TRV
Translation
King James Version
And when he looked behind him, he saw me, and called unto me. And I answered, Here am I.
Berean Standard Bible
When he turned around and saw me, he called out and I answered, ‘Here I am!’
American Standard Version
And when he looked behind him, he saw me, and called unto me. And I answered, Here am I.
World English Bible Messianic
When he looked behind him, he saw me, and called to me. I answered, ‘Here I am.’
Geneva Bible (1599)
And when he looked backe, he saw me, and called me. And I answered, Here am I.
Young's Literal Translation
and he turneth behind him, and seeth me, and calleth unto me, and I say, Here am I.
See on the biblical-era map
In the KJVVerse 8,030 of 31,102
Study This Verse
Commentary on 2 Samuel 1 verses 1–10
1 ¶ Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;
2 It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.
3 And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped.
4 And David said unto him, How went the matter? I pray thee, tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also.
5 And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead?
6 And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him.
7 And when he looked behind him, he saw me, and called unto me. And I answered, Here am I.
8 And he said unto me, Who art thou? And I answered him, I am an Amalekite.
9 He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me.
10 So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord.
Here is, I. David settling again in Ziklag, his own city, after he had rescued his family and friends out of the hands of the Amalekites (Sa2 1:1): He abode in Ziklag. Thence he was now sending presents to his friends (Sa1 30:26), and there he was ready to receive those that came into his interests; not men in distress and debt, as his first followers were, but persons of quality in their country, mighty men, men of war, and captains of thousands (as we find, Ch1 12:1, Ch1 12:8, Ch1 12:20); such came day by day to him, God stirring up their hearts to do so, till he had a great host, like the host of God, as it is said, Ch1 12:22. The secret springs of revolutions are unaccountable, and must be resolved into that Providence which turns all hearts as the rivers of water.
II. Intelligence brought him thither of the death of Saul. It was strange that he did not leave some spies about the camp, to bring him early notice of the issue of the engagement, a sign that he desired not Saul's woeful day, nor was impatient to come to the throne, but willing to wait till those tidings were brought to him which many a one would have sent more than half-way to meet. He that believes does not make haste, takes good news when it comes and is not uneasy while it is in the coming. 1. The messenger presents himself to David as an express, in the posture of a mourner for the deceased prince and a subject to the succeeding one. He came with his clothes rent, and made obeisance to David (Sa2 1:2), pleasing himself with the fancy that he had the honour to be the first that did him homage as his sovereign, but it proved he was the first that received from him sentence of death as his judge. He told David he came from the camp of Israel, and intimated the bad posture it was in when he said he had escaped out of it, having much ado to get away with his life, Sa2 1:3. 2. He gives him a general account of the issue of the battle. David was very desirous to know how the matter went, as one that had more reason than any to be concerned for the public; and he told him very distinctly that the army of Israel was routed, many slain, and, among the rest, Saul and Jonathan, Sa2 1:4. He named only Saul and Jonathan, because he knew David would be most solicitous to know their fate; for Saul was the man whom he most feared and Jonathan the man whom he most loved. 3. He gives him a more particular account of the death of Saul. It is probable that David had heard, by the report of others, what the issue of the war was, for multitudes resorted to him, it should seem, in consequence; but he was desirous to know the certainty of the report concerning Saul and Jonathan, either because he was not forward to believe it or because he would not proceed upon it to make his own claims till he was fully assured of it. He therefore asks, How knowest thou that Saul and Jonathan are dead? in answer to which the young man tells him a very ready story, putting it past doubt that Saul was dead, for he himself had been not only an eye-witness of his death, but an instrument of it, and therefore David might rely upon his testimony. He says nothing, in his narrative, of the death of Jonathan, knowing how ungrateful that would be to David, but accounts only for Saul, thinking (as David understood it well enough, Sa2 4:10) that he should be welcome for that, and rewarded as one that brought good tidings. The account he gives of this matter is, (1.) Very particular. That he happened to go to the place where Saul was (Sa2 1:6) as a passenger, not as a soldier, and therefore an indifferent person, that he found Saul endeavouring to run himself through with his own spear, none of his attendants being willing to do it for him; and, it seems, he could not do it dexterously for himself: his hand and heart failed him. The miserable man had not courage enough either