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Nach YomiII Samuel ยท ืฉืžื•ืืœ ื‘ืณChapter 1

II Samuel 1

ืฉืžื•ืืœ ื‘ืณ ืคืจืง ืืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: II Samuel | Chapter: 1 of 24 | Day: 77 of 742

Date: April 29, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

II Samuel opens not with a coronation but with a eulogy. Chapter 1 is a bridge chapter in the most literal sense: it reaches back into the closing verses of I Samuel, where Saul fell on his sword on Mount Gilboa, and forward into the new political world that David is about to inherit. Yet the narrative refuses to stage Davidโ€™s accession as triumph. Instead, it pauses โ€” for a full chapter, for three days of silence in Ziklag, for the stunned arrival of a messenger, for the tearing of clothes and a public fast, for the execution of the messenger himself, and finally for one of the most beautiful poems in all of Tanakh. The chapterโ€™s literary shape is deliberate: the kingdom cannot be inherited until the previous king is mourned, and it cannot be mourned properly until the pretender who boasts of his death has been punished. The episode establishes, at the very threshold of Davidโ€™s reign, the moral posture that will define it.

The central problem of the chapter is the conflict between two reports of Saulโ€™s death. I Samuel 31 narrates in third-person certainty that Saul fell on his own sword after his armor-bearer refused to kill him. II Samuel 1 presents an Amalekite youth who claims he delivered the coup de grรขce at Saulโ€™s request and produces the royal crown and armlet as proof. The classical commentators handle this contradiction in different ways. Rashi, following the Gemara (Nazir 23b, Horayot 10b), reads the Amalekite as a liar โ€” he stumbled on the already-dead king, stripped the regalia, and fabricated a story to ingratiate himself with David. Radak offers a more harmonizing reading in which the youth may have genuinely administered a final blow to a dying Saul. Either way, the narrative itself renders a verdict: David executes the Amalekite on his own testimony, โ€œyour mouth has testified against you.โ€ Rashiโ€™s observation sharpens the irony โ€” this Amalekite, claiming to be the son of a ger (convert), has forgotten what every Amalekite should remember: Shaulโ€™s kingdom was lost precisely for sparing Amalek, and now an Amalekiteโ€™s self-serving confession of killing him becomes the first royal act of the Davidic throne. The symmetry is chilling and exact.

The heart of the chapter, however, is the ืงื™ื ื” โ€” Davidโ€™s elegy over Saul and Yonatan, known by its first distinctive phrase as โ€œKeshetโ€ (โ€œthe Bowโ€) and preserved, the text tells us, in the lost Sefer HaYashar. Verses 19-27 are among the most celebrated Hebrew poetry in Scripture: tightly structured, heavy with parallelism, anchored by the thrice-repeated refrain โ€œืื™ืš ื ืคืœื• ื’ื‘ื•ืจื™ืโ€ (โ€œHow are the mighty fallen!โ€). The dirge moves outward in concentric circles. It begins with the national catastrophe (โ€œื”ืฆื‘ื™ ื™ืฉืจืืœ ืขืœ ื‘ืžื•ืชื™ืš ื—ืœืœโ€), widens to political imagery (โ€œtell it not in Gathโ€), narrows to the geography of the defeat (โ€œื”ืจื™ ื‘ื’ืœื‘ืขโ€), focuses on the warriors themselves and their weapons, and closes with two intimate figures โ€” the daughters of Israel mourning Saul who had clothed them in crimson, and David mourning Yonatan whose love was โ€œwonderful to me, more than the love of women.โ€ That final line has drawn endless commentary; the classical reading (Radak, Rashi) understands it as describing the exalted purity of covenant-friendship, untouched by the self-interest that shadows romantic attachment. Whatever its precise register, the poemโ€™s refusal to gloat over Saul โ€” the king who had pursued him for years โ€” is the moral hinge on which Davidโ€™s kingship will now turn.

Taken together, the chapter functions as a moral prologue to the whole of II Samuel. Davidโ€™s response to power is defined here, before any throne is his: he does not rejoice at his enemyโ€™s fall, he does not accept stolen symbols from an opportunist, he does not elevate himself by diminishing his predecessor. Instead he mourns publicly, fasts, executes the would-be regicide, and composes a poem that enters the canon of the nationโ€™s self-understanding. When the book ends twenty-three chapters later with Davidโ€™s final song (chapter 22) and last words (chapter 23), the reader will be meant to remember that the reign began the same way โ€” with David as singer, not as conqueror. The Amalekiteโ€™s severed opportunism and Yonatanโ€™s cherished memory are the two poles between which the entire book will now unfold.

ืคืจืง ืืณ ยท Chapter 1

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทึฝื™ึฐื”ึดึ—ื™ ืึทึฝื—ึฒืจึตื™ึ™ ืžึฃื•ึนืช ืฉืึธืึ”ื•ึผืœ ื•ึฐื“ึธื•ึดึฃื“ ืฉืึธึ”ื‘ ืžึตื”ึทื›ึผึ–ื•ึนืช ืึถืชึพื”ึธืขึฒืžึธืœึตึ‘ืง ื•ึทื™ึผึตึงืฉืึถื‘ ื“ึผึธื•ึดึ›ื“ ื‘ึผึฐืฆึดึฝืงึฐืœึธึ–ื’ ื™ึธืžึดึฅื™ื ืฉืึฐื ึธึฝื™ึดืืƒ

English:

After the death of Saulโ€”David had already returned from defeating the Amalekitesโ€”David stayed two days in Ziklag.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึฐื”ึดึฃื™โ€‰ื€ ื‘ึผึทื™ึผึฃื•ึนื ื”ึทืฉืึผึฐืœึดื™ืฉืึดึ—ื™ ื•ึฐื”ึดื ึผึตื”ึฉ ืึดึจื™ืฉื ื‘ึผึธึคื ืžึดืŸึพื”ึทึฝืžึผึทื—ึฒื ึถื”ึ™ ืžึตืขึดึฃื ืฉืึธืึ”ื•ึผืœ ื•ึผื‘ึฐื’ึธื“ึธึฃื™ื• ืงึฐืจึปืขึดึ”ื™ื ื•ึทืึฒื“ึธืžึธึ–ื” ืขึทืœึพืจึนืืฉืึ‘ื•ึน ื•ึทึฝื™ึฐื”ึดื™ึ™ ื‘ึผึฐื‘ึนืึฃื•ึน ืึถืœึพื“ึผึธื•ึดึ”ื“ ื•ึทื™ึผึดืคึผึนึฅืœ ืึทึ–ืจึฐืฆึธื” ื•ึทื™ึผึดืฉืึฐืชึผึธึฝื—ื•ึผืƒ

English:

On the third day, a man came from Saulโ€™s camp, with his clothes rent and earth on his head;aearth on his head Another sign of mourning. and as he approached David, he flung himself to the ground and bowed low.

On the third day after David's return to Ziklag, a survivor from Saul's army arrives with his clothes torn and earth on his head -- the classic signs of mourning. Rashi records (and rejects) a midrashic tradition that identifies this messenger as Doeg HaAdomi, noting that the identification cannot stand since Saul later asks the man 'Who are you?' as if he does not know him.
ืจืฉืดื™Rashi
ื•ึฐื”ึดื ึตึผื” ืึดื™ืฉื ื‘ึธึผื ืžึดืŸ ื”ึทืžึทึผื—ึฒื ึถื”. ื™ึตืฉื ื‘ึทึผืคึฐึผืกึดืงึฐืชึธึผื ืฉึถืื–ึถึผื” ื“ึผื•ึนืึตื’ ื•ึฐืึตื™ื ื•ึน ืžึฐื™ึปืฉึธึผืื‘ ืขึทืœ ืœึดื‘ึดึผื™:
Behold a man came from the camp. The Pesikta1Pesikta Rabosi 12,9. brings an opinion that this man is Doeig,2Doeig HaEdomi is first mentioned in Shmuel 1,21:8. but the explanation is indefensible in my heart.3It is clear from Shmuel 1, 22:18 that Shaul knew Doeig. Therefore, if in fact this man is Doeig, why did Shaul have to ask later in v. 8, "Who are you?" (Seder Hadoros, p. 102).

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืœื•ึนึ™ ื“ึผึธื•ึดึ”ื“ ืึตึฅื™ ืžึดื–ึผึถึ–ื” ืชึผึธื‘ึ‘ื•ึนื ื•ึทื™ึผึนึฃืืžึถืจ ืึตืœึธึ”ื™ื• ืžึดืžึผึทื—ึฒื ึตึฅื” ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื ึดืžึฐืœึธึฝื˜ึฐืชึผึดื™ืƒ

English:

David said to him, โ€œWhere are you coming from?โ€ He answered, โ€œI have just escaped from the camp of Israel.โ€

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืึตืœึธึฅื™ื• ื“ึผึธื•ึดึ›ื“ ืžึถื”ึพื”ึธื™ึธึฅื” ื”ึทื“ึผึธื‘ึธึ–ืจ ื”ึทื’ึผึถื“ึพื ึธึฃื ืœึดึ‘ื™ ื•ึทึ ื™ึผึนึ ืืžึถืจ ืึฒืฉืึถืจึพื ึธึจืก ื”ึธืขึธึœื ืžึดืŸึพื”ึทืžึผึดืœึฐื—ึธืžึธึ—ื” ื•๏ฟฝ๏ฟฝื’ึทืึพื”ึทืจึฐื‘ึผึตึžื” ื ึธืคึทึคืœ ืžึดืŸึพื”ึธืขึธืึ™ ื•ึทื™ึผึธืžึปึ”ืชื•ึผ ื•ึฐื’ึทึ—ื ืฉืึธืึ›ื•ึผืœ ื•ึดื™ื”ื•ึนื ึธืชึธึฅืŸ ื‘ึผึฐื ึ–ื•ึน ืžึตึฝืชื•ึผืƒ

English:

โ€œWhat happened?โ€ asked David. โ€œTell me!โ€ And he told him how the troops had fled the battlefield, and that, moreover, many of the troops had fallen and died; also that Saul and his son Jonathan were dead.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ื“ึผึธื•ึดึ”ื“ ืึถืœึพื”ึทื ึผึทึ–ืขึทืจ ื”ึทืžึผึทื’ึผึดึฃื™ื“ ืœึ‘ื•ึน ืึตึฃื™ืšึฐ ื™ึธื“ึทึ”ืขึฐืชึผึธ ื›ึผึดึฝื™ึพืžึตึฅืช ืฉืึธืึ–ื•ึผืœ ื•ึดื™ื”ื•ึนื ึธืชึธึฅืŸ ื‘ึผึฐื ึฝื•ึนืƒ

English:

โ€œHow do you know,โ€ David asked the young man who brought him the news, โ€œthat Saul and his son Jonathan are dead?โ€

David presses the messenger for certainty: how does he actually know that both Saul and Yonatan are dead? Metzudat David captures David's natural skepticism -- he wants to rule out the possibility that the report is based merely on assumption or secondhand rumor before he responds.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ืื™ืš ื™ื“ืขืช. ืฉืžื ืžืื•ืžื“, ืื• ืžืคื™ ื”ืฉืžื•ืขื”:
How do you know- Maybe from assumption, maybe from a rumor.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึนึœืืžึถืจ ื”ึทื ึผึทึฃืขึทืจโ€‰ื€ ื”ึทืžึผึทื’ึผึดึฃื™ื“ ืœึ—ื•ึน ื ึดืงึฐืจึนึคื ื ึดืงึฐืจึตึ™ื™ืชึดื™ึ™ ื‘ึผึฐื”ึทึฃืจ ื”ึทื’ึผึดืœึฐื‘ึผึนึ”ืขึท ื•ึฐื”ึดื ึผึตึฅื” ืฉืึธืึ–ื•ึผืœ ื ึดืฉืึฐืขึธึฃืŸ ืขึทืœึพื—ึฒื ึดื™ืชึ‘ื•ึน ื•ึฐื”ึดื ึผึตึฅื” ื”ึธืจึถึ›ื›ึถื‘ ื•ึผื‘ึทืขึฒืœึตึฅื™ ื”ึทืคึผึธืจึธืฉืึดึ–ื™ื ื”ึดื“ึฐื‘ึผึดืงึปึฝื”ื•ึผืƒ

English:

The young man who brought him the news answered, โ€œI happened to be at Mount Gilboa, and I saw Saul leaning on his spear, and the chariots and riders closing in on him.

The messenger begins his account, carefully framing his presence on Gilboa as coincidence -- 'I happened to be there.' Metzudat David and Radak explain that the scene he describes is consistent with I Samuel 31:4: Saul, wounded after falling on his own sword, was leaning on his spear with the Philistine chariots closing in.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึผึดึฅืคึถืŸ ืึทื—ึฒืจึธึ–ื™ื• ื•ึทื™ึผึดืจึฐืึตึ‘ื ึดื™ ื•ึทื™ึผึดืงึฐืจึธึฃื ืึตืœึทึ”ื™ ื•ึธืึนืžึทึ–ืจ ื”ึดื ึผึตึฝื ึดื™ืƒ

English:

He looked around and saw me, and he called to me. When I responded, โ€˜At your service,โ€˜

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทื™ึผึนึฅืืžึถืจ ืœึดึ–ื™ ืžึดื™ึพืึธึ‘ืชึผึธื” (ื•ื™ืืžืจ) [ื•ึธืึนืžึทึฃืจ] ืึตืœึธึ”ื™ื• ืขึฒืžึธืœึตืงึดึ–ื™ ืึธื ึนึฝื›ึดื™ืƒ

English:

he asked me, โ€˜Who are you?โ€™ And I told him that I was an Amalekite.

Saul, the messenger says, asked his identity and he answered 'I am an Amalekite.' Radak observes the bitter irony embedded in the ktiv/kri: Saul himself had lost the kingdom for sparing Amalek (I Samuel 15), and now -- at his death -- an Amalekite stands over him. Metzudat David notes that Saul is asking about his nationality, not his name.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืึตืœึทึ—ื™ ืขึฒืžื‡ื“ึพื ึธึคื ืขึธืœึทื™ึ™ ื•ึผืžึนึฃืชึฐืชึตึ”ื ึดื™ ื›ึผึดึฅื™ ืึฒื—ึธื–ึทึ–ื ึดื™ ื”ึทืฉืึผึธื‘ึธึ‘ืฅ ื›ึผึดึฝื™ึพื›ื‡ืœึพืขึฅื•ึนื“ ื ึทืคึฐืฉืึดึ–ื™ ื‘ึผึดึฝื™ืƒ

English:

Then he said to me, โ€˜Stand over me, and finish me off, for I am in agony and am barely alive.โ€˜bfor I am in agony โ€ฆ alive Meaning of Heb. uncertain.

The messenger reports that Saul asked him to deliver a coup de grace to spare him Philistine torture in his final moments. Rashi cites a midrashic reading that Saul's death by 'shavatz' (convulsions) was retribution for the 'ketonet tashbetz' -- the priestly garment worn by the kohanim of Nov whom Saul had killed, as the two words share the same three-letter root.
ืจืฉืดื™Rashi
ืึฒื—ึธื–ึทื ึดื™ ื”ึทืฉึธึผืื‘ึธืฅ. (ืชืจื’ื•ื:) ืดืึฒื—ึธื“ึทื ึดื™ ืจึฐืชึดื™ืชึธืืด. ื•ึผืžึดื“ึฐืจึทืฉื ืึทื’ึธึผื“ึธื” (ืจืื” ื™ืœืงื•ื˜ ืฉืžืขื•ื ื™ ืจืžื– ืงืžื): ืžึดืฉึผืื•ึผื ืขึธื•ึนืŸ ื”ึทื›ึนึผื”ึฒื ึดื™ื ืฉึถืื”ึธืจึทื’, ื•ึฐื›ึธืชื•ึผื‘ ื‘ึธึผื”ึถืŸ (ืฉืžื•ืช ื›ื—:ื“): ืดื›ึฐึผืชึนื ึถืช ืชึทึผืฉึฐืื‘ึตึผืฅืด: ื›ึดึผื™ ื›ึธืœ ืขื•ึนื“ ื ึทืคึฐืฉึดืื™ ื‘ึดึผื™. ืžึทื”ึตืจ ื•ึผืžื•ึนืชึฐืชึตื ึดื™, ื˜ื•ึนื‘ ืœึดื™ ืฉึถืืชึฐึผืžื•ึนืชึฐืชึตื ึดื™ ืึทืชึธึผื”, ื•ึฐืึทืœ ื™ึทื”ึทืจึฐื’ื•ึผื ึดื™ ืึตืœึถึผื” ื•ึฐื™ึดืชึฐืขึทืœึฐึผืœื•ึผ ื‘ึดื™:
I am gripped with convulsions. I am gripped with convulsions.4This is Targum Yonasan's translation. The Midrash Aggadah5Tanchuma Metzoro 2. explains that this6Shaul's death in this manner was retribution for that sin. occurred because of Shaul's sin of killing the Kohanim7Of the city of Nov, see Shmuel 1,22:18. as it is written concerning them,8The Kohanim in general. "a checkered shirt."9Shemot, 28:4 lists the ื›ืชื ืช ืชืฉื‘ืฅ as one of the garments worn by the Kohanim. Both the word ืชึผึทืฉืึฐื‘ึผึตืฅ there and the word ื”ึทืฉืึผึธื‘ึธืฅ here share the same three letters, ืฉึพื‘ึพืฅ. While I am still alive. Hurry and kill me. I prefer that you kill me and not they10The Pelishtim. kill and torture me.11Prior to my death.

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึธืึถืขึฑืžึนึคื“ ืขึธืœึธื™ื•ึ™ ื•ึทืึฒืžึนึฃืชึฐืชึตึ”ื”ื•ึผ ื›ึผึดึฃื™ ื™ึธื“ึทึ”ืขึฐืชึผึดื™ ื›ึผึดึ›ื™ ืœึนึฅื ื™ึดึฝื—ึฐื™ึถึ–ื” ืึทื—ึฒืจึตึฃื™ ื ึดืคึฐืœึ‘ื•ึน ื•ึธืึถืงึผึทึžื— ื”ึทื ึผึตึฃื–ึถืจโ€‰ื€ ืึฒืฉืึถึฃืจ ืขึทืœึพืจึนืืฉืึ—ื•ึน ื•ึฐืึถืฆึฐืขึธื“ึธื”ึ™ ืึฒืฉืึถึฃืจ ืขึทืœึพื–ึฐืจึนืขึ”ื•ึน ื•ึธืึฒื‘ึดื™ืึตึฅื ืึถืœึพืึฒื“ึนื ึดึ–ื™ ื”ึตึฝื ึผึธื”ืƒ

English:

So I stood over him and finished him off, for I knew that he would never rise from where he was lying.che would never rise โ€ฆ lying Meaning of Heb. uncertain. Then I took the crown from his head and the armlet from his arm, and I have brought them here to my lord.โ€

