2 Samuel 1:20

KJV

Tell [it] not in Gath, publish [it] not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.

KJV (with Strong's)

Tell {H5046} it not in Gath {H1661}, publish {H1319} it not in the streets {H2351} of Askelon {H831}; lest the daughters {H1323} of the Philistines {H6430} rejoice {H8055}, lest the daughters {H1323} of the uncircumcised {H6189} triumph {H5937}.

Complete Jewish Bible

Don't speak of it in Gat; don't proclaim it in the streets of Ashkelon; then the daughters of the P'lishtim won't rejoice, the daughters of the uncircumcised won't gloat.

Berean Standard Bible

Tell it not in Gath; proclaim it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, and the daughters of the uncircumcised exult.

American Standard Version

Tell it not in Gath, Publish it not in the streets of Ashkelon; Lest the daughters of the Philistines rejoice, Lest the daughters of the uncircumcised triumph.

Commentary

### SUMMARY
Second Samuel 1:20 encapsulates King David's profound grief and national shame following the devastating news of King Saul's and Jonathan's deaths on Mount Gilboa. This verse, a poignant plea within his lament known as "The Song of the Bow," expresses David's desperate desire to prevent the tragic defeat of Israel and the fall of its anointed king from reaching the ears of their Philistine enemies. His anguish is compounded by the fear of national humiliation, envisioning the "daughters of the Philistines" celebrating Israel's misfortune—a prospect he finds utterly abhorrent and deeply shameful for God's people.

### CONTEXT
* **Literary Context:** This verse is a central and emotionally charged component of David's lament, "The Song of the Bow" (2 Samuel 1:17-27), a deeply moving poetic eulogy for both Saul and Jonathan. The lament immediately follows David's reception of the tragic news from an Amalekite messenger (2 Samuel 1:1-16). The Amalekite, seeking favor, falsely claims to have delivered the final blow to Saul. David, however, responds with profound grief and righteous indignation, executing the messenger for presuming to lay hands on the Lord's anointed. The lament itself serves as David's official public mourning, not only for his beloved friend Jonathan but also for Saul, the fallen king of Israel, despite Saul's relentless pursuit and attempts to kill David. Verse 20 sets the somber, dignified tone for the lament, emphasizing David's intense desire to protect Israel's honor and dignity even in the throes of such a devastating defeat.
* **Historical & Cultural Context:** The Philistines were Israel's most formidable and persistent adversaries during the periods of the Judges and the early monarchy. Their confederacy of five major city-states—Gath, Gaza, Ashkelon, Ashdod, and Ekron—represented a constant threat to Israelite sovereignty. Gath, famously the hometown of Goliath, and Ashkelon, a significant coastal city, were prominent Philistine strongholds, symbolizing the very heart of Israel's pagan opposition. In ancient Near Eastern culture, military victories were often celebrated with elaborate public displays of triumph, including songs, dances, and processions led by women, as seen after the crossing of the Red Sea [Exodus 15:20-21](/exodus/15-20-21 "Exodus 15:20-21 - Miriam's Song of Triumph") or David's victory over Goliath [1 Samuel 18:6-7](/1_samuel/18-6-7 "1 Samuel 18:6-7 - Women's Celebrations for David"). The prospect of the "daughters of the Philistines" rejoicing over Israel's defeat would have been the ultimate public humiliation, a mockery not only of Israel's military might but, more significantly, of Israel's God and His covenant people. The term "uncircumcised" was a deeply derogatory epithet used by Israelites for Gentiles, particularly the Philistines, highlighting their paganism and their exclusion from the covenant with Yahweh [Genesis 17:9-14](/genesis/17-9-14 "Genesis 17:9-14 - The Covenant of Circumcision").
* **Key Themes:** This verse powerfully encapsulates several key themes prevalent throughout [2 Samuel](/2_samuel/1 "The Book of 2 Samuel") and the broader Old Testament narrative. Firstly, it underscores the theme of **national humiliation and shame**. David's primary concern extends beyond the immediate loss of life to the potential disgrace brought upon Israel in the eyes of its formidable enemies. This profound fear of giving the enemy occasion to mock God's people is a recurring motif in Scripture, evident in the fervent pleas of Moses [Exodus 32:12](/exodus/32-12 "Exodus 32:12 - Moses' Intercession for Israel") and the prophet Joel [Joel 2:17](/joel/2-17 "Joel 2:17 - Joel's Plea for God to Spare His People"). Secondly, the verse highlights the **profound pain of loss and the act of lament**, demonstrating David's genuine sorrow for both his beloved friend Jonathan and the fallen king, despite the complexities of their relationship. This lament reflects a deep patriotic and spiritual anguish over the nation's catastrophic setback. Finally, the verse emphasizes the stark **reality of enemy triumph and gloating**. The Philistines, referred to as "the uncircumcised," represent those fundamentally hostile to God and His people, who eagerly seize upon any opportunity to celebrate Israel's failures, viewing them as proof of their own gods' superiority or Israel's God's perceived weakness. This theme serves as a poignant reminder of the spiritual warfare faced by God's people throughout history, where the adversary consistently seeks to discredit God through the perceived weaknesses or failures of His followers.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Tell (Hebrew, נָגַד, _nâgad'_):** A primitive root meaning "to front," or "to stand boldly out opposite." By implication, it means "to manifest" or "to announce" (always by word of mouth to one present). It conveys the idea of declaring, reporting, or making known. David's use of this word in the negative ("Tell it not") emphasizes his desperate desire to prevent any public declaration or exposure of Israel's defeat, particularly to their enemies, fearing the direct and immediate impact of such news.
* **Publish (Hebrew, בָּשַׂר, _bâsar'_):** A primitive root, properly meaning "to be fresh" or "full (rosy, cheerful)," and figuratively "to announce (glad news)." While often used for good tidings, here it is used ironically or antithetically, highlighting the public dissemination of news. David's plea not to "publish" the news in the streets underscores his abhorrence of the widespread, joyful proclamation of Israel's tragedy by their adversaries, transforming what would normally be good news for the Philistines into a source of profound shame for Israel.
* **Uncircumcised (Hebrew, עָרֵל, _ʻârêl'_):** From a root meaning "exposed," this term literally refers to those still having the foreskin. It is used technically in the Old Testament as a derogatory epithet for Gentiles, especially the Philistines. For Israelites, circumcision was the physical sign of the covenant with Yahweh [Genesis 17:11](/genesis/17-11 "Genesis 17:11 - Sign of the Covenant"), distinguishing them as God's chosen people. By calling the Philistines "the uncircumcised," David emphasizes their paganism, their foreignness, and their fundamental opposition to the God of Israel, making their potential triumph not just a military victory but a deeply offensive religious and cultural affront.
* **Daughters (Hebrew, בַּת, _bath'_):** From the root "to build" (as feminine of "son"), this word means "a daughter" and is used in a wide sense for female descendants, or figuratively for a company or inhabitants of a place. In this context, "daughters of the Philistines" refers specifically to the women who would lead celebratory songs, dances, and processions after a military victory. Their rejoicing would symbolize the most public, joyous, and uninhibited form of mockery and triumph over Israel's defeat, making the prospect particularly bitter and humiliating for David.

#### Verse Breakdown
* **"Tell [it] not in Gath, publish [it] not in the streets of Askelon;":** This opening clause functions as a desperate, passionate, and almost futile plea from David, expressed as a negative command. The implied "it" refers to the catastrophic news of Israel's defeat and the deaths of King Saul and Prince Jonathan. The parallel structure, "Tell it not... publish it not," intensifies the urgency and the depth of David's desire for absolute secrecy. Mentioning "Gath" and the "streets of Askelon" signifies the heart of Philistine territory, implying a widespread, public proclamation that would inevitably lead to open and uninhibited celebration by the enemy, maximizing Israel's shame.
* **"lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.":** This second clause explicitly reveals the specific, dreaded outcome that fuels David's plea: the public mockery and jubilant celebration of Israel's enemies. "Daughters" here refers to the women who, in ancient Near Eastern culture, would lead celebratory dances and songs, symbolizing the entire Philistine populace's exultant reaction to Israel's downfall. The repetition of "lest" and the synonymous parallelism of "rejoice" and "triumph" powerfully underscore the profound shame and humiliation David anticipates. The added epithet "uncircumcised" further highlights the deep religious and cultural chasm between Israel and the Philistines, making the enemy's triumph not merely a military victory but a perceived victory over the God of Israel Himself.

