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I Samuel 14

שמואל א׳ ׀ךק י׮ד

Section: נביאים · נביאים ךאשונים | Book: I Samuel | Chapter: 14 of 31 | Day: 59 of 742

Date: April 11, 2026


קלאוד על הנ׮ך

Chapter 14 is one of the great set-piece narratives of I Samuel, a chapter that functions as a dramatic character study through the lens of military crisis. At its center stands Jonathan, whose daring raid on the Philistine garrison at Michmash becomes the catalyst for an Israelite victory — yet the chapter belongs equally to Saul, whose erratic decisions nearly destroy the very triumph his son has won. The contrast between father and son, already hinted at in chapter 13, here becomes painfully explicit: Jonathan acts out of faith and initiative, declaring “nothing prevents God from winning a victory by many or by few” (אין לה׳ מע׊וך להושיע ב׹ב או במעט), while Saul acts out of anxiety, imposing a rash oath, dithering over the ephod, and ultimately threatening to execute the hero of the day.

Jonathan’s ascent of the rocky crag between Bozez and Seneh, clambering on hands and feet with only his armor-bearer beside him, is one of the most vivid military episodes in all of Tanakh. The narrative deliberately echoes the theology of divine deliverance found throughout Judges — the idea that God saves not through numerical superiority but through faith and obedience. Radak emphasizes that Jonathan’s words to his armor-bearer were not reckless bravado but a genuine expression of trust in divine providence, and that the sign he devised (if the Philistines say “come up to us,” we will attack) was a form of seeking God’s will without formal oracular consultation. The earthquake (חךדת אלהים) that follows the initial assault confirms that this is no mere human achievement; the panic that spreads through the Philistine camp is of divine origin, reminiscent of the confusion God sowed among Israel’s enemies at the Sea of Reeds and in the battles of Joshua.

Against this backdrop of divinely orchestrated victory, Saul’s behavior is devastating in its contrast. His oath — “Cursed be anyone who eats any food before night falls and I take revenge on my enemies” — is presented by the text as both unnecessary and counterproductive. The troops grow faint from hunger, and when they finally do eat after sundown, they are so ravenous that they consume meat with the blood still in it, violating a fundamental prohibition. Rashi notes that Saul’s oath was motivated by personal vengeance (“and I take revenge on my enemies,” ונקמתי מאויבי) rather than devotion to God, and Metzudat David observes that the people’s sin of eating blood was a direct consequence of the king’s ill-considered decree. The irony is layered: the king who sought to sanctify the battle through fasting instead caused his people to transgress, while the prince who unknowingly violated the oath was the one through whom God had actually delivered Israel.

The chapter’s climax — the casting of lots (Urim and Thummim) to identify who violated the oath, the lot falling on Jonathan, and the people’s dramatic rescue of him from his father’s death sentence — exposes the fundamental dysfunction of Saul’s leadership. Saul is willing to execute his own son to maintain the authority of an oath that should never have been made, revealing a man more concerned with the appearance of royal power than with justice or divine will. The people, by contrast, recognize the absurdity: “Shall Jonathan die, after bringing this great victory to Israel? Never! As God lives, not a hair of his head shall fall to the ground!” The Septuagint’s expanded version of verse 41, which preserves a longer prayer by Saul asking God to “show Urim” or “show Thummim,” suggests an ancient tradition that understood this scene as a formal sacral procedure, with God’s silence in verse 37 serving as the initial indication that something had gone wrong. Radak explains that God did not answer Saul because of the unfulfilled oath — not because Jonathan had truly sinned, but because the oath itself created a spiritual impediment that needed resolution.

The chapter closes with a summary of Saul’s wars and his family, a passage that reads almost like an obituary inserted before its time. The note that “whenever Saul noticed any stalwart man or warrior, he would take him into his service” foreshadows the arrival of David, the ultimate “stalwart man” whom Saul will recruit and then come to fear. The detail that Saul erected his first altar to God in this chapter (verse 35), prompted not by devotion but by the need to manage his troops’ ritual transgression, captures the tragic quality of his kingship: religious acts undertaken reactively, always a step behind the crises his own decisions have created. Chapter 14 thus establishes the template for everything that follows — a king who cannot trust God’s timing, whose attempts at control produce chaos, and whose son embodies the very qualities of faithful leadership that the father lacks.


׀ךק י׮ד · Chapter 14

׀סוק א׳ · Verse 1

Hebrew:

וַיְה֎֣י הַי֌֗וֹם וַי֌ֹ֚אמֶך יוֹנ֞ת֞րן ב֌ֶן֟שׁ֞או֌ל֙ אֶל֟הַנ֌ַ֙עַך֙ נֹשֵׂ֣א כֵל֞֔יו לְכ־֗ה וְנַעְב֌ְך֞ה֙ אֶל֟מַ׊֌ַ֣ב ׀֌ְל֎שְׁת֌֎֔ים אֲשֶׁ֖ך מֵעֵ֣בֶך הַל֌֑֞ז ו֌לְא֞ב֎֖יו לֹ֥א ה֎ג֌֎֜יד׃

English:

One day, Jonathan son of Saul said to the attendant who carried his arms, “Come, let us cross over to the Philistine garrison on the other side”; but he did not tell his father.

Jonathan initiates a bold and secret mission against the Philistine garrison, telling only his armor-bearer. The crucial detail that he did not inform Saul sets the stage for the entire chapter: Jonathan acts independently out of faith, while Saul remains passive. Rashi clarifies that 'the other side' refers to pointing across the valley between the two mountains, emphasizing the physical danger of the approach.
ךש׎יRashi
On the other side. Every הַל֌֞ז and ל֞זֶה in Scripture, is not an expression of הַז֌ֶה [this], but it is an expression of opposite [the speaker], and he is pointing it out with his finger. It is not an expression of 'cest' in O.F., but of 'cel' in O.F. On the other side. Of the valley [between] the two mountains.", hebrewText: "מֵעֵבֶך הַל֞֌ז. כ֞֌ל ׎הַל֞֌ז׎ וְ׎ל֞זֶה׎ שֶׁבַ֌מ֎֌קְך֞א אֵינוֹ לְשׁוֹן ׎הַזֶ֌ה׎, אֶל֞֌א לְשׁוֹן ד֞֌ב֞ך שֶׁכְ֌נֶגְדוֹ, וְהו֌א מַךְאֵהו֌ בְ֌אֶ׊ְבַ֌ע, ו֌בְלַעַ׎ז אֵינוֹ לְשׁוֹן ׊יש׎ט בְ֌לַעַ׎ז, אֶל֞֌א שיי׮ל בְ֌לַעַ׎ז: מֵעֵבֶך הַל֞֌ז. גֵי שְׁנֵי הֶה֞ך֎ים:

׀סוק ב׳ · Verse 2

Hebrew:

וְשׁ֞א֗ו֌ל יוֹשֵׁב֙ ב֌֎קְ׊ֵ֣ה הַג֌֎בְע֞֔ה ת֌ַ֥חַת ה֞ך֎מ֌֖וֹן אֲשֶׁ֣ך ב֌ְמ֎גְך֑וֹן וְה֞ע֞ם֙ אֲשֶׁ֣ך ע֎מ֌֔וֹ כ֌ְשֵׁ֥שׁ מֵא֖וֹת א֎֜ישׁ׃

English:

Now Saul was staying on the outskirts of Gibeah,aGibeah See the second note at 13.15. under the pomegranate tree at Migron, and the troops with him numbered about 600.

While Jonathan sets out on his daring raid, the narrator cuts to Saul sitting passively at the edge of Gibeah with only 600 men -- the same diminished force from chapter 13. Radak notes the text repeats this number to emphasize that no reinforcements had arrived, making Jonathan's solo initiative all the more remarkable against this backdrop of military stagnation.
ךש׎יRashi
At the edge of Givah. At the end of Givah.", hebrewText: "ב֎֌קְ׊ֵה הַג֎֌בְע֞ה. בְ֌סוֹף הַג֎֌בְע֞ה:

׀סוק ג׳ · Verse 3

Hebrew:

וַאֲח֎י֌֣֞ה בֶן֟אֲח֎ט֡ו֌ב אֲח֎֡י א֎יכ֞ב֣וֹד ׀ ב֌ֶן֟׀֌֎֜ינְח֚֞ס ב֌ֶן֟עֵל֎֜י כ֌ֹהֵ֧ן ׀ יְהֹו֛֞ה ב֌ְשׁ֎ל֖וֹ נֹשׂᅵᅵ֣א אֵ׀֑וֹד וְה֞ע֞ם֙ לֹ֣א י֞דַ֔ע כ֌֎֥י ה֞לַ֖ךְ יוֹנ֞ת֞֜ן׃

English:

Ahijah son of Ahitub brother of Ichabod son of Phinehas son of Eli, the priest of GOD at Shiloh, was there bearing an ephod.—The troops did not know that Jonathan had gone.

The text pauses to identify the priest Ahijah through an elaborate genealogy tracing back to Eli of Shiloh, whose house was cursed. Rashi explains that 'bearing an ephod' means the Urim and Thummim, the oracular breastplate used to inquire of God. Radak notes that Ahijah's presence shows the curse on Eli's house had not yet fully taken effect, and that Jonathan's departure was unknown to his own contingent -- underscoring how solitary and faith-driven his mission was.
ךש׎יRashi
Wore the Eiphod. Meaning the Urim and Tumim.", hebrewText: "נֹשֵׂא אֵ׀וֹד. או֌ך֎ים וְתֻמ֎֌ים:

׀סוק ד׳ · Verse 4

Hebrew:

ו֌בֵ֣ין הַ֜מ֌ַעְב֌ְך֗וֹת אֲשֶׁ֚ך ב֌֎ק֌ֵրשׁ י֜וֹנ֞ת֞ן֙ לַעֲבֹך֙ עַל֟מַ׊֌ַ֣ב ׀֌ְל֎שְׁת֌֎֔ים שֵׁן֟הַס֌ֶրלַע מֵה֞עֵ֙בֶך֙ מ֎ז֌ֶ֔ה וְשֵׁן֟הַס֌ֶ֥לַע מֵה֞עֵ֖בֶך מ֎ז֌ֶ֑ה וְשֵׁրם ה֞אֶח֞ד֙ ב֌וֹ׊ֵ֔ץ וְשֵׁ֥ם ה֞אֶח֖֞ד סֶ֜נ֌ֶה׃

English:

At the crossingbAt the crossing Meaning of Heb. uncertain. by which Jonathan sought to reach the Philistine garrison, there was a rocky crag on one side, and another rocky crag on the other, the one called Bozez and the other Seneh.

The text describes the treacherous terrain Jonathan must cross -- a narrow pass flanked by two rocky crags named Bozez and Seneh. Rashi explains the geography: a valley between two mountains with stone formations on each side. Radak notes that 'Bozez' implies a smooth, slippery surface (from Aramaic) and 'Seneh' a trodden surface, highlighting the extreme physical difficulty of the approach and magnifying the courage required.
ךש׎יRashi
Between the passes that Yonoson wanted to cross. It was thus made: There was a rocky precipice from this side of 'between the passes,' and there was a rocky precipice from the other side of 'between the passes.' The valley is called 'between the passes,' and it had a stone from here, and a stone from here, one on this side and one on the other side, and the valley was between the two passes. It was that valley that Yonoson wanted to cross. Rocky precipice. The name of one precipice was Botzeitz and the name of the second was Seneh.1 The names of the two rocky crags are indicative of their terrain. Botzeitz as implied by its name, had a smooth and slippery surface making it very difficult to scale. Seneh had a "treaded on" surface.—Radak", hebrewText: "ו֌בֵין הַמַ֌עְבְ֌ךוֹת אֲשֶׁך ב֎֌קֵ֌שׁ יוֹנ֞ת֞ן לַעֲבֹך. כֵ֌ן ה־י־ה ע֞שׂו֌י, שֵׁן הַסֶ֌לַע ה־י־ה מֵה֞עֵבֶך מ֎זֶ֌ה לְבֵין הַמַ֌עְבְ֌ךוֹת מ֎זֶ֌ה, וְשֵׁן הַסֶ֌לַע לְבֵין הַמַ֌עְבְ֌ךוֹת מ֎זֶ֌ה הַגַ֌יְא הו֌א ק֞ךו֌י בֵ֌ין הַמַ֌עְבְ֌ךוֹת, וְה־י־ה לוֹ סֶלַע מ֎כ֞֌אן, וְסֶלַע מ֎כ֞֌אן, זֶה בְ֌עֶבְךוֹ מ֎זֶ֌ה, וְזֶה בְ֌עֶבְךוֹ מ֎זֶ֌ה, וְהַגַ֌יְא בֵ֌ין שְׁנֵי ה֞עֲב֞ך֎ים, אוֹתוֹ הַגַ֌יְא ב֎֌קֵ֌שׁ יוֹנ֞ת֞ן לַעֲבֹך: שֵׁן הַסֶ֌לַע. שֵׁם שֵׁן ה֞אֶח֞ד ׳ב֌וֹ׊ֵץ׳, וְשֵׁם הַשֵ֌ׁנ֎י ׳סֶנֶה׳:

׀סוק ה׳ · Verse 5

Hebrew:

הַשׁ֌ֵ֧ן ה֞אֶח֛֞ד מ֞׊֥ו֌ק מ֎׊֌֞׀֖וֹן מ֣ו֌ל מ֎כְמ֑֞שׂ וְה֞אֶח֥֞ד מ֎נ֌ֶ֖גֶב מ֥ו֌ל ג֌֞֜בַע׃ {ס}        

English:

One crag was located on the north, near Michmas, and the other on the south, near Geba.

This verse orients the two crags geographically: one faces north toward the Philistine camp at Michmash, the other south toward the Israelite position at Geba. Rashi explains the northern crag slanted upward toward Michmash, and that Geba was where Jonathan emerged from. This topographical detail establishes that Jonathan had to cross through a dangerous defile directly between the two opposing armies.
ךש׎יRashi
Jutted out from the north. Slanting from the north side toward Michmos. Toward Geva. From where Yonoson emerged.", hebrewText: "מ֞׊ו֌ק מ֎׊֞֌׀וֹן. מְשֻׁ׀֞֌ע וְעוֹלֶה מ֎׊ַ֌ד ׊֞׀וֹן אֶל מ֎כְמ֞שׂ: מו֌ל ג֞֌בַע. שֶׁמ֎֌מֶ֌נ֞֌ה י־ש־א יְהוֹנ֞ת֞ן:

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֹ֚אמֶך יְהוֹנ֞ת֞֜ן אֶל֟הַנ֌ַ֣עַך ׀ נֹשֵׂ֣א כֵל֞֗יו לְכ־ה֙ וְנַעְב֌ְך֞֗ה אֶל֟מַ׊֌ַב֙ ה֞עֲךֵל֎֣ים ה֞אֵ֔ל֌ֶה או֌לַ֛י יַעֲשֶׂ֥ה יְהֹו֖֞ה ל֑֞נו֌ כ֌֎֣י אֵրין לַ֜יהֹו֞ה֙ מַעְ׊֔וֹך לְהוֹשׁ֎֥יעַ ב֌ְךַ֖ב א֥וֹ ב֎מְע֞֜ט׃

English:

Jonathan said to the attendant who carried his arms, “Come, let us cross over to the outpost of those uncircumcised fellows. Perhaps GOD will act in our behalf, for nothing prevents GOD from winning a victory by many or by few.”

This is the theological heart of Jonathan's mission. His declaration that 'nothing prevents God from winning a victory by many or by few' echoes the theology of divine deliverance found throughout Judges and stands in sharp contrast to Saul's paralysis with only 600 men. Metzudat David explains that Jonathan's 'perhaps' is not doubt but humility -- he trusts God's power while acknowledging that the outcome rests with divine will, not human calculation.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ֹրאמֶך לוֹ֙ נֹשֵׂ֣א כֵל֞֔יו עֲשֵׂ֖ה כ֌ׇל֟אֲשֶׁ֣ך ב֌֎לְב֞בֶ֑ך֞ נְטֵ֣ה ל־֔ךְ ה֎נְנ֎֥י ע֎מ֌ְך֖֞ כ֌֎לְב֞בֶ֜ך֞׃ {ס}        

English:

His arms-bearer answered him, “Do whatever you like. You go first,cyou like. You go first Lit. “is in your heart. Incline yourself.” Septuagint reads “your heart inclines to.” I am with you, whatever you decide.”dwith you, whatever you decide Lit. “with you, according to your heart.” Septuagint reads “with you; my heart is like your heart.”

The armor-bearer's total loyalty -- 'Do whatever you like, I am with you' -- mirrors the devotion that great leaders inspire. Metzudat David explains that 'incline yourself' means 'go forward to cross over to them,' expressing complete readiness to follow Jonathan into mortal danger. This brief exchange underscores a theme of the chapter: faithful companionship versus isolated, anxious command.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹ֙אמֶך֙ יְה֣וֹנ֞ת֞֔ן ה֎נ֌ֵ֛ה אֲנַ֥חְנו֌ עֹבְך֎֖ים אֶל֟ה֞אֲנ֞שׁ֎֑ים וְנ֎גְל֎֖ינו֌ אֲלֵיהֶ֜ם׃

English:

Jonathan said, “We’ll cross over to those men and let them see us.

Jonathan now devises a sign to determine God's will: they will reveal themselves to the Philistines and judge the enemy's response. Metzudat David explains that 'we will reveal ourselves' means they will deliberately make themselves visible to test the situation. This is the beginning of a three-verse plan that Radak later compares to Gideon's similar divine sign (Judges 7), arguing it represents legitimate trust in God rather than forbidden divination.

׀סוק ט׳ · Verse 9

Hebrew:

א֎ם֟כ֌ֹրה יֹ֜אמְךו֌֙ אֵלֵ֔ינו֌ ד֌ֹ֕מ֌ו֌ עַד֟הַג֌֎יעֵ֖נו֌ אֲלֵיכֶ֑ם וְע֞מַ֣דְנו֌ תַחְת֌ֵ֔ינו֌ וְלֹ֥א נַעֲלֶ֖ה אֲלֵיהֶ֜ם׃

English:

If they say to us, ‘Wait until we get to you,’ then we’ll stay where we are, and not go up to them.

The first scenario: if the Philistines tell them to stay put, Jonathan interprets this as a sign of enemy confidence and strength. Rashi explains that 'wait' (domu) means 'be still,' and that if the Philistines say this, it indicates they feel powerful and secure enough to come down themselves. In that case, Jonathan and his armor-bearer will hold their position and not attack.
ךש׎יRashi
Stop. Wait, as in, "Sun, wait [ד֌וֹם] in Givon,"2 Yehoshua 10:12. and as in, "Wait for ."3 Tehillim 37:7.השם [The meaning here being] if they say, "Wait, and we will go up to you," they are presently successful and they are proud.", hebrewText: "דֹ֌מ֌ו֌. הַמְת֎֌ינו֌, כְ֌מוֹ ׎שֶׁמֶשׁ בְ֌ג֎בְעוֹן ד֌וֹם׎ (יהושע י:יב); וְכֵן ׎ד֌וֹם לַה׳׎ (תהלים לז:ז), א֎ם כֹ֌ה יֹאמְךו֌: ד֌וֹמו֌ וְנַעֲלֶה אֲלֵיכֶם, שְׁע֞ת֞ם מַ׊ְלַחַת וְל֎ב֞֌ם ך֞ם עֲלֵיהֶם:

׀סוק י׮ · Verse 10

Hebrew:

וְא֎ם֟כ֌ֹ֚ה יֹאמְך֜ו֌ עֲלրו֌ ע֞לֵ֙ינו֌֙ וְע֞ל֎֔ינו֌ כ֌֎֜י֟נְת֞נ֥֞ם יְהֹו֖֞ה ב֌ְי֞דֵ֑נו֌ וְזֶה֟ל֌֖֞נו֌ ה֞א֜וֹת׃

English:

But if they say, ‘Come up to us,’ then we will go up, for GOD is delivering them into our hands. That shall be our sign.”

The second scenario -- and the sign Jonathan hopes for: if the Philistines challenge them to come up, it paradoxically reveals divine fear in their hearts. Rashi explains that telling the Israelites to come up means the Philistines are too afraid to move from their position -- God has already planted terror in them. Metzudat David adds that their very words will betray them, as 'come up' (alu) foreshadows Israel's ascent and triumph.
ךש׎יRashi
But if they say [to us], 'Come up to us.' A fear inspired by the Holy One, Blessed is He, is in their heart and they are afraid to move from their place.4Although there is a prohibition against resorting to omens in Vayikra 19:26, Tosfos in Maseches Chulin 95b explains that Yonoson himself did not believe in the sign, he only made it to encourage his weapon bearer. See Radak.", hebrewText: "וְא֮ם כֹ֌ה יֹאמְךו֌ עֲלו֌ ע֞לֵינו֌. ׀ַ֌חַד הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א בְ֌ל֎ב֞֌ם, ו֎יךֵא֎ים ל֞זו֌ז מ֎מְ֌קוֹמ֞ם:

׀סוק י׮א · Verse 11

Hebrew:

וַי֌֎ג֌֞ל֣ו֌ שְׁנֵיהֶ֔ם אֶל֟מַ׊֌ַ֖ב ׀֌ְל֎שְׁת֌֎֑ים וַי֌ֹאמְך֣ו֌ ׀ְל֎שְׁת֌֎֔ים ה֎נ֌ֵրה ע֎בְך֎ים֙ יֹ֜׊ְא֎֔ים מ֎ן֟הַחֹך֎֖ים אֲשֶׁ֥ך ה֎תְחַב֌ְאו֌֟שׁ֞֜ם׃

English:

They both showed themselves to the Philistine outpost and the Philistines said, “Look, some Hebrews are coming out of the holes where they have been hiding.”

Jonathan's plan unfolds: the two Israelites reveal themselves, and the Philistines react with contempt, mocking them as 'Hebrews coming out of their holes.' Metzudat David explains the Philistines assumed they were simply terrified deserters emerging from hiding (as described in 13:6). This dismissive arrogance is precisely what Jonathan anticipated -- the enemy's overconfidence becomes the instrument of their downfall.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ַעֲנו֌֩ אַנְשֵׁ֚י הַמ֌ַ׊֌֞ב֞֜ה אֶת֟יוֹנ֞ת֣֞ן ׀ וְאֶת֟נֹשֵׂ֣א כֵל֞֗יו וַי֌ֹ֜אמְךו֌֙ עֲל֣ו֌ אֵלֵ֔ינו֌ וְנוֹד֎֥יע֞ה אֶתְכֶ֖ם ד֌֞ב֑֞ך {×€}וַי֌ֹ֚אמֶך יוֹנ֞ת֞֜ן אֶל֟נֹשֵׂրא כֵל֞יו֙ עֲלֵ֣ה אַחֲךַ֔י כ֌֎֜י֟נְת֞נ֥֞ם יְהֹו֖֞ה ב֌ְיַ֥ד י֎שְׂך֞אֵ֜ל׃

English:

The men of the outpost shouted to Jonathan and his arms-bearer, “Come up to us, and we’ll teach you a lesson.” Then Jonathan said to his arms-bearer, “Follow me, for GOD will deliver them into the hands of Israel.”

The decisive sign arrives: the Philistines taunt 'Come up to us and we will teach you a lesson.' Metzudat David explains their words were spoken in mockery. But Jonathan immediately recognizes God's hand at work -- their challenge to 'come up' is exactly the sign he specified. His response shifts from the personal ('God will act for us' in v. 6) to the national ('God will deliver them into the hands of Israel'), revealing that his private faith now carries public, redemptive significance.
ךש׎יRashi
[They] called out. An expression of raising [one's] voice.", hebrewText: "וַיַ֌עֲנו֌. לְשׁוֹן הֲך֞מַת קוֹל:

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ַ֣עַל יוֹנ֞ת֞֗ן עַל֟י֞ד֞יו֙ וְעַל֟ךַגְל֞֔יו וְנֹשֵׂ֥א כֵל֖֞יו אַחֲך֑֞יו וַ֜י֌֎׀֌ְלו֌֙ ל֎׀ְנֵ֣י יוֹנ֞ת֞֔ן וְנֹשֵׂ֥א כֵל֖֞יו מְמוֹתֵ֥ת אַחֲך֞֜יו׃

English:

And Jonathan clambered up on his hands and feet, his arms-bearer behind him; [the Philistines] fell before Jonathan, and his arms-bearer finished them off behind him.

One of the most vivid military scenes in Tanakh: Jonathan climbs the steep crag on hands and feet, his armor-bearer right behind. Rashi interprets 'on his hands and feet' idiomatically as 'with all his might,' but Radak takes it literally -- the Bozez crag was so slippery they had to use all four limbs. Metzudat David explains the division of labor: Jonathan struck the Philistines down (wounding them) while his armor-bearer followed behind to finish them off.
ךש׎יRashi
On his hands and feet. I.e., with all his might and running.5 Rashi explains עַל י־ד־יו ו֜עַל ךַגְל֞יו as an idiomatic expression; but Radak explains it literally, that they had to use their hands and feet to climb because it was a very steep and slippery crag.", hebrewText: "עַל י־ד־יו וְעַל ךַגְל֞יו. כְ֌לוֹמַך בְ֌כ֞ל כֹ֌חַ ו֌מְךו֌׊֞ה:

׀סוק י׮ד · Verse 14

Hebrew:

וַת֌ְה֎֞י הַמ֌ַכ֌֣֞ה ה֞ך֎אשֹׁנ֞֗ה אֲשֶׁ֚ך ה֎כ֌֧֞ה יוֹנ֞ת֛֞ן וְנֹשֵׂ֥א כֵל֖֞יו כ֌ְעֶשְׂך֎֣ים א֎֑ישׁ כ֌ְבַחֲ׊֎֥י מַעֲנ֖֞ה ׊ֶ֥מֶד שׂ֞דֶ֜ה׃

English:

The initial attack that Jonathan and his arms-bearer made accounted for some twenty men, within a space about half a furrow long [in] an acre of land.ewithin a space 
 land Meaning of Heb. uncertain.

Jonathan and his armor-bearer kill about twenty men in a remarkably small area -- approximately half a furrow's length of a yoke of oxen. Rashi explains that a 'maanah' is the ridge a plow cuts, and emphasizes that the Philistines were close enough to help each other, making this an extraordinary feat of valor. The concentrated space of the killing underscores the supernatural quality of this victory -- twenty armed soldiers unable to stop two men in close quarters.
ךש׎יRashi
Half a furrow, of a pair [of oxen plowing] in the field. Within the area of a land measure [equal to] half the amount of a furrow of the plowing of a pair of oxen plowing a field. Furrow. That is the ridge which is called 'reie' in O.F. This was a very mighty deed, because they were near each other and ready to help each other.", hebrewText: "כַ֌בֲח׊֎י מַעֲנ֞ה ׊ֶמֶד שׂ֞דֶה. בְ֌תוֹךְ ש֎ׁיעו֌ך מ֎דַ֌ת קַךְקַע, מְלֹא חֲ׊֎י מַעֲנ֞ה שֶׁל מַחֲךֵשַׁת ׊ֶמֶד ב֞֌ק֞ך הַחוֹךֶשֶׁת בַ֌ש֞֌ׂדֶה: מַעֲנ֞ה. הו֌א תֶ֌לֶם הַמַ֌חֲךֵשׁ֞ה, שֶׁק֌וֹך֎ין ׹יי׮א בְ֌לַעַ׎ז, ו֌גְבו֌ך֞ה גְדוֹל֞ה ה֮יא זוֹ, שֶׁה֞יו֌ קְךוֹב֎ים זֶה ל֞זֶה, ו֌נְכוֹנ֎ים לַעֲזוֹך זֶה אֶת זֶה:

׀סוק ט׮ו · Verse 15

Hebrew:

וַת֌ְה֎י֩ חֲך֞ד֚֞ה בַמ֌ַחֲנֶրה בַשׂ֌֞דֶה֙ ו֌בְכׇל֟ה֞ע֞֔ם הַמ֌ַ׊֌֞ב֙ וְהַמ֌ַשְׁח֎֔ית ח֞ךְד֖ו֌ ג֌ַם֟הֵ֑מ֌֞ה וַת֌֎ךְג֌ַ֣ז ה֞א֞֔ךֶץ וַת֌ְה֎֖י לְחֶךְד֌ַ֥ת אֱלֹה֎֜ים׃

English:

Terror broke out among all the troops both in the camp [and] in the field; the outposts and the raiders were also terrified. The very earth quaked, and a terror from God ensued.

The narrative pivots from human courage to divine intervention. A supernatural panic (cherdat Elohim) seizes the entire Philistine camp -- not just the garrison Jonathan attacked but the field troops, the outposts, and the raiding parties. Radak explains that the phrase 'terror from God' means this fear came directly from the Almighty, since the Philistines had no natural reason to panic -- only two Israelites were fighting. The earthquake reinforces that this is a theophany of divine deliverance.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌֎ךְאրו֌ הַ׊֌ֹ׀֎ים֙ לְשׁ֞א֔ו֌ל ב֌ְג֎בְעַ֖ת ב֌֎נְי֞מ֎֑ן וְה֎נ֌ֵ֧ה הֶה֞מ֛וֹן נ֞מ֖וֹג וַי֌ֵ֥לֶךְ וַהֲלֹ֜ם׃ {×€}

English:

Saul’s scouts in Gibeah of Benjamin saw that the multitude was scattering in all directions.fscattering in all directions Lit. “shaken and going thither.” Meaning of Heb. uncertain.

The scene shifts back to Saul's camp, where his lookouts observe the Philistine multitude dissolving in chaos. Rashi explains that the Hebrew 'namog' means melting away and scattering, comparing it to 'wandering and moving' (Genesis 4:12). Radak interprets 'vayelekh vahalom' as 'going and being shattered.' Saul is now a spectator to a victory he did not initiate, learning about it only through his scouts -- a telling contrast with Jonathan's active faith.
ךש׎יRashi
Shaul's sentries. The sentries that Shaul had in Givas Binyomin.6 The sentries appointed by Shaul to keep watch on the enemy made the observation.׊וֹ׀֎ים is badetes in O.F. Behold the multitude. Of the Philistines melted away from its position and kept coming nearer to הֲלֹם i.e., Yisroel's side. Melting away. [It means the same as], "wandering and moving."7 Bereishis 4:12.", hebrewText: "הַ׊ֹ֌׀֎ים לְשׁ֞או֌ל. הַ׊ֹ֌׀֎ים אֲשֶׁך ה֞יו֌ לְשׁ֞או֌ל בְ֌ג֎בְעַת ב֎֌נְי֞מ֎ן, ׊וֹ׀֎ים אישקאגט׎ש בְ֌לַעַ׎ז: וְה֎נֵ֌ה הֶה֞מוֹן. שֶׁל ׀ְ֌ל֎שְׁת֎֌ים, נ֞מוֹג מ֎מְ֌קוֹמוֹ וַיֵ֌לֶךְ, וְק֞ךַב הֲלוֹם לְ׊ַד י֎שְׂך֞אֵל: נ֞מוֹג. כְ֌מוֹ ׎נ֞ע ו־נ־ד׮ (בךאשית ד:יב):

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֗ו֌ל ל֞ע֞ם֙ אֲשֶׁ֣ך א֎ת֌֔וֹ ׀֌֎קְדו֌֟נ֣֞א ו֌ךְא֔ו֌ מ֖֮י ה֞לַ֣ךְ מֵע֎מ֌֑֞נו֌ וַ֜י֌֎׀ְקְד֔ו֌ וְה֎נ֌ֵ֛ה אֵ֥ין יוֹנ֞ת֖֞ן וְנֹשֵׂ֥א כֵל֞֜יו׃

English:

And Saul said to the troops with him, “Take a count and see who has left us.” They took a count and found that Jonathan and his arms-bearer were missing.

Saul's first response to the unfolding miracle is bureaucratic -- he orders a roll call rather than rushing to join the battle. Rashi explains that 'pikdu' is an expression of inspection, from the root meaning 'to attend to.' The discovery that Jonathan and his armor-bearer are missing should have been a moment of realization and pride, but Saul's reaction reveals a leader more concerned with control and information than with inspired action.
ךש׎יRashi
Inspect. An expression of inspection, as in, "that You inspect him every morning."8 Iyov 7:18.", hebrewText: "׀֎֌קְדו֌. לְשׁוֹן ׀ְ֌ק֎יד֞ה, כְ֌מוֹ ׎וַת֎֌׀ְקְדֶנ֌ו֌ ל֮בְק־׹֮ים׮ (איוב ז:יח):

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ֹրאמֶך שׁ֞או֌ל֙ לַ֜אֲח֎י֌֞֔ה הַג֌֎֖ישׁ֞ה אֲך֣וֹן ה֞אֱלֹה֎֑ים כ֌֎֜י֟ה֞י֞֞ה אֲך֧וֹן ה֞אֱלֹה֎֛ים ב֌ַי֌֥וֹם הַה֖ו֌א ו֌בְנֵ֥י י֎שְׂך֞אֵ֜ל׃

English:

Thereupon Saul said to Ahijah, “Bring the ArkgArk Septuagint reads “ephod,” and cf. v. 3; 23.9; 30.7. of God here”; for the ArkhArk See previous note. of God was at the time amongiamong Heb. “and.” the Israelites.

Saul asks the priest Ahijah to bring the Ark (or more likely the ephod with Urim and Thummim, as Rashi explains) to inquire of God. Radak provides an extensive discussion, noting that the Ark here refers to the ephod and its oracular instruments. This moment is crucial: Saul wants divine guidance, but as the next verse reveals, he will abandon the inquiry before receiving an answer -- showing his characteristic impatience and inability to wait upon God's timing.
ךש׎יRashi
Bring near the Ark of God. I.e., the Urim and Tumim. For the Ark of God was there on that day. This verse is missing one word; [what it means is,] "because the Ark of God was there [שׁ֞ם] on that day."", hebrewText: "הַג֎֌ישׁ֞ה אֲךוֹן ה֞אֱלֹה֎ים. או֌ך֎ים וְתֻמ֎֌ים: כ֎֌י ה־י־ה אֲךוֹן ה֞אֱלֹה֎ים בַ֌י֌וֹם הַהו֌א. הַמ֎֌קְך֞א ח֞סֵך תֵ֌יב֞ה אַחַת, כ֎֌י ה־י־ה אֲךוֹן ה֞אֱלֹה֎ים שׁ֞ם בַ֌י֌וֹם הַהו֌א:

׀סוק י׮ט · Verse 19

Hebrew:

וַיְה֎֗י עַ֣ד ד֌֎ב֌ֶրך שׁ֞או֌ל֙ אֶל֟הַכ֌ֹהֵ֔ן וְהֶה֞מ֗וֹן אֲשֶׁך֙ ב֌ְמַחֲנֵ֣ה ׀ְל֎שְׁת֌֎֔ים וַי֌ֵ֥לֶךְ ה֞ל֖וֹךְ ו־׹־֑ב {×€}וַי֌ֹ֧אמֶך שׁ֞א֛ו֌ל אֶל֟הַכ֌ֹהֵ֖ן אֱסֹ֥ף י֞דֶ֜ך֞׃

English:

But while Saul was speaking to the priest, the confusion in the Philistine camp kept increasing; and Saul said to the priest, “Withdraw your hand.”

A damning moment in Saul's characterization: he interrupts the priestly oracle mid-consultation because the battle noise is growing. Metzudat David explains that 'withdraw your hand' means stop opening the Urim and Thummim -- there is no more time to inquire of God. Radak notes the irony that Saul initiated the inquiry but could not wait for an answer, preferring to act on his own judgment. This impulsive abandonment of divine guidance foreshadows the spiritual rupture that will define his reign.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌֎ז֌֞עֵ֣ק שׁ֞א֗ו֌ל וְכׇל֟ה֞ע֞ם֙ אֲשֶׁ֣ך א֎ת֌֔וֹ וַי֌֞בֹ֖או֌ עַד֟הַמ֌֎לְח֞מ֑֞ה וְה֎נ֌ֵ֚ה ה֞יְת֞֜ה חֶրךֶב א֎ישׁ֙ ב֌ְךֵעֵ֔הו֌ מְהו֌מ֖֞ה ג֌ְדוֹל֥֞ה מְאֹ֜ד׃

English:

Saul and the troops with him assembled and rushed into battle; they found [the Philistines] in very great confusion, every man’s sword turned against his fellow.

Saul finally joins the battle and finds the Philistines in total disarray, killing each other in their divinely induced panic. Radak explains that the 'great confusion' (mehumah) was from God -- the Philistines were so bewildered they mistook their own comrades for Israelites. This pattern of enemies destroying each other appears elsewhere in Tanakh (Judges 7:22, II Chronicles 20:23) as a signature of divine intervention, confirming that this victory belongs to God, not to Saul.

׀סוק כ׮א · Verse 21

Hebrew:

וְה֞ע֎בְך֎֗ים ה֞יրו֌ לַ׀֌ְל֎שְׁת֌֎ים֙ כ֌ְאֶתְמ֣וֹל שׁ֎לְשׁ֔וֹם אֲשֶׁ֚ך ע֞ל֥ו֌ ע֎מ֌֛֞ם ב֌ַ֜מ֌ַחֲנֶ֖ᅵᅵ ס֞ב֎֑יב וְגַם֟הֵ֗מ֌֞ה ל֎֜הְיוֹת֙ ע֎ם֟י֎שְׂך֞אֵ֔ל אֲשֶׁ֥ך ע֎ם֟שׁ֞א֖ו֌ל וְיוֹנ֞ת֞֜ן׃

English:

And the Hebrews who had previously sided with the Philistines, who had come up with them in the army [from] round about—they too joined the IsraelitesjAnd the Hebrews 
 joined the Israelites Meaning of Heb. uncertain. who were with Saul and Jonathan.

Israelites who had been conscripted or co-opted by the Philistines now switch sides. Rashi explains these were Hebrews who had served the Philistines out of fear but now turned to fight alongside their brethren. Radak adds a poignant detail: these men had positioned themselves at the camp's periphery rather than its center, already looking for an opportunity to defect. Their return illustrates how a single act of faith -- Jonathan's raid -- reverses the national demoralization described in chapter 13.
ךש׎יRashi
And the Hebrews who were with the Philistines. To help them, out of fear, in earlier times;9 The Bnei Yisroel who had been living in Philistine territory had been forcibly drafted into the Philistine army to fight against their brethren. but today they too turned [against the Philistines and joined] their fellows to be at their brethren's assistance.", hebrewText: "וְה֞ע֎בְך֎ים ה֞יו֌ לַ׀ְ֌ל֎שְׁת֎֌ים. בְ֌עֶזְך֞ת֞ם, מֵחֲמַת י֮׹ְא־ה מ֎תְ֌מוֹל ש֎ׁלְשׁוֹם, וְהַי֌וֹם נֶהֶ׀ְכו֌ גַ֌ם הֵמ֞֌ה ע֎ם חַבְךֵיהֶם, ל֎הְיוֹת בְ֌עֶזְךַת אֲחֵיהֶם:

׀סוק כ׮ב · Verse 22

Hebrew:

וְכֹל֩ א֎֚ישׁ י֎שְׂך֞אֵ֜ל הַמ֌֎֜תְחַב֌ְא֎րים ב֌ְהַך֟אֶ׀ְךַ֙י֎ם֙ שׁ֞֜מְע֔ו֌ כ֌֎י֟נ֖֞סו֌ ׀֌ְל֎שְׁת֌֎֑ים וַ֜י֌ַדְב֌ְק֥ו֌ גַם֟הֵ֛מ֌֞ה אַחֲךֵיהֶ֖ם ב֌ַמ֌֎לְח֞מ֞֜ה׃

English:

When all of the others on Israel’s side who were hiding in the hill country of Ephraim heard that the Philistines were fleeing, they too pursued them in battle.

The victory snowballs as even the Israelites who had fled into hiding in the hill country of Ephraim (described in 13:6) now emerge to join the pursuit. Metzudat David connects this directly to the earlier description of terrified Israelites hiding from the Philistines. Radak explains that 'vayadbeku' means they pursued and overtook the fleeing enemy. The transformation from cowering fugitives to pursuers captures the full scope of the reversal that Jonathan's faith initiated.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌֧וֹשַׁע יְהֹו֛֞ה ב֌ַי֌֥וֹם הַה֖ו֌א אֶת֟י֎שְׂך֞אֵ֑ל וְהַ֚מ֌֎לְח֞מ֞֔ה ע֞בְך֖֞ה אֶת֟ב֌ֵ֥ית א֞֜וֶן׃

English:

Thus GOD brought victory to Israel that day.The fighting passed beyond Beth-aven.

The narrator makes the theological attribution explicit: it was God who saved Israel that day. The fighting extended past Beth-aven, showing the Philistine retreat covered significant distance. Radak explains that 'the battle passed beyond Beth-aven' means the pursuit of the Philistines carried the fighting far from the original battlefield. This summary verse functions as a hinge, closing the account of divine victory before the narrative turns to Saul's disastrous oath.

׀סוק כ׮ד · Verse 24

Hebrew:

וְא֎֜ישׁ֟י֎שְׂך֞אֵ֥ל נ֎ג֌ַ֖שׂ ב֌ַי֌֣וֹם הַה֑ו֌א וַי֌ֹ֩אֶל֩ שׁ֞א֚ו֌ל אֶת֟ה֞ע֞֜ם לֵאמֹ֗ך א֞ך֣ו֌ך ה֞֠א֎֠ישׁ אֲשֶׁך֟יֹ֚אכַל לֶ֜חֶם עַד֟ה֞עֶ֗ךֶב וְנ֎ק֌ַמְת֌֎י֙ מֵאֹ֣יְבַ֔י וְלֹא֟ט֞עַ֥ם כ֌ׇל֟ה֞ע֖֞ם ל֞֜חֶם׃ {ס}        

English:

Israel’s force was distressedkIsrael’s force was distressed Meaning of Heb. uncertain. Septuagint reads “And all the troops, about 10,000 men, were with Saul; and the battle spread into the hill country of Ephraim. Now Saul committed a rash act.” that day. For Saul had laid an oath upon the troops: “Cursed be anyone who eats any food before night falls and I take revenge on my enemies.” So none of the troops ate anything.

The chapter's turning point: Saul imposes a rash oath cursing anyone who eats before evening, driven by his desire for personal vengeance ('and I take revenge on my enemies'). Rashi explains that 'nigash' means the troops were being pressed hard in battle, and 'vayoel' is an expression of oath-making. Radak reverses the chronology -- the oath was imposed earlier and is the reason the troops were now distressed from hunger. This ill-considered decree will cause far more harm than good, leading to the people's sin and Jonathan's near-execution.
ךש׎יRashi
Were hard pressed on that day. They were being rushed and pressed10 As in Shemos 5:13; Metzudos renders "approached." to wage war against the Philistines. [Shaul] had imposed an oath. An expression of oath.11 Shaul did not want the Bnei Yisroel to interrupt their pursuit of the Philistines; he therefore bound the Bnei Yisroel with an oath that no one should eat any food until the evening. Who will eat food. All food is included [in לֶחֶם], as in, "Let us destroy the tree with its fruit ]ב֌ְלַחְמוֹ[."12 Yirmiyahu 11:19.", hebrewText: "נ֎גַ֌שׂ בַ֌י֌וֹם הַהו֌א. ה֞יו֌ א־ש֮ים ו֌נְגו֌ש֎ׁים לְה֎ל֞֌חֵם בַ֌׀ְ֌ל֎שְׁת֎֌ים: וַי֌וֹאֶל. לְשׁוֹן א־ל־ה: אֲשֶׁך יֹאכַל לֶחֶם. כ֞֌ל מַאֲכ֞ל בְ֌מַשְׁמַע, כְ֌מוֹ ׎נַשְׁח֎ית֞ה ×¢Öµ×¥ בְ֌לַחְמוֹ׎ (י׹מיהו יא:יט):

׀סוק כ׮ה · Verse 25

Hebrew:

וְכׇל֟ה֞א֖֞ךֶץ ב֌֣֞או֌ בַי֌֑֞עַך וַיְה֎֥י דְבַ֖שׁ עַל֟׀֌ְנֵ֥י הַשׂ֌֞דֶ֜ה׃

English:

Everybody came to a stack of beehiveslstack of beehives Meaning of Heb. uncertain; cf. Song 5.1. where some honey had spilled on the ground.

As the starving army pursues the Philistines through a forest, they encounter honey flowing on the ground -- an image of abundance amidst deprivation. Rashi identifies this as sugar cane that grows in the Land of Israel, while Radak says it was a cluster of beehives in the trees with honey dripping to the ground. The availability of easily accessible nourishment that the soldiers cannot touch heightens the cruelty of Saul's oath.
ךש׎יRashi
There was honey. Cane sugar grows in Eretz Yisroel.", hebrewText: "וַיְה֎י דְבַשׁ. דְ֌בַשׁ ק־נ֮ים ג֞֌דֵל בְ֌אֶךֶץ י֎שְׂך֞אֵל:

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌֞בֹրא ה֞ע֞ם֙ אֶל֟הַי֌ַ֔עַך וְה֎נ֌ֵ֖ה ᅵᅵֵ֣לֶךְ ד֌ְב֑֞שׁ וְאֵין֟מַשׂ֌֎րיג י֞דוֹ֙ אֶל֟׀֌֎֔יו כ֌֎֜י֟י֞ךֵ֥א ה֞ע֖֞ם אֶת֟הַשׁ֌ְבֻע֞֜ה׃

English:

When the troops came to the beehivesmbeehives See note at v. 25. and found the flow of honey there, no one putnput Meaning of Heb. uncertain. his hand to his mouth, for the troops feared the oath.

Despite their desperate hunger, the soldiers obey Saul's oath and refuse to eat the flowing honey. Radak explains that 'halakh devash' describes the honey flowing and dripping onto the ground, and that 'no one brought his hand to his mouth' -- they would not even touch it. Their fearful obedience to an unwise decree sets up the contrast with Jonathan, who, not having heard the oath, will eat freely.
ךש׎יRashi
And behold there was a flow of honey. Which was flowing from the canes.", hebrewText: "וְה֎נֵ֌ה ה֞לַךְ דְ֌בַשׁ. שֶׁה֞י֞ה נוֹטֵף מ֮ן הַק֞֌נ֎ים:

׀סוק כ׮ז · Verse 27

Hebrew:

וְיוֹנ֞ת֣֞ן לֹא֟שׁ֞מַ֗ע ב֌ְהַשְׁב֌֎֣יעַ א֞ב֎יו֮ אֶת֟ה֞ע֞ם֒ וַי֌֎שְׁלַ֗ח אֶת֟קְ׊ֵրה הַמ֌ַט֌ֶה֙ אֲשֶׁ֣ך ב֌ְי֞ד֔וֹ וַי֌֎טְב֌ֹ֥ל אוֹת֖֞ה֌ ב֌ְיַעְךַ֣ת הַד֌ְב֑֞שׁ וַי֌֞րשֶׁב י֞דוֹ֙ אֶל֟׀֌֎֔יו (ותךאנה) [וַת֌֞אֹ֖ךְנ֞ה] עֵינ֞֜יו׃

English:

Jonathan, however, had not heard his father adjure the troops. So he put out the stick he had with him, dipped it into the beehive of honey, and brought his hand back to his mouth; and his eyes lit up.

Jonathan, unaware of the oath, innocently dips his staff into the honeycomb and eats. The text explicitly notes his ignorance -- 'Jonathan had not heard his father adjure the troops' -- establishing his complete innocence. Rashi connects 'yaarat' (honeycomb) to reeds, while Radak explains it as the wax structure of a beehive. The detail that 'his eyes lit up' (a sign of restored energy) poignantly demonstrates how beneficial eating would have been for the entire exhausted army.
ךש׎יRashi
Into the honeycomb. Into the sugar cane, as in, "and she placed it in the reeds,"13 Shemos 2:3. which Onkelos renders, "and she placed it in the יַעֲך֞א," and סו֌ף are reeds which grow in the swamp. And similarly, "I ate my sugar cane [יַעְך֎י] with my sugar,14 Shir Hashirim 5:1. and in Arabic, that honey is called 'sukra' in their language; from R. Nosson Ha'yishme'eili.", hebrewText: "בְ֌יַעְךַת הַדְ֌בַשׁ. ב֎֌קְנֵה הַדְ֌בַשׁ, כְ֌מוֹ ׎וַת֞֌שֶׂם בַ֌ס֌ו֌ף׎ (שמות ב:ג), ד֎֌מְתַךְגְ֌מ֎ינ֞ן: ׎וְשַׁו֎֌יתֵיה֌ בְ֌יַעְך֞א׎. וְ׎סו֌ף׎ הֵם ק־נ֮ים שֶׁל אֲגַם, וְכֵן ׎א֞כַלְת֎֌י יַעְך֎י ע֎ם ד֎֌בְש֎ׁי׎ (שיך השיךים ה:א). ו֌בְל֞שׁוֹן י֎שְׁמְעֵאל קוֹך֎ין לְאוֹתוֹ דְ֌בַשׁ סוקך׎א בְ֌לַעַ׎ז, מ֎׀֎֌י ךַב֎֌י נ֞ת֞ן הַי֎֌שְׁמְעֵאל֎י:

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌ַ֩עַן֩ א֎֚ישׁ מֵה֞ע֞֜ם וַי֌ֹ֗אמֶך הַשְׁב֌ֵ֩עַ֩ ה֎שְׁב֌֎֚יעַ א֞ב֎րיך֞ אֶת֟ה֞ע֞ם֙ לֵאמֹ֔ך א֞ך֥ו֌ך ה֞א֎֛ישׁ אֲשֶׁך֟יֹ֥אכַל לֶ֖חֶם הַי֌֑וֹם וַי֌֖֞עַף ה֞ע֞֜ם׃

English:

At this one of the soldiers spoke up, “Your father adjured the troops: ‘Cursed be anyone who eats anything this day.’ And so the troops are faint.”

A soldier informs Jonathan of the oath, adding pointedly that 'the troops are faint' -- a subtle accusation against Saul's policy. Radak explains that despite their exhaustion and hunger, the people did not violate the oath, underscoring their piety. The soldier's report sets up Jonathan's sharp critique of his father in the next verse, as he now understands the cost of Saul's rash decree.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌ֹ֙אמֶך֙ י֜וֹנ֞ת֞֔ן ע֞כַ֥ך א־ב֖֮י אֶת֟ה֞א֑֞ךֶץ ךְאו֌֟נ֞א֙ כ֌֎י֟אֹ֣ךו֌ עֵינַ֔י כ֌֎֣י ט֞עַ֔מְת֌֎י מְעַ֖ט ד֌ְבַ֥שׁ הַז֌ֶ֜ה׃

English:

Jonathan answered, “My father has brought trouble on the people. See for yourselves how my eyes lit up when I tasted that bit of honey.

Jonathan's critique of his father is striking in its directness: 'My father has brought trouble on the people.' Rashi explains that 'akhar' means Saul confused and muddied the people's prospects, like turbid waters. Jonathan points to his own revived eyes as evidence that eating would have strengthened the army. This public criticism of the king by his own son reveals the depth of the dysfunction in Saul's leadership -- the hero of the day openly condemns the king's judgment.
ךש׎יRashi
My father has brought distress to the [inhabitants of the] land. He confused [ע֞כַך] their thoughts and their salvation, like unclear [עֲכו֌ך֎ים] waters.", hebrewText: "ע֞כַך א־ב֮י אֶת ה֞א֞ךֶץ. ב֎֌לְבֵ֌ל אֶת דַ֌עְת֞֌ם וְאֶת יְשׁו֌ע֞ת֞ם, כְ֌מַי֎ם עֲכו֌ך֎ים:

׀סוק ל׳ · Verse 30

Hebrew:

אַ֗ף כ֌֎֡י לו֌א֩ א֞כֹ֚ל א֞כַրל הַי֌וֹם֙ ה֞ע֞֔ם מ֎שׁ֌ְלַ֥ל אֹיְב֖֞יו אֲשֶׁ֣ך מ־ש־֑א כ֌֎֥י עַת֌֛֞ה לֹא֟ך֞בְת֥֞ה מַכ֌֖֞ה ב֌ַ׀֌ְל֎שְׁת֌֎֜ים׃

English:

If only the troops had eaten today of spoil captured from the enemy, the defeat of the Philistines would have been greater still!”

Jonathan drives his argument home: had the troops been allowed to eat, the victory would have been far greater. Rashi and Radak both explain the final clause as rhetorical -- 'would the slaughter not have been even greater?' Metzudat David elaborates that if mere tasting revived Jonathan's eyes, full eating would have greatly strengthened the army's fighting capacity. Jonathan's logic is devastating: Saul's oath did not sanctify the battle but diminished its outcome.
ךש׎יRashi
Would it not now have been even greater—the blow. This is a question.", hebrewText: "כ֎֌י עַת֞֌ה לֹא ך֞בְת֞ה מַכ֞֌ה. ב֎֌תְמ֎יה֞֌ה:

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌ַכ֌֞ו֌ ב֌ַי֌րוֹם הַהו֌א֙ ב֌ַ׀֌ְל֎שְׁת֌֎֔ים מ֎מ֌֎כְמ֖֞שׂ אַי֌֞לֹ֑נ֞ה וַי֌֥֞עַף ה֞ע֖֞ם מְאֹ֜ד׃

English:

They struck down the Philistines that day from Michmas to Aijalon, and the troops were famished.

The pursuit covered an enormous distance from Michmash to Aijalon, yet the refrain 'the troops were famished' underscores the human cost of Saul's oath. Metzudat David explains they pursued from the Philistine encampment all the way to Aijalon, striking them along the route. The juxtaposition of military success with physical collapse sets up the catastrophic scene that follows, where starving soldiers fall upon the spoil and sin.

׀סוק ל׮ב · Verse 32

Hebrew:

(ויעש) [וַי֌ַրעַט] ה֞ע֞ם֙ אֶל֟[הַשׁ֌֞ל֞֔ל] (שלל) וַי֌֎קְח֚ו֌ ׊ֹ֧אן ו֌ב֞ק֛֞ך ו֌בְנֵ֥י ב־ק־֖׹ וַי֌֎שְׁחֲטו֌֟א֑֞ךְ׊֞ה וַי֌ֹ֥אכַל ה֞ע֖֞ם עַל֟הַד֌֞֜ם׃

English:

The troops pounced on the spoil; they took the sheep and cows and calves and slaughtered them on the ground, and the troops ate with the blood.oate with the blood I.e., without the proper rites.

The direct consequence of Saul's oath: the famished troops pounce on the spoil and eat meat with the blood still in it, a serious violation. Rashi cites two opinions -- they either violated the prohibition of slaughtering a parent and offspring on the same day, or (per the Talmud in Zevachim 120a) they consecrated peace-offerings but ate before the blood was sprinkled. Radak offers the plain reading: they slaughtered on the ground rather than on a raised surface, so the blood was not properly drained. The irony is devastating -- Saul's oath meant to sanctify the battle instead caused mass ritual transgression.
ךש׎יRashi
The people rushed. Meaning 'the people rushed,'15 According to the קְ׹֮י; however, according to the כ֌ְת֎יב the meaning is "the people prepared." an expression of ,16 See below 25:14.עַי֎ט [birds of prey [ה֞עַי֎ט] who swoop down].17Bereishis 15:11. Sheep, cattle and their young. I say that this was in violation of, "It and its young you must not slaughter [on the same day],"18 Vayikra 22:28. and he, therefore, called them sinners.19 Below verse 33. But our Rabbis said in [Perek] שְׁח֎יטַת ק֞ד֞שׁ֎ים [in Maseches Zevochim]20 120a. that they sanctified them for peace-offerings, from which they were eating before the sprinkling of the blood. This is what Scripture [means when it] states, "And the people ate with the blood," i.e., they ate of the sacrifice when the blood was yet in the basin.21 This violates the prohibition "You shall not eat over the blood" stated in Vayikra 19:26.—Sanhedrin 63a", hebrewText: "וַיַ֌עַשׂ ה֞ע֞ם. כְ֌מוֹ וַיַ֌עַט ה֞ע֞ם, לְשׁוֹן עַי֎ט (בךאשית טו:יא): ׊ֹאן ו֌ב֞ק֞ך ו֌בְנֵי ב־ק־׹. אוֹמֵך אֲנ֎י: זֶה ׎אֹתוֹ וְאֶת בְ֌נוֹ לֹא ת֎שְׁחֲטו֌׎ (ויק׹א כב:כח), ו֌לְכ֞ךְ קְך֞א֞ם חוֹטְא֎ים. וְךַב֌וֹתֵינו֌ א֞מְךו֌ ב֎֌שְׁח֎יטַת ק֞ד֞ש֎ׁים, שֶׁה֞יו֌ מַקְד֎֌יש֎ׁים אוֹת֞ם שְׁל֞מ֎ים, וְאוֹכְל֎ים ל֎׀ְנֵי זְך֎יקַת ד֞֌ם, הו֌א שֶׁא֞מַך: וַיֹ֌אכַל ה֞ע֞ם עַל הַד֞֌ם, אוֹכְל֎ים ק֞ד֞ש֎ׁים וַעֲדַי֎ן ד֞֌ם בַ֌מ֎֌זְך֞ק:

׀סוק ל׮ג · Verse 33

Hebrew:

וַי֌ַג֌֎րידו֌ לְשׁ֞או֌ל֙ לֵאמֹ֔ך ה֎נ֌ֵ֥ה ה֞ע֛֞ם חֹט֎֥אים לַיהֹו֖֞ה לֶאֱכֹ֣ל עַל֟הַד֌֑֞ם וַי֌ֹ֣אמֶך ב֌ְגַדְת֌ֶ֔ם ג֌ֹל֌ו֌֟אֵלַ֥י הַי֌֖וֹם אֶ֥בֶן ג֌ְדוֹל֞֜ה׃

English:

When it was reported to Saul that the troops were sinning against GOD, eating with the blood, he said, “You have acted faithlessly. Roll a large stone over to me today.”ptoday Septuagint reads “here.”

Saul is informed that his troops are sinning -- eating with the blood -- and he responds by ordering a large stone to be rolled over as a makeshift altar. Rashi explains he made it a bamah (high place) for proper blood sprinkling and burning of fats. Radak notes that 'today' means 'from this moment forward,' instructing them to stop sinning immediately. Saul here acts reactively to fix a crisis his own decree created, a pattern that defines his kingship throughout the book.
ךש׎יRashi
Roll over to me. An expression of ג֌ַל֌ְלו֌ [roll]. Today. While it is yet daytime, and below it stated, "and all the people brought near, each man his ox in his hand that night."22 Below, verse 34. Our Rabbis had different views at the end of Maseches Zevochim;23 120a. some of them explain that [Scripture is referring to] ordinary animals,24 Below, verse 34. while here25 Verse 33. [the Scripture is referring to] sacrificial animals. Others explained that here26 Ibid. [Scripture is referring to] sacrificial animals which were sanctified to be offered at the large high place in Nov, while here27 Verse 34. [Scripture is referring to] sacrificial animals which were sanctified to be offered at a small high place. Scripture thereby teaches us that a private burnt-offering may be slaughtered at night [on a small, i.e., private high place]. A boulder. He made it a high place upon which to sprinkle the blood and for the burning of the fatty parts.", hebrewText: "גֹ֌ל֌ו֌ אֵלַי. לְשׁוֹן גַ֌לְ֌לו֌: הַי֌וֹם. מ֎בְ֌עוֹד יוֹם, ו֌לְמַט֞֌ה (׀סוק לד) נֶאֱמַך: ׎וַיַ֌ג֎֌ישׁו֌ א֎ישׁ שׁוֹךוֹ בְ֌י֞דוֹ הַלַ֌יְל֞ה׎, ךַב֌וֹתֵינו֌ נֶחְלְקו֌ בַ֌ד֞֌ב֞ך בְ֌סוֹף מַסֶ֌כֶת זְב־ח֮ים, יֵשׁ מֵהֶן ׀ֵ֌ךְשׁו֌: כ֞֌אן בְ֌חֻל֎֌ין כ֞֌אן בְ֌ק֞ד֞ש֎ׁים. וְיֵשׁ מֵהֶן ׀ֵ֌ךְשׁו֌: כ֞֌אן בְ֌ק֞ד֞ש֎ׁים שֶׁהֻקְדְ֌שׁו֌ ל֎ק֞֌ךֵב בְ֌ב֞מַת נוֹב גְ֌דוֹל֞ה, כ֞֌אן בְ֌ק֞ד֞ש֎ׁים שֶׁהֻקְדְ֌שׁו֌ ל֎ק֞֌ךֵב בְ֌ב֞מ֞ה קְטַנ֞֌ה, ל֎מֵ֌ד עַל עוֹלַת י־ח֮יד שֶׁכְ֌שֵׁך֞ה ל֎ש֞֌ׁחֵט בַ֌לַ֌יְל֞ה: אֶבֶן גְ֌דוֹל֞ה. עֲשׂ֞א֞ה֌ ב֞֌מ֞ה, ל֎זְךוֹק ע֞לֶיה֞ ד֞֌ם וְהֶקְטֵך חֲל֞ב֎ים:

׀סוק ל׮ד · Verse 34

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֣ו֌ל ׀֌ֻ֣׊ו֌ ב֞ע֞֡ם וַאֲמַךְת֌ֶ֣ם ל֞הֶ֡ם הַג֌֎֣ישׁו֌ אֵלַי֩ א֎֚ישׁ שׁוֹך֜וֹ וְא֎֣ישׁ שְׂיֵ֗הו֌ ו֌שְׁחַטְת֌ֶրם ב֌֞זֶה֙ וַאֲכַלְת֌ֶ֔ם וְלֹא֟תֶחֶᅵᅵְא֥ו֌ לַיהֹו֖֞ה לֶאֱכֹ֣ל אֶל֟הַד֌֑֞ם וַי֌ַג֌֎֚שׁו֌ כׇל֟ה֞ע֞֜ם א֎֣ישׁ שׁוֹך֧וֹ בְי֞ד֛וֹ הַל֌ַ֖יְל֞ה וַי֌֎שְׁחֲטו֌֟שׁ֞֜ם׃

English:

And Saul ordered, “Spread out among the troops and tell them that everyone must bring me his ox or his sheep and slaughter it here, and then eat. You must not sin against GOD and eat with the blood.” Every one of the troops brought his own ox with himqhis own ox with him Septuagint reads “whatever he had in his possession.” that night and slaughtered it there.

Saul instructs his officers to spread out and command proper slaughter on the stone. Rashi cites two interpretations of 'bazeh' (here/this): either 'at this place' (the stone altar) or 'with this knife,' meaning Saul inspected the slaughter knife for fitness -- which the Talmud (Chullin 17b) uses as a source for the law of checking slaughter knives. Radak adds that the night slaughter was permissible on a private altar. The entire scene shows Saul managing the religious consequences of his own failed policy.
ךש׎יRashi
Spread out among the people. Announce in many places, and let the announcers disperse among the people. And you shall slaughter [them] here. Here in the place of slaughtering.28ב֌֞זֶה referring to the "place" of slaughtering. Another explanation is, he examined a slaughtering knife29ב֌֞זֶה referring to the "knife" used for slaughtering. He had inspected it to make sure it was fit for ritual slaughter. for them.30Maseches Chulin 17b. That night. The ordinary [i.e., non-sanctified] animals were slaughtered at night. Thus it is explained in [Maseches] Zevochim.31 120a.", hebrewText: "׀ֻ֌׊ו֌ ב֞ע֞ם. הַכְך֎יזו֌ ב֎֌מְקוֹמוֹת הַךְבֵ֌ה, וְי֎הְיו֌ הַמַ֌כְך֎יז֎ים נְ׀וֹ׊֎ים ב֞֌ע֞ם: ו֌שְׁחַטְתֶ֌ם ב֞֌זֶה. כ֞֌אן, ב֎֌מְקוֹם שְׁח֎יט֞ה. ד֞֌ב֞ך אַחֵך: סַכ֎֌ין ב֞֌דַק ל֞הֶם: הַלַ֌יְל֞ה. בְ֌הֵמוֹת שֶׁל חֻל֎֌ין נ֎שְׁחֲטו֌ בַ֌לַ֌יְל֞ה, כ֞֌ךְ מְ׀ֹך֞שׁ ב֎֌זְב֞ח֎ים (שם):

׀סוק ל׮ה · Verse 35

Hebrew:

וַי֌֎֧בֶן שׁ֞א֛ו֌ל מ֎זְב֌ֵ֖חַ לַיהֹו֑֞ה אֹת֣וֹ הֵחֵ֔ל ל֎בְנ֥וֹת מ֎זְב֌ֵ֖חַ לַיהֹו֞֜ה׃ {×€}

English:

Thus Saul set up an altar to GOD; it was the first altar he erected to GOD.

A seemingly incidental detail carries deep irony: this is the first altar Saul ever built to God, and it was prompted not by devotion but by the need to manage his troops' ritual transgression. Rashi confirms this was the first of the altars Saul constructed. Radak cites a midrash noting that while many before him (Noah, Abraham, Moses, Joshua) built altars out of gratitude or worship, Saul's first altar arose from crisis management. The detail captures the reactive, spiritually impoverished quality of his kingship.
ךש׎יRashi
It was the first of the altars. That altar was the first of the altars which Shaul built.32 He built this altar in honor of the victory, as Moshe did after having defeated Amoleik in Shemos 17:15.", hebrewText: "אֹתוֹ הֵחֵל. אוֹתוֹ הַמ֎֌זְבֵ֌חַ, ך֎אשׁוֹן לַמ֎֌זְבְ֌חוֹת שֶׁב֞֌נ֞ה שׁ֞או֌ל:

׀סוק ל׮ו · Verse 36

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֡ו֌ל נֵךְד֣֞ה אַחֲךֵי֩ ׀ְל֎שְׁת֌֎֚ים ׀ לַ֜יְל֞ה וְ֜נ֞בֹ֥ז֞ה ב֞הֶ֣ם ׀ עַד֟א֣וֹך הַב֌ֹ֗קֶך וְלֹ֜א֟נַשְׁאֵրך ב֌֞הֶם֙ א֎֔ישׁ וַי֌ֹ֣אמְך֔ו֌ כ֌ׇל֟הַט֌֥וֹב ב֌ְעֵינֶ֖יך֞ עֲשֵׂ֑ה {ס}        וַי֌ֹ֙אמֶך֙ הַכ֌ֹהֵ֔ן נ֎קְךְב֥֞ה הֲלֹ֖ם אֶל֟ה֞אֱלֹה֎֜ים׃

English:

Saul said, “Let us go down after the Philistines by night and plunder among them until the light of morning; and let us not leave a single survivor among them.” “Do whatever you please,” they replied. But the priest said, “Let us approach God here.”

Saul proposes a night raid to finish off the Philistines, and the troops passively agree. But the priest Ahijah intervenes with a crucial suggestion: 'Let us approach God here' -- meaning they should consult the Urim and Thummim before proceeding. Radak explains the priest's words as 'let us inquire of God's word.' This moment introduces the fateful oracle inquiry that will expose Jonathan's unwitting violation and precipitate the chapter's climactic confrontation between father and son.

׀סוק ל׮ז · Verse 37

Hebrew:

וַי֌֎שְׁאַրל שׁ֞או֌ל֙ ב֌ֵ֜אלֹה֎֔ים הַ֜אֵךֵד֙ אַחֲךֵ֣י ׀ְל֎שְׁת֌֎֔ים הֲת֎ת֌ְנֵ֖ם ב֌ְיַ֣ד י֎שְׂך֞אֵ֑ל וְלֹ֥א ע֞נ֖֞הו֌ ב֌ַי֌֥וֹם הַה֜ו֌א׃

English:

So Saul inquired of God, “Shall I go down after the Philistines? Will You deliver them into the hands of Israel?” But this time [God] did not respond to him.

Saul inquires of God through the Urim and Thummim, but receives no answer -- a devastating silence that signals something is spiritually amiss. God's refusal to respond becomes the catalyst for the lot-casting sequence that follows. Radak explains that God withheld His answer not because Jonathan had truly sinned, but because the unresolved oath created a spiritual impediment requiring resolution. The silence also serves a narrative function: it forces the community to confront the consequences of Saul's rash decree.

׀סוק ל׮ח · Verse 38

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֔ו֌ל ג֌ֹ֣שׁ֜ו֌ הֲלֹ֔ם כ֌ֹ֖ל ׀֌֎נ֌֣וֹת ה֞ע֑֞ם ו֌דְע֣ו֌ ו֌ךְא֔ו֌ ב֌ַמ֌֞֗ה ה֥֞יְת֛֞ה הַחַט֌֥֞את הַז֌ֹ֖את הַי֌֜וֹם׃

English:

Then Saul said, “Come forward, all chief officers of the troops, and find out how this guilt was incurred today.

Then Saul said, 'Come forward, all chief officers of the troops, and find out how this guilt was incurred today.
ךש׎יRashi
Leaders of the people. The chiefs of the people; the cornerstone אֶבֶן הַ׀֌֎נ֌֞ה is the most esteemed.", hebrewText: "׀֎֌נ֌וֹת ה֞ע֞ם. שׂ֞ךֵי ה֞ע֞ם, אֶבֶן הַ׀֎֌נ֞֌ה ה֮יא הַחֲשׁו֌ב֞ה:

׀סוק ל׮ט · Verse 39

Hebrew:

כ֌֎֣י חַי֟יְהֹו֞֗ה הַמ֌וֹשׁ֎֙יעַ֙ אֶת֟י֎שְׂך֞אֵ֔ל כ֌֎֧י א֎ם֟יֶשְׁנ֛וֹ ב֌ְיוֹנ֞ת֥֞ן ב֌ְנ֎֖י כ֌֎֣י מ֣וֹת י֞מ֑ו֌ת וְאֵ֥ין עֹנֵ֖הו֌ מ֎כ֌ׇל֟ה֞ע֞֜ם׃

English:

For as GOD lives who brings victory to Israel, even if it was through my son Jonathan, he shall be put to death!” Not one soldier answered him.

For as GOD lives who brings victory to Israel, even if it was through my son Jonathan, he shall be put to death!' Not one soldier answered him.

׀סוק מ׳ · Verse 40

Hebrew:

וַי֌ֹ֣אמֶך אֶל֟כ֌ׇל֟י֎שְׂך֞אֵ֗ל אַת֌ֶם֙ ת֌֎֜הְיו֌֙ לְעֵ֣בֶך אֶח֞֔ד וַ֜אֲנ֎י֙ וְיוֹנ֞ת֣֞ן ב֌ְנ֎֔י נ֎הְיֶ֖ה לְעֵ֣בֶך אֶח֑֞ד וַי֌ֹאמְךրו֌ ה֞ע֞ם֙ אֶל֟שׁ֞א֔ו֌ל הַט֌֥וֹב ב֌ְעֵינֶ֖יך֞ עֲשֵׂ֜ה׃ {ס}        

English:

And he said to all the Israelites, “You stand on one side, and my son Jonathan and I shall stand on the other.” The troops said to Saul, “Do as you please.”

And he said to all the Israelites, 'You stand on one side, and my son Jonathan and I shall stand on the other.' The troops said to Saul, 'Do as you please.'
ךש׎יRashi
On one side. To cast lots between all of you, and us.", hebrewText: "לְעֵבֶך אֶח֞ד. לְהַ׀֎֌יל ג֌וֹך֞ל בֵ֌ין כֻ֌לְ֌כֶם ו֌בֵינֵינו֌:

׀סוק מ׮א · Verse 41

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֗ו֌ל אֶל֟יְהֹו֛֞ה אֱלֹהֵ֥י י֎שְׂך֞אֵ֖ל ה֣֞ב֞ה ת֞מ֎֑ים וַי֌֎ל֌֞כֵ֧ד יוֹנ֞ת֛֞ן וְשׁ֞א֖ו֌ל וְה֞ע֥֞ם י֞׊֞֜או֌׃

English:

Saul then said to GOD, the God of Israel, “Show Thammim.”rShow Thammim Meaning of Heb. uncertain. Septuagint reads “Why have You not responded to Your servant today? If this iniquity was due to my son Jonathan or to me, O ETERNAL ONE, God of Israel, show Urim; and if You say it was due to Your people Israel, show Thummim.” Jonathan and Saul were indicated by lot, and the troops were cleared.

Saul then said to GOD, the God of Israel, 'Show Thammim.'rShow Thammim Meaning of Heb.
ךש׎יRashi
Make it truthful. Give a true lot. And the people were excluded. Innocent, from the lot.", hebrewText: "ה־ב־ה ת֞מ֎ים. תֵ֌ן ג֌וֹך֞ל אֱמֶת: וְה֞ע֞ם י֞׊֞או֌. נְק֎י֎֌ים מ֮ן הַג֌וֹך֞ל:

׀סוק מ׮ב · Verse 42

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֔ו֌ל הַ׀֌֎֕ילו֌ ב֌ֵינ֎֕י ו֌בֵ֖ין יוֹנ֞ת֣֞ן ב֌ְנ֎֑י וַי֌֎ל֌֞כֵ֖ד יוֹנ֞ת֞֜ן׃

English:

And Saul said, “Cast the lots between my son and me”; and Jonathan was indicated.

And Saul said, 'Cast the lots between my son and me'; and Jonathan was indicated.

׀סוק מ׮ג · Verse 43

Hebrew:

וַי֌ֹրאמֶך שׁ֞או֌ל֙ אֶל֟י֣וֹנ֞ת֞֔ן הַג֌֎֥יד֞ה ל֌֎֖י מֶ֣ה ע֞שׂ֎֑ית֞ה וַי֌ַג֌ֶד֟ל֣וֹ יוֹנ֞ת֞֗ן וַי֌ֹ֩אמֶך֩ ט֞עֹ֚ם ט֞עַ֜מְת֌֎י ב֌֎קְ׊ֵ֚ה הַמ֌ַט֌ֶ֧ה אֲשֶׁך֟ב֌ְי֞ד֎֛י מְעַ֥ט ד֌ְבַ֖שׁ ה֎נְנ֎֥י א֞מ֜ו֌ת׃ {ס}        

English:

Saul said to Jonathan, “Tell me, what have you done?” And Jonathan told him, “I only tasted a bit of honey with the tip of the stick in my hand. I am ready to die.”

Saul said to Jonathan, 'Tell me, what have you done?' And Jonathan told him, 'I only tasted a bit of honey with the tip of the stick in my hand. I am ready to die.'

׀סוק מ׮ד · Verse 44

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֔ו֌ל כ֌ֹה֟יַעֲשֶׂ֥ה אֱלֹה֎֖ים וְכֹ֣ה יוֹס֎֑ף כ֌֎י֟מ֥וֹת ת֌֞מ֖ו֌ת יוֹנ֞ת֞֜ן׃

English:

Saul said, “Thus and more may God do:smay God do Many mss. and Septuagint add “to me.” You shall be put to death, Jonathan!”

Saul said, 'Thus and more may God do:smay God do Many mss. and Septuagint add 'to me.' You shall be put to death, Jonathan!'

׀סוק מ׮ה · Verse 45

Hebrew:

וַי֌ֹ֚אמֶך ה֞ע֞֜ם אֶל֟שׁ֞א֗ו֌ל הֲ֜יוֹנ֞ת֞րן ׀ י֞מו֌ת֙ אֲשֶׁ֣ך ע֞֠שׂ֞֠ה הַיְשׁו֌ע֚֞ה הַג֌ְדוֹל֣֞ה הַז֌ֹאת֮ ב֌ְי֎שְׂך֞אֵל֒ ח־ל֮֗יל־ה חַי֟יְהֹו֞ה֙ א֎ם֟י֎׀֌ֹ֞ל מ֎שׂ֌ַעֲךַրת ךֹאשׁוֹ֙ אַ֔ךְ׊֞ה כ֌֎֜י֟ע֎ם֟אֱלֹה֎֥ים ע֞שׂ֖֞ה הַי֌֣וֹם הַז֌ֶ֑ה וַי֌֎׀ְד֌֥ו֌ ה֞ע֛֞ם אֶת֟יוֹנ֞ת֖֞ן וְלֹא֟מֵ֜ת׃ {ס}        

English:

But the troops said to Saul, “Shall Jonathan die, after bringing this great victory to Israel? Never! As GOD lives, not a hair of his head shall fall to the ground! For he brought this day to pass with the help of God.” Thus the troops saved Jonathan and he did not die.

But the troops said to Saul, 'Shall Jonathan die, after bringing this great victory to Israel?
ךש׎יRashi
The people redeemed [Yonoson]. They nullified Shaul's oath.", hebrewText: "וַי֎֌׀ְד֌ו֌ ה֞ע֞ם. ה֎ת֎֌יךו֌ לוֹ לְשׁ֞או֌ל שְׁבו֌ע֞תוֹ:

׀סוק מ׮ו · Verse 46

Hebrew:

וַי֌ַ֣עַל שׁ֞א֔ו֌ל מֵאַחֲךֵ֖י ׀֌ְל֎שְׁת֌֎֑ים ו֌׀ְל֎שְׁת֌֎֖ᅵᅵם ה֞לְכ֥ו֌ ל֎מְקוֹמ֞֜ם׃

English:

Saul broke off his pursuit of the Philistines, and the Philistines returned to their homes.

Saul broke off his pursuit of the Philistines, and the Philistines returned to their homes.

׀סוק מ׮ז · Verse 47

Hebrew:

וְשׁ֞א֛ו֌ל ל֞כַ֥ד הַמ֌ְלו֌כ֖֞ה עַל֟י֎שְׂך֞אֵ֑ל וַי֌֎ל֌֣֞חֶם ס֞ב֎֣יב ׀ ב֌ְ֜כׇל֟אֹיְב֞֡יו ב֌ְמוֹא֣֞ב ׀ ו֌ב֎בְנֵ֜י֟עַמ֌֚וֹן ו֌בֶאֱד֜וֹם ו֌בְמַלְכֵրי ׊וֹב֞ה֙ ו֌בַ׀֌ְל֎שְׁת֌֎֔ים ו֌בְכֹ֥ל אֲשֶׁך֟י֎׀ְנֶ֖ה יַךְשׁ֎֜יעַ׃

English:

After Saul had secured his kingship over Israel, he waged war on every side against all his enemies: against the Moabites, Ammonites, Edomites, the Philistines, and the kingstkings Septuagint and 4QSamᵃ read “king.” of Zobah; and wherever he turned he routed [them].

After Saul had secured his kingship over Israel, he waged war on every side against all his enemies: against the Moabites, Ammonites, Edomites, the Philistines, and the kingstkings Septuagint and 4QSamᵃ read 'king.' of Zobah; and wherever he turned he routed [them].

׀סוק מ׮ח · Verse 48

Hebrew:

וַי֌ַ֣עַשׂ חַ֔י֎ל וַי֌ַ֖ךְ אֶת֟עֲמ֞לֵ֑ק וַי֌ַ׊֌ֵ֥ל אֶת֟י֎שְׂך֞אֵ֖ל מ֎י֌ַ֥ד שֹׁסֵ֜הו֌׃ {×€}

English:

He was triumphant, defeating the Amalekites and saving Israel from those who plundered it.

He was triumphant, defeating the Amalekites and saving Israel from those who plundered it.
ךש׎יRashi
He raised an army. And he gathered an army.", hebrewText: "וַיַ֌עַשׂ ח־י֮ל. וַיֶ֌אֱסֹף חַי֎ל:

׀סוק מ׮ט · Verse 49

Hebrew:

וַי֌֎֜הְיו֌֙ ב֌ְנֵ֣י שׁ֞א֔ו֌ל יוֹנ֞ת֥֞ן וְי֎שְׁו֎֖י ו֌מַלְכ֌֎ישׁ֑ו֌עַ וְשֵׁם֙ שְׁת֌ֵ֣י בְנֹת֞֔יו שֵׁրם הַב֌ְכ֎יך֞ה֙ מֵךַ֔ב וְשֵׁ֥ם הַק֌ְטַנ֌֖֞ה מ֎יכַ֜ל׃

English:

Saul’s sons were: Jonathan, Ishvi,uIshvi The same as Ishbosheth (2 Sam. 2.8) and Eshbaal (1 Chron. 8.33). and Malchi-shua; and the names of his two daughters were Merab, the older, and Michal, the younger.

Saul's sons were: Jonathan, Ishvi,uIshvi The same as Ishbosheth (2 Sam. 2.8) and Eshbaal (1 Chron. 8.33). and Malchi-shua; and the names of his two daughters were Merab, the older, and Michal, the younger.

׀סוק נ׳ · Verse 50

Hebrew:

וְשֵׁם֙ אֵ֣שֶׁת שׁ֞א֔ו֌ל אֲח֎ינֹ֖עַם ב֌ַת֟אֲח֎ימ֑֞עַץ וְשֵׁրם שַׂך֟׊ְב֞אוֹ֙ אֲב֎ינֵ֔ך ב֌ֶן֟נֵ֖ך ד֌֥וֹד שׁ֞א֜ו֌ל׃

English:

The name of Saul’s wife was Ahinoam daughter of Ahimaaz; and the name of his army commander was AbinervAbiner Usually “Abner.” son of Saul’s uncle Ner.

The name of Saul's wife was Ahinoam daughter of Ahimaaz; and the name of his army commander was AbinervAbiner Usually 'Abner.' son of Saul's uncle Ner.
ךש׎יRashi
Avineir the son of Neir. Neir was Shaul's uncle, the brother of Kish, and both were the sons of Avieil. Aviei was also known as Neir, in Divrei Hayomim,33I Divrei Hayomim 8:33. because he would light candles for the public in the dark streets.34 See Radak above 9:1.", hebrewText: "אֲב֎ינֵך בֶ֌ן נֵך. וְנֵך ה־י־ה ד֌וֹד שׁ֞או֌ל, א־ח֮יו שֶׁל ק֎ישׁ, ו֌שְׁנֵיהֶם בְ֌נֵי אֲב֎יאֵל, וְגַם אֲב֎יאֵל נ֎קְך֞א נֵך, בְ֌ד֎בְךֵי הַי֞֌מ֎ים (א ח:לג), שֶׁה֞י֞ה מַדְל֎יק נֵךוֹת ל֞ךַב֎֌ים בַ֌מְ֌בוֹאוֹת ה֞אֲ׀ֵל֎ים (ויק׹א ׹בה ט:ב):

׀סוק נ׎א · Verse 51

Hebrew:

וְק֎֧ישׁ אֲב֎֜י֟שׁ֞א֛ו֌ל וְנֵ֥ך אֲב֎֜י֟אַבְנֵ֖ך ב֌ֶן֟אֲב֎יאֵ֜ל׃ {ס}        

English:

Kish, Saul’s father, and Ner, Abner’s father, were sons of Abiel.

Kish, Saul's father, and Ner, Abner's father, were sons of Abiel.

׀סוק נ׮ב · Verse 52

Hebrew:

וַת֌ְה֎րי הַמ֌֎לְח֞מ֞ה֙ ×—Ö²×–Öž×§ÖžÖ£×” עַל֟׀֌ְל֎שְׁת֌֎֔ים כ֌ֹ֖ל יְמֵ֣י שׁ֞א֑ו֌ל וְ׹־א־ֹה שׁ֞א֜ו֌ל כ֌ׇל֟א֎րישׁ ג֌֎ב֌וֹך֙ וְכׇל֟ב֌ֶן֟חַ֔י֎ל וַי֌ַאַסְ׀ֵ֖הו֌ אֵל֞֜יו׃ {×€}

English:

There was bitter war against the Philistines all the days of Saul; and whenever Saul noticed any stalwart man or warrior, he would take him into his service.

There was bitter war against the Philistines all the days of Saul; and whenever Saul noticed any stalwart man or warrior, he would take him into his service.
ךש׎יRashi
And whenever Shaul saw. This is in the present tense, meaning, when Shaul would see a valiant soldier, he would bring him [into his army].", hebrewText: "וְ׹־א־ה שׁ֞או֌ל. לְשׁוֹן הֹוֶה, כְ֌שֶׁה֞י֞ה שׁ֞או֌ל ךוֹאֶה א֎ישׁ ג֎֌ב֌וֹך חַי֎ל, ה־י־ה אוֹסְ׀וֹ אֵל֞יו:

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