And Saul said, Cast lots between me and Jonathan my son. And Jonathan was taken.

And Saul saith, 'Cast between me and Jonathan my son;' and Jonathan is captured.

And Saul said, Give your decision between my son Jonathan and me. And Jonathan was taken.

And Saul said, "Cast lots between myself and Jonathan, my son." And Jonathan was caught.

And Jonathan was taken - The object of the inquiry most evidently was, "Who has gone contrary to the king's adjuration today?" The answer to that must be Jonathan. But was this a proof of the Divine displeasure against the man? By no means: the holy oracle told the truth, but neither that oracle nor the God who gave it fixed any blame upon Jonathan, and his own conscience acquits him. He seeks not pardon from God, because he is conscious he had not transgressed. But why did not God answer the priest that day? Because he did not think it proper to send the people by night in pursuit of the vanquished Philistines. Saul's motive was perfectly vindictive: Let us go down after the Philistines by night, and spoil them unto the morning light, and let us not leave a man of them; that is, Let us burn, waste, destroy, and slay all before us! Was it right to indulge a disposition of this kind, which would have led to the destruction of many innocent country people, and of many Israelites who resided among the Philistines? Besides, was there not a most manifest reason in the people why God could not be among them? Multitudes of them were defiled in a very solemn manner; they had eaten the flesh with the blood; and however sacrifices might be offered to atone for this transgression of the law, they must continue unclean till the evening. Here were reasons enough why God would not go on with the people for that night.

And Saul said, cast lots between me and Jonathan my son,..... Which showed his regard strict justice, and that he had no consciousness of guilt in himself, and should not spare his own son if found guilty:
and Jonathan was taken: the lot fell upon him, which was so directed, that his ignorance of his father's charge and oath might appear; and that the affection of the people might be discovered; and that a regard is to be had to the orders and commands of princes, and obedience to be yielded to them in all in which conscience is not concerned, though they may be grievous; and to bring Saul to a sense of rashness in making such an oath, which brought his own son into so much danger.

When they proceeded still further to cast lots between Saul and his son (הפּילוּ, sc., גּורל; cf. 1-Chronicles 26:14; Nehemiah 11:11, etc.), Jonathan was taken.
(Note: In the Alex. version, vv. 41 and 42 are lengthened out with long paraphrases upon the course pursued in casting the lots: καὶ εἶπε Σαούλ, Κύριε ὁ θεὸς Ἰσραήλ τί ὅτι οὐκ ἀπεκρίθης τῷ δούλῳ σου σήμερον; ει ̓ ἐν ἐμοὶ ἢ ἐν Ἰωνάθαν τῷ υἱῷ μου ἡ ἀδικία; κύριε ὁ θεὸς Ἰσραήλ δὸς δήλους· καὶ ἐἀν τάδε εἴπῃ δὸς δὴ τῷ λαῷ σου Ἰσραήλ, δός δὴ ὁσιότηατ, καὶ κληροῦται Ἰωνάθαν καὶ Σαούλ καὶ ὁ λαὸς ἐξῆλθε. V. 42: Καὶ εἶπε Σαοὑλ, βάλλετε ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον Ἰωνάθαν τοῦ υἱοῦ μου· ὃν ἂν κατακληρώσηται Κύριος ἀποθανέτω. Καὶ εἶπεν ὁ λαὸς πρὸς Σαούλ, οὐκ ἔστι τὸ ῥῆμα τοῦτο. Καὶ κατεκράτησε Σαοὺλ τοῦ λαοῦ, καὶ βάλλουσιν ἀνὰ μέσον αὐτοῦ καὶ ἀνὰ μέσον Ἰωνάθαν τοῦ υἱοῦ αὐτοῦ, καὶ κατακληροῦται Ἰωναθαν. One portion of these additions is also found in the text of our present Vulgate, and reads as follows: Et dixit Saul ad Dominum Deum Israel: Domine Deus Israel, da indicium! quid est quod non responderis servo tuo hodie? Si in me aut in Jonathan filio meo est iniquitas, da ostensionem; aut si haec iniquitas est in populo tuo, da sanctitatem. Et deprehensus est Jonathas et Saul, populus autem exivit. The beginning and end of this verse, as well as v. 42, agree here most accurately with the Hebrew text. But the words from quid est quod to da sanctitatem are interpolated, so that תמים הבה are translated twice; first in the words da indicium, and then in the interpolation da ostensionem. This repetition of the same words, and that in different renderings, when taken in connection with the agreement of the Vulgate with the Hebrew text at the beginning and end of the verse, shows clearly enough, that the interpolated clauses did not originate with Jerome, but are simply inserted in his translation from the Itala. The additions of the lxx, in which τάδε εἶπῃ is evidently only a distortion of ἡ ἀδικία, are regarded by Ewald (Gesch. iii. p. 48) and Thenius as an original portion of the text which has dropped out from the Masoretic text. They therefore infer, that instead of תמים we ought to read תּמּים (Thummim), and that we have here the full formula used in connection with the use of the Urim and Thummim, from which it may be seen, that this mode of divine revelation consisted simply in a sacred lot, or in the use of two dice, the one of which was fixed upon at the outset as meaning no, and the other as meaning yes. So much at any rate is indisputable, that the Septuagint translator took תמים in the sense of thummim, and so assumed that Saul had the guilty person discovered by resorting to the Urim and Thummim. But this assumption is also decidedly erroneous, together with all the inferences based upon it. For, in the first place, the verbs הפּיל and ילּכד can be proved to be never used throughout the whole of the Old Testament to signify the use of the Urim and Thummim, and to be nothing more than technical expressions used to denote the casting of a simple lot (see the passages cited above in the text). Moreover, such passages as 1-Samuel 10:22, and 1-Samuel 2:5, 1-Samuel 2:23, show most unmistakeably that the divine oracle of the Urim and Thummim did not consist merely in a sacred lot with yes and no, but that God gave such answers through it as could never have been given through the lots. The Septuagint expansions of the text are nothing more, therefore, than a subjective and really erroneous interpretation on the part of the translators, which arose simply from the mistaken idea that תמים was thummim, and which is therefore utterly worthless.)

Jonathan - God so ordered the lot; not that he approved Saul's execration, 1-Samuel 14:24, or his oath that the transgressor should die, 1-Samuel 14:39, nor that he would expose Jonathan to death; but that Saul's folly might be chastised, when he saw what danger it had brought upon his eldest and excellent son; and that Jonathan's innocency might be cleared.