I Samuel 19:13 · Bible study
1 Samuel 19:13 Commentary: Teraphim in David's Bed
Hebrew · 10 what the commentators say
Meaning in one sentence
Examine the surprising presence of teraphim in David's home and the moral complexity of Michal's deception.
Research Summary
- Meaning: Michal uses a teraphim (household idol) and goats' hair to simulate a sick David, deceiving Saul's messengers and allowing David to escape.
- Key words: teraphim (household idol, likely human-sized); k'vir (woven quilt/pillow); goats' hair (simulating human hair or covering); beged (outer garment or bed-cover).
- Main debate: Whether the teraphim were forbidden idols or tolerated talismans, and whether Michal's deception was sinful or justified.
- Theological theme: God's providence operates through imperfect human means, including deception and the use of illicit objects.
- Best use: A narrative that probes the tension between ethical purity and survival, and witnesses to God's unexpected protection of David.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
Michal took the teraphim and laid it in the bed, and put a pillow of goats’ hair at its head and covered it with clothes.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
and Michal taketh the teraphim, and layeth on the bed, and the mattress of goats' hair she hath put for his pillows, and covereth with a garment.
Darby Darby Bible 1890
And Michal took the image, and laid it in the bed, and put the net of goats' [hair] at its head, and covered it with the coverlet.
Douay-Rheims Douay-Rheims Bible 1899
And Michol took an image, and laid it on the bed, and put a goat's skin, with the hair at the head of it, and covered it with clothes.
Translations in other languages (10 available)
Tomó luego Michâl una estatua, y púsola sobre la cama, y acomodóle por cabecera una almohada de pelos de cabra, y cubrióla con una ropa.
Tomou logo Mical uma estátua, e a pôs sobre a cama, e acomodou-lhe por cabeceira uma almofada de pelos de cabra, e cobriu-a com uma roupa.
Ensuite Mical prit le théraphim, qu’ elle plaça dans le lit; elle mit une peau de chèvre à son chevet, et elle l’ enveloppa d’ une couverture.
Und Michal nahm ein Götzenbild und legte es ins Bett und legte ein Ziegenfell zu seinen Häupten und deckte es mit Kleidern zu.
En Michal nam een beeld, en zij legde het in het bed, en zij legde een geitenvel aan zijn hoofdpeluw, en dekte het met een kleed toe.
Poi Mical prese l’idolo domestico e lo pose nel letto; gli mise in capo un cappuccio di pelo di capra, e lo coperse d’un mantello.
A wziąwszy Michol obraz, położyła na łożu, a wezgłówko z koziej skóry położyła pod głowę jego, i przykryła szatą.
Мелхола же взяла статую и положила на постель, а в изголовье ее положила козью кожу, и покрыла одеждою.
米甲 把 家中的神像 放 在 床上，頭 枕在 山羊毛 裝的枕頭上，用被 遮蓋。
Then Michal took the image and put it in the bed, with a cushion of goat's hair at its head, and she put clothing over it.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 19:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Scholars from diverse traditions agree on several key points. The teraphim were household images, likely life-sized and human-shaped, used illicitly by Israelites despite the commandment against idols. Barnes, Cambridge, and Gill each argue that Michal kept them secretly, possibly due to barrenness (as Rachel did in Genesis 31:19). The 'pillow of goats' hair' (k'vir ha-izzim) was placed at the head to simulate David's hair or to muffle the head of the image, creating the impression of a sick person. Keil and Delitzsch note that the definite articles suggest these were ordinary household items.
The deception succeeded: the messengers saw 'the teraphim in the bed' and reported David sick. Most commentators observe that the narrative does not explicitly condemn Michal's use of an idol or her lie. Instead, it highlights God's providential care for David through unexpected means. The consensus sees this as a morally complex story that points to God's sovereignty working even through imperfect human choices.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Teraphim as forbidden idols: Barnes and others see them as illicit objects of worship, noting Israelite women were 'much addicted' to them.
- Teraphim as talismans for good luck: Cambridge Bible calls them 'a kind of fetish or household charm for good luck,' not necessarily objects of worship.
- Deception as justified protection: Matthew Henry and Wesley view Michal's act as a resourceful response to imminent danger, while acknowledging its moral ambiguity.
What is clear: It is undisputed that Michal used a teraphim and goats' hair to create a decoy, that the messengers were deceived, and that David escaped.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of the teraphim | They were household images, likely human-sized, used in domestic cultic practices. | Whether they functioned as actual objects of worship (idols) or as protective talismans for good fortune. |
| Michal's justification | She acted out of loyalty to save David's life from Saul's murderous intent. | Whether her use of deception and an idol was morally defensible or a sin that God nevertheless used. |
| David's knowledge | The text does not state that David knew about the teraphim in his house. | Some commentators (e.g., Gill) suggest Michal kept them secretly; others assume David must have been aware. |
| The function of the goats' hair | It was used to make the teraphim more convincing as a sleeping figure. | Whether it was a net spread over the head to resemble hair, or a quilt stuffed with goats' hair to make the head sink in like a sick person's. |
Historical & Cultural Context
This verse sits within a fast-paced narrative of David's flight from Saul. The setting is night (v.11), and Michal must act quickly. Teraphim were small household idols, but here the plural form 'teraphim' is used for a single, large image (Cambridge Bible: 'apparently of life-size'). They were common among Semitic peoples as protective spirits, consulted for oracles (Zechariah 10:2, Ezekiel 21:21). Their strict prohibition (Deuteronomy 18:10, 12) did not erase their presence in Israelite homes, as seen in Judges 17, 18 and Rachel's theft (Genesis 31:19).
The 'goats' hair' (ez) likely refers to a woven fabric or net made of goat hair, a common material for tents and rugs. Keil and Delitzsch suggest it was a counterpane used for sleeping. The 'pillow' or 'quilt' (k'vir) is a rare word, found only here and in the parallel verse 16. The definite article indicates it was a known piece of household furniture. The garment (beged) was a square cloth used as an outer cloak or bed-cover (Deuteronomy 24:12, 13). Michal covers the image with it, perhaps to suggest feverish sweating.
Michal's role is striking: a woman acting independently to protect her husband from her father. In a patriarchal culture, her deception defies Saul's authority and demonstrates keen intelligence. The narrative does not comment on the morality of using an idol; instead, it focuses on the outcome: David escapes and reaches Samuel at Ramah. The mention of teraphim alerts the reader to the religious complexity of David's household and prepares for later purges of idolatry under Hezekiah and Josiah.
Textual Notes
The supplied commentaries note no significant textual variants for 1 Samuel 19:13. The Masoretic Text is consistent across Hebrew manuscripts. The ancient versions (Septuagint, Syriac, Vulgate) render the verse similarly, though the Targum interprets the goats' hair as a goatskin bottle. Josephus adds a detail about a moving goat's liver, but this is an embellishment, not a variant. The wording of the verse is well-preserved.
Reception History
Jewish tradition, as seen in the Targum and Midrash (referenced by Gill), often reads the goats' hair as a goatskin bottle and explores the teraphim's role in household worship. Christian commentators from the Reformation onward, such as Matthew Henry and Wesley, focus on Michal's loyalty and the moral tension of her actions. The verse appears in discussions of casuistry and God's sovereignty over human sin. Modern scholarship places the teraphim within the context of Israelite popular religion, showing the distance between official cult and daily practice.
Preaching This Verse
Three-point outline
- The Object: Teraphim in an Unexpected Place, Why were household idols in David's home, and what does this suggest about Israelite religion in practice?
- The Strategy: Goats' Hair and a Covered Figure, Michal's ingenious use of materials to create a convincing decoy, and the moral tension of deception.
- The Outcome: Deliverance Through Imperfect Means, God's providence works through Michal's ruse to protect His anointed, despite the questionable methods.
Five-point outline
- Danger at Night: Saul's Messengers Surround the House (v.11)
- Michal's Decoy: She Takes the Teraphim and the Goats' Hair Pillow (v.13)
- The Lie: She says, 'He is sick,' and sends the messengers away (v.14)
- The Exposure: Messengers Return and Discover the Ruse (v.15, 16)
- David's Escape: He Flees to Samuel at Ramah (v.18)
Illustration hooks
- A family hides a fugitive in a basement, using a dummy in the bed to fool authorities at the door.
- A mother pretends her child is sleeping to avoid an abusive visitor demanding entry.
- A whistleblower uses coded messages to protect sources while under surveillance.
Questions your congregation is asking
- Why did David have an idol in his house? Did he know about it?
- Is it ever acceptable to lie when protecting someone from harm?
- If God is sovereign, why does He allow His people to be in situations that force moral compromises?
Leading a Discussion
This passage confronts us with the messy reality of living by faith under threat. Michal's actions are both brave and troubling. As you discuss, hold both the urgency of protecting life and the call to trust God without compromising integrity.
Discussion questions
- Observation: What exactly did Michal do to deceive the messengers? List the items and actions described in verse 13.
- Interpretation: Read Genesis 31:19 and Judges 17:5. How do these passages inform your understanding of teraphim?
- Interpretation: Why do you think the narrator includes the detail about the teraphim instead of simply saying 'she made a decoy'?
- Interpretation: How does Michal's lie compare to other biblical deceptions, such as Rahab's (Joshua 2) or the Hebrew midwives' (Exodus 1)?
- Application: In what situations might Christians feel pressured to use questionable means to protect loved ones? How should the church help them navigate such dilemmas?
- Application: How does this story challenge the idea that God only works through perfect obedience? Where do you see God's grace here?
- Reflection: What does this passage teach you about God's commitment to protect His anointed, even through human weakness?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 31:19 | Now Laban had gone to shear his sheep; and Rachel stole the teraphim that were her father’s. |
| Judges 17:5 | The man Micah had a house of gods, and he made an ephod, and teraphim, and consecrated one of his sons, who became his priest. |
| Judges 18:14 | Then the five men who went to spy out the country of Laish answered and said to their brothers, “Do you know that there is in these houses an ephod, and teraphim, and a carved image, and a molten image? Now therefore consider what you have to do.” |
| Judges 18:17 | The five men who went to spy out the land went up, and came in there, and took the engraved image, the ephod, the teraphim, and the molten image; and the priest stood by the entrance of the gate with the six hundred men armed with weapons of war. |
| Hosea 3:4 | For the children of Israel shall live many days without king, without prince, without sacrifice, without sacred stone, and without ephod or idols. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests the teraphim image Michal placed in David's bed was a human-shaped figure meant to represent a sick person. The pillow of goats' hair, he speculates, may have been intended to mimic the look of David's own hair, making the deception more convincing.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the teraphim as a life-sized household idol, noting that Israelite women were especially devoted to such images. He then observes ambiguity in how Michal used the goats-hair cover: either pulled over the idol's head as a blanket or arranged to resemble hair.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary identifies the teraphim as household charms for good luck, not objects of worship, brought from Chaldean tradition and surprisingly found in David's house. Michal wrapped the head of a life-size human image in a goat's hair quilt and covered it with a woolen cloth to deceive Saul's messengers into thinking David lay sick in bed.
Geneva Bible Notes Reformed 1599
Then Michal tooke an image, and layde it in the bed, and put a pillow stuffed with goates heare vnder the head of it, and couered it with a cloth.
Gill's Exposition of the Bible Baptist 1748
Gill explains that Michal used a teraphim, a household idol or image with a human likeness, to deceive her father's messengers. He notes that she placed a pillow of goats' hair under its head, likely to mimic David's hair or a sick person's appearance, making the ruse more convincing.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that Michal staged the deception by placing the household idol on the divan, rearranging the goat's hair cushion to resemble disheveled hair, and covering the figure with a mantle to suggest a feverish patient. The ruse fooled Saul's first messengers at a distance but failed under close inspection.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch focus on the physical setup of Michal's deception. They suggest the goats' hair cloth, probably a bed covering common in Eastern households, was meant to make the household idol's head resemble a sleeping person's head and face, though its exact purpose remains uncertain.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the irony that Saul gave Michal to David intending her as a snare, yet she became his protector. Saul's plot backfired, and Henry observes that the devil is often out-shot with his own bow when schemes against God's servants turn against their plotters.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that Michal placed goat's hair on the idol's head so it would resemble David's hair in the dim light of a sickroom. Covering it with a blanket reinforced the pretense that David was lying ill in bed.