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Nach YomiI Samuel ยท ืฉืžื•ืืœ ืืณChapter 11

I Samuel 11

ืฉืžื•ืืœ ืืณ ืคืจืง ื™ืดื

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: I Samuel | Chapter: 11 of 31 | Day: 56 of 742

Date: April 8, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 11 stands as the dramatic proof-text for Saulโ€™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 (ื ื—ืฉ ื”ืขืžื•ื ื™) besieges Jabesh-gilead and offers terms of surrender so degrading โ€” the gouging out of every manโ€™s right eye โ€” 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 Jabeshโ€™s elders request seven days to seek help, and that Nahash grants this request, suggests either extraordinary arrogance on the Ammoniteโ€™s part or a deliberate provocation designed to humiliate Israel by exposing the tribesโ€™ inability to unite. Nahashโ€™s confidence that no one will come is itself an indictment of the pre-monarchic order.

Saulโ€™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 โ€œthe spirit of God gripped Saulโ€ (ื•ืชืฆืœื— ืจื•ื— ืืœื”ื™ื ืขืœ ืฉืื•ืœ), using the same verb (ืฆืœื—) applied to the spiritโ€™s effect on him in chapter 10. But here the manifestation is not ecstatic prophecy but blazing anger (ื•ื™ื—ืจ ืืคื• ืžืื“) โ€” 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 Leviteโ€™s concubine in Judges 19-20. The parallel is deliberate: what once led to catastrophic civil war now produces unified national mobilization. The โ€œterror of the Lordโ€ (ืคื—ื“ ื”ืณ) falls on the people, and they come out โ€œas one manโ€ (ื›ืื™ืฉ ืื—ื“). Rashi notes that the inclusion of Samuelโ€™s name alongside Saulโ€™s in the summons โ€” โ€œanyone who does not follow Saul and Samuelโ€ โ€” 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 chapterโ€™s true climax comes after the battle, in the political aftermath. The people, flush with victory, demand the execution of those who had questioned Saulโ€™s fitness to rule back in chapter 10 (โ€œShall Saul be king over us?โ€). Saulโ€™s refusal โ€” โ€œNobody shall be put to death this day, for this day the Lord has brought victory to Israelโ€ (ืœื ื™ื•ืžืช ืื™ืฉ ื‘ื™ื•ื ื”ื–ื” ื›ื™ ื”ื™ื•ื ืขืฉื” ื”ืณ ืชืฉื•ืขื” ื‘ื™ืฉืจืืœ) โ€” 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 โ€œrenew the kingshipโ€ (ื ื—ื“ืฉ ืฉื ื”ืžืœื•ื›ื”) 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 Saulโ€™s monarchy to the original conquest, suggesting continuity between divine leadership through Joshua and divine leadership through a king. Sacrifices of well-being (ืฉืœืžื™ื) 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 โ€” humble, decisive, generous, God-fearing โ€” 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 Saulโ€™s election and the establishment of the moral standard against which his subsequent failures will be measured.

ืคืจืง ื™ืดื ยท Chapter 11

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึผึทึ—ืขึทืœ ื ึธื—ึธืฉืึ™ ื”ึธืขึทืžึผื•ึนื ึดึ”ื™ ื•ึทื™ึผึดึ–ื—ึทืŸ ืขึทืœึพื™ึธื‘ึตึฃื™ืฉื ื’ึผึดืœึฐืขึธึ‘ื“ ื•ึทื™ึผึนึจืืžึฐืจึœื•ึผ ๏ฟฝ๏ฟฝึผื‡ืœึพืึทื ึฐืฉืึตึคื™ ื™ึธื‘ึตื™ืฉืึ™ ืึถืœึพื ึธื—ึธึ”ืฉื ื›ึผึฐืจื‡ืชึพืœึธึฅื ื•ึผ ื‘ึฐืจึดึ–ื™ืช ื•ึฐื ึทืขึทื‘ึฐื“ึถึฝืšึผึธืƒ

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 townโ€™s behalf. said to Nahash, โ€œMake a pact with us, and we will serve you.โ€

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.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ืจืช ืœื ื• ื‘ืจื™ืช. ืœื‘ืœ ื”ืžื™ืช ืื•ืชื ื•:

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืึฒืœึตื™ื”ึถึ—ื ื ึธื—ึธืฉืึ™ ื”ึธืขึทืžึผื•ึนื ึดึ”ื™ ื‘ึผึฐื–ึนืืชึ™ ืึถื›ึฐืจึนึฃืช ืœึธื›ึถึ”ื ื‘ึผึดื ึฐืงึฅื•ึนืจ ืœึธื›ึถึ–ื ื›ึผื‡ืœึพืขึตึฃื™ืŸ ื™ึธืžึดึ‘ื™ืŸ ื•ึฐืฉื‚ึทืžึฐืชึผึดึฅื™ื”ึธ ื—ึถืจึฐืคึผึธึ–ื” ืขึทืœึพื›ึผื‡ืœึพื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

