King James Version
1 Samuel 9
27 verses with commentary
Saul Seeks His Father's Donkeys
Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. a Benjamite: or, the son of a man of Jemini power: or, substance
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Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.
The narrative shifts dramatically from Samuel's prophetic ministry to introduce Saul's lineage with careful genealogical precision. The Hebrew phrase gibbor chayil ('mighty man of power') describes Kish as a man of substance, wealth, and social standing, establishing that Israel's first king would emerge from respectable stock. The tribe of Benjamin, though smallest among the tribes (Judges 21:3), held strategic significance, situated between the powerful tribes of Ephraim and Judah. This five-generation genealogy grounds Saul's identity in Israel's covenant community while subtly highlighting that God's choice would not follow human expectations. The detailed lineage serves as literary foreshadowing: just as this genealogy traces back through generations, God's sovereign plan has been unfolding through history toward this pivotal moment when Israel would receive their king.
The narrative shifts dramatically from Samuel's prophetic ministry to introduce Saul's lineage with careful genealogical precision. The Hebrew phrase gibbor chayil ('mighty man of power') describes Kish as a man of substance, wealth, and social standing, establishing that Israel's first king would emerge from respectable stock. The tribe of Benjamin, though smallest among the tribes (Judges 21:3), held strategic significance, situated between the powerful tribes of Ephraim and Judah. This five-generation genealogy grounds Saul's identity in Israel's covenant community while subtly highlighting that God's choice would not follow human expectations. The detailed lineage serves as literary foreshadowing: just as this genealogy traces back through generations, God's sovereign plan has been unfolding through history toward this pivotal moment when Israel would receive their king.
And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
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And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
Scripture introduces Saul with striking emphasis on his physical appearance, using the Hebrew bachur ('choice young man') and tov ('goodly' or 'good'). His exceptional height becomes a defining characteristic, standing head and shoulders above all Israel. This description carries both immediate appeal and prophetic irony: Israel wanted a king 'like all the nations' (8:5), and Saul looked the part perfectly. Yet this same emphasis on outward appearance foreshadows God's later rebuke when selecting David: 'the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart' (16:7). The narrative thus presents Saul as exactly what Israel requested, a king whose impressive physique matched pagan expectations of royalty, while simultaneously hinting that such criteria prove spiritually insufficient.
Scripture introduces Saul with striking emphasis on his physical appearance, using the Hebrew bachur ('choice young man') and tov ('goodly' or 'good'). His exceptional height becomes a defining characteristic, standing head and shoulders above all Israel. This description carries both immediate appeal and prophetic irony: Israel wanted a king 'like all the nations' (8:5), and Saul looked the part perfectly. Yet this same emphasis on outward appearance foreshadows God's later rebuke when selecting David: 'the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart' (16:7). The narrative thus presents Saul as exactly what Israel requested, a king whose impressive physique matched pagan expectations of royalty, while simultaneously hinting that such criteria prove spiritually insufficient.
And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.
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And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.
Divine providence often works through mundane circumstances, and here lost donkeys become the catalyst for Israel's monarchical transformation. The Hebrew athonoth (female donkeys) were valuable property, used for transport and as a measure of wealth. Kish's command reveals the normal rhythms of agricultural life from which Saul would be called. This literary technique of using ordinary events to advance God's extraordinary purposes appears throughout Scripture, from Joseph's brothers seeking grain to Ruth gleaning in Boaz's field. The instruction to 'arise' (qum) carries subtle royal undertones, as this verb frequently accompanies divine calls to leadership. Saul's obedient response to his father's mundane request unknowingly initiates his journey toward the throne, demonstrating how faithfulness in small duties positions one for greater callings.
Divine providence often works through mundane circumstances, and here lost donkeys become the catalyst for Israel's monarchical transformation. The Hebrew athonoth (female donkeys) were valuable property, used for transport and as a measure of wealth. Kish's command reveals the normal rhythms of agricultural life from which Saul would be called. This literary technique of using ordinary events to advance God's extraordinary purposes appears throughout Scripture, from Joseph's brothers seeking grain to Ruth gleaning in Boaz's field. The instruction to 'arise' (qum) carries subtle royal undertones, as this verb frequently accompanies divine calls to leadership. Saul's obedient response to his father's mundane request unknowingly initiates his journey toward the throne, demonstrating how faithfulness in small duties positions one for greater callings.
And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not.
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And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not.
The repetitive structure of this verse, with its threefold 'they found them not,' creates a deliberate sense of futility and divine orchestration. Saul traverses vast territory: the hill country of Ephraim, the land of Shalishah (possibly near Gilgal), the land of Shaalim, and back through Benjamin. This circuitous journey was not random wandering but providential guidance. Each negative result pushed Saul closer to his divine appointment with Samuel. The geographical breadth of the search, spanning multiple tribal regions, ironically foreshadows the scope of Saul's future kingdom. The Hebrew emphasizes the thoroughness of the search (abar, 'passed through'), suggesting Saul's diligence while simultaneously highlighting that no human effort could accomplish what only God had predetermined. The lost donkeys remained lost because God had a larger purpose in motion.
The repetitive structure of this verse, with its threefold 'they found them not,' creates a deliberate sense of futility and divine orchestration. Saul traverses vast territory: the hill country of Ephraim, the land of Shalishah (possibly near Gilgal), the land of Shaalim, and back through Benjamin. This circuitous journey was not random wandering but providential guidance. Each negative result pushed Saul closer to his divine appointment with Samuel. The geographical breadth of the search, spanning multiple tribal regions, ironically foreshadows the scope of Saul's future kingdom. The Hebrew emphasizes the thoroughness of the search (abar, 'passed through'), suggesting Saul's diligence while simultaneously highlighting that no human effort could accomplish what only God had predetermined. The lost donkeys remained lost because God had a larger purpose in motion.
And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us.
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And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us.
Saul's words reveal a son's concern for his father's anxiety, showing filial piety that was highly valued in Israelite culture. The land of Zuph holds special significance as the ancestral territory of Samuel's family (1:1). Thus Saul's decision to abandon the search brings him precisely to where God intended. His reasoning demonstrates practical wisdom: prolonged absence would cause his father to worry more about his son than the lost animals. The Hebrew da'ag ('take thought' or 'be anxious') suggests genuine emotional concern. Ironically, Saul's consideration for his father's peace of mind leads him to the very place where his family's future would be forever changed. This intersection of human decision and divine sovereignty illustrates how God weaves our choices into His predetermined plan without violating our moral agency.
Saul's words reveal a son's concern for his father's anxiety, showing filial piety that was highly valued in Israelite culture. The land of Zuph holds special significance as the ancestral territory of Samuel's family (1:1). Thus Saul's decision to abandon the search brings him precisely to where God intended. His reasoning demonstrates practical wisdom: prolonged absence would cause his father to worry more about his son than the lost animals. The Hebrew da'ag ('take thought' or 'be anxious') suggests genuine emotional concern. Ironically, Saul's consideration for his father's peace of mind leads him to the very place where his family's future would be forever changed. This intersection of human decision and divine sovereignty illustrates how God weaves our choices into His predetermined plan without violating our moral agency.
And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go.
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And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go.
The unnamed servant emerges as an instrument of providence, possessing knowledge that redirects their journey. His description of Samuel employs two significant titles: 'man of God' (ish ha'elohim) and 'honourable' (nikbad, literally 'weighty' or 'glorious'). The servant's confidence that 'all that he saith cometh surely to pass' testifies to Samuel's established prophetic authority and the reliability of God's word through His messenger. The phrase 'peradventure he can shew us our way' uses derek ('way' or 'path'), which carries both literal and spiritual connotations throughout Scripture. Little did Saul know that seeking direction about donkeys would result in direction for his entire life. The servant's suggestion demonstrates how God often uses others to guide us toward divine encounters we would otherwise miss.
The unnamed servant emerges as an instrument of providence, possessing knowledge that redirects their journey. His description of Samuel employs two significant titles: 'man of God' (ish ha'elohim) and 'honourable' (nikbad, literally 'weighty' or 'glorious'). The servant's confidence that 'all that he saith cometh surely to pass' testifies to Samuel's established prophetic authority and the reliability of God's word through His messenger. The phrase 'peradventure he can shew us our way' uses derek ('way' or 'path'), which carries both literal and spiritual connotations throughout Scripture. Little did Saul know that seeking direction about donkeys would result in direction for his entire life. The servant's suggestion demonstrates how God often uses others to guide us toward divine encounters we would otherwise miss.
Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we? is spent: Heb. is gone out of, etc have we: Heb. is with us?
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Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?
Saul's response reveals cultural sensitivity and proper etiquette: one did not approach a prophet empty-handed. His concern about having no gift (teshurah, a present given to secure favor or consultation) reflects both humility and awareness of social customs. The detail that their bread provisions were exhausted emphasizes the length and difficulty of their journey. Yet Saul's focus on material offering contrasts with the spiritual reality that Samuel would soon present him with a gift beyond measure, the kingship itself. This moment subtly exposes a pattern that would characterize Saul's reign: excessive concern with external formalities and human approval rather than the heart disposition God truly desires. His question 'what have we?' unknowingly echoes Israel's spiritual poverty even as they sought human kingship over divine rule.
Saul's response reveals cultural sensitivity and proper etiquette: one did not approach a prophet empty-handed. His concern about having no gift (teshurah, a present given to secure favor or consultation) reflects both humility and awareness of social customs. The detail that their bread provisions were exhausted emphasizes the length and difficulty of their journey. Yet Saul's focus on material offering contrasts with the spiritual reality that Samuel would soon present him with a gift beyond measure, the kingship itself. This moment subtly exposes a pattern that would characterize Saul's reign: excessive concern with external formalities and human approval rather than the heart disposition God truly desires. His question 'what have we?' unknowingly echoes Israel's spiritual poverty even as they sought human kingship over divine rule.
And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way. I have: Heb. there is found in my hand
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And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.
The servant's initiative in providing the quarter-shekel demonstrates both resourcefulness and providential supply. This small amount, roughly 2.8 grams of silver, was modest yet sufficient for their purpose. The Hebrew phrase matsa yadi ('I have at hand,' literally 'my hand has found') suggests unexpected discovery or hidden reserve. Throughout this narrative, the servant consistently moves events forward while Saul hesitates, a dynamic that raises questions about leadership qualities. The servant's willingness to give his own money for their mutual benefit contrasts with Saul's passive uncertainty. This small detail prefigures the coming narrative where God provides what is needed precisely when needed. The verse also establishes that prophetic consultation was accessible even to common people with modest means, reflecting the democratic accessibility of God's guidance through His servants.
The servant's initiative in providing the quarter-shekel demonstrates both resourcefulness and providential supply. This small amount, roughly 2.8 grams of silver, was modest yet sufficient for their purpose. The Hebrew phrase matsa yadi ('I have at hand,' literally 'my hand has found') suggests unexpected discovery or hidden reserve. Throughout this narrative, the servant consistently moves events forward while Saul hesitates, a dynamic that raises questions about leadership qualities. The servant's willingness to give his own money for their mutual benefit contrasts with Saul's passive uncertainty. This small detail prefigures the coming narrative where God provides what is needed precisely when needed. The verse also establishes that prophetic consultation was accessible even to common people with modest means, reflecting the democratic accessibility of God's guidance through His servants.
(Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)
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(Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)
This parenthetical editorial note provides crucial linguistic and historical context, indicating the book's composition occurred after significant time had passed since the events described. The distinction between ro'eh ('seer,' from the root 'to see') and nabi ('prophet,' suggesting one who speaks forth) reflects evolving terminology in Israel's prophetic tradition. The seer emphasized visionary reception of divine revelation, while the prophet emphasized proclamation of God's message. Samuel embodied both functions, seeing what God revealed and speaking what God commanded. This verse also subtly legitimizes prophetic consultation as an appropriate means of 'enquiring of God' (lidrosh elohim), a practice that would later face abuse when people sought prophets while ignoring God's written word. The explanation bridges the reader's contemporary understanding with ancient practice.
This parenthetical editorial note provides crucial linguistic and historical context, indicating the book's composition occurred after significant time had passed since the events described. The distinction between ro'eh ('seer,' from the root 'to see') and nabi ('prophet,' suggesting one who speaks forth) reflects evolving terminology in Israel's prophetic tradition. The seer emphasized visionary reception of divine revelation, while the prophet emphasized proclamation of God's message. Samuel embodied both functions, seeing what God revealed and speaking what God commanded. This verse also subtly legitimizes prophetic consultation as an appropriate means of 'enquiring of God' (lidrosh elohim), a practice that would later face abuse when people sought prophets while ignoring God's written word. The explanation bridges the reader's contemporary understanding with ancient practice.
Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was. Well said: Heb. Thy word is good
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Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.
Saul's approval of the servant's suggestion, 'Well said' (tov debareka, literally 'good is your word'), demonstrates his capacity to receive counsel, a quality that would later diminish as pride corroded his character. The phrase marks a decisive turning point: Saul now moves toward his divine appointment. The Hebrew construction emphasizes purposeful movement: 'they went unto the city where the man of God was.' Every step brings them closer to an encounter that would reshape Israel's history. The simplicity of the verse belies its significance: an ordinary decision to seek help finding donkeys initiates the formal establishment of Israelite monarchy. The servant's wisdom and Saul's receptivity work together under divine sovereignty, illustrating how human agency and divine providence interweave in the fabric of redemptive history.
Saul's approval of the servant's suggestion, 'Well said' (tov debareka, literally 'good is your word'), demonstrates his capacity to receive counsel, a quality that would later diminish as pride corroded his character. The phrase marks a decisive turning point: Saul now moves toward his divine appointment. The Hebrew construction emphasizes purposeful movement: 'they went unto the city where the man of God was.' Every step brings them closer to an encounter that would reshape Israel's history. The simplicity of the verse belies its significance: an ordinary decision to seek help finding donkeys initiates the formal establishment of Israelite monarchy. The servant's wisdom and Saul's receptivity work together under divine sovereignty, illustrating how human agency and divine providence interweave in the fabric of redemptive history.
And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here? the hill: Heb. in the ascent of the city
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And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?
The encounter with young women drawing water follows a biblical pattern of significant meetings at wells, though here the element is subtle rather than romantic (cf. Genesis 24; 29; Exodus 2). Their 'going up' (olim) to the city built on a hill reflects both geography and spiritual symbolism, as ascent often accompanies approach to sacred space or divine encounter. The maidens' presence at the water source indicates late afternoon, the customary time for this daily task. Saul's question 'Is the seer here?' uses the older term discussed in verse 9, suggesting either his rural dialect or the term's continued common usage despite the narrator's later note. These young women, like the servant earlier, become unwitting instruments of providence, positioned at precisely the right moment to direct Israel's future king toward his anointing.
