1 Samuel 25 11

1 Samuel 25:11 kjv

Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be?

1 Samuel 25:11 nkjv

Shall I then take my bread and my water and my meat that I have killed for my shearers, and give it to men when I do not know where they are from?"

1 Samuel 25:11 niv

Why should I take my bread and water, and the meat I have slaughtered for my shearers, and give it to men coming from who knows where?"

1 Samuel 25:11 esv

Shall I take my bread and my water and my meat that I have killed for my shearers and give it to men who come from I do not know where?"

1 Samuel 25:11 nlt

Should I take my bread and my water and my meat that I've slaughtered for my shearers and give it to a band of outlaws who come from who knows where?"

1 Samuel 25 verses

1 Samuel 25 11 Meaning

First Samuel 25:11 records Nabal's contemptuous rhetorical question in response to David's respectful request for provisions. He mocks David and his men, reducing their legitimate needs to a paltry claim, and dismissively refers to them as mere "strangers." Nabal's refusal not only violates the ancient Near Eastern custom of hospitality but also reflects profound ingratitude for David's protection of his flocks and a foolish disregard for David's growing influence as one anointed by the Lord. This declaration reveals Nabal's selfish, arrogant, and foolish character, valuing his possessions over basic human respect and divine order.

1 Samuel 25 11 Context

1 Samuel 25 details the interaction between David and Nabal, a very wealthy man from Maon, whose business was in Carmel. David and his 600 men had been providing protection for Nabal's shepherds and flocks in the wilderness, preventing raids and ensuring their safety, thus saving Nabal considerable loss. As the shearing season was a time of feasting and generosity, David sent ten young men to Nabal to respectfully request a portion of the provisions, citing the peace and protection they had offered. David, who was at this time an anointed future king but also an outlaw, sought sustenance for his men from those he had aided. Nabal's response in verse 11, coming after David's polite and well-founded request, is the critical turning point, demonstrating extreme disdain and ingratitude.

1 Samuel 25 11 Word analysis

• And (וְ) : A common conjunction, linking this statement directly to the previous exchange, specifically Nabal's immediate and sharp retort to David's men.
• shall I take (אֶקַּח) : A rhetorical question, loaded with scorn. The Hebrew verb implies taking something already belonging to oneself or from one's own possession, emphasizing Nabal's perception that the provisions are solely his to decide upon.
• my bread (לַחְמִי) :
  • lachmi (לחמי): Hebrew for "my bread" or "my food." Bread was a staple and often stood for all food. Nabal's possessive pronoun highlights his absolute claim to his resources and refusal to share.
• and my water (וְאֶת־מֵימַי) :
  • u'et-meimayi (ואת-מימי): Hebrew for "and my water." Water was essential for life, particularly in a desert climate. Denying water was a severe lack of hospitality, equivalent to condemning someone.
• and my meat (וְאֶת־בְּשָׂרִי) :
  • u'et-besari (ואת-בשרי): Hebrew for "and my meat" or "and my flesh." This refers to the cooked meat of the animal, representing the more valuable and festive portion of their provisions, especially relevant during shearing. Nabal is mocking the very idea that David has a right to any part of the bounty from his flock.
• that I have killed for my shearers (אֲשֶׁר טָבַחְתִּי לְגֹזְזָי) : Nabal emphasizes that this bounty was for his own workers who earned it through labor. This contrasts them with David and his men whom Nabal deems idle outsiders. The phrase stresses his labor and effort in producing the wealth, implying David and his men had no share in that effort.
• and give it (וְנָתַתִּי) : Expresses the act of giving. In Nabal's tone, it's incredulous, signifying a complete unwillingness to grant any provision.
• to men (לַאֲנָשִׁים) : Generic term for "men," dehumanizing David and his company, stripping them of any specific identity or claim, and denying their stature or anointing.
• who come from I know not where (לֹא יָדַעְתִּי אֵי־זֶה הֵמָּה) : Literally "from where they are." This is an insult and a clear lie, as David was well-known, even Saul knew his location. This statement is a contemptuous dismissal, casting David's legitimate men as nameless, unattached wanderers, denying their honor and rightful place in the land. This deliberate ignorance highlights Nabal's arrogant self-absorption and his desire to sever any potential obligation.

Words-group Analysis:

• "And shall I take my bread and my water and my meat that I have killed for my shearers and give it?": This entire rhetorical question is steeped in arrogance and ownership. Nabal not only refuses to share but questions the very legitimacy of the request, implying that doing so would be an act of utter foolishness or waste. He underscores his possessive right to all his provisions, reinforcing his self-importance and unwillingness to acknowledge any claim, especially not for an "outlaw" like David. This also subtly rejects the idea of shared bounty, a norm during festivals like sheep shearing, demonstrating a stingy spirit.
• "to men who come from I know not where": This is a direct insult. David, despite his fugitive status, was renowned for his military prowess, even having been Saul's son-in-law. Nabal's feigned ignorance is a deliberate act of dehumanization and delegitimization. It suggests these men are rootless, unknown, and thus unworthy of his resources or hospitality. This phrase also contrasts sharply with the earlier verse 1 Samuel 25:6, where David had sent a message conveying blessing and peace, while Nabal responds with active contempt. This shows Nabal's defiance not only of social custom but of divine will implicitly, as David was God's chosen.

1 Samuel 25 11 Bonus section

• Nabal's Name Meaning: The name "Nabal" (נָבָל, navāl) means "fool" or "senseless." This verse precisely embodies the essence of his name, as his words prove him to be utterly foolish in denying favor to David, whom God was elevating. This foreshadows his downfall and underlines the spiritual reality that those who reject God's chosen path often act in a "senseless" manner leading to ruin.
• Violation of ANE Hospitality: In ancient Near Eastern culture, hospitality was a sacred obligation, particularly to those who had rendered service or were passing through. Refusing sustenance was not merely impolite but a grievous offense, reflecting profound disrespect and malice. Nabal's words violated these deep-seated social codes, making his offense particularly heinous in the eyes of the original audience.
• Implicit Polemic: Nabal's extreme focus on "my" possessions and "my" shearers, along with his dismissal of any outside claim, stands in stark contrast to the Israelite understanding of wealth as a blessing from God, to be shared and stewarded for the community's benefit. His attitude implicitly defies the Yahwistic principle of generosity and care for those who serve or are in need, thereby highlighting a character not aligned with God's covenant principles.

1 Samuel 25 11 Commentary

Nabal's response in 1 Samuel 25:11 is not merely a refusal but a deliberate act of public scorn, intended to diminish David's stature and dismiss his rightful claim based on provided protection. By rhetorically questioning giving "my" provisions, Nabal emphasizes his covetous spirit and selfish attachment to wealth, ignoring the reciprocal obligation rooted in ancient hospitality. His branding of David and his men as "strangers" from "I know not where" is a pointed insult. It belittles David's anointing, his proven valor, and his current role as a protector in the region, betraying Nabal's complete lack of wisdom and foresight. This demonstrates a core biblical theme: true wealth lies not in accumulation but in righteous stewardship and generosity. Nabal's self-centeredness leads to his swift judgment and highlights the destructive power of pride and greed. This event sets the stage for David to learn a critical lesson in restraining his own vengeance and allowing divine justice, influenced by Abigail's wisdom.