The Book of 1 Samuel
1 Samuel  Chapters 21, 22, 24, 25
 

INTRODUCTION TO THIS STUDY

The purpose of this work is to guide you in Spirit Filled interpretation of this "Selected Study". As necessary we will provide outlines, historical backgrounds, note the purpose and focus of the text, and also provide the original Hebrew language definitions for the key words in the highlighted text. The English translation used is the King James (Authorized) Version, not because it is the best translation available, but because I just plain prefer it for study!

All Scripture text will be presented in normal cased lettering, and all notes within the text will be in TRUE TYPE FONT, as shown. This (I hope) will allow you to avoid confusion between God's Word and my notes. As I update this website, I will continue to embellish the text so that anyone using NETSCAPE 3.0 or MICROSOFT 3.0 or higher will be able to read the document easier.
 

An excellent site to study Biblical Hebrew is by Lee R. Martin, Biblical Hebrew. The following are excerpts from his Hebrew Dictionary (if you want more, go to his site):

ABSOLUTE: In Hebrew Greek grammar, a word is absolute when it stands independently and has no grammatical relation to other elements in the sentence. The most common instance in Greek is the genitive absolute.

ABSOLUTE STATE: The Hebrew absolute together with a word in the construct state expresses the genitive. Do not confuse with the infinitive absolute. Heb: king (absolute); horse of (construct) the king (absolute), i.e., the king's horse (genitive).

ACCIDENCE: That part of grammar that treats inflection; a subcategory of morphology.

ACCUSATIVE CASE: A substantive used as the direct object of a transitive verb is said to be in the accusative case. In Greek, the accusative is the case of extension. Heb: "In the beginning God created the heavens and the earth" (Gen. 1:1). Gk: "He gave the right to become children of God" (John 1:12).

ACCUSATIVE ENDING: In Hebrew see DIRECTIVE h.

ACTIVE VOICE: In the active voice, the subject is the doer of the action that is expressed by the verb.

AKTIONSART: German for "kind of action."

ANARTHROUS: A word that appears without the article is anarthrous.

ARAMAIC: A branch of the northwest Semitic languages that is closely related to Hebrew. In the OT Masoretic text, Ezra 4:8-6:18; 7:12-26; Dan. 2:4b-7:28; and Jer. 10:11 are in Aramaic rather than Hebrew. Aramaic had become the common language of the Jewish people by NT times.

CASE: Case shows the grammatical relation of inflected forms such as nouns and pronouns to other words (nominative, possessive, objective cases).

CAUSATIVE VERB: A transitive verb that can be said to cause the action depicted in a corresponding intransitive verb. Ex: lay ("cause to lie") is the causative of lie; raise, the causative of rise.

DIRECT OBJECT: The word, phrase, or clause that is the primary goal or result of the action of the verb (cf. accusative case); the person or thing is directly affected by the action of the verb. Heb: "God created the heavens and the earth" (Gen. 1:1). Gr: "He grabbed him and began to choke him" (Matt. 18:28).

GENITIVE: The case that expresses possession or specifies a relationship that can be expressed in English by "of." In Hebrew this is called a construct relationship. The Greek genitive is the specifying case answering the question "What kind?" Heb: "the expanse of the sky" (Gen. 1:21). Gk: "a baptism of repentance for the forgiveness of sins" (Mark 1:4).

GUTTURALS: The mute consonants whose sounds are produced when the front of the tongue approaches the palate of the mouth. Four letters in Hebrew, a h j and [ are the guttural letters (r has some guttural characteristics). Hebrew gutturals cannot be doubled, prefer a-class vowels, and composite shevas. In Greek, the guttural letters are g k and c also called velars, laryngeals, or palatals.

HITHPAEL: A verbal form in Hebrew that expresses intensive or emphatic action (classified by some grammars as causative action) and reflexive voice. For this emphasis in Greek, middle voice. Heb: "A group of adventurers gathered around [lit., gathered themselves around] him" (Judg. 11:3).

HOPHAL: A verbal form in Hebrew that expresses causative action and passive voice. Heb: "Let seven of his male descendants be given [hophal] to us" (2 Sam. 21:6).

IMPERATIVE: A verb or verbal mood that expresses command or makes a request.

IMPERFECT: In Hebrew, the form of the verb used to express action that is incomplete or unfinished. Heb: "What if they do not believe me" (Exod. 4:1). The Greek imperfect tense expresses incomplete, linear action in past time. Gk: "People were eating and drinking..." (Luke 17:28). Other regular uses of the tense include iterative, frequentative, inceptive, and conative.

INFINITIVE: A verbal noun that has characteristics of both verbs and nouns. In English usually introduced by to. Hebrew has both infinitive absolute and infinitive construct forms. Heb: "I am the Lord, who brought you out of Ur of the Chaldeans to give you this land" (Gen. 15:7). The Greek infinitive is used as a substantive, in subordinate clauses, with prepositions, and in epexegesis. Gk: "For to me, to live is Christ and to die is gain" (Phil. 1:21).

INFINITIVE ABSOLUTE: A form of the Hebrew infinitive that may function in a number of ways: to express certainty or intensification ("you will surely die," Gen. 2:17); to express repeated or continued action ("Be ever hearing," Isa. 6:9); as a finite verb ("They...broke the jars," Judg. 7:19); to express an emphatic imperative ("Remember the Sabbath day," Exod. 20:8).

MASORETIC TEXT: The vocalized text of the Hebrew Bible, prepared by a group of Jewish scholars around A.D. 700 to preserve the oral pronunciation of the Hebrew words.

MOOD: Mood indicates the manner in which the action is conceived (or its relation to reality). Moods are indicative, imperative, subjunctive, and optative. Mood may be expressed by finite verbs in Greek and by various means (form, words, or context) in Hebrew. Mode.

NIPHAL: A verbal form (stem) in Hebrew that expresses simple action and passive or reflexive voice. Heb: "She was given in marriage to Adriel of Meholah" (1 Sam. 18:19).

OPTATIVE MOOD: The mood of possibility and more doubtful assertion that expresses wish or desire. See also jussive and cohortative. Heb: "If only we had died in Egypt!" (Num. 14:2). Gk: "Maythe Lord direct your hearts into God's love and Christ's perseverance" (2 Thess. 3:5).

PARTICIPLE: A verbal form that has characteristics of both noun and verb. In Hebrew it represents characteristic, continual, uninterrupted action. Heb: "The Spirit of God was hovering over the waters" (Gen. 1:2). The Greek participle is widely used as a substantive, adjective, and adverb in phrases and clauses. Gk:"...in God, who raised him from the dead and glorified him" (1 Peter 1:21).

PARTICLE: A unit of speech that is ranked as an uninflected word but expresses some kind of syntactical relationship or some general aspect of meaning. Some grammarians classify all conjunctions, prepositions, and negatives as particles.

PASSIVE VOICE: A voice form of the verb that represents the subject as receiver of the action. Heb: "This land was given to us as our possession" (Ezek. 11:15). Gk: "You were marked in him with a seal" (Eph. 1:13).

PERFECT/PERFECT TENSE: In Hebrew, this form of the verb is used to express completed action, whether in reality or in the thought of the speaker or writer. Heb: rm'v; is a perfect form of the verb and would be translated "he guarded." The Greek perfect tense, by contrast, represents a state of completion with abiding results and is often translated as a present perfect. Gk: The perfect leluke would be rendered "he has released."

PIEL: A verbal form in Hebrew that expresses intensive or emphatic action and active voice. Heb: "They destroyed the high places and the altars" (2 Chron. 31:1).

PREPOSITION: A word that shows relationships between its object and some other word in the sentence. Some common English prepositions are in, to, from, with, above, for, by.

PRETERITE: A Latin name for the past tense; it is the equivalent of the perfect in Hebrew and the aorist indicative in Greek.

PUAL: A verbal form in Hebrew that expresses intensive or emphatic action and passive voice. Heb: "There was Baal's altar, demolished" (Judg. 6:28).

QAL: A verbal form in Hebrew that expresses simple action and active voice; it is sometimes spelled Kal. Ex:"Then Jacob gave Esau some bread and some lentil stew" (Gen.25:34).

REFLEXIVE VOICE: Denotes an action that is directed back upon the agent or subject; expressed in Hebrew by the niphal and the hithpael, in Greek by the middle voice.Heb: "I have...kept myself from sin" (Ps. 18:23). Gk: "Then he went away and hanged himself" (Matt. 27:5).

ROOT: That part of a word left when all affixes are removed; the morpheme that carries the minimal unit of meaning in a word and can be common to several different words. The three consonants in Hebrew that ordinarily compose the basic uninflected spelling of a word are called the root letters. Occasionally a Hebrew word may have two or four root letters. Gk: the root dik- is common to dikaio", "righteous," dikh, "justice," and dikaiow, "to acquit." Also called "Lexeme."

STATIVE VERB, STATIC VERB: A stative verb is one that indicates a state of being or relationship rather than action. In Hebrew, its vowel pattern is different from that of verbs of action or motion. Greek statives include eijmi, ginomai, and uJparcw. Heb: "the hands...will be strengthened (2 Sam. 16:21). Gk: "Who, being in very nature God" (Phil. 2:6).

STEM: The noun or verb base formed by the addition of derivational affixes to the root. Thus, in Greek, doro- is the stem of the noun doron, "gift"; do- is the root, ro is the affix (in this case, a suffix). Also called base in recent grammars. In Hebrew, the term is used to designate verb forms that express certain kinds of action and voice; the major Hebrew verbal stems are qal, niphal, piel, pual, hithpael, hiphil, and hophal.

STRONG VERB: In Hebrew, the regular verb whose stem consonants do not change, i.e., remain unmodified in conjugation, in contrast to the weak verb. In Greek, a tense stem formed from the verb stem or root itself by vowel gradation.

VOICE: Voice is a modification of a verb that tells whether the subject of the verb acts or is acted upon. There are three voices in English, Hebrew, and Greek: active, passive, and reflexive.

WEAK VERB: In Hebrew, the verbs with gutturals or weak letters ( n in first root position, y and w in first or second root position, identical second and third root letters) as radicals, which produce modifications in the conjugation, in contrast to the strong verb. In Greek, a tense stem formed by adding a suffix to the verb stem or root.

If you discover obvious errors (as I am human, and do make mistakes), please let me know. Do not contact me to argue about the doctrinal differences that you may have with my teaching. I do not argue Theology with anyone, so all Legalists, cultists, and others with extremist views, please save your (and my) time. If you want to discuss your doctrinal differences, or share a viewpoint, please contact me at Didaskalos Ministries. I am not so arrogant as to think I know it all, or even 1% of what the scripture teaches.
 
 

1  Then came David to Nob  (meaning "the high place", says Easton's "a city of the priests, first mentioned in the history of David's wanderings (1 Sam. 21:1). Here the tabernacle was then standing, and here Ahimelech the priest resided. (See AHIMELECH.) From Isa. 10:28-32 it seems to have been near Jerusalem. It has been identified by some with el-Isawiyeh, one mile and a half to the north-east of Jerusalem. But according to Isa. 10:28-32 it was on the south of Geba, on the road to Jerusalem, and within sight of the city. This identification does not meet these conditions, and hence others (as Dean Stanley) think that it was the northern summit of Mount Olivet, the place where David "worshipped God" when fleeing from Absalom (2 Sam. 15:32), or more probably (Conder) that it was the same as Mizpeh (q.v.), Judg. 20:1; Josh. 18:26; 1 Sam. 7:16, at Nebi Samwil, about 5 miles north-west of Jerusalem. After being supplied with the sacred loaves of showbread, and girding on the sword of Goliath, which was brought forth from behind the ephod, David fled from Nob and sought refuge at the court of Achish, the king of Gath, where he was cast into prison. (Comp. titles of Ps. 34 and 56.)")

to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?
 

2  And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business where about I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place.

3  Now therefore what is under thine hand? give me five loaves of bread in mine hand,  (There were twelve loaves of Showbread, one for each tribe of Israel, that were to be changed out every Sabbath. Our Lord Jesus used this incident to illustrate that the Law of God, far from being an absolute without soul, was merely a teaching tool.  {Mark 2:25-28  "And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?  How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?  And he said unto them, The sabbath was made for man, and not man for the sabbath:  Therefore the Son of man is Lord also of the sabbath. } Those who keep the law of God for the Law's sake miss the point - God never established the Law to be our heartless Master, but to be our Tutor - and once we learned its lessons, we were freed from its grip to the all encompassing Grace of God  {Galatians 3:23-26 "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.  Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.  But after that faith is come, we are no longer under a schoolmaster.  For ye are all the children of God by faith in Christ Jesus"} The legalist, the Pharisee takes one extreme, where the Law is to be obeyed regardless of the consequences. The Gnostic, equally a heretic, teaches there is absolutely no law - we are freed so that we can freely sin. The truth of God lies in the center of these two extremes - the Law is our guide, but Grace and Love are our masters)

or what there is present.
 

7  Now a certain man of the servants of Saul was there that day, detained before the LORD;  (It was Sabbath, so the messenger was unable to travel. Says Easton's, "Sabbath Day's Journey: supposed to be a distance of 2,000 cubits, or less than half-a-mile, the distance to which, according to Jewish tradition, it was allowable to travel on the Sabbath day without violating the law (Acts 1:12; comp. Ex. 16:29; Num. 35:5; Josh. 3:4)")

and his name was Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul.
 

8  And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king's business required haste.
 

9  And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: ('ephowd [ay-fode'], says International Standard Bible Encyclopedia (ISBE),  {"ef'-od ('ephowdh (28 times), 'ephodh (20 times), 'ephodh; Septuagint epomis, ephoth, ephod, ephoud, stole exallos, stole bussine): (1) A sacred vestment originally designed for the high priest (Ex 28:4 ff; 39:2 ff), and made "of gold, blue, and purple, and scarlet, and fine twined linen," held together by two shoulder-pieces and a skillfully woven band which served as a girdle for the ephod. On the shoulderpieces were two onyx stones on which were engraved the names of the twelve tribes of Israel. It is not known whether the ephod extended below the hips or only to the waist. Attached to the ephod by chains of pure gold was a breastplate containing twelve precious stones in four rows. Underneath the ephod was the blue robe of the ephod extending to the feet of the priest. The robe of the ephod was thus a garment comprising, in addition to the long robe proper, the ephod with its shoulderpieces and the breastplate of judgment. (2) From the historical books we learn that ephods were worn by persons other than the high priest. Thus, the boy Samuel was girded with a linen ephod while assisting the aged high priest (1 Sam 2:18); the priests at Nob, 85 in number, are described as men wearing a linen ephod (1 Sam 22:18); and David was girded with a linen ephod when he danced in the procession that brought the ark into Jerusalem (2 Sam 6:14). The ephod was considered appropriate for the king on this solemn and happy occasion; but it would be reading into the narrative more than it contains to infer that lay worshippers were regularly clothed with the ephod; nor are we to suppose that priests other than the high priest were accustomed to wear ephods as rich and elaborate as that of the high priest. Abiathar, who became high priest after the assassination of his father by Doeg, probably brought to the camp of David the ephod worn by the high priest in his ministrations at Nob (1 Sam 23:6), and through this ephod David sought in certain crises to learn Yahweh's will (1 Sam 23:9; 30:7). Some have argued that the ephod, which Abiathar brought in his hand, was an image rather than a priestly garment, but there seems no sufficient reason for regarding it as other than a vestment for the high priest. The ephod behind which the sword of Goliath was kept wrapped in a cloth may well have been a garment suspended from the wall or itself wrapped in a protecting cloth (1 Sam 21:9). (3) The ephod mentioned in Jdg 17:5; 18:14 f; Hos 3:4 is associated with teraphim and other idolatrous images. We may frankly confess that we do not know the shape, size and use of the ephod in these cases, though even here also the ephod may well have been a priestly garment. The same remark holds good of the ephod made by Gideon, and which became an object of idolatrous worship in Israel (Jdg 8:27). It has been argued that a vestment would not cost seventeen hundred shekels of gold. Possibly Gideon set up an apparatus of worship containing other articles just as the mother of Micah began with the promise to make a graven image and a molten image, and afterward added an ephod and teraphim (Jdg 17:1-5). Moreover, if gems and brilliants were put on Gideon's ephod, who can say that it did not cost seventeen hundred shekels? LITERATURE. Braun, De vestitu sacerdotum (1698), 462 ff; Ugolini, Thesaurus antiquitatum sacrarum (1744-69), XII, 785 f; Ancessi, Annales de philos. chretienne, 1872; Konig, Rel. Hist. of Israel, 107 ff; Van Hoonackcr, Le sacerdoce levitique (1899), 370 ff; Foote, The Ephod, in "Johns Hopkins University Circulars," 1900. John Richard Sampey"} )

if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.
 

10  And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath. (The Philistine stronghold and home of Goliath whom David slayed. David acted like a mad man because the Philistines, like many ancient peoples, believed madmen to be indwelt by the gods - and thus it was bad karma to harm them)
 
 
 
 
 

1  David therefore departed thence, and escaped to the cave Adullam: (Easton's "one of the royal cities of the Canaanites, now 'Aid-el-ma (Josh. 12:15; 15:35). It stood on the old Roman road in the valley of Elah (q.v.), which was the scene of David's memorable victory over Goliath (1 Sam. 17:2), and not far from Gath. It was one of the towns which Rehoboam fortified against Egypt (2 Chr. 11:7). It was called "the glory of Israel" (Micah 1:15). The Cave of Adullam has been discovered about 2 miles south of the scene of David's triumph, and about 13 miles west from Bethlehem. At this place is a hill some 500 feet high pierced with numerous caverns, in one of which David gathered together "every one that was in distress, and every one that was in debt, and every one that was discontented" (1 Sam. 22:2). Some of these caverns are large enough to hold 200 or 300 men. According to tradition this cave was at Wady Khureitun, between Bethlehem and the Dead Sea, but this view cannot be well maintained")

and when his brethren and all his father's house heard it, they went down thither to him.
 

2  And every one that was in distress, (matsowq [maw-tsoke'], under anguish or persecuted)

and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.
 

3  And David went thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth, and be with you, till I know what God will do for me. (You must separate from your family in order to serve God, especially when your family might interfere with your devotion to Him. Jesus said,  {Matthew 12:47-50 "Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.  But he answered and said unto him that told him, Who is my mother? and who are my brethren?  And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!  For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother"} )
 
 
 

4  And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold. (matsuwd [maw-tsood'], fortress, stronghold, castle)
 
 

5  And the prophet Gad said unto David, Abide not in the hold; depart, and get thee into the land of Judah. Then David departed, and came into the forest of Hareth.
 
 
 

1  And it came to pass, when Saul was returned from following ( 'achar [akh-ar'], pursuing)

the Philistines, that it was told him, saying, Behold, David is in the wilderness of Engedi.
 

2  Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats.
 

3  And he came to the sheepcotes by the way, where was a cave; and Saul went in to cover his feet: (this is a Hebrew idiom for "taking a nap". Saul wanted to rest)

and David and his men remained in the sides of the cave.
 

4  And the men of David said unto him, Behold the day of which the LORD said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe  (literally, the hem {kanaph [kaw-nawf']} of his robe. The rank of the wearer would be woven into the hem, thus Saul would know without a doubt that this was his robe)

privily.
 

5  And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt.

6  And he said unto his men, The LORD forbid that I should do this thing unto my master, (though David did not agree with Saul's policy, he still recognized him as master {'adown [aw-done']} for God's sake. This is an idea foreign to our present "me first, all else last" society, but nonetheless a correct response. Too often I have heard members of the Church plot and plan against their God ordained Pastor, little realizing that to so plot is to equally plot against God the Father. Whether you agree with your Pastor's policies or not, he was placed in authority over the flock by God Himself - not by your popular rule  {Acts 20:28  "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood"} As God placed him in this position, you are to obey his leading  {Hebrews 13:7, 17 "Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation....Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you"} Too many local Churches have taken the tack that the Pastor is no more than a hired servant, and when he no longer satisfies the sensual longings of the Church, whether Godly or no, he is to be cast away. Pastors have contributed to this attitude by spinelessly capitulating to the "demands" of the flock, regardless of the Word of God. It is for this reason that many Churches, Baptist - Methodist - Presbyterian, of all creeds, have wandered from the truths of God's Word and into that heathen land called "Compromise". So much so that in many instances the local Church cannot be distinguished from a Masonic Lodge!)

the LORD'S anointed, to stretch forth mine hand against him, seeing he is the anointed of the LORD.
 

22  And David sware unto Saul. And Saul went home; but David and his men gat them up unto the hold. (David knew that when Saul got over his emotional outburst, he would come after him once more. This is the problem with over emotionalism in a person - they become doubleminded. The emotional person may see something quite innocent, and in an overemotional state attribute evil to it. Or that same person may claim to repent and them, once the emotion has passed, regress back into the same backslidden state)
 
 
 
 

1  And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.
 

2  And there was a man in Maon, whose possessions were in Carmel; and the man was very great, (gadowl [gaw-dole'], mighty, rich)

and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.
 

3  Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb.
 

4  And David heard in the wilderness that Nabal did shear his sheep. (While fugitives, David and his men were tending to sheep to make some money. Nabal, like many heathen and backslidden, refused to pay what he owed to David. After all, the man's a fugitive - What do I owe him?)
 

10  And Nabal  (his name means "fool", so he was aptly named. David was the warrior king. To play with him was like playing with a cobra!)

answered David's servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his master.
 

15  But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant (halak [haw-lak'], in fellowship with, walking with)

with them, when we were in the fields:
 

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. (idiomatic for a male, either man or child)
 

23  And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,
 

24  And fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.
 

25  Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: (Abigail was saying, "He is named fool, David, so he acts like a fool. Please don't kill all because of the foolish actions of the Fool")

but I thine handmaid saw not the young men of my lord, whom thou didst send.