1 Samuel 22:6

David was discovered. Some commentators take the narrative of the remainder of this chapter as an illustration of the way in which the Hebrew text sometimes departs from the strict chronological sequence of events in order to carry one thought to its conclusion before discussing another. Such an interpretation of this passage assumes that Doeg’s accusation against Ahimelech the priest and the massacre of Nob followed immediately upon the discovery of David’s original escape, but that the narrative continues with the account of David and his men until it becomes necessary to introduce the massacre to explain the arrival of Abiathar at Keilah in the next chapter. This interpretation is based largely on Ahimelech’s avowal of his ignorance of David’s true situation. This is not an illogical deduction.

It is equally reasonable to take the narrative as running consecutively, in this case the statement that David and his men were discovered means that it became known that they had emerged from their hiding place in the stronghold of Adullam and were encamped in the Forest of Hareth; and that when the king learned of this he complained to his officers about treasonable collaboration with the outlaw (verse 8). Thereupon Doeg the herdsman would seize the opportunity to turn informer against Ahimelech (verses 9, 10). There is no reason to suppose that a man in Doeg’s station would have known, when he saw David at the sanctuary, anything of the real reason for his coming. Since there would have been nothing unusual in David’s stopping there for counsel before going on an errand for Saul, Doeg would doubtless have considered this not worth reporting at the time. Ahimelech’s reply does not help in determining the sequence of events, for his plea of ignorance at the time of David’s visit would still be his logical defense (see on verses 14, 15), regardless of the interval between his alleged treason and the arraignment of the priests before Saul. Thus the slaying of the priests and the massacre at Nob did not necessarily immediately follow David’s visit to the sanctuary (see PP 658, 659).

A tree in Ramah. Since Ramah and Gibeah are distinct sites separated by a considerable distance (see on chapter 1:1), Saul could hardly be in Gibeah, yet sitting under a tree in the town of Ramah. The Hebrew word ramah should here probably be translated “height,” or “high place” as in Ezekiel 16:24, 25. The high place in Gibeah was probably a favorite meeting place for the men of the city.