1 Samuel 20:6

Translation
King James Version
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.
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KJV (with Strong's)
If thy father H1 at all H6485 miss H6485 me, then say H559, David H1732 earnestly H7592 asked H7592 leave of me that he might run H7323 to Bethlehem H1035 his city H5892: for there is a yearly H3117 sacrifice H2077 there for all the family H4940.
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Complete Jewish Bible
If your father misses me at all, say, 'David begged me to let him hurry to Beit-Lechem, his city; because it's the annual sacrifice there for his whole family.'
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Berean Standard Bible
If your father misses me at all, tell him, ‘David urgently requested my permission to hurry to Bethlehem, his hometown, because there is an annual sacrifice for his whole clan.’
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American Standard Version
If thy father miss me at all, then say, David earnestly asked leave of me that he might run to Beth-lehem his city; for it is the yearly sacrifice there for all the family.
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World English Bible Messianic
If your father miss me at all, then say, ‘David earnestly asked leave of me that he might run to Bethlehem his city; for it is the yearly sacrifice there for all the family.’
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Geneva Bible (1599)
If thy father make mention of me, then say, Dauid asked leaue of me, that he might goe to Beth-lehem to his owne citie: for there is a yeerely sacrifice for all that familie.
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Young's Literal Translation
if thy father at all look after me, and thou hast said, David asked earnestly of me to run to Beth-Lehem his city, for a sacrifice of the days is there for all the family.
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See also
1 Samuel 17:581 Samuel 9:12John 7:42Deuteronomy 12:51 Samuel 16:21 Samuel 16:5
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David on the Run (Part 1)
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In the KJVVerse 7,737 of 31,102

Study This Verse

SUMMARY

1 Samuel 20:6 reveals a crucial element in David's carefully constructed alibi, designed by him and Jonathan to expose King Saul's true intentions. This verse details David's instruction to Jonathan: if Saul notices David's absence from the New Moon feast, Jonathan is to explain that David urgently requested leave to attend a mandatory yearly family sacrifice in his ancestral city of Bethlehem. This plausible and culturally resonant excuse serves as a strategic test, intended to provoke a clear reaction from Saul and thereby ascertain the depth of his murderous animosity toward David.

CONTEXT

  • Literary Context: This verse is intricately woven into the escalating narrative of Saul's relentless pursuit of David, following multiple attempts on David's life, such as Saul's spear throws in 1 Samuel 19:9-10. Chapter 20 opens with David seeking refuge and counsel from Jonathan, expressing his profound fear that "there is but a step between me and death" (1 Samuel 20:3). Despite the immense personal risk and the direct conflict with his own father, Jonathan pledges unwavering loyalty to David, promising to uncover Saul's true disposition. The plan articulated in 1 Samuel 20:5-7 hinges on David's conspicuous absence from the royal table during the New Moon festival, a significant religious and social observance. David's specific alibi in verse 6 forms the core of this test: if Saul reacts with unbridled anger to this seemingly innocent and religiously sanctioned absence, it will confirm his malicious intent.

  • Historical & Cultural Context: The "yearly sacrifice" in Bethlehem mentioned in this verse points to the deeply embedded religious and social customs of ancient Israel. These family and clan sacrifices were not merely private rituals but significant communal gatherings that served to reinforce tribal identity, familial bonds, and covenant loyalty with God. Attending such an event, particularly in one's ancestral city, was considered a legitimate and compelling reason for absence from other duties, even those to the king. The New Moon festival was also a prominent religious observance, often marked by communal feasting, royal attendance, and specific sacrifices (Numbers 28:11-15). David's absence from Saul's table during such a noticeable event would naturally draw attention, providing the perfect scenario for Jonathan to observe and interpret Saul's reaction, thus revealing his true feelings towards David.

  • Key Themes: The passage powerfully underscores the theme of Loyalty and Friendship, exemplified by Jonathan's unwavering commitment to David, even at immense personal risk and in direct opposition to his own father, the king. This profound loyalty stands in stark contrast to Saul's escalating Paranoia and Jealousy, which fuels the entire conflict and forces David into a life of hiding. The strategic use of Deception is also a prominent theme, raising complex ethical questions about the justification of untruths in life-threatening situations where survival necessitates cunning. Furthermore, the reliance on Religious and Cultural Customs (the family sacrifice) highlights how deeply intertwined religious practice was with daily life and social interaction in ancient Israel, providing a culturally plausible cover for David's absence and a means for Jonathan to test his father's heart. This entire episode showcases God's Providential Care for David, as He works through human relationships and even human strategies to protect His chosen one.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • miss (Hebrew, pâqad', H6485): This verb carries a broad range of meanings, including "to visit," "to oversee," "to muster," "to charge," "to care for," and in this context, "to miss" or "to be absent from." When used with "at all" (KJV), it emphasizes the certainty of Saul's noticing David's absence. It implies an act of observation or accounting, suggesting that Saul would indeed take note of David's presence or lack thereof at the feast, setting the stage for the test.
  • asked leave (Hebrew, shâʼal', H7592): The Hebrew text uses an intensive verbal construction here (infinitive absolute followed by the finite verb), literally "asking, he asked." This emphasizes the earnestness, urgency, and sincerity of David's supposed request. It conveys that David's plea to attend the family sacrifice was not casual but a fervent and compelling necessity, making the alibi more convincing and difficult for Saul to dismiss without revealing his underlying malevolent intentions.
  • sacrifice (Hebrew, zebach', H2077): This term refers to a "slaughter" or, by implication, a "sacrifice" (the victim or the act). In this context, it denotes a communal offering and feast, typically involving the slaughter of an animal for a shared meal as part of a religious observance. The "yearly sacrifice" highlights its regular, obligatory nature within the family or clan, reinforcing its cultural legitimacy as a reason for David's absence.

Verse Breakdown

  • "If thy father at all miss me": This phrase establishes the condition for Jonathan's intervention. It acknowledges the high probability that King Saul would indeed notice David's absence from the New Moon feast, given David's prominent position in the court and Saul's obsessive focus on him. The "at all" underscores the expectation that Saul would certainly observe David's non-attendance.
  • "then say, David earnestly asked [leave] of me": This is Jonathan's direct instruction to deliver the fabricated excuse. The phrase "earnestly asked leave" (as analyzed above) is crucial for lending credibility to the alibi, portraying David's desire to attend the family sacrifice as a pressing and unavoidable obligation. Jonathan's role as the intermediary is vital, as his close relationship with David and his position as the king's son would make his testimony believable to Saul.
  • "that he might run to Bethlehem his city": Bethlehem is explicitly identified as David's ancestral home (Hebrew, Bêyth Lechem' - H1035), reinforcing the authenticity of the family sacrifice. The verb "run" (Hebrew, rûwts') suggests urgency and haste, further supporting the idea that David was eager and compelled to attend this important family event, implying it was not a casual departure but a necessary and immediate journey.
  • "for [there is] a yearly sacrifice there for all the family": This provides the specific, culturally acceptable and religiously sanctioned reason for David's supposed urgent departure. The "yearly sacrifice" was a legitimate and significant religious and social custom. The phrase "for all the family" (Hebrew, mishpâchâh' - H4940) highlights the communal and obligatory nature of the event, making it an undeniable reason for David's absence and a plausible excuse that even Saul, despite his paranoia, would find difficult to openly challenge without appearing to disrespect a sacred family tradition.

Literary Devices

The passage employs several key literary devices that enrich its meaning and dramatic tension. Dialogue is central, as the entire strategic plan unfolds through the intimate and collaborative conversation between David and Jonathan, emphasizing their deep bond. The instruction itself constitutes a form of Strategic Deception, a calculated untruth designed to achieve a specific, life-saving outcome in a desperate situation. This deception creates Dramatic Irony, as the audience is fully aware of the true, life-threatening reason for David's absence, while Saul is intended to believe the fabricated story. The "yearly sacrifice" functions as a significant Motif of religious and cultural custom, grounding the deception in a culturally plausible and difficult-to-dispute reality. Furthermore, the entire scenario operates as a Test or Ordeal, where Saul's reaction to David's alibi will serve as a definitive revelation of his true intentions, thereby foreshadowing the escalating conflict and David's continued flight from the king.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Samuel 20:6, while detailing an act of deception, compels us to grapple with the complex interplay of human agency, divine providence, and the ethics of survival in a fallen world. It highlights the profound value of loyal friendship as a tangible means of divine protection, even when human strategies are imperfect or morally ambiguous. The narrative does not explicitly endorse the deception but presents it as a pragmatic necessity in a desperate situation, forcing us to consider the tension between absolute truthfulness and the preservation of innocent life. Ultimately, it demonstrates how God can sovereignly work through human means, even those involving strategic untruths, to protect His chosen instruments and advance His overarching plan for the kingdom, underscoring His faithfulness to His promises despite human weakness and sin.

REFLECTION AND APPLICATION

This passage challenges us to consider the complexities of navigating difficult and even dangerous relationships, particularly when confronted with hostility, injustice, or threats to life. While outright deception is generally contrary to biblical principles of truthfulness (Proverbs 12:22), this narrative reminds us that life often presents morally ambiguous situations where the lines between right and wrong can seem blurred, forcing difficult choices. It prompts us to seek divine wisdom in discerning how to act faithfully while also protecting ourselves and those we love from genuine harm. More profoundly, it celebrates the power and beauty of true friendship—a bond so strong that one friend is willing to risk everything for the other. For believers, this can be a call to cultivate such loyal, self-sacrificial relationships, to be a steadfast friend to others, and to recognize that God often provides protection and guidance through the faithful actions of those around us. It also serves as a poignant reminder that even in the midst of human scheming, fear, and desperate circumstances, God's sovereign hand is meticulously at work, orchestrating events to fulfill His eternal purposes.

Questions for Reflection

  • How do David and Jonathan's actions challenge or affirm your understanding of biblical ethics, particularly regarding truthfulness in desperate, life-threatening situations?
  • In what ways does Jonathan's unwavering loyalty to David reflect the kind of self-sacrificial friendship God calls us to cultivate?
  • When have you faced a situation where you felt compelled to use unconventional means to protect yourself or others from harm? How did you discern what was right or best in that moment?
  • How does this passage demonstrate God's providential care for David, even amidst human fear, strategic planning, and the presence of moral ambiguities?

FAQ

Was David's deception morally justifiable according to biblical standards?

Answer: The Bible often narrates events without explicitly endorsing or condemning every action, leaving room for theological reflection. While the Old Testament consistently values truthfulness (e.g., Leviticus 19:11), it also presents instances where deception is employed in life-threatening circumstances against unjust aggressors (e.g., Rahab protecting the spies in Joshua 2, the Hebrew midwives defying Pharaoh in Exodus 1). In David's case, his life was in imminent danger from a king consumed by murderous rage. Many scholars argue that while deception is not ideal, it can be a regrettable necessity when facing an unjust aggressor who seeks to take innocent life. The narrative focuses more on God's preservation of David and Jonathan's profound loyalty than on a direct moral critique of the specific means employed, highlighting God's ability to work through complex human situations.

What was the significance of the "yearly sacrifice" in Bethlehem?

Answer: The "yearly sacrifice" refers to a regular, likely annual, family or clan sacrificial feast. These were vital social and religious events in ancient Israel, bringing together extended family members to offer sacrifices to God, share a communal meal, and reaffirm their bonds and covenant identity. For David, attending such a sacrifice in his ancestral hometown of Bethlehem would have been a legitimate and deeply significant obligation, making it a highly plausible and difficult-to-dispute reason for his absence from Saul's table. It highlights the importance of family and tribal ties, as well as the deeply ingrained religious customs in Israelite society that even a king would typically respect.

Why was Bethlehem specifically mentioned as David's city?

Answer: Bethlehem was David's hometown, the place where he was born, grew up, and where his family (the house of Jesse) resided. It was also the place where Samuel had secretly anointed him as king, marking him as God's chosen successor to Saul (1 Samuel 16:1-13). Mentioning Bethlehem reinforced the authenticity of the family sacrifice, as such events were typically held in one's ancestral city, strengthening familial and tribal bonds. Furthermore, it subtly connects David to his roots and the divine promise associated with his lineage, which would ultimately culminate in the birth of the Messiah in that very town (Micah 5:2).

CHRIST-CENTERED FULFILLMENT

The desperate situation of David, forced to flee and rely on the loyal, self-sacrificial friendship of Jonathan to escape a murderous king, powerfully foreshadows the experience of Christ. David, though anointed by God and the rightful heir in God's plan, was rejected by the reigning king and pursued with deadly intent, much like Jesus, the true King of Israel, was rejected by His own people and pursued by the religious and political authorities unto death (Isaiah 53:3). Jonathan's profound and self-sacrificial love for David, even risking his own life and royal inheritance, beautifully mirrors the ultimate love of Christ, who laid down His life for His friends (John 15:13) and indeed for His enemies (Romans 5:8). The "yearly sacrifice" in Bethlehem, though a human contrivance in this context, points to the ultimate, once-for-all sacrifice of the Lamb of God, Jesus Christ, who was born in Bethlehem (Luke 2:4-7) and whose death on the cross atoned for the sins of the world (Hebrews 9:26). David's reliance on a human plan, however flawed or ethically complex, ultimately serves God's sovereign purpose to preserve the lineage through which the Messiah would come, demonstrating that God works through human weakness and complex circumstances to bring about His perfect redemption and establish His eternal kingdom.

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Commentary on 1 Samuel 20 verses 1–8

Here, I. David makes a representation to Jonathan of his present troubles. While Saul lay bound by his trance at Naioth David escaped to the court, and got to speak with Jonathan. And it was happy for him that he had such a friend at court, when he had such an enemy on the throne. If there be those that hate and despise us, let us not be disturbed at that, for there are those also that love and respect us. God hath set the one over against the other, and so must we. Jonathan was a friend that loved at all times, loved David as well now in his distress, and bade him as welcome into his arms, as he had done when he was in his triumph (Sa1 18:1), and he was a brother that was born for adversity, Pro 17:17. Now, 1. David appeals to Jonathan himself concerning his innocency, and he needed not say much to him for the proof of it, only he desired him that if he knew of any just offence he had given his father he would tell him, that he might humble himself and beg his pardon: What have I done? Sa1 20:1. 2. He endeavors to convince him that, notwithstanding his innocency, Saul sought his life. Jonathan, from a principal of filial respect to his father, was very loth to believe that he designed or would ever do so wicked a thing, Sa1 20:2. He the rather hoped so because he knew nothing of any such design, and he had usually been made privy to all his counsels. Jonathan, as became a dutiful son, endeavored to cover his father's shame, as far as was consistent with justice and fidelity to David. Charity is not forward to think evil of any, especially of a parent, Co1 13:5. David therefore gives him the assurance of an oath concerning his own danger, swears the peace upon Saul, that he was in fear of his life by him: "As the Lord liveth, than which nothing more sure in itself, and as thy soul liveth, than which nothing more certain to thee, whatever thou thinkest, there is but a step between me and death," Sa1 20:3. And, as for Saul's concealing it from Jonathan, it was easy to account for that; he knew the friendship between him and David, and therefore, though in other things he advised with him, yet not in that. None more fit than Jonathan to serve him in every design that was just and honourable, but he knew him to be a man of more virtue than to be his confidant in so base a design as the murder of David.

II. Jonathan generously offers him his service (Sa1 20:4): Whatsoever thou desirest, he needed not insert the proviso of lawful and honest (for he knew David too well to think he would ask any thing that was otherwise), I will even do it for thee. This is true friendship. Thus Christ testifies his love to us: Ask, and it shall be done for you; and we must testify ours to him by keeping his commandments.

III. David only desires him to satisfy himself, and then to satisfy him whether Saul did really design his death or no. Perhaps David proposed this more for Jonathan's conviction than his own, for he himself was well satisfied. 1. The method of trial he proposed was very natural, and would certainly discover how Saul stood affected to him. The two next days Saul was to dine publicly, upon occasion of the solemnities of the new moon, when extraordinary sacrifices were offered and feasts made upon the sacrifices. Saul was rejected of God, and the Spirit of the Lord had departed from him, yet he kept up his observance of the holy feasts. There may be the remains of external devotion where there is nothing but the ruins of real virtue. At these solemn feasts Saul had either all his children to sit with him, and David had a seat as one of them, or all his great officers, and David had a seat as one of them. However it was, David resolved his seat should be empty (and that it never used to be at a sacred feast) those two days (Sa1 20:5), and he would abscond till the solemnity was over, and put it upon this issue: if Saul admitted an excuse for his absence, and dispensed with it, he would conclude he had changed his mind and was reconciled to him; but if he resented it, and was put into a passion by it, it was easy to conclude he designed him a mischief, since it 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, Sa1 20:7. 2. The excuse he desired Jonathan to make for his absence, we have reason to think, was true, that he was invited by his elder brother to Bethlehem, his own city, to celebrate this new moon with his relations there, because, besides the monthly solemnity in which they held communion with all Israel, they had now a yearly sacrifice, and a holy feast upon it, for all the family, Sa1 20:6. They kept a day of thanksgiving in their family for the comforts they enjoyed, and of prayer for the continuance of them. By this it appears that the family David was of was a very religious family, a house that had a church in it. 3. The arguments he used with Jonathan to persuade him to do this kindness for him were very pressing, Sa1 20:8. (1.) That he had entered into a league of friendship with him, and it was Jonathan's own proposal: Thou hast brought thy servant into a covenant of the Lord with thee. (2.) That he would by no means urge him to espouse his cause if he was not sure that it was a righteous cause: "If there be iniquity in me, I am so far from desiring or expecting that the covenant between us should bind thee to be a confederate with me in that iniquity that I freely release thee from it, and wish that my hand may be first upon me: Slay me thyself." No honest man will urge his friend to do a dishonest thing for his sake.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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