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Nach YomiI Samuel ยท ืฉืžื•ืืœ ืืณChapter 12

I Samuel 12

ืฉืžื•ืืœ ืืณ ืคืจืง ื™ืดื‘

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: I Samuel | Chapter: 12 of 31 | Day: 57 of 742

Date: April 9, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

I Samuel 12 is one of the great farewell addresses in the Hebrew Bible, standing alongside Mosesโ€™ final speeches in Deuteronomy and Joshuaโ€™s parting words in Joshua 23-24. Samuel, having anointed Saul and formally transferred political leadership to the monarchy, now steps before all Israel to close the era of the judges. His speech is not merely a personal farewell but a covenantal reckoning โ€” a trial scene in which Samuel summons the people to testify, recounts the saving acts of God throughout history, and lays bare the theological implications of their demand for a king. The chapter serves as a hinge between two epochs: the charismatic, spirit-driven leadership of the judges and the institutional permanence of kingship.

The opening verses (1-5) constitute a remarkable act of judicial self-vindication. Samuel challenges the assembled people: โ€œWhose ox have I taken, or whose donkey have I taken? Whom have I defrauded or whom have I robbed?โ€ (ืืช ืฉื•ืจ ืžื™ ืœืงื—ืชื™ ื•ื—ืžื•ืจ ืžื™ ืœืงื—ืชื™). This is not mere rhetoric but a formal legal procedure, conducted โ€œin the presence of God and in the presence of His anointed oneโ€ (ื ื’ื“ ื”ืณ ื•ื ื’ื“ ืžืฉื™ื—ื•). Radak notes that Samuel deliberately invokes Saul as co-witness to ensure the peopleโ€™s testimony carries binding force under the new regime. The peopleโ€™s unanimous acquittal โ€” โ€œYou have not defrauded us, and you have not robbed usโ€ โ€” establishes Samuelโ€™s moral authority to speak what follows. Rashi observes that Samuelโ€™s insistence on this public vindication was meant to set a standard against which future rulers would be measured, a standard the monarchy would often fail to meet.

Samuel then pivots to a sweeping historical retrospective (6-12), recounting the cycle of sin, oppression, repentance, and deliverance that defined the period of the judges. From Egypt through the oppressions of Sisera, the Philistines, and Moab, God repeatedly raised up deliverers โ€” Jerubbaal (Gideon), Bedan, Jephthah, and Samuel himself โ€” when the people cried out. The rhetorical force is devastating: God never failed to save Israel, yet Israel chose to replace divine kingship with a human monarch precisely when Nahash the Ammonite threatened them. Metzudat David emphasizes that Samuelโ€™s point is not that military defense was unnecessary but that the peopleโ€™s error lay in attributing their security to institutional arrangements rather than to faithfulness to God. The demand for a king was, at its root, a failure of trust โ€” โ€œthough the Eternal your God is your Kingโ€ (ื•ื”ืณ ืืœื”ื™ื›ื ืžืœื›ื›ื).

The dramatic climax of the chapter is the sign of thunder and rain during the wheat harvest (16-18). In the land of Israel, rain during the wheat harvest (roughly May-June) is virtually unheard of. Samuel calls down this meteorological impossibility to demonstrate that the power to save and to punish remains with God alone, not with any human king. The people are terrified and confess: โ€œWe have added to all our sins the wickedness of asking for a king.โ€ This episode functions as a miniature Sinai theophany โ€” thunder, divine power, the people trembling โ€” and it reasserts the primacy of prophetic authority even as political power has shifted to the crown. Radak comments that the sign was necessary precisely because the people might otherwise dismiss Samuelโ€™s words as the bitter complaints of a displaced leader; the miraculous confirmation proves he speaks as Godโ€™s messenger.

Yet the chapter does not end in condemnation. Samuelโ€™s concluding words (19-25) are among the most gracious in prophetic literature. He reassures the terrified people: โ€œDo not fear. You have, indeed, done all those wicked things. Do not, however, turn away from God.โ€ He pledges to continue praying for them โ€” โ€œfar be it from me to sin against God and refrain from praying for youโ€ (ื’ื ืื ื›ื™ ื—ืœื™ืœื” ืœื™ ืžื—ื˜ื ืœื”ืณ ืžื—ื“ืœ ืœื”ืชืคืœืœ ื‘ืขื“ื›ื) โ€” and to instruct them in โ€œthe practice of what is good and right.โ€ Samuel thus redefines his own role: he is no longer judge and political leader, but he remains prophet, intercessor, and teacher. The monarchy is accepted as a fait accompli, but it is placed firmly within the covenantal framework. Kingship will succeed or fail based on the same criterion that governed the judges: faithfulness to God. The final warning โ€” โ€œif you persist in your wrongdoing, both you and your king will be swept awayโ€ โ€” foreshadows the tragic trajectory of Saulโ€™s reign and, indeed, of Israelite monarchy as a whole.

ืคืจืง ื™ืดื‘ ยท Chapter 12

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืฉืึฐืžื•ึผืึตืœึ™ ืึถืœึพื›ึผื‡ืœึพื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื”ึดื ึผึตื”ึ™ ืฉืึธืžึทึฃืขึฐืชึผึดื™ ื‘ึฐืงึนึฝืœึฐื›ึถึ”ื ืœึฐื›ึนึฅืœ ืึฒืฉืึถืจึพืึฒืžึทืจึฐืชึผึถึ–ื ืœึดึ‘ื™ ื•ึธืึทืžึฐืœึดึฅื™ืšึฐ ืขึฒืœึตื™ื›ึถึ–ื ืžึถึฝืœึถืšึฐืƒ

English:

Then Samuel said to all Israel, โ€œI have yielded to you in all you have asked of me and have set a king over you.

Samuel opens his farewell address by acknowledging that he has fulfilled the people's demand for a king. Metzudat David explains that Samuel deliberately waited until the monarchy was established before rebuking the people, lest they suspect his critique was motivated by a desire to prevent the appointment of a king. This strategic framing allows Samuel to speak from a position of compliance rather than opposition.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื”ื ื” ืฉืžืขืชื™ ื•ื›ื•ืณ. ืจืฆื” ืœื•ืžืจ: ืขื“ ืœื ื”ืžืœื›ืชื™ ืžืœืš, ืœื ื™ื›ื•ืœืชื™ ืœื”ื•ื›ื™ื— ืืชื›ื, ื›ื™ ืคืŸ ืชื—ืฉื‘ื• ืฉืชื›ืœื™ืช ื“ื‘ืจื™ ื”ืžื” ืœืžื ื•ืข ื”ืžืœื›ืช ืžืœืš, ื•ืœื–ื” ืฉืžืขืชื™ ื‘ืชื—ืœื” ืœืงื•ืœื›ื ื•ื”ืžืœื›ืชื™ ืžืœืš:

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึฐืขึทืชึผึธึžื” ื”ึดื ึผึตึฅื” ื”ึทืžึผึถึฃืœึถืšึฐโ€‰ื€ ืžึดืชึฐื”ึทืœึผึตึฃืšึฐ ืœึดืคึฐื ึตื™ื›ึถึ—ื ื•ึทึฝืึฒื ึดื™ึ™ ื–ึธืงึทึฃื ึฐืชึผึดื™ ื•ึธืฉื‚ึทึ”ื‘ึฐืชึผึดื™ ื•ึผื‘ึธื ึทึ–ื™ ื”ึดื ึผึธึฃื ืึดืชึผึฐื›ึถึ‘ื ื•ึทึฝืึฒื ึดื™ึ™ ื”ึดืชึฐื”ึทืœึผึทึฃื›ึฐืชึผึดื™ ืœึดืคึฐื ึตื™ื›ึถึ”ื ืžึดื ึผึฐืขึปืจึทึ–ื™ ืขึทื“ึพื”ึทื™ึผึฅื•ึนื ื”ึทื–ึผึถึฝื”ืƒ

English:

Henceforth the king will be your leader.โ€As for me, I have grown old and grayโ€”but my sons are still with youโ€”and I have been your leader from my youth to this day.

Samuel contrasts his own lifelong service with the new reality of monarchic leadership. Rashi, citing Talmud Taanit 5b, notes that old age came upon Samuel prematurely -- he was not yet elderly in years but appeared aged. Radak elaborates that Samuel was only fifty-two when he died, and God caused him to appear old so the people would not question why he died young. By mentioning that his sons remain among them, Samuel signals that his family poses no dynastic threat, as Metzudat David explains -- they are loyal subjects, not rivals to Saul.
ืจืฉืดื™Rashi
I have aged and become gray. Our Rabbis said that he aged prematurely, as stated in Maseches Ta'anis.1 5b.", hebrewText: "ื•ึทืึฒื ึดื™ ื–ึธืงึทื ึฐืชึดึผื™ ื•ึธืฉึทื‚ื‘ึฐืชึดึผื™. ืึธืžึฐืจื•ึผ ืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ: ื–ึดืงึฐื ึธื” ืงึธืคึฐืฆึธื” ืขึธืœึธื™ื•, ื›ึดึผื“ึฐืึดื™ืชึธื ื‘ึฐึผืžึทืกึถึผื›ึถืช ืชึทึผืขึฒื ึดื™ืช (ื”:ื‘):
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืขืชื”. ืื‘ืœ ืขืชื” ื”ื•ืื™ืœ ื•ื”ืžืœืš ืžืชื”ืœืš ืœืคื ื™ื›ื ื•ื”ื•ื—ื–ืง ื‘ืžืœื•ื›ื”, ื•ืื ื›ืŸ ืžื™ ื”ื•ื ืืฉืจ ื™ืขืจื‘ ืœื‘ื• ืœื”ืขื‘ื™ืจื• ืžืžืœื›ื•ืชื• ื•ื’ื ืื ื™ ื–ืงื ืชื™ ื•ื›ื—ื™ ืชืฉ ืœื”ื—ื–ื™ืง ืขื•ื“ ื‘ืžืžืฉืœื”, ื•ื‘ื ื™ ื”ืœื ื”ืžื” ืืชื›ื ื ื›ื•ื ื™ื ืœืขื‘ื•ื“ืช ื”ืžืœืš ื•ื—ืคืฆื™ื ื‘ื• ื›ืžื•ืชื›ื, ื•ืื ื›ืŸ ืฉื•ื‘ ืื™ืŸ ืžืงื•ื ืœื•ืžืจ ืฉืจื•ื— ืื—ืจืช ืืชื™, ื•ืœื–ื” ืื“ื‘ืจ ืขืชื” ื“ื‘ืจื™: ื•ืื ื™ ื”ืชื”ืœื›ืชื™. ืจืฆื” ืœื•ืžืจ: ื•ืขื•ื“ ื”ืœื ื”ื™ื™ืชื™ ืžืชื”ืœืš ืœืคื ื™ื›ื ืžืขื™ืจ ืœืขื™ืจ ืœืฉืคื•ื˜ ืืชื›ื, ื•ืœื ื™ื•ื ื•ืœื ื™ื•ืžื™ื, ื›ื™ ืื ืžื ืขื•ืจื™ ืขื“ ื”ื™ื•ื ื”ื–ื”, ื•ืื ื›ืŸ ื›ื•ืœื›ื ืžื›ื™ืจื™ื ื•ื™ื•ื“ืขื™ื ืื•ืชื™, ืืฉืจ ืœื ื›ืŸ ืื ื›ื™ ื”ื•ืœืš ื‘ืชื—ื‘ื•ืœื•ืช ื•ืขืจืžื•ืžื™ืช:
ืจื“ืดืงRadak
", hebrewText: "ื–ืงื ืชื™ ื•ืฉื‘ืชื™. ื”ืฉื™ื‘ื” ื™ื•ืชืจ ืžื”ื–ืงื ื” ื•ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ื›ื™ ืงืคืฆื” ืขืœื™ื• ื–ืงื ื” ื›ื™ ืœื ื”ื™ื” ืืœื ื‘ืŸ ื—ืžืฉื™ื ื•ืฉืชื™ื ืฉื ื” ื›ืฉืžืช ื•ืœืคื™ ืฉืœื ื™ืืžืจื• ืขืœื™ื• ื•ืœื ื™ืจื ื ื• ื”ืขื ืฉืžืช ื‘ืงืฆืจ ื™ืžื™ื ืงืคืฆื” ืขืœื™ื• ื–ืงื ื” ื›ื“ื™ ืฉื™ืจืื” ื–ืงืŸ ื›ื™ ืœื ื”ื™ื• ื”ื›ืœ ื™ื•ื“ืขื™ื ืžืกืคืจ ืฉื ื™ื• ื•ื”ื•ื ื‘ื—ืจ ืžื™ืชืชื• ื›ื“ื™ ืฉืœื ื™ืžื•ืช ืฉืื•ืœ ื‘ื—ื™ื™ื• ื•ื "ื‘ ืฉื ื” ืฉืœ ืฉืžื•ืืœ ืืžืจื• ื›ื™ ื›ืฉื”ืชืคืœืœื” ื—ื ื” ืื•ืชื• ื”ื™ื•ื ื ืชืžื ื” ืขืœื™ ืฉื•ืคื˜ ืื•ืœื™ ืงื‘ืœื” ื”ื™ืชื” ืืฆืœื ื–ื” ื›ื™ ืžืŸ ื”ืคืกื•ืงื™ื ืœื ืจืื™ื ื• ื–ื” ื›ื™ ืืคืฉืจ ืฉืขื“ื™ื™ืŸ ืœื ื”ื™ื” ืฉื•ืคื˜ ืขืœื™ ืื‘ืœ ื”ื™ื” ื ื‘ื™ื ื•ื›ื”ืŸ ื’ื“ื•ืœ ื‘ืฉื™ืœื” ื•ืœืื—ืจ ื–ืžืŸ ื ืชืžื ื” ืฉื•ืคื˜ ื•ืื ื›ืŸ ื”ื•ื ืฉื‘ืื•ืชื• ื”ื™ื•ื ื ืชืžื ื” ืฉื•ืคื˜ ื™ืžืฆื ืœืคื™ ื–ื” ืฉืœื ื”ื™ื” ืฉืžื•ืืœ ืืœื ื‘ืŸ ื "ื‘ ืฉื ื” ืฉื”ืจื™ ืขืœื™ ืฉืคื˜ ืืช ื™ืฉืจืืœ ืืจื‘ืขื™ื ืฉื ื” ื•ืžืช ื‘ื™ื•ื ืฉื’ืœื” ื”ืืจื•ืŸ ื•ื”ื™ื” ืฉื‘ืขื” ื—ื“ืฉื™ื ื‘ืฉื“ื” ืคืœืฉืชื™ื ื•ื”ื™ื” ื‘ืงืจื™ืช ื™ืขืจื™ื ืขืฉืจื™ื ืฉื ื” ื•ื“ื•ื“ ื”ืขืœื” ืื•ืชื• ืžืงืจื™ืช ื™ืขืจื™ื ืื—ืจ ืฉื‘ืข ืฉื ื™ื ืฉืžืœืš ื‘ื—ื‘ืจื•ืŸ ื”ื ื” ื™ื—ืกืจื• ืžืขืฉืจื™ื ืฉื ื” ืฉื‘ืข ืฉื ื™ื ืฉืœ ื“ื•ื“ ื ืฉืืจื• ืฉืœืฉ ืขืฉืจื” ืœืฉืžื•ืืœ ื•ืืจื‘ืขื™ื ืฉืœ ืขืœื™ ื”ืจื™ ื "ื’ ืฆื ืžื”ื ืฉื ื” ืื—ืช ืœืขื‘ื•ืจื• ืฉื ืืžืจ ื•ื™ื”ื™ ืœืชืงื•ืคืช ื”ื™ืžื™ื ื•ื’ื•' ื”ืจื™ ื—ืžืฉื™ื ื•ืฉื ื™ื: ื•ื‘ื ื™ ื”ื ื ืืชื›ื. ืœืืฉืจ ืชืฆื˜ืจื›ื• ืœื”ื ื‘ื“ื‘ืจื™ ื”ืชื•ืจื•ืช ื•ื”ื“ื™ื ื™ืŸ ืฉืงื‘ืœื• ืžืžื ื™:

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื”ึดื ึฐื ึดึฃื™ ืขึฒื ึฃื•ึผ ื‘ึดื™ึฉ ื ึถึจื’ึถื“ ื™ึฐื”ึนื•ึธึœื” ื•ึฐื ึถึฃื’ึถื“ ืžึฐืฉืึดื™ื—ึ—ื•ึน ืึถืชึพืฉืื•ึนืจึฉโ€‰ื€โ€‰ืžึดึจื™ ืœึธืงึทึœื—ึฐืชึผึดื™ ื•ึทื—ึฒืžึงื•ึนืจ ืžึดึฃื™ ืœึธืงึทึ—ื—ึฐืชึผึดื™ ื•ึฐืึถืชึพืžึดึคื™ ืขึธืฉืึทึ™ืงึฐืชึผึดื™ึ™ ืึถืชึพืžึดึฃื™ ืจึทืฆึผึ”ื•ึนืชึดื™ ื•ึผืžึดื™ึผึทื“ึพืžึดื™ึ™ ืœึธืงึทึฃื—ึฐืชึผึดื™ ื›ึนึ”ืคึถืจ ื•ึฐืึทืขึฐืœึดึฅื™ื ืขึตื™ื ึทึ–ื™ ื‘ึผึ‘ื•ึน ื•ึฐืึธืฉืึดึ–ื™ื‘ ืœึธื›ึถึฝืืƒ

English:

Here I am! Testify against me, in the presence of GOD and in the presence of this anointed one: Whose ox have I taken, or whose donkey have I taken? Whom have I defrauded or whom have I robbed? From whom have I taken a bribe to look the other way?ato look the other way Septuagint reads โ€œor a pair of sandals? [cf. Amos 2.6] Testify against me.โ€ I will return it to you.โ€

Samuel initiates a formal judicial self-vindication, challenging the people to testify whether he ever abused his office. Rashi explains each accusation in detail: Samuel never took an ox for his own work, never commandeered a donkey for his travels between cities, and never accepted a bribe to pervert justice. Having witnessed the catastrophic consequences of Eli's sons abusing priestly privileges, Samuel was scrupulous to avoid even the appearance of impropriety. Radak adds that the phrase 'I will return it to you' means Samuel offered to make restitution for anything the people could name -- a remarkable gesture of accountability from a departing leader.
ืจืฉืดื™Rashi
Whose ox have I taken? For my work. Whose donkey have I taken? When I used to travel from city to city to judge them concerning their matters, I used to travel on my donkey, although I should have taken theirs.2 See Bamidbar Rabbah 18:10. And when I brought a sacrifice for their sake, I should have taken their ox. Shmuel took this extra precaution because he witnessed how severely Eili's sons were punished for having abused the privileges of their office. He therefore avoided any action that could be misconstrued as resembling their behavior. Whom have I oppressed? Every expression of ืžึฐืจึทืฆึผึถื” which follows ืขืฉืึถืง [robbery], is an expression of "robbed and oppressed,3 Devarim 28:33. one who robs the poor and oppresses them. To look away from him. In order to hide my eyes from the judgment because of the money [bribe]. And I will give it back to you. Whatever you will say.", hebrewText: "ืึถืช ืฉืื•ึนืจ ืžึดื™ ืœึธืงึทื—ึฐืชึดึผื™. ืœึทืขึฒื‘ื•ึนื“ึธืชึดื™: ื•ึทื—ึฒืžื•ึนืจ ืžึดื™ ืœึธืงึทื—ึฐืชึดึผื™. ื›ึฐึผืฉึถืื”ึธื™ึดื™ืชึดื™ ื”ื•ึนืœึตืšึฐ ืžึตืขึดื™ืจ ืœึฐืขึดื™ืจ ืœึดืฉึฐืืคึผื•ึนื˜ ืื•ึนืชึธื ืขึทืœ ืขึดืกึฐืงึตื™ ืฆึธืจึฐื›ึตื™ื”ึถื, ื”ึธื™ึดื™ืชึดื™ ื”ื•ึนืœึตืšึฐ ืขึทืœ ื”ึทื—ึฒืžื•ึนืจ ืฉึถืืœึดึผื™, ื•ึฐื”ึธื™ึธื” ืœึดื™ ืœึดื˜ึผื•ึนืœ ืžึดืฉึถึผืืœึธึผื”ึถื: ืึถืช ืžึดื™ ืจึทืฆึผื•ึนืชึดื™. ื›ึธึผืœ ืœึฐืฉืื•ึนืŸ ืžึฐืจึทืฆึถึผื” ื”ึทืกึธึผืžื•ึผืšึฐ ืœึฐืขึนืฉึถืืง, ืœึฐืฉืื•ึนืŸ ืขึธืฉืื•ึผืง ื•ึฐืจึธืฆื•ึผืฅ ื”ื•ึผื, ื—ื•ึนืžึตืก ื“ึทึผืœึดึผื™ื ื•ึฐืจื•ึนืฆึตืฅ: ื•ึฐืึทืขึฐืœึดื™ื ืขึตื™ื ึทื™ ื‘ึผื•ึน. ื›ึฐึผื“ึตื™ ืœึฐื”ึทืขึฒืœึดื™ื ืขึตื™ื ึทื™ ืžึดืŸ ื”ึทืžึดึผืฉึฐืืคึธึผื˜ ื‘ึดึผืฉึฐืื‘ึดื™ืœ ื”ึทืžึธึผืžื•ึนืŸ: ื•ึฐืึธืฉึดืื™ื‘ ืœึธื›ึถื. ื›ึธึผืœ ืžึทื” ืฉึถึผืืชึนึผืืžึฐืจื•ึผ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื”ื ื ื™. ืจืฆื” ืœื•ืžืจ: ื‘ืขื•ื“ ืฉืื ื™ ืคื”, ืขื ื• ื‘ื™ ื ื’ื“ ื”ืณ ื•ื ื’ื“ ื”ืžืœืš ื”ื ืžืฉื— ืžื”ืณ: ืœืงื—ืชื™ ื›ื•ืคืจ. ืคื“ื™ื•ืŸ ืขืœ ืคืฉืขื•: ื•ืืขืœื™ื ืขื™ื ื™ ื‘ื•. ื•ื‘ืขื‘ื•ืจ ื”ื›ื•ืคืจ ื”ืขืœืžืชื™ ืขื™ื ื™ ืžื‘ืœื™ ืœืขื ืฉื• ืขื•ื ืฉ ื”ืจืื•ื™: ื•ืืฉื™ื‘ ืœื›ื. ืจืฆื” ืœื•ืžืจ: ื•ื›ืืฉืจ ืชืขื ื• ื‘ื™ ื“ื‘ืจ ืžื” ื‘ืขื•ื“ื™ ืคื”, ื”ื ื” ืืฉื™ื‘ ืœื›ื ืขืœ ื“ื‘ืจื™ื›ื:
ืจื“ืดืงRadak
", hebrewText: "ืœืงื—ืชื™. ื›ืœื•ืžืจ ืœืžืœืื›ืชื™: ื•ืืช ืžื™ ืขืฉืงืชื™. ื‘ืžืžื•ืŸ: ืืช ืžื™ ืจืฆื•ืชื™. ื‘ื’ื•ืคื• ื•ื›ืŸ ืขืฉื•ืง ื•ืจืฆื•ืฅ ื•ื™ื•ื ืชืŸ ืชืจื’ื ื™ืช ืžืืŸ ืขืฉืงื™ืช ื•ื™ืช ืžืืŸ ืื ืกื™ืช ื•ืจื‘ื•ืชื™ื ื• ื–"ืœ ื“ืจืฉื• ืขืฉืงืชื™ ื‘ืื•ื ืก ืจืฆื•ืชื™ ื‘ืจืฆื•ืŸ ื›ืœื•ืžืจ ื›ื™ ืืคื™ืœื• ื‘ืจืฆื•ื ื• ืœื ืœืงื— ืžืžื•ื ื• ื•ืœื“ื‘ืจื™ื”' ื™ื”ื™ื” ืจืฆื•ืชื™ ืžืŸ ืจืฆื•ืŸ ืืฃ ืขืœ ืคื™ ืฉืื™ื ื• ืžืฉืจืฉื•: ื›ื•ืคืจ. ืœื”ื˜ื•ืช ื”ื“ื™ืŸ: ื•ืืขืœื™ื ืขื™ื ื™ ื‘ื•. ืื ื™ื‘ื•ืฉ ืœื•ืžืจ ื‘ืคื ื™ ืืขืœื™ื ืขื™ื ื™ ืฉืœื ืืกืชื›ืœ ื‘ื• ื•ื™ืืžืจ ืœื›ื ื•ืืฉื™ื‘ ื›ืŸ ืคื™ืจืฉ ืื“ื•ื ื™ ืื‘ื™ ื–"ืœ ื•ื™ื•ื ืชืŸ ืคื™ืจืฉ ืœืขื ื™ืŸ ื”ื“ื™ืŸ ื•ื›ืŸ ืชืจื’ื ื•ืžื™ื“ ืžืืŸ ืงื‘ื™ืœื™ืช ืžืžื•ืŸ ืœืฉืงืจ ื•ื›ื‘ืฉื™ืช ืขื™ื ื™ ืžื ื™ื” ื‘ื“ื™ื ื ื•ืืชื™ื‘ ืœื›ื•ืŸ:

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึผึนึฃืืžึฐืจึ”ื•ึผ ืœึนึฅื ืขึฒืฉืึทืงึฐืชึผึธึ–ื ื•ึผ ื•ึฐืœึนึฃื ืจึทืฆึผื•ึนืชึธึ‘ื ื•ึผ ื•ึฐืœึนืึพืœึธืงึทึฅื—ึฐืชึผึธ ืžึดื™ึผึทื“ึพืึดึ–ื™ืฉื ืžึฐืึฝื•ึผืžึธื”ืƒ

English:

They responded, โ€œYou have not defrauded us, and you have not robbed us, and you have taken nothing from anyone.โ€

The people unanimously acquit Samuel of any wrongdoing. This public testimony is crucial to the rhetorical structure of the chapter: by establishing Samuel's unblemished record, the people validate his moral authority to deliver the rebuke that follows. Their clean acquittal also implicitly sets a standard of integrity against which future kings will be measured -- a standard that Saul and many successors will fail to meet.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืžืื•ืžื”. ืฉื•ื ื“ื‘ืจ ืžื”:

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืึฒืœึตื™ื”ึถึœื ืขึตึงื“ ื™ึฐื”ึนื•ึธึฃื” ื‘ึผึธื›ึถึ—ื ื•ึฐืขึตึคื“ ืžึฐืฉืึดื™ื—ื•ึนึ™ ื”ึทื™ึผึฃื•ึนื ื”ึทื–ึผึถึ”ื” ื›ึผึดึฃื™ ืœึนึงื ืžึฐืฆึธืืชึถึ›ื ื‘ึผึฐื™ึธื“ึดึ–ื™ ืžึฐืึ‘ื•ึผืžึธื” ื•ึทื™ึผึนึ–ืืžึถืจ ืขึตึฝื“ืƒย {ืค}

