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Nach YomiI Samuel ยท ืฉืžื•ืืœ ืืณChapter 8

I Samuel 8

ืฉืžื•ืืœ ืืณ ืคืจืง ื—ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: I Samuel | Chapter: 8 of 31 | Day: 53 of 742

Date: April 5, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

I Samuel 8 is one of the most consequential chapters in the entire Tanakh, the moment when Israelโ€™s constitutional order shifts from theocracy to monarchy. The chapter opens with the same pattern that destroyed Eliโ€™s house: a righteous leader whose sons fail him. Samuel, now old, appoints his sons Joel and Abijah as judges in Beer-sheba, but they are corrupt โ€” โ€œbent on gain, they accepted bribes, and they subverted justiceโ€ (ื•ึทื™ึดึผื˜ึผื•ึผ ืึทื—ึฒืจึตื™ ื”ึทื‘ึธึผืฆึทืข ื•ึทื™ึดึผืงึฐื—ื•ึผ ืฉึนืื—ึทื“ ื•ึทื™ึทึผื˜ึผื•ึผ ืžึดืฉึฐืืคึธึผื˜). The Radak notes the painful irony: Samuel, who was raised in the house of a priest whose sons desecrated the sanctuary, now finds his own sons desecrating the bench of justice. The cycle of failed succession that plagued the period of the Judges has not been broken even by the greatest judge of all.

The elders of Israel seize on this failure to demand something new: โ€œAppoint a king for us, to govern us like all other nationsโ€ (ืฉึดื‚ื™ืžึธื” ืœึธึผื ื•ึผ ืžึถืœึถืšึฐ ืœึฐืฉื‡ืืคึฐื˜ึตื ื•ึผ ื›ึฐึผื›ื‡ืœ ื”ึทื’ึผื•ึนื™ึดื). The phrase โ€œlike all other nationsโ€ is the crux. The request is not inherently sinful โ€” Deuteronomy 17 anticipates and legislates for a king. What wounds Samuel, and what God identifies as the deeper problem, is the motivation. Godโ€™s response to Samuel is devastating in its clarity: โ€œIt is not you that they have rejected; it is Me they have rejected to rule over themโ€ (ื›ึดึผื™ ืœึนื ืึนืชึฐืšึธ ืžึธืึธืกื•ึผ ื›ึดึผื™ ืึนืชึดื™ ืžึธืึฒืกื•ึผ ืžึดืžึฐึผืœึนืšึฐ ืขึฒืœึตื™ื”ึถื). The people want a king not to fulfill the Torahโ€™s vision of a monarch bound by covenant, but to be โ€œlike all the other nationsโ€ โ€” to replace divine kingship with human kingship, prophetic leadership with military command. The Metzudat David observes that the peopleโ€™s stated reason โ€” Samuelโ€™s corrupt sons โ€” was legitimate, but their true desire was revealed in their own words: โ€œLet our king go out at our head and fight our battles,โ€ a role that God Himself had filled at Mizpah just one chapter earlier.

Samuelโ€™s speech on โ€œthe practice of the kingโ€ (ืžืฉืคื˜ ื”ืžืœืš) is a rhetorical masterpiece of prophetic warning. The word โ€œtakeโ€ (ืœืงื—) hammers through the passage like a drumbeat: he will take your sons, take your daughters, take your fields, take your grain, take your slaves, take your flocks. The speech is structured as a systematic stripping away of everything the people possess โ€” children, property, produce, livestock, and finally freedom itself: โ€œyou shall become his slavesโ€ (ื•ึฐืึทืชึถึผื ืชึดึผื”ึฐื™ื•ึผ ืœื•ึน ืœึทืขึฒื‘ึธื“ึดื™ื). The Radak notes that Samuel is not describing a tyrannical king specifically but the inherent nature of royal power โ€” even a good king requires taxation, conscription, and the apparatus of state. The warning culminates in the most chilling verse: โ€œThe day will come when you cry out because of the king whom you yourselves have chosen; and God will not answer you on that dayโ€ (ื•ึผื–ึฐืขึทืงึฐืชึถึผื ื‘ึทึผื™ึผื•ึนื ื”ึทื”ื•ึผื ืžึดืœึดึผืคึฐื ึตื™ ืžึทืœึฐื›ึฐึผื›ึถื ืึฒืฉึถืืจ ื‘ึฐึผื—ึทืจึฐืชึถึผื ืœึธื›ึถื ื•ึฐืœึนื ื™ึทืขึฒื ึถื” ื”โ€™ ืึถืชึฐื›ึถื ื‘ึทึผื™ึผื•ึนื ื”ึทื”ื•ึผื). At Mizpah, when the people cried out, God answered with thunder. Under a king, when they cry out, the heavens will be silent.

The people refuse the warning. Their response โ€” โ€œNo! We must have a king over usโ€ (ืœึนื ื›ึดึผื™ ืึดื ืžึถืœึถืšึฐ ื™ึดื”ึฐื™ึถื” ืขึธืœึตื™ื ื•ึผ) โ€” is striking in its stubbornness. And God, remarkably, accedes. โ€œHeed their demands and appoint a king for themโ€ (ืฉึฐืืžึทืข ื‘ึฐึผืงื•ึนืœึธื ื•ึฐื”ึดืžึฐืœึทื›ึฐืชึธึผ ืœึธื”ึถื ืžึถืœึถืšึฐ). This is one of the Bibleโ€™s most profound theological moments: God grants a request He considers a rejection of Himself. He does not override human agency even when it leads away from Him. Samuel sends the people home, and the chapter ends in that quiet, charged pause before everything changes โ€” the last moment of Israel without a king.

ืคืจืง ื—ืณ ยท Chapter 8

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึฐื”ึดึ•ื™ ื›ึผึทืึฒืฉืึถึฅืจ ื–ึธืงึตึ–ืŸ ืฉืึฐืžื•ึผืึตึ‘ืœ ื•ึทื™ึผึธึงืฉื‚ึถื ืึถืชึพื‘ึผึธื ึธึ›ื™ื• ืฉืึนืคึฐื˜ึดึ–ื™ื ืœึฐื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

When Samuel grew old, he appointed his sons judges over Israel.

This verse sets the stage for the entire chapter by introducing the crisis of succession that will transform Israel's political structure. Samuel's aging echoes the pattern seen with Eli -- a righteous leader whose advancing years create a vacuum of authority. His decision to appoint his sons as judges, rather than waiting for divine instruction, may itself reflect an attempt to institutionalize prophetic leadership in a way that mirrors the dynastic model Israel will soon demand.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึฐื”ึดึžื™ ืฉืึถืึพื‘ึผึฐื ึคื•ึน ื”ึทื‘ึผึฐื›ื•ึนืจึ™ ื™ื•ึนืึตึ”ืœ ื•ึฐืฉื๏ฟฝ๏ฟฝึฅื ืžึดืฉืึฐื ึตึ–ื”ื•ึผ ืึฒื‘ึดื™ึผึธึ‘ื” ืฉืึนืคึฐื˜ึดึ–ื™ื ื‘ึผึดื‘ึฐืึตึฅืจ ืฉืึธึฝื‘ึทืขืƒ

English:

The name of his first-born son was Joel, and his second sonโ€™s name was Abijah; they sat as judges in Beer-sheba.

Samuel's sons are stationed in Beer-sheba, at the far southern edge of the land, rather than traveling a circuit as Samuel did. The Radak points out the double failure: not only did they neglect their father's practice of going to the people, but both sons sat together in one remote location, forcing all litigants to travel to them. This arrangement enriched their retinue of officials and scribes at the expense of accessible justice -- a structural corruption even before the personal corruption described in the next verse.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืฉื•ืคื˜ื™ื ื‘ื‘ืืจ ืฉื‘ืข. ื”ื•ืขืžื“ื• ืœืฉื•ืคื˜ื™ื, ื•ื™ืฉื‘ื• ื‘ื‘ืืจ ืฉื‘ืข:
ืจื“ืดืงRadak
", hebrewText: "ื™ื•ืืœ. ื”ื•ื ื•ืฉื ื™ ื”ื ื–ื›ืจ ื‘ื“ื‘ืจื™ ื”ื™ืžื™ื: ืฉื•ืคื˜ื™ื ื‘ื‘ืืจ ืฉื‘ืข. ืกืคื•ืจ ื–ื” ืœื”ื•ื“ื™ืข ื›ื™ ืœื ื”ืœื›ื• ื‘ื“ืจื›ื™ ืื‘ื™ื”ื ืฉื”ื™ื” ื”ื•ืœืš ื•ืกื•ื‘ื‘ ืขืœ ื”ืขืจื™ื ืฉืœื ืœื”ื˜ืจื™ื— ืืช ื›ืœ ื™ืฉืจืืœ ืœื‘ื ืืœื™ื• ืœืžืฉืคื˜ ื•ื”ื ืœื ื“ื™ ืœื”ื ืฉืœื ืขืฉื• ื–ื” ืืœื ืฉื™ืฉื‘ื• ื‘ืงืฆื” ืืจืฅ ื™ืฉืจืืœ ื›ื™ ื‘ืืจ ืฉื‘ืข ื”ื™ื” ื‘ืงืฆื” ืืจืฅ ื™ืฉืจืืœ ื›ืžื• ืฉืืžืจ ื”ื›ืชื•ื‘ ืžื“ืŸ ื•ืขื“ ื‘ืืจ ืฉื‘ืข ื›ื™ ืืœื” ืฉืชื™ื”ืŸ ื”ื™ื” ืงืฆื•ืช ืืจืฅ ื™ืฉืจืืœ ื•ืขื“ื™ื™ืŸ ืืœื• ื”ื™ื” ื”ืื—ื“ ื™ื•ืฉื‘ ื‘ื“ืŸ ื•ื”ืื—ื“ ื‘ื‘ืืจ ืฉื‘ืข ืœื ื”ื™ื” ืจืข ืื‘ืœ ืฉื ื™ื”ื ื”ื™ื• ืฉื•ืคื˜ื™ื ื‘ื‘ืืจ ืฉื‘ืข ืœื”ื˜ืจื™ื— ื™ืฉืจืืœ ืœื‘ื ืืœื™ื”ื ื•ืœื”ืจื‘ื•ืช ืฉื›ืจืŸ, ื•ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ื‘ื ื™ ืฉืžื•ืืœ ืœื ื—ื˜ืื• ืืœื ืœืคื™ ืฉืœื ื”ื™ื• ืžื—ื–ื™ืจื™ืŸ ื‘ื›ืœ ืžืงื•ืžื•ืช ื™ืฉืจืืœ ื•ื™ืฉื‘ื• ื‘ื‘ืชื™ื”ื ื›ื“ื™ ืœื”ืจื‘ื•ืช ืฉื›ืจ ืœื—ื–ื ื™ื”ื ื•ืœืกื•ืคืจื™ื”ื ืžืขืœื” ืขืœื™ื”ืŸ ื”ื›ืชื•ื‘ ื›ืื™ืœื• ืœืงื—ื• ืฉื•ื—ื“ ื•ืžื”ื ืืžืจื• ื—ืœืงื ืฉืืœื• ื‘ืคื™ื”ื ื•ืžื”ื ืืžืจื• ืžืชื ื•ืช ื ื˜ืœื• ื‘ื–ืจื•ืข ื•ืœืคื™ ืคืฉื˜ ื”ืคืกื•ืง ื ืจืื” ืฉื—ื˜ืื•:

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึฐืœึนึฝืึพื”ึธืœึฐื›ึคื•ึผ ื‘ึธื ึธื™ื•ึ™ ื‘ึผึดื“ึฐืจึธื›ึธึ”ื• ื•ึทื™ึผึดื˜ึผึ–ื•ึผ ืึทื—ึฒืจึตึฃื™ ื”ึทื‘ึผึธึ‘ืฆึทืข ื•ึทื™ึผึดึจืงึฐื—ื•ึผึพืฉืึนึ”ื—ึทื“ ื•ึทื™ึผึทื˜ึผึ–ื•ึผ ืžึดืฉืึฐืคึผึธึฝื˜ืƒย {ืค}

English:

But his sons did not follow in his ways; they were bent on gain, they accepted bribes, and they subverted justice.

The text uses two forms of the root n-t-h (to turn aside): they themselves turned aside after gain, and they turned aside justice. Rashi, citing the Talmud (Shabbat 56a), offers a more charitable reading -- that the sons did not actually take bribes but merely failed to travel the judicial circuit, which indirectly corrupted the system by enriching their court appointees. The Metzudat David takes the verse at face value: their love of money led directly to bribery and perverted rulings. Either way, the irony is painful -- Samuel, who grew up watching Eli's sons corrupt the priesthood, now sees his own sons corrupt the judiciary.
ืจืฉืดื™Rashi
They were swayed. Themselves.1 ื•ึทื™ึดื˜ึผื•ึผ is in the ืงึทืœ [simple] form. [They] perverted. Something else, i.e., justice.2ื•ึทื™ึทื˜ึผื•ึผ is in the ื”ึดืคึฝืขึดื™ืœ [causative] form. Our Rabbis said3Maseches Shabbos 56a. that Shmuel's sons did not sin. They merely did not follow in their father's ways. Their father would travel to all places in Yisroel, and judge them in their cities. But they did not do so,4They did not travel, but rather settled in ื‘ึผึฐืึตืจ ืฉืึถื‘ึทืข and would summon litigants to their court. Because the litigants had to pay additional travel expenses to go to ื‘ึผึฐืึตืจ ืฉืึถื‘ึทืข, many chose to forgo their claims and thereby corrupting the justice system. in order to increase the income of their agents and scribes.", hebrewText: "ื•ึทื™ึดึผื˜ึผื•ึผ. ื”ึตื ืขึทืฆึฐืžึธื: ื•ึทื™ึทึผื˜ึผื•ึผ. ื“ึธึผื‘ึธืจ ืึทื—ึตืจ, ื“ึฐึผื”ึทื™ึฐื™ื ื•ึผ ื”ึทืžึดึผืฉึฐืืคึธึผื˜. ื•ึฐืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ ืึธืžึฐืจื•ึผ (ืฉื‘ืช ื ื• ื): ืœึนื ื—ึธื˜ึฐืื•ึผ ื‘ึฐึผื ึตื™ ืฉึฐืืžื•ึผืึตืœ, ืึถืœึธึผื ืœึนื ื”ึธืœึฐื›ื•ึผ ื‘ึฐึผื“ึทืจึฐื›ึตื™ ืึฒื‘ึดื™ื”ึถืŸ, ืฉึถืื”ึธื™ึธื” ืžึฐื—ึทื–ึตึผืจ ื‘ึฐึผื›ึธืœ ืžึฐืงื•ึนืžื•ึนืช ื™ึดืฉึฐื‚ืจึธืึตืœ ื•ึฐืฉืื•ึนืคึฐื˜ึธืŸ ื‘ึฐึผืขึธืจึตื™ื”ึถืŸ, ื•ึฐื”ึตื ืœึนื ืขึธืฉื‚ื•ึผ ื›ึตืŸ, ื›ึฐึผื“ึตื™ ืœึฐื”ึทืจึฐื‘ึผื•ึนืช ืฉึธื‚ื›ึธืจ ืœึฐื—ึทื–ึธึผื ึตื™ื”ึถื ื•ึผืœึฐืกื•ึนืคึฐืจึตื™ื”ึถื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ื˜ื•. ื”ื˜ื• ืขืฆืžืŸ ืœื—ืฉื•ืง ื‘ืžืžื•ืŸ, ื•ื‘ืขื‘ื•ืจ ื–ื” ืœืงื—ื• ืฉื•ื—ื“ ื•ื”ื˜ื• ื”ืžืฉืคื˜:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ื˜ื• ืื—ืจื™ ื”ื‘ืฆืข. ื”ื ื ื˜ื• ืื—ืจื™ ื”ื‘ืฆืข ื›ืœื•ืžืจ ืฉื”ื™ื” ืœื‘ื‘ื ื ื•ื˜ื” ืœืžืžื•ืŸ ื•ื”ื™ื• ื ื‘ื”ืœื™ื ืœื”ื•ืŸ ื•ืื™ืŸ ื˜ื•ื‘ ืœื”ื™ื•ืช ืฉื•ืคื˜ื™ื ืื ืฉื™ื ื›ืืœื” ืืœื ืฉื•ื ืื™ ื‘ืฆืข ื›ืžื• ืฉื›ืชื•ื‘ ื‘ืชื•ืจื” ื•ื”ื ื”ืื ืฉื™ื ื”ืžืกืชืคืงื™ื ื‘ื—ืœืงื ื”ื ืžื ืขื™ื ืžืŸ ื”ืขื•ืœื ื”ื–ื” ื•ืื™ื ื ืจื•ื“ืคื™ื ืื—ืจ ื”ืžืžื•ืŸ ื•ื–ื”ื• ืคื™' ืฉื•ื ืื™ ื‘ืฆืข ื•ืื™ืŸ ืœืคืจืฉ ืฉื•ื ืื™ ื’ื–ืœื” ื•ื—ืžืก ื•ืฉื•ื—ื“ ื›ื™ ื›ื‘ืจ ืืžืจ ื™ืจืื™ ืืœื”ื™ื ืื ืฉื™ ืืžืช ื•ื‘ื ื™ ืฉืžื•ืืœ ื”ื™ื• ืื•ื”ื‘ื™ ื‘ืฆืข ื•ืœื ืขื•ื“ ืืœื ืฉืœืงื—ื• ืฉื•ื—ื“ ื•ื™ื˜ื• ืžืฉืคื˜ ืื‘ืœ ื™"ืช ื•ื™ื˜ื• ืื—ืจ ื”ื‘ืฆืข ื•ืืชืคื ื™ืื• ื‘ืชืจ ืžืžื•ืŸ ื“ืฉืงืจ:

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึผึดึฝืชึฐืงึทื‘ึผึฐืฆึ”ื•ึผ ื›ึผึนึ–ืœ ื–ึดืงึฐื ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึทื™ึผึธื‘ึนึฅืื•ึผ ืึถืœึพืฉืึฐืžื•ึผืึตึ–ืœ ื”ึธืจึธืžึธึฝืชึธื”ืƒ

English:

All the elders of Israel assembled and came to Samuel at Ramah,

The elders come to Samuel at Ramah -- his home base and the center of prophetic authority in Israel. The fact that they assemble as a body of 'all the elders' signals a formal, deliberate petition rather than a spontaneous complaint. This is a constitutional moment: the entire national leadership converges to demand a structural change in governance, using the legitimate grievance about Samuel's sons as the catalyst for a far deeper desire.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึทื™ึผึนืืžึฐืจึฃื•ึผ ืึตืœึธึ—ื™ื• ื”ึดื ึผึตื”ึ™ ืึทืชึผึธึฃื” ื–ึธืงึทึ”ื ึฐืชึผึธ ื•ึผื‘ึธื ึถึ•ื™ืšึธ ืœึนึฅื ื”ึธืœึฐื›ึ–ื•ึผ ื‘ึผึดื“ึฐืจึธื›ึถึ‘ื™ืšึธ ืขึทืชึผึธึ—ื” ืฉื‚ึดึฝื™ืžึธื”ึพืœึผึธึฅื ื•ึผ ืžึถึ›ืœึถืšึฐ ืœึฐืฉืื‡ืคึฐื˜ึตึ–ื ื•ึผ ื›ึผึฐื›ื‡ืœึพื”ึทื’ึผื•ึนื™ึดึฝืืƒ

English:

and they said to him, โ€œYou have grown old, and your sons have not followed your ways. Therefore appoint a king for us, to govern us like all other nations.โ€

The elders' request is carefully constructed: they cite two legitimate reasons (Samuel's age and his sons' failings) before revealing their true desire -- a king 'like all other nations.' The Radak offers an extensive analysis: had they simply asked for a righteous judge to replace Samuel, the request would have been proper. What made it sinful was the phrase 'like all the nations,' which revealed their wish to replace divine governance with a human military-political structure. The Talmudic sages distinguish between the elders, who asked properly for justice, and the common people, who wanted to be like the nations around them.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืืชื” ื–ืงื ืช. ื•ืชืฉ ื›ื—ืš ืœืฉืคื•ื˜ ืขื•ื“: ื›ื›ืœ ื”ื’ื•ื™ื. ืฉืžืœื›ื ืฉื•ืคื˜ื:
ืจื“ืดืงRadak
", hebrewText: "ืืชื” ื–ืงื ืช. ื•ืื™ืŸ ืืชื” ื™ื›ื•ืœ ืœืฉืคื˜ื ื• ื›ืžื• ืฉืขืฉื™ืช ืขื“ ื”ื™ื•ื ื•ื‘ื ื™ืš ืฉืฉืžืช ืœื ื• ืฉื•ืคื˜ื™ื ืœื ื”ืœื›ื• ื‘ื“ืจื›ื™ืš: ืฉื™ืžื” ืœื ื• ืžืœืš ืœืฉืคื˜ื ื• ื›ื›ืœ ื”ื’ื•ื™ื. ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ื’' ืžืฆื•ืช ื ืฆื˜ื•ื• ื™ืฉืจืืœ ื‘ื›ื ื™ืกืชืŸ ืœืืจืฅ ืœืžื ื•ืช ืขืœื™ื”ื ืžืœืš ื•ืœืžื—ื•ืช ื–ืจืข ืขืžืœืง ื•ืœื‘ื ื•ืช ื‘ื™ืช ื”ื‘ื—ื™ืจื” ืื ื›ืŸ ืœืžื” ื”ื™ื” ื”ื“ื‘ืจ ืจืข ื‘ืขื™ื ื™ ื”' ืœืคื™ ืฉื‘ืชืจืขื•ืžืช ืฉืืœื• ืื•ืชื• ื•ืœื ืœืฉื ืžืฆื•ื” ื›ื™ ืื™ืœื• ืืžืจื• ืชื ื” ืœื ื• ืžืœืš ืฉื™ืฉืคื˜ื ื• ื‘ื™ื•ืฉืจ ื•ื‘ืืžื•ื ื” ืœื ื”ื™ื” ื”ื“ื‘ืจ ืจืข ื‘ืขื™ื ื™ ืฉืžื•ืืœ ืฉื”ืจื™ ื”ื›ืชื•ื‘ ืžืขื™ื“ ื›ื™ ื‘ื ื™ื• ืœื ื”ื™ื• ืฉื•ืคื˜ื™ื ื™ืฉืจื™ื ืื• ืื™ืœื• ืืžืจื• ื ื‘ื ืœืคื ื™ืš ื•ืชืฉืคื˜ื ื• ืืชื” ื›ืœ ื™ืžื™ ื—ื™ื™ืš ืื—ืจ ืฉืื™ืŸ ืืชื” ื™ื›ื•ืœ ืœื—ื–ืจ ืขืœ ื”ืžืงื•ืžื•ืช ื”ื™ื• ืื•ืžืจื™ื ื˜ื•ื‘ ืื• ืื ืืžืจื• ื ืžื ื” ื‘ืขืฆืชืš ืžืœืš ืขืœื™ื ื• ืื—ืจ ืฉืืชื” ื–ืงื ืช ื•ื”ืžืœืš ื™ืฉืคื˜ื ื• ื•ื™ื•ื›ื™ื—ื ื• ื•ื™ื”ื™ื” ืžื•ืจืื• ืขืœื™ื ื• ืœืฉืžื•ืจ ื“ืจืš ื”' ื–ื• ื”ืฉืืœื” ื”ื™ืชื” ื˜ื•ื‘ื” ืื‘ืœ ื›ืฉืืžืจื• ืฉื™ืžื” ืœื ื• ืžืœืš ื–ื” ื”ื™ื” ืจืข ื•ืžื™ืขื•ื˜ ื‘ื˜ื—ื•ืŸ ื‘ื”ืฉื ื•ืขื•ื“ ืฉืืžืจื• ื›ื›ืœ ื”ื’ื•ื™ื ื•ื”ื ืœื ื”ื™ื• ืฆืจื™ื›ื™ื ื›ื›ืœ ื”ื’ื•ื™ื ืื ื”ื™ื• ืฉื•ืžืจื™ื ื“ืจืš ื”' ื›ื™ ื”ื•ื ืœื•ื—ื ืืช ืžืœื—ืžื•ืชื ื•ื”ื ืืžืจื• ื•ื™ืฆื ืœืคื ื™ื ื• ื•ื ืœื—ื ืืช ืžืœื—ืžื•ืชื™ื ื• ืœืคื™ื›ืš ืืžืจ ื”ืงื‘"ื” ืœืฉืžื•ืืœ ืœื ืื•ืชืš ืžืืกื• ื›ื™ ืื•ืชื™ ืžืืกื• ืžืžืœื•ืš ืขืœื™ื”ื ื•ืื™ืŸ ื›ื•ื ืชื ืฉื™ืžืืกื• ืื•ืชืš ืœืžืฉืคื˜ ื›ื™ ืื™ื ื ืจื•ืฆื™ื ืžืœืš ื‘ื“ื‘ืจ ื”ืžืฉืคื˜ ืœื‘ื“ ื›ื™ ื“ื™ ื”ื™ื” ืœื”ื ื‘ืš ื›ืœ ื™ืžื™ ื—ื™ื™ืš ืื‘ืœ ืขืชื” ื›ืฉืžืฆืื• ืขื™ืœื” ืœืฉืื•ืœ ืฉื•ืคื˜ ืฉืืœื• ืžืœืš ื•ืื•ืชื™ ืžืืกื• ืžืžืœื•ืš ืขืœื™ื”ื ื•ืกืœืงื• ื‘ื˜ื—ื•ื ื ืžืžื ื™, ื•ื‘ื“ื‘ืจื™ ื—ื–"ืœ ืžื—ืœื•ืงืช ืžื”ื ืืžืจื• ืœืžื” ื ืขื ืฉื• ืขืœ ืฉื”ืงื“ื™ืžื• ื›ื›ืœ ื”ื’ื•ื™ื ื•ืžื”ื ืืžืจื• ืœื ื‘ืงืฉื• ืœื”ื ืžืœืš ืืœื ืœื”ืขื‘ื™ื“ื ืข"ื– ืฉื ืืžืจ ืฉื™ืžื” ื•ื’ื•' ื•ื”ื™ื™ื ื• ืื ื—ื ื• ื›ื›ืœ ื”ื’ื•ื™ื ื•ืžื”ื ืืžืจื• ื–ืงื ื™ื ืฉื‘ื”ื ื›ื”ื•ื’ืŸ ืฉืืœื• ืฉื ืืž' ืฉื™ืžื” ืขืœื™ื ื• ืžืœืš ืœืฉืคื˜ื ื• ื•ืขืžื™ ื”ืืจืฅ ืฉื‘ื”ื ืงืœืงืœื• ืฉื ืืžืจ ื•ื”ื™ื™ื ื• ื’ื ืื ื—ื ื• ื›ื›ืœ ื”ื’ื•ื™ื:

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึตึคืจึทืข ื”ึทื“ึผึธื‘ึธืจึ™ ื‘ึผึฐืขึตื™ื ึตึฃื™ ืฉืึฐืžื•ึผืึตึ”ืœ ื›ึผึทืึฒืฉืึถึฃืจ ืึธึฝืžึฐืจึ”ื•ึผ ืชึผึฐื ึธื”ึพืœึผึธึฅื ื•ึผ ืžึถึ–ืœึถืšึฐ ืœึฐืฉืื‡ืคึฐื˜ึตึ‘ื ื•ึผ ื•ึทื™ึผึดืชึฐืคึผึทืœึผึตึฅืœ ืฉืึฐืžื•ึผืึตึ–ืœ ืึถืœึพื™ึฐื”ึนื•ึธึฝื”ืƒย {ืค}

English:

Samuel was displeased that they said โ€œGive us a king to govern us.โ€ Samuel prayed to GOD,

Samuel takes the request personally, but his response is to pray rather than to act on his own authority -- a model of prophetic humility. Rashi clarifies that Samuel was not upset about the idea of monarchy itself, since Deuteronomy 17 permits it, but about the motivation behind the request: they wanted to be 'like all the nations' rather than to fulfill a Torah commandment. The Metzudat David adds that Samuel was troubled by their desire to have a king judge by his own discretion rather than by Torah law. Samuel's turning to God in prayer here contrasts sharply with what the people will eventually face: crying out to God under a king and receiving no answer (verse 18).
ืจืฉืดื™Rashi
The matter was wrong. Because they said, "to judge us like all the nations."5 Shmuel was not displeased at the Bnei Yisroel's request, because the Torah explicitly permits the institution of the monarchy in Devarim 17:15. It therefore seems that seeking to appoint a new king, now that the nation had settled in Eretz Yisroel was appropriate. What disturbed Shmuel was that the motive behind the request was not a desire to fulfill a mitzvah of appointing a king. Rather, they were complaining and rejecting Shmuel's leadership [below verse 8] and their reason for seeking to appoint a king was because of their desire to be "โ€ฆlike all the nationsโ€ฆ"", hebrewText: "ื•ึทื™ึตึผืจึทืข ื”ึทื“ึธึผื‘ึธืจ. ืœึฐืคึดื™ ืฉึถืืึธืžึฐืจื•ึผ ืœึฐืฉึธืืคึฐื˜ึตื ื•ึผ ื›ึฐึผื›ึธืœ ื”ึทื’ึผื•ึนื™ึดื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ืืฉืจ ืืžืจื• ื•ื›ื•ืณ ืœืฉืคื˜ื ื•. ื›ื™ ื”ืžืฉืคื˜ ืžืกื•ืจ ื”ื•ื ืœืฉื•ืคื˜ื™ื, ืœื“ื•ืŸ ืขืœ ืคื™ ื”ืชื•ืจื”, ื•ืœื ืœืžืœืš, ืœื“ื•ืŸ ืขืœ ืคื™ ื“ืขืชื•: ื•ื™ืชืคืœืœ. ืฉื™ื‘ื•ื ืืœื™ื• ื”ื“ื‘ื•ืจ ืœื“ืขืช ืžื” ื™ืฉื™ื‘ ืœื”ื:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืชืคืœืœ ืฉืžื•ืืœ. ื”ืชืคืœืœ ืฉืชื‘ื ืืœื™ื• ื”ื ื‘ื•ืื” ื‘ืขื ื™ืŸ ื–ื” ืžื” ื™ื“ื‘ืจ ื”':

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ื™ึฐื”ึนื•ึธื”ึ™ ืึถืœึพืฉืึฐืžื•ึผืึตึ”ืœ ืฉืึฐืžึทืขึ™ ื‘ึผึฐืงึฃื•ึนืœ ื”ึธืขึธึ”ื ืœึฐื›ึนึฅืœ ืึฒืฉืึถืจึพื™ึนืืžึฐืจึ–ื•ึผ ืึตืœึถึ‘ื™ืšึธ ื›ึผึดึฃื™ ืœึนึคื ืึนึฝืชึฐืšึธึ™ ืžึธืึธ๏ฟฝ๏ฟฝืกื•ึผ ื›ึผึดื™ึพืึนืชึดึฅื™ ืžึธืึฒืกึ–ื•ึผ ืžึดืžึผึฐืœึนึฅืšึฐ ืขึฒืœึตื™ื”ึถึฝืืƒ

English:

and GOD replied to Samuel, โ€œHeed the demand of the people in everything they say to you. For it is not you that they have rejected; it is Me they have rejected to rule over them.

God's response to Samuel is both consoling and devastating. He reassures Samuel that the rejection is not personal -- but the reason is far worse: the people are rejecting God's own kingship. The Metzudat David explains that the people did not merely want a human judge (Samuel could have provided that), but wanted to abandon the Torah's judicial framework entirely in favor of royal prerogative. This verse establishes one of the Bible's most profound theological tensions: God permits human agency even when it constitutes a rejection of Himself, granting the people what they want while naming the true cost of their choice.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืœื›ืœ ืืฉืจ ื•ื›ื•ืณ. ื•ืืฃ ืœื”ื™ื•ืช ื”ืžืฉืคื˜ ืžืกื•ืจ ื‘ื™ื“ ื”ืžืœืš: ื›ื™ ืœื ืื•ืชืš ืžืืกื•. ืจืฆื” ืœื•ืžืจ: ื•ืคืŸ ืชืืžืจ ืื™ืš ืื–ื“ืงืง ืขื•ื“ ืœื”ื ืื ืžืืกื• ื‘ื™, ื›ื™ ื”ื ื” ืœื ืื•ืชืš ืžืืกื•, ื›ื™ ื”ืœื ืœื ืขืฉื• ื“ื‘ืจ ื‘ืœืชืš, ืื‘ืœ ื‘ื™ ืžืืกื•, ื•ืœื ื—ืคืฆื• ื‘ืžืฉืคื˜ื™ ื”ืชื•ืจื”:

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื›ึผึฐื›ื‡ึฝืœึพื”ึทืžึผึทืขึฒืฉื‚ึดึฃื™ื ืึฒืฉืึถืจึพืขึธืฉื‚ึ—ื•ึผ ืžึดื™ึผื•ึนืึฉ ื”ึทืขึฒืœึนืชึดึจื™ ืื•ึนืชึธึคื ืžึดืžึผึดืฆึฐืจึทึ™ื™ึดืึ™ ื•ึฐืขึทื“ึพื”ึทื™ึผึฃื•ึนื ื”ึทื–ึผึถึ”ื” ื•ึทื™ึผึทึฃืขึทื–ึฐื‘ึปึ”ื ึดื™ ื•ึทื™ึผึทืขึทื‘ึฐื“ึ–ื•ึผ ืึฑืœึนื”ึดึฃื™ื ืึฒื—ึตืจึดึ‘ื™ื ื›ึผึตึ›ืŸ ื”ึตึฅืžึผึธื” ืขึนืฉื‚ึดึ–ื™ื ื’ึผึทืึพืœึธึฝืšึฐืƒ

English:

Like everything else they have done ever since I brought them out of Egypt to this dayโ€”forsaking Me and worshiping other godsโ€”so they are doing to you.

God places the demand for a king within the larger pattern of Israel's recurring unfaithfulness since the Exodus. The Radak notes the sharp irony: even though Samuel had led Israel back to God and secured peace through the victory at Mizpah, the people now abandon that path to seek a king -- despite having no military threat except Nahash of Ammon. The Metzudat David reads this as God saying the people's demand is not new behavior but part of a consistent pattern of rejecting divine governance in favor of human substitutes, whether idols or kings.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ื›ืœ ื”ืžืขืฉื™ื. ืจืฆื” ืœื•ืžืจ: ืื™ืŸ ื–ื” ื“ื‘ืจ ื—ื“ืฉ ืืฆืœื, ื›ื™ ื›ืžื• ื›ืœ ื”ืžืขืฉื™ื ื•ื›ื•ืณ ื•ืžืืกื• ื‘ื™ ื•ื‘ื—ืจื• ื‘ืขื‘ื•ื“ื”, ื›ืŸ ื”ืžื” ืขื•ืฉื™ื ื’ื ืขืชื” ื‘ืžื” ืฉืืžืจื• ืœืš ืฉื™ืžื” ืœื ื• ืžืœืš ืœืฉืคื˜ื ื•, ืœืžืืก ื‘ืžืฉืคื˜ ื”ืชื•ืจื” ื•ืœื‘ื—ื•ืจ ื‘ืžืฉืคื˜ ื”ืžืœืš:
ืจื“ืดืงRadak
", hebrewText: "ื’ื ืœืš. ืคื™ืจื•ืฉ ืขืžืš ื›ืœื•ืžืจ ืืขืค"ื™ ืฉืืชื” ืขืžื”ื ื•ื™ืฆืืช ืœืคื ื™ื”ื ื‘ืžืœื—ืžื•ืชื™ื”ื ื•ื”ืฆืœื™ื—ื• ืขื“ ืืฉืจ ื”ืฉืœืžืช ืœื”ื ืื•ื™ื‘ื™ื”ื ืขื“ ืืฉืจ ืœื ื”ื•ืฆืจื›ื• ืœืžืœื—ืžื” ื›ื™ ื”ืฉื™ื‘ื•ืชื ืขืœ ื”ื“ืจืš ื”ื˜ื•ื‘ื” ืืขืค"ื› ืขืชื” ืžืจื“ื• ื‘ื™ ื’ื ืขืžืš ืœืฉืื•ืœ ืœื”ื ืžืœืš ืžื” ืฉืœื ื”ื™ื• ืฆืจื™ื›ื™ื ื›ื™ ืื™ืŸ ืœื”ื ืžืœื—ืžื” ื›ื™ ืื ืžืœื—ืžืช ื ื—ืฉ ืžืœืš ื‘ื ื™ ืขืžื•ืŸ:

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐืขึทืชึผึธึ–ื” ืฉืึฐืžึทึฃืข ื‘ึผึฐืงื•ึนืœึธึ‘ื ืึทึ—ืšึฐ ื›ึผึดึฝื™ึพื”ึธืขึตึคื“ ืชึผึธืขึดื™ื“ึ™ ื‘ึผึธื”ึถึ”ื ื•ึฐื”ึดื’ึผึทื“ึฐืชึผึธึฃ ืœึธื”ึถึ”ื ืžึดืฉืึฐืคึผึทึฃื˜ ื”ึทืžึผึถึ”ืœึถืšึฐ ืึฒืฉืึถึฅืจ ื™ึดืžึฐืœึนึ–ืšึฐ ืขึฒืœึตื™ื”ึถึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Heed their demand; but warn them solemnly, and tell them about the practices of any king who will rule over them.โ€

God instructs Samuel to grant the request but first to issue a solemn warning about the 'practice of the king' (mishpat ha-melekh). Rashi interprets the warning as establishing proper awe for royal authority. The Metzudat David reads it differently: Samuel should tell them how bitter kingship will be, since the king will not be bound by Torah law in his governance. The Radak cites the Talmudic debate between Rabbi Yosi, who says everything in Samuel's speech represents legitimate royal prerogatives, and Rabbi Yehuda, who says it was meant purely to frighten the people into withdrawing their request.
ืจืฉืดื™Rashi
But warn them.6See Bereishis 43:3. Warn them that the fear of their king be upon them.7In order to impress Bnei Yisroel with awe for the monarchy, i.e., the king's position, Shmuel was instructed to teach them the honor due to a king of Yisroel.", hebrewText: "ื”ึธืขึตื“ ืชึธึผืขึดื™ื“ ื‘ึธึผื”ึถื. ื”ึทืชึฐืจึตื” ื‘ึธึผื”ึถื, ืฉึถืืชึฐึผื”ึตื ืึตื™ืžึทืช ืžึทืœึฐื›ึธึผื ืขึฒืœึตