1 Samuel 25:43

KJV

David also took Ahinoam of Jezreel; and they were also both of them his wives.

KJV (with Strong's)

David {H1732} also took {H3947} Ahinoam {H293} of Jezreel {H3157}; and they were also both {H8147} of them his wives {H802}.

Complete Jewish Bible

David also took Achino'am of Yizre'el; both of them became his wives.

Berean Standard Bible

David had also married Ahinoam of Jezreel. So she and Abigail were both his wives.

American Standard Version

David also took Ahinoam of Jezreel; and they became both of them his wives.

Commentary

### SUMMARY
First Samuel 25:43 records David's marriage to Ahinoam of Jezreel, noting that she, along with Abigail (whom David had just taken as wife in the preceding verse), were both his wives. This brief statement highlights the expansion of David's household during his fugitive period, signaling his growing status and the consolidation of his future royal family, even as he remains pursued by King Saul. The verse sets the stage for understanding the complex dynamics of David's personal life and the societal norms of polygamy in ancient Israel.

### CONTEXT
* **Literary Context:** This verse immediately follows David's dramatic encounter with Nabal and Abigail, culminating in David taking Abigail as his wife after Nabal's death ([1 Samuel 25:42](/1_samuel/25-42 "1 Samuel 25:42 - David Marries Abigail")). The inclusion of Ahinoam in this verse, stating "David also took Ahinoam," indicates that this marriage occurred around the same time or was being recorded concurrently as part of David's growing household. The subsequent verse, [1 Samuel 25:44](/1_samuel/25-44 "1 Samuel 25:44 - Saul Gives Michal to Palti"), reveals Saul's hostile act of giving David's first wife, Michal, to another man, highlighting the stark contrast between David's expanding influence and Saul's diminishing power and malicious actions. This sequence of events underscores David's transition from a hunted outlaw to a leader gathering a substantial following and establishing a family, foreshadowing his eventual kingship.
* **Historical & Cultural Context:** In ancient Near Eastern societies, polygamy was a common practice, particularly among powerful men, kings, and patriarchs. Taking multiple wives often served various purposes beyond personal affection, including forging political alliances, securing heirs, and demonstrating wealth and status. For a man like David, who was establishing himself as a leader and future king, the acquisition of wives like Abigail (from a wealthy family) and Ahinoam (from Jezreel, a significant location) could have been seen as a means of consolidating power and legitimacy. While the Bible records these practices as historical realities, it's crucial to understand that they operated within a cultural framework different from God's original design for marriage, as established in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - God's Design for Marriage"). The practice, while culturally accepted, often led to significant familial strife and complex challenges, as evidenced in David's later life ([2 Samuel 13](/2_samuel/13 "2 Samuel 13 - Amnon and Tamar") and [2 Samuel 15](/2_samuel/15 "2 Samuel 15 - Absalom's Rebellion")).
* **Key Themes:** This verse contributes to several overarching themes within [1 Samuel](/1_samuel/1 "1 Samuel - The Rise of David and Fall of Saul"). Firstly, it illustrates **David's Expanding Household and Legitimacy**, showing that even as a fugitive, his status is growing, and he is building the foundations of a royal family, preparing him for the kingship God promised. Secondly, it touches upon the theme of **Polygamy in the Old Testament**, presenting it as a societal reality among prominent figures, though not necessarily as God's ideal. The narrative records the practice without explicit endorsement, often allowing the subsequent consequences to speak for themselves. Thirdly, it subtly reinforces the **Contrast Between David and Saul**. While David is building and consolidating, despite his imperfections, Saul is shown to be destructive and self-serving, even dismantling David's existing family by giving Michal away ([1 Samuel 25:44](/1_samuel/25-44 "1 Samuel 25:44 - Saul Gives Michal to Palti")). This highlights the diverging paths of the two men and God's continued favor on David.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Took (Hebrew, _laqach_):** The verb `לקח` (_laqach_) is a common Hebrew verb meaning "to take," "to receive," or "to acquire." In the context of marriage, it signifies the act of taking a woman as a wife, often implying a formal or informal marital union. It denotes possession and the establishment of a new relationship status. Here, it emphasizes David's active role in expanding his marital household, not merely a passive reception.
* **Wives (Hebrew, _nashim_):** The Hebrew word `נשים` (_nashim_) is the plural form of "woman" or "wife." The use of the plural "wives" (referring to both Abigail and Ahinoam) explicitly states David's polygamous status at this point in the narrative. This is a crucial detail, as it highlights the societal norm for powerful men to have multiple wives and sets the stage for the complex family dynamics that would characterize David's later life and reign.

#### Verse Breakdown
* **"David also took Ahinoam of Jezreel;":** This clause introduces Ahinoam as another wife David acquired. The word "also" (`גם` - _gam_) links this action directly to the preceding verse where David took Abigail, indicating a concurrent or closely sequential expansion of his marital household. Jezreel identifies Ahinoam's place of origin, which was a significant city in the tribal territory of Issachar, indicating her background and possibly hinting at a strategic or regional connection for David.
* **"and they were also both of them his wives.":** This concluding clause explicitly confirms the marital status of both Abigail and Ahinoam. The repetition of "also" reinforces that both women held the status of "wives" simultaneously. This statement solidifies the fact that David was now a polygamist, a common practice for leaders in that era, which would have implications for his family life and future reign.

#### Literary Devices
The verse employs several subtle literary devices. **Narrative Detail** is evident in the precise naming of Ahinoam and her hometown, Jezreel, adding specificity and historical grounding to David's personal life. The use of the word "also" (`גם`) twice in the verse creates a sense of **Accumulation** or **Addition**, emphasizing the rapid expansion of David's household and status. Furthermore, when read in conjunction with the preceding and succeeding verses, it functions as **Juxtaposition**. David's act of taking wives (expanding his family and influence) is immediately juxtaposed with Saul's act of giving Michal away ([1 Samuel 25:44](/1_samuel/25-44 "1 Samuel 25:44 - Saul Gives Michal to Palti")), highlighting the contrasting trajectories of the two men: one building, the other diminishing and acting maliciously. This also serves as **Foreshadowing** of the complex and often tumultuous family life that would characterize David's reign, a direct consequence of his polygamous marriages.

### THEOLOGICAL AND THEMATIC CONNECTIONS
First Samuel 25:43, by recording David's polygamous marriage, presents a tension between biblical description and divine prescription. While the text honestly portrays the cultural realities of the time, it does not endorse polygamy as God's ideal. God's original design for marriage, established in creation, was a monogamous union between one man and one woman. This verse, therefore, serves as a reminder that God often works through imperfect individuals and within imperfect societal structures to accomplish His perfect will. David, despite his flaws and adherence to cultural norms that diverged from God's ideal, remained God's chosen king, demonstrating God's sovereignty and patience. The complexities and eventual strife within David's family, often exacerbated by his multiple wives and children, implicitly highlight the challenges inherent in departing from God's foundational design for relationships.

* [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - God's Original Design for Marriage")
* [Deuteronomy 17:17](/deuteronomy/17-17 "Deuteronomy 17:17 - Prohibition Against Multiplying Wives for Kings")
* [2 Samuel 3:2-5](/2_samuel/3-2 "2 Samuel 3:2-5 - List of David's Wives and Sons Born in Hebron")

### REFLECTION AND APPLICATION
This verse offers profound insights into the nature of biblical narrative and God's interaction with humanity. It challenges us to distinguish between what the Bible records as historical reality and what it prescribes as divine ideal. David, a man after God's own heart, lived within a culture where polygamy was accepted, yet the subsequent narratives often reveal the relational and societal costs of such practices. We learn that God's plan unfolds through imperfect people, not because He condones their imperfections, but because His grace and sovereignty are greater than human failings. For contemporary believers, this prompts reflection on cultural norms versus biblical principles. We are called to discern God's perfect will for marriage and relationships, as revealed progressively through Scripture, culminating in Christ's teaching. It encourages us to trust in God's overarching plan even when faced with complex or seemingly contradictory elements in the biblical narrative, understanding that His ways are higher than ours.

#### Questions for Reflection
* **How does understanding the cultural context of polygamy in ancient Israel help us interpret this verse without imposing modern sensibilities?**
* **What does David's polygamy, despite his being "a man after God's own heart," teach us about God's grace and His use of imperfect individuals?**
* **How can we discern between what the Bible describes as historical reality and what it prescribes as a timeless moral or theological truth?**

### FAQ
**Why did David have multiple wives, and was this practice endorsed by God?**

Answer: David, like many powerful figures and kings in the ancient Near East, practiced polygamy. This was a common cultural norm, often serving to cement alliances, increase progeny, and demonstrate status. The Bible records David's polygamous marriages as a historical fact, but it does not explicitly endorse polygamy as God's ideal. God's original design for marriage, as established in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - God's Design for Marriage"), was a monogamous union between one man and one woman. Furthermore, the Law given to kings in [Deuteronomy 17:17](/deuteronomy/17-17 "Deuteronomy 17:17 - Kings Not to Multiply Wives") explicitly warned against multiplying wives, as it could lead the king's heart astray. While God worked through David despite this practice, the subsequent narratives in [2 Samuel](/2_samuel/1 "2 Samuel - David's Reign") often illustrate the significant familial strife and complex challenges that arose from David's polygamous household, implicitly highlighting the negative consequences of departing from God's original design.

### CHRIST-CENTERED FULFILLMENT
While 1 Samuel 25:43 describes a specific historical detail of David's expanding, yet imperfect, household, it ultimately points us to the perfect King and His perfect bride. David, though chosen by God, was a flawed human king whose polygamous marriages led to internal strife and disunity within his family, foreshadowing the challenges of his earthly kingdom. In contrast, Jesus Christ, the true Son of David and the ultimate King, establishes a perfect and unified household, the Church. He has one bride, the Church, for whom He gave Himself up ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church")). The ideal of marriage, distorted in David's time, finds its ultimate and glorious fulfillment in the relationship between Christ and His Church, a union characterized by perfect love, purity, and unity ([Revelation 19:7-9](/revelation/19-7 "Revelation 19:7-9 - The Marriage Supper of the Lamb") and [Revelation 21:2](/revelation/21-2 "Revelation 21:2 - The New Jerusalem, the Bride")). David's imperfect family, though part of God's redemptive history, serves to highlight the profound need for the perfect, singular, and eternally faithful covenant relationship offered by Christ, who perfectly fulfills all that David could only imperfectly prefigure.

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

1 Samuel 30:5

And David's two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.

Joshua 15:56

And Jezreel, and Jokdeam, and Zanoah,

1 Samuel 27:3

And David dwelt with Achish at Gath, he and his men, every man with his household, [even] David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife.

2 Samuel 3:2

And unto David were sons born in Hebron: and his firstborn was Amnon, of Ahinoam the Jezreelitess;

2 Samuel 5:13

And David took [him] more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David.

2 Samuel 5:16

And Elishama, and Eliada, and Eliphalet.

Genesis 2:24

Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.