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

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.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
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: "ื›ึธึผืœ ืขึทื™ึดืŸ ื™ึธืžึดื™ืŸ. ื›ึฐึผืžึทืฉึฐืืžึธืขื•ึน, ื•ึผืžึดื“ึฐืจึทืฉื ืึทื’ึธึผื“ึธื” (ื™ืœืงื•ื˜ ืฉืžืขื•ื ื™ ืจืžื– ืงื™ื): ื”ึธื‘ึดื™ืื•ึผ ืœึดื™ ืกึตืคึถืจ ืชึผื•ึนืจึทืชึฐื›ึถื ืฉึถืื ึดึผืชึฐึผื ึธื” ืžึดื™ึธึผืžึดื™ืŸ, ื•ึฐืึถืฉึฐื‚ืจึฐืคึธื”ึผ, ืขึทืœ ืฉึถืื›ึธึผืชื•ึผื‘ ื‘ึผื•ึน (ื“ื‘ืจื™ื ื›ื’:ื“): ืดืœึนื ื™ึธื‘ึนื ืขึทืžึผื•ึนื ึดื™ ื•ึผืžื•ึนืึธื‘ึดื™ ื•ึฐื’ื•ึนืณืด: ื—ึถืจึฐืคึธึผื”. ื’ึดึผื“ึผื•ึผืฃ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ื–ืืช. ื‘ื–ื” ื”ืชื ืื™ ื•ื”ืื•ืคืŸ, ืฉืื ืงืจ ืžื›ืœ ืื™ืฉ ืขื™ืŸ ื™ืžื™ื ื•: ื•ืฉืžืชื™ื” ื—ืจืคื”. ื”ื“ื‘ืจ ื”ื–ื” ื™ื”ื™ ื—ืจืคื” ืœื›ืœ ื™ืฉืจืืœ, ืขืœ ืฉืœื ื™ื•ื›ืœื• ืœื”ื•ืฉื™ืข ืืชื›ื ืžื‘ื–ื™ื•ืŸ ื’ื“ื•ืœ ื›ื–ื”:
ืจื“ืดืงRadak
", hebrewText: "ืขื™ืŸ ื™ืžื™ืŸ. ืขื ื™ืŸ ื”ืกืžื™ื›ื•ืช ืจื•ืฆื” ืœื•ืžืจ ืขื™ืŸ ืฆื“ ื”ื™ืžื™ืŸ ื•ืคื™' ื”ืคืกื•ืง ื›ืžืฉืžืขื• ื•ื™ืฉ ื‘ื• ื“ืจืฉ ืืžืจ ืœื”ื ื ื—ืฉ ื”ื‘ื™ืื• ืกืคืจ ืชื•ืจื” ืฉื”ื•ื ืขื™ืŸ ื™ืžื™ื ื›ื ื•ืืขืงืจ ืžืชื•ื›ื• ืœื ื™ื‘ื ืขืžื•ื ื™ ื‘ืงื”ืœ ื”':

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทื™ึผึนืืžึฐืจึจื•ึผ ืึตืœึธึœื™ื• ื–ึดืงึฐื ึตึฃื™ ื™ึธื‘ึตึ—ื™ืฉื ื”ึถึคืจึถืฃ ืœึธึ™ื ื•ึผึ™ ืฉืึดื‘ึฐืขึทึฃืช ื™ึธืžึดึ”ื™ื ื•ึฐื ึดืฉืึฐืœึฐื—ึธื”ึ™ ืžึทืœึฐืึธื›ึดึ”ื™ื ื‘ึผึฐื›ึนึ–ืœ ื’ึผึฐื‘ึฃื•ึผืœ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึฐืึดืึพืึตึฅื™ืŸ ืžื•ึนืฉืึดึ›ื™ืขึท ืึนืชึธึ–ื ื•ึผ ื•ึฐื™ึธืฆึธึฅืื ื•ึผ ืึตืœึถึฝื™ืšึธืƒ

English:

The elders of Jabesh said to him, โ€œGive us seven daysโ€™ respite, so that we may send messengers throughout the territory of Israel; if no one comes to our aid, we will surrender to you.โ€

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.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื”ืจืฃ ืœื ื•. ื”ืชืจืคื” ืžืืชื ื• ื•ื”ืžืชืŸ ืฉื‘ืขืช ื™ืžื™ื, ื•ืจืฆื” ืœื•ืžืจ: ืื ื”ื›ื•ื•ื ื” ื‘ื–ื” ืœื—ืจืฃ ื›ืœ ื™ืฉืจืืœ, ื”ื ื” ืจืื•ื™ ืœื”ื•ื“ื™ืขื, ื•ืื ืœื ื™ื•ืฉื™ืขื•ื ื• ืื– ื™ื—ืฉื‘ ืœื—ืจืคื”:

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึผึธื‘ึนึคืื•ึผ ื”ึทืžึผึทืœึฐืึธื›ึดื™ืึ™ ื’ึผึดื‘ึฐืขึทึฃืช ืฉืึธืึ”ื•ึผืœ ื•ึทื™ึฐื“ึทื‘ึผึฐืจึฅื•ึผ ื”ึทื“ึผึฐื‘ึธืจึดึ–ื™ื ื‘ึผึฐืื‡ื–ึฐื ึตึฃื™ ื”ึธืขึธึ‘ื ื•ึทื™ึผึดืฉื‚ึฐืึงื•ึผ ื›ื‡ืœึพื”ึธืขึธึ›ื ืึถืชึพืงื•ึนืœึธึ–ื ื•ึทื™ึผึดื‘ึฐื›ึผึฝื•ึผืƒ

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.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึฐื”ึดื ึผึตึฃื” ืฉืึธืึ—ื•ึผืœ ื‘ึผึธึฃื ืึทื—ึฒืจึตึคื™ ื”ึทื‘ึผึธืงึธืจึ™ ืžึดืŸึพื”ึทืฉื‚ึผึธื“ึถึ”ื” ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึธืึ”ื•ึผืœ ืžึทื”ึพืœึผึธืขึธึ–ื ื›ึผึดึฃื™ ื™ึดื‘ึฐื›ึผึ‘ื•ึผ ื•ึทึจื™ึฐืกึทืคึผึฐืจื•ึผึพืœึ”ื•ึน ืึถืชึพื“ึผึดื‘ึฐืจึตึ–ื™ ืึทื ึฐืฉืึตึฅื™ ื™ึธื‘ึตึฝื™ืฉืืƒ

English:

Saul was just coming from the field driving the cattle; and Saul asked, โ€œWhy are the people crying?โ€ 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.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
Behind the cattle. After the appointed time that the cattle come in from the field.", hebrewText: "ืึทื—ึฒืจึตื™ ื”ึทื‘ึธึผืงึธืจ. ืึทื—ึทืจ ื–ึฐืžึทืŸ ืžื•ึนืขึตื“ ื‘ึดึผื™ืึทืช ื”ึทื‘ึธึผืงึธืจ ืžึดืŸ ื”ึทืฉึธึผื‚ื“ึถื”:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืื—ืจื™ ื”ื‘ืงืจ. ืขืœ ื›ื™ ืจืื” ืฉื‘ื–ื•ื”ื•, ืœื ื ื”ื’ ื’ื ื”ื•ื ืขื“ื™ื™ืŸ ื‘ืขืฆืžื• ื›ื‘ื•ื“ ืžืœื•ื›ื”, ื•ื”ืœืš ืื—ืจื™ ื”ื‘ืงืจ ืœื”ื ื”ื™ื’ื ื›ื“ืจืš ื”ื”ื“ื™ื•ื˜:
ืจื“ืดืงRadak
", hebrewText: "ื‘ื ืื—ืจื™ ื”ื‘ืงืจ. ื›ืžื• ืฉืืžืจ ืœืžืขืœื” ื•ื’ื ืฉืื•ืœ ื”ืœืš ืœื‘ื™ืชื• ื›ืžื• ืฉืคื™ืจืฉืชื™ ื•ื”ื™ื” ืžืชืขืกืง ื‘ืฆืจื›ื™ ื‘ื™ืชื• ื•ื”ื™ื” ื‘ื ืื—ืจื™ ื”ื‘ืงืจ ืขื ื”ืื›ืจื™ื:

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทืชึผึดืฆึฐืœึทึคื— ืจึฝื•ึผื—ึทึพืึฑืœึนื”ึดื™ืึ™ ืขึทืœึพืฉืึธืึ”ื•ึผืœ (ื‘ืฉืžืขื•) [ื›ึผึฐืฉืื‡ืžึฐืขึ–ื•ึน] ืึถืชึพื”ึทื“ึผึฐื‘ึธืจึดึฃื™ื ื”ึธืึตึ‘ืœึผึถื” ื•ึทื™ึผึดึฅื—ึทืจ ืึทืคึผึ–ื•ึน ืžึฐืึนึฝื“ืƒ

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.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืชืฆืœื—. ืขื‘ืจ ืขืœื™ื• ืจื•ื— ื’ื•ื“ืœ ืœื‘ื‘ ื•ื’ื‘ื•ืจื” ืžื”ืณ ื›ืฉืžืขื• ื•ื›ื•ืณ, ื•ื—ืจื” ืืคื• ืขืœ ื ื—ืฉ ื”ืขืžื•ื ื™:
ืจื“ืดืงRadak
", hebrewText: "ื•ืชืฆืœื— ืจื•ื— ืืœื”ื™ื. ืจื•ื— ื’ื‘ื•ืจื” ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื•ืฉืจืช ืจื•ื— ื’ื‘ื•ืจื ืžืŸ ืงื“ื ื”' ืขืœ ืฉืื•ืœ: ื‘ืฉืžืขื•. ื›ืชื™ื‘ ื‘ื‘ื™"ืช ื•ืงืจื™ ื‘ื›"ืฃ ื•ื”ืขื ื™ืŸ ืื—ื“:

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึผึดืงึผึทื—ึฉ ืฆึถึจืžึถื“ ื‘ึผึธืงึธึœืจ ื•ึทึฝื™ึฐื ึทืชึผึฐื—ึตึ—ื”ื•ึผ ื•ึทื™ึฐืฉืึทืœึผึทึžื— ื‘ึผึฐื›ื‡ืœึพื’ึผึฐื‘ึฃื•ึผืœ ื™ึดืฉื‚ึฐืจึธืึตืœึฎ ื‘ึผึฐื™ึทึฃื“ ื”ึทืžึผึทืœึฐืึธื›ึดึฃื™ืโ€‰ื€โ€‰ืœึตืืžึนืจึ’ ืึฒืฉืึถืจึฉ ืึตื™ื ึถึจื ึผื•ึผ ื™ึนืฆึตึœื ืึทื—ึฒืจึตึคื™ ืฉืึธืื•ึผืœึ™ ื•ึฐืึทื—ึทึฃืจ ืฉืึฐืžื•ึผืึตึ”ืœ ื›ึผึนึฅื” ื™ึตืขึธืฉื‚ึถึ–ื” ืœึดื‘ึฐืงึธืจึ‘ื•ึน ื•ึทื™ึผึดืคึผึนึคืœ ืคึผึทึฝื—ึทื“ึพื™ึฐื”ึนื•ึธื”ึ™ ืขึทืœึพื”ึธืขึธึ”ื ื•ึทื™ึผึตืฆึฐืึ–ื•ึผ ื›ึผึฐืึดึฅื™ืฉื ืึถื—ึธึฝื“ืƒ

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, โ€œThus shall be done to the cattle of anyone who does not follow Saul and Samuel into battle!โ€ 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.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
To his cattle. To his animals.", hebrewText: "ืœึดื‘ึฐืงึธืจื•ึน. ืœึดื‘ึฐื”ึตืžื•ึนืชึธื™ื•:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ื™ื“ ื”ืžืœืื›ื™ื. ืืฉืจ ื‘ืื• ืžื™ื‘ืฉ ื’ืœืขื“: ืœืืžืจ. ืฆื•ื ืœืืžืจ ืœื”ื: ืžื™ ืฉืœื ื™ืฆื ืœืžืœื—ืžื” ื™ื ื•ืชื— ื‘ืงืจื• ื›ื–ื”: ืคื—ื“ ื”ืณ. ืœื ืคื—ื“ ื ืชื™ื—ืช ื”ื‘ืงืจ, ื›ื™ ืื ืคื—ื“ื• ืžื”ืณ ืœื”ืžืจื•ืช ืคื™ ืžืฉื™ื—ื•: ื›ืื™ืฉ ืื—ื“. ืจืฆื” ืœื•ืžืจ: ื‘ืžื”ื™ืจื•ืช ืจื‘ ื•ื‘ื”ืกื›ืžื” ืื—ืช:
ืจื“ืดืงRadak
", hebrewText: "ื•ืื—ืจ ืฉืžื•ืืœ. ืœืคื™ ืฉืœื ืงื‘ืœื• ืื•ืชื• ื›ื•ืœื ืœืžืœืš ืืžืจ ื•ืื—ืจื™ ืฉืžื•ืืœ ืžื™ ืฉืœื ื™ืจืฆื” ืœืฆืืช ืื—ืจื™ ื™ืฆื ืื—ืจื™ ืฉืžื•ืืœ ื›ื“ื™ ืฉื™ื”ื™ื• ื–ืจื™ื–ื™ื ืœืฆืืช:

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทึฝื™ึผึดืคึฐืงึฐื“ึตึ–ื ื‘ึผึฐื‘ึธึ‘ื–ึถืง ื•ึทื™ึผึดื”ึฐื™ึคื•ึผ ื‘ึฐื ึตึฝื™ึพื™ึดืฉื‚ึฐืจึธืึตืœึ™ ืฉืึฐืœึนึฃืฉื ืžึตืึฃื•ึนืช ืึถึ”ืœึถืฃ ื•ึฐืึดึฅื™ืฉื ื™ึฐื”ื•ึผื“ึธึ–ื” ืฉืึฐืœึนืฉืึดึฅื™ื ืึธึฝืœึถืฃืƒ

English:

