And David fled from Naioth in Ramah, and came and said before Jonathan: ‘What have I done? what is mine iniquity? and what is my sin before your father, that he seeks my life?’
verse value 5473
Insights
Verse structure: 18 words, 82 letters. Verse gematria: 5473 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "what" (מֶ֤ה, 2 letters) and the longest is "and·what·my·sin" (וּמֶֽה־חַטָּאתִי֙, 8 letters). Words sharing gematria 170: to·face·of, to·face·of. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "Naioth" ((מנוות)), "from·Naioth" (מִנָּי֖וֹת), "what·my·iniquity" (מֶֽה־עֲוֺנִ֤י). The root פנים appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "and·came" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·Ramah', dividing the verse into phrases of 5 and 13 words.
Radak
"And David fled." While Saul was prophesying, David fled from him.
Metzudat David
"And he fled." While Saul was prophesying, he fled and came to his house.
Malbim
“And he fled” — while Saul was still prophesying, he had time to flee.
"What have I done?" means to say, "What sin have I committed on my own behalf, or what is my offense, etc., before your father, in the sin concerning the kingdom?"
And he said to him: ‘Far from it; you shall not die; behold, my father does nothing either great or small, but that he discloses it to me; and why should my father hide this thing from me? it is not so.’
verse value 5385
Insights
Verse structure: 26 words, 95 letters. Notable word values: "to·him" (ל֣וֹ) = 36, double chai. The shortest word is "to·him" (ל֣וֹ, 2 letters) and the longest is "not·does" (לֹֽא־יַעֲשֶׂ֨ה, 6 letters). Words sharing gematria 206: thing, thing. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "not·does" (לֹֽא־יַעֲשֶׂ֨ה), "and·why?" (וּמַדּ֩וּעַ֩), "would-hide" (יַסְתִּ֨יר). The root דבר appears 3 times in this verse. 20 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "thing" (root דבר, 113x in I Samuel); "not" (root לא, 107x in I Samuel). First appearance of the root מדוע ("and·why?") in I Samuel. The etnachta (major mid-verse pause) falls on 'my·ear', dividing the verse into phrases of 18 and 8 words.
Radak
And he said to him, “Far be it!” One ought to ask: How could Jonathan assure him falsely? And how could he say to him, “I will not reveal it to your ears,” when in fact Saul was pursuing him and seeking his life before the eyes of all? Rather, Jonathan reasoned that it was not in his father’s heart to kill him after he had sworn to him and said, “As the Lord lives, he shall not be put to death.” And as for the fact that he cast his spear after the oath, and that he sent to his house to watch him and kill him, and that he went after him to Naioth in Ramah to kill him—Jonathan thought that this was because of the evil spirit that terrified him, and that he desired to kill him only while the evil spirit was upon him, for the evil spirit did not come upon him constantly, but only at times, as it is stated, “When the evil spirit from God is upon you” (1 Samuel 16:16). And we have not seen that he desired to kill him after the oath except when the evil spirit was upon him. Therefore, Jonathan assured him that he could protect himself from him when the evil spirit was upon him. And even though he was required to play before him at that time, nonetheless he could protect himself from him so that he would not stand before him.
However, Saul had it in his heart to kill him even when the evil spirit was not upon him, but he did not show this either because of the oath he had sworn to Jonathan, or in order not to sadden Jonathan, as he said to David: “Tell David of Saul’s servants who love him, for it is in Saul’s heart to kill him.” For he revealed this to them but concealed it from Jonathan. Therefore, David swore and said, “As the Lord lives and as your soul lives, there is but a step between me and death.”
And it appears that Jonathan returned him to his father after the incident at Naioth, and he sat at his father’s table day by day, as it says, “I, I will sit with the king to eat,” meaning that my custom is to sit with him at his table day by day. And even so, David was afraid and said to Jonathan that by this the matter would be tested: if he should inquire for him when he was not there and say, “Good, peace be to your servant,” meaning that those who spoke to me lied, then his heart would be good toward me. And the meaning of “a step” is a small matter, like a pace, which is the step of the feet. And Targum Jonathan reads: “As one pace between me and death.” And in the midrash: “In one pace I was delivered from him, I was saved,” as it is stated, “And David fled from Saul” (1 Samuel 19:10).
Ralbag
And why should my father hide this matter from me? It is not so. It is possible that Jonathan had already considered that Saul’s pursuit of David to kill him was due only to the evil spirit that terrified him, but when Saul was in his sound mind, his intention was not to harm David, for he had already sworn to him by God, as it says: “As the Lord lives, he shall not be put to death.”
Metzudat David
Far be it from us. It is a desecration for my father to transgress the oath he swore not to put you to death. Jonathan reasoned that all that his father had done was not with full intent, but rather due to an evil spirit that came upon him.
"And why should he hide it? If it is his way to reveal to me the secrets of his heart, why should he hide this matter? If so, surely this is not the truth."
Malbim
The questions: Did not Jonathan hear that he had sent [men] to guard him, and that he pursued him to Naioth?
And he said to him: Jonathan reasoned that what he had sent to guard him was not intended to kill him, but rather to bring him to him so that he would not flee. And he brought proof for this: since Saul does nothing without his counsel, if he had wanted to kill him, he would have revealed his ear. Therefore, this is not the meaning: "He commanded to kill you"; rather, the opposite: "He commanded to guard you so that you would not flee from before him."
And David swore moreover, and said: ‘Your father knows well that I have found favour in your eyes; and he says: Let not Jonathan know this, lest he be grieved; but truly as Hashem lives, and as your soul lives, there is but a step between me and death.’
verse value 5026
Insights
Verse structure: 23 words, 102 letters. The shortest word is "favour" (חֵן֙, 2 letters) and the longest is "do·not·know·this" (אַל־יֵֽדַע־זֹ֥את, 8 letters). Words sharing gematria 257: and·said, and·said. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "for·I·found" (כִּֽי־מָצָ֤אתִי), "do·not·know·this" (אַל־יֵֽדַע־זֹ֥את), "lest·he·be·grieved" (פֶּן־יֵעָצֵ֑ב). The root אמר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem·lives" (root יהוה, 316x in I Samuel); "David" (root דוד, 262x in I Samuel). First appearance of the root עצב ("lest·he·be·grieved") in I Samuel. First appearance of the root פשע ("like·a·step") in I Samuel. The etnachta (major mid-verse pause) falls on 'lest·he·be·grieved', dividing the verse into phrases of 14 and 9 words.
Rashi
As a step. With one step I was saved from him — and he struck with the spear in the wall. In that step I was saved from death.
Ralbag
“As a step between me and death.” This means a small measure, as if you were to say a single step. And this is very clear at the time when David was playing before him; for had he not leaned away from him slightly, he would have killed him with his spear.
Metzudat David
And David swore again, saying. The intention is: Initially, he said, “Behold, what I have not revealed to you is because he knows that I have found favor in your eyes, and therefore he conceals it from you so that you will not be distressed.” Then he returned and swore, “But as the Lord lives…” for there was but a single step’s distance between me and death; for had I not yielded to him when he cast the spear, he would have killed me. Thus he was saying: Be that as it may, whether intentionally or unintentionally, in any case I was always in danger.
Metzudat Zion
But. And but.
As a step. From the word 'step' and 'stride'.
Malbim
He surely knoweth. David replied that the situation was reversed. The reason he did not inform you of this is because he is no longer deliberating or in doubt about the matter, but has resolved in his heart to kill him. Therefore, he concealed this from Jonathan, who loved David, so that he would not be distressed. And he brought proof: "For there is but a step between me and death"—at the time he hurled the spear at me, which was a sign that the matter was concluded and firmly resolved in his mind to put me to death.
Then said Jonathan to David: ‘What does your soul desire, that I should do it for you?’
verse value 2391
Insights
Verse structure: 6 words, 33 letters. The shortest word is "soul" (נַפְשְׁךָ֖, 4 letters) and the longest is "and·I·will·do·to·you" (וְאֶעֱשֶׂה־לָּֽךְ, 7 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "what·does·say" (מַה־תֹּאמַ֥ר), "and·I·will·do·to·you" (וְאֶעֱשֶׂה־לָּֽךְ). The root אמר appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·David" (root איל, 238x in I Samuel); "and·I·will·do·to·you" (root עשה, 79x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·David', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + יְהוֹנָתָ֖ן [Jonathan] (521) + אֶל־דָּוִ֑ד [to·David] (45) + מַה־תֹּאמַ֥ר [what·does·say] (686) + נַפְשְׁךָ֖ [soul] (450) + וְאֶעֱשֶׂה־לָּֽךְ [and·I·will·do·to·you] (432) = 2391.
Metzudat David
"What will your soul say?" Since wisdom is vested in the rational soul, He said to him: "What will your soul say?"
And David said to Jonathan: ‘Behold, to-morrow is the new moon, when I should sit with the king to eat; so let me go, that I may hide myself in the field to the third day at even.
verse value 6074
Insights
Verse structure: 15 words, 77 letters. The shortest word is "until" (עַ֖ד, 2 letters) and the longest is "to·Jonathan" (אֶל־יְהוֹנָתָ֗ן, 8 letters). Words sharing gematria 87: and·I, to·eat. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "behold·the·new·moon" (הִֽנֵּה־חֹ֙דֶשׁ֙), "surely·I·will·sit" (יָשֹׁב־אֵשֵׁ֥ב), "with·the·king" (עִם־הַמֶּ֖לֶךְ). 14 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "to·Jonathan" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·eat', dividing the verse into phrases of 9 and 6 words.
Rashi
Behold, tomorrow is the new moon. The renewal of the moon — and all the eaters of the king's table are not prevented from coming on the festival day to the bread.
And I should surely sit with the king to eat. It is the language of the present — and I am accustomed to sit with the king always to eat, near him.
And you will send me. From now — and I will hide myself until the evening of the third day. And I will not be with the eaters, and my seat will be missed, and the king will wonder about me — tomorrow or the day after tomorrow.
Radak
“Behold, tomorrow is a new month.” It is the first day of the month, and since it is my custom to eat at my table, he will visit me; all the more so since it is the first day of the month, and all those who eat at one table come, just as on a festival.
“Until the third evening.” The explanation is: until the time of evening of the third day. And it says “the third” in the feminine form, referring to the time. And in Targum Jonathan it reads: “Until the time of evening of the third day.”
Ralbag
“And I, I will sit with the king to eat.” As on this day; and therefore the king will notice that I am not there and will ask what the reason for this is.
"Until the third evening." This refers to the evening of the second new month, for it is the third evening relative to that evening.
Metzudat David
“New moon tomorrow.” This means: the first day of the month. It was the custom of all who ate at the king’s table to come to the table on that day and not to be absent, whereas on the other days, some of them would occasionally refrain from coming.
"And I, etc." – My way is to sit with the king and eat at his table.
"And you shall send me away." He means: To this counsel that has been counseled, that today you will send me away to hide, today and tomorrow, and the day after until evening, until the time when you will be able to inform me after the meal.
Malbim
Behold, tomorrow is a new month, the first day of the month, and it is my custom to sit with the king to eat. And when it says, "And I, I will sit," it means that I desire to sit with him even now, for if I do not sit, I would be like a rebel who went without permission. Therefore, "And send me away" means that you should grant me permission to go, so that I not go without permission. And I hid myself in the field until the evening of the third day, which is after the first day of the month; for if one does not ask on the first day, he asks on the second day.
If your father miss me at all, then say: David earnestly asked leave of me that he might run to Beth-lehem his city; for it is the yearly sacrifice there for all the family.
verse value 4187
Insights
Verse structure: 16 words, 70 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "to·all·the·family" (לְכׇל־הַמִּשְׁפָּחָֽה, 9 letters). Words sharing gematria 381: earnestly, was·asked. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "if·surely" (אִם־פָּקֹ֥ד), "he·misses·me" (יִפְקְדֵ֖נִי), "to·run" (לָרוּץ֙). The root פקד appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·you·shall·say" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "for" (root כי, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'your·father', dividing the verse into phrases of 3 and 13 words.
Rashi
He earnestly asked leave. He requested permission from me.
The sacrifice of the days. Year by year at this time.
Ralbag
"For the sacrifice of the days was there for the whole family." It is possible that because God, blessed be He, performed a miracle for them, they would bring peace-offerings year after year on that day, and this was called a peace-offering for the whole family.
Metzudat David
"If he inquires: If he will remember to inquire about me, then you shall answer and say that it was asked of me to go to his city for the fixed sacrifice of his family each year [and he thought that except for the New Moon he would not inquire about him, for the matter is not fixed to come every day, and even on the New Moon alone he would not inquire, thinking it was a coincidence, and when indeed it happened that he ceased to inquire on the New Moon, but when he did not come on the New Moon and also on the day following it, then it is likely that he will inquire about him]:"
Metzudat Zion
Remember. A matter of remembrance and providence, similarly (Genesis 21:1): 'and the LORD remembered Sarah'.
I will inquire. From the word 'request' and 'inquiry'.
To run. To go running and hurry.
The days. The year, similarly (Leviticus 25:29): 'a year shall his redemption be'.
Malbim
“Nish’al nish’al” – this means that he was asked by others, namely his relatives, and through them he was asked. And the reason he did not ask the king himself is that he needed to run to Bethlehem quickly, because the annual sacrifice was taking place there, as they perform a sacrifice every year, and this sacrifice includes the entire family. Therefore, they requested that he be found there.
If he say thus: It is well; your servant shall have peace; but if he be wroth, then know that evil is determined by him.
verse value 2350
Insights
Verse structure: 12 words, 48 letters. Notable word values: "to·him" (ל֔וֹ) = 36, double chai. Verse gematria: 2350 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "to·him" (ל֔וֹ, 2 letters) and the longest is "but·if·indeed" (וְאִם־חָרֹ֤ה, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "but·if·indeed" (וְאִם־חָרֹ֤ה), "blaze·forth" (יֶחֱרֶה֙). The root חרה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "will·say" (root אמר, 418x in I Samuel); "with" (root עם, 128x in I Samuel); "to·your·servant" (root עבד, 71x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·your·servant', dividing the verse into phrases of 5 and 7 words. Full calculation: אִם־כֹּ֥ה [if·thus] (66) + יֹאמַ֛ר [will·say] (251) + ט֖וֹב [good] (17) + שָׁל֣וֹם [peace] (376) + לְעַבְדֶּ֑ךָ [to·your·servant] (126) + וְאִם־חָרֹ֤ה [but·if·indeed] (260) + יֶחֱרֶה֙ [blaze·forth] (223) + ל֔וֹ [to·him] (36) + דַּ֕ע [know] (74) + כִּֽי־כָלְתָ֥ה [that·is·determined] (485) + הָרָעָ֖ה [the·evil] (280) + מֵעִמּֽוֹ [with] (156) = 2350.
Rashi
If so he says, good. That his anger not be kindled.
Peace to your servant. There is not in his heart to kill me.
And if he will be angry, he will be angry. This is what I will be available to him, to kill me.
The evil is determined from him. In sum: he has an evil design against me.
Radak
The sacrifice of the days. It was their custom to offer peace-offerings for the members of the family once a year, and similarly it is said of Elkanah: “to sacrifice the sacrifice of the days.”
Metzudat David
Good. He means: You did well in granting him permission to go.
"Peace be to Your servant." Then you will know that I am at peace, and he does not desire to kill me.
Know that it is determined. He means to say: The end of his intention is to kill me, and therefore he is angry with me because I am not present with him, so that he might lay hands upon me.
Metzudat Zion
Thus. So.
It is ended. A matter of end and completion.
Malbim
If so, he will say: Behold, two conditions have been explained, that he will say "good," or that he will be angry. And furthermore, two other scenarios can be imagined, and they are: a) that he will not inquire at all; b) that he will inquire but will not tell him "good" nor "bad," but rather he grasps the two sides according to which he knows clearly whether it is good or bad. For if he inquires about him, it will be either because he desires him or because he desires to kill him. In the first case, he will say "good," and in the second case, he will be angry. However, if he does not love him and also does not intend to kill him, he will either not inquire about him at all or will not be concerned about his absence. And this is what is written: "If so, he will say 'good,' then surely there is peace for your servant; but if he is angry, then surely the evil has been completed." And in the other two cases, the matter remains in doubt.
Therefore deal kindly with your servant; for you have brought your servant into a covenant of Hashem with you; but if there be in me iniquity, slay me thyself; for why should you bring me to your father?’
verse value 4848
Insights
Verse structure: 16 words, 75 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "and·if·being·in·me" (וְאִם־יֶשׁ־בִּ֤י, 7 letters). 8 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "with·your·servant" (עַל־עַבְדֶּ֔ךָ), "covenant" (בִּבְרִ֣ית), "You·will·bring" (הֵבֵ֥אתָ). The root עבד appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "for" (root כי, 161x in I Samuel); "You·will·bring" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'with', dividing the verse into phrases of 9 and 7 words.
Rashi
And you will do kindness. To send me away.
Radak
“And you shall deal kindly with your servant.” This is like “with your servant,” as in Targum Jonathan. And similarly, “the men came upon the women” (Exodus 35:22), “Aram rested upon Ephraim” (Isaiah 7:2).
Metzudat David
“And you shall do kindness.” To reveal to my ear what has happened:
For in the covenant. For this reason, it is fitting that you do kindness with me:
“And if there is in me iniquity.” He means to say: And if at a later time You find in me iniquity, and because of it You will tear up the covenant:
"Bring me. For if you do not reveal [the matter] to my ears, I will come again before your father, and you will be the cause [of the trouble]."
Malbim
And you shall act on this side: "His anger was kindled against him." He [David] requested of Jonathan: a) that he do this out of kindness, b) out of the covenant that he had made with him, c) on the grounds that there was no sin in him. And this is what is written, "If there is in me any guilt..."
And Jonathan said: ‘Far be it from you; for if I should at all know that evil were determined by my father to come upon you, then would not I tell it you?
verse value 2749
Insights
Verse structure: 17 words, 64 letters. Notable word values: "my·father" (אָבִי֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·you" (לָּ֑ךְ, 2 letters) and the longest is "Jonathan" (יְהוֹנָתָ֖ן, 6 letters). Words sharing gematria 50: to·you, to·you. 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "if·surely" (אִם־יָדֹ֣עַ). The root לך appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "for" (root כי, 161x in I Samuel); "to·come" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 4 and 13 words.
Rashi
Far be it from you. Such a thing — to suspect me that I would know about him that the evil is determined from him, and I will not tell you.
Radak
"Far be it from you." Explanation: "Far be it from you" to suspect me of this, that I would know the evil and not tell it to you.
Ralbag
“Far be it from you!” That is to say: Far be it from you to suspect me of this, that I would desire for you to die at the hands of my father. For surely, if I knew that the evil had ceased from my father coming to you, I would tell you, so that you might escape.
Metzudat David
Far be it from you. It is an abomination for you to be found guilty of a sin for which the covenant would be broken.
"For if I indeed know, etc." – He means to say: "No sin has been found in you for which I would conceal from you the words of my father."
Malbim
And he said, as it is written, “If there is in me iniquity,” etc. He answered, “Far be it from you to have iniquity.” And if so, “If I know, I will know,” etc., and not that will I tell you, in a questioning manner. And he scrutinizes the phrase “I will tell you,” [to mean] all the ways of evil in detail.
Then said David to Jonathan: ‘Who shall tell me if perchance your father answer you roughly?’
verse value 1580
Insights
Verse structure: 10 words, 39 letters. The shortest word is "who?" (מִ֖י, 2 letters) and the longest is "to·Jonathan" (אֶל־יְה֣וֹנָתָ֔ן, 8 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "what·will·answer·you" (מַה־יַּעַנְךָ֥). 10 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "to·Jonathan" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + דָּוִד֙ [David] (14) + אֶל־יְה֣וֹנָתָ֔ן [to·Jonathan] (552) + מִ֖י [who?] (50) + יַגִּ֣יד [will·tell] (27) + לִ֑י [to·me] (40) + א֛וֹ [or] (7) + מַה־יַּעַנְךָ֥ [what·will·answer·you] (195) + אָבִ֖יךָ [your·father] (33) + קָשָֽׁה [hard] (405) = 1580.
Rashi
Who will tell me. In the place where I will hide myself.
Radak
"Who shall tell me?" Its meaning: if he answer thee well, or if he answer thee harshly. And from the end of the verse we learn the ellipsis at its beginning; and like it, "a ruler that lacketh understanding," etc. And the meaning of "mah" is like "im" (if); or its meaning is: the harshness with which he answers thee — what will it be? To put me to death, or to drive me out? And the Targum renders: or perhaps. And the meaning of "harsh" is a harsh utterance, as in "but the rich answereth impudently."
Ralbag
And David said to Jonathan, "Who will tell me, or what will your father answer you harshly?" The meaning is: Who will tell me whether his anger will be kindled, so that I may strive to escape from him? Or, "what will your father answer you harshly," for from those harsh words much of his intent will be discerned? Alternatively, he may mean by this: Who will tell me whether he will say, "It is good," so that I not hide from him and not provoke his anger against me? Or, who will tell me whether his anger will be kindled and your father will answer you harshly—what will those harsh words be, so that I may conduct myself appropriately in light of them?
Metzudat David
"Who will tell me?" He means: By whom will it be told to me?
Or what? This means: Will He answer you with good, or will He answer you with difficulty? And from the end of the verse we learned that its beginning is defective.
Metzudat Zion
He will answer you. He will reply to you.
Harsh. A harsh answer.
Malbim
The questions: In the expression "or what if thy father answer thee," the commentators were hard pressed.
"Who will tell me?" — this implies: "Surely, you will not be able to inform me through a messenger, lest he learn of the matter." Or, "What will your father answer you harshly?" — this implies: "What will be considered a harsh answer with thee?" For it may be that on your part, an answer will not be termed 'harsh' unless it pierces and concludes my sentence to death. And in truth, even a mild anger is termed 'harsh' on your part, for perhaps he will conceal his thought and his anger. The meaning is: "Inform me what is considered [on your part as] 'What will your father answer you harshly?' Inform us of the definition of 'harsh' and 'mild' on your part."
And Jonathan said to David: ‘Come and let us go out into the field.’ And they went out both of them into the field.
verse value 2171
Insights
Verse structure: 9 words, 41 letters. Verse gematria: 2171 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "come" (לְכָ֖ה, 3 letters) and the longest is "Jonathan" (יְהוֹנָתָן֙, 6 letters). Words sharing gematria 314: field, field. 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·let·us·go·out" (וְנֵצֵ֣א). The root יצא appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·David" (root איל, 238x in I Samuel); "come" (root הלך, 133x in I Samuel). The etnachta (major mid-verse pause) falls on 'field', dividing the verse into phrases of 6 and 3 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + יְהוֹנָתָן֙ [Jonathan] (521) + אֶל־דָּוִ֔ד [to·David] (45) + לְכָ֖ה [come] (55) + וְנֵצֵ֣א [and·let·us·go·out] (147) + הַשָּׂדֶ֑ה [field] (314) + וַיֵּצְא֥וּ [and·went·out] (113) + שְׁנֵיהֶ֖ם [two] (405) + הַשָּׂדֶֽה [field] (314) = 2171.
Ralbag
“Come, let us go out to the field.” His intention was that they should go out to the field so that they would be able to speak there according to their full desire, for there they would be able to see who was around them, whereas they would not be able to see this while they were in the house or in the city.
Metzudat David
"The field." For one may take counsel in secret only in the field, so that it not be heard by anyone.
Malbim
And it says: After he desired to detail the matters and to cut a covenant with him, he went out with him to the field, so that the words would not be overheard.
And Jonathan said to David: ‘Hashem, the God of Israel—when I have sounded my father about this time to-morrow, or the third day, behold, if there be good toward David, shall I not then send to you, and disclose it to you?
verse value 5483
Insights
Verse structure: 18 words, 89 letters. Notable word values: "Hashem" (יְהֹוָ֞ה) = 26, the value of the divine name Hashem. The shortest word is "at·this·time" (כָּעֵ֤ת, 3 letters) and the longest is "and·behold·good" (וְהִנֵּה־ט֖וֹב, 7 letters). Words sharing gematria 339: when·I·search, I·will·send. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "when·I·search" (כִּֽי־אֶחְקֹ֣ר), "my·father" (אֶת־אָבִ֗י), "and·behold·good" (וְהִנֵּה־ט֖וֹב). The root איל appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·David" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'toward·David', dividing the verse into phrases of 13 and 5 words.
Rashi
The Lord, the God of Israel. The language of an oath.
The third. In the days of tomorrow — this is the third day at this hour — for tomorrow is the new moon. And perhaps my father will not wonder tomorrow, but he will wonder on the third day.
Radak
"The Lord, the God of Israel." An oath:
"Now, tomorrow is the third day." "Tomorrow" refers to "now," meaning this very time of the third day, for "tomorrow" can be used to denote both near and distant future. And the Targum renders it: "In this time, tomorrow, or on the third day."
"And shall I not then send to thee?" It is a question.
Metzudat David
"The Lord, the God of Israel." This implies: "Behold, I swear by the Lord, etc."
"Now, tomorrow." This "now" refers to the third day, which is the day following the New Moon.
And behold, it is good. When the tidings are good:
"And not then, etc." — And is it not then that I shall send to you to bring you good tidings? This is a question.
Metzudat Zion
I will search. From the word 'searching' and 'investigation'.
Malbim
The Questions (12-12): Why, on the first side, did He say, "Then I will send," whereas on the second side He said, "And I will uncover your ear with My own hand"? What is the meaning of the phrase, "For it will seem good to my father to do evil to you"?
“The Lord, the God of Israel, swore to him by the Lord”: This means that I will inquire after my father only on the third day from now. In other words, on the first day I will not inquire, but I will wait, perhaps your father will note that you are missing. And if he does not inquire after you, then on the third day, at this present time in which we are, I will inquire. And I will begin to speak with him. “And behold, it is good”: This means that if the response is favorable, then I will send (through an agent, since there is no concern that the matter will be revealed). And “then I will send” means immediately, without delay.
Hashem do so to Jonathan, and more also, should it please my father to do you evil, if I disclose it not to you, and send you away, that you may go in peace; and Hashem be with you, as He has been with my father.
verse value 5524
Insights
Verse structure: 20 words, 97 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "and·thus" (וְכֹ֣ה, 3 letters) and the longest is "to·Jonathan" (לִיהוֹנָתָ֜ן, 7 letters). Words sharing gematria 130: upon·you, with. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·Jonathan" (לִיהוֹנָתָ֜ן), "if·it·please" (כִּֽי־יֵיטִ֨ב), "and·you·shall·go" (וְהָלַכְתָּ֣). The root יהוה appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "to·my·father" (root איל, 238x in I Samuel); "as" (root אשר, 229x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·peace', dividing the verse into phrases of 14 and 6 words.
Rashi
So may God do to me. The Holy One, blessed be He — [I swear] that if I probe my father and find him well disposed toward you, and do not send word by a messenger and disclose it to you. For the good report I am able to disclose by messenger; but if it should seem good to my father to do you harm, that I will not disclose by messenger, lest my father learn the place where you are — and I will disclose it to you myself.
Radak
"For it should please my father." [That is,] if it should please him and seem right in his eyes to bring the evil upon thee — and I will disclose it to thine ear.
"And the Lord shall be with you, as He was with your father." In the matter of kingship, He will be with you, so that you will succeed against your enemies, just as He was with him.
Metzudat David
"As he shall do, etc." This is the matter of an oath; he threatened without specifying it, and yet it is as if he had said, "May such a good deed be done for me, and may he continue to do so, etc."
"If it pleases": When it seems right and good in the eyes of my father to do you harm; even though it may be difficult in my eyes to convey bad news to you; nevertheless, I will reveal it to your ear. For departing from here will be considered for the good, since you will go in peace, without fear. And the end of the matter will be that you shall reign as king. This is the meaning of: "And the Lord be with you, etc."
Malbim
Thus He shall do, and likewise he swore on the other side: “If it please my father to do thee evil”—the explanation is: I will speak evil of you before my father (for thereby I will test him). And if I see that this pleases him, and this is a sign that he hates you, and I will uncover your ear — then I will not send a messenger (lest he know); rather, I myself will uncover your ear. “And the Lord be with you”—this means: I will send you, even though the Lord will be with you, as He was with my father, to make you king over Israel; nevertheless, I will send you in peace.
And you shall not only while yet I live show me the kindness of Hashem, that I die not;
verse value 1754
Insights
Verse structure: 9 words, 37 letters. Notable word values: "living" (חָ֑י) = 18, chai, 'life'. The shortest word is "living" (חָ֑י, 2 letters) and the longest is "if·I·am·still" (אִם־עוֹדֶ֣נִּי, 7 letters). Words sharing gematria 37: and·not, and·not. 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "if·I·am·still" (אִם־עוֹדֶ֣נִּי). The root לא appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "and·not" (root לא, 107x in I Samuel); "and·not·you·will·do" (root עשה, 79x in I Samuel). The etnachta (major mid-verse pause) falls on 'living', dividing the verse into phrases of 3 and 6 words. Full calculation: וְלֹ֖א [and·not] (37) + אִם־עוֹדֶ֣נִּי [if·I·am·still] (181) + חָ֑י [living] (18) + וְלֹא־תַעֲשֶׂ֧ה [and·not·you·will·do] (812) + עִמָּדִ֛י [with] (124) + חֶ֥סֶד [goodness] (72) + יְהֹוָ֖ה [Hashem] (26) + וְלֹ֥א [and·not] (37) + אָמֽוּת [I·die] (447) = 1754.
Rashi
And not if I am yet alive. It is the language of a request — like (II Kings 5:17): 'Va'lo yiten na le'avdecha.' And it does not depart from its meaning: And do not do me kindness while I am yet alive — that you do with me the kindness of the Lord before I die. And what is the kindness? That you not cut off your kindness from my house. In this you will make a covenant with me in my lifetime.
Radak
"And not if I am still alive." [This means:] I will not ask of you [anything] if I am still alive when you become king, for I am not afraid that you will not do the kindness of the Lord to me.
"And I shall not die." For I know that you will do kindness with me. And what he said, "The kindness of the Lord," is because both came through the covenant of the Lord when they made a covenant, as it says, "And Jonathan and David made a covenant," and David said to him, "For thou hast brought thy servant into a covenant of the Lord." And this is the "covenant of the Lord" that they said when they made a covenant of the Lord between me and you. But this matter I ask of you: do not cut off thy kindness from my house for ever.
Ralbag
“And not only if I am still alive, etc.”: The meaning is: I am not afraid that, while I am still alive and thou art king, thou wilt not do the kindness of the Lord with me, and I will not die; and even after my death, I am not afraid that you will cut off your kindness from my house forever. Nor at the time when God, blessed be He, will cut off David’s enemies from the face of the earth, am I afraid that you will cut off your kindness from my house, which is of the family of David’s enemies. Now, Jonathan also made a covenant with David’s house, meaning that his covenant was not with David alone, but with David’s house in general, to protect them from evil as much as possible. And Jonathan cursed himself if he would transgress this covenant by betraying David and his house. And he said that God, blessed be He, would seek it from David’s enemies and take vengeance on them if he were to betray this covenant.
Metzudat David
“And not if I am still alive.” This means: I will not ask you for anything if I am still alive when you reign. And to add further explanation, he said, “And do not show kindness,” etc. And he meant: I will not ask that you show me kindness for the sake of the covenant of the Lord between us while I am still alive. And it is as if he said: I am assured that you will uphold the covenant without any request or petition.
Malbim
Questions (14-16): Here five negatives occur, with none who understands the connection of the statement. And what is intended by "and let the LORD require it at the hand of David's enemies"?
And (He did not make a covenant with him regarding the time when David would attain the kingship, whether that he would not kill him as is the way of kings to exterminate the seed of previous kings in order to hold onto the kingdom without challenge, or that he would not exterminate his seed). The measure of the verse is: “May God be with you, and may He not be with you, if I am still alive (at the time you are crowned), and you do not show me the kindness of the LORD, that I not die.” This means: if at the time you are crowned (regarding which it said, “May God be with you, as He was with my father”), I am still alive, and you do not show me kindness so that I not die, but rather you kill me, then may God not be with you. And so is my condition:
but also you shall not cut off your kindness from my house for ever; no, not when Hashem has cut off the enemies of David every one from the face of the earth.’
verse value 4126
Insights
Verse structure: 14 words, 62 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "with" (מֵעִ֥ם, 3 letters) and the longest is "and·not·you·will·cut·off" (וְלֹֽא־תַכְרִ֧ית, 8 letters). Words sharing gematria 140: from·off, face. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·not·you·will·cut·off" (וְלֹֽא־תַכְרִ֧ית), "your·kindness" (אֶֽת־חַסְדְּךָ֛), "my·house" (בֵּיתִ֖י). The root כרת appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "David" (root דוד, 262x in I Samuel); "man" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'for·ever', dividing the verse into phrases of 5 and 9 words. Full calculation: וְלֹֽא־תַכְרִ֧ית [and·not·you·will·cut·off] (1067) + אֶֽת־חַסְדְּךָ֛ [your·kindness] (493) + מֵעִ֥ם [with] (150) + בֵּיתִ֖י [my·house] (422) + עַד־עוֹלָ֑ם [for·ever] (220) + וְלֹ֗א [and·not] (37) + בְּהַכְרִ֤ת [when·he·cuts·off] (627) + יְהֹוָה֙ [Hashem] (26) + אֶת־אֹיְבֵ֣י [the·enemies·of] (424) + דָוִ֔ד [David] (14) + אִ֕ישׁ [man] (311) + מֵעַ֖ל [from·off] (140) + פְּנֵ֥י [face] (140) + הָאֲדָמָֽה [ground] (55) = 4126.
Rashi
And not when the Lord cuts off. And also do not remove your kindness from the Lord, for even when the calamity came upon my father’s house, I knew that the Omnipresent would cut off your enemies.
Radak
"And not with utter destruction." That is to say, even if the Lord had utterly destroyed David’s enemies from the face of the earth, so that not a single one of them remained, He would not have utterly destroyed my house, even though my father’s family was included among David’s enemies.
Metzudat David
"And you shall not cut off." I do not even ask that you not cut off, that is, withhold and annul, your kindness from my house.
And not in the cutting off. I do not even ask that you keep the covenant at the time when the Lord cuts off His enemies, namely, the House of Saul, who will all be cut off on account of the Gibeonites. And I also do not ask specifically that you show mercy then to my descendants, for the covenant encompasses everything, and I know that you will surely keep it.
Metzudat Zion
And you will not cut off. He means you will not withhold.
Malbim
"And cut not off thy kindness from my house for ever, even after my death" – and cut not off thy kindness from my house when the LORD cuts off David’s enemies. That is to say: even though the Lord will cut off all of David’s enemies, including the entire house of Saul, nevertheless thou art under a standing oath not to cut off thy kindness from my house, and You will be a shield for them, so that the members of my house perish not with them.
So Jonathan made a covenant with the house of David: ‘Hashem even require it at the hand of David’s enemies.’
verse value 2218
Insights
Verse structure: 9 words, 37 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "David" (דָּוִ֑ד, 3 letters) and the longest is "Jonathan" (יְהוֹנָתָ֖ן, 6 letters). Words sharing gematria 14: David, David. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "with·house·of" (עִם־בֵּ֣ית), "and·may·he·require" (וּבִקֵּ֣שׁ). The root דוד appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "David" (root דוד, 262x in I Samuel); "from·hand·of" (root יד, 99x in I Samuel). The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 4 and 5 words. Full calculation: וַיִּכְרֹ֥ת [and·he·cut] (636) + יְהוֹנָתָ֖ן [Jonathan] (521) + עִם־בֵּ֣ית [with·house·of] (522) + דָּוִ֑ד [David] (14) + וּבִקֵּ֣שׁ [and·may·he·require] (408) + יְהֹוָ֔ה [Hashem] (26) + מִיַּ֖ד [from·hand·of] (54) + אֹיְבֵ֥י [enemy] (23) + דָוִֽד [David] (14) = 2218.
Rashi
And the Lord will require. This covenant:
"From the hand of David's enemies." Scripture used a euphemism, and its meaning is: The Holy One, blessed be He, exacted the sin from David’s hand when he transgressed the covenant and said to Mephibosheth (2 Samuel 19:30), "You and Ziba shall divide the land." A heavenly voice went forth and said, "Rehoboam and Jeroboam shall divide the kingdom" (Shabbat 56b). And so did Jonathan translate: "And the Lord will take vengeance from the hand of David’s enemies."
Radak
“And Jonathan made a covenant with the house of David.” After Jonathan had requested of David that his covenant be with his house, he likewise made a covenant that his covenant should also be with the house of David, including his wives, his sons, and his father’s household as well. For as long as his father’s kingdom endured, Jonathan’s covenant was to be with the house of David, to protect them with all his might. Moreover, Jonathan added and said, “May the Lord exact from the enemies of David if he should lie in this covenant.”
"At the hand of David's enemies." It is a euphemism, for [it means] at the hand of David — that is to say, that if he should break the covenant, the Lord would require it at his hand. And he further adjured him by the force of the love wherewith he loved him.
Metzudat David
"With the house of David." To do kindness with his house, while he was being pursued by Saul:
“Vevakash” – this is derived from the words of Jonathan, who said: “May the Lord seek recompense from David’s enemies, and even from me, if I should become an enemy to him by withholding kindness from his house.”
Malbim
Jonathan cut [the covenant] as per the measure of the written text: “Jonathan cut [the covenant] with the house of David from the hand of David’s enemies.” The words “and the Lord sought” are a parenthetical statement, meaning that Jonathan cut a covenant with the house of David (that is, Michal his wife, and Jesse and his sons, whom he included within this covenant) to save them from the hand of David’s enemies. This is that Jonathan undertook to save the house of David, so that Saul would not harm them after he had fled. And what is stated, “and the Lord sought,” means that at the time of cutting the covenant, he sought the Lord in prayer that He would assist him in this matter. According to this, just as David cut [a covenant] with Jonathan—both for Jonathan himself and for his house—to keep them alive when he would reign, so too Jonathan cut [a covenant] with David—both for David himself and for his house—to save him from the hand of Saul.
And Jonathan caused David to swear again, for the love that he had to him; for he loved him as he loved his own soul.
verse value 3226
Insights
Verse structure: 9 words, 45 letters. The shortest word is "him" (אֹת֑וֹ, 3 letters) and the longest is "Jonathan" (יְהֽוֹנָתָן֙, 6 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·make·swear" (לְהַשְׁבִּ֣יעַ), "for·love·of" (כִּֽי־אַהֲבַ֥ת), "his·soul" (נַפְשׁ֖וֹ). The root אהב appears 3 times in this verse. 7 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "Jonathan" (root יהונתן, 40x in I Samuel); "his·soul" (root נפש, 33x in I Samuel). The etnachta (major mid-verse pause) falls on 'him', dividing the verse into phrases of 6 and 3 words. Full calculation: וַיּ֤וֹסֶף [and·he·continued] (162) + יְהֽוֹנָתָן֙ [Jonathan] (521) + לְהַשְׁבִּ֣יעַ [to·make·swear] (417) + אֶת־דָּוִ֔ד [David] (415) + בְּאַהֲבָת֖וֹ [in·his·love] (416) + אֹת֑וֹ [him] (407) + כִּֽי־אַהֲבַ֥ת [for·love·of] (438) + נַפְשׁ֖וֹ [his·soul] (436) + אֲהֵבֽוֹ [loves·him] (14) = 3226.
Ralbag
Jonathan also added to make David swear an oath, in such a way that there would be a covenant of peace between them, due to the strength of his love for him, for he loved him as his own soul.
Metzudat David
"In his love for him." This means: he did not adjure him again because he feared that David might not keep the covenant from that time on; rather, the reason he adjured him again was because he loved him as his own soul, and he took delight in recalling that David would reign and that it would be within his power to do kindness.
Malbim
In the phrase “in his love for him,” the intent is to say that he made him swear by the love that existed between them; for since he loved him with the love of his own soul, when he swore by that love, he effectively swore by his own soul, and this was for him the greatest of oaths.
And Jonathan said to him: ‘To-morrow is the new moon; and you will be missed, your seat will be empty.
verse value 2606
Insights
Verse structure: 8 words, 36 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "and·he·said·to·him" (וַיֹּאמֶר־ל֥וֹ, 7 letters). 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·he·said·to·him" (וַיֹּאמֶר־ל֥וֹ), "month" (חֹ֑דֶשׁ), "and·you·will·be·missed" (וְנִפְקַ֕דְתָּ). The root פקד appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·he·said·to·him" (root אמר, 418x in I Samuel); "for" (root כי, 161x in I Samuel); "Jonathan" (root יהונתן, 40x in I Samuel). First appearance of the root מושב ("your·seat") in I Samuel. The etnachta (major mid-verse pause) falls on 'month', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיֹּאמֶר־ל֥וֹ [and·he·said·to·him] (293) + יְהוֹנָתָ֖ן [Jonathan] (521) + מָחָ֣ר [tomorrow] (248) + חֹ֑דֶשׁ [month] (312) + וְנִפְקַ֕דְתָּ [and·you·will·be·missed] (640) + כִּ֥י [for] (30) + יִפָּקֵ֖ד [will·be·empty] (194) + מוֹשָׁבֶֽךָ [your·seat] (368) = 2606.
Rashi
Tomorrow is the new moon. And it is the way of all the eaters of the king's table to come on the festival day to the table.
And you will be missed. My father will miss you and will ask where you are: 'For your seat will be missed' — that your seat, in which you sit, will be empty. And so Yonatan translated: and you will be sought, for the place of your sitting will be vacant.
And you will be remembered. The language of remembrance.
For it will be missed. The language of lack.
Radak
"And you shall be remembered." And you shall be remembered, for your father will remember you when he lacks one who dwells in your place.
"He shall be missed." A matter of absence, like "and there lacketh not one man of us." And the Targum renders: and thou shalt be missed, for thy place at thy house of feasting will be empty.
Metzudat David
And Jonathan said to him: "Now he returned to answer all that David had asked, 'Who will tell him?' And he said to him, 'Tomorrow is the new moon,' and you will be remembered when your place of sitting is lacking, with no one sitting in it. And he meant to say: By virtue of the fact that tomorrow is the new moon, you will certainly be remembered, whether on the morrow or on the day after, as it is written above:"
Metzudat Zion
And you will be remembered. A matter of remembrance.
It will be missed. Its meaning is a lack, similarly (Numbers 31:49): 'and no man was lacking from them'.
Malbim
Jonathan said to him – he began to enumerate the signs that they had established between them. And you will be missed – the king will inevitably remember you, for your seat will be checked and found empty, since you will not be found there; and therefore...
And in the third day you shall hide thyself well, and come to the place where you did hide thyself in the day of work, and shall remain by the stone Ezel.
verse value 5685
Insights
Verse structure: 13 words, 57 letters. The shortest word is "there" (שָּׁ֖ם, 2 letters) and the longest is "that·you·hid·yourself" (אֲשֶׁר־נִסְתַּ֥רְתָּ, 8 letters). Words sharing gematria 58: in·day·of, stone. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "let·you·go·down" (תֵּרֵ֣ד), "that·you·hid·yourself" (אֲשֶׁר־נִסְתַּ֥רְתָּ), "deed" (הַֽמַּעֲשֶׂ֑ה). 13 unique roots are used. Frequent roots: "that·you·hid·yourself" (root אשר, 229x in I Samuel); "and·you·shall·come" (root בוא, 161x in I Samuel); "in·day·of" (root יום, 154x in I Samuel). The etnachta (major mid-verse pause) falls on 'deed', dividing the verse into phrases of 9 and 4 words. Full calculation: וְשִׁלַּשְׁתָּ֙ [and·you·shall·divide·into·three] (1036) + תֵּרֵ֣ד [let·you·go·down] (604) + מְאֹ֔ד [very] (45) + וּבָאתָ֙ [and·you·shall·come] (409) + אֶל־הַמָּק֔וֹם [to·the·place] (222) + אֲשֶׁר־נִסְתַּ֥רְתָּ [that·you·hid·yourself] (1611) + שָּׁ֖ם [there] (340) + בְּי֣וֹם [in·day·of] (58) + הַֽמַּעֲשֶׂ֑ה [deed] (420) + וְיָ֣שַׁבְתָּ֔ [and·you·will·remain] (718) + אֵ֖צֶל [beside] (121) + הָאֶ֥בֶן [stone] (58) + הָאָֽזֶל [Ezel] (43) = 5685.
Rashi
And the third. The third day — and then you will descend very much — meaning: when the third day arrives, you will descend to the place of hiding and hide yourself much. For then they will seek you, and you will come to this place of hiding where you are hidden today — for it is a weekday. And so Yonatan translated: Be-yoma de-chola — that on that day he was hidden, as it is said (verse 24): 'And David hid himself in the field' — immediately: 'And it was the new moon' — tomorrow.
The stone, the azel. A stone that was a sign for travelers.
The azel. Travelers — and so Yonatan translated: Even ata — stone of the sign.
Radak
"And thou shalt go down greatly." Thou shalt be hidden three days, as I said, and thou shalt hide thyself in the field until the third evening; and thou shalt go down greatly into the valley, into that place of hiding, in the very spot where thou didst hide on the day of the deed. That is the day on which the incident of the oath occurred, when Saul swore to Jonathan that David would not be put to death; for David was hidden there in the field. And the Targum [reads]: "And for three days you shall be sought after for one [purpose]," meaning, on the day of the new moon and the following day, your father will inquire about you, asking where you are. But on the third day, I know that you will be greatly sought after, for your father will think that you have fled, if you are not at his table for three consecutive days. And what the Targum translates as "tered" by "you shall be sought after" means: you shall be greatly sought after, and you will appear less significant and easier in his eyes to put to death, if it is in his heart to kill you, for he will find this pretext against you and say, "You are a man destined for death, for you have fled from him." And then I will know whether it is in his heart to put you to death, from the words he will then speak, for then he will have grounds to speak against you. And the Targum translates "on the day of the incident" as "on a weekday," meaning, on a weekday on which work is done, for he was now hidden on the day of the new moon, for it appears that their custom was not to do work on the new moon, as is the custom of women today. And it is possible that because of the sacrifice of the new moon, many were free from their work and came to bow down before the Lord, and so it appears in the prophecy of Ezekiel for the future.
“The stone that is removed.” The Targum translates: “A stone that comes.” Perhaps it served as a sign and token for travelers.
Ralbag
"And thou shalt go down greatly." This means that they remained there until the third evening, as David said. Alternatively, the intent here is that he remained there until the morning of the third day of the second month. This is also apparent from what he subsequently stated: "And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and thou shalt go down greatly into the valley," in such a manner that no one would see you.
“And you shall come to the place where you hid yourself on the day of the deed.” [This refers to the fact that] you hid yourself in the field, and I spoke well of you to my father, until he swore that he would not put you to death.
"By the stone of Azel." Since that place was broad, he set apart a limited portion of it, namely, by the stone of Azel. And I suspect that it was called so because it served as a landmark for travelers.
Metzudat David
“And the three days.” All three days, which are today, tomorrow, and the day after tomorrow, you shall go far down to be hidden in the valley, in the place where you hid on the day of the event, and that is the day on which the oath incident occurred, when Saul swore to Jonathan not to kill David, for even then he was hidden in that place.
Metzudat Zion
The departing. A matter of going, similarly (Job 14:11): 'the waters go from the sea,' and he means a sign for travelers.
Malbim
“And you shall do this threefold: you shall go down greatly”: this means that you should divide the field (where you are hidden) into three parts, so that each day you go down greatly to a place more concealed than the previous day. The reason is that on the first day the danger is not yet so great; on the second day, if the king recognizes you because you did not come to the king’s table, the danger will be greater; and on the third day, which is the second day of the new moon, there is no possible excuse, whereas on the first day one could say it was an accident, as stated in verse 26, and also because then he will examine his father, as stated in verse 12, so then the danger is very great, and therefore then you shall go down greatly. “And you shall come to the place where you were hidden on the day of the event”: this means on a weekday when work is done (for on Rosh Chodesh they did not work in the fields, and one need not go very far into the field as on a weekday when people are present there), and you shall sit by the stone Ezel, for there I will find you.
And I will shoot three arrows to the side-ward, as though I shot at a mark.
verse value 2253
Insights
Verse structure: 7 words, 31 letters. The shortest word is "her·side" (צִדָּ֣הֿ, 3 letters) and the longest is "to·shoot·for·myself" (לְשַֽׁלַּֽח־לִ֖י, 6 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "I·will·teach" (אוֹרֶ֑ה), "to·shoot·for·myself" (לְשַֽׁלַּֽח־לִ֖י), "for·a·mark" (לְמַטָּרָֽה). 7 unique roots are used. Frequent roots: "to·shoot·for·myself" (root שלח, 65x in I Samuel); "three" (root שלוש, 26x in I Samuel); "and·I" (root אני, 20x in I Samuel). The etnachta (major mid-verse pause) falls on 'I·will·teach', dividing the verse into phrases of 5 and 2 words. Full calculation: וַאֲנִ֕י [and·I] (67) + שְׁלֹ֥שֶׁת [three] (1030) + הַחִצִּ֖ים [the·arrows] (153) + צִדָּ֣הֿ [her·side] (99) + אוֹרֶ֑ה [I·will·teach] (212) + לְשַֽׁלַּֽח־לִ֖י [to·shoot·for·myself] (408) + לְמַטָּרָֽה [for·a·mark] (284) = 2253.
Rashi
At its side. The hey is not pronounced. And the explanation of 'tzeda' is like 'letzad.' Every word that needs a lamed at its beginning, it placed a hey at its end. At the side of that stone — 'orah' — arrows for a target — so that the boy not understand. And this sign will be for you to know whether you need to flee.
Radak
"The three arrows." It comes with the definite article, even though they were not mentioned earlier in the passage. It appears that Jonathan had told David that he would shoot three arrows as a sign of the three days he would be hidden in the field; therefore it says "and the arrows" with the article.
"To the side of it, I will shoot" (צדה אורה). The heh [of אורה] is soft, though by rule it should take a mappiq, and there are many similar cases. Its meaning is: I will shoot the arrows to the side of the stone, so that the stone will serve as a target for me, in order to send the lad there to gather the arrows. And the word that I say to the lad will be a sign for you, whether [I say] 'here' or 'beyond,' because there I will not be able to speak with you face to face, if they are watching in that place.
Ralbag
"Sideward will I shoot." That is to say: toward the side of the stone I will shoot, in such wise that the stone shall be my mark.
Metzudat David
Three arrows. The first is for shooting first, and the second follows it, whether to distance it or to bring it closer, according to the sign mentioned in the matter. And perhaps he will not hit with the second, so he takes another one, and with it he will hit according to the desired sign.
"To the side I will shoot." I will cast toward that stone, as though I were shooting at a target:
Metzudat Zion
A side. From the word 'side'.
I will shoot. I will cast, similarly (Exodus 15:4): 'he cast into the sea'.
At the target. It is the thing that archers aim to throw at, similarly (Lamentations 3:12): 'like a target for the arrow'.
Malbim
And I: The three arrows is a figure for evil speech, which is called an arrow in Scripture, and it is called “the third tongue” because it kills three, as our Sages of blessed memory stated in Arakhin. The intent is that through this sign it will be clarified to you what the arrows of the slanderers accomplished in the heart of Saul. “To the side will I shoot”: The intent is that I will not shoot them straight toward thy place, for then the lad would see thee, but to the side.
And, behold, I will send the lad: Go, find the arrows. If I say to the lad: Behold, the arrows are on this side of you; take them, and come; for there is peace to you and no hurt, as Hashem lives.
verse value 4069
Insights
Verse structure: 20 words, 82 letters. Verse gematria: 4069 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "go" (לֵ֖ךְ, 2 letters) and the longest is "the·arrows" (אֶת־הַחִצִּ֑ים, 7 letters). Words sharing gematria 66: and·behold, and·behold. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "if·surely" (אִם־אָמֹר֩), "take·them" (קָחֶ֧נּוּ), "and·go·in" (וָבֹ֛אָה). The root נער appears 2 times in this verse. 17 unique roots are used. Frequent roots: "if·surely" (root אמר, 418x in I Samuel); "as·Hashem·lives" (root יהוה, 316x in I Samuel); "and·go·in" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'the·arrows', dividing the verse into phrases of 6 and 14 words.
Rashi
And behold, I will send, etc. And the way of the one seeking a shot arrow is that he goes until the place where he sees that the arrow is going, and he is not able to aim well. Sometimes he searches for it and the arrow is beyond him, and sometimes he goes beyond the arrow and searches for it. And this sign will be for you:
If I say to the boy, etc. — take it and come. You yourself go out from your place of hiding, and take it and come to me — for you have nothing to fear, for peace is for you. The Holy One, blessed be He, desires that you be here, and do not be afraid — even if I heard from my father evil.
Radak
"Take it." Take the lad and come with him. And my master, my father, of blessed memory, explained: take this sign, and come.
"And there is no hurt, as the Lord liveth." [That is,] and there is no evil thing; and so the Targum renders: and there is nothing. For he swore to him "as the Lord liveth," to assure him that he would not bid him come unless he knew in truth that his father had no mind to put him to death or to do him harm.
Ralbag
“The arrows are on this side of you.” This is a sign that David will return to Jonathan. Indeed, this will be the case when Jonathan directs the arrows in such a way that they do not reach the stone that served as the target. And when he says, “Is not the arrow from you and beyond?” it is a sign that David will depart from him. This is clear from the linguistic aspect. Indeed, this will be the case when Jonathan directs the arrows in such a manner that they pass beyond the stone that served as the target.
Metzudat David
"And behold, I will send." After this, I will send the young man who stood ready to retrieve the arrows.
"If it is said, 'Say.'" This means: "This sign will be in your hand: if I say to the youth, 'Behold, the arrows are from you and behold,' meaning they are closer to me than to you, and you pass beyond them and onward, for when he wishes to perform this sign, he will shoot another arrow to be closer to him than the youth."
"Take it." Then you take the arrow and come.
"As the Lord lives." He swore to him that if he should say such a thing, surely he is safe and there is nothing amiss; yet even so he did not wish to call out to him, so that it should not become known that he was hidden by his counsel.
Metzudat Zion
And hither. To this side.
Malbim
The questions: Why did it say in the first instance, "If I say to the lad," and in the second, "But if I say thus to the young man"?
If he said, he said, he gave him two signs: a) in language, namely "behold" or "away," for if he says "behold," this is a sign that he will come here, and if he says "away," this is a sign that he will flee away; b) in whether he says "to the lad" or "to the young man," for the term "young man" (elem) indicates more strength and swiftness than the term "lad" (na'ar), as stated in many places. And he meant that if he shoots the arrows in a nearby place, in such a way that it is from the lad and "behold," he will say "to the lad," calling him by the name "lad," for he does not need so much urging to find the arrows when they are near, and the sign is to David that he does not need to urge himself to flee, but rather will reveal himself before him in the status of a lad. And if he shoots the arrows to a distant place, then he will say "to the young man," that he should hasten to find them quickly, and this is a sign to David regarding the swiftness to flee, and also he will know that he will guard against revealing himself in the status of a lad, for therefore he called him "young man" that he should hasten with the arrows in order to send him from here as he was. And we have already explained (in verse 7) that there were four manners: one manner that he will find Saul good toward David, and then there will be two signs for good, the name "lad" and the word "behold." A second manner that he will find him in evil with him, and then there will be two signs for evil, the name "young man" and the word "away," and there are still two other manners in which he will be in doubt as to what is in Saul's heart, and then he will hint to him with one sign. And this is what is written: "If he said, 'He said to the lad,' and also 'behold,' then take it and come, for peace be to you, and there is no matter, not even a suspicion of danger," and so:
But if I say thus to the boy: Behold, the arrows are beyond you; go your way; for Hashem has sent you away.
verse value 1307
Insights
Verse structure: 11 words, 40 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "go" (לֵ֕ךְ, 2 letters) and the longest is "and·if·thus" (וְאִם־כֹּ֤ה, 5 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·the·boy" (לָעֶ֔לֶם). 11 unique roots are used. Frequent roots: "I·will·say" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "for" (root כי, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·onward', dividing the verse into phrases of 7 and 4 words. Full calculation: וְאִם־כֹּ֤ה [and·if·thus] (72) + אֹמַר֙ [I·will·say] (241) + לָעֶ֔לֶם [to·the·boy] (170) + הִנֵּ֥ה [they] (60) + הַחִצִּ֖ים [the·arrows] (153) + מִמְּךָ֣ [from·you] (100) + וָהָ֑לְאָה [and·onward] (47) + לֵ֕ךְ [go] (50) + כִּ֥י [for] (30) + שִֽׁלַּחֲךָ֖ [has·sent·you·away] (358) + יְהֹוָֽה [Hashem] (26) = 1307.
Rashi
And if so I say, etc. — go, for the Lord has sent you. The Holy One, blessed be He, is saying to you to flee and to save yourself.
Radak
"For the Lord has sent you." As its Targum translates: "Because the Lord hath delivered thee," meaning: Go your way, for the Lord has sent you, and you will escape from your father's sword.
Metzudat David
“From you and onward.” Below [the text reads], “from the place where you stood,” for when he wishes to make this sign, he will again shoot an arrow so that it will be distant from the first one, and when he has indeed done so:
“Go.” That is, go your way and flee for yourself.
“For the Lord has sent you.” This means: Your journey will be for your good, and it is from the Lord:
Metzudat Zion
To the young man. To the youth, similarly (above 17:56): 'the son of whom is this young man'.
Malbim
And if it says, "Thus I speak to the young man, and also away," then go forth immediately, for the Lord has sent you. This means that then you are saved under the providence of the Lord, for the danger is clear and certain. And it is understood that if there were only one sign, the matter would be doubtful.
And as touching the matter which I and you have spoken of, behold, Hashem is between me and you for ever.’
verse value 1919
Insights
Verse structure: 10 words, 42 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "which" (אֲשֶׁ֥ר, 3 letters) and the longest is "until·forever" (עַד־עוֹלָֽם, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·the·matter" (וְהַ֨דָּבָ֔ר), "we·told" (דִּבַּ֖רְנוּ). The root דבר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "which" (root אשר, 229x in I Samuel); "and·the·matter" (root דבר, 113x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·you', dividing the verse into phrases of 5 and 5 words. Full calculation: וְהַ֨דָּבָ֔ר [and·the·matter] (217) + אֲשֶׁ֥ר [which] (501) + דִּבַּ֖רְנוּ [we·told] (262) + אֲנִ֣י [I] (61) + וָאָ֑תָּה [and·you] (412) + הִנֵּ֧ה [they] (60) + יְהֹוָ֛ה [Hashem] (26) + בֵּינִ֥י [between] (72) + וּבֵינְךָ֖ [and·between·you] (88) + עַד־עוֹלָֽם [until·forever] (220) = 1919.
Rashi
And the matter that we spoke. The covenant that we made together.
Behold, the Lord between you and me. A witness to that matter.
Radak
“Forever.” To fulfill the covenant forever:
Metzudat David
"And the matter." This is as if it said, "And if you go your way, you shall remember the matter that we spoke," which is the words of the covenant that we made.
"Behold, the Lord." This means to say: There is no witness between us, but behold, the Lord will be the witness, etc.
Malbim
And the matter implies: "On the side that you will need to flee, do not risk appearing before me, for we have already made a covenant, and the Lord is a witness to the matter forever."
So David hid himself in the field; and when the new moon was come, the king sat him down to the meal to eat.
verse value 2063
Insights
Verse structure: 10 words, 41 letters. The shortest word is "on" ((על), 2 letters) and the longest is "to·the·bread" (אֶל־הַלֶּ֖חֶם, 6 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·was·hidden" (וַיִּסָּתֵ֥ר). 10 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "to·the·bread" (root איל, 238x in I Samuel); "and·it·was" (root היה, 167x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·the·field', dividing the verse into phrases of 3 and 7 words. Full calculation: וַיִּסָּתֵ֥ר [and·was·hidden] (676) + דָּוִ֖ד [David] (14) + בַּשָּׂדֶ֑ה [in·the·field] (311) + וַיְהִ֣י [and·it·was] (31) + הַחֹ֔דֶשׁ [the·month] (317) + וַיֵּ֧שֶׁב [and·dwelt] (318) + הַמֶּ֛לֶךְ [king] (95) + (על) [on] (100) + אֶל־הַלֶּ֖חֶם [to·the·bread] (114) + לֶאֱכֽוֹל [to·eat] (87) = 2063.
Radak
"And the king sat at the meal." It is written *al* ("on") and read *el* ("to/toward"), and both are correct in meaning:
Malbim
"And he sat" — it is clear that initially, before the king sat down, Jonathan sat in David's place; and now, when the king sat down to eat, at that time,
And the king sat upon his seat, as at other times, even upon the seat by the wall; and Jonathan stood up, and Abner sat by Saul’s side; but David’s place was empty.
verse value 4082
Insights
Verse structure: 16 words, 70 letters. Verse gematria: 4082 is divisible by 26, the value of the divine name Hashem. The shortest word is "side" (מִצַּ֣ד, 3 letters) and the longest is "on·his·seat" (עַל־מ֨וֹשָׁב֜וֹ, 7 letters). Words sharing gematria 318: and·dwelt, and·dwelt. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "on·his·seat" (עַל־מ֨וֹשָׁב֜וֹ), "as·this·time" (כְּפַ֣עַם), "in·stroke" (בְּפַ֗עַם). The root ישב appears 2 times in this verse. 13 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "king" (root מלך, 102x in I Samuel). The etnachta (major mid-verse pause) falls on 'Saul', dividing the verse into phrases of 13 and 3 words.
Rashi
To the seat by the wall. At the head of the couch, near the wall.
And Yonatan rose. He stood from his place — for it is not the way of a son to recline near his father. For their way was to eat reclining on couches. And David was reclining between Yonatan and Sha'ul. Now, when David did not come, Yonatan did not recline, until Avner sat on Sha'ul's side. And afterward Yonatan sat on Avner's side. And if you say: He did not sit at all — behold, he says (verse 34): And Yonatan rose from the table — implying that he sat.
Radak
“And the king sat on his seat.” Its Targum renders: “And the king reclined on his couch,” meaning, on his bed, for it was the custom in those days to eat while reclining on beds. And so we find in the words of our Sages of blessed memory that even in their time this was the custom. And what is meant by “Jonathan arose” is that after he had sat at his father’s side, he rose and seated Abner at his father’s side, because he did not wish to be close to his father, lest if the king should become angry with him on account of David, he would not be near enough for him to strike him. And behold, David’s place was left vacant, with no one sitting in it.
Metzudat David
“On his seat.” On the place designated for him to sit, and it is in the seating area near the wall.
Jonathan rose. For the order of seating was that David sat next to the king, and after him Jonathan, and after him Abner. Now the king sat in his place, and Jonathan in his place, and Abner in his place. And when David did not come, Jonathan remained sitting next to his father without an intermediary. It is not the custom of a son to recline next to his father. Therefore, Jonathan rose from his place to sit in Abner’s place, and he [Abner] sat in Jonathan’s place on Saul’s side, so that he would be the intermediary between Saul and Jonathan his son. (And Abner did not sit in David’s place and Jonathan remain in his place, for he thought lest David come again and sit in his place. And even though Jonathan knew that he would not come, nevertheless he initially behaved as if he did not know, despite the fact that he said at the end that he had been questioned, etc. And for this reason he initially sat in his place, as if he did not know.)
And it was empty. The place was lacking inhabitants.
Metzudat Zion
And it was missed. From the matter of lack.
Malbim
The questions: Why did Jonathan sit and then rise?
"And the king sat upon his seat, which he was accustomed to sit by the wall at the head of the invited guests. Then Jonathan rose from his place, for it is not the custom for a son to sit beside his father; therefore Jonathan stood up. And Abner was compelled to sit beside Saul, so as to be positioned between Saul and Jonathan. And thereby he noticed that David’s place was empty, for David was always sitting between them. (And this was due to Jonathan’s wisdom, that he sat initially and then rose from his place, in order that [Saul] would remember that David was missing from the invited guests.) And despite all this:"
Nevertheless Saul spoke not any thing that day; for he thought: ‘Something has befallen him, he is unclean; surely he is not clean.’
verse value 2330
Insights
Verse structure: 14 words, 54 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·not·he·spoke" (וְלֹא־דִבֶּ֥ר, 6 letters). Words sharing gematria 220: pure, pure. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·not·he·spoke" (וְלֹא־דִבֶּ֥ר), "and·not" (בִּלְתִּ֥י). The root הוא appears 3 times in this verse. 9 unique roots are used. Frequent roots: "said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "for" (root כי, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'that', dividing the verse into phrases of 5 and 9 words. Full calculation: וְלֹא־דִבֶּ֥ר [and·not·he·spoke] (243) + שָׁא֛וּל [Saul] (337) + מְא֖וּמָה [anything] (92) + בַּיּ֣וֹם [in·the·day] (58) + הַה֑וּא [that] (17) + כִּ֤י [for] (30) + אָמַר֙ [said] (241) + מִקְרֶ֣ה [event] (345) + ה֔וּא [you] (12) + בִּלְתִּ֥י [and·not] (442) + טָה֛וֹר [pure] (220) + ה֖וּא [he] (12) + כִּי־לֹ֥א [surely·not] (61) + טָהֽוֹר [pure] (220) = 2330.
Rashi
It is a chance occurrence. He had a seminal emission.
He is not pure. And he has not yet immersed for his emission — for if he had immersed for his emission, there is no need for the evening sun for non-sacred food.
For he is not pure. This is the giving of a reason for the matter — because he is not pure, therefore he did not come — so that he not defile the meal.
Radak
For he said, “It is a chance occurrence; he is unclean.” The meaning is that Saul said, “A chance occurrence happened to him so that he did not come,” meaning that he had something else to attend to, other than the question of whether he was clean or unclean. It was a chance occurrence of the night; therefore, he did not come. And the meaning of “balati” is “other than,” like “balati Kelev ben Yefuneh” (Numbers 32:12), and they were careful not to eat the unclean and the clean together, even in non-sacred matters. Or perhaps there were peace-offerings that the king had made, the peace-offerings on the day of the new moon. It is also possible to interpret that it is not the way of proper conduct for an unclean person to come to the king’s table. And the Targum says, “Perhaps it was a chance occurrence for him, and he is not unclean, or perhaps he went on a journey, and we did not invite him.” The explanation is that “it is a chance occurrence” is the language of “qeri” from “qeri laylah” (a night occurrence), and “balati” is like “lo” from “bal qarev eilekha” (not near you). And the meaning of “for he is not clean” is that he did not stay away because he was unclean, but rather he went on a nearby path, and we did not invite him to be ready to come today to the table, for all those who eat at the king’s table are not always present every day.
Ralbag
For he said, “It is a chance occurrence; he is unclean, for he is not pure.” The intention here, according to what I think, is that Saul had already said, “It is a chance occurrence that David did not come for the bread, neither in rebellion nor in transgression against him, nor intentionally.” Or perhaps, “He is unclean,” meaning that he lay with his wife and he is impure until evening. For David is “not pure,” meaning that he did not refrain from lying with his wife, because his nature was inclined toward frequent sexual intercourse, as has been explained regarding his matter. And therefore he refrained from coming to the king’s table, because it is not fitting for the impure and the pure to eat together at the king’s table, especially since it is possible that they were eating peace-offerings.
Metzudat David
"And he did not speak." This means that he did not ask why David did not come, for he assumed that an incident had befallen him which prevented his arrival, and that incident was one of ritual impurity. Specifically, he meant that David had experienced a seminal emission and therefore did not come, since he was still ritually impure, having not yet immersed himself in a mikveh for his emission. And it is not fitting for the ritually impure and the ritually pure to eat together at the king’s table.
Metzudat Zion
At all. Not at all.
Except. Its meaning is like 'not' and 'no'.
Malbim
And Saul did not say anything, for he said in his heart, “It is a coincidence.” He meant to say that he saw a seminal emission, and therefore he was ritually impure, whereas they ate their sacrificial portions in a state of ritual purity. And he added, “He is not ritually pure.” And out of his hatred for David, he said, “This one came about because he is not ritually pure; he indulges in lustful thoughts during the day and thereby becomes ritually impure at night.” This is the explanation of Abarbanel.
And it came to pass on the morrow after the new moon, which was the second day, that David’s place was empty; and Saul said to Jonathan his son: ‘Wherefore comes not the son of Jesse to the meal, neither yesterday, nor to-day?’
verse value 4268
Insights
Verse structure: 17 words, 80 letters. The shortest word is "David·and·he·said" (דָּוִ֑ד, 3 letters) and the longest is "to·Jonathan" (אֶל־יְהוֹנָתָ֣ן, 8 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "also·yesterday" (גַּם־תְּמ֥וֹל), "also·the·day" (גַּם־הַיּ֖וֹם). The root איל appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "David·and·he·said" (root דוד, 262x in I Samuel); "to·Jonathan" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'David·and·he·said', dividing the verse into phrases of 7 and 10 words.
Rashi
The day after the new moon. The day after the renewal of the moon.
The second. On the second day of the month.
Radak
"On the morrow of the month, the second day." That is to say, on the morrow of the New Moon, which is the second of the month. And Jonathan rendered: on the day after it, which is the second day of the month's intercalation.
Metzudat David
"On the morrow of the second month." This means: on the morrow of the New Moon, which is the second day of the month.
“Also yesterday.” For he reasoned: if it had been a chance occurrence, its replacement should have come today, even though the matter is not fixed to occur on every weekday.
Malbim
"The second" — for they had then passed the day of the new moon.
And Jonathan answered Saul: ‘David earnestly asked leave of me to go to Beth-lehem;
verse value 2899
Insights
Verse structure: 9 words, 40 letters. Verse gematria: 2899 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "David" (דָּוִ֛ד, 3 letters) and the longest is "Jonathan" (יְהוֹנָתָ֖ן, 6 letters). Words sharing gematria 381: earnestly, was·asked. 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "unto·Beth" (עַד־בֵּ֥ית). The root שאל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "unto·Beth" (root בית, 75x in I Samuel); "bread" (root לחם, 46x in I Samuel). The etnachta (major mid-verse pause) falls on 'Saul', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיַּ֥עַן [and·he·answered] (136) + יְהוֹנָתָ֖ן [Jonathan] (521) + אֶת־שָׁא֑וּל [Saul] (738) + נִשְׁאֹ֨ל [earnestly] (381) + נִשְׁאַ֥ל [was·asked] (381) + דָּוִ֛ד [David] (14) + מֵעִמָּדִ֖י [with] (164) + עַד־בֵּ֥ית [unto·Beth] (486) + לָֽחֶם [bread] (78) = 2899.
Radak
"He earnestly asked leave." A full infinitive of the nifal conjugation.
"From me (me'imadi)." That is to say: from me he took permission when he went to Bethlehem, and he did not go without permission. And the nif'al form in this context means that David asked leave for himself from me in order to go to Bethlehem — so he is, as it were, "asked" with respect to himself; and likewise, "I asked leave of the king" (nish'alti min ha-melekh).
Metzudat David
"He earnestly asked. He asked me for permission to go as far as Bethlehem."
Malbim
And he answered and said: 1) That he went with permission, and regarding this it is stated, "He shall be asked, he shall be asked"; 2) The reason that granted him permission is:
and he said: Let me go, I pray you; for our family has a sacrifice in the city; and my brother, he has commanded me; and now, if I have found favour in your eyes, let me get away, I pray you, and see my brethren. Therefore he is not come to the king’s table.’
verse value 4502
Insights
Verse structure: 23 words, 95 letters. Notable word values: "to·us" (לָ֜נוּ) = 86, equal to Elohim. The shortest word is "please" (נָ֡א, 2 letters) and the longest is "if·I·have·found" (אִם־מָצָ֤אתִי, 7 letters). Words sharing gematria 51: please, please. 7 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "clan" (מִשְׁפָּחָ֨ה), "commanded·to·me" (צִוָּה־לִי֙), "if·I·have·found" (אִם־מָצָ֤אתִי). The root נא appears 2 times in this verse. 21 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "for" (root כי, 161x in I Samuel); "therefore" (root על, 112x in I Samuel). The etnachta (major mid-verse pause) falls on 'my·brethren', dividing the verse into phrases of 19 and 4 words.
Rashi
And my brother commanded me. The great of the house commanded me that I be there — and he is my brother Eliab.
I will hasten away. Ashkamotsi'd in the foreign tongue — I will go one day and I will return.
Radak
"A sacrifice of the family for us." I have already explained this.
"And he commanded me, my brother." Explanation: "My brother" commanded me to go there, and he was Eliab, the firstborn, whom [David] was obligated to honor and to heed his commands. And it appears that such was their custom in those days, for the younger brother to heed the commands of the older brother, as mentioned above regarding the matter of "And Eliab's anger burned."
"Let me go, I pray you." Let me go from the king's service for a while, and I will go to see my brother.
Ralbag
“And He commanded me, my brother.” The word “He” is to be understood in the manner of the verse “She opened and saw the child” (Exodus 2:3), where the subject follows the appellation, and the intended meaning is that his brother commanded David to go there.
Metzudat David
“Send me.” Grant me permission to go.
"Zevach mishpacha" (a family sacrifice). On that day, the members of his family were offering peace-offerings in his city.
And he commanded me. To come upon the sacrifice, and it goes back and explains who was the one who commanded, and says, "My brother Eliab, the firstborn, he was the one who commanded."
“Let me go, I pray you, from the king’s service, and let me see my brothers in the joy of the sacrifice.”
Therefore, he did not come. For I had given him permission to go, and he went his way.
Metzudat Zion
I will escape. A matter of salvation and escape from something.
Malbim
a) "For it was a family sacrifice," b) meaning that his older brother had commanded him to come, and this is what is written: "And he commanded me, my brother," c) indicating that he did not go to eat and drink, but rather said, "Let me see my brother."
Then Saul’s anger was kindled against Jonathan, and he said to him: ‘You son of perverse rebellion, do not I know that you have chosen the son of Jesse to your own shame, and to the shame of your mother’s nakedness?
verse value 6502
Insights
Verse structure: 16 words, 76 letters. Notable word values: "to·him" (ל֔וֹ) = 36, double chai. The shortest word is "to·him" (ל֔וֹ, 2 letters) and the longest is "against·Jonathan" (בִּיה֣וֹנָתָ֔ן, 7 letters). 8 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "against·Jonathan" (בִּיה֣וֹנָתָ֔ן), "son·of·perverse" (בֶּֽן־נַעֲוַ֖ת), "rebellion" (הַמַּרְדּ֑וּת). The root בשת appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "do·not" (root לא, 107x in I Samuel). The etnachta (major mid-verse pause) falls on 'rebellion', dividing the verse into phrases of 7 and 9 words.
Rashi
Wandering of rebellion. The language of na, moving — a woman who wanders and roams, a gadabout. Just as you say zeuah from za, so you say neuah from na. And the tav is from the construct, for it is bound to mardut.
The rebellious one. That she deserves to be chastised and disciplined. Another matter: When the sons of Benjamin snatched the daughters of Shiloh who came out to dance in the vineyards, Sha'ul was bashful and did not want to snatch, until she herself came and was brazen and ran after him.
Na'aoth. On account of the vineyards — and it is the winepress — like (Avodah Zarah 74b): Na'ua arta'chu. Yitfun na'uai be-khamar (the translation of Vayechi, verse 12, 'dark-eyed'), and not from the name.
Radak
“Son of rebellion.” “Ben” is adjacent to “ne’ot” because it is vocalized with a segol. And “ne’ot” refers to his mother, whose root is ayin-vav-heh. You would say the nifal form, and “ne’ot” is for the masculine, “ne’oh” for the feminine. And here, “ne’ot” is adjacent to “ha-moradot,” meaning: from your mother came to you this trait, that she rebelled against My will, and likewise you rebel against what I desire, and love what I hate. And the Targum translates it as “son of stubbornness,” for the sense of rebellion is severe. He explained that “ne’ot” is a noun.
"To the son of Jesse." The lamed is like the lamed of "they slew Abner"; or it stands in place of a bet, as in "before you by the sword."
“Your shame and the shame of your mother’s nakedness.” Now, those who hear it will say that you love a person whom I hate, because you are not my son; and this will be your shame and the shame of your mother’s nakedness, that they will say she was promiscuous.
Ralbag
"Son of perverse rebellion." That is to say, perverse of discipline — as if to say that his mother did not chasten him in his youth, and therefore he did not accept discipline as he ought; and the intent in "mardut" would be DISCIPLINE, and in this sense our Rabbis spoke of "stripes of chastisement." Or the intent in "mardut" may be DOMINION, from the sense of "and he shall have dominion from sea to sea" (Psalms 72:8); and this is the more correct. And he means by this that he is the son of a woman who is not fit for dominion, but is perverse in the matter of dominion, for her sex is not suited to lordship. And by this he says of Jonathan that he is unfit for dominion, because he chooses that which prevents him from reigning over Israel — namely David.
Metzudat David
“Son of rebellious ones.” This means: Just as your mother transgressed in the matter of rebellion by rebelling against me, so too you, her son, resemble her in transgressing in the matter of rebellion.
"Did I not know? From the time I knew that you would choose Jesse’s son to be king over Israel, this is to your shame and to the shame of the uncovering of your mother's disgrace. For surely people would say, 'It is only because his mother was a harlot, and he is not Saul’s son.' And therefore he would love Saul’s enemies."
Metzudat Zion
Perversity. From the word 'sin' and 'transgression'.
The rebellions. From the word 'rebellion'.
The son of Jesse. Like 'in the son of Jesse,' and the lamed came in place of the bet, similarly (Psalms 9:5): 'you sat to the throne,' and its proper reading: 'on the throne'.
Nakedness — its meaning is the exposing of a fault, similarly (Deuteronomy 24:5): 'the nakedness of a thing'.
Malbim
“Ben No’ot ha-Meredot” (the son of rebelliousness) uses the term to denote rebellion in its abstract essence, and the manner of rebellion is that a servant rebels against his master in order to cast off the yoke or to reign in his place; but it is not the case that a son rebels against his father in order to crown a foreigner in his stead. And if this were to occur, it would be a rebellion of madness and intellectual perversion, meaning: “You are a rebel, perverted and insane.” Do I not know that you have chosen the son of Yishai for this very purpose—to rebel against me? And remember, please, that this is your shame and the shame of your mother’s nakedness, that the kingship is removed from her seed and given to a foreigner.
For as long as the son of Jesse lives upon the earth, you shall not be established, nor your kingdom. Wherefore now send and fetch him to me, for he deserves to die.’
verse value 4587
Insights
Verse structure: 18 words, 68 letters. Notable word values: "alive" (חַ֣י) = 18, chai, 'life'. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "all·the·days" (כׇל־הַיָּמִ֗ים, 7 letters). Words sharing gematria 155: all·the·days, upon·the·earth. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "upon·the·earth" (עַל־הָאֲדָמָ֔ה), "is·established" (תִכּ֖וֹן), "and·your·kingdom" (וּמַלְכוּתֶ֑ךָ). The root כי appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 229x in I Samuel); "for" (root כי, 161x in I Samuel); "all·the·days" (root יום, 154x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·your·kingdom', dividing the verse into phrases of 10 and 8 words.
Metzudat David
"For all the days." This means: If you had not chosen him to reign, you would not have been saving him from my hand, for all the days of his life neither you nor the kingdom would have endured.
"And now send him away." Since you have given him permission to go, it is incumbent upon you to send him back, for he is a man destined for death, and I will put him to death.
Metzudat Zion
Be established. From the word 'preparation' and 'establishment'.
A son of death. A man of death.
Malbim
For all the days that the son of Yishai is alive, even though you will reign, your throne will not be established on a firm foundation, for he will rebel against you. And now, send and bring him to me, for it is for your own good, for he is a man destined for death, since he has rebelled against the kingdom.
And Jonathan answered Saul his father, and said to him: ‘Wherefore should he be put to death? what has he done?’
verse value 2669
Insights
Verse structure: 10 words, 41 letters. The shortest word is "what" (מֶ֥ה, 2 letters) and the longest is "Jonathan" (יְה֣וֹנָתָ֔ן, 6 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "day" (יוּמַ֖ת). The root מה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·him" (root אל, 86x in I Samuel); "did" (root עשה, 79x in I Samuel). The etnachta (major mid-verse pause) falls on 'his·father', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיַּ֙עַן֙ [and·he·answered] (136) + יְה֣וֹנָתָ֔ן [Jonathan] (521) + אֶת־שָׁא֖וּל [Saul] (738) + אָבִ֑יו [his·father] (19) + וַיֹּ֧אמֶר [and·said] (257) + אֵלָ֛יו [to·him] (47) + לָ֥מָּה [why] (75) + יוּמַ֖ת [day] (456) + מֶ֥ה [what] (45) + עָשָֽׂה [did] (375) = 2669.
Metzudat David
What did he do? If the Lord anointed him king, what did he do?
And Saul cast his spear at him to smite him; whereby Jonathan knew that it was determined of his father to put David to death.
verse value 3624
Insights
Verse structure: 13 words, 59 letters. The shortest word is "it" (הִ֛יא, 3 letters) and the longest is "the·spear" (אֶֽת־הַחֲנִ֛ית, 7 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·strike" (לְהַכֹּת֑וֹ), "that·determined" (כִּי־כָ֥לָה). 13 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "that·determined" (root כי, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·strike', dividing the verse into phrases of 5 and 8 words. Full calculation: וַיָּ֨טֶל [and·cast] (55) + שָׁא֧וּל [Saul] (337) + אֶֽת־הַחֲנִ֛ית [the·spear] (874) + עָלָ֖יו [at·him] (116) + לְהַכֹּת֑וֹ [to·strike] (461) + וַיֵּ֙דַע֙ [and·knew] (90) + יְה֣וֹנָתָ֔ן [Jonathan] (521) + כִּי־כָ֥לָה [that·determined] (85) + הִ֛יא [it] (16) + מֵעִ֥ם [with] (150) + אָבִ֖יו [his·father] (19) + לְהָמִ֥ית [to·put·to·death] (485) + אֶת־דָּוִֽד [David] (415) = 3624.
Radak
"Ki kaleh" – that is to say, the matter was resolved in the heart of Saul to kill David.
Metzudat David
"For it is determined." This means: The final, definitive decision of his father is to put him to death.
So Jonathan arose from the table in fierce anger, and did eat no food the second day of the month; for he was grieved for David, and because his father had put him to shame.
verse value 2864
Insights
Verse structure: 15 words, 67 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "in·day·of·the·month" (בְּיוֹם־הַחֹ֤דֶשׁ, 8 letters). Words sharing gematria 30: for, and·because. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "table" (הַשֻּׁלְחָ֖ן), "in·burning·of·anger" (בׇּחֳרִי־אָ֑ף), "and·not·ate" (וְלֹֽא־אָכַ֞ל). The root כי appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·David" (root איל, 238x in I Samuel); "for" (root כי, 161x in I Samuel); "in·day·of·the·month" (root יום, 154x in I Samuel). First appearance of the root כלם ("had·shamed·him") in I Samuel. The etnachta (major mid-verse pause) falls on 'in·burning·of·anger', dividing the verse into phrases of 5 and 10 words.
Rashi
He was grieved because of David. For David's sake.
For they have shamed his father. For David's sake.
Radak
“From the table” – just as “from his knees” [is understood in context].
"On the first day of the second month." Its Targum: "On the first day of the second month."
"For I was grieved." It is in the nifal conjugation, past tense, for its vowel is patach.
"For they had shamed his father." That is to say, for two reasons he did not eat bread: because he was distressed on account of David, and because they had shamed his father, both in speech and in deed.
Ralbag
"For he was grieved for David, because his father had shamed him." This explains that there were two reasons why Jonathan did not eat bread on the second new moon day. The first reason was that he was grieved for David, because he would have to part from him out of fear of his father; this was the stronger reason, and therefore it is mentioned first. The second reason was that his father had shamed him by calling him "son of a rebellious woman."
Metzudat David
"On the day of the month, the second." This means: on the second day of the month.
"Of David." When he saw that evil had been determined against him.
"for he shamed him." And because his father shamed him by calling him "the son of rebellious women," and cast the spear upon him:
Malbim
For "they shamed him" means to say: even though they shamed his father, he was not grieved over this, but rather over David.
And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.
verse value 2042
Insights
Verse structure: 10 words, 40 letters. The shortest word is "David" (דָּוִ֑ד, 3 letters) and the longest is "Jonathan" (יְהוֹנָתָ֛ן, 6 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·boy" (וְנַ֥עַר). 10 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "and·it·was" (root היה, 167x in I Samuel); "with" (root עם, 128x in I Samuel). The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 7 and 3 words. Full calculation: וַיְהִ֣י [and·it·was] (31) + בַבֹּ֔קֶר [in·the·morning] (304) + וַיֵּצֵ֧א [and·he·went·out] (107) + יְהוֹנָתָ֛ן [Jonathan] (521) + הַשָּׂדֶ֖ה [field] (314) + לְמוֹעֵ֣ד [to·meeting·of] (150) + דָּוִ֑ד [David] (14) + וְנַ֥עַר [and·boy] (326) + קָטֹ֖ן [young] (159) + עִמּֽוֹ [with] (116) = 2042.
Rashi
To the time of David. To the time that David set for him.
Radak
“Lemoed David.” As its Targum translates it: “At the time that David said to him.” And this was the third day of his hiding in the field. Even though he had said to him in the evening, and he went to him in the morning, he did not need to wait until evening, for he had already perceived his father’s heart.
Metzudat David
"And it came to pass in the morning." On the third day of the month, and not on the second day as he had appointed, for he calculated lest someone should notice the matter; and therefore he went in the morning, when it is customary to go for a walk and shoot arrows, and against his will David remained there until his arrival.
To the appointed place of David. To the place that was designated, where David was destined to hide.
Metzudat Zion
To a set place. A designated and fixed place, and just as it is said of a fixed time, so too it is said of a fixed place, similarly (Job 30:23) 'and a house appointed for all living'.
Malbim
"For a set time, David," for He said to him, "At this time, tomorrow, the third day, I will investigate, and it is at the beginning of the day."
