1 Samuel 20 – Jonathan, An Example of Friendship

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 20 June 2021

Introduction - Setting

1) He Loved Unselfishly

2) He gave words of encouragement

3) He gave an unconditional offer

4) Covenant making and keeping

5) Sharing Important Information

6) Keeping information out of the hands of hostile parties:

7) Covering faults:

8) Accepted anger and shame which was directed at his friend:

9) Standing up for an unjustly-accused friend

10) Keeping appointments:

11) Showed physical affection and emotion:

12) He gave a benediction

Conclusion

1 Samuel 20 - Side-by-side comparison of versionsA

LXX

Brenton

DRB

KJV

NASB

NIV

ESV

MT

1 Καὶ ἀπέδρα Δαυιδ ἐκ Ναυαθ ἐν Ραμα καὶ ἔρχεται ἐνώπιον Ιωναθαν καὶ εἶπεν Τί πεποίηκα [καὶ] τί τὸ ἀδίκημά μου καὶ τί ἡμάρτηκα ἐνώπιον τοῦ πατρός σου ὅτι ἐπιζητεῖ τὴν ψυχήν μου;

1 And David fled from Navath in Rama, and comes into the presence of Jonathan; and he said, What have I done, [and] what is my fault, and wherein have I sinned before thy father, that he seeks my life?

1 But David fled from Najoth, which is in Ramatha, and came and said to Jonathan: What have I done? what is my iniquity, and what is my sin against thy father, that he seeketh my life?

1 And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life?

1 Then David fled from Naioth in Ramah, and came and said to Jonathan, "What have I done? What is my iniquity? And what is my sin before your father, that he is seeking my life?"

1 Then David fled from Naioth at Ramah and went to Jonathan and asked, "What have I done? What is my crime? How have I wronged your father, that he is [trying to] take my life?"

1 Then David fled from Naioth in Ramah and came and said before Jonathan, "What have I done? What is my guilt? And what is my sin before your father, that he seeks my life?"

1 וַיִּבְרַח דָּוִד מִנּוִֹותB בָּרָמָה וַיָּבֹא וַיֹּאמֶר לִפְנֵי יְהוֹנָתָן מֶה עָשִׂיתִי Cמֶה-עֲוֹנִי וּמֶה-חַטָּאתִי לִפְנֵי אָבִיךָ כִּי מְבַקֵּשׁ אֶת-נַפְשִׁי:

2 καὶ εἶπεν αὐτῷ Ιωναθαν Μηδαμῶς [σοι]D, οὐ μὴ ἀποθάνῃς· ἰδοὺ οὐ μὴ ποιήσῃ ὁ πατήρ μου ῥῆμα μέγα ἢ μικρὸν καὶ οὐκ ἀποκαλύψει τὸ ὠτίον μουE· καὶ τί ὅτι κρύψει ὁ πατήρ μου τὸ ῥῆμα τοῦτο; οὐκ ἔστιν τοῦτο.

2 And Jonathan said to him, Far be it [from thee]: thou shalt not die: behold, my father will not do any thing great or small without discovering it to [X X] me; and why should my father hide this matter from me? This thing is not so.

2 And he said to him: (God forbid, thou shalt not die: for my father will do nothing, great or little, without [first] telling X X me: hath then my father hid this word only from me? no, this shall not be.

2 And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it X X me: and why should my father hide this thing from me? it is not so.

2 He said to him, "Far from it, you shall not die. Behold, my father does nothing either great or small without disclosing it to X X me. So why should my father hide this thing from me? It is not so!"

2 "Never!" Jonathan replied. "You are not going to die! Look, my father doesn't do anything, great or small, without confiding in X X me. Why would X X he hide this from me? It's not so!"

2 And he said to him, "Far from it! You shall not die. Behold, my father does nothing either great or small without disclosing it to X X me. And why should my father hide this from me? It is not so."

2 וַיֹּאמֶר לוֹ חָלִילָהF לֹא תָמוּת הִנֵּה לוֹ יַעֲשֶׂהG אָבִי דָּבָר גָּדוֹל אוֹ דָּבָר קָטֹן וְלֹא יִגְלֶה אֶת-אָזְנִי וּמַדּוּעַ יַסְתִּיר אָבִי מִמֶּנִּי אֶת-הַדָּבָר הַזֶּה אֵין זֹאת:

3 καὶ ἀπεκρίθη Δαυιδ τῷ Ιωναθαν καὶ εἶπεν Γινώσκων οἶδεν ὁ πατήρ σου ὅτι εὕρηκα χάριν ἐν ὀφθαλμοῖς σου, καὶ εἶπεν Μὴ γνώτω τοῦτο Ιωναθαν, μὴ οὐ βούληταιH· ἀλλὰ ζῇ κύριος καὶ ζῇ ἡ ψυχή σου, ὅτι, καθὼς εἶπον, ἐμπέπλησται ἀνὰ μέσον μου καὶ τοῦ θανάτουI.

3 And David answered Jonathan, and said, Thy father knows surely that I have found grace in thy sight, and he said, Let not Jonathan know this, lest he refuse his consent: but as the Lord lives and thy soul lives, as I said, the space is filled up between me and death.

3 And he swore again to David. And [David] said: Thy father certainly knoweth that I have found grace in thy sight, and he will say: Let not Jonathan know this, lest he be grieved. But truly as the Lord liveth, and thy soul liveth, there is but one step (as I may say) between me and death.

3 And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death.

3 Yet David vowed again, saying, "Your father knows well that I have found favor in your sight, and he has said, 'Do not let Jonathan know this, or he will be grieved.' But truly as the LORD lives and as your soul lives, there is hardly a step between me and death."

3 But David took an oath and said, "Your father knows very well that I have found favor in your eyes, and he has said [to himself], 'Jonathan must not know this or he will be grieved.' Yet as surely as the LORD lives and as you live, there is only a step between me and death."

3 But David vowed again, saying, "Your father knows well that I have found favor in your eyes, and he thinks, 'Do not let Jonathan know this, lest he be grieved.' But truly, as the LORD lives and as your soul lives, there is but a step between me and death."

3 וַיִּשָּׁבַע עוֹדJ דָּוִד וַיֹּאמֶר יָדֹעַ יָדַע אָבִיךָ כִּי-מָצָאתִי חֵן בְּעֵינֶיךָ וַיֹּאמֶר אַל-יֵדַע-זֹאת יְהוֹנָתָן פֶּן-יֵעָצֵב וְאוּלָם חַי-יְהוָה וְחֵי נַפְשֶׁךָK כִּי כְפֶשַׂעL בֵּינִי וּבֵין הַמָּוֶת:

4 καὶ εἶπεν Ιωναθαν πρὸς Δαυιδ Τί ἐπιθυμεῖ ἡ ψυχή σου καὶ τί ποιήσω σοι;

4 And Jonathan said to David, What does thy soul desire, and what shall I do for thee.

4 And Jonathan said to David: Whatsoever thy soul shall say [to me], XM I will do for thee.

4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee.

4 Then Jonathan said to David, "Whatever you say, X I will do for you."

4 X Jonathan said to David, "Whatever you want [me to do], X I'll do for you."

4 Then Jonathan said to David, "Whatever you say, X I will do for you."

4 וַיֹּאמֶר יְהוֹנָתָן אֶל-דָּוִד מַה-תֹּאמַר נַפְשְׁךָ וְאֶעֱשֶׂה-לָּךְ: פ

5 καὶ εἶπεν Δαυιδ πρὸς Ιωναθαν Ἰδοὺ δὴ νεομηνία αὔριον, καὶ ἐγὼ καθίσας [οὐ] καθήσομαι μετὰ τοῦ βασ­ιλέως φαγεῖν, καὶ ἐξαποστελ­εῖς με, καὶ κρυβήσομαι ἐν τῷ πεδίῳ ἕως δείλης X X.

5 And David said to Jonathan, Behold, to-morrow is the new moon, and I shall [not] on any account sit down to eat, but thou shalt let me go, and I will hide in the plain till the evening X X X.

5 And David said to Jona­than: Behold to morrow is the new moon, and I, [according to custom], am wont to sit beside the king to eat: let me go [then] that I may be hid in the field till the eve­ning of the third [day].

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

5 So David said to Jonathan, "Behold, tomorrow is the new moon, and I ought to sit down to eat with the king. But let me go, that I may hide myself in the field until the third evening.

5 So David said, "Look, tomorrow is the New Moon [festival], and I am supposed X X to dine with the king; but let me go and hide in the field until the evening of the day after tomorrow.

5 X David said to Jonathan, "Behold, tomorrow is the new moon, and I should [not] fail to sit at table with the king. But let me go, that I may hide myself in the field till the third [day at] evening.

5 וַיֹּאמֶר דָּוִד אֶל-יְהוֹנָתָן הִנֵּה-חֹדֶשׁ מָחָר וְאָנֹכִי יָשֹׁב- אֵשֵׁב עִם- הַמֶּלֶךְ לֶאֱכוֹל וְשִׁלַּחְתַּנִי וְנִסְתַּרְתִּי בַשָּׂדֶה עַד הָעֶרֶב הַשְּׁלִשִׁית:

6 ἐὰν ἐπισκεπτ­όμενος ἐπισκέ­ψηταί με ὁ πατήρ σου, καὶ ἐρεῖς Παραιτ­ούμενος παρῃ­τήσατοN ἀπ᾿ ἐμοῦ Δαυιδ δραμεῖν ἕως εἰς Βηθλεεμ τὴν πόλιν αὐτοῦ, ὅτι θυσία τῶν ἡμερῶν ἐκεῖ ὅλῃ τῇ φυλῇ.

6 And if thy father do in anywise enquire for me, then shalt thou say, David earnestly asked [leave] of me to run to Bethleem his city, for there is there, a yearly sacrifice for all the family.

6 If thy father look and inquire for me, X thou shalt answer him: David asked me that he might run to Bethlehem, his own city: because there are solemn sacrifice[s] there for all of his tribe.

6 If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Bethlehem his city: for there is a yearly sacrifice there for all the family.

6 "If your father misses me at all, then say, 'David earnestly asked leave of me to run to Bethlehem his city, because it is the yearly sacrifice there for the whole family.'

6 If your father misses me at all, X tell him, 'David earnest­ly asked my [permission] to hurry to Bethlehem, his hometown, because an annual sacrifice [is being made] there for his whole clan.'

6 If your father misses me at all, then say, 'David earnestly asked leave of me to run to Bethlehem his city, for there is a yearly sacrifice there for all the clan.'

6 אִם-פָּקֹד יִפְקְדֵנִי אָבִיךָ וְאָמַרְתָּ נִשְׁאֹל נִשְׁאַל מִמֶּנִּי דָוִד לָרוּץ בֵּית- לֶחֶם עִירוֹ כִּי זֶבַח הַיָּמִיםO שָׁם לְכָל- הַמִּשְׁפָּחָה:

7 ἐὰν τάδε εἴπῃ Ἀγαθῶς, εἰρήνη τῷ δούλῳ σου· καὶ ἐὰν σκλη­ρῶς ἀποκριθῇP σοι, γνῶθι ὅτι συντετέλεσταιQ ἡ κακία παρ᾿ αὐτοῦ.

7 If he shall say thus, Well, --[all] is safe for thy servant: but if he shall answer harshly to thee, know that evil is determined by him.

7 If he shall say X: It is well: thy servant shall have peace: but if he be X angry, know that his malice is come to its height.

7 If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him.

7 "If he says X, 'It is good,' your servant will be safe; but if he is very angry, know that X he has decided on evil.

7 If he says, '[Very] well,' [then] your servant is safe. But if he loses his temper, you can be sure that X he is determined to harm [me].

7 If he says X, 'Good!' it will be well with your servant, but if he is X angry, [then] know that harm is determined by him.

7 אִם-כֹּהR יֹאמַר טוֹב שָׁלוֹם לְעַבְדֶּךָ וְאִם-חָרֹה יֶחֱרֶה לוֹ דַּע כִּי-כָלְתָה הָרָעָה מֵעִמּוֹ:

8 καὶ ποιήσεις ἔλεος μετὰ τοῦ δούλου σου, ὅτι εἰσήγαγες εἰς διαθήκην κυρ­ίου τὸν δοῦλόν σου μετὰ σε­αυτοῦ· καὶ εἰ ἔστιν ἀδικία ἐν τῷ δούλῳ σου, θανάτωσόν με σύ· καὶ ἕως τοῦ πατρός σου ἵνα τί οὕτως εἰσάγεις με;

8 And thou shalt deal mercifully with thy servant; for thou hast brought thy servant into a covenant of the Lord with thyself: and if there is iniquity in thy servant, slay me thyself; but why dost thou thus bring me to thy father?

8 Deal mercifully then with thy servant: for thou hast brought [me,] thy servant, into a covenant of the Lord with thee. But if there be [any] iniquity in me, do thou kill me, and bring me not in to thy father.

8 Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a cov­enant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why should­est thou bring me to thy father?

8 "Therefore deal kindly with your servant, for you have brought your servant into a covenant of the LORD with you. But if there is iniquity in me, put me to death yourself; for why then should you bring me to your father?"

8 As for you, show kindness to your servant, for you have brought X him into a covenant with you before the LORD. X If I am guilty, then kill me yourself! Why hand me over to your father?"

8 Therefore deal kindly with your servant, for you have brought your servant into a covenant of the LORD with you. But if there is guilt in me, kill me yourself, for why should you bring me to your father?"

8 וְעָשִׂיתָ חֶסֶד עַלS- עַבְדֶּךָ כִּי בִּבְרִית יְהוָה הֵבֵאתָ אֶת- עַבְדְּךָ עִמָּךְ וְאִם-יֶשׁ-בִּי עָוֹן הֲמִיתֵנִי אַתָּה וְעַד- אָבִיךָ לָמָּה-זֶּה תְבִיאֵנִי: פ

9 καὶ εἶπεν Ιωνα­θαν Μηδαμ­ῶς σοι, ὅτι ἐὰν γινώ­σκων γνῶ ὅτι συντετέλεσται ἡ κακία παρὰ τοῦ πατρός μου τοῦ ἐλθεῖν ἐπὶ σέ· καὶ ἐὰν μή, εἰς[ τὰς πόλεις σου] ἐγὼ ἀπαγγελῶ σοι.

9 And Jonathan said, That be far from thee: for if I surely know that evil is determined by my father to come upon thee, although it should not be against [thy cit­ies], I will tell thee.

9 And Jonathan said: Far be this from thee: for if I should certainly know that evil is determined by my father X against thee, X I could do no otherwise than tell thee.

9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?

9 X Jonathan said, "Far be it from you! For if I should indeed learn that evil has been decided by my father to come upon you, then would I not tell you about it?"

9 X "Never X X!" Jonathan said. "If I had the least inkling that my father was determined to harm X you, wouldn't X I tell you?"

9 And Jonathan said, "Far be it from you! X If I X knew that it was determined by my father that harm should come to you, X would I not X tell you?"

9 וַיֹּאמֶר יְהוֹנָתָן חָלִילָה לָּךְ כִּי אִם-יָדֹעַ אֵדַע כִּי-כָלְתָה הָרָעָה מֵעִם אָבִי לָבוֹא עָלֶיךָ וְלֹא אֹתָהּ אַגִּיד לָךְ: ס

10 καὶ εἶπεν Δαυιδ πρὸς Ιωναθαν Τίς ἀπαγγελεῖ μοι, X ἐὰν ἀποκριθῇ ὁ πατήρ σου σκληρῶς;

10 And David said to Jonathan, Who can tell me X if thy father should answer roughly?

10 And David answered Jona­than: Who shall bring me word, X if thy father should answer thee harsh­ly [concerning me]?

10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly?

10 Then David said to Jonathan, "Who will tell me X if your father answers you harshly?"

10 X David asked X X, "Who will tell me X if your father answers you harshly?"

10 Then David said to Jonathan, "Who will tell me X if your father answers you roughly?"

10 וַיֹּאמֶר דָּוִד אֶל-יְהוֹנָתָן מִי יַגִּיד לִי אוֹ מַהT-יַּעַנְךָ אָבִיךָ קָשָׁה: ס

11 καὶ εἶπεν Ιωναθαν πρὸς Δαυιδ Πορεύου καὶ μένεU εἰς ἀγρόν. καὶ ἐκπορεύονται ἀμφότεροι εἰς ἀγρόν. --

11 And Jonathan said to David, Go, and abide in the field. And they went out both into the field.

11 And Jona­than said to David: Come, and let us go out into the field. And when they were both of them gone out into the field,

11 And Jona­than said unto David, Come, and let us go out into the field. And they went out both of them into the field.

11 X Jonathan said to David, "Come, and let us go out into the field." So both of them went out to the field.

11 X "Come," Jonathan said X X, "let's go out into the field." So they went X X there together.

11 And Jonathan said to David, "Come, let us go out into the field." So they both went out into the field.

11 וַיֹּאמֶר יְהוֹנָתָן אֶל-דָּוִד לְכָה וְנֵצֵא הַשָּׂדֶה וַיֵּצְאוּ שְׁנֵיהֶם הַשָּׂדֶה:ס

12 καὶ εἶπεν Ιωναθαν πρὸς Δαυιδ Κύριος ὁ θεὸς Ισραηλ [οἶδεν] ὅτι ἀνακρινῶV τὸν πατέρα μου ὡς ἂν ὁ καιρὸς τρισσῶς, καὶ ἰδοὺ ἀγαθὸν ᾖ περὶ Δαυιδ, καὶ οὐ μὴ ἀποστείλω πρὸς σὲ X X εἰς X ἀγρόν·W

12 And Jonathan said to David, the Lord God of Israel [knows] that I will sound my father as I have an opportunity, three several times, and, behold, if good [should be determined] concerning David, and I do not send to thee X X to the field,

12 Jonathan said to David: [O] Lord God of Israel, if I shall discover my father's mind, X X to morrow, [or the day] after, and there be [any thing] good for David, and I send not immediately to thee, and make it known to X thee,

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

12 Then Jonathan said to David, "The LORD, the God of Israel, be witness! When I have sounded out my father about this time tomorrow, or the third [day], behold, if there is good feeling toward David, shall I not then send to you and make it known to you X?

12 Then Jonathan said to David: "[By] the LORD, the God of Israel, I will surely sound out my father by this time the day after tomorrow! If he is favorably disposed toward you, will I not send you word and let you know?

12 And Jonathan said to David, "The LORD, the God of Israel, [be witness!] When I have sounded out my father, about this time tomorrow, [or] the third [day], behold, if he is well disposed toward David, shall I not then send X X and disclose it to you X?

12 וַיֹּאמֶר יְהוֹנָתָן אֶל- דָּוִד יְהוָה אֱלֹהֵי יִשְׂרָאֵלX כִּי- אֶחְקֹר אֶת-אָבִי כָּעֵת מָחָר הַשְּׁלִשִׁית וְהִנֵּה-טוֹב אֶל- דָּוִד וְלֹא-אָז אֶשְׁלַח אֵלֶיךָ וְגָלִיתִי אֶת- אָזְנֶךָ:

13 τάδε ποιήσαι ὁ θεὸς τῷ Ιωναθαν καὶ τάδε προσθείη, ὅτι ἀνοίσω X X X τὰ κακὰ ἐπὶ σὲ καὶ ἀποκαλύψω τὸ ὠτίον σου καὶ ἐξαποστελῶ σε, καὶ ἀπελεύσῃ εἰς εἰρήνην· καὶ ἔσται κύριος μετὰ σοῦ, καθὼς ἦν μετὰ τοῦ πατρός μου.

13 God do so to Jonathan and more also: as I shall [also] report X X X the evil to thee, and make it known to X thee, and I will let thee go; and thou shalt depart in peace, and the Lord shall be with thee, as he was with my father.

13 May the Lord do so and so to Jonathan, and add still more. [But if] my father shall continue in malice against thee, X I will discover it to thy ear, and will send thee away, that thou mayst go in peace, and the Lord be with thee, as he hath been with my father.

13 The LORD do so and much more to Jonathan: [but if] it please my father to do X thee evil, then I will shew it X thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father.

13 "[If] it please my father to do X you harm, may the LORD do so to Jonathan and more also, if I do [not] make it known to X you and send you away, that you may go in safety. And may the LORD be with you as He has been with my father.

13 [But if] my father is inclined to harm X you, may the LORD deal with me, X be it [ever] so severely, if I do [not] let you know X and send you away X X X safely. X May the LORD be with you as he has been with my father.

13 [But] should it please my father [to do] X you harm, the LORD do so to Jonathan and more also if I do not disclose it to you X and send you away, that you may go in safety. X May the LORD be with you, as he has been with my father.

13 כֹּה-יַעֲשֶׂה יְהוָה לִיהוֹנָתָן וְכֹה יֹסִיף כִּי- יֵיטִב אֶל-אָבִי אֶת-הָרָעָה עָלֶיךָ וְגָלִיתִי אֶת-אָזְנֶךָ וְשִׁלַּחְתִּיךָ וְהָלַכְתָּ לְשָׁלוֹם וִיהִי יְהוָה עִמָּךְ כַּאֲשֶׁר הָיָה עִם-אָבִי:

14 καὶ X μὲν ἔτι μου ζῶντος καὶ X ποιήσεις ἔλεος X μετ᾿ ἐμοῦ, καὶ ἐὰν X θανάτῳ [ἀποθάνω],

14 And if indeed I continue to live, then shalt thou X deal mercifully X X with me; and if I indeed die,

14 And if I X X live, thou shalt X shew me the kindness of the Lord: but if I X die,

14 And [thou shalt] not only while yet I live X X shew me the kindness of the LORD, that I die not:

14 "If I am X still alive, will you not show me the lovingkindness of the LORD, that I may not die?

14 But X show me unfailing kindness [like that] of the LORD as X long as I live, so that I may not be killed,

14 If I am X still alive, X X show me the steadfast love of the LORD, that I may not die;

14 וְלֹאY אִם-עוֹדֶנִּי חָי וְלֹא-תַעֲשֶׂה עִמָּדִי חֶסֶד יְהוָה וְלֹא אָמוּת:

15 X οὐκ ἐξαρεῖςZ ἔλεός σου ἀπὸ τοῦ οἴκου μου ἕως τοῦ αἰῶνος· καὶ εἰ μὴ ἐν τῷ ἐξαίρειν κύριον τοὺς ἐχθροὺς Δαυιδ ἕκαστον ἀπὸ προσώπου τῆς γῆς

15 X thou shalt not withdraw thy mercy from my house for ever: and [if thou doest] not, when the Lord cuts off the enemies of David each from the face of the earth,

15 X Thou shalt not take away thy kindness from my house for ever, when the Lord shall have rooted out the enemies of David, every one of them from the earth, [may he take away Jona­than from his house, and may the Lord require it at the hands of David's enemies.]

15 But also thou shalt not cut off thy kind­ness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth.

15 "X You shall not cut off your lovingkindness from my house forever, not even when the LORD cuts off every one of the enemies of David from the face of the earth."

15 and do not ever cut off your kindness from my family—not even when the LORD has cut off every one of David's enemies from the face of the earth."

15 and do not cut off your steadfast love from my house forever, when the LORD cuts off every one of the enemies of David from the face of the earth."

15 וְלֹא- תַכְרִת אֶת- חַסְדְּךָ מֵעִם בֵּיתִי עַד-עוֹלָם וְלֹא בְּהַכְרִת יְהוָה אֶת-אֹיְבֵי דָוִד אִישׁ מֵעַל פְּנֵי הָאֲדָמָה:

16 X ἐξαρθῆναι [τὸ ὄνομα] τοῦ Ιωναθαν ἀπὸ τοῦ οἴκου ΔαυιδAA, καὶ ἐκζητήσαι κύριος X X ἐχθροὺς τοῦ Δαυιδ.

X [should it happen that the name of] Jonathan be discovered by the house of David, then let the Lord seek out X X the enemies of David.

16 Jonathan therefore made a covenant with the house of David: and the Lord required it at the hands of David's enemies.

16 So Jonathan made a covenant with the house of David, saying, Let the LORD even require it at the hand of David's enemies.

16 So Jonathan made a covenant with the house of David, saying, "May the LORD require it at the hands of David's enemies."

16 So Jonathan made a covenant with the house of David, saying, "May the LORD call X X David's enemies to account."

16 And Jonathan made a covenant with the house of David, [saying], "May the LORD take vengeance on David's enemies X X."

16 וַיִּכְרֹת יְהוֹנָתָן עִם-בֵּית דָּוִד וּבִקֵּשׁ יְהוָה מִיַּדAB אֹיְבֵי דָוִד:

17 καὶ προσέθετο ἔτι Ιωναθαν ὀμόσαιAC τῷ Δαυιδ, ὅτι ἠγάπησεν X X X ψυχὴν ἀγαπῶντος αὐτόν.

17 And Jonathan X swore yet again to David, because he loved X X X the soul of him that loved him.

17 And Jonathan X swore again to David, because he loved him: for he loved him X as his [own] soul.

17 And Jonathan caused David to swear again, because he loved him: for he loved him [as he] love[d] his [own] soul.

17 Jonathan made David vow again because of his love for him, because he loved him [as he] love[d] his [own] life.

17 And Jonathan had David reaffirm [his] oath out of X love for him, because he loved him [as he] love[d] himself.

17 And Jonathan made David swear again by his love for him, for he loved him [as he] love[d] his own soul.

17 וַיּוֹסֶף יְהוֹנָתָן לְהַשְׁבִּיעַ אֶת-דָּוִדAD בְּאַהֲבָתוֹ אֹתוֹ כִּי-אַהֲבַת נַפְשׁוֹ אֲהֵבוֹAE: ס

18 καὶ εἶπεν X X Ιωναθαν Αὔριον νουμηνία, καὶ ἐπισκεπήσῃAF, ὅτι ἐπισκεπήσεται καθέδρα σου.

18 And Jona­than said X X, To-morrow is the new moon, and thou wilt be enquired for, because thy seat will be observed [as vacant].

18 And Jonathan said to him: To morrow is the new moon, and thou wilt be missed: 19 For thy seat will be empty

18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty.

18 Then Jonathan said to him, "Tomorrow is the new moon, and you will be missed because your seat will be empty.

18 Then Jona­than said to [Da­vid]: "Tomorrow is the New Moon [fes­tival]. X You will be mis­sed, because your seat will be empty.

18 Then Jonathan said to him, "Tomorrow is the new moon, and you will be missed, because your seat will be empty.

18 וַיֹּאמֶר-לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ וְנִפְקַדְתָּ כִּי יִפָּקֵד מוֹשָׁבֶךָ:

19 καὶ τρισσεύσεις [καὶ] ἐπισκέψῃAG X καὶ ἥξεις εἰς τὸν τόπον [σου], οὗ ἐκρύβης X ἐν τῇ ἡμέρᾳ τῇ ἐργασίμῃ, καὶ καθήσῃ παρὰ τὸ εργαβAH X ἐκεῖνο.

19 And thou shalt [stay] three [days], [and] watch an opportunity, and shalt come to [thy] place where thou mayest hide thyself X in the day of [thy] business, and thou shalt wait by that ergab.

Till X after [to morrow. So] thou shalt go down quickly, and come to the place where thou must he hid X, on the day [when it is lawful] to work, and thou shalt remain beside the stone, which is called Ezel.

19 And when thou hast stayed three [days], then thou shalt go down quick­ly, and come to the place where thou didst hide thyself X when X the business was in hand, and shalt remain by the stone Ezel.

19 "When you have stayed for three [days], X you shall go down quickly and come to the place where you hid yourself X on that eventful day, and you shall remain by the stone Ezel.

19 X [The day] after [tomorrow], toward evening, X go to the place where you hid X when X this [trouble] began, and wait by the stone Ezel.

19 X On the third [day] go down quickly to the place where you hid yourself X when the X matter [was in hand], and remain beside the stone heapAI.

19 וְשִׁלַּשְׁתָּ תֵּרֵד מְאֹדAJ וּבָאתָ אֶל-הַמָּקוֹם אֲשֶׁר-נִסְתַּרְתָּ שָּׁם בְּיוֹם הַמַּעֲשֶׂהAK וְיָשַׁבְתָּ אֵצֶל הָאֶבֶן הָאָזֶל:

20 καὶ ἐγὼ τρισσεύσω ταῖς σχίζαιςAL XAM ἀκοντίζων ἐκπέμπων X XAN εἰς τὴν αματταριAO·

20 And I [will shoot AP] three arrows X, aiming X them at a AQmark.

20 And I will shoot 3 arrows near it, [and will shoot as if I were] exercising myselfAR at a mark.

20 And I will shoot three arrows on the side thereof, as though I shot X X at a mark.

20 X "I will shoot three arrows to the side, as though I shot X X at a target.

20 X I will shoot three arrows to the side of it, as though I were shooting X X at a target.

20 And I will shoot three arrows to the side of it, as though I shot X X at a mark.

20 וַאֲנִי שְׁלֹשֶׁת הַחִצִּים צִדָּה אוֹרֶה לְשַׁלַּח-לִי לְמַטָּרָה:

21 καὶ ἰδοὺ ἀποστελῶ τὸ παιδάριον [λέγων] Δεῦρο εὑρέ [μοι] τὴν σχίζανAS· ἐὰν εἴπω λέγων τῷ παιδαρίῳ Ὧδε ἡ σχίζα ἀπὸ σοῦ καὶ ὧδε, λαβὲ αὐτήν, παραγίνου, ὅτι εἰρήνη σοι καὶ οὐκ ἔστιν λόγος, ζῇ κύριος·

21 And behold, I will send a lad, [saying], Go find [me] the arrowX. 22 If I should expressly say to the lad, The arrowX is here, [and] on [this side] of thee, X X take it; [then] come, for it is well with thee, and there is no reason [for fear, as] the Lord lives:

21 And X I will send a boy, [saying to him]: Go and fetch [me] the arrows. 22 If I shall say to the boy: Behold the arrows are on [this side] of thee, X X take them up: X come thou [to me], because there is peace to thee, and there is no evil, [as] the Lord liveth.

21 And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on [this side] of thee, X X take them; then come thou: for there is peace to thee, and no hurt; as the LORD liveth.

21 "And behold, I will send the lad, saying, 'Go, find the arrows.' If I specifically say to the lad, 'Behold, the arrows are on [this side] of you, X X get them,' then come; for there is safety for you and no harm, [as] the LORD lives.

21 Then X I will send a boy and say, 'Go, find the arrows.' If I say to him, 'Look, the arrows are on [this side] of you; X X bring them [here],' then come, because, [as surely as] the LORD lives, you are safe; X there is no danger.

21 And behold, I will send the young man, [say­ing], 'Go, find the arrows.' If I say to the young man, 'Look, the arrows are on [this side] of you, X X take them,' then you are to come, for, [as] the LORD lives, it is safe for you and there is no danger.

21 וְהִנֵּה אֶשְׁלַח אֶת- הַנַּעַר לֵךְ מְצָא אֶת-הַחִצִּים אִם-אָמֹר אֹמַר לַנַּעַר הִנֵּה הַחִצִּים מִמְּךָ וָהֵנָּה קָחֶנּוּAT וָבֹאָה כִּי-שָׁלוֹם לְךָ וְאֵין דָּבָרAU חַי-יְהוָה:

22 ἐὰν τάδε εἴπω τῷ νεανίσκῳ Ὧδε ἡ σχίζα ἀπὸ σοῦ καὶ ἐπέκεινα, πορεύου, ὅτι ἐξαπέσταλκέν σε κύριος.

but if I should say thus to the young man, The arrowX is on [that side] of thee, and beyond; go, for the Lord hath sent thee away.

But if I shall speak thus to the boy: Behold the arrows are beyond thee X X: go [in peace], for the Lord hath sent thee away.

22 But if I say thus unto the young man, Behold, the arrows are beyond thee X X; go [thy way]: for the LORD hath sent thee away.

22 "But if I say to the youth X, 'Behold, the arrows are beyond you X X,' go, for the LORD has sent you away.

22 But if I say to the boy X, 'Look, the arrows are beyond you X X,' [then you must] go, because the LORD has sent you away.

22 But if I say to the youth X, 'Look, the arrows are beyond you X X,' [then] go, for the LORD has sent you away.

22 וְאִם-כֹּה אֹמַר לָעֶלֶם הִנֵּה הַחִצִּים מִמְּךָ וָהָלְאָהAV לֵךְ כִּי שִׁלַּחֲךָ יְהוָה:

23 καὶ τὸ ῥῆμα, ὃ ἐλαλήσαμεν ἐγὼ καὶ σύ, ἰδοὺ κύριος [μάρτυς] ἀνὰ μέσον ἐμοῦ καὶ σοῦ ἕως αἰῶνος.

23 And [as for] the word which thou and I have spoken, behold, the Lord is [witness] between me and thee for ever.

23 And [concerning] the word which I and thou have spoken, X the Lord be between thee and me forever.

23 And as touching the matter which thou and I have spoken of, behold, the LORD be between thee and me for ever.

23 "As for the agreement of which you and I have spoken, behold, the LORD is between you and me forever."

23 And [about] the matter X you and I discussed - remem­ber, the LORD is [witnessAW] between you and me forever."

23 And [as for] the matter of which you and I have spoken, behold, the LORD is between you and me forever."

23 וְהַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֲנִי וָאָתָּה הִנֵּה יְהוָה בֵּינִי וּבֵינְךָ עַד-עוֹלָם: ס

24 Καὶ κρύπτε­ται Δαυιδ ἐν ἀγρῷ, καὶ παρα­γίνεται ὁ μήν, καὶ ἔρχεται ὁ βασιλ­εὺς ἐπὶ τὴν τράπεζαν τοῦ φαγεῖν.

24 So David hides himself in the field, and the new month arrives, and the king comes to the table to eat.

24 So David was hid in the field, and the new moon came, and the king sat down to eat X bread.

24 So David hid himself in the field: and [when] the new moon was come, the king sat him down to eat X meat.

24 So David hid X in the field; and [when] the new moon came, the king sat down to eat X food.

24 So David hid X in the field, and [when] the New Moon [festival] came, the king sat down X X to eat.

24 So David hid himself in the field. And [when] the new moon came, X the king sat down to eat X food.

24 וַיִּסָּתֵר דָּוִד בַּשָּׂדֶה וַיְהִי הַחֹדֶשׁ וַיֵּשֶׁב הַמֶּלֶךְ AXעַל-הַלֶּחֶם לֶאֱכוֹל:

25 καὶ ἐκάθισεν ὁ βασιλεὺς ἐπὶ τὴν καθέδραν αὐτοῦ ὡς ἅπαξ καὶ ἅπ­αξAY, ἐπὶ τῆς καθέ­δρας παρὰ τοῖχον, καὶ προ­έφθα­σενAZ τὸν Ιων­αθαν, καὶ ἐκάθι­σεν Αβεν­νηρ ἐκ πλαγίων Σαουλ, καὶ ἐπε­σκέπη ὁ τόπος Δαυιδ.

25 And X he sat upon his seat as in former times, [even] on [his] seat by the wall, and he went before Jonathan; and Abenner sat on [one] side of Saul, and the place of David was empty.

25 And [when] the king sat down upon his chair, (according to custom) X XBA which was beside the wall, X Jona­than arose, and Abner sat by Saul's side, and Dav­id's place appeared empty.

25 And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty.

25 X The king sat on his seat as usual, X the seat by the wall; then Jonathan rose up and Abner sat down by Saul's side, but David's place was empty.

25 X X He sat in his customary place X X by the wall, X opposite Jonathan, and Abner sat next to Saul, but David's place was empty.

25 X The king sat on his seat, as at other times, on the seat by the wall. Jonathan sat opposite, and Abner sat by Saul's side, but David's place was empty.

25 וַיֵּשֶׁב הַמֶּלֶךְ עַל- מוֹשָׁבוֹ כְּפַעַם בְּפַעַם אֶל- מוֹשַׁבBB הַקִּיר וַיָּקָםBC יְהוֹנָתָן וַיֵּשֶׁב אַבְנֵר מִצַּד שָׁאוּל וַיִּפָּקֵדBD מְקוֹם דָּוִד:

26 καὶ οὐκ ἐλάλησεν Σαουλ οὐδὲν ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅτι εἶπεν Σύμπτω­μαBE φαίνεται μὴ καθαρὸς εἶναι, ὅτι οὐ κεκαθάρισται.

26 And Saul said nothing on that day, for he said, It seems to have fallen out that he is not clean, because he has not purified himself.

26 And Saul said nothing that day, for he thought it might have happened to him, that he was not clean, nor purified.

26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean.

26 Nevertheless Saul did not speak anything that day, for he thought, "It is an accident, he is not clean, surely he is not clean."

26 X Saul X said nothing that day, for he thought, "Some­thing must have happened to [Da­vid] to make him ceremonially unclean—surely he is unclean."

26 Yet Saul did not say anything that day, for he thought, "Something has happened to him. He is not clean; surely he is not clean."

26 וְלֹא-דִבֶּר שָׁאוּל מְאוּמָה בַּיּוֹם הַהוּא כִּי אָמַר מִקְרֶהBF הוּא בִּלְתִּי טָהוֹר הוּא כִּי- לֹא טָהוֹר: ס

27 καὶ ἐγενήθη τῇ ἐπαύριον τοῦ μηνὸς [τῇ ἡμέρᾳ] τῇ δευτ­έρᾳ καὶ ἐπε­σκέπη ὁ τόπος τοῦ Δαυιδ, καὶ εἶπεν Σαουλ πρὸς Ιωναθαν τὸν υἱὸν αὐτοῦ Τί ὅτι οὐ παρα­γέγονεν ὁ υἱὸς Ιεσσαι καὶ ἐχθὲς καὶ σήμε­ρον ἐπὶ τὴν τράπεζαν;

27 And it came to pass on the morrow, on the second [day] of the month, that the place of David was empty; and Saul said to Jonathan his son, Why has not the son of Jessae attended both yesterday and today at the table?

27 And when the second [day] after the new moon was come, David's place appeared empty again. And Saul said to Jonathan, his son: Why cometh not the son of Isai to meat neither yesterday, nor to day?

27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day?

27 It came about the next day, the second day of the new moon, that David's place was empty; so Saul said to Jonathan his son, "Why has the son of Jesse not come to the meal, either yesterday or today?"

27 But the next day, the second [day] of the month, David's place was empty again. Then Saul said to his son Jonathan, "Why hasn't the son of Jesse come to the meal, either yesterday or today?"

27 But on the second [day], the day after the new moon, X David's place was empty. And Saul said to Jonathan his son, "Why has not the son of Jesse come to the meal, either yesterday or today?"

27 וַיְהִי מִמָּחֳרַת הַחֹדֶשׁ הַשֵּׁנִיBG וַיִּפָּקֵד מְקוֹם דָּוִד ס וַיֹּאמֶר שָׁאוּל אֶל- יְהוֹנָתָן בְּנוֹ מַדּוּעַ לֹא-בָא בֶן-יִשַׁי גַּם- תְּמוֹל גַּם-הַיּוֹם אֶל-הַלָּחֶםBH:

28 καὶ ἀπεκρί­θη Ιωναθαν τῷ Σαουλ [καὶ εἶπεν αὐτῷ] Παρῄτη­ται Δαυ­ιδ παρ᾿ ἐμοῦ ἕως εἰς Βηθλεεμ [τὴν πόλιν αὐ­τοῦ πορευθῆναι]

28 And Jonathan answered Saul, [and said to him], David asked leave of me [to go] as far as Bethleem [his city];

28 And Jonathan answered Saul: X He asked [leave] of me earnestly [to go] to Bethlehem.

28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem:

28 Jonathan then answered Saul, "David earnestly asked [leave] of me to go to Bethlehem,

28 X Jonathan answered, "David earnestly asked me [for permission to go] to Bethlehem.

28 X Jonathan answered Saul, "David earnestly asked [leave] of me [to go] to Bethlehem.

28 וַיַּעַןBI יְהוֹנָתָן אֶת- שָׁאוּלBJ נִשְׁאֹלBK נִשְׁאַל דָּוִד מֵעִמָּדִי עַד-בֵּית לָחֶם:

29 καὶ εἶπεν Ἐξ­απόστει­λονBL δή με, ὅτι θυσία τῆς φυλ­ῆςBM ἡμῖν ἐν τῇ πόλει, καὶ X ἐνετείλαντο πρός με οἱ ἀδελ­φοί μου, καὶ νῦν εἰ εὕρηκα χάριν ἐν ὀφθαλμοῖς σου, διασωθή­σομαι δὴ καὶ ὄψομαι τοὺς ἀδελφούς μου· διὰ τοῦτο οὐ παραγέγονεν ἐπὶ τὴν τράρε­ζαν τοῦ βασιλέως.

29 and he said, Let me go, I pray thee, for we have a family sacrifice in the city, and my brethren have sent for me; and now, if I have found grace in thine eyes, I will even go overBN and see my brethren: therefore he is not present at the table of the king.

29 And he said: Let me go, for there is a solemn sacrifice in the city, X one of my brethren hath sent for me: and now if I have found favour in thy eyes, I will go quickly, and see my brethren. For this cause he came not to the king's table.

29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath comman­ded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table.

29 for he said, 'Please let me go, since our family has a sacrifice in the city, and my brother has commanded me [to attend]. And now, if I have found favor in your sightX, please let me get away that I may see my brothers.' For this reason he has not come to the king's table."

29 X He said, 'Let me go, because our family is [observing] a sacrifice in the town and my brother has ordered me [to be there]. If I have found favor in your eyes, let me get away to see my brothers.' That is why he has not come to the king's table."

29 X He said, 'Let me go, for our clan [holds] a sacrifice in the city, and my brother has commanded me [to be there]. So now, if I have found favor in your eyes, let me get away and see my brothers.' For this reason he has not come to the king's table."

29 וַיֹּאמֶר שַׁלְּחֵנִי נָא כִּי זֶבַח BOמִשְׁפָּחָה לָנוּ בָּעִיר וְהוּא צִוָּהBP-לִי אָחִי וְעַתָּה אִםBQ- מָצָאתִי חֵן בְּעֵינֶיךָ אִמָּלְטָה נָּא וְאֶרְאֶה אֶת-אֶחָי עַל- כֵּן לֹא-בָא אֶל-שֻׁלְחַן הַמֶּלֶךְ: ס

30 καὶ ἐθυμώθη ὀργῇ Σαουλ ἐπὶ Ιωναθαν [σφόδρα] καὶ εἶπεν αὐτῷ Υἱὲ κορασίων αὐτο­μολ­ούν­τωνBR, οὐ [γὰρ] οἶδα ὅτι μέτοχοςBS εἶ σὺ τῷ υἱῷ Ιεσσαι εἰς αἰσχύνην σου καὶ εἰς αἰσχύνην ἀπο­καλύψεωςBT μητρός σου;

30 And Saul was [exceedingly] angry with Jonathan, and said to him, Thou son of traitorous damsels! [for] do I not know that thou art an accomplice with the son of Jessae to thy same, and to the shame of thy mother's nakedness?

30 Then Saul being angry against Jonathan, said to him: Thou son of a woman that is the ravisher [of a man], do I not know that thou lovest the son of Isai to thy own confusion, and to the confusion of thy shameless mother?

30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious wom­an, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?

30 Then Saul's anger burned against Jonathan and he said to him, "You son of a perverse, rebellious woman! Do I not know that you are choosing the son of Jesse to your own shame and to the shame of your mother's nakedness?

30 Saul's anger flared up at Jonathan and he said to him, "You son of a perverse and rebellious woman! Don't I know that you have sided with the son of Jesse to your own shame and to the shame of the X mother [who bore] you?

30 Then Saul's anger was kindled against Jonathan, and he said to him, "You son of a perverse, rebellious woman, do I not know that you have chosen the son of Jesse to your own shame, and to the shame of your mother's nakedness?

30 וַיִּחַר-אַףBU שָׁאוּל בִּיהוֹנָתָןBV וַיֹּאמֶר לוֹ בֶּן-נַעֲוַתBW הַמַּרְדּוּת הֲלוֹא יָדַעְתִּי כִּי-בֹחֵר אַתָּה לְבֶן-יִשַׁי לְבָשְׁתְּךָ וּלְבֹשֶׁת עֶרְוַת אִמֶּךָ:

31 ὅτι πάσας τὰς ἡμέρας, ἃς ὁ υἱὸς Ιεσσαι ζῇ ἐπὶ τῆς γῆς, οὐχ ἑτοιμασ­θήσεταιBX X ἡ βασιλεία σου· νῦν οὖν ἀποστείλας λαβὲ τὸν νεανίαν, ὅτι υἱὸς θανάτου οὗτος.

31 For so long as the son of Jessae lives upon the earth, X X thy kingdom shall not be established: now then send and take the young man, for he shall surely die.

31 For as long as the son of Isai liveth upon earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and fetch him to me: for he is the son of deathBY.

31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.

31 "For as long as the son of Jesse lives on the earth, neither you nor your kingdom will be established. Therefore now, send and bring him to me, for he must surely die."

31 X As long as the son of Jesse lives on this earth, neither you nor your kingdom will be established. X Now send and bring him to me, for he must die!"

31 For as long as the son of Jesse lives on the earth, neither you nor your kingdom shall be established. Therefore send and bring him to me, for he shall surely die."

31 כִּי כָל- הַיָּמִים אֲשֶׁר בֶּן-יִשַׁי חַי עַל- הָאֲדָמָה לֹא תִכּוֹן אַתָּהBZ וּמַלְכוּתֶךָ וְעַתָּה שְׁלַח וְקַח אֹתוֹ אֵלַיCA כִּי בֶן-מָוֶת הוּא: ס

32 καὶ ἀπεκρίθη Ιωναθαν τῷ Σαουλ X X X X Ἵνα τί ἀποθνῄσκει; τί πεποίηκεν;

32 And Jonathan answered Saul X X X X X X, Why is he to die? What has he done?

32 And Jona­than answering Saul, his father, X said X X: Why shall he die? What hath he done?

32 And Jona­than answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?

32 But Jona­than answered Saul his father and said to him, "Why should he be put to death? What has he done?"

32 X X X X X "Why should he be put to death? What has he done?" X Jonathan asked his father.

32 Then Jona­than answered Saul his father X X X X, "Why should he be put to death? What has he done?"

32 וַיַּעַן יְהוֹנָתָן אֶת-שָׁאוּל אָבִיו וַיֹּאמֶר אֵלָיוCB לָמָּה יוּמַת מֶה עָשָׂה:

33 καὶ ἐπῆρεν Σαουλ τὸ δόρυ ἐπὶ [Ιωναθαν] τοῦ θανατῶσαι αὐτόν. καὶ ἔγνω Ιωναθαν ὅτι συν­τετέλεσται [ἡ κακία] αὕτη παρὰ τοῦ πατ­ρὸς αὐτοῦ θανατῶ­σαι τὸν Δαυιδ,

33 And Saul lifted up his spear against [Jonathan] to slay him: so Jonathan knew that this [evil] was determined on by his father to slay David.

33 And Saul caught up a spear to strike him. And Jonathan understood that it was determined by his father to kill David.

33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.

33 Then Saul hurled his spear at him to strike him down; so Jonathan knew that X X his father had decided to put David to death.

33 But Saul hurled his spear at him to kill him. Then Jonathan knew that X X his father intended to kill David.

33 But Saul hurled his spear at him to strike him. So Jonathan knew that X X his father was determined to put David to death.

33 וַיָּטֶלCC שָׁאוּל אֶת- הַחֲנִית עָלָיו לְהַכֹּתוֹ וַיֵּדַע יְהוֹנָתָן כִּי-כָלָה הִיאCD מֵעִם אָבִיו לְהָמִית אֶת-דָּוִד: ס

34 καὶ ἀνεπήδη­σεν Ιωναθαν ἀπὸ τῆς τραπέ­ζης ἐν ὀργῇ θυμοῦ καὶ οὐκ ἔφαγεν ἐν τῇ δευτέρᾳ τοῦ μηνὸς ἄρτον, ὅτι ἐθραύσθηCE ἐπὶ τὸν Δαυιδ, ὅτι συνετέλεσενCF [ἐπ᾿] αὐτὸν ὁ πατὴρ αὐτοῦ.

34 And Jona­than sprang up from the table in great anger, and did not eat bread on the 2nd day of the month, for he grieved bitterly for David, because his father determined [on mischief against] him.

34 So Jonathan rose from the table in great an­ger, and did not eat bread on the second day [after] the new moon. For he was grieved for David, because his father had put him to confusion.

34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.

34 Then Jona­than arose from the table in fierce anger, and did not eat food on the second day of the new moon, for he was grieved over David because his father had dishonored him.

34 X Jonathan got up from the table in fierce anger; on that second day of the month he did not eat, because he was grieved at his father's shameful treatment of David.

34 And Jonathan rose from the table in fierce anger and ate no food the second day of the month, for he was grieved for David, because his father had disgraced him.

34 וַיָּקָםCG יְהוֹנָתָן מֵעִםCH הַשֻּׁלְחָן בָּחֳרִי- אָף וְלֹא- אָכַל בְּיוֹם- הַחֹדֶשׁ הַשֵּׁנִי לֶחֶם כִּי נֶעְצַב אֶל-דָּוִד כִּי הִכְלִמוֹ אָבִיו: ס

35 Καὶ ἐγενήθη πρωὶ καὶ ἐξ­ῆλθεν Ιωναθαν εἰς ἀγρόν, [καθ­ὼς ἐτάξατο] εἰς τὸ μαρτύριον ΔαυιδCI, καὶ παιδάριον μικ­ρὸν μετ᾿ αὐτοῦ.

35 And morning came, and Jona­than went out to the field, [as he appointed to do] for a signal to David, and a little boy was with him.

35 And when the morning came, Jonathan went into the field according to the appointment with Dav­id, and a little boy with him.

35 And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.

35 Now it came about in the mor­ning that Jona­than went out into the field for the appointment with David, and a little lad was with him.

35 X In the morning Jona­than went out to the field for [his] meeting with David. He had a small boy with him,

35 X In the morning Jonathan went out into the field to the appointment with David, and with him a little boy.

35 וַיְהִי בַבֹּקֶרCJ וַיֵּצֵא יְהוֹנָתָן הַשָּׂדֶה לְמוֹעֵד דָּוִד וְנַעַר קָטֹן עִמּוֹ:

36 καὶ εἶπεν τῷ παιδαρίῳ X Δράμε, εὑρέ μοι τὰς σχίζ­αςCK, ἐν αἷς ἐγὼ ἀκοντί­ζω· [καὶ] τὸ παι­δά­ριον ἔδραμε, καὶ αὐτὸς ἠκόν­τιζε τῇ σχίζῃ [καὶ] παρήγαγ­ενCL αὐτήν.

36 And he said to the boy, Run, find me the arrows which I shoot: [and] the boy ran, and [Jonathan] shot an arrow, and sent it beyond him.

36 And he said to his boy: Go, and fetch me the arrows which I shoot. [And] when the boy ran, he shot another arrow beyond [the boy].

36 And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him.

36 He said to his lad, "Run, find now the arrows which I am about to shoot." As the lad was running, he shot an arrow past him.

36 and he said to the boy, "Run and find the arrows X I shoot." As the boy ran, he shot an arrow beyond him.

36 And he said to his boy, "Run and find the arrows that I shoot." As the boy ran, he shot an arrow beyond him.

36 וַיֹּאמֶר לְנַעֲרוֹCM רֻץ מְצָא נָא אֶת- הַחִצִּיםCN אֲשֶׁר אָנֹכִי מוֹרֶה הַנַּעַרCO רָץ וְהוּא-יָרָה הַחֵצִי לְהַעֲבִרוֹCP:

37 καὶ ἦλθεν τὸ παιδάριον ἕως τοῦ τόπου τῆς σχίζης, οὗ ἠκόν­τιζεν Ιωναθαν, καὶ ἀνεβόησεν Ιωναθαν ὀπίσω τοῦ νεανίου καὶ εἶπεν Ἐκεῖ ἡ σχίζα ἀπὸ σοῦ καὶ ἐπέκεινα·

37 And the boy came to the place where the arrow was which Jonathan shot; and Jona­than cried out after the lad, and said, The arrow is on that side of thee and beyond [thee].

37 The boy there­fore came to the place of the arrow which Jonathan had shot: and Jona­than cried after the boy, and said: Behold the arrow is [there] further beyond thee.

37 And when the lad was come to the place of the arrow which Jon­athan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee X X?

37 When the lad reached the place of the arrow which Jonathan had shot, X Jona­than called after the lad and said, "Is not the arrow beyond you X X?"

37 When the boy came to the place where Jonathan's arrow had fallen, X Jonathan called out after him X X X, "Isn't the arrow beyond you X X?"

37 And when the boy came to the place of the arrow that Jonathan had shot, Jonathan called after the boy and said, "Is not the arrow beyond you X X?"

37 וַיָּבֹא הַנַּעַר עַד-מְקוֹם הַחֵצִי אֲשֶׁר יָרָה יְהוֹנָתָן וַיִּקְרָא יְהוֹנָתָן אַחֲרֵי הַנַּעַר וַיֹּאמֶר הֲלוֹאCQ הַחֵצִי מִמְּךָ וָהָלְאָה:

38 καὶ ἀνεβόη­σεν Ιωναθαν ὀπίσω τοῦ παι­δαρίου [αὐτοῦ] λέγων Ταχύνας σπεῦσον καὶ μὴ στῇς· καὶ ἀνέ­λεξεν τὸ παιδ­άριον Ιωναθαν τὰς σχίζας X Χ CR πρὸς τὸν κύριον αὐτοῦ.

38 And Jona­than cried out after his boy, saying, Make all speed, and stay not. And Jonathan's boy gathered up the arrow[s], and brought [the arrows] to his master.

38 And Jona­than cried [again] after the boy, saying: Make haste speedily, stand not. And Jona­than's boy gathered up the arrow[s], and brought them to his master:

38 And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrow[s], and came to his master.

38 And Jonathan called after the lad, "Hurry, be quick, do not stay!" And Jonathan's lad picked up the arrow and came to his master.

38 Then X he shouted X X X, "Hurry! Go quickly! Don't stop!" X The boy X X picked up the arrow and returned to his master.

38 And Jonathan called after the boy, "Hurry! Be quick! Do not stay!" So Jonathan's boy gathered up the arrow[s] and came to his master.

38 וַיִּקְרָא יְהוֹנָתָן אַחֲרֵי הַנַּעַרCS מְהֵרָה חוּשָׁה אַל- תַּעֲמֹד וַיְלַקֵּט נַעַר יְהוֹנָתָן אֶת- הַחֵצִיCT וַיָּבֹאCU אֶל-אֲדֹנָיו:

39 καὶ τὸ παιδ­άριον οὐκ ἔγνω οὐθέν, πάρεξ Ιωναθαν καὶ Δαυιδ ἔγνωσαν τὸ ῥῆμα.

39 And the boy knew nothing, only Jonathan and David knew X XCV.

39 And he knew not at all what was doing: [for] only Jonathan and David knew the matter.

39 But the lad knew not any thing: only Jonathan and David knew the matter.

39 But the lad was not aware of anything; only Jonathan and David knew about the matter.

39 (X The boy knew nothing of all this; only Jonathan and David knew X X.)

39 But the boy X knew nothing. Only Jonathan and David knew the matter.

39 וְהַנַּעַר לֹא- יָדַע מְאוּמָה אַךְ יְהוֹנָתָן וְדָוִד יָדְעוּ אֶת-הַדָּבָרCW:

40 καὶ Ιωναθαν ἔδωκεν τὰ σκεύη αὐτοῦ ἐπὶ τὸ παιδ­ά­ριον X X αὐτοῦ καὶ εἶπεν τῷ παιδ­αρίῳ αὐτοῦ Πορ­εύου [εἴσ]ελθε [εἰς] τὴν πόλιν.

40 And Jona­than gave his weapons to his boy X X, and said to his boy, Go, enter [into] the city.

40 Jonathan therefore gave his arms to the boy X X, and said to him: Go, and carry them into the city.

40 And Jona­than gave his artillery unto his lad X X, and said unto him, Go, carry them to the city.

40 Then Jona­than gave his weapons to his lad X X and said to him, "Go, bring them to the city."

40 Then Jona­than gave his weapons to the boy X X and said, "Go, carry them [back] to town."

40 And Jona­than gave his weapons to his boy X X and said to him, "Go and carry them to the city."

40 וַיִּתֵּן יְהוֹנָתָן אֶת-כֵּלָיו אֶלCX -הַנַּעַר אֲשֶׁר-לוֹ וַיֹּאמֶר לוֹ לֵךְ הָבֵיא הָעִירCY:

41 καὶ ὡς εἰσ­ῆλθεν τὸ παιδά­ριον, καὶ Δαυιδ ἀνέστη ἀπὸ τοῦ εργαβCZ καὶ ἔπεσ­εν ἐπὶ πρόσ­ωπον αὐτοῦDA X καὶ προσεκύνη­σεν αὐτῷ τρίς, καὶ κατεφίλησεν ἕκα­σ­τος τὸν πλη­σίον αὐτοῦ, καὶ ἔκλαυ­σεν ἕκασ­τος τῷ πλησίονDB αὐτοῦ ἕως συν­τελ­είας μεγάληςDC.

41 And when the lad went in, then David arose from the argab, and fell upon his face, X and did obeisance to him three times, and they kissed each other, and wept for each other, for a great while.

41 And when the boy was gone, X David rose out of [his place], which was toward the south, and falling on his face to the ground, adored thrice: and kissing one another, X they wept together; but David more.

41 And as soon as the lad was gone, X David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.

41 When the lad was gone, X David rose from the south side and fell on his face to the ground, and bowed three times. And they kissed each other and wept together, but David wept the more.

41 [After] the boy had gone, X David got up from the south side [of the stone] and bowed down before [Jonathan] three times, with his face to the ground. Then they kissed each other and wept together—but David [wept] the most.

41 And as [soon as] the boy had gone, X David rose from beside the stone heap and fell on his face to the ground and bowed three times. And they kissed one another and wept with one another, X David [weeping] the most.

41 DDהַנַּעַר בָּא וְדָוִד קָם מֵאֵצֶל הַנֶּגֶבDE וַיִּפֹּל לְאַפָּיו אַרְצָה וַיִּשְׁתַּחוּ שָׁלֹשׁ פְּעָמִים וַיִּשְּׁקוּ אִישׁ אֶת-רֵעֵהוּ וַיִּבְכּוּ אִישׁ אֶת-רֵעֵהוּ עַד- דָּוִד הִגְדִּילDF:

42 καὶ εἶπεν Ιωναθαν Πορεύου εἰς εἰρήνην, καὶ ὡς ὀμωμόκαμεν ἡμεῖς ἀμφότεροι ἐν ὀνόματι κυρίου λέγοντες Κύριος ἔσται [μάρτυς] ἀνὰ μέσον ἐμοῦ καὶ σοῦ καὶ ἀνὰ μέσον τοῦ σπέρματός μου καὶ ἀνὰ μέσον τοῦ σπέρματός σου ἕως αἰῶνος. (21:1) καὶ ἀνέστη [Δαυιδ] καὶ ἀπῆλθεν, καὶ Ιωναθαν εἰσῆλθεν εἰς τὴν πόλιν.

42 And Jonathan said to David, Go in peace, and as we have both sworn in the name of the Lord, saying, The Lord shall be [witness] between me and thee, and between my seed and thy seed for ever--even so let it be. And [David] arose and departed, and Jonathan went into the city.

42 And Jonathan said to David: Go in peace: and let all stand that we have sworn both of us in the name of the Lord, saying: The Lord be between me and thee, and between my seed and thy seed for ever. (20:43) And [David] arose, and departed: and Jonathan went into the city.

42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.

42 X Jonathan said to David, "Go in safety, inasmuch as we have sworn to each other in the name of the LORD, saying, 'The LORD will be between me and you, and between my descendants and your descendants forever.'" Then he rose and departed, while Jonathan went into the city.

42 X Jonathan said to David, "Go in peace, for we have sworn [friendship] with each other in the name of the LORD, saying, 'The LORD is [witness] between you and me, and between your descendants and my descendants forever.'" Then [David] left, and Jonathan went back to the town.

42 Then Jonathan said to David, "Go in peace, because we have sworn both of us in the name of the LORD, saying, 'The LORD shall be between me and you, and between my offspring and your offspring, forever.'" And he rose and departed, and Jonathan went into the city.

42 וַיֹּאמֶר יְהוֹנָתָן לְדָוִד לֵךְ לְשָׁלוֹם אֲשֶׁר נִשְׁבַּעְנוּ שְׁנֵינוּ אֲנַחְנוּDG בְּשֵׁם יְהוָה לֵאמֹר יְהוָה יִהְיֶה בֵּינִי וּבֵינֶךָ וּבֵין זַרְעִי וּבֵין זַרְעֲךָ עַד-עוֹלָם: פ 21:1 ‎וַיָּקָםDH וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר


1John Gill noted, however, that some Jewish commentators thought it might actually be the feast of trumpets or the first day of the new year which would fit with David’s family’s feast that day being an “annual” one.

2K&D being the only exception. They called it a “prevarication” which was “not looked upon” as a “sin.”
Commentators that supported it as a “true excuse” included Junius, Martyr, Willett, M. Henry, and J. Gill who expounded, “as Ben Gersom observes; the fields he proposed to hide himself in were near to Gibeah, and he doubtless meant some cave in those fields, where he might be, and not be seen by men; though it cannot be thought that he remained, or proposed to remain, in such a place during that time, where he would be in want of food, but that he would abide incognito among his friends somewhere or another, until the festival was over.”

AMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. Dead Sea Scrolls containing 1 Samuel 20 are 4Q51Samuela, which contains fragments of vs. 37-40 (and which has been dated between 50-25 B.C.) and 4Q52, which contains a great deal of verses from 20:26 – 21:1 (and which has been dated around 250 BC). Where the text of the DSS matches the MT, I’ve colored the MT purple. Where the DSS supports the LXX (and/or Vulgate) with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

BAs it was in chapter 19, so here, although the LXX Greek and Latin Vulgate and Kethib of the Masoretic Hebrew read “Naviat,” the more-recent translations – in fact all the English translations from Wycliffe in the 1384 and onwards followed the Masoretic scribes’ marginal note (qere) and switched the order of the vav and the yod (מִנָּיוֹת), but where there are Hebrew variants, they don’t transpose these letters, rather they spell the yod with its consonantal character rather than with a vowel pointing tywnm. Without the switcheroo, it makes sense, because the Hebrew root נוה means “rest peacefully/retreat center.”

CThis word starts with an “and” in several Hebrew manuscripts, as well as in the Syriac and Septuagint. It doesn’t change the meaning, but it makes for smoother reading.

Dcf. other Greek versions: Aquila = bebhlon (“profanity”), Symmachus, Theodotian ilewV soi (“mercy on you!”).

ESymmachus renders synonymously: ean mh dhlwsh eiV akohn mou (“without disclosing in my hearing”).

FThere is a tradition which goes back at least as far as the early church to include the word “to you” here. It’s in the LXX, Symmachus’s translation, and Theodotian’s translation, as well as in the Syriac. It is not, however in the Vulgate. It doesn’t change the story, but it is curious.

GThe Qere Masoretic editorial note reads לֹא-עָשָׂה (“he has not done”) to make it more clear that this is a negative particle rather than a possessive pronoun. While it can be read either way, the context makes clear it’s supposed to be a negative. K&D embraced the לא correction but said “the Chethibh עָשָׂה is probably to be preferred to the Keri יַעֲשֶׂה, and to be understood in this sense: ‘My father has (hitherto) done nothing at all, which he has not told to me.’”

HLXX translators read the Hebrew root עצב as though it said עצה (“counsel”). Aquila corrected to the MT (“But certainly”).

IAq. & Sym emended to the MT: oson bhma metaxu (“such a step between”)

JThe Syriac follows the Greek instead of the Hebrew here.
Tsumura commented on the “again,” suggesting that, although there is no record of David swearing previously, “the triple rhetorical questions in v.1: ‘What…? What… What…?’ could be like an oath.”

KWillett gives a bit of depth in his commentary at this point to Biblical guidelines on swearing and the meaning of David’s oath.

LHapex Legomenon. A verbal form occurs in Isa. 27:4. Jewish tradition is that the step was the one David had taken to dodge Saul’s spear. (Goldman)

MIn addition to the Vulgate, the Syriac and most English versions omit the conjunction that is in both the Greek & Hebrew. It is also omitted in some Hebrew manuscripts as well, but it does not change the story.

N Aq. & Q. translated using the same root without the “para” prefix: aitoumenoV hthtsato.

O“zabach haiammim, sacrifices of days, which in the Hebrew phrase is taken for a yearely sacrifice, is used in the same sense, c. 1.21” ~Willett

PTheodotian emended closer to the MT with orgizomenoV orgisqh (“become very angry”).

QSymmachus translated aphrtistai (“is completed” – more in line with the MT). Two verses later, Symmachus used the word dedoktai (“has been thought up”) to translate the same Hebrew phrase.

R“[I]t was certain he did not love him so well as to desire his presence for any other end than that he might have an opportunity to do him a mischief.” ~Matthew Henry, 1714 AD

SSeveral Hebrew manuscripts and ancient versions support the LXX “with” (<u).

TMost translations (including the ancient Greek, Syriac, Chaldee, and Latin) treat this as a conditional “if” rather than its standard form of an interrogative. Tsumura, however, translated it “namely.”

ULXX is 2rd person singular, whereas Hebrew is 1st person plural. The LXX also seems to have been reading a different word such as גור or ישו. The Vulgate follows the MT, and the DSS are obliterated at this point.

V cf. Aq. exereunhsw (“inquire carefully”), S. exicniasw (“paced out?”), Q. exakribasomai (“inquire exactly”)

Wcf. Symmmachus: kai akouston soi poihsw (“and an audible-message to you will I make”), Q. kai apokaluyw to ouV sou.(“and I will reveal it to your ear”) – the latter is closer to the MT.

XWillett argued that this was a nominative followed by a long parenthesis, picked up again in the next verse with a repetition of “the LORD” followed by the verb “do…”
Henry followed the route of a vocative address to God.
Gill: “‘[by] the Lord God of Israel, [I swear unto thee]’; for this is the form of the oath, as Jarchi and Kimchi.
Goldman wrote, “The words ‘be witness’ are to be understood.” (But they’re not in the AJV.)
K&D: “Jonathan commences with a solemn invocation of God: ‘Jehovah, God of Israel!’ and thus introduces his oath. We have neither to supply ‘Jehovah is witness,’ nor ‘as truly as Jehovah liveth,’ as some have suggested.”

YThe LXX and Vulgate ignore all three negatives in this verse, and the Syriac re-translates to non-negatives (e.g. the homophone לו “to him”).
Only the KJV preserves the first negative “not only”; only the NASB preserves the second negative “will you not show”, and the KJV, NAS, NIV, and ESV all preserve the third negative “not die”.
Willet, citing Vatabulus, advocated for “[If I do not shew thee mercie], while I live then do not thou shew toward me the mercy of the Lord, no not when I am dead.” (Which omits only the second “not”)
Keil & Delitzsch: “[T]he Masoretic text gives no appropriate meaning... There is really no other course open than to follow the Syriac and Arabic, as Maurer, Thenius, and Ewald have done, and change the וְלֹא in the first two clauses... into וְלוּ or וְלֻא, according to the analogy of the form לוּא (14:30), and to render the passage thus: ‘And mayest thou, if I still live, mayest thou show to me the favour of the Lord, and not if I do, not withdraw thy favour from my house for ever, not even (וְלֹא) when Jehovah shall cut off the enemies of David…” - which is basically what the NIV & ESV did.

ZSymmachus translated with a Greek word closer to the central meaning of the MT word ekkoyeiV (“cut off”).

AAThe Lucian Rescription reads ei exarqhsetai tw Iwnaqan meta tou oikou Saoul (“if he be driven away to Jonathan with the house of Saul”).

AB“The idiom, ‘A seek B from the hand of C,’ means ‘A hold C responsible for B…’” ~D. Tsumura

ACcf. synonym for swearing out an oath: S. orkw. Q. tou orkisai

ADJunius, Willett, and Henry advocated for “Jonathan made David swear” (based on the hiphil stem of “swear”) but Willett admitted that the majority of commentators of their day were for “Jonathan swore again to David.”

AEThe Hebrew literally reads: “...in his love of him, for the love of his soul he loved him.”

AFSymmachus rendered “sought-after” (zhthqhsh) here, and “empty” (usterhsen) when this word re-occurs in v.25, but the LXX has a very good rendering of the Hebrew word, which means “accountable” (both of persons before God at the religious observation He commanded, and of seats, which were “accounted for”), not actually “missed” or “empty” although these latter terms are not inimical to the original idea.

AG All the later Greek versions (Aq., Sym., etc.) corrected to the MT with katabhsh (“go down”).

AHThe LXX is clearly following a different textual form than the MT. Aq. & Sym. corrected to the MT with liqon (“stone”).

AIAzel doesn’t mean “heap,” rather it means “be gone.” In v.41 a Hebrew word which does mean “heap” shows up, not in the MT but transliterated by the LXX, describing this location.

AJ“The expression... means literally ‘you/she shall go down well…’ We might well interpret this clause tered meod ‘let her (=the sun) go down well,’ as ‘wait until it gets dark.’” ~D. Tsumura

AKTsumura followed Rachi with “working day” as opposed to a holiday (Ezekiel 46:1)
K&D: “The meaning of הַמַּעֲשֶׂה בְּיֹום is doubtful. Gesenius, De Wette, and Maurer render it “on the day of the deed,” and understand it as referring to Saul's deed mentioned in 19:2, viz., his design of killing David; others render it “on the day of business,” i.e., the working day (Luther, after the lxx and Vulgate [this was also the position of Rashi and of NICOT commentator D. Tsumura, who used Ezekiel 46:1 as a prooftext])... The best is probably that of Thenius, “on the day of the business” (which is known to thee).”

AL Aq. ta belh (“the projectile”)

AM Syriac also omits “to the side”

AN Syriac also omits “for me”

AO The LXX transliterated the Hebrew word for “target/mark;” other versions translated it: Aq. eiV ton skopon, h fulakhn (“into the sight, the keeper”). S. eiV ton suntetagmenon (“into the arrangement”).

AP This verb is in the MT but not in the LXX.

AQThe Septuagint was clearly interpreting a different textual tradition; it even makes “the mark” definite, whereas in Hebrew it is indefinite “a mark.” The same goes for “lad/boy” in the next verse. It’s definite in Greek & Hebrew, but translated indefinite in English.

ARDouay Rheims wins the prize in my book for best of the standard translations of the end of this verse. The second verb in Hebrew is not “shoot” but “send,” immediately followed by the prepositional phrase “for me,” so “exercising myself” comes closer than the other standard translations to conveying the sense of the Hebrew, although “to send them for myself towards a target” might be an even better literal translation.

ASMT and Vulgate read plural “arrows” in both places in this verse - and in the one place it occurs in the next verse, but LXX seems to have mistakenly rendered it singular in all three places. “Arrow” is singular in most of its other occurrences in this chapter.

ATThe pronomial suffix on this infinitive is 3rd singular, not matching the plural “arrows” or the second-person commands to the lad. It seems that most English versions follow the Masoretic pointing and take the Henah as the pronoun “them” instead of the particle “Behold” (the consonantal text is spelled the same), leaving the third singular suffix on the infinitive “take” to be the subject (“Let him take”). If, on the other hand, the LXX is correct - and the Masoretic pointing is in error - and the Henah is another “behold,” then the 3rd singular suffix could refer to one of the other masculine singular nouns in this verse: “boy,” “peace,” “matter,” or “LORD,” and of those I’d choose “boy.” (Jonathan could be saying to David, “Grab the boy and head back to the palace to meet me.”)

AUBrenton gets my vote for best translation of this word with “reason,” since the Hebrew word has no connotation of “evil,” “harm,” or “danger.” It’s the same word translated “matter” in v.23. I’d prefer to translate it, “There is nothing the matter.”

AVIn Hebrew this is the one word that is different between the two scenarios of what Jonathan might say. It’s the difference literally between him telling his squire “See, the arrows are off away from you,” and “See the arrows are off away from you and beyond.”

AW The word “witness” is not in the Hebrew, but it is in the Greek of this passage, which has more ancient roots.

AXThe traditional MT reads literally “over bread” (and this is the way the LXX interpreted it), but scribes have suggested “to (אֶל) bread.” The Vulgate and most English translations ignored this preposition altogether. Curiously, the LXX translates “came to the table” instead of “sat down over bread,” indicating a different textual tradition. It makes no real difference in meaning, however, since eating includes coming “to” a “table” to eat “bread/food” and putting your mouth “over” the bread as you bring it from your hand to your mouth.

AYSymmachus translated less-literally wsper eiwqei (“as he was accustomed”).

AZThe LXX reads as though the Hebrew were were וַיְקַדֵּם (“And he came to meet”) instead of וַיָּקָם . Symmachus seems to have corrected to the MT somewhat with “he stood by” paresth.

BAThe Lucian Greek Rescription and the Syriac support the omission of the repeated phrase “to the chair,” but it’s in the original Greek and Hebrew.

BBThe distinction of prepositions “upon his seat… to the wall-seat” seems to indicate that these are not the same seats, but that his dinner seat was toward the wall. The seat of honor in many oriental countries is the one closest to the wall and furthest from the door.

BCJonathan would have sat at the king’s right hand, but not wanting to be too close to his Dad in case he should be volatile, got up and offered his seat of honor to the army captain (Willett, Junius, Gill, Goldman, K&D).
Jonathan eventually sat down again – perhaps on the other side of Abner from Saul, for it says in v.34 that he arose from the table later.(Gill)
“Jonathan arose, in reverence to him both as a father and as his sovereign” ~Matt. Henry
“Jonathan arose — either as a mark of respect on the entrance of the king, or in conformity with the usual Oriental custom for a son to stand in presence of his father.” ~Jamieson
“Jonathan ‘took his position’ at the royal banquet table… Jonathan may have been standing in attendance ready to serve his father the king.” ~D. Tsumura

BD“[I]t should be example to masters of families to see to it that those under their charge be not absent from the worship of God, either in public or in the family. It is a bad thing for us, except in case of necessity, to omit an opportunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples.” ~Matt. Henry

BEThis word connotes that David may have touched a dead body, a natural consequence of his occupation as a soldier.

BFcf. Aq. sunanthsiV (“he met up with”), S. sugkurhma (“coincidence”). cf. 6:9 “fate”

BG“denotes the second day of the New Moon festival, not ‘the day after the New Moon’” ~NICOT
“Why the second day of the month was observed as a festival: Three causes may be rendred thereof. 1. Because the law was, that if any thing remained of their free and franke offerings, which was not eaten the first day, it should be eaten the next, but if ought remained untill the third day, it should be consumed with fire. Levit. 7.16, 17. It is like therefore that Saul having frankly offered, the feast was continued unto the next day. 2. Or this they might do in respect of those which were uncleane, and could not come the first day, that the second days feast should be for them: as the like libertie was graunted for the passover, that they which could not take it the first moneth being in their iourney, or otherwise letted, might keepe it the second month. Numb. 11. Mart. 3. Or Saul might keepe two days feast, whereas the common sort observed but one, in respect of his magnificence and princely state…” ~Willett

BHThe DSS 4Q52 reads /jl?h lu “over the table,” which supports the LXX, not the MT, although the meaning is not really different. Note that “table” is the object in v.29, obviously meaning the same thing.

BIDSS inserts ta lwa?, at this point, but it appears to be in error because it would read nonsensically, “And Saul answered Jonathan Saul and said…” The LXX supports the MT.

BJ Several Hebrew manuscripts add “his father” (wyba) and so do the Syriac and Targums.

BKThis word starts with a vav and a yod in the DSS, supporting the LXX “and he said” (rmayw) rather than the MT.

BLcf. S. apoluson (“release”)

BMcf. A. Q. suggeneiaV (“cousins/relatives”), S. pandhmoV (“all [my] people”).

BNThe Vaticanus from which Brenton translated reads diabhsomai (go down), but the LXX uses a closer translation of the MT “let me go free.”

BOThe DSS prefixes this word “family/tribe” with a lamed preposition (“to/for”) not in the MT, but that doesn’t really change the meaning.

BPThe DSS reads, “and as for me, my brothers commanded me” ואני צוו לי אחי agreeing with the LXX with its plural verb. Gill commented that if Jesse had died, it would be natural for the eldest of the brothers to assume to patriarchal role of the family and convene a feast like this.

BQDSS adds the particle of entreaty נא ("please”) not in MT or LXX or Vulgate. It doesn’t make a difference in meaning.

BRSymmachus corrected to the MT with apaideutwn apostatountwn (“of undisciplined apostates”).

BSSymmachus translated closer to the MT’s meaning with proairei “prefer.” Tsumura translated this word literally as a participle “allying to” and in his final translation rendered “companion of.”

BTSymmachus took the more figurative meaning of “shame/disorderliness” aschmosunhV, but the concepts are closely related in Semitic culture.

BU“See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and ‘he that hates his brother is a murderer’… What fools, what savage beasts and worse does anger make men! How necessary it is to put a hook in its nose and a bridle in its jaws!” ~Matt. Henry

BVThe DSS inserts the word מאד, agreeing with the LXX “very/exceedingly.” Some Hebrew mss insert “his son” instead, further supporting the supposition that a word was removed from the MT here.

BWDSS has an extra “r” in the middle of this word: twrun “girls” (instead of the MT twun “perverse woman”) thus supporting the LXX “damsels.”
“the distinction soph pasuch, coming between these two words, perverse, rebellion, do shew that they can not agree together as substantive and adjective… some interpret, as though he should object unto Jonathan, that he was a bastard, and borne of an adulterous woman... but rather he objecteth only the stubbornnes of his mother, that was always contrarie unto him, and so was her son...” ~Willett

BXcf. Symmachus edrasqhsetai (“it will be seated”)

BYThis is the literal rendering of the Hebrew and Greek.

BZThe DSS does not have the final he at the end of this word, changing “you” to a direct object indicator pointing only to “kingdom.” Furthermore, DSS does not have the word “or” before the word “kingdom.” This supports LXX over the MT.
“Cook explains the Qumran text as a Niph. verb with a nota accusativi and translates ‘your kingdom shall not be firm.”” ~D. Tsumura

CAThis part of the DSS is obliterated, but it takes the exact same amount of space in Hebrew to write “him to me” as it would take to write the LXX text “the young man” (את הבחר). It makes for no change in the story, but why any changes?

CBThis phrase “to him” is not in the DSS, the LXX, or the Vaticanus; it appears to have been added later by Masorite scribes for clarity, although it isn’t necessary.

CCIt appears that this word has been interpreted differently over the years. The DSS supports the MT spelling, but the Syriac, Targum, Vulgate, and LXX interpret as “picked up” rather than “hurled.” The result, however, was the same, so no change to the story.

CDThe Hebrew is literally, “it was fully-intended with his father,” and, although there is no explicitly-stated referent to “it,” the context makes it easy to see that “it” refers to the murder of David.
Other versions have solved the problem by changing a letter in the Hebrew, adding a stem to the yod, making awh (“desire/calamity”), and the LXX added a word “evil,” all of which work to convey the same basic idea.
“[T]he verb (kalah, 3ms) does not agree in gender with its subject (hi’, 3fs), But there are cases where a verb which precedes its subject does not agree with its subject but is in the 3ms, that is the unmarked, form, and this may be an instance of that.” ~D. Tsumura

CEcf. A. dieponhqh (“be done evil to”), S. wdunhqh (“be pained”), Q. eluphqh (“be grieved”).

CFAq. enetreyen (“will turn in”), Q. kathscunen (“be ashamed”).

CGThe DSS has a more intensive and colorful word here zjpyw (“boiled over”), supporting the LXX translation ἀναπηδάω (“leapt up”). Throughout the LXX, the Hebrew root qum (the verb in the MT here) is usually translated with some form of the verb histami (40 out of the other 45 times this verb appears in 1 Samuel: 1:9, 1:23, 2:8, 2:35, 3:8, 4:15, 9:3, 9:6a, 9:6b, 13:15, 16:12, 16:13, 13:14, 15:13, 17:35, 17.48, 17.52, 18:27, 20:41, 21.1, 21.11, 23.4, 23.14, 23.16, 23.24, 24.5, 24.8a, 24.8b, 24.9, 24.21, 25.1, 25.29, 25.41, 25.42, 26.2, 26.5, 27.2, 28.23, 28.25, 31.12), and of the other 5 times, the translation is a different word than the one found here (επεγειρω in 3:12 &22:8, τηρεω 15:11, 20:25 προφθανω, and τιθεμι 22:13). In fact, the LXX only uses the word anapedaw one other time in the OT, and that is where the MT word is נוח, so this strongly supports the conclusion that the LXX translators were not looking at the MT word yaqum, but rather at the word in the DSS.

CHDSS has a different compound preposition lum (“from upon”) rather than the MT (“from with”), but this doesn’t change the story.

CILXX appears to have translated le’moed two different ways and left them both there: “as appointed” and “for a witness.” Later Greek translations (Aq., Sym, Theod.) rendered kata thn suntag- (“according to the arrangement”). The DSS, MT, and V do not support the LXX’s duplication.

CJMorning, “Abarbinel says, was the time the nobles agreed on for walking, and motion, and for hunting, and casting of arrows, so that Jonathan could go forth without suspicion.” ~J. Gill

CKcf. synonyms for “arrows” A.Q. belh, S. akontia.

CLcf. synonym Q. uperebh (“went over”).

CMNeither the DSS nor the LXX have the pronoun “his” after the word “boy” like the MT does, although the definite article before the word “boy” could be interpreted that way, and it doesn’t change the meaning. It’s just another evidence the MT is not the same text that was being used by the DSS copyists and LXX translators before the time of Christ.

CNDSS reads ...Jjh ta jq Jwr runl “to the lad, ‘Run, get the arrow…’” The second verb matches the Vulgate, but not the LXX and MT “find.” The practical difference in meaning, however, is not significant. Jonathan said in v.20 he would shoot 3 arrows, but only one of them is mentioned in this verse. v.38 indicates that more than one arrow was gathered up.

COLXX, Syriac, Targums, and Vulgate all have an “and” before this word, and, although it is obliterated in the DSS, there would be room for the extra vav stroke between legible sections.

CPDSS adds the word העירה (“beyond him [toward the town]”) This doesn’t necessarily change the story, but does add detail, and it would support the fact that the Vulgate also saw something in the original after “beyond him,” although they read it as הנערה.

CQThe LXX and Vulgate read as though the Hebrew text were הנה (“there/behold”) instead of “Isn’t?” The DSS is obliterated at this point, but the reading of the LXX and Vulgate would fit in the space.

CRThe Vaticanus has the words from the MT which are missing in the Rahlf edition of the LXX plus two more: και ενεγκε [τας σχιζας].

CSDSS uses a synonym for “lad” hmlu which does not have the 3ms pronoun “his” on the end of it suggested by LXX & Q.

CTThe Masoretic scribes suggested this word be pluralized הַחִצִּים, but the MT tradition is singular. The LXX and Vulgate translate plural, as do other ancient and contemporary versions, so the plural may have been original.

CUThe MT pointing is Qal “he went [himself],” but the ancient text read by the translators of the Vulgate, Septuagint, Syriac, etc, did not have these vowels, and they all read this word as Hiphil “he caused [the arrows] to go,” which is just as legitimate and doesn’t introduce a practical difference into the story, for if he “brought” the arrows, he also “came” himself.

CVThe Vaticanus doesn’t have the last couple of words in the MT, but they are found in most other LXX editions “knew of the matter.”

CWcf. v.23 “the matter”

CXDSS uses the more picturesque preposition על, supported by the LXX επι, heaping the bow and quiver “upon” the arrows already gathered by the lad, but it’s not a significant variant.

CY Gill: “to the city; to Gibeah, to Jonathan's house, or to his apartments at court there.”

CZcf. v.19 The LXX transliterates the Hebrew word, which is spelled slightly differently than the MT, but Aq. and Symmachus translated the word found in the MT not[i]ou (“south”). The word the LXX transliterated is a place name in Deuteronomy 3:4-14 which means “heap” – thus the ESV translation.

DAThe vav at the end of the MT word would seem to indicate a 3ms object, as the LXX and NIV interpreted it.

DB The LXX translation is closer to the MT, but Aq. translated ‘etairw (“other”) and Theod. translated adelfw (“brother”).

DC Symmachus corrected to the MT: Dauid de upereballen (“but David exceeded”).

DDSeveral Hebrew manuscripts, as well as the LXX and Vulgate, add an “and” before this word. There is space in the obliterated section of the DSS for an extra vav stroke.

DEK&D translated “south side,” noting that from thence he fled “southwards to Nob.”

DF“Junius’ reading in this place is the better: ‘untill he raised or lift up David’: for so both the use of the word will beare this sense, Psal. 49.10. higdill, he hath lift up his heele against me: and the circumstance of the place giveth it: before it is expressed, that David fell upon his face to the ground: then while David thus lay lamenting and complaining upon the ground, Jonathan did lift him up: as Josephus well noteth, that he raised him from the ground, embraced, and comforted him…” ~Willett
“The expression until David cried louder (ad-Dawid higdil) is literally ‘until David made (his voice) great/magnified.’ Here ‘his voice’ is omitted as a result of brachylogy… The context requires the comparative sense: louder.” ~D. Tsumura
“until David exceeded i.e. in weeping” ~Goldman, following AJV

DG The DSS has the two previous words in reverse order, but that doesn’t make a difference in translation.

DH DSS inserts the subject “David” here, supporting the reading of the LXX and Vulgate over the MT. Surprisingly, K&D supported that reading on grammatical grounds. (Tsumura argued against it on grammatical grounds.) Gill also supported it.

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