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Selected Verse: 1 Samuel 14:31 - King James

Verse	Translation	Text
1Sa 14:31	King James	And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
the people were very faint. And the people flew upon the spoil--at evening, when the time fixed by Saul had expired. Faint and famishing, the pursuers fell voraciously upon the cattle they had taken, and threw them on the ground to cut off their flesh and eat them raw, so that the army, by Saul's rashness, were defiled by eating blood, or living animals; probably, as the Abyssinians do, who cut a part of the animal's rump, but close the hide upon it, and nothing mortal follows from that wound. They were painfully conscientious in keeping the king's order for fear of the curse, but had no scruple in transgressing God's command. To prevent this violation of the law, Saul ordered a large stone to be rolled, and those that slaughtered the oxen to cut their throats on that stone. By laying the animal's head on the high stone, the blood oozed out on the ground, and sufficient evidence was afforded that the ox or sheep was dead before it was attempted to eat it.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

the people were very faint. And the people flew upon the spoil--at evening, when the time fixed by Saul had expired. Faint and famishing, the pursuers fell voraciously upon the cattle they had taken, and threw them on the ground to cut off their flesh and eat them raw, so that the army, by Saul's rashness, were defiled by eating blood, or living animals; probably, as the Abyssinians do, who cut a part of the animal's rump, but close the hide upon it, and nothing mortal follows from that wound. They were painfully conscientious in keeping the king's order for fear of the curse, but had no scruple in transgressing God's command. To prevent this violation of the law, Saul ordered a large stone to be rolled, and those that slaughtered the oxen to cut their throats on that stone. By laying the animal's head on the high stone, the blood oozed out on the ground, and sufficient evidence was afforded that the ox or sheep was dead before it was attempted to eat it.

Notes on the Bible, by Albert Barnes, [1834]
Aijalon. - The modern Yalo. It lies upon the side of a hill to the south of a fine valley which opens from between the two Bethhorons right down to the western plain of the Philistines, exactly on the route which the Philistines, when expelled from the high country about Michmash and Bethel, would take to regain their own country. Aijalon would be 15 or 20 miles from Michmash.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Result of the battle, and consequences of Saul's rashness. - Sa1 14:31. "On that day they smote the Philistines from Michmash to Ajalon," which has been preserved in the village of Ylo (see at Jos 19:42), and was about three geographical miles to the south-west of Michmash; "and the people were very faint," because Saul had forbidden them to eat before the evening (Sa1 14:24). Sa1 14:32 They therefore "fell voraciously upon the booty" - (the Chethibh ויּעשׂ is no doubt merely an error in writing for ויּעט, imperf. Kal of עיט with Dagesh forte implic. instead of ויּעט, as we may see from Sa1 15:19, since the meaning required by the context, viz., to fall upon a thing, cannot be established in the case of עשׂה with על. On the other hand, there does not appear to be any necessity to supply the article before שׁלל, and this Keri seems only to have been taken from the parallel passage in Sa1 15:19), - "and took sheep, and oxen, and calves, and slew them on the ground (ארצה, lit. to the earth, so that when they were slaughtered the animal fell upon the ground, and remained lying in its blood, and was cut in pieces), and ate upon the blood" (הדּם על, with which הדּם אל, "lying to the blood," is interchanged in Sa1 14:34), i.e., the flesh along with the blood which adhered to it, by doing which they sinned against the law in Lev 19:26. This sin had been occasioned by Saul himself through the prohibition which he issued. Sa1 14:33-34 When this was told to Saul, he said, "Ye act faithlessly towards Jehovah" by transgressing the laws of the covenant; "roll me now (lit. this day) a large stone. Scatter yourselves among the people, and say to them, Let every one bring his ox and his sheep to me, and slay here" (upon the stone that has been rolled up), viz., so that the blood could run off properly upon the ground, and the flesh be separated from the blood. This the people also did. Sa1 14:35 As a thanksgiving for this victory, Saul built an altar to the Lord. לבנות החל אתו, "he began to build it," i.e., he built this altar at the beginning, or as the first altar. This altar was probably not intended to serve as a place of sacrifice, but simply to be a memorial of the presence of God, or the revelation of God which Saul had received in the marvellous victory. Sa1 14:36 After the people had strengthened themselves in the evening with food, Saul wanted to pursue the Philistines still farther during the night, and to plunder among them until the light (i.e., till break of day), and utterly destroy them. The people assented to this proposal, but the priest (Ahiah) wished first of all to obtain the decision of God upon the matter. "We will draw near to God here" (before the altar which has just been built). Sa1 14:37 But when Saul inquired of God (through the Urim and Thummim of the high priest), "Shall I go down after the Philistines? wilt Thou deliver them into the hand of Israel?" God did not answer him. Saul was to perceive from this, that the guilt of some sin was resting upon the people, on account of which the Lord had turned away His countenance, and was withdrawing His help. Sa1 14:38-39 When Saul perceived, this, he directed all the heads of the people (pinnoth, as in Jdg 20:2) to draw near to learn whereby (wherein) the sin had occurred that day, and declared, "As truly as Jehovah liveth, who has brought salvation to Israel, even if it were upon Jonathan my son, he shall die." The first כּי in Sa1 14:39 is explanatory; the second and third serve to introduce the words, like ὅτι, quod; and the repetition serves to give emphasis, lit., "that even if it were upon my son, that he shall die." "And of all the people no one answered him," from terror at the king's word. Sa1 14:40-41 In order to find out the guilt, or rather the culprit, Saul proceeded to the lot; and for this purpose he made all the people stand on one side, whilst he and his son Jonathan went to the other, and then solemnly addressed Jehovah thus: "God of Israel, give innocence (of mind, i.e., truth). And the lot fell upon Saul and Jonathan (ילּכד, as in Sa1 10:20-21); and the people went out," sc., without the lot falling upon them, i.e., they went out free. Sa1 14:42 When they proceeded still further to cast lots between Saul and his son (הפּילוּ, sc., גּורל; cf. Ch1 26:14; Neh 11:11, etc.), Jonathan was taken. (Note: In the Alex. version, vv. 41 and 42 are lengthened out with long paraphrases upon the course pursued in casting the lots: καὶ εἶπε Σαούλ, Κύριε ὁ θεὸς Ἰσραήλ τί ὅτι οὐκ ἀπεκρίθης τῷ δούλῳ σου σήμερον; ει ̓ ἐν ἐμοὶ ἢ ἐν Ἰωνάθαν τῷ υἱῷ μου ἡ ἀδικία; κύριε ὁ θεὸς Ἰσραήλ δὸς δήλους· καὶ ἐἀν τάδε εἴπῃ δὸς δὴ τῷ λαῷ σου Ἰσραήλ, δός δὴ ὁσιότηατ, καὶ κληροῦται Ἰωνάθαν καὶ Σαούλ καὶ ὁ λαὸς ἐξῆλθε. V. 42: Καὶ εἶπε Σαοὑλ, βάλλετε ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον Ἰωνάθαν τοῦ υἱοῦ μου· ὃν ἂν κατακληρώσηται Κύριος ἀποθανέτω. Καὶ εἶπεν ὁ λαὸς πρὸς Σαούλ, οὐκ ἔστι τὸ ῥῆμα τοῦτο. Καὶ κατεκράτησε Σαοὺλ τοῦ λαοῦ, καὶ βάλλουσιν ἀνὰ μέσον αὐτοῦ καὶ ἀνὰ μέσον Ἰωνάθαν τοῦ υἱοῦ αὐτοῦ, καὶ κατακληροῦται Ἰωναθαν. One portion of these additions is also found in the text of our present Vulgate, and reads as follows: Et dixit Saul ad Dominum Deum Israel: Domine Deus Israel, da indicium! quid est quod non responderis servo tuo hodie? Si in me aut in Jonathan filio meo est iniquitas, da ostensionem; aut si haec iniquitas est in populo tuo, da sanctitatem. Et deprehensus est Jonathas et Saul, populus autem exivit. The beginning and end of this verse, as well as v. 42, agree here most accurately with the Hebrew text. But the words from quid est quod to da sanctitatem are interpolated, so that תמים הבה are translated twice; first in the words da indicium, and then in the interpolation da ostensionem. This repetition of the same words, and that in different renderings, when taken in connection with the agreement of the Vulgate with the Hebrew text at the beginning and end of the verse, shows clearly enough, that the interpolated clauses did not originate with Jerome, but are simply inserted in his translation from the Itala. The additions of the lxx, in which τάδε εἶπῃ is evidently only a distortion of ἡ ἀδικία, are regarded by Ewald (Gesch. iii. p. 48) and Thenius as an original portion of the text which has dropped out from the Masoretic text. They therefore infer, that instead of תמים we ought to read תּמּים (Thummim), and that we have here the full formula used in connection with the use of the Urim and Thummim, from which it may be seen, that this mode of divine revelation consisted simply in a sacred lot, or in the use of two dice, the one of which was fixed upon at the outset as meaning no, and the other as meaning yes. So much at any rate is indisputable, that the Septuagint translator took תמים in the sense of thummim, and so assumed that Saul had the guilty person discovered by resorting to the Urim and Thummim. But this assumption is also decidedly erroneous, together with all the inferences based upon it. For, in the first place, the verbs הפּיל and ילּכד can be proved to be never used throughout the whole of the Old Testament to signify the use of the Urim and Thummim, and to be nothing more than technical expressions used to denote the casting of a simple lot (see the passages cited above in the text). Moreover, such passages as Sa1 10:22, and Sa1 2:5, Sa1 2:23, show most unmistakeably that the divine oracle of the Urim and Thummim did not consist merely in a sacred lot with yes and no, but that God gave such answers through it as could never have been given through the lots. The Septuagint expansions of the text are nothing more, therefore, than a subjective and really erroneous interpretation on the part of the translators, which arose simply from the mistaken idea that תמים was thummim, and which is therefore utterly worthless.) Sa1 14:43-44 When Saul asked him what he had done, Jonathan confessed that he had tasted a little honey (see Sa1 14:27), and resigned himself to the punishment suspended over him, saying, "Behold, I shall die;" and Saul pronounced sentence of death upon him, accompanying it with an oath ("God do so," etc.: vid., Rut 1:17). Sa1 14:45 But the people interposed, "Shall Jonathan die, who has achieved this great salvation (victory) in Israel? God forbid! As truly as Jehovah liveth, not a hair shall fall from his head upon the ground; for he hath wrought (the victory) with God to-day." Thus the people delivered Jonathan from death. The objection raised by the people was so conclusive, that Saul was obliged to yield. What Jonathan had done was not wrong in itself, but became so simply on account of the oath with which Saul had forbidden it. But Jonathan did not hear the oath, and therefore had not even consciously transgressed. Nevertheless a curse lay upon Israel, which was to be brought to light as a warning for the culprit. Therefore Jehovah had given no reply to Saul. But when the lot, which had the force of a divine verdict, fell upon Jonathan, sentence of death was not thereby pronounced upon him by God; but is was simply made manifest, that through his transgression of his father's oath, with which he was not acquainted, guilt had been brought upon Israel. The breach of a command issued with a solemn oath, even when it took place unconsciously, excited the wrath of God, as being a profanation of the divine name. But such a sin could only rest as guilt upon the man who had committed, or the man who occasioned it. Now where the command in question was one of God himself, there could be no question, that even in the case of unconscious transgression the sin fell upon the transgressor, and it was necessary that it should either be expiated by him or forgiven him. But where the command of a man had been unconsciously transgressed, the guilt might also fall upon the man who issued the command, that is to say, if he did it without being authorized or empowered by God. In the present instance, Saul had issued the prohibition without divine authority, and had made it obligatory upon the people by a solemn oath. The people had conscientiously obeyed the command, but Jonathan had transgressed it without being aware of it. For this Saul was about to punish him with death, in order to keep his oath. But the people opposed it. They not only pronounced Jonathan innocent, because he had broken the king's command unconsciously, but they also exclaimed that he had gained the victory for Israel "with God." In this fact (Jonathan's victory) there was a divine verdict. And Saul could not fail to recognise now, that it was not Jonathan, but he himself, who had sinned, and through his arbitrary and despotic command had brought guilt upon Israel, on account of which God had given him no reply. Sa1 14:46 With the feeling of this guilt, Saul gave up any further pursuit of the Philistines: he "went up" (sc., to Gibeah) "from behind the Philistines," i.e., desisting from any further pursuit. But the Philistines went to their place, i.e., back into their own land.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Result of the battle, and consequences of Saul's rashness. - Sa1 14:31. "On that day they smote the Philistines from Michmash to Ajalon," which has been preserved in the village of Ylo (see at Jos 19:42), and was about three geographical miles to the south-west of Michmash; "and the people were very faint," because Saul had forbidden them to eat before the evening (Sa1 14:24).

Sa1 14:32

They therefore "fell voraciously upon the booty" - (the Chethibh ויּעשׂ is no doubt merely an error in writing for ויּעט, imperf. Kal of עיט with Dagesh forte implic. instead of ויּעט, as we may see from Sa1 15:19, since the meaning required by the context, viz., to fall upon a thing, cannot be established in the case of עשׂה with על. On the other hand, there does not appear to be any necessity to supply the article before שׁלל, and this Keri seems only to have been taken from the parallel passage in Sa1 15:19), - "and took sheep, and oxen, and calves, and slew them on the ground (ארצה, lit. to the earth, so that when they were slaughtered the animal fell upon the ground, and remained lying in its blood, and was cut in pieces), and ate upon the blood" (הדּם על, with which הדּם אל, "lying to the blood," is interchanged in Sa1 14:34), i.e., the flesh along with the blood which adhered to it, by doing which they sinned against the law in Lev 19:26. This sin had been occasioned by Saul himself through the prohibition which he issued.

Sa1 14:33-34

When this was told to Saul, he said, "Ye act faithlessly towards Jehovah" by transgressing the laws of the covenant; "roll me now (lit. this day) a large stone. Scatter yourselves among the people, and say to them, Let every one bring his ox and his sheep to me, and slay here" (upon the stone that has been rolled up), viz., so that the blood could run off properly upon the ground, and the flesh be separated from the blood. This the people also did.

Sa1 14:35

As a thanksgiving for this victory, Saul built an altar to the Lord. לבנות החל אתו, "he began to build it," i.e., he built this altar at the beginning, or as the first altar. This altar was probably not intended to serve as a place of sacrifice, but simply to be a memorial of the presence of God, or the revelation of God which Saul had received in the marvellous victory.

Sa1 14:36

After the people had strengthened themselves in the evening with food, Saul wanted to pursue the Philistines still farther during the night, and to plunder among them until the light (i.e., till break of day), and utterly destroy them. The people assented to this proposal, but the priest (Ahiah) wished first of all to obtain the decision of God upon the matter. "We will draw near to God here" (before the altar which has just been built).

Sa1 14:37

But when Saul inquired of God (through the Urim and Thummim of the high priest), "Shall I go down after the Philistines? wilt Thou deliver them into the hand of Israel?" God did not answer him. Saul was to perceive from this, that the guilt of some sin was resting upon the people, on account of which the Lord had turned away His countenance, and was withdrawing His help.

Sa1 14:38-39

When Saul perceived, this, he directed all the heads of the people (pinnoth, as in Jdg 20:2) to draw near to learn whereby (wherein) the sin had occurred that day, and declared, "As truly as Jehovah liveth, who has brought salvation to Israel, even if it were upon Jonathan my son, he shall die." The first כּי in Sa1 14:39 is explanatory; the second and third serve to introduce the words, like ὅτι, quod; and the repetition serves to give emphasis, lit., "that even if it were upon my son, that he shall die." "And of all the people no one answered him," from terror at the king's word.

Sa1 14:40-41

In order to find out the guilt, or rather the culprit, Saul proceeded to the lot; and for this purpose he made all the people stand on one side, whilst he and his son Jonathan went to the other, and then solemnly addressed Jehovah thus: "God of Israel, give innocence (of mind, i.e., truth). And the lot fell upon Saul and Jonathan (ילּכד, as in Sa1 10:20-21); and the people went out," sc., without the lot falling upon them, i.e., they went out free.

Sa1 14:42

When they proceeded still further to cast lots between Saul and his son (הפּילוּ, sc., גּורל; cf. Ch1 26:14; Neh 11:11, etc.), Jonathan was taken.

(Note: In the Alex. version, vv. 41 and 42 are lengthened out with long paraphrases upon the course pursued in casting the lots: καὶ εἶπε Σαούλ, Κύριε ὁ θεὸς Ἰσραήλ τί ὅτι οὐκ ἀπεκρίθης τῷ δούλῳ σου σήμερον; ει ̓ ἐν ἐμοὶ ἢ ἐν Ἰωνάθαν τῷ υἱῷ μου ἡ ἀδικία; κύριε ὁ θεὸς Ἰσραήλ δὸς δήλους· καὶ ἐἀν τάδε εἴπῃ δὸς δὴ τῷ λαῷ σου Ἰσραήλ, δός δὴ ὁσιότηατ, καὶ κληροῦται Ἰωνάθαν καὶ Σαούλ καὶ ὁ λαὸς ἐξῆλθε. V. 42: Καὶ εἶπε Σαοὑλ, βάλλετε ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον Ἰωνάθαν τοῦ υἱοῦ μου· ὃν ἂν κατακληρώσηται Κύριος ἀποθανέτω. Καὶ εἶπεν ὁ λαὸς πρὸς Σαούλ, οὐκ ἔστι τὸ ῥῆμα τοῦτο. Καὶ κατεκράτησε Σαοὺλ τοῦ λαοῦ, καὶ βάλλουσιν ἀνὰ μέσον αὐτοῦ καὶ ἀνὰ μέσον Ἰωνάθαν τοῦ υἱοῦ αὐτοῦ, καὶ κατακληροῦται Ἰωναθαν. One portion of these additions is also found in the text of our present Vulgate, and reads as follows: Et dixit Saul ad Dominum Deum Israel: Domine Deus Israel, da indicium! quid est quod non responderis servo tuo hodie? Si in me aut in Jonathan filio meo est iniquitas, da ostensionem; aut si haec iniquitas est in populo tuo, da sanctitatem. Et deprehensus est Jonathas et Saul, populus autem exivit. The beginning and end of this verse, as well as v. 42, agree here most accurately with the Hebrew text. But the words from quid est quod to da sanctitatem are interpolated, so that תמים הבה are translated twice; first in the words da indicium, and then in the interpolation da ostensionem. This repetition of the same words, and that in different renderings, when taken in connection with the agreement of the Vulgate with the Hebrew text at the beginning and end of the verse, shows clearly enough, that the interpolated clauses did not originate with Jerome, but are simply inserted in his translation from the Itala. The additions of the lxx, in which τάδε εἶπῃ is evidently only a distortion of ἡ ἀδικία, are regarded by Ewald (Gesch. iii. p. 48) and Thenius as an original portion of the text which has dropped out from the Masoretic text. They therefore infer, that instead of תמים we ought to read תּמּים (Thummim), and that we have here the full formula used in connection with the use of the Urim and Thummim, from which it may be seen, that this mode of divine revelation consisted simply in a sacred lot, or in the use of two dice, the one of which was fixed upon at the outset as meaning no, and the other as meaning yes. So much at any rate is indisputable, that the Septuagint translator took תמים in the sense of thummim, and so assumed that Saul had the guilty person discovered by resorting to the Urim and Thummim. But this assumption is also decidedly erroneous, together with all the inferences based upon it. For, in the first place, the verbs הפּיל and ילּכד can be proved to be never used throughout the whole of the Old Testament to signify the use of the Urim and Thummim, and to be nothing more than technical expressions used to denote the casting of a simple lot (see the passages cited above in the text). Moreover, such passages as Sa1 10:22, and Sa1 2:5, Sa1 2:23, show most unmistakeably that the divine oracle of the Urim and Thummim did not consist merely in a sacred lot with yes and no, but that God gave such answers through it as could never have been given through the lots. The Septuagint expansions of the text are nothing more, therefore, than a subjective and really erroneous interpretation on the part of the translators, which arose simply from the mistaken idea that תמים was thummim, and which is therefore utterly worthless.)

Sa1 14:43-44

When Saul asked him what he had done, Jonathan confessed that he had tasted a little honey (see Sa1 14:27), and resigned himself to the punishment suspended over him, saying, "Behold, I shall die;" and Saul pronounced sentence of death upon him, accompanying it with an oath ("God do so," etc.: vid., Rut 1:17).

Sa1 14:45

But the people interposed, "Shall Jonathan die, who has achieved this great salvation (victory) in Israel? God forbid! As truly as Jehovah liveth, not a hair shall fall from his head upon the ground; for he hath wrought (the victory) with God to-day." Thus the people delivered Jonathan from death. The objection raised by the people was so conclusive, that Saul was obliged to yield.

What Jonathan had done was not wrong in itself, but became so simply on account of the oath with which Saul had forbidden it. But Jonathan did not hear the oath, and therefore had not even consciously transgressed. Nevertheless a curse lay upon Israel, which was to be brought to light as a warning for the culprit. Therefore Jehovah had given no reply to Saul. But when the lot, which had the force of a divine verdict, fell upon Jonathan, sentence of death was not thereby pronounced upon him by God; but is was simply made manifest, that through his transgression of his father's oath, with which he was not acquainted, guilt had been brought upon Israel. The breach of a command issued with a solemn oath, even when it took place unconsciously, excited the wrath of God, as being a profanation of the divine name. But such a sin could only rest as guilt upon the man who had committed, or the man who occasioned it. Now where the command in question was one of God himself, there could be no question, that even in the case of unconscious transgression the sin fell upon the transgressor, and it was necessary that it should either be expiated by him or forgiven him. But where the command of a man had been unconsciously transgressed, the guilt might also fall upon the man who issued the command, that is to say, if he did it without being authorized or empowered by God. In the present instance, Saul had issued the prohibition without divine authority, and had made it obligatory upon the people by a solemn oath. The people had conscientiously obeyed the command, but Jonathan had transgressed it without being aware of it. For this Saul was about to punish him with death, in order to keep his oath. But the people opposed it. They not only pronounced Jonathan innocent, because he had broken the king's command unconsciously, but they also exclaimed that he had gained the victory for Israel "with God." In this fact (Jonathan's victory) there was a divine verdict. And Saul could not fail to recognise now, that it was not Jonathan, but he himself, who had sinned, and through his arbitrary and despotic command had brought guilt upon Israel, on account of which God had given him no reply.

Sa1 14:46

With the feeling of this guilt, Saul gave up any further pursuit of the Philistines: he "went up" (sc., to Gibeah) "from behind the Philistines," i.e., desisting from any further pursuit. But the Philistines went to their place, i.e., back into their own land.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
They smote the Philistines - from Mishmash to Aijalon - The distance Calmet states to be three or four leagues.

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⁴⁶ Then Saul went up from following the Philistines: and the Philistines went to their own place.

⁴⁵ And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: as the LORD liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not.

¹⁷ Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me.

²⁷ But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened.

⁴³ Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that was in mine hand, and, lo, I must die.
⁴⁴ And Saul answered, God do so and more also: for thou shalt surely die, Jonathan.

²³ And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.

⁵ They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.

²² Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff.

¹¹ Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the house of God.

¹⁴ And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward.

⁴² And Saul said, Cast lots between me and Jonathan my son. And Jonathan was taken.

²⁰ And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken.
²¹ When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found.

⁴⁰ Then said he unto all Israel, Be ye on one side, and I and Jonathan my son will be on the other side. And the people said unto Saul, Do what seemeth good unto thee.
⁴¹ Therefore Saul said unto the LORD God of Israel, Give a perfect lot. And Saul and Jonathan were taken: but the people escaped.

³⁹ For, as the LORD liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him.

² And the chief of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.

³⁸ And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day.
³⁹ For, as the LORD liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him.

³⁷ And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day.

³⁶ And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God.

³⁵ And Saul built an altar unto the LORD: the same was the first altar that he built unto the LORD.

³³ Then they told Saul, saying, Behold, the people sin against the LORD, in that they eat with the blood. And he said, Ye have transgressed: roll a great stone unto me this day.
³⁴ And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the LORD in eating with the blood. And all the people brought every man his ox with him that night, and slew them there.

²⁶ Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.

³⁴ And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the LORD in eating with the blood. And all the people brought every man his ox with him that night, and slew them there.

¹⁹ Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD?

³² And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground: and the people did eat them with the blood.

²⁴ And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies. So none of the people tasted any food.

⁴² And Shaalabbin, and Ajalon, and Jethlah,

³¹ And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint.