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1 Samuel 10

1

Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the Lord hath anointed thee to be captain over his inheritance?

1
2

When thou art departed from me to day, then thou shalt find two men by Rachel’s sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?

1
3

Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Beth–el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:

4

And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands.

5

After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

6

And the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.

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And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee.

8

And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.

1
9

And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.

10

And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them.

1
11

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?

12

And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets?

13

And when he had made an end of prophesying, he came to the high place.

14

And Saul’s uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were no where, we came to Samuel.

15

And Saul’s uncle said, Tell me, I pray thee, what Samuel said unto you.

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And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.

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And Samuel called the people together unto the Lord to Mizpeh;

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And said unto the children of Israel, Thus saith the Lord God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you:

19

And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the Lord by your tribes, and by your thousands.

20

And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken.

21

When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found.

22

Therefore they enquired of the Lord further, if the man should yet come thither. And the Lord answered, Behold, he hath hid himself among the stuff.

23

And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward.

24

And Samuel said to all the people, See ye him whom the Lord hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king.

25

Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord. And Samuel sent all the people away, every man to his house.

26

And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched.

27

But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace.

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1 Samuel 10

Samuel anoints Saul publicly at a gathering at Mizpah, casting lots to identify him and proclaiming him king (10:24); when asked where Saul is, they find him hiding among the baggage (10:22)—an image of reluctance or fear that undercuts the heroic vision of kingship. Samuel explains the 'rights and duties of kingship' (10:25, the constitutional basis for the king's authority), writing them in a book and depositing it before the LORD at Mizpah, establishing that even the king is subject to a written law and divine oversight. Saul returns home with a group of gifted men devoted to him (10:26), yet 'some worthless fellows' dismiss him, asking 'How can this fellow save us?' (10:27)—an early note of dissent that suggests Saul's authority is contested and incomplete. The chapter presents a cautious transition: Saul is publicly designated king, the constitutional framework is established, and he has followers, yet his reluctance, the public lottery process (rather than divine appointment like David), and the presence of opposition suggest that Saul's kingship lacks the wholehearted endorsement and spiritual authority that true covenant leadership requires.

1 Samuel 10:21

And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken — through the casting of lots (the mechanism is not explicit but implied), the tribe of Benjamin is selected. This was Saul's tribe, the selection confirming what God had privately revealed to Samuel.

1 Samuel 10:16

And Saul said unto his uncle, He told us plainly that the asses were found — Saul's answer focuses on the practical matter: Samuel confirmed that the donkeys were found. But of the matter of the kingdom, whereof Samuel spake, he told him not — Saul keeps silent about the revelation of kingship, the 'matter of the kingdom' (davar hammelukhāh). This silence is significant: Saul does not yet publicly claim or discuss his anointing. The kingship remains known only to Samuel and Saul, hidden from the broader community.

1 Samuel 10:17

And Samuel called the people together unto the LORD to Mizpah — the narrative shifts from private anointing to public selection. Mizpah (netziv, watchpost or lookout) was an important sanctuary in Benjamin (cf. Judges 20-21; 1 Samuel 7:5-12). Samuel convenes the people 'unto the LORD,' emphasizing that the assembly is a religious gathering, a covenant assembly.

1 Samuel 10:1

Then Samuel took a vial of oil, and poured it upon his head, and kissed him — Samuel performs the ritual of anointing (māshaḥ), pouring oil from a flask (pach) upon Saul's head. The act is sacramental, setting Saul apart for a sacred office. Samuel's kiss (nāshak) confirms the covenant relationship and conveys blessing and affection. The oil represents the empowering presence of the Holy Spirit, which will now rest upon Saul as God's anointed. This private anointing (in contrast to the later public selection at Mizpah in v. 24) reveals that Saul's kingship is grounded in divine election, not mere popular acclaim. The intimacy of the scene—the prophet and the young man, the oil and the kiss—marks a threshold moment of transformation. and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? — Samuel's question confirms what the oil signifies: Saul is now anointed (māshīaḥ, anointed one, messiah) as 'captain' (nāgīd, ruler/prince) over God's inheritance (naḥalah), Israel itself. The word 'inheritance' emphasizes that Israel belongs to the LORD, and Saul rules as God's representative and agent, not as an independent sovereign.

1 Samuel 10:2

When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre — Samuel begins to give the three signs (otôth) that will authenticate Saul's anointing. The first sign involves two men near Rachel's tomb in Benjaminite territory. Rachel's sepulchre (kever Rachel) was a significant landmark in Benjaminite geography (cf. Genesis 35:20; Jeremiah 31:15). The presence of 'two men' (shnei anashim) suggests witnesses to some event. in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found — the two men will address Saul with news about the very asses (ăthonôth) he originally sought. This news resolves his initial quest and reassures him that his journey has been providentially guided. The detail emphasizes the irony: Saul's small personal quest has been caught up in God's greater purpose. and, lo, thy father hath left the care of the asses, and sorroweth for you — the men will inform Saul that his father has shifted his concern from the lost animals to the lost travelers, particularly Saul and his servant. His father 'sorrows' (yidaveg), experiencing the anxiety that Saul himself felt earlier (9:5). The sign confirms that Saul's departure on this divinely appointed journey has created concern at home, yet God is orchestrating all events.

1 Samuel 10:3

Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor — the geographic markers help identify the signs and give Saul a clear path to follow. The plain of Tabor (elon Tabor, likely referring to the oak or terebinth of Tabor) is a notable landmark. and there shall meet thee three men going up to God at Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine — the second sign involves three men (shlōshāh anashim) going up (presumably on pilgrimage) to Bethel, the house of God. Each man carries provisions: one has three kids (young goats), one has three loaves, and one has a flask of wine. The number three appears repeatedly (three men, three kids, three loaves), suggesting completeness and divine intention. These are the provisions of hospitality and festival celebration.

1 Samuel 10:4

And they will salute thee, and give thee two loaves of bread — the three men will greet Saul with 'salutation' (shalom, peace) and will give him two of their three loaves of bread. The act of giving bread is an act of covenant communion and hospitality. which thou shalt receive of their hands — Saul is instructed to accept the bread, signifying reception of blessing and covenant relationship. The detailed attention to these mundane actions (receiving bread) suggests that ordinary acts participate in divine providence and blessing.

1 Samuel 10:5

After that thou shalt come to the hill of God, where is the garrison of the Philistines — Saul's path now leads to 'the hill of God' (gibat ha-elohim), a place of religious significance. The presence of 'a garrison of the Philistines' (netziv pelishtim) indicates Philistine occupation and military presence. The location appears to be near Gibeah of Benjamin. and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them — the third sign is the most dramatic: a company (hevel) of prophets descending from the high place (bamah) in procession. They are accompanied by musical instruments: a psaltery (nevel, a stringed instrument), a tabret (tof, a drum or tambourine), a pipe (halil, a flute or reed instrument), and a harp (kinnor, the lyre). The music suggests ecstatic or prophetic celebration, and the instruments are associated with religious fervor and prophetic experience. The prophetic 'company' (hevel can also mean a band or troop) represents the prophetic community of Israel.

1 Samuel 10:6

And the Spirit of the LORD will come upon thee mightily, and thou shalt prophesy with them — the spiritual dimension of the third sign is crucial. The phrase 'Spirit of the LORD' (ruach YHWH) represents God's empowering presence, the same spirit that will rest on David (16:13). The verb 'come upon' (tzalach, to rush upon or attack forcefully) suggests irresistible divine power. The word 'mightily' emphasizes the power and intensity of the experience. Saul will 'prophesy' (nittaba, from naba', to speak as a prophet), joining the prophetic band in their ecstatic utterance. and shalt be turned into another man — the transformation will be so complete that Saul will become 'another man' (ish aḥer), suggesting a new identity empowered by God's spirit. This echoes the principle that the Spirit of God brings about inner transformation, not merely external change. The three signs provide progressive confirmation: first, reassurance about his journey (sign 1); second, covenant hospitality (sign 2); third, spiritual empowerment and transformation (sign 3).

1 Samuel 10:7

And let it be, when these signs are come unto thee, that thou do as occasion shall serve thee — Samuel gives Saul freedom to act according to circumstances as they arise. The phrase 'as occasion shall serve thee' (asher timtza yadeḵa, literally 'as your hand finds') suggests that Saul should act according to his judgment and opportunity. for God is with thee — the assurance of divine presence underlies all of Saul's future actions. The phrase 'God is with thee' (elohim itteḵa) is a covenant promise, echoing the promises made to Abraham, Jacob, Moses, and Joshua. This promise of divine presence empowers Saul for whatever tasks lie ahead.

1 Samuel 10:8

And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings — Samuel instructs Saul to go to Gilgal, the historic sanctuary where Israel had camped after crossing the Jordan (Joshua 4-5). Samuel will meet Saul there to perform sacrifices: burnt offerings (olâh, wholly burned to God) and peace offerings (zebah shlomim, communion sacrifices in which the people shared). The sacrifices will consecrate the kingship and renew covenant. seven days shalt thou tarry, till I come unto thee, and show thee what thou shalt do — Saul is to wait seven days, a sacred period of preparation (the number seven suggesting completeness and holiness). Samuel promises to arrive and give Saul further instructions. This sets up the later crisis in chapter 13 when Saul, impatient, offers the sacrifice himself.

1 Samuel 10:9

And it was so, that when he had turned his back to go from Samuel, God gave him another heart — the transformation promised in verse 6 begins to occur immediately. The phrase 'gave him another heart' (vatichliph lo elohim lev aḥer) suggests a spiritual renewal and empowerment. A new 'heart' (lev) represents a new center of will and intention, aligned with God's purpose. and all those signs came to pass that day — all three signs that Samuel had predicted come to pass 'that day' (bayom hahu), validating Samuel's prophetic word and God's guidance. The fulfillment confirms that Saul is indeed chosen and empowered by God.

1 Samuel 10:10

And when they came thither to the hill of God, behold, a company of prophets met him — the third sign is fulfilled exactly as Samuel predicted. The prophetic band (hevel hanebim) meets Saul at Gibeah. and the Spirit of God came upon him mightily, and he prophesied among them — the Spirit rushes upon Saul ('tzalach 'alav ruach elohim), and he joins in prophetic speech (yinnabē, he prophesied). The experience is ecstatic and communal, Saul participating in the Spirit-inspired utterance of the prophetic community.

1 Samuel 10:11

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets — those who knew Saul from before ('yeda'uhu et temurah) witness his transformation and participation in the prophetic band. The change is so remarkable that it occasions comment and wonder. then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? — the people's question 'Is Saul also among the prophets?' (hagam Sha'ul binney hanebim) expresses amazement. The word 'also' (gam) suggests that this is unexpected, that Saul is not known as a prophet. This rhetorical question (which will be repeated in 19:24) reflects the transformative power of the Spirit—the ordinary young man seeking donkeys has become a prophet, empowered by God's presence.

1 Samuel 10:12

And one of the same place answered and said, But who is their father? — the word 'father' (ab) may refer to the leader or founder of the prophetic community. Therefore it became a proverb, Is Saul also among the prophets? — this famous saying becomes proverbial, expressing the wonder of spiritual transformation. The proverb 'Is Saul also among the prophets?' will echo through the narrative (19:24), marking the mysterious way God's spirit empowers and transforms those chosen for divine service.

1 Samuel 10:13

And when he had made an end of prophesying, he came to the high place — Saul's ecstatic experience as a prophet concludes, and he comes to the sanctuary (bamah) where he can reflect on what has happened to him. The high place is a space of sacred contemplation, where the boundaries between human and divine are thin.

1 Samuel 10:14

And Saul's uncle said unto him and to his servant, Whence come ye? And he said, To seek the asses — Saul encounters his uncle (dod) who asks where Saul has been. Saul gives the literal answer: seeking the lost donkeys, which was his original purpose. and when we saw that they were no where, we went to Samuel — Saul's account is truthful but incomplete, withholding the revelation of his anointing to kingship.

1 Samuel 10:15

And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you — the uncle presses for more information, sensing that Saul has not fully explained his encounter with the seer. The question invites Saul to reveal the fuller truth.

1 Samuel 10:18

And said unto the children of Israel, Thus saith the LORD God of Israel — Samuel addresses Israel in the name of God (ko amar YHWH), his words carrying divine authority. I brought you up out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms that oppressed you — Samuel rehearses Israel's salvation history, reminding the people of God's mighty acts of deliverance. The phrase 'brought you up' ('asa'lti) echoes the language of the exodus, God's foundational saving act. The catalogue of deliverances (from Egypt, from all oppressing kingdoms) reminds Israel of its dependence on God.

1 Samuel 10:19

And ye have this day rejected your God — Samuel makes a sharp accusation: by demanding a king, Israel has 'rejected' (ma'astem) God. The statement is theologically loaded: Israel's request for a human king is presented as rejection of God's own kingship. who himself is your saviour, when he was in trouble and distress — God himself is Israel's 'saviour' (moshi'a), the one who has repeatedly delivered the nation. The phrase 'when you were in trouble and distress' (b'tzara'techa uv'tzukatheḵa) recalls the pattern of Israel's history: distress followed by God's deliverance. and ye said unto him, Nay; but set a king over us — despite God's role as savior, Israel has rejected that claim and demanded a human king (nay, set a king over us—'lo, ki melekh tamlokh 'aleinu'). The 'but' (ki) marks the contrast between what God has done and what the people have demanded.

1 Samuel 10:20

Now therefore present yourselves before the LORD by your tribes, and by your thousands — Samuel invokes a selection process before the LORD, organized by tribe and by thousand (a military or administrative unit). The process is structured, suggesting order and divine oversight.

1 Samuel 10:22

When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken — the selection narrows: from Benjamin to the family of Matri to Saul. The process of lots (goral) creates dramatic suspense: God is revealed as directing the selection through the lot. but when they sought him, he could not be found — Saul, having been designated by lot, cannot be found among the assembly. The situation reverses the anointing narrative: Saul was elevated, honored, given the chief place, yet now he hides.

1 Samuel 10:23

Therefore they enquired of the LORD further, if the man should yet come thither — they consult the LORD about Saul's whereabouts, recognizing that something is amiss. And the LORD answered, Behold, he hath hid himself among the stuff — God reveals that Saul has hidden himself 'among the stuff' (b'keruyim hak'lilim), among the baggage or equipment of the encampment. The hiding suggests a contradiction: Saul has been anointed king, yet when publicly selected, he hides. This may reflect genuine humility, fear, or reluctance before the responsibility of kingship.

1 Samuel 10:24

And they ran and fetched him thence — the assembly goes to find Saul where he is hidden. and when he stood among the people, he was higher than any of the people from his shoulders and upward — the text returns to Saul's physical stature, noted in 9:2. Saul's height makes him conspicuous and suitable to the people's desire for a visible, impressive king. The physical elevation mirrors what should be his spiritual elevation through anointing.

1 Samuel 10:25

And Samuel said to all the people, See ye him whom the LORD hath chosen — Samuel publicly declares God's choice of Saul: 'See you him whom the LORD has chosen' (re'u et asher bachar YHWH). The verb 'chosen' (bachar) emphasizes election and divine preference. that there is none like him among all the people? — Saul's uniqueness is affirmed, whether referring to his physical stature or his status as God's chosen. And all the people shouted, and said, God save the king — the people's acclamation 'God save the king!' (yiḥi hammelekh, let the king live) expresses their acceptance and blessing. The cry 'save' (yiḥi, let him live) suggests a prayer for God's protection and blessing on the new king.

1 Samuel 10:26

Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the LORD — Samuel establishes the 'manner of the kingdom' (mishpat hammelukhāh), the constitutional principles and practices that will govern the kingship. He writes this 'in a book' (bassepher) and deposits it 'before the LORD' (lipne YHWH), placing it under divine sanction. The written constitution (perhaps like the law of the kingship in Deuteronomy 17) establishes that even the king is subject to God's law and covenant.

1 Samuel 10:27

And Saul went home to Gibeah; and there went with him a band of men, whose hearts God had touched — Saul returns to Gibeah, his hometown. A 'band of men' (hevel giborim, literally a band of mighty men) accompanies him, 'whose hearts God had touched' (asher naga' elohim b'libam). The divine 'touching' of hearts suggests that God is moving people to support Saul's kingship through internal conviction and loyalty. But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents — not all accept Saul's kingship. 'Children of Belial' (bnei bli-ya'al, sons of worthlessness) mock Saul's ability to save Israel, implying skepticism about his military and political competence. They 'despise' (bazazu) him and refuse to offer the gifts (minchah) that would signal loyalty and submission. The division between supporters and detractors of Saul's kingship is immediate and acute. But he held his peace — Saul's response is dignified silence, suggesting restraint and acceptance of the people's mixed reception.