The messenger claims he obeyed Saul's request, finished him off, and took the crown and armlet as proof. Rashi, following Targum Yonatan, reads the 'etzada' not as an ornamental bracelet but as Saul's tefillin shel yad -- a detail the Philistines would have stripped if it were mere gold. Radak notes a rabbinic reading that the patach under the vav in 'va-amoteteihu' hints that the messenger is lying: he did not actually kill Saul at all.
ืจืฉืดื™Rashi
ื•ึฐืึถืฆึฐืขึธื“ึธื” ืึฒืฉึถืืจ ืขึทืœ ื–ึฐืจึนืขื•ึน. (ืชืจื’ื•ื:) ืดื•ึฐื˜ื•ึนื˜ึทืคึฐืชึธึผื ื“ึฐืขึทืœ ื“ึฐึผืจึธืขึตื™ื”ึผืด:
And the bracelet that was on his arm. The tefilin that was on his arm.12This is Targum Yonasan's translation. He refuses to explain it to literally mean bracelet because that would have been taken by the Pelishtim as part of the spoils of war (Meam Loez).

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึผึทื—ึฒื–ึตึฅืง ื“ึผึธื•ึดึ›ื“ ื‘ึผึดื‘ึฐื’ึธื“ึธึ–ื• ื•ึทื™ึผึดืงึฐืจึธืขึตึ‘ื ื•ึฐื’ึทึฅื ื›ึผื‡ืœึพื”ึธืึฒื ึธืฉืึดึ–ื™ื ืึฒืฉืึถึฅืจ ืึดืชึผึฝื•ึนืƒ

English:

David took hold of his clothes and rent them, and so did all the men with him.

David tears his clothes, and all his men follow him. Radak derives from this verse the halacha that one is obligated to rend garments for a nasi (Saul), for an av beit din (Yonatan), and for the majority of the community ('the people of Hashem and the House of Israel') -- with each mourning category requiring its own separate tear.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทึฝื™ึผึดืกึฐืคึผึฐื“ื•ึผึ™ ื•ึทื™ึผึดื‘ึฐื›ึผึ”ื•ึผ ื•ึทื™ึผึธืฆึปึ–ืžื•ึผ ืขึทื“ึพื”ึธืขึธึ‘ืจึถื‘ ืขึทืœึพืฉืึธืึžื•ึผืœ ื•ึฐืขึทืœึพื™ึฐื”ื•ึนื ึธืชึธึฃืŸ ื‘ึผึฐื ึ—ื•ึน ื•ึฐืขึทืœึพืขึทึคื ื™ึฐื”ึนื•ึธื”ึ™ ื•ึฐืขึทืœึพื‘ึผึตึฃื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื›ึผึดึฅื™ ื ึธืคึฐืœึ–ื•ึผ ื‘ึผึถื—ึธึฝืจึถื‘ืƒย {ืค}

English:

They lamented and wept, and they fasted until evening for Saul and his son Jonathan, and for the soldiers of GOD dGOD Septuagint reads โ€œJudah.โ€ and the House of Israel who had fallen by the sword.

David and his men lament, weep, and fast until evening for Saul, Yonatan, the fallen soldiers ('am Hashem'), and the House of Israel. Metzudat David distinguishes the categories: 'the people of Hashem' refers to the national leadership, while 'the House of Israel' refers to the broader population -- together marking the entire scope of the catastrophe.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ื“ึผึธื•ึดึ—ื“ ืึถืœึพื”ึทื ึผึทึ™ืขึทืจึ™ ื”ึทืžึผึทื’ึผึดึฃื™ื“ ืœึ”ื•ึน ืึตึฅื™ ืžึดื–ึผึถึ–ื” ืึธึ‘ืชึผึธื” ื•ึทื™ึผึนึ•ืืžึถืจ ื‘ึผึถืŸึพืึดึ›ื™ืฉื ื’ึผึตึฅืจ ืขึฒืžึธืœึตืงึดึ–ื™ ืึธื ึนึฝื›ึดื™ืƒ

English:

David said to the young man who had brought him the news, โ€œWhere are you from?โ€ He replied, โ€œI am the son of a resident alien, an Amalekite.โ€

David turns again to the messenger and asks him from where he comes. The answer -- 'I am the son of a resident alien, an Amalekite' -- is carefully extracted by David before he passes judgment. Radak suggests the man had already made himself a ger to the Israelite community, which, as Metzudat David notes in the next verse, is precisely why he should have known better.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึทื™ึผึนึฅืืžึถืจ ืึตืœึธึ–ื™ื• ื“ึผึธื•ึดึ‘ื“ ืึตึšื™ืšึฐ ืœึนึฃื ื™ึธืจึตึ”ืืชึธ ืœึดืฉืึฐืœึนึ™ื—ึทึ™ ื™ึธึฝื“ึฐืšึธึ” ืœึฐืฉืึทื—ึตึ–ืช ืึถืชึพืžึฐืฉืึดึฅื™ื—ึท ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

โ€œHow did you dare,โ€ David said to him, โ€œto lift your hand and kill GODโ€™s anointed?โ€

David confronts the messenger: how did he not fear to raise his hand against Hashem's anointed? Metzudat David emphasizes that the man had claimed ger status and was therefore fully bound by the Torah's prohibition -- the fact that Saul himself had allegedly authorized the killing does not diminish the sin.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึทื™ึผึดืงึฐืจึธ๏ฟฝ๏ฟฝื ื“ึธื•ึดึ—ื“ ืœึฐืึทื—ึทื“ึ™ ืžึตึฝื”ึทื ึผึฐืขึธืจึดึ”ื™ื ื•ึทื™ึผึนึ–ืืžึถืจ ื’ึผึทึฃืฉื ืคึผึฐื’ึทืขึพื‘ึผึ‘ื•ึน ื•ึทื™ึผึทื›ึผึตึ–ื”ื•ึผ ื•ึทื™ึผึธืžึนึฝืชืƒ

English:

Thereupon David called one of the attendants and said to him, โ€œCome over and strike him!โ€ He struck him down and he died.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืึตืœึธื™ื•ึ™ ื“ึผึธื•ึดึ”ื“ (ื“ืžื™ืš) [ื“ึผึธืžึฐืšึธึ–] ืขึทืœึพืจึนืืฉืึถึ‘ืšึธ ื›ึผึดึฃื™ ืคึดึ—ื™ืšึธ ืขึธื ึธึคื” ื‘ึฐืšึธึ™ ืœึตืืžึนึ”ืจ ืึธื ึนื›ึดึฅื™ ืžึนืชึทึ–ืชึผึดื™ ืึถืชึพืžึฐืฉืึดึฅื™ื—ึท ื™ึฐื”ึนื•ึธึฝื”ืƒย {ืค}