English:

He said to them, โ€œGOD then is witness, and this anointed one is witness, to your admissionbto your admission Lit. โ€œagainst you.โ€ this day that you have found nothing in my possession.โ€ TheycThey Heb. โ€œhe.โ€ responded, โ€œ[God is] witness indeed!โ€

Samuel seals the people's testimony by invoking both God and the newly anointed king as witnesses. Rashi cites Makkot 23b, identifying this as one of three occasions in Scripture where the Holy Spirit entered an earthly court -- a heavenly voice (bat kol) responded 'Witness!' confirming Samuel's innocence of even hidden wrongdoing. Radak elaborates that God testified to what was done in secret, while the people testified only to what they could observe. This divine confirmation transforms Samuel's personal vindication into a prophetic event.
ืจืฉืดื™Rashi
And they said [as one], "Witnessed." A heavenly voice came out and said, '[I am] a witness.' This is one of three places in which the holy spirit entered the earthly court, as it is stated in Maseches Makos.4 23b. The other two places in which the holy spirit entered the earthly court are in the court of Sheim and in the court of Shlomo.", hebrewText: "ื•ึทื™ึนึผืืžึถืจ ืขึตื“. ื‘ึทึผืช ืงื•ึนืœ ื™ื•ึนืฆึตืืช ื•ึฐืื•ึนืžึถืจึถืช: ืณืขึตื“ืณ, ื•ึฐื–ึถื” ืึถื—ึธื“ ืžึดืฉึฐึผืืœึนืฉึธืื” ืžึฐืงื•ึนืžื•ึนืช ืฉึถืื”ื•ึนืคึดื™ืขึธื” ืจื•ึผื—ึท ื”ึทืงึนึผื“ึถืฉื ื‘ึฐึผื‘ึตื™ืช ื“ึดึผื™ืŸ ืฉึถืืœ ืžึทื˜ึธึผื”, ื›ึดึผื“ึฐืึดื™ืชึธื ื‘ึฐึผืžึทืกึถึผื›ึถืช ืžึทื›ึผื•ึนืช (ื›ื’:ื‘):
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืขื“ ื”ืณ. ื”ืณ ื™ื”ื™ื” ืœืขื“, ื•ื’ื ืžืฉื™ื—ื• ื™ื”ื™ื” ืœืขื“, ืืฉืจ ืœื ืžืฆืืชื ื‘ื™ื“ื™ ืฉื•ื ื“ื‘ืจ ืฉืื™ื ื• ื”ื’ื•ืŸ: ื•ื™ืืžืจ ืขื“. ืจืฆื” ืœื•ืžืจ: ื›ืœ ืื—ื“ ืืžืจ: ื‘ืŸ ื”ื“ื‘ืจ, ื”ืณ ื™ื”ื™ื” ืขื“, ื•ื›ืŸ ืžืฉื™ื—ื• ื™ื”ื™ื” ืขื“. ืื• ืฉืื•ืœ ืœื‘ื“ ืืžืจ: ืื ื™ ืื”ื™ื” ืขื“:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืืžืจ ืขื“. ื›ืœ ื™ืฉืจืืœ ื›ืื—ื“ ืืžืจื• ืขื“ ืœืคื™ื›ืš ืืžืจ ื•ื™ืืžืจ ื‘ืœืฉื•ืŸ ื™ื—ื™ื“ ื•ืจื‘ื•ืชื™ื ื• ื–"ืœ ืืžืจื• ื›ื™ ื‘ืช ืงื•ืœ ื™ืฆืื” ื•ืืžืจื” ืขื“ ืืžืจ ืœื”ื ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืืชื ืžืขื™ื“ื™ื ืขืœื™ื• ืขืœ ืžื” ืฉื‘ื’ืœื•ื™ ื•ืื ื™ ืžืขื™ื“ ืขืœื™ื• ืขืœ ืžื” ืฉื‘ืกืชืจ ื•ื–ื”ื• ืื—ื“ ืžืฉืœืฉื” ืžืงื•ืžื•ืช ืฉื”ื•ืคื™ืข ืจื•ื— ื”ืงื“ืฉ ื‘ื‘ื™ืช ื“ื™ืŸ ืฉืœืžื˜ื”:

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึนึฅืืžึถืจ ืฉืึฐืžื•ึผืึตึ–ืœ ืึถืœึพื”ึธืขึธึ‘ื ื™ึฐื”ึนื•ึธึ—ื” ืึฒืฉืึถึคืจ ืขึธืฉื‚ึธื”ึ™ ืึถืชึพืžึนืฉืึถึฃื” ื•ึฐืึถึฝืชึพืึทื”ึฒืจึนึ”ืŸ ื•ึทืึฒืฉืึถึงืจ ื”ึถืขึฑืœึธึ›ื” ืึถืชึพืึฒื‘ึนืชึตื™ื›ึถึ–ื ืžึตืึถึฅืจึถืฅ ืžึดืฆึฐืจึธึฝื™ึดืืƒ

English:

Samuel said to the people, โ€œGOD [is witness]โ€”who appointeddGOD [is witness]โ€”who appointed Meaning of Heb. uncertain. Moses and Aaron and who brought your ancestors out of the land of Egypt.

Having established his own integrity, Samuel pivots to a historical retrospective of God's saving acts, beginning with the Exodus. Rashi explains that 'who made Moses and Aaron' means God prepared and appointed them for His mission. Radak reads the verse as connecting the divine witness invoked in verse 5 to the God who redeemed Israel through Moses and Aaron -- the same God who has been faithful throughout history is now witness to Samuel's uprightness. Metzudat David notes that Samuel is setting up his argument: God's faithfulness through human deliverers made a king unnecessary.
ืจืฉืดื™Rashi
Who produced Moshe and Aharon. To be prepared for His mission to bring your forefathers out of Egypt.", hebrewText: "ืึฒืฉึถืืจ ืขึธืฉึธื‚ื” ืึถืช ืžึนืฉึถืื” ื•ึฐืึถืช ืึทื”ึฒืจึนืŸ. ืœึดื”ึฐื™ื•ึนืช ื ึฐื›ื•ึนื ึดื™ื ืœึดืฉึฐืืœึดื™ื—ื•ึผืชื•ึน, ืœึฐื”ื•ึนืฆึดื™ื ืึฒื‘ื•ึนืชึตื™ื›ึถื ืžึดืžึดึผืฆึฐืจึธื™ึดื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืืžืจ ืฉืžื•ืืœ. ืื—ืจ ืฉืืžืจื• ืฉืœื ืžืฆืื• ื‘ื™ื“ื• ืžืื•ืžื”, ื—ื–ืจ ืœื“ื‘ืจ ื“ื‘ืจื™ื• ืœื”ื•ื›ื™ื—ื: ื”ืณ ืืฉืจ ืขืฉื”. ืจืฆื” ืœื•ืžืจ ื”ืœื ื›ื•ืœื›ื ื™ื“ืขืชื ืžืขืฉื” ื”ืณ ืืฉืจ ืขืฉื” ืขื ืžืฉื” ื•ืขื ืื”ืจืŸ, ืจืฆื” ืœื•ืžืจ: ื”ื ืคืœืื•ืช ืฉืขืฉื” ืขืœ ื™ื“ื ื•ืขืžื”ื: ื•ืืฉืจ ื”ืขืœื”. ื•ื›ื•ืณ ืขืœ ื™ื“ื™ ื”ื ืคืœืื•ืช ื”ื”ื ื”ืขืœื” ืžืžืฆืจื™ื:
ืจื“ืดืงRadak
", hebrewText: "ืืฉืจ ืขืฉื” ืืช ืžืฉื” ื•ืืช ืื”ืจืŸ. ืืฉืจ ื”ื’ื“ื™ืœื ื•ืœืžื“ื ื•ื›ืŸ ื•ืืช ื”ื ืคืฉ ืืฉืจ ืขืฉื• ื‘ื—ืจืŸ ื•ื™"ืช ื“ื™ ืขื‘ื“ ื’ื‘ื•ืจืŸ ืขืœ ื™ื“ื™ ืžืฉื” ื•ืื”ืจืŸ, ื•ื˜ืขื ื”ืคืกื•ืง ื”ื–ื” ืขืœ ืืฉืจ ื”ืงื“ื™ื ืขื“ ื”' ื›ืœื•ืžืจ ืืฉืจ ืขืฉื” ืืช ืžืฉื” ื•ืืช ืื”ืจืŸ ืœื’ืื•ืœืชื›ื ื•ืขืœ ื™ื“ื ื”ืขืœื” ืืช ืื‘ื•ืชื™ื›ื ืžืืจืฅ ืžืฆืจื™ื ื”ื•ื ื™ื”ื™ื” ืขื“ ื‘ื™ื ื™ ื•ื‘ื™ื ื™ื›ื:

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึฐืขึทืชึผึธึ—ื” ื”ึดึฝืชึฐื™ึทืฆึผึฐื‘ึ›ื•ึผ ื•ึฐืึดืฉืึผึธืคึฐื˜ึธึฅื” ืึดืชึผึฐื›ึถึ–ื ืœึดืคึฐื ึตึฃื™ ื™ึฐื”ึนื•ึธึ‘ื” ืึตึšืช ื›ึผื‡ืœึพืฆึดื“ึฐืงึฃื•ึนืช ื™ึฐื”ึนื•ึธึ”ื” ืึฒืฉืึถืจึพืขึธืฉื‚ึธึฅื” ืึดืชึผึฐื›ึถึ–ื ื•ึฐืึถืชึพืึฒื‘ื•ึนืชึตื™ื›ึถึฝืืƒ

English:

Come, stand before GOD while I cite against you all the kindnesses that GOD has done to you and your ancestors.

Samuel summons the people to stand in a formal covenantal proceeding before God, where he will present evidence of God's righteousness (tzidkot Hashem) as a case against the people's ingratitude. Rashi explains that 'I shall judge with you' means 'I shall debate with you.' Radak frames this as a bilateral trial: God performed righteous acts for the ancestors and for them, while they responded with wickedness. The term tzidkot here carries the dual sense of righteous deeds and acts of deliverance.
ืจืฉืดื™Rashi
And I shall enter into judgment. I.e., I shall debate with you.", hebrewText: "ื•ึฐืึดืฉึธึผืืคึฐื˜ึธื” ืึดืชึฐึผื›ึถื. ืึถืชึฐื•ึทื›ึทึผื— ืขึดืžึธึผื›ึถื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืขืชื”. ืจืฆื” ืœื•ืžืจ: ื”ื•ืื™ืœ ื•ื™ื“ืขืชื, ืขืžื“ื• ื•ืืชื•ื›ื— ืขืžื›ื ืขืœ ื›ืœ ืฆื“ืงื•ืช ื”ืณ ื•ื›ื•ืณ, ืจืฆื” ืœื•ืžืจ: ื ืฆื—ื•ืŸ ื”ื•ื™ื›ื•ื— ื™ื”ื™ื” ืขื ื”ืฆื“ืงื•ืช:
ืจื“ืดืงRadak
", hebrewText: "ื•ืืฉืคื˜ื” ืืชื›ื. ื›ืœื•ืžืจ ืื”ื™ื” ื ืฉืคื˜ ืขืžื›ื ืœืคื ื™ ื”' ื‘ื™ื ื™ื›ื ื•ื‘ื™ืŸ ื”' ื›ื™ ื”ื•ื ืขืฉื” ืขื ืื‘ื•ืชื™ื›ื ื•ืขืžื›ื ืฆื“ืงื•ืช ื•ืืชื ืขืฉื™ืชื ืจืขื•ืช:

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื›ึผึทืึฒืฉืึถืจึพื‘ึผึธึฅื ื™ึทืขึฒืงึนึ–ื‘ ืžึดืฆึฐืจึธึ‘ื™ึดื ื•ึทื™ึผึดื–ึฐืขึฒืงึคื•ึผ ืึฒื‘ึฝื•ึนืชึตื™ื›ึถืึ™ ืึถืœึพื™ึฐื”ึนื•ึธึ”ื” ื•ึทื™ึผึดืฉืึฐืœึทึจื— ื™ึฐื”ึนื•ึธึœื” ืึถืชึพืžึนืฉืึถึฃื” ื•ึฐืึถึฝืชึพืึทื”ึฒืจึนึ—ืŸ ื•ึทื™ึผื•ึนืฆึดึคื™ืื•ึผ ืึถืชึพืึฒื‘ึนึฝืชึตื™ื›ึถืึ™ ืžึดืžึผึดืฆึฐืจึทึ”ื™ึดื ื•ึทื™ึผึนืฉืึดื‘ึ–ื•ึผื ื‘ึผึทืžึผึธืงึฅื•ึนื ื”ึทื–ึผึถึฝื”ืƒ

English:

โ€œWhen Jacob came to Egypt, โ€ฆeโ€ฆ Septuagint adds โ€œthe Egyptians oppressed them.โ€ your ancestors cried out to GOD, and GOD sent Moses and Aaron, who brought your ancestors out of Egypt and settled them in this place.

Samuel begins recounting the cycle of distress and divine rescue that defines Israelite history. Radak notes that the verse compresses a long period -- between Jacob's arrival in Egypt and the crying out, generations of slavery elapsed. The text speaks in 'abbreviated fashion' (derekh ketzarah). Metzudat David emphasizes the key argument: when the ancestors cried out in Egypt, God sent human deliverers -- not a king -- and that was sufficient. Radak further notes that although Moses and Aaron died before entering the land, Scripture credits them with settling Israel there because their teaching and guidance made the conquest possible.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ืืฉืจ ื‘ื. ืจืฆื” ืœื•ืžืจ: ื•ื–ื” ื”ื•ื™ื›ื•ื— ืฉืขื ื”ืฆื“ืงื•ืช, ืฉื”ื ื” ื›ืืฉืจ ื‘ื ื™ืขืงื‘ ืœืžืฆืจื™ื, ื”ื™ื” ืกื•ืฃ ื”ื“ื‘ืจ ืฉื–ืขืงื• ืื‘ื•ืชื™ื›ื ืืœ ื”ืณ ืžืงื•ืฉื™ ื”ืฉืขื‘ื•ื“, ื•ืฉืœื— ืืช ืžืฉื” ื•ื›ื•ืณ, ื•ืœื ื”ื™ื” ืœื”ื ืื– ืžืœืš ืœืœื—ื•ื ืžืœื—ืžืชื:
ืจื“ืดืงRadak
", hebrewText: "ื›ืืฉืจ ื‘ื ื™ืขืงื‘ ืžืฆืจื™ื ื•ื™ื–ืขืงื•. ื“ืจืš ืงืฆืจื” ื“ื‘ืจ ื›ื™ ื›ืืฉืจ ื‘ื ื™ืขืงื‘ ืžืฆืจื™ื ืœื ื–ืขืงื• ื•ืœื ื”ื™ื” ืœื”ื ื‘ืžื” ืœื–ืขื•ืง ืืœื ื›ืืฉืจ ื‘ื ื™ืขืงื‘ ืžืฆืจื™ื ื•ื”ืืจื™ื›ื• ื”ื™ืžื™ื ืœื‘ื ื™ื• ื•ืœื‘ื ื™ ื‘ื ื™ื• ืฉื ื•ื™ืงื ืžืœืš ื—ื“ืฉ ืขืœ ืžืฆืจื™ื ื•ื’ื–ืจ ืขืœ ื™ืฉืจืืœ ื’ื–ื™ืจื•ืช ื•ืฆืขืงื• ืืœ ื”': ื•ื™ื•ืฉื™ื‘ื•ื ื‘ืžืงื•ื ื”ื–ื”. ื•ื”ื ื” ืžืฉื” ื•ืื”ืจืŸ ืžืชื• ืžืขื‘ืจ ืœื™ืจื“ืŸ ื•ืื™ืš ื”ื•ืฉื™ื‘ื• ืื•ืชื ื‘ืžืงื•ื ื”ื–ื” ืืœื ืฉื”ื•ื›ื™ื—ื• ืื•ืชื ื•ืœืžื“ื•ื ืœืœื›ืช ื“ืจืš ื”' ื•ืœืคื™ื›ืš ื ื›ื ืกื• ืœืืจืฅ ื•ื”ืจื™ ื”ื ื›ืื™ืœื• ื”ื•ืฉื™ื‘ื•ื ื‘ืžืงื•ื ื”ื–ื”:

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทึฝื™ึผึดืฉืึฐื›ึผึฐื—ึ–ื•ึผ ืึถืชึพื™ึฐื”ึนื•ึธึฃื” ืึฑืœึนื”ึตื™ื”ึถึ‘ื ื•ึทื™ึผึดืžึฐื›ึผึนึฃืจ ืึนืชึธึกื ื‘ึผึฐื™ึทึฃื“ ืกึดึฝื™ืกึฐืจึธืึฉ ืฉื‚ึทืจึพืฆึฐื‘ึธึจื ื—ึธืฆึœื•ึนืจ ื•ึผื‘ึฐื™ึทื“ึพืคึผึฐืœึดืฉืึฐืชึผึดึ—ื™ื ื•ึผื‘ึฐื™ึทื“ึ™ ืžึถึฃืœึถืšึฐ ืžื•ึนืึธึ”ื‘ ื•ึทื™ึผึดึฝืœึผึธื—ึฒืžึ–ื•ึผ ื‘ึผึธึฝืืƒ

English:

But they forgot the ETERNAL their God; so they were delivered into the hands of Sisera the military commander of Hazor, into the hands of the Philistines, and into the hands of the king of Moab; and these made war upon them.

Samuel introduces the recurring pattern of the Book of Judges: forgetting God leads to subjugation by foreign enemies. He names three specific oppressions -- Sisera (Judges 4), the Philistines (Judges 13-16), and Moab (Judges 3) -- representing threats from the north, west, and east respectively. Metzudat David clarifies the sequence: first the enemies waged war, and only afterward did God deliver Israel into their hands as punishment. This pattern is central to Samuel's argument -- God's response to sin was always proportional and reversible through repentance, never requiring a permanent human king.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืฉื›ื—ื•. ื•ื‘ื‘ื•ืื ืœืืจืฅ ืฉื›ื—ื• ืืช ื”ืณ, ื•ืžืกืจื ื‘ื™ื“ ื”ื’ื•ื™ื: ื•ื™ืœื—ืžื• ื‘ื. ืจืฆื” ืœื•ืžืจ: ื›ื™ ืžืชื—ืœื” ืœื—ืžื• ื‘ื™ืฉืจืืœ, ื•ืœืื—ืจ ื–ืžืŸ ืžืกืจื ื”ืณ ื‘ื™ื“ื:

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึทื™ึผึดื–ึฐืขึฒืงึคื•ึผ ืึถืœึพื™ึฐื”ึนื•ึธื”ึ™ (ื•ื™ืืžืจ) [ื•ึทื™ึผึนึฝืืžึฐืจึฃื•ึผ] ื—ึธื˜ึธึ”ืื ื•ึผ ื›ึผึดึคื™ ืขึธื–ึทึ™ื‘ึฐื ื•ึผึ™ ืึถืชึพื™ึฐื”ึนื•ึธึ”ื” ื•ึทื ึผึทืขึฒื‘ึนึฅื“ ืึถืชึพื”ึทื‘ึผึฐืขึธืœึดึ–ื™ื ื•ึฐืึถืชึพื”ึธืขึทืฉืึฐืชึผึธืจึ‘ื•ึนืช ื•ึฐืขึทืชึผึธึ—ื” ื”ึทืฆึผึดื™ืœึตึ›ื ื•ึผ ืžึดื™ึผึทึฅื“ ืึนื™ึฐื‘ึตึ–ื™ื ื•ึผ ื•ึฐื ึทืขึทื‘ึฐื“ึถึฝืšึผึธืƒ

English:

They cried to GOD, โ€˜We are guilty, for we have forsaken GOD and worshiped the Baalim and Ashtaroth.fBaalim and Ashtaroth Manifestations of Canaanite deities: the god Baal and the goddess Astarte. Oh, deliver us from our enemies and we will serve You.โ€˜

Samuel quotes the people's own words of repentance during the era of the judges, showing that in previous crises they confessed their sins and pleaded for deliverance -- without requesting a king. Metzudat David drives home the implicit contrast: they prayed to God and did not ask for a human ruler to fight their wars. Radak notes the textual variant between the written form (ketiv) 'he said' (singular) and the read form (keri) 'they said' (plural), with the singular reflecting the nation speaking as one collective voice.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ื–ืขืงื•. ื”ืชืคืœืœื• ืœื”ืณ, ืื‘ืœ ืœื ืฉืืœื• ืœื”ื ืžืœืš ืœืœื—ื•ื ืžืœื—ืžืชื:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืืžืจื• ื—ื˜ืื ื•. ื•ื™ืืžืจ ื›ืชื™ื‘ ื•ืงืจื™ ื•ื™ืืžืจื• ื•ื”ื›ืชื™ื‘ ืขืœ ื“ืจืš ื›ืœืœ ื•ื”ืงืจื™ ืขืœ ื“ืจืš ืคืจื˜:

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึผึดืฉืึฐืœึทึคื— ื™ึฐื”ึนื•ึธื”ึ™ ืึถืชึพื™ึฐืจึปื‘ึผึทึฃืขึทืœ ื•ึฐืึถืชึพื‘ึผึฐื“ึธึ”ืŸ ื•ึฐืึถืชึพื™ึดืคึฐืชึผึธึ–ื— ื•ึฐืึถืชึพืฉืึฐืžื•ึผืึตึ‘ืœ ื•ึทื™ึผึทืฆึผึตึจืœ ืึถืชึฐื›ึถึœื ืžึดื™ึผึทึคื“ ืึนึฝื™ึฐื‘ึตื™ื›ึถืึ™ ืžึดืกึผึธื‘ึดึ”ื™ื‘ ื•ึทืชึผึตืฉืึฐื‘ึ–ื•ึผ ื‘ึผึถึฝื˜ึทื—ืƒ

English:

And GOD sent Jerubbaal and BedangBedan Septuagint โ€œBarak.โ€ and Jephthah and Samuel, and delivered you from the enemies around you; and you dwelt in security.

Samuel lists the deliverers God raised up -- Gideon (called Jerubbaal), Samson (identified by Rashi as Bedan, meaning 'from the tribe of Dan'), Jephthah, and Samuel himself. Rashi draws a profound lesson: these three 'lesser' judges are placed alongside Moses, Aaron, and Samuel to teach that the 'insignificant leader of his generation is equal to the important leader of his generation.' Every court appointed over the community must be respected as if its members were the greatest of the great. Radak notes that although Samson chronologically followed Jephthah, he is listed first because he was the greater figure.
ืจืฉืดื™Rashi
ื™ึฐืจึปื‘ึผึทืขึทืœ. This is Gideon.6 Shoftim 6:32. See Maseches Rosh Hashanah 25a. Bedan. This is Shimshon who came from the tribe of Don.7ื‘ึผึฐื“ึธืŸ="in Don" or ื‘ึผึถืŸ ื“ึธืŸ=ื‘ึผึฐื“ึธืŸ meaning "a member of Don's tribe." And Yiphtoch. Here are three insignificant leaders with three world-important leaders: Moshe, Aharon and Shmuel, to teach you that the insignificant leader in his generation is equal to the important leader in his generation. Every court which is appointed over the generation, must be followed as though its [members] were the mightiest of the nobility.8Ibid., 25b. Shmuel indicated to the people that every generation must regard its sages and leaders with the same respect they would give to Moshe, Aharon or Shmuel. Therefore, Yiphtoch in his generation was equal to Moshe in his generation. See Rashi in Devarim 19:17.", hebrewText: "ื™ึฐืจึปื‘ึทึผืขึทืœ. ื–ึถื” ื’ึดึผื“ึฐืขื•ึนืŸ: ื‘ึฐึผื“ึธืŸ. ื–ึถื” ืฉึดืืžึฐืฉืื•ึนืŸ, ืฉึถืืžึดึผืฉึตึผืื‘ึถื˜ ื“ึธึผืŸ ื‘ึธึผื: ื•ึฐืึถืช ื™ึดืคึฐืชึธึผื—. ื”ึฒืจึตื™ ืฉึฐืืœึนืฉึธืื” ืงึทืœึตึผื™ ืขื•ึนืœึธื, ืขึดื ืฉึฐืืœึนืฉึธืื” ื—ึฒืžื•ึผืจึตื™ ืขื•ึนืœึธื, ืžึนืฉึถืื” ื•ึฐืึทื”ึฒืจึนืŸ ื•ึผืฉึฐืืžื•ึผืึตืœ, ืœื•ึนืžึทืจ ืœึฐืšึธ, ื”ึทืงึทึผืœ ื‘ึฐึผื“ื•ึนืจื•ึน, ื›ึถึผื—ึธืžื•ึผืจ ื‘ึฐึผื“ื•ึนืจื•ึน, ื›ึธึผืœ ื‘ึตึผื™ืช ื“ึดึผื™ืŸ ื”ึทืžึดึผืชึฐืžึทื ึถึผื” ืขึทืœ ื”ึทื“ึผื•ึนืจ, ืฆึธืจึดื™ืšึฐ ืœึตื™ืœึตืšึฐ ืึทื—ึฒืจึธื™ื• ื›ึฐึผืึดืœึผื•ึผ ื”ื•ึผื ืึทื‘ึดึผื™ืจ ืฉึถืื‘ึธึผืึทื‘ึดึผื™ืจึดื™ื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืฉืœื— ื”ืณ ืืช ื™ืจื•ื‘ืขืœ ื•ื›ื•ืณ. ืขื ื›ื™ ืœื ื”ื™ื• ืžื•ืœื›ื™ื ื‘ื™ืฉืจืืœ, ื”ืฆื™ืœ ื”ืณ ืืชื›ื ืขืœ ื™ื“ื™ื”ื, ืžื™ื“ ืื•ื™ื‘ื™ื›ื ื”ื™ื•ืฉื‘ื™ื ืžืกื‘ื™ื‘:
ืจื“ืดืงRadak
And Samuel: ... This is a customary usage [found] in many places. And homiletically: Rabbi Eliezer said in the name of Rabbi Yose ben Zimrah, "Even Samuel, the teacher of the prophets, prophesies and does not know what he prophesies, as it is stated, 'And the Lord sent Yerubbaal, and Bedan, and Jephthah, and Samuel'... since he did not know what he was prophesying."", hebrewText: "ื™ืจื•ื‘ืขืœ. ื”ื•ื ื’ื“ืขื•ืŸ: ื•ืืช ื‘ื“ืŸ. ื”ื•ื ืฉืžืฉื•ืŸ ื•ื›ืŸ ืชื™ืจื’ื ื™ื•ื ืชืŸ ื•ืคื™ืจื•ืฉ ื‘ื“ืŸ ื‘ืŸ ื“ืŸ ื›ื™ ืžืŸ ืžืฉืคื—ืช ื”ื“ื ื™ ื”ื™ื” ื•ืืฃ ืข"ืค ืฉื”ื™ื” ืื—ืจ ื™ืคืชื— ื”ืงื“ื™ืžื• ืœื™ืคืชื— ืœืคื™ ืฉื”ื™ื” ื’ื“ื•ืœ ืžืžื ื•: ื•ืืช ืฉืžื•ืืœ. ื•ืื•ืชื™ ื”ื™ื” ืœื•ืžืจ ืืœื ื›ื™ ื›ืŸ ืžื ื”ื’ ื”ืœืฉื•ืŸ ื‘ืžืงื•ืžื•ืช ื›ืžื• ื ืฉื™ ืœืžืš ื•ืืœ ืžืฉื” ืืžืจ ืขืœื” ืืœ ื”', ื•ื‘ื“ืจืฉ ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืฉื•ื ืจื‘ื™ ื™ื•ืกื™ ื‘ืŸ ื–ืžืจื ืืฃ ืฉืžื•ืืœ ืจื‘ืŸ ืฉืœ ื ื‘ื™ืื™ื ืžืชื ื‘ื ื•ืœื ื”ื™ื” ื™ื•ื“ืข ืžื” ื”ื™ื” ืžืชื ื‘ื ืฉื ืืžืจ ื•ื™ืฉืœื— ื”' ืืช ื™ืจื•ื‘ืขืœ ื•ืืช ื‘ื“ืŸ ื•ืืช ื™ืคืชื— ื•ืืช ืฉืžื•ืืœ ืื•ืชื™ ืœื ืืžืจ ืืœื ื•ืฉืžื•ืืœ ืœืคื™ ืฉืœื ื”ื™ื” ื™ื•ื“ืข ืžื” ื”ื™ื” ืžืชื ื‘ื:

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทืชึผึดืจึฐืึ—ื•ึผ ื›ึผึดึฝื™ึพื ึธื—ึธึžืฉื ืžึถึฃืœึถืšึฐ ื‘ึผึฐื ึตื™ึพืขึทืžึผื•ึนืŸึฎ ื‘ึผึธึฃื ืขึฒืœึตื™ื›ึถืึ’ ื•ึทืชึผึนึฃืืžึฐืจื•ึผ ืœึดึ”ื™ ืœึนึ•ื ื›ึผึดื™ึพืžึถึ–ืœึถืšึฐ ื™ึดืžึฐืœึนึฃืšึฐ ืขึธืœึตึ‘ื™ื ื•ึผ ื•ึทื™ื”ึนื•ึธึฅื” ืึฑืœึนื”ึตื™ื›ึถึ–ื ืžึทืœึฐื›ึผึฐื›ึถึฝืืƒ

English:

But when you saw that Nahash king of the Ammonites was advancing against you, you said to me, โ€˜No, we must have a king reigning over usโ€™โ€”though the ETERNAL your God is your King.hKing I.e., the One who provides protection and caring help, in return for loyalty.

Samuel reaches the climax of his historical argument: despite God's proven track record of deliverance through judges, the people demanded a king when Nahash the Ammonite threatened them. Metzudat David captures the devastating logic: the people had already seen that God could save through a judge without a king, yet they insisted on institutional monarchy. The chapter's key theological phrase appears here -- 'though the Eternal your God is your King' -- framing the demand as a rejection of divine sovereignty. Samuel does not say the monarchy is illegitimate, but that its motivation revealed a failure of trust.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืชืจืื•. ืจืฆื” ืœื•ืžืจ: ืื‘ืœ ืืชื ื›ืืฉืจ ืจืื™ืชื ืฉื‘ื ืขืœื™ื›ื ืžืœื—ืžื”, ืืžืจืชื ืœื™ ืœื ื ื”ื™ื” ื›ืื‘ื•ืชื™ื ื• ืืฉืจ ื”ื™ื” ื”ืฉื•ืคื˜ ื™ื•ืฆื ืœืคื ื™ื”ื ื‘ืžืœื—ืžื”, ื›ื™ ืื ืžืœืš ื™ืžืœื•ืš ืขืœื™ื ื• ื•ื”ื•ื ื™ืœื—ื•ื ืžืœื—ืžืชื ื•: ื•ื”ืณ ื•ื›ื•ืณ. ืื‘ืœ ื”ืณ ื”ื•ื ืžืœื›ื›ื, ื•ื”ื•ื ื”ืœื•ื—ื ืžืœื—ืžื•ืชื™ื›ื ืขื ื”ืฉื•ืคื˜ ืืฉืจ ื™ื”ื™ื”, ื•ืื ื›ืŸ ื”ืกื›ืœืชื ืขืฉื• ื‘ืฉืืœืช ื”ืžืœืš ื›ื™ ื”ืœื ืืžืจืชื ืฉืœื ืžืฆืืชื ื‘ื™ื“ื™ ืžืื•ืžื”, ื•ื”ืœื ืจืื™ืชื ืฉืื™ืŸ ืžืขืฆื•ืจ ืœื”ืณ ืœื”ื•ืฉื™ืข ื‘ื™ื“ ื”ืฉื•ืคื˜, ื•ืžื‘ืœื™ ืžืœืš:

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึฐืขึทืชึผึธึ—ื” ื”ึดื ึผึตึฅื” ื”ึทืžึผึถึ›ืœึถืšึฐ ืึฒืฉืึถึฅืจ ื‘ึผึฐื—ึทืจึฐืชึผึถึ–ื ืึฒืฉืึถึฃืจ ืฉืึฐืึถืœึฐืชึผึถึ‘ื ื•ึฐื”ึดื ึผึตึจื” ื ึธืชึทึงืŸ ื™ึฐื”ึนื•ึธึ›ื” ืขึฒืœึตื™ื›ึถึ–ื ืžึถึฝืœึถืšึฐืƒ

English:

โ€œWell, GOD has set a king over you! Here is the king that you have chosen, that you have asked for.

Samuel transitions from rebuke to acceptance of the new reality. The double phrasing -- 'whom you have chosen, whom you have asked for' -- is significant. Metzudat David distinguishes between the initial request for a king (chapter 8) and the subsequent popular endorsement of Saul after his victory over Ammon (chapter 11). Radak explains that God's granting of the request does not mean He approved of it, only that He accommodated it. The monarchy is now a fait accompli, and Samuel must reframe the covenantal relationship to include this new institution.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืขืชื” ื”ื ื” ื”ืžืœืš. ืื‘ืœ ืขืชื” ืžื” ืฉืขื‘ืจ ืื™ืŸ, ื›ื™ ื”ืœื ื”ืžืœืš ื”ื ื” ื”ื•ื ืžื•ืœืš ื•ืขื•ืžื“: ืืฉืจ ื‘ื—ืจืชื. ืจืฆื” ืœื•ืžืจ: ื”ืœื ื–ื”ื• ื”ืžืœืš ืืฉืจ ื‘ืขื‘ื•ืจ ื”ืชืฉื•ืขื” ืฉืขืฉื” ื‘ื—ืจืชื ื‘ื•, ืื—ืจ ืืฉืจ ืฉืืœืชื ืขืœ ื”ืžืœืš ื•ื”ืงื‘ืดื” ื”ืกื›ื™ื ืขืœ ื™ื“ื›ื ื•ื”ืžืœื™ื›ื•, ื—ื–ืจืชื ื•ื‘ื—ืจืชื ื‘ื• ืžืขืฆืžื™ื›ื, ื•ืื ื›ืŸ ืื—ืจ ื›ืœ ื–ืืช ืฉื•ื‘ ืื™ืŸ ืœื”ืฉื™ื‘, ื•ืžืœื•ืš ื™ืžืœื•ืš:
ืจื“ืดืงRadak
", hebrewText: "ืืฉืจ ื‘ื—ืจืชื ืืฉืจ ืฉืืœืชื. ื”ืืœ"ืฃ ื‘ืกื’ื•ืœ ื•ื›ืŸ ื”ืœื ืฉืืœืชื ืขื•ื‘ืจื™ ื“ืจืš: ื ืชืŸ ื”' ืขืœื™ื›ื ืžืœืš. ืคื™' ืœื”ื•ืฉื™ืขื›ื:

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืึดืึพืชึผึดึฝื™ืจึฐืึฃื•ึผ ืึถืชึพื™ึฐื”ึนื•ึธึ—ื” ื•ึทืขึฒื‘ึทื“ึฐืชึผึถึคื ืึนืชื•ึนึ™ ื•ึผืฉืึฐืžึทืขึฐืชึผึถึฃื ื‘ึผึฐืงื•ึนืœึ”ื•ึน ื•ึฐืœึนึฅื ืชึทืžึฐืจึ–ื•ึผ ืึถืชึพืคึผึดึฃื™ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึดื”ึฐื™ึดืชึถึฃื ื’ึผึทืึพืึทืชึผึถึ—ื ื•ึฐื’ึทืึพื”ึทืžึผึถึ™ืœึถืšึฐึ™ ืึฒืฉืึถึฃืจ ืžึธืœึทึฃืšึฐ ืขึฒืœึตื™ื›ึถึ”ื ืึทื—ึทึ–ืจ ื™ึฐื”ึนื•ึธึฅื” ืึฑืœึนื”ึตื™ื›ึถึฝืืƒ

English:

โ€œIf you will revere, worship, and obey GODโ€”and not flout GODโ€™s commandโ€”if both you and the king who reigns over you follow the ETERNAL your God, [well and good].

Samuel lays out the conditional framework for the monarchy's success. Rashi explains that 'then both you' means both the people and the king will endure and live long. The critical innovation here is that the king is bound by the same covenantal obligations as the people -- he does not stand above divine law. Metzudat David reads the verse as a promise: if they fear God, then He will go before them in battle and they will follow Him, making the monarchy work within the covenantal framework. The apodosis (the 'then' clause) is left unstated in the Hebrew, creating rhetorical emphasis.
ืจืฉืดื™Rashi
Then both you. You will live to a ripe old age, both you and the king.", hebrewText: "ื•ึดื”ึฐื™ึดืชึถื ื’ึทึผื ืึทืชึถึผื. ื•ึฐืชึดืชึฐืงึทื™ึฐึผืžื•ึผ ืœึฐืึนืจึถืšึฐ ื™ึธืžึดื™ื ื’ึทึผื ืึทืชึถึผื ื’ึทึผื ื”ึทืžึถึผืœึถืšึฐ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืื ืชื™ืจืื•. ืจืฆื” ืœื•ืžืจ: ืืš ืื ืชื™ืจืื• ืืช ื”ืณ ื•ื›ื•ืณ, ืื– ื›ื•ืœื›ื ืชื”ื™ื• ืื—ืจ ื”ืณ, ื›ื™ ื”ื•ื ื™ืœืš ืœืคื ื™ื›ื ืœืžืœื—ืžื”, ื•ืืชื ืชืœื›ื• ืื—ืจื™ื•:
ืจื“ืดืงRadak
", hebrewText: "ืื ืชืจืื• ืืช ื”':

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐืึดืึพืœึนึคื ืชึดืฉืึฐืžึฐืขื•ึผึ™ ื‘ึผึฐืงึฃื•ึนืœ ื™ึฐื”ึนื•ึธึ”ื” ื•ึผืžึฐืจึดื™ืชึถึ–ื ืึถืชึพืคึผึดึฃื™ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐื”ึธื™ึฐืชึธึงื” ื™ึทื“ึพื™ึฐื”ึนื•ึธึ›ื” ื‘ึผึธื›ึถึ–ื ื•ึผื‘ึทืึฒื‘ึนืชึตื™ื›ึถึฝืืƒ

English:

But if you do not obey GODโ€”and you flout GODโ€™s commandโ€”GODโ€™s hand will strike you as it did your ancestors.ias it did your ancestors Meaning of Heb. uncertain.

