Artwork by Douglas Kallerson
1 Samuel 9:1-18
Saul – Select and Good, Part I
(Typed 14 July 2025) While sermon typing, I find it fun to compare translations to see how they vary and how they have been copied or diverged from over time.
As is often the case, there are several anomalies found in the Hebrew of the verses today. When they arise, translators should do their best to make a translation that makes sense while, hopefully, reflecting the original as much as possible.
Translations often lean heavily on the work of previous translations. That can be seen when looking at a line of translations that spans many years. Four translations that I will often check were published in this order:
Coverdale Bible of 1535
Bishop’s Bible of 1568
Geneva Bible of 1587
King James Version of 1611
The Coverdale surely referred to previous Bibles that I don’t have access to. However, it is evident that the three others referred to the Coverdale in their translations, each making changes as they went.
From time to time, the earlier version will be correct, and for some inexplicable reason, a later translation will diverge from that. In the case of the Coverdale Bible, this happened several times just in these verses.
Text Verse: “But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, 15 and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.” 1 Timothy 3:14,15
Translations generally get the feel for the overall content, even if they occasionally divert from a proper rendering of the original. I am currently reading a paraphrase, the Living Bible, given to me one day after my 15th birthday. And yet, it’s the first time I have read it.
That may be a good thing because a paraphrase is not a translation. Who knows how I would have developed if I had started reading the Bible with it? But despite being a paraphrase, it is fun to read, and it certainly gets across the sense of what is being conveyed.
However, to know exactly what the Lord is telling us, a paraphrase is not sufficient. Quite often, people will argue over a point of theology or doctrine from a particular translation, demanding that their view is correct, but the translation itself is completely rong.
This is why I love doing sermons directly from the Hebrew. My analysis may be wrong, but the translation is word-for-word from the original and it will thus have a much better chance of being correct.
As for the Coverdale Bible, there are at least two times in this passage that they were spot on in their translation, but later translations diverged from it. In one case, the Bishop’s and the Geneva followed the Coverdale, but the KJV sadly departed from it.
In one case, nobody followed the Coverdale even though it is exactly translated. The reason I mention this is to pique your interest in the word. Study it, compare translations, and think about what you discover. Let the word fill you with its wonder as you seek to be closer and closer to understanding exactly what God is telling us in this marvelous gift.
So much excitement is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. The Jennies (verses 1-9)
There was a man of Benjamin
vayhi ish mibin yamin – “And it was, man from son right.” The written Hebrew is different than the oral tradition. It reads, “And it was, man from son right.” The words ben and yamin are separated. The oral reads, “And it was man from Benjamin.”
Based on the final clause of this verse, the written is to be preferred. The name Benjamin will, at times, be presented differently in the narrative. When it is, I will translate it as the Hebrew reads.
Benjamin means Son of the Right (hand). It can also mean Son of the South because the right in Scripture corresponds to the south, aligning with the direction in which the tabernacle/temple was situated in relation to the land.
1 (con’t) whose name was Kish the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah,
ushemo qish ben aviel ben tseror ben bekorath ben aphiah – “And his name Kish, son Abiel, son Zeror, son Bechorath, son Aphiah.” The listing here is not the same as the one found in Chronicles. For example, it says in this verse that Kish is the son of Abiel. In 1 Chronicles 8 & 9, it says that Kish is the son of Ner.
Such variances in genealogies are not uncommon, and they often reflect the intent of the chronicler as much as anything else. Names within genealogies may be left out for some reason. If so, then it could be that Saul is the son of Kish, the son of Ner, the son of Abiel.
It could be that Kish’s father had two names, Ner and Abiel. It could also be that Kish died and Ner, his brother, raised Saul after that. Such differences do not necessarily imply any contradiction or error in the text.
Kish could have several meanings. It could be Snaring, Ensnared, or Bird Catcher, coming from qush, to lay a snare. It may also mean Bow, coming from qesheth, a bow.
Abiel means Father of Strength, God is Father, or El (God) is My Father. Zeror means either Besieged or Bundle, coming from tsarar, to besiege or bind up, or Pebble (like Peter), coming from tsarar, to be sharp as in a flint rock. Bechorath means First Birth or First Born.
Aphiah is only found here in the Bible. It is derived from puakh, to blow with the breath or air. The word is not common and is usually used in connection with uttering lies or deceit, breathing out contempt or exasperation, etc. It thus means Exhale, Blowing, Utterer, etc.
Returning to Kish for the narrative, it again says…
1 (con’t) a Benjamite, a mighty man of power.
Rather: ben ish yemini gibor khayil – “son man right – powerful valor.” By placing the word “man” between “son” and “right,” it demands a translation of “son man right,” not Benjamin. He is described with the word khayil, which can mean wealth, strength, etc. Valor is a good catchall translation. Of Kish, it says…
2 And he had a choice and handsome son whose name was Saul.
velo hayah ven ushemo shaul bakhur vatov – “And to him, it was son, and his name Saul – select and good.” As is the usual custom in such listings, this person is the focus of the narrative. The same type of focus was seen in 1 Samuel 1:1, where Elkanah was introduced, his genealogy was given, and then the point of naming him was identified in verse 2 by naming Hannah and Peninnah.
Saul means Asked, as in Asked of or Asked for, coming from shaal, to ask. As with the name Horeb, the mountain where the law was received, and which is spelled the same as kherev, sword, Saul’s name is identical to Sheol, the pit or place of the dead. That should be remembered when evaluating the surrounding narrative.
The name Saul, Asked, is generally associated with a firstborn who was “asked” for. The thought is similar to the name of Samuel sh*mu*el (Asked from God) where the word shaal became a part of his name –
“And it will be to revolvings the days, and she will conceive, Hannah, and she will bear son, and she will call his name Samuel. ‘For from Yehovah I asked [shaal] him.’” 1 Samuel 1:20
The name Saul is the same as the name of Saul, who is Paul in the New Testament. Both are from the tribe of Benjamin. Selecting someone named Saul is certainly purposeful, forming a pun. In Chapter 8, it said –
“And he said, Samuel, all words Yehovah unto the people, the ‘askers [shaal] from him a king.’” 1 Samuel 8:10
The people asked for a king, and they are being given what they “asked” for. Of Saul…
2 (con’t)There was not a more handsome person than he among the children of Israel.
veein ish mibene Yisrael tov mimenu – “And not man from sons Israel good from him.” These words explain the “select and good” of the previous clause. Saul wasn’t just select and good. Rather, he was select and the goodest of the good, being gooder than the rest. So goodly, he was the best. And why?…
2 (con’t) From his shoulders upward he was taller than any of the people.
mishikhmo vamalah geboah mikal ha’am – “From his shoulders and upward higher from all the people.” The people asked for a king. The Lord is giving them what they asked for, and He is doing it in a manner that they would expect. An externally prime specimen will be designated to lead Israel’s armies.
Concerning his selection, background information is provided to help understand the man, the situation, and the time in which Israel exists…
3 Now the donkeys of Kish, Saul’s father, were lost.
vatovadnah ha’athonoth leqish avi shaul – “And they wandered, the jennies to Kish, father Saul.” The donkeys are specifically athon, female donkeys. In English, the word jenny is used to describe a female donkey. The word athon comes from the same root as ethan, perennial, ever-flowing, or permanent. The sense is that of the ever-patient nature of the animal, being docile.
3 (con’t) And Kish said to his son Saul, “Please take one of the servants with you, and arise, go and look for the donkeys.”
vayomer qish el shaul beno qakh na itekha eth akhad mehanearim vequm lekh baqesh eth ha’athonoth – “And he said, Kish unto Saul his son, ‘You must take, I pray, with you one from the servants, and you must arise, and you must walk, and you must seek the jennies.’” The JFB Commentary notes that this is not unusual, as donkeys were left to roam in the grazing season. If they roamed out of sight, someone would head out to find them.
That Kish had donkeys and servants speaks to some amount of wealth. Donkeys were not lowly animals at this time. They served many uses, and even princes and kings rode them. In Numbers 22, Balaam rode on one of these jennies. Because the donkeys are out of view, using imperative verbs signifies that to lose them permanently would mean a loss of valuable property. So the directive is given…
4 So he passed through the mountains of Ephraim and through the land of Shalisha, but they did not find them.
vayaavor behar ephrayim vayaavor beerets shalishah velo matsau – “And he traversed in Mount Ephraim, and he traversed in land Shalisha, and not they found.” Gibeah in Benjamin is where Saul started. Mount Ephraim extended that far to the south.
Saul heads somewhat northerly into the land of Shalisha. This is the only time it is mentioned in Scripture. It is derived from shalosh, three, or shalash, to do the third time. As such, it signifies Threeland, Three, Third, Triangular, etc. Therefore, it is likely a place where three valleys joined or three wadis met, or something similar.
Ephraim means Twice Fruitful and Ashes. In Scripture, a har, mountain, is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.
4 (con’t) Then they passed through the land of Shaalim, and they were not there.
vayaavru beerets shaalim vaayin – “And they traversed in land Shaalim, and naught.” Shaalim is also found only here in Scripture. It is derived from shual, a fox. It signifies Foxes or Place of Foxes.
The word shual comes from shoal, hollow hand, or handful, and the meaning extends to this. The connection is that foxes dig out a hollow to live in. In the gospels, Jesus said, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head” (Matthew 8:20). In Luke, it says –
“On that very day some Pharisees came, saying to Him, ‘Get out and depart from here, for Herod wants to kill You.’
32 And He said to them, ‘Go, tell that fox, “Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected.”’ 33 Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.” Luke 13:31-33
The significance of a fox is that of a hole digger, and thus, one who is there to trip others up.
4 (con’t) Then he passed through the land of the Benjamites, but they did not find them.
Rather: vayaavor beererts yemini velo matsau – “And he traversed in land Right, and not they found.” Whether this means Benjamin or not, it is not what is stated. Only the word yemini, right, is given. The Brenton Septuagint says Jamin, Smith’s says, “the Jaminite,” several ancient versions from the 1500s, Coverdale’s, the Bishop’s, and the Geneva, rightly transliterate as Iemini.
With the introduction of the KJV, the incorrect “Benjamite” was introduced, which has been repeated in all other modern translations except the New Heart English Bible, which says Jaminites. However, the word is singular, not plural.
5 When they had come to the land of Zuph,
The words are emphatic: hemah bau beerets tsuph – “They, they came in land Zuph.” This is probably the same land as the name of the man, Zuph, noted in 1 Samuel 1:1 –
“And was, man one, from the Ramathaim Zophim, from Mount Ephraim. And his name Elkanah, son Jeroham, son Elihu, son Tohu, son Zuph – Ephrathite.” 1 Samuel 1:1
In other words, the land is being identified with this man, from whom Samuel descended. Zuph comes from tsuph, dripping, and signifying the honeycomb. That comes from tsuph, to overflow. Thus, it means Honeycomb or Overflow.
5 (con’t) Saul said to his servant who was with him, “Come, let us return, lest my father cease caring about the donkeys and become worried about us.”
veshaul amar lenaaro asher imo lekha venashuvah pen yekhdal avi min haathonoth vedaag lanu – “and Saul, he said to his servant who with him ‘You must walk-ward, and let us return, lest he will cease, my father, from the jennies and he dreaded to us.’” Saul and his servant had been rambling the countryside long enough that he was concerned that his father might dread some calamity had befallen them.
Therefore, he says they should head toward home. A new word, daag, to be afraid, is introduced. All of its seven uses cumulatively give the notion of a sense of dread that one frets over.
6 And he said to him, “Look now, there is in this city a man of God,
vayomer lo hineh na ish elohim baiyr hazoth – “And he said to him, ‘Behold, I pray, man God in the city, the this.” They are in the land of Zuph, thus the unnamed city would be Ramah, Samuel’s residence as noted in 1 Samuel 7:17. Rather than identifying Samuel as Israel’s judge, the servant calls him a man of God…
6 (con’t) and he is an honorable man; all that he says surely comes to pass.
vehaish nikhbad kol asher yedaber bo yavo – “And the man being weighty: all that he will speak, coming, it will come.” The servant is the one who knows about Samuel and his abilities. Saul seemed to be completely unaware of him. As such, this reveals that in choosing him to be the leader of the nation, a complete novice concerning the political and spiritual state will be selected.
As the servant is aware of Samuel and his capabilities, he provides a reasonable suggestion…
6 (con’t) So let us go there; perhaps he can show us the way that we should go.”
atah nelakhah sham ulay yagid lanu eth darkenu asher halakhnu aleha – “Now, let us walk there. If not, he will cause to declare to us our way which we walked upon-ward.” He is making a logical assessment of the situation. If all that the man speaks comes to pass, then he may be able to direct them concerning the way they should go.
7 Then Saul said to his servant, “But look, if we go,
The NKJV, following the KJV, is incorrect. Saul agrees: vayomer shaul lenaaro vehineh nelekh – “And he said, Saul, to his servant, ‘And behold! We will walk.” Their going is not an if. It is decided. However, Saul is concerned about a matter of propriety when they get there…
7 (con’t) what shall we bring the man?
u-mah navi laish – “And what we will cause to bring to the man?” The man is a man of God. As such, he represents God concerning their request. Therefore, there is the implied necessity to follow through with the command of Exodus 34:20, which says, “And none shall appear before Me empty-handed.
7 (con’t) For the bread in our vessels is all gone, and there is no present to bring to the man of God. What do we have?”
ki halekhem azal mikelenu uteshurah ein lehavi leish ha’elohim mah itanu – “For the bread, it is vanished from our vessels, and presentation naught to cause to bring to man the God. What with us?” Saul introduces the word teshurah, a noun found only here. It is derived from shur, to travel about (i.e. as a harlot or a merchant).
Therefore, the idea is a welcoming or arrival gift. For a single word, “presentation” is close. Saul does not want to come before the man of God empty-handed, but they have eaten all their bread. He had nothing else of value to offer, so he asked the servant…
8 And the servant answered Saul again and said, “Look, I have here at hand one-fourth of a shekel of silver. I will give that to the man of God, to tell us our way.”
vayoseph hanaar laanoth eth shaul vayomer hineh nimtsa veyadi reva seqel kaseph venathati leish ha’elohim vehigid lanu eth darkenu – “And he caused to add, the servant, to answer Saul. And he said, ‘Behold! Being found in my hand fourth shekel silver. And I gave to man the God, and he will cause to declare to us our way.’”
The servant excitedly reveals what he has, calling Samuel “man the God.” Using the article is expressive. It refers to the one true God in relation to man. It is used to reveal those who are in a right relationship with Him, or to contrast those who are not in a right relationship with Him.
It is debated how one would determine a fourth of a shekel. Some think the piece of silver was divided into four corners by a cross. If it needed to be subdivided, it would be cut along the cross. Others think it was merely a set weight of silver.
As for the number, if there is a fourth, there is a whole comprised of four parts. Four is the number of creation and material completeness. Thus, it is the world number, and the “city” number. Silver signifies redemption.
Next, a parenthetical statement is presented…
9 (Formerly in Israel, when a man went to inquire of God, he spoke thus: “Come, let us go to the seer”; for he who is now called a prophet was formerly called a seer.)
lephanim beYisrael koh amar ha’ish belekhto lidrosh elohim lekhu venelekha ad ha’roeh ki lanavi hayom yiqare lephanim ha’roeh – (“To faces, in Israel, thus he spoke, the man in his walking to inquire God, ‘You must walk, and let us walk until the seer.’ For to the prophet, the day, he will be called to faces ‘the seer.’”) The word ro’eh, seer, is introduced. It is derived from ra’ah, to see. Thus, it signifies a seer.
Despite that, it is surprisingly first used in a statement referring to the past, noting the word had fallen out of use. It will only be seen in this sense five times in this chapter. It will be seen only one more time after that when referring to a vision in Isaiah 28.
Almost all scholars say the words of this verse are a gloss. But that seems unnecessary. Rather, it is a statement of fact. Samuel was called a navi, a prophet, in 1 Samuel 3 –
“And it will know, all Israel, from Dan and until Beer-Sheba, for being faithful, Samuel, to prophet to Yehovah.” 1 Samuel 3:20
The word prophet will be used to describe him and others as the narrative continues. And more, it is found in almost all books of the Old Testament, from Genesis on. Because of the rarity of the word ro’eh, seer, this parenthetical thought is given to explain why the word seer is used in this chapter regarding Samuel.
Understanding this parenthetical statement, the narrative will resume in a moment…
Looking for jennies without success
But finding much more as we go
Is the Lord with us? We don’t need to guess
Because we are His, it certainly is so
Vainly searching, they remain out of sight
Those jennies just can’t be found
But the Lord knows everything’s alright
As your feet plod along the ground
When you feel it’s time to head back
Because the goal is still out of sight
You find the Lord has had you on track
In the end, everything turns out alright
II. A Man of Benjamin
10 Then Saul said to his servant, “Well said; come, let us go.”
vayomer shaul lenaaro tov devarekha lekha nelekhah – “And he said, Saul, to his servant, ‘Good, your word! You must walk-ward! Let us walk!’” Saul’s excited demeanor is clearly seen in his three abrupt statements. He was worried about his father, but he was also worried about going home to his father without the jennies. Therefore, this seemed like a perfect resolution to the dilemma they were facing…
10 (con’t) So they went to the city where the man of God was.
vayelekhu el ha’iyr asher sham ish ha’elohim – “And they walked unto the city which there man the God.” The name of the city remains unstated. However, it is most likely Ramah, the home of Samuel. This can be deduced from the fact that the servant knew he would be in the city. More logical reasons lie ahead…
11 As they went up the hill to the city,
hemah olim bemaaleh ha’iyr – “They, ascending in ascent the city.” The city is elevated, making Ramah, Lofty or High Place, a suitable candidate for the location. While ascending…
11(con’t) they met some young women going out to draw water, and said to them, “Is the seer here?”
The words bear emphasis: vehemah matseu nearoth yotseoth lishov mayim vayomeru lahen hayesh bazeh ha’roeh – “and they, they found damsels coming out to draw waters. And they said to them, ‘Being in this the seer?’” As they ascended, they passed girls going down to a well or spring to get water.
Probably not wanting to climb the entire ascent for nothing, they stopped to ask if the seer was there. It is another indication that this is Ramah. The question would be pointless otherwise. They are asking for “the seer,” not “a seer.” The one they seek is identified with the location…
12 And they answered them and said, “Yes, there he is, just ahead of you.
vataanenah otham vatomarnah yesh hineh lephanekha – “And they answered them, and they said, ‘Being! Behold! To your faces.’” The meaning is that their faces were pointed in the right direction so they should continue. Samuel was before them, and they were not wasting their effort continuing the ascent. In fact, they need to get moving…
12 (con’t) Hurry now; for today he came to this city,
It doesn’t say “this city,” as if it were a city he was visiting. Rather: maher atah ki hayom ba la’iyr – “You must hurry now, for the day he came to the city.” It is a city he has returned to. This means that he either just returned from his annual circuit where he judged (1 Samuel 7:16, 17), or for whatever reason, he went to some other place and has now just returned. The reason for his return begins to be seen in the next words…
12 (con’t) because there is a sacrifice of the people today on the high place.
ki zevakh hayom laam babamah – “For sacrifice, the day, to the people in the height.” No reason for the sacrifice is stated. Some say it was a festival day, others the monthly New Moon. What seems likely, based on what will be said later, is that the sacrifice has been specifically called for the arrival of Saul.
The sacrifice would be made babamah, in the height. The city was on a high place, but there was a place even higher where sacrifices were made. This gives additional credence to it being Ramah, also called Ramathaim, Double Height, in 1 Samuel 1:1.
13 As soon as you come into the city, you will surely find him before he goes up to the high place to eat.
The words contain a paragoge: kevoakhem ha’iyr ken timtseun otho beterem yaaleh habamathah leekhol – “According to your coming the city, thus you will (surely) find him in ‘before he ascends to height-ward to eat.’” The paragoge, coming from the young ladies, probably sounded like, “For sure, you will find him…”
The words suggest that the girls knew Saul was coming, as if Samuel had told the city a guest would arrive and there would be a sacrifice upon his arrival. Samuel is waiting until he arrives. Once he did, Samuel would escort him to the height…
13 (con’t) For the people will not eat until he comes, because he must bless the sacrifice;
ki lo yokhal ha’am ad boo ki hu yevarekh ha’zevakh – “For not it will eat, the people, until he comes. For he will bless the sacrifice.” The sense that Samuel is waiting for Saul before he blesses the sacrifice continues. Otherwise, one would think he would have simply gone up when everyone else did.
13 (con’t) afterward those who are invited will eat.
akhare ken yokhelu haqeruim – “After thus they will eat, the called.” Only after Samuel ascends will those called eat. There is an order of propriety that has been set forth based on the sacrifice and Samuel’s required presence at it.
13 (con’t) Now therefore, go up, for about this time you will find him.”
The girls give an imperative and again use a paragoge: veatah alu ki otho khehayom timtseun otho – “And now, you must ascend. For it, according to the day, you will (surely) find him.” Everything about the girls’ words is urgent and demands that Saul and his servant rush…
14 So they went up to the city. As they were coming into the city, there was Samuel, coming out toward them on his way up to the high place.
Rather and emphatically: vayaalu ha’iyr hemah baim betokh ha’iyr vehineh shemuel yotse liqratham laaloth habamah – “And they ascended the city. They – coming in midst the city, and behold! Samuel coming out to encounter them to ascend to the height.” They ascended to the height of the city and entered it. As they came into its midst, meaning inside the gate, Samuel came out to meet them.
Everything about the encounter is based on the anticipation of Saul’s arrival. Samuel has been waiting for them. Only now would he, along with them, make the ascent to the height. Samuel means Asked from God.
15 Now the Lord had told Samuel in his ear the day before Saul came, saying,
The words of verses 15 and 16 are parenthetical: veYehovah galah eth ozen shemuel yom ekhad liphne vo shaul lemor – “(And Yehovah, he denuded ear Samuel, day one to faces coming Saul, to say…” The abrupt and precise nature of everything that has been described concerning Saul’s trek up the hill and into the city has been intentionally laid out based on these words.
Samuel was not at the city. The day before, the Lord told him that Saul would be coming to the city. It explains why he returned. It explains why a sacrifice was planned and people were waiting for him. It explains why the girls were aware of the situation and spoke to Saul and his servant with paragoges and an imperative. It also explains why it says Saul and his servant came to the city and entered its midst (meaning coming inside the gate).
The Lord uncovered the ear of Samuel, revealing to him who was coming, when he would arrive, and what to do…
16 “Tomorrow about this time I will send you a man from the land of Benjamin, and you shall anoint him commander over My people Israel,
kaeth makhar eshlakh elekha ish meerets Binyamin umeshakhto lenagid al ami Yisrael – “According to the time, tomorrow, I will send unto you man from land Benjamin. And you anointed him to commander upon My people, Israel.” One day earlier, Samuel was told that Saul would arrive at the city at that same time the following day.
The person would be a Benjamite (Son of the Right Hand). It is this person, known to Samuel in advance of his arrival, that he was to anoint as the nagid, commander, over Israel. Though he will be the king, the principal task of his kingship is to be a military figure.
This is the first use of the word in Scripture. It is derived from nagad, to declare. Therefore, it signifies that which is in front, as in a commander, a prince of the people, a noble, etc. It is a word used to describe the coming Messiah in Daniel 9:25 and the antichrist in Daniel 9:26.
16 (con’t) that he may save My people from the hand of the Philistines; for I have looked upon My people, because their cry has come to Me.”
vehoshia eth ami miyad pelishtim ki raithi eth ami ki baah tsaaqato elay – “And he caused to save My people from hand Philistines. For I saw My people. For it came, his shriek, unto Me.)” The Philistines, the Weakeners, are those who have afflicted Israel. Because of this, the people cried out to the Lord, desiring a king to lead them and break the chains of their enemies.
The Lord responded by selecting Saul, a nobody from the smallest tribe in Israel, to lead them. With the parenthesis ended, the narrative continues…
17 So when Samuel saw Saul, the Lord said to him, “There he is, the man of whom I spoke to you.
u-shemuel raah eth shaul veYehovah anahu hineh ha’ish asher amarti elekha – “And Samuel, he saw Saul. And Yehovah, He answered him, ‘Behold! The man whom I spoke unto you.” Removing the parenthetical verses, the harmony of the narrative can be seen –
14 And they ascended the city. They – coming in midst the city, and behold! Samuel coming out to encounter them to ascend to the height. … 17 And Samuel, he saw Saul. And Yehovah, He answered him, “Behold! The man whom I spoke unto you. This – he will enclose in My people.” 18 And he approached, Saul, Samuel in midst the gate. And he said, “You must cause to declare-ward, I pray, to me, where this – house the seer?”
The Lord spoke, and Samuel heard. This type of communication can only be guessed at, but it is clear that it happens immediately and without any preparation. It is also as clear as if it were spoken by someone standing next to him, even if only he heard it. The Lord directed Samuel to Saul, confirming his selection…
17 (con’t) This one shall reign over My people.”
Rather: zeh yatsor beami – “This – he will enclose in My people.’” The word atsar signifies to enclose. If there is a plague, the Lord can enclose the people, protecting them from it. If you want someone to stay for a meal instead of leaving, you will enclose them, keeping them around.
Saul is the one to enclose Israel, keeping the people safe from their enemies as he fights outward against them. Samuel is made aware of this as the Lord speaks in His ear. At the same time…
*18 (fin) Then Saul drew near to Samuel in the gate, and said, “Please tell me, where is the seer’s house?”
vayigash shaul eth shemuel betokh hashaar vayomer hagidah na li ey zeh beith ha’roeh – “And he approached, Saul, Samuel in midst the gate. And he said, ‘You must cause to declare-ward, I pray, to me, where this – house the seer?’” Samuel walked up to the gate where Saul and his servant entered. The meaning is that the timing was perfectly arranged so that as Saul entered the city, Samuel entered the gated area at the exact same time.
Saul, showing his complete naivete at the appearance of Samuel, whose hair had never been cut due to the vow Hannah made years earlier, asked him where the seer’s house was. He had no idea who Samuel was or what his function was. He is set, however, to find out.
This is where we will stop for the day. Hopefully, we’ll finish the chapter next week and have a suitable explanation for the given detail.
It is apparent from the verses we looked over that the Lord directed everything to come out as it did. The donkeys got lost, Saul and his servant looked in various places without finding them, they were out of bread and needed to get home, and yet, the servant who came with him knew about the seer and had enough to give him a presentation.
The Lord knew these things would take place. Meanwhile, Samuel was getting back to the city, ready for the meeting, and setting everything up for when it occurred. Saul had free will to do the things he did, and yet, God was able to have things turn out exactly as He determined.
This is also the case with each one of us. He looked into our hearts, knew the decision we would make for Him, and directed our lives to the point where we would do so. All the while before and since then, we have made our own choices, some of which were or continue to be beneficial or detrimental to us.
The best thing we can do as we walk in this life is keep the Lord on our minds, talk to Him frequently, and study His word diligently. In doing this, we will continue down the right path that He set before us. When we don’t, He will be there at the end to clean us up.
We will never be abandoned by Him, but we can stray from Him. Saul is being called to lead Israel. Eventually, he will stray, and a new direction under David will come about. But as we enter into Saul’s life, I feel confident that the Lord never abandoned him.
Let us learn the lessons of Saul’s life, good and bad, so that we can avoid the pitfalls and rejoice in the victories as we apply what we know about him to our own lives. More on Saul to come. Pay attention as we go!
Closing Verse: “The steps of a good man are ordered by the Lord,
And He delights in his way.” Psalm 37:23
Next Week: 1 Samuel 9:19-27 He is set to be king, that is understood, yes, it’s true… (Saul, Select and Good, Part II) (17th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 9:1-18 (CG)
9 And it was, man from son right. And his name Kish, son Abiel, son Zeror, son Bechorath, son Aphiah: son man right – powerful valor. 2 And to him, it was son, and his name Saul – select and good. And not man from sons Israel good from him. From his shoulders and upward higher from all the people.
3 And they wandered, the jennies to Kish, father Saul. And he said, Kish unto Saul his son, “You must take, I pray, with you one from the servants, and you must arise, and you must walk, and you must seek the jennies.” 4 And he traversed in Mount Ephraim, and he traversed in land Shalisha, and not they found. And they traversed in land Shaalim, and naught. And he traversed in land Right, and not they found.
5 They, they came in land Zuph, and Saul, he said to his servant who with him “You must walk-ward, and let us return, lest he will cease, my father, from the jennies and he dreaded to us.”
6 And he said to him, “Behold, I pray, man God in the city, the this. And the man being weighty: all that he will speak, coming, it will come. Now, let us walk there. If not, he will cause to declare to us our way which we walked upon-ward.”
7 And he said, Saul, to his servant, “And behold! We will walk. And what we will cause to bring to the man? For the bread, it is vanished from our vessels, and presentation naught to cause to bring to man the God. What with us?”
