“The Man Was Harsh and Evil of Deeds”: The Grammar of Character in 1 Samuel 25:3

וְשֵׁ֤ם הָאִישׁ֙ נָבָ֔ל וְשֵׁ֥ם אִשְׁתּ֖וֹ אֲבִגָ֑יִל וְהָאִשָּׁ֤ה טֽוֹבַת־שֶׂ֨כֶל֙ וִ֣יפַת תֹּ֔אַר וְהָאִ֥ישׁ קָשֶׁ֛ה וְרַ֥ע מַעֲלָלִ֖ים וְה֥וּא כָלִבִּֽו׃

In the dramatic buildup to David’s encounter with Nabal, Shmuel I 25:3 offers a concise yet striking portrait of both husband and wife. This verse is not merely descriptive; it is structurally and grammatically crafted to contrast two characters — one wise and beautiful, the other harsh and wicked.

At its center lies a powerful linguistic device: the use of compound adjectives and stacked disjunctive phrases that emphasize moral and personal traits. These constructions do more than label character — they reveal how Biblical Hebrew encodes virtue and vice through syntax itself.

The Double Naming: A Grammatical Setup for Contrast

The verse begins with parallel structures:

וְשֵׁם הָאִישׁ נָבָל
וְשֵׁם אִשְׁתּוֹ אֲבִגָיִל

“And the man’s name was Nabal, and his wife’s name was Abigail.”

This dual naming sets up the comparison to come. Note the repetition of וְשֵׁם (“and the name”), followed by definite noun + definite possessive pronoun. The structure mirrors the couple, but only momentarily — soon, their characters will diverge sharply.

Already, the grammar hints at irony: the foolish man is named Nabal (literally “fool”), while his wife bears a name full of promise. But the real contrast emerges in what follows.

“A Woman of Good Understanding and Beautiful Form” — Adjective Chains and Their Weight

The description of Abigail reads:

וְהָאִשָּׁה טוֹבַת־שֵׂכֶל וִיפַת תֹּאַר

“Now the woman was of good understanding and beautiful in appearance.”

Note the pairing of attributes, each introduced by וְ (“and”), and each composed of a noun modified by an adjective:

• טוֹבַת שֵׂכֶל – “good of understanding” (wise)
• וִיפַת תֹּאַר – “beautiful of form” (attractive)

This adjective-noun phrase pattern is common in Biblical Hebrew when describing people of high moral or physical stature. It reflects a worldview where inner and outer beauty are linguistically paired — and morally significant.

Importantly, both phrases are in the construct state, literally meaning “goodness of mind,” “beauty of form.” In this context, these expressions highlight qualities that define her character — not just possession of wisdom or beauty, but being defined by them.

“The Man Was Harsh and Evil of Deeds”: The Syntax of Wickedness

In contrast, the text describes Nabal:

וְהָאִישׁ קָשֶׁה וְרַע מַעֲלָלִים וְהוּא כָלִבִּי

“And the man was harsh and evil of deeds, and he was Calebite.”

Here we find another set of paired descriptors, also joined by וְ, but with a different grammatical structure. Unlike Abigail’s traits, which are expressed in construct-state noun phrases, Nabal’s are conveyed through predicative adjectives:

• קָשֶׁה – “harsh” (masculine singular adjective)
• וְרַע מַעֲלָלִים – “and evil of deeds”

The first adjective (קָשֶׁה) stands alone, indicating essential nature. The second (רַע מַעֲלָלִים) uses the familiar idiom of moral evaluation — literally “evil in actions” — a standard way of condemning behavior in prophetic and narrative texts.

These descriptions are not neutral observations — they are evaluative judgments embedded in syntax. The absence of verb forms in the original Hebrew emphasizes the static quality of Nabal’s character: he simply is harsh and evil. There is no room for growth, no hint of change.

“And He Was a Calebite”: The Final Clause That Adds No Praise

The final line reads:

וְה֥וּא כָלִבִּֽו׃

“And he was a Calebite.”

This concluding phrase appears almost parenthetically. It gives tribal background, but unlike other genealogical insertions, it adds no honor. Instead, it may subtly reinforce the idea of stubbornness — the tribe of Caleb was known for strength, but here, it seems to echo קָשֶׁה (“harsh”) from earlier in the verse.

The word כָלִבִּי is written defectively — without a final yod — and functions here as an ethnic adjective: “Calebite,” or “of the house of Caleb.”

Unlike many genealogical notes that affirm lineage or status, this clause contributes nothing to Nabal’s virtue. If anything, it underscores the tension between external identity and internal character — a recurring theme in Biblical Hebrew narrative.

Contrast Through Structure: How Description Becomes Judgment

The entire verse builds toward contrast through structure:

• Abigail – described through construct chains, implying depth and relational value
• Nabal – described through predicative adjectives, emphasizing fixed, negative traits

This difference in grammatical construction mirrors the moral contrast between the two figures. Abigail’s qualities are relational and active; Nabal’s are inherent and unchanging. The syntax does not just describe — it evaluates.

Moreover, the sentence flows like a disjointed chiasm:

1. Man’s name
2. Woman’s name
3. Woman’s virtues
4. Man’s vices
5. Man’s ancestry

This structural imbalance reinforces the central message: the woman is the true moral center of the household, while the man is reduced to his flaws and origin — nothing more.

The Sentence That Judges Without Saying Itself

In Shmuel I 25:3, language becomes the silent judge. The grammar distinguishes not only between a virtuous woman and a wicked man, but between types of description: one built on relation and action, the other on fixed, immutable traits.

Through the careful placement of adjectives, the use of construct chains, and the stark simplicity of predicative judgment, the verse paints a picture not only of two individuals, but of two ways of being in the world. One is open, wise, and attractive; the other is hardened, corrupt, and defined by birth rather than merit.

In the end, this verse does not need to say “Nabal was unworthy” — the grammar already has.