1 Samuel 26:1

KJV

¶ And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, [which is] before Jeshimon?

KJV (with Strong's)

And the Ziphites {H2130} came {H935} unto Saul {H7586} to Gibeah {H1390}, saying {H559}, Doth not David {H1732} hide {H5641} himself in the hill {H1389} of Hachilah {H2444}, which is before {H6440} Jeshimon {H3452}?

Complete Jewish Bible

The people from Zif went to Sha'ul in Giv'ah and said, "David is hiding himself on Hakhilah Hill, across from Yeshimon."

Berean Standard Bible

Then the Ziphites came to Saul at Gibeah and said, “Is not David hiding on the hill of Hachilah, opposite Jeshimon?”

American Standard Version

And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is before the desert?

Commentary

### SUMMARY
1 Samuel 26:1 marks the dramatic recommencement of King Saul's relentless pursuit of David, instigated by the Ziphites. This verse sets the scene for a second major confrontation, highlighting the persistent animosity and deep-seated jealousy that continued to drive Saul, even after David had previously demonstrated profound mercy by sparing his life. It underscores the precariousness of David's existence as a fugitive, forced to navigate the desolate wilderness while relying on divine protection amidst human treachery and unyielding opposition.

### CONTEXT
* **Literary Context:** This verse immediately follows David's remarkable act of compassion in [1 Samuel 24](/1_samuel/24 "1 Samuel 24 - David Spares Saul's Life"), where he spared Saul's life in the cave of En Gedi despite having the perfect opportunity to kill him. That pivotal event concluded with Saul acknowledging David's righteousness and future kingship, even extracting an oath from David. The interlude of [1 Samuel 25](/1_samuel/25 "1 Samuel 25 - Nabal and Abigail") further develops David's character, showcasing his restraint and reliance on divine justice. Therefore, the Ziphites' renewed betrayal in [1 Samuel 26:1](/1_samuel/26-1 "1 Samuel 26:1 - The Ziphites Betray David Again") serves as a stark and tragic indicator of Saul's unrepentant heart, demonstrating that his earlier remorse was fleeting. It sets up another profound test of David's integrity, his unwavering trust in God's timing, and his continued refusal to usurp God's anointed king, contrasting sharply with Saul's persistent, self-destructive paranoia.
* **Historical & Cultural Context:** The Ziphites were inhabitants of Ziph, a town situated in the hill country of Judah, southeast of Hebron. Their repeated act of informing on David (first in [1 Samuel 23:19](/1_samuel/23-19 "1 Samuel 23:19 - First Ziphite Betrayal")) suggests a desire to curry favor with the reigning King Saul, perhaps out of fear, political expediency, or ambition, despite David being a fellow Judahite. Such acts of betrayal against a fugitive were not uncommon in ancient Near Eastern societies, often driven by a desire for reward or political alignment. Gibeah, Saul's capital, was located in the tribal territory of Benjamin, north of Jerusalem, underscoring the considerable distance Saul was willing to travel to pursue David. The "hill of Hachilah" and "Jeshimon" refer to specific geographical features within the wilderness of Ziph, a desolate and rugged region characterized by caves and wadis, which provided both concealment and harsh living conditions for David and his men. This environment highlights David's vulnerable, fugitive status, yet also God's consistent provision for him in the wilderness, reminiscent of Israel's journey through the desert.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of 1 Samuel. It vividly reiterates the theme of **Persistent Persecution**, showcasing Saul's unyielding obsession with eliminating David, an obsession fueled by profound jealousy and an irrational fear of losing his divinely appointed kingship (which he had already forfeited, as proclaimed in [1 Samuel 15:28](/1_samuel/15-28 "1 Samuel 15:28 - Samuel's Prophecy to Saul")). This relentless pursuit underscores the destructive nature of unchecked envy. Secondly, it emphasizes the theme of **Betrayal and Loyalty**, sharply contrasting the Ziphites' treachery with David's unwavering allegiance to God's anointed, even when presented with multiple opportunities to retaliate against Saul (as demonstrated in [1 Samuel 24:4-7](/1_samuel/24-4 "1 Samuel 24:4-7 - David Refuses to Harm Saul")). Finally, the narrative consistently points to **Divine Providence**; despite constant threats, betrayals, and the harsh realities of wilderness life, David's life is miraculously preserved, illustrating God's faithfulness to His chosen one and His sovereign control over seemingly chaotic events, ensuring His ultimate plan for Israel's kingship will prevail.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ziphites (Hebrew, _Zîp̄îm_):** The inhabitants of Ziph, a town in the Judean wilderness. Their repeated appearance in the narrative (cf. [1 Samuel 23:19](/1_samuel/23-19 "1 Samuel 23:19 - Ziphites Betray David")) marks them as agents of treachery against David. Their actions highlight the fragmented loyalties within Israel during Saul's reign, where local communities might prioritize allegiance to the reigning king over a fugitive, even one divinely chosen.
* **Gibeah (Hebrew, _Gibʿâ_):** Meaning "hill," this was Saul's capital city in the tribal territory of Benjamin. Its mention here emphasizes the considerable distance and effort Saul was willing to exert to pursue David, traveling from his seat of power to the remote wilderness of Ziph. It underscores the king's singular, destructive focus on David, often to the neglect of his kingdom's true needs.
* **Jeshimon (Hebrew, _Yəšîmôn_):** Literally meaning "the desert," "the wilderness," or "the desolation." This term effectively conveys the barren, inhospitable nature of the region where David was hiding. It paints a vivid picture of David's desperate circumstances, a fugitive in a desolate land, yet also hints at the vastness and isolation that could offer temporary refuge from Saul's forces.

#### Verse Breakdown
* **"¶ And the Ziphites came unto Saul to Gibeah, saying,"**: This opening clause immediately reintroduces the antagonists who had previously betrayed David, signaling a renewed threat. Their direct approach to Saul in his capital, Gibeah, demonstrates their boldness and their clear intent to gain favor by delivering information about David's whereabouts. The "¶" (pilcrow) in the KJV often marks a new paragraph or section, indicating a fresh turn in the narrative.
* **"Doth not David hide himself in the hill of Hachilah,"**: This is the Ziphites' direct question and accusation, phrased as a rhetorical question expecting an affirmative answer. It reveals their precise knowledge of David's current hiding place, the "hill of Hachilah," which was a prominent landmark in the wilderness of Ziph. The phrasing implies a certain urgency and certainty on their part, designed to spur Saul into immediate action.
* **"[which is] before Jeshimon?"**: This phrase further specifies the location of Hachilah, placing it geographically in relation to "Jeshimon," the vast wilderness. It provides additional detail for Saul's forces to pinpoint David's position. The inclusion of this geographical marker underscores the desolate and remote nature of David's refuge, emphasizing his vulnerability and the harsh conditions he endured as a fugitive.

#### Literary Devices
The verse employs several potent literary devices. **Irony** is prominent, as the Ziphites, fellow Judahites, betray David, the future king of Judah, to Saul, who is from Benjamin. This act of treachery stands in stark contrast to David's previous act of mercy towards Saul in [1 Samuel 24](/1_samuel/24 "1 Samuel 24 - David Spares Saul's Life"), highlighting the moral decay of Saul's supporters versus David's righteous character. The repeated phrase "Doth not David hide himself" functions as a form of **rhetorical question**, designed not to elicit information but to confirm Saul's suspicions and incite his wrath, effectively manipulating him. Furthermore, the description of David's hiding place as "the hill of Hachilah, which is before Jeshimon" uses **setting** to evoke a sense of desolation and vulnerability, emphasizing David's precarious existence. This barren landscape serves as a symbolic backdrop for David's spiritual journey, where he is stripped of worldly comforts and forced to rely solely on divine protection.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 26:1 powerfully illustrates the persistent nature of evil and human treachery, even in the face of divine favor and demonstrated righteousness. Despite David's previous act of mercy and Saul's momentary repentance, the spirit of jealousy and fear continues to drive Saul's actions, demonstrating the deep-seated corruption of a heart estranged from God. The Ziphites' betrayal underscores the reality that even those within one's own community can become instruments of adversity. Yet, amidst this relentless persecution, the verse implicitly points to God's sovereign hand, allowing these events to unfold not to destroy David, but to refine his character, deepen his dependence on God, and prepare him for the throne. It is a testament to the truth that God's purposes cannot be thwarted by human malice.

* [Psalm 54:1-7](/psalms/54-1 "Psalm 54 - A Prayer for Deliverance from Enemies")
* [Psalm 7:1-17](/psalms/7-1 "Psalm 7 - A Prayer for Justice and Protection")
* [Proverbs 27:4](/proverbs/27-4 "Proverbs 27:4 - The Destructive Power of Envy")

### REFLECTION AND APPLICATION
This passage serves as a profound reminder that even when we act with integrity and mercy, we may still face relentless opposition and betrayal. David's experience in the wilderness of Ziph, hunted by a king consumed by jealousy and betrayed by his own countrymen, mirrors the "wilderness seasons" we may encounter in our lives. It challenges us to consider our response to injustice and persecution: do we retaliate, or do we, like David, continue to trust in God's ultimate justice and timing? The Ziphites' actions warn us against the dangers of seeking favor through treachery or allowing fear to dictate our loyalties. Saul's continued pursuit, despite David's grace, vividly illustrates the destructive power of unchecked envy and insecurity, which can blind individuals to truth and lead them down paths of self-destruction. Ultimately, David's story here encourages us to find our refuge and strength not in our circumstances or human alliances, but in the unwavering faithfulness of God, who protects His own even in the most desolate and dangerous places.

#### Questions for Reflection
* **How do you respond when you are betrayed or unjustly persecuted, especially by those you might expect loyalty from?**
* **What "wilderness" seasons in your life have forced you to rely more deeply on God's protection and provision?**
* **In what ways can unchecked emotions like jealousy or fear lead to destructive actions, as seen in Saul's pursuit of David?**
* **How does David's consistent refusal to harm Saul, despite repeated opportunities, challenge your understanding of justice and revenge?**

### FAQ

**Who were the Ziphites, and why did they betray David?**

Answer: The Ziphites were inhabitants of Ziph, a town located in the hill country of Judah, near the wilderness where David was hiding. They betrayed David to King Saul on two occasions ([1 Samuel 23:19](/1_samuel/23-19 "1 Samuel 23:19 - First Ziphite Betrayal") and [1 Samuel 26:1](/1_samuel/26-1 "1 Samuel 26:1 - Second Ziphite Betrayal")). Their motivation was likely to gain favor with King Saul, who was the reigning monarch. In ancient societies, informing on fugitives or enemies of the state was a way to secure political standing, rewards, or protection from the king. Despite David being a fellow Judahite, their loyalty was seemingly to the established power structure under Saul, rather than to the divinely anointed, albeit fugitive, future king.

**What is the significance of "Jeshimon" in this context?**

Answer: "Jeshimon" (Hebrew: _Yəšîmôn_) literally translates to "the desert," "the wilderness," or "the desolation." In the context of [1 Samuel 26:1](/1_samuel/26-1 "1 Samuel 26:1 - David Hides in the Wilderness"), it signifies the desolate, barren, and remote nature of the region where David was hiding. This geographical detail is significant for several reasons: it emphasizes the harsh conditions David and his men endured as fugitives; it highlights David's vulnerability, as he was exposed in a wild, unpopulated area; and paradoxically, it also suggests the vastness and ruggedness that offered him temporary concealment from Saul's relentless pursuit. The wilderness often serves as a place of testing and reliance on God in biblical narratives, and David's time in Jeshimon is no exception.

### CHRIST-CENTERED FULFILLMENT
The narrative of David's relentless persecution by Saul, culminating in the Ziphites' betrayal in [1 Samuel 26:1](/1_samuel/26-1 "1 Samuel 26:1 - The Ziphites Betray David Again"), finds its ultimate and profound fulfillment in the life and ministry of Jesus Christ. David, the anointed king, hunted and betrayed by his own people and the reigning authority, powerfully foreshadows Christ, the true Anointed One, who came to His own but was rejected ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). Just as Saul sought to destroy David out of fear and jealousy, so too did the religious and political leaders of Jesus' day conspire against Him, driven by envy and a perceived threat to their power ([Mark 15:10](/mark/15-10 "Mark 15:10 - Pilate Knew it was Envy")). Jesus, like David, faced betrayal by those close to Him, notably Judas Iscariot ([Matthew 26:47-50](/matthew/26-47 "Matthew 26:47-50 - Judas's Betrayal")). Yet, unlike David, who still had to flee, Christ willingly submitted to His captors, knowing it was part of God's redemptive plan to accomplish salvation ([John 18:4-11](/john/18-4 "John 18:4-11 - Jesus Willingly Submits")). David's miraculous preservation in the wilderness by God's providence points to Christ's ultimate victory over death and the grave, demonstrating that no human treachery or persecution can thwart God's sovereign plan for His chosen King. Believers, too, are called to endure persecution, trusting in the same God who protected David and ultimately raised Christ from the dead, knowing that our suffering in Christ leads to ultimate glory ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ Through Suffering")).

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 23:19

¶ Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the wood, in the hill of Hachilah, which [is] on the south of Jeshimon?

Psalms 54:1

¶ To the chief Musician on Neginoth, Maschil, [A Psalm] of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? Save me, O God, by thy name, and judge me by thy strength.

Psalms 54:7

For he hath delivered me out of all trouble: and mine eye hath seen [his desire] upon mine enemies.

Joshua 15:55

Maon, Carmel, and Ziph, and Juttah,

1 Samuel 26:3

And Saul pitched in the hill of Hachilah, which [is] before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.

Joshua 15:24

Ziph, and Telem, and Bealoth,