9 There was a man of Benjamin whose name was Kish, the son of Abiel, son of Zeror, son of Becorath, son of Aphiah, a Benjaminite, a man of wealth. 2 9:2And he had a son whose name was Saul, a handsome young man. There was not a man among the people of Israel more handsome than he. From his shoulders upward he was taller than any of the people.
3 9:3Now the donkeys of Kish, Saul’s father, were lost. So Kish said to Saul his son, “Take one of the young men with you, and arise, go and look for the donkeys.” 4 9:4And he passed through the hill country of Ephraim and passed through the land of Shalishah, but they did not find them. And they passed through the land of Shaalim, but they were not there. Then they passed through the land of Benjamin, but did not find them.
5 9:5When they came to the land of Zuph, Saul said to his servant who was with him, “Come, let us go back, lest my father cease to care about the donkeys and become anxious about us.” 6 9:6But he said to him, “Behold, there is a man of God in this city, and he is a man who is held in honor; all that he says comes true. So now let us go there. Perhaps he can tell us the way we should go.” 7 9:7Then Saul said to his servant, “But if we go, what can we bring the man? For the bread in our sacks is gone, and there is no present to bring to the man of God. What do we have?” 8 9:8The servant answered Saul again, “Here, I have with me a quarter of a shekel of silver, and I will give it to the man of God to tell us our way.” 9 9:9(Formerly in Israel, when a man went to inquire of God, he said, “Come, let us go to the seer,” for today’s “prophet” was formerly called a seer.) 10 9:10And Saul said to his servant, “Well said; come, let us go.” So they went to the city where the man of God was.
11 9:11As they went up the hill to the city, they met young women coming out to draw water and said to them, “Is the seer here?” 12 9:12They answered, “He is; behold, he is just ahead of you. Hurry. He has come just now to the city, because the people have a sacrifice today on the high place. 13 9:13As soon as you enter the city you will find him, before he goes up to the high place to eat. For the people will not eat till he comes, since he must bless the sacrifice; afterward those who are invited will eat. Now go up, for you will meet him immediately.” 14 9:14So they went up to the city. As they were entering the city, they saw Samuel coming out toward them on his way up to the high place.
15 9:15Now the day before Saul came, the Lord had revealed to Samuel: 16 9:16“Tomorrow about this time I will send to you a man from the land of Benjamin, and you shall anoint him to be prince over my people Israel. He shall save my people from the hand of the Philistines. For I have seen my people, because their cry has come to me.” 17 9:17When Samuel saw Saul, the Lord told him, “Here is the man of whom I spoke to you! He it is who shall restrain my people.” 18 9:18Then Saul approached Samuel in the gate and said, “Tell me where is the house of the seer?” 19 9:19Samuel answered Saul, “I am the seer. Go up before me to the high place, for today you shall eat with me, and in the morning I will let you go and will tell you all that is on your mind. 20 9:20As for your donkeys that were lost three days ago, do not set your mind on them, for they have been found. And for whom is all that is desirable in Israel? Is it not for you and for all your father’s house?” 21 9:21Saul answered, “Am I not a Benjaminite, from the least of the tribes of Israel? And is not my clan the humblest of all the clans of the tribe of Benjamin? Why then have you spoken to me in this way?”
22 9:22Then Samuel took Saul and his young man and brought them into the hall and gave them a place at the head of those who had been invited, who were about thirty persons. 23 9:23And Samuel said to the cook, “Bring the portion I gave you, of which I said to you, ‘Put it aside.’” 24 9:24So the cook took up the leg and what was on it and set them before Saul. And Samuel said, “See, what was kept is set before you. Eat, because it was kept for you until the hour appointed, that you might eat with the guests.”
So Saul ate with Samuel that day. 25 9:25And when they came down from the high place into the city, a bed was spread for Saul on the roof, and he lay down to sleep.
26 9:26Then at the break of dawn Samuel called to Saul on the roof, “Up, that I may send you on your way.” So Saul arose, and both he and Samuel went out into the street.
27 9:27As they were going down to the outskirts of the city, Samuel said to Saul, “Tell the servant to pass on before us, and when he has passed on, stop here yourself for a while, that I may make known to you the word of God.”
