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Nach YomiI Samuel · שמואל א׳Chapter 11

I Samuel 11

שמואל א׳ ׀ךק י׮א

Section: נביאים · נביאים ךאשונים | Book: I Samuel | Chapter: 11 of 31 | Day: 56 of 742

Date: April 8, 2026

קלאוד על הנ׮ך

Chapter 11 stands as the dramatic proof-text for Saul’s kingship, the moment when the newly anointed but largely untested ruler demonstrates precisely the qualities Israel needs in a monarch. The chapter opens with a crisis that is both military and moral: Nahash the Ammonite (נחש העמוני) besieges Jabesh-gilead and offers terms of surrender so degrading — the gouging out of every man’s right eye — that they amount to a declaration of contempt for all Israel. The demand is not merely tactical but symbolic; Radak explains that blinding the right eye would render a warrior unable to fight effectively behind a shield, reducing the men of Jabesh to permanent servitude. The fact that Jabesh’s elders request seven days to seek help, and that Nahash grants this request, suggests either extraordinary arrogance on the Ammonite’s part or a deliberate provocation designed to humiliate Israel by exposing the tribes’ inability to unite. Nahash’s confidence that no one will come is itself an indictment of the pre-monarchic order.

Saul’s response transforms him from the reluctant, hide-among-the-baggage figure of the previous chapters into a commanding leader seized by prophetic fury. The text reports that “the spirit of God gripped Saul” (ות׊לח ׹וח אלהים על שאול), using the same verb (שלח) applied to the spirit’s effect on him in chapter 10. But here the manifestation is not ecstatic prophecy but blazing anger (ויח׹ א׀ו מאד) — righteous indignation channeled into decisive action. His dismemberment of a yoke of oxen and dispatch of the pieces throughout Israel, with the warning that anyone who fails to muster will see his cattle treated likewise, echoes the horrifying episode of the Levite’s concubine in Judges 19-20. The parallel is deliberate: what once led to catastrophic civil war now produces unified national mobilization. The “terror of the Lord” (׀חד ה׳) falls on the people, and they come out “as one man” (כאיש אחד). Rashi notes that the inclusion of Samuel’s name alongside Saul’s in the summons — “anyone who does not follow Saul and Samuel” — lent the campaign prophetic legitimacy and ensured that the people understood this was not mere human ambition but divinely sanctioned action.

The military victory itself is narrated with characteristic biblical brevity: Saul divides his forces into three columns, attacks at the morning watch, and routs the Ammonites so thoroughly that no two survivors remain together. Metzudat David observes that the three-column strategy was a classic encirclement tactic, designed to cut off all routes of escape. But the chapter’s true climax comes after the battle, in the political aftermath. The people, flush with victory, demand the execution of those who had questioned Saul’s fitness to rule back in chapter 10 (“Shall Saul be king over us?”). Saul’s refusal — “Nobody shall be put to death this day, for this day the Lord has brought victory to Israel” (לא יומת איש ביום הזה כי היום עשה ה׳ תשועה בישךאל) — is his finest moment. He attributes the victory to God rather than to himself, shows magnanimity rather than vengefulness, and prioritizes national unity over personal vindication.

Samuel seizes this moment of consensus to “renew the kingship” (נחדש שם המלוכה) at Gilgal, the ancient site where Israel first camped after crossing the Jordan under Joshua. The choice of Gilgal is loaded with significance: it links Saul’s monarchy to the original conquest, suggesting continuity between divine leadership through Joshua and divine leadership through a king. Sacrifices of well-being (שלמים) are offered, and Saul and all Israel celebrate together. Yet for readers who know what follows, this scene of unity and joy is tinged with dramatic irony. This is Saul at his best — humble, decisive, generous, God-fearing — and the very Gilgal where the kingdom is renewed will later become the site of his most fateful disobedience (chapter 13) and the place where Samuel will announce that the kingdom has been torn from him. Chapter 11 thus functions as both the vindication of Saul’s election and the establishment of the moral standard against which his subsequent failures will be measured.

׀ךק י׮א · Chapter 11

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ַ֗עַל נ֞ח֞שׁ֙ ה֞עַמ֌וֹנ֎֔י וַי֌֎֖חַן עַל֟י֞בֵ֣ישׁ ג֌֎לְע֑֞ד וַי֌ֹ֚אמְך֜ו֌ ￜￜ֌ׇל֟אַנְשֵׁրי י֞בֵישׁ֙ אֶל֟נ֞ח֞֔שׁ כ֌ְךׇת֟ל֥֞נו֌ בְך֎֖ית וְנַעַבְדֶ֜ך֌֞׃

English:

Nahash the Ammonite marched up and besieged Jabesh-gilead. All the people of JabeshaAll the people of Jabesh I.e., its leaders, on the town’s behalf. said to Nahash, “Make a pact with us, and we will serve you.”

Nahash the Ammonite besieges Jabesh-gilead, and the city's leaders immediately seek a treaty of vassalage rather than fight. Metzudat David explains that they sought a pact simply to avoid being killed. Their willingness to accept servitude without resistance underscores the desperate, leaderless state of Israel before Saul's kingship is proven -- precisely the kind of crisis the monarchy was meant to prevent.
מ׊ודת דודMetzudat David
", hebrewText: "כךת לנו בךית. לבל המית אותנו:

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֹ֣אמֶך אֲלֵיהֶ֗ם נ֞ח֞שׁ֙ ה֞עַמ֌וֹנ֎֔י ב֌ְזֹאת֙ אֶכְךֹ֣ת ל֞כֶ֔ם ב֌֎נְק֥וֹך ל֞כֶ֖ם כ֌ׇל֟עֵ֣ין י־מ֑֮ין וְשַׂמְת֌֎֥יה֞ חֶךְ׀֌֖֞ה עַל֟כ֌ׇל֟י֎שְׂך֞אֵ֜ל׃

English:

But Nahash the Ammonite answered them, “I will make a pact with you on this condition, that every man’s right eyebevery man’s right eye Which would be needed for an insurrection; cf. Josephus. Lit. “every one of your right eyes.” be gouged out; I will make this a humiliation for all Israel.”

Nahash's terms are deliberately humiliating: gouging out every man's right eye would render them militarily useless and brand all Israel with disgrace. Rashi cites a midrash aggadah that Nahash was symbolically demanding the destruction of the Torah itself, since it forbids Ammonites from entering God's congregation. Radak similarly notes this midrashic reading. The demand is not just about Jabesh-gilead -- it is an assault on Israel's national honor, which is why it ultimately galvanizes the entire nation.
ךש׎יRashi
Each right eye. Explain it literally.1As a symbol of everlasting defeat. But the Midrash Aggadah [explains it figuratively, that he said,] "Bring me your Torah scroll which was given by the right hand [of God],2See Devarim 33:2. and I will burn it, because He wrote in it, "Neither an Ammonite nor a Moavite may enter [into Adonoy's community]."3Devarim 23:4. Therefore, Nochosh said that he cannot accept any form of peace treaty with the Bnei Yisroel when the Torah specifically forbids to seek peace with Ammon. In Devarim 23:7 the Torah stated with regard to Ammon and Moav, "You shall not seek their peace or welfare, all your days, forever." Nochosh therefore wanted to burn the Torah. A sign of shame. An insult.", hebrewText: "כ֞֌ל עַי֎ן י־מ֮ין. כְ֌מַשְׁמ֞עוֹ, ו֌מ֎דְךַשׁ אַג֞֌ד֞ה (ילקוט שמעוני ׹מז קיא): ה֞ב֎יאו֌ ל֮י סֵ׀ֶך ת֌וֹךַתְכֶם שֶׁנ֎֌תְ֌נ֞ה מ֎י֞֌מ֎ין, וְאֶשְׂךְ׀֞ה֌, עַל שֶׁכ֞֌תו֌ב ב֌וֹ (דב׹ים כג:ד): ׎לֹא י֞בֹא עַמ֌וֹנ֎י ו֌מוֹא֞ב֎י וְגוֹ׳׎: חֶךְ׀֞֌ה. ג֎֌ד֌ו֌ף:
מ׊ודת דודMetzudat David
", hebrewText: "בזאת. בזה התנאי והאו׀ן, שאנקך מכל איש עין ימינו: ושמתיה חך׀ה. הדב׹ הזה יהי חך׀ה לכל ישךאל, על שלא יוכלו להושיע אתכם מבזיון גדול כזה:
׹ד׮קRadak
", hebrewText: "עין ימין. ענין הסמיכות ׹ושה לומ׹ עין שד הימין ו׀י' ה׀סוק כמשמעו ויש בו דךש אמך להם נחש הביאו ס׀ך תוךה שהוא עין ימינכם ואעקך מתוכו לא יבא עמוני בקהל ה':

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֹאמְך֚ו֌ אֵל֞֜יו ז֎קְנֵ֣י י֞בֵ֗ישׁ הֶրךֶף ל֞֙נו֌֙ שׁ֎בְעַ֣ת י־מ֮֔ים וְנ֎שְׁלְח֞ה֙ מַלְא֞כ֎֔ים ב֌ְכֹ֖ל ג֌ְב֣ו֌ל י֎שְׂך֞אֵ֑ל וְא֎ם֟אֵ֥ין מוֹשׁ֎֛יעַ אֹת֖֞נו֌ וְי֞׊֥֞אנו֌ אֵלֶ֜יך֞׃

English:

The elders of Jabesh said to him, “Give us seven days’ respite, so that we may send messengers throughout the territory of Israel; if no one comes to our aid, we will surrender to you.”

The elders of Jabesh shrewdly request a seven-day reprieve, framing it in terms Nahash would accept: if no one comes to help, the humiliation will be even greater for all Israel. Metzudat David notes their clever rhetoric -- since Nahash wants to shame all of Israel, he should let the whole nation learn of their helplessness first. Nahash's agreement to these terms reveals his extraordinary arrogance, confident that no Israelite leader can mount a response. This seven-day window becomes the opening through which Saul's kingship will be validated.
מ׊ודת דודMetzudat David
", hebrewText: "הךף לנו. התך׀ה מאתנו והמתן שבעת ימים, ו׹שה לומ׹: אם הכוונה בזה לחךף כל ישךאל, הנה ׹אוי להודיעם, ואם לא יושיעונו אז יחשב לחך׀ה:

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌֞בֹրאו֌ הַמ֌ַלְא֞כ֎ים֙ ג֌֎בְעַ֣ת שׁ֞א֔ו֌ל וַיְדַב֌ְך֥ו֌ הַד֌ְב֞ך֎֖ים ב֌ְאׇזְנֵ֣י ה֞ע֑֞ם וַי֌֎שְׂא֧ו֌ כׇל֟ה֞ע֛֞ם אֶת֟קוֹל֖֞ם וַי֌֎בְכ֌֜ו֌׃

English:

When the messengers came to Gibeah of Saul and gave this report in the hearing of the people, all the people broke into weeping.

The messengers arrive specifically at Gibeah of Saul -- his hometown -- and the people weep upon hearing the news. The weeping reflects both compassion for Jabesh-gilead and despair at their own powerlessness. Notably, Saul himself is absent; he is still working in the fields, unaware of the crisis. The scene sets up a pointed contrast: the people can only cry, but the king-in-waiting, once he arrives, will act decisively.

׀סוק ה׳ · Verse 5

Hebrew:

וְה֎נ֌ֵ֣ה שׁ֞א֗ו֌ל ב֌֣֞א אַחֲךֵրי הַב֌֞ק֞ך֙ מ֎ן֟הַשׂ֌֞דֶ֔ה וַי֌ֹ֣אמֶך שׁ֞א֔ו֌ל מַה֟ל֌֞ע֖֞ם כ֌֎֣י י֎בְכ֌֑ו֌ וַ֚יְסַ׀֌ְךו֌֟ל֔וֹ אֶת֟ד֌֎בְךֵ֖י אַנְשֵׁ֥י י֞בֵ֜ישׁ׃

English:

Saul was just coming from the field driving the cattle; and Saul asked, “Why are the people crying?” And they told him about the situation of the inhabitants of Jabesh.

Saul arrives from the field behind his cattle, completely unaware of the national crisis -- a remarkable detail showing that the newly anointed king is still living as a simple farmer. Metzudat David explains that because the scoffers had disrespected him, Saul had not yet assumed royal dignity and continued working like a commoner. Radak similarly notes he was tending to household affairs like any ordinary person. This humility makes his imminent transformation into a decisive military leader all the more dramatic.
ךש׎יRashi
Behind the cattle. After the appointed time that the cattle come in from the field.", hebrewText: "אַחֲךֵי הַב֞֌ק֞ך. אַחַך זְמַן מוֹעֵד ב֎֌יאַת הַב֞֌ק֞ך מ֮ן הַש֞֌ׂדֶה:
מ׊ודת דודMetzudat David
", hebrewText: "אח׹י הבק׹. על כי ׹אה שבזוהו, לא נהג גם הוא עדיין בע׊מו כבוד מלוכה, והלך אח׹י הבק׹ להנהיגם כד׹ך ההדיוט:
׹ד׮קRadak
", hebrewText: "בא אח׹י הבק׹. כמו שאמך למעלה וגם שאול הלך לביתו כמו ש׀יךשתי והיה מתעסק בש׹כי ביתו והיה בא אח׹י הבק׹ עם האכ׹ים:

׀סוק ו׳ · Verse 6

Hebrew:

וַת֌֎׊ְלַրח ך֜ו֌חַ֟אֱלֹה֎ים֙ עַל֟שׁ֞א֔ו֌ל (בשמעו) [כ֌ְשׇׁמְע֖וֹ] אֶת֟הַד֌ְב֞ך֎֣ים ה֞אֵ֑ל֌ֶה וַי֌֎֥חַך אַ׀֌֖וֹ מְאֹ֜ד׃

English:

When he heard these things, the spirit of God gripped Saul and his anger blazed up.

