1 Samuel 19:13

KJV

And Michal took an image, and laid [it] in the bed, and put a pillow of goats' [hair] for his bolster, and covered [it] with a cloth.

KJV (with Strong's)

And Michal {H4324} took {H3947} an image {H8655}, and laid {H7760} it in the bed {H4296}, and put {H7760} a pillow {H3523} of goats {H5795}' hair for his bolster {H4763}, and covered {H3680} it with a cloth {H899}.

Complete Jewish Bible

Mikhal took the household idol, laid it on the bed, put a goat's-hair quilt at its head and covered it with a cloth.

Berean Standard Bible

Then Michal took a household idol and laid it in the bed, placed some goat hair on its head, and covered it with a garment.

American Standard Version

And Michal took the teraphim, and laid it in the bed, and put a pillow of goats’ hair at the head thereof, and covered it with the clothes.

Commentary

### SUMMARY
1 Samuel 19:13 vividly portrays Michal's quick-thinking and decisive action to save her husband, David, from the murderous pursuit of her father, King Saul. In a desperate act of loyalty, she fashioned a decoy in David's bed using a household idol (teraphim) and goats' hair, creating the illusion of a sick David, thereby buying him crucial time to escape Saul's assassins. This pivotal moment underscores the escalating conflict between Saul and David and highlights God's protective hand over His anointed, often through unexpected human means.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the dramatic narrative of King Saul's escalating jealousy and paranoia towards David, whom God had chosen as the next king. Immediately preceding this, David has achieved great renown, leading Saul to attempt to kill him multiple times (e.g., by javelin in [1 Samuel 18:11](/1_samuel/18-11 "1 Samuel 18:11 - Saul's First Attempt on David's Life") and [1 Samuel 19:10](/1_samuel/19-10 "1 Samuel 19:10 - Saul's Second Attempt")). The specific context of [1 Samuel 19](/1_samuel/19 "1 Samuel 19 - Saul's Attempts to Kill David") shows Saul's hatred reaching a new intensity, as he sends messengers to David's house to kill him. [1 Samuel 19:12](/1_samuel/19-12 "1 Samuel 19:12 - David's Urgent Escape") describes David's urgent escape through a window, facilitated by Michal. Verse 13 then details Michal's subsequent actions to deceive Saul's messengers, ensuring David's successful flight and preventing immediate pursuit. This episode is a critical link in the chain of events that see David become a fugitive, constantly relying on God's providence for survival.

* **Historical & Cultural Context:** The period of Saul's reign was a transitional time for Israel, moving from a tribal confederacy to a monarchy. Kingship was still developing, and Saul's actions reveal the dangers of a ruler consumed by personal ambition and spiritual decline, contrasting sharply with God's design for a king who would rule justly. The presence of the "image" (Hebrew: *teraphim*) in David's house, or at least Michal's access to one, is culturally significant. Teraphim were household idols, possibly used for divination, protection, or as tokens of family inheritance, as seen in [Genesis 31:19](/genesis/31-19 "Genesis 31:19 - Rachel Steals the Teraphim"). Their existence in what was ostensibly a faithful Israelite home suggests either a lingering syncretistic practice, or simply that Michal utilized a common household object for her desperate ruse. The cultural understanding of a sick person confined to bed, perhaps with a head covering or a pillow to simulate a person's form, would have made Michal's deception plausible to the messengers.

* **Key Themes:** This verse powerfully contributes to several overarching themes within [1 Samuel](/1_samuel/1 "1 Samuel - The Rise of Monarchy and David"). Firstly, it highlights **Divine Providence and Protection**, demonstrating God's unwavering commitment to preserving David, His chosen king, despite relentless human opposition. Michal's ingenuity, while remarkable, is ultimately a means through which God's larger plan unfolds. Secondly, the passage explores the complex theme of **Loyalty and Conflicting Allegiances**. Michal, as both Saul's daughter and David's wife, is forced to choose between familial duty to her father and marital fidelity to her husband. Her choice to protect David, even through deception, speaks volumes about her immediate loyalty. Thirdly, the narrative showcases **Human Ingenuity in Crisis**, as Michal's quick thinking and resourceful use of available objects (the teraphim and goats' hair) create a convincing decoy, emphasizing the practical and often desperate measures taken by individuals facing existential threats. This also subtly touches on the theme of **Deception as a Means of Survival**, a recurring motif in biblical narratives where characters, often in dire circumstances, employ cunning to achieve a greater good or escape danger, as seen with Rahab in [Joshua 2:4-6](/joshua/2-4 "Joshua 2:4-6 - Rahab's Deception").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Image (Hebrew, _tĕrāphîm_):** This term refers to household idols or cultic objects. Their exact nature and function varied, but they could be associated with divination, family inheritance, or even ancestral veneration. The fact that Michal possessed or had access to *teraphim* in David's home is a point of scholarly discussion, potentially indicating a degree of syncretism in Israelite households, or simply that Michal, as a princess, had access to various objects and used what was available for her ruse. The plural form *tĕrāphîm* can sometimes refer to a single large idol, as seems to be the case here, capable of resembling a human form in a bed.
* **Goats' Hair (Hebrew, _śĕ‘ōr ‘izzîm_):** This specific detail is crucial for the deception. Goats' hair is coarse and could have been used to simulate the texture of human hair, perhaps a wig, or more likely, a beard, which would have been a common feature for men in that culture. The texture would have added to the realism of the decoy, especially when covered, making it seem like a person's head was resting on the bolster.
* **Bolster (Hebrew, _kĕbîr_):** This word typically refers to a mat, quilt, or thick covering, often used as a headrest or pillow. In this context, it describes the place where the goats' hair was put, suggesting it was positioned to simulate the head of a person lying in bed, further enhancing the illusion.

#### Verse Breakdown
* **"And Michal took an image,"**: This phrase highlights Michal's active and immediate initiative. She doesn't wait for David to instruct her but takes matters into her own hands, demonstrating her quick thinking and determination to protect her husband. The "image" (teraphim) is the central prop for her deception.
* **"and laid [it] in the bed,"**: This is the core action of the ruse. By placing the image in the bed, she creates the initial impression of a person lying there, presumably David, who is believed to be sick or asleep. This sets the stage for the full deception.
* **"and put a pillow of goats' [hair] for his bolster,"**: This detail adds a layer of realism to the decoy. The goats' hair, likely coarse and dark, would have been arranged to resemble a human head or beard resting on a pillow or headrest (bolster), making the figure in the bed appear more lifelike, especially in dim light or when partially obscured.
* **"and covered [it] with a cloth."**: The final touch to complete the illusion. Covering the decoy with a cloth would obscure the details of the "image" and the goats' hair, allowing the messengers to perceive only the general outline of a person, likely appearing ill and confined to bed, thus preventing immediate discovery of the trick.

#### Literary Devices
The passage employs several effective literary devices. **Irony** is prominent, as Saul's own daughter, Michal, thwarts his murderous plans, demonstrating a profound split in loyalties. Furthermore, the use of *teraphim*, objects potentially associated with idolatry, to save God's anointed king, David, presents a striking **situational irony**. The narrative also builds **suspense**, as the reader is aware of Saul's deadly intent and David's precarious position, making Michal's quick actions crucial. The detailed description of the decoy's construction serves as **vivid imagery**, allowing the reader to visualize Michal's clever and resourceful act. The entire episode functions as **foreshadowing** of David's many future escapes and God's consistent protection over him, reinforcing the theme of divine sovereignty in the face of human opposition.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Michal's ingenious act, while involving deception, stands as a testament to God's sovereign protection over David, His chosen king. It illustrates that God often uses human agency, even in morally ambiguous situations, to accomplish His divine purposes. The presence of *teraphim* in David's household is a theological point of interest, prompting reflection on the lingering influence of pagan practices even among God's people, and how God can nevertheless work through imperfect individuals and circumstances. Ultimately, this event reinforces the overarching biblical theme that God is faithful to His promises, preserving His anointed one against all odds to ensure the continuation of the covenant line.

* [Genesis 31:34-35](/genesis/31-34 "Genesis 31:34-35 - Rachel Hides the Teraphim") - Rachel's theft and concealment of Laban's teraphim, showing their significance as household gods or property.
* [Joshua 2:4-6](/joshua/2-4 "Joshua 2:4-6 - Rahab's Deception to Save the Spies") - Rahab's deception to protect the Israelite spies, an act of faith that God used for His purposes.
* [Psalm 59:1-2](/psalms/59-1 "Psalm 59:1-2 - David's Prayer for Deliverance from Saul") - A psalm of David, often attributed to this very period of Saul's attempts to kill him, expressing his reliance on God for deliverance.

### REFLECTION AND APPLICATION
The account of Michal's resourcefulness in 1 Samuel 19:13 offers profound insights into faith, loyalty, and divine providence. While her method involved deception, the narrative's focus is on the outcome: David's preservation. This prompts us to consider how God can work through unconventional means and imperfect people to achieve His perfect will. It challenges us to trust in God's protective hand even when circumstances seem dire, and to be resourceful in navigating life's challenges, always seeking to align our ingenuity with God's ultimate purposes. Michal's loyalty to David, her husband, over her father, the king, also presents a complex ethical dilemma, inviting us to examine our own loyalties and the potential costs of standing for what is right, even when it conflicts with powerful authorities or familial expectations. Ultimately, this passage reminds us that God is actively involved in the details of our lives, orchestrating events to fulfill His plans, and that even in moments of great danger, His care is unwavering.

#### Questions for Reflection
* **How does Michal's loyalty to David, even through deception, challenge or affirm our understanding of familial loyalties and ethical choices?**
* **What does this passage teach us about God's providence, especially in situations where human actions are morally ambiguous or involve cunning?**
* **In what ways can we, like Michal, use our ingenuity and available resources to navigate difficult situations, while still seeking God's guidance and trusting in His ultimate protection?**

### FAQ
**What were "teraphim" and why were they in David's house?**

Answer: Teraphim (Hebrew: *tĕrāphîm*) were household idols or cultic objects, often associated with divination, family inheritance, or even ancestral veneration in the ancient Near East. Their presence in David's house, or at least Michal's access to one, is a subject of scholarly debate. It might suggest a lingering syncretistic practice among some Israelites, where elements of pagan worship coexisted with the worship of Yahweh, or simply that Michal, as a princess, had access to various household items, and used whatever was at hand to create a convincing decoy. The text does not explicitly condemn their presence here but focuses on their practical use in Michal's deception. Other biblical references to teraphim include [Genesis 31:19](/genesis/31-19 "Genesis 31:19 - Rachel Steals Laban's Teraphim") and [Judges 17:5](/judges/17-5 "Judges 17:5 - Micah's Teraphim").

**Was Michal's deception morally justifiable?**

Answer: The Bible often presents narratives without explicit moral commentary on every action, allowing the reader to discern principles. Michal's deception, while a lie, was undertaken to save her husband's life from an unjust and murderous king. From a human perspective, it was an act of profound loyalty and quick thinking in a desperate situation. The narrative implicitly affirms the outcome: David's life was preserved, which aligns with God's overarching plan for David to become king. While the Bible consistently condemns lying (e.g., [Exodus 20:16](/exodus/20-16 "Exodus 20:16 - The Ninth Commandment")), it also sometimes portrays instances where deception is used by righteous individuals in dire circumstances, and God works through these actions to achieve His purposes (e.g., the Hebrew midwives in [Exodus 1:19-20](/exodus/1-19 "Exodus 1:19-20 - The Hebrew Midwives Deceive Pharaoh") or Rahab in [Joshua 2:4-6](/joshua/2-4 "Joshua 2:4-6 - Rahab's Deception")). This passage highlights the tension between absolute moral commands and the complexities of real-life situations, ultimately pointing to God's sovereign hand in protecting His chosen servant.

### CHRIST-CENTERED FULFILLMENT
The dramatic account of Michal's deception to save David in [1 Samuel 19:13](/1_samuel/19-13 "1 Samuel 19:13 - Michal Saves David") finds its ultimate Christ-centered fulfillment in the preservation of the Messianic line and the ultimate triumph of God's Anointed King. David, though a flawed human, is a type of Christ, God's chosen king through whom the eternal kingdom would be established. Just as David's life was miraculously preserved from Saul's relentless pursuit, ensuring the continuation of the lineage from which the Messiah would come, so too was Christ's life preserved from all attempts to thwart God's plan. From the infant Jesus escaping Herod's murderous decree ([Matthew 2:13-15](/matthew/2-13 "Matthew 2:13-15 - The Flight to Egypt")) to His triumph over death through resurrection, the theme of divine protection for God's Anointed One is paramount. Michal's ingenuity, though a human act, points to the greater divine ingenuity and power that ensured the coming of the true King, Jesus, who would ultimately conquer sin and death, not through deception, but through truth and sacrificial love, establishing an everlasting kingdom where no enemy can prevail ([John 12:31](/john/12-31 "John 12:31 - The Prince of This World Cast Out"); [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 31:19

And Laban went to shear his sheep: and Rachel had stolen the images that [were] her father's.

Judges 18:14

¶ Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.

Judges 18:17

And the five men that went to spy out the land went up, [and] came in thither, [and] took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with weapons of war.

Hosea 3:4

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and [without] teraphim:

Judges 17:5

And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.