8 And he caused to add, the servant, to answer Saul. And he said, “Behold! Being found in my hand fourth shekel silver. And I gave to man the God, and he will cause to declare to us our way.”
9 (To faces, in Israel, thus he spoke, the man in his walking to inquire God, “You must walk, and let us walk until the seer.” For to the prophet, the day, he will be called to faces ‘the seer.’)
10 And he said, Saul, to his servant, “Good, your word! You must walk-ward! Let us walk!” And they walked unto the city which there man the God.
11 They, ascending in ascent the city, and they, they found damsels coming out to draw waters. And they said to them, “Being in this the seer?”
12 And they answered them, and they said, “Being! Behold! To your faces. You must hurry now, for the day he came to the city. For sacrifice, the day, to the people in the height. 13 According to your coming the city, thus you will (surely) find him in ‘before he ascends to height-ward to eat’. For not it will eat, the people, until he comes. For he will bless the sacrifice. After thus they will eat, the called. And now, you must ascend. For it, according to the day, you will (surely) find him.” 14 And they ascended the city. They – coming in midst the city, and behold! Samuel coming out to encounter them to ascend to the height.
15 (And Yehovah, he denuded ear Samuel, day one to faces coming Saul, to say, 16 “According to the time, tomorrow, I will send unto you man from land Benjamin. And you anointed him to commander upon My people, Israel. And he caused to save My people from hand Philistines. For I saw My people. For it came, his shriek, unto Me.”)
17 And Samuel, he saw Saul. And Yehovah, He answered him, “Behold! The man whom I spoke unto you. This – he will enclose in My people.” 18 And he approached, Saul, Samuel in midst the gate. And he said, “You must cause to declare-ward, I pray, to me, where this – house the seer?”
1 Samuel 9 (NKJV)
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. 2 And he had a choice and handsome son whose name was Saul. There was not a more handsome person than he among the children of Israel. From his shoulders upward he was taller than any of the people.
3 Now the donkeys of Kish, Saul’s father, were lost. And Kish said to his son Saul, “Please take one of the servants with you, and arise, go and look for the donkeys.” 4 So he passed through the mountains of Ephraim and through the land of Shalisha, but they did not find them. Then they passed through the land of Shaalim, and they were not there. Then he passed through the land of the Benjamites, but they did not find them.
5 When they had come to the land of Zuph, Saul said to his servant who was with him, “Come, let us return, lest my father cease caring about the donkeys and become worried about us.”
6 And he said to him, “Look now, there is in this city a man of God, and he is an honorable man; all that he says surely comes to pass. So let us go there; perhaps he can show us the way that we should go.”
7 Then Saul said to his servant, “But look, if we go, what shall we bring the man? For the bread in our vessels is all gone, and there is no present to bring to the man of God. What do we have?”
8 And the servant answered Saul again and said, “Look, I have here at hand one-fourth of a shekel of silver. I will give that to the man of God, to tell us our way.” 9 (Formerly in Israel, when a man went to inquire of God, he spoke thus: “Come, let us go to the seer”; for he who is now called a prophet was formerly called a seer.)
10 Then Saul said to his servant, “Well said; come, let us go.” So they went to the city where the man of God was.
11 As they went up the hill to the city, they met some young women going out to draw water, and said to them, “Is the seer here?”
12 And they answered them and said, “Yes, there he is, just ahead of you. Hurry now; for today he came to this city, because there is a sacrifice of the people today on the high place. 13 As soon as you come into the city, you will surely find him before he goes up to the high place to eat. For the people will not eat until he comes, because he must bless the sacrifice; afterward those who are invited will eat. Now therefore, go up, for about this time you will find him.” 14 So they went up to the city. As they were coming into the city, there was Samuel, coming out toward them on his way up to the high place.
15 Now the Lord had told Samuel in his ear the day before Saul came, saying, 16 “Tomorrow about this time I will send you a man from the land of Benjamin, and you shall anoint him commander over My people Israel, that he may save My people from the hand of the Philistines; for I have looked upon My people, because their cry has come to Me.”
17 So when Samuel saw Saul, the Lord said to him, “There he is, the man of whom I spoke to you. This one shall reign over My people.” 18 Then Saul drew near to Samuel in the gate, and said, “Please tell me, where is the seer’s house?”