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Author Unknown · The Deuteronomist

1 Samuel · Chapter 20שְׁמוּאֵל א

Jonathan's covenant loyalty protects David from Saul's murderous intent

Friendship tested by family loyalty reveals true righteousness. David flees to Jonathan seeking clarity about Saul's intentions, and Jonathan devises a test using the New Moon feast to determine his father's heart. When Saul's rage confirms the death sentence, Jonathan risks everything to warn David, and the two friends renew their covenant before parting. The chapter demonstrates that covenant faithfulness to God's anointed supersedes even filial duty when a father pursues evil.

1 Samuel 20:1-23

David and Jonathan's Covenant Plan to Test Saul

LSB Text
1Then David fled from Naioth in Ramah and came and said before Jonathan, "What have I done? What is my iniquity? And what is my sin before your father, that he is seeking my life?" 2And he said to him, "May it never be! You shall not die. Behold, my father does nothing either great or small without uncovering my ear. So why should my father hide this thing from me? This thing is not so." 3Yet David vowed again and said, "Your father surely knows that I have found favor in your eyes, and he says, 'Do not let Jonathan know this, lest he be pained.' But truly as Yahweh lives and as your soul lives, there is hardly a step between me and death." 4Then Jonathan said to David, "Whatever your soul says, I will do for you." 5So David said to Jonathan, "Behold, tomorrow is the new moon, and I should not fail to sit with the king to eat. But let me go, that I may hide myself in the field until the third evening. 6If your father misses me at all, then you shall say, 'David earnestly asked leave of me to run to Bethlehem his city, because it is the yearly sacrifice there for all the family.' 7If he says thus, 'It is good,' your slave will have peace. But if he is very angry, know that he has decided on evil. 8Therefore you shall do lovingkindness with your slave, for you have brought your slave into a covenant of Yahweh with you. But if there is iniquity in me, put me to death yourself; for why then should you bring me to your father?" 9And Jonathan said, "May it never be to you! For if I should indeed know that evil has been decided by my father to come upon you, would I not tell it to you?" 10Then David said to Jonathan, "Who will tell me if your father answers you harshly?" 11And Jonathan said to David, "Come, and let us go out into the field." So both of them went out to the field. 12Then Jonathan said to David, "Yahweh, the God of Israel, be witness! When I have sounded out my father about this time tomorrow, or the third day, behold, if there is good toward David, shall I not then send to you and uncover your ear? 13May Yahweh do so to Jonathan and more also, if it pleases my father to do evil against you, and I do not uncover your ear and send you away, that you may go in peace. And may Yahweh be with you as He has been with my father. 14And if I am still alive, will you not show me the lovingkindness of Yahweh, that I may not die? 15And you shall not cut off your lovingkindness from my house forever, not even when Yahweh cuts off every one of the enemies of David from the face of the earth." 16So Jonathan cut a covenant with the house of David, saying, "May Yahweh require it at the hand of David's enemies." 17And Jonathan made David vow again because of his love for him, because he loved him as he loved his own soul. 18Then Jonathan said to him, "Tomorrow is the new moon, and you will be missed because your seat will be empty. 19When you have stayed for three days, you shall go down quickly and come to the place where you hid yourself on that eventful day, and you shall remain by the stone Ezel. 20And I will shoot three arrows to the side of it, as though I shot at a target. 21And behold, I will send the lad, saying, 'Go, find the arrows.' If I specifically say to the lad, 'Behold, the arrows are on this side of you, get them,' then you come; for there is peace for you and no matter, as Yahweh lives. 22But if I say to the youth, 'Behold, the arrows are beyond you,' go, for Yahweh has sent you away. 23As for the matter of which you and I have spoken, behold, Yahweh is between you and me forever."
Greek Text
1וַיִּבְרַ֣ח דָּוִ֗ד מִנָּי֥וֹת בָּרָמָה֮ וַיָּבֹא֒ וַיֹּ֙אמֶר֙ לִפְנֵ֣י יְהוֹנָתָ֔ן מֶ֣ה עָשִׂ֔יתִי מֶֽה־עֲוֺנִ֥י וּמֶֽה־חַטָּאתִ֖י לִפְנֵ֣י אָבִ֑יךָ כִּ֥י מְבַקֵּ֖שׁ אֶת־נַפְשִֽׁי׃ 2וַיֹּ֨אמֶר ל֜וֹ חָלִ֣ילָה לֹּֽא־תָמ֗וּת הִנֵּ֡ה לֹֽא־יַעֲשֶׂה֩ אָבִ֨י דָבָ֜ר גָּד֤וֹל א֙וֹ דָבָ֣ר קָטֹ֔ן וְלֹ֥א יִגְלֶ֖ה אֶת־אָזְנִ֑י וּמַדּ֗וּעַ יַסְתִּ֥יר אָבִ֛י מִמֶּ֖נִּי אֶת־הַדָּבָ֥ר הַזֶּ֖ה אֵ֥ין זֹֽאת׃ 3וַיִּשָּׁבַ֨ע ע֜וֹד דָּוִ֗ד וַיֹּ֙אמֶר֙ יָדֹ֨עַ יָדַ֜ע אָבִ֗יךָ כִּֽי־מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ וַיֹּ֛אמֶר אַל־יֵֽדַע־זֹ֥את יְהוֹנָתָ֖ן פֶּן־יֵֽעָצֵ֑ב וְאוּלָ֗ם חַי־יְהוָה֙ וְחֵ֣י נַפְשֶׁ֔ךָ כִּ֣י כְפֶ֔שַׂע בֵּינִ֖י וּבֵ֥ין הַמָּֽוֶת׃ 4וַיֹּ֥אמֶר יְהוֹנָתָ֖ן אֶל־דָּוִ֑ד מַה־תֹּאמַ֥ר נַפְשְׁךָ֖ וְאֶֽעֱשֶׂה־לָּֽךְ׃ 5וַיֹּ֨אמֶר דָּוִ֜ד אֶל־יְהוֹנָתָ֗ן הִֽנֵּה־חֹ֙דֶשׁ֙ מָחָ֔ר וְאָנֹכִ֛י יָשֹׁב־אֵשֵׁ֥ב עִם־הַמֶּ֖לֶךְ לֶאֱכ֑וֹל וְשִׁלַּחְתַּ֙נִי֙ וְנִסְתַּרְתִּ֣י בַשָּׂדֶ֔ה עַ֖ד הָעֶ֥רֶב הַשְּׁלִשִֽׁית׃ 6אִם־פָּקֹ֥ד יִפְקְדֵ֖נִי אָבִ֑יךָ וְאָמַרְתָּ֗ נִשְׁאֹל֩ נִשְׁאַ֨ל מִמֶּ֤נִּי דָוִד֙ לָרוּץ֙ בֵּֽית־לֶ֣חֶם עִיר֔וֹ כִּ֣י זֶ֧בַח הַיָּמִ֛ים שָׁ֖ם לְכָל־הַמִּשְׁפָּחָֽה׃ 7אִם־כֹּ֥ה יֹאמַ֛ר ט֖וֹב שָׁל֣וֹם לְעַבְדֶּ֑ךָ וְאִם־חָרֹ֤ה יֶֽחֱרֶה֙ ל֔וֹ דַּ֕ע כִּֽי־כָלְתָ֥ה הָרָעָ֖ה מֵעִמּֽוֹ׃ 8וְעָשִׂ֤יתָ חֶ֙סֶד֙ עַל־עַבְדֶּ֔ךָ כִּ֚י בִּבְרִ֣ית יְהוָ֔ה הֵבֵ֥אתָ אֶֽת־עַבְדְּךָ֖ עִמָּ֑ךְ וְאִם־יֶשׁ־בִּ֤י עָוֺן֙ הֲמִיתֵ֣נִי אַ֔תָּה וְעַד־אָבִ֖יךָ לָמָּה־זֶּ֥ה תְבִיאֵֽנִי׃ 9וַיֹּ֥אמֶר יְהוֹנָתָ֖ן חָלִ֣ילָה לָּ֑ךְ כִּ֣י ׀ אִם־יָדֹ֣עַ אֵדַ֗ע כִּֽי־כָלְתָ֨ה הָרָעָ֜ה מֵעִ֤ם אָבִי֙ לָב֣וֹא עָלֶ֔יךָ וְלֹ֥א אֹתָ֖הּ אַגִּ֥יד לָֽךְ׃ 10וַיֹּ֤אמֶר דָּוִד֙ אֶל־יְה֣וֹנָתָ֔ן מִ֖י יַגִּ֣יד לִ֑י א֛וֹ מַה־יַּעַנְךָ֥ אָבִ֖יךָ קָשָֽׁה׃ 11וַיֹּ֤אמֶר יְהֽוֹנָתָן֙ אֶל־דָּוִ֔ד לְכָ֖ה וְנֵצֵ֣א הַשָּׂדֶ֑ה וַיֵּצְא֥וּ שְׁנֵיהֶ֖ם הַשָּׂדֶֽה׃ 12וַיֹּ֨אמֶר יְהוֹנָתָ֜ן אֶל־דָּוִ֗ד יְהוָ֞ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ כִּֽי־אֶחְקֹ֣ר אֶת־אָבִ֗י כָּעֵ֤ת ׀ מָחָר֙ הַשְּׁלִשִׁ֔ית וְהִנֵּה־ט֖וֹב אֶל־דָּוִ֑ד וְלֹֽא־אָז֙ אֶשְׁלַ֣ח אֵלֶ֔יךָ וְגָלִ֖יתִי אֶת־אָזְנֶֽךָ׃ 13כֹּֽה־יַעֲשֶׂה֩ יְהוָ֨ה לִֽיהוֹנָתָ֜ן וְכֹ֣ה יֹסִ֗יף כִּֽי־יֵיטִ֨ב אֶל־אָבִ֤י אֶת־הָֽרָעָה֙ עָלֶ֔יךָ וְגָלִ֙יתִי֙ אֶת־אָזְנֶ֔ךָ וְשִׁלַּחְתִּ֖יךָ וְהָלַכְתָּ֣ לְשָׁל֑וֹם וִיהִ֤י יְהוָה֙ עִמָּ֔ךְ כַּאֲשֶׁ֥ר הָיָ֖ה עִם־אָבִֽי׃ 14וְלֹ֖א אִם־עוֹדֶ֣נִּי חָ֑י וְלֹֽא־תַעֲשֶׂ֧ה עִמָּדִ֛י חֶ֥סֶד יְהוָ֖ה וְלֹ֥א אָמֽוּת׃ 15וְלֹֽא־תַכְרִ֧ת אֶֽת־חַסְדְּךָ֛ מֵעִ֥ם בֵּיתִ֖י עַד־עוֹלָ֑ם וְלֹ֗א בְּהַכְרִ֤ת יְהוָה֙ אֶת־אֹיְבֵ֣י דָוִ֔ד אִ֕ישׁ מֵעַ֖ל פְּנֵ֥י הָאֲדָמָֽה׃ 16וַיִּכְרֹ֥ת יְהוֹנָתָ֖ן עִם־בֵּ֣ית דָּוִ֑ד וּבִקֵּ֣שׁ יְהוָ֔ה מִיַּ֖ד אֹיְבֵ֥י דָוִֽד׃ 17וַיּ֤וֹסֶף יְהֽוֹנָתָן֙ לְהַשְׁבִּ֣יעַ אֶת־דָּוִ֔ד בְּאַהֲבָת֖וֹ אֹת֑וֹ כִּֽי־אַהֲבַ֥ת נַפְשׁ֖וֹ אֲהֵבֽוֹ׃ 18וַיֹּֽאמֶר־ל֥וֹ יְהוֹנָתָ֖ן מָחָ֣ר חֹ֑דֶשׁ וְנִפְקַ֕דְתָּ כִּ֥י יִפָּקֵ֖ד מוֹשָׁבֶֽךָ׃ 19וְשִׁלַּשְׁתָּ֙ תֵּרֵ֣ד מְאֹ֔ד וּבָאתָ֙ אֶל־הַמָּק֔וֹם אֲשֶׁר־נִסְתַּ֥רְתָּ שָּׁ֖ם בְּי֣וֹם הַֽמַּעֲשֶׂ֑ה וְיָ֣שַׁבְתָּ֔ אֵ֖צֶל הָאֶ֥בֶן הָאָֽזֶל׃ 20וַאֲנִ֕י שְׁלֹ֥שֶׁת הַחִצִּ֖ים צִדָּ֣ה אוֹרֶ֑ה לְשַֽׁלַּֽח־לִ֖י לְמַטָּרָֽה׃ 21וְהִנֵּה֙ אֶשְׁלַ֣ח אֶת־הַנַּ֔עַר לֵ֖ךְ מְצָ֣א אֶת־הַחִצִּ֑ים אִם־אָמֹר֩ אֹמַ֨ר לַנַּ֜
Key Words
Grammar & Argument

1 Samuel 20:24-34

Saul's Murderous Rage Revealed at the Feast

LSB Text
24So David hid in the field; and when the new moon came, the king sat down to eat food. 25And the king sat on his seat as at other times, the seat by the wall; then Jonathan rose up and Abner sat down by Saul's side, but David's place was empty. 26Nevertheless Saul did not speak anything that day, for he thought, "It is an accident, he is not clean, surely he is not clean." 27Now it happened on the next day, the second day of the new moon, that David's place was empty; so Saul said to Jonathan his son, "Why has the son of Jesse not come to the meal, either yesterday or today?" 28Then Jonathan answered Saul, "David earnestly asked leave of me to go to Bethlehem; 29and he said, 'Please let me go, since our family has a sacrifice in the city, and my brother himself has commanded me to attend. And now, if I have found favor in your eyes, please let me get away that I may see my brothers.' For this reason he has not come to the king's table." 30Then Saul's anger burned against Jonathan and he said to him, "You son of a perverse, rebellious woman! Do I not know that you are choosing the son of Jesse to your own shame and to the shame of your mother's nakedness? 31For as long as the son of Jesse lives on the earth, neither you nor your kingdom will be established. Therefore now, send and bring him to me, for he must surely die." 32But Jonathan answered Saul his father and said to him, "Why should he be put to death? What has he done?" 33Then Saul hurled his spear at him to strike him down; so Jonathan knew that his father had decided to put David to death. 34Then Jonathan rose up from the table in burning anger, and he did not eat food on the second day of the new moon, for he was grieved over David because his father had dishonored him.
Greek Text
24וַיִּסָּתֵ֥ר דָּוִ֖ד בַּשָּׂדֶ֑ה וַיְהִ֣י הַחֹ֔דֶשׁ וַיֵּ֧שֶׁב הַמֶּ֛לֶךְ אֶל־הַלֶּ֖חֶם לֶאֱכֽוֹל׃ 25וַיֵּ֣שֶׁב הַ֠מֶּלֶךְ עַל־מוֹשָׁב֨וֹ כְּפַ֤עַם׀ בְּפַ֙עַם֙ אֶל־מוֹשַׁ֣ב הַקִּ֔יר וַיָּ֙קָם֙ יְה֣וֹנָתָ֔ן וַיֵּ֥שֶׁב אַבְנֵ֖ר מִצַּ֣ד שָׁא֑וּל וַיִּפָּקֵ֖ד מְק֥וֹם דָּוִֽד׃ 26וְלֹֽא־דִבֶּ֥ר שָׁא֛וּל מְא֖וּמָה בַּיּ֣וֹם הַה֑וּא כִּ֤י אָמַר֙ מִקְרֶ֣ה ה֔וּא בִּלְתִּ֥י טָה֛וֹר ה֖וּא כִּֽי־לֹ֥א טָהֽוֹר׃ 27וַיְהִ֗י מִֽמָּחֳרַ֤ת הַחֹ֙דֶשׁ֙ הַשֵּׁנִ֔י וַיִּפָּקֵ֖ד מְק֣וֹם דָּוִ֑ד וַיֹּ֤אמֶר שָׁאוּל֙ אֶל־יְהוֹנָתָ֣ן בְּנ֔וֹ מַדּ֜וּעַ לֹא־בָ֧א בֶן־יִשַׁ֛י גַּם־תְּמ֥וֹל גַּם־הַיּ֖וֹם אֶל־הַלָּֽחֶם׃ 28וַיַּ֥עַן יְהוֹנָתָ֖ן אֶת־שָׁא֑וּל נִשְׁאֹ֨ל נִשְׁאַ֥ל דָּוִ֛ד מֵעִמָּדִ֖י עַד־בֵּ֥ית לָֽחֶם׃ 29וַיֹּ֡אמֶר שַׁלְּחֵ֣נִי נָ֡א כִּ֣י זֶבַח֩ מִשְׁפָּחָ֨ה לָ֜נוּ בָּעִ֗יר וְה֤וּא צִוָּֽה־לִי֙ אָחִ֔י וְעַתָּ֗ה אִם־מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אִמָּ֥לְטָה נָּ֖א וְאֶרְאֶ֣ה אֶת־אֶחָ֑י עַל־כֵּ֣ן לֹא־בָ֔א אֶל־שֻׁלְחַ֖ן הַמֶּֽלֶךְ׃ 30וַיִּֽחַר־אַ֤ף שָׁאוּל֙ בִּיה֣וֹנָתָ֔ן וַיֹּ֣אמֶר ל֔וֹ בֶּֽן־נַעֲוַ֖ת הַמַּרְדּ֑וּת הֲל֣וֹא יָדַ֗עְתִּי כִּֽי־בֹחֵ֤ר אַתָּה֙ לְבֶן־יִשַׁ֔י לְבָ֨שְׁתְּךָ֔ וּלְבֹ֖שֶׁת עֶרְוַ֥ת אִמֶּֽךָ׃ 31כִּ֣י כָל־הַיָּמִ֗ים אֲשֶׁ֤ר בֶּן־יִשַׁי֙ חַ֣י עַל־הָאֲדָמָ֔ה לֹ֥א תִכּ֖וֹן אַתָּ֣ה וּמַלְכוּתֶ֑ךָ וְעַתָּ֗ה שְׁלַ֨ח וְקַ֤ח אֹתוֹ֙ אֵלַ֔י כִּ֥י בֶן־מָ֖וֶת הֽוּא׃ 32וַיַּ֙עַן֙ יְה֣וֹנָתָ֔ן אֶת־שָׁא֖וּל אָבִ֑יו וַיֹּ֧אמֶר אֵלָ֛יו לָ֥מָּה יוּמַ֖ת מֶ֥ה עָשָֽׂה׃ 33וַיָּ֨טֶל שָׁא֧וּל אֶֽת־הַחֲנִ֛ית עָלָ֖יו לְהַכֹּת֑וֹ וַיֵּ֙דַע֙ יְה֣וֹנָתָ֔ן כִּֽי־כָ֥לָה הִ֛יא מֵעִ֥ם אָבִ֖יו לְהָמִ֥ית אֶת־דָּוִֽד׃ 34וַיָּ֧קָם יְהוֹנָתָ֛ן מֵעִ֥ם הַשֻּׁלְחָ֖ן בָּחֳרִי־אָ֑ף וְלֹא־אָכַ֞ל בְּיוֹם־הַחֹ֤דֶשׁ הַשֵּׁנִי֙ לֶ֔חֶם כִּ֤י נֶעְצַב֙ אֶל־דָּוִ֔ד כִּ֥י הִכְלִמ֖וֹ אָבִֽיו׃
24wayyissātēr dāwid baśśādeh wayᵉhî haḥōdeš wayyēšeb hammelek ʾel-halleḥem leʾᵉkôl. 25wayyēšeb hammelek ʿal-môšābô kᵉpaʿam | bᵉpaʿam ʾel-môšab haqqîr wayyāqom yᵉhônātān wayyēšeb ʾabnēr miṣṣad šāʾûl wayyippāqēd mᵉqôm dāwid. 26wᵉlōʾ-dibber šāʾûl mᵉʾûmâ bayyôm hahûʾ kî ʾāmar miqreh hûʾ biltî ṭāhôr hûʾ kî-lōʾ ṭāhôr. 27wayᵉhî mimmoḥᵒrat haḥōdeš haššēnî wayyippāqēd mᵉqôm dāwid wayyōʾmer šāʾûl ʾel-yᵉhônātān bᵉnô maddûaʿ lōʾ-bāʾ ben-yišay gam-tᵉmôl gam-hayyôm ʾel-hallāḥem. 28wayyaʿan yᵉhônātān ʾet-šāʾûl nišʾōl nišʾal dāwid mēʿimmādî ʿad-bêt lāḥem. 29wayyōʾmer šallᵉḥēnî nāʾ kî zebaḥ mišpāḥâ lānû bāʿîr wᵉhûʾ ṣiwwâ-lî ʾāḥî wᵉʿattâ ʾim-māṣāʾtî ḥēn bᵉʿênêkā ʾimmālᵉṭâ nāʾ wᵉʾerʾeh ʾet-ʾeḥāy ʿal-kēn lōʾ-bāʾ ʾel-šulḥan hammelek. 30wayyiḥar-ʾap šāʾûl bîhônātān wayyōʾmer lô ben-naʿᵃwat hammardût hᵃlôʾ yādaʿtî kî-bōḥēr ʾattâ lᵉben-yišay lᵉboštᵉkā ûlᵉbōšet ʿerwat ʾimmekā. 31kî kol-hayyāmîm ʾᵃšer ben-yišay ḥay ʿal-hāʾᵃdāmâ lōʾ tikkôn ʾattâ ûmalkûtekā wᵉʿattâ šᵉlaḥ wᵉqaḥ ʾôtô ʾēlay kî ben-māwet hûʾ. 32wayyaʿan yᵉhônātān ʾet-šāʾûl ʾābîw wayyōʾmer ʾēlāyw lāmmâ yûmat meh ʿāśâ. 33wayyāṭel šāʾûl ʾet-haḥᵃnît ʿālāyw lᵉhakkōtô wayyēdaʿ yᵉhônātān kî-kālâ hîʾ mēʿim ʾābîw lᵉhāmît ʾet-dāwid. 34wayyāqom yᵉhônātān mēʿim haššulḥān boḥᵒrî-ʾāp wᵉlōʾ-ʾākal bᵉyôm-haḥōdeš haššēnî leḥem kî neʿṣab ʾel-dāwid kî hiklimô ʾābîw.
Key Words
חֹדֶשׁ ḥōdeš new moon / month
From the root חדשׁ (ḥ-d-š), meaning "to be new" or "to renew," this term designates both the lunar month and the festival of the new moon. In Israel's cultic calendar, the new moon marked a sacred time of feasting and sacrifice (Numbers 10:10; 28:11-15). The repetition of "new moon" throughout this passage underscores the irony: what should be a time of covenant celebration becomes the stage for covenant betrayal. The feast that ought to unite the king's household instead exposes the murderous fracture at its heart.
מִקְרֶה miqreh accident / chance occurrence
Derived from the root קרה (q-r-h), "to meet" or "to happen," this noun denotes an unforeseen event or happenstance. Saul's initial assumption that David's absence is a miqreh—a ritual accident rendering him ceremonially unclean—reveals his attempt to rationalize the situation within acceptable religious categories. The term appears in wisdom literature to describe the common fate of all humanity (Ecclesiastes 2:14-15; 9:2-3), but here Saul uses it as a psychological defense mechanism, delaying the confrontation he knows is inevitable.
טָהוֹר ṭāhôr clean / ritually pure
From the root טהר (ṭ-h-r), "to be clean" or "to be pure," this adjective describes the state of ritual purity required for participation in sacred meals and worship. The Levitical system prescribed numerous conditions that could render one temporarily unclean (Leviticus 11-15). Saul's threefold repetition of "not clean" in verse 26 betrays his obsessive need to explain David's absence in terms that do not threaten his own position. The irony is profound: Saul worries about David's ceremonial cleanness while harboring murderous intent, the ultimate moral impurity.
נַעֲוַת הַמַּרְדּוּת naʿᵃwat hammardût perverse / rebellious (woman)
This compound phrase combines נַעֲוָה (naʿᵃwâ), "perversity" or "crookedness," with מַרְדּוּת (mardût), "rebellion" or "stubbornness." Saul's explosive insult—literally "son of a perverse, rebellious woman"—is designed to shame Jonathan by attacking his mother's character. In ancient Near Eastern honor-shame culture, such an insult struck at the core of family identity. The phrase echoes Deuteronomy 21:18-20, where a "stubborn and rebellious son" (בֵּן סוֹרֵר וּמֹרֶה) is subject to capital punishment. Saul's rage has reached the point where he views his own son as a covenant-breaker deserving death.
בֶּן־מָוֶת ben-māwet son of death / deserving death
This Hebrew idiom, literally "son of death," designates one who is worthy of or destined for death. The construction בֶּן (ben, "son") followed by an abstract noun is a common Semitic way of expressing characteristic or destiny (compare "sons of Belial," "sons of light"). The phrase appears elsewhere in the narrative of David (1 Samuel 26:16; 2 Samuel 12:5) and becomes grimly ironic: Saul pronounces David a "son of death," yet it is Saul's own dynasty that is under divine sentence. The expression anticipates New Testament language about humanity's bondage to death before redemption (Romans 6:23; Ephesians 2:1-3).
חֲנִית ḥᵃnît spear / javelin
This term for a throwing spear or javelin becomes Saul's signature weapon in his descent into madness. The ḥᵃnît appears repeatedly in the Saul narrative (1 Samuel 18:10-11; 19:9-10; 20:33; 26:7-8), functioning almost as a symbol of his violent paranoia. In contrast to the sword (חֶרֶב, ḥereb), which requires close combat, the
Grammar & Argument

1 Samuel 20:35-42

Jonathan's Signal and Farewell to David

LSB Text
35Now it happened in the morning that Jonathan went out into the field for the appointed time with David, and a young lad was with him. 36And he said to his lad, "Run, find now the arrows which I am about to shoot." As the lad was running, he shot an arrow to make it go past him. 37When the lad reached the place of the arrow which Jonathan had shot, Jonathan called after the lad and said, "Is the arrow not beyond you?" 38And Jonathan called after the lad, "Hurry, be quick, do not stay!" And Jonathan's lad picked up the arrow and came to his master. 39But the lad did not know anything; only Jonathan and David knew about the matter. 40Then Jonathan gave his weapons to his lad and said to him, "Go, bring them to the city." 41When the lad was gone, David rose from the south side and fell on his face to the ground and bowed three times. And they kissed each other and wept with each other, but David wept the more. 42And Jonathan said to David, "Go in peace, because we have sworn both of us in the name of Yahweh, saying, 'Yahweh will be between me and you, and between my seed and your seed forever.'" Then he rose and went away, while Jonathan went into the city.
Greek Text
35וַיְהִ֣י בַבֹּ֔קֶר וַיֵּצֵ֧א יְהוֹנָתָ֛ן הַשָּׂדֶ֖ה לְמוֹעֵ֣ד דָּוִ֑ד וְנַ֥עַר קָטֹ֖ן עִמּֽוֹ׃ 36וַיֹּ֣אמֶר לְנַעֲר֔וֹ רֻ֗ץ מְצָ֥א נָא֙ אֶת־הַ֣חִצִּ֔ים אֲשֶׁ֥ר אָנֹכִ֖י מוֹרֶ֑ה הַנַּ֣עַר רָ֔ץ וְהֽוּא־יָרָ֥ה הַחֵ֖צִי לְהַעֲבִרֽוֹ׃ 37וַיָּבֹ֤א הַנַּ֙עַר֙ עַד־מְק֣וֹם הַחֵ֔צִי אֲשֶׁ֥ר יָרָ֖ה יְהוֹנָתָ֑ן וַיִּקְרָ֨א יְהוֹנָתָ֜ן אַחֲרֵ֤י הַנַּ֙עַר֙ וַיֹּ֔אמֶר הֲל֥וֹא הַחֵ֖צִי מִמְּךָ֥ וָהָֽלְאָה׃ 38וַיִּקְרָ֤א יְהֽוֹנָתָן֙ אַחֲרֵ֣י הַנַּ֔עַר מְהֵרָ֥ה ח֖וּשָׁה אַֽל־תַּעֲמֹ֑ד וַיְלַקֵּ֞ט נַ֤עַר יְהֽוֹנָתָן֙ אֶת־הַ֣חִצִּ֔י וַיָּבֹ֖א אֶל־אֲדֹנָֽיו׃ 39וְהַנַּ֖עַר לֹֽא־יָדַ֣ע מְא֑וּמָה אַ֤ךְ יְהֽוֹנָתָן֙ וְדָוִ֔ד יָדְע֖וּ אֶת־הַדָּבָֽר׃ 40וַיִּתֵּ֤ן יְהֽוֹנָתָן֙ אֶת־כֵּלָ֔יו אֶל־הַנַּ֖עַר אֲשֶׁר־ל֑וֹ וַיֹּ֣אמֶר ל֔וֹ לֵ֖ךְ הָבֵ֥יא הָעִֽיר׃ 41הַנַּעַר֮ בָּא֒ וְדָוִ֗ד קָ֚ם מֵאֵ֣צֶל הַנֶּ֔גֶב וַיִּפֹּ֨ל לְאַפָּ֥יו אַ֛רְצָה וַיִּשְׁתַּ֖חוּ שָׁלֹ֣שׁ פְּעָמִ֑ים וַֽיִּשְּׁק֣וּ ׀ אִ֣ישׁ אֶת־רֵעֵ֗הוּ וַיִּבְכּוּ֙ אִ֣ישׁ אֶת־רֵעֵ֔הוּ עַד־דָּוִ֖ד הִגְדִּֽיל׃ 42וַיֹּ֧אמֶר יְהוֹנָתָ֛ן לְדָוִ֖ד לֵ֣ךְ לְשָׁל֑וֹם אֲשֶׁר֩ נִשְׁבַּ֨עְנוּ שְׁנֵ֜ינוּ אֲנַ֗חְנוּ בְּשֵׁ֤ם יְהוָה֙ לֵאמֹ֔ר יְהוָ֞ה יִֽהְיֶ֣ה ׀ בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֥ין זַרְעִ֛י וּבֵ֥ין זַרְעֲךָ֖ עַד־עוֹלָֽם׃
35wayəhî babbōqer wayyēṣēʾ yəhônāṯān haśśāḏeh ləmôʿēḏ dāwiḏ wənaʿar qāṭōn ʿimmô. 36wayyōʾmer lənaʿărô rûṣ məṣāʾ nāʾ ʾeṯ-haḥiṣṣîm ʾăšer ʾānōḵî môreh hannaʿar rāṣ wəhûʾ-yārâ haḥēṣî ləhaʿăḇirô. 37wayyāḇōʾ hannaʿar ʿaḏ-məqôm haḥēṣî ʾăšer yārâ yəhônāṯān wayyiqrāʾ yəhônāṯān ʾaḥărê hannaʿar wayyōʾmer hălôʾ haḥēṣî mimmək̠ā wāhālʾâ. 38wayyiqrāʾ yəhônāṯān ʾaḥărê hannaʿar məhērâ ḥûšâ ʾal-taʿămōḏ wayəlaqēṭ naʿar yəhônāṯān ʾeṯ-haḥiṣṣî wayyāḇōʾ ʾel-ʾăḏōnāyw. 39wəhannaʿar lōʾ-yāḏaʿ məʾûmâ ʾaḵ yəhônāṯān wəḏāwiḏ yāḏəʿû ʾeṯ-haddāḇār. 40wayyittēn yəhônāṯān ʾeṯ-kēlāyw ʾel-hannaʿar ʾăšer-lô wayyōʾmer lô lēḵ hāḇêʾ hāʿîr. 41hannaʿar bāʾ wəḏāwiḏ qām mēʾēṣel hannegḇ wayyippōl ləʾappāyw ʾarṣâ wayyištaḥû šālōš pəʿāmîm wayyiššəqû ʾîš ʾeṯ-rēʿēhû wayyiḇkû ʾîš ʾeṯ-rēʿēhû ʿaḏ-dāwiḏ higdîl. 42wayyōʾmer yəhônāṯān ləḏāwiḏ lēḵ ləšālôm ʾăšer nišbaʿnû šənênû ʾănaḥnû bəšēm yhwh lēʾmōr yhwh yihyeh bênî ûḇênḵā ûḇên zarʿî ûḇên zarʿăḵā ʿaḏ-ʿôlām.
Key Words
מוֹעֵד môʿēḏ appointed time / meeting
From the root יָעַד (yāʿaḏ), "to appoint, meet by arrangement," môʿēḏ denotes a fixed, predetermined time or place of meeting. The term carries covenantal weight throughout Scripture, most famously in ʾōhel môʿēḏ, the "tent of meeting" where Yahweh met with Israel. Here in verse 35, the môʿēḏ between Jonathan and David is not merely a rendezvous but a sacred appointment—a moment laden with covenant loyalty and divine witness. The word underscores that their friendship operates within the framework of Yahweh's sovereign timing and purposes. Jonathan's faithfulness to this appointed time mirrors his faithfulness to the covenant oath sworn in Yahweh's name.
חֵצִי ḥēṣî arrow
The singular form of חֵץ (ḥēṣ), this term for arrow appears repeatedly in verses 36-38 as the instrument of Jonathan's signal. Arrows in ancient Near Eastern literature often symbolize divine judgment, warfare, or the swift execution of a plan. Here the arrow becomes a messenger of truth—its position beyond the lad communicating mortal danger to David. The arrow's flight is irreversible, much like the trajectory of David's life now set in motion toward kingship and exile. Jonathan's mastery of archery, a royal skill, is repurposed not for conquest but for covenant love, transforming a weapon of war into an instrument of deliverance.
נֶגֶב negeḇ south / Negeb
Literally "dry" or "parched," negeḇ refers both to the southern desert region of Judah and to the cardinal direction "south." In verse 41, David rises "from the south side" (mēʾēṣel hannegḇ), indicating his hiding place relative to the stone Ezel. The Negeb as a geographical reality will soon become David's refuge during his fugitive years. The term's dual meaning—both direction and destination—foreshadows David's southward flight toward the wilderness strongholds. Ancient readers would catch the irony: the future king emerges from the direction of barrenness and desolation, the very landscape that will school him in dependence upon Yahweh.
שָׁחָה šāḥâ to bow down / worship
This verb, appearing in the Hishtaphel stem (wayyištaḥû) in verse 41, denotes prostration in homage, reverence, or worship. David's threefold bowing before Jonathan is not mere courtesy but a formal acknowledgment of Jonathan's royal status and a profound expression of covenant loyalty. The same verb describes worship of Yahweh throughout the Old Testament, suggesting that David's gesture carries theological weight—he honors the image of God in his covenant brother. The threefold repetition may echo ancient treaty protocols or simply intensify the solemnity of the moment. This act of humility before a friend who has sacrificed everything for him reveals David's heart posture that will later characterize his kingship.
זֶרַע zeraʿ seed / offspring / descendants
From the root זָרַע (zāraʿ), "to sow, scatter seed," zeraʿ carries both agricultural and genealogical meanings. In verse 42, Jonathan invokes zeraʿ twice, binding not only himself and David but their respective "seed" in perpetual covenant. This term is theologically loaded, echoing the Abrahamic promise of Genesis 12:7 and anticipating the Davidic covenant of 2 Samuel 7. The LSB preserves "seed" rather than "descendants" to maintain the singular-collective ambiguity present in Hebrew—a single seed can represent one heir or an entire lineage. Jonathan's words prove prophetic: David will later show covenant loyalty to Jonathan's son Mephibosheth (2 Samuel 9), and ultimately the Seed of David will be the Messiah himself.
שָׁלוֹם šālôm peace / wholeness / welfare
Far more than the absence of conflict, šālôm denotes completeness, harmony, prosperity, and covenant fidelity. Derived from the root שָׁלֵם (šālēm), "to be complete, sound," this term encapsulates the totality of God's blessing. Jonathan's farewell—"Go in peace" (lēḵ ləšālôm)—is not a casual goodbye but a covenantal benediction, entrusting David to Yahweh's keeping. The phrase recalls Jethro's dismissal of Moses (Exodus 4:18) and anticipates countless biblical partings where šālôm serves as both blessing and prayer. In a context of imminent violence and fractured human relationships, Jonathan's invocation of šālôm points beyond present circumstances to the ultimate peace secured by Yahweh's faithfulness to his covenant promises.
עוֹלָם ʿôlām forever / everlasting / perpetuity
This temporal term, from a root meaning "hidden" or "concealed," refers to time stretching beyond human perception—either into the distant past or the indefinite future. In verse 42, ʿaḏ-ʿôlām ("forever") seals the covenant between Jonathan's seed and David's seed with the stamp of permanence. The term appears in the most solemn biblical contexts: Yahweh's eternal nature, the everlasting covenant, the perpetual priesthood. Jonathan's use of ʿôlām transforms a personal friendship into a dynastic reality, binding future generations in covenant loyalty. The word's etymological connection to hiddenness is apt—Jonathan cannot see the full outworking of his oath, yet he trusts Yahweh to preserve it across the hidden centuries ahead.
Grammar & Argument

The narrative structure of verses 35-42 divides into three distinct movements: the execution of the signal (vv. 35-38), the dismissal of the lad (vv. 39-40), and the farewell between the covenant brothers (vv. 41-42). The first movement is dominated by rapid-fire verbs of motion—"went out," "run," "find," "shoot," "running," "shot"—creating a sense of urgency and precision. Jonathan's commands to the lad are terse, almost military in their brevity: "Run, find now the arrows." The narrator's aside in verse 39, "But the lad did not know anything; only Jonathan and David knew about the matter," functions as a dramatic irony marker, inviting the reader into the inner circle of covenant knowledge while the innocent servant remains oblivious to the life-and-death stakes of the moment.

The farewell scene in verses 41-42 shifts dramatically in pace and emotional register. The staccato verbs of action give way to a sequence of ritual gestures laden with pathos: David "rose," "fell," "bowed," "kissed," "wept." The threefold bowing (šālōš pəʿāmîm) creates a liturgical rhythm, as if David is performing a sacred rite. The reciprocal construction "they kissed each other and wept with each other" (wayyiššəqû ʾîš ʾeṯ-rēʿēhû wayyiḇkû ʾîš ʾeṯ-rēʿēhû) emphasizes mutuality and equality despite the disparity in their royal status. Yet the narrator breaks the symmetry with a poignant detail: "but David wept the more" (ʿaḏ-dāwiḏ higdîl). The verb higdîl, "made great," suggests David's weeping exceeded Jonathan's in intensity or duration—perhaps because David alone fully grasps what Jonathan is sacrificing.

Jonathan's final words in verse 42 form an inclusio with the covenant oath of verse 16, creating a literary envelope around the entire chapter. The speech is structured as a dismissal formula ("Go in peace") followed by a covenant reminder introduced by the causal ʾăšer ("because"). The double invocation of Yahweh's name—first as the one "in whose name" they swore, then as the one who "will be between" them—places the divine presence at the center of their relationship. The chiastic structure of the final clause (Yahweh between me-you, between my seed-your seed) binds the present generation and future generations in a single covenantal arc. The temporal marker ʿaḏ-ʿôlām ("forever") at the end of Jonathan's speech echoes into eternity, transforming a moment of parting into a perpetual bond.

The narrative's conclusion is abrupt and asymmetrical: "Then he rose and went away, while Jonathan went into the city." The pronouns are deliberately ambiguous in Hebrew—"he rose" could refer to either David or Jonathan, though context suggests David. This grammatical amb