and maturity in the life of faith, as could only have been derived from intercourse with prophets. It is expressly stated with regard to Elijah and Elisha, that at certain times the pious assembled together around the prophets. What prevents us from assuming the same with regard to Samuel? The absence of any distinct testimony to that effect is amply compensated for by the brief, and for the most part casual, notices that are given of the influence which Samuel exerted upon all Israel.
Verse 31
1Sa 25:31 1Sa 25:31 introduces the apodosis to 1Sa 25:30 : “So will this (i.e., the forgiveness of Nabal's folly, for which she had prayed in 1Sa 25:28) not be a stumbling-block (pukah: anything in the road which causes a person to stagger) and anguish of heart (i.e., conscientious scruple) to thee, and shedding innocent blood, and that my lord helps himself. וגו ולשׁפּך is perfectly parallel to וגו לפוּקה, and cannot be taken as subordinate, as it is in the Vulgate, etc., in the sense of “that thou hast not shed blood innocently,” etc. In this rendering not only is the vav cop. overlooked, but “not” is arbitrarily interpolated, to obtain a suitable sense, which the Vulgate rendering, quod effuderis sanguinem innoxiam, does not give. והיטיב is to be taken conditionally: “and if Jehovah shall deal well with my lord, then,” etc.
Verses 32-34
These words could not fail to appease David's wrath. In his reply he praised the Lord for having sent Abigail to meet him (1Sa 25:32), and then congratulated Abigail upon her understanding and her actions, that she had kept him from bloodshed (1Sa 25:33); otherwise he would certainly have carried out the revenge which he had resolved to take upon Nabal (1Sa 25:34). ואוּלם is strongly adversative: nevertheless. מהרע, inf. constr. Hiph. of רעע. כּי, ὅτι, introduces the substance of the affirmation, and is repeated before the oath: אם כּי ... לוּלי כּי, (that) if thou hadst not, etc., (that) truly there would not have been left (cf. 2Sa 2:27). The very unusual form תּבאתי, an imperfect with the termination of the perfect, might indeed possibly be a copyist's error for תּבאי (Olsh. Gr. pp. 452, 525), but in all probability it is only an intensified form of the second pers. fem. imperf., like תּבואתה (Deu 33:16; cf. Ewald, §191, c.).
Verse 35
David then received the gifts brought for him, and bade Abigail return to her house, with the assurance that he had granted her request for pardon. פּנים נשׂא, as in Gen 19:21, etc.