to live or die; he therefore called this stranger to him (Sa2 1:7), enquired what countryman he was, for, provided he was not a Philistine, he would gladly receive from his hand the coup de grace (as the French call it concerning those that are broken on the wheel) - the merciful stroke, that might dispatch him out of his pain. Understanding that he was an Amalekite (neither one of his subjects nor one of his enemies), he begs this favour from him (Sa2 1:9): Stand upon me, and slay me. He is now sick of his dignity and willing to be trampled upon, sick of his life and willing to be slain. Who then would be inordinately fond of life or honour? The case may he such, even with those that have no hope in their death, that yet they may desire to die, and death flee from them, Rev 9:6. Anguish has come upon me; so we read it, as a complaint of the pain and terror his spirit was seized with. If his conscience now brought to mind the javelin he had cast at David, his pride, malice, and perfidiousness, and especially the murder of the priests, no marvel that anguish came upon him: moles (they say) open their eyes when they are dying. Sense of unpardoned guilt will make death indeed the king of terrors. Those that have baffled their convictions will perhaps, in their dying moments, be overpowered by them. The margin reads it as a complaint of the inconvenience of his clothes; that his coat of mail which he had for defence, or his embroidered coat which he had for ornament, hindered him, that he could not get the spear far enough into his body, or so straitened him, now that his body swelled with anguish, that he could not expire. Let no man's clothes be his pride, for it may so happen that they may be his burden and snare. "Hereupon," saith our young man, "I stood upon him, and slew him" (Sa2 1:10) at which word, perhaps, he observed David look upon him with some show of displeasure, and therefore he excuses himself in the next words: "For I was sure he could not live; his life was whole in him indeed, but he would certainly have fallen into the hands of the Philistines or given himself another thrust." (2.) It is doubtful whether this story be true. If it be, the righteousness of God is to be observed, that Saul, who spared the Amalekites in contempt of the divine command, received his death's wound from an Amalekite. But most interpreters think that it was false, and that, though he might happen to be present, yet he was not assisting in the death of Saul, but told David so in expectation that he would reward him for it, as having done him a piece of good service. Those who would rejoice at the fall of an enemy are apt to measure others by themselves, and to think that they will do so too. But a man after God's own heart is not to be judged of by common men. I am not clear whether this young man's story was true or no: it may consist with the narrative in the chapter before, and be an addition to it, as Peter's account of the death of Judas (Act 1:18) is to the narrative, Mat 27:5. What is there called a sword may here be called a spear, or when he fell upon his sword he leaned on his spear. (3.) However he produced that which was proof sufficient of the death of Saul, the crown that was upon his head and the bracelet that was on his arm. It should seem Saul was so foolishly fond of these as to wear them in the field of battle, which made him a fair mark for the archers, by distinguishing him from those about him; but as pride (we say) feels no cold, so it fears no danger, from that which gratifies it. These fell into the hands of this Amalekite. Saul spared the best of their spoil, and now the best of his came to one of that devoted nation. He brought them to David, as the rightful owner of them now that Saul was dead, not doubting but by his officiousness herein to recommend himself to the best preferments in his court or camp. The tradition of the Jews is that this Amalekite was the son of Doeg (for the Amalekites were descendants from Edom), and that Doeg, who they suppose was Saul's armour-bearer, before he slew himself gave Saul's crown and bracelet (the ensigns of his royalty) to his son, and bade him carry them to David, to curry favour with him. But this is a groundless conceit. Doeg's son, it is likely, was so well known to Saul that he needed not ask him as he did this Amalekite (Sa2 1:8), Who art thou? David had been long waiting for the crown, and now it was brought to him by an Amalekite. See how God can serve his own purposes of kindness to his people, even by designing (ill-designing) men, who aim at nothing but to set up themselves.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 2 Samuel 1:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
This verse encapsulates a critical moment in the Amalekite's fabricated account of King Saul's death, presented to David. It describes Saul, in his final moments, turning back to see the Amalekite and calling out for assistance, to which the Amalekite claims to have responded with the traditional Hebrew phrase of immediate availability and readiness, "Here [am] I." This purported interaction is central to the Amalekite's deceitful narrative, crafted to portray himself as an instrumental agent in Saul's demise, thereby hoping to secure favor and reward from David, the presumptive successor to the throne.
