And David went up from thence, and dwelt in the strongholds of En-gedi.
verse value 1517
Insights
Verse structure: 6 words, 26 letters. The shortest word is "David" (דָּוִ֖ד, 3 letters) and the longest is "in·strongholds·of" (בִּמְצָד֥וֹת, 6 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "En-gedi" (עֵֽין־גֶּֽדִי). 6 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "and·went·up" (root עלה, 81x in I Samuel); "from·there" (root שם, 71x in I Samuel). The etnachta (major mid-verse pause) falls on 'from·there', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיַּ֥עַל [and·went·up] (116) + דָּוִ֖ד [David] (14) + מִשָּׁ֑ם [from·there] (380) + וַיֵּ֖שֶׁב [and·dwelt] (318) + בִּמְצָד֥וֹת [in·strongholds·of] (542) + עֵֽין־גֶּֽדִי [En-gedi] (147) = 1517.
And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying: ‘Behold, David is in the wilderness of En-gedi.’
verse value 3115
Insights
Verse structure: 14 words, 53 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "returned" (שָׁ֣ב, 2 letters) and the longest is "Philistines" (פְּלִשְׁתִּ֑ים, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "En" (עֵ֥ין), "gedi" (גֶּֽדִי). 13 unique roots are used. Frequent roots: "saying" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "when" (root אשר, 229x in I Samuel). The etnachta (major mid-verse pause) falls on 'Philistines', dividing the verse into phrases of 6 and 8 words. Full calculation: וַיְהִ֗י [and·it·was] (31) + כַּֽאֲשֶׁר֙ [when] (521) + שָׁ֣ב [returned] (302) + שָׁא֔וּל [Saul] (337) + מֵאַחֲרֵ֖י [from·after] (259) + פְּלִשְׁתִּ֑ים [Philistines] (860) + וַיַּגִּ֤דוּ [and·they·told] (29) + לוֹ֙ [to·him] (36) + לֵאמֹ֔ר [saying] (271) + הִנֵּ֣ה [they] (60) + דָוִ֔ד [David] (14) + בְּמִדְבַּ֖ר [in·wilderness·of] (248) + עֵ֥ין [En] (130) + גֶּֽדִי [gedi] (17) = 3115.
Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats.
verse value 4807
Insights
Verse structure: 14 words, 66 letters. The shortest word is "man" (אִ֥ישׁ, 3 letters) and the longest is "from·all·Israel" (מִכׇּל־יִשְׂרָאֵ֑ל, 8 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "from·all·Israel" (מִכׇּל־יִשְׂרָאֵ֑ל), "rocks·of" (צוּרֵ֥י), "the·mountain·goats" (הַיְּעֵלִֽים). The root איש 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); "man" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'from·all·Israel', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיִּקַּ֣ח [and·took] (124) + שָׁא֗וּל [Saul] (337) + שְׁלֹ֧שֶׁת [three] (1030) + אֲלָפִ֛ים [thousand] (161) + אִ֥ישׁ [man] (311) + בָּח֖וּר [youth] (216) + מִכׇּל־יִשְׂרָאֵ֑ל [from·all·Israel] (631) + וַיֵּ֗לֶךְ [and·went] (66) + לְבַקֵּ֤שׁ [to·seek] (432) + אֶת־דָּוִד֙ [David] (415) + וַאֲנָשָׁ֔יו [and·his·men] (373) + עַל־פְּנֵ֖י [upon·the·face·of] (240) + צוּרֵ֥י [rocks·of] (306) + הַיְּעֵלִֽים [the·mountain·goats] (165) = 4807.
Rashi
The rocks of the wild goats. The crags of the wild goats.
Radak
"Upon the rocks of the wild goats." For the wild goats dwell among rocks and crags, as it also says, "the wild goats of the rock"; and it is the ako mentioned in the Torah, and they said that it is the wild he-goat. And the Targum renders: upon the face of the clefts of the rocks — and I do not know what his intent was in rendering yeelim as keifaya.
Ralbag
“Upon the rocks of the gazelles.” These are the strong rocks where the gazelles were accustomed to dwell, for gazelles reside in rocky places, as it is stated: “Knowest thou the time when the mountain goats give birth?” (Job 39:1). This is mentioned to teach that when David saw the good hand of God, blessed be He, upon him, he did not expose himself to danger, but rather concealed himself in places where he could hide more effectively.
Metzudat David
The rocks of the wild goats. High crags in which the wild goats nest; and similarly it is stated [Job 39:1]: “Knowest thou the time when the mountain goats give birth?”
Metzudat Zion
The chosen. Each one was selected.
Malbim
The questions: Why did David sit by the road and not in a hidden place among the high rocky crags?
And Saul took three thousand men: he did not need to assemble the people (as above, 23:9), because the people were already gathering for the war against the Philistines. And above, he did not choose three thousand men from the people, because he wanted to conceal [his intentions], so that they would think he was going to war against the Philistines, not to pursue David, as it is stated there.
"And he went to seek David, etc." On the face of the rocky cliffs of the gazelles in the wilderness of En Gadi, there were high rocks naturally suited for gazelles, as it is stated, "The high mountains are for the gazelles." Saul reasoned that David and his men would surely hide there. David, in the greatness of his wisdom, understood that Saul would seek him on the high cliffs, and it would not occur to Saul that David would be sitting near the road. Therefore, he sat with his men in a cave near the public road, for he understood that Saul would not direct his heart to seek him there.
And he came to the sheepcotes by the way, where was a cave; and Saul went in to cover his feet. Now David and his men were sitting in the innermost parts of the cave.
verse value 4637
Insights
Verse structure: 15 words, 73 letters. The shortest word is "and·there" (וְשָׁ֣ם, 3 letters) and the longest is "to·walls·of" (אֶל־גִּדְר֨וֹת, 7 letters). Words sharing gematria 19: and·came, and·came. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·walls·of" (אֶל־גִּדְר֨וֹת), "cave" (מְעָרָ֔ה), "to·cover" (לְהָסֵ֣ךְ). The root בוא appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·David" (root דוד, 262x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "and·his·men" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'his·feet', dividing the verse into phrases of 10 and 5 words.
Rashi
To cover his feet. To direct to the large holes.
Radak
"To pour water on his feet." This means to urinate; and Targum Jonathan renders it as "to perform his needs," meaning to relieve himself of the excretions from the larger orifices. Similarly, in the Mishnah: "This is the general rule in the Temple: Anyone who pours water on his feet is required to immerse [in a mikveh], and anyone who urinates is required to perform the washing of hands and feet." This is a matter of honor, and it pertains to the concept of pouring, related to the term *nesekh* [libation]. Whether these are two distinct roots, or whether it is the language of "covering" (*sechukh*), and so our Sages of blessed memory interpreted it: Rabbi Eliezer said, "This teaches that he made himself like a sukkah [booth]." That is to say, due to the great modesty that was in him, he would cover himself at the time of exiting so that his flesh would not be seen naked, and his feet [would be covered] as a matter of honor. And this is a euphemism for the organ of excretion. And similarly, "from the waters of their feet."
In the chambers of the cave. They hid there from Saul:
Ralbag
"To cover his feet." This means to cover his feet, which refers to the performance of the greater bodily needs, for it is the way of the great and modest to cover their feet with their garments so that their nakedness should not be seen.
Metzudat Zion
The sheepfolds. The pen in which the sheep lie.
To cover his feet. To relieve himself in a privy, for the modest are accustomed to screen and cover their feet, similarly (Judges 3:24): 'but he covers his feet'.
At the hind part. At the end, similarly (Exodus 26:22): 'and to the back of the Tabernacle westward'.
Malbim
And he came to the sheepfolds, and behold, it did not occur to Saul that David was there: (a) because there were sheepfolds there, full of shepherds; (b) because it was on the road, and not a place of concealment. Therefore, Saul entered the cave alone, without fear. But for this very reason—that it did not occur to Saul in his thoughts that David would be found there—for this very reason, David and his men sat in the innermost part of the cave, knowing that there he would not search for him.
And the men of David said to him: ‘Behold the day in which Hashem has said to you: Behold, I will deliver your enemy into your hand, and you shall do to him as it shall seem good to you.’ Then David arose, and cut off the skirt of Saul’s robe privily.
verse value 6736
Insights
Verse structure: 26 words, 116 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "to·him" (לּ֔וֹ, 2 letters) and the longest is "skirt·of·the·robe" (אֶת־כְּנַֽף־הַמְּעִ֥יל, 10 letters). Words sharing gematria 61: day, to·you. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "your·enemy" (אֶת־אֹֽיִבְךָ֙), "will·be·good" (יִטַ֣ב), "skirt·of·the·robe" (אֶת־כְּנַֽף־הַמְּעִ֥יל). The root דוד appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·they·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "David" (root דוד, 262x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·your·eyes', dividing the verse into phrases of 20 and 6 words.
Radak
"Which the Lord said." He said to him by Samuel, or Gad, or Nathan the prophet, that He would give his enemies into his hand and that he would prosper unto the kingship; but concerning Saul it was not said to him, for he had not fallen into his hand. But David's men said to him: since God has assured thee that He will give thine enemies into thy hand — behold, Saul is the chief of thine enemies, and behold the day has come, for he is in thy hand. And for this reason I explained that it is written "thine enemy" and read "thine enemies."
"As it shall seem good in thine eyes." With the yod of the prefix-letters alone, the yod of the root having fallen from the writing.
"And he cut off the corner of his mantle." Our Sages expounded: Anyone who shows contempt for his garments will ultimately not derive benefit from them, as it is stated: "And they covered him with garments, but it did not warm him." This was the punishment for cutting off Saul's mantle.
Ralbag
And David arose and cut off the corner of Saul’s robe. It is possible, according to the plain sense, that David already had the intention to kill him, but he did not achieve from him anything except the corner [of the robe], and afterward David repented of his thought. Even though it was permitted for him to kill him, since he was a pursuer, he said, “Far be it from me to do this thing before the Lord.” And this was due to the extent of his piety. Yet this very thing would subsequently become a cause for leniency in the killing of kings. And David knew that the kingdom would be his, and therefore he desired to distance the matter of killing kings from the anointed of the Lord. For this very reason, he commanded the killing of the Amalekite youth who reported to him that he had killed Saul, even though Saul had already commanded him to do so. And for this same reason, he also commanded the killing of those who killed Ish-bosheth, son of Saul.
Metzudat David
"Behold, the day." Perhaps we might say to him through a prophet that the Lord will deliver his enemies into his hand, and his men thought that this day was the one referred to, and therefore they said, "Behold, this is the day," etc., and therefore, "Go and do for him," etc.
Metzudat Zion
The corner of the robe. The lower hem of the robe.
Secretly. In secret, similarly (above 18:22): 'they spoke to David secretly'.
Malbim
"Behold the day that the Lord has spoken to you" – consider: After David had been anointed by the mouth of a prophet, and after it is impossible for two kings to share one crown, and especially since Saul was pursuing him, and surely Saul would fall into David’s hands, for the kingship had been promised to him by the Lord, surely this was a cause from the Lord that Saul would come here and fall into David’s hands, and this is as if the Lord told him that He would give his enemy into his hand. And even though according to the law he could kill him, for he was a pursuer, and this is what is written, "and you shall do to him as is good in your eyes," And David arose. David too was in doubt about this: whether Saul’s kingship had already been completed, and whether it was the will of the Lord that he should be killed by the pursued one. And he tested this by cutting off a corner of his cloak, for this was somewhat of an act of rebellion against him and to disgrace his royal garments. And behold, he felt that:
And it came to pass afterward, that David’s heart smote him, because he had cut off Saul’s skirt.
verse value 3449
Insights
Verse structure: 11 words, 42 letters. Notable word values: "and·smote" (וַיַּ֥ךְ) = 36, double chai. The shortest word is "because" (עַ֚ל, 2 letters) and the longest is "after·thus" (אַֽחֲרֵי־כֵ֔ן, 6 letters). Words sharing gematria 501: that, which. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "heart·of·David" (לֵב־דָּוִ֖ד), "cut" (כָּרַ֔ת). The root אשר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "heart·of·David" (root דוד, 262x in I Samuel); "that" (root אשר, 229x in I Samuel); "to·Saul" (root שאול, 226x in I Samuel). First appearance of the root כנף ("skirt") in I Samuel. The etnachta (major mid-verse pause) falls on 'him', dividing the verse into phrases of 5 and 6 words. Full calculation: וַֽיְהִי֙ [and·it·was] (31) + אַֽחֲרֵי־כֵ֔ן [after·thus] (289) + וַיַּ֥ךְ [and·smote] (36) + לֵב־דָּוִ֖ד [heart·of·David] (46) + אֹת֑וֹ [him] (407) + עַ֚ל [because] (100) + אֲשֶׁ֣ר [that] (501) + כָּרַ֔ת [cut] (620) + אֶת־כָּנָ֖ף [skirt] (551) + אֲשֶׁ֥ר [which] (501) + לְשָׁאֽוּל [to·Saul] (367) = 3449.
Rashi
And it happened after that, etc.
Radak
"And the heart of David smote him." He was concerned in his heart, lest God should impute to him a sin for cutting off the corner of the king’s robe, for even though Saul was pursuing him, nevertheless he ought to have feared Him. And the Targum says: "And David was concerned in his heart."
Metzudat David
And he struck, etc. His heart was trembling and beating within him, like that of one who is terrified and distressed, and this was because he thought that he had not done well, and that he was as one who raises a hand against the anointed of the Lord.
Malbim
And it struck the heart of David, for a complete heart is affected and repents if he performs any evil deed. From this he understood that the kingdom of Saul had not yet come to an end, and the fear of his kingship was upon him, so that even to touch his garments was a burden upon his hand, let alone to touch his body.
And he said to his men: ‘Hashem forbid it me, that I should do this thing to my lord, Hashem’S anointed, to put forth my hand against him, seeing he is Hashem’S anointed.’
verse value 3224
Insights
Verse structure: 17 words, 74 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 3224 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·me" (לִּ֣י, 2 letters) and the longest is "to·his·men" (לַאֲנָשָׁ֜יו, 6 letters). Words sharing gematria 388: to·anointed·of, for·anointed. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "if·I·do" (אִם־אֶעֱשֶׂה֩), "to·anointed·of" (לִמְשִׁ֣יחַ). The root יהוה appears 3 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "from·Hashem" (root יהוה, 316x in I Samuel); "to·his·men" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'against·him', dividing the verse into phrases of 14 and 3 words.
Rashi
And he said to his men, 'Far be it.' These two verses are written out of order. Rather, as soon as he began to speak of the cutting of the cloak, he finished all his words. And he said that even in the cutting of the cloak he repented. And afterward he returns to his first word, and says: Regarding what his men said to him: 'Behold, the day,' etc. — he answered them: 'Far be it from me,' etc.
Radak
“Far be it from me!” They thought that he had gone to kill him, and when they saw that he came with his wings in his hand, they said to him, “Why did you not kill him?” He said to them, “Far be it from me, for he is the Lord's anointed.”
Metzudat David
And he said to his men. Those who said to him to kill Saul:
Far be it from me, from the Lord. This matter is profane to me on account of the commandment of the Lord, and he returns and explains the matter and says: If I do, etc., to stretch out my hand against him.
"for the Messiah." And the Torah warned concerning him:
Malbim
The Questions: Why is the word "ki" (for) repeated in "ki Mashiach Hashem hu" (for he is the anointed of the Lord)?
And he said. Therefore he said to his men, ‘Far be it from me’—meaning, far be it from me to do this: A) because it is a sin against the Lord, and regarding this he said, ‘Far be it from me, from the Lord’; B) because he is my lord, the Lord’s anointed. And in response to what they thought—that the holy anointing oil had been removed from his head because his day had come—he answered them that he is the Lord’s anointed. He meant to say: I have tested and known that he is still the Lord’s anointed, and the oil that is upon his head has not lost its sanctity.
So David checked his men with these words, and suffered them not to rise against Saul. And Saul rose up out of the cave, and went on his way.
verse value 3742
Insights
Verse structure: 13 words, 59 letters. The shortest word is "arose" (קָ֥ם, 2 letters) and the longest is "his·men" (אֶת־אֲנָשָׁיו֙, 7 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·checked" (וַיְשַׁסַּ֨ע), "his·men" (אֶת־אֲנָשָׁיו֙), "in·the·words" (בַּדְּבָרִ֔ים). The root קום appears 2 times in this verse. 12 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "against·Saul" (root איל, 238x in I Samuel); "and·Saul" (root שאול, 226x in I Samuel). The etnachta (major mid-verse pause) falls on 'against·Saul', dividing the verse into phrases of 8 and 5 words. Full calculation: וַיְשַׁסַּ֨ע [and·checked] (446) + דָּוִ֤ד [David] (14) + אֶת־אֲנָשָׁיו֙ [his·men] (768) + בַּדְּבָרִ֔ים [in·the·words] (258) + וְלֹ֥א [and·not] (37) + נְתָנָ֖ם [he·gave·them] (540) + לָק֣וּם [to·rise] (176) + אֶל־שָׁא֑וּל [against·Saul] (368) + וְשָׁא֛וּל [and·Saul] (343) + קָ֥ם [arose] (140) + מֵהַמְּעָרָ֖ה [from·the·cave] (360) + וַיֵּ֥לֶךְ [and·went] (66) + בַּדָּֽרֶךְ [in·the·way] (226) = 3742.
Rashi
And he split. He separated and pushed them away with words.
Radak
And he pacified them. He removed them from upon him with good words, for they had desired to rise up against him to kill him. Since they did not kill him as they had planned, and in his saying "with words," the preposition "bet" indicates knowledge, meaning those words that he mentioned, namely that he is the Lord's anointed, and words like these. And the Targum: "And he pacified them and appeased them."
“On the way.” In the same way that it was mentioned earlier, and similarly, “And he came to the sheepfolds by the way.”
Ralbag
David divided his men with words. This means that although they were all agreed upon killing him and were united as one group in this agreement, David divided their hearts through his words in such a way that he confused their agreement and thereby prevented them from killing Saul.
Metzudat David
"And David split." For his men had formed a single band to kill Saul, and David came and broke them apart, dividing the band by the words of his mouth.
Metzudat Zion
And he split. A matter of splitting and cracking, similarly (Judges 14:6): 'and he split it as he splits a young goat'.
Malbim
And he separated them with his words, lest they gather against his will, until Saul arose from the cave. And it would have been better for him to speak with Saul at the entrance of the cave, but he feared his men, lest they kill him; therefore he waited until Saul was on the way, far from them.
David also arose afterward, and went out of the cave, and cried after Saul, saying: ‘My lord the king.’ And when Saul looked behind him, David bowed with his face to the earth, and prostrated himself.
verse value 4520
Insights
Verse structure: 20 words, 89 letters. The shortest word is "from" ((מן, 2 letters) and the longest is "after·Saul" (אַחֲרֵי־שָׁא֛וּל, 8 letters). Words sharing gematria 14: David, David. 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "from" ((מן). The root אחר appears 3 times in this verse. 16 unique roots are used. Frequent roots: "saying" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "Saul" (root שאול, 226x in I Samuel). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 12 and 8 words.
Radak
From the cave. So it is written and read: "from the cave," and the meaning is one.
Metzudat Zion
And he bowed. He bent the crown of the head.
Faces. From the word 'faces'.
And David said to Saul: ‘Wherefore hearken you to men’s words, saying: Behold, David seeks your hurt?
verse value 3662
Insights
Verse structure: 12 words, 47 letters. The shortest word is "David" (דָּוִד֙, 3 letters) and the longest is "words·of" (אֶת־דִּבְרֵ֥י, 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): "you·hearken" (תִשְׁמַ֛ע), "your·hurt" (רָעָתֶֽךָ). The root אמר appears 2 times in this verse. 10 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 'saying', dividing the verse into phrases of 8 and 4 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + דָּוִד֙ [David] (14) + לְשָׁא֔וּל [to·Saul] (367) + לָ֧מָּה [why] (75) + תִשְׁמַ֛ע [you·hearken] (810) + אֶת־דִּבְרֵ֥י [words·of] (617) + אָדָ֖ם [man] (45) + לֵאמֹ֑ר [saying] (271) + הִנֵּ֣ה [they] (60) + דָוִ֔ד [David] (14) + מְבַקֵּ֖שׁ [seeking] (442) + רָעָתֶֽךָ [your·hurt] (690) = 3662.
Rashi
Why will you listen. Why will you accept against me the slander of Doeg?
Metzudat David
The words of a person. One who speaks gossip:
“Seeking your harm.” Seeking to do you harm:
Malbim
(10-11) The questions: What is the meaning of "and He said" (וַיֹּאמֶר)? Who spoke? And what is the meaning of "and she spared" (וַתַּחֲס), which is conjugated in the feminine form?
(10-11) "Why do you listen to the words of men?" — This means that if one seeks to harm his fellow but does not carry out the deed, it is either because he was unable to do so, or because he feared God, or because he feared human beings. Now, why do you listen to those who say that David seeks your harm? For then you would inevitably have to say that the reason I did not harm you was because I was unable to do so. But this is not the case, for behold, today your eyes have seen that which the Lord has given into my hand today in the cave. I was able to harm you. And if you were to say that I refrained because I feared men, to this he responds: "in the cave," for there was no man with you there. And likewise you cannot say that I feared God. This is not so, for "and He said to kill you" — meaning that God Himself said and permitted me to kill you, according to the law of the pursuer (rodef), concerning whom it is a commandment to kill him in order to save the pursued. And the explanation of his words (in contrast to what was said, "which the Lord has given into my hand"): "and she spared" — the meaning is that "my hand spared you" (the verb "and she spared" [וַתַּחֲס] refers to the hand, which is feminine), and it did not desire to touch you. And it is clear to me that the verb chas (חוס) applies to something from which there is benefit, and one does not wish to destroy it. (And in contrast to what was said, "and He said to kill you"): "and I said, I will not stretch out my hand against my lord," — even though according to Torah law it is permitted, I will not do this to my lord, for he is the Lord's anointed.
Behold, this day your eyes have seen how that Hashem had delivered you to-day into my hand in the cave; and some bade me kill you; but mine eye spared you; and I said: I will not put forth my hand against my lord; for he is Hashem’S anointed.
verse value 4600
Insights
Verse structure: 22 words, 92 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. Verse gematria: 4600 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "they" (הִנֵּה֩, 3 letters) and the longest is "that·he·delivered·you" (אֲשֶׁר־נְתָנְךָ֩, 7 letters). Words sharing gematria 247: and·will·say, and·I·said. 7 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "your·eyes" (עֵינֶ֗יךָ), "that·he·delivered·you" (אֲשֶׁר־נְתָנְךָ֩), "in·the·cave" (בַּמְּעָרָ֔ה). The root יום appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·will·say" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "that·he·delivered·you" (root אשר, 229x in I Samuel). The etnachta (major mid-verse pause) falls on 'upon·you', dividing the verse into phrases of 15 and 7 words.
Rashi
And I said to kill you, and I spared you. Behold, here two words are missing: And the one who said that I would kill you — and my soul spared you — like (II Samuel 13:39): And David ceased to go out to Absalom, and the soul of David ceased.
Radak
"And he said to kill you." There is a dispute regarding the reading of this word. According to Ben Asher, the resh is accented with a gaia, the gimel has a shva, and the final letter has a patach. According to Ben Naphtali, the resh is chataf. The meaning is: "And he said" refers to each of David's men who wanted to kill him, were it not that David dissuaded them with words. In this manner, the Targum translates: "And others said to kill you, and my soul had compassion on you." And there are manuscripts that read: "And I had pity on thee." And our Sages of blessed memory explained: "And he said" means that the verse states, "If one comes to kill you, rise early to kill him." Just as it says, "If a thief is found breaking in," meaning that I could have killed you with permission, were it not that my soul had compassion on you.
"And it had pity on thee." [That is,] my soul, or my eye. And our Sages of blessed memory explained: the modesty that was in thee had pity on thee — for it was permitted to slay thee, since thou art a pursuer, and he that cometh to slay thee, rise early to slay him.
Ralbag
"And one said to slay thee, but I had pity on thee." That is to say: "My heart initially said to kill you, but my soul had compassion on you, and I repented of that thought, and I said, 'I will not stretch out my hand against my lord, for he is the anointed of the Lord'—or perhaps the meaning of 'and he said to kill you' is that one of his men had already said this, and David's soul had compassion on him. However, the first explanation is more correct, in my opinion."
Metzudat David
"And he said to kill you." Each one of my men said, "to kill you," and my soul had compassion on you. And this is a short verse.
Moreover, my father, see, indeed, see the skirt of your robe in my hand; for in that I cut off the skirt of your robe, and killed you not, know you and see that there is neither evil nor transgression in my hand, and I have not sinned against you, though you lay wait for my soul to take it.
verse value 6823
Insights
Verse structure: 26 words, 102 letters. Notable word values: "in·my·hand" (בְּיָדִ֑י) = 26, the value of the divine name Hashem. The shortest word is "also" (גַּ֗ם, 2 letters) and the longest is "and·not·I·sinned" (וְלֹא־חָטָ֣אתִי, 8 letters). Words sharing gematria 551: skirt·of, skirt·of. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·my·father" (וְאָבִ֣י), "in·my·cutting" (בְּכׇרְתִי֩), "I·killed·you" (הֲרַגְתִּ֗יךָ). The root ראה appears 3 times in this verse. 20 unique roots are used. Frequent roots: "for" (root כי, 161x in I Samuel); "and·not" (root לא, 107x in I Samuel); "in·my·hand" (root יד, 99x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·my·hand', dividing the verse into phrases of 7 and 19 words.
Rashi
And My father saw. Meaning: pay attention to the matter, and also see the proof — that the corner of your cloak is in my hand, and I was able to kill you.
Radak
And my father. As its Targum [renders it]: “My master.”
See. See with thine eyes the skirt, and see in your heart my righteousness and the uprightness of my heart, that I did not kill you.
"Lying in wait." Ambushing, as the Targum renders, kamin; and likewise, "and if he lay not in wait."
Metzudat David
See also "See." He means: See with clear and tangible vision, for the hem of your garment is in my hand, and from this you will see that the truth is with me.
“Because I have cut off.” By what I have cut off, namely the wing of the garment, which serves as evidence that you were in my power, and despite all this I did not kill you; from this know and see that I have never sinned against you by seeking your harm.
Metzudat Zion
And my father. A matter of greatness and leadership, like the father over his son or because he was his father-in-law, he considered him as a father.
Lying in wait. Ambushing, similarly (Exodus 21:13): 'and if he did not lie in wait'.
Malbim
And my father: Since it could still be said that the reason he did not kill him was because, even though he was with him together in the cave, he was not close to him, or his sword was not in his hand, or he was frightened by his fear, and therefore he did not kill him—on this basis he said, “And my father, see, also see, your cloak’s hem is in my hand, in my cutting off the skirt of your robe.” This proves that I was certainly close to you, and I had a cutting sword in my hand, and fear did not fall upon me. Nevertheless, I did not kill you. Therefore, from this know and see that there is no evil or transgression in my hand—that is, there is no sin in my hand; for if there were, one sin would have dragged another sin. And likewise, from this you shall see that I have not sinned against you in regard to the kingship. And despite all this, you are hunting my soul to take it, even though I am innocent of transgression. Therefore:
Hashem judge between me and you, and Hashem avenge me of you; but my hand shall not be upon you.
verse value 1470
Insights
Verse structure: 10 words, 42 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·will·avenge·me" (וּנְקָמַ֥נִי, 6 letters). Words sharing gematria 26: Hashem, Hashem. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "let·him·judge" (יִשְׁפֹּ֤ט), "and·will·avenge·me" (וּנְקָמַ֥נִי). The root יהוה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "will·be·upon·you" (root היה, 167x in I Samuel); "not" (root לא, 107x in I Samuel). The etnachta (major mid-verse pause) falls on 'from·you', dividing the verse into phrases of 7 and 3 words. Full calculation: יִשְׁפֹּ֤ט [let·him·judge] (399) + יְהֹוָה֙ [Hashem] (26) + בֵּינִ֣י [between] (72) + וּבֵינֶ֔ךָ [and·between·you] (88) + וּנְקָמַ֥נִי [and·will·avenge·me] (256) + יְהֹוָ֖ה [Hashem] (26) + מִמֶּ֑ךָּ [from·you] (100) + וְיָדִ֖י [and·my·hand] (30) + לֹ֥א [not] (31) + תִֽהְיֶה־בָּֽךְ [will·be·upon·you] (442) = 1470.
Metzudat David
And the Lord will avenge me. He will avenge my vengeance from you.
Malbim
“May the Lord judge between you and me,” implying that there is no other judge between us. He explained to him that God’s judgment would manifest in one of two ways: 1. “And the Lord will avenge me of you,” meaning that the Judge Himself will execute the vengeance directly, without an intermediary; 2. Or He will execute the vengeance through an intermediary. Regarding this, he said:
As says the proverb of the ancients: Out of the wicked comes forth wickedness; but my hand shall not be upon you.
verse value 3185
Insights
Verse structure: 10 words, 41 letters. Verse gematria: 3185 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "former" (הַקַּדְמֹנִ֔י, 6 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "proverb·of" (מְשַׁל֙), "former" (הַקַּדְמֹנִ֔י), "from·the·wicked" (מֵרְשָׁעִ֖ים). The root רשע appears 2 times in this verse. 8 unique roots are used. Frequent roots: "will·say" (root אמר, 418x in I Samuel); "as" (root אשר, 229x in I Samuel); "will·be·upon·you" (root היה, 167x in I Samuel). The etnachta (major mid-verse pause) falls on 'wickedness', dividing the verse into phrases of 7 and 3 words. Full calculation: כַּאֲשֶׁ֣ר [as] (521) + יֹאמַ֗ר [will·say] (251) + מְשַׁל֙ [proverb·of] (370) + הַקַּדְמֹנִ֔י [former] (209) + מֵרְשָׁעִ֖ים [from·the·wicked] (660) + יֵ֣צֵא [will·go·out] (101) + רֶ֑שַׁע [wickedness] (570) + וְיָדִ֖י [and·my·hand] (30) + לֹ֥א [not] (31) + תִֽהְיֶה־בָּֽךְ [will·be·upon·you] (442) = 3185.
Rashi
As the saying of the proverb of old. The parable of the Ancient of Days — the Torah, which is the parable of the Holy One, blessed be He.
From the wicked comes the wicked. The Holy One, blessed be He, designates for the wicked one that he falls into the hand of a wicked one like him. And where does the Torah say it? (Exodus 21:13): And God caused him to come into his hand — as it is in the tractate Makkot (10b).
Radak
"The proverb of the ancient." A proverb from the ancient man — for it is in the construct; that is to say, the first speaker who uttered this proverb, and the proverb was in the mouth of every man after him. And the Targum renders: as they say, the proverb of the ancients.
“From the wicked has come forth the wicked.” From them shall come forth the wicked one who shall consume them and destroy them from the world. However, “my hand shall not be upon you,” meaning that the evil that will befall you will come from another place. Alternatively, it can be interpreted as: “From the wicked has come forth the deed of the wicked.” That is to say, just as they are wicked in their hearts, so too will they perform wicked deeds, and their hearts will be tested by their actions. And thus I recognize your heart, for you will not have mercy on me if I fall into your hands. Nevertheless, “my hand shall not be upon you.” And our Sages of blessed memory explained: “The parable of the ancient one” refers to the Parable of the Ancient of Days, which is the Holy One, Blessed be He. This corresponds to what the Torah stated: “And God caused it to come to his hand.” Meaning, it was fitting for this man to die, but we roll merit through the hands of the righteous, and guilt through the hands of the guilty. Thus, “And the Lord will avenge me of you” through a wicked person like you, not through me, for “my hand shall not be upon you.”
Metzudat David
"As it is said." This means: The words of the ancient parable shall be fulfilled in you, which says: "Out of the wicked comes forth wickedness." This means: Every matter of stumbling and wickedness comes about through the hands of the wicked. And likewise, you will be put to death by the hand of the wicked, and my hand will not be upon you.
Metzudat Zion
The ancient. He means the one said in ancient days.
Malbim
The questions: Why is the phrase “there shall not be among you” repeated?
As saith the proverb of the ancients — the first proverb of this kind from ancient times was the incident of Cain and Abel, in which the Lord took vengeance for the blood of Abel from Cain through Lamech, who killed Cain. And concerning him they made the proverb, “Out of the wicked cometh forth wickedness,” which encompasses two intentions: 1. That from the seed of Cain the wicked, the murderer who killed him emerged; 2. That he was killed by a wicked man like himself. And likewise, you will be killed by a wicked man. And in both of these ways, “my hand shall not be upon thee,” whether you are punished by Heaven or by human hands. Therefore, it states twice, “my hand shall not be upon thee.”
After whom is the king of Israel come out? after whom do you pursue? after a dead dog, after a flea.
verse value 3553
Insights
Verse structure: 15 words, 49 letters. Notable word values: "one" (אֶחָֽד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "who?" (מִ֤י, 2 letters) and the longest is "Israel" (יִשְׂרָאֵ֔ל, 5 letters). Words sharing gematria 219: after, after, after, after. 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "flea" (פַּרְעֹ֥שׁ). The root אחר appears 4 times in this verse. 11 unique roots are used. Frequent roots: "king" (root מלך, 102x in I Samuel); "Israel" (root ישראל, 102x in I Samuel); "after" (root אחר, 62x in I Samuel). The etnachta (major mid-verse pause) falls on 'pursuing', dividing the verse into phrases of 9 and 6 words.
Radak
"After the dog died." That is to say, "I am considered like a dog in your eyes, and not a living one, but even a dead one." And its Targum is "a weak one." Likewise, "a single flea" is translated as "a common person," meaning that metaphorically he called himself a dog and a flea, that is, a lowly person and a commoner. And the flea is known to be the black kind of the biting insect, and he compared himself to something insignificant and weak. And he said that a flea — he that finds it on his garment or on his flesh pursues it, because it leaps from place to place. That is to say, "What merit do you have, and what strength, that you pursue me as one pursues a flea?"
Metzudat David
"After whom." This means: is it not enough for you to send destroying messengers after me, that you yourself must pursue me? Surely this is no honour to you, that the king of Israel should chase after a commoner, who is reckoned before a king as a dead dog and as a flea that leaps from place to place.
Metzudat Zion
A flea. It is the black louse, that jumps from place to place.
Malbim
The questions: Why is there a duplication in “after whom shall he go out, after whom shall he pursue?”
"After, etc.": After having reproached him for wanting to kill him unjustly, he will reproach him for the general pursuit of him, which is great folly, both at the beginning and at the end. This is what is written: "After whom has the king of Israel gone out?" referring to the time when he went out to pursue him; and also "After whom are you pursuing?" referring to his pursuit now. And it explains (in response to "After whom has he gone out?"): "After a dead dog," meaning that then he was like a dog, which is a faithful servant and guards its master, but because he had driven him away, he was like a dead dog that cannot guard. This means that he was a faithful servant to his master. (And in response to "After whom are you pursuing now?"): "After a single flea," meaning that even now his strength is weak and considered as nothing, only appearing like a flea that jumps from place to place when they try to catch it, and he is not like many fleas (due to the six hundred men with him), but like a single flea.
Hashem therefore be judge, and give sentence between me and you, and see, and plead my cause, and deliver me out of your hand.’
verse value 2298
Insights
Verse structure: 11 words, 50 letters. Notable word values: "and·it·shall·be" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "and·it·shall·be" (וְהָיָ֤ה, 4 letters) and the longest is "and·will·judge·me" (וְיִשְׁפְּטֵ֖נִי, 7 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "for·a·judge" (לְדַיָּ֔ן), "my·cause" (אֶת־רִיבִ֔י), "and·will·judge·me" (וְיִשְׁפְּטֵ֖נִי). The root שפט appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "and·it·shall·be" (root היה, 167x in I Samuel); "from·your·hand" (root יד, 99x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·between·you', dividing the verse into phrases of 6 and 5 words. Full calculation: וְהָיָ֤ה [and·it·shall·be] (26) + יְהֹוָה֙ [Hashem] (26) + לְדַיָּ֔ן [for·a·judge] (94) + וְשָׁפַ֖ט [and·will·judge] (395) + בֵּינִ֣י [between] (72) + וּבֵינֶ֑ךָ [and·between·you] (88) + וְיֵ֙רֶא֙ [and·He·beholds] (217) + וְיָרֵ֣ב [and·let·him·strive] (218) + אֶת־רִיבִ֔י [my·cause] (623) + וְיִשְׁפְּטֵ֖נִי [and·will·judge·me] (465) + מִיָּדֶֽךָ [from·your·hand] (74) = 2298.
Metzudat Zion
And he argued. From the word 'dispute'.
Malbim
The Questions: Why is there a doubling — "and judge" (v-shafat), "and plead my cause" (v-yarev rivi), and "and judge me" (v-yishpteni)?
"And the Lord shall be a judge, and He shall judge" – it is explained to us that there is a distinction between "din" (judgment/law) and "mishpat" (judgment/ruling), and between "dayan" (judge) and "shofet" (judge/adjudicator). For "dayan" and "din" denote the claims of the litigants and the acceptance of their claims by the judge, whereas "mishpat" and "shofet" denote the conclusion of the judgment and the ruling of the judge according to the line of justice. The biblical texts also employ the term "riv" (dispute/argument) for the dispute of the litigants from their own side. Thus David said: "The Lord shall be the dayan (judge) who accepts the claims that I argue against you, and also He shall shafat (judge/rule) between me and you according to the line of justice and halakha." And he explains: "(And the Lord shall be a dayan), and He shall see and contend my riv (dispute)," meaning that He shall be the one arguing and contending on my behalf; "(and He shall shafat), and He shall judge me from your hand," meaning He shall do to you according to the line of justice.
And it came to pass, when David had made an end of speaking these words to Saul, that Saul said: ‘Is this your voice, my son David?’ And Saul lifted up his voice, and wept.
verse value 3493
Insights
Verse structure: 17 words, 70 letters. The shortest word is "this" (זֶ֖ה, 2 letters) and the longest is "the·words" (אֶת־הַדְּבָרִ֤ים, 8 letters). Words sharing gematria 337: Saul, Saul. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "when·he·finished" (כְּכַלּ֣וֹת), "the·your·voice" (הֲקֹלְךָ֥), "his·voice" (קֹל֖וֹ). The root דוד appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "David" (root דוד, 262x in I Samuel); "to·Saul" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 13 and 4 words.
Metzudat Zion
My son. He means you had pity on me as a son on the father or because he was his son-in-law, he considered him as a son.
And he said to David: ‘You are more righteous than I; for you have rendered to me good, whereas I have rendered to you evil.
verse value 2898
Insights
Verse structure: 12 words, 51 letters. Verse gematria: 2898 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "you·dealt·with·me" (גְּמַלְתַּ֣נִי, 6 letters). Words sharing gematria 406: you, you. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "just" (צַדִּ֥יק), "you·dealt·with·me" (גְּמַלְתַּ֣נִי), "I·dealt·with·you" (גְּמַלְתִּ֥יךָ). The root אתה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·David" (root איל, 238x in I Samuel); "for" (root כי, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'from·me', dividing the verse into phrases of 5 and 7 words. Full calculation: וַיֹּ֙אמֶר֙ [and·said] (257) + אֶל־דָּוִ֔ד [to·David] (45) + צַדִּ֥יק [just] (204) + אַתָּ֖ה [you] (406) + מִמֶּ֑נִּי [from·me] (140) + כִּ֤י [for] (30) + אַתָּה֙ [you] (406) + גְּמַלְתַּ֣נִי [you·dealt·with·me] (533) + הַטּוֹבָ֔ה [the·good] (27) + וַאֲנִ֖י [and·I] (67) + גְּמַלְתִּ֥יךָ [I·dealt·with·you] (503) + הָרָעָֽה [the·evil] (280) = 2898.
Metzudat Zion
You have rewarded me. A matter of recompense for the deed.
Malbim
"You are righteous with regard to me" – he acknowledged Him concerning the past, that He is righteous in His judgment, for "You have rewarded me with good." (It is clarified by me that the definition of the verb *gamal* is one who performs an action, good or bad, toward his fellow, stemming from the passive state of love or hatred that he holds toward him.) This means: You rewarded me with good by killing the Philistine and waging war against the Philistines, stemming from the passive state of love, in that You loved me and sought my good; and I rewarded You with evil, stemming from the soul's passive state of hostility and baseless hatred.
And you have declared this day how that you have dealt well with me; forasmuch as when Hashem had delivered me up into your hand, you did not kill me.
verse value 5404
Insights
Verse structure: 15 words, 59 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "and·you" ((ואת), 3 letters) and the longest is "that·you·did" (אֲשֶׁר־עָשִׂ֥יתָה, 8 letters). Words sharing gematria 412: and·you, you·have·uttered. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "you·have·uttered" (הִגַּ֣דְתָּ), "that·you·did" (אֲשֶׁר־עָשִׂ֥יתָה), "delivered·me" (סִגְּרַ֧נִי). The root אשר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "that·you·did" (root אשר, 229x in I Samuel); "day" (root יום, 154x in I Samuel). The etnachta (major mid-verse pause) falls on 'good', dividing the verse into phrases of 8 and 7 words.
Radak
"And thou hast declared." So it is written (v-et), and v-atah is read; and it is one and the same.
Metzudat David
You have declared. This means: You have shown clearly to all, with a clear vision:
Metzudat Zion
You have delivered me. You have handed me over.
Malbim
“And you have made known this day” – Now he replied to what he had done now. He said to him: Know that the complete and good deed, in the absolute sense, which stands as a model for the nations – meaning, if a person performs a good deed from which many will learn to act likewise, so that through it he becomes a teacher of goodness to many – he will not only receive reward for his action at the time it was performed, but he will also receive a continuous, ever-renewing reward in every generation and every generation. For whenever a person learns from him to act according to his deed, the goodness is attributed to the one who originally taught it. According to this principle, he receives reward at the time for the action itself, and the continuous reward he receives for having publicized the deed and taught it to many. This is what is written: “And you have made known this day” – and you have publicized to many the good deed that you did. And this is what is stated: “You have done me a good deed, in that the Lord delivered me into your hand, and you did not kill me,” even though according to strict justice you were permitted to kill me. And this proclamation of yours will produce fruit and merit for generations upon generations, for from now on:
For if a man find his enemy, will he let him go well away? wherefore Hashem reward you good for that which you have done to me this day.
verse value 4172
Insights
Verse structure: 15 words, 63 letters. The shortest word is "to·me" (לִֽי, 2 letters) and the longest is "and·if·he·finds" (וְכִֽי־יִמְצָ֥א, 7 letters). Words sharing gematria 22: good, good. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·if·he·finds" (וְכִֽי־יִמְצָ֥א), "his·enemy" (אֶת־אֹ֣יְב֔וֹ), "and·let·him·go" (וְשִׁלְּח֖וֹ). The root טוב appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·Hashem" (root יהוה, 316x in I Samuel); "that" (root אשר, 229x in I Samuel); "man" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'good', dividing the verse into phrases of 6 and 9 words.
Radak
“And send him on his way with good.” For one who does this truthfully, God will reward him with good; “thus shall you be repaid”—meaning, a reward shall be yours from God for doing this.
Ralbag
"For if a man find his enemy, will he let him go well away?" He abbreviated here and relied on what he mentions afterwards.
"And the Lord reward thee good for that which thou hast done unto me this day." And what he abbreviated in this is that it is fitting that a good reward be given by God, blessed be He; and he abbreviated this premise because of its being well known.
Metzudat David
"And if he finds it." This means: Is it conceivable that such a thing ever occurred, that a man should find his enemy, etc.?
"And the Lord." But the Lord will repay you with a reward, and you did not do what you did in vain.
Malbim
And if a man finds his enemy, he shall learn a moral lesson from you and send him on the good way. If so, you have taught righteousness to generations upon generations. Consequently, at every time that a man finds his enemy and sends him on the good way, the Lord shall reward you with good for this day that you have done to me. For every time that a person performs this good deed, you shall receive reward anew for this very day, in which you were the one who began and taught goodness to many.
And now, behold, I know that you shall surely be king, and that the kingdom of Israel shall be established in your hand.
verse value 2909
Insights
Verse structure: 10 words, 40 letters. Notable word values: "in·your·hand" (בְּיָ֣דְךָ֔) = 36, double chai. The shortest word is "that" (כִּ֥י, 2 letters) and the longest is "I·know" (יָדַ֔עְתִּי, 5 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "you·shall·reign" (תִּמְל֑וֹךְ), "and·will·height" (וְקָ֙מָה֙), "kingdom" (מַמְלֶ֖כֶת). The root מלך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "that" (root כי, 161x in I Samuel); "king" (root מלך, 102x in I Samuel); "Israel" (root ישראל, 102x in I Samuel). The etnachta (major mid-verse pause) falls on 'you·shall·reign', dividing the verse into phrases of 6 and 4 words. Full calculation: וְעַתָּה֙ [now] (481) + הִנֵּ֣ה [they] (60) + יָדַ֔עְתִּי [I·know] (494) + כִּ֥י [that] (30) + מָלֹ֖ךְ [king] (90) + תִּמְל֑וֹךְ [you·shall·reign] (496) + וְקָ֙מָה֙ [and·will·height] (151) + בְּיָ֣דְךָ֔ [in·your·hand] (36) + מַמְלֶ֖כֶת [kingdom] (530) + יִשְׂרָאֵֽל [Israel] (541) = 2909.
Rashi
I know that you will reign. I see that the Holy One, blessed be He, saves you from my hand. And from the aggadic midrash (Yalkut Shimoni, Remez 134): Samuel gave him this sign — that the one who tears his cloak, he will reign in his place.
Radak
"I know that you will reign." For I see that you are saved from my hand at all times, and my hand will not find you. And it is also possible that he heard that Samuel anointed him king. And since Samuel said to him regarding the matter of Amalek, "The Lord has torn the kingdom of Israel from you today and given it to your neighbor, who is better than you," therefore he said, "And it shall be established in your hand," meaning that which was not established in my hand. And in the Midrash, as we wrote above on the verse, "And he seized the corner of his mantle, and it tore," for Samuel hinted to him there that whoever tears the corner of his mantle, he shall reign in his stead. And now, when he tore the corner of his mantle, he knew that this is the one whom Samuel told him about. Therefore, he said to him, "I know that you will reign."
Metzudat David
"Behold, I have known. In seeing your success:"
"And it shall stand firm in your hand." On account of the merit of your deeds.
Metzudat Zion
And it will stand. From the word 'establishment'.
Malbim
And now, since you have subdued your evil inclination to this degree, I know: A. That you shall reign, for he who rules over his evil inclination is worthy of kingship; B. And the kingdom of Israel shall be established in your hand, unlike me, from whom the kingship was taken. And our Sages of blessed memory said that Samuel gave him a sign: "Whoever tears his robe shall reign in his stead."
Swear now therefore to me by Hashem, that you will not cut off my seed after me, and that you will not destroy my name out of my father’s house.’
verse value 4926
Insights
Verse structure: 11 words, 53 letters. Notable word values: "my·father" (אָבִֽי) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·me" (לִּי֙, 2 letters) and the longest is "and·if·you·will·destroy" (וְאִם־תַּשְׁמִ֥יד, 8 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "if·you·cut·off" (אִם־תַּכְרִ֥ית), "my·seed" (אֶת־זַרְעִ֖י), "and·if·you·will·destroy" (וְאִם־תַּשְׁמִ֥יד). 11 unique roots are used. Frequent roots: "by·Hashem" (root יהוה, 316x in I Samuel); "from·house·of" (root בית, 75x in I Samuel); "after·me" (root אחר, 62x in I Samuel). The etnachta (major mid-verse pause) falls on 'after·me', dividing the verse into phrases of 7 and 4 words. Full calculation: וְעַתָּ֗ה [now] (481) + הִשָּׁ֤בְעָה [swear] (382) + לִּי֙ [to·me] (40) + בַּֽיהֹוָ֔ה [by·Hashem] (28) + אִם־תַּכְרִ֥ית [if·you·cut·off] (1071) + אֶת־זַרְעִ֖י [my·seed] (688) + אַחֲרָ֑י [after·me] (219) + וְאִם־תַּשְׁמִ֥יד [and·if·you·will·destroy] (801) + אֶת־שְׁמִ֖י [my·name] (751) + מִבֵּ֥ית [from·house·of] (452) + אָבִֽי [my·father] (13) = 4926.
Radak
"And if you destroy My name from the house of My Father" – this refers to "if you cut off My seed," as stated. The matter is repeated to strengthen the point, for the sons are the names of their fathers, and through them they are remembered. Similarly, it is said, "I will cut off from Babylon name and remnant," etc. And likewise, "His name shall not be cut off from before Me."
Metzudat David
"If you shall cut off, etc." Then there will be upon you the punishment of an oath.
"And if you shall destroy." The matter is repeated in different words: for if his seed shall be cut off, then, as a matter of course, his name shall be forgotten.
Metzudat Zion
You will destroy. A matter of destruction.
Malbim
"The seven of them swore to me, that: A. he would not cut off his seed, B. he would not destroy his name. And the commentators said that he did not swear concerning his seed, for did he not hand them over to the Gibeonites? But this is not necessary, for it was the Gibeonites who did this, and David did not transgress his oath."
And David swore to Saul. And Saul went home; but David and his men got them up to the stronghold.
verse value 2370
Insights
Verse structure: 10 words, 48 letters. The shortest word is "David" (דָּוִ֖ד, 3 letters) and the longest is "to·the·stronghold" (עַל־הַמְּצוּדָֽה, 8 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·the·stronghold" (עַל־הַמְּצוּדָֽה). The root דוד appears 2 times in this verse. 8 unique roots are used. Frequent roots: "David" (root דוד, 262x in I Samuel); "to·his·house" (root איל, 238x 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 3 and 7 words. Full calculation: וַיִּשָּׁבַ֥ע [and·swore] (388) + דָּוִ֖ד [David] (14) + לְשָׁא֑וּל [to·Saul] (367) + וַיֵּ֤לֶךְ [and·went] (66) + שָׁאוּל֙ [Saul] (337) + אֶל־בֵּית֔וֹ [to·his·house] (449) + וְדָוִד֙ [and·David] (20) + וַאֲנָשָׁ֔יו [and·his·men] (373) + עָל֖וּ [they·went·up] (106) + עַל־הַמְּצוּדָֽה [to·the·stronghold] (250) = 2370.
Rashi
Radak
Ralbag
Metzudat David
Metzudat Zion
Malbim