David therefore departed thence, and escaped to the cave of Adullam; and when his brethren and all his father’s house heard it, they went down thither to him.
verse value 3002
Insights
Verse structure: 13 words, 57 letters. The shortest word is "David" (דָּוִד֙, 3 letters) and the longest is "to·cave" (אֶל־מְעָרַ֣ת, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·cave" (אֶל־מְעָרַ֣ת), "Adullam" (עֲדֻלָּ֑ם). The root שם appears 2 times in this verse. 12 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "and·went" (root הלך, 133x in I Samuel); "to·him" (root אל, 86x in I Samuel). The etnachta (major mid-verse pause) falls on 'Adullam', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיֵּ֤לֶךְ [and·went] (66) + דָּוִד֙ [David] (14) + מִשָּׁ֔ם [from·there] (380) + וַיִּמָּלֵ֖ט [and·slipped·away] (95) + אֶל־מְעָרַ֣ת [to·cave] (741) + עֲדֻלָּ֑ם [Adullam] (144) + וַיִּשְׁמְע֤וּ [and·they·heard] (432) + אֶחָיו֙ [his·brothers] (25) + וְכׇל־בֵּ֣ית [and·all·house·of] (468) + אָבִ֔יו [his·father] (19) + וַיֵּרְד֥וּ [and·they·went·down] (226) + אֵלָ֖יו [to·him] (47) + שָֽׁמָּה [name] (345) = 3002.
Metzudat David
"And his brothers heard." Because David had fled, they feared for their lives, lest Saul take vengeance upon them, and therefore they went down to David.
Malbim
"And his brethren heard" — for they feared lest Saul take vengeance on them.
Cross-references: Genesis 38:1; II Samuel 23:13; I Chronicles 11:15
And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves to him; and he became captain over them; and there were with him about four hundred men.
verse value 5470
Insights
Verse structure: 17 words, 77 letters. The shortest word is "lifting" (נֹשֶׁא֙, 3 letters) and the longest is "and·they·gathered·themselves" (וַיִּֽתְקַבְּצ֣וּ, 7 letters). Words sharing gematria 367: and·all·man, and·all·man. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "bitter·of·soul" (מַר־נֶ֔פֶשׁ), "to·captain" (לְשָׂ֑ר). The root איש appears 4 times in this verse. 13 unique roots are used. Frequent roots: "who·had" (root אשר, 229x in I Samuel); "all·man" (root איש, 201x in I Samuel); "and·it·was" (root היה, 167x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·captain', dividing the verse into phrases of 12 and 5 words.
Radak
"Every man in distress" – from the root *tsukkah*, which is either an adjective or a noun.
"And every man who had a creditor" – the aleph is used in place of a he, and its meaning is: every man who was fleeing from his creditors, who gathered around David.
"And every bitter-spirited man": This refers to one who was poor, as it is said, "Wine is for those in sorrow to drink, and he shall forget his poverty"; or, alternatively, it refers to a man in distress, meaning one afflicted with other troubles, who would leave his house to relax and forget his troubles. And so did Jonathan render it: "Every man whose spirit is oppressed."
Ralbag
“Every man in distress, and every man who has a creditor.” The term “man in distress” refers to one whose heart is crushed because he is oppressed and broken, lacking the power to stand against his enemies and oppressors, or in any situation resembling this. And “a man who has a creditor” is a borrower who lacks the means to repay his debt. And “a man bitter of soul” is the poor man whose spirit is embittered by his misfortune, and his days are hard, for he finds no relief from his companions. These men gathered to David, since his success had already become known to them, leading them to hope for good while under his protection.
Metzudat David
"Every man in distress..." – meaning he was unable to remain in his land and in his place.
Metzudat Zion
In distress. A matter of distress, similarly (Psalms 119:143): 'distress and anguish found me,' and he means one who has distress from his enemies.
The debtor. A matter of lending, similarly (there 109:11): 'let the creditor distrain,' and he means one who has a loan from others.
Bitter of soul. Poor and destitute, as it is written (Proverbs 31:6): 'give wine to him who is bitter of soul, and let him drink and forget his misery'.
Malbim
"Every man in distress" refers to one who has an inner affliction of the soul; "and every man who is in want" means one who is oppressed from without. These will leave their place to seek relief from the affliction of the soul or the distress of the body. "And every man bitter of soul" refers to one who is prone to anger and wrath, and this one will go to risk his life on the field of battle.
And David went thence to Mizpeh of Moab; and he said to the king of Moab: ‘Let my father and my mother, I pray you, come forth, and be with you, till I know what God will do for me.’
verse value 3040
Insights
Verse structure: 17 words, 69 letters. Notable word values: "my·father" (אָבִ֤י) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "until" (עַ֚ד, 2 letters) and the longest is "what·he·will·do·for·me" (מַה־יַּעֲשֶׂה־לִּ֖י, 8 letters). Words sharing gematria 49: Moab, Moab. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·king" (אֶל־מֶ֣לֶךְ), "let·him·come·forth·please" (יֵֽצֵא־נָ֞א), "and·my·mother" (וְאִמִּי֙). The root מואב appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "to·king" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'Moab', dividing the verse into phrases of 5 and 12 words.
Radak
"Let my father and my mother, I pray thee, come forth with you." Let them go out from the cave of Adullam and dwell with you; but his brothers went with him. For his father and mother had fled from Saul, because he hated them on account of David, and they feared lest he kill them; therefore they went to David.
Metzudat David
“Let me go out, I pray, from the cave to sit with you.”
"What will God do to me?" In what place shall I find rest, for then they will dwell with me.
Malbim
"And David went" — because he was afraid that Saul would pursue him. "Let my father and my mother go with you" — for David and the men of war were dwelling in the stronghold, and there was danger there in times of war; he requested that they leave the stronghold to dwell in the royal city.
