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1 Samuel 9

There was a man of Benjamin whose name was Kish, the son of Abiel, son of Zeror, son of Becorath, son of Aphiah, a Benjaminite, a man of wealth.

And he had a son whose name was Saul, a handsome young man. There was not a man among the people of Israel more handsome than he. From his shoulders upward he was taller than any of the people.

Now the donkeys of Kish, Saul’s father, were lost. So Kish said to Saul his son, “Take one of the young men with you, and arise, go and look for the donkeys.”

And he passed through the hill country of Ephraim and passed through the land of Shalishah, but they did not find them. And they passed through the land of Shaalim, but they were not there. Then they passed through the land of Benjamin, but did not find them.

When they came to the land of Zuph, Saul said to his servant who was with him, “Come, let us go back, lest my father cease to care about the donkeys and become anxious about us.”

But he said to him, “Behold, there is a man of God in this city, and he is a man who is held in honor; all that he says comes true. So now let us go there. Perhaps he can tell us the way we should go.”

Then Saul said to his servant, “But if we go, what can we bring the man? For the bread in our sacks is gone, and there is no present to bring to the man of God. What do we have?”

The servant answered Saul again, “Here, I have with me a quarter of a shekel of silver, and I will give it to the man of God to tell us our way.”

(Formerly in Israel, when a man went to inquire of God, he said, “Come, let us go to the seer,” for today’s “prophet” was formerly called a seer.)

And Saul said to his servant, “Well said; come, let us go.” So they went to the city where the man of God was.

As they went up the hill to the city, they met young women coming out to draw water and said to them, “Is the seer here?”

They answered, “He is; behold, he is just ahead of you. Hurry. He has come just now to the city, because the people have a sacrifice today on the high place.

As soon as you enter the city you will find him, before he goes up to the high place to eat. For the people will not eat till he comes, since he must bless the sacrifice; afterward those who are invited will eat. Now go up, for you will meet him immediately.”

So they went up to the city. As they were entering the city, they saw Samuel coming out toward them on his way up to the high place.

Now the day before Saul came, the LORD had revealed to Samuel:

“Tomorrow about this time I will send to you a man from the land of Benjamin, and you shall anoint him to be prince over my people Israel. He shall save my people from the hand of the Philistines. For I have seen my people, because their cry has come to me.”

When Samuel saw Saul, the LORD told him, “Here is the man of whom I spoke to you! He it is who shall restrain my people.”

Then Saul approached Samuel in the gate and said, “Tell me where is the house of the seer?”

Samuel answered Saul, “I am the seer. Go up before me to the high place, for today you shall eat with me, and in the morning I will let you go and will tell you all that is on your mind.

As for your donkeys that were lost three days ago, do not set your mind on them, for they have been found. And for whom is all that is desirable in Israel? Is it not for you and for all your father’s house?”

Saul answered, “Am I not a Benjaminite, from the least of the tribes of Israel? And is not my clan the humblest of all the clans of the tribe of Benjamin? Why then have you spoken to me in this way?”

Then Samuel took Saul and his young man and brought them into the hall and gave them a place at the head of those who had been invited, who were about thirty persons.

And Samuel said to the cook, “Bring the portion I gave you, of which I said to you, ‘Put it aside.’”

So the cook took up the leg and what was on it and set them before Saul. And Samuel said, “See, what was kept is set before you. Eat, because it was kept for you until the hour appointed, that you might eat with the guests.” So Saul ate with Samuel that day.

And when they came down from the high place into the city, a bed was spread for Saul on the roof, and he lay down to sleep.

Then at the break of dawn Samuel called to Saul on the roof, “Up, that I may send you on your way.” So Saul arose, and both he and Samuel went out into the street.

As they were going down to the outskirts of the city, Samuel said to Saul, “Tell the servant to pass on before us, and when he has passed on, stop here yourself for a while, that I may make known to you the word of God.”

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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1 Samuel 9

Saul, a Benjamite of striking appearance and tall stature (9:2—'head and shoulders taller than any other'), is anointed king by Samuel after his father Kish sends him to search for lost donkeys (9:3). The encounter occurs at Samuel's house at Ramah, where Samuel has prepared a feast and a high place (festival), and Samuel addresses Saul with extraordinary honor: 'All that is desirable in Israel is yours and your father's house' (9:20)—a pronouncement that establishes Saul as the chosen vessel, though the underlying ambiguity (does the desire rest in God or in Israel?) is already present. Saul's response is marked by humility ('Am I not a Benjamite, from the smallest of the tribes of Israel, and my clan the least important of all the tribes of Benjamin?' 9:21), suggesting a reluctance or awareness that his elevation is unexpected; Samuel privately anoints Saul as 'prince' (nāgîd) over Israel (9:16), marking him as the LORD's chosen leader. The chapter emphasizes that Saul's selection is divine ('The LORD has chosen you,' 9:17), yet his election is shadowed by the ambivalence embedded in the request for kingship itself.

1 Samuel 9:1

Now there was a man of Benjamin whose name was Kish — the genealogy anchors Saul in the tribe of Benjamin, the smallest and most vulnerable of Israel's tribes, yet chosen for kingship. Kish is described as a man of wealth (gibhor ḥayil), suggesting influence within his community. The opening genealogy (vv. 1-2) establishes Saul's lineage and status before the narrative of his elevation, a rhetorical technique that dignifies the protagonist. This introduction foreshadows the providential nature of Saul's encounter with Samuel—he does not seek kingship but stumbles upon it through domestic circumstance. The careful naming of ancestors (Abiel, Zeror, Bechorath, Aphiah) signals the importance of lineage in Israel's tribal consciousness.

1 Samuel 9:2

And he had a son whose name was Saul, a choice young man and a goodly — Saul is described with two Hebrew terms of excellence: ḥurim (choice, picked, select) and tob me'od (very good). The text emphasizes his physical beauty: from his shoulders upward he was higher than all the people, suggesting he possessed the stature associated with heroic warriors in ancient Near Eastern literature. This external magnificence will later contrast sharply with Samuel's criterion—the LORD looks on the heart, not outward appearance (16:7). The dramatic irony is subtle: Israel wants a king like the other nations (8:5), and here is a man who looks like a king. Yet appearance alone will prove insufficient for faithful kingship.

1 Samuel 9:3

And the asses of Kish Saul's father were lost — the donkeys (ăthonôth) are not mere livestock but valuable animals essential to a wealthy household. Their loss necessitates a search that becomes the mechanism through which Samuel and Saul meet. The word 'lost' (ābdu) carries both literal and theological weight: Saul seeks that which is lost, unaware that he himself will be found by God's purpose. This simple domestic crisis becomes the conduit of divine election, exemplifying how God works through ordinary circumstances. The lost donkeys echo the pattern of God's choosing the overlooked: David will be the youngest son left with sheep, Israel the smallest nation, Bethlehem the least city.

1 Samuel 9:4

Then Saul said to his servant, Come, and let us go seek the asses — Saul's decision to search for his father's property demonstrates filial duty and practical responsibility. He takes initiative, showing the qualities of leadership that may have commended him to the people later. The servant (na'ar) will remain his companion throughout this section, witnessing the encounter with Samuel. Saul's purpose is entirely practical and immediate—to fulfill familial obligation—yet he is being guided toward something far greater. This illustrates the principle that God's purposes often work through human choices and desires that seem entirely ordinary and self-directed.

1 Samuel 9:5

And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; for my father will leave caring for the asses, and take thought for us — Saul's concern shifts from finding the donkeys to concern for his father's worry about him and his servant. This shows a conscientious young man, mindful of familial relationships and the practical anxieties of his father. The phrase 'take thought for us' (yidaveg 'aleinu) reflects genuine affection and duty. Yet Saul's intention to abandon the search opens the way for the servant's suggestion to consult the man of God, demonstrating how even Saul's decision to stop seeking the lost leads him to what he did not know he was looking for.

1 Samuel 9:6

And the servant said unto him, Behold now, there is in this city a man of God — the servant knows of Samuel's reputation and presence in this place. The phrase 'man of God' ('ish elohim) is a technical term for a prophet, one who stands before the LORD and speaks his word. The servant's knowledge and suggestion become the instrument of providence. Curiously, Saul does not know of Samuel, though Samuel is already renowned; this asymmetry heightens the dramatic irony. The servant continues: and he is an honourable man; all that he saith cometh surely to pass, indicating Samuel's prophetic reliability and credibility. Everything that this man says comes to pass (kol asher yedabber bo ba yabo)—a statement that will be immediately validated.

1 Samuel 9:7

Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels — Saul's practical concern about a gift (shurrah) reflects ancient Near Eastern custom: one does not approach a person of authority, especially a prophet, empty-handed. The bread is finished in their vessels (keli, bags or vessels used for travel provisions), leaving them without the hospitality gift that custom demands. This detail humanizes Saul: he is concerned with propriety and respect, yet his lack of resources seems to present an obstacle. The servant's next words resolve this impasse, again demonstrating how small obstacles give way to providential meetings.

