30<\/strong>. Thou son of the perverse rebellious woman<\/em> ] “To any Oriental, nothing is so grievously insulting as a reproach cast upon his mother. The mother herself is not held to be affronted in such cases, but the son who hears such words applied to her is insulted, and meant to be insulted, beyond expiation.” Kitto, Bible Illustr<\/em>. The words might also be rendered, “thou son of perverse rebellion,” i.e. according to a common Heb. idiom (cp. 1Sa 1:16<\/span>), “thou perverse rebel.”<\/p>\n that thou hast chosen<\/em> ] The Sept. reads, “that thou consortest with.”<\/p>\n to thine own confusion<\/em>, &c.] Thy unfilial conduct disgraces both thyself and the mother who bare thee.<\/p>\n The greatest insult and most stinging reproach that can be cast upon an Oriental is to reproach his parents or ancestors (see Job 30:8<\/span>). Saul means to intimate that Jonathan was stubborn from his mothers womb.<\/P> <\/p>\n Verse 30<\/span>. Thou son of the perverse rebellious<\/B><\/I> woman<\/B>] This clause is variously translated and understood. The Hebrew<\/I> might be translated, Son of an unjust rebellion<\/I>; that is, “Thou art a rebel against thy own father.” The Vulgate, Fili mulieris virum ultro<\/I> rapientis<\/I>; “Son of the woman who, of her own accord, forces the man.” The Septuagint is equally curious, ; “Son of the damsels who came of their own accord.” Were these the meaning of the Hebrew<\/I>, then the bitter reflection must refer to some secret<\/I> transaction between Saul and Jonathan’s mother; which certainly reflects more dishonour on himself than on his brave son. Most sarcasms bear as hard upon the speaker, as they do on him against whom they are spoken. Abusive language always argues a mean, weak, and malevolent heart.<\/P> <\/p>\n Thou son of the perverse rebellious woman; <\/B>this base temper of thine thou hast not from me, but from thy mother; of whose perverseness I have had so much experience. Or, <\/P> thou son of perverse rebellion, <\/B>i.e. thou perverse and rebellious son. Or, thou most perverse rebel; for in the Hebrew language, the word <\/P> son<\/B> thus used, is an aggravation of a mans crime, and notes one who is extraordinarily addicted to it. Thus he calls him, because he hid and preserved that man whom the king had commanded to be brought forth, that he might be slain. <\/P> To thine own confusion; <\/B>for it will be a horrible shame and reproach unto thee, that David by his crafty insinuations, and fair pretences, should cheat thee of thy kingdom. To the confusion of thy mothers nakedness; men will conclude, that thy mother was a whore, and thou a bastard; and that thou hast no royal blood in thy veins, that canst so tamely give up thy crown to so contemptible a person. <\/P> <\/p>\n 30. Thou son of the perverserebellious woman<\/B>This is a striking Oriental form of abuse.Saul was not angry with his wife; it was the son alone, upon whom hemeant, by this style of address, to discharge his resentment. Theprinciple on which it is founded seems to be, that to a genuinefilial instinct it is a more inexpiable offense to hear the name orcharacter of a parent traduced, than any personal reproach. This was,undoubtedly, one cause of “the fierce anger” in which thehigh-minded prince left the table without tasting a morsel.<\/P><\/p>\n Then Saul’s anger was kindled against Jonathan<\/strong>,…. For giving David leave to go, and for excusing him in this manner:<\/p>\n and he said unto him, thou son of the perverse and rebellious [woman]<\/strong>; most of the Jewish commentators supply it as we do, but the supplement of woman may as well be left out, and be read, “thou son of perverse rebellion” f; thou perverse and rebellious wretch, perverse in thy temper, and rebellious in thy conduct; for the design of the expression is not to reproach his mother, for which there seems no provocation, but Jonathan only; and the next clause confirms it, which expresses a concern for his mother’s honour and credit; the Targum is,<\/p>\n “an obstinate son, whose rebellion is hard,”<\/p>\n or intolerable; according to which, Abarbinel says, it may refer to David:<\/p>\n do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother’s nakedness<\/strong>? The above writer observes, that he does not say to his own confusion, because David would not reign in his lifetime, only after his death, but to the shame of Jonathan and his mother; to Jonathan’s shame, who would be reckoned by men an arrant fool, to be so friendly to a rival, and who in all probability would jostle him out of the throne; and what would men say of him? that either he was not fit to reign, or had no right to the throne, that a son-in-law took place before him; and that his mother had played the whore, and he was no son of Saul, having nothing of his genius, temper, and disposition in him, as appeared by loving such his father hated; and besides, his mother would not have the honour she expected, to be the mother of a king.<\/p>\n f “fili perversae rebellionis”, Pagninus, Montanus.<\/p>\n (30) <\/em>Sauls anger was kindled.<\/strong>As David expected, his absence kindled into a flame the anger of Saul. Probably he had determined at that very feast, surrounded by his own devoted friends and members of his family, to carry out his evil designs against Davids life.<\/p>\n Murder was, probably enough, one of the incidents arranged for at that banquet, but the absence of the intended victim marred the plot; besides which, the king, too, with the cunning which the partially insane so often display, saw through the veil of the specious excuse that David too clearly suspected his wicked design, and purposely stayed away; nay, more, that his own son Jonathan, the heir of his kingdom, suspected him, and openly sympathised with his friend David, for whose pointed absence he thus publicly apologised.<\/p>\n Thou son of the perverse rebellious woman.<\/strong>These words, spoken in public, in any sense were a bitter insult to the prince. Another and better rendering has, however, been suggested. The word navath, <\/em>rendered perverse, <\/em>instead of being a feminine adjective, is probably an abstract noun. The translation would then run, Thou son of perversity of rebellion, a common Hebraism for a man of perverse and refractory nature; so Clericus, Lange, and Payne Smith. This avoids the extreme improbability that Saul insulted his own <\/em>wife, Jonathans mother, which, as has been observed, contradicts the Hebrew family spirit.<\/p>\n The confusion of thy mothers nakedness.<\/strong>This is far from insulting Jonathans mother; it is simply an Oriental mode of saying, she will feel ashamed at having brought such a son into the world.<\/p>\n 30<\/strong>. <\/strong> Son of the perverse rebellious woman <\/strong> On this passage the versions vary, but ours conveys the meaning of the Hebrew. “There are some traces of this form of abuse, in principle, among the least refined portion of our own population; but in the East no man is too high or too refined to be above it. Even a son will abuse his brother by casting contumely upon his mother, regardless of the fact that she is also his own mother, and whom, as such, he venerates and loves. The mother herself is not held to be affronted in such cases, but the son who hears such words applied to her is insulted, and is meant to be insulted, beyond expiation.” Kitto.<\/p>\n 1Sa 20:30 Then Saul’s anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother’s nakedness?<\/p>\n Ver. 30. Thou son of the perverse rebellious woman.<\/strong> ] Or, O thou son of perverse rebellion. He calleth good Jonathan all that is naught, and holdeth the worst word in his belly, as they say, too good for him. Nihil tam volucre quam maledictum,<\/em> saith Cicero, nihil facilius emittitur.<\/em> If passionate people be but crossed of their wills, oh the tragedies, the blusters, the thunder cracks of fierce and furious language that they presently vent and utter, railing with as much bitterness as if they went as far as hell for every word that comes from them! How basely doth this tyrant revile both his wife as perverse and rebellious, who perhaps was neither; and his son as a bastard, and so like the mother, that he was the worse again! <\/p>\n<\/p>\n And unto the confusion of thy mother’s nakedness.] As if she were a harlot, and thou illegitimate; and so not fit to inherit the kingdom.<\/p>\n Thou son of the perverse rebellious woman = a son of rebellious perversity: i.e. a rebel like David. Compare note on 1Sa 18:19. <\/p>\n the Sign of the Arrow <\/p>\n 1Sa 20:30-42<\/p>\n It had become clear that the arrows were against David. It was useless to endeavor to fight against the force of irresistible circumstances. We are to hold our ground till the Captain, by an indubitable sign, tells us that we may retire. But, when the hour of parting came, the two fond hearts were well-nigh broken. How little the lad realized the tragedy which was taking place beneath the calm beauty of that morning dawn! The birds were singing and the flowers were unfolding to the sun as usual; but to the two friends the sun was darkened and a pall lay over nature. Yet God was leading David forth to lay the foundations of the kingdom of the Messiah, and the two were still joined in God. The Lord was between them, as the ocean is between the United States and Great Britain-not as a divider, but as a medium of communication. <\/p>\n Are the arrows beyond thee? Be of good cheer; there is something beyond their farthest reach. God is beyond, a kingdom is beyond, songs of overflowing ecstasy are beyond! Arise and go forth into the unknown. If thou shalt take the wings of the morning, thou canst not outstrip the love of God.<\/p>\n Saul’s: Job 5:2, Pro 14:29, Pro 19:12, Pro 19:19, Pro 21:24, Pro 25:28, Pro 27:3, Jam 1:19, Jam 1:20 <\/p>\n Thou: etc. or, Thou perverse rebel, Heb. Son of perverse rebellion, Pro 15:2, Pro 21:24, Mat 5:22, Eph 4:31, Eph 6:4 <\/p>\n and unto the: This reflection on the mother of Jonathan, by the passionate monarch, reflects more dishonour on himself than on his brave and noble minded son. Mungo Park gives an instance of the prevalence of the same principles in Africa; for he says, “Maternal affection is every where conspicuous among the Africans, and creates a correspondent return of tenderness in the child. Strike me,’ said my attendant, but do not curse my mother.’ I found the same sentiment to prevail universally in all parts of Africa.” King Saul, unable to villify Jonathan to his own satisfaction by personal reproaches, outstepped the ordinary abuse of his day, and proceeded to that which was designed to produce unusual vexation, and vented the bitterness of his mind by maligning the character of his own wife and Jonathan’s mother. <\/p>\n Reciprocal: 1Sa 20:10 – answer thee 1Sa 22:7 – the son of Jesse 1Sa 22:8 – that my son 1Sa 24:20 – I know well 1Sa 25:10 – Who is David 1Ki 12:13 – answered 2Ch 10:16 – the son Psa 120:6 – soul Psa 124:3 – their wrath Pro 12:16 – fool’s Pro 18:3 – General Dan 3:13 – in his Mat 1:6 – Jesse<\/p>\n 20:30 Then Saul’s anger was kindled against Jonathan, and he said unto him, Thou {o} son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother’s nakedness?<\/p>\n (o) You are always contrary to me as your mother is.<\/p>\n Then Saul’s anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother’s nakedness? 30. Thou son of the perverse rebellious woman ] “To any Oriental, … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 20:30”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7772","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7772","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=7772"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7772\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7772"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7772"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7772"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"