And he brought them before the king of Moab; and they dwelt with him all the while that David was in the stronghold.
verse value 1926
Insights
Verse structure: 9 words, 43 letters. Verse gematria: 1926 is divisible by 18, the value of chai ('life'). The shortest word is "king" (מֶ֣לֶךְ, 3 letters) and the longest is "being·David" (הֱיוֹת־דָּוִ֖ד, 7 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·he·led·them" (וַיַּנְחֵ֕ם), "being·David" (הֱיוֹת־דָּוִ֖ד). 9 unique roots are used. Frequent roots: "being·David" (root היה, 167x in I Samuel); "all·days·of" (root יום, 154x in I Samuel); "with" (root עם, 128x in I Samuel). First appearance of the root מצוד ("in·the·stronghold") in I Samuel. The etnachta (major mid-verse pause) falls on 'Moab', dividing the verse into phrases of 4 and 5 words. Full calculation: וַיַּנְחֵ֕ם [and·he·led·them] (114) + אֶת־פְּנֵ֖י [before] (541) + מֶ֣לֶךְ [king] (90) + מוֹאָ֑ב [Moab] (49) + וַיֵּשְׁב֣וּ [and·they·dwelt] (324) + עִמּ֔וֹ [with] (116) + כׇּל־יְמֵ֥י [all·days·of] (110) + הֱיוֹת־דָּוִ֖ד [being·David] (435) + בַּמְּצוּדָֽה [in·the·stronghold] (147) = 1926.
Rashi
And they sat with him all the days that David was in the stronghold. Near Moav. And when David went out from there to the forest of Hereth, the king of Moav killed his father and his mother and his brothers, except one of them whom Nahash the Ammonite kept alive. And this is the kindness that David said (II Samuel 10:2): 'As his father showed kindness to me.' As it is in the Midrash of Rabbi Tanchuma.
Radak
"And he led them." Of the sense of "Thou in Thy love hast led" — that is to say, he led them and brought them before him. And Jonathan explained it as though it were va-yanicheim, and he settled them, which he rendered v-ashrinun.
On "in a fortress." Its Targum is: "hidden in the stronghold."
Ralbag
"All the days that David was in the stronghold" – this is a sign that after David left the stronghold, his father and mother separated from the king of Moab.
Metzudat David
And he led them. David brought them before the king:
In the stronghold. Which was adjacent to Moab:
Metzudat Zion
And he led them. And he guided them, similarly (Exodus 13:17): 'and God did not lead'.
In a stronghold. A matter of a guarded place, or a tower, or a rock, or a cave, similarly (Ezekiel 19:9): 'He brought him into strongholds'.
Cross-references: II Samuel 23:13; I Chronicles 11:15; I Chronicles 19:2
And the prophet Gad said to David: ‘Abide not in the stronghold; depart, and get you into the land of Judah.’ Then David departed, and came into the forest of Hereth.
verse value 3074
Insights
Verse structure: 16 words, 61 letters. The shortest word is "Gad" (גָּ֨ד, 2 letters) and the longest is "in·the·stronghold" (בַּמְּצוּדָ֔ה, 6 letters). 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "the·prophet" (הַנָּבִ֜יא), "you·shall·remain" (תֵשֵׁב֙), "and·go·for·yourself" (וּבָֽאתָ־לְּךָ֖). The root הלך appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "to·David" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'Judah', dividing the verse into phrases of 11 and 5 words.
Radak
“And you shall come to the land of Judah.” He said to him, “By the command of the Lord,” meaning that there he would be protected from Saul. And so it was, for as long as he was there, they did not seek him out, until he went to Keilah. The reason for this is that in the land of Judah they loved him; and if Saul had risen to seek him, they would have informed him, and he would have fled from place to place. Even though Keilah was part of the land of Judah, it was distant from his intimates and his family. Nevertheless, he went there also by the command of the Lord.
"Ya'ar Charat." Charat was the name of the place, and so did Jonathan render it: "The forest of Charat." And in the midrashic interpretation, it was said that this place was parched like this "charat," and by virtue of David’s merit, the Holy One, blessed be He, moistened it. The explanation is that "charat" is like "charuta" in the hands of Heaven, which is explained as dryness.
And Saul heard that David was discovered, and the men that were with him; now Saul was sitting in Gibeah, under the tamarisk-tree in Ramah, with his spear in his hand, and all his servants were standing about him.
verse value 5344
Insights
Verse structure: 18 words, 82 letters. The shortest word is "that" (כִּ֚י, 2 letters) and the longest is "and·all·his·courtiers" (וְכׇל־עֲבָדָ֖יו, 8 letters). Words sharing gematria 407: and·men, with·him. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "was·known" (נוֹדַ֣ע), "and·men" (וַאֲנָשִׁ֖ים), "standing" (נִצָּבִ֥ים). The root שאול appears 2 times in this verse. 17 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "that" (root אשר, 229x in I Samuel); "Saul" (root שאול, 226x in I Samuel). The etnachta (major mid-verse pause) falls on 'with·him', dividing the verse into phrases of 8 and 10 words.
Rashi
For David was known. For he paid attention to guard himself from him.
Under the tamarisk in Ramah. One that was at the border of Benjamin. And our Sages said (Ta'anit 5b): It was the Ramah of Samuel. And there are two places. And so its midrash: And Saul was sitting in Gibeah — by the merit of the great tamarisk that was in Ramah, for he [Samuel] used to pray for him.
Radak
"For David was known." That is, David became renowned; namely, it became known that men were with him, to the extent that Saul heard of it. This narrative follows from what Saul said to his servants, for until now Saul had not known that men had gathered to David. And when he heard that four hundred men were with him, he said to himself, "This is rebellion; they have rebelled against me, and their intent is to lie in wait and fight against me, or to oppose the kingship." This is what he meant by saying, "My son hath stirred up my servant against me, to lie in wait." And he said, "He will appoint commanders of thousands over all of you," meaning either in the army he is gathering against me, or when he becomes king, as he is planning.
The word *eshel* is like the word *etz* (tree), and similarly, "and he planted an *eshel*" (Genesis 21:33).
Ramah. There was a place in Gibeah of Saul, and it was high, and it was called Ramah. This is not the Ramah of Samuel, for that was in Gibeah. And according to the words of the Ba'al ha-Derash, it is the Ramah of Samuel, as he said: "What is the connection of Gibeah with Ramah? Rather, Saul sat in Gibeah in his kingship by virtue of the great tamarisk tree that was in Ramah, and that is Samuel, who would pray for him."
Metzudat David
"For David was known." For until now he had been hidden, and no one saw him.
“Under the tamarisk in Ramah.” It was a high place on the hill, and there stood the tamarisk.
