And they remained with him all the time that Dovid was in the fortress. Near Moav, and when Dovid left from there to the forest of Cheres, the king of Moav killed his father, mother, and brothers, except for one of them, whom Nochosh the Ammonite raised.¹ This is the kindness which Dovid [referred to when he] said, "as his father did kindness with me,"² as it is stated in the Midrash of R. Tanchuma.

footnotes: ¹ Bamidbar Rabbah 14:1. ² II Shmuel 10:2.

That Dovid…had been discovered. That he realized to beware of him.

Beneath the tamarisk tree in Romoh. On one [hill], which was within Binyomin's border.³ Our Rabbis said⁴ that this was Shmuel's Romoh, and these are two different places. It is expounded thus: 'Shaul was sitting in Givoh in the merit of the great tamarisk tree [i.e., Shmuel] who was in Romoh, and who was praying for him.'⁵

footnotes: ³ Not to be confused with the Romoh where Shmuel lived. ⁴ Maseches Taanis 5b. ⁵ Were it not for Shmuel’s prayers, Shaul would have had to relinquish the throne immediately after the incident with Amoleik. Shmuel prayed for Shaul’s reign to remain intact as long as he was alive.

And inquiring of God for him. [By allowing him to consult the Urim and Tumim], you have made him a king, because no inquiry may be made of the Urim and Tumim for a commoner.

Who bows to your bidding. As in "And they turned [וַיָסֻרוּ] to him,"⁶ meaning that he is near to service you and to obey your orders. How then was I to know that he was not going on your mission?

footnotes: ⁶ Bereishis 19:3.

Did I begin today to inquire. This is in the form of a question, meaning, it is already a long time that the concern of the community is his, for they appointed him as the one who leads [the Bnei] Yisroel to and [from battle], and ever since then, I inquire of God on his behalf.

Far be it from me. To have done this thing with the intent of rebellion or treason.⁷

footnotes: ⁷ I.e., I never would have acted against the king’s interests had I known that Dovid was fleeing.

To the runners who stood near him. Referring to Avneir and Amoso.

Did not want. They expounded [Scripture's] "but's and only's." Scripture states: "Every man who rebels against your command [shall be put to death]."⁸ One may think that this means even [if "your command" was] to commit a sin; Scripture, therefore states: "Only" [to exclude this condition].

footnotes: ⁸ Yehoshua 1:18.

To Doeg. [Doeg's] name changed [to Doyeig].⁹ He said to him, "You are caught like a fish;¹⁰ you informed on them so you slay them."

footnotes: ⁹ דַיָג means fisherman. ¹⁰ Based on Talmud Yerushalmi Maseches Sanhedrin 10:2. However, the Gemara in Maseches Sanhedrin 106b explains that דֹאֵג means worry, i.e., ה׳ was concerned that he might go astray. Once he did, ה׳ said, ‘וי’[= woe], it is lamentable that this brilliant person has gone astray, hence the דוֹיֵג spelling.

I am responsible for. I brought about the matter, causing it to come.

For the man who seeks my life. One person is pursuing both of us. Wherever I escape, you escape, for you will always be in my safeguard; as Targum Yonoson renders, 'for he who seeks to kill me, seeks to kill you.' But, it may also mean, 'whoever will love me, will love you, and whoever will guard my soul, will guard your soul.' There is a similar instance in Scripture, "Men of blood hate a sincere person, but the upright seek his soul.'¹¹ This is [an instance of] seeking a soul for [doing] good.

footnotes: ¹¹ Mishlei 29:10.