#### Literary Devices
The verse is exceptionally rich in **Parallelism**, a foundational characteristic of Hebrew poetry. The structure "Tell [it] not in Gath, publish [it] not in the streets of Askelon" exemplifies **synonymous parallelism**, where the second phrase reiterates the first with slightly different but equivalent wording, thereby intensifying the plea and emphasizing the comprehensive nature of David's desire for silence. Similarly, "lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph" employs synonymous parallelism to underscore the dreaded outcome and the depth of the anticipated humiliation. The use of "daughters" is a powerful instance of **Synecdoche** (or **Metonymy**), where a part (the women who lead public celebrations) represents the whole (the entire Philistine populace) and their collective joy. There is also an element of **Hyperbole** in David's desperate plea, as it would be practically impossible to contain such significant news from reaching enemy territories. This hyperbole effectively underscores the immense depth of his emotional distress and the symbolic nature of his desire to avert national shame. Finally, a subtle **Irony** permeates David's lament for Saul, given Saul's relentless and often irrational persecution of David. David's profound grief transcends personal animosity, focusing instead on the national and spiritual implications of the king's tragic fall.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse speaks powerfully to the theological theme of God's reputation being intricately intertwined with the fate and conduct of His people. David's anguish is not merely about national pride or military defeat but, more profoundly, about the potential for the Philistines to mock the God of Israel by celebrating the defeat of His anointed king and chosen nation. Throughout Scripture, there is a recurring and vital concern that the failures, suffering, or perceived weaknesses of God's people not give occasion for the ungodly to blaspheme God's name, question His power, or doubt His faithfulness. This highlights the corporate responsibility of believers to live in a manner that consistently honors God and His testimony in the world. While we acknowledge and lament setbacks and losses, our ultimate hope and trust remain firmly in God's sovereignty, knowing that He will ultimately vindicate His name and His people.

* [Joel 2:17](/joel/2-17 "Joel 2:17 - Plea for God to Spare His People from Shame")
* [Psalm 137:7-9](/psalms/137-7-9 "Psalm 137:7-9 - Remembering Edom and Babylon's Cruelty")
* [1 Samuel 17:26](/1_samuel/17-26 "1 Samuel 17:26 - David's Defiance of Goliath, the Uncircumcised Philistine")

### REFLECTION AND APPLICATION
David's lament, though deeply rooted in a specific ancient context, offers profound and timeless lessons for believers today. His desperate plea to prevent the Philistines from rejoicing serves as a powerful reminder of the paramount importance of protecting the reputation of the faith and the integrity of the body of Christ. Just as David did not want the enemies of God to mock Israel's defeat, we are called to live in a way that does not give adversaries cause to scoff at the Gospel or the church. This involves exercising wisdom and discretion in how we handle internal struggles, disagreements, or setbacks within the Christian community, ensuring that our actions and words do not become stumbling blocks or opportunities for the world to discredit our witness. It also calls us to maintain unity, especially in times of challenge, recognizing that division can significantly weaken our collective testimony. Ultimately, while we mourn losses and face trials, our hope rests securely in God's ultimate sovereignty and victory, allowing us to live with integrity and trust, knowing that He is glorified even in our weaknesses, and that His ultimate triumph is eternally assured.

#### Questions for Reflection
* **In what specific ways might our actions or attitudes as believers inadvertently give "occasion" for those outside the faith to mock or discredit the Gospel message?**
* **How can we effectively balance transparency about our personal and corporate struggles with the necessary discretion to protect the reputation of Christ and His church in a skeptical world?**
* **What concrete steps can we take to foster deeper unity and mutual support within our Christian communities, especially when facing external pressures or internal disagreements?**
* **How does a robust trust in God's ultimate sovereignty and His unchanging character help us navigate moments of perceived defeat or humiliation, both personally and corporately?**

### FAQ
**Why was David so concerned about the news reaching Gath and Askelon?**

Answer: David's concern stemmed from multiple layers of profound significance. Firstly, it was a matter of **national honor and pride**. The defeat of Israel and the death of its anointed king was a national tragedy of immense proportions, and for this devastating news to be openly celebrated by their perennial enemies, the Philistines, would represent the ultimate public humiliation. Secondly, it was a deep concern for **God's reputation**. In the ancient Near Eastern worldview, the defeat of a nation was often interpreted as the defeat of its patron gods. For the Philistines to rejoice would imply a triumph of their pagan deities over Yahweh, the God of Israel. David, as a man after God's own heart, was profoundly sensitive to anything that would bring dishonor to God's holy name. Finally, it reflected the **bitter reality of enemy gloating**. Enemies consistently delight in the misfortunes of their adversaries, and David desperately wished to spare his people the added pain of being mocked, ridiculed, and publicly shamed in their profound grief.

**What is the significance of "the daughters of the Philistines" rejoicing?**

Answer: The mention of "the daughters of the Philistines" is highly significant culturally and symbolically. In ancient Near Eastern societies, women frequently played a prominent and visible role in public celebrations of military victories, leading songs, dances, and processions. Notable biblical examples include Miriam leading the women in celebration after the crossing of the Red Sea [Exodus 15:20-21](/exodus/15-20-21 "Exodus 15:20-21 - Miriam's Song of Triumph") and the women welcoming David after his victory over Goliath [1 Samuel 18:6-7](/1_samuel/18-6-7 "1 Samuel 18:6-7 - Women's Celebrations for David"). Therefore, the image of Philistine women celebrating would symbolize the most public, joyous, and uninhibited form of mockery and triumph over Israel's defeat. It would have been an especially bitter and humiliating prospect for David, as it would underscore the depth of Israel's shame in the eyes of their pagan adversaries. The added phrase "daughters of the uncircumcised" further emphasizes the religious and cultural contempt, making the thought of their celebration even more abhorrent and blasphemous.

### CHRIST-CENTERED FULFILLMENT
While 2 Samuel 1:20 expresses David's profound fear of the enemy's triumph over Israel's perceived defeat, the New Testament reveals a radical and glorious reversal of this dynamic in the person and redemptive work of Jesus Christ. The cross, which outwardly appeared to be the ultimate defeat for God's anointed Son—a moment where the "daughters of the uncircumcised" (representing the spiritual powers of sin, death, and Satan) might have rejoiced in perceived victory—was, in fact, God's greatest triumph. Through Christ's sacrificial death, God disarmed the spiritual powers and authorities, making a public spectacle of them, triumphing over them by the cross itself [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Spiritual Powers"). What seemed like ultimate shame became ultimate glory, as Jesus "for the joy set before him endured the cross, despising the shame" [Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Pioneer and Perfecter of Faith"). His glorious resurrection definitively silenced any potential "rejoicing" of the enemy, demonstrating His ultimate and eternal triumph over sin and death [1 Corinthians 15:54-57](/1_corinthians/15-54-57 "1 Corinthians 15:54-57 - Victory Over Death Through Christ"). Believers, united with Christ through faith, now share in this decisive victory. Though we may face trials, persecutions, or perceived setbacks in this fallen world, our ultimate destiny is not shame but glory, because our King has triumphed. The Good News of the Gospel is that the ultimate "uncircumcised" enemy, Satan, has been decisively defeated, and his "daughters" will never truly triumph over the children of God, who are sealed by the Spirit and destined for eternal glory with their victorious Lord [Ephesians 1:13-14](/ephesians/1-13-14 "Ephesians 1:13-14 - Sealed with the Holy Spirit").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Micah 1:10

Declare ye [it] not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.

1 Samuel 18:6

¶ And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick.

Exodus 15:20

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

Exodus 15:21

And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

Judges 11:34

And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter.

1 Samuel 31:4

Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it.

Judges 16:23

Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand.