1 Samuel 26:17

1Sa 26:17 And Saul knew David’s voice, and said, [Is] this thy voice, my son David? And David said, [It is] my voice, my lord, O king.

Ver. 17. Is this thy voice, my son David?] See 1Sa 24:16, {See Trapp on "1Sa 24:16"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

26:17 Is that you, my son David? Cp. 24:16.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Hereby it appeareth, that the hypocrite persecuted David against his own conscience, and contrary to his promise.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(17) And Saul knew David’s voice.—The account is most natural throughout. 1Sa_26:7 speaks of the enterprise being undertaken “by night,” when the soldiers of Saul had fallen into “a deep sleep” (1Sa_26:12). When David on his return stood on the opposite ridge, it was still, no doubt, the dawn of early morning. So Saul speaks of hearing that voice of David so well known to him, and which once he so dearly loved; he could not as yet discern the figure of his former friend.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. Saul knew David’s voice] It was still too dark to see him at a distance. Saul’s question is the same as in 1Sa_24:16, but there it stands in quite a different connexion.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Saul knew David's voice,.... Though Abner at first did not, as appears by his words, but Saul did, by being this time thoroughly awake through the discourse that passed between David and Abner:

and said, is this thy voice, my son David? the same question he put before, when he followed him out of the cave; see Gill on Sa1 24:16,

and David said, it is my voice, my lord, O king; he not only owns him to be king, whom he sought not to depose, but his own liege lord and sovereign, whose commands he was ready to obey.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

My son David; as thou wast my son by marriage, so thou hast expressed the care and affection of a son to me now a second time.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Saul knew David’s voice — The distance and the dimness of the early morning hindered him from recognising David by sight.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 17-19. Is this thy voice? So 1Sa_24:16. In the darkness the only way of recognising David was by his voice. If Jehovah have stirred thee up, etc. This is one of the many passages indicative of the intensity with which the Israelites had grasped the idea of the omnipresence of the Deity, and of his being the one power by whose energy all things exist and all acts are done. (see on 1Sa_2:2) Alike evil and good come from God, for he alone is the source of all; but it does not therefore follow that everything which he makes possible, or to which his providence seems to lead, is therefore right for man to do. (1Sa_24:4, 1Sa_24:6) On the contrary, all leadings of providence are to be judged by God"s immutable law, and the conduct of a Shimei may be absolutely wrong and unjustifiable, even though "Jehovah had bidden him do it". (2Sa_16:11) If, indeed, an external command come by the hand of a properly accredited person, it may take the same high position as the published law of God, and so override the conscience; but Shimei"s bidding came through the working of his own passions, and was no more binding than the mowng of David"s mind by Jehovah to number Israel. (2Sa_24:1) David, then, here sets forth the two only possible cases: first, Saul may be stirred up by Jehovah to persecute David, i.e. the temptation may come by the working of his own mind under those strong impulses which to the Israelite had in them always something Divine. But this was an impulse to break God"s law, and was therefore to be resisted; and just as in modern phrase we should bid a person when strongly moved to some act to carry it to God"s throne in prayer, so David urges Saul to seek for the quieting of his emotions in religion. Under holy influences these fierce passions would pass away, and Jehovah would accept an offering. Hebrew, "would smell it," because the offering, minchah, consisting of flour and frankincense, was burnt for a sweet odour before God. But, secondly, Saul might be stirred up by the calumnies of wicked men, in which case David prays that they may be cursed before Jehovah; because by forcing him to leave the covenant land of Israel they virtually say to him, Go, serve other gods. To a mind so intensely religious as David"s, not only was the private devotion of the heart a necessity, but also the taking part in the public worship of the; (Psa_42:2 Psa_63:2 Psa_84:2) and, therefore, to deprive him of this privilege and expel him from the inheritance of Jehovah, i.e. the earthly limits of Jehovah"s Church, was to force him, as far as his enemies could do so, to be a heathen and a worshipper of strange gods.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

my son

Saul was not David's true father. Saul speaks as if he were David's father to show David that he wants David to trust and respect him as David would trust and respect his own father. (See: Metaphor)

Why does my master pursue his servant?

Possible meanings are 1) David really does want Saul to answer the question or 2) this rhetorical question can be translated as a statement. AT: "My master has no reason to pursue his servant." (See: Rhetorical Question)

Why does my master pursue his servant?

Here David speaks of Saul in third person calling him "my master," and he speaks of himself in third person calling himself "his servant." David speaks this way to show respect to Saul. AT: "Why are you, my master, pursuing me, your servant?" or "Why are you pursuing me?" (See: First, Second, or Third Person)

What have I done?

Possible meanings are 1) David really does want Saul to answer the question or 2) this rhetorical question can be translated as a statement. AT: "You know that I have done nothing to harm you." (See: Rhetorical Question)

What evil is in my hand?

This speaks of evil as if it were an object that is held in the hand. Here "hand" represents a person acting or doing something. Possible meanings are 1) David really does want Saul to answer the question. AT: "What have I done wrong?" or 2) this rhetorical question can be translated as a statement. AT: "I have done nothing wrong!" (See: Metonymy and Rhetorical Question)

translationWords

Saul (OT)

David

voice

son

lord

king

servant

evil

hand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.