10 Then Samuel took a flask of oil and poured it on his head and kissed him and said, “Has not the Lord anointed you to be prince over his people Israel? And you shall reign over the people of the Lord and you will save them from the hand of their surrounding enemies. And this shall be the sign to you that the Lord has anointed you to be prince over his heritage. 2 10:2When you depart from me today, you will meet two men by Rachel’s tomb in the territory of Benjamin at Zelzah, and they will say to you, ‘The donkeys that you went to seek are found, and now your father has ceased to care about the donkeys and is anxious about you, saying, “What shall I do about my son?”’ 3 10:3Then you shall go on from there farther and come to the oak of Tabor. Three men going up to God at Bethel will meet you there, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. 4 10:4And they will greet you and give you two loaves of bread, which you shall accept from their hand. 5 10:5After that you shall come to Gibeath-elohim, where there is a garrison of the Philistines. And there, as soon as you come to the city, you will meet a group of prophets coming down from the high place with harp, tambourine, flute, and lyre before them, prophesying. 6 10:6Then the Spirit of the Lord will rush upon you, and you will prophesy with them and be turned into another man. 7 10:7Now when these signs meet you, do what your hand finds to do, for God is with you. 8 10:8Then go down before me to Gilgal. And behold, I am coming down to you to offer burnt offerings and to sacrifice peace offerings. Seven days you shall wait, until I come to you and show you what you shall do.”
9 10:9When he turned his back to leave Samuel, God gave him another heart. And all these signs came to pass that day. 10 10:10When they came to Gibeah, behold, a group of prophets met him, and the Spirit of God rushed upon him, and he prophesied among them. 11 10:11And when all who knew him previously saw how he prophesied with the prophets, the people said to one another, “What has come over the son of Kish? Is Saul also among the prophets?” 12 10:12And a man of the place answered, “And who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?” 13 10:13When he had finished prophesying, he came to the high place.
14 10:14Saul’s uncle said to him and to his servant, “Where did you go?” And he said, “To seek the donkeys. And when we saw they were not to be found, we went to Samuel.” 15 10:15And Saul’s uncle said, “Please tell me what Samuel said to you.” 16 10:16And Saul said to his uncle, “He told us plainly that the donkeys had been found.” But about the matter of the kingdom, of which Samuel had spoken, he did not tell him anything.
The search for Israel’s first king begins not with fanfare but with a low-key approach, as the Lord accomplishes his purposes through seemingly mundane incidents. Because his father’s donkeys have wandered off, Saul is sent to find them, but, after three days without success, he desires to abandon the quest. However, his servant suggests consulting a man of God—who turns out to be Samuel—to see if he can shed any light on the problem (1 Sam. 9:1–14). Samuel has already been informed by God that he will encounter the individual that God has chosen to be king (9:15–16). The interaction between Samuel and Saul is the focus of the section, as can be seen by its detailed narration (9:17–10:8). After privately anointing Saul as Israel’s new leader, Samuel reveals to him three signs that will authenticate Samuel’s message, and he also gives Saul directions in how to proceed. As Saul returns home, the signs occur as predicted (10:9–13), but when Saul is asked by his uncle about Samuel’s message, Saul makes no mention of its main content (10:14–16).
The main interpretive challenge posed by this account is how to view this man who begins a journey concerned with finding his father’s lost donkeys—and does not succeed in doing so—but returns home as Israel’s designated king, unsure of what to make of it all. It is easy to characterize him as an amiable, modest, and good-looking young man who has no high ambitions and is still struggling to find his feet in life. But this characterization of Saul as a youth facing a steep learning curve has to be modified when it is realized that he is already around forty years old (cf. comment on 13:1). Therefore a portrait emerges instead of someone who is slow to learn, lacking in foresight, and disinclined to take decisive action. The narrator does not spell this out explicitly but rather uses an extended recital of seemingly minor details of Saul’s conduct to disclose Saul’s character, and in the process the narrator insinuates doubts as to how competent Saul will prove to be in discharging the duties placed on his shoulders.
It has been plausibly argued that leaders in early Israel were installed in office by a three-stage process: designation, demonstration, and confirmation. Saul is here designated as the Lord’s choice by Samuel’s prophetic announcement and anointing. He should then demonstrate his suitability for office by a display of competence (10:7), after which he will be confirmed publicly as leader (10:8). Saul’s refusal to act leads Samuel to follow an alternative course in 10:17.
9:2 Saul (which means “asked [of God]”) is introduced as a “handsome young man.” The term “young” is not primarily an age descriptor but describes a robust and fully grown individual (the same word or its homonym is rendered “chosen” in 24:2). If, as 13:2 suggests, Saul’s retinue will include an adult son not long after this, he is probably not far short of forty years of age. “Handsome” (lit., “good”) may point to an amiable disposition as well as to his striking appearance, standing a head higher than anyone else. He is just the sort of person to impress those who have asked for a king (cf. Absalom; 2 Sam. 14:25–26). However, no mention is made of his spiritual disposition (contrast Joseph in Gen. 39:3).
9:3 Following the pattern of Hebrew society, Saul, despite his age, has continued to live at home under his father’s authority. When some of Kish’s donkeys stray, he sends Saul with a companion to locate the animals, which would have been marked as belonging to Kish. “Young man” (Hb. naʻar) is translated “servant” elsewhere in the chapter (e.g., in v. 5).
9:4 Saul’s search ends at Ramah (v. 6), just 2.5 miles (4 km) north of his home at Gibeah (10:26). But their haphazard route traverses the southern part of the “hill country of Ephraim” and also the lands of Shalishah and Shaalim (neither of which has been identified with certainty by modern scholarship). In looking for the stray animals, they even double back through the “land of Benjamin.” Three times the point is made that “they did not find them”—so our first encounter with Saul is with a man who has failed.
9:5 Traveling through the “land of Zuph” (cf. 1:1) brings them close to Ramah, Samuel’s hometown. As they have been looking for three days (9:20), Saul decides it is time to call a halt. It is unclear whether he is genuinely concerned lest his father become anxious (10:2) or merely presenting an acceptable excuse.
9:6 The servant knows they are close to a town where a well-respected “man of God” lives. “Man of God” designates one who serves God and usually possesses prophetic insight into God’s Word and purposes. Since this prophet has a proven track record, the servant argues that it makes sense to consult him. In this episode, his servant’s knowledge and resourcefulness highlight Saul’s deficiencies by way of contrast. Saul is obviously an exception to the universal recognition accorded to Samuel (3:20), even though he lives nearby. Moreover, the leader-to-be is portrayed as prodded into action at his subordinate’s initiative.
9:7 Saul still seeks to go home (is he hungry?) and so raises a difficulty. “What can we bring?” involves an element of Hebrew wordplay, as “can we bring?” sounds identical to “prophet” (nabiʼ; v. 9). When one consulted a seer in that day, it was customary to bring a gift as a gesture of goodwill (cf. 1 Kings 14:3; 2 Kings 4:42; 5:5; 8:8), but they have no bread (used for provisions in general) nor anything else, so far as Saul can tell, to give. The son of a wealthy man, Saul is without resources, having failed to make adequate preparations for travel.
9:8 Once more the servant takes the initiative. “Here, I have with me” is probably a polite circumlocution meant to gloss over Saul’s lack of foresight. A “quarter of a shekel” was about one tenth of an ounce of silver, just enough for the servant (note “I will give”) to provide some gift.
9:9 It is not clear why this parenthetical comment is added at this point. Perhaps separating the servant’s speech from Saul’s response conveys hesitation on his part. At any rate, the narrator explains that in the two or three generations from that time to his own the word “prophet” (Hb. nabiʼ) has largely supplanted “seer” in ordinary usage. “To inquire of God” was to come to a priest or a prophet with some problem on which divine guidance was sought.
9:10 Saul eventually accepts the servant’s proposal (v. 8), and the two of them turn toward the city where Samuel might be found.
9:11 Like most fortified sites in the area, the city is set on a hill. To fetch water, the young women of the town would go out in groups to wells or springs outside of the city walls, at the base of the hill. Since this was normally done in the evening, the day must be well advanced when Saul and his servant approach them.
9:12 The girls tell Saul that the seer has just returned to the city, probably from his circuit (7:16–17), in time for a religious celebration involving sacrifice. If Saul and his companion had arrived a day earlier, they would have missed him.
The lengthy reply of the young women is likely a kindly response to Saul’s bewildered expression as they fill him in on the situation. It would seem that the sacrifice and subsequent feast were permitted under the regulations of Deuteronomy 12:15–18 and would take place on the “high place” (Hb. bamah). This term refers to a shrine originally erected on a naturally elevated site, here with a substantial building. Before the temple was built, there was no opprobrium associated with using such a site for worship (1 Kings 3:2).
9:13 The girls know that Samuel will be at the city gate (cf. comment on 9:18). If they miss him, they will have a long wait. As Samuel will be the most notable person at the meal, it will not begin until he blesses the sacrifice, a unique expression for giving thanks for the portion of the fellowship offering to be consumed.
9:14 As Saul and his servant approach the city gate, they meet Samuel going back out to the high place, which possibly lay on Ramah’s other summit (cf. comment on 1:1). Samuel is named for the first time in the chapter, and events are now related from his perspective, even though Saul and his servant do not yet recognize him (9:18).
9:15 In a flashback the narrator relates that a day earlier “the Lord had revealed to Samuel [lit., “uncovered the ear of Samuel”]”—an idiom derived from the practice of drawing aside the fabric of a head covering to whisper confidentially in someone’s ear.
9:16 “I will send” reveals that God has directed Saul’s roundabout journey so that his path and that of Samuel would cross just then. As an Israelite “from the land of Benjamin,” there is no national or religious barrier preventing Saul from becoming king (Deut. 17:15). So Samuel is instructed to anoint Saul (cf. comment on 1 Sam. 2:10) as “prince,” or “leader” (Hb. nagid, “one of prominence”; the Hebrew term does not imply being a son of a king or a crown prince). “King” (Hb. melek) is deliberately avoided here. Cf. Introduction: Theology of 1–2 Samuel.
The threefold reference to “my people” demonstrates that the Lord is not relaxing his rule over Israel. Another level of government is merely being introduced between the Lord and the people in the person of the king, who “shall save my people from the hand of the Philistines.” Even though the Philistines did not advance against Israel throughout Samuel’s judgeship (7:13), they still used their economic and military power to harass the land. So the Lord is providing a king because of his concern over Israel’s distress under oppression—something he had done before (Ex. 3:7, 9).
9:17 The storyline resumes from verse 14. Simultaneously Samuel sees Saul as the Lord positively identifies Saul to him. Saul will “restrain my people” inasmuch as he seeks to curb the people’s disposition to do what is right in their own eyes (Judg. 21:25). This sets Saul’s domestic policy goal, just as verse 16 determined his foreign policy. In both spheres the leader is to act as the Lord’s subordinate in his dealings with “my people.”
9:18 Samuel is “in the gate” (lit., “in the middle of the gate”), a substantial structure forming the center of public life in the town. Saul is slow on the uptake despite finding Samuel just where he had been told he would be (v. 13).
9:19 Samuel identifies himself and directs Saul to go up to the high place “before” him, that is, in front of him as a mark of respect as they walk together. He also invites Saul and his servant to the meal. Furthermore, he promises Saul that tomorrow he will make clear to Saul what was puzzling him so that Saul may continue his journey.
9:20 In the meantime Samuel reveals his supernatural knowledge of Saul’s quest by assuring him that the missing donkeys have been found, so Saul need not be anxious about them.
Samuel then enigmatically asks, “And for whom is all that is desirable in Israel?” meaning that Saul will soon have at his disposal all the wealth of the land—at least in conjunction with his father’s house. This might also be rendered, “And to whom is all the desire of Israel turned?” (NIV), intimating that all Israel is looking to him to be king. Saul probably does not perceive the full implications of Samuel’s words despite likely grasping that they indicate some change of fortune for himself and his family—and this from the man whose every word comes true (v. 6).
9:21 Saul’s response is not simply a conventional disclaimer but genuinely reflects his feelings. His tribe of Benjamin is small, having been substantially reduced in size by internecine fighting not long before (Judg. 20:46–48). Moving from the tribe to the smaller unit of the “clan” (cf. Josh. 7:14), Saul asserts that he comes from the junior clan of the smallest tribe. It is perhaps significant that, unlike Gideon (Judg. 6:15), Saul does not go one level lower and mention his father’s house—which apparently enjoys some prestige (1 Sam. 9:1). Even so, he is genuinely puzzled as to how Samuel could assign him a significant role “in Israel” (v. 20).
9:22 Samuel answers with actions, not words, ushering Saul and his companion “into the hall,” a large dining room at the high place. They are both given seats of honor at the table with the others who have been invited.
9:23 When Samuel had arrived at Ramah, after offering the sacrifice he had set apart the portion for Saul and given the cook instructions regarding it. Then while the meal was being prepared, Samuel had gone into the town and returned with Saul.
9:24 The best cut of meat is then set before Saul. “The leg and what was on it,” elsewhere called “the thigh that [was] lifted up” (Ex. 29:27 NLT), is a portion normally reserved for the priests (Ex. 29:27; Lev. 7:32), so its presentation to Saul indicates the high, indeed the sacred, status accorded to the Lord’s anointed (cf. 1 Sam. 10:4).
No doubt Saul’s puzzlement increases when he is told what has been specially arranged in advance. “That you might eat with the guests” implies that Samuel views the meal as a celebration in advance of what is to come.
9:25–26 After the meal, the three men go into the city, to Samuel’s house. The Masoretic Text reads “and he spoke with Saul on the roof” (cf. ESV mg.), without indicating what passed between the two men. Since Samuel reserved his main announcement until the next day, the Septuagint is followed by the ESV: “A bed was spread for Saul on the roof,” which would be suitably cool in summer for sleeping, and conversation with Saul is left until the following day.
There is another textual variant here, as the Hebrew reads “and they arose early” whereas the ESV follows the Septuagint and reads “and he lay down to sleep.” At any rate, very early the next morning Samuel calls to Saul on the roof to get ready to set out, because he does not want anyone else around when he anoints Saul. “Send you on your way” refers to the custom of a host accompanying a departing guest for a short distance.
9:27 When they leave the dwellings of the town behind them, Saul’s servant is sent on ahead so that Samuel and Saul may talk without being interrupted or overheard. Specifically, Samuel promises Saul that he will “make known to you the word of God.”
10:2–6 To overcome Saul’s hesitation, the composite sign reflects on his recent difficulties while also assuring him of future support:
(1) On his way home he will meet two men at the well-known site of “Rachel’s tomb in the territory of Benjamin at Zelzah” (v. 2; cf. Gen. 35:20), somewhere in or near Ramah (cf. Jer. 31:15). These men will confirm what Samuel has said about the donkeys’ being found and will further tell Saul that his father is now worried about him, confirming his own misgivings. This aspect of the sign is a matter of a divinely arranged set of events rather than an extraordinary phenomenon.
(2) When Saul moves on, he will then meet three men at “the oak of Tabor” (1 Sam. 10:3), a famous landmark on the road to Bethel, perhaps the same as the one in Genesis 35:8. These men will be going up to worship at Bethel (cf. 1 Sam. 7:16), and Samuel lists the various items they will be carrying for use in sacrifices.
These men will “greet” (“ask with respect to peace/well-being [shalom]”; 10:4) Saul and give him two loaves of bread—which he is to accept. Thus Saul will receive bread intended for the sanctuary, where it would have been eaten by the priests. (The Septuagint makes this clear, referring to it as “wave offerings of bread.”) This will providentially provide what Saul lacked (9:7) and presage to him not only the gratitude people will show but also the sacred status of his office (cf. 21:6) and the resources God will make available to him.
(3) Gibeath-elohim (lit., “hill of God”; 10:5) may be either an alternative name for Saul’s hometown of Gibeah (cf. comment on 9:4; 10:26) or a physical feature near to it. The name is used here to stress the incongruity of a part of God’s land being occupied by a “garrison of the Philistines.” The Philistines are obviously continuing to monitor Israelite affairs (cf. 7:13), and Saul is probably being nudged into seeing his new responsibility for removing such an anomaly.
As soon as Saul enters the city, he will encounter a “group of prophets coming down from the high place with harp, tambourine, flute, and lyre” (10:5). The high place was a site for worship (cf. comment on 9:12). “Before them” indicates either that the prophets are not themselves playing the instruments or that the group has two parts, with only the first being musicians. Furthermore, this group will be “prophesying.” This is not a reference to direct revelation from God; the term is used also in 18:10 and 1 Kings 18:29 to signify emotionally charged activity. Here it describes joyful celebration of God.
The identity of the “Spirit of the Lord” (10:6) is much discussed, with some arguing for “spirit” as merely an influence from the Lord, but it is preferable to see this as the action of the Holy Spirit. “Rush upon” denotes a sudden, even violent, act, which will cause Saul’s behavior to change so that he will be able to do things he has previously been incapable of. “You will prophesy with them” foretells that he too will act in the way described in verse 5. Furthermore, Saul will be “turned into another man,” envisaging a major transformation that, though not as radical as a personality change or spiritual regeneration, will endow him with different or enhanced potential. Old limitations will no longer exist, and he will be empowered for his new role (cf. Judg. 6:34; 11:29; 14:19).
10:7 Samuel’s message concludes with instructions to Saul as to what to do after these three signs have occurred. The first directive, “Do what your hand finds to do,” requires him to take appropriate action in whatever circumstances God will bring to his attention. This probably refers to rectifying the situation at Gibeah, although it could also be understood more generally. “For God is with you” assures him of divine blessing as he fulfills this commission.
10:8 The precise significance of this more specific set of directions is much debated. “Then” (lit., “and”) specifies sequence but not a particular time frame. After Saul has complied with the instructions of verse 7, he is to “go down before me to Gilgal” (cf. comment on 7:16). Since Gilgal was a suitable site for mustering troops (13:4), what is in view is probably a launch of war against the Philistines. Saul is to wait seven days for divine permission to proceed. Samuel assures him he will come, consecrate the army for battle through sacrifice, and issue Saul specific instructions. This procedure is not complied with until 13:8, and even then only in a very partial fashion. It is a test of whether Saul is prepared to act as covenant king.
10:9 When Saul “turned his back,” this action has no negative overtones but is simply his preparing to depart. There is, however, wordplay involved, because the same verb (“to turn”) is also used in “God gave him another heart” (lit., “God turned for him another heart”). “Heart” is equivalent to Saul’s whole inner being, equipped with the gifts and aptitude needed to fulfill his commission. Although the details of the first two encounters are not spelled out, all of the predicted signs occur, which should have encouraged Saul regarding his new role.
10:10 More information is given concerning the actualization of the third sign, which attracts public interest. When Saul and his servant reach Gibeah (presumably the same place as in v. 5), he encounters a group of prophets, and the “Spirit of God” (cf. comment on 10:2–6 [at v. 6]) rushes upon him so that “he prophesied among them.” His uninhibited conduct is seen by all present.
10:11 Saul’s neighbors, who have known him all his life, are surprised not over how the prophets are behaving—they have presumably witnessed this before—but by Saul’s joining them. “Is Saul also among the prophets?” suggests that while they respect the prophets, their knowledge of Saul has not led them to expect him to join them, and so they are bemused by what is taking place.
10:12 A “man of the place” is simply a local resident. The meaning of his question—“And who is their father?”—is unclear. “Their” almost certainly refers to the group of prophets. It might mean that, unlike with Saul, with whom they are familiar, the prophets’ origins are unknown, but why make such a remark? Possibly “father” is an oblique reference to God, asserting that the activity of Saul and the others has a common divine origin.
“Therefore” draws not simply on the preceding comment but on the whole scene. “Proverb” here is equivalent to a popular saying, reinforced by a later incident (19:18–24) as an expression of surprise over a jarring combination of individuals and interests.
10:13 This verse obviously refers to Saul. Saul’s uncle may have already been at the high place, mentioned in verse 5.
10:14–15 No notice is given of a change of scene, so this scene probably occurs at the high place. Surprisingly, Saul is met not by his father but by his uncle, who is perhaps Ner, the father of Abner (cf. comment on 14:50–51). Aware of Saul’s search for the donkeys, he asks him where he and his servant have been. Saul’s reply is evasive from the start. He tells his uncle what he presumably already knows, adding that they have consulted Samuel. This arouses the uncle’s curiosity, and in light of Samuel’s reputation (3:19; 9:6) he asks what Samuel “said to you [plural].”
10:16 Saul confines his response to Samuel’s disclosure that the donkeys have been found. He suppresses the momentous information about becoming king. This might reflect the secrecy with which Samuel acted (9:27), even though he had not imposed any such requirement on Saul. This also might be humility or caution on Saul’s part, as he adjusts to all that has happened this day. Most probably it indicates his reluctance regarding the role thrust upon him. He does not yet want to talk about it, especially to a close relative, who might force his hand. Certainly Saul takes no action regarding the Philistine garrison—something Samuel indicated was desirable.
1 Hebrew young man; also verses 7, 8, 10, 27
2 A shekel was about 2/5 ounce or 11 grams
3 Or leader
4 Septuagint adds the affliction of
5 Hebrew appointed, saying, ‘I have invited the people”
6 Septuagint; Hebrew city, he spoke with Saul on the roof
7 Septuagint; Hebrew And they arose early, and at the break of dawn
8 Or leader
9 Septuagint; Hebrew lacks over his people Israel? And you shall . . . . to be prince
10 Gibeath-elohim means the hill of God
11 Gibeah means the hill
1 V. Philips Long, The Art of Biblical History, Foundations of Contemporary Interpretation (Grand Rapids, MI: Zondervan, 1994), 210.
2 Cf. map, ESV Study Bible, 489.
3 David G. Firth, 1 & 2 Samuel, ApOTC (Nottingham, UK: Apollos, 2009), 119–120.