And he said to his lad: ‘Run, find now the arrows which I shoot.’ And as the lad ran, he shot an arrow beyond him.
verse value 3746
Insights
Verse structure: 14 words, 58 letters. The shortest word is "run" (רֻ֗ץ, 2 letters) and the longest is "the·arrows" (אֶת־הַ֣חִצִּ֔ים, 7 letters). Words sharing gematria 290: run, ran. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "am·shooting" (מוֹרֶ֑ה), "and·he·shot" (וְהוּא־יָרָ֥ה), "to·pass·it·beyond·him" (לְהַעֲבִרֽוֹ). The root נער appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "which" (root אשר, 229x in I Samuel); "and·he·shot" (root הוא, 82x in I Samuel). The etnachta (major mid-verse pause) falls on 'am·shooting', dividing the verse into phrases of 9 and 5 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + לְנַֽעֲר֔וֹ [to·his·servant] (356) + רֻ֗ץ [run] (290) + מְצָ֥א [find] (131) + נָא֙ [please] (51) + אֶת־הַ֣חִצִּ֔ים [the·arrows] (554) + אֲשֶׁ֥ר [which] (501) + אָנֹכִ֖י [I] (81) + מוֹרֶ֑ה [am·shooting] (251) + הַנַּ֣עַר [the·boy] (325) + רָ֔ץ [ran] (290) + וְהוּא־יָרָ֥ה [and·he·shot] (233) + הַחֵ֖צִי [half] (113) + לְהַעֲבִרֽוֹ [to·pass·it·beyond·him] (313) = 3746.
Rashi
To pass beyond. The arrow passed beyond the boy.
Radak
To pass it by. He shot the arrow with force to pass the target, which was the stone of Azel, and he did this so that he could say, “From you onward, the arrow,” lest a person come in the meantime and be unable to join with David, and David would hear the signal. And when he saw that no person had come there, he said to the youth to hasten and come to the city, so that he would be able to join with David and speak with him face to face.
Ralbag
“Run, find now the arrows which I shoot.” The verse is concise, and this is because he explained to the youth what object he should set as his target, and it is the stone Ezel.
And he shot the arrow to pass it by. This means that Jonathan shot his arrow with force toward a place further away than that stone, so that the arrow would pass the place that the youth had designated.
Metzudat David
The youth ran. After he shot the first arrow, the youth ran after it, and while he was running, he shot the second to send it beyond the first arrow.
Metzudat Zion
Shooting. From the word 'shooting' and 'throwing'.
Malbim
(36-39) To pass it over so that he would say "from you and onward," and the two aforementioned signs would be: a) that he said "and onward," b) that he said "make speed, haste," as stated above.
And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said: ‘Is not the arrow beyond you?’
verse value 3895
Insights
Verse structure: 16 words, 70 letters. The shortest word is "which" (אֲשֶׁ֥ר, 3 letters) and the longest is "until·place" (עַד־מְק֣וֹם, 6 letters). Words sharing gematria 521: Jonathan, Jonathan. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "until·place" (עַד־מְק֣וֹם), "He·cast" (יָרָ֖ה). The root נער appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "which" (root אשר, 229x in I Samuel); "and·came" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'Jonathan', dividing the verse into phrases of 7 and 9 words.
Ralbag
“Unto the place of the arrow which Jonathan had shot.” This means until the place where he had told his boy to set up as a target, which was the stone called the “azal” stone. And behold, the arrow passed beyond that place, for Jonathan had exerted himself in this, as previously explained, so that he could say to the boy, “Is not the arrow beyond you?” and David would understand that God had sent him, and he would escape as he could. Now, Jonathan was afraid that he would not be able to speak with him face to face, and therefore he needed this sign, because perhaps men would come into that field and David would not be able to come out to Jonathan to speak with him. But after Jonathan saw that there was no one there except him and his boy, he sent his boy to the city, and David perceived that there was no one there. Therefore, Jonathan sent his boy, and David rose from the place where he had been hiding, gave thanks to Jonathan, and bowed down to him three times.
Metzudat David
Up to the place of the arrow. That which he shot initially:
Is not the arrow? That which I shot last, is it not from you and onward?
Metzudat Zion
After the youth. He means, to the youth when he is behind him.
And Jonathan cried after the lad: ‘Make speed, hasten, stay not.’ And Jonathan’s lad gathered up the arrows, and came to his master.
verse value 4280
Insights
Verse structure: 14 words, 69 letters. The shortest word is "boy·of" (נַ֤עַר, 3 letters) and the longest is "the·arrows" (אֶת־הַ֣חִצִּ֔ים, 7 letters). Words sharing gematria 521: Jonathan, Jonathan. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "make·haste" (ח֖וּשָׁה), "do·not·stand" (אַֽל־תַּעֲמֹ֑ד), "and·gathered·in" (וַיְלַקֵּ֞ט). The root יהונתן appears 2 times in this verse. 12 unique roots are used. Frequent roots: "do·not·stand" (root איל, 238x in I Samuel); "and·came" (root בוא, 161x in I Samuel); "after" (root אחר, 62x in I Samuel). The etnachta (major mid-verse pause) falls on 'do·not·stand', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיִּקְרָ֤א [and·called] (317) + יְהֽוֹנָתָן֙ [Jonathan] (521) + אַחֲרֵ֣י [after] (219) + הַנַּ֔עַר [the·boy] (325) + מְהֵרָ֥ה [haste] (250) + ח֖וּשָׁה [make·haste] (319) + אַֽל־תַּעֲמֹ֑ד [do·not·stand] (545) + וַיְלַקֵּ֞ט [and·gathered·in] (155) + נַ֤עַר [boy·of] (320) + יְהֽוֹנָתָן֙ [Jonathan] (521) + אֶת־הַ֣חִצִּ֔ים [the·arrows] (554) + (החצי) [half] (113) + וַיָּבֹ֖א [and·came] (19) + אֶל־אֲדֹנָֽיו [to·his·master] (102) = 4280.
Radak
And Jonathan’s young man gathered up the arrows. The written text is “the arrow” (singular), and the vocalized text is “the arrows” (plural). The written form is in the singular, because it appears that he shot only a single arrow, as it says, “Is not the arrow?” The vocalized form is “the arrows” to inform us that he shot three arrows, as it says, “He sent three arrows to the side.”
Metzudat David
“מהרה חושה” – Hasten, run quickly after the second one, and do not stand in the place of the first one.
“the arrows.” The first and the second:
Metzudat Zion
Hurry. It too is a matter of swiftness, similarly (Psalms 38:23): 'hurry to help me,' and the matter is repeated in different words.
But the lad knew not any thing; only Jonathan and David knew the matter.
verse value 1802
Insights
Verse structure: 8 words, 37 letters. The shortest word is "indeed" (אַ֤ךְ, 2 letters) and the longest is "Jonathan" (יְהֽוֹנָתָן֙, 6 letters). The root ידע appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·David" (root דוד, 262x in I Samuel); "the·matter" (root דבר, 113x in I Samuel); "and·the·boy" (root נער, 54x in I Samuel). The etnachta (major mid-verse pause) falls on 'anything', dividing the verse into phrases of 3 and 5 words. Full calculation: וְהַנַּ֖עַר [and·the·boy] (331) + לֹא־יָדַ֣ע [not·knew] (115) + מְא֑וּמָה [anything] (92) + אַ֤ךְ [indeed] (21) + יְהֽוֹנָתָן֙ [Jonathan] (521) + וְדָוִ֔ד [and·David] (20) + יָדְע֖וּ [know] (90) + אֶת־הַדָּבָֽר [the·matter] (612) = 1802.
Metzudat David
He knew nothing. From the sign that was made in the shooting of these arrows:
And Jonathan gave his weapons to his lad, and said to him: ‘Go, carry them to the city.’
verse value 2993
Insights
Verse structure: 10 words, 44 letters. Notable word values: "to·him" (ל֔וֹ) = 36, double chai. The shortest word is "to·him" (ל֔וֹ, 2 letters) and the longest is "Jonathan" (יְהֽוֹנָתָן֙, 6 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "bring" (הָבֵ֥יא). 9 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·the·lad" (root איל, 238x in I Samuel); "that·was·his" (root אשר, 229x in I Samuel). The etnachta (major mid-verse pause) falls on 'that·was·his', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיִּתֵּ֤ן [and·gave] (466) + יְהֽוֹנָתָן֙ [Jonathan] (521) + אֶת־כֵּלָ֔יו [his·weapons] (467) + אֶל־הַנַּ֖עַר [to·the·lad] (356) + אֲשֶׁר־ל֑וֹ [that·was·his] (537) + וַיֹּ֣אמֶר [and·said] (257) + ל֔וֹ [to·him] (36) + לֵ֖ךְ [go] (50) + הָבֵ֥יא [bring] (18) + הָעִֽיר [the·city] (285) = 2993.
And as soon as the lad was gone, David arose out of a place toward the South, and fell on his face to the ground, and bowed down three times; and they kissed one another, and wept one with another, until David exceeded.
verse value 5450
Insights
Verse structure: 20 words, 85 letters. Verse gematria: 5450 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "went·in" (בָּא֒, 2 letters) and the longest is "and·bowed·down" (וַיִּשְׁתַּ֖חוּ, 6 letters). Words sharing gematria 682: his·friend, his·friend. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "from·beside" (מֵאֵ֣צֶל), "south-country" (הַנֶּ֔גֶב), "on·his·face" (לְאַפָּ֥יו). The root דוד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·David" (root דוד, 262x in I Samuel); "man" (root איש, 201x in I Samuel); "went·in" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'times', dividing the verse into phrases of 12 and 8 words.
Rashi
From the south side. (Translation:) Mester even ata de-le-kibbal deroma.
Until David exceeded. He wept much.
Radak
"He arose from beside the south." For he heard him tell the lad to go to the city, and he knew that there was no other man there; therefore he told the lad to be gone, so that he might speak with him. And he rose from the place of hiding. And the meaning of "from beside the south" is as its Targum renders: he arose from the side of the stone Atha, which is toward the south — that is to say, that David was hidden beside the stone, on the south side of the stone, as it says, "and thou shalt remain by the stone Ezel"; and Jonathan set the stone as a mark on its north side, so that the lad should not see David while he gathered the arrows.
Until David, he enlarged [his mourning]. To weep more than Jonathan:
Ralbag
"And they wept, each man for his companion, until David grew great." This means that David increased his weeping beyond what was proper for him, due to the fear he had of Saul. And therefore Jonathan hastened to send David away, and they separated, each man from his brother.
Metzudat David
"The lad came." This implies: He went to enter the city.
"And David arose." Initially, there were people present, and [the young man] was unable to speak with David face-to-face. Since then, he feared this matter, and therefore he made the sign with the arrows. When he completed the sign, the people left, and he also sent the boy. When David heard that he had sent the boy, he understood the matter—that no one was there—and he arose from his place and went to him.
“From the south.” From the southern side of the stone Ezel, and Jonathan shot the arrows toward the northern side.
To his face. On his face:
"His fellow": With his fellow, because the parting was difficult for them.
Until David exceeded. He wept much more than Jonathan:
Metzudat Zion
He made great. From the word 'greatness' and 'multiplication'.
Malbim
(41-42) “Until David” – this means until David began to weep with a loud voice and became afraid that he would not be heard. Therefore, it said to him, “Go in peace.” It also mentions again the oath that they swore in the name of the Lord, and even though they may be distant, the Lord is close to them, so that space will not separate between them. This is what is written: “Between me and you,” and not the time – this is what it says: “Forever.”
And Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us in the name of Hashem, saying: Hashem shall be between me and you, and Between my seed and your seed, for ever.’
verse value 4583
Insights
Verse structure: 21 words, 91 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "go" (לֵ֣ךְ, 2 letters) and the longest is "Jonathan" (יְהוֹנָתָ֛ן, 6 letters). Words sharing gematria 68: and·between, and·between. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "we·swore" (נִשְׁבַּ֨עְנוּ), "two·of" (שְׁנֵ֜ינוּ), "my·seed" (זַרְעִ֛י). The root בין appears 4 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·David" (root דוד, 262x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·peace', dividing the verse into phrases of 5 and 16 words.
Rashi
Go in peace. And the oath that we swore — the Lord will be a witness upon it forever.
Radak
"Which we have sworn." And remember what we have sworn, the two of us; and the doubling is to strengthen the matter — like "then I turned, I," "and I saw, I," and the like, which we have written in the book Mikhlol.
Metzudat David
"Which we swore." This is akin to saying: "You shall remember and recall that which we swore and said: 'Let the Lord be a witness between you and me...'"
Radak
Metzudat David
Malbim