1 Samuel 20:5

1Sa 20:5 And David said unto Jonathan, Behold, to morrow [is] the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third [day] at even.

Ver. 5. Behold, tomorrow is the new moon.] The first day of the month - the Hebrews reckoned their months by the moon - the Calends, which was a kind of a holy day, not only among the Jews, but the Greeks and Romans also, {a} in testimony of thankfulness for their time, which is the Lord’s: according to that of David, "The day is thine, the night also is thine: thou hast prepared the light and the sun." {Psa 74:16}

Let me go, that I may hide myself] From the fury of thy father, whom I have little reason to trust, though I saw him prophesying so lately at Naioth. Vulpes pilum murat, non naturam. Lupus venit fremens, redit tremens: lupus est tamen, et fremens et tremens, {b} So are hypocrites as wicked in their fearful abstaining from sin, as in their furious committing of sin.

{a} Macrob., Sat., lib. i. cap. 16.

{b} Aug., De Verb. Apost. Serm. 21.

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.

20:5 new moon festival: The ancient Hebrews followed a lunar calendar, and the new moon marked the start of a new month. Every month was begun with a special sacrifice (Num 28:11-15), which became a monthly festival.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

At what time there should be a solemn sacrifice, Num. 28:11, to the which they added peace offerings and feasts.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

David said unto Jonathan, Behold, to-morrow the new moon, and I should not fail to sit with the king at meat--The beginning of a new month or moon was always celebrated by special sacrifices, followed by feasting, at which the head of a family expected all its members to be present. David, both as the king's son-in-law and a distinguished courtier, dined on such occasions at the royal table, and from its being generally known that David had returned to Gibeah, his presence in the palace would be naturally expected. This occasion was chosen by the two friends for testing the king's state of feeling. As a suitable pretext for David's absence, it was arranged that he should visit his family at Beth-lehem, and thus create an opportunity of ascertaining how his non-appearance would be viewed. The time and place were fixed for Jonathan reporting to David; but as circumstances might render another interview unsafe, it was deemed expedient to communicate by a concerted signal.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. To-morrow is the new moon] The months of the Hebrews were lunar months, and they reckoned from new moon to new moon. And as their other feasts, particularly the passover, were reckoned according to this, they were very scrupulous in observing the first appearance of each new moon. On these new moons they offered sacrifices, and had a feast; as we learn from Nu 10:10; Nu 28:11. And we may suppose that the families, on such occasions, sacrificed and feasted together. To this David seems to refer; but the gathering together all the families of a whole tribe seems to have taken place only once in the year. There is a yearly sacrifice there for all the family, 1Sa 20:6.

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

(5) The new moon.—On the religious ceremonies connected with the day of the new moon at the beginning of each month, see the Mosaic enactments in Num_10:10; Num_28:11-15.

At the court of Saul the feast seems to have been carefully observed, doubtless with the blast of trumpets, and with solemn burnt offerings and sin offerings, for we notice in this narrative that the plea of possible ceremonial uncleanness was at once accepted as an excuse for absence. (See 1Sa_20:26.)

The sacrificial and ceremonial rites were accompanied by a state and family banquet, at which David, as the king’s son-in-law, and also as holding a high post in the royal army, was expected to be present.

Jonathan persisted in looking upon his father’s later designs against the life of David as simply frenzied acts, incident upon his distressing malady, and evidently believed that after his strange seizure at Ramah he would return, and treat David with the confidence of old days when he met him at the feast of the new moon. David, however, believed otherwise, and was convinced, to use his own expressive words, that there was but a step between him and death. He would not trust himself, therefore, to Saul’s hands until his friend had made the experiment he suggested.

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

5. the new moon] The New Moon or first day of the lunar month was celebrated with special sacrifices and blowing of trumpets. See Num_28:11-15; Num_10:10; Psa_81:3. It was observed as a day of rest (Amo_8:5), and apparently used as an opportunity for religious instruction (2Ki_4:23).

to sit with the king at meat] To join as a member of the royal household in the sacrificial feast (1Sa_20:24) which lasted for two days at least (1Sa_20:27).

let me go] As the sequel proved, the plan was well devised for ascertaining whether the lesson of Naioth had wrought any change in Saul, or whether in his sane moments he was now deliberately resolved to kill David.

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 David said unto Jonathan,.... Moved that the following method might be taken as a trial of the disposition of Saul's mind towards David:

behold, tomorrow is the new moon; the first day of the month, which was kept solemnly with burnt offerings and peace offerings, see Num 10:10. Some say (r) this feast was not kept for the new moon, but because it was the day of the feast of trumpets or the first day of the new year, which fell together on that day; the calends, or first day of the month, was with the Heathens sacred to deity (s), in imitation of the Jews:

and I should not fail to sit with the king at meat; it had been usual for him at such a time to sit at table with the king; next to him, as Jarchi interprets it, either as his son-in-law, or as one of his princes; the custom being for the king, and his family and nobles, to eat together on that day upon the peace offerings; and it was the duty of David to attend at that time, and it might be expected he would:

but let me go; he asked leave of Jonathan, who had power in his father's absence to grant it, he not being yet returned from Naioth:

that I may hide myself in the fields, unto the third day at even; or until the time of the evening of the third day, as the Targum, which was the evening of the second day of the month; for that was the third from that evening they were discoursing together, as Ben Gersom observes; the fields he proposed to hide himself in were near to Gibeah, and he doubtless meant some cave in those fields, where he might be, and not be seen by men; though it cannot be thought that he remained, or proposed to remain, in such a place during that time, where he would be in want of food, but that he would abide incognito among his friends somewhere or another, until the festival was over.

(r) Weemse's Expos. Ceremon. Law, c. 22. p. 100, 101. (s) Macrob. Saturnal. l. 1. c. 15. Alex. ab Alex. Genial. Dier. l. 3. c. 18. in fine.

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

The new moon, or beginning of each month, was celebrated with especial sacrifices and blowing of trumpets (marginal references.) The feast was kept with great solemnity as “a day of gladness,” and we may presume that the “peace offerings” offered on the occasion furnished the tables of those that offered.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To-morrow is the new moon. The neomenia, or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day; and expected the attendance of his family. (Challoner) (Numbers x. 10.) --- Moon. Literally, "calends," a Greek word, intimating that the people were informed, or "called" together, on that occasion; as many nations follow the lunar system in the regulation of the year. (Haydock) --- The Rabbins say that people were stationed on the highest hills to observe the first appearance of the moon, and to give notice of it. But for fear of a mistake, two days were observed, as here we see that Saul gave a feast for such a length of time. This, however, is very uncertain. David speaks without any reference to the watchmen, as of a thing well known to all. The reason of Saul’s feasting two days, was because one of them was the sabbath. The following work-day David came to Nobe, (ver. 19,) and partook of the loaves which had been changed on the sabbath day, chap. xxi. 6., and Leviticus xxiv. 8. --- Sit. The custom of sitting at table seems to have been more ancient than that of lying. The Persians chiefly introduced the latter. They had very low tables, so that one of them placed under the feet of Alexander, when he sat upon the throne of Darius, which was too high for him. (Curtius v.) Both customs frequently prevailed at the same time, Ecclesiasticus ix. 12., and xxxi. 12. Women probably always sat, as the Chaldean says Esther did, Esther vii. 8. See Atheneus i. 14. V. Max. ii. 1. --- Day. The second of the month, after the sabbath was ended. (Calmet) --- Pezron thinks that both the last and first days of the month were festivals. (Du Hamel)

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).

The new moon was a solemn and festival time, as among the Romans and other heathens, so also with the Hebrews, who solemnized it with offering peace-offerings to God, and feasting together upon the remainders of it, after the manner. See Num 10:10; 28:11; Psa 81:3.

I should not fail to sit with the king at meat; then he useth to expect my company above other times.

Unto the third day, i.e. unto the next day but one after the new moon; as appears by comparing 1Sa 20:19,27,35. His meaning is not that he should hide himself in any certain place all the three days, but that he should secure himself, either at Bethlehem with his friends, or in any other place, till the third day.

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

5. To-morrow is the new moon — The beginning of the Jewish month, when, according to the law, (Num_28:11,) all Israel was to offer a burnt offering unto the Lord. It was Saul’s custom to hold also at this time a civil festival, at which his chief officers were expected to be present.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 5-7. Tomorrow is the new moon. The first day of the new moon was a joyful festival, its appearance being greeted with the sounding of trumpets, and celebrated by a burnt offering and a sin offering. It was, moreover, kept by Saul as a family festival, at which David, as his son-in-law, was expected to be present. As, moreover, David was to hide unto the third day at even, counting from the time when he was arranging his plans with Jonathan, it is plain that it was the rule to prolong the feasting unto the second day. When then Jonathan, convinced by David"s pleading, had consented to aid him in his own way, they arrange that he shall absent himself from this festival, and remain during it hidden out of sight. In case Saul missed him and asked the reason of his absence, Jonathan was to offer as an excuse for him that he had earnestly requested leave to pay a hurried visit to Bethlehem, in order to be present at an annual festival: and if Saul took the excuse in good part it would be a sign that he had no malicious purposes towards David, whereas if he fell into a rage it would be a proof of a settled evil design. A yearly sacrifice for all the family. For all the mishpachah, i.e. not for all Jesse"s household, but for all that subdivision of the tribe of Judah to which Jesse belonged; for a tribe was divided into families, and these again into fathers" houses. (Jos_7:16, Jos_7:17) The occasion would thus be a grand one. In 1Sa_16:2 we have an instance of a special sacrifice at Bethlehem, but this feast of the mishpachah was held every year; and evidently before the temple was built at Jerusalem these local sacrifices were the rule. We may well believe that there was such a festival, and that the fictitious part of Jonathan"s story was that David had been summoned to it.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To the third day - That is, unto the next day, but one after the new moon. His meaning is not, that he would hide himself in any certain place all the three days, but that he would secure himself either at Bethlehem with his friends, or in any other place 'till the third day.

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

Behold, tomorrow is the New Moon. The renewal of the moon. And of all those who eat at the king's table, no one declines from coming to the repast on the festive day.

And I usually sit with the king to eat. This is the present tense [meaning] 'and I am accustomed to sit with the king regularly, to eat beside him.'

Let me leave. From now, and I will hide until the evening of the third day, and I will not be with the people eating, and my seat will be empty; the king will wonder about me either tomorrow or the following 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.