1 Samuel 9:19-27
Saul – Select and Good, Part II
(Typed 21 August 2025) The name Saul comes from the verb shaal, to ask. Thus, his name means Asked, as in Asked for. There may be many reasons why someone could be named Saul.
Likewise, there is a reason why Saul’s name is used in Scripture. He is Asked, and the Lord is using the name to continue the details of the story of redemption.
There are innumerable things we could ask for, and someone who asks for something enough may be given a name to reflect what he wants the most. My grandmother grew up knowing a boy named Canigo.
Every time anyone said they were going somewhere, he would immediately say, “CanIgo?” as if it were one word. Eventually, that was what everyone called him. What is it that you ask for the most in life? If you ask for it enough, the Lord may have a name for you.
Text Verse: “One, I asked [shaal] from Yehovah,
It I will seek,
My dwelling in house Yehovah
All days my livings,
To gaze in beauty Yehovah
And to inquire in His temple.” Psalm 27:4 (CG)
Saul probably got his name based on being asked for, but the Lord will use him to typologically describe something asked for by others. As you read the Bible, if you know the meaning of a name, you may be able to decode the deeper meaning of a passage by thinking about how the Lord is using it in relation to Jesus, redemptive history, etc.
There does need to be consistency in how things are used, maintaining the context of what is being presented, and not stretching things to fit a preconceived notion.
Keeping things such as the names of people and places in line with such principles is important. If there is a deviation from what is presented in one place, there needs to be a valid reason for it. For example, Saul’s name could go in two directions, asking for or being asked for.
It is likely that in the stories of his life, either will be the case, depending on what is being conveyed in each story. We’ll find out as we go, but a full explanation for such a change should be provided. The word of God is too precious to just pull things out of the wind and declare, “This is what is being said here.”
Read the word, rejoice in it, and handle it carefully as you consider what it is conveying. Such truths as this are necessary when evaluating His superior word. For now, 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. You Must Eat! (verses 19-27)
19 Samuel answered Saul and said, “I am the seer. Go up before me to the high place,
vayaan shemuel eth shaul vayomer anokhi ha’roeh aleh lephanay ha’bamah – “And he answered, Samuel, Saul, and he said, ‘I the seer. Ascend to my faces the height.” Samuel addresses Saul alone, even though his servant is with him. The general consensus is that this is a sign of honor. Just as a king or nobleman would appear first at a banquet or getting off an airplane, such as when the president deplanes first, Saul is given the honor of going to the meal before Samuel…
19 (con’t) for you shall eat with me today;
vaakhaltem imi hayom – “and you ate with me the day.” The words have gone from the singular to the plural. Despite Saul being the one to go before Samuel, both he and his servant are invited to the sacrificial meal that awaits…
19 (con’t) and tomorrow I will let you go and will tell you all that is in your heart.
veshilakhtikha vaboker vekhol asher bilvavekha agid lakh – “And I sent you in the morning, and all which in your heart, I will cause to declare to you.” The words return to the singular. Samuel has invited the servant to attend as well, but Saul is the focus of attention and the one who will receive Samuel’s vision and prophecy.
The words “all which in your heart” aren’t referring to the lost donkeys, but to Saul’s life and the direction it will take based on who he is and what he is capable of. This would be comparable to us saying, “I will tell you everything about yourself, even things you don’t know.”
To validate that this is possible and to be expected, he says…
20 But as for your donkeys that were lost three days ago, do not be anxious about them, for they have been found.
velaathonoth ha’ovedoth lekha hayom shelosheth hayamim al tasem eth libekha lahem ki nimtsau – “And to the jennies, the ‘meanderings to you, the day, three the days,’ not may you put your heart to them. For they were found.” Samuel’s expression, “the day, three the days” is a way of saying the day before yesterday, which is now three days ago.
He has said this to show that he is aware of Saul’s search and of the fact that it is no longer necessary. This was stated as a proof that he is, in fact, a seer who can reveal what he just promised concerning all that is in Saul’s heart. And more…
20 (con’t) And on whom is all the desire of Israel?
u-lemi kal khemdath Yisrael – “And to whom all delight Israel?” The meaning is not, “And all of the desirable things of Israel are destined to be yours.” Rather, the statement is that he is the focus of Israel’s desires. In other words, he is the one anticipated to fulfill their request –
“And they refused, the people, to hear in voice Samuel. And they said, ‘No! For lo! King, he will be upon us! 20 And we will be, also we, according to all the nations. And he will judge us, our king, and he will go to our faces and he will battle our battles.’” 1 Samuel 8:19, 20 (CG).
Israel desired a king. The Lord agreed and is giving them what they have asked for. Saul doesn’t yet know this, but Samuel continues to prepare him for the word…
20 (con’t) Is it not on you and on all your father’s house?”
halo lekha u-lekhol beith avikha – “Not to you, and to all house your father?” This means that Saul will be the one who fulfills Israel’s request to be king, but a person is defined by who he issues from. The house of the father is, therefore, the basis for the establishment of any particular individual.
David is referred to as the son of Jesse, and Jesus is called the carpenter’s Son in Matthew 13:55. Saul has been looking for his father’s lost jennies, while Israel has been searching for Kish’s son to be their king. Saul, not knowing what Samuel is talking about, dismisses such a notion…
21 And Saul answered and said, “Am I not a Benjamite,
Rather: vayaan shaul vayomer halo ven yemini anokhi – “And he answered, Saul, and he said, ‘Not son right, I?” The term “son right” or “son the right” was first seen in Judges 3:15. It was seen in the written text in verse 1 of this chapter and alluded to again in that same verse. It is an uncommon phrase which the Topical Lexicon says –
“…designates an individual belonging to the tribe of Benjamin. Its nine appearances mark people whose personal identity, calling, or conduct is inseparably linked to that tribe’s prophetic destiny within Israel.”
The term was used in the plural in Judges 19:16, “sons right” when the people of Gibeah committed atrocities against a man and his concubine, which led to the almost total annihilation of the tribe.
Saul may be thinking along the lines of, “I am a son of ‘right’ but they are always doing wrong.” Saul cannot fathom why all of Israel would desire him, as he was from this group of people. Because of the war, he was…
21 (con’t) of the smallest of the tribes of Israel,
miqatane shivte Yisrael – “From least scepters Israel?” During the war, the tribe, represented by the scepter of the main family of Benjamin, was reduced to only six hundred men. They were almost completely annihilated so that the entire tribe was smaller than most families within the other tribes…
21 (con’t) and my family the least of all the families of the tribe of Benjamin?
u-mishpakhti hatseirah mikal mishpekhoth sivte vinyamin – “And my family the little from all families, scepters Benjamin?” Of all of the families, represented by the scepters of the main fathers, Saul’s family was the least of all of them. Who would ever look to such a lowly person in such a lowly group and say, “Here is the desire of all Israel.”?
21 (con’t) Why then do you speak like this to me?”
velamah dibarta elay kadavar hazeh – “And why you spoke according to word, the this?” In modern vernacular, Saul is saying, “What, are you kidding? I have no idea what you are talking about.” He is standing there with a seer who he is sure must have seen incorrectly. Despite that…
22 Now Samuel took Saul and his servant and brought them into the hall,
vayiqakh shemuel eth shaul veeth naaro vayviem lishkathah – “And he took, Samuel, Saul and his servant, and he caused to bring them chamber-ward.” A new word, lishkah, is seen. It is derived from an unused root with an uncertain meaning.
Elsewhere, it refers to a place of storage or where an official may be stationed. Here, it is a room where dining takes place. As such, the word chamber sufficiently explains the intent. Upon arrival there…
22 (con’t) and had them sit in the place of honor among those who were invited; there were about thirty persons.
vayiten lahem maqom berosh haqeruim vehemah kishloshim ish – “and he gave to them place in head the called. And they according to thirty man.” Of those called to the sacrifice, which would have included the chief men of the city, Saul is set at the head of them all.
Of the number of them, Bullinger says, “THIRTY being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.” Once seated…
23 And Samuel said to the cook, “Bring the portion which I gave you, of which I said to you, ‘Set it apart.’”
vayomer shemuel latabakh tenah eth hamanah asher nathati lakh asher amarti elekha sim othah imakh – “And he said, Samuel, to the cook, ‘You must bring-ward the portion which I gave to you, which I said unto you, “Put it with you.”’” The tabakh, cook, is derived from the verb tabakh, to slaughter. It refers to a butcher or a cook who cuts and prepares meat.
This person was told, in advance, to have a particular portion of meat ready for the arrival of Saul. With him now seated, that portion is requested to be brought forth…
24 So the cook took up the thigh with its upper part and set it before Saul.
vayarem hatabakh eth hashoq vehealeha vayasem liphne shaul – “And he caused to raise, the cook, the leg and the ‘upon it.’ And he put to faces Saul.” The cook lifted the shoq, the leg, which he had been instructed to set aside.
The word comes from shuq, to overflow, as in the leg flowing out from the body. The “upon it” is probably referring to the shoulder. Therefore, it is the entire leg of the animal, including its shoulder, a sizable hunk of meat. With that set before him…
24 (con’t) And Samuel said, “Here it is, what was kept back. It was set apart for you. Eat; for until this time it has been kept for you, since I said I invited the people.”
It is the cook, not Samuel, who is the nearest antecedent: vayomer hineh hanishar sim lephanekha ekhol ki lamoed shamur lekha lemor ha’am qarathi – “And he said, ‘Behold, the ‘being left,’ it must set to your faces. You must eat! For to the appointment, guarded to you.” … To say, ‘The people, I called.’” The cook is taking the time to insert his own experience in the matter. His words are elliptical.
He was asked to set something aside for an appointed time. Until the time came, he guarded it. As for the verb translated as “to say,” it has no verb to which it refers, but it is referring to what Samuel said to him, “The people, I called.”
A paraphrase will help to get the intent: “The cook said, ‘Look at this! It’s what was set aside for you and is now set before you. Eat up! This was specially guarded for you until the appointed time. Samuel said to me, “I have called the people.”’”
The point of recording this is to show that Saul understood everything was prearranged for his arrival. He was to consider his selection as divinely directed by God through Samuel.
24 (con’t) So Saul ate with Samuel that day.
vayokhal shaul im shemuel bayom hahu – “And he ate, Saul, with Samuel in the day, the it.” Realizing that what had taken place was purposeful, he ate with Samuel without hesitation or reservation.
25 When they had come down from the high place into the city, Samuel spoke with Saul on the top of the house.
vayeredu meha’bamah ha’iyr vaydaber im shaul al ha’gag – “And they descended from the height, the city. And he spoke with Saul upon the roof.” The roof of the house is a place of relaxation, be it for a party, a bath, or sleeping. In this case, they went up there to talk. After that, Saul spent the night there.
The roof, gag, comes from gaah, to rise up or (figuratively) exalt or be majestic. One can get the sense that Samuel wanted anyone in the area to be able to see the two of them together and that he had approved of Saul after the day’s gathering.
26 They arose early; and it was about the dawning of the day
The NKJV, following the KJV, is misleading. It is not two events, but one: vayashkimu vayhi kaaloth ha’shakhar – “And they arose early. And it was according to ascending the dawn.” The second sentence is given to describe what “early” means. At that time…
26 (con’t) that Samuel called to Saul on the top of the house, saying, “Get up, that I may send you on your way.”
vayiqra shemuel el shaul ha’gag lemor qumah vaashalekhekha – “And he called, Samuel, unto Saul – the roof, to say, ‘You must arise-ward! Let me send you.’” Samuel got up first, at the ascending of the dawn, long before sunrise. Saul was on the roof sleeping still, and so Samuel called to awaken him so he could send him off.
The reason for this will not be seen until the next chapter. Events have been ordained to take place, and Saul must be on his way to encounter them as they occur. Therefore…
26 (con’t) And Saul arose, and both of them went outside, he and Samuel.
There is an emphatic repetition in the words: vayaqam shaul vayetseu shenehem hu u-shemuel hakhutsah – “And he arose, Saul, and they went – they two – he and Samuel, the outside-ward.” The repetition assures the reader that everything is in accordance with the direction of Samuel. This is, therefore, ultimately at the orchestration of the Lord.
27 As they were going down to the outskirts of the city, Samuel said to Saul, “Tell the servant to go on ahead of us.” And he went on. “But you stand here awhile,
hemah yordim biqtseh ha’iyr u-shemuel amar el shaul emor lanaar veyaavor lephanenu vayaavor veatah amod kayom – “They descending in extremity the city. And Samuel, he said unto Saul, ‘You must say to the servant, and he will cross over to our faces, (and he crossed over), and you, you must stand according to the day.’”
As they reached the extremity of the city, out of earshot of anyone who could hear, Samuel instructed that even the servant needed to be removed from the conversation. His words are imperative and emphatic. The way they are written highlights the importance of each thing being said. This is because what he will convey to Saul is of divine origin…
*27 (fin) that I may announce to you the word of God.”
veashmiakha eth devar elohim – “And let me cause to tell you word God.” Samuel received a word from God to convey to Saul. This means that the conversation of the night before did not convey the details that will be spoken in the next chapter.
The division of the chapters at this point leaves us in a state of anticipation, like the end of an especially exciting episode of a TV series. But because this is where it ends. It is where we, too, will end.
I am just a nobody in this world
My family is the least, small and despised
But upon me favor has been unfurled
And to the Lord, I am highly prized
How could something so small change it all?
Out looking for jennies and then something new
On my life there has come a call
To it, I will be faithful and true
A new direction is set for me
A new path on which my feet are set
Out looking for jennies, how can it be?
That on this new path, destiny has been met
II. Seeking the Truth
As of sermon typing day, I admit to not being entirely sure concerning the typology in this passage. Therefore, there may be changes in my analysis in the sermons ahead, or I may go back and revise this even before this sermon is given, having ascertained more perfectly what is being conveyed as the coming passages are analyzed.
Verse 1 noted that there was a man from son right. As it doesn’t say Benjamin, Son of the Right Hand, this thought doesn’t refer to Jesus. Instead, the subject represents the person of Israel who is seeking the truth, even if he has not found it.
His name is Kish, Ensnared, signifying his state in Israel, living under the law which still binds them, as yet without Christ. He is the son of Abiel, God is My Father, a correct statement, even if impersonal. He is the son of Zeror, Besieged. It is another correct statement of those in Israel without Jesus. He is also the son of Bechorath, First Born, a true statement based on Exodus 4:22 –
“And you said unto Pharaoh, ‘Thus He said, Yehovah, “My son, My Firstborn (bekhor) – Israel.” Exodus 4:22 (CG)
He, in turn, is the son of Aphiah, Utterer. It is an apt name for the people of Israel in all its associated connotations. Kish is then called “son man right – powerful valor.” It describes Israel at the end of the church age when Samuel is old (1 Samuel 8:1).
To Kish is a son, Shaul, Saul, meaning Asked and signifying Asked for. He is noted as “select and good.” It would aptly describe someone seeking the truth. The name, however, also carries the connotation of Sheol, the Pit. It is identical in spelling except for the later-added vowel points. It is a good idea to keep that connection in mind.
He is noted as the goodest of the good and is described as being “upward higher from all the people” from his shoulders. The word signifying higher can have positive and negative connotations.
Verse 3 referred to the jennies of Ensnared having wandered. The root signifies permanence. It is an apt description of Israel without Jesus and without the word. They have no sense of permanence before God. Therefore, Ensnared tells Asked to take a servant and seek the jennies.
The locations in verse 4 are described as being “traversed,” meaning passed over. In other words, they were not stopped at. The first was Mount Ephraim, a location constantly and consistently representing the church, meaning a large but centralized group of people (Mount) who are Twice Fruitful (Jew and Gentile) because of Christ’s afflictions (Ephraim).
The next was Shaalim, Threeland, a reference to the church whose doctrine stems from an understanding of the Trinity. The next is Shaalim, Place of Foxes, an apt description of the church where people are constantly trying to trip up believers.
Next is land Right, a great description of the true church. Each of these places they traversed without stopping. It identifies Israel missing what they are looking for throughout the church age. But finally, it says in verse 5 that they “came in land Zuph,” Honeycomb. It is the same symbolism as Chapter 1. It refers to the word.
Until Israel goes to the word, they will never find what they are looking for. In this location, seen in verse 6, there was said to be a man of God and that “all that he will speak, coming, it will come.” Isn’t it amazing how reliable the Bible is? It even refers to itself as such! The servant notes that they should go there so that they can ascertain the path to walk upon.
Verse 7 noted that Saul didn’t have anything to bring to the man of God. But the law said not to appear before the Lord empty-handed. They had no bread, an apt description of Israel without Jesus. He asks the servant what they had available.
The servant responds in verse 8 that he had in his hand a fourth of a shekel of silver to give to the “man the God.” It signifies that this man represents being in a right relationship with God. The quarter shekel is never mentioned again, but silver refers to redemption. Four is the world number, the number of material creation.
The only other time outside of this chapter the word translated as “seer” is used is in Isaiah 28:7, where it says, “they error in the vision.” It appears this is purposeful. One cannot purchase redemption that is found in the word. It can only be obtained by faith. Hence, no note of Samuel accepting it is mentioned.
Verse 10 referred to them walking to the city of “man the God,” and ascending the hill. On the way up, they passed three damsels going out to draw water. Water signifies life and the Spirit. Three is the number of divine completeness.
The man the God is in the land of Honeycomb, where the divine completeness for life and the Spirit can be found. The damsels say to Saul and his servant that Samuel was there, just before them. They are heading in the right direction.
The damsels also told them that Samuel had just arrived and was there for a sacrifice in the high place. It is a divine appointment for them to participate in. Also, they tell them that the people will not eat until Samuel arrives to bless the sacrifice. Once that takes place, the called would eat.
The whole picture is one of order and propriety in relation to a sacrifice. Twice, the damsels emphatically noted that in seeking him, they would surely find him. And sure enough, in verse 14, just as they were entering the city, it says that Samuel, Seed of Grace, was coming out to meet them, because (verse 15) Yehovah denuded his ear to Saul’s coming the day prior.
At that time (verse 16), the Lord told Samuel that at the same time the next day, he would send a man from land Benjamin, Son of the Right hand, to be the commander of His people, Israel. It is the first time the proper name Benjamin is used in the chapter.
Without being dogmatic about this, it appears to be an appeal to the epistles of Paul, who was from the tribe of Benjamin. It is his epistles that set forth the doctrines of the “seed of Grace” in Scripture. The thought matches the intent of the passage. Although it could be a reference to Jesus as the Son of the Right Hand without regard to such a lesser division.
Still in verse 16, the Lord said that it would be Saul who would save His people from the hand of the Philistines, Weakeners, meaning those who would weaken the faith of others, especially through law observance. The Lord noted (verse 17) that it would also be Saul who would “enclose in My people.”
The meaning is that he would keep Israel safe from these enemies as he fought outward against them. Verses 18 & 19 gave the details about the meeting and the honor that Samuel gave Saul by having him ascend before him to the high place.
Verse 20 said that the jennies, the “permanences,” that were lost “the day, three the days” had been found. This means it is the third day. It appears to be what is referred to in Hosea 6 –
“He will revive us from two days,
In the day, the third, He will cause to raise us,
And will revive us to His faces.” Hosea 6:2 (CG)
The time for Israel’s restoration is at hand. As such, Samuel asked, “And to whom all delight Israel?” It will be on those who are able to lead them to restoration and freedom from the Weakeners. There will be a spiritual struggle in Israel as those who accept Jesus will fight against those who hold to law observance.
Saul, however, notes his heritage (verse 21), arguing that he is a “son right,” from the least tribe and the least family of the scepters (tribes) of Benjamin. That may be true, but Benjamin possesses the proper qualities to wage war against the Weakeners. This is especially so because Paul’s epistles set proper doctrine against them.
Verse 22 noted Samuel bringing Saul and his servant into the chamber, sitting him in the place of honor among the thirty who were called. As seen, Bullinger says, “THIRTY being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.”
The right moment in redemptive history has arrived for the plans and purposes of God toward those in Israel who are to be redeemed. As such, verse 24 noted that the shoq, the overflowing, was set before Saul, it having been left “for to the appointment,” being guarded for him.
It signifies the best part of the sacrifice was kept for him. Everything about the event was purposeful and prearranged. It is a way of solidifying in Saul’s mind that the path he was on was the correct one. Those seeking the truth will receive an overflowing of it.
Everything in verses 25 and 26 was given to further confirm this. Samuel talked with Saul on the gag, roof, a word coming gaah, to be exalted. Saul slept there and was called from there. After that, Samuel and Saul went out together in words that were repetitive, ensuring that everything occurring was at the orchestration of the Lord.
Finally, in verse 27, Samuel had Saul send the servant ahead because he would announce to him the word of God. That was spoken in anticipation of what lies ahead in the next chapter.
The contents of chapter 9 give us assurances that God is not yet done with Israel. After the church age, the seed of Grace will continue. Israel will be led by a pursuit of the truth and a fight against law observance, the antichrist, and temple worship, all of which are intricately connected in the end times.
Care in our theology today is, therefore, necessary in several directions. Churches that hold to replacement theology are incorrect in what they teach. The church is not “spiritual Israel.”
Rather, it is a part of the commonwealth of Israel that exists until the time for Israel’s punishment under the law for rejecting Jesus is fulfilled. Understanding this, we are also not to get sucked into the idea that Israel’s future temple restoration, along with its rites and rituals, is to be excitedly anticipated and supported.
Though these things are coming, they signify a continued rejection of Jesus, a return to the law which He fulfilled, and a rejection of God’s intent for His returning people. That is clearly evidenced in this passage, and it will continue to be seen, just as it was repeatedly seen in the Book of Judges.
We must maintain a proper balance in our approach to what God is doing lest we get caught up in strange, unbiblical doctrines. Eyes on Jesus! That is where the sweet spot of our walk before the Lord lies.
Closing Verse: “I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” Romans 11:1
Next Week: 1 Samuel 10:1-16 He got the call, and he understood – pretty nifty… (Saul – Select and Good, Part III) (18th 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 9:19-27 (CG)
19 And he answered, Samuel, Saul, and he said, “I the seer. Ascend to my faces the height, and you ate with me the day. And I sent you in the morning, and all which in your heart, I will cause to declare to you. 20 And to the jennies, the ‘meanderings to you, the day, three the days,’ not may you put your heart to them. For they were found. And to whom all delight Israel? Not to you, and to all house your father?”
21 And he answered, Saul, and he said, “Not son right, I? From least scepters Israel? And my family the little from all families, scepters Benjamin? And why you spoke according to word, the this?”
22 And he took, Samuel, Saul and his servant, and he caused to bring them chamber-ward, and he gave to them place in head the called. And they according to thirty man. 23 And he said, Samuel, to the cook, “You must bring-ward the portion which I gave to you, which I said unto you, ‘Put it with you.’” 24 And he caused to raise, the cook, the leg and the ‘upon it.’ And he put to faces Saul. And he said, “Behold, the ‘being left,’ it must set to your faces. You must eat! For to the appointment, guarded to you.” … To say, “The people, I called.” And he ate, Saul, with Samuel in the day, the it.
25 And they descended from the height, the city. And he spoke with Saul upon the roof. 26 And they arose early. And it was according to ascending the dawn. And he called, Samuel, unto Saul – the roof, to say, “You must arise-ward! Let me send you.” And he arose, Saul, and they went – they two – he and Samuel, the outside-ward.
27 They descending in extremity the city. And Samuel, he said unto Saul, “You must say to the servant, and he will cross over to our faces, (and he crossed over), and you, you must stand according to the day. And let me cause to tell you word God.”
1 Samuel 9:19-27 (NKJV)
19 Samuel answered Saul and said, “I am the seer. Go up before me to the high place, for you shall eat with me today; and tomorrow I will let you go and will tell you all that is in your heart. 20 But as for your donkeys that were lost three days ago, do not be anxious about them, for they have been found. And on whom is all the desire of Israel? Is it not on you and on all your father’s house?”
21 And Saul answered and said, “Am I not a Benjamite, of the smallest of the scepters of Israel, and my family the least of all the families of the tribe of Benjamin? Why then do you speak like this to me?”
22 Now Samuel took Saul and his servant and brought them into the hall, and had them sit in the place of honor among those who were invited; there were about thirty persons. 23 And Samuel said to the cook, “Bring the portion which I gave you, of which I said to you, ‘Set it apart.’ ” 24 So the cook took up the thigh with its upper part and set it before Saul. And Samuel said, “Here it is, what was kept back. It was set apart for you. Eat; for until this time it has been kept for you, since I said I invited the people.” So Saul ate with Samuel that day.
25 When they had come down from the high place into the city, Samuel spoke with Saul on the top of the house. 26 They arose early; and it was about the dawning of the day that Samuel called to Saul on the top of the house, saying, “Get up, that I may send you on your way.” And Saul arose, and both of them went outside, he and Samuel.
27 As they were going down to the outskirts of the city, Samuel said to Saul, “Tell the servant to go on ahead of us.” And he went on. “But you stand here awhile, that I may announce to you the word of God.”
