I will shoot three arrows on its side, as though I shot at a mark. Behold, I will send the boy, saying, ‘Go, find the arrows!’ If I tell the boy, ‘Behold, the arrows are on this side of you. Take them;’ then come; for there is peace to you and no danger, as Yahweh lives. But if I say this to the boy, ‘Behold, the arrows are beyond you;’ then go your way; for Yahweh has sent you away. Concerning the matter which you and I have spoken of, behold, Yahweh is between you and me forever.”
So David hid himself in the field. When the new moon had come, the king sat himself down to eat food. The king sat on his seat, as at other times, even on the seat by the wall; and Jonathan stood up, and Abner sat by Saul’s side, but David’s place was empty. Nevertheless Saul didn’t say anything that day, for he thought, “Something has happened to him. He is not clean. Surely he is not clean.”
On the next day after the new moon, the second day, David’s place was empty. Saul said to Jonathan his son, “Why doesn’t the son of Jesse come to eat, either yesterday, or today?”
Jonathan answered Saul, “David earnestly asked permission of me to go to Bethlehem. He said, ‘Please let me go, for our family has a sacrifice in the city. My brother has commanded me to be there. Now, if I have found favor in your eyes, please let me go away and see my brothers.’ Therefore he has not come to the king’s table.”
Then Saul’s anger burned against Jonathan, and he said to him, “You son of a perverse rebellious woman, don’t I know that you have chosen the son of Jesse to your own shame, and to the shame of your mother’s nakedness? For as long as the son of Jesse lives on the earth, you will not be established, nor will your kingdom. Therefore now send and bring him to me, for he shall surely die!”
Jonathan answered Saul his father, and said to him, “Why should he be put to death? What has he done?”
Saul cast his spear at him to strike him. By this Jonathan knew that his father was determined to put David to death. So Jonathan arose from the table in fierce anger, and ate no food the second day of the month; for he was grieved for David, because his father had treated him shamefully. In the morning, Jonathan went out into the field at the time appointed with David, and a little boy with him. He said to his boy, “Run, find now the arrows which I shoot.” As the boy ran, he shot an arrow beyond him. When the boy had come to the place of the arrow which Jonathan had shot, Jonathan cried after the boy, and said, “Isn’t the arrow beyond you?” Jonathan cried after the boy, “Go fast! Hurry! Don’t delay!” Jonathan’s boy gathered up the arrows, and came to his master. But the boy didn’t know anything. Only Jonathan and David knew the matter. Jonathan gave his weapons to his boy, and said to him, “Go, carry them to the city.”
As soon as the boy was gone, David arose out of the south, and fell on his face to the ground, and bowed himself three times. They kissed one another, and wept one with another, and David wept the most. Jonathan said to David, “Go in peace, because we have both sworn in Yahweh’s name, saying, ‘Yahweh is between me and you, and between my offspring and your offspring, forever.’ ” He arose and departed; and Jonathan went into the city.
Geneva Bible translators 1599 · Public Domain On vv21, 22, 26, 27, 29, 30, 31, 32, 35, 38, 40, 41, 42 Hebrew, peace.
Hebrew, peace.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–42 1Sa 20:20 And I will shoot three arrows on…
1Sa 20:20 And I will shoot three arrows on the side [thereof], as though I shot at a mark.
Ver. 20. And I will shoot three arrows.] Which shall be as so many επεα πτεροεντα, a sure token between us, if we cannot conveniently come together for discourse but we shall be discovered.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv20, 21, 22, 24, 25, 26, 27, 29, 30, 31, 33, 34, 35, 37, 38, 40, 41, 42 He chose this way to avoid Saul’s suspicion, because…
He chose this way to avoid Saul’s suspicion, because bows and arrows were the principal arms of those times; and Jonathan, as well as others, did oft go forth to exercise himself with them, both for recreation, and improvement of his skill in that art. Besides, he knew not that he should have any opportunity of private converse with David, by reason of passengers, though the event proved better than he expected.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv24, 35 Jonathan is here effectually convinced of that which he…
Jonathan is here effectually convinced of that which he was so loth to believe, that his father had an implacable enmity to David, and would certainly be the death of him if it were in his power; and he had like to have paid very dearly himself for the conviction.
I. David is missed from the feast on the first day, but nothing is said of him. The king sat upon his seat, to feast upon the peace-offerings as at other times (Sa1 20:25), and yet had his heart as full of envy and malice against David as it could hold. He should first have been reconciled to him, and then have come and offered his gift; but, instead of that, he hoped, at this feast, to drink the blood of David. What an abomination was that sacrifice which was brought with such a wicked mind as this! Pro 21:27. When the king came to take his seat Jonathan arose, in reverence to him both as a father and as his sovereign; every one knew his place, but David's was empty. It did not use to be so. None more content than he in attending holy duties; nor had he been absent now but that he must have come at the peril of his life; self-preservation obliged him to withdraw. In imminent peril present opportunities may be waived, nay, we ought not to throw ourselves into the mouth of danger. Christ himself absconded often, till he knew that his hour had come. But that day Saul took no notice that he missed David, but said within himself, "Surely he is not clean, Sa1 20:26. Some ceremonial pollution has befallen him, which forbids him to eat of the holy things till he has washed his clothes, and bathed his flesh in water, and been unclean until the evening." Saul knew what conscience David made of the law, and that he would rather keep away from the holy feast than come in his uncleanness. Blessed be God, no uncleanness is now a restraint upon us, but what we may by faith and repentance be washed from in the fountain opened, Psa 26:6.
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II. He is enquired for the second day, Sa1 20:27. Saul asked Jonathan, who he knew was his confidant, Wherefore cometh not the son of Jesse to meat? He was his own son by marriage, but he calls him in disdain, the son of Jesse. He asks for him as if he were not pleased that he should be absent from a religious feast; and so it should be example to masters of families to see to it that those under their charge be not absent from the worship of God, either in public or in the family. It is a bad thing for us, except in case of necessity, to omit an opportunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples. But that which displeased Saul was that hereby he missed the opportunity he expected of doing David a mischief.
III. Jonathan makes his excuse, Sa1 20:28, Sa1 20:29. 1. That he was absent upon a good occasion, keeping the feast in another place, though not here, sent for by his elder brother, who was now more respectful to him than he had been (Sa1 17:28), and that he had gone to pay his respects to his relations, for the keeping up of brotherly love; and no master would deny a servant liberty to do that in due time. He pleads, 2. That he did not go without leave humbly asked and obtained from Jonathan, who, as his superior officer, was proper to be applied to for it. Thus he represents David as not wanting in any instance of respect and duty to the government.
IV. Saul hereupon breaks out into a most extravagant passion, and rages like a lion disappointed of his prey. David was out of his reach, but he falls upon Jonathan for his sake (Sa1 20:30, Sa1 20:31), gives him base language, not fit for a gentleman, a prince, to give to any man, especially his own son, heir apparent to his crown, a son that served him, the greatest stay and ornament of his family, before a great deal of company, at a feast, when all should be in good humour, at a sacred feast, by which all irregular passions should be mortified and subdued; yet he does in effect call him, 1. A bastard: Thou son of the perverse rebellious woman; that is, according to the foolish filthy language of men's brutish passion now a day, "Thou son of a whore." He tells him he was born to the confusion of his mother, that is, he had given the world cause to suspect that he was not the legitimate son of Saul, because he loved him whom Saul hated and supported him who would be the destruction of their family. 2. A traitor: Thou son of a perverse rebellion (so the word is), that is, "thou perverse rebel." At other times he reckoned no counsellor or commander that he had more trusty and well-beloved than Jonathan; yet now in this passion he represents him as dangerous to his crown and life. 3. A fool: Thou hast chosen the son of Jesse for thy friend to thy own confusion, for while he lives thou shalt never be established. Jonathan indeed did wisely and well for himself and family to secure an interest in David, whom Heaven had destined to the throne, yet, for this, he is branded as most impolitic. It is good taking God's people for our people and going with those that have him with them. It will prove to our advantage at last, however for the present it may be thought a disparagement, and a prejudice to our secular interest. It is probable Saul knew that David was anointed to the kingdom by the same hand that anointed him, and then not Jonathan, but himself, was the fool, to think to defeat the counsels of God. Yet nothing will serve him but David must die, and Jonathan must fetch him to execution. See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and he that hates his brother is a murderer.
V. Jonathan is sorely grieved and put into disorder by his father's barbarous passion, and the more because he had hoped better things, Sa1 20:2. He was troubled for his father, that he should be such a brute, troubled for his friend, whom he knew to be a friend of God, that he should be so basely abused; he was grieved for David (Sa1 20:34), and troubled for himself too, because his father had done him shame, and, though most unjustly, yet he must submit to it. One would pity Jonathan to see how he was put, 1. Into the peril of sin. Much ado that wise and good man had to keep his temper, upon such a provocation as this. His father's reflections upon himself made no return to; it becomes inferiors to bear with meekness and silence the contempts put upon them in wrath and passion. When thou art the anvil lie thou still. But his dooming David to die he could not bear: to that he replied with some heat (Sa1 20:32), Wherefore shall he be slain? What has he done? Generous spirits can much more easily bear to be abused themselves than to hear their friends abused. 2. Into the peril of death. Saul was now so outrageous that he threw his javelin at Jonathan, Sa1 20:33. He seemed to be in great care (Sa1 20:31) than Jonathan should be established in his kingdom, and yet now he himself aims at his life. What fools, what savage beasts and worse does anger make men! How necessary it is to put a hook in its nose and a bridle in its jaws! Jonathan was fully satisfied that evil was determined against David, which put him out of frame exceedingly: he rose from table, thinking it high time when his life was struck at, and would eat no meat, for they were not to eat of the holy things in their mourning. All the guests, we may suppose, were discomposed, and the mirth of the feast was spoiled. He that is cruel troubles his own flesh, Pro 11:17.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv20–42 And I will shoot three arrows on the side…
And I will shoot three arrows on the side thereof,.... On the side of the stone Ezel; three are pitched upon, according to the number of the days David was missing:
as though I shot at a mark; as if he made the stone the mark he shot at; so that his shooting would not be taken notice of.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21, 23, 24, 25, 26, 27, 30, 33, 37, 40 I will send - I will send him out…
I will send - I will send him out before I shoot, to find out, and take up the arrows which I shall shoot. And I shall shoot them either short of him, or beyond him, as I shall see occasion.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20, 25, 29, 30, 34, 38, 40, 41 Verse 20. I well shoot three arrows] Jonathan intended…
Verse 20. I well shoot three arrows] Jonathan intended that David should stay at the stone Ezel, where probably there was some kind of cave, or hiding place; that, to prevent all suspicion, he would not go to him himself, but take his servant into the fields, and pretend to be exercising himself in archery; that he would shoot three arrows, the better to cover his design; and that, if he should say to his servant, who went to bring back the arrows, "The arrows are on this side of thee," this should be a sign to David that he might safely return to court, no evil being designed; but if he should say, "The arrows are beyond thee," then David should escape for his life, Saul having determined his destruction.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv21, 24, 27, 29, 31, 33, 37, 40, 41, 42 1Sa 20:21-23. I will send a lad, &c. —…
1Sa 20:21-23. I will send a lad, &c. — I will send him before I shoot, to find and take up the arrows which I shall shoot: and I shall shoot them either short of him or beyond him, as I shall see occasion. If I say, Behold the arrows are beyond thee — This signal seems to have been agreed on between them, in case Jonathan was so watched and followed, as not to have an opportunity of communing with David by word of mouth. The Lord be between thee and me — As a witness and a judge, and between our families for ever, if on either side this league of friendship be violated.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv26, 30, 41, 42 He is not clean - The new moon being…
He is not clean - The new moon being a religious feast, and the meat to be eaten being peace-offerings, no one could assist at the feast who had any ceremonial uncleanness upon him (marginal references).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23, 24, 25, 26, 27, 29, 30, 31, 34, 36, 40, 41, 42 Ever. Let us always inviolably adhere to our covenant.…
Ever. Let us always inviolably adhere to our covenant. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv23, 25, 26, 27, 30, 33, 35, 36, 40, 41, 42 as touching the matter which thou and I have…
as touching the matter which thou and I have spoken of--The plan being concerted, the friends separated for a time, and the amiable character of Jonathan again peers out in his parting allusion to their covenant of friendship.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv22, 25, 26, 27, 30, 31, 33, 40, 41 22. Go thy way — Jonathan thus provides for…
22. Go thy way — Jonathan thus provides for informing David of Saul’s designs without making a personal interview between them necessary. Such an interview might be hazardous to both of them, and so they make provision for the worst. They had, however, the opportunity of another personal interview. 1Sa_20:41-42.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20, 22, 23, 24, 25, 26, 29, 30, 31, 33, 34, 35, 38, 40, 41, 42 20. I will shoot, &c.] This sign was arranged…
20. I will shoot, &c.] This sign was arranged in case Jonathan should be watched by Saul’s spies, and prevented from getting an interview with David without endangering him. No suspicion would be excited by Jonathan’s carrying the bow which was his usual weapon (1Sa_18:4).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20, 24, 25, 27, 29, 30, 31, 32, 34, 35, 36, 38, 40, 41, 42 (20) I will shoot three arrows.—The two friends agree…
(20) I will shoot three arrows.—The two friends agree on a sign. It was a very simple one, and seems to speak of very early primitive times. Jonathan slightly varies from his original purpose. In 1Sa_20:12 it seems as though he meant to have sent a special messenger had the news been good, but now the arrangement is that in either event he should come himself out from the city into the solitary valley where it was agreed David should remain in hiding by the stone “Ezel.” Dean Payne Smith rather strangely conceives that the arrows of the “sign” were to be aimed at the stone Ezel, but the description points to the “mark” as situated on the side of “Ezel,” in or behind which David was to be concealed.
The prince agreed that after the feast he would leave the city, as though about to practise shooting at a mark, and that he would bring with him a servant—probably-one of his young armour-bearers—when, at the spot agreed upon in the neighbourhood of David’s place of concealment near Ezel, he would post his servant in his place as marker, and then would shoot. After shooting, he would call out to his attendant, “the arrows are on this side of thee” (that is, between the mark and Jonathan himself), then David would know all was well; but if he cried “the arrows are beyond thee,” that is, on the further side of the mark, David would understand that all was over, and that he must fly. Jonathan evidently took these precautions not knowing whether or no he would be accompanied by friends of his father from the city, in which case the “sign” agreed upon would be sufficient to tell David what had happened at the feast. As it turned out, Jonathan was able to escape observation, and to go alone with his servant to the place of meeting. He used the sign to attract his friend’s attention, and then followed the last sorrowful parting, told in 1Sa_20:41-42.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20, 24, 27, 30, 32, 35, 40, 41 Vers. 20-23. The two friends now agree upon the…
Vers. 20-23. The two friends now agree upon the sign. Jonathan was to shoot three arrows at this stone, Ezel, as his mark, and was then to send his servant to gather them up. When he bad gone some distance Jonathan was to shout to him, loud enough for David to hear. If Jonathan said that the arrows were on that side the mark, i.e. between it and Jonathan, David was to come forth boldly, as all was well. But if Jonathan said that the arrows were further on, then David must understand that he was to seek safety in flight. For there is peace to thee, and no hurt, the Hebrew has "there is peace to thee, and it is nothing," a simpler and more idiomatic rendering. As touching the matter, etc. Rather, "As for the word that we have spoken, I and thou, behold, Jehovah is between me and thee forever." The word was the bond and covenant by which they had pledged their truth to one another. Though separated, their love was to continue, and Jehovah was to be their eternal centre of union, and the witness to their covenant.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv20, 25, 32, 34, 42 And I will shoot three arrows.
1Sa_20:20-37
And I will shoot three arrows.
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The claims of friendship
I. The arrows taught that a strong and noble friend was standing in the breach.
1. Never be ashamed to own a friend. Do not count him your friend whose name you are ashamed to mention.
2. Never be ashamed to speak up for the cause of Truth. Let the arrows witness to the simplicity and fervour of your allegiance to whatever is lovely and of good report.
II. The arrows spoke of imminent danger. Jonathan knew that it was determined of his father to put David to death. The arrows are beyond thee. You have hoped against hope; you have tried to keep your position; you have done your duty, pleaded your cause, sought the intercession of your friends, prayed, wept, agonized: but it is all in vain; the arrows flight proves that you must go whither you may. But take these thoughts for your comfort.
1. There are things we never leave behind. David had an inalienable possession in the love of his friend, in the devotion of the people, in the memory of Gods goodness. There are threads woven into the fabric of our life which can never be extracted or obliterated.
2. There is a Divine purpose determining our course. To the had there was but royal caprice in the flight of the arrow. What are you going, my little fellow? I am picking up the princes arrows; we generally go for game, but he is playing at it today. That was all he knew; how little did he divine the purpose of his Master, and still less realise that each flitting arrow was, so to speak, taken from Gods quiver and directed by His hand. There is no chance in a good mans life. Let us recognise the providence of the trifle. He is sending us away.
3. The going forth is necessary to secure greater happiness than we leave. Had David lingered in the palace, his life would have been forfeited, and he would have missed all the glory and bliss with which his cup ran over in after years. This was the way to the throne. Follow the arrows flight then--beyond the warm circle in which you bare so long sheltered; beyond the southland to the icy north; beyond the known to the unknown. Like another Abraham, go into the land which God will show thee; like another Columbus, turn thy prow in the wake of the setting sun.
III. The arrows taught that human love must suffer separation. This was the lash meeting of these two noble hearts for a long time. Indeed, the friends only met once more, shortly before Jonathans death. They had realised that this must be so. These are the hours that leave sears on hearts and whiten the hair. Christ comes to us in these dark moments as of old to the disciples, on whom had broken the full import of his departure. Let not your hearts be troubled. (F. B. Meyer, B. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v24 Jonathan’s Information to David
Jonathan’s Information to David
v. 24. So David hid himself in the field; and when the new moon was come, the king sat him down to eat meat, at the head of the table, the place of honor.
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v. 25. And the king sat upon his seat, as at other times, even upon a seat by the wall; and Jonathan arose, and Abner sat by Saul’s side, and David’s place was empty. It seems that Jonathan arose from his place next to Saul and gave his seat to Abner, his uncle, while he himself took the place ordinarily occupied by David, in order to avert suspicion.
v. 26. Nevertheless Saul spake not anything that day, made no remark concerning the peculiar absence of David; for he thought, Something hath befallen him, he is not clean; surely he is not clean, that is, Levitically clean, a condition which kept a person away from sacrificial meals, Lev 15:16 ff. ; Deu 23:11.
v. 27. And it came to pass on the morrow, which was the second day of the month, that David’s place was empty, literally, "on the morrow after the new moon," the second day; and Saul said unto Jonathan, his son, Wherefore cometh not the son of Jesse to meat, neither yesterday nor today?
v. 28. And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem;
v. 29. and he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, the oldest brother, as the head of the family, he hath commanded me to be there; and now, if I have found favor in thine eyes, let me get away, take myself off, I pray thee, and see my brethren. Therefore he cometh not unto the king’s table. The report of Jonathan is entirely in keeping with the cordial relation existing between friends.
v. 30. Then Saul’s anger was kindled against Jonathan, and he said unto him, Thou son of the perverse, rebellious woman, literally, "of perversity, of rebelliousness," a common expression for a man of obstinate and unruly disposition, do not I know that thou hast chosen the son of Jesse to thine own confusion, disgrace, and unto the confusion of thy mother’s nakedness, to thy shame and to the shame of thy mother’s nakedness, who would be ashamed of having given birth to such a rebellious son?
v. 31. For as long as the son of Jesse liveth upon the ground, as long as David was alive and was, in the opinion of Saul, making rebellious attempts to possess the royal throne, thou shalt not be established, nor thy kingdom; David was standing in the way of making the kingdom hereditary in Saul’s family. Wherefore, now, send and fetch him unto me, for he shall surely die; Saul considered him a son, a candidate, of death.
v. 32. And Jonathan, by way of gentle remonstrance, in order to set forth David’s innocence, answered Saul, his father, and said unto him, Wherefore shall he be slain? What hath he done?
v. 33. And Saul cast a javelin at him to smite him, he brandished and probably even hurled the small spear which he used as a scepter; whereby Jonathan knew that it was determined, firmly settled, of his father to slay David.
v. 34. So Jonathan arose from the table in fierce anger and did eat no meat, did not partake of food, the second day of the month; for he was grieved for David, on account of the shame heaped upon his friend by Saul, which his generous nature deeply resented, while he overlooked the insult offered to himself, because his father had done him shame.
v. 35. And it came to pass in the morning that Jonathan went out into the field at the time appointed with David, and a little lad with him. He was careful to keep the agreement with David in every detail.
v. 36. And he said unto his lad, Run, find out now the arrows which I shoot, gathering them up from the ground as Jonathan practiced with his bow. And as the lad ran, he shot an arrow beyond him, farther than the boy had passed on.
v. 37. And when the lad was come to the place of the arrow which Jonathan had shot, where it had flown, Jonathan cried after the lad and said, Is not the arrow beyond thee?
v. 38. And Jonathan cried after the lad, Make speed, haste, stay not, lest in looking about in a leisurely fashion he might espy David behind the rock. And Jonathan’s lad gathered up the arrows and came to his master, bringing the arrow, as he probably did in the next two cases.
v. 39. But the lad knew not anything; only Jonathan and David knew the matter.
v. 40. And Jonathan gave his artillery, bow, quiver, and arrows, unto his lad and said unto him, Go, carry them to the city, this giving him an opportunity to be alone with David.
v. 41. And as soon as the lad was gone, David arose out of a place toward the south, for on that side of the rock he had concealed himself, and fell on his face to the ground, and bowed himself three times, both to do Jonathan honor and gratefully to acknowledge his efforts in his behalf; and they kissed one another, and wept one with another, until David exceeded, until David broke out in loud weeping.
v. 42. And Jonathan said to David, Go in peace, forasmuch as we have sworn, both of us, in the name of the Lord, saying, The Lord be between me and thee, and between my seed and thy seed forever. This oath they wanted to keep with all firmness; nothing should ever persuade them to break it. And he, David, arose and departed; and Jonathan went into the city. Thus true love and friendship demonstrates its sincerity when one friend warns the other against harm and danger. And it is true in general that we should weep with those who mourn and comfort those who are in trouble, encouraging them with reference to Jehovah’s mercy.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 22, 24, 26, 28, 30, 32, 35, 38, 41 Connecting Statement:
Connecting Statement:
Jonathan continues to speak to David.
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to the side of it
Here the word "it" refers to the stone by which David was to hide.
my young man ... the young boy
These refer to the same person.
Look
"Listen" or "Pay attention to what I am about to tell you"
then come
"then you, David, come"
translationWords
bow and arrow
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv25, 26, 29, 30, 33, 41, 42 20:25 Abner was Saul’s cousin and served as commander…
20:25 Abner was Saul’s cousin and served as commander of Saul’s army (14:50; 17:55). His importance is indicated by his position beside the king at this festival.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.