Metzudat Zion
The tamarisk. The tree, similarly (Genesis 21:33): 'and he planted a tamarisk'.
Malbim
For it became known to David that until now he had heard that men had gathered to him, but their tracks had not been known until now.
"Under the tamarisk in Ramah." Between Gibeah and Ramah a tamarisk was planted, and the tamarisk marked the boundary of Ramah; and likewise above (chapter 14), "and Saul abode in the uttermost part of Gibeah under the pomegranate tree which is in Migron." And there is a homiletical teaching on this by our Sages of blessed memory.
And Saul said to his servants that stood about him: ‘Hear now, you Benjamites; will the son of Jesse give every one of you fields and vineyards, will he make you all captains of thousands and captains of hundreds;
verse value 5853
Insights
Verse structure: 19 words, 89 letters. The shortest word is "son" (בְּנֵ֣י, 3 letters) and the longest is "also·to·all·of·you" (גַּם־לְכֻלְּכֶ֗ם, 7 letters). 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "hear·now" (שִׁמְעוּ־נָ֖א), "also·to·all·of·you" (גַּם־לְכֻלְּכֶ֗ם), "fields" (שָׂד֣וֹת). The root שר appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "about·him" (root על, 112x in I Samuel). The etnachta (major mid-verse pause) falls on 'right', dividing the verse into phrases of 8 and 11 words.
Radak
"Ye Benjamites." That is to say: it was for you to have care for me, since you are of my tribe and of my family.
Metzudat David
“Benjamites.” For the majority of his servants were from his own tribe.
“Even to all of you.” This means: Is it possible that He would give fields to all of you? From where does He have so many fields, and from where does He have such a multitude of people to appoint all of you as princes?
Malbim
“Hear now, Benjamites,” and to all of you, he said to them: A. If the tribe of Judah relies upon his hand, they, inasmuch as they are his tribe and family, may hope that He will grant them a position or an inheritance of fields and vineyards. Not so are you, Benjamites. B. “And to all of you,” etc., meaning: Even you may not hope for this. It is impossible that all of you will be commanders of thousands, and that He will give to all of you fields and vineyards. Is it not inevitable that one will be a commander of a thousand, and the rest of the people will be servants and poor? And if so, what is the reason?
that all of you have conspired against me, and there was none that disclosed it to me when my son made a league with the son of Jesse, and there is none of you that is sorry for me, or discloses to me that my son has stirred up my servant against me, to lie in wait, as at this day?’
verse value 5033
Insights
Verse structure: 21 words, 93 letters. The shortest word is "that" (כִּי֩, 2 letters) and the longest is "and·there·was·none·revealing" (וְאֵין־גֹּלֶ֤ה, 7 letters). Words sharing gematria 469: my·ear, my·ear. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "your·them" (כֻּלְּכֶ֜ם), "and·there·was·none·revealing" (וְאֵין־גֹּלֶ֤ה), "when·my·son·made·a·league" (בִּכְרׇת־בְּנִ֣י). The root על appears 3 times in this verse. 16 unique roots are used. Frequent roots: "that" (root כי, 161x in I Samuel); "as·the·day" (root יום, 154x in I Samuel); "against·me" (root על, 112x in I Samuel). The etnachta (major mid-verse pause) falls on 'my·ear', dividing the verse into phrases of 13 and 8 words.
Radak
“You have bound yourselves.” You have rebelled, for the binding is the rebellion, and it is through joining heart to heart.
“Cutting off my son.” “Cutting off” means making a covenant:
“Son of Yishai.” He did not mention his name in a manner of contempt.
Ralbag
"And none of you is ill because of me." This means: None of you should consider himself aggrieved on my account regarding what has been done against me, and it seems that Saul feared that the bond between the Israelites and David would be strong, and that he would fight against him. Therefore, he said that his son had already raised up his servant against him to lie in wait.
Metzudat David
"Because you have conspired." All of you have made a conspiracy against me, as though he had promised good to all of you.
"When my son made a covenant." At the time that my son made a covenant with him — for had you disclosed it to my ear then, I would have been on guard that it not come to all this.
"And there shall be no sick person among you." None of you shall fall ill and have his heart grieved on My account.
Or discloses. He repeated his words, in the manner of one who speaks from a broken heart.
"For he has set up." This means: because you did not disclose it to me, the matter was concluded and they set him up to lie in wait.
"As on this day." It is now evident to the senses that he lies in wait for me and gathers people to himself.
Metzudat Zion
You have conspired. A matter of a band of men joined together in a plan of rebellion.
Malbim
For you have all conspired against me, and behold, he complained of two things: 1. Immediately at the time that my son cut (a covenant) with the son of Yishai, you should have informed me. 2. If you say that at that time you did not think that rebellion against the monarchy would arise from this, then at any rate, now that my son has set my servants upon me in ambush, and behold the rebellion has brought forth wild grapes, as it is today that the rebellion has come to fruition—and there is none that discloseth it to me? This indicates that none of you cares for me enough to be sensitive to my distress.
Then answered Doeg the Edomite, who was set over the servants of Saul, and said: ‘I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub.
verse value 2816
Insights
Verse structure: 13 words, 66 letters. Notable word values: "and·he" (וְה֛וּא) = 18, chai, 'life'. The shortest word is "going·in" (בָּ֣א, 2 letters) and the longest is "over·servants·of·Saul" (עַל־עַבְדֵֽי־שָׁא֖וּל, 10 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "over·servants·of·Saul" (עַל־עַבְדֵֽי־שָׁא֖וּל), "son·of·Jesse" (אֶת־בֶּן־יִשַׁ֔י). The root בין appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·he·said" (root אמר, 418x in I Samuel); "to·Ahimelech" (root איל, 238x in I Samuel); "going·in" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·he·said', dividing the verse into phrases of 7 and 6 words. Full calculation: וַיַּ֜עַן [and·he·answered] (136) + דֹּאֵ֣ג [Doeg] (8) + הָאֲדֹמִ֗י [Edomite] (60) + וְה֛וּא [and·he] (18) + נִצָּ֥ב [standing] (142) + עַל־עַבְדֵֽי־שָׁא֖וּל [over·servants·of·Saul] (523) + וַיֹּאמַ֑ר [and·he·said] (257) + רָאִ֙יתִי֙ [I·have·seen] (621) + אֶת־בֶּן־יִשַׁ֔י [son·of·Jesse] (773) + בָּ֣א [going·in] (3) + נֹ֔בֶה [to·Nob] (57) + אֶל־אֲחִימֶ֖לֶךְ [to·Ahimelech] (140) + בֶּן־אֲחִטֽוּב [son·of·Ahitub] (78) = 2816.
Radak
“Who was appointed over Saul’s servants.” This means that he stood at their head, for he was the greatest among Saul’s servants who were appointed over him. The usage of this term and its opposite are as follows: “appointed over him” means that they stood before him and close to him to carry out whatever he commanded them; whereas “appointed over Saul’s servants” means exactly what it says, that he was their leader and had authority over them. So too did Jonathan render it: “And he was the one who had authority over Saul’s servants.” This is similar to the expression “the one appointed over the reapers.”
Metzudat David
"And he stood." He stood near Saul's servants, at the time when he said these words to them:
Malbim
(9-13) The Questions: What was Doeg’s sin, since he merely told the truth? And why did David curse him in Tehillim (Psalms) 52? Why did he reverse the order? Shouldn’t it have been that first he gave him provisions, then he inquired of God, and only afterward did he give him the sword? Yet Saul stated it in a different order:
And he stood appointed over them. "He came to Ahimelech." Now, if Doeg had reported the matter as it truly was, no suspicion would have arisen against the priests, for indeed David came to the House of the Lord, not to Ahimelech’s house. And Doeg heard that David said he was going on the king’s errand, and that he was hungry, seized by a fit of hunger, and that he inquired of him with the Urim a vague matter, and did not inform the priest of the essence of his inquiry, saying that the king had commanded him to conceal the matter, and that he did not request Goliath’s sword at all, but only a sword, and only because there was no other sword did he give him Goliath’s sword. From all this it is clear that the priest did this with a sincere heart and clean hands. But Doeg, whose tongue was like a sharpened sword, practiced deceit. He said that David came to Ahimelech’s house, which implies that he came to the priest’s house, not to the House of the Lord. Therefore, he did not say "to Ahimelech the priest," for then it would have implied that he came to him in his capacity as a priest. Rather, he was the informer who came to him on account of their being co-conspirators, since he was of the house of Ahitub, and this family was allied with David (and similarly it says [Psalms 52:2]: "When Doeg the Edomite came and told Saul, 'David has entered the house of Ahimelech.' For this was the foundation of the slander, whereby he corrupted the priests). And on this foundation Doeg raised a second slander, as it is written: (10) "And he inquired of God for him." For if he had reported that he was in the House of God, would he not have been compelled to tell Saul what he inquired of him? For there Doeg was detained before the Lord and heard the words. But since Saul thought that he came to the priest’s house, he thought that in his house he revealed his secret and his inquiry, so that when he came to the House of the Lord to inquire, he could not know what they spoke in secret in the priest’s house.
3. Indeed, what he inquired of God was at the end, and Doeg recounted deceitfully that first he inquired of God, and afterwards gave him a sword and provisions. And this is for two reasons: a. If he had recounted it in order, Saul would have perceived that the priest knew nothing. For if not, why did he give him the bread and the sword in the House of the Lord before Doeg, and not in his house? Why did he not guard against Doeg? Therefore, he said that first he inquired of the Urim and Thummim, and was compelled to enter the House of the Lord to inquire, and therefore did not guard against Doeg even with regard to the sword and the bread after their secret was revealed. b. By this, the blame upon the priest would be greater. For if first he gave him a sword and bread, the priest would say that he knew nothing, for he was fleeing. And even though afterwards he inquired of God, and necessarily inquired about matters of the flight, by then the sword was already in his hand. But according to what he said, that first he inquired of God, and already knew from the answer of the Urim and Thummim that he was fleeing, why did he give him bread and a sword?
4. He did not report that he was seized by a fit of hunger, and that on this account he gave him holy bread. For in this, even if the priest knew that he was fleeing, he would have been compelled to save his life, for the priest was not permitted to cause his death. He only said, "And he gave him provisions," which implies provisions for his journey for many days, which indicates that he supported him.
5. He did not report that David asked for a sword in general, and that he had no other sword until Goliath’s sword was a coincidence, but he said, "And he gave him Goliath’s sword," which indicates that he specifically intended to give him precisely this sword.
6. Besides this, he concealed the entire main story that David explicitly said he was the king’s envoy on a vague matter, and therefore he had neither provisions nor a sword, for it was the king’s urgent matter. In all these things, the priest would have been found innocent in his judgment.
Cross-references: I Samuel 21:2; I Samuel 21:8; Psalms 52:2
And he inquired of Hashem for him, and gave him victuals, and gave him the sword of Goliath the Philistine.’
verse value 3483
Insights
Verse structure: 11 words, 43 letters. Notable word values: "to·him" (ל֑וֹ) = 36, double chai. The shortest word is "to·him" (ל֑וֹ, 2 letters) and the longest is "and·he·inquired·for·him" (וַיִּשְׁאַל־לוֹ֙, 7 letters). Words sharing gematria 500: gave, gave. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·he·inquired·for·him" (וַיִּשְׁאַל־לוֹ֙), "and·provisions" (וְצֵידָ֖ה). The root נתן appears 2 times in this verse. 8 unique roots are used. Frequent roots: "of·Hashem" (root יהוה, 316x in I Samuel); "the·Philistine" (root פלשתי, 124x in I Samuel); "gave" (root נתן, 69x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 5 and 6 words. Full calculation: וַיִּשְׁאַל־לוֹ֙ [and·he·inquired·for·him] (383) + בַּֽיהֹוָ֔ה [of·Hashem] (28) + וְצֵידָ֖ה [and·provisions] (115) + נָ֣תַן [gave] (500) + ל֑וֹ [to·him] (36) + וְאֵ֗ת [and·(object marker)] (407) + חֶ֛רֶב [sword] (210) + גׇּלְיָ֥ת [Goliath] (443) + הַפְּלִשְׁתִּ֖י [the·Philistine] (825) + נָ֥תַן [gave] (500) + לֽוֹ [to·him] (36) = 3483.
Metzudat David
Of the Lord. By the Urim and Tummim:
Metzudat Zion
And provisions. Food.
Cross-references: I Samuel 21:7; I Samuel 21:9; I Samuel 21:10
Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father’s house, the priests that were in Nob; and they came all of them to the king.
verse value 3272
Insights
Verse structure: 15 words, 71 letters. The shortest word is "and·(object marker)" (וְאֵ֨ת, 3 letters) and the longest is "Ahimelech" (אֶת־אֲחִימֶ֨לֶךְ, 8 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·call" (לִקְרֹא֩), "Ahimelech" (אֶת־אֲחִימֶ֨לֶךְ), "in·Nob" (בְּנֹ֑ב). The root כהן appears 2 times in this verse. 13 unique roots are used. Frequent roots: "to·the·king" (root איל, 238x in I Samuel); "that" (root אשר, 229x in I Samuel); "and·they·came" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·Nob', dividing the verse into phrases of 12 and 3 words.
Ralbag
Ahimelech the son of Ahitub the priest, and all his father’s house of priests. It might seem that he summoned with him his entire father’s house of priests, for Saul thought that his inquiry of God was to ask whether he would succeed in his rebellion against Saul, in the manner that he would defeat him in battle. And Ahimelech’s response was: “Far be it from me,” for he knew nothing of this matter; and what he did, he did out of his own reasoning, thinking that David was the most faithful of all Saul’s servants and the most submissive to his authority.
And Saul said: ‘Hear now, you son of Ahitub.’ And he answered: ‘Here I am, my lord.’
verse value 1580
Insights
Verse structure: 7 words, 35 letters. The shortest word is "Saul" (שָׁא֔וּל, 4 letters) and the longest is "son·of·Ahitub" (בֶּן־אֲחִיט֑וּב, 8 letters). Words sharing gematria 257: and·said, and·said. The root אמר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "son·of·Ahitub" (root בין, 67x in I Samuel). The etnachta (major mid-verse pause) falls on 'son·of·Ahitub', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + שָׁא֔וּל [Saul] (337) + שְֽׁמַֽע־נָ֖א [hear·now] (461) + בֶּן־אֲחִיט֑וּב [son·of·Ahitub] (88) + וַיֹּ֖אמֶר [and·said] (257) + הִנְנִ֥י [they] (115) + אֲדֹנִֽי [my·lord] (65) = 1580.
Radak
“Son of Ahitub.” His name is not mentioned as an expression of contempt.
Malbim
They called him “son of Ahitub” in order to demean him, and also to include his father in the general rebellion.
And Saul said to him: ‘Why have you conspired against me, you and the son of Jesse, in that you have given him bread, and a sword, and have inquired of God for him, that he should rise against me, to lie in wait, as at this day?’
verse value 4802
Insights
Verse structure: 20 words, 76 letters. Notable word values: "to·him" (ל֜וֹ) = 36, double chai. The shortest word is "to·him" (ל֜וֹ, 2 letters) and the longest is "and·son·of·Jesse" (וּבֶן־יִשָׁ֑י, 6 letters). Words sharing gematria 36: to·him, for·him. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·him" (אֵלָו֙), "and·son·of·Jesse" (וּבֶן־יִשָׁ֑י), "in·your·giving" (בְּתִתְּךָ֨). The root אל appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "as·the·day" (root יום, 154x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·son·of·Jesse', dividing the verse into phrases of 8 and 12 words.
Rashi
And Sha'ul inquired of God. You made him king — for one does not inquire in the Urim and Thummim for a commoner.
Radak
"And Saul inquired of God" – to tell him his way, yet he was fleeing from me. And according to its interpretation, "You have made him king": one does not inquire through the Urim and Thummim except for a king, for the head of a court, or for one in whom there is a public need.
Metzudat David
"בתתך" – By what You gave him bread, etc., it appears that You have bound me to set him up as an ambusher.
Malbim
“‘When you gave him bread,’ etc.” Saul, who believed Doeg’s words and thought that he had come to the priest's house, had no need to set the matter out in the order in which it happened (as Doeg had needed to do in order to strengthen the slander), but rather arranged his sins from the light to the severe: that he gave him bread, and more than that, a sword, and more than that, that he inquired for him through God. And all of this was with the ultimate purpose that he should rise against me to lie in wait, as on this day. That is to say, the matter has now come to fruition, and the truth is revealed retroactively.
Then Ahimelech answered the king, and said: ‘And who among all your servants is so trusted as David, who is the king’s son-in-law, and gives heed to your bidding, and is honourable in your house?
verse value 3629
Insights
Verse structure: 14 words, 69 letters. The shortest word is "and·who" (וּמִ֤י, 3 letters) and the longest is "in·all·your·servants" (בְכׇל־עֲבָדֶ֙יךָ֙, 8 letters). 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "in·all·your·servants" (בְכׇל־עֲבָדֶ֙יךָ֙), "as·David" (כְּדָוִ֣ד), "and·son-in-law·of" (וַחֲתַ֥ן). The root מלך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·he·said" (root אמר, 418x in I Samuel); "as·David" (root דוד, 262x in I Samuel); "to·your·bidding" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·he·said', dividing the verse into phrases of 4 and 10 words. Full calculation: וַיַּ֧עַן [and·he·answered] (136) + אֲחִימֶ֛לֶךְ [Ahimelech] (109) + אֶת־הַמֶּ֖לֶךְ [the·king] (496) + וַיֹּאמַ֑ר [and·he·said] (257) + וּמִ֤י [and·who] (56) + בְכׇל־עֲבָדֶ֙יךָ֙ [in·all·your·servants] (158) + כְּדָוִ֣ד [as·David] (34) + נֶאֱמָ֔ן [faithful] (141) + וַחֲתַ֥ן [and·son-in-law·of] (464) + הַמֶּ֛לֶךְ [king] (95) + וְסָ֥ר [and·turning·aside] (266) + אֶל־מִשְׁמַעְתֶּ֖ךָ [to·your·bidding] (901) + וְנִכְבָּ֥ד [and·honored] (82) + בְּבֵיתֶֽךָ [in·your·house] (434) = 3629.
Rashi
And he joined your service. Like (Genesis 19:3): 'va'yasuru elav' — and he came to your service and to hear your words. And was it for me to understand that he does not go on your mission?
Radak
“Return to your discipline.” To your service; that is, that he was obedient to all your commandments. And similarly: “And the children of Ammon were obedient to them.”
Metzudat David
"And who among all your servants?" He meant to say: I did not do this in rebellion, for I thought that he was acting in accordance with the king's command, for who among all your servants is a faithful servant like David?
And he turns aside. And from that time onward he has turned to be obedient to you, in all that you command him.
Malbim
"And who among all your servants is like David?" He answered that there was no conceivable matter that would lead one to suspect that David was rebelling against his master, for this could have been possible in one of four ways: 1. If David had been treacherous by nature; regarding this he said, "And who among all your servants is like David, faithful?" 2. If it appeared from his actions that he was acting in defiance of his master; regarding this he said, "And he has withdrawn to your service." 3. If he were from a family that were enemies of the king; regarding this he said, "And the king's son-in-law." 4. If the king had humiliated him and lowered his honor, such that one might imagine he would rebel out of a desire for honor; regarding this he said, "And honored in your house." And if so, surely there was nothing that would come to my mind to suggest that his intention was to flee and rebel.
Have I to-day begun to inquire of God for him? be it far from me; let not the king impute any thing to his servant, nor to all the house of my father; for your servant knows nothing of all this, less or more.’
verse value 3848
Insights
Verse structure: 21 words, 88 letters. Notable word values: "my·father" (אָבִ֔י) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 3848 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·me" (לִּ֑י, 2 letters) and the longest is "to·inquire·for·him" (לִשְׁאׇל־ל֥וֹ, 6 letters). Words sharing gematria 206: word, thing. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "I·have·begun" (הַחִלֹּ֛תִי), "to·inquire·for·him" (לִשְׁאׇל־ל֥וֹ), "do·not·put" (אַל־יָשֵׂם֩). The root חלל appears 2 times in this verse. 17 unique roots are used. Frequent roots: "do·not·put" (root איל, 238x in I Samuel); "for" (root כי, 161x in I Samuel); "day" (root יום, 154x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 7 and 14 words.
Rashi
Today have I begun to inquire of him. In amazement — it has been many days that the public need is in him, that he appointed him as the one who brings out and brings in Israel. And from then I inquire of him in God.
Far be it from me. To do this matter — rebellion and treason.
Radak
"Today I began to inquire of him concerning God." One interpretation is that this is said in a tone of astonishment: "Today I began to inquire on his behalf; far be it from me that I should have known that he was fleeing, for many times I inquired of him, and he was walking in your commandments." And it may be explained without a tone of astonishment, namely: "Why do you accuse me? Because I inquired of him concerning God, and this is the first day, and I did not know that it was difficult in your eyes, and that he was fleeing. Far be it from me; if I had known, I would not have done it. And now I will no longer do it, since it is difficult in your eyes and he is fleeing from you, for I did not know all this. Rather, I initially considered him a trustworthy member of your household."
"In every house of my father." And not every house of my father.
“Let not the king place.” This refers to a matter of guilt, because Saul also sent to summon all his father’s household.
Ralbag
"Have I to-day begun to inquire of God for him?" The meaning is: Do you imply that only today did I begin to inquire of God for him, that thou shouldst suspect me of this? Have I not inquired of God for him on many occasions at thy behest regarding the wars of Israel, for he is the one that leadeth Israel out and bringeth them in?
“Concerning Your servant, I have spoken in all my father’s house.” This means: not in all of my father’s house. Indeed, he said this because it had already become apparent to him that Saul suspected them all, since he had summoned them all to come before him.
Metzudat David
"This day I have begun." And was today really the first time to inquire of God on his behalf? Have I not inquired for him all along, since he was the one who went out and came in [i.e., led the army]?
Far be it from me to do this in rebellion and transgression.
"A thing." This means: a matter of guilt.
In all. Like: "And in all the house of my father."
"Nevertheless. In that which David rebelled against You:"
Malbim
"I began to ask" means: Is it that what I asked him today is the first time? And regarding this he said "I began," or: Is it that I asked him today, now that it is known that he is a rebel? If so, why do you suspect me? "Let the king not mention anything against his servant in all my father's house" means: You attribute to me a matter of guilt, and through me you attribute it to all my father's house, which is not at all the case, for he did not know, etc.
And the king said: ‘You shall surely die, Ahimelech, you, and all your father’s house.’
verse value 2660
Insights
Verse structure: 8 words, 35 letters. The shortest word is "surely" (מ֥וֹת, 3 letters) and the longest is "Ahimelech" (אֲחִימֶ֑לֶךְ, 6 letters). The root מות appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "king" (root מלך, 102x in I Samuel); "and·all·house·of" (root בית, 75x in I Samuel). The etnachta (major mid-verse pause) falls on 'Ahimelech', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + הַמֶּ֔לֶךְ [king] (95) + מ֥וֹת [surely] (446) + תָּמ֖וּת [you·shall·die] (846) + אֲחִימֶ֑לֶךְ [Ahimelech] (109) + אַתָּ֖ה [you] (406) + וְכׇל־בֵּ֥ית [and·all·house·of] (468) + אָבִֽיךָ [your·father] (33) = 2660.
And the king said to the guard that stood about him: ‘Turn, and slay the priests of Hashem; because their hand also is with David, and because they knew that he fled, and did not disclose it to me.’ But the servants of the king would not put forth their hand to fall upon the priests of Hashem.
verse value 4265
Insights
Verse structure: 28 words, 120 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "and·because" (כִּ֤י, 2 letters) and the longest is "who·were·standing" (הַנִּצָּבִ֨ים, 6 letters). Words sharing gematria 95: king, king. 10 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·the·runners" (לָרָצִים֩), "walk·about" (סֹ֥בּוּ), "and·kill" (וְהָמִ֣יתוּ). The root מלך appears 2 times in this verse. 23 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "with·David" (root דוד, 262x in I Samuel). The etnachta (major mid-verse pause) falls on 'my·ear', dividing the verse into phrases of 19 and 9 words.
Rashi
To the runners who stand over him. They were Abner and Amasa.
And they refused. They expounded the limiting particles akh and rak (Joshua 1:18): 'Every man that shall rebel against your commandment,' etc. — might it be even for a matter of transgression? Scripture says: 'only.'
Radak
"And they would not." They expounded that they were Abner and Amasa, and they would not fall upon the priests of the Lord; for they expounded akhin and rakin as limiting particles: from what is written, "whosoever he be that shall rebel against thy commandment... shall be put to death," one might think even in a matter of transgression — therefore Scripture says, "only be strong and of good courage." And according to this midrash, the meaning of "and the king said unto the guard that stood about him" is that Abner and Amasa were not runners but officers.
Metzudat David
“Also their hand.” This means: also their counsel.
Metzudat Zion
To the runners. Those who run on foot before his chariot.
With him. Beside him to serve him.
Turn. Turn from here to go to kill them.
And they refused. And they did not want.
To strike. A matter of a mortal blow, similarly (II Samuel 1:15): 'come, strike him'.
Malbim
For even their hand was with David, or at the very least they knew that he was fleeing, and they were liable to death for not informing us [of this], but they refused, for they understood that the matter was false.
And the king said to Doeg: ‘Turn you, and fall upon the priests.’ And Doeg the Edomite turned, and he fell upon the priests, and he slew on that day fourscore and five persons that did wear a linen ephod.
verse value 3775
Insights
Verse structure: 23 words, 99 letters. The shortest word is "go·around" (סֹ֣ב, 2 letters) and the longest is "and·he·himself·fell·upon" (וַיִּפְגַּע־הוּא֙, 8 letters). Words sharing gematria 127: in·the·priests, in·the·priests. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·Doeg" (לְדוֹאֵ֔ג), "go·around" (סֹ֣ב), "and·encounter" (וּפְגַ֖ע). The root דויג appears 2 times in this verse. 19 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "man" (root איש, 201x in I Samuel); "in·the·day" (root יום, 154x in I Samuel). First appearance of the root דואג ("to·Doeg") in I Samuel. The etnachta (major mid-verse pause) falls on 'in·the·priests', dividing the verse into phrases of 8 and 15 words.
Rashi
To Doeg. His name was changed. He said to him: You have been caught like a fish — you were the informant upon them — you kill them.
Radak
"To Doyeg." It is written thus, and the reading is "to Doeg" — for he was called both Doyeg and Doeg, as it says, "and Doyeg turned," where the reading is not Doeg; and there are books in which that one too is read Doeg. And the reading is so because for the most part they called him Doeg. And its midrash: it is written Doyeg because Saul said to him, thou art caught like a fish — thou didst inform against them, do thou slay them. And it appears that at the moment of the deed Scripture called him Doyeg, to debase his name.
"Carrying the ephod of linen." As Targum Jonathan renders it: "Who were fit to wear an ephod of linen." It appears from his interpretation that he killed more than eighty-five [priests], but the eighty-five were worthy to wear the linen ephod, for it seems that the great ones among the servants of God wore this garment. And likewise, King David wore it on the day he brought up the Ark, and on this day, when Nob was destroyed, they brought the Tabernacle to Gibeon.
Ralbag
He bore the ephod of linen. This means that they were distinguished and worthy of this garment, for this garment was worn by the distinguished, and all the more so those who were set apart for the service of God, as we have mentioned regarding the matter of Samuel’s ephod.
Metzudat David
"Carrying the ephod." Each of them carried an ephod, which was a garment of honor; the servants of God would wear it, as it is stated in Samuel (above 2:18): "The lad was girded with a linen ephod."
Malbim
Go, you, and follow after [the view] that, according to your words, [the defendant] is liable to death; let the hands of the witnesses be upon him first.
And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen and asses and sheep, with the edge of the sword.
verse value 3801
Insights
Verse structure: 13 words, 63 letters. The shortest word is "Nob" (נֹ֤ב, 2 letters) and the longest is "city·of·the·priests" (עִיר־הַכֹּֽהֲנִים֙, 9 letters). Words sharing gematria 330: with·the·edge·of·the·sword, with·the·edge·of·the·sword. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "Nob" (נֹ֤ב), "city·of·the·priests" (עִיר־הַכֹּֽהֲנִים֙), "and·until·woman" (וְעַד־אִשָּׁ֔ה). The root חרב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "from·man" (root איש, 201x in I Samuel); "and·until·woman" (root אשה, 54x in I Samuel); "he·struck" (root נכה, 52x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·until·suckling', dividing the verse into phrases of 9 and 4 words.
Radak
“From a man to a woman.” Our Sages expounded upon this: Regarding the matter of Amalek, it is written, “And Saul and the people spared the best of the sheep…” (1 Samuel 15:9). A heavenly voice went forth and said to him, “Do not be righteous too much.” Regarding Nob, the city of the priests, it is written, “From the one who has seen battle to the nursing infant, and ox and donkey and lamb, all of them fell by the sword” (1 Samuel 22:19). A heavenly voice went forth and said to him, “Do not be wicked too much.” One might wonder: For in all that the verse mentions regarding Saul’s sins, we do not see that it mentioned the sin of Nob, the city of the priests. Even when it called them “the house of blood,” it said only, “Because you killed the Gibeonites” (2 Samuel 21:1), and did not say “the priests.” It appears that the priests were liable [for punishment], but their sin was not revealed in the Written Torah, except for the sin of the House of Eli. Nevertheless, Saul was punished for their blood, which fell by the sword of the Philistines—him and his sons. And our Sages of blessed memory said: Great is a sip [of wine], for it distances relatives and brings near strangers; it hides the eye from the wicked; and it causes the Divine Presence to rest upon the prophets of Baal. And its error is counted as intentional sin. It distances relatives: from Moab and Ammon. It brings near strangers: from Jethro, as it is written, “He called for them, and they ate bread” (Exodus 2:20). It hides the eye from the wicked: from Michal. It causes the Divine Presence to rest upon the prophets of Baal: from the prophet Edo, as it is written, “And they sat on the threshing floor…” (1 Kings 13:20). And its error is counted as intentional sin: For had Jonathan not lent David two loaves of bread, Nob, the city of the priests, would not have been killed, Doeg the Edomite would not have been exiled, and Saul and his three sons would not have been killed.
Malbim
"And Nob" — that the people might hear and fear, and not strengthen the hands of David.
And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David.
verse value 1801
Insights
Verse structure: 9 words, 45 letters. The shortest word is "David" (דָוִֽד, 3 letters) and the longest is "to·Ahimelech" (לַאֲחִימֶ֙לֶךְ֙, 7 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "one·son" (בֵּן־אֶחָ֗ד). The root בין appears 2 times in this verse. 8 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "and·his·name" (root שם, 71x in I Samuel); "one·son" (root בין, 67x in I Samuel). First appearance of the root אביתר ("Abiathar") in I Samuel. The etnachta (major mid-verse pause) falls on 'Abiathar', dividing the verse into phrases of 6 and 3 words. Full calculation: וַיִּמָּלֵ֣ט [and·slipped·away] (95) + בֵּן־אֶחָ֗ד [one·son] (65) + לַאֲחִימֶ֙לֶךְ֙ [to·Ahimelech] (139) + בֶּן־אֲחִט֔וּב [son·of·Ahitub] (78) + וּשְׁמ֖וֹ [and·his·name] (352) + אֶבְיָתָ֑ר [Abiathar] (613) + וַיִּבְרַ֖ח [and·fled] (226) + אַחֲרֵ֥י [after] (219) + דָוִֽד [David] (14) = 1801.
And Abiathar told David that Saul had slain Hashem’S priests.
verse value 1767
Insights
Verse structure: 9 words, 32 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֚י, 2 letters) and the longest is "Abiathar" (אֶבְיָתָ֖ר, 5 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "he·slew" (הָרַ֣ג). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "of·David" (root דוד, 262x in I Samuel); "Saul" (root שאול, 226x in I Samuel). The etnachta (major mid-verse pause) falls on 'of·David', dividing the verse into phrases of 3 and 6 words.
And David said to Abiathar: ‘I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul; I have brought about the death of all the persons of your father’s house.
verse value 3866
Insights
Verse structure: 18 words, 79 letters. The shortest word is "David" (דָּוִ֜ד, 3 letters) and the longest is "to·Abiathar" (לְאֶבְיָתָ֗ר, 6 letters). Words sharing gematria 14: David, Doeg. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·Abiathar" (לְאֶבְיָתָ֗ר), "that·surely" (כִּֽי־הַגֵּ֥ד), "I·turned" (סַבֹּ֔תִי). The root נגד 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); "to·Saul" (root שאול, 226x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·Saul', dividing the verse into phrases of 13 and 5 words.
Rashi
I myself have brought about. I caused the matter, until it came to this.
Metzudat David
"On that day." When I was in Nob, I then knew that Doeg was there, and he would inform Saul:
"I am the cause." He would lament and say, "I have caused death to come upon all, and through me has come this disaster."
Malbim
“I knew” means to say: I was the cause of their death, and I acted with a degree of deliberate intent, since I knew on that day that Doeg would inform Saul. If so, I caused their death, and I require atonement. And as our Sages of blessed memory said: “The Holy One, Blessed be He, said to him: ‘Through you the city of the priests, Nob, was slaughtered.’”
Abide you with me, fear not; for he that seeks my life seeks your life; for with me you shall be in safeguard.’
verse value 5947
Insights
Verse structure: 11 words, 51 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "that·seeks" (אֲשֶׁר־יְבַקֵּ֥שׁ, 7 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "dwell" (שְׁבָ֤ה), "that·seeks" (אֲשֶׁר־יְבַקֵּ֥שׁ), "seeks" (יְבַקֵּ֣שׁ). The root כי appears 2 times in this verse. 9 unique roots are used. Frequent roots: "do·not·fear" (root איל, 238x in I Samuel); "that·seeks" (root אשר, 229x in I Samuel); "for" (root כי, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'your·soul', dividing the verse into phrases of 8 and 3 words. Full calculation: שְׁבָ֤ה [dwell] (307) + אִתִּי֙ [with·me] (411) + אַל־תִּירָ֔א [do·not·fear] (642) + כִּ֛י [for] (30) + אֲשֶׁר־יְבַקֵּ֥שׁ [that·seeks] (913) + אֶת־נַפְשִׁ֖י [my·soul] (841) + יְבַקֵּ֣שׁ [seeks] (412) + אֶת־נַפְשֶׁ֑ךָ [your·soul] (851) + כִּֽי־מִשְׁמֶ֥רֶת [for·safeguard] (1010) + אַתָּ֖ה [you] (406) + עִמָּדִֽי [with] (124) = 5947.
Rashi
For he who seeks my soul. One man is pursuing the two of us. In the place where I save myself, you will save yourself — for you will always be in my guard. So Yonatan translated: Ari man de-ba'i lemiqatli, ba'i lemiqatla'ach. And there is another explanation: For he who loves me will love you, and he who guards my soul will guard your soul. And there is an example in the Scripture (Proverbs 29:10): Men of blood will hate the innocent, and the upright will seek his soul — behold, here the seeking of the soul is for good.
Radak
"For he who seeks my life seeks your life." It is Saul who seeks my life, and he seeks your life; therefore, return with me.
“For you are a guard over me.” I will guard you as I guard myself, and it can be interpreted as: “My soul shall seek whoever seeks your soul.”
Ralbag
For he who seeks my soul seeks your soul. This means that I will already guard your soul as I guard my own soul.
“for you shall keep my charge with me.” It seems that he said this because Abiathar had already brought the Urim and Thummim with him, and through them David would inquire of God; therefore he said that he had reason to trust that David would guard him as his own life.
Metzudat David
For he who seeks. Is it not Saul, who seeks my soul to take it away, that also seeks your soul? Therefore, do not separate yourself from me, and remain guarded with me.
Malbim
“Return with me, do not fear.” This refers to the matter of danger: I am fundamentally and primarily the one in danger, whereas you are endangered only incidentally, through me. For whoever seeks my life will also seek your life; yet I am the primary one in danger. Conversely, regarding salvation, you are the primary one and I am secondary, since you guard me. Surely, the Lord will protect you fundamentally and primarily, given that you are a priest and serve His service. And incidentally, He will also protect me, on account of my being secondary to you. Therefore, you are secondary in danger but primary in salvation; hence, do not fear.
Metzudat David
Malbim