II Samuel 1:17-27 · Bible study
2 Samuel 1:17-27 Commentary: David's Lament for Saul and Jonathan
Hebrew · 10 what the commentators say
Meaning in one sentence
Why does David, the king who was hunted by Saul, issue a public lament honoring him? A study of the elegy's poetry, politics, and personal grief.
Research Summary
- Meaning: David composes an elegy for Saul and Jonathan that honors the fallen king despite personal enmity, models national grief, and sets a standard for covenant friendship.
- Key words: “The Bow” (Qeshet, title of the song from v. 22); “beauty/gazelle” (tzvi); “lament” (qinah, a formal dirge); “mighty” (gibborim).
- Main debate: The phrase “the use of” (v. 18), most commentators agree it is a misreading; the text names the song “The Bow,” not instruction in archery.
- Theological theme: Honoring the Lord’s anointed even when he has failed; grief that transcends politics; the enduring value of covenant love.
- Best use: A funeral sermon, a lesson on forgiveness and public mourning, a model for Christian response to the death of flawed leaders.
Translation Comparison
BSB Berean Standard Bible 2020
17Then David took up this lament for Saul and his son Jonathan,
18and he ordered that the sons of Judah be taught the Song of the Bow. It is written in the Book of Jashar:
19“Your glory, O Israel, lies slain on your heights. How the mighty have fallen!
20Tell 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.
21O mountains of Gilboa, may you have no dew or rain, no fields yielding offerings of grain. For there the shield of the mighty was defiled, the shield of Saul, no longer anointed with oil.
22From the blood of the slain, from the fat of the mighty, the bow of Jonathan did not retreat, and the sword of Saul did not return empty.
23Saul and Jonathan, beloved and delightful in life, were not divided in death. They were swifter than eagles, they were stronger than lions.
24O daughters of Israel, weep for Saul, who clothed you in scarlet and luxury, who decked your garments with ornaments of gold.
25How the mighty have fallen in the thick of battle! Jonathan lies slain on your heights.
26I grieve for you, Jonathan, my brother. You were delightful to me; your love to me was extraordinary, surpassing the love of women.
27How the mighty have fallen and the weapons of war have perished!”
WEB World English Bible 2000
17David lamented with this lamentation over Saul and over Jonathan his son
18(and he commanded them to teach the children of Judah the song of the bow; behold, it is written in the book of Jashar):
19“Your glory, Israel, was slain on your high places! How the mighty have fallen!
20Don’t tell it in Gath. Don’t publish it in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
21You mountains of Gilboa, let there be no dew or rain on you, and no fields of offerings; for there the shield of the mighty was defiled and cast away, the shield of Saul was not anointed with oil.
22From the blood of the slain, from the fat of the mighty, Jonathan’s bow didn’t turn back. Saul’s sword didn’t return empty.
23Saul and Jonathan were lovely and pleasant in their lives. In their death, they were not divided. They were swifter than eagles. They were stronger than lions.
24You daughters of Israel, weep over Saul, who clothed you delicately in scarlet, who put ornaments of gold on your clothing.
25How the mighty have fallen in the middle of the battle! Jonathan was slain on your high places.
26I am distressed for you, my brother Jonathan. You have been very pleasant to me. Your love to me was wonderful, surpassing the love of women.
27How the mighty have fallen, and the weapons of war have perished!”
KJV King James Version 1769
17And David lamented with this lamentation over Saul and over Jonathan his son:
18(Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.)
19The beauty of Israel is slain upon thy high places: how are the mighty fallen!
20Tell 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.
21Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.
22From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty.
23Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions.
24Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel.
25How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places.
26I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
27How are the mighty fallen, and the weapons of war perished!
ASV American Standard Version 1901
17And David lamented with this lamentation over Saul and over Jonathan his son
18(and he bade them teach the children of Judah the song of the bow: behold, it is written in the book of Jashar):
19Thy glory, O Israel, is slain upon thy high places! How are the mighty fallen!
20Tell 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.
21Ye mountains of Gilboa, Let there be no dew nor rain upon you, neither fields of offerings: For there the shield of the mighty was vilely cast away, The shield of Saul, not anointed with oil.
22From the blood of the slain, from the fat of the mighty, The bow of Jonathan turned not back, And the sword of Saul returned not empty.
23Saul and Jonathan were lovely and pleasant in their lives, And in their death they were not divided: They were swifter than eagles, They were stronger than lions.
24Ye daughters of Israel, weep over Saul, Who clothed you in scarlet delicately, Who put ornaments of gold upon your apparel.
25How are the mighty fallen in the midst of the battle! Jonathan is slain upon thy high places.
26I am distressed for thee, my brother Jonathan: Very pleasant hast thou been unto me: Thy love to me was wonderful, Passing the love of women.
27How are the mighty fallen, And the weapons of war perished!
YLT Young's Literal Translation 1898
17And David lamenteth with this lamentation over Saul, and over Jonathan his son;
18and he saith to teach the sons of Judah `The Bow;' lo, it is written on the book of the Upright: --
19`The Roebuck, O Israel, On thy high places is wounded; How have the mighty fallen!
20Declare it not in Gath, Proclaim not the tidings in the streets of Ashkelon, Lest they rejoice--The daughters of the Philistines, Lest they exult--The daughters of the Uncircumcised!
21Mountains of Gilboa! No dew nor rain be on you, And fields of heave-offerings! For there hath become loathsome The shield of the mighty, The shield of Saul--without the anointed with oil.
22From the blood of the wounded, From the fat of the mighty, The bow of Jonathan Hath not turned backward; And the sword of Saul doth not return empty.
23Saul and Jonathan! They are loved and pleasant in their lives, And in their death they have not been parted. Than eagles they have been lighter, Than lions they have been mightier!
24Daughters of Israel! for Saul weep ye, Who is clothing you in scarlet with delights. Who is lifting up ornaments of gold on your clothing.
25How have the mighty fallen In the midst of the battle! Jonathan! on thy high places wounded!
26I am in distress for thee, my brother Jonathan, Very pleasant wast thou to me; Wonderful was thy love to me, Above the love of women!
27How have the mighty fallen, Yea, the weapons of war perish!'
Darby Darby Bible 1890
17And David lamented with this lamentation over Saul and over Jonathan his son;
18and he bade them teach the children of Judah [the song of] the bow. Behold, it is written in the book of Jasher: —
19The beauty of Israel is slain upon thy high places: how are the mighty fallen!
20Tell [it] not in Gath, carry not the tidings in the streets of Ashkelon; Lest the daughters of the Philistines rejoice, Lest the daughters of the uncircumcised triumph.
21Ye mountains of Gilboa, let there be no dew, no rain upon you, nor fields of heave-offerings! For there the shield of the mighty was vilely cast away, The shield of Saul, [as] not anointed with oil.
22From the blood of the slain, from the fat of the mighty, The bow of Jonathan turned not back, And the sword of Saul returned not empty.
23Saul and Jonathan, beloved and pleasant in their lives, Even in their death were not divided; They were swifter than eagles, they were stronger than lions.
24Ye daughters of Israel, weep over Saul, who clothed you in scarlet with splendour, Who put ornaments of gold upon your apparel.
25How are the mighty fallen in the midst of the battle! Jonathan is slain upon thy high places.
26I am distressed for thee, my brother Jonathan: very pleasant wast thou unto me; Thy love to me was wonderful, passing women's love.
27How are the mighty fallen, and the instruments of war perished!
Douay-Rheims Douay-Rheims Bible 1899
17And David made this kind of lamentation over Saul, and over Jonathan his son.
18(Also he commanded that they should teach the children of Juda the use of the bow, as it is written in the book of the just.) And he said: Consider, O Israel, for them that are dead, wounded on thy high places.
19The illustrious of Israel are slain upon thy mountains: how are the valiant fallen?
20Tell it not in Geth, publish it not in the streets of Ascalon: lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
21Ye mountains of Gelboe, let neither dew, nor rain come upon you, neither be they fields of firstfruits: for there was cast away the shield of the valiant, the shield of Saul as though he had not been anointed with oil.
22From the blood of the slain, from the fat of the valiant, the arrow of Jonathan never turned back, and the sword of Saul did not return empty.
23Saul and Jonathan, lovely, and comely in their life, even in death they were not divided: they were swifter than eagles, stronger than lions.
24Ye daughters of Israel, weep over Saul, who clothed you with scarlet in delights, who gave ornaments of gold for your attire.
25How are the valiant fallen in battle? Jonathan slain in the high places?
26I grieve for thee, my brother Jonathan: exceeding beautiful, and amiable to me above the love of women. As the mother loveth her only son, so did I love thee.
27How are the valiant fallen, and the weapons of war perished?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Samuel 1:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this passage records a genuine funeral dirge, composed and performed by David after Saul's death. Barnes calls it “secular poetry,” the only complete specimen of David's that survives. Cambridge Bible notes it uses the technical form of an elegy, a mournful ode with a repeated refrain. Keil and Delitzsch point to a three-strophe structure, each strophe closing with some variation of “How the mighty have fallen!” The poem's title, “The Bow” (Qeshet, from the mention of Jonathan's bow in v. 22), is widely seen as a musical or literary heading, not a command to teach archery (Clarke, Cambridge, Lange). David deliberately suppresses news of the defeat from Philistine cities (v. 20) to prevent enemy rejoicing. Despite Saul's hostility toward him, the lament treats Saul as YHWH's anointed and includes vivid praise for both Saul and Jonathan. The intimacy of v. 26, “surpassing the love of women”, is an expression of covenant friendship, not a critique of marriage. The consensus is that David's grief is both politically astute and personally sincere.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Genuine Grief: David weeps and fasts (1 Sam 1:12), executes the Amalekite for touching YHWH's anointed, and writes an elegy that praises Saul.
- Political Expediency: David needs to win over Saul's supporters in Israel and Judah; a public lament signals respect for the former dynasty.
- Covenant Friendship: The most personal section (v. 26) centers on Jonathan, not power; David's primary bond is with Jonathan.
What is clear: David issued a public lament that honored Saul and Jonathan, commanded it to be taught to Judah, and included phrases that have shaped centuries of mourning poetry.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of 'the bow' | The phrase refers to Jonathan's bow and gives its name to the song (v. 18). | Some older translations (KJV, Geneva) take it as a command 'to teach the use of the bow'; most modern scholars (Clarke, Cambridge, Lange) argue that 'the use of' is an insertion and that 'the Bow' is the song's title. |
| The curse on Mount Gilboa | The language is poetic, not a literal magical formula. | Wesley and Gill see it as a 'passionate representation' of horror, not an actual imprecation. A minority literalist reading might see it as a real prophetic curse on the land; but no supplied commentator takes that position. |
| David's motivation for the lament | David genuinely grieves for Saul and Jonathan (v. 17-27). | Some interpreters say his primary motive is political, to consolidate support by respecting the former king. Others emphasize personal friendship with Jonathan and reverence for Saul as YHWH's anointed. The supplied commentators all affirm David's sincerity. |
| The description of Saul as 'lovely and pleasant' | David chooses to emphasize Saul's positive qualities in his final tribute. | Is this historically accurate, given Saul's behavior? Some see it as gracious silence about Saul's faults; others argue that David is describing Saul's earlier, better years. Most agree it is selective praise, not comprehensive biography. |
Historical & Cultural Context
Saul had pursued David for years, driving him into Philistine territory. Yet when word of Saul's death reached David, he did not celebrate: he tore his clothes, wept, and executed the Amalekite who claimed to have killed YHWH's anointed (2 Sam 1:1-16). The elegy that follows is David's deliberate act of public mourning, commissioned to be taught “the children of Judah” as a song for future generations (v. 18).
The battle had taken place on Mount Gilboa (1 Sam 31), where the Philistines routed Israel. Saul's armor-bearer refused to kill him, so Saul fell on his own sword. The Philistines pinned his body to the wall of Beth Shean. David's lament refuses to gloat. His command, “Tell it not in Gath… publish it not in the streets of Ashkelon” (v. 20), reveals the political calculus: news of Israel's shame would give the Philistines a propaganda victory. Instead, David focuses on the fallen heroes, Saul and Jonathan, as the “beauty of Israel” (v. 19). The word tzvi can mean “gazelle,” an image of grace and strength (Jamieson-Fausset-Brown).
The poem is recorded “in the book of Jashar” (v. 18), an otherwise lost collection of national songs also referenced in Joshua 10:13. The title “The Bow” probably derives from the central weapon mentioned in v. 22, Jonathan's signature tool. This practice of naming songs after a key image fits other biblical psalms (see Psalm 56:1, “Michtam”; Psalm 60:1, “Shushan Eduth”). David weaves together personal grief (v. 26), royal honor (v. 24), and a curse on the mountain where the disaster occurred (v. 21). The curse is not a literal imprecation, Gill and Wesley call it a “passionate representation” of the horror of the event, but a poetic way of inviting all creation to join in mourning.
Textual Notes
The supplied sources note no significant textual variants for this passage. The main issue is the parenthetical phrase in v. 18: “the use of the bow.” The word use is an English addition absent from the Hebrew, which reads simply qeshet (“the Bow”). Most commentators (Clarke, Cambridge, Lange) omit “the use of” and treat the phrase as the song's title. The KJV and Geneva follow the older reading that made it a military lesson. The differences among modern translations (WEB, ASV, BSB) reflect this decision: some retain “the song of the bow” while others translate more literally.
Reception History
David's lament has been received across Christian traditions as a model of forgiving one's enemies and of public mourning. Matthew Henry (Reformed) saw in it David's “generous spirit” that would not speak ill of the dead, even his persecutor. The Geneva Bible's notes (1599) focus on David's concern that Israel's shame not be broadcast to the Philistines. In Catholic tradition, the passage has been used in funeral liturgies to illustrate the virtue of honoring those who have fallen, especially kings and leaders. The phrase “surpassing the love of women” (v. 26) has been cited in discussions on friendship, some early church fathers (notably Jerome) used it to celebrate spiritual love over natural affection. The song's structure has also influenced Christian hymnody, where repeated refrains echo David's “How the mighty have fallen.”
Preaching This Verse
Three-point outline
- Grief over personal enemies is possible when we honor God’s anointed. David refuses to rejoice over Saul’s fall because he sees Saul as the Lord’s chosen king, despite Saul’s failures. This models a heart that submits to God’s timing and sovereignty.
- Public lament shapes a community’s memory. David commands the song to be taught “the children of Judah” (v. 18). He intentionally creates a ritual of mourning that will be passed down, ensuring that the nation remembers both the loss and the courage of the fallen.
- Friendship stronger than politics. Jonathan’s covenant love (v. 26) transcends David’s conflict with Saul. Their bond is held up as a model of loyalty that outlasts ambition, fear, and even death.
Five-point outline
- The occasion: David receives news of Saul and Jonathan’s death and chooses to lament, not celebrate.
- The prohibition (v. 20): Silence about the defeat in enemy territory. Grief is not for public consumption by those who would mock.
- The curse on Gilboa (v. 21): A poetic gesture that invites nature itself to share in the disaster, not a literal wish for barrenness, but a symbol of cosmic mourning.
- The tribute to Saul (v. 22-24): David praises Saul’s military strength and his provision for Israel, even though Saul had wronged him.
- The tribute to Jonathan (v. 25-26): The most personal section. David’s love for Jonathan is expressed in terms of covenant friendship.
Illustration hooks
- An athlete publicly honoring a rival who had previously insulted him, a moment of grace that goes viral for its unexpected kindness.
- A town after a natural disaster coming together to sing a song of loss, not of blame. The shared grief binds people across old divides.
- Writing a eulogy for someone who made your life difficult, the discipline of finding something true and good to say.
Questions your congregation is asking
- Should we speak well of someone who has hurt us when they die? What if they never repented?
- Did David really mean what he said about Saul? How honest is his grief?
- What does this passage teach us about how Christians should handle the death of a leader we disagreed with?
Leading a Discussion
David had every reason to celebrate: his enemy was dead, his path to the throne was clear. Instead, he wrote a song of lament. This passage challenges our assumptions about how to treat those who oppose us. Read the entire elegy aloud together (vv. 17-27) and then discuss.
Discussion questions
- What is the first thing you notice about David’s reaction? What does it reveal about his character?
- Why does David command silence “in Gath” and “Ashkelon”? (v. 20) What does this tell us about the public dimension of grief?
- David curses Mount Gilboa (v. 21). Is this a prayer for actual barrenness, or something else? How do we interpret such strong poetic language?
- How does David’s description of Saul and Jonathan as “lovely and pleasant” (v. 23) fit with the story of Saul’s pursuit of David? How do we hold honesty about a person’s flaws with generosity at their death?
- In v. 26, David says Jonathan’s love was “surpassing the love of women.” What kind of love is he describing? How does this verse speak about covenant friendship?
- What does this lament teach us about how to process the death of someone who wronged us? Is David’s example something we should imitate, or does it depend on the situation?
- How might this passage change the way we speak about leaders or opponents who have died? What would it look like to “honor the anointed” in our own contexts?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 50:11 | When the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore its name was called Abel Mizraim, which is beyond the Jordan. |
| II Chronicles 35:25 | Jeremiah lamented for Josiah, and all the singing men and singing women spoke of Josiah in their lamentations to this day; and they made them an ordinance in Israel. Behold, they are written in the lamentations. |
| Jeremiah 9:17 | Yahweh of Armies says, “Consider, and call for the mourning women, that they may come. Send for the skillful women, that they may come. |
| Jeremiah 9:21 | For death has come up into our windows. It has entered into our palaces to cut off the children from outside, and the young men from the streets. |
| Genesis 49:8 | “Judah, your brothers will praise you. Your hand will be on the neck of your enemies. Your father’s sons will bow down before you. |
| Deuteronomy 4:10 | the day that you stood before Yahweh your God in Horeb, when Yahweh said to me, “Assemble the people to me, and I will make them hear my words, that they may learn to fear me all the days that they live on the earth, and that they may teach their children.” |
| Joshua 10:13 | The sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Isn’t this written in the book of Jashar? The sun stayed in the middle of the sky, and didn’t hurry to go down about a whole day. |
| I Samuel 20:36 | He said to his boy, “Run, find now the arrows which I shoot.” As the boy ran, he shot an arrow beyond him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Adam Clarke argues that the song is titled The Bow, not because it teaches the use of that weapon, but because it was inspired by the archers who killed Saul and by Jonathan's bow, which symbolized their covenant. David commanded the chief musicians to teach this lament to the people of Judah.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that "the bow" in this verse is not about weaponry but is the title of the song itself, taken from a collection of poems in the Book of Jasher. He notes this dirge is one of only two surviving examples of David's secular poetry, showing his generosity in mourning even his enemy Saul.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary treats the word Bow in the lament as a possible title derived from Jonathan's bow, comparing it to how other ancient texts are named. It notes the elegy was meant to be memorized as a memorial, and that it was preserved in the lost Book of Jashar.
Gill's Exposition of the Bible Baptist 1748
Gill notes that David's parenthetical instruction to teach the use of the bow shows his practical care for Judah's defense even in the midst of mourning. He also discusses whether "the Bow" refers to weapon training or the song's title, and clarifies that the curse on Gilboa is a poetic figure, not a literal imprecation.
Jamieson-Fausset-Brown Commentary Protestant 1871
David took immediate steps to teach the people archery, since their weakness in that skill caused the disaster at Gilboa. JFB notes the lament became a national war song called "The Bow," and points out that the curse David pronounced on Gilboa still lies upon those barren, sterile mountains.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch highlight that David’s elegy for Saul and Jonathan is remarkable for its complete absence of self-interest. David sets aside all the harm Saul had done to him and praises only Saul’s virtues and bravery, celebrating him without envy or bitterness as the true ornament of Israel.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry emphasizes that David, a master of both sword and pen, went beyond fulfilling the expected rites of mourning by composing a formal poem. He crafted this elegy not only to express his own deep sorrow but to shape the grief of the nation, making the calamity a matter of public lament.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley insists that David's commands about not telling the news and withholding dew are not literal precepts or curses but poetic expressions of overwhelming grief. He also highlights that David commends Saul only for natural virtues like courage, not piety, which Wesley offers as