Then David came to Nob
The phrase "Then David came to Nob" marks a significant transition in David's life as he flees from Saul. Nob was a city of priests, located near Jerusalem. Archaeological evidence suggests that Nob was a Levitical city, which aligns with its description as a place where the tabernacle was located after the destruction of Shiloh. This move to Nob signifies David's search for refuge and divine guidance during a time of intense personal crisis. The Hebrew root for "came" (בּוֹא, bo) implies not just physical arrival but also entering into a new phase or situation, highlighting David's transition from a royal court to a fugitive's life.

to Ahimelech the priest
Ahimelech, whose name means "my brother is king," was the high priest at Nob. His role as a priest is crucial, as he serves as an intermediary between God and man. The presence of Ahimelech underscores the spiritual dimension of David's journey. In seeking out Ahimelech, David is not only looking for physical sustenance but also spiritual counsel. The priesthood in Israel was established to maintain the covenant relationship between God and His people, and Ahimelech's interaction with David is a testament to the enduring importance of this sacred office.

And Ahimelech trembled when he met him
The reaction of Ahimelech, who "trembled," indicates a sense of fear or anxiety. The Hebrew word used here, "חָרַד" (charad), can mean to tremble or be afraid, often in the presence of something unexpected or potentially dangerous. Ahimelech's fear may stem from the knowledge of Saul's animosity towards David, recognizing the potential danger in associating with him. This trembling also reflects the tension and uncertainty of the times, as the political and spiritual landscape of Israel was fraught with conflict.

and asked, 'Why are you alone, and no one is with you?'
Ahimelech's question, "Why are you alone, and no one is with you?" is loaded with suspicion and concern. In the ancient Near Eastern context, a person of David's stature traveling alone was unusual and potentially alarming. Typically, a man of David's rank would be accompanied by an entourage. This question highlights the gravity of David's situation—he is isolated, vulnerable, and on the run. It also sets the stage for the unfolding narrative, where David's reliance on God becomes more pronounced as he navigates the challenges of his fugitive status. The inquiry reflects the priest's awareness of the political tensions and his cautious approach to a situation that could have significant repercussions.

David answered Ahimelech the priest
This phrase introduces us to a critical moment in David's life. David, the anointed future king of Israel, is on the run from King Saul. The Hebrew root for "answered" (עָנָה, 'anah) implies a response or reply, often in a context of inquiry or accusation. Here, David is responding to Ahimelech, the high priest at Nob, who is understandably concerned about David's sudden and secretive visit. Historically, Ahimelech's role as a priest would have made him a figure of authority and spiritual guidance, and David's interaction with him highlights the tension between divine guidance and human politics.

The king has ordered me on some business
David's statement here is a strategic deception. The Hebrew word for "ordered" (צִוָּה, tzivah) conveys a command or charge, often with a sense of urgency or importance. David is implying that he is on a royal mission, which would have been a plausible explanation for his presence and need for provisions. This phrase reflects the complex moral and ethical decisions David faces as he navigates his precarious situation. From a conservative Christian perspective, this moment can be seen as a test of faith and integrity, where David must balance survival with his commitment to God's truth.

Let no one know anything about the mission
The secrecy of David's supposed mission is emphasized here. The Hebrew word for "mission" (דָּבָר, davar) can mean word, matter, or thing, indicating the importance and confidentiality of the task. This secrecy is a reflection of the dangerous political climate in Israel at the time, with Saul's increasing paranoia and hostility towards David. Theologically, this can be seen as a moment where David must rely on God's protection and wisdom, trusting that his actions, though deceptive, are part of a larger divine plan.

or the instructions I have given you
David continues to build his narrative by mentioning "instructions" (פִּקּוּדִים, piqqudim), which in Hebrew can refer to orders or commandments. This implies a level of authority and organization, suggesting that David is acting under direct royal command. In the broader scriptural context, this phrase can be seen as a reminder of the importance of obedience and the weight of leadership responsibilities. For David, this deception is a means of protecting himself and his men, highlighting the tension between human frailty and divine purpose.

I have directed my young men to meet me at a certain place
Here, David refers to his "young men" (נְעָרִים, ne'arim), indicating his followers or servants. This phrase suggests a level of leadership and responsibility, as David is not alone but has a group of loyal supporters. The mention of a "certain place" (מְקוֹם, maqom) adds to the clandestine nature of his mission, emphasizing the need for discretion and careful planning. Historically, this reflects the reality of David's life as a fugitive, constantly on the move and reliant on the loyalty of his men. Spiritually, it underscores the theme of community and fellowship, even in times of trial and uncertainty.

Now then
This phrase indicates a transition or a shift in the narrative. In the Hebrew text, the word used is "וְעַתָּה" (ve'atah), which often signifies a call to action or a request. David, having fled from Saul, is now in a position of urgent need. This moment marks a pivotal point in David's journey, highlighting his reliance on God's provision even in dire circumstances.

what do you have on hand?
David's question to Ahimelech the priest is both practical and revealing of his immediate need. The Hebrew word for "hand" is "יָד" (yad), often symbolizing power or possession. In this context, it underscores David's vulnerability and dependence on the resources available at the tabernacle. Historically, this reflects the ancient Near Eastern custom of seeking sustenance and refuge in sacred spaces.

Give me
The phrase "Give me" is a direct request, showing David's boldness and faith. The Hebrew verb "נָתַן" (natan) means to give or to grant. David's approach to Ahimelech is not just a plea for physical sustenance but also an act of faith, trusting that God will provide through His servants. This reflects the broader biblical theme of God's provision for His anointed ones.

five loaves of bread
Bread, in biblical times, was a staple of life, symbolizing sustenance and God's provision. The number five can be seen as significant, often representing grace in biblical numerology. The Hebrew word for bread is "לֶחֶם" (lechem), which is also related to "Bethlehem," meaning "house of bread." This connection foreshadows the coming of Jesus, the Bread of Life, from Bethlehem.

or whatever can be found
David's flexibility in his request shows his humility and desperation. The phrase "whatever can be found" indicates his willingness to accept whatever God provides, trusting in His sufficiency. This reflects a heart of dependence on God, a theme that runs throughout David's life. The Hebrew root "מָצָא" (matsa) means to find or to discover, suggesting that God's provision may come in unexpected ways.

There is no common bread on hand
The phrase "common bread" refers to ordinary bread that was available for general consumption. In the Hebrew context, this would be lechem, which was a staple in the diet of the Israelites. The absence of common bread highlights the scarcity or special circumstances at the time, possibly due to the priestly duties or the Sabbath, when only consecrated bread was available. This sets the stage for understanding the sacredness of the bread that is present.

the priest replied
The priest in this context is Ahimelech, who serves at the tabernacle in Nob. His role as a mediator between God and the people is crucial. His response is not just a matter of logistics but also of spiritual discernment, as he must balance the law with compassion. The priest's reply indicates his awareness of the law and his responsibility to uphold it while also considering the needs of David and his men.

but there is consecrated bread
Consecrated bread, or "showbread," known in Hebrew as lechem haPanim, literally means "bread of the Presence." This bread was placed on a table in the Holy Place of the tabernacle as an offering to God, symbolizing His provision and presence among His people. The consecrated nature of this bread underscores its holiness and the requirement that it be treated with reverence, typically only consumed by priests.

provided the young men have kept themselves from women
This condition reflects the requirement for ritual purity, which was a significant aspect of the Israelite religious practice. The Hebrew concept of purity often involved abstaining from sexual relations, especially before engaging in holy activities or consuming sacred items. This requirement emphasizes the importance of holiness and purity in approaching God and partaking in what is consecrated. It also reflects the broader biblical theme of sanctification and the call for God's people to be set apart.

David answered
This phrase indicates David's response to the priest Ahimelech's concern about the ceremonial cleanliness of his men. The Hebrew root for "answered" (עָנָה, 'anah) often implies a thoughtful or reasoned response, suggesting David's awareness of the priest's concerns and his attempt to reassure him. David's leadership is evident here, as he takes responsibility for the spiritual state of his men.

Women have indeed been kept from us
In ancient Israel, abstaining from sexual relations was a common practice for men preparing for battle or religious service, as it was believed to maintain ritual purity. The Hebrew culture placed a strong emphasis on purity, both physical and spiritual, especially when engaging in activities that required divine favor or intervention.

as is usual whenever I set out
This phrase underscores the regularity and discipline of David's practices. The Hebrew word for "usual" (תָּמִיד, tamid) conveys a sense of continuity and faithfulness. David's consistent adherence to these practices reflects his commitment to maintaining a holy standard, even in times of distress or urgency.

The bodies of the young men are holy
Here, David asserts the sanctity of his men, despite the unconventional circumstances. The Hebrew word for "holy" (קָדוֹשׁ, qadosh) signifies being set apart for God's purposes. David's declaration highlights the importance of inner purity and dedication to God, which transcends mere ritual observance.

even on missions that are not holy
This phrase acknowledges that not all of David's endeavors are explicitly religious or sacred. However, it emphasizes that the commitment to holiness is not limited to religious rituals but extends to all aspects of life. The Hebrew understanding of holiness permeates every action, suggesting that one's conduct should always reflect God's standards.

How much more so today!
David concludes with a rhetorical flourish, emphasizing the heightened need for purity in their current situation. The urgency of "today" (הַיּוֹם, hayom) in Hebrew conveys the immediacy and significance of the present moment. David's words inspire a sense of readiness and dedication, urging his men to rise to the occasion with integrity and faithfulness.

So the priest gave him
The act of giving by the priest, Ahimelech, is significant in the context of ancient Israelite culture. The Hebrew word for "gave" is "nathan," which implies a deliberate and purposeful action. This act of giving is not merely a transaction but a compassionate response to David's need. In the broader biblical narrative, this reflects God's provision for His people, even in unexpected ways. The priest's decision to give the bread to David, despite the ceremonial laws, underscores the principle that human need can take precedence over ritualistic observance.

consecrated bread
The term "consecrated" refers to something that is set apart as holy. In Hebrew, the word is "qodesh," indicating that this bread was dedicated to God. The consecrated bread, also known as the "showbread" or "Bread of the Presence," was a symbol of God's continual presence and provision for Israel. It was placed on a special table in the Tabernacle, signifying the covenant relationship between God and His people. This bread was typically reserved for the priests, yet here it is given to David, highlighting God's grace and the flexibility of divine law in the face of human necessity.

for there was no bread there
This phrase emphasizes the scarcity of resources at the time. The absence of ordinary bread underscores the urgency of David's situation and the extraordinary nature of the provision he receives. It also serves as a reminder of the times when God provides for His people in ways that transcend normal expectations, pointing to His sovereignty and care.

but the Bread of the Presence
The "Bread of the Presence" is a direct translation of the Hebrew "lechem panim," which literally means "bread of the face." This bread was a perpetual offering before the face of God, symbolizing His presence and favor. It was a weekly reminder of God's covenant and His sustenance. The fact that David receives this bread is a profound indication of God's favor and the foreshadowing of Christ, who is the true Bread of Life, offering sustenance to all who come to Him.

which had been removed from before the LORD
The removal of the bread signifies the regular practice of replacing the old bread with fresh loaves every Sabbath. This ritual act was part of the Levitical duties, ensuring that the offering before God was always fresh and pure. The removal and replacement of the bread symbolize renewal and the ongoing nature of God's covenant with His people. It also points to the idea that God's provision is continuous and ever-present.

and replaced with hot bread
The replacement of the bread with "hot bread" indicates the freshness and newness of God's provision. The Hebrew word for "hot" is "cham," suggesting warmth and immediacy. This act of replacing the bread weekly with fresh loaves is a testament to the living and active nature of God's word and His promises. It serves as a reminder that God's mercies are new every morning, and His provision is always timely and sufficient.

on the day it was taken away
This phrase highlights the specific timing of the ritual, emphasizing the order and precision of the Levitical practices. The bread was taken away and replaced on the Sabbath, a day set apart for rest and worship. This timing underscores the sacred rhythm of life ordained by God, where provision and worship are intertwined. It also points to the idea that God's timing is perfect, and His provision comes exactly when it is needed.

Now one of Saul’s servants
This phrase introduces us to a character who plays a pivotal role in the unfolding narrative. The term "servants" in Hebrew is "עֲבָדִים" (avadim), which can also mean "officials" or "attendants." This indicates that Doeg held a position of some importance within Saul's court. In the broader biblical context, servants of a king often had significant influence and could impact the king's decisions, as seen in other narratives throughout the Old Testament.

was there that day
The phrase "that day" situates the events in a specific time frame, emphasizing the immediacy and urgency of the situation. It suggests that Doeg's presence was not coincidental but divinely orchestrated. In the biblical narrative, timing often plays a crucial role in the unfolding of God's plans, reminding us of the providential nature of God's timing in our own lives.

detained before the LORD
The Hebrew word for "detained" is "עָצַר" (atsar), which can mean to restrain or hold back. This suggests that Doeg was not there by his own volition but was somehow compelled to remain. The phrase "before the LORD" indicates a religious or ritual context, possibly implying that Doeg was fulfilling a vow or participating in a religious observance. This highlights the intersection of divine providence and human action, a recurring theme in Scripture.

and his name was Doeg the Edomite
The name "Doeg" is derived from the Hebrew root "דּוֹאֵג" (doeg), meaning "anxious" or "fearful." This name may reflect his character or foreshadow his actions later in the narrative. As an Edomite, Doeg was a descendant of Esau, Jacob's brother, which historically placed him outside the covenant community of Israel. This background adds a layer of tension, as Edomites were often in conflict with Israel, highlighting the complexities of loyalty and identity.

the chief shepherd for Saul
The title "chief shepherd" indicates a position of authority and responsibility. In ancient Near Eastern cultures, shepherds were often used metaphorically to describe leaders and kings, as they were responsible for the welfare and guidance of their flock. Doeg's role as chief shepherd suggests he had significant influence and access to Saul, which would later have dire consequences for David and the priests of Nob. This serves as a reminder of the weight of leadership and the impact of one's actions on others.

Then David asked Ahimelech
David, the anointed future king of Israel, finds himself in a precarious situation, seeking refuge and assistance from Ahimelech, the priest. The name "Ahimelech" means "my brother is king," which is significant as it reflects the priestly lineage and authority. David's approach to Ahimelech highlights his reliance on spiritual guidance and provision during times of distress. Historically, this encounter occurs during David's flight from King Saul, emphasizing the tension and danger he faced.

Is there not a spear or sword on hand?
David's inquiry about a weapon underscores his vulnerability and the urgency of his situation. The Hebrew word for "sword" (חֶרֶב, chereb) often symbolizes power and protection in the Old Testament. David's lack of a weapon is unusual for a warrior of his stature, indicating the haste and desperation of his escape. This moment foreshadows the divine provision that often accompanies David, as God equips him for the battles ahead.

For I did not bring my sword or my weapons with me
David's explanation reveals the gravity of his circumstances. The absence of his personal weapons suggests a sudden departure, driven by the immediate threat posed by Saul. This phrase highlights David's faith and dependence on God rather than on human strength or armament. It serves as a reminder that in times of crisis, believers are called to trust in God's provision and protection.

because the king’s business was urgent
David refers to his flight as "the king’s business," which is a strategic and perhaps diplomatic way to explain his presence to Ahimelech. The Hebrew word for "urgent" (נָחַץ, nachats) conveys a sense of pressing necessity. This phrase reflects the tension between David's loyalty to Saul as the current king and his own anointing as the future king. It underscores the complexity of David's situation, navigating obedience to God's anointing while respecting Saul's authority.

The priest replied
This phrase indicates a direct response from Ahimelech, the priest, to David. In the Hebrew context, the role of the priest was not only to perform religious duties but also to serve as a mediator between God and man. Ahimelech's response signifies the importance of divine provision and guidance in David's life, even in times of distress.

The sword of Goliath the Philistine
This sword is a significant artifact, symbolizing David's past victory over Goliath, a pivotal moment in his life. The mention of "Goliath the Philistine" serves as a reminder of God's deliverance and the triumph of faith over seemingly insurmountable odds. The sword represents God's faithfulness and the empowerment of His chosen servant.

whom you killed in the Valley of Elah
This phrase recalls the historical event where David, a young shepherd, defeated the giant Goliath. The "Valley of Elah" is a geographical location that holds historical and spiritual significance, marking the site of God's miraculous intervention. It serves as a testament to God's power working through those who trust in Him.

is here; it is wrapped in a cloth behind the ephod
The sword's location "behind the ephod" suggests its sacredness and the reverence with which it was kept. The ephod, a priestly garment, symbolizes divine communication and guidance. The wrapping of the sword in a cloth indicates its preservation and the care taken to honor this symbol of God's past deliverance.