CONTEXT
Literary Context: This verse is intricately woven into the dramatic opening of 2 Samuel, serving as a pivotal piece of the Amalekite's testimony to David. The narrative immediately follows the account of Saul's actual death and Israel's devastating defeat at Mount Gilboa, detailed in 1 Samuel 31. The tension in 2 Samuel 1 is generated by the stark contradiction between the Amalekite's elaborate story, particularly in 2 Samuel 1:6-10, and the earlier, canonical record of Saul's suicide in 1 Samuel 31:4-5. 2 Samuel 1:7 is a crucial component of the Amalekite's fabrication, designed to establish his presence and prompt response to Saul's distress, thereby elevating his perceived role and significance in the eyes of David. This narrative inconsistency highlights the Amalekite's deceit and sets the stage for David's unexpected and righteous judgment, underscoring the theme of divine anointing and the consequences of violating it.
Historical & Cultural Context: The events of 2 Samuel 1 are set in the immediate aftermath of a catastrophic battle between Israel and the Philistines on Mount Gilboa, a defeat that claimed the lives of King Saul and his three sons, including Jonathan. This left Israel in a state of profound national mourning and a significant power vacuum. Culturally, messengers bringing news of a monarch's death, especially a fallen enemy, might expect reward, particularly if they claimed a role in the death. However, the Amalekites were a perennial and divinely cursed enemy of Israel, with a standing command from God for their utter destruction (Exodus 17:14-16; Deuteronomy 25:17-19). Saul himself had been rejected as king partly due to his failure to completely obey this divine command regarding the Amalekites (1 Samuel 15). The Amalekite's presence on the battlefield, and his blasphemous claim to have killed "the Lord's anointed" (2 Samuel 1:14), would have been deeply significant and offensive to David, who consistently honored God's anointed king, even while being relentlessly persecuted by him.
Key Themes: 2 Samuel 1:7 contributes significantly to several overarching themes within the broader narrative of 2 Samuel. Firstly, it highlights The Peril of Deceit and Self-Exaltation. The Amalekite's ready response, "Here [am] I," is presented as a dutiful act, part of his elaborate falsehood designed to impress David and elevate his own role in Saul's death, contrasting sharply with the true account of Saul's suicide in 1 Samuel 31:4-5. Secondly, the verse underscores Saul's Tragic Vulnerability and Desperation. Saul's act of "looking behind him" and "calling out" emphasizes his dire situation on the battlefield—wounded, abandoned, and facing an ignominious end. This portrayal accentuates the tragic demise of Israel's first king. Finally, the entire narrative, including this interaction, is driven by Misguided Ambition and the Quest for Favor. The Amalekite's presumption that David would rejoice at Saul's death and reward the messenger reveals a profound misunderstanding of David's character and his reverence for God's anointed. This ambition ultimately backfired spectacularly, as seen in David's swift and severe judgment in 2 Samuel 1:15-16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse, as a component of the Amalekite's narrative, is imbued with profound Dramatic Irony. The audience, having read 1 Samuel 31, is fully aware that Saul died by his own hand, yet the Amalekite presents a meticulously detailed, self-serving account that directly contradicts this established truth. The Amalekite's use of "Here [am] I," a phrase typically signifying faithful obedience and availability in the biblical tradition, becomes a potent tool of Deception, underscoring the manipulative and calculating nature of his testimony. There is also an element of Foreshadowing in David's immediate and visceral reaction to this false narrative; his profound grief and swift, righteous judgment of the Amalekite (2 Samuel 1:11-16) foreshadow David's character as a king who upholds truth, reveres God's anointed, and administers swift justice, even when it appears to contradict his personal interest. The Amalekite's entire story functions as a Framing Device for his ill-fated attempt to gain favor, which ultimately exposes his folly and leads to his demise.