The encounter with young women drawing water follows a biblical pattern of significant meetings at wells, though here the element is subtle rather than romantic (cf. Genesis 24; 29; Exodus 2). Their 'going up' (olim) to the city built on a hill reflects both geography and spiritual symbolism, as ascent often accompanies approach to sacred space or divine encounter. The maidens' presence at the water source indicates late afternoon, the customary time for this daily task. Saul's question 'Is the seer here?' uses the older term discussed in verse 9, suggesting either his rural dialect or the term's continued common usage despite the narrator's later note. These young women, like the servant earlier, become unwitting instruments of providence, positioned at precisely the right moment to direct Israel's future king toward his anointing.
And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place: sacrifice: or, feast
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And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place:
The maidens' response overflows with urgency and detailed information, far exceeding what Saul's simple question required. Their emphatic 'He is; behold, he is before you' confirms Samuel's presence while their exhortation to 'make haste' (maharu) conveys the time-sensitive nature of the opportunity. The mention of sacrifice at the 'high place' (bamah) introduces an important setting. Before Solomon's temple, high places served as legitimate worship sites, distinct from the later corrupted bamoth associated with syncretistic worship. The communal sacrifice indicates a covenant meal where the community would eat together in God's presence. Samuel's arrival 'today' underscores providential timing: had Saul come a day earlier or later, this encounter would have missed its appointed moment. Every detail aligns with precision that can only be attributed to divine orchestration.
The maidens' response overflows with urgency and detailed information, far exceeding what Saul's simple question required. Their emphatic 'He is; behold, he is before you' confirms Samuel's presence while their exhortation to 'make haste' (maharu) conveys the time-sensitive nature of the opportunity. The mention of sacrifice at the 'high place' (bamah) introduces an important setting. Before Solomon's temple, high places served as legitimate worship sites, distinct from the later corrupted bamoth associated with syncretistic worship. The communal sacrifice indicates a covenant meal where the community would eat together in God's presence. Samuel's arrival 'today' underscores providential timing: had Saul come a day earlier or later, this encounter would have missed its appointed moment. Every detail aligns with precision that can only be attributed to divine orchestration.
As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him. this time: Heb. to day
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As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.
The maidens provide remarkably precise instructions, revealing both Samuel's central role in community worship and the specific window of opportunity available to Saul. The phrase 'the people will not eat until he come' establishes Samuel's priestly function: he blessed (barak) the sacrifice, consecrating the meal for sacred consumption. This detail shows Samuel functioning in a quasi-priestly capacity despite being an Ephraimite, authorized by his prophetic office and the disrupted state of the Levitical priesthood. The expression 'they that be bidden' (qeru'im, 'the called ones' or 'invited guests') introduces the concept of divine invitation that becomes significant when Samuel seats Saul in the place of honor. The repeated urgency, 'get you up,' propels the narrative forward toward its climax while reminding readers that divine appointments operate within human time constraints.
The maidens provide remarkably precise instructions, revealing both Samuel's central role in community worship and the specific window of opportunity available to Saul. The phrase 'the people will not eat until he come' establishes Samuel's priestly function: he blessed (barak) the sacrifice, consecrating the meal for sacred consumption. This detail shows Samuel functioning in a quasi-priestly capacity despite being an Ephraimite, authorized by his prophetic office and the disrupted state of the Levitical priesthood. The expression 'they that be bidden' (qeru'im, 'the called ones' or 'invited guests') introduces the concept of divine invitation that becomes significant when Samuel seats Saul in the place of honor. The repeated urgency, 'get you up,' propels the narrative forward toward its climax while reminding readers that divine appointments operate within human time constraints.
And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place.
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And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place.
The moment of encounter arrives with cinematic precision: as Saul enters the city, Samuel exits toward the high place, their paths converging in the gate. The Hebrew hinneh ('behold') signals narrative climax, calling readers to attention at this pivotal intersection. The phrase 'came out against them' (yotse liqratam) uses military language ('to meet' or 'to confront'), subtly suggesting the confrontational nature of prophetic ministry that will characterize Samuel's relationship with both Saul and later David. Neither party had specifically sought this meeting in its true significance: Saul sought lost donkeys, Samuel proceeded to his regular duties. Yet God had arranged every circumstance to bring prophet and future king face to face at precisely this moment. The city gate, traditional site of legal and commercial transactions, becomes the location where Israel's political future is decided.
The moment of encounter arrives with cinematic precision: as Saul enters the city, Samuel exits toward the high place, their paths converging in the gate. The Hebrew hinneh ('behold') signals narrative climax, calling readers to attention at this pivotal intersection. The phrase 'came out against them' (yotse liqratam) uses military language ('to meet' or 'to confront'), subtly suggesting the confrontational nature of prophetic ministry that will characterize Samuel's relationship with both Saul and later David. Neither party had specifically sought this meeting in its true significance: Saul sought lost donkeys, Samuel proceeded to his regular duties. Yet God had arranged every circumstance to bring prophet and future king face to face at precisely this moment. The city gate, traditional site of legal and commercial transactions, becomes the location where Israel's political future is decided.
Saul Meets Samuel
Now the LORD had told Samuel in his ear a day before Saul came, saying, told: Heb. revealed the ear of Samuel
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Now the LORD had told Samuel in his ear a day before Saul came, saying,
The narrative now pulls back the curtain to reveal divine activity behind the human drama. The Hebrew phrase galah et-ozen ('uncovered his ear' or 'revealed to his ear') denotes intimate, confidential communication, suggesting God speaking directly into Samuel's consciousness. The timing, 'a day before,' demonstrates that nothing in this story is accidental. Before Saul lost his donkeys, before he began his search, before he considered returning home, God had already prepared Samuel for this encounter. This verse encapsulates the Reformed understanding of divine sovereignty: human choices are real and meaningful, yet they unfold within God's eternal decree. Samuel's prophetic office gave him access to divine foreknowledge that enabled him to recognize and respond to Saul appropriately. The verse functions as theological commentary on the entire narrative, assuring readers that God remains actively involved in Israel's political transition.
The narrative now pulls back the curtain to reveal divine activity behind the human drama. The Hebrew phrase galah et-ozen ('uncovered his ear' or 'revealed to his ear') denotes intimate, confidential communication, suggesting God speaking directly into Samuel's consciousness. The timing, 'a day before,' demonstrates that nothing in this story is accidental. Before Saul lost his donkeys, before he began his search, before he considered returning home, God had already prepared Samuel for this encounter. This verse encapsulates the Reformed understanding of divine sovereignty: human choices are real and meaningful, yet they unfold within God's eternal decree. Samuel's prophetic office gave him access to divine foreknowledge that enabled him to recognize and respond to Saul appropriately. The verse functions as theological commentary on the entire narrative, assuring readers that God remains actively involved in Israel's political transition.
To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.
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To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.
God's words to Samuel echo the Exodus pattern, where the LORD 'looked upon' Israel's affliction and heard their cry (Exodus 2:25; 3:7). The title 'captain' (nagid) rather than 'king' (melek) is significant: this term emphasizes military leadership and subordination to the ultimate King, God Himself. The mission is specific: deliverance from Philistine oppression. God acknowledges Israel's suffering while working through their flawed request for a king to accomplish His redemptive purposes. The phrase 'my people' appears three times, emphasizing that despite Israel's rejection of divine kingship, God has not rejected them. The precise timing, 'tomorrow about this time,' underscores prophetic specificity while the verb 'send' (shalach) indicates that even Saul's wandering journey was divinely directed. God condescends to work through imperfect human institutions to accomplish His saving purposes.
God's words to Samuel echo the Exodus pattern, where the LORD 'looked upon' Israel's affliction and heard their cry (Exodus 2:25; 3:7). The title 'captain' (nagid) rather than 'king' (melek) is significant: this term emphasizes military leadership and subordination to the ultimate King, God Himself. The mission is specific: deliverance from Philistine oppression. God acknowledges Israel's suffering while working through their flawed request for a king to accomplish His redemptive purposes. The phrase 'my people' appears three times, emphasizing that despite Israel's rejection of divine kingship, God has not rejected them. The precise timing, 'tomorrow about this time,' underscores prophetic specificity while the verb 'send' (shalach) indicates that even Saul's wandering journey was divinely directed. God condescends to work through imperfect human institutions to accomplish His saving purposes.
And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people. reign over: Heb. restrain in
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And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people.
The divine voice interrupts the visual moment, confirming Saul's identity to Samuel with emphatic certainty: 'Behold the man!' (hinneh ha'ish). This direct divine communication while Samuel looked upon Saul demonstrates the prophetic gift in action: seeing with physical eyes while receiving spiritual revelation. The verb 'reign' (atsar) literally means 'to restrain' or 'to rule,' suggesting that the king's function was to bring order and restraint to Israel's chaotic situation. Notably, God still calls Israel 'my people,' refusing to abandon them despite their rejection. The moment is charged with both promise and foreboding: Saul is God's chosen instrument, yet earlier chapters have established the problematic nature of Israel's request. Samuel receives clear divine confirmation, removing any doubt about Saul's identity while leaving future questions of Saul's character to unfold.
The divine voice interrupts the visual moment, confirming Saul's identity to Samuel with emphatic certainty: 'Behold the man!' (hinneh ha'ish). This direct divine communication while Samuel looked upon Saul demonstrates the prophetic gift in action: seeing with physical eyes while receiving spiritual revelation. The verb 'reign' (atsar) literally means 'to restrain' or 'to rule,' suggesting that the king's function was to bring order and restraint to Israel's chaotic situation. Notably, God still calls Israel 'my people,' refusing to abandon them despite their rejection. The moment is charged with both promise and foreboding: Saul is God's chosen instrument, yet earlier chapters have established the problematic nature of Israel's request. Samuel receives clear divine confirmation, removing any doubt about Saul's identity while leaving future questions of Saul's character to unfold.
Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is.
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Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is.
Dramatic irony pervades this verse: Saul asks Samuel about Samuel's own location, unaware that he is speaking to the very prophet he seeks. His polite request, 'Tell me, I pray thee' (haggidah-na li), shows proper deference to a stranger. The setting in 'the gate' (sha'ar) places this pivotal conversation in the most public space of the city, though no one yet understands its significance. Saul's question about 'the seer's house' indicates he expected a private consultation, not realizing he would be invited to a public feast as the guest of honor. The contrast between what Saul seeks (information about donkeys) and what he will receive (the kingdom of Israel) exemplifies how God's answers infinitely exceed our requests. This moment of unknowing approach toward destiny resonates with every believer's experience of seeking God for small matters while He prepares larger purposes.
Dramatic irony pervades this verse: Saul asks Samuel about Samuel's own location, unaware that he is speaking to the very prophet he seeks. His polite request, 'Tell me, I pray thee' (haggidah-na li), shows proper deference to a stranger. The setting in 'the gate' (sha'ar) places this pivotal conversation in the most public space of the city, though no one yet understands its significance. Saul's question about 'the seer's house' indicates he expected a private consultation, not realizing he would be invited to a public feast as the guest of honor. The contrast between what Saul seeks (information about donkeys) and what he will receive (the kingdom of Israel) exemplifies how God's answers infinitely exceed our requests. This moment of unknowing approach toward destiny resonates with every believer's experience of seeking God for small matters while He prepares larger purposes.
And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart.
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And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart.
Samuel's self-identification, 'I am the seer' (anoki haro'eh), initiates the revelation that will transform Saul's life. The command to 'go up before me' inverts normal social order: typically a lesser person would follow, not precede, a dignitary. This inversion signals Saul's impending elevation while testing his response to unexpected honor. Samuel's promise to reveal 'all that is in thine heart' (kol asher bilvaveka) demonstrates prophetic insight that transcends natural knowledge. Saul came with questions about donkeys; Samuel promises answers about his deepest concerns and hidden thoughts. The invitation to eat together carries covenant significance in ancient Near Eastern culture: sharing a meal established or confirmed relationship. Samuel thus initiates Saul into a new relationship that would soon be formalized through anointing.
Samuel's self-identification, 'I am the seer' (anoki haro'eh), initiates the revelation that will transform Saul's life. The command to 'go up before me' inverts normal social order: typically a lesser person would follow, not precede, a dignitary. This inversion signals Saul's impending elevation while testing his response to unexpected honor. Samuel's promise to reveal 'all that is in thine heart' (kol asher bilvaveka) demonstrates prophetic insight that transcends natural knowledge. Saul came with questions about donkeys; Samuel promises answers about his deepest concerns and hidden thoughts. The invitation to eat together carries covenant significance in ancient Near Eastern culture: sharing a meal established or confirmed relationship. Samuel thus initiates Saul into a new relationship that would soon be formalized through anointing.
And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house? three: Heb. to day three days
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And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?
Samuel addresses Saul's immediate concern with almost casual dismissal: the donkeys, three days lost, are found. The Hebrew al-tashem libka ('set not thy mind' or 'do not set your heart') redirects Saul's attention from livestock to legacy. Then comes the staggering question about 'all the desire of Israel' (kol chemdat Yisrael). This phrase, meaning 'all that Israel desires' or 'everything desirable in Israel,' points to kingship itself. Samuel asks rhetorically whether this collective national longing does not rest upon Saul and his family. The answer is implied: yes, Saul is the answer to Israel's desire for a king. The progression from lost donkeys to royal destiny illustrates divine providence at its most dramatic. Saul's world expands in an instant from agricultural concerns to national leadership.
Samuel addresses Saul's immediate concern with almost casual dismissal: the donkeys, three days lost, are found. The Hebrew al-tashem libka ('set not thy mind' or 'do not set your heart') redirects Saul's attention from livestock to legacy. Then comes the staggering question about 'all the desire of Israel' (kol chemdat Yisrael). This phrase, meaning 'all that Israel desires' or 'everything desirable in Israel,' points to kingship itself. Samuel asks rhetorically whether this collective national longing does not rest upon Saul and his family. The answer is implied: yes, Saul is the answer to Israel's desire for a king. The progression from lost donkeys to royal destiny illustrates divine providence at its most dramatic. Saul's world expands in an instant from agricultural concerns to national leadership.
And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me? so: Heb. according to this word
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And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?
Saul's response reveals either genuine humility or strategic self-deprecation, possibly both. His rhetorical questions emphasize dual lowliness: Benjamin was the smallest tribe, and his family was the least within Benjamin. The language echoes Gideon's similar protest (Judges 6:15), establishing a pattern of God choosing the unlikely. Saul's reasoning, if sincere, shows appropriate awareness of his inadequacy for such a calling. Yet the mention of Benjamin's smallness requires nuance: the tribe had been nearly exterminated in the civil war of Judges 19-21, making their later provision of Israel's first king a remarkable restoration. Saul's question 'wherefore then speakest thou so?' (lamah dabbarta elai kadavar hazeh) expresses bewilderment at Samuel's suggestion. This moment of self-effacement stands in stark contrast to the pride that would later characterize Saul's reign.
Saul's response reveals either genuine humility or strategic self-deprecation, possibly both. His rhetorical questions emphasize dual lowliness: Benjamin was the smallest tribe, and his family was the least within Benjamin. The language echoes Gideon's similar protest (Judges 6:15), establishing a pattern of God choosing the unlikely. Saul's reasoning, if sincere, shows appropriate awareness of his inadequacy for such a calling. Yet the mention of Benjamin's smallness requires nuance: the tribe had been nearly exterminated in the civil war of Judges 19-21, making their later provision of Israel's first king a remarkable restoration. Saul's question 'wherefore then speakest thou so?' (lamah dabbarta elai kadavar hazeh) expresses bewilderment at Samuel's suggestion. This moment of self-effacement stands in stark contrast to the pride that would later characterize Saul's reign.
And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons.
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And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons.
Samuel's actions speak louder than words as he physically elevates Saul and even his servant to the 'chiefest place' (rosh, literally 'head') among the thirty invited guests. This public honor before the assembled community signals Saul's new status without explicit announcement. The 'parlour' (lishkah) was a hall or chamber associated with the sanctuary, used for sacrificial meals and sacred gatherings. The inclusion of Saul's servant in this honor demonstrates grace extending beyond the chosen individual to his household, foreshadowing how the king's blessing would affect his entire family and nation. The number thirty suggests a significant gathering of community leaders, making Saul's sudden prominence all the more remarkable. This public seating arrangement prepared the community to accept Saul's coming revelation as king.
Samuel's actions speak louder than words as he physically elevates Saul and even his servant to the 'chiefest place' (rosh, literally 'head') among the thirty invited guests. This public honor before the assembled community signals Saul's new status without explicit announcement. The 'parlour' (lishkah) was a hall or chamber associated with the sanctuary, used for sacrificial meals and sacred gatherings. The inclusion of Saul's servant in this honor demonstrates grace extending beyond the chosen individual to his household, foreshadowing how the king's blessing would affect his entire family and nation. The number thirty suggests a significant gathering of community leaders, making Saul's sudden prominence all the more remarkable. This public seating arrangement prepared the community to accept Saul's coming revelation as king.
And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.
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And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.
Samuel's prior instruction to the cook reveals the depth of his prophetic preparation. Before Saul arrived, before Samuel even knew specifically who would come, he had reserved a special portion (manah). This detail emphasizes that nothing in this encounter is improvised: God had revealed enough for Samuel to make specific preparations. The cook's role as keeper of the reserved portion makes him an unwitting participant in Israel's political transition. Samuel's command 'Bring the portion' uses the definite article, indicating a specific, previously identified piece of meat set apart for this moment. The Hebrew construction emphasizes deliberate, advance planning: 'which I gave thee... which I said unto thee, Set it by thee.' Every element of this meal had been prophetically arranged, demonstrating how divine foreknowledge works through human preparation.
Samuel's prior instruction to the cook reveals the depth of his prophetic preparation. Before Saul arrived, before Samuel even knew specifically who would come, he had reserved a special portion (manah). This detail emphasizes that nothing in this encounter is improvised: God had revealed enough for Samuel to make specific preparations. The cook's role as keeper of the reserved portion makes him an unwitting participant in Israel's political transition. Samuel's command 'Bring the portion' uses the definite article, indicating a specific, previously identified piece of meat set apart for this moment. The Hebrew construction emphasizes deliberate, advance planning: 'which I gave thee... which I said unto thee, Set it by thee.' Every element of this meal had been prophetically arranged, demonstrating how divine foreknowledge works through human preparation.
And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day. left: or, reserved
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And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.
The shoulder (shoq) was the priestly portion according to Levitical law (Leviticus 7:32-34), making its presentation to Saul highly significant. By giving Saul the portion normally reserved for priests, Samuel symbolically indicates Saul's sacred calling and special relationship to God. The phrase 'that which is left' (hanishar) may indicate the portion remaining after proper priestly portions were taken, or it may emphasize that this specific piece was 'reserved' or 'kept back.' Samuel's declaration that it had been 'kept for thee' (shamur leka) emphasizes divine appointment: from the moment Samuel planned this feast, this portion was designated for an unknown guest whom God would send. Saul's eating with Samuel establishes covenant fellowship between prophet and future king, consecrating their relationship.
The shoulder (shoq) was the priestly portion according to Levitical law (Leviticus 7:32-34), making its presentation to Saul highly significant. By giving Saul the portion normally reserved for priests, Samuel symbolically indicates Saul's sacred calling and special relationship to God. The phrase 'that which is left' (hanishar) may indicate the portion remaining after proper priestly portions were taken, or it may emphasize that this specific piece was 'reserved' or 'kept back.' Samuel's declaration that it had been 'kept for thee' (shamur leka) emphasizes divine appointment: from the moment Samuel planned this feast, this portion was designated for an unknown guest whom God would send. Saul's eating with Samuel establishes covenant fellowship between prophet and future king, consecrating their relationship.
And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house.
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And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house.
After the public feast, Samuel seeks private conversation with Saul on the rooftop, a typical setting for confidential discourse in ancient Israel. The Hebrew vayedabber ('communed' or 'spoke') suggests extended, meaningful conversation rather than brief exchange. The move from 'high place' to 'top of the house' maintains elevation imagery while shifting from public sacred space to private domestic space. This rooftop conversation likely included instruction about kingship, warning about its responsibilities, and preparation for the morning's anointing. Samuel, who had himself been reluctant about the monarchy, now faithfully prepares God's chosen king. The intimacy of this setting, under the stars of a Judean night, creates a sacred moment of mentorship as the aging prophet shares divine wisdom with the young man about to assume unprecedented responsibility.
After the public feast, Samuel seeks private conversation with Saul on the rooftop, a typical setting for confidential discourse in ancient Israel. The Hebrew vayedabber ('communed' or 'spoke') suggests extended, meaningful conversation rather than brief exchange. The move from 'high place' to 'top of the house' maintains elevation imagery while shifting from public sacred space to private domestic space. This rooftop conversation likely included instruction about kingship, warning about its responsibilities, and preparation for the morning's anointing. Samuel, who had himself been reluctant about the monarchy, now faithfully prepares God's chosen king. The intimacy of this setting, under the stars of a Judean night, creates a sacred moment of mentorship as the aging prophet shares divine wisdom with the young man about to assume unprecedented responsibility.
And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.
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And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.
The early rising 'about the spring of the day' (alot hashachar, the dawning or ascending of dawn) carries symbolic resonance: as a new day dawns, a new era for Israel begins. Samuel's summons 'Up' (qumah) employs the same root used in prophetic commissioning contexts, transforming a morning wake-up call into a call to destiny. The phrase 'that I may send thee away' (va'ashallcheka) uses language of commissioning or dispatch, anticipating the anointing that will formally send Saul forth as king. Their emergence together 'abroad' (hachutsah, 'outside' or 'into the open') moves the narrative toward its climax beyond the confines of the house into the open air where the anointing will occur. The shared rising and walking together symbolizes the prophetic-royal partnership that would define early Israelite monarchy.
The early rising 'about the spring of the day' (alot hashachar, the dawning or ascending of dawn) carries symbolic resonance: as a new day dawns, a new era for Israel begins. Samuel's summons 'Up' (qumah) employs the same root used in prophetic commissioning contexts, transforming a morning wake-up call into a call to destiny. The phrase 'that I may send thee away' (va'ashallcheka) uses language of commissioning or dispatch, anticipating the anointing that will formally send Saul forth as king. Their emergence together 'abroad' (hachutsah, 'outside' or 'into the open') moves the narrative toward its climax beyond the confines of the house into the open air where the anointing will occur. The shared rising and walking together symbolizes the prophetic-royal partnership that would define early Israelite monarchy.
And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God. a while: Heb. to day
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And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God.
The chapter concludes with pregnant anticipation as Samuel prepares to reveal 'the word of God' (davar Elohim) to Saul. The dismissal of the servant ensures privacy for what will be Israel's first royal anointing. The command to 'stand thou still' (amod kayom) echoes other moments of divine encounter where stillness precedes revelation (cf. Exodus 14:13; Psalm 46:10). Samuel's phrase 'the word of God' elevates the coming communication beyond personal opinion or political arrangement to divine pronouncement. This servant who had guided Saul throughout the journey must now step aside: what follows is between God, His prophet, and His chosen king alone. The verse ends suspended, pointing forward to chapter 10's anointing, leaving readers with the understanding that everything in chapter 9 has been preparatory for the revelation about to unfold.
The chapter concludes with pregnant anticipation as Samuel prepares to reveal 'the word of God' (davar Elohim) to Saul. The dismissal of the servant ensures privacy for what will be Israel's first royal anointing. The command to 'stand thou still' (amod kayom) echoes other moments of divine encounter where stillness precedes revelation (cf. Exodus 14:13; Psalm 46:10). Samuel's phrase 'the word of God' elevates the coming communication beyond personal opinion or political arrangement to divine pronouncement. This servant who had guided Saul throughout the journey must now step aside: what follows is between God, His prophet, and His chosen king alone. The verse ends suspended, pointing forward to chapter 10's anointing, leaving readers with the understanding that everything in chapter 9 has been preparatory for the revelation about to unfold.