Samuel presents the negative consequence: disobedience will bring God's hand against both the people and their forefathers. Rashi offers two readings of the phrase 'against you and your fathers' -- either it means God's hand will strike them as it previously struck their ancestors, or, citing Yevamot 63b, it refers to the desecration of the dead (chitutei shekhavei), where the graves of previous generations are disturbed as punishment for the sins of the living. Metzudat David interprets 'fathers' as 'kings,' since a ruler is called a father to his people, as in Genesis 45:8.
ืจืฉืดื™Rashi
Then Adonoy's hand will be against you and against your forefathers. Meaning it will be against you after it was against your fathers. Our Rabbis however said, "against you and against your fathers" refers to the digging up of the dead, which is a disgrace upon the dead.9 Maseches Yevamos 63b. When people sin, the past generations are also punished by having their grave sites disturbed.โ€”Radak", hebrewText: "ื•ึฐื”ึธื™ึฐืชึธื” ื™ึทื“ ื”ืณ ื‘ึธึผื›ึถื ื•ึผื‘ึทืึฒื‘ึนืชึตื™ื›ึถื. ื›ึฐึผืœื•ึนืžึทืจ ื•ึฐื”ึธื™ึฐืชึธื” ื‘ึธึผื›ึถื ืึทื—ึทืจ ืฉึถืื”ึธื™ึฐืชึธื” ื‘ึทึผืึฒื‘ื•ึนืชึตื™ื›ึถื, ื•ึฐืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ ืึธืžึฐืจื•ึผ (ื™ื‘ืžื•ืช ืกื’ ื‘): ื‘ึธึผื›ึถื ื•ึผื‘ึทืึฒื‘ื•ึนืชึตื™ื›ึถื, ื—ึดื˜ึผื•ึผื˜ึตื™ ืฉึฐืื›ึธื‘ึตื™, ื•ึฐื”ึดื™ื ืžึทื›ึทึผืช ื‘ึดึผื–ึธึผื™ื•ึนืŸ ืขึทืœ ื”ึทืžึตึผืชึดื™ื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื™ื“ ื”ืณ. ืžื›ืช ื™ื“ ื”ืณ: ื•ื‘ืื‘ื•ืชื™ื›ื. ื•ื‘ืžืœื›ื™ื›ื, ื›ื™ ื›ืœ ืฉืจ ื•ืžื•ืฉืœ ื ืงืจื ื‘ืœืฉื•ืŸ ืื‘, ื•ื›ืŸ (ื‘ืจืืฉื™ืช ืžื” ื—) ื•ื™ืฉื™ืžื ื™ ืœืื‘ ืœืคืจืขื”:
ืจื“ืดืงRadak
", hebrewText: "ื•ื‘ืื‘ื•ืชื™ื›ื. ื›ืžื• ื•ื‘ืžืœื›ื›ื ื›ื™ ื”ืื“ื•ืŸ ืœืขื ื›ืžื• ื”ืื‘ ืœื‘ืŸ ื•ื›ืŸ ืืžืจ ื•ื™ืฉื™ืžื ื™ ืœืื‘ ืœืคืจืขื” ื•ื™"ืช ื›ืžื” ื“ื”ื•ืช ื‘ืื‘ื”ืชื›ื•ืŸ ื•ืจื‘ื•ืชื™ื ื• ื–"ืœ ืคื™ืจืฉื• ื—ื˜ื•ื˜ื™ ื“ืฉื›ื™ื‘ื™ ื“ืืžืจ ืžืจ ื‘ืขื•ืŸ ื—ื™ื™ื ืžืชื™ื ื ื—ื˜ื˜ื™ื ื›ืœื•ืžืจ ืื ืชืžืจื• ืืช ืคื™ ื”' ืชื”ื™ื” ื™ื“ ื”' ื‘ื›ื ื•ื’ื ื‘ืื‘ื•ืชื™ื›ื ื”ืžืžืจื™ื ืฉืžืชื• ืฉื™ื•ืฆื™ืื•ื ืžืงื‘ืจื•ืชื™ื”ื ืœื‘ื–ื™ื•ืŸ:

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื’ึผึทืึพืขึทืชึผึธื”ึ™ ื”ึดืชึฐื™ึทืฆึผึฐื‘ึฃื•ึผ ื•ึผืจึฐืึ”ื•ึผ ืึถืชึพื”ึทื“ึผึธื‘ึธึฅืจ ื”ึทื’ึผึธื“ึ–ื•ึนืœ ื”ึทื–ึผึถึ‘ื” ืึฒืฉืึถึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ืขึนืฉื‚ึถึ–ื” ืœึฐืขึตื™ื ึตื™ื›ึถึฝืืƒ

English:

โ€œNow stand by and see the marvelous thing that GOD will do before your eyes.

Samuel announces a dramatic sign to prove that God's power, not kingship, is what protects Israel. Rashi explains the deeper purpose: just as Samuel's prayer can alter the natural order of the seasons, so too could his prayer have protected them from enemies -- making the request for a king unnecessary even in Samuel's old age. Metzudat David adds a sophisticated point: the people might have objected that God's agreement to give them a king proved the request was acceptable. The coming sign will demonstrate that God sometimes grants requests that are nonetheless harmful to the asker.
ืจืฉืดื™Rashi
Stand up and seeโ€ฆ And just as through my prayer, I am able to change the seasons, similarly, if a war befell you, my prayer would have the power to protect you against the enemy, and you had no need to ask for a king during my lifetime,10 Shmuel demonstrated to the nation how unnecessary their request for a king was. Just as 'ื” responded immediately to Shmuel's prayers for rain, so too would 'ื” answer his prayers to save the Bnei Yisroel from their enemies. even though I am old.", hebrewText: "ื”ึดืชึฐื™ึทืฆึฐึผื‘ื•ึผ ื•ึผืจึฐืื•ึผ ื•ึฐื’ื•ึนืณ. ื•ึผื›ึฐืฉึตืื ืฉึถืืขึทืœ ื™ึฐื“ึตื™ ืชึฐึผืคึดืœึธึผืชึดื™ ืึฒื ึดื™ ื™ึธื›ื•ึนืœ ืœึฐืฉึทืื ึผื•ึนืช ืึถืช ื”ึธืขึดืชึดึผื™ื, ื›ึธึผืšึฐ ืึดื ืคึธึผื’ึฐืขึธื” ื‘ึธึผื›ึถื ืžึดืœึฐื—ึธืžึธื”, ื”ึธื™ึธื” ื›ึนึผื—ึท ื‘ึดึผืชึฐืคึดืœึธึผืชึดื™ ืœึทืขึฒืžึนื“ ืขึทืœ ื”ึธืื•ึนื™ึตื‘, ื•ึฐืœึนื ื”ึฑื™ึดื™ืชึถื ืฆึฐืจึดื™ื›ึดื™ื ืœึดืฉึฐืืึนืœ ืžึถืœึถืšึฐ ื‘ึฐึผื—ึทื™ึทึผื™, ื•ึฐืึทืฃ ืขึทืœ ืคึดึผื™ ืฉึถืืึฒื ึดื™ ื–ึธืงึตืŸ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื’ื ืขืชื”. ืจืฆื” ืœื•ืžืจ: ื•ืื ืชืฉื™ื‘ื• ืœื•ืžืจ, ืื ืฉืืœืช ื”ืžืœืš ืจืขื” ื”ื™ืชื” ื‘ืขื™ื ื™ ื”ืณ, ืœืžื” ื”ืกื›ื™ื ืขืœ ื™ื“ื™ื ื•, ืขืœ ื–ื” ืืฉื™ื‘ ืœื›ื, ื’ื ืขืชื” ืื—ืจ ืฉื”ืกื›ื™ื, ื”ืชื™ืฆื‘ื• ื•ืจืื• ื•ื›ื•ืณ, ื•ืžื–ื” ืชืฉื›ื™ืœื• ืœื“ืขืช ื“ืจื›ื™ ื”ืณ, ืืฉืจ ื™ืžืœื ืฉืืœืช ื”ืฉื•ืืœ ืืฃ ืื ื”ื™ื ืจืขื” ื‘ืขื™ื ื™ ื”ืณ, ื•ื’ื ืื ืœืฉื•ืืœื” ืœื ืœื˜ื•ื‘ื” ื™ื—ืฉื‘:
ืจื“ืดืงRadak
", hebrewText: "ืืช ื”ื“ื‘ืจ ื”ื’ื“ื•ืœ ื”ื–ื”. ืžื” ื“ื‘ืจ ื’ื“ื•ืœ ื”ื™ื” ื”ืžื˜ืจ ื‘ืขืช ื”ืงืฆื™ืจ ืคืขืžื™ื ืจื‘ื•ืช ื™ื”ื™ื” ื–ื” ืคื™ืจืฉ ื"ื ื–"ืœ ื›ื™ ื‘ืืจืฅ ื™ืฉืจืืœ ืœื ื”ื™ื” ื™ื•ืจื“ ืžื˜ืจ ื›ืœืœ ื›ืœ ื™ืžื™ ืงืฆื™ืจ ื•ื–ื”ื• ืฉืืžืจ ื”ื›ืชื•ื‘ ื”ื ื•ืชืŸ ื’ืฉื ื™ื•ืจื” ื•ืžืœืงื•ืฉ ื‘ืขืชื• ืฉื‘ื•ืขื•ืช ื—ืงื•ืช ืงืฆื™ืจ ื™ืฉืžืจ ืœื ื• ื•ื›ืš ืืžืจ ื‘ื‘ื ื™ ืจืฆืคื” ื‘ืช ืื™ื” ืžืชื—ื™ืœืช ืงืฆื™ืจ ืขื“ ื ืชืš ืžื™ื ืขืœื™ื”ื ื•ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ืžืฉื‘ืขื” ืขืฉืจ ื‘ื ื™ืกืŸ ืขื“ ื™"ื– ื‘ืžืจื—ืฉื•ืŸ ืฉื”ื•ื ืขืช ื”ืžื˜ืจ ื•ืœืคื™ ืฉื”ื™ื” ืžื˜ืจ ื‘ืงืฆื™ืจ ื—ื“ื•ืฉ ื’ื“ื•ืœ ืืฆืœื ืคื—ื“ื• ืžืื“ ื•ืืžืจื• ื”ืชืคืœืœ ื‘ืขื“ ืขื‘ื“ื™ืš ืืœ ื”' ืืœื”ื™ืš ื•ืืœ ื ืžื•ืช ื•ื‘ื“ื‘ืจื™ ืจื‘ื•ืชื™ื ื• ื–"ืœ ื™ืฆื ื ื™ืกืŸ ื•ื™ืจื“ื• ื’ืฉืžื™ื ืกื™ืžืŸ ืงืœืœื” ืฉื ืืžืจ ื”ืœื ืงืฆื™ืจ ื—ื˜ื™ื ื”ื™ื•ื ื•ื’ื•' ื•ืขืฉื” ื›ืœ ื–ื” ืฉืžื•ืืœ ืœื”ื•ื“ื™ืขื ื›ื™ ืจืข ื‘ืขื™ื ื™ ื”' ื”ื™ื” ืžื” ืฉืฉืืœื• ืžืœืš ื•ืืฃ ืขืœ ืคื™ ืฉื”ื ืžืืžื™ื ื™ื ืœืฉืžื•ืืœ ื”ื™ื” ื‘ื”ื ื‘ื ื™ ื‘ืœื™ืขืœ ืฉื”ื™ื” ืœื‘ื ื ืงืคื ื‘ื“ื‘ืจื™ ืฉืžื•ืืœ ื›ืžื• ืฉืขืฉื• ื‘ื”ืžืœื™ื›ื• ืืช ืฉืื•ืœ ื•ืืžืจื• ืžื” ื™ื•ืฉื™ืขื ื• ื–ื” ื•ืืฃ ืขืœ ืคื™ ืฉืืžืจ ืœื”ื ื›ื™ ืขืœ ืคื™ ื”' ื ืชื ื• ืœื”ื ื•ืจืื• ื›ื™ ื ืœื›ื“ ื‘ืื•ืจื™ื ื•ืชื•ืžื™ื ืื• ื‘ื’ื•ืจืœ ืขืœ ื™ื“ื™ ืงืœืคื™ ืœืคื™ื›ืš ืขืฉื” ืœื”ื ืฉืžื•ืืœ ืื•ืช ืฉื™ืจืื• ื›ืœื ื•ืœื ื™ื•ื›ืœื• ืœื”ื›ื—ื™ืฉื• ืœืคื™ื›ืš ืืžืจ ื•ื™ื™ืจื ื›ืœ ื”ืขื ืžืื“ ืืช ื”' ื•ืืช ืฉืžื•ืืœ:

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื”ึฒืœึคื•ึนื ืงึฐืฆึดื™ืจึพื—ึดื˜ึผึดื™ืึ™ ื”ึทื™ึผึ”ื•ึนื ืึถืงึฐืจึธืึ™ ืึถืœึพื™ึฐื”ึนื•ึธึ”ื” ื•ึฐื™ึดืชึผึตึฅืŸ ืงึนืœึ–ื•ึนืช ื•ึผืžึธื˜ึธึ‘ืจ ื•ึผื“ึฐืขึฃื•ึผ ื•ึผืจึฐืึ—ื•ึผ ื›ึผึดึฝื™ึพืจึธืขึทืชึฐื›ึถึคื ืจึทื‘ึผึธื”ึ™ ืึฒืฉืึถึคืจ ืขึฒืฉื‚ึดื™ืชึถืึ™ ื‘ึผึฐืขึตื™ื ึตึฃื™ ื™ึฐื”ึนื•ึธึ”ื” ืœึดืฉืึฐืึฅื•ึนืœ ืœึธื›ึถึ–ื ืžึถึฝืœึถืšึฐืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

It is the season of the wheat harvest.jseason of the wheat harvest When thunderstorms do not occur in the land of Israel. I will pray to GODโ€”who will send thunder and rain; then you will take thought and realize what a wicked thing you did in GODโ€™s sight when you asked for a king.โ€

Samuel invokes the wheat harvest season as the backdrop for his sign. In the land of Israel, rain during the wheat harvest (roughly May-June) was virtually unheard of, making this a powerful proof. Rashi, citing Taanit 12b, notes that rain during harvest is a sign of curse, and God is normally reluctant to bring such punishment without cause -- yet Samuel's prayer will override this reluctance. Radak provides extensive context: the sign was necessary because some among the people (the 'sons of Belial' from chapter 10) might dismiss Samuel's words as the bitter complaints of a displaced leader rather than divine prophecy.
ืจืฉืดื™Rashi
Is today not the [season of the] wheat harvest? And rain is a sign of a curse,11 Maseches Ta'anis 12b. and the Holy One, Blessed is He, is reluctant to visit punishment unnecessarily. Nonetheless, I have power, and I shall call to 'ื”, and He will make it thunder and rain. Then you will know and see. That it was unnecessary for you to ask for a king and to show disrespect towards me.", hebrewText: "ื”ึฒืœึนื ืงึฐืฆึดื™ืจ ื—ึดื˜ึดึผื™ื ื”ึทื™ึผื•ึนื. ื•ึฐื”ึทื’ึฐึผืฉึธืืžึดื™ื ืกึดื™ืžึทืŸ ืงึฐืœึธืœึธื”, ื•ึฐืงึธืฉึถืื” ื‘ึฐึผืขึตื™ื ึตื™ ื”ึทืงึธึผื“ื•ึนืฉื ื‘ึธึผืจื•ึผืšึฐ ื”ื•ึผื ืœึฐื”ึธื‘ึดื™ื ืคึปึผืจึฐืขึธื ื•ึผืช ื—ึดื ึธึผื, ืึทืฃ ืขึทืœ ืคึดึผื™ ื›ึตืŸ ื™ึตืฉื ื‘ึดึผื™ ื›ึนึผื—ึท, ื•ึฐืึถืงึฐืจึธื ืึถืœ ื”ืณ ื•ึฐื™ึดืชึตึผืŸ ืงื•ึนืœื•ึนืช ื•ึผืžึธื˜ึธืจ: ื•ึผื“ึฐืขื•ึผ ื•ึผืจึฐืื•ึผ. ื›ึดึผื™ ืœึนื ื”ึฑื™ึดื™ืชึถื ืฆึฐืจึดื™ื›ึดื™ื ืœึดืฉึฐืืึนืœ ืžึถืœึถืšึฐ ืœึฐื–ึทืœึฐื–ึตืœ ื‘ึดึผื™:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื”ืœื ืงืฆื™ืจ ื—ื˜ื™ื ื”ื™ื•ื. ื•ืื ื›ืŸ ืขืชื” ื”ืžื˜ืจ ืœืงืœืœื” ืชื—ืฉื‘, ื•ืืฃ ืจืขื” ื”ื™ื ื‘ืขื™ื ื™ ื”ืณ, ืœื”ื‘ื™ื ื”ืงืœืœื” ื‘ืขื•ืœื ืขืœ ืœื ื“ื‘ืจ: ืืงืจื ื•ื›ื•ืณ. ื•ืขื ื›ืœ ื–ืืช ื›ืืฉืจ ืืงืจื ืืœ ื”ืณ ืขืœ ื”ืžื˜ืจ, ื™ืฉืžืข ืงื•ืœื™ ื•ื™ืชืŸ ืงื•ืœื•ืช ืจืขืžื™ื ื•ืžื˜ืจ, ื›ื™ ื›ืŸ ื™ืžืœื ืฉืืœืช ื”ืžื‘ืงืฉ, ื”ื˜ื•ื‘ื” ื”ื™ื ืื ืจืขื”: ื•ื“ืขื•. ื•ื‘ื–ื” ื“ืขื• ืฉืจื‘ื” ืจืขืชื›ื ื•ื›ืืฉืจ ืืžืจืชื™, ื•ืืฃ ืฉื”ืกื›ื™ื ื”ืžืงื•ื ืขืžื›ื, ื›ื™ ื›ืŸ ืžืขืฉื” ื”ืณ, ืื‘ืœ ื”ืืžืช ื”ื•ื ืฉืขืฉื™ืชื ื”ืจืข ืœืขืฆืžื›ื, ื•ื’ื ืจืขื” ื‘ืขื™ื ื™ ื”ืณ:

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึทื™ึผึดืงึฐืจึธึคื ืฉืึฐืžื•ึผืึตืœึ™ ืึถืœึพื™ึฐื”ึนื•ึธึ”ื” ื•ึทื™ึผึดืชึผึตึงืŸ ื™ึฐื”ึนื•ึธึ›ื” ืงึนืœึนึฅืช ื•ึผืžึธื˜ึธึ–ืจ ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ‘ื•ึผื ื•ึทื™ึผึดื™ืจึธึจื ื›ื‡ืœึพื”ึธืขึธึฅื ๏ฟฝ๏ฟฝึฐืึนึ›ื“ ืึถืชึพื™ึฐื”ึนื•ึธึ–ื” ื•ึฐืึถืชึพืฉืึฐืžื•ึผืึตึฝืœืƒ

English:

Samuel prayed to GOD, and GOD sent thunder and rain that day, and the people stood in awe of GOD and of Samuel.

The sign is fulfilled immediately: God sends thunder and rain during the wheat harvest, a meteorological impossibility in the land of Israel. The people's dual fear -- of God and of Samuel -- is telling. Metzudat David explains they feared God because of the sin of requesting a king, and they feared Samuel because they had effectively rejected his leadership by demanding a monarch. This moment functions as a miniature Sinai theophany -- thunder, divine power, the people trembling -- reasserting the primacy of prophetic authority even as political power has shifted to the crown.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืงืจื ืฉืžื•ืืœ. ืขืœ ื”ืžื˜ืจ ื›ืืฉืจ ืืžืจ: ืืช ื”ืณ. ื‘ืขื‘ื•ืจ ื—ื˜ื ืฉืืœืช ื”ืžืœืš: ื•ืืช ืฉืžื•ืืœ. ืขืœ ืฉื”ืžืœื™ื›ื• ืžืœืš ื‘ื—ื™ื™ื•, ื•ื›ืืœื• ืžืืกื• ื‘ื•:

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึทื™ึผึนืืžึฐืจึจื•ึผ ื›ื‡ืœึพื”ึธืขึธึœื ืึถืœึพืฉืึฐืžื•ึผืึตึ—ืœ ื”ึดืชึฐืคึผึทืœึผึตึงืœ ื‘ึผึฐืขึทื“ึพืขึฒื‘ึธื“ึถึ›ื™ืšึธ ืึถืœึพื™ึฐื”ึนื•ึธึฅื” ืึฑืœึนื”ึถึ–ื™ืšึธ ื•ึฐืึทืœึพื ึธืžึ‘ื•ึผืช ื›ึผึดึฝื™ึพื™ึธืกึทึคืคึฐื ื•ึผ ืขึทืœึพื›ึผื‡ืœึพื—ึทื˜ึผึนืืชึตึ™ื™ื ื•ึผึ™ ืจึธืขึธึ”ื” ืœึดืฉืึฐืึนึฅืœ ืœึธึ–ื ื•ึผ ืžึถึฝืœึถืšึฐืƒ

English:

The people all said to Samuel, โ€œIntercede for your servants with the ETERNAL your God that we may not die, for we have added to all our sins the wickedness of asking for a king.โ€

Terrified by the supernatural storm, the people confess that requesting a king was sinful, adding it to their catalogue of transgressions. Metzudat David notes they acknowledged that this sin was compounded upon previous ones -- the demand for a king was not an isolated mistake but the latest in a pattern of faithlessness. Their plea for Samuel's intercession ironically validates his entire argument: in their moment of crisis, they turn not to the newly appointed king but to the prophet they had effectively dismissed.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืขืœ ื›ืœ ื—ื˜ืืชื™ื ื•. ืขืœ ื”ื—ื˜ืื™ื ืืฉืจ ืขืฉื™ื ื• ืžืื–, ื”ื•ืกืคื ื• ืขื•ื“ ืœืขืฉื•ืช ื”ืจืข ื‘ืฉืืœืช ื”ืžืœืš:

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืฉืึฐืžื•ึผืึตึคืœ ืึถืœึพื”ึธืขึธืึ™ ืึทืœึพืชึผึดื™ืจึธึ”ืื•ึผ ืึทืชึผึถึฃื ืขึฒืฉื‚ึดื™ืชึถึ”ื ืึตึฅืช ื›ึผื‡ืœึพื”ึธืจึธืขึธึ–ื” ื”ึทื–ึผึนึ‘ืืช ืึทึ—ืšึฐ ืึทืœึพืชึผึธืกึ™ื•ึผืจื•ึผึ™ ืžึตืึทื—ึฒืจึตึฃื™ ื™ึฐื”ึนื•ึธึ”ื” ื•ึทืขึฒื‘ึทื“ึฐืชึผึถึฅื ืึถืชึพื™ึฐื”ึนื•ึธึ–ื” ื‘ึผึฐื›ื‡ืœึพืœึฐื‘ึทื‘ึฐื›ึถึฝืืƒ

English:

But Samuel said to the people, โ€œHave no fear. You have, indeed, done all those wicked things. Do not, however, turn away from GOD, but serve GOD with all your heart.

Samuel's response reveals remarkable grace: he does not deny the sin but offers a path forward. Metzudat David explains that Samuel is saying what is done is done and cannot be undone, but if they do not turn away from God, the sin will be atoned. Radak offers an alternative reading based on Targum Yonatan: Samuel is telling them not to fear the rain itself, for they brought this calamity upon themselves through their actions. The crucial phrase 'with all your heart' (bekhol levavkhem) echoes the Shema, grounding the monarchy's future in the same wholehearted devotion demanded of every Israelite.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืืชื ืขืฉื™ืชื. ืจืฆื” ืœื•ืžืจ: ื”ืœื ืืชื ื›ื‘ืจ ืขืฉื™ืชื ื•ืื™ืŸ ืœื”ืฉื™ื‘, ืืš ืืœ ืชืกื•ืจื• ืžื”ืณ, ื•ื™ื›ื•ืคืจ ื”ืขื•ืŸ:
ืจื“ืดืงRadak
", hebrewText: "ืืชื ืขืฉื™ืชื ืืช ื›ืœ ื”ืจืขื” ื”ื–ืืช. ืœืฉืื•ืœ ืœื›ื ืžืœืš ืื‘ืœ ืืœ ืชื™ืจืื• ืื ืœื ืชืกื•ืจื• ืžืื—ืจื™ ื”' ื•ื™"ืช ืืช ื›ืœ ื”ืจืขื” ื”ื–ืืช ืขืœ ื”ืžื˜ืจ ืฉืชืจื’ื ื›ืŸ ืืชื•ืŸ ื’ืจืžืชื•ืŸ ื™ืช ื›ืœ ื‘ื™ืฉืชื ื”ื“ื ื•ื‘ืžืงืฆืช ื ืกื—ืื•ืช ืืชื•ืŸ ืขื‘ื“ืชื•ืŸ:

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึฐืœึนึ–ื ืชึผึธืกึ‘ื•ึผืจื•ึผ ื›ึผึดึฃื™โ€‰ื€ ืึทื—ึฒืจึตึฃื™ ื”ึทืชึผึนึ—ื”ื•ึผ ืึฒืฉืึถึงืจ ืœึนึฝืึพื™ื•ึนืขึดึ›ื™ืœื•ึผ ื•ึฐืœึนึฅื ื™ึทืฆึผึดึ–ื™ืœื•ึผ ื›ึผึดื™ึพืชึนึฅื”ื•ึผ ื”ึตึฝืžึผึธื”ืƒ

English:

Do not turn away to follow worthless things, which can neither profit nor save but are worthless.

Samuel warns against idolatry using the evocative term 'tohu' -- the same word used in Genesis 1:2 for primordial chaos. Metzudat David explains that turning away from God means pursuing idols that have no substance (ein bahem mamash). Radak offers two possible readings: either 'do not turn away from God, because if you do, you will end up following worthless idols,' or more directly, 'do not turn away to follow the tohu.' The repetition of 'tohu' in the verse -- they are tohu -- emphasizes the utter emptiness of what the idols promise versus what they can deliver.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืœื ืชืกื•ืจื• ื•ื›ื•ืณ. ืœื ืชืกื•ืจื• ืžื”ืณ ืœืœื›ืช ืื—ืจื™ ืขื‘ื•ื“ื” ื–ืจื”, ื›ื™ ื”ื”ืœื™ื›ื” ื”ื”ื™ื ื”ื™ื ื”ื”ืœื™ื›ื” ืื—ืจื™ ื”ืชื•ื”ื• ื•ื›ื•ืณ ืฉืื™ืŸ ื‘ื”ื ืžืžืฉ:
ืจื“ืดืงRadak
", hebrewText: "ื•ืœื ืชืกื•ืจื• ื›ื™ ืื—ืจื™ ื”ืชื•ื”ื•. ืคื™' ื•ืœื ืชืกื•ืจื• ืžืื—ืจื™ ื”' ื›ื™ ืื ืชืกื•ืจื• ืžืื—ืจื™ื• ื•ืชืกื•ืจื• ืื—ืจื™ ื”ืชื•ื”ื• ื•ื”ื ื”ืืœื™ืœื™ื ืืฉืจ ืœื ื™ื•ืขื™ืœื• ื•ืœื ื™ืฆื™ืœื• ืืชื›ื ื›ื™ ืชื•ื”ื• ื”ืžื” ืื• ืคื™ืจื•ืฉ ื•ืœื ืชืกื•ืจื• ืื—ืจื™ ื”ืชื•ื”ื• ื›ื™ ื”ื ืืฉืจ ืœื ื™ื•ืขื™ืœื• ื•ืœื ื™ืฆื™ืœื•:

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื›ึผึดึ ื™ ืœึนึฝืึพื™ึดื˜ึผึนึคืฉื ื™ึฐื”ึนื•ึธื”ึ™ ืึถืชึพืขึทืžึผึ”ื•ึน ื‘ึผึทืขึฒื‘ึ–ื•ึผืจ ืฉืึฐืžึฃื•ึน ื”ึทื’ึผึธื“ึ‘ื•ึนืœ ื›ึผึดึšื™ ื”ื•ึนืึดึฃื™ืœ ื™ึฐื”ึนื•ึธึ”ื” ืœึทืขึฒืฉื‚ึฅื•ึนืช ืึถืชึฐื›ึถึ›ื ืœึ–ื•ึน ืœึฐืขึธึฝืืƒ

English:

For the sake of Godโ€™s great name, GOD will never abandon this people, seeing that GOD undertook to make you a covenanted people.

This verse provides the theological foundation for Israel's survival despite its sins: God will not abandon His people because His reputation among the nations is bound up with theirs. Rashi explains that God's fame spread because of Israel, and abandoning them would diminish His greatness. Radak connects this to Moses' argument in Numbers 14 and Joshua's plea in Joshua 7 -- if God destroyed Israel, the nations would say He lacked the power to save them. Rashi also reads 'ho-il' as 'He swore,' meaning God took an oath to make Israel His people, creating an irrevocable bond. This is a turning point in the chapter: from warning to reassurance.
ืจืฉืดื™Rashi
For the sake of His great Name. For His fame has spread because of you, that He is your savior, and lest the fame of His greatness be lessened.12 This verse indicates that 'ื” will not abandon the Bnei Yisroel because of the lack of their own merits, in order to uphold His own Name.โ€”Radak Adonoy has sworn.ื”ื•ึนืึดื™ืœ meaning he swore, as in, "And Shaul made the people swear ]ื•ึทื™ึนืึถืœ[."13 Below 14:24.", hebrewText: "ื‘ึทึผืขึฒื‘ื•ึผืจ ืฉึฐืืžื•ึน ื”ึทื’ึธึผื“ื•ึนืœ. ืึฒืฉึถืืจ ื™ึธืฆึธื ืฉึฐืืžื•ึน ืขึฒืœึตื™ื›ึถื ืฉึถืื”ื•ึผื ืžื•ึนืฉึดืื™ืขึฒื›ึถื, ื•ึผืœึฐืžึทืขึทืŸ ืœึนื ื™ึดืชึฐืžึทืขึตื˜ ืฉึตืื ื’ึธึผื“ึฐืœื•ึน: ื”ื•ึนืึดื™ืœ ื”ืณ. ื ึดืฉึฐืื‘ึทึผืข, ื›ึฐึผืžื•ึน (ืฉืžื•ืืœ ื ื™ื“:ื›ื“): ืดื•ึทื™ึผึนืึถืœ ืฉึธืืื•ึผืœ ืึถืช ื”ึธืขึธืืด:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ื™ ืœื ื™ื˜ื•ืฉ ื”ืณ. ื ืชืŸ ื˜ืขื ืœืžื” ืœื ื™ื™ืจืื• ืžืžื” ืฉืขืฉื•, ื•ืืžืจ: ื›ื™ ืœื ื™ื˜ื•ืฉ ื”ืณ ืืช ืขืžื• ื‘ืขื‘ื•ืจ ืฉืžื• ื”ื’ื“ื•ืœ ืฉืœื ื™ื—ื•ืœืœ: ื›ื™ ื”ื•ืื™ืœ. ืจืฆื” ืœื•ืžืจ: ื›ื‘ืจ ื ืฉืžืข ืืฉืจ ืจืฆื” ื‘ื›ื ืœื”ื™ื•ืช ืœื• ืœืขื ืกื’ื•ืœื”, ื•ืื ื™ื˜ื•ืฉ ืืชื›ื ืืฃ ื›ืฉืชื˜ื™ื‘ื• ื“ืจื›ื›ื ืžื”ื™ื•ื ื•ืžื”ืœืื”, ื™ืืžืจื• ืื– ืžื‘ืœื™ ื™ื›ื•ืœืช ืขื–ื‘ื:
ืจื“ืดืงRadak
", hebrewText: "ื›ื™ ืœื ื™ื˜ื•ืฉ. ื›ื™ ืืฃ ืขืœ ืคื™ ืฉืืชื ื—ื•ื˜ืื™ื ืœืคื ื™ื• ืœื ื™ื˜ื•ืฉ ืืชื›ื ื‘ืขื‘ื•ืจ ืฉืžื• ื”ื’ื“ื•ืœ ื›ืœื•ืžืจ ื›ื™ ื›ื‘ืจ ื ืฉืžืข ื‘ื’ื•ื™ื ื›ื™ ืจืฆื” ื‘ื›ื ืœื”ื™ื•ืชื›ื ืœื• ืœืขื ืกื’ื•ืœื” ื•ืื ืœื ื™ืกื‘ื•ืœ ืืชื›ื ื•ื™ื’ืžื•ืœื›ื ื›ื—ื˜ืืชื™ื›ื ื•ื™ืฉื—ื™ืชื›ื ื”ืจื™ ื›ืื™ืœื• ื ืชืžืขื˜ ืฉืžื• ื‘ื’ื•ื™ื ื•ื™ืืžืจื• ืœื ื™ื›ื•ืœ ืœื”ืฆื™ืœื ื•ื›ืŸ ืืžืจ ืžืฉื” ื•ืืžืจื• ื”ื’ื•ื™ื ืืฉืจ ืฉืžืขื• ืืช ืฉืžืขืš ืœืืžืจ ืžื‘ืœืชื™ ื™ื›ื•ืœืช ื”' ื•ื’ื•' ื•ื›ืŸ ืืžืจ ื™ื”ื•ืฉืข ื•ืžื” ืชืขืฉื” ืœืฉืžืš ื”ื’ื“ื•ืœ:

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื’ึผึทึฃื ืึธื ึนื›ึดึ—ื™ ื—ึธืœึดึคื™ืœึธื” ืœึผึดื™ึ™ ืžึตื—ึฒื˜ึนึฃื ืœึทื™ื”ึนื•ึธึ”ื” ืžึตื—ึฒื“ึนึ–ืœ ืœึฐื”ึดืช๏ฟฝ๏ฟฝืคึผึทืœึผึตึฃืœ ื‘ึผึทืขึทื“ึฐื›ึถึ‘ื ื•ึฐื”ื•ึนืจึตื™ืชึดึฃื™ ืึถืชึฐื›ึถึ”ื ื‘ึผึฐื“ึถึฅืจึถืšึฐ ื”ึทื˜ึผื•ึนื‘ึธึ–ื” ื•ึฐื”ึทื™ึฐืฉืึธืจึธึฝื”ืƒ

English:

โ€œAs for me, far be it from me to sin against GOD and refrain from praying for you; and I will continue to instruct you in the practice of what is good and right.

Samuel redefines his role in the new political order: he is no longer judge and ruler, but he remains prophet, intercessor, and teacher. Rashi, citing Berakhot 12b, derives a remarkable principle from this verse: one who knows his prayers will be answered but refrains from praying for his fellow is considered a sinner. Metzudat David adds that Samuel is also forgiving the personal affront of having been replaced -- just as God will forgive, so will he. Radak explains the logic: since the people have repented, Samuel would be sinning if he withheld his prayers. The dual commitment -- to pray and to teach -- defines the prophetic vocation that will persist alongside the monarchy.
ืจืฉืดื™Rashi
And as for me, far be it from me. Since you will do your part by returning to 'ื”, I also, far be it from me to stop praying on your behalf.14 From this verse, the Gemara in Maseches Berachos 12b, derives, that if a person knows that his prayers will be answered if he prays for mercy for his fellow but refrains from doing so, he is considered to have sinned.", hebrewText: "ื’ึทึผื ืึธื ึนื›ึดื™ ื—ึธืœึดื™ืœึธื” ืœึดื™. ืžึตืึทื—ึทืจ ืฉึถืืชึทึผืขึฒืฉื‚ื•ึผ ืึทืชึถึผื ืึถืช ืฉึถืืœึธึผื›ึถื ืœึธืฉืื•ึผื‘ ืึถืœ ื”ืณ, ื’ึทึผื ืึธื ึนื›ึดื™ ื—ึธืœึดื™ืœึธื” ืœึดึผื™ ืžึดื—ึฒื“ึนืœ ืžึตื”ึดืชึฐืคึทึผืœึตึผืœ ื‘ึทึผืขึทื“ึฐื›ึถื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื’ื ืื ื›ื™. ืจืฆื” ืœื•ืžืจ: ื›ืžื• ืฉื”ืžืงื•ื ื™ื›ืคืจ ื”ืขื•ืŸ ื”ื–ื”, ื›ืŸ ื’ื ืื ื›ื™ ืืžื—ื•ืœ ืขืœ ืขืœื‘ื•ื ื™, ื›ื™ ื—ืœื™ืœื” ืœื™ ืžื—ื˜ื•ื ืœื”ืณ ืœื”ื™ื•ืช ืื›ื–ืจื™ ืžืœืžื—ื•ืœ ื•ืœื—ื“ื•ืœ ืžืœื”ืชืคืœืœ ื‘ืขื“ื›ื, ื›ื™ ื‘ืืžืช ืืชืคืœืœ ื›ืืฉืจ ืืžืจืชื, ืืฃ ืืœืžื“ ืืชื›ื ื‘ื“ืจืš ื”ื˜ื•ื‘ื”:
ืจื“ืดืงRadak
", hebrewText: "ืžื—ื˜ื ืœื”'. ื›ื™ ืื—ืจ ืฉืืชื ืฉื‘ื™ื ืœื”' ื•ืžืชื•ื“ื™ื ืขืœ ื—ื˜ืืชื™ื›ื ืื”ื™ื” ื—ื•ื˜ื ืื ืœื ืืชืคืœืœ ื‘ืขื“ื›ื:

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ืึทึฃืšึฐโ€‰ื€ ื™ึฐืจึฃืื•ึผ ืึถืชึพื™ึฐื”ึนื•ึธึ—ื” ื•ึทืขึฒื‘ึทื“ึฐืชึผึถึฅื ืึนืชึ›ื•ึน ื‘ึผึถืึฑืžึถึ–ืช ื‘ึผึฐื›ื‡ืœึพืœึฐื‘ึทื‘ึฐื›ึถึ‘ื ื›ึผึดึฃื™ ืจึฐืึ”ื•ึผ ืึตึฅืช ืึฒืฉืึถืจึพื”ึดื’ึฐื“ึผึดึ–ืœ ืขึดืžึผึธื›ึถึฝืืƒ

English:

Above all, you must revere GOD and serve faithfully with all your heart; and consider how grandly you have been dealt with.

Samuel's final exhortation ties obedience to gratitude: consider how greatly God has acted on your behalf, and let that inspire reverent service. Metzudat David connects this to Samuel's promise to pray for them -- his prayers will only be effective if they maintain their fear of God. Radak offers two readings of 'how grandly He has dealt with you': either it refers to all of God's past kindnesses throughout history, or specifically to the miraculous sign of thunder and rain just witnessed, which demonstrated that God can do whatever He wills -- for blessing or for punishment -- according to their deeds.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืืš ื™ืจืื• ื•ื›ื•ืณ. ื›ื™ ืื– ืชื•ืขื™ืœ ืชืคืœืชื™: ืืฉืจ ื”ื’ื“ื™ืœ ืขืžื›ื. ืืฉืจ ื”ื’ื“ื™ืœ ื—ืกื“ื• ืขืžื›ื, ืœืžื—ื•ืœ ื”ืขื•ืŸ ื”ื–ื”:
ืจื“ืดืงRadak
", hebrewText: "ื™ืจืื• ืืช ื”'. ื”ืืœืฃ ืื™ื ื” ื ืงืจืืช: ื”ื’ื“ื™ืœ ืขืžื›ื. ื”ื’ื“ื™ืœ ืขืžื›ื ืœืขืฉื•ืช ื˜ื•ื‘ื•ืช ืื• ืคื™ืจื•ืฉื• ืฉื”ื’ื“ื™ืœ ืฉื ืชืŸ ืงื•ืœื•ืช ื•ืžื˜ืจ ื‘ื™ื•ื ืงืฆื™ืจ ื•ื”ื“ื™ืŸ ืขืœื™ื›ื ืฉืชืจืื• ืžืžื ื• ื›ื™ ืืฉืจ ื™ื—ืคื•ืฅ ื™ืขืฉื” ื‘ื›ื ืœื˜ื•ื‘ื” ืื• ืœืจืขื” ื›ืคื™ ืžืขืฉื™ื›ื ื•ืœื ืชื—ืฉื‘ื• ื›ื™ ืื™ืŸ ืจื•ืื” ื•ืžืฉื’ื™ื— ื‘ืžืขืฉื™ื›ื:

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื•ึฐืึดืึพื”ึธืจึตึ–ืขึท ืชึผึธืจึตึ‘ืขื•ึผ ื’ึผึทืึพืึทืชึผึถึฅื ื’ึผึทึฝืึพืžึทืœึฐื›ึผึฐื›ึถึ–ื ืชึผึดืกึผึธืคึฝื•ึผืƒย {ืค}

English:

For if you persist in your wrongdoing, both you and your king will be swept away.โ€

The chapter closes with a stark warning that foreshadows the entire trajectory of Israelite monarchy: persistent wickedness will destroy both the people and their king together. Radak explains that the king bears special responsibility -- if he fails to reprove the people, he will be punished on their account. Metzudat David adds that neither party can save the other: the king will not be able to deliver the people, and the people will not be able to support the king. This final verse links the fate of king and people inextricably, anticipating Saul's downfall and the broader pattern of monarchic failure that runs through the books of Samuel and Kings.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื’ื ืืชื ื•ื›ื•ืณ. ืจืฆื” ืœื•ืžืจ: ืœื ืชื•ืขื™ืœ ืชืคืœืชื™, ื•ื”ืžืœืš ืœื ื™ื•ืฉื™ืขื›ื, ื•ืืชื ืœื ืชืขื–ืจื•ื”ื•, ื•ื›ื•ืœื›ื ืชืกืคื•:
ืจื“ืดืงRadak
", hebrewText: "ืชืจืขื•. ืื ืชืจื™ืขื• ืžืขืœืœื™ื›ื: ื’ื ืืชื ื’ื ืžืœื›ื›ื. ื”ืื—ื“ ืœืจื‘ื•ืช ืขืœ ื—ื‘ื™ืจื• ื•ื›ืŸ ื’ื ืฆืื ื›ื ื’ื ื‘ืงืจื›ื ื•ืืžืจ ืžืœื›ื›ื ืฉืื ืœื ื™ื•ื›ื™ื— ืื•ืชื ื”ื•ื ื™ื”ื™ื” ื ืขื ืฉ ืขืœื™ื”ื:

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