Saul Didn’t Understand Hebrew Poetry and It Destroyed His Life

After David defeated Goliath and drove the philistines away from the Valley of Elah, he and King Saul returned home. They were met by an array of celebratory women, who joyfully sang,

“Saul has slain his thousands,
And David his ten thousands.” (1 Samuel 18:7)

Saul was ticked. “They have credited David with tens of thousands, but me only with thousands,” he lamented. And from that day forward, Saul’s jealousy burned against David, eventually culminating in the king going mad and committing suicide.

But was Saul even right? Were these singing women really praising David more than Saul?

Outside of the David/Saul debacle, there are only four verses in the scriptures that compare “thousands” (Hebrew “eleph”) to “ten thousands” (Hebrew “rebaba”)—and all are poetry:

  • In Deuteronomy 32, Moses sings about how “one could chase a thousand, and two put ten thousand to flight” only through the help of the Lord.
  • In Deuteronomy 33, Moses blesses Joseph, prophetically declaring that his two sons will drive their enemies “to the ends of the earth”—the older Manasseh defeating “thousands” and the younger Ephraim overcoming “tens of thousands.”
  • The author of Psalm 91 sings that even if “a thousand fall at your side, and ten thousand at your right hand,” pestilence and destruction “shall not come near you.”
  • Micah 6 warns that God will not be pleased with sacrifices of “thousands of rams” and “ten thousand rivers of oil” if His people refuse justice, mercy, and humility.

In all of these verses, it becomes evident that the escalation from “thousands” to “tens of thousands” is poetic way of elevating the point God is making. Furthermore, that escalation often results from additional people joining the cause, even someone younger.

When Manasseh—the older brother—fights against God’s enemies, he overcomes thousands; but when Ephraim—his younger brother—takes up arms at the right side of his eldest brother, their efforts increase tenfold. And how good it is when these brothers dwell together in unity (Psalm 133)!

 When the women sang that Saul had slain thousands and David ten thousands, they weren’t saying, “David is ten times better than Saul”; on the contrary, they were declaring that, because David had joined the king’s cause and because Saul had welcomed this younger man into the family, their joint efforts had increased tenfold. Saul (who himself was a descendant of Benjamin, the younger brother of Joseph), they rejoiced, had defeated their enemies by inviting the next generation to join the work of God!

But Saul couldn’t see this. His pride and his fear blinded him to what was so plain. And for the rest of Saul’s short reign, the tens of thousands of philistines that had been driven to the ends of the earth were allowed to once again invade the land while Saul aimed his spite at David—his spiritual Ephraim.

How Hebrew Poetry Accents Scripture: A Reflection on Lamentations during Tisha B’av

Tomorrow night is the start of Tisha B’av—the observance of when the first and second temple were destroyed (586 BC by Babylon and 70 AD by Rome). Traditionally on Tisha B’av, the book of Lamentations is read, which consists of a five-chapter dirge over the destruction of Jerusalem. If you haven’t read it recently, I encourage you to check it out this weekend.

The first chapter of Lamentations consists of 22 triplets that follow a qinah meter. As the Hebrew alphabet has 22 verses, each triplet begins with the subsequent letter of the alphabet, making the first chapter an acrostic poem. The second chapter follows these patterns as well.

Well, almost.

If you look closely, there are a few cracks beneath the surface of these poetic flourishes. The acrostic is not quite right. The letter pe (17th letter) comes before the ayin (16th letter). Additionally, the qinah meter, while almost universal, is missing from a few verses. The poetry looks great to the untrained eye, but it’s slowly falling apart underneath.

The third chapter continues the (almost) pattern of acrostic and qinah meter, even leveling it up a bit. Not only does each triplet begin with the next Hebrew letter—each line of each triplet begins with the next Hebrew letter as well. It’s no surprise that, as the poetry seems to improve, the subject changes from merely lamenting the destruction of Jerusalem to calls for repentance and a renewed hope that God will deliver them from their troubles. But while they seem to be getting things in order, the flaws in the poetry remain.

The improved poetry is short-lived. In chapter 4, rather than acrostic triplets, there is a noticeable downgrade to couplets. The mismatched acrostic and missing qinah meters remain present. Just like Jerusalem, the poetry is falling apart fast.

We finally arrive at chapter 5. As you would expect, this chapter has 22 verses. But there isn’t even an attempt to form an acrostic. There are no couplets or triplets. There’s no qinah meter. All attempts at poetic flare are abandoned, just as Jerusalem had been abandoned. As Jeremiah laments, “The young men [have ceased] from their song” (Lamentations 5:14).

As we look back on the destruction of the City of God this weekend, let’s reflect on the state of our own “city upon a hill.” Are we living out God’s commission towards peace and justice? Or have we moved our souls far from peace and forgotten God’s goodness (Lamentations 3:17)?

It’s not too late to turn things around.

“Let us search out and examine our ways,

And turn back to the LORD.

Let us lift our hearts and hands

To God in heaven.” (Lamentations 3:40, 41)

The Almost Acrostic Psalm

Psalm 25 is an acrostic psalm, meaning each of the 22 verses begins with a different letter of the Hebrew alphabet (which has 22 letters). Well… it’s almost an acrostic psalm. Four verses break the pattern:

  • Verse 2 repeats aleph rather than use beth
  • Verses 5-6 skips over the vav
  • Verse 18 should begin with a shin, but it instead begins with a resh
  • Verse 22 begins with an extra pei

Given that this psalm is *almost* an acrostic, the author seems to be drawing our attention to the verses that break the pattern. So, what do those verses say?

  • Let not my enemies triumph over me
  • You are the God of my salvation
  • Forgive all my sins
  • Redeem Israel out of all their troubles

All of these verses are about salvation! And David (by the Holy Spirit) wants us to focus on God’s deliverance from our troubles and our enemies throughout this psalm.

But that’s not all. If you put the three missing letters together, they spell the word “hell.” And if you put the three extra letters together, they spell “healer.” In other words, while bringing our attention to God’s ever-present salvation, God has removed hell and replaced it with healing.

He truly is the God of our salvation.

“To You, O LORD, I lift my soul. O my God, I trust in You.” (Psalm 25)