English:

And David said to him, โ€œYour blood be on your own head! Your own mouth testified against you when you said, โ€˜I put GODโ€™s anointed to death.โ€™โ€

David tells the Amalekite that his execution is self-imposed: 'your own mouth testified against you.' Rashi (via Targum Yonatan) paraphrases 'the responsibility for your death rests on your own head alone.' Radak observes that the verse preserves both ketiv 'damekha' (plural -- also the blood of Saul) and kri 'damkha' (singular), suggesting both bloods now rest on him.
ืจืฉืดื™Rashi
ื“ึธึผืžึฐืšึธ ืขึทืœ ืจึนืืฉึถืืšึธ. (ืชืจื’ื•ื:) ืดื—ื•ึนื‘ึทืช ืงึฐื˜ื•ึนืœึธืšึฐ ืชึฐึผื”ึตื™ ื‘ึฐืจึตื™ืฉึธืืšึฐืด, ืึตื™ืŸ ืขื•ึนื ึถืฉื ื‘ึฐึผืžึดื™ืชึธืชึฐืšึธ ืึถืœึธึผื ืœึฐืขึทืฆึฐืžึฐืšึธ:
Your blood is on your own head. The responsibility for your death rests on your own head.13This is Targum Yonasan's translation. There is no one to punish for your death but yourself.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึทื™ึฐืงึนื ึตึฃืŸ ื“ึผึธื•ึดึ”ื“ ืึถืชึพื”ึทืงึผึดื™ื ึธึ–ื” ื”ึทื–ึผึนึ‘ืืช ืขึทืœึพืฉืึธืึ–ื•ึผืœ ื•ึฐืขึทืœึพื™ึฐื”ื•ึนื ึธืชึธึฅืŸ ื‘ึผึฐื ึฝื•ึนืƒ

English:

And David intoned this dirge over Saul and his son Jonathanโ€”

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึทื™ึผึนึ•ืืžึถืจ ืœึฐืœึทืžึผึตึฅื“ ื‘ึผึฐื ึตึฝื™ึพื™ึฐื”ื•ึผื“ึธึ–ื” ืงึธึ‘ืฉืึถืช ื”ึดื ึผึตึฅื” ื›ึฐืชื•ึผื‘ึธึ–ื” ืขึทืœึพืกึตึฅืคึถืจ ื”ึทื™ึผึธืฉืึธึฝืจืƒ

English:

He ordered the Judahites to be taught [The Song of the] Bow.eHe ordered the Judahites โ€ฆ Bow Meaning of Heb. uncertain. It is recorded in the Book of Jashar.fBook of Jashar See note at Josh. 10.13.

Before launching into the poem itself, David commands that the men of Yehudah be trained in archery -- or, as Rashi and Radak read it, that the kinah called 'Keshet' be taught to Yehudah. The reference to Sefer HaYashar is understood by the commentators as Sefer Bereishit (the book of the 'yesharim' -- Avraham, Yitzchak, Yaakov), where Yaakov's blessing 'your hand on the neck of your enemies' (Gen 49:8) hints at archery as the weapon of Yehudah.
ืจืฉืดื™Rashi
ื•ึทื™ึนึผืืžึถืจ ืœึฐืœึทืžึตึผื“ ื‘ึฐึผื ึตื™ ื™ึฐื”ื•ึผื“ึธื” ืงึธืฉึถืืช. ื•ึทื™ึนึผืืžึถืจ ื“ึธึผื•ึดื“, ืžึตืขึทืชึธึผื” ืฉึถืื ึธึผืคึฐืœื•ึผ ื’ึดื‘ึผื•ึนืจึตื™ ื™ึดืฉึฐื‚ืจึธืึตืœ, ืฆึฐืจึดื™ื›ึดื™ืŸ ื‘ึฐึผื ึตื™ ื™ึฐื”ื•ึผื“ึธื” ืœึฐืœึทืžึฐึผื“ึธื ืžึดืœึฐื—ึธืžึธื” ื•ึฐืœึดืžึฐืฉืื•ึนืšึฐ ื‘ึฐึผืงึถืฉึถืืช: ื”ึดื ึตึผื” ื›ึฐืชื•ึผื‘ึธื” ืขึทืœ ืกึตืคึถืจ ื”ึทื™ึธึผืฉึธืืจ. ื”ึฒืœึนื ื”ึดื™ื ื›ึฐึผืชื•ึผื‘ึธื” ืขึทืœ ืกึตืคึถืจ ื‘ึฐึผืจึตืืฉึดืื™ืช ืฉึถืื”ึดื™ื ืกึตืคึถืจ ื™ึฐืฉึธืืจึดื™ื, ืึทื‘ึฐืจึธื”ึธื ื™ึดืฆึฐื—ึธืง ื•ึฐื™ึทืขึฒืงึนื‘, ื•ึฐื”ึตื™ื›ึธืŸ ืจึฐืžึดื™ื–ึธื, (ื‘ืจืืฉื™ืช ืžื˜:ื—): ืดื™ึธื“ึฐืšึธ ื‘ึฐึผืขึนืจึถืฃ ืื•ึนื™ึฐื‘ึถื™ืšึธืด, ืึตื™ื–ื•ึน ื”ึดื™ื ืžึดืœึฐื—ึธืžึธื” ืฉึถืืžึฐึผื›ึทื•ึตึผืŸ ื‘ึธึผื”ึผ ื™ึธื“ื•ึน ื›ึฐึผื ึถื’ึถื“ ืคึทึผื“ึทึผื—ึฐืชึผื•ึน ืฉึถืื”ื•ึผื ืžื•ึผืœ ืขึธืจึฐืคึผื•ึน, ื”ึฑื•ึตื™ ืื•ึนืžึตืจ ื–ึถื” ืงึถืฉึถืืช:
He said, "To teach the Bnei Yehudah archery. David said, "Now that mighty among Yisroel have fallen, the Bnei Yehudah need to be taught how to make war and how to pull back a bow. Behold it is written in the Seifer HaYoshor. This is written in Seifer Bereishis, which is the Seifer of the righteous,14Rashi is citing the opinion of Rav Yochonon in Avodah Zarah, 25a. Avraham, Yitzchok and Yaakov. And where [In Bereishis] is it hinted at? "Your hand will be on the neck of your enemies."15Bereishis 49:8. What type of warfare is it where he places his hand next to his forehead,16When pulling back the string of his bow. Rashi in Avodah Zarah, ibid writes the archer places his hand next to his eyes. This is how they sight their targets. which is opposite his neck?17This interpretation reads the verse in Bereishis differently: "your hand will be on your neck." See Marsho, Avodah Zarah ibid. One must say: this is archery.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื”ึทืฆึผึฐื‘ึดื™ึ™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืขึทืœึพื‘ึผึธืžื•ึนืชึถึ–ื™ืšึธ ื—ึธืœึธึ‘ืœ ืึตึ–ื™ืšึฐ ื ึธืคึฐืœึฅื•ึผ ื’ึดื‘ึผื•ึนืจึดึฝื™ืืƒ

English:

Your glory, O Israel,Lies slain on your heights;How have the mighty fallen!

The dirge opens with one of the most famous cries in Tanakh: 'Your glory, O Israel, lies slain on your heights -- how have the mighty fallen!' Rashi follows Targum Yonatan in rendering 'ha-tzvi' as 'the pillar/pride of Israel.' Metzudat David reads the line as a bitter paradox: even the weak draw strength from fighting on high ground, yet here even the mighty have fallen on the heights of Gilboa.
ืจืฉืดื™Rashi
ื”ึทืฆึฐึผื‘ึดื™ ื™ึดืฉึฐื‚ืจึธืึตืœ ืขึทืœ ื‘ึธึผืžื•ึนืชึถื™ืšึธ ื—ึธืœึธืœ. ืžึทืฆึฐื‘ึธึผืŸ ืฉึถืืœ ื™ึดืฉึฐื‚ืจึธืึตืœ, ืขึทืœ ืชึนึผืงึถืฃ ืžึธืขึปื–ึฐึผื›ึถื ื ึฐืคึทืœึฐืชึถึผื ื—ึฒืœึธืœึดื™ื, ื›ึตึผืŸ ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ:
Pillar of Yisroel, on your heights [you have been rendered] a corpse. Pillars of Yisroel, on the mightiest point of your stronghold you have fallen as corpses. This is Yonasan's translation.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืึทืœึพืชึผึทื’ึผึดึฃื™ื“ึฝื•ึผ ื‘ึฐื’ึทึ”ืช ืึทึฝืœึพืชึผึฐื‘ึทืฉื‚ึผึฐืจึ–ื•ึผ ื‘ึผึฐื—ื•ึผืฆึนึฃืช ืึทืฉืึฐืงึฐืœึ‘ื•ึนืŸ ืคึผึถืŸึพืชึผึดืฉื‚ึฐืžึทึ™ื—ึฐื ึธื”ึ™ ื‘ึผึฐื ึฃื•ึนืช ืคึผึฐืœึดืฉืึฐืชึผึดึ”ื™ื ืคึผึถึฝืŸึพืชึผึทืขึฒืœึนึ–ื–ึฐื ึธื” ื‘ึผึฐื ึฅื•ึนืช ื”ึธืขึฒืจึตืœึดึฝื™ืืƒ

English:

Tell it not in Gath,Do not proclaim it in the streets of Ashkelon,Lest the daughters of the Philistine rejoice,Lest the daughters of the uncircumcised exult.

David commands that the news of the defeat not be announced in Philistine cities, lest 'the daughters of the Philistines rejoice.' Radak and Metzudat David note that this is a poetic trope, not a practical instruction -- the Philistines obviously already know, since they were the victors. The cry parallels Micah 1:10's later echo, 'Tell it not in Gath.'

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื”ึธืจึตึฃื™ ื‘ึทื’ึผึดืœึฐื‘ึผึนึ—ืขึท ืึทืœึพื˜ึทึงืœ ื•ึฐืึทืœึพืžึธื˜ึธึ›ืจ ืขึฒืœึตื™ื›ึถึ–ื ื•ึผืฉื‚ึฐื“ึตึฃื™ ืชึฐืจื•ึผืžึนึ‘ืช ื›ึผึดึฃื™ ืฉืึธึคื ื ึดื’ึฐืขึทืœึ™ ืžึธื’ึตึฃืŸ ื’ึผึดื‘ึผื•ึนืจึดึ”ื™ื ืžึธื’ึตึฃืŸ ืฉืึธืึ”ื•ึผืœ ื‘ึผึฐืœึดึ–ื™ ืžึธืฉืึดึฅื™ื—ึท ื‘ึผึทืฉืึผึธึฝืžึถืŸืƒ

English:

O hills of Gilboaโ€”Let there be no dew or rain on you,Or bountiful fields,gOr bountiful fields Meaning of Heb. uncertain. Emendation yields โ€œsprings from the deepโ€ (cf. Ugaritic shrสปthmtm, and Gen. 7.11; 8.2). For there the shield of warriors lay rejected,The shield of Saul,Polished with oil no more.

David curses the mountains of Gilboa with drought and barrenness: no dew, no rain, no fields fit to yield the agricultural offerings. Rashi explains 'niga'al magen giborim' by the ancient practice of oiling leather shields to deflect weapons -- on Gilboa, Saul's shield 'spit out' its oil, no longer polished, as if Saul had never been anointed. Radak offers an alternative reading in which the image is of Saul's own anointing itself rendered void.
ืจืฉืดื™Rashi
ื”ึธืจึตื™ ื‘ึทื’ึดึผืœึฐื‘ึนึผืขึท. ื”ึถื”ึธืจึดื™ื ืฉึถืื‘ึฐึผื’ึดืœึฐื‘ึนึผืขึท: ื•ึผืฉึฐื‚ื“ึตื™ ืชึฐืจื•ึผืžื•ึนืช. (ืชืจื’ื•ื:) ืดืœึธื ืชึฐึผื”ึตื™ ื‘ึฐื›ื•ึนืŸ ืขึฒืœึธืœึธื ื›ึฐึผืžึตื™ืกึทืช ื“ึดึผื™ืขึทื‘ึฐึผื“ื•ึผืŸ ืžึดื ึตึผื™ื”ึผ ื—ึทืœึฐืชึธึผืืด: ื›ึดึผื™ ืฉึธืื ื ึดื’ึฐืขึทืœ ืžึธื’ึตืŸ ื’ึดึผื‘ึผื•ึนืจึดื™ื. ืžึธื’ึดื™ื ึตึผื™ ืขื•ึนืจ ื”ึธื™ื•ึผ ืœึธื”ึถื, ื•ึผื›ึฐืฉึถืื™ึผื•ึนืฆึฐืึดื™ื ืœึทืžึดึผืœึฐื—ึธืžึธื” ืžื•ึนืฉึฐืื—ึดื™ืŸ ืื•ึนืชึธืŸ ื‘ึฐึผืฉึถืืžึถืŸ, ื›ึฐึผื“ึตื™ ืฉึถืื™ึฐึผื”ึตื ื›ึฐึผืœึดื™ ื–ึทื™ึดืŸ ื”ึทืžึทึผื›ึถึผื” ืขึธืœึธื™ื• ืžึทื—ึฐืœึดื™ืง, ื›ึฐึผืžึธื” ื“ึฐืึทืชึฐึผ ืึธืžึทืจ (ื™ืฉืขื™ื”ื• ื›ื:ื”): ืดืงื•ึผืžื•ึผ ื”ึทืฉึธึผื‚ืจึดื™ื ืžึดืฉึฐืื—ื•ึผ ืžึธื’ึตืŸืด. ื•ึฐื›ึธืืŸ ื›ึธึผืšึฐ ื”ึธื™ึธื” ืžึฐืงื•ึนื ึตืŸ ื”ึทืงึดึผื™ื ึธื”, ืฉึธืื ื ึดื’ึฐืขึทืœ ืžึธื’ึตืŸ ื’ึดึผื‘ึผื•ึนืจึดื™ื, ืคึธึผืœึทื˜ ืฉืื•ึผืžึฐื ื•ึน ื•ึฐืœึนื ื ึดื“ึฐื‘ึทึผืง ื‘ึผื•ึน, ื•ึฐื ึทืขึฒืฉึธื‚ื” ื›ึฐึผืึดืœึผื•ึผ ืœึนื ื ึดืžึฐืฉึทืื— ื‘ึฐึผืฉึถืืžึถืŸ. ื›ึธึผืœ ืณื”ึทื’ึฐืขึธืœึธื”ืณ ืœึฐืฉืื•ึนืŸ ื“ึธึผื‘ึธืจ ื”ึทืคึผื•ึนืœึตื˜ ืžึทื” ืฉึถึผืื ึผื•ึนืชึฐื ึดื™ืŸ ื‘ึผื•ึน, ื›ึฐึผืžื•ึน (ืื™ื•ื‘ ื›ื:ื™): ืดืฉืื•ึนืจื•ึน ืขึดื‘ึทึผืจ ื•ึฐืœึนื ื™ึทื’ึฐืขึดื™ืœืด:
Mountains in Gilboa. The mountains in Gilboa. Nor fields [yielding enough for] baking offerings. There will be no harvest among [the fields] that have the amount [that necessitates] making the baking offering.18If one prepares the amount of omer's worth of dough then one must take off a portion of the mixture and give it to a kohein, see Shelach 15,20. An omer is the equivalent of forty-three and one-fifth eggs by volume. Because there, the shield of soldiers spit out. They had shields made of skins and when they went to war, they smeared them with oil so that a weapon hitting [the shield] should slip [off of it]. As it is said [in Scriptures] "Get up officers, smear [your] shield with oil. And here this is what the Lamentation means, "There, the shield of soldiers spit out," it spit out its oil and [the oil] did not stick to it and rendered [the shield] as if it wasn't smeared with oil. All [uses of the word] ื”ึทื’ึฐืขึธืœึธื” is a language of rejecting what had been put into it as [we find] "His oxen will impregnate, [the seed] will not be rejected."

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ืžึดื“ึผึทึฃื ื—ึฒืœึธืœึดึ—ื™ื ืžึตื—ึตึ™ืœึถื‘ึ™ ื’ึผึดื‘ึผื•ึนืจึดึ”ื™ื ืงึถึšืฉืึถืช ื™ึฐื”ึฃื•ึนื ึธืชึธึ”ืŸ ืœึนึฅื ื ึธืฉื‚ึ–ื•ึนื’ ืึธื—ึ‘ื•ึนืจ ื•ึฐื—ึถึฃืจึถื‘ ืฉืึธืึ”ื•ึผืœ ืœึนึฅื ืชึธืฉืึ–ื•ึผื‘ ืจึตื™ืงึธึฝืืƒ

English:

From the blood of slain,From the fat of warriorsโ€”The bow of JonathanNever turned back;The sword of SaulNever withdrew empty.

The elegy turns from geography to weaponry: Yonatan's bow never retreated without drawing blood, and Saul's sword never returned empty from battle. Rashi notes that 'lo nasog achor' means these weapons were never accustomed to being turned back -- a tribute to the martial prowess that defined the two men even in defeat.
ืจืฉืดื™Rashi
ืœึนื ื ึธืฉื‚ื•ึนื’ ืึธื—ื•ึนืจ. ืœึนื ื”ึธื™ึธื” ืจึธื’ึดื™ืœ ืœึดื”ึฐื™ื•ึนืช ื ึธืกื•ึนื’ ืึธื—ื•ึนืจ:
Would not be pulled back. Was not used to being pulled back.19Without hitting Yohanasan's targets, thereby spilling his enemies' blood and cutting through their fat.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืฉืึธืึฃื•ึผืœ ื•ึดื™ื”ื•ึนื ึธืชึธึ—ืŸ ื”ึทื ึผึถืึฑื”ึธื‘ึดึคื™ื ื•ึฐื”ึทื ึผึฐืขึดื™ืžึดืึ™ ื‘ึผึฐื—ึทื™ึผึตื™ื”ึถึ”ื ื•ึผื‘ึฐืžื•ึนืชึธึ–ื ืœึนึฃื ื ึดืคึฐืจึธึ‘ื“ื•ึผ ืžึดื ึผึฐืฉืึธืจึดึฃื™ื ืงึทึ”ืœึผื•ึผ ืžึตืึฒืจึธื™ึ–ื•ึนืช ื’ึผึธื‘ึตึฝืจื•ึผืƒ

English:

Saul and Jonathan,Beloved and cherished,Never partedIn life or in death!They were swifter than eagles,They were stronger than lions!

The central distich of the poem: Saul and Yonatan, beloved and pleasant in life, were not parted in death -- swifter than eagles, mightier than lions. Rashi (paraphrasing Pirkei Avot 5:20) glosses 'swifter than eagles' as 'to do the will of their Creator.' Radak offers two readings: father and son died together on the same day (the plain sense), and both stayed loyal to the army rather than fleeing when defeat was certain.
ืจืฉืดื™Rashi
ืžึดื ึฐึผืฉึธืืจึดื™ื ืงึทืœึผื•ึผ. ืœึทืขึฒืฉื‚ื•ึนืช ืจึฐืฆื•ึนืŸ ื‘ึผื•ึนืจึฐืึธื:
They were lighter then eagles. To do the will of their Creator.20Rashi is paraphrasing Pirkei Avos 5,23.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื‘ึผึฐื ื•ึนืชึ™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืึถืœึพืฉืึธืึ–ื•ึผืœ ื‘ึผึฐื›ึถึ‘ื™ื ึธื” ื”ึทืžึผึทืœึฐื‘ึผึดึฝืฉืึฐื›ึถึคื ืฉืึธื ึดื™ึ™ ืขึดืึพืขึฒื“ึธื ึดึ”ื™ื ื”ึทึฝืžึผึทืขึฒืœึถื”ึ™ ืขึฒื“ึดึฃื™ ื–ึธื”ึธึ”ื‘ ืขึทึ–ืœ ืœึฐื‘ื•ึผืฉืึฐื›ึถึฝืŸืƒ

English:

Daughters of Israel,Weep over Saul,Who clothed you in crimson and finery,Who decked your robes with jewels of gold.

David calls on the daughters of Israel to weep for Saul, who enriched them with scarlet garments and gold ornaments through his military victories. Metzudat David explains that Saul's war-spoils clothed the women of Israel, so Saul is poetically addressed as their clothier. A midrashic reading cited by Radak applies 'daughters of Israel' to the sanhedrin, who were 'adorned' by Saul's respect for Torah scholars.
ืจืฉืดื™Rashi
ื”ึทืžึทึผืœึฐื‘ึดึผืฉึฐืื›ึถื ืฉึธืื ึดื™ ืขึดื ืขึฒื“ึธื ึดื™ื. (ืชืจื’ื•ื:) ืดื“ึทึผื”ึฒื•ึธื” ืžึทืœึฐื‘ึตึผื™ืฉื ืœึฐื›ื•ึนืŸ ืœึฐื‘ื•ึผืฉึตืื™ ืฆึดื‘ึฐืขื•ึนื ึดื™ืŸ ื•ึผืžื•ึนื‘ึดื™ืœ ืœึฐื›ื•ึนืŸ ืชึทึผืคึฐื ื•ึผืงึดื™ืŸืด:
Who has clothed you in scarlet clothing together with other delights. That clothed you in coloured garments and loaded you with delights.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืึตึšื™ืšึฐ ื ึธืคึฐืœึฃื•ึผ ื’ึดื‘ึผึนืจึดึ”ื™ื ื‘ึผึฐืชึ–ื•ึนืšึฐ ื”ึทืžึผึดืœึฐื—ึธืžึธึ‘ื” ื™ึฐื”ึฃื•ึนื ึธืชึธึ”ืŸ ืขึทืœึพื‘ึผึธืžื•ึนืชึถึ–ื™ืšึธ ื—ึธืœึธึฝืœืƒ

English:

How have the mighty fallenIn the thick of battleโ€”Jonathan, slain on your heights!

The refrain sounds a second time: 'How have the mighty fallen in the thick of battle -- Yonatan, on your heights, slain!' The poem narrows its focus from the general catastrophe to Yonatan in particular, preparing the intensely personal lament of the next verse.
ืจืฉืดื™Rashi
ืขึทืœ ื‘ึธึผืžื•ึนืชึถื™ืšึธ ื—ึธืœึธืœ. (ืชืจื’ื•ื:) ืดืขึทืœ ื‘ึตึผื™ืช ืชึผื•ึผืงึฐืคึธึผืšึฐ ืึดื™ืชึฐืงึฐื˜ึทืœึฐืชึธึผืืด:
On your heights, you were slain. On your strong point you have been killed.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ืฆึทืจึพืœึดึฃื™ ืขึธืœึถึ—ื™ืšึธ ืึธื—ึดื™ึ™ ื™ึฐื”ึฃื•ึนื ึธืชึธึ”ืŸ ื ึธืขึทึฅืžึฐืชึผึธ ืœึผึดึ–ื™ ืžึฐืึนึ‘ื“ ื ึดืคึฐืœึฐืึทึคืชึธื” ืึทื”ึฒื‘ึธึฝืชึฐืšึธึ™ ืœึดึ”ื™ ืžึตืึทื”ึฒื‘ึทึ–ืช ื ึธืฉืึดึฝื™ืืƒ

English:

I grieve for you,My brother Jonathan,You were most dear to me.Your love was wonderful to meMore than the love of women.

David's personal cry: 'I grieve for you, my brother Yonatan... your love was wonderful to me, more than the love of women.' Metzudat David explains the line as attesting to a friendship whose loyalty surpassed even the deep bonds of romantic love. Radak cites Targum Yonatan, which reads 'more than the love of women' as referring to David's own two wives (Avigail and Achinoam), and notes his father Rabbi Yosef Kimchi's alternative: it surpassed even the fierce devotion of women to husbands and children.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ืึตึšื™ืšึฐ ื ึธืคึฐืœึฃื•ึผ ื’ึดื‘ึผื•ึนืจึดึ”ื™ื ื•ึทื™ึผึนืื‘ึฐื“ึ–ื•ึผ ื›ึผึฐืœึตึฅื™ ืžึดืœึฐื—ึธืžึธึฝื”ืƒย {ืค}

English:

How have the mighty fallen,The weapons of warhweapons of war I.e., Saul and Jonathan. perished!

The dirge closes with the refrain one final time -- 'How have the mighty fallen, the weapons of war perished!' Rashi and Metzudat David identify the 'weapons of war' not as physical arms but as Saul and Yonatan themselves, who had been the weapons of Israel. The poem ends on the same cry with which it began, framing the entire kinah as an extended meditation on that single stunned question.
ืจืฉืดื™Rashi
ื›ึฐึผืœึตื™ ืžึดืœึฐื—ึธืžึธื”. ืฉึธืืื•ึผืœ ื•ึดื™ื”ื•ึนื ึธืชึธืŸ, ืฉึถืื”ึธื™ื•ึผ ื›ึฐึผืœึตื™ ื–ึทื™ึดืŸ ืฉึถืืœ ื™ึดืฉึฐื‚ืจึธืึตืœ:
The weapons of war. [Referring to] Shaul and Yohanasan who were Yisroel's weapons.

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