] [2 Samuel 17:25, LXX] and she therefore would be a sister of David, but in the masoretic text of the Books of Samuel her father is named "Nahash;"bibleverse|2|Samuel|17:25|] scholars think that "Nahash" is a
typographic errorhere," Peake's commentary on the Bible"] "Jewish Encyclopedia"] based on the appearance of the name two verses later. [bibleverse|2|Samuel|17:27|] In the Book of Chronicles, Amasa's father is identified as "Jether the Ishmaelite," [bibleverse|1|Chronicles|2:17|] but in the hooks of Samuel, Amasa's father is identified as "Ithra the Israelite;" scholars think that the latter case is more likely.
*The wife of the wicked
Nabal, who became a wife of David after Nabal's death. [bibleverse|1|Samuel|25|] She had gone out to stop David from taking revenge against Nabal for his ingratitude towards David, warning him that vengeance was sinful and God would take care of the issue. Her accuracy in understanding God's will suggests that she is a prophetess. She became the mother of one of David's sons, who is named in the Book of Chroniclesas "Daniel," [bibleverse|1|Chronicles|3:1|] in the masoretic textof the Books of Samuel as "Chileab," and in the Septuaginttext of the Books of Samuel as "Daluyah." [2 Samuel 3:3, LXX]
Abigail's self-styling as a "handmaid" [bibleverse|1|Samuel|25:25| and following] led to "Abigail" being the traditional term for a waiting-woman (for example, Abigail, the "waiting gentlewoman", in
Beaumont and Fletcher's " The Scornful Lady", published in 1616).
It is possible for both these women named "Abigail" to be different accounts of the same woman, as textual scholars regard the account in the Books of Chronicles as ultimately deriving from the Books of Samuel, and the references there to "Abigail" as a sister of David occur only in the passages which textual scholars attribute to the "
court history of David," ["Jewish Encyclopedia", Books of Samuel] a document which doesn't mention an "Abigail" as one of David's wives.
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