THEOLOGICAL AND THEMATIC CONNECTIONS
The Amalekite's account in 2 Samuel 1:7 serves as a profound theological lesson on the nature of truth, the severe consequences of deception, and the unwavering sovereignty of God even amidst human lies and ambition. The Amalekite's calculated falsehood, meticulously crafted to gain personal advantage, ultimately leads to his swift destruction, powerfully illustrating the biblical principle that God's justice prevails and that "whatever one sows, that will he also reap" (Galatians 6:7). This narrative also underscores the sacredness of God's anointing, as David's profound grief and immediate, severe judgment of the Amalekite demonstrate his deep reverence for Saul, despite Saul's relentless persecution of him. It highlights that God's divine plan for succession, though often unfolding through complex human events, is not dependent on human manipulation or falsehoods, but on His perfect will and timing.
REFLECTION AND APPLICATION
The Amalekite's desperate and manipulative attempt to gain David's favor through a fabricated story in 2 Samuel 1:7 serves as a potent cautionary tale for believers today. It compels us to deeply consider the inherent dangers of seeking personal gain through dishonesty and the profound spiritual consequences that inevitably follow such actions. In a world often driven by self-promotion, the pursuit of fleeting advantages, and the crafting of convenient narratives, this passage calls us to a higher standard of uncompromising integrity and truthfulness, reminding us that God sees and knows all, and that "there is nothing hidden that will not be disclosed, and nothing concealed that will not be brought out into the open" (Luke 12:2). It also challenges us to cultivate spiritual discernment, to not be easily swayed by compelling narratives that lack the ring of truth, and to respond with humility, grace, and genuine obedience, rather than opportunistic ambition, when faced with opportunities for service or advancement. Ultimately, this narrative invites us to reflect on our own readiness to respond to God's call, not with a manipulative "Here [am] I" designed for personal benefit, but with a sincere heart of obedience and complete surrender, trusting that His plans for us are good and do not require our deceitful interventions.
Questions for Reflection
FAQ
Why did the Amalekite lie about killing Saul?
Answer: The Amalekite likely lied to gain favor and significant reward from David. In ancient Near Eastern cultures, bringing news of a king's death, particularly a rival or an enemy, could be seen as a service worthy of substantial compensation. The Amalekite likely assumed that David, having endured years of persecution from Saul, would rejoice at his demise and reward the one who claimed to have delivered the final blow. He profoundly misjudged David's character and his deep reverence for God's anointed king, even a flawed one like Saul. He was seeking to capitalize on a moment of national tragedy for personal gain, believing he was bringing "good news" to the presumptive new king.
Did David know the Amalekite was lying about the details of Saul's death?
Answer: The text does not explicitly state that David knew the precise details of Saul's death contradicted the Amalekite's story at that exact moment. However, David's immediate and profound grief (2 Samuel 1:11-12) and his subsequent judgment of the Amalekite were rooted in the Amalekite's claim to have "stretched out [his] hand against the Lord's anointed to destroy him" (2 Samuel 1:14). For David, this act, whether true or false in its minute details, was an unforgivable sacrilege against God's chosen king. The Amalekite's confession, even if partially fabricated, was sufficient to condemn him in David's eyes, as he admitted to laying hands on the anointed of the Lord.
CHRIST-CENTERED FULFILLMENT
The narrative of 2 Samuel 1:7 finds profound Christ-centered fulfillment in several compelling ways. The Amalekite's self-serving lie and manipulative use of language stand in stark contrast to the absolute truthfulness of Jesus, who is not merely a speaker of truth but the very embodiment of "the way, and the truth, and the life" (John 14:6). While the Amalekite sought to gain fleeting earthly reward through deceit, Christ, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Furthermore, the Amalekite's opportunistic claim to have killed the Lord's anointed stands in direct opposition to Christ's willing and perfect submission to the Father's will, even unto death on a cross, demonstrating ultimate obedience (Philippians 2:8). Where the Amalekite's "Here [am] I" was a manipulative falsehood, Jesus's agonizing yet obedient prayer in Gethsemane, "Not my will, but yours, be done" (Luke 22:42), perfectly embodies the true spirit of hinnēnî—a complete and faithful surrender to God's divine call. David's righteous judgment of the Amalekite also powerfully foreshadows the ultimate and perfect justice of Christ, who has been given "all judgment" by the Father (John 5:22). The failed kingship of Saul and the subsequent judgment on those who would dishonor God's anointed point forward to the eternal, perfect, and just reign of King Jesus, whose kingdom is founded on truth, righteousness, and will have no end (Isaiah 9:7).