1 Samuel 9:8

And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver — the servant produces a quarter-shekel, a modest fee that will serve as the customary gift to the man of God. The servant's readiness and resourcefulness remove the obstacle to their meeting with Samuel. This small silver coin becomes the vehicle through which the entire trajectory of Israel's monarchy is initiated. The detail emphasizes that large divine purposes often work through small, humble means—a quarter-shekel, a lost donkey, a servant's suggestion, an obscure village. The servant's proactive helpfulness contrasts with Saul's hesitation and suggests that providence often works through those we might least expect.

1 Samuel 9:9

Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer — the parenthetical remark explains the difference between the older term 'seer' (ro'eh) and the later term 'prophet' (nabhi'). A seer is one who 'sees' visions; a prophet is one who speaks forth God's word. The note that the man used to be called a seer suggests a transition in Israel's religious terminology, with 'prophet' becoming the standard term. This editorial remark acknowledges historical development in Israel's prophetic office while maintaining continuity: Samuel is both seer and prophet, one who both perceives God's will and proclaims it. The anachronism is deliberate, helping later readers understand an older practice.

1 Samuel 9:10

Then said Saul to his servant, Well said; come, let us go — Saul agrees to the servant's plan with immediate acceptance. His decision to consult the seer is presented as reasonable and appropriate, yet it sets in motion the events that will change his life forever. The text's economy here contrasts with the elaborate description of Saul's search for the donkeys: when Saul finds the prophet, the narrative accelerates. This shift in narrative pace suggests the irony that what Saul sought (donkeys) took lengthy search, while what he did not seek (kingship) comes swiftly. So they went unto the city where the man of God was, moving toward their appointment with destiny.

1 Samuel 9:11

And as they went up the hill to the city, they found young maidens going out to draw water — Saul and his servant encounter the ordinary life of the city: young women performing daily domestic labor (sha'alôth mayim, drawing water). Water-drawing is a task associated with servant women and the daughters of ordinary households (cf. Rebekah in Genesis 24). The narrative slows again as details accumulate, building anticipation. Saul asks the maidens about the seer: and they said unto them, He is; behold, he is before you—the seer is in this very place, remarkably close at hand. Everything is converging: Saul's need, the servant's knowledge, the maiden's information, the seer's presence. The convergence suggests invisible providential ordering.

1 Samuel 9:12

And they said, Straight way; for he came to day to the city; for there is a sacrifice of the people to day in the high place — the maidens explain that Samuel arrived in the city that very day and that a sacrifice (zebah) is being offered at the high place (bamah). A bamah was a local cultic site, often on elevated ground, where sacrifices and religious observances took place. Samuel's presence coincides with the sacrifice, suggesting his role as both seer and priest, both revealer of God's will and mediator of covenant worship. The phrase 'to day' (hayom) emphasizes the precision of the timing: Saul arrives exactly when Samuel is present, exactly when the sacrifice is being offered. The maidens continue: As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat—implying that Samuel has specific knowledge about the day's events and particular plans.

1 Samuel 9:13

For the people will not eat until he come, because he doth bless the sacrifice — Samuel's presence is indispensable to the sacrificial meal; the blessing ('ārak, to arrange or set in order; here meaning to bless or consecrate) cannot occur without him. The people wait for Samuel to arrive before beginning the meal, indicating his essential role in the sacred act. This detail establishes Samuel's authority and the people's deference to his spiritual status. The sacrificial meal (zebah) was a communal act in which the people shared in the animal offered, making it both a religious and social occasion. Samuel's blessing transforms the meal from mere consumption into an act of covenant communion with the LORD. Then they that are bidden shall eat—the invited guests will partake of the consecrated meal.

1 Samuel 9:14

Now therefore get you up; for about this time ye shall find him — the maidens' guidance is precise and urgent. The phrase 'about this time' suggests the immediacy of the encounter, building narrative tension. The maidens have provided all the information necessary: where to find Samuel (the high place), when (now, today), and why he is there (the sacrifice and subsequent meal). They have essentially cleared the way for Saul's meeting with the prophet. Get you up suggests climbing, reflecting that the high place is elevated, both physically and spiritually. The narrative is moving toward its climax with remarkable speed and coordination.

1 Samuel 9:15

Now the LORD had told Samuel in his ear the day before Saul came, saying — here the narrative reveals to the reader what Saul does not know: the LORD has already spoken to Samuel about Saul's coming. The phrase 'told...in his ear' (be'azno) suggests intimate, private revelation, the kind of direct communication that characterizes Samuel's prophetic experience. The Hebrew 'azn (ear) implies not just hearing but receptive, intimate knowledge. The revelation occurred 'the day before Saul came' (yom temurah, literally 'the day before the return'), emphasizing God's foreknowledge and preparation. This verse introduces one of the passage's central themes: the contrast between Saul's ignorance and Samuel's knowledge, between human seeking and divine foreknowledge.

1 Samuel 9:16

To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, and he shall save my people out of the hand of the Philistines — God's instructions to Samuel are explicit and purposeful. The phrase 'to morrow about this time' (mahār k'eth hazoth) establishes the precise timing of God's promise. The 'man out of the land of Benjamin' (ish m'Benjamin) is Saul, though Samuel does not yet know his face. God will 'send' (shālach) this man—the language suggests divine agency, not chance. The verb 'anoint' (māshaḥ) means to consecrate with oil, setting apart for a sacred office or kingship. The title 'captain' (nāgīd) means leader or prince, a ruler who stands as God's appointed agent. The purpose clause is crucial: he shall save God's people from the Philistines. Saul's kingship is not arbitrary but purposeful—he is to be God's instrument of deliverance. This frames the monarchy not as rebellion against God but as a response to national crisis and need.

1 Samuel 9:17

And when Samuel saw Saul, the LORD said unto him, Behold the man of whom I spake unto thee! this same shall reign over my people — Samuel's recognition of Saul is not visual insight but divine revelation. When Samuel sees Saul, the LORD (simultaneously, within Samuel's perception) confirms: this is the man I told you about. The phrase 'behold the man' (hinnēh hā'ish) echoes God's earlier revelation, making the identification certain. 'This same shall reign over my people' (zeh yimlōk 'al 'ammī) is a statement of divine appointment, not mere prediction. The certainty of the statement and its grounding in God's word contrast with Saul's complete ignorance of his destiny. He will soon be transformed from a young man seeking donkeys into a king chosen by God.

1 Samuel 9:18

Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is — Saul's approach to Samuel is formal and respectful; he draws near in the gate (sha'ar), the public space of the city where business and judicial matters were conducted. Saul speaks with courtesy ('nā', please), addressing Samuel as 'the seer' without recognizing him. His question—where is the seer's house?—is straightforward and practical. The dramatic irony is exquisite: Saul addresses the very man he is seeking, but sees only a stranger. Samuel is standing before him, yet Saul does not know him. This irony will deepen as the scene progresses.

1 Samuel 9:19

And Samuel answered Saul, and said, I am the seer — Samuel's simple identification breaks the tension of Saul's search. The directness of 'I am the seer' ('anōkhī hāro'eh) is stark and clear. Samuel continues: go up before me unto the high place; for ye shall eat with me to day — Samuel's invitation to go before him to the high place offers Saul hospitality and inclusion in the sacrificial meal. The phrase 'before me' (lepa'nay) suggests Saul will be honored, going in front rather than behind. The promise 'ye shall eat with me to day' (tishkab 'ittī hayom) extends gracious hospitality. Samuel's next statement deepens the mystery: and in the morning I will let thee go, and will tell thee all that is in thine heart—Samuel promises to reveal to Saul all the matters of his heart (kol asher belev'cha). This suggests that Samuel will speak to Saul about things Saul himself may not fully understand, things hidden even from his own awareness.

1 Samuel 9:20

And as for thine asses that were lost three days ago, set not thy mind on them; for they are found — Samuel's knowledge extends to Saul's personal concern, the very reason Saul came on his journey. The statement 'they are found' (nim'tsa'ū) resolves Saul's original quest, but in a secondary and almost incidental manner. Samuel's foreknowledge of Saul's concern shows that nothing in Saul's life is hidden from the prophet who knows God's counsel. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house? — This rhetorical question begins the revelation of Saul's true destiny. The phrase 'all the desire of Israel' ('kol hemdat Yisra'el) suggests the deepest longing or aspiration of the people, their desire for a king to rule over them and fight their battles. Samuel's question implies that this desire has, in God's providence, centered on Saul and his household (father's house). The revelation begins to unfold as Saul's small personal quest gives way to his great national destiny.

1 Samuel 9:21

And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of Benjamin? — Saul's response reveals his own sense of insignificance and unworthiness. Benjamin was indeed the smallest tribe (see Judges 20:15; 1 Samuel 15:2), and Saul emphasizes that his family ('mishpahti) is the least ('tzǝ'īrot, smallest) within that small tribe. This protestation of unworthiness follows a pattern in scripture: Moses protests when called to deliver Israel (Exodus 3:11), Jeremiah declares himself too young (Jeremiah 1:6), and Gideon questions his lowly family (Judges 6:15). The self-abasement may be genuine humility or cultural politeness, but it sets up the contrast between human self-perception and divine election. God does not choose the great and mighty but the lowly and unexpected.

1 Samuel 9:22

And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden — Samuel extends extraordinary honor to Saul. The 'parlour' (lishkah, a room or chamber) is the place where the sacrificial feast is prepared and the guests are received. The phrase 'chiefest place' (mekhonah) suggests the seat of greatest honor at the meal. This elevated seating at a communal meal was a public way of showing honor and status. Samuel's action demonstrates that he is already treating Saul as the one chosen to be ruler. The other guests, unaware of the divine revelation, would be observing Samuel's unusual deference to this young Benjamite.

1 Samuel 9:23

And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee — Samuel's instruction to the cook reveals his foreknowledge and preparation. The 'portion' (menath) he had previously set aside for Saul demonstrates that Samuel prepared for his arrival even before Saul knew he was coming. This preparation, done 'the day before' (as verse 15 indicates), shows divine providence working through human agency. Samuel had directed the cook to reserve a special portion, suggesting that he knew exactly what God was about to do.

1 Samuel 9:24

And the cook took up the shoulder, and that which was upon it, and set it before Saul — the shoulder (shokhem) of a sacrificial animal was a choice piece, often given to honored guests. The phrase 'that which was upon it' (et ashur 'alav) likely refers to the accompanying parts, making it a generous and honorable portion. The presentation of this meat directly 'before Saul' (et Sha'ul) by name confirms the personal honor being shown. And Samuel said, Behold that which is left! set it before thee, and eat — Samuel directs Saul to eat the reserved portion, continuing to show exceptional honor. The verb 'set it before thee' ('asihah lefanecha) places Saul in the position of honor and reception. For it hath been kept for thee against the time I said, I will invite the people — Samuel explains that this portion was kept ('nishmur) specifically for Saul, from the time Samuel said he would invite the people to the feast. This revelation shows that Samuel's actions were coordinated with divine foreknowledge. So Saul did eat with Samuel that day — the meal becomes a moment of communion between the prophet who knows God's will and the young man who is about to be chosen, though he does not yet comprehend it.

1 Samuel 9:25

And when they were come down from the high place into the city, Samuel communed with Saul upon the roof — after the public meal at the high place, Samuel takes Saul to a private place for conversation. The roof of a house in the ancient Near East was a place of privacy and quiet reflection, away from the bustle of the city. The verb 'communed' (yidabber, spoke) suggests extended conversation, not mere pleasantries. This is the moment when the revelation of Saul's destiny will be communicated privately.

1 Samuel 9:26

And they arose early: and it came to pass when the light began to break, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away — the early rising 'when the light began to break' (ba'alot hashachar) marks the beginning of the new day, suggesting that a night has passed between the meal and this moment. Samuel calls Saul 'to the top of the house' (el-top habayt), to the highest point, continuing the pattern of elevation and honor. Samuel indicates his intention to 'send away' (shallach) Saul, possibly suggesting that Samuel will commission Saul for his mission. The early hour suggests urgency and the solemnity of what is about to transpire.

1 Samuel 9:27

And as they were going down by the end of the city, Samuel said unto Saul, Bid the servant pass on before us — Samuel asks Saul to send the servant ahead, clearing the way for private communication between the prophet and the young man chosen to be king. (and he passed on), but stand thou still a while, that I may shew thee the word of God — Samuel will now reveal 'the word of God' (debar 'elohim) to Saul, the divine word that transforms his destiny. This revelation, given in privacy on the edge of the city, marks the threshold between Saul's old life (seeking donkeys, unaware of his calling) and his new life (chosen by God to deliver Israel). The structure of the chapter—public meal, private rooftop conversation, private revelation at the city's edge—creates an architecture of increasing intimacy and revelation, culminating in the divine word spoken directly from Samuel to Saul.