If you want it, take it, for there is no other but this one
Ahimelech offers the sword to David, acknowledging its uniqueness and the lack of alternatives. This highlights the theme of divine provision, where God provides exactly what is needed at the right time. The exclusivity of the sword underscores its significance as a tool of God's purpose.

And David said, 'There is none like it; give it to me'
David's response reflects his recognition of the sword's symbolic value. By stating "There is none like it," David acknowledges the uniqueness of God's past deliverance and expresses his faith in God's continued provision. His request to "give it to me" signifies his readiness to embrace God's provision and trust in His plan.

That day
The phrase "that day" signifies a specific moment in time, highlighting the urgency and immediacy of David's actions. In the Hebrew context, the word "yom" (day) often denotes not just a 24-hour period but a significant event or turning point. This was a pivotal moment in David's life, marking a transition from being a favored servant of Saul to a fugitive. It reminds us of the sudden changes that can occur in our lives and the need for faith and reliance on God during such times.

David fled
The Hebrew word for "fled" is "barach," which conveys a sense of escaping or running away from danger. David, once a celebrated hero, now finds himself in a position of vulnerability and fear. This action underscores the reality of persecution and the trials faced by those who are anointed by God. It serves as a reminder that even the most faithful servants of God can experience fear and must sometimes take drastic actions to preserve their lives.

from Saul
Saul, the first king of Israel, had become increasingly hostile towards David due to jealousy and fear of losing his throne. This enmity is a tragic example of how unchecked emotions and disobedience to God can lead to destructive behavior. Saul's pursuit of David is a cautionary tale about the dangers of allowing personal insecurities to override divine purpose and community well-being.

and went to Achish
Achish was the king of Gath, one of the five Philistine city-states. The decision to seek refuge with a Philistine king is surprising, given the historical enmity between the Israelites and the Philistines. This move illustrates David's desperation and the complexity of his situation. It also foreshadows the intricate political and personal dynamics that David would navigate throughout his life.

king of Gath
Gath was a significant Philistine city, known for its warriors, including Goliath, whom David had previously defeated. The irony of David seeking refuge in Gath is profound, as it was the home of his former adversary. This highlights the unpredictable paths that God may lead His servants on, often using unexpected means and places to fulfill His purposes. It also speaks to the theme of reconciliation and the breaking down of enmity, as David would later form alliances with some Philistines.

But the servants of Achish
The term "servants" here refers to the officials or attendants of Achish, the king of Gath. In the historical context, Gath was one of the five Philistine city-states, and Achish was a prominent leader. The Hebrew word for "servants" is "עֲבָדִים" (avadim), which can also mean slaves or subjects, indicating their role in serving the king. This highlights the political structure of Philistine society, where the king's attendants were keenly aware of regional events and figures, such as David.

said to him
This phrase indicates a direct communication to Achish, suggesting that the servants were bold enough to speak to their king about their concerns. In ancient Near Eastern cultures, speaking to a king required a certain level of confidence and urgency, reflecting the gravity of the situation they perceived with David's presence.

Is this not David
The recognition of David by the Philistine servants underscores his fame and the widespread knowledge of his exploits. The Hebrew name "David" (דָּוִד) means "beloved," and his reputation had evidently spread beyond Israel's borders. This recognition also foreshadows the tension and fear that David's presence would cause among the Philistines.

the king of the land?
This phrase is intriguing because, at this point in the narrative, David is not yet the king of Israel. The servants' reference to him as "king" could be seen as an acknowledgment of his destined role or as a reflection of his leadership and military prowess. The Hebrew word for "king" is "מֶלֶךְ" (melech), which signifies authority and rule. This premature recognition of David's kingship highlights the divine anointing and future promise over his life.

Did they not sing about him
The act of singing about David indicates the cultural practice of celebrating heroes through song and dance. In ancient Israel, songs were a means of oral tradition, preserving history and heroic deeds. The Hebrew verb "sing" (שִׁיר) suggests a public proclamation of David's victories, which had become well-known even among the Philistines.

as they danced
Dancing was a common expression of joy and celebration in ancient Israelite culture. The Hebrew word "רָקַד" (raqad) means to leap or dance, often in a festive or religious context. This phrase paints a picture of the communal joy and national pride that David's victories inspired among the Israelites.

‘Saul has slain his thousands, and David his tens of thousands’?
This quote is a reference to the popular song that celebrated David's military successes. The comparison between Saul and David highlights the shift in public favor from Saul to David, which is a recurring theme in the narrative. The numbers "thousands" and "tens of thousands" are hyperbolic expressions common in Hebrew poetry, emphasizing the magnitude of David's achievements. This phrase encapsulates the growing tension between Saul and David, as well as the divine favor that rested upon David, setting the stage for his eventual rise to kingship.

Now David took these words to heart
The phrase "took these words to heart" indicates a deep internalization and contemplation of the situation David found himself in. The Hebrew root for "took to heart" is often associated with pondering or considering deeply. In the context of David's life, this moment reflects a significant turning point where he must confront the reality of his circumstances. Historically, David is fleeing from Saul and finds himself in enemy territory. This phrase suggests a moment of introspection and realization of the gravity of his situation, highlighting the human tendency to reflect deeply when faced with fear or danger.

and was very much afraid
The expression "very much afraid" underscores the intensity of David's fear. The Hebrew word used here for "afraid" is "yare," which conveys a profound sense of fear or dread. This is not a mild concern but a deep, overwhelming fear. In the broader biblical narrative, David is often portrayed as a courageous warrior, yet this verse reveals his vulnerability and humanity. It serves as a reminder that even the most faithful and brave individuals can experience fear, and it is in these moments that reliance on God becomes paramount.

of Achish the king of Gath
"Achish the king of Gath" refers to the Philistine ruler of the city of Gath, one of the five major Philistine cities. Historically, Gath is known as the hometown of Goliath, whom David famously defeated. This adds a layer of irony and tension to the narrative, as David seeks refuge in the very place associated with his greatest military victory. The mention of Achish by name personalizes the threat David faces, emphasizing the real and immediate danger. In the broader scriptural context, this encounter with Achish is part of David's journey of faith, where he learns to trust in God's protection and guidance even in the most perilous situations.

So he changed his behavior before them
The phrase "changed his behavior" is significant in understanding David's strategic response to a life-threatening situation. The Hebrew root for "changed" is "shana," which implies a deliberate alteration or transformation. In the context of David's life, this moment reflects his adaptability and wisdom in the face of danger. Historically, David was fleeing from King Saul and found himself in the territory of the Philistines, his enemies. This change in behavior was a tactical move to protect himself, demonstrating his reliance on God-given wisdom to navigate perilous circumstances.

and pretended to be insane in their hands
The act of pretending to be insane is a fascinating aspect of David's survival strategy. The Hebrew word for "pretended" is "halal," which can mean to feign or simulate. In ancient Near Eastern cultures, madness was often viewed with a mix of fear and reverence, sometimes associated with divine influence. By feigning insanity, David placed himself outside the realm of rational threat, leveraging cultural perceptions to ensure his safety. This act of pretense underscores the theme of divine providence, where God uses even the most unlikely means to protect His anointed.

scribbling on the doors of the gate
"Scribbling" here is translated from the Hebrew "taqaq," which suggests making marks or scratches. This behavior would have been seen as erratic and nonsensical, reinforcing the perception of madness. The "doors of the gate" were significant as they were central to city life, often a place of judgment and public discourse. By acting out in such a public and prominent place, David ensured that his feigned madness was visible to all, further convincing the Philistines of his harmlessness. This act can be seen as a metaphor for how God sometimes uses the unexpected to fulfill His purposes.

and letting saliva run down his beard
In ancient Israelite culture, the beard was a symbol of dignity and respect. Allowing saliva to run down his beard would have been seen as a profound act of humiliation and disgrace. The Hebrew word for "saliva" is "rok," and its presence on the beard would have been a clear sign of madness. This vivid image highlights the lengths to which David was willing to go to preserve his life. It serves as a reminder of the humility required in following God's path, sometimes necessitating actions that defy personal pride for the sake of divine protection and purpose.

Then Achish said
The name "Achish" refers to the Philistine king of Gath. Historically, Gath was one of the five major Philistine cities, and its king would have been a significant figure. The Philistines were often in conflict with Israel, and Achish's interactions with David are notable. The Hebrew root for Achish is "אכיש" (Akhish), which may mean "angry" or "furious," reflecting the potential volatility of his character. This moment is pivotal as it shows a foreign king's reaction to David, who would later become Israel's greatest king.

to his servants
The term "servants" in Hebrew is "עֲבָדָיו" (avadav), which can also mean "slaves" or "attendants." In the context of a royal court, these would be trusted advisors or guards. The presence of these servants indicates that Achish was not alone in his judgment and that his court was involved in the decision-making process. This reflects the hierarchical and communal nature of ancient Near Eastern courts.

Look, you can see
The phrase "Look, you can see" is a call to attention, emphasizing the obviousness of David's condition. The Hebrew word for "look" is "הִנֵּה" (hinneh), often used to draw attention to something significant or surprising. This highlights Achish's incredulity and the dramatic nature of the scene, as David's behavior was unexpected and noteworthy.

the man is insane!
The word "insane" is translated from the Hebrew "מִשְׁתַּגֵּעַ" (mishtagea), which means to act like a madman or to be out of one's mind. In the ancient world, madness was often seen as a sign of divine displeasure or possession. David's feigned insanity was a strategic move to protect himself, showing his cunning and resourcefulness. This act of desperation underscores the perilous situation David was in, fleeing from Saul and seeking refuge among enemies.

Why have you brought him to me?
This rhetorical question reveals Achish's frustration and confusion. The Hebrew structure implies a sense of disbelief and perhaps annoyance. Achish's question suggests that he saw no value or purpose in having a madman in his presence, reflecting the cultural disdain for those who were perceived as mentally unstable. This moment is crucial as it leads to David's escape, demonstrating God's providential care over David even in dire circumstances.

Do I lack madmen
This phrase is spoken by Achish, the king of Gath, in response to David's feigned madness. The Hebrew word for "madmen" is "מְשֻׁגָּעִים" (meshuga'im), which conveys a sense of insanity or irrational behavior. In the ancient Near Eastern context, madness was often seen as a sign of divine displeasure or possession. Achish's rhetorical question suggests that he already has enough troublemakers or irrational individuals in his court and does not need another. This highlights the chaotic and unpredictable nature of life in a royal court, where kings often dealt with various personalities and potential threats to their rule.

that you have brought this one
The phrase indicates a sense of frustration and incredulity from Achish. The Hebrew word "הֲבֵאתֶם" (haveitem) means "you have brought," implying that David was presented to Achish by his servants or guards. This reflects the hierarchical structure of ancient courts, where servants played a crucial role in managing who had access to the king. Achish's reaction underscores the importance of discernment and wisdom in leadership, as he questions the judgment of those who brought David before him.

to act the fool
The Hebrew word "לְהִשְׁתַּגֵּעַ" (lehishtagea) means "to act mad" or "to behave foolishly." In the biblical context, acting the fool was a deliberate strategy by David to protect himself from harm. This act of feigned madness was a common tactic in ancient times to avoid persecution or to escape dangerous situations. David's behavior here is a testament to his resourcefulness and ability to adapt to challenging circumstances, relying on cunning rather than confrontation.

in my presence
The phrase emphasizes the personal affront that Achish feels. The Hebrew "לְפָנַי" (lefanai) means "before me" or "in my presence," highlighting the king's authority and the expectation of respect and decorum in his court. Achish's reaction is one of indignation, as he perceives David's behavior as disrespectful and inappropriate for the royal setting. This reflects the cultural norms of the time, where maintaining honor and dignity was paramount, especially in the presence of a king.

Must this man come into my house?
The rhetorical question underscores Achish's reluctance to allow David into his personal space or domain. The Hebrew "יָבוֹא אֶל־בֵּיתִי" (yavo el-beiti) translates to "come into my house," signifying not just a physical space but also a place of authority and sanctuary. In ancient cultures, the king's house or palace was a symbol of power and control. Achish's question reveals his desire to protect his domain from perceived threats or disruptions, illustrating the constant vigilance required of a ruler to maintain order and security.