[Saul] mustered them in Bezek: the Israelites numbered 300,000, and Judahโ€™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.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
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 ื‘ึผึฐื‘ึธื–ึถืง 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 [ืึถื‘ึถืŸ] for throwing in a slingshot,"7 Mishlei 26:8. as one who loads a ื‘ึผึดื–ึฐืงึธื 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 ื‘ึธื–ึถืง is the name of a place, mentioned in Shoftim, "they found Adoni Bezek in Bezek."8Shoftim 1:5.", hebrewText: "ื•ึทื™ึดึผืคึฐืงึฐื“ึตื ื‘ึฐึผื‘ึธื–ึถืง. ืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ ืึธืžึฐืจื•ึผ (ื™ื•ืžื ื›ื‘:): ื‘ึฐึผืฉึดืื‘ึฐืจึตื™ ื—ึฒืจึธืกึดื™ื (ืกืดื, ืื™ื ื•). ืœึธืฉืื•ึนืŸ ืึทื—ึตืจ: ื‘ึฐึผื‘ึธื–ึถืง, ื‘ึทึผืึฒื‘ึธื ึดื™ื, ืฉึถืื ึธึผื˜ึทืœ ืžึดื›ึธึผืœ ืึถื—ึธื“ ืึถื‘ึถืŸ ื•ึผืžึฐื ึธืึธื, ื›ึฐึผืžื•ึน (ืฉืžื•ืืœ ื ื˜ื•:ื“): ืดื•ึทื™ึดึผืคึฐืงึฐื“ึตื ื‘ึทึผื˜ึฐึผืœึธืึดื™ืืด, ืฉึถืื ึธึผื˜ึทืœ ืžึดื›ึธึผืœ ืึถื—ึธื“ ื˜ึธืœึถื” ื•ึผืžึฐื ึธืึธื ื‘ึธึผื”ึถื, ื›ึฐึผืžื•ึน ืฉึถืื”ึธื™ื•ึผ ืžื•ึนื ึดื™ื ืื•ึนืชึธื ื‘ึทึผื—ึฒืฆึธืึตื™ ืฉึฐืืงึธืœึดื™ื, ื•ึฐืชึดืจึฐื’ึตึผื (ืžืฉืœื™ ื›ื•:ื—): ืดื›ึดึผืฆึฐืจื•ึนืจ ืึถื‘ึถืŸ ื‘ึฐึผืžึทืจึฐื’ึตึผืžึธื”ืด, ืดื”ึตื™ืšึฐ ื‘ึดึผื–ึฐืงึธื ื“ึฐื›ึตื™ืคึธื ื‘ึฐึผืงึทืœึฐืขึธืืด. ื•ึผื‘ึดื™ืœึทืžึฐึผื“ึตื ื•ึผ: ื•ึทื™ึดึผืคึฐืงึฐื“ึตื ื‘ึทึผื˜ึฐึผืœึธืึดื™ื, ื›ึทึผื“ ืึดื™ื ื•ึผืŸ ืžึดืกึฐื›ึฐึผื ึดื™ืŸ, ื‘ึฐึผืึดืœึตึผื™ืŸ ื‘ึดึผื–ึฐืงึทื™ึธึผื, ื›ึทึผื“ ืึดื™ื ื•ึผืŸ ืขึฒืชึดื™ืจึดื™ื, ื‘ึฐึผืึดืœึตึผื™ืŸ ืึดื™ืžึฐืจึทื™ึธึผื. ืœึธืฉืื•ึนืŸ ืึทื—ึตืจ: ืณื‘ึฐึผื‘ึธื–ึถืงืณ, ืฉึตืื ืžึธืงื•ึนื ื”ึทื ึดึผื–ึฐื›ึธึผืจ ื‘ึฐึผืกึตืคึถืจ ืฉืื•ึนืคึฐื˜ึดื™ื (ื:ื”) ืดื•ึทื™ึดึผืžึฐืฆึฐืื•ึผ ืึถืช ืึฒื“ึนื ึดื™ ื‘ึถื–ึถืง ื‘ึฐึผื‘ึธื–ึถืงืด:
ืจื“ืดืงRadak
", hebrewText: "ื‘ื‘ื–ืง. ืฉื ืžืงื•ื ื•ื›ื‘ืจ ืคื™ืจืฉื ื• ื‘ื• ืคื™ืจื•ืฉ ืื—ืจ ื‘ืกืคืจ ืžื›ืœืœ ืฉื”ื•ื ื›ืžื• ื‘ืื‘ื ื™ื ื›ืœื•ืžืจ ืฉืœืงื— ืื‘ืŸ ืžื›ืœ ืื—ื“ ื•ืื– ื™ื“ืข ื‘ื–ื” ืžืกืคืจื ื•ืชืจื’ื•ื ื›ืฆืจื•ืจ ืื‘ืŸ ื‘ืžืจื’ืžื” ื”ื™ืš ื‘ื–ืงื ื“ื›ื™ืคื ื‘ืงืœืขื, ื•ื‘ืžื“ืจืฉ ื•ื™ืคืงื“ื ื‘ื‘ื–ืง ื•ื™ืกืคืจื ื‘ื˜ืœืื™ื ื›ื“ ืื™ื ื•ืŸ ืžืกื›ื ื™ืŸ ื‘ืื™ืœื™ืŸ ื‘ื–ืงื™' ื›ื“ ืื™ื ื•ืŸ ืขืชื™ืจื™ืŸ ื‘ืื™ืœื™ืŸ ืืžืจื™ื:

