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1 Samuel 18:20,27
And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him…

Phalti

2 Samuel 3:14,14
And David sent messengers to Ishbosheth Saul's son, saying, Deliverme my wife Michal, which I espoused to me for an hundred foreskins of the Philistines…

Phaltiel

David’s wife
Michal's status as David's wife is significant because it highlights the personal cost of Saul's jealousy and the political maneuvering in ancient Israel. David's marriage to Michal was not just a personal union but also a political alliance. The disruption of this marriage by Saul's actions underscores the instability and personal sacrifices involved in David's rise to power.

to Palti son of Laish
Palti, also known as Paltiel, is introduced here as Michal's new husband. This change in marital status was not initiated by Michal or David but by Saul, reflecting the lack of agency women often had in ancient times. Palti's acceptance of Michal as his wife, despite her previous marriage to David, may indicate his loyalty to Saul or his own political aspirations.

who was from Gallim
Gallim is a location mentioned in the Bible, though its exact site is not definitively known today. It is referenced inIsaiah 10:30, suggesting it was a place of some significance. The mention of Gallim provides a geographical context, indicating that Palti was from a specific region, which may have had its own political or social implications in the narrative.

• The verse opens by spotlighting Saul’s choice, highlighting a deliberate act by the king rather than a happenstance event—“But Saul had given…” (1 Samuel 25:44).

• This transfer of Michal underscores Saul’s continuing hostility toward David. Earlier Saul promised Michal to David “for a hundred Philistine foreskins” (1 Samuel 18:25, 27), yet once David fled for his life (1 Samuel 19:10–11), Saul’s loyalty to that covenant evaporated.

• The text reminds us how Saul’s jealousy caused him to break oaths (cf.1 Samuel 20:30–33). Just as he once reneged on Jonathan’s plea for David’s safety, he now reneges on the marriage vow, showing a pattern of unfaithfulness that contrasts starkly with God’s covenant faithfulness (Psalm 89:34).

• The narrator purposely calls Michal “David’s wife” even while noting Saul’s action, reinforcing the legitimacy of the original marriage. God’s Word treats their union as ongoing despite Saul’s interference (cf.2 Samuel 3:14, where David still refers to her as “my wife”).

• This wording foreshadows David’s demand that Michal be restored when he becomes king—indicating her rightful place was always beside David.

• The phrase also highlights the cost of Saul’s vendetta: David not only lost his safety and position but also, for a season, his wife (Psalm 59 superscription, traditionally tied to this period, echoes that anguish).

• Palti—elsewhere called “Paltiel” (2 Samuel 3:15)—possibly accepted the marriage for political allegiance, showing how Saul leveraged family ties to retain loyalty in Israel, much like he had offered Merab earlier to Adriel (1 Samuel 18:17–19).

• While Scripture later notes that Palti wept when Michal was taken back (2 Samuel 3:16), it never portrays him as culpable; Saul is the initiator of the disorder.

• This episode illustrates how sin at the top ripples outward, ensnaring others in painful circumstances—echoingProverbs 29:2, “When the wicked rule, the people groan.”

• Gallim, a Benjaminite village (Isaiah 10:30), situates the narrative geographically: Saul kept marital alliances within his own tribe, attempting to consolidate power among familiar clans.

• By highlighting Gallim, the narrator subtly reminds readers that the conflict remains a family feud within Benjamin—Saul versus the anointed king-in-waiting from Judah (1 Samuel 16:1, 13).

• The contrast of tribal loyalties sets the stage for future reconciliation under David’s eventual reign, fulfilling God’s promise of unity in2 Samuel 5:1–5.

Saul’s act of giving Michal to Palti was a calculated maneuver born of jealousy and fear. Scripture insists Michal remained “David’s wife,” underscoring the sanctity of the original covenant and highlighting Saul’s breach of both familial and divine obligations. Palti and Gallim serve to show how Saul harnessed tribal and political ties to resist God’s plan. Yet even this detour could not derail the Lord’s purpose: Michal would be restored, David would ascend, and God’s faithfulness would eclipse Saul’s unfaithfulness.

Once more the daughter of Saul appears in the sacred history. (See2Samuel 6:20-23.) It was the greatest day in David's life--the Ark of the Covenant was being brought up with solemn pomp from its place of long exile in Kirjath-jearim to the new sacred capital of the loved king. One sad incident alone, we are told, marred the glories of the day. Michal, his wife, as Stanley thinks, in the proud, almost conservative, spirit of the older dynasty, not without a thought of her father's fallen house, looked on contemptuously as King David danced before the Ark with the priests, his royal robes thrown aside; and later in the day seems to have poured out before the king her scornful feelings. . . .

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