1 Samuel 25:22
1 Samuel 25:22 in Multiple Translations
May God punish David, and ever so severely, if I let one of Nabal’s men survive until morning.”
So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall.
God do so unto the enemies of David, and more also, if I leave of all that pertain to him by the morning light so much as one man-child.
May God's punishment be on David, if when morning comes there is so much as one male of his people still living.
May God punish me very severely if I leave even a single one of his men alive by morning!”
So and more also doe God vnto the enemies of Dauid: for surely I will not leaue of all that he hath, by the dawning of the day, any that pisseth against the wall.
thus doth God do to the enemies of David, and thus He doth add, if I leave of all that he hath till the light of the morning — of those sitting on the wall.'
God do so to the enemies of David, and more also, if I leave of all that belongs to him by the morning light so much as one who urinates on a wall.”
So and more also do God to the enemies of David, if I leave of all that pertain to him by the morning light any male person.)
May God do so and so, and add more to the foes of David, if I leave of all that belong to him till the morning, any that pisseth against the wall.
I hope/desire that God will strike me and kill me [IDM] if he or even one of his men [IDM] is still alive tomorrow morning!”
Berean Amplified Bible — 1 Samuel 25:22
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
1 Samuel 25:22 Interlinear (Deep Study)
BIB
HEB
כֹּה
יַעֲשֶׂ֧ה
אֱלֹהִ֛ים
לְ/אֹיְבֵ֥י
דָוִ֖ד
וְ/כֹ֣ה
יֹסִ֑יף
אִם
אַשְׁאִ֧יר
מִ/כָּל
אֲשֶׁר
ל֛/וֹ
עַד
הַ/בֹּ֖קֶר
מַשְׁתִּ֥ין
בְּ/קִֽיר
כֹּה
kôh
H3541
thus
Adv
יַעֲשֶׂ֧ה
ʻâsâh
H6213
to make
V-Qal-Juss-3ms
אֱלֹהִ֛ים
ʼĕlôhîym
H430
God
N-mp
לְ/אֹיְבֵ֥י
ʼôyêb
H341
enemy
Prep | V-Qal
דָוִ֖ד
Dâvid
H1732
David
N-proper
וְ/כֹ֣ה
kôh
H3541
thus
Conj | Adv
יֹסִ֑יף
yâçaph
H3254
to add
V-Hiphil-Juss-3ms
אִם
ʼim
H518
if
Conj
אַשְׁאִ֧יר
shâʼar
H7604
to remain
V-Hiphil-Imperf-1cs
מִ/כָּל
kôl
H3605
all
Prep | N-ms
אֲשֶׁר
ʼăsher
H834
which
Rel
ל֛/וֹ
Prep | Suff
עַד
ʻad
H5704
till
Prep
הַ/בֹּ֖קֶר
bôqer
H1242
morning
Art | N-ms
מַשְׁתִּ֥ין
shâthan
H8366
to urinate
V-Hiphil
בְּ/קִֽיר
qîyr
H7023
wall
Prep | N-ms
Hebrew Word Study
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Hebrew Word Reference — 1 Samuel 25:22
כֹּה
kôh
H3541
"thus"
Adv
This Hebrew word means thus or in this manner. It can also indicate a location or time, such as here or now. The KJV translates it in various ways, including also, here, and so.
Definition: 1) thus, here, in this manner 1a) thus, so 1b) here, here and there 1c) until now, until now...until then, meanwhile Aramaic equivalent: kah (כָּה "thus" H3542)
Usage: Occurs in 541 OT verses. KJV: also, here, + hitherto, like, on the other side, so (and much), such, on that manner, (on) this (manner, side, way, way and that way), + mean while, yonder. See also: Genesis 15:5; 1 Kings 22:20; Isaiah 7:7.
יַעֲשֶׂ֧ה
ʻâsâh
H6213
"to make"
V-Qal-Juss-3ms
This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.
Definition: : make(OBJECT) 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make 1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made
Usage: Occurs in 2286 OT verses. KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use. See also: Genesis 1:7; Genesis 34:19; Exodus 18:24.
אֱלֹהִ֛ים
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
לְ/אֹיְבֵ֥י
ʼôyêb
H341
"enemy"
Prep | V-Qal
This Hebrew word means enemy or adversary, referring to someone who hates or opposes another person or nation. It is used to describe personal or national enemies in the Bible.
Definition: 1) (Qal) enemy 1a) personal 1b) national
Usage: Occurs in 275 OT verses. KJV: enemy, foe. See also: Genesis 22:17; 2 Samuel 22:1; Psalms 3:8.
דָוִ֖ד
Dâvid
H1732
"David"
N-proper
David was the youngest son of Jesse and a king of Judah, first mentioned in Ruth 4:17, and an ancestor of Jesus.
Definition: A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17; son of: Jesse (H3448) and Nahash (H5176I); brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339); father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N) Also named: Daueid, Dauid, Dabid (Δαυείδ, Δαυίδ, Δαβίδ "David" G1138) § David = "beloved" youngest son of Jesse and second king of Israel
Usage: Occurs in 912 OT verses. KJV: David. See also: Ruth 4:17; 1 Samuel 20:41; 1 Samuel 27:9.
וְ/כֹ֣ה
kôh
H3541
"thus"
Conj | Adv
This Hebrew word means thus or in this manner. It can also indicate a location or time, such as here or now. The KJV translates it in various ways, including also, here, and so.
Definition: 1) thus, here, in this manner 1a) thus, so 1b) here, here and there 1c) until now, until now...until then, meanwhile Aramaic equivalent: kah (כָּה "thus" H3542)
Usage: Occurs in 541 OT verses. KJV: also, here, + hitherto, like, on the other side, so (and much), such, on that manner, (on) this (manner, side, way, way and that way), + mean while, yonder. See also: Genesis 15:5; 1 Kings 22:20; Isaiah 7:7.
יֹסִ֑יף
yâçaph
H3254
"to add"
V-Hiphil-Juss-3ms
To add means to increase or do something again, like adding more of something or continuing an action. This word is used in the Bible to describe growth or repetition.
Definition: : add/more[amount] 1) to add, increase, do again 1a) (Qal) to add, increase, do again 1b) (Niphal) 1b1) to join, join oneself to 1b2) to be joined, be added to 1c) (Hiphil) 1c1) to cause to add, increase 1c2) to do more, do again
Usage: Occurs in 205 OT verses. KJV: add, [idiom] again, [idiom] any more, [idiom] cease, [idiom] come more, [phrase] conceive again, continue, exceed, [idiom] further, [idiom] gather together, get more, give more-over, [idiom] henceforth, increase (more and more), join, [idiom] longer (bring, do, make, much, put), [idiom] (the, much, yet) more (and more), proceed (further), prolong, put, be (strong-) er, [idiom] yet, yield. See also: Genesis 4:2; 2 Samuel 19:14; Psalms 10:18.
אִם
ʼim
H518
"if"
Conj
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Definition: : if/whether_or/though 1) if 1a) conditional clauses 1a1) of possible situations 1a2) of impossible situations 1b) oath contexts 1b1) no, not 1c) if...if, whether...or, whether...or...or 1d) when, whenever 1e) since 1f) interrogative particle 1g) but rather
Usage: Occurs in 931 OT verses. KJV: (and, can-, doubtless, if, that) (not), [phrase] but, either, [phrase] except, [phrase] more(-over if, than), neither, nevertheless, nor, oh that, or, [phrase] save (only, -ing), seeing, since, sith, [phrase] surely (no more, none, not), though, [phrase] of a truth, [phrase] unless, [phrase] verily, when, whereas, whether, while, [phrase] yet. See also: Genesis 4:7; Exodus 22:3; Leviticus 27:27.
אַשְׁאִ֧יר
shâʼar
H7604
"to remain"
V-Hiphil-Imperf-1cs
To remain or be left over, as in Joshua 10:20. It can also mean to spare or reserve something, like God sparing Noah in Genesis 7:23. This word is used to describe the remnant of Israel.
Definition: 1) to remain, be left over, be left behind 1a) (Qal) to remain 1b) (Niphal) 1b1) to be left over, be left alive, survive 1b1a) remainder, remnant (participle) 1b2) to be left behind 1c) (Hiphil) 1c1) to leave over, spare 1c2) to leave or keep over 1c3) to have left 1c4) to leave (as a gift)
Usage: Occurs in 123 OT verses. KJV: leave, (be) left, let, remain, remnant, reserve, the rest. See also: Genesis 7:23; 1 Kings 22:47; Isaiah 4:3.
מִ/כָּל
kôl
H3605
"all"
Prep | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
ל֛/וֹ
""
Prep | Suff
עַד
ʻad
H5704
"till"
Prep
This Hebrew word means until or as far as, describing a point in time or space. It's used in the Bible to set boundaries or limits, like in Exodus when describing the Israelites' journey.
Definition: prep 1) as far as, even to, until, up to, while, as far as 1a) of space 1a1) as far as, up to, even to 1b) in combination 1b1) from...as far as, both...and (with 'min' -from) 1c) of time 1c1) even to, until, unto, till, during, end 1d) of degree 1d1) even to, to the degree of, even like conj 2) until, while, to the point that, so that even Aramaic equivalent: ad (עַד "till" H5705)
Usage: Occurs in 1128 OT verses. KJV: against, and, as, at, before, by (that), even (to), for(-asmuch as), (hither-) to, [phrase] how long, into, as long (much) as, (so) that, till, toward, until, when, while, ([phrase] as) yet. See also: Genesis 3:19; Exodus 32:20; Numbers 23:24.
הַ/בֹּ֖קֶר
bôqer
H1242
"morning"
Art | N-ms
The break of day or morning, a time of new beginnings, as in the morning sacrifices in Exodus 29:39 or the resurrection of Jesus on the first day of the week in John 20:1.
Definition: 1) morning, break of day 1a) morning 1a1) of end of night 1a2) of coming of daylight 1a3) of coming of sunrise 1a4) of beginning of day 1a5) of bright joy after night of distress (fig.) 1b) morrow, next day, next morning
Usage: Occurs in 189 OT verses. KJV: ([phrase]) day, early, morning, morrow. See also: Genesis 1:5; 1 Samuel 11:11; Psalms 5:4.
מַשְׁתִּ֥ין
shâthan
H8366
"to urinate"
V-Hiphil
This word refers to the act of urinating, as seen in Deuteronomy 23:12. It is used to describe a natural bodily function.
Definition: 1) (Hiphil) to urinate 1a) one who urinates (used as a designation of a male)
Usage: Occurs in 6 OT verses. KJV: piss. See also: 1 Samuel 25:22; 1 Kings 16:11; 2 Kings 9:8.
בְּ/קִֽיר
qîyr
H7023
"wall"
Prep | N-ms
In the Bible, this word means a wall, often referring to the walls of houses, chambers, or even the altar. It is used to describe structures built for protection or division. The KJV translates it as wall or side.
Definition: 1) wall, side 1a) wall (of house or chamber) 1b) the sides (of the altar)
Usage: Occurs in 64 OT verses. KJV: [phrase] mason, side, town, [idiom] very, wall. See also: Exodus 30:3; 2 Chronicles 3:11; Psalms 62:4.
Study Notes — 1 Samuel 25:22
Show Verse Quote Highlights
- Context
- Cross References
- 1 Samuel 25:22 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 1 Samuel 25:22
- Jamieson-Fausset-Brown on 1 Samuel 25:22
- Matthew Poole's Commentary on 1 Samuel 25:22
- Trapp's Commentary on 1 Samuel 25:22
- Ellicott's Commentary on 1 Samuel 25:22
- Adam Clarke's Commentary on 1 Samuel 25:22
- Cambridge Bible on 1 Samuel 25:22
- Barnes' Notes on 1 Samuel 25:22
- Whedon's Commentary on 1 Samuel 25:22
- Sermons on 1 Samuel 25:22
Context — Abigail Intercedes for Nabal
20As Abigail came riding her donkey into a mountain ravine, she saw David and his men coming down toward her, and she met them.
21Now David had just said, “In vain I have protected all that belonged to this man in the wilderness. Nothing that belongs to him has gone missing, yet he has paid me back evil for good.
22May God punish David, and ever so severely, if I let one male belonging to Nabal survive until morning.”
23When Abigail saw David, she quickly got off the donkey, fell facedown, and bowed before him. 24She fell at his feet and said, “My lord, may the blame be on me alone, but please let your servant speak to you; hear the words of your servant.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 14:10 | Because of all this, behold, I am bringing disaster on the house of Jeroboam: I will cut off from Jeroboam every male, both slave and free, in Israel; I will burn up the house of Jeroboam as one burns up dung until it is gone! |
| 2 | 1 Samuel 20:13 | But if my father intends to bring evil on you, then may the LORD punish me, and ever so severely, if I do not tell you and send you on your way in safety. May the LORD be with you, just as He has been with my father. |
| 3 | 1 Samuel 3:17 | “What was the message He gave you?” Eli asked. “Do not hide it from me. May God punish you, and ever so severely, if you hide from me anything He said to you.” |
| 4 | 1 Kings 21:21 | This is what the LORD says: ‘I will bring calamity on you and consume your descendants; I will cut off from Ahab every male in Israel, both slave and free. |
| 5 | Ruth 1:17 | Where you die, I will die, and there I will be buried. May the LORD punish me, and ever so severely, if anything but death separates you and me.” |
| 6 | 2 Kings 9:8 | The whole house of Ahab will perish, and I will cut off from Ahab every male, both slave and free, in Israel. |
| 7 | 1 Kings 16:11 | As soon as Zimri began to reign and was seated on the throne, he struck down the entire household of Baasha. He did not leave a single male, whether a kinsman or friend. |
| 8 | 1 Samuel 14:44 | And Saul declared, “May God punish me, and ever so severely, if you, Jonathan, do not surely die!” |
| 9 | 1 Samuel 20:16 | So Jonathan made a covenant with the house of David, saying, “May the LORD hold David’s enemies accountable.” |
1 Samuel 25:22 Summary
[In 1 Samuel 25:22, David is upset because Nabal, a man he had helped, treated him badly, and David wants to get revenge, but this response is not in line with the Bible's teachings on forgiveness and trust in God's sovereignty, as seen in Matthew 5:38-42 and Romans 12:14-21. David's statement shows us that even good people can have bad reactions when they are treated unfairly. However, as believers, we are called to respond differently, trusting in God's justice and mercy, as found in Psalm 37:5-6. By trusting in God and leaving vengeance to Him, we can avoid the destructive path of revenge and instead choose the path of forgiveness and peace.]
Frequently Asked Questions
What is the context of David's statement in 1 Samuel 25:22?
David's statement is a response to the mistreatment he received from Nabal, as seen in 1 Samuel 25:21, where he expresses his frustration at being repaid evil for good, similar to the principle found in Proverbs 17:13.
Is David's vow in 1 Samuel 25:22 a sinful act?
While David's emotion is understandable, his vow to destroy Nabal's men can be seen as a hasty and vengeful response, which is not in line with the teachings of the Bible, such as Romans 12:19, which instructs believers to leave vengeance to God.
How does Abigail's intervention relate to David's statement in 1 Samuel 25:22?
Abigail's intervention, as seen in 1 Samuel 25:23-24, serves as a means of stopping David from carrying out his vow, and her actions are a demonstration of the wisdom and discernment found in Proverbs 15:1, which highlights the power of gentle words to diffuse anger.
What can we learn from David's statement about our own responses to adversity?
David's statement in 1 Samuel 25:22 teaches us that, like David, we often face situations where we feel mistreated or misunderstood, but our responses should be guided by the principles of forgiveness and trust in God's sovereignty, as seen in Psalm 37:7-8.
Reflection Questions
- What are some situations in my life where I have felt mistreated or misunderstood, and how can I respond in a way that honors God?
- How can I, like Abigail, be a peacemaker in situations where others are seeking revenge or retaliation?
- What are some ways that I can trust in God's sovereignty, even when faced with difficult or unjust circumstances, as encouraged in Psalm 37:3-7?
- In what ways can I apply the principle of leaving vengeance to God, as found in Romans 12:19, to my own life and relationships?
Gill's Exposition on 1 Samuel 25:22
So and more also do God unto the enemies of David,.... Give them as much health and prosperity, as much wealth and riches, as Nabal has, and much more: if I leave of all that [pertain] to him, by the
Jamieson-Fausset-Brown on 1 Samuel 25:22
So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall. So and more also do God unto the enemies of David.
Matthew Poole's Commentary on 1 Samuel 25:22
Unto the enemies of David, i. e. Unto David himself. But because it might seem ominous and unnatural to curse himself, therefore by a figure called euphemismus, instead of David, he mentions David’ s enemies. See . The words may be thus rendered: So and more also let God do for (the Hebrew lamed being very oft so used) the enemies of David, i.e. let God work for them, and give them as much prosperity and success as Nabal hath hitherto had. Or, let God utterly destroy their enemies; and especially myself, the chief of them, if I do not destroy this man. Any that pisseth against the wall, i.e. any of the males, for they only do so; and of them this phrase is manifestly understood, 21:21 ; and men not wholly barbarous have generally spared women in such cases. Quest. Why then was Abigail so much concerned and afraid? Answ.
Partly from humanity, and the horror of so general and dreadful a slaughter of her family and nearest relations; and partly because when the sword was once drawn, she knew not where it would rest, nor whether she should escape; for she knew nothing of this limitation of David’ s threatening till she came to him.
Trapp's Commentary on 1 Samuel 25:22
1 Samuel 25:22 So and more also do God unto the enemies of David, if I leave of all that [pertain] to him by the morning light any that pisseth against the wall.Ver. 22. So and more also do God unto the enemies of David,] i.e., To David’ s self, say some, whom yet he was loath to curse, by an euphemismus: and so the Septuagint rendereth it. This was a rash vow, and not usual with David. We may say as much, and more, in excuse of it, as the historian doth of King Alphonsus, that he never swore any oath but by his father’ s bones; Et quidem rarenter et ob causam, and that but now and then, and for some cause. If I leave of all that pertain to him.] So rough and rash was David in a resolution of revenge: “ Tantae ne animis coelestibus irae? ” Men do in anger they know not what; such a smoke it raiseth; like as when fire is put to wet straw and filthy stuff. "Cease therefore from anger, and forsake wrath: fret not thyself in any wise to do evil." Any that pisseth against the wall.] Dog or cat, as we say: Canem in hoc oppido non relinquam, I will not leave a dog alive in this town, said Aurelian, the emperor, concerning Tyane, which had shut her gates upon him. Vopiscus, in Aureliano.
Ellicott's Commentary on 1 Samuel 25:22
(22) So and more also.—This is an unusual variation of the common form of imprecation, “God do so to me and more also, if, &c, &c.” The Syriac and Arabic Versions, followed by some commentators, instead of “enemies of David,” read “his servant David.” The LXX., as usual, boldly cuts the knot by leaving out the word of difficulty, and reads “David” simply, omitting “enemies.” But there is no doubt that the Hebrew text here is correct. The words signify David himself. If God’s anger for the broken vow visited even David’s enemies, as distantly connected with him, how much more the guilty oath breaker himself? (This was Raschi’s explanation for a similar expression in Jonathan’s oath, 1 Samuel 20:16.) “A superstitious feeling probably lay at the root of this substitution of David’s enemies for himself, when thus invoking a curse” (Dean Payne Smith, in the Pulpit Commentary). Bishop Wordsworth here draws a good lesson on the non-obligation to keep a solemn oath, taken perhaps in a moment of undue excitement, and instances the evil example of Herod Antipas, who considered himself bound to carry out to the bitter end his rash oath to the daughter of Herodias, though it involved the death of John the Baptist, his former friend.
Adam Clarke's Commentary on 1 Samuel 25:22
Verse 22. So and more also do God] Nothing can justify this part of David's conduct. Whatever his provocation might have been, he had suffered, properly speaking, no wrongs; and his resolution to cut off a whole innocent family, because Nabal had acted ungenerously towards him, was abominable and cruel, not to say diabolic. He who attempts to vindicate this conduct of David is, at least constructively, a foe to God and truth. David himself condemns this most rash and unwarrantable conduct, and thanks God for having prevented him from doing this evil, 1 Samuel 25:32, c. Any that pisseth against the wall.] This expression certainly means either men or dogs, and should be thus translated, if I leave-any male and this will answer both to men and dogs, and the offensive mode of expression be avoided. I will not enter farther into the subject: Bochart and Calmet have done enough, and more than enough; and in the plainest language too.
Cambridge Bible on 1 Samuel 25:22
22. unto the enemies of David] In the usual oath-formula the swearer invokes divine vengeance upon himself (1 Samuel 20:13), or upon the person adjured (1 Samuel 3:17). And so the Sept. here; “So God do to David.” “The enemies of David” may possibly be an euphemism, introduced by a corrector who was unwilling to let David invoke vengeance upon himself for an oath which he afterwards broke. Comp. the note on 1 Samuel 20:16. if I leave … any, &c.] David vows that he will exterminate the family and not leave a single man alive. Cp. Deuteronomy 20:13.
Barnes' Notes on 1 Samuel 25:22
The concluding phrase denotes the utter destruction of a family, and is rightly explained to mean “every male,” perhaps with the idea, “down to the very meanest member of the household.”
Whedon's Commentary on 1 Samuel 25:22
22. Any that pisseth against the wall — Here this proverbial expression first occurs, and we give the reader the several opinions on it. Bochart, Rodiger and Keil understand by the phrase a male person.
Sermons on 1 Samuel 25:22
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(1 Samuel) the Training of a Prophet by David Guzik | In this sermon, the speaker discusses the story of Eli and his sons in the book of 1 Samuel. Eli's sons were corrupt priests who were stealing from God and committing immorality wi |