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึผึนืืžึฐืจึžื•ึผ ืœึทืžึผึทืœึฐืึธื›ึดึฃื™ื ื”ึทื‘ึผึธืึดึ—ื™ื ื›ึผึนึคื” ืชึนึฝืืžึฐืจื•ึผืŸึ™ ืœึฐืึดื™ืฉืึ™ ื™ึธื‘ึตึฃื™ืฉื ื’ึผึดืœึฐืขึธึ”ื“ ืžึธื—ึธึ›ืจ ืชึผึดึฝื”ึฐื™ึถึฝื”ึพืœึธื›ึถึฅื ืชึผึฐืฉืื•ึผืขึธึ–ื” (ื‘ื—ื) [ื›ึผึฐื—ึนึฃื] ื”ึทืฉืึผึธึ‘ืžึถืฉื ื•ึทื™ึผึธื‘ึนึฃืื•ึผ ื”ึทืžึผึทืœึฐืึธื›ึดึ—ื™ื ื•ึทื™ึผึทื’ึผึดึ›ื™ื“ื•ึผ ืœึฐืึทื ึฐืฉืึตึฅื™ ื™ึธื‘ึตึ–ื™ืฉื ื•ึทื™ึผึดืฉื‚ึฐืžึธึฝื—ื•ึผืƒ

English:

The messengers who had come were told, โ€œThus shall you speak to Jabesh-gileadโ€™s side:cJabesh-gileadโ€™s side In the parley with the Ammonites. Tomorrow, when the sun grows hot, you shall be saved.โ€ 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.
โ–ถCommentaries (1)
ืจื“ืดืงRadak
", hebrewText: "ื‘ื—ื ื”ืฉืžืฉ. ื›ืชื™ื‘ ื‘ื‘ื™"ืช ื•ืงืจื™ ื‘ื›"ืฃ ื•ื”ืขื ื™ืŸ ืื—ื“:

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึทื™ึผึนึฝืืžึฐืจื•ึผึ™ ืึทื ึฐืฉืึตึฃื™ ื™ึธื‘ึตึ”ื™ืฉื ืžึธื—ึธึ–ืจ ื ึตืฆึตึฃื ืึฒืœึตื™ื›ึถึ‘ื ื•ึทืขึฒืฉื‚ึดื™ืชึถึฃื ืœึธึ”ื ื•ึผ ื›ึผึฐื›ื‡ืœึพื”ึทื˜ึผึ–ื•ึนื‘ ื‘ึผึฐืขึตื™ื ึตื™ื›ึถึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

The representatives of Jabesh then told [the Ammonites], โ€œTomorrow we will surrender to you, and you can do to us whatever you please.โ€

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.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืืžืจื• ืื ืฉื™ ื™ื‘ื™ืฉ. ืืžืจื• ืœืื ืฉื™ ื ื—ืฉ ื”ืขืžื•ื ื™: ืžื—ืจ ื ืฆื ื•ื›ื•ืณ ื•ืขืฉื• ื‘ื ื• ื›ืืฉืจ ืชืจืฆื•, ื•ืœื”ื˜ืขื•ืชื ืืžืจื•, ืฉืœื ื™ื”ื™ื• ื ืฉืžืจื™ื:

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึฐื”ึดึฃื™ ืžึดึฝืžึผื‡ื—ึณืจึธึ—ืช ื•ึทื™ึผึธึจืฉื‚ึถื ืฉืึธืึฃื•ึผืœ ืึถืชึพื”ึธืขึธืึฎ ืฉืึฐืœึนืฉืึธึฃื” ืจึธืืฉืึดื™ืึ’ ื•ึทื™ึผึธื‘ึนึคืื•ึผ ื‘ึฐืชื•ึนืšึฐึพื”ึทึฝืžึผึทื—ึฒื ึถื”ึ™ ื‘ึผึฐืึทืฉืึฐืžึนึฃืจึถืช ื”ึทื‘ึผึนึ”ืงึถืจ ื•ึทื™ึผึทื›ึผึฅื•ึผ ืึถืชึพืขึทืžึผึ–ื•ึนืŸ ืขึทื“ึพื—ึนึฃื ื”ึทื™ึผึ‘ื•ึนื ื•ึทื™ึฐื”ึดึคื™ ื”ึทื ึผึดืฉืึฐืึธืจึดื™ืึ™ ื•ึทื™ึผึธืคึปึ”ืฆื•ึผ ื•ึฐืœึนึฅื ื ึดืฉืึฐืึฒืจื•ึผึพื‘ึธึ–ื ืฉืึฐื ึทึฅื™ึดื ื™ึธึฝื—ึทื“ืƒ

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.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ืชื•ืš ื”ืžื—ื ื”. ืฉืœ ื ื—ืฉ ื”ืขืžื•ื ื™: ื‘ืืฉืžื•ืจืช ื”ื‘ืงืจ. ื”ื•ื ื”ืžืฉืžืจ ื”ืฉืœื™ืฉื™ ื”ืกืžื•ืš ืœื‘ื•ืงืจ: ื•ื™ืคื•ืฆื•. ื ืชืคื–ืจื• ืืœื• ืžืืœื•:
ืจื“ืดืงRadak
", hebrewText: "ื‘ืืฉืžื•ืจืช ื”ื‘ืงืจ. ืžืฉืœืฉ ืžืฉืžืจื•ืช ืฉืžื—ืœืงื™ื ื”ืœื™ืœื” ื”ืฉื•ืžืจื™ื ื›ืžื• ืฉื ืืžืจ ื‘ื“ื‘ืจ ื’ื“ืขื•ืŸ ื•ืฉืื•ืœ ื‘ื ืืœ ืžื—ื ื” ืขืžื•ืŸ ื‘ืืฉืžื•ืจื” ื”ืฉืœื™ืฉื™ืช ืฉื”ื™ื” ืืฉืžื•ืจืช ื”ื‘ืงืจ: ื•ื™ืคื•ืฆื•. ื”ื•ื™"ื• ื›ื•ื™"ื• ื‘ื™ื•ื ื”ืฉืœื™ืฉื™ ื•ื™ืฉื ืื‘ืจื”ื ืืช ืขื™ื ื™ื• ื•ื”ื“ื•ืžื™ื ืœื• ื›ืœื•ืžืจ ืžื” ืฉื ืฉืืจื• ืžื”ื ืฉืœื ื”ื›ื•ื ื›ื™ ื ืคื•ืฆื• ื”ื ื” ื•ื”ื ื”: ืฉื ื™ื ื™ื—ื“. ื›ืชืจื’ื•ืžื• ืชืจื™ืŸ ื“ืขืจืงื™ืŸ ื›ื—ื“ื:

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ื”ึธืขึธืึ™ ืึถืœึพืฉืึฐืžื•ึผืึตึ”ืœ ืžึดึฃื™ ื”ึธืึนืžึตึ”ืจ ืฉืึธืึ–ื•ึผืœ ื™ึดืžึฐืœึนึฃืšึฐ ืขึธืœึตึ‘ื™ื ื•ึผ ืชึผึฐื ึฅื•ึผ ื”ึธืึฒื ึธืฉืึดึ–ื™ื ื•ึผื ึฐืžึดื™ืชึตึฝืืƒ

English:

The people then said to Samuel, โ€œWho was it said, โ€˜Shall Saul be king over us?โ€™ Hand over those involvedโ€”and we will put them to death!โ€

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.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
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: "ืžึดื™ ื”ึธืึนืžึตืจ. ื‘ึดึผืœึฐืฉืื•ึนืŸ ื‘ึดึผื–ึธึผื™ื•ึนืŸ, ืฉึธืืื•ึผืœ ื™ึดืžึฐืœึนืšึฐ ืขึธืœึตื™ื ื•ึผ, ืชึฐึผื ื•ึผ ืื•ึนืชึธื ื•ึผื ึฐืžึดื™ืชึตื: ื™ึดืžึฐืœึนืšึฐ ืขึธืœึตื™ื ื•ึผ. ื‘ึดึผืชึฐืžึดื™ื”ึธ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืžื™ ื”ืื•ืžืจ. ืžื™ ื”ืื™ืฉ ื”ืื•ืžืจ ื‘ืœืขื’ ื•ื‘ืชืžื™ื”, ืฉืื•ืœ ื™ืžืœื•ืš ืขืœื™ื ื• ื•ื›ื™ ื”ื’ื•ืŸ ื”ื•ื ืœืžืœื•ื›ื”, ืืช ื”ืื ืฉื™ื ื”ืืœื” ืชื ื• ื‘ื™ื“ื™ื ื• ื•ื ืžื™ืชื, ื•ืืžืจื• ื–ื” ืขืœ ื›ื™ ืจืื• ืฉื”ืณ ืขืžื• ื•ื”ืชืฉื•ืขื” ื‘ืื” ืขืœ ื™ื“ื•:
ืจื“ืดืงRadak
", hebrewText: "ืฉืื•ืœ ื™ืžืœื•ืš ืขืœื™ื ื•. ื‘ืชืžื™ื” ื•ื™"ืช ืžื ื“ื™ืŸ ื“ืžื‘ืกืจ ืœืžื™ืžืจ ืœื ื›ืฉืจ ืฉืื•ืœ ืœืžืžืœืš ืขืœื ื:

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึธืึ”ื•ึผืœ ืœึนืึพื™ื•ึผืžึทึฅืช ืึดึ–ื™ืฉื ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื–ึผึถึ‘ื” ื›ึผึดึฅื™ ื”ึทื™ึผึ›ื•ึนื ืขึธืฉื‚ึธึฝื”ึพื™ึฐื”ึนื•ึธึฅื” ืชึผึฐืฉืื•ึผืขึธึ–ื” ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

But Saul replied, โ€œNobody shall be put to death this day! For this day GOD has brought victory to Israel.โ€

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.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ื™ ื”ื™ื•ื ื•ื›ื•ืณ. ื•ืื™ืŸ ืจืื•ื™ ืœื”ืžื™ืช ืื™ืฉ ื‘ื™ื•ื ืชืฉื•ืขื”:

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืฉืึฐืžื•ึผืึตืœึ™ ืึถืœึพื”ึธืขึธึ”ื ืœึฐื›ึ–ื•ึผ ื•ึฐื ึตืœึฐื›ึธึฃื” ื”ึทื’ึผึดืœึฐื’ึผึธึ‘ืœ ื•ึผื ึฐื—ึทื“ึผึตึฅืฉื ืฉืึธึ–ื ื”ึทืžึผึฐืœื•ึผื›ึธึฝื”ืƒ

English:

Samuel said to the people, โ€œCome, let us go to Gilgal and there inaugurate the monarchy.โ€

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.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
And Shmuel said, "โ€ฆand 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 ื•ึฐื ึตืœึฐื›ึธื”. 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: "ื•ึทื™ึนึผืืžึถืจ ืฉึฐืืžื•ึผืึตืœ ื•ึฐื’ื•ึนืณ ื•ึผื ึฐื—ึทื“ึตึผืฉื ืฉึธืื ื”ึทืžึฐึผืœื•ึผื›ึธื”. ืœึฐืคึดื™ ืฉึถืื‘ึธึผืจึดืืฉืื•ึนื ึธื” ื”ึธื™ื•ึผ ืขื•ึนืจึฐืจึดื™ื ืขึทืœ ื”ึทื“ึธึผื‘ึธืจ, ื•ึฐืขึทืชึธึผื” ื ึดืชึฐืจึทืฆึผื•ึผ ื›ึปึผืœึธึผื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื ื—ื“ืฉ ืฉื ื”ืžืœื•ื›ื”. ืขืœ ื›ื™ ื‘ืจืืฉื•ื ื” ืœื ืงื‘ืœื•ื”ื• ื›ื•ืœื ื‘ืจืฆื•ืŸ:
ืจื“ืดืงRadak
", hebrewText: "ื•ื ื—ื“ืฉ ืฉื ื”ืžืœื•ื›ื”. ืœืคื™ ืฉื‘ืคืขื ื”ืจืืฉื•ื ื” ืžืงืฆืชื ื‘ื–ื•ื”ื• ื•ืืžืจื• ืžื” ื™ื•ืฉื™ืขื ื• ื–ื” ืขื›ืฉื™ื• ื ืชืจืฆื• ื›ืœื ืžืคื ื™ ื”ืชืฉื•ืขื” ืฉื‘ืื” ืขืœ ื™ื“ื• ื‘ืžืœื—ืžืช ื ื—ืฉ ื•ืืžืจ ืฉืžื•ืืœ ืœื—ื“ืฉ ื”ืžืœื•ื›ื” ื‘ื’ืœื’ืœ ืœื›ื‘ื•ื“ ื”ืืจื•ืŸ ื•ืื”ืœ ืžื•ืขื“ ืฉื”ื™ื• ืฉื ืžืชื—ืœื” ื›ืฉื‘ืื• ืœืืจืฅ ืœืคื™ื›ืš ื”ื™ื• ืžื›ื‘ื“ื™ื ืื•ืชื• ื”ืžืงื•ื ืืฃ ืขืœ ืคื™ ืฉืขืชื” ืœื ื”ื™ื” ืฉื ื›ื™ ื‘ื ื•ื‘ ื”ื™ื”:

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึทื™ึผึตืœึฐื›ึจื•ึผ ื›ื‡ืœึพื”ึธืขึธึœื ื”ึทื’ึผึดืœึฐื’ึผึธึ—ืœ ื•ึทื™ึผึทืžึฐืœึดึฉื›ื•ึผึฉ ืฉืึธึจื ืึถืชึพืฉืึธืึœื•ึผืœ ืœึดืคึฐื ึตึคื™ ื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผึทื’ึผึดืœึฐื’ึผึธึ”ืœ ื•ึทื™ึผึดื–ึฐื‘ึผึฐื—ื•ึผึพืฉืึธึ›ื ื–ึฐื‘ึธื—ึดึฅื™ื ืฉืึฐืœึธืžึดึ–ื™ื ืœึดืคึฐื ึตึฃื™ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึทื™ึผึดืฉื‚ึฐืžึทึจื— ืฉืึธึฅื ืฉืึธืึ›ื•ึผืœ ื•ึฐื›ื‡ืœึพืึทื ึฐืฉืึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืขึทื“ึพืžึฐืึนึฝื“ืƒย {ืค}

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.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืžืœื™ื›ื• ืฉื. ื”ืžืœื™ื›ื•ื”ื• ืฉื ื™ืช, ื‘ื”ืกื›ืžืช ื›ื•ืœื ื•ื‘ืจืฆื•ืŸ ื˜ื•ื‘: ืœืคื ื™ ื”ืณ. ื›ื™ ื”ืฉื›ื™ื ื” ืฉื•ืจื” ื‘ืžืงื•ื ืฉืจื•ื‘ ืฆื‘ื•ืจ ื ืืกืคื™ื:

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