suggestion that the young men can supply what is asked.
- Ruth 2:14 (thematic): Boaz’s provision and generosity to Ruth (a gleaner) reflects the cultural expectation of giving food and protection to itinerant workers, paralleling the expectation that Nabal should have provided for David’s men.
- Deuteronomy 15:7–11 (thematic): Commands to be openhanded to the poor and needy echo the moral/communal obligation invoked implicitly in 1 Sam 25 for a landowner to provide for those who have protected or served him.
- Luke 10:7 (thematic): 'The laborer is worthy of his hire' expresses the New Testament principle that servants and messengers deserve provision—a later articulation of the same reciprocity expected between David’s men and Nabal.
Alternative generated candidates
- Ask your young men, and they will tell you; so let them find favor in your sight, for we have come on a festival day; give whatever you find to your servants and to your son David.
- Ask your young men, and they will tell you; and let them find favor in your eyes: for as an excuse on the day of your shearers, give now what you find to your servants and to David's son.
1 S.25.9 - Details
Original Text
Morphology
- ויבאו: VERB,qal,impf,3,m,pl
- נערי: NOUN,m,pl,cons
- דוד: NOUN,m,sg,abs
- וידברו: VERB,qal,wayyiqtol,3,m,pl
- אל: NEG
- נבל: NOUN,m,sg,abs
- ככל: PREP
- הדברים: NOUN,m,pl,def
- האלה: DEM,pl
- בשם: PREP+NOUN,m,sg,abs
- דוד: NOUN,m,sg,abs
- וינוחו: VERB,qal,impf,3,m,pl
Parallels
- 1 Samuel 25:6 (verbal): Earlier in the same episode David’s envoys explicitly state their request to Nabal “in the name of David” — the content the young men bring in 25:9 echoes this spoken message.
- 1 Samuel 25:10 (verbal): Nabal’s sharp reply to David’s messengers directly responds to the words the young men delivered (the event of 25:9) and explains the escalating conflict that follows.
- 1 Samuel 25:12 (structural): After Nabal’s answer the messengers return and report to David; this verse parallels 25:9 by showing the role of intermediaries who carry reports back and forth and drive the narrative forward.
Alternative generated candidates
- So the young men of David came and spoke to Nabal according to all those words in David's name, and they waited.
- So David's young men came and spoke to Nabal all those words in the name of David, and they waited.
1 S.25.10 - Details
Original Text
Morphology
- ויען: VERB,qal,perf,3,m,sg
- נבל: NOUN,m,sg,abs
- את: PRT,acc
- עבדי: NOUN,m,pl,cons
- דוד: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- מי: PRON,interr,sg
- דוד: NOUN,m,sg,abs
- ומי: PRON,interr
- בן: NOUN,m,sg,abs
- ישי: NOUN,prop,sg,m
- היום: NOUN,m,sg,def
- רבו: VERB,qal,perf,3,m,pl
- עבדים: NOUN,m,pl,abs
- המתפרצים: VERB,hitpael,ptcp,act,m,pl,def
- איש: NOUN,m,sg,abs
- מפני: PREP
- אדניו: NOUN,m,sg,abs+POSS,3,m,sg
Parallels
- 1 Samuel 17:28 (thematic): David is belittled and scorned by those close to him (his brothers/Eliab), a similar dismissal of David's status and worth.
- 1 Samuel 17:33 (verbal): Saul’s rebuke—‘You are not able… you are but a youth’—echoes the same theme of dismissing David’s standing and capability.
- 2 Samuel 16:7-8 (thematic): Shimei’s public insults and denunciation of David during his flight likewise demean David’s person and authority, paralleling Nabal’s contempt.
- 1 Corinthians 3:5-7 (verbal): Paul’s rhetorical questions (‘What then is Apollos? What is Paul?’) and the argument that leaders are merely servants who can be dismissed parallels the dismissive ‘Who is David…?’ posture toward a leader.
- Psalm 118:22 (thematic): The imagery of the rejected stone becoming cornerstone parallels the motif of a divinely chosen figure (David) being rejected or scorned by contemporaries yet ultimately vindicated.
Alternative generated candidates
- And Nabal answered David's servants and said, 'Who is David, and who is the son of Jesse? There are many servants today that break away every man from his master.
- And Nabal answered David's servants and said, "Who is David? and who is the son of Jesse? There are many servants now a days that break away every man from his master.
1 S.25.11 - Details
Original Text
Morphology
- ולקחתי: VERB,qal,perf,1,m,sg
- את: PRT,acc
- לחמי: NOUN,m,sg,abs+1s
- ואת: CONJ
- מימי: PREP+NOUN,m,pl,cons
- ואת: CONJ
- טבחתי: VERB,qal,perf,1,m,sg
- אשר: PRON,rel
- טבחתי: VERB,qal,perf,1,m,sg
- לגזזי: PREP+NOUN,m,pl,abs
- ונתתי: VERB,qal,perf,1,_,sg
- לאנשים: PREP+NOUN,m,pl,abs
- אשר: PRON,rel
- לא: PART_NEG
- ידעתי: VERB,qal,perf,1,?,sg
- אי: PRON,interrog
- מזה: NOUN,m,sg,abs
- המה: PRON,3,m,pl
Parallels
- 1 Samuel 25:6 (structural): Contextual/structural parallel — this earlier verse records David's men’s request for provisions and hospitality, which Nabal’s statement in v.11 refuses to honor.
- 1 Samuel 25:10 (verbal): Close verbal/contextual parallel — Nabal’s blunt refusal and characterization of David’s men appears in the surrounding verses and frames v.11’s claim about giving to others but not to David’s servants.
- Genesis 18:6–8 (verbal): Verbal and thematic contrast — Abraham’s preparation and serving of bread, meat and water to unexpected visitors provides a positive model of hospitality that contrasts with Nabal’s selfish refusal.
- 1 Kings 17:12–16 (thematic): Thematic parallel — the widow of Zarephath gives her last food to the prophet (a stranger), illustrating the virtue of providing sustenance to outsiders in contrast to Nabal’s stinginess.
- Matthew 25:35 (thematic): Thematic/ethical parallel — Jesus’ teaching that feeding strangers and the hungry is a central moral duty highlights the ethical failure implicit in Nabal’s claim that he fed unknown men but would not assist David’s servants.
Alternative generated candidates
- Shall I take my bread and my water and the flesh that I have killed for my shearers and give it to men of whom I do not know where they are?'
- Shall I then take my bread and my water, and my flesh that I have killed for my shearers, and give it to men whom I know not whence they be?"
1 S.25.12 - Details
Original Text
Morphology
- ויהפכו: VERB,qal,wayyiqtol,3,m,pl
- נערי: NOUN,m,pl,construct
- דוד: NOUN,m,sg,abs
- לדרכם: PREP+NOUN,f,sg,abs+PRON,3,m,pl
- וישבו: VERB,qal,impf,3,m,pl
- ויבאו: VERB,qal,impf,3,m,pl
- ויגדו: VERB,piel,wayyiqtol,3,m,pl
- לו: PRON,3,m,sg
- ככל: PREP
- הדברים: NOUN,m,pl,def
- האלה: DEM,pl
Parallels
- 1 Samuel 25:14 (structural): A servant (one of Nabal's young men) brings news to Abigail about Nabal's insult; parallels the narrative role of messengers reporting events to a principal, as in 25:12 where David's men report to David.
- 1 Samuel 25:17-22 (thematic): Immediate narrative sequel showing David's reaction (resolve for vengeance) after being told the news; highlights the function of the report in advancing the plot.
- 2 Samuel 4:8-12 (thematic): The murderers of Ish-bosheth bring news (and Ish-bosheth's head) to David; like 1 Sam 25:12, messengers convey decisive information about enemies that elicit a moral/judicial response from David.
- 2 Samuel 19:24-30 (thematic): Ziba and Mephibosheth give competing reports to David about loyalty and conduct; demonstrates how servants' reports to David influence his judgments—paralleling the informational role of the men in 1 Sam 25:12.
Alternative generated candidates
- So the young men turned away and came back, and they told him all those sayings.
- So the young men turned their way and went back, and came and told him all that had been said.
1 S.25.13 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- לאנשיו: PREP+NOUN,m,pl,abs+SUFF:3,m,sg
- חגרו: NOUN,m,sg,abs+PRON,3,m,sg
- איש: NOUN,m,sg,abs
- את: PRT,acc
- חרבו: NOUN,f,sg,abs+PRON,3,m
- ויחגרו: VERB,qal,wayyiqtol,3,m,pl
- איש: NOUN,m,sg,abs
- את: PRT,acc
- חרבו: NOUN,f,sg,abs+PRON,3,m
- ויחגר: VERB,qal,perf,3,m,sg
- גם: ADV
- דוד: NOUN,m,sg,abs
- את: PRT,acc
- חרבו: NOUN,f,sg,abs+PRON,3,m
- ויעלו: VERB,qal,perf,3,m,pl
- אחרי: PREP
- דוד: NOUN,m,sg,abs
- כארבע: NUM,card
- מאות: NOUN,f,pl,abs
- איש: NOUN,m,sg,abs
- ומאתים: CONJ+NUM,card,pl
- ישבו: VERB,qal,impf,3,m,pl
- על: PREP
- הכלים: NOUN,m,pl,def
Parallels
- 1 Samuel 22:2 (verbal): States that about four hundred men were with David (those in distress and debt), echoing the same number and the idea of David’s band of followers.
- 1 Samuel 30:10 (structural): Describes a similar division of David’s force (some men accompanying David in pursuit while others remain with the supplies), with comparable numbers (four hundred/two hundred).
- 1 Samuel 24:2 (thematic): Depicts Saul mustering armed men to pursue David, paralleling the motif of a leader on the move with armed followers and the tension of pursuit.
- 1 Samuel 27:2 (thematic): Reports David’s movement with a sizable armed group (here about six hundred), paralleling the theme of David operating with a mobile military retinue and relocating for safety.
Alternative generated candidates
- And David said to his men, 'Gird on every man his sword.' And every man girded on his sword; and David also girded on his sword; and about four hundred men went up after David, and two hundred remained with the baggage.
- And David said to his men, "Gird every man his sword." And every man girded his sword; and David also girded his sword. And about four hundred men went up after David, and two hundred remained with the baggage.
1 S.25.14 - Details
Original Text
Morphology
- ולאביגיל: CONJ+PREP+NOUN,f,sg,abs
- אשת: NOUN,f,sg,cns
- נבל: NOUN,m,sg,abs
- הגיד: VERB,hifil,perf,3,m,sg
- נער: NOUN,m,sg,abs
- אחד: NUM,card,m,sg
- מהנערים: PREP+NOUN,m,pl,def
- לאמר: INF,qal,infc
- הנה: PART
- שלח: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- מלאכים: NOUN,m,pl,abs
- מהמדבר: PREP+NOUN,m,sg,def
- לברך: VERB,qal,inf
- את: PRT,acc
- אדנינו: NOUN,m,sg,abs,1pl
- ויעט: VERB,qal,impf,3,m,sg
- בהם: PREP+PRON,3,m,pl
Parallels
- 1 Samuel 25:10 (verbal): Immediate context: Nabal's insulting reply to David's messengers — directly explains why Abigail was told they had been 'scorned'.
- 1 Samuel 25:18–19 (structural): Earlier verse describing David sending men into the wilderness to greet/bless Nabal; matches the act reported to Abigail.
- 1 Samuel 25:23–31 (thematic): Abigail's meeting with David and her intercession — resolves the crisis created by the mistreatment of David's messengers.
- 2 Samuel 16:5–8 (allusion): Shimei's cursing and abuse of David as he flees Jerusalem — a parallel instance of personal insult directed at David (or his party) by a hostile home‑front figure.
- Matthew 10:14 (thematic): Jesus' instruction about rejection of messengers (shake the dust off) — parallels the motif of sending envoys and receiving refusal/insult, highlighting responses to rejected emissaries.
Alternative generated candidates
- But one of the young men told Abigail, Nabal's wife, saying, 'Behold, David sent messengers out of the wilderness to salute our master, and he railed on them.
- But one of the young men told Abigail, Nabal's wife, saying, "Behold, David sent messengers out of the wilderness to salute our master; and he railed on them.
1 S.25.15 - Details
Original Text
Morphology
- והאנשים: NOUN,m,pl,def
- טבים: ADJ,m,pl,abs
- לנו: PREP+PRON,1,pl
- מאד: ADV
- ולא: CONJ
- הכלמנו: VERB,hiph,perf,3,pl
- ולא: CONJ
- פקדנו: VERB,qal,perf,3,pl
- מאומה: NOUN,f,sg,abs
- כל: DET
- ימי: NOUN,m,pl,cs
- התהלכנו: VERB,hith,perf,1,pl
- אתם: PRON,2,m,pl
- בהיותנו: PREP+VERB,qal,ptcp,1,pl
- בשדה: PREP+NOUN,m,sg,abs
Parallels
- 1 Samuel 30:22-25 (thematic): Both passages deal with obligations to those who serve a leader in the field and the fair treatment or recompense due to men who have shared hardships while accompanying a leader's band.
- Ruth 2:11-12 (thematic): Boaz praises and acknowledges faithful service and protection provided to Naomi's household; thematically parallels the issue of recognized service and reciprocal provision for those who have labored in the fields.
- Genesis 31:38-41 (verbal): Jacob recounts long years of service tending flocks and claims faithful, continuing labor 'in the field,' paralleling the language of having been with men in the fields and asserting mutual treatment and service.
- Proverbs 20:6 (thematic): A proverb warning about men's self-professed goodness echoes the evaluative tone of Nabal's claim that his men 'are very good to us,' inviting scrutiny of such assertions.
Alternative generated candidates
- But the men were very good to us, and we were not harmed, neither missed we anything while we were with them as we kept the sheep.
- Yet the men were very good to us; neither was there any mischief found in them all the days that we were with them, while we were in the field.
1 S.25.16 - Details
Original Text
Morphology
- חומה: NOUN,f,sg,abs
- היו: VERB,qal,perf,3,m,pl
- עלינו: PREP+PRON,1,pl
- גם: ADV
- לילה: NOUN,m,sg,abs
- גם: ADV
- יומם: ADV
- כל: DET
- ימי: NOUN,m,pl,cs
- היותנו: NOUN,f,sg,abs,1,pl
- עמם: PREP+PRON,3,m,pl
- רעים: NOUN,m,pl,abs
- הצאן: NOUN,m,sg,def
Parallels
- Luke 2:8 (thematic): Shepherds keeping watch over their flock by night—echoes the image of shepherds watching “both night and day” in the Samuel passage.
- Psalm 121:4 (thematic): The LORD ‘neither slumbers nor sleeps’—similar protective, ceaseless vigilance as the phrase ‘a wall to us both night and day.’
- Ezekiel 34:2-4 (thematic): Speaks of the responsibility of shepherds to watch and protect the flock day and night; provides a thematic contrast to 1 Sam 25:16’s report that Nabal’s men served as protectors.
- Psalm 18:2 (thematic): God described as rock/fortress/shield—uses fortress/wall imagery parallel to ‘they were a wall to us,’ emphasizing protection.
Alternative generated candidates
- They were a wall unto us both by night and by day, all the while we were with them keeping the sheep.
- They were a wall unto us both by night and by day, all the days we were with them keeping the sheep.
1 S.25.17 - Details
Original Text
Morphology
- ועתה: CONJ
- דעי: VERB,qal,imp,2,f,sg
- וראי: CONJ+VERB,qal,imp,2,f,sg
- מה: PRON,int
- תעשי: VERB,qal,impf,2,f,sg
- כי: CONJ
- כלתה: VERB,qal,perf,3,f,sg
- הרעה: NOUN,f,sg,def
- אל: NEG
- אדנינו: NOUN,m,sg,def,poss1pl
- ועל: CONJ+PREP
- כל: DET
- ביתו: NOUN,m,sg,abs
- והוא: CONJ+PRON,3,m,sg
- בן: NOUN,m,sg,abs
- בליעל: NOUN,m,sg,abs
- מדבר: VERB,qal,ptc,3,m,sg
- אליו: PREP+PRON,3,m,sg
Parallels
- 1 Samuel 25:25 (verbal): Abigail explicitly calls Nabal a 'man/son of Belial' and uses the same denunciatory language and reasoning to dissuade David from violent reprisal—direct verbal and situational parallel in the same speech.
- 1 Samuel 25:22 (structural): Close structural parallel within Abigail's counsel: both verses frame the imminent danger to David and his household because of Nabal's character, advancing her plea to avoid bloodshed.
- Judges 19:22 (verbal): The men of the city are called 'sons of Belial'—the same label applied to morally corrupt, violent persons who threaten household safety, echoing Abigail's characterization of Nabal.
- Deuteronomy 13:13 (thematic): The phrase 'sons of Belial' (or its equivalent) appears for conspirators/wicked persons whose actions bring communal harm; thematically parallels the depiction of Nabal as a dangerous, corrupt figure.
- Proverbs 6:12-15 (thematic): Portrait of a 'worthless' or 'wicked' man whose deceit and violence bring calamity—parallels Abigail's moral assessment of Nabal and the foreseen consequences for his household.
Alternative generated candidates
- Now therefore know and consider what you will do; for evil is determined against our master and against all his house; for he is such a worthless man that no one can speak to him.'
- Now therefore know and consider what you will do; for mischief is determined against our master and against all his house; for he is such a man that no talking with him is possible—he is a son of Belial.
1 S.25.18 - Details
Original Text
Morphology
- ותמהר: VERB,qal,perf,3,f,sg
- אביגיל: NOUN,f,sg,abs
- ותקח: VERB,qal,impf,3,f,sg
- מאתים: NUM,m,pl,abs
- לחם: NOUN,m,sg,abs
- ושנים: CONJ+NUM,m,pl,abs
- נבלי: NOUN,m,pl,cons
- יין: NOUN,m,sg,abs
- וחמש: CONJ+NUM,card,pl,abs
- צאן: NOUN,m,pl,abs
- עשוית: ADJ,f,pl,abs
- וחמש: CONJ+NUM,card,pl,abs
- סאים: NOUN,f,pl,abs
- קלי: NOUN,m,sg,abs
- ומאה: NUM,card,sg
- צמקים: NOUN,m,pl,abs
- ומאתים: NUM,card,pl
- דבלים: NOUN,m,pl,abs
- ותשם: VERB,qal,perf,3,f,sg
- על: PREP
- החמרים: NOUN,m,pl,def
Parallels
- 2 Samuel 17:27-29 (verbal): A near-verbal catalog of provisions (bread, cakes of raisins, wine, sheep, oxen, etc.) brought to sustain David and his men — closely parallels Abigail’s list of portable food and animals.
- 1 Samuel 30:11-12 (verbal): Mentions cakes of raisins and fig-cakes and other travel-food items — shares the same vocabulary of portable provisions as Abigail’s shipment.
- Genesis 33:4-11 (thematic): Jacob offers gifts to placate and reconcile with Esau; thematically parallels Abigail’s provision-gifts sent to avert bloodshed and placate David.
- Proverbs 21:14 (thematic): ‘A gift in secret soothes anger’ — a proverbial statement that captures the moral/functional rationale behind Abigail’s private dispatch of gifts to defuse David’s wrath.
Alternative generated candidates
- Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep already dressed, and five measures of parched grain, and a hundred clusters of raisins, and two hundred cakes of figs, and laid them on the asses.
- Then Abigail made haste and took two hundred loaves, and two skins of wine, and five dressed sheep, and five measures of parched grain, and a hundred clusters of raisins, and two hundred cakes of figs, and laid them on the asses.
1 S.25.19 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- לנעריה: PREP+NOUN,m,pl,poss3f
- עברו: VERB,qal,imp,2,pl
- לפני: PREP
- הנני: PRT+PRON,1,sg
- אחריכם: PREP+PRON,2,m,pl
- באה: VERB,qal,perf,3,f,sg
- ולאישה: CONJ+PREP+NOUN,f,sg,abs
- נבל: NOUN,m,sg,abs
- לא: PART_NEG
- הגידה: VERB,piel,imp,2,m,sg
Parallels
- 1 Samuel 25:18 (structural): Immediate context: Abigail prepares and sends provisions by her young men (the action that precedes v.19), showing the same sequence of sending messengers ahead while she follows.
- 1 Samuel 25:24 (structural): Direct continuation: Abigail meets David after following the men and explains her actions—this verse completes the narrative begun in v.19 and confirms she had not informed Nabal.
- Exodus 1:17 (thematic): The Hebrew midwives 'did not do as the king of Egypt commanded'—women withholding compliance or information to protect others, paralleling Abigail's refusal to inform her husband to avert disaster.
- Genesis 27:8–13 (thematic): Rebekah instructs Jacob to deceive Isaac and conceals the plan from her husband; like Abigail, she takes decisive action and withholds information from her husband out of concern for family welfare.
Alternative generated candidates
- And she said to her young men, 'Go on before me; behold, I come after you.' But she did not tell her husband Nabal.
- And she said to her servants, "Go forward; behold, I come after you." But she told not her husband Nabal.
1 S.25.20 - Details
Original Text
Morphology
- והיה: VERB,qal,imperfect,3,m,sg
- היא: PRON,dem,3,f,sg
- רכבת: NOUN,f,sg,abs
- על: PREP
- החמור: NOUN,m,sg,def
- וירדת: VERB,qal,perf,2,m,sg
- בסתר: PREP+NOUN,m,sg,abs
- ההר: NOUN,m,sg,def
- והנה: ADV
- דוד: NOUN,m,sg,abs
- ואנשיו: CONJ+NOUN,m,pl,abs,poss:3,m,sg
- ירדים: VERB,qal,ptcp,m,pl
- לקראתה: PREP
- ותפגש: VERB,qal,perf,3,f,sg
- אתם: PRON,2,m,pl
Parallels
- 1 Samuel 25:18 (verbal): Same episode — Abigail prepares and mounts a donkey with attendants to meet David; shares the travel and arrival imagery (donkey/ass, descent) that immediately parallels v.20.
- Ruth 3:7-9 (thematic): Nocturnal, secret approach of a woman to a prominent man to petition for protection/acceptance (Ruth to Boaz at the threshing floor); motif of a private meeting that determines future relationship and security.
- Genesis 24:62-67 (thematic): A woman arriving on an animal and meeting the intended husband (Rebekah meets Isaac); an arranged/expected encounter that seals a matrimonial/household transfer — similar social-function meeting motif.
- Genesis 33:1-4 (thematic): Two parties descend and meet after potential conflict (Jacob and Esau); like Abigail’s meeting with David, the encounter functions to prevent bloodshed and secure reconciliation through personal parley.
Alternative generated candidates
- And she rode upon an ass, and came down under cover of the hill; and, behold, David and his men were coming down toward her, and she met them.
- And it was so, as she rode on the donkey and came down under cover of the hill, that, behold, David and his men came down toward her, and she met them.
1 S.25.21 - Details
Original Text
Morphology
- ודוד: CONJ+NOUN,prop,m,sg,abs
- אמר: VERB,qal,perf,3,m,sg
- אך: PART
- לשקר: VERB,qal,inf
- שמרתי: VERB,qal,perf,1,_,sg
- את: PRT,acc
- כל: DET
- אשר: PRON,rel
- לזה: PREP+PRON,demonstrative,3,m,sg
- במדבר: PREP+NOUN,m,sg,abs
- ולא: CONJ
- נפקד: VERB,nip,perf,3,_,sg
- מכל: PREP
- אשר: PRON,rel
- לו: PRON,3,m,sg
- מאומה: NOUN,f,sg,abs
- וישב: VERB,qal,perf,3,m,sg
- לי: PREP+PRON,1,sg
- רעה: NOUN,f,sg,abs
- תחת: PREP
- טובה: ADJ,f,sg,abs
Parallels
- 1 Samuel 24:6 (verbal): David refuses to raise his hand against 'the LORD's anointed' and invokes the LORD as witness—directly parallels the motif of restraint toward one who has acted wrongly.
- 1 Samuel 26:11 (structural): A repeated narrative situation in which David spares Saul and rebukes his men for proposing violence—structural/thematic parallel of restraint and undeserved hostility.
- Psalm 35:12 (verbal): Contains the phrase 'they rewarded me evil for good,' echoing David's lament that his protection and kindness were met with evil instead of gratitude.
- Romans 12:17-21 (thematic): New Testament ethical teaching against repaying evil for evil and urging overcoming evil with good—thematic counterpart to David's experience of being wronged despite acting well.
Alternative generated candidates
- Now David had said, 'Surely in vain have I kept all that this fellow has in the wilderness, and he has returned evil for good to me.
- And David said, "Surely in vain have I guarded all that this fellow has in the wilderness, so that nothing was missed of all that was his; and he has repaid me evil for good.
1 S.25.22 - Details
Original Text
Morphology
- כה: ADV
- יעשה: VERB,qal,imperfect,3,m,sg
- אלהים: NOUN,m,pl,abs
- לאיבי: PREP+NOUN,m,sg,abs+1,cs
- דוד: NOUN,m,sg,abs
- וכה: CONJ+ADV
- יסיף: VERB,qal,impf,3,m,sg
- אם: CONJ
- אשאיר: VERB,qal,impf,1,_,sg
- מכל: PREP
- אשר: PRON,rel
- לו: PRON,3,m,sg
- עד: PREP
- הבקר: NOUN,m,sg,def
- משתין: PART,piel,ptcp,_,m,sg
- בקיר: PREP+NOUN,m,sg,abs
Parallels
- 1 Sam 25:11-13 (structural): Immediate context: David orders his men to strike Nabal and all males, vowing to leave none alive 'until morning'—the same vow of utter destruction and the same episode of imprecatory language.
- Deut 20:16-18 (thematic): Law concerning herem (devotion to destruction) in warfare—commands to put all living in certain cities to the sword; parallels the absolute, annihilatory rhetoric in David’s oath.
- Ps 109:6-8 (thematic): An imprecatory psalm calling for God to appoint evildoers against the enemy and to cut off his days and offspring—similar tone of invoking severe divine judgment on an enemy.
- 2 Kgs 2:23-24 (thematic): Elisha’s curse on youths and the subsequent violent divine retribution (bears mauling them) provides another biblical example of a prophet/leader’s imprecation leading to deadly consequences.
- 1 Sam 24:4-7 (structural): Contrast within Samuel: David has an opportunity to kill Saul but refrains, recognizing the LORD’s role in judgment—provides a counterpoint to the imprecatory resolve expressed in 25:22.
Alternative generated candidates
- God do so to the enemies of David, and more also, if I leave of all that is his by the morning any that pisseth against the wall.'
- Thus may God do to David's enemies, and more also, if I leave of all that is his by the morning one male; yes, if there be left to Nabal until morning one who urinates against the wall."
1 S.25.23 - Details
Original Text
Morphology
- ותרא: VERB,qal,wayyiqtol,3,f,sg
- אביגיל: NOUN,f,sg,abs
- את: PRT,acc
- דוד: NOUN,m,sg,abs
- ותמהר: VERB,qal,perf,3,f,sg
- ותרד: VERB,qal,perf,3,f,sg
- מעל: PREP
- החמור: NOUN,m,sg,def
- ותפל: VERB,qal,perf,3,f,sg
- לאפי: PREP+NOUN,m,sg,cstr
- דוד: NOUN,m,sg,abs
- על: PREP
- פניה: NOUN,f,sg,suff
- ותשתחו: VERB,hitpael,wayyiqtol,3,f,sg
- ארץ: NOUN,f,sg,abs
Parallels
- Ruth 2:10 (verbal): Ruth falls at Boaz’s feet and bows down—similar language and action of a woman prostrating herself in humble supplication before a protector/benefactor.
- 1 Kings 1:16 (verbal): Bathsheba approaches King David and bows/prostrates herself before him—parallel verb and social gesture of obeisance to a royal figure.
- Genesis 33:3 (thematic): Jacob bows himself to the ground seven times before Esau—thematic parallel of prostration as humility/reconciliation before a superior or potential adversary.
- Exodus 34:8 (verbal): Moses bows his head toward the earth and worships—uses the same physical act of bowing/prostration to show submission and reverence.
Alternative generated candidates
- When Abigail saw David, she made haste and alighted from the ass, and fell before David on her face, and bowed to the ground.
- Then Abigail saw David, and she hurried and got down from the donkey, and fell before David on her face, and bowed to the ground.
1 S.25.24 - Details
Original Text
Morphology
- ותפל: VERB,qal,perf,3,f,sg
- על: PREP
- רגליו: NOUN,m,pl,abs,suff:3,m
- ותאמר: VERB,qal,perf,3,f,sg
- בי: PREP+PRON,1,sg
- אני: PRON,1,sg
- אדני: NOUN,m,sg,abs,1,sg
- העון: NOUN,m,sg,def
- ותדבר: VERB,qal,impf,3,f,sg
- נא: PART
- אמתך: NOUN,f,sg,abs+2,m,sg
- באזניך: PREP+NOUN,f,pl,abs+2ms
- ושמע: VERB,qal,imp,2,m,sg
- את: PRT,acc
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- אמתך: NOUN,f,sg,abs+2,m,sg
Parallels
- Gen.44.18 (verbal): Judah's plea to Joseph uses virtually the same formula—"let thy servant speak a word in my lord's ears"—a close verbal and functional parallel of humble petition and intercession.
- Ruth.2.10 (structural): Ruth falls at Boaz's feet and speaks humbly, mirroring Abigail's physical prostration and submissive petition before a male protector/benefactor.
- Esther.5.2 (thematic): Esther falls at the king's feet and seeks favor—a similar scene of a woman prostrating before a ruler to plead for mercy and deliverance.
- Gen.33.3 (thematic): Jacob bows himself to the ground before Esau—another instance where prostration signifies humility, reconciliation, and petition for peace, paralleling Abigail's posture and motive.
Alternative generated candidates
- And she fell at his feet, and said, 'On me, my lord, be the guilt; let your handmaid speak in your hearing, and hear the words of your handmaid.
- And she fell at his feet and said, "On me, my lord, be the guilt; let your servant speak in your hearing, and hear the words of your servant.
1 S.25.25 - Details
Original Text
Morphology
- אל: NEG
- נא: PART
- ישים: VERB,qal,impf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- את: PRT,acc
- לבו: NOUN,m,sg,abs+PRON,3,m,sg
- אל: NEG
- איש: NOUN,m,sg,abs
- הבליעל: NOUN,m,sg,def
- הזה: DEM,m,sg
- על: PREP
- נבל: NOUN,m,sg,abs
- כי: CONJ
- כשמו: PREP+NOUN,3,m,sg
- כן: ADV
- הוא: PRON,3,m,sg
- נבל: NOUN,m,sg,abs
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
- ונבלה: CONJ+NOUN,f,sg,abs
- עמו: PREP+PRON,3,m,sg
- ואני: PRON,1,sg
- אמתך: NOUN,f,sg,abs+2,m,sg
- לא: PART_NEG
- ראיתי: VERB,qal,perf,1,_,sg
- את: PRT,acc
- נערי: NOUN,m,pl,cstr
- אדני: NOUN,m,sg,abs,1,sg
- אשר: PRON,rel
- שלחת: VERB,qal,perf,2,m,sg
Parallels
- 1 Samuel 25:3 (verbal): Same scene and characterization: Nabal is named and described (wife Abigail contrasted with Nabal), establishing the linkage between his name and his foolish/worthless character.
- Judges 19:22 (verbal): Uses the phrase 'sons of Belial' (men of worthlessness) to describe violent, morally corrupt men—paralleling the Hebrew בְּנֵי בְלִיַּעַל/אִישׁ בֶּלִיַּעַל applied to Nabal here.
- Deuteronomy 13:13 (allusion): Uses the term 'sons of Belial' for treacherous/wicked persons who lead others into evil, reflecting the legal/moral category behind Abigail’s label of Nabal as a man of Belial.
- Proverbs 1:7 (thematic): Expresses the biblical theme of folly—'the fool despises wisdom'—which underlies Abigail’s judgment that Nabal's name fittingly marks his moral/ethical folly.
Alternative generated candidates
- Let not my lord regard this worthless man, Nabal; for as his name is, so is he: Nabal is his name and folly is with him. But I your handmaid saw not the young men of my lord whom you sent.'
- Let not my lord regard this wicked man Nabal; for as his name is, so is he—Nabal is his name, and folly is with him; but I your servant saw not the young men of my lord whom you sent."
1 S.25.26 - Details
Original Text
Morphology
- ועתה: CONJ
- אדני: NOUN,m,sg,abs,1,sg
- חי: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- וחי: VERB,qal,perf,3,m,sg
- נפשך: NOUN,f,sg,abs,2,m
- אשר: PRON,rel
- מנעך: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- מבוא: NOUN,m,sg,abs
- בדמים: PREP+NOUN,m,pl,abs
- והושע: CONJ+NOUN,m,sg,abs
- ידך: NOUN,f,sg,abs,poss:2,f,sg
- לך: PRON,2,m,sg
- ועתה: CONJ
- יהיו: VERB,qal,impf,3,m,pl
- כנבל: PREP+NOUN,m,sg
- איביך: NOUN,m,pl,abs
- והמבקשים: CONJ+PART,qal,ptc,act,m,pl,def
- אל: NEG
- אדני: NOUN,m,sg,abs,1,sg
- רעה: NOUN,f,sg,abs
Parallels
- 1 Samuel 24:6 (verbal): David spares Saul in the cave, saying he will not stretch out his hand against the LORD's anointed—echoing Abigail’s claim that the LORD restrained David from shedding blood.
- 1 Samuel 26:10–11 (verbal): A second episode where David refuses to kill Saul, again appealing to the LORD’s anointing and showing the same restraint Abigail attributes to God.
- Deuteronomy 32:35 (thematic): “Vengeance is mine; I will repay” expresses the divine prerogative to execute justice—the theological basis for leaving vengeance to God rather than taking bloodshed into one’s own hands.
- Romans 12:19 (quotation): Paul cites Deut. 32:35 (“Vengeance is mine”) to command believers not to avenge themselves; this New Testament instruction parallels Abigail’s appeal that David refrain from personal revenge and leave judgment to God.
Alternative generated candidates
- And now, my lord, as the LORD lives, and as your soul lives, seeing the LORD restrained you from coming into blood and avenging yourself with your own hand, now therefore let your enemies, and those who seek evil for my lord, be as Nabal.
- And now, my lord, as the LORD lives, and as your soul lives, since the LORD has withheld you from coming into blood and from avenging yourself with your own hand, now let your enemies and those who seek evil against my lord be as Nabal.
1 S.25.27 - Details
Original Text
Morphology
- ועתה: CONJ
- הברכה: NOUN,f,sg,def
- הזאת: DEM,f,sg,def
- אשר: PRON,rel
- הביא: VERB,hiphil,perf,3,m,sg
- שפחתך: NOUN,f,sg,abs,2ms
- לאדני: PREP+NOUN,m,sg,m,poss1s
- ונתנה: VERB,qal,perf,3,m,sg
- לנערים: PREP+NOUN,m,pl,abs
- המתהלכים: VERB,hitp,part,3,m,pl,def
- ברגלי: PREP+NOUN,f,sg,cs
- אדני: NOUN,m,sg,abs,1,sg
Parallels
- 1 Samuel 25:18 (verbal): Same episode earlier in the chapter describing the provisions Abigail sent to David’s young men (the concrete gift-giving that v.27 summarizes).
- 1 Samuel 25:35 (structural): Immediate narrative parallel: David receives Abigail’s gifts and blesses God for her intervention—shows same sequence of gifts leading to reconciliation and blessing.
- Genesis 33:10-11 (thematic): Jacob’s giving of gifts to Esau (and his attendants) to secure favor and avert hostilities parallels Abigail’s use of provisions to pacify David and his men.
- Ruth 2:14 (thematic): Boaz’s generosity in providing food and protection to Ruth, a person associated with a family/household, echoes the theme of providing sustenance to those connected with a leader as an act of patronage and kindness.
- Matthew 10:41-42 (thematic): Jesus’ teaching that receiving or giving even simple refreshment to the messengers of God carries blessing parallels Abigail’s giving to David’s men and the idea that aiding a leader’s attendants brings moral/religious reward.
Alternative generated candidates
- And now this blessing which your handmaid hath brought unto my lord, let it be given to the young men that follow my lord.
- Now therefore let this blessing which your servant has brought to my lord be given to the young men that follow my lord.
1 S.25.28 - Details
Original Text
Morphology
- שא: VERB,qal,imp,2,m,sg
- נא: PART
- לפשע: PREP+NOUN,m,sg,abs
- אמתך: NOUN,f,sg,abs+2,m,sg
- כי: CONJ
- עשה: VERB,qal,perf,3,m,sg
- יעשה: VERB,qal,imperfect,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לאדני: PREP+NOUN,m,sg,m,poss1s
- בית: NOUN,m,sg,abs
- נאמן: ADJ,m,sg,abs
- כי: CONJ
- מלחמות: NOUN,f,pl,construct
- יהוה: NOUN,prop,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- נלחם: VERB,niphal,perf,3,m,sg
- ורעה: CONJ+NOUN,f,sg,abs
- לא: PART_NEG
- תמצא: VERB,qal,impf,2,m,sg
- בך: PREP+PRON,2,m,sg
- מימיך: NOUN,m,pl,abs+2ms
Parallels
- 2 Samuel 7:8-16 (allusion): God's promise to 'establish' David's house/line — the same covenant Abigail invokes ('make my lord a sure house') and links to David's service to the LORD as the basis for the promise.
- 1 Chronicles 17:7-14 (verbal): Parallel retelling of 2 Samuel 7 with similar language about God establishing David's house and throne — a direct structural/verbal parallel to Abigail's proclamation.
- Psalm 89:3-4, 20-37 (thematic): Psalm celebrates the covenant with David, God's choice of David ('I have found David my servant') and the promise to establish his line forever — thematically echoes Abigail's assurance of a secure house for David.
- 1 Samuel 24:20-22 (thematic): Saul's recognition that David will be king and David's refusal to harm the LORD's anointed underscore David's special status as God's chosen leader and 'fighter' for the LORD, which Abigail cites as the reason he will be established.
Alternative generated candidates
- Pardon the trespass of your handmaid; for the LORD will certainly make for my lord an enduring house, because the LORD will surely make my lord a leader over Israel; and he shall deliver my lord out of the hand of his enemies round about.
- Pardon the trespass of your servant; for the LORD will certainly make a sure house for my lord, because the LORD will fight my lord's battles, and evil shall not be found in you all your days.
1 S.25.29 - Details
Original Text
Morphology
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- אדם: NOUN,m,sg,abs
- לרדפך: VERB,qal,inf,2,m,sg
- ולבקש: VERB,qal,inf,0,0,0
- את: PRT,acc
- נפשך: NOUN,f,sg,abs,2,m
- והיתה: VERB,qal,perf,3,f,sg
- נפש: NOUN,f,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- צרורה: ADJ,f,sg,abs
- בצרור: PREP+NOUN,m,sg,abs
- החיים: NOUN,m,pl,def
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- ואת: CONJ
- נפש: NOUN,f,sg,abs
- איביך: NOUN,m,pl,abs
- יקלענה: VERB,qal,imperfect,3,f,pl
- בתוך: PREP
- כף: NOUN,f,sg,construct
- הקלע: NOUN,m,sg,def
Parallels
- 1 Samuel 17:48-50 (verbal): David's victory over Goliath by sling and stone — the image of enemies falling to the sling echoes “the life of your enemies He cast into the hand of the sling.”
- Exodus 4:19 (thematic): God assures Moses that those who sought his life are dead — parallels the theme of a threatened leader being preserved from pursuers by God's providence.
- Job 12:10 (verbal): “In whose hand is the life of every living thing…” — a direct theological parallel to life being in God's custody (נפש...צרורה בצרור החיים עם יהוה).
- Psalm 139:16 (thematic): The picture of days/life ordained and recorded by God parallels the idea of a life being bound up or secured by the LORD in the 'bundle of life.'
- 2 Samuel 22:35 (cf. Psalm 18:34) (thematic): God equips and grants victory to David in battle (“He makes my hands skillful for war”), matching the claim that God puts enemies into David’s hand and secures his life.
Alternative generated candidates
- And it shall be, when the LORD shall have done to my lord according to all the good that he hath spoken concerning you, and shall have appointed you ruler over Israel,
- And it shall be, when the LORD has done for my lord according to all the good that He has spoken concerning you, and has appointed you ruler over Israel,
1 S.25.30 - Details
Original Text
Morphology
- והיה: VERB,qal,imperfect,3,m,sg
- כי: CONJ
- יעשה: VERB,qal,imperfect,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לאדני: PREP+NOUN,m,sg,m,poss1s
- ככל: PREP
- אשר: PRON,rel
- דבר: NOUN,m,sg,abs
- את: PRT,acc
- הטובה: ADJ,f,sg,def
- עליך: PREP+2ms
- וצוך: VERB,hiph,impf,3,m,sg
- לנגיד: PREP+NOUN,m,sg,abs
- על: PREP
- ישראל: NOUN,m,sg,abs
Parallels
- 2 Samuel 5:2 (verbal): The elders tell David he will 'shepherd' and be 'ruler over Israel,' echoing Abigail’s wording about God appointing him ruler over Israel.
- 2 Samuel 7:8 (verbal): God recalls taking David 'from following the sheep' to make him 'ruler over my people Israel'—a covenantal promise parallel to the prediction that Yahweh will appoint David as ruler.
- Psalm 2:7-9 (thematic): Speaks of the Lord’s anointed king whom God establishes and empowers to rule the nations—thematically parallel to God’s action in raising David to rulership.
- Psalm 89:3-4 (thematic): God’s promise to establish David’s offspring and throne forever echoes the assurance that Yahweh will do what He has spoken concerning David and set him as leader over Israel.
Alternative generated candidates
- that this shall not be an offence nor a stumbling-block to my lord, nor to cause the shedding of innocent blood, and when the LORD has dealt well with my lord, then remember your handmaid.
- that this shall not be a stumbling-block or a reproach to my lord, nor shall you have bloodguilt to lift up your hand to destroy: and when the LORD has dealt well with you, you shall remember your servant.
1 S.25.31 - Details
Original Text
Morphology
- ולא: CONJ
- תהיה: VERB,qal,imperfect,3,f,sg
- זאת: DEM,f,sg
- לך: PRON,2,m,sg
- לפוקה: PREP+NOUN,f,sg,abs
- ולמכשול: CONJ+PREP+NOUN,m,sg,abs
- לב: NOUN,m,sg,abs
- לאדני: PREP+NOUN,m,sg,m,poss1s
- ולשפך: CONJ+INF,qal
- דם: NOUN,m,sg,abs
- חנם: ADV
- ולהושיע: CONJ+INF,hifil
- אדני: NOUN,m,sg,abs,1,sg
- לו: PRON,3,m,sg
- והיטב: VERB,qal,imperfect,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לאדני: PREP+NOUN,m,sg,m,poss1s
- וזכרת: VERB,qal,perf,2,m,sg
- את: PRT,acc
- אמתך: NOUN,f,sg,abs+2,m,sg
Parallels
- 1 Sam.24:6-11 (verbal): David refuses to stretch out his hand against the LORD’s anointed and insists the LORD must judge—language and restraint parallel Abigail’s plea not to harm Saul and to leave recompense to God.
- 1 Sam.26:9-11 (verbal): David again refuses to harm Saul in the camp, using nearly identical phrasing ('let not my hand be against the LORD’s anointed'), echoing the command not to attack God's anointed.
- Deut.32:35 (allusion): “Vengeance is mine, I will repay” (Deut 32:35) supplies the theological basis for leaving recompense to God, an idea invoked when Abigail says the LORD will repay good to David’s lord.
- Rom.12:19 (thematic): Paul’s injunction not to avenge yourselves and his citation of God’s repayment echoes the theme of refusing personal vengeance and entrusting judgment/reward to God as in Abigail’s appeal.
Alternative generated candidates
- For by my life and the life of your soul, when the LORD has maintained you, and delivered you out of the hand of all your enemies, even then shall your soul be bound in the bundle of life unto the LORD your God; and the souls of your enemies shall he sling out as from the hollow of a sling.
- And your life shall be bound up in the bundle of life with the LORD your God; and the lives of your enemies He will hurl out of the hollow of the sling.
1 S.25.32 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- לאביגל: PREP+NOUN,f,sg,abs
- ברוך: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- אשר: PRON,rel
- שלחך: NOUN,m,sg,abs+2,m,sg
- היום: NOUN,m,sg,def
- הזה: DEM,m,sg
- לקראתי: PREP+NOUN,f,sg,cstr,poss:1s
Parallels
- Genesis 24:27 (verbal): Abraham's servant blesses Yahweh for guiding him to Rebekah — a verbal and functional parallel: praising God for sending a person who fulfills divine purpose and brings good news.
- Genesis 45:5-8 (verbal): Joseph tells his brothers that God sent him to preserve life in Egypt — a close verbal/thematic parallel in which a person’s arrival is explicitly attributed to God’s sending.
- Esther 4:14 (thematic): Mordecai’s remark that Esther may have been placed (or ‘sent’) into her royal position for a providential purpose — similar theme of divine providence using a person to avert disaster.
- Exodus 23:20 (structural): God’s promise to send an angel before Israel to guide and protect them — a structural/theological precedent for God ‘sending’ an agent to accomplish his saving purposes.
Alternative generated candidates
- Then David said to Abigail, 'Blessed be the LORD, the God of Israel, who sent you this day to meet me.
- And David said to Abigail, "Blessed be the LORD God of Israel, who sent you this day to meet me.
1 S.25.33 - Details
Original Text
Morphology
- וברוך: CONJ+ADJ,ptc,pass,NA,m,sg,abs
- טעמך: NOUN,m,sg,suff,2,m
- וברוכה: CONJ+ADJ,f,sg,abs
- את: PRT,acc
- אשר: PRON,rel
- כלתני: VERB,qal,perf,2,m,sg
- היום: NOUN,m,sg,def
- הזה: DEM,m,sg
- מבוא: NOUN,m,sg,abs
- בדמים: PREP+NOUN,m,pl,abs
- והשע: CONJ+VERB,qal,impv,2,m,sg
- ידי: NOUN,f,pl,cons
- לי: PREP+PRON,1,sg
Parallels
- Deuteronomy 32:35 (quotation): ‘Vengeance is mine, and recompense’ — establishes the principle that God, not individuals, will repay wrongs; Abigail’s relief at being kept from shedding blood echoes this conviction.
- Romans 12:19 (quotation): ‘Vengeance is mine, I will repay, says the Lord’ — Paul’s citation of the divine-vengeance principle parallels Abigail’s refusal/relief at taking personal revenge.
- Proverbs 20:22 (verbal): ‘Say not thou, I will recompense evil’ — an explicit admonition against personal retaliation, matching Abigail’s gratitude for being prevented from avenging herself.
- Psalm 94:1–2 (thematic): The psalmist appeals to God as judge who repays evildoers; thematically similar to Abigail’s recognition that bloodshed and private vengeance should be averted and left to God.
Alternative generated candidates
- And blessed be your discretion, and blessed be you, who have kept me this day from bloodguilt and from avenging myself by my own hand.
- And blessed be your discretion, and blessed be you, who have kept me this day from bloodguilt and from avenging myself with my own hand.
1 S.25.34 - Details
Original Text
Morphology
- ואולם: CONJ
- חי: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- אשר: PRON,rel
- מנעני: VERB,hiph,perf,3,m,sg
- מהרע: PREP+NOUN,m,sg,def
- אתך: PREP+PRON,2,m,sg
- כי: CONJ
- לולי: CONJ
- מהרת: ADV
- ותבאת: VERB,qal,perf,2,f,sg
- לקראתי: PREP+NOUN,m,sg,abs+PRON,1,sg
- כי: CONJ
- אם: CONJ
- נותר: VERB,qal,perf,3,m,sg
- לנבל: PREP+NOUN,m,sg,abs
- עד: PREP
- אור: NOUN,m,sg,abs
- הבקר: NOUN,m,sg,def
- משתין: VERB,qal,ptcp,m,sg
- בקיר: PREP+NOUN,m,sg,abs
Parallels
- 1 Samuel 25:18-22 (structural): Immediate context: Abigail's meeting with David and her explanation that she prevented David from bloodshed — sets up the claim that God restrained David from harming Nabal.
- 1 Samuel 25:33-35 (quotation): Close textual parallel: the surrounding verses describe David's oath, Abigail's humility, and the affirmation that God kept David from evil — verse 34 sits within this unit.
- 1 Samuel 24:4-7 (thematic): David refrains from killing Saul despite opportunity, invoking reliance on God's judgment rather than personal vengeance — parallels the theme of restraint and divine sovereignty in 1 Sam 25:34.
- 1 Samuel 26:9-11 (verbal): David again spares Saul and uses an oath formula ('As the LORD lives') to assert he will not harm him — echoes the oath-formula and the motif of restraint found in 1 Sam 25:34.
- 2 Samuel 16:5-11 (thematic): When Shimei curses David, David restrains his followers from retaliating and leaves judgment to God — another instance where David refrains from personal vengeance and trusts divine justice.
Alternative generated candidates
- For truly, as the LORD God of Israel lives, who hath restrained me from hurting you, except you had hastened and come to meet me, surely there had not been left to Nabal by the morning as much as one that pisseth against the wall.'
- For as the LORD God of Israel lives, who has withheld me from hurting you, if you had not hurried and come to meet me, surely there would not have been left to Nabal by the morning one that urinates against the wall."
1 S.25.35 - Details
Original Text
Morphology
- ויקח: VERB,qal,impf,3,m,sg
- דוד: NOUN,m,sg,abs
- מידה: NOUN,f,sg,abs
- את: PRT,acc
- אשר: PRON,rel
- הביאה: VERB,hiphil,perf,3,f,sg
- לו: PRON,3,m,sg
- ולה: CONJ+PREP+PRON,3,f,sg
- אמר: VERB,qal,perf,3,m,sg
- עלי: PREP+PRON,1,sg
- לשלום: PREP
- לביתך: PREP+NOUN,f,sg,cs+PRON,2,f,sg
- ראי: VERB,qal,impv,2,f,sg
- שמעתי: VERB,qal,perf,1,sg
- בקולך: PREP+NOUN,m,sg+PRON,2,m,sg
- ואשא: VERB,qal,impf,1,?,sg
- פניך: NOUN,f,pl,abs+PRON,2,m,sg
Parallels
- 1 Samuel 25:32-33 (structural): Immediate context — David publicly blesses Abigail and accepts her intervention (he praises God and acknowledges her wise counsel), directly connected to his sending her away in peace and his statement that he hearkened to her voice.
- Exodus 18:24 (verbal): Both verses use the verb 'hearken to the voice' (מָעַל/הִשְׁמִיעַ in Hebrew contexts) to indicate a leader accepting another's counsel — Moses 'hearkened to the voice of his father‑in‑law,' paralleling David's 'I have heard thy voice.'
- Genesis 43:14 (verbal): Shares the farewell formula 'go in peace' (לך בשלום) used to dismiss a visitor/party safely to their home — here Joseph's brothers are sent in peace, paralleling David's sending Abigail to her house in peace.
- Luke 2:29 (allusion): Simeon's 'Lord, now lettest thou thy servant depart in peace' echoes the idiom of departure in peace. Though New Testament and different setting, it resonates thematically and verbally with David's farewell 'go in peace' and the notion of dismissal with divine approval.
Alternative generated candidates
- So David received of her that which she had brought; and he said to her, 'Go up in peace to your house; behold, I have hearkened to your voice, and I have accepted your present.'
- And David received of her hand that which she had brought him; and he said to her, "Go up to your house in peace; see, I have hearkened to your voice, and I have accepted your face."
1 S.25.36 - Details
Original Text
Morphology
- ותבא: VERB,qal,impf,3,f,sg
- אביגיל: NOUN,f,sg,abs
- אל: NEG
- נבל: NOUN,m,sg,abs
- והנה: ADV
- לו: PRON,3,m,sg
- משתה: NOUN,m,sg,abs
- בביתו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- כמשתה: PREP+NOUN,m,sg,abs
- המלך: NOUN,m,sg,def
- ולב: CONJ+NOUN,m,sg,const
- נבל: NOUN,m,sg,abs
- טוב: ADJ,m,pl,abs
- עליו: PREP,3,m,sg
- והוא: CONJ+PRON,3,m,sg
- שכר: NOUN,m,sg,abs
- עד: PREP
- מאד: ADV
- ולא: CONJ
- הגידה: VERB,piel,imp,2,m,sg
- לו: PRON,3,m,sg
- דבר: NOUN,m,sg,abs
- קטן: ADJ,m,sg
- וגדול: CONJ+ADJ,m,sg
- עד: PREP
- אור: NOUN,m,sg,abs
- הבקר: NOUN,m,sg,def
Parallels
- Esther 1:10 (verbal): Both describe a royal-style feast and the key phrase of revelry—Esther 1:10: “the heart of the king was merry with wine” echoes 1 Sam 25:36’s depiction of a feast like the king’s and Nabal’s heart being merry and his extreme drunkenness.
- Proverbs 23:29-35 (thematic): A vivid poetic portrayal of the effects of drunkenness (loss of sense, waking and repeated craving) parallels 1 Sam 25:36–37’s image of extreme intoxication and failure to perceive events until morning.
- Genesis 9:21 (thematic): Noah’s intoxication after planting a vineyard presents a similar motif—an otherwise prominent figure rendered unaware by drink—paralleling Nabal’s drunken obliviousness and its social consequences.
- Isaiah 5:11-12 (thematic): Condemns those who rise early to pursue strong drink and are given to revelry so they ‘have no regard for the work of the LORD,’ thematically paralleling the moral/attentive impairment caused by excessive drinking in 1 Sam 25:36.
Alternative generated candidates
- And Abigail came to Nabal; and, behold, he made a feast in his house like the feast of a king; and Nabal's heart was merry within him, for he was very drunken; therefore she told him nothing at all until the morning light.
- So Abigail came to Nabal; and behold, he held a feast in his house like the feast of a king, and Nabal's heart was merry within him; for he was very drunken: therefore she told him nothing at all until the morning light.
1 S.25.37 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- בבקר: PREP
- בצאת: PREP+VERB,qal,infc
- היין: NOUN,m,sg,def
- מנבל: PREP+NOUN,prop,m,sg,abs
- ותגד: VERB,qal,impf,3,f,sg
- לו: PRON,3,m,sg
- אשתו: NOUN,f,sg,cs+3,m,sg
- את: PRT,acc
- הדברים: NOUN,m,pl,def
- האלה: DEM,pl
- וימת: VERB,qal,perf,3,m,sg
- לבו: NOUN,m,sg,abs+PRON,3,m,sg
- בקרבו: PREP+NOUN,m,sg,abs+PRS,3,sg
- והוא: CONJ+PRON,3,m,sg
- היה: VERB,qal,perf,3,m,sg
- לאבן: PREP+NOUN,f,sg,abs
Parallels
- 1Sam.25.22 (structural): David pronounces judgment on Nabal and vows destruction of his household — the report of this threat directly precipitates Nabal’s collapse (immediate narrative cause).
- 1Sam.25.38 (structural): Immediate continuation of the episode: Abigail goes to Nabal, finds him dead — this verse records the aftermath of the heart’s death described in 25:37.
- Ezekiel 36:26 (verbal): Uses the explicit image of a ‘heart of stone’/replacement of a stony heart with a heart of flesh — echoes the metaphorical language of becoming like a stone in 1 Sam 25:37.
- Ezekiel 11:19 (verbal): Speaks of removing a ‘heart of stone’ and giving a new heart — another close verbal/thematic parallel to the stony, dead heart imagery in Nabal’s reaction.
- Acts 2:37 (thematic): Listeners are ‘cut to the heart’ by Peter’s proclamation and experience intense inward shock — thematically parallel to the sudden inward death/numbness Nabal feels on hearing Abigail’s report.
Alternative generated candidates
- But it came to pass in the morning, when the wine was gone out of Nabal, and his wife told him these things, that his heart died within him, and he became as a stone.
- But it came to pass in the morning, when the wine had gone out of Nabal, and his wife told him these things, that his heart died within him, and he became as a stone.
1 S.25.38 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כעשרת: NUM,m,sg,cons
- הימים: NOUN,m,pl,def
- ויגף: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- את: PRT,acc
- נבל: NOUN,m,sg,abs
- וימת: VERB,qal,perf,3,m,sg
Parallels
- 2 Samuel 6:7 (verbal): God directly strikes an individual (Uzzah) for irreverence; uses same idea/verb of the LORD smiting a person as immediate judgment.
- Acts 5:1-11 (thematic): Ananias and Sapphira are struck dead by God after deceit—parallel theme of sudden, direct divine execution for wrongdoing.
- Numbers 16:31-33 (structural): Korah and his followers are instantly destroyed by the LORD for rebellion—structural parallel of immediate, punitive divine death.
- 1 Chronicles 10:13-14 (thematic): Saul's death is presented as the Lord's punishment for disobedience—theological parallel explaining a leader's death as divine judgment.
Alternative generated candidates
- And it came to pass about ten days after, that the LORD smote Nabal, and he died.
- And it came to pass about ten days after, that the LORD struck Nabal, and he died.
1 S.25.39 - Details
Original Text
Morphology
- וישמע: VERB,qal,imperfect,3,m,sg
- דוד: NOUN,m,sg,abs
- כי: CONJ
- מת: ADJ,m,sg
- נבל: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- ברוך: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אשר: PRON,rel
- רב: ADJ,m,sg
- את: PRT,acc
- ריב: NOUN,m,sg,abs
- חרפתי: NOUN,f,sg,abs,poss:1,sg
- מיד: PREP
- נבל: NOUN,m,sg,abs
- ואת: CONJ
- עבדו: NOUN,m,sg,abs+3,m,sg
- חשך: VERB,qal,perf,3,m,sg
- מרעה: NOUN,m,sg,abs
- ואת: CONJ
- רעת: NOUN,f,sg,construct
- נבל: NOUN,m,sg,abs
- השיב: VERB,hiphil,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- בראשו: PREP,3,m,sg
- וישלח: VERB,qal,impf,3,m,sg
- דוד: NOUN,m,sg,abs
- וידבר: VERB,qal,impf,3,m,sg
- באביגיל: PREP+NOUN,f,sg,abs
- לקחתה: VERB,qal,inf,3,f,sg
- לו: PRON,3,m,sg
- לאשה: PREP+NOUN,f,sg,abs
Parallels
- 1 Samuel 25:28-31 (structural): Abigail’s earlier words predicted that God would keep David from bloodguilt and would repay Nabal; 1 Sam 25:39 narrates the fulfillment of that prediction.
- 1 Samuel 25:42-43 (structural): Immediate continuation: after Nabal’s death David sends for and takes Abigail as his wife—verse 39 leads directly to this outcome.
- Psalm 7:16 (Heb. 7:16) (verbal): Uses the same retributive idiom—‘his mischief returns upon his own head’—echoing the language of divine justice found in 1 Sam 25:39.
- Proverbs 26:27 (thematic): Proverbial theme of a person’s evil deed returning to himself (e.g., digging a pit and falling into it), paralleling the motif that Nabal’s wickedness was returned upon his own head.
Alternative generated candidates
- And when David heard that Nabal was dead, he said, 'Blessed be the LORD that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept back his servant from evil; the LORD hath returned the evil of Nabal upon his own head.'
- And David heard that Nabal was dead, and he said, "Blessed be the LORD, who has pleaded the cause of my reproach from the hand of Nabal, and has kept back his servant from evil; and the LORD has returned the wickedness of Nabal on his own head." And David sent and spoke to Abigail, to take her to him to be his wife.
1 S.25.40 - Details
Original Text
Morphology
- ויבאו: VERB,qal,impf,3,m,pl
- עבדי: NOUN,m,pl,cons
- דוד: NOUN,m,sg,abs
- אל: NEG
- אביגיל: NOUN,f,sg,abs
- הכרמלה: NOUN,m,sg,def
- וידברו: VERB,qal,wayyiqtol,3,m,pl
- אליה: PREP+PRON,3,f,sg
- לאמר: INF,qal,infc
- דוד: NOUN,m,sg,abs
- שלחנו: VERB,qal,perf,1,_,pl
- אליך: PREP+PRON,2,m,sg
- לקחתך: INF,qal,inf+PRON,2,m,sg
- לו: PRON,3,m,sg
- לאשה: PREP+NOUN,f,sg,abs
Parallels
- 1 Samuel 25:39-43 (structural): Immediate narrative continuation: these verses report David taking Abigail as his wife and also mention his marriage to Ahinoam, completing the action begun when David's servants are sent to fetch Abigail.
- 1 Samuel 18:20-27 (thematic): Earlier episode in which David receives Saul's daughter Michal in marriage through negotiation and intermediaries; parallels the motif of arranging a wife for David via others.
- 2 Samuel 5:13 (thematic): Summative statement that David took more concubines and wives after coming to Jerusalem, showing the recurring pattern of David acquiring wives as his status rises.
- 2 Samuel 12:8 (allusion): Nathan's rebuke to David ('I gave you your master's house and your master's wives') alludes to the transfer of wives to David as part of royal succession/privilege — a cultural background to the marriage to Abigail.
Alternative generated candidates
- And David sent and spoke to Abigail, to take her to him to wife.
- And David's servants came to Abigail to Carmel, and spoke unto her, saying, "David hath sent us to thee, to take thee to him to be his wife."
1 S.25.41 - Details
Original Text
Morphology
- ותקם: VERB,qal,perf,3,f,sg
- ותשתחו: VERB,qal,impf,3,f,sg
- אפים: NOUN,m,pl,abs
- ארצה: NOUN,f,sg,abs
- ותאמר: VERB,qal,perf,3,f,sg
- הנה: PART
- אמתך: NOUN,f,sg,abs+2,m,sg
- לשפחה: PREP+NOUN,f,sg,abs
- לרחץ: PREP+INF,qal
- רגלי: NOUN,f,pl,cons
- עבדי: NOUN,m,pl,cons
- אדני: NOUN,m,sg,abs,1,sg
Parallels
- 1 Samuel 25:24 (verbal): Immediate parallel in the same episode: Abigail falls before David (prostration language) and addresses him, using similar phrasing of bowing and pledging service.
- Ruth 2:10 (structural): Ruth falls on her face and bows before Boaz and offers humble service/requests—comparable posture and submission language signaling humility and petition.
- John 13:5 (thematic): Jesus washes his disciples' feet as an act of humble service; parallels Abigail's offer to wash the feet of David's men—both use foot-washing imagery to express humility and service.
- Luke 7:38 (thematic): A woman washes Jesus' feet with her tears and wipes them with her hair—an intimate act of humility and service comparable to Abigail's offer to wash the servants' feet.
- Genesis 18:4 (thematic): Abraham's request that visitors have their feet washed (hospitality practice) echoes the cultural expectation and symbolic meaning of foot-washing and service in the ancient Near East.
Alternative generated candidates
- And his servants came to Abigail to Carmel, and said to her, 'David hath sent us to you, to take you to him to wife.'
- And she rose up, and bowed with her face to the earth, and said, "Behold, let thine handmaid be a servant to wash the feet of the servants of my lord."
1 S.25.42 - Details
Original Text
Morphology
- ותמהר: VERB,qal,perf,3,f,sg
- ותקם: VERB,qal,perf,3,f,sg
- אביגיל: NOUN,f,sg,abs
- ותרכב: VERB,qal,impf,3,f,sg
- על: PREP
- החמור: NOUN,m,sg,def
- וחמש: CONJ+NUM,card,pl,abs
- נערתיה: NOUN,f,pl,abs,suff:3,f
- ההלכות: VERB,qal,ptcp,f,pl,def
- לרגלה: PREP+NOUN,f,sg,abs,suff:3,f
- ותלך: VERB,qal,perf,3,f,sg
- אחרי: PREP
- מלאכי: NOUN,m,pl,construct
- דוד: NOUN,m,sg,abs
- ותהי: VERB,qal,perf,3,f,sg
- לו: PRON,3,m,sg
- לאשה: PREP+NOUN,f,sg,abs
Parallels
- Gen.24:58-67 (structural): Rebekah departs her father's house, mounts a beast, travels to meet Isaac and becomes his wife — a parallel narrative pattern of a woman leaving home to join a husband and the formalization of marriage.
- Ruth 4:13-17 (thematic): Ruth, a widow, is legally joined to Boaz and bears a son who secures family continuity — echoes the theme of a widow/woman entering a new household and becoming a wife in the larger scheme of lineage and allegiance.
- 2 Sam.11:26-27 (thematic): After the death of her husband, Bathsheba becomes David’s wife — a thematic parallel in which a woman becomes David’s spouse following the death/removal of a prior husband figure.
- 1 Sam.18:27 (thematic): David acquires Michal as a wife through the political/military arrangements of Saul — parallels the motif of David’s marriages functioning within political and social negotiations rather than only private romance.
Alternative generated candidates
- And she arose and bowed with her face to the earth, and said, 'Behold, your handmaid is a servant to wash the feet of the servants of my lord.'
- And Abigail hurried and arose, and rode upon an ass, with five maidens that followed her; and she was David's wife.
1 S.25.43 - Details
Original Text
Morphology
- ואת: CONJ
- אחינעם: NOUN,f,sg,abs
- לקח: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- מיזרעאל: NOUN,m,sg,abs
- ותהיין: VERB,qal,imprf,3,f,pl
- גם: ADV
- שתיהן: PRON,3,f,pl
- לו: PRON,3,m,sg
- לנשים: PREP+NOUN,f,pl,abs
Parallels
- 1 Samuel 25:42 (structural): Immediate context: the preceding verse reports David taking Abigail as a wife, paralleling the note that he also took Ahinoam (verse 43) — both verses record David's marriages in this episode.
- 1 Samuel 25:44 (thematic): Contrasts David's wives (Abigail and Ahinoam) with Michal, whom Saul had given away to another man; highlights the shifting status of David's marital relations.
- 2 Samuel 3:2 (verbal): Explicitly names Ahinoam of Jezreel as the mother of Amnon, confirming her identity as one of David's wives mentioned in 1 Samuel 25:43.
- 2 Samuel 5:13 (thematic): Summarizes David's practice of taking additional wives and concubines after becoming king, thematically linking to the note that David took Ahinoam as a wife.
Alternative generated candidates
- And Abigail hurried and rode upon an ass, with five of her maidens that attended her; and she was David's wife.
- Also David took Ahinoam of Jezreel; and they were both his wives.
1 S.25.44 - Details
Original Text
Morphology
- ושאול: CONJ+NOUN,m,sg,abs
- נתן: VERB,qal,perf,3,m,sg
- את: PRT,acc
- מיכל: NOUN,f,sg,abs
- בתו: NOUN,f,sg,abs+PRON,3,m,sg
- אשת: NOUN,f,sg,cns
- דוד: NOUN,m,sg,abs
- לפלטי: PREP+NOUN,prop,m,sg,abs
- בן: NOUN,m,sg,abs
- ליש: NOUN,prop,m,sg,abs
- אשר: PRON,rel
- מגלים: VERB,qal,ptcp,pl,m
Parallels
- 1 Samuel 18:27 (verbal): Earlier account where Saul gives Michal his daughter to David as his wife (the initial transfer of Michal to David), providing the contrast with verse 25:44 where she is given to Palti.
- 1 Samuel 19:11-12 (thematic): Michal's earlier loyalty to David—she helps him escape from Saul by letting him down through a window—highlighting her personal connection to David before Saul gives her away.
- 2 Samuel 3:13-16 (structural): Follows up on Michal's transfer: after Abner defects to David, Michal is taken from Palti and returned to David; the passage also records Palti (Paltiel) following her weeping, directly connecting to Palti son of Laish in 1 Sam 25:44.
- 2 Samuel 6:20-23 (thematic): Later episode showing Michal's estrangement from David (her rebuke of his behavior before the ark and the statement that she remained childless), reflecting the long-term consequences of the marital and political transfers described in 1 Sam 25:44.
Alternative generated candidates
- But David also took Ahinoam of Jezreel; and they became both of them David's wives. And Saul gave Michal his daughter, David's wife, to Palti son of Laish, who was of Gallim.
- But Saul had given Michal his daughter, David's wife, to Palti the son of Laish, who was of Gallim.
And Samuel died, and all Israel assembled and mourned for him; and they buried him at his house in Ramah. And David rose up and went down into the wilderness of Paran. Now there was a man in Maon, whose business was in Carmel; and the man was very great, and he had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel. And the name of the man was Nabal, and the name of his wife Abigail; and the woman was of good understanding and of a beautiful countenance; but the man was harsh and evil in his doings—he was a son of Belial. And David heard in the wilderness that Nabal was shearing his sheep. And David sent ten young men; and he said to the young men, 'Go up to Carmel, and go to Nabal, and greet him in my name.' And say thus to him: "Long life to you! Peace be to you, peace be to your house, and peace be to all that is yours." And now I have heard that your shepherds were with us; they were not neglected and nothing was missing all the days they were at Carmel.
Ask your young men, and they will tell you; and let them find favor in your eyes: for as is fitting on a good day, give now what your hand finds to your servants and to the son of Jesse. So David's young men came and spoke to Nabal according to all those words in David's name, and stayed. And Nabal answered David's servants and said, 'Who is David? And who is the son of Jesse? There are many servants now a days who break away from their masters.'
Shall I take my bread and my water and the slaughter for my shepherds and give it to men I do not know where they are from? So the young men turned on their way, and came back and told him all these words. And David said to his men, 'Gird on every man his sword.' And every man girded on his sword; and David also girded on his sword. About four hundred men went up after David, and two hundred stayed with the baggage. But one of the young men told Abigail, Nabal's wife, saying, 'Behold, David sent messengers out of the wilderness to bless our master; and they railed on them.'
The men were very good to us, and we were not harmed, neither were we missing anything while we were among them all the days we were in the field.
They were a wall to us both by night and by day, all the days we were with them keeping the sheep. Now therefore know and consider what you will do; for harm is determined against our master and against all his household; for he is such a man of Belial that one cannot speak to him.
Then Abigail made haste, and took two hundred loaves, two skins of wine, five prepared sheep, five measures of parched grain, a hundred clusters of raisins, and two hundred cakes of pressed figs, and laid them on the asses. And she said to her young men, 'Pass on before me; behold, I come after you.' But she did not tell her husband Nabal. And it was so, as she rode upon the donkey, that she met David and his men coming down toward her; and David was going down to meet them. And David had said, 'Surely in vain have I kept all that pertains to this fellow in the wilderness; and nothing was missed of all that is his while we were with them, and yet it has come to me as evil for good.'
May God do so to me, and more also, if by morning I leave of all that belongs to him a single male alive.
Then Abigail saw David, and she hurried and alighted from the donkey, and fell before David on her face, and bowed to the ground. And she fell at his feet, and said, 'On me, my lord, be the iniquity; let your handmaid speak in your hearing, and hear the words of your handmaid.'
Please let not my lord regard this man Nabal; for as his name is, so is he—Nabal is his name, and folly is with him; and I your handmaid did not see the young men of my lord whom you sent. Now therefore, as the LORD lives, and as your soul lives, the LORD who has restrained you from coming into blood and has delivered you from the hand of Saul,
let this blessing which your maidservant has brought to my lord be given to the young men who follow my lord.
Please pardon the trespass of your handmaid; for the LORD will certainly make for my lord an enduring house, because the battles of the LORD, my lord, shall be fought, and misfortune shall not be found in you all your days.
Yet a man shall rise up to pursue you, and to seek your life; but the life of my lord shall be bound up in the bundle of life with the LORD your God, and the lives of your enemies He shall sling out as from the hollow of a sling. And when the LORD shall have dealt with my lord according to all the good that He has spoken concerning you, and shall have appointed you ruler over Israel,
then this shall be no occasion for you to fall nor a snare to cause bloodguilt; when my lord is delivered and the LORD has done good to you, remember your handmaid. And David said to Abigail, 'Blessed be the LORD, the God of Israel, who sent you this day to meet me;'
'and blessed be your discretion, and blessed be you, who have kept me this day from bloodguilt and from avenging myself with my own hand.'
For truly, as the LORD, the God of Israel, lives, who has restrained me from hurting you—had you not hurried and come to meet me, truly there had not been left to Nabal by morning any who breathe. So David received of her that which she had brought him; and he said unto her, 'Go up to your house in peace; see, I have heard your voice, and I accept your person.' And Abigail came to Nabal; and behold, he made a great feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken; wherefore she told him nothing, small or great, until the morning light. But it came to pass in the morning, when the wine had gone out of Nabal, that his wife told him these things; and his heart died within him, and he became as a stone. And it came to pass about ten days after, that the LORD struck Nabal, and he died. And David heard that Nabal was dead; and he said, 'Blessed be the LORD who has pleaded the cause of my reproach from the hand of Nabal, and has kept his servant from evil; and the LORD has returned the wickedness of Nabal upon his own head.' And David sent and spoke unto Abigail, to take her to him to wife. And David's young men came to Abigail the Carmelite, and said unto her, 'David hath sent us to you to take you to him to be his wife.' And she arose, and bowed with her face to the earth, and said, 'Behold, let your handmaid be a servant to wash the feet of the servants of my lord.' And Abigail arose quickly, and rode upon a donkey, with five maidens following her; and she went after the messengers of David, and became his wife.
David also took Ahinoam of Jezreel, and they both became his wives. But Saul had given Michal his daughter, David's wife, to Palti the son of Laish, who was of Gallim.