1 Samuel 20:12

1Sa 20:12 And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about to morrow any time, [or] the third [day], and, behold, [if there be] good toward David, and I then send not unto thee, and shew it thee;

Ver. 12. O Lord God of Israel, when I have sounded, &c.] Broken language from a troubled spirit. Love will creep where it cannot go, and shine as a candle through the chinkers.

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.

In the field, where they were both entirely free from observation, Jonathan first of all renewed his covenant with David, by vowing to him on oath that he would give him information of his father's feelings towards him (Sa1 20:12, Sa1 20:13); and then entreated him, with a certain presentiment that David would one day be king, even then to maintain his love towards him and his family for ever (Sa1 20:14-16); and lastly, he made David swear again concerning his love (Sa1 20:17), and then gave him the sign by which he would communicate the promised information (Sa1 20:18-23).

Sa1 20:12-15

Sa1 20:12 and Sa1 20:13 are connected. Jonathan commences with a solemn invocation of God: "Jehovah, God of Israel!" and thus introduces his oath. We have neither to supply "Jehovah is witness," nor "as truly as Jehovah liveth," as some have suggested. "When I inquire of my father about this time to-morrow, the day after to-morrow (a concise mode of saying 'to-morrow or the day after'), and behold it is (stands) well for David, and then I do not send to thee and make it known to thee, Jehovah shall do so to Jonathan," etc. ("The Lord do so," etc., the ordinary formula used in an oath: see Sa1 14:44). The other case is then added without an adversative particle: "If it should please my father evil against thee (lit. as regards evil), "I will make it known to thee, and let thee go, that thou mayest go in peace; and Jehovah be with thee, as He has been with my father." In this wish there is expressed the presentiment that David would one day occupy that place in Israel which Saul occupied then, i.e., the throne. - In Sa1 20:14 and Sa1 20:15 the Masoretic text gives no appropriate meaning. Luther's rendering, in which he follows the Rabbins and takes the first ולא (Sa1 20:14) by itself, and then completes the sentence from the context ("but if I do it not, show me no mercy, because I live, not even if I die"), contains indeed a certain permissible sense when considered in itself; but it is hardly reconcilable with what follows, "and do not tear away thy compassion for ever from my house." The request that he would show no compassion to him (Jonathan) even if he died, and yet would not withdraw his compassion from his house for ever, contains an antithesis which would have been expressed most clearly and unambiguously in the words themselves, if this had been really what Jonathan intended to say. De Wette's rendering gives a still more striking contradiction: "But let not (Jehovah be with thee) if I still live, and thou showest not the love of Jehovah to me, that I do not, and thou withdrawest not thy love from my house for ever." There is really no other course open than to follow the Syriac and Arabic, as Maurer, Thenius, and Ewald have done, and change the ולא in the first two clauses in Sa1 20:14 into ולוּ or ולא, according to the analogy of the form לוּא (Sa1 14:30), and to render the passage thus: "And mayest thou, if I still live, mayest thou show to me the favour of the Lord, and not if I do, not withdraw thy favour from my house for ever, not even (ולא) when Jehovah shall cut off the enemies of David, every one from the face of the earth!" "The favour of Jehovah" is favour such as Jehovah shall cut off," etc., shows very clearly Jonathan's conviction that Jehovah would give to David a victory over all his enemies.

Sa1 20:16

Thus Jonathan concluded a covenant with the house of David, namely, by bringing David to promise kindness to his family for ever. The word בּרית must be supplied in thought to יכרת, as in Sa1 22:8 and Ch2 7:18. "And Jehovah required it (what Jonathan had predicted) at the hand of David's enemies." Understood in this manner, the second clause contains a remark of the historian himself, namely, that Jonathan's words were really fulfilled in due time. The traditional rendering of וּבקּשׁ as a relative preterite, with אמר understood, "and said, Let Jehovah take vengeance," is not only precluded by the harshness of the introduction of the word "saying," but still more by the fact, that if אמר (saying) is introduced between the copula vav and the verb בּקּשׁ, the perfect cannot stand for the optative בּקּשׁ, as in Jos 22:23.

Sa1 20:17

"And Jonathan adjured David again by his love to him, because he loved him as his own soul" (cf. Sa1 18:1, Sa1 18:3); i.e., he once more implored David most earnestly with an oath to show favour to him and his house.

Sa1 20:18-19

He then discussed the sign with him for letting him know about his father's state of mind: "To-morrow is new moon, and thou wilt be missed, for thy seat will be empty," sc., at Saul's table (see at Sa1 20:5). "And on the third day come down quickly (from thy sojourning place), and go to the spot where thou didst hide thyself on the day of the deed, and place thyself by the side of the stone Ezel." The first words in this (19th) verse are not without difficulty. The meaning "on the third day" for the verb שׁלּשׁ cannot be sustained by parallel passages, but is fully established, partly by השּׁלשׁית, the third day, and partly by the Arabic usage (vid., Ges. Thes. s. v.). מאד after תּרד, lit., "go violently down," is more striking still. Nevertheless the correctness of the text is not to be called in question, since שׁלּשׁתּ is sustained by τρισσεύσει in the Septuagint, and מאד תּרד by descende ergo festinus in the Vulgate, and also by the rendering in the Chaldee, Arabic, and Syriac versions, "and on the third day thou wilt be missed still more," which is evidently merely a conjecture founded upon the context. The meaning of המּעשׂה בּיום is doubtful. Gesenius, De Wette, and Maurer render it "on the day of the deed," and understand it as referring to Saul's deed mentioned in Sa1 19:2, viz., his design of killing David; others render it "on the day of business," i.e., the working day (Luther, after the lxx and Vulgate), but this is not so good a rendering. The best is probably that of Thenius, "on the day of the business" (which is known to thee). Nothing further can be said concerning the stone Ezel than that Ezel is a proper name.

Sa1 20:20

"And I will shoot off three arrows to the side of it (the stone Ezek), to shoot for me at the mark," i.e., as if shooting at the mark. The article attached to החצּים is either to be explained as denoting that the historian assumed the thing as already well known, or on the supposition that Jonathan went to the field armed, and when giving the sign pointed to the arrows in his quiver. In the word צדּה the Raphe indicates that the suffix of ־ה is not a mere toneless ה, although it has no mappik, having given up its strong breathing on account of the harsh צ sound.

Sa1 20:21

"And, behold (הנּה, directing attention to what follows as the main point), I will send the boy (saying), Go, get the arrows. If I shall say to the boy, Behold, the arrows are from thee hitherwards, fetch them; then come, for peace is to thee, and it is nothing, as truly as Jehovah liveth."

Sa1 20:22

"But if I say to the youth, Behold, the arrows are from thee farther off; then go, for Jehovah sendeth thee away," i.e., bids thee flee. The appointment of this sign was just as simple as it was suitable to the purpose.

Sa1 20:23

This arrangement was to remain an eternal secret between them. "And (as for) the word that we have spoken, I and thou, behold, the Lord is between me and thee for ever," namely, a witness and judge in case one of us two should break the covenant (vid., Gen 31:48-49). This is implied in the words, without there being any necessity to assume that עד had dropped out of the text. "The word" refers not merely to the sign agreed upon, but to the whole matter, including the renewal of the bond of friendship.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Verse 12. Jonathan said - O Lord God of Israel] There is, most evidently, something wanting in this verse. The Septuagint has, The Lord God of Israel doth KNOW. The Syriac and Arabic, The Lord God of Israel is WITNESS. Either of these makes a good sense. But two of Dr. Kennicott's MSS. supply the word chai, "liveth;" and the text reads thus, As the Lord God of Israel LIVETH, when I have sounded my father - if there be good, and I then send not unto thee, and show it thee, the Lord do so and much more to Jonathan. This makes a still better sense.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) O Lord God of Israel.—Now that the two friends have come to a remote solitary spot, Jonathan prefaces his reply to David’s piteous request by a very solemn invocation of that God they both loved so well. The vocative, however, “O Lord God,” &c., of the English Version has been generally looked upon as an impossible rendering—“there being no analogy for such a mode of address”—Lange.

The versions avoid it by supplying different words. So the Syriac and Arabic render “The Lord of Israel is my witness”; the LXX., “The Lord God of Israel knows.” Others have supplied a word which they find in two Hebrew MSS., “As the Lord God of Israel liveth.” The meaning, however, is perfectly clear.

Or the third day.—This statement of time on the part of Jonathan evidently assumes that the festival was continued the day after the “new moon” by a royal banquet. The time is thus reckoned: the present day; the morrow, which was the new moon festival; and the day after, which would reckon as the third day.

Behold, if there be good toward David.—In the event of the news being good—that is, if Saul, contrary to David’s expectation, spoke kindly of him—then Jonathan would send to him a special messenger; if, on the other hand, the king displayed enmity, in that case Jonathan would come himself and see David (for the last time). This sad message should be brought by no messenger.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. O Lord God] Jonathan begins by addressing Jehovah, but afterwards instead of putting the verb in the second person (so mayest Thou do) he repeats the divine Name.

about to-morrow any time, or the third day] About this time to-morrow or the day after.

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.

And Jonathan said unto David, O Lord God of Israel,.... Or by the Lord God of Israel, I swear unto thee; for this is the form of the oath, as Jarchi and Kimchi observe:

when I have sounded my father about tomorrow any time, or the third day; searched, inquired, and found out how his disposition is:

and, behold, if there be good toward David; if he is well disposed to him, as may appear by speaking respectfully of him, or kindly inquiring after him, and by being satisfied with the account given him:

and I then send not unto thee, and show it thee; then let the vengeance of God fall upon me in some remarkable manner or another, as follows; or "shall I not then send unto thee, and show it thee" (t)? certainly I will; that is, I will send a messenger to thee to acquaint thee with it, who shall tell it, and cause thee to hear it, as from myself.

(t) "an non tune mitterem?" Junius & Tremellius; "nonne tunc mittam ad te?" so some in Vatablus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

After. Septuagint, "The Lord....has known that I will sift my father, as opportunity shall serve, thrice," or repeatedly. (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).

O Lord God of Israel, do thou hear and judge between us. It is an abrupt speech, which is usual in great passions.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

O Lord God - Do thou hear and judge between us. It is an abrupt speech which is usual in great passions.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

see

"look" or "listen" or "pay attention to what I am about to tell you"

if there is good will

"if my father wants to do good things for you"

will I not then send to you and make it known to you?

Jonathan uses this question to emphasize that he will tell David if Saul intends to harm him. This rhetorical question can be translated as a statement. AT: "then I will certainly send to you and make it known to you" (See: Rhetorical Question)

may Yahweh do to Jonathan and more also

This is an idiom. Jonathan uses this oath for emphasis and speaks of himself as if he were another person. AT: "may Yahweh do to me whatever harm my father intends to do to you, and even more than that" (See: Idiom and Pronouns)

translationWords

David

God

Israel

testimony

good

send

know

peace

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Adonoy the God of Yisroel. This is an expression of oath.

On the third day. Of the following day. That means the third day at this time, for tomorrow is the new moon, and tomorrow my father might not wonder; but he will wonder on the third day.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.