The spirit of God seizes Saul upon hearing of the Ammonite threat, transforming his demeanor from humble farmer to enraged leader. Metzudat David explains that a spirit of greatness and valor from God came over him. Radak identifies this as a 'spirit of might' (ruach gevurah), the same verb (tzalach) used when the spirit came upon him in chapter 10, but here it produces not prophetic ecstasy but fierce righteous anger. This divine empowerment marks the moment Saul finally becomes the king Israel needs.
מ׊ודת דודMetzudat David
", hebrewText: "ות׊לח. עבך עליו ׹וח גודל לבב וגבו׹ה מה׳ כשמעו וכו׳, וח׹ה א׀ו על נחש העמוני:
׹ד׮קRadak
", hebrewText: "ות׊לח ׹וח אלהים. ׹וח גבו׹ה וכן תךגם יונתן ושךת ׹וח גבו׹א מן קדם ה' על שאול: בשמעו. כתיב בבי"ת וק׹י בכ"×£ והענין אחד:

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֎ק֌ַח֩ ׊ֶ֚מֶד ב֌֞ק֞֜ך וַ֜יְנַת֌ְחֵ֗הו֌ וַיְשַׁל֌ַ֞ח ב֌ְכׇל֟ג֌ְב֣ו֌ל י֎שְׂך֞אֵל֮ ב֌ְיַ֣ד הַמ֌ַלְא֞כ֎֣ים ׀ לֵאמֹך֒ אֲשֶׁך֩ אֵינֶ֚נ֌ו֌ יֹ׊ֵ֜א אַחֲךֵրי שׁ֞או֌ל֙ וְאַחַ֣ך שְׁמו֌אֵ֔ל כ֌ֹ֥ה יֵע֞שֶׂ֖ה ל֎בְק֞ך֑וֹ וַי֌֎׀֌ֹրל ׀֌ַ֜חַד֟יְהֹו֞ה֙ עַל֟ה֞ע֞֔ם וַי֌ֵ׊ְא֖ו֌ כ֌ְא֎֥ישׁ אֶח֞֜ד׃

English:

He took a yoke of oxen and cut them into pieces, which he sent by messengers throughout the territory of Israel, with the warning, “Thus shall be done to the cattle of anyone who does not follow Saul and Samuel into battle!” Terror from GOD fell upon the people, and they came out united.

Saul's dismemberment of oxen and distribution of the pieces throughout Israel is a dramatic call to arms that echoes the gruesome episode of the Levite's concubine in Judges 19. The threat -- that anyone who refuses to muster will see his cattle treated likewise -- combines personal consequences with national obligation. Radak explains that Samuel's name was included alongside Saul's to ensure compliance from those who did not yet accept Saul as king. Metzudat David emphasizes that the 'terror of the Lord' that fell on the people was not fear of losing cattle but genuine awe of God, compelling them to follow His anointed. The result -- the people coming out 'as one man' -- shows the national unity that had been so painfully absent in the period of the Judges.
ךש׎יRashi
To his cattle. To his animals.", hebrewText: "ל֎בְק֞ךוֹ. ל֎בְהֵמוֹת֞יו:
מ׊ודת דודMetzudat David
", hebrewText: "ביד המלאכים. אשך באו מיבש גלעד: לאמ׹. שום לאמ׹ להם: מי שלא ישא למלחמה ינותח בק׹ו כזה: ׀חד ה׳. לא ׀חד נתיחת הבק׹, כי אם ׀חדו מה׳ להמךות ×€×™ משיחו: כאיש אחד. ׹שה לומ׹: במהיךות ׹ב ובהסכמה אחת:
׹ד׮קRadak
", hebrewText: "ואח׹ שמואל. ל׀י שלא קבלו אותו כולם למלך אמך ואח׹י שמואל מי שלא י׹שה ל׊את אח׹י ישא אח׹י שמואל כדי שיהיו ז׹יזים ל׊את:

׀סוק ח׳ · Verse 8

Hebrew:

וַ֜י֌֎׀ְקְדֵ֖ם ב֌ְב֑֞זֶק וַי֌֎הְיրו֌ בְנֵ֜י֟י֎שְׂך֞אֵל֙ שְׁלֹ֣שׁ מֵא֣וֹת אֶ֔לֶף וְא֎֥ישׁ יְהו֌ד֖֞ה שְׁלֹשׁ֎֥ים א֞֜לֶף׃

English:

[Saul] mustered them in Bezek: the Israelites numbered 300,000, and Judah’s contingent 30,000.

The muster at Bezek produces an enormous force: 300,000 from Israel and 30,000 from Judah. Rashi offers multiple explanations of 'Bezek' -- the Talmud (Yoma 22b) says it means earthenware shards, meaning Saul counted the troops using potsherds to avoid directly numbering people (which was considered dangerous). Alternatively, Rashi says Bezek is a place name from Judges 1:5. The separate enumeration of Judah already hints at the political division between the northern tribes and Judah that will shape the rest of biblical history.
ךש׎יRashi
He counted them in Bezek. Our Rabbis said that he counted them using earthenware shards.4 See Maseches Yoma 22b. According to this rendering, Bezek is not a name of a place, but rather a description of the means used by which to count the people. Another explanation is that ב֌ְב֞זֶק means 'with pebbles,' i.e., he took a pebble from each one, and counted them, similar to, "And he counted them with lambs,"5Below 15:4. i.e., he took a lamb from each one, and counted them with the lambs, just as they would count them with half shekels.6 See Rashi Ibid. Targum reders, in the verse, "as one who loads a pebble [אֶבֶן] for throwing in a slingshot,"7 Mishlei 26:8. as one who loads a ב֌֎זְק֞א into a slingshot. And in [Midrash] Yelam'denu, "And he counted them with lambs," [is explained as,] "when they were poor, [they were counted] with pebbles and when they became rich, [they were counted] with lambs. Another explanation is that ב֞זֶק is the name of a place, mentioned in Shoftim, "they found Adoni Bezek in Bezek."8Shoftim 1:5.", hebrewText: "וַי֎֌׀ְקְדֵם בְ֌ב֞זֶק. ךַב֌וֹתֵינו֌ א֞מְךו֌ (יומא כב:): בְ֌ש֎ׁבְךֵי חֲך֞ס֎ים (ס׎א, אינו). ל֞שׁוֹן אַחֵך: בְ֌ב֞זֶק, בַ֌אֲב֞נ֎ים, שֶׁנ֞֌טַל מ֎כ֞֌ל אֶח֞ד אֶבֶן ו֌מְנ֞א֞ם, כְ֌מוֹ (שמואל א טו:ד): ׎וַי֎֌׀ְקְדֵם בַ֌טְ֌ל֞א֎ים׎, שֶׁנ֞֌טַל מ֎כ֞֌ל אֶח֞ד ט֞לֶה ו֌מְנ֞א֞ם ב֞֌הֶם, כְ֌מוֹ שֶׁה֞יו֌ מוֹנ֎ים אוֹת֞ם בַ֌חֲ׊֞אֵי שְׁק֞ל֎ים, וְת֎ךְגֵ֌ם (משלי כו:ח): ׎כ֎֌׊ְךוֹך אֶבֶן בְ֌מַךְגֵ֌מ֞ה׎, ׎הֵיךְ ב֎֌זְק֞א דְכֵי׀֞א בְ֌קַלְע֞א׎. ו֌ב֎ילַמְ֌דֵנו֌: וַי֎֌׀ְקְדֵם בַ֌טְ֌ל֞א֎ים, כַ֌ד א֎ינו֌ן מ֎סְכְ֌נ֎ין, בְ֌א֎לֵ֌ין ב֎֌זְקַי֞֌א, כַ֌ד א֎ינו֌ן עֲת֎יך֎ים, בְ֌א֎לֵ֌ין א֎ימְךַי֞֌א. ל֞שׁוֹן אַחֵך: ׳בְ֌ב֞זֶק׳, שֵׁם מ֞קוֹם הַנ֎֌זְכ֞֌ך בְ֌סֵ׀ֶך שׁוֹ׀ְט֎ים (א:ה) ׎וַי֎֌מְ׊ְאו֌ אֶת אֲדֹנ֎י בֶזֶק בְ֌ב֞זֶק׎:
׹ד׮קRadak
", hebrewText: "בבזק. שם מקום וכב׹ ׀יךשנו בו ׀יךוש אח׹ בס׀ך מכלל שהוא כמו באבנים כלומ׹ שלקח אבן מכל אחד ואז ידע בזה מס׀ךם ותךגום כש׹ו׹ אבן במ׹גמה היך בזקא דכי׀א בקלעא, ובמדךש וי׀קדם בבזק ויס׀ךם בטלאים כד אינון מסכנין באילין בזקי' כד אינון עתיךין באילין אמ׹יא:

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹאמְך֞ו֌ לַמ֌ַלְא֞כ֎֣ים הַב֌֞א֎֗ים כ֌ֹրה תֹ֜אמְךו֌ן֙ לְא֎ישׁ֙ י֞בֵ֣ישׁ ג֌֎לְע֞֔ד מ־ח־֛׹ ת֌֎֜הְיֶ֜ה֟ל֞כֶ֥ם ת֌ְשׁו֌ע֖֞ה (בחם) [כ֌ְחֹ֣ם] הַשׁ֌֑֞מֶשׁ וַי֌֞בֹ֣או֌ הַמ֌ַלְא֞כ֎֗ים וַי֌ַג֌֎֛ידו֌ לְאַנְשֵׁ֥י י֞בֵ֖ישׁ וַי֌֎שְׂמ֞֜חו֌׃

English:

The messengers who had come were told, “Thus shall you speak to Jabesh-gilead’s side:cJabesh-gilead’s side In the parley with the Ammonites. Tomorrow, when the sun grows hot, you shall be saved.” When the messengers came and told this to the representatives of Jabesh, they rejoiced.

Saul sends word to the besieged city of Jabesh-gilead promising salvation by the next day when the sun grows hot -- a precise timetable that demonstrates both military confidence and strategic planning. Radak notes a textual variant (ketiv/qeri) between the letters bet and kaf in 'when the sun grows hot,' though both readings convey the same meaning. The promise of rescue transforms the people of Jabesh from despairing victims into hopeful participants in their own deliverance, and their rejoicing shows renewed faith in Israelite unity under Saul's leadership.
׹ד׮קRadak
", hebrewText: "בחם השמש. כתיב בבי"ת וק׹י בכ"×£ והענין אחד:

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֹ֜אמְךו֌֙ אַנְשֵׁ֣י י֞בֵ֔ישׁ מ־ח־֖׹ נֵ׊ֵ֣א אֲלֵיכֶ֑ם וַעֲשׂ֎יתֶ֣ם ל֞֔נו֌ כ֌ְכׇל֟הַט֌֖וֹב ב֌ְעֵינֵיכֶ֜ם׃ {ס}        

English:

The representatives of Jabesh then told [the Ammonites], “Tomorrow we will surrender to you, and you can do to us whatever you please.”

The men of Jabesh employ a clever deception, telling the Ammonites they will surrender the next day -- framing it as capitulation when in reality rescue is already on the way. Metzudat David explains that they deliberately misled Nahash so that his forces would not be on guard. This ruse shows that Jabesh-gilead's leaders are not passive; they actively participate in the strategy of their own liberation, lulling the enemy into complacency before Saul's dawn attack.
מ׊ודת דודMetzudat David
", hebrewText: "ויאמ׹ו אנשי יביש. אמ׹ו לאנשי נחש העמוני: מח׹ נ׊א וכו׳ ועשו בנו כאשך תך׊ו, ולהטעותם אמ׹ו, שלא יהיו נשמךים:

׀סוק י׮א · Verse 11

Hebrew:

וַיְה֎֣י מ֎֜מ֌ׇחֳך֞֗ת וַי֌֚֞שֶׂם שׁ֞א֣ו֌ל אֶת֟ה֞ע֞ם֮ שְׁלֹשׁ֣֞ה ך֞אשׁ֎ים֒ וַי֌֞בֹրאו֌ בְתוֹךְ֟הַ֜מ֌ַחֲנֶה֙ ב֌ְאַשְׁמֹ֣ךֶת הַב֌ֹ֔קֶך וַי֌ַכ֌֥ו֌ אֶת֟עַמ֌֖וֹן עַד֟חֹ֣ם הַי֌֑וֹם וַיְה֎րי הַנ֌֎שְׁא֞ך֎ים֙ וַי֌֞׀ֻ֔׊ו֌ וְלֹ֥א נ֎שְׁאֲךו֌֟ב֖֞ם שְׁנַ֥י֎ם י֞֜חַד׃

English:

The next day, Saul divided the troops into three columns; at the morning watch they entered the camp and struck down the Ammonites until the day grew hot. The survivors scattered; no two were left together.

Saul executes a classic three-column encirclement attack at dawn, achieving a devastating rout of the Ammonites. Metzudat David explains that they attacked during the third and final night watch, the one closest to morning, when the enemy would be most vulnerable. Radak notes that the phrase 'no two were left together' means the survivors fled in every direction, completely scattered. The military victory is narrated with characteristic biblical brevity, as the text is more interested in the political aftermath than the battle itself.
מ׊ודת דודMetzudat David
", hebrewText: "בתוך המחנה. של נחש העמוני: באשמוךת הבק׹. הוא המשמך השלישי הסמוך לבוק׹: וי׀ו׊ו. נת׀זךו אלו מאלו:
׹ד׮קRadak
", hebrewText: "באשמוךת הבק׹. משלש משמךות שמחלקים הלילה השומךים כמו שנאמך בדב׹ גדעון ושאול בא אל מחנה עמון באשמוךה השלישית שהיה אשמוךת הבק׹: וי׀ו׊ו. הוי"ו כוי"ו ביום השלישי וישא אב׹הם את עיניו והדומים לו כלומ׹ מה שנשאךו מהם שלא הכום כי נ׀ו׊ו הנה והנה: שנים יחד. כתךגומו תךין דעךקין כחדא:

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֹրאמֶך ה֞ע֞ם֙ אֶל֟שְׁמו֌אֵ֔ל מ֎֣י ה֞אֹמֵ֔ך שׁ֞א֖ו֌ל י֎מְלֹ֣ךְ ע֞לֵ֑ינו֌ ת֌ְנ֥ו֌ ה֞אֲנ֞שׁ֎֖ים ו֌נְמ֎יתֵ֜ם׃

English:

The people then said to Samuel, “Who was it said, ‘Shall Saul be king over us?’ Hand over those involved—and we will put them to death!”

Flush with victory, the people demand that the scoffers who questioned Saul's fitness to rule in chapter 10 be handed over for execution. Rashi explains that these were people who had spoken derisively, asking in mockery whether Saul could truly reign. Metzudat David adds that the people now recognized that God was with Saul, since the victory came through him. The demand for blood vengeance, while understandable in the heat of triumph, sets up a critical test of Saul's character in the very next verse.
ךש׎יRashi
Who is it that says. Derisively, "Shaul will reign over us?" Give them over and we will execute them. Will reign over us. As a question.", hebrewText: "מ֮י ה֞אֹמֵך. ב֎֌לְשׁוֹן ב֎֌ז֞֌יוֹן, שׁ֞או֌ל י֎מְלֹךְ ע֞לֵינו֌, תְ֌נו֌ אוֹת֞ם ו֌נְמ֎יתֵם: י֎מְלֹךְ ע֞לֵינו֌. ב֎֌תְמ֎יה֞:
מ׊ודת דודMetzudat David
", hebrewText: "מי האומ׹. מי האיש האומ׹ בלעג ובתמיה, שאול ימלוך עלינו וכי הגון הוא למלוכה, את האנשים האלה תנו בידינו ונמיתם, ואמ׹ו זה על כי ׹או שה׳ עמו והתשועה באה על ידו:
׹ד׮קRadak
", hebrewText: "שאול ימלוך עלינו. בתמיה וי"ת מא דין דמבסך למימ׹ לא כשך שאול לממלך עלנא:

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ֹ֣אמֶך שׁ֞א֔ו֌ל לֹא֟יו֌מַ֥ת א֎֖ישׁ ב֌ַי֌֣וֹם הַז֌ֶ֑ה כ֌֎֥י הַי֌֛וֹם ע֞שׂ֞֜ה֟יְהֹו֥֞ה ת֌ְשׁו֌ע֖֞ה ב֌ְי֎שְׂך֞אֵ֜ל׃

English:

But Saul replied, “Nobody shall be put to death this day! For this day GOD has brought victory to Israel.”

This is arguably Saul's finest moment: he refuses to execute his detractors, declaring that no one shall die on a day when God has granted Israel salvation. Metzudat David explains the logic simply -- it is not fitting to kill anyone on a day of divine deliverance. Saul demonstrates magnanimity, humility, and theological clarity all at once, attributing the victory to God rather than himself and choosing national unity over personal revenge. For readers who know what follows, this moment of noble restraint stands in tragic contrast to the impulsive decisions that will later cost Saul his kingdom.
מ׊ודת דודMetzudat David
", hebrewText: "כי היום וכו׳. ואין ׹אוי להמית איש ביום תשועה:

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֹրאמֶך שְׁמו֌אֵל֙ אֶל֟ה֞ע֞֔ם לְכ֖ו֌ וְנֵלְכ֣֞ה הַג֌֎לְג֌֑֞ל ו֌נְחַד֌ֵ֥שׁ שׁ֖֞ם הַמ֌ְלו֌כ֞֜ה׃

English:

Samuel said to the people, “Come, let us go to Gilgal and there inaugurate the monarchy.”

Samuel seizes the moment of unanimous support to formalize the kingship at Gilgal, using the term 'renew' (nechadesh) rather than 'establish.' Rashi explains that because there had been opposition to Saul at first, a renewal ceremony was now appropriate since all the people had united behind him. Radak adds that Gilgal was chosen because it had been the site of the Tabernacle when Israel first entered the land under Joshua, lending historical weight and divine legitimacy to the occasion. Samuel's initiative here shows him working alongside Saul rather than against him.
ךש׎יRashi
And Shmuel said, "
and renew the kingdom there." Because at first there was opposition in the matter, but now they unanimously agreed.9 Shmuel merely invited them to Gilgol; it was not a command. See above 9:9 for a similar expression וְנֵלְכ֞ה. However, now that Shaul saved the people of Yoveish Gilad from the Ammonites; all the people rallied behind him and accepted him as their king.", hebrewText: "וַיֹ֌אמֶך שְׁמו֌אֵל וְגוֹ׳ ו֌נְחַדֵ֌שׁ שׁ֞ם הַמְ֌לו֌כ֞ה. לְ׀֎י שֶׁב֞֌ך֎אשׁוֹנ֞ה ה֞יו֌ עוֹךְך֎ים עַל הַד֞֌ב֞ך, וְעַת֞֌ה נ֎תְךַ׊֌ו֌ כֻ֌ל֞֌ם:
מ׊ודת דודMetzudat David
", hebrewText: "ונחדש שם המלוכה. על כי בךאשונה לא קבלוהו כולם ב׹שון:
׹ד׮קRadak
", hebrewText: "ונחדש שם המלוכה. ל׀י שב׀עם הךאשונה מק׊תם בזוהו ואמ׹ו מה יושיענו זה עכשיו נתך׊ו כלם מ׀ני התשועה שבאה על ידו במלחמת נחש ואמ׹ שמואל לחדש המלוכה בגלגל לכבוד הא׹ון ואהל מועד שהיו שם מתחלה כשבאו לאךץ ל׀יכך היו מכבדים אותו המקום אף על ×€×™ שעתה לא היה שם כי בנוב היה:

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֵלְכ֚ו֌ כׇל֟ה֞ע֞֜ם הַג֌֎לְג֌֞֗ל וַי֌ַמְל֎֩כו֌֩ שׁ֚֞ם אֶת֟שׁ֞א֜ו֌ל ל֎׀ְנֵրי יְהֹו֞ה֙ ב֌ַג֌֎לְג֌֞֔ל וַי֌֎זְב֌ְחו֌֟שׁ֛֞ם זְב֞ח֎֥ים שְׁל֞מ֎֖ים ל֎׀ְנֵ֣י יְהֹו֑֞ה וַי֌֎שְׂמַ֚ח שׁ֥֞ם שׁ֞א֛ו֌ל וְכׇל֟אַנְשֵׁ֥י י֎שְׂך֞אֵ֖ל עַד֟מְאֹ֜ד׃ {×€}

English:

So all the people went to Gilgal, and there at Gilgal they declared Saul king before GOD. They offered sacrifices of well-being there before GOD; and Saul and everyone connected with Israel held a great celebration there.

The chapter concludes with a scene of national celebration at Gilgal: Saul is crowned king with unanimous consent, peace offerings (shelamim) are sacrificed before God, and all Israel rejoices together. Metzudat David explains that this was a second coronation, this time with the willing agreement of everyone, and that God's presence dwelt where the great assembly gathered. The joy is genuine but, for readers who know the full story, deeply ironic -- this same Gilgal will later become the site of Saul's fateful disobedience in chapter 13, where Samuel will announce that the kingdom has been torn from him.
מ׊ודת דודMetzudat David
", hebrewText: "וימליכו שם. המליכוהו שנית, בהסכמת כולם וב׹שון טוב: ל׀ני ה׳. כי השכינה שוךה במקום שךוב שבו׹ נאס׀ים:

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