1 Samuel 25:38 — Word Study
WLCוַיְהִ֖י כַּעֲשֶׂ֣רֶת הַיָּמִ֑ים וַיִּגֹּ֧ף יְהוָ֛ה אֶת־ נָבָ֖ל וַיָּמֹֽת׃
BSAAbout tenʻeser [approximately, nearly, a decade, a period of completion] days lateryôwm [a 24-hour period, a figurative space of time] the LORDYᵉhôvâh [Yehovah, the self-existent God] strucknâgaph▸ [to smite, to punish] NabalNâbâl [a foolish and stubborn man] deadmûwth▸ [to die, to cease living, to experience spiritual death]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֖י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כַּעֲשֶׂ֣רֶת | about [the] ten | Preposition, noun common feminine singular construct |
| הַיָּמִ֑ים | the days | Particle, noun common masculine plural absolute |
| וַיִּגֹּ֧ף | and he struck | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֛ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| נָבָ֖ל | Nabal | Noun proper masculine |
| וַיָּמֹֽת׃ | and he died | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | About ten days later, the LORD struck Nabal dead. |
| KJV | And it came to pass about ten days after, that the LORD smote Nabal, that he died. |
| ASV | And it came to pass about ten days after, that Jehovah smote Nabal, so that he died. |
| YLT | And it cometh to pass, [in] about ten days, that Jehovah smiteth Nabal, and he dieth, |
| WEB | About ten days later, Yahweh struck Nabal, so that he died. |
| BBE | And about ten days after, the Lord sent disease on Nabal and death came to him. |
The translations agree here, consistently rendering the act of God striking Nabal dead without variation.
The sentence is straightforward, with a clear main clause indicating the timing and action of God's judgment.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Samuel 25:38
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Death of Nabalgenerated
1 Samuel 25:38 describes the death of Nabal, a man known for his foolishness. This event follows a confrontation with David's servants and serves as a significant moment in the narrative, illustrating the consequences of Nabal's actions and the justice of God. The context emphasizes the theme of divine retribution and the fate of those who oppose God's chosen leaders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 25:33 | Blessed is your discernment, and blessed are you, because today you kept me from bloodshed and from avenging myself by my own hand. |
| 2 | 1 Samuel 6:9 | but keep watching it. If it goes up the road to its homeland, toward Beth-shemesh, it is the LORD who has brought on us this great disaster. But if it does not, then we will know that it was not His hand that punished us and that it happened by chance.” |
| 3 | Exodus 12:29 | Now at midnight the LORD struck down every firstborn male in the land of Egypt, from the firstborn of Pharaoh, who sat on his throne, to the firstborn of the prisoner in the dungeon, as well as all the firstborn among the livestock. |
| 4 | 2 Kings 15:5 | And the LORD afflicted the king with leprosy until the day he died, so that he lived in a separate house while his son Jotham had charge of the palace and governed the people of the land. |
| 5 | 2 Kings 19:35 | And that very night the angel of the LORD went out and struck down 185,000 men in the camp of the Assyrians. When the people got up the next morning, there were all the dead bodies! |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָגַף, vai.yi.Gofgenerated
The Hebrew verb נָגַף (nagaph) means to strike or smite. It is used in various contexts to denote actions of punishment or defeat, often in relation to God's judgment. In this verse, it indicates a decisive act by God against Nabal, who had acted foolishly.
The verb is in the sequential imperfect form, indicating an action that unfolds in the narrative. This form emphasizes the immediacy and certainty of God's judgment, as Nabal's fate is sealed by divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיִּגֹּ֧ף, and he struck, governs the whole verse, with the subject יְהוָ֛ה (Yahweh) and the object נָבָ֖ל (Nabal) clearly defined. The phrase כַּעֲשֶׂ֣רֶת הַיָּמִ֑ים (about ten days) serves as a temporal marker, indicating when the action took place.
The structure emphasizes the direct relationship between Nabal's actions and the divine judgment he faced, illustrating a clear cause and effect within the narrative.
Septuagint Backgroundgenerated
The Septuagint translates נָגַף as ἐπάταχεν (epatachen), meaning 'to strike' or 'to hit'. This choice reflects a direct and forceful action, consistent with the Hebrew meaning, underscoring the severity of the judgment upon Nabal.
This translation maintains the sense of divine intervention, showing that the translators understood the act as a significant and decisive punishment from God.
In plain words — the whole versegenerated
1 Samuel 25:38 tells us that about ten days after Nabal's heart failed, the LORD struck him dead. This event highlights the consequences of Nabal's foolishness and serves as a warning about the seriousness of opposing God's chosen leaders.
Frequently Asked Questionsgenerated
This indicates that Nabal faced divine judgment for his actions, emphasizing the consequences of his foolishness and pride.
His heart failed him after learning about the events involving David's servants, suggesting a sudden shock or realization of his foolishness.
The ten days may symbolize a period of completion, indicating that God's judgment was certain and imminent.
Nabal's death serves as an example of how God enacts justice against those who act foolishly and oppose His will.
Reflection Questionsgenerated
- What can we learn from Nabal's foolishness and its consequences?
- How does this story reflect the nature of divine judgment?
- In what ways can we ensure we are not acting foolishly in our own lives?
- How does understanding God's justice impact our view of difficult situations?
The early church on this verse — how the Fathers read it
Bede comments on this passage, interpreting Nabal's death as a significant event reflecting divine judgment and the consequences of pride.
When ten days had passed, the death of Nabal can be understood as nothing better than the extermination of the most proud kingdom of the Jews, the overthrow of the temple, and the cessation of legal observances.Early Church Fathers on 1 Samuel 25 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 25:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass, about ten days [after],.... After he had lain in this stupid and senseless manner for ten days: that the Lord smote Nabal, that he died; with some disease or increased the grief
Read John Gill on 1 Samuel 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass about ten days after, that the LORD smote Nabal, that he died. No JFB commentary on this verse.
Read Robert Jamieson on 1 Samuel 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod either inflicted some other stroke or disease upon him, or increased his grief and fear to such a height as killed him.
Read Matthew Poole on 1 Samuel 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 25:38 And it came to pass about ten days [after], that the LORD smote Nabal, that he died.Ver. 38. About ten days after.] All which time he lay like a block in his bed, without repentance or confidence in God; but condemned of his own conscience, he went to his place without noise. Let this be a warning to drunkards. The Lord smote Nabal, that he died.] Deadly diseases are God’ s strokes; and especially if they be sudden, and soon make an end of men. Hippocrates calleth the pestilence τοθειον, the divine disease; and another is called morbus sacer.
Read John Trapp on 1 Samuel 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38) The Lord smote Nabal.—That is to say, that after ten days had passed the Lord put an end to the base life by a second apoplectic stroke. Although the death was a sequel to the selfishness, the passion, and the intemperance, it does not appear that anything more than the operation of natural causes occasioned the end here. In the language of these old divinely inspired writers, disease and sickness are often spoken of as the special “shafts” aimed by the Most High, as in fact they are.
Read Charles John Ellicott on 1 Samuel 25 →CambridgeThe Cambridge Bible for Schools and Colleges38. the Lord smote Nabal] His death was a divine judgment none the less that a partly natural cause may be assigned for it in his intemperance and passion. For “smote” comp. the use of the same word in ch. 1 Samuel 26:10, and 2 Chronicles 13:20 (E. V. struck).
Read Cambridge on 1 Samuel 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible38. The Lord smote Nabal — With another stroke, similar in nature to the first, but much more terrible, and which resulted in putting an end to his life.
Read Daniel Denison Whedon on 1 Samuel 25 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
About ten days later, the LORD struck Nabal dead.
About ten days later, Yahweh struck Nabal, so that he died.
About ten days later, the LORD struck Nabal dead.
After about ten days the Lord struck Nabal down and he died.
Tyndale line
And it came to pass about ten days after, that the LORD smote Nabal, that he died.
And it came to pass about ten days after, that Jehovah smote Nabal, so that he died.
And it came to pass about ten days after, that the LORD smote Nabal, that he died.
And it came to pass about ten days after , that the LORD smote Nabal, that he died.
And about ten dayes after, the Lord smote Nabal, that he dyed.
Strictly literal
And it came to pass in about ten days that Jehovah smote Nabal, and he died.
And it cometh to pass, [in] about ten days, that Jehovah smiteth Nabal, and he dieth,
And it comes to pass [in] about ten days, that YHWH strikes Nabal and he dies,
And it came to pass in about ten days thereafter, that the Lord struck Nabal, and he died.
It came about ten days later that Yahweh attacked Nabal so that he died.
From the Latin
And after ten days had passed, the Lord struck Nabal, and he died.
Simplified
About ten days later the Lord struck Nabal down and he died.
And about ten days after, the Lord sent disease on Nabal and death came to him.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six out of eight words matched. The Dead Sea Scrolls fragment also supports the MT, containing seven words with one partly restored, indicating a strong consistency across these ancient texts.
וַיְהִ֖י כַּעֲשֶׂ֣רֶת הַיָּמִ֑ים וַיִּגֹּ֧ף יְהוָ֛ה אֶת־ נָבָ֖ל וַיָּמֹֽת׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[כעשרת] הימים [ויגוף] [יהוה] [את] [נבל] [וימות]
7 words of the verse are on this fragment — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 25:38
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Prep | Adj — Preposition · noun common feminine singular constructHR/Ncfsc
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word נָגַף (nagaph) is a primitive root meaning to strike or smite. It covers various actions such as to push, defeat, or inflict harm, and can also refer to stumbling. The word appears in different forms, including Qal (to strike), Niphal (to be stricken), and Hithpael (to stumble).
נָגַף vb. strike, smite
Qal strike, smite
Niph. be smitten
Hithp. = stumble
base
H5062 נָגַף
5062 nagaph naw-gaf'
a primitive root; to push, gore, defeat, stub (the toe),
inflict (a disease):--beat, dash, hurt, plague, slay, smite
(down), strike, stumble, X surely, put to the worse.
נָגַף (na.gaph) — to strike.
1) to strike, smite
1a) (Qal) to strike, smite
1b) (Niphal) to be stricken, be smitten
1c) (Hithpael) to stumble
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נָבָל (Nabal) refers to a churlish man from Carmel, known for his foolishness, as indicated by its meaning. He is first mentioned in 1 Samuel 25:3, where he spurns David's messengers and later dies from shock. His widow, Abigail, becomes David's wife after his death.
נָבָל n.pr.m. a churlish man of Carmel, whose widow David married
base
H5037 נָבָל
5037 Nabal naw-bawl'
the same as 5036; dolt; Nabal, an Israelite:--Nabal.
see HEBREW for 05036
נָבָל (na.val) — Nabal.
A man living at the time of United Monarchy, first mentioned at 1Sa.25.3; married to Abigail (H0026)
§ Nabhal or Nabal = "fool"
a man of Carmel who spurned David's messengers, then died of shock when he realised it might cause his death; his case was pleaded by his wife Abigail who became David's wife after his death
N-proper — Noun proper masculineHNpm
na'-bal (nabhal, "foolish" or "wicked"; Nabal): A wealthy man of Maon in the highlands of Judah, not far from Hebron, owner of many sheep and goats which he pastured around Carmel in the same district. He was a churlish and wicked man (1Sa 25:2). When David was a fugitive from Saul, he and his followers sought refuge in the wilderness of Paran, near the possessions of Nabal, and protected the latter's flocks and herds from the marauding Bedouin. David felt that some compensation was due him for such services (1Sa 25:15, 25), so, at the time of sheep-shearing--an occasion of great festivities among sheep masters--he sent 10 of his young men to Nabal to solicit gifts of food for himself and his small band of warriors. Nabal not only refused any assistance or presents, but sent back…
Nabal
Foolish, a descendant of Caleb who dwelt at Maon (1 Sam. 25), the modern Main, 7 miles south-east of Hebron. He was “very great, and he had 3,000 sheep and 1,000 goats...but the man was churlish and evil in his doings.” During his wanderings David came into that district, and hearing that Nabal was about to shear his sheep, he sent ten of his young men to ask “whatsoever cometh unto thy hand for thy servants.” Nabal insultingly resented the demand, saying, “Who is David, and who is the son of Jesse?” (1 Sam. 25:10, 11). One of the shepherds that stood by and saw the reception David’s messengers had met with, informed Abigail, Nabal’s wife, who at once realized the danger that threatened her household. She forthwith proceeded to the camp of David, bringing with her ample stores of provisions (25:18). She so courteously and…
(fool) was a sheepmaster on the confines of Judea and the desert, in that part of the country which bore from its great conqueror the name of Caleb. (1 Samuel 25:3; 30:14) (B.C. about 1055.) His residence was on the southern Carmel, in the pasture lands of Maon. His wealth, as might be expected from his abode, consisted chiefly of sheep and goats. It was the custom of the shepherds to drive them into the wild downs on the slopes of Carmel; and it was whilst they were on one of these pastoral excursions that they met a band of outlaws, who showed them unexpected kindness, protecting them by day and night, and never themselves committing any depredations. (1 Samuel 25:7,15,18) Once a year there was a grand banquet on Carmel, "like the feast of a king." ch. (
Foolish, a descendant of Caleb, owner of a large property in lands and flocks, at Maon and Carmel in the south of Judah. He was under great obligations to David, for protecting him from the robbers of the desert; and yet, in the very hour most suggestive of a grateful generosity, he churlishly refused David’s modest request of provisions for his needy troop. Indignant at this ingratitude and inhospitality, David was soon on his way to put him and his men to the sword. Happily, the discreet intervention of Abigail averted this catastrophe. Ten days after, the lord smote him, and he died, 1Sa 25:1-43. See ABIGAIL.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms