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Nach YomiI Samuel · שמואל א׳Chapter 22

I Samuel 22

שמואל א׳ ׀ךק כ׮ב

Section: נביאים · נביאים ךאשונים | Book: I Samuel | Chapter: 22 of 31 | Day: 67 of 742

Date: April 19, 2026

קלאוד על הנ׮ך

I Samuel 22 stands as perhaps the darkest chapter in the entire book, the moment when Saul’s deterioration from anointed king to paranoid tyrant reaches its horrifying nadir. The chapter divides into two contrasting scenes: David gathering a community of the dispossessed at the cave of Adullam (מעךת עדלם), and Saul presiding over the massacre of an entire priestly city. The juxtaposition is devastating in its literary and theological force — the future king attracts the distressed, the indebted, and the embittered (כל איש משוק וכל איש אשך לו נשא וכל איש מך נ׀ש), forming the nucleus of a new society, while the reigning king destroys the very sacral infrastructure that legitimizes Israelite governance.

The opening verses depict David’s transformation from lone fugitive to leader of a growing band. The text’s description of his followers — those in straits, in debt, and desperate — is remarkable for its sociological honesty. These are not idealists rallying to a righteous cause; they are the marginal and the broken, drawn to David because they have nothing left to lose. Radak observes that David’s willingness to receive such men, and their willingness to follow him, already marks him as a king in embryo, one who builds loyalty through shared hardship rather than inherited privilege. David’s concern for his parents, whom he entrusts to the king of Moab — a choice Rashi connects to David’s Moabite ancestry through Ruth — reveals a man still thinking clearly amid chaos, honoring filial duty even as his own life hangs by a thread.

The scene shifts abruptly to Saul’s court at Gibeah, where the king sits beneath the tamarisk tree on the height (תחת האשל ב׹מה), spear in hand, surrounded by his Benjaminite courtiers. His speech drips with tribal resentment and paranoid accusation: “Will the son of Jesse give fields and vineyards to every one of you?” Saul cannot bring himself to speak David’s name, referring to him only as “the son of Jesse” (בן ישי) — a rhetorical diminution that Metzudat David notes is meant to strip David of any claim to stature. The accusation of conspiracy extends even to Jonathan, Saul’s own son, whom he accuses of making a pact with David and setting “my servant in ambush against me.” The court is paralyzed by fear, and it is into this silence that Doeg the Edomite steps forward with his lethal intelligence about the priests of Nob.

The massacre that follows is narrated with chilling brevity. When Saul orders his guards (ה׹שים) to kill the priests of the Lord, they refuse — a moment of moral clarity that highlights the monstrousness of what Saul demands. Radak emphasizes that even battle-hardened soldiers recognized the sacrilege of raising a hand against the Lord’s anointed priests. It falls to Doeg, the outsider, the Edomite, to carry out the slaughter: eighty-five priests who wore the linen ephod (נשא א׀וד בד), followed by the complete annihilation of Nob — men, women, children, infants, and livestock. The language deliberately echoes the herem, the total destruction commanded against Israel’s enemies, now turned inward against Israel’s own priestly city. Rashi, citing the Talmud (Sanhedrin 95b), sees in this atrocity the fulfillment of a devastating irony: the destruction Saul failed to carry out against Amalek in chapter 15, he now executes against the priests of God.

The chapter closes with Abiathar’s escape to David and David’s extraordinary response: “I knew that day, when Doeg the Edomite was there, that he would tell Saul. I am the cause of all the deaths in your father’s house” (אנכי סבתי בכל נ׀שות בית אביך). This acceptance of moral responsibility, even for consequences he did not directly cause, sets David apart from Saul in the starkest possible terms. Saul, who ordered the massacre, accepts no blame; David, who merely sought bread and a sword at Nob, shoulders the weight of the catastrophe. His promise to Abiathar — “Stay with me; do not be afraid; for whoever seeks your life must seek my life also” — binds the fugitive king and the surviving priest together in a covenant of mutual protection. From this point forward, Abiathar and the priestly line will be with David, carrying the ephod and the possibility of inquiring of God. What Saul has destroyed, David will shelter; what Saul has severed from himself, David will draw close.

׀ךק כ׮ב · Chapter 22

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ֵրלֶךְ ד֌֞ו֎ד֙ מ֎שׁ֌֞֔ם וַי֌֎מ֌֞לֵ֖ט אֶל֟מְע֞ךַ֣ת עֲדֻל֌֑֞ם וַי֌֎שְׁמְעրו֌ אֶח֞יו֙ וְכׇל֟ב֌ֵ֣ית א־ב֮֔יו וַי֌ֵךְד֥ו֌ אֵל֖֞יו שׁ֞֜מ֌֞ה׃

English:

David departed from there and escaped to the caveacave The “cave” in v. 1 is referred to as “stronghold” in vv. 4–5; cf. the same variation in 2 Sam. 23.13–14; 1 Chron. 11.15–16. of Adullam; and when his brothers and all his father’s house heard, they joined him down there.

David departed from there and escaped to the caveacave The “cave” in v.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌֎֜תְקַב֌ְ׊֣ו֌ אֵ֠ל֞֠יו כ֌ׇל֟א֎֚ישׁ מ֞׊֜וֹק וְכׇל֟א֎֚ישׁ אֲￜￜֶׁך֟לրוֹ נֹשֶׁא֙ וְכׇל֟א֎֣ישׁ מַך֟נֶ֔׀ֶשׁ וַיְה֎֥י עֲלֵיהֶ֖ם לְשׂ֑֞ך וַי֌֎הְי֣ו֌ ע֎מ֌֔וֹ כ֌ְאַךְב֌ַ֥ע מֵא֖וֹת א֎֜ישׁ׃

English:

Everyone who was in straits and everyone who was in debt and everyone who was desperate joined him, and he became their leader; there were about four hundred men with him.

Everyone who was in straits and everyone who was in debt and everyone who was desperate joined him, and he became their leader; there were about four hundred men with him.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֵ֧לֶךְ ד֌֞ו֎֛ד מ֎שׁ֌֖֞ם מ֎׊ְ׀֌ֵ֣ה מוֹא֑֞ב וַי֌ֹ֣אמֶך ׀ אֶל֟מֶ֣לֶךְ מוֹא֞֗ב יֵ֜׊ֵא֟נ֞֞א א֞ב֎րי וְא֎מ֌֎י֙ א֎ת֌ְכֶ֔ם עַ֚ד אֲשֶׁ֣ך אֵדַ֔ע מַה֟י֌ַעֲשֶׂה֟ל֌֎֖י אֱלֹה֎֜ים׃

English:

David went from there to Mizpeh of Moab, and he said to the king of Moab, “Let my father and mother come [and stay] with you, until I know what God will do for me.”

David went from there to Mizpeh of Moab, and he said to the king of Moab, “Let my father and mother come [and stay] with you, until I know what God will do for me.”

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ַנְחֵ֕ם אֶת֟׀֌ְנֵ֖י מֶ֣לֶךְ מוֹא֑֞ב וַי֌ֵשְׁב֣ו֌ ע֎מ֌֔וֹ כ֌ׇל֟יְמֵ֥י הֱיוֹת֟ד֌֞ו֎֖ד ב֌ַמ֌ְ׊ו֌ד֞֜ה׃ {ס}        

English:

So he led them tobled them to Targum and Syriac read “left them with.” the king of Moab, and they stayed with him as long as David remained in the stronghold.cstronghold See note at v. 1.

So he led them tobled them to Targum and Syriac read “left them with.” the king of Moab, and they stayed with him as long as David remained in the stronghold.cstronghold See note at v. 1.
ךש׎יRashi
וַיֵ֌שְׁבו֌ ע֎מ֌וֹ כ֞֌ל יְמֵי הֱיוֹת ד֞֌ו֎ד בַ֌מְ֌׊ו֌ד֞ה. ס֞מו֌ךְ לְמוֹא֞ב, ו֌כְשֶׁי֞֌׊֞א ד־ו֮ד מ֎ש֞֌ׁם לְיַעַך ח֞ךֶת, ה֞ךַג מֶלֶךְ מוֹא֞ב אֶת א־ב֮יו וְאֶת א֎מ֌וֹ וְאֶח֞יו, חו֌ץ מֵאֶח֞ד שֶׁב֞֌הֶם שֶׁהֶחֱי֞הו֌ נ֞ח֞שׁ ה֞עַמ֌וֹנ֎י, וְהו֌א הַחֶסֶד שֶׁא֞מַך ד֞֌ו֎ד (שמואל ב י:ב): ׎כַ֌אֲשֶׁך ע֞שׂ֞ה א־ב֮יו ע֎מ֞֌ד֎י חֶסֶד׎, כ֎֌דְא֎ית֞א בְ֌מ֎דְךַשׁ ךַב֎֌י תַ֌נְחו֌מ֞א:
And they remained with him all the time that Dovid was in the fortress. Near Moav, and when Dovid left from there to the forest of Cheres, the king of Moav killed his father, mother, and brothers, except for one of them, whom Nochosh the Ammonite raised.1Bamidbar Rabbah 14:1. This is the kindness which Dovid [referred to when he] said, "as his father did kindness with me,"2II Shmuel 10:2. as it is stated in the Midrash of R. Tanchuma.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌ֹ֩אמֶך֩ ג֌֚֞ד הַנ֌֞ב֎֜יא אֶל֟ד֌֞ו֎֗ד לֹրא תֵשֵׁב֙ ב֌ַמ֌ְ׊ו֌ד֞֔ה לֵ֥ךְ ו֌ב֞֜את֞֟ל֌ְך֖֞ אֶ֣ךֶץ יְהו֌ד֑֞ה וַי֌ֵ֣לֶךְ ד֌֞ו֎֔ד וַי֌֞בֹ֖א יַ֥עַך ח֞֜ךֶת׃ {ס}        

English:

But the prophet Gad said to David, “Do not stay in the stronghold; go at once to the territory of Judah.” So David left and went to the forest of Hereth.

But the prophet Gad said to David, “Do not stay in the stronghold; go at once to the territory of Judah.” So David left and went to the forest of Hereth.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֎שְׁמַ֣ע שׁ֞א֔ו֌ל כ֌֎֚י נוֹדַ֣ע ד֌֞ו֎֔ד וַאֲנ֞שׁ֎֖ים אֲשֶׁ֣ך א֎ת֌֑וֹ וְשׁ֞או֌ל֩ יוֹשֵׁ֚ב ב֌ַג֌֎בְע֞֜ה ת֌ַ֜חַת֟ה֞אֶրשֶׁל ב֌֞֜ך֞מ֞ה֙ וַחֲנ֎ית֣וֹ בְי֞ד֔וֹ וְכׇל֟עֲב֞ד֖֞יו נ֎׊֌֞ב֎֥ים ע֞ל֞֜יו׃

English:

When Saul heard that David and the men with him had been located—Saul was then in Gibeah, sitting under the tamarisk tree on the height, spear in hand, with all his courtiers in attendance upon him—

When Saul heard that David and the men with him had been located—Saul was then in Gibeah, sitting under the tamarisk tree on the height, spear in hand, with all his courtiers in attendance upon him—
ךש׎יRashi
כ֎֌י נוֹדַע ד֞֌ו֎ד. כ֎֌י ה֎תְב֌וֹנֵן לְה֎ש֞֌ׁמֵך מ֎מֶ֌נ֌ו֌: תַ֌חַת ה֞אֶשֶׁל ב֞֌ך֞מ֞ה. אַחַת שֶׁה֞יְת֞ה ב֎֌גְבו֌ל ב֎֌נְי֞מ֎ן וְךַב֌וֹתֵינו֌ א֞מְךו֌ (תענית ה ב): ה֮יא ה֞יְת֞ה ׹־מ־ה שֶׁל שְׁמו֌אֵל, ו֌שְׁנֵי מְקוֹמוֹת הֵן, וְכֵן מ֎דְך֞שׁוֹ: וְשׁ֞או֌ל יוֹשֵׁב בַ֌ג֎֌בְע֞ה, ב֎֌זְכו֌ת ה֞אֶשֶׁל הַג֞֌דוֹל אֲשֶׁך ב֞֌ך֞מ֞ה, שֶׁה֞י֞ה מ֎תְ׀ַ֌לֵ֌ל ע֞ל֞יו:
That Dovid
had been discovered. That he realized to beware of him. Beneath the tamarisk tree in Romoh. On one [hill], which was within Binyomin's border.3Not to be confused with the Romoh where Shmuel lived. Our Rabbis said4Maseches Taanis 5b. that this was Shmuel's Romoh, and these are two different places. It is expounded thus: 'Shaul was sitting in Givoh in the merit of the great tamarisk tree [i.e., Shmuel] who was in Romoh, and who was praying for him.'5Were it not for Shmuel’s prayers, Shaul would have had to relinquish the throne immediately after the incident with Amoleik. Shmuel prayed for Shaul’s reign to remain intact as long as he was alive.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֗ו֌ל לַ֜עֲב֞ד֞יו֙ הַנ֌֎׊֌֞ב֎֣ים ע֞ל֞֔יו שׁ֎מְעו֌֟נ֖֞א ב֌ְנֵ֣י יְמ֮ינ֑֮י ג֌ַם֟לְכֻל֌ְכֶ֗ם י֎ת֌ֵրן ב֌ֶן֟י֎שַׁי֙ שׂ֞ד֣וֹת ו֌כְך֞מ֎֔ים לְכֻל֌ְכֶ֣ם י֞שׂ֎֔ים שׂ֞ךֵ֥י אֲל֞׀֎֖ים וְשׂ֞ךֵ֥י מֵא֜וֹת׃

English:

Saul said to the courtiers standing about him, “Listen, Benjaminites! Will the son of Jessedthe son of Jesse See note at 10.11. give fields and vineyards to every one of you? And will he make all of you captains of thousands or captains of hundreds?

Saul said to the courtiers standing about him, “Listen, Benjaminites! Will the son of Jessedthe son of Jesse See note at 10.11. give fields and vineyards to every one of you? And will he make all of you captains of thousands or captains of hundreds?

׀סוק ח׳ · Verse 8

Hebrew:

כ֌֎י֩ קְשַׁךְת֌ֶ֚ם כ֌ֻל֌ְכֶ֜ם ע֞לַ֗י וְאֵין֟ג֌ֹלֶրה אֶת֟אׇזְנ֎י֙ ב֌֎כְךׇת֟ב֌ְנ֎֣י ע֎ם֟ב֌ֶן֟י֎שַׁ֔י וְאֵין֟חֹלֶ֥ה מ֎כ֌ֶ֛ם ע֞לַ֖י וְגֹלֶ֣ה אֶת֟אׇזְנ֎֑י כ֌֎֣י הֵק֎ים֩ ב֌ְנ֎֚י אֶת֟עַבְד֌֎֥י ע֞לַ֛י לְאֹךֵ֖ב כ֌ַי֌֥וֹם הַז֌ֶ֜ה׃ {ס}        

English:

Is that why all of you have conspired against me? For no one informs me when my own son makes a pact with the son of Jesse; no one is concernedeconcerned For this meaning of ឥoleh, cf. Amos 6.6. for me and no one informs me when my own son has set my servant in ambushfin ambush Septuagint reads “as an enemy.” against me, as is now the case.”

Is that why all of you have conspired against me?

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ַ֜עַן ד֌ֹאֵ֣ג ה֞אֲדֹמ֎֗י וְה֛ו֌א נ֎׊֌֥֞ב עַל֟עַבְדֵ֜י֟שׁ֞א֖ו֌ל וַי֌ֹאמַ֑ך ך֞א֎֙ית֎י֙ אֶת֟ב֌ֶן֟י֎שַׁ֔י ב֌֣֞א נֹ֔בֶה אֶל֟אֲח֎ימֶ֖לֶךְ ב֌ֶן֟אֲח֎ט֜ו֌ב׃

English:

Doeg the Edomite, who was standing among the courtiers of Saul, spoke up: “I saw the son of Jesse come to Ahimelech son of Ahitub at Nob.

Doeg the Edomite, who was standing among the courtiers of Saul, spoke up: “I saw the son of Jesse come to Ahimelech son of Ahitub at Nob.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌֎שְׁאַל֟לוֹ֙ ב֌ַ֜יהֹו֞֔ה וְ׊ֵיד֖֞ה נ֣֞תַן ל֑וֹ וְאֵ֗ת חֶ֛ךֶב ג֌ׇלְי֥֞ת הַ׀֌ְל֎שְׁת֌֎֖י נ֥֞תַן ל֜וֹ׃

English:

He inquired of GOD on his behalf and gave him provisions; he also gave him the sword of Goliath the Philistine.”

He inquired of GOD on his behalf and gave him provisions; he also gave him the sword of Goliath the Philistine.”

׀סוק י׮א · Verse 11

Hebrew:

וַי֌֎שְׁלַ֣ח הַמ֌ֶ֡לֶךְ ל֎קְךֹא֩ אֶת֟אֲח֎ימֶ֚לֶךְ ב֌ֶן֟אֲח֎יט֜ו֌ב הַכ֌ֹהֵ֗ן וְאֵ֚ת כ֌ׇל֟ב֌ֵ֥ית א־ב֛֮יו הַכ֌ֹהֲנ֎֖ים אֲשֶׁ֣ך ב֌ְנֹ֑ב וַי֌֞בֹ֥או֌ כֻל֌֖֞ם אֶל֟הַמ֌ֶ֜לֶךְ׃ {ס}        

English:

Thereupon the king sent for the priest Ahimelech son of Ahitub and for all the priests belonging to his father’s house at Nob. They all came to the king,

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֔ו֌ל שְׁ֜מַ֜ע֟נ֖֞א ב֌ֶן֟אֲח֎יט֑ו֌ב וַי֌ֹ֖אמֶך ה֎נְנ֎֥י אֲדֹנ֎֜י׃

English:

and Saul said, “Listen to me, son of Ahitub.”gson of Ahitub Cf. note at 10.11. “Yes, my lord,” he replied.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ֹրאמֶך אֵל֞ו֙ שׁ֞א֔ו֌ל ל֚֞מ֌֞ה קְשַׁךְת֌ֶ֣ם ע֞לַ֔י אַת֌֖֞ה ו֌בֶן֟י֎שׁ֑֞י ב֌ְת֎ת֌ְך֚֞ ל֜וֹ לֶ֣חֶם וְחֶ֗ךֶב וְשׁ֞א֥וֹל לוֹ֙ ב֌ֵ֜אלֹה֎֔ים ל֞ק֥ו֌ם אֵלַ֛י לְאֹךֵ֖ב כ֌ַי֌֥וֹם הַז֌ֶ֜ה׃ {ס}        

English:

And Saul said to him, “Why have you and the son of Jesse conspired against me? You gave him food and a sword, and inquired of God for him—that he may rise in ambushhin ambush Septuagint reads “as an enemy.” against me, as is now the case.”

And Saul said to him, “Why have you and the son of Jesse conspired against me? You gave him food and a sword, and inquired of God for him—that he may rise in ambushhin ambush Septuagint reads “as an enemy.” against me, as is now the case.”
ךש׎יRashi
וְשׁ֞אוֹל לוֹ בֵ֌אלֹה֎ים. עֲש֎ׂיתוֹ מֶלֶךְ, שֶׁאֵין נ֎שְׁא֞ל֎ין ב֞֌או֌ך֎ים וְתֻמ֎֌ים לְהֶדְיוֹט:
And inquiring of God for him. [By allowing him to consult the Urim and Tumim], you have made him a king, because no inquiry may be made of the Urim and Tumim for a commoner.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ַ֧עַן אֲח֎ימֶ֛לֶךְ אֶת֟הַמ֌ֶ֖לￜￜךְ וַי֌ֹאמַ֑ך ו֌מ֎րי בְכׇל֟עֲב֞דֶ֙יך֞֙ כ֌ְד֞ו֎֣ד נֶאֱמ֞֔ן וַחֲתַ֥ן הַמ֌ֶ֛לֶךְ וְס֥֞ך אֶל֟מ֎שְׁמַעְת֌ֶ֖ך֞ וְנ֎כְב֌֥֞ד ב֌ְבֵיתֶ֜ך֞׃

English:

Ahimelech replied to the king, “But who is there among all your courtiers as trusted as David, son-in-law of Your Majesty and obedient to your bidding,iobedient to your bidding Cf. Isa. 11.14; but meaning of Heb. uncertain. and esteemed in your household?

Ahimelech replied to the king, “But who is there among all your courtiers as trusted as David, son-in-law of Your Majesty and obedient to your bidding,iobedient to your bidding Cf.
ךש׎יRashi
וְס֞ך אֶל מ֎שְׁמַעְתֶ֌ך֞. כְ֌מוֹ ׎וַי֞֌סֻךו֌ אֵל֞יו׎ (בךאשית יט:ג), וְק֞ךַב לְש֎ׁמ֌ו֌שְׁך֞ וְאֶל שְׁמַע דְ֌ב֞ךֶיך֞, וְכ֮י ה־י־ה ל֮י לְה־ב֮ין שֶׁאֵינוֹ הוֹלֵךְ ב֎֌שְׁל֎יחו֌תְך֞:
Who bows to your bidding. As in "And they turned [וַי֞סֻךוּ] to him,"6Bereishis 19:3. meaning that he is near to service you and to obey your orders. How then was I to know that he was not going on your mission?

׀סוק ט׮ו · Verse 15

Hebrew:

הַי֌֧וֹם הַח֎ל֌ֹ֛ת֎י (לשאול) [ל֎שְׁאׇל֟]ל֥וֹ בֵאלֹה֎֖ים ח֞ל֎֣יל֞ה ל֌֎֑י אַל֟י֞שֵׂם֩ הַמ֌ֶ֚לֶךְ ב֌ְעַבְד֌րוֹ ד־ב־׹֙ ב֌ְכׇל֟ב֌ֵ֣ית א־ב֮֔י כ֌֎֠י לֹ֜א֟י֞דַրע עַבְד֌ְך֞֙ ב֌ְכׇל֟זֹ֔את ד֌֞ב֥֞ך ק֞טֹ֖ן א֥וֹ ג֞ד֜וֹל׃

English:

This is the first time that I inquired of God for him; I have done no wrong.jI have done no wrong Lit. “Far be it from me!” Let not Your Majesty find fault with his servant [or] with any of my father’s house; for your servant knew nothing whatever about all this.”

This is the first time that I inquired of God for him; I have done no wrong.jI have done no wrong Lit.
ךש׎יRashi
הַי֌וֹם הַח֎לֹ֌ת֎י ל֎שְׁא֞ל לוֹ. ב֌֎תְמ֎יה֌ַ, זֶה י־מ֮ים ךַב֎֌ים שֶׁ׊ֹ֌ךֶךְ הַ׊֎֌ב֌ו֌ך ב֌וֹ, שֶׁמ֎֌נ֞֌הו֌ מוֹ׊֎יא ו֌מֵב֎יא אֶת י֎שְׂך֞אֵל, ו֌מֵא֞ז אֲנ֎י שׁוֹאֵל לוֹ בֵ֌אלֹה֎ים: ח־ל֮יל־ה ל֎֌י. מֵעֲשׂוֹת ד֞֌ב֞ך זֶה ל֎מְךֹד ו֌מַעַל:
Did I begin today to inquire. This is in the form of a question, meaning, it is already a long time that the concern of the community is his, for they appointed him as the one who leads [the Bnei] Yisroel to and [from battle], and ever since then, I inquire of God on his behalf. Far be it from me. To have done this thing with the intent of rebellion or treason.7I.e., I never would have acted against the king’s interests had I known that Dovid was fleeing.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֹ֣אמֶך הַמ֌ֶ֔לֶךְ מ֥וֹת ת֌֞מ֖ו֌ת אֲח֎ימֶ֑לֶךְ אַת֌֖֞ה וְכׇל֟ב֌ֵ֥ית א֞ב֎֜יך֞׃

English:

But the king said, “You shall die, Ahimelech, you and all your father’s house.”

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֹ֣אמֶך הַמ֌ֶ֡לֶךְ ל֞ך֞׊֎ים֩ הַנ֌֎׊֌֞ב֎֚ים ע֞ל֞֜יו סֹ֥ב֌ו֌ וְה֞מ֎֣יתו֌ ׀ כ֌ֹהֲנֵ֣י יְהֹו֞֗ה כ֌֎րי גַם֟י֞ד֞ם֙ ע֎ם֟ד֌֞ו֎֔ד וְכ֎րי י֞֜דְעו֌֙ כ֌֎֜י֟בֹךֵ֣חַ֜ ה֔ו֌א וְלֹ֥א ג֞ל֖ו֌ אֶת֟[אׇזְנ֑֮י] (אזנו) וְלֹ֜א֟א֞ב֞ו֌ עַבְדֵրי הַמ֌ֶ֙לֶךְ֙ ל֎שְׁלֹ֣חַ אֶת֟י֞ד֞֔ם ל֎׀ְגֹ֖עַ ב֌ְכֹהֲנֵ֥י יְהֹו֞֜ה׃ {ס}        

English:

And the king commanded the guards standing by, “Turn about and kill the priests of GOD, for they are in league with David; they knew he was running away and they did not inform me.” But the king’s servants would not raise a hand to strike down the priests of GOD.

And the king commanded the guards standing by, “Turn about and kill the priests of GOD, for they are in league with David; they knew he was running away and they did not inform me.” But the king’s servants would not raise a hand to strike down the priests of GOD.
ךש׎יRashi
ל־׹־ש֮ים הַנ֎֌׊֞֌ב֎ים ע֞ל֞יו. אַבְנֵך וַעֲמ֞שׂ֞א ה֞יו֌: וְלֹא א֞בו֌. ד֞֌ךְשׁו֌ אַכ֎֌ין וְךַק֎֌ין (יהושע א:יח): כ֞֌ל א֎ישׁ אֲשֶׁך יַמְךֶה אֶת ׀֎֌יך֞ וְגוֹ׳, י֞כוֹל אֲ׀֎ל֌ו֌ ל֎דְבַך עֲבֵך֞ה תַ֌לְמו֌ד לוֹמַך ׳ךַק׳:
To the runners who stood near him. Referring to Avneir and Amoso. Did not want. They expounded [Scripture's] "but's and only's." Scripture states: "Every man who rebels against your command [shall be put to death]."8Yehoshua 1:18. One may think that this means even [if "your command" was] to commit a sin; Scripture, therefore states: "Only" [to exclude this condition].

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ (לדויג) [לְדוֹאֵ֔ג] סֹ֣ב אַת֌֞֔ה ו֌׀ְגַ֖ע ב֌ַכ֌ֹהֲנ֎֑ים וַי֌֎ס֌ֹ֞ב (דויג) [ד֌וֹאֵ֣ג] ה֞אֲדֹמ֎֗י וַי֌֎׀ְג֌ַע֟הו֌א֙ ב֌ַכ֌ֹ֣הֲנ֎֔ים וַי֌֣֞מֶת ׀ ב֌ַי֌֣וֹם הַה֗ו֌א שְׁמֹנ֎րים וַ֜חֲמ֎שׁ֌֞ה֙ א֎֔ישׁ נֹשֵׂ֖א אֵ׀֥וֹד ב֌֞֜ד׃

English:

Thereupon the king said to Doeg, “You, Doeg, go and strike down the priests.” And Doeg the Edomite went and struck down the priests himself; that day, he killed eighty-five of those who wore the linen ephod.kwho wore the linen ephod Septuagint reads “bearers of the ephod”; cf. note at 2.28.

Thereupon the king said to Doeg, “You, Doeg, go and strike down the priests.” And Doeg the Edomite went and struck down the priests himself; that day, he killed eighty-five of those who wore the linen ephod.kwho wore the linen ephod Septuagint reads “bearers of the ephod”; cf.
ךש׎יRashi
לְדוֹיֵג. נ֎שְׁתַ֌נ֞֌ה שְׁמוֹ, א֞מַך לוֹ נ֎תְ׀ַ֌סְת֞֌ כְ֌ד֞ג, אַת֞֌ה ה֎לְשַׁנְת֞֌ עֲלֵיהֶם, אַת֞֌ה הֲךֹג אוֹת֞ם:
To Doeg. [Doeg's] name changed [to Doyeig].9דַי֞ג means fisherman. He said to him, "You are caught like a fish;10Based on Talmud Yerushalmi Maseches Sanhedrin 10:2. However, the Gemara in Maseches Sanhedrin 106b explains that דֹאֵג means worry, i.e., ה׳ was concerned that he might go astray. Once he did, ה׳ said, ‘וי’[= woe], it is lamentable that this brilliant person has gone astray, hence the דוֹיֵג spelling. you informed on them so you slay them."

׀סוק י׮ט · Verse 19

Hebrew:

וְאֵ֚ת נֹրב ע֎יך֟הַכ֌ֹ֜הֲנ֎ים֙ ה֎כ֌֣֞ה לְ׀֎י֟חֶ֔ךֶב מֵא֎ישׁ֙ וְעַד֟א֎שׁ֌֞֔ה מֵ֜עוֹלֵ֖ל וְעַד֟יוֹנֵ֑ק וְשׁ֧וֹך וַחֲמ֛וֹך ו֞שֶׂ֖ה לְ׀֎י֟ח֞֜ךֶב׃

English:

He put Nob, the town of the priests, to the sword: men and women, children and infants, oxen, donkeys, and sheep—[all] to the sword.

He put Nob, the town of the priests, to the sword: men and women, children and infants, oxen, donkeys, and sheep—[all] to the sword.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌֎מ֌֞לֵ֣ט ב֌ֵן֟אֶח֞֗ד לַאֲח֎ימֶ֙לֶךְ֙ ב֌ֶן֟אֲח֎ט֔ו֌ב ו֌שְׁמ֖וֹ אֶבְי֞ת֑֞ך וַי֌֎בְךַ֖ח אￜￜחֲךֵ֥י ד֞ו֎֜ד׃

English:

But one son of Ahimelech son of Ahitub escaped—his name was Abiathar—and he fled to David.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ַג֌ֵ֥ד אֶבְי֞ת֖֞ך לְד־ו֑֮ד כ֌֎֚י ה֞ךַ֣ג שׁ֞א֔ו֌ל אֵ֖ת כ֌ֹהֲנֵ֥י יְהֹו֞֜ה׃

English:

When Abiathar told David that Saul had killed the priests of GOD,

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֹ֚אמֶך ד֌֞ו֎֜ד לְאֶבְי֞ת֞֗ך י֞דַ֜עְת֌֎י ב֌ַי֌րוֹם הַהו֌א֙ כ֌֎֜י֟שׁ֞ם֙ (דויג) [ד֌וֹאֵ֣ג] ה֞אֲדֹמ֎֔י כ֌֎֜י֟הַג֌ֵ֥ד יַג֌֎֖יד לְשׁ֞א֑ו֌ל א֞נֹכ֎֣י סַב֌ֹ֔ת֎י ב֌ְכׇל֟נֶ֖׀ֶשׁ ב֌ֵ֥ית א֞ב֎֜יך֞׃

English:

David said to Abiathar, “I knew that day, when Doeg the Edomite was there, that he would tell Saul. I am to blame for all the deathslam to blame for all the deaths Meaning of Heb. uncertain. in your father’s house.

David said to Abiathar, “I knew that day, when Doeg the Edomite was there, that he would tell Saul. I am to blame for all the deathslam to blame for all the deaths Meaning of Heb. uncertain. in your father’s house.
ךש׎יRashi
א֞נֹכ֎י סַבֹ֌ת֎י. ס֎בַ֌בְת֎֌י הַד֞֌ב֞ך עַד שֶׁב֞֌א ל֎ידֵי כ֞֌ךְ:
I am responsible for. I brought about the matter, causing it to come.

׀סוק כ׮ג · Verse 23

Hebrew:

שְׁב֞րה א֎ת֌֎י֙ אַל֟ת֌֎יך֞֔א כ֌֎֛י אֲשֶׁך֟יְבַק֌ֵ֥שׁ אֶת֟נַ׀ְשׁ֎֖י יְבַק֌ֵ֣שׁ אֶת֟נַ׀ְשֶׁ֑ך֞ כ֌֎֜י֟מ֎שְׁמֶ֥ךֶת אַת֌֖֞ה ע֎מ֌֞ד֎֜י׃ {ס}        

English:

Stay with me; do not be afraid; for whoever seeks your life must seek my life also.mwhoever seeks your life must seek my life also Meaning of Heb. uncertain. It will be my care to guard you.”

Stay with me; do not be afraid; for whoever seeks your life must seek my life also.mwhoever seeks your life must seek my life also Meaning of Heb. uncertain. It will be my care to guard you.”
ךש׎יRashi
כ֎֌י אֲשֶׁך יְבַקֵ֌שׁ אֶת נַ׀ְש֎ׁי. א־ד־ם אֶח֞ד ךוֹדֵף שְׁנֵינו֌, ב֎֌מְקוֹם שֶׁא֎מ֞֌לֵט שׁ֞ם אֲנ֎י, ת֎֌מ֞֌לֵט אַת֞֌ה, כ֎֌י בְ֌מ֎שְׁמַךְת֎֌י ת֎֌הְיֶה ת֞מ֎יד, כ֞֌ךְ ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎אֲךֵי מַאן דְ֌ב֞עֵי לְמ֮קְטְל֮י ב֞֌עֵי לְמ֮קְטְל־ךְ׮. וְיֵשׁ עוֹד לְ׀֞ךֵשׁ; כ֎֌י אֲשֶׁך יֹאהֲבֵנ֎י יֹאהֲבְך֞, וַאֲשֶׁך י֎שְׁמֹך אֶת נַ׀ְש֎ׁי י֎שְׁמֹך אֶת נַ׀ְשֶׁך֞, וְיֵשׁ דֻ֌גְמ֞א בַ֌מ֎֌קְך֞א ׎אַנְשֵׁי ד־מ֮ים י֎שְׂנְאו֌ ת֞ם ו֎ישׁ֞ך֎ים יְבַקְשׁו֌ נַ׀ְשׁוֹ׎ (משלי כט:י), הֲךֵי כ֞֌אן בַ֌ק֞֌שַׁת נֶ׀ֶשׁ לְטוֹב֞ה:
For the man who seeks my life. One person is pursuing both of us. Wherever I escape, you escape, for you will always be in my safeguard; as Targum Yonoson renders, 'for he who seeks to kill me, seeks to kill you.' But, it may also mean, 'whoever will love me, will love you, and whoever will guard my soul, will guard your soul.' There is a similar instance in Scripture, "Men of blood hate a sincere person, but the upright seek his soul.'11 Mishlei 29:10. This is [an instance of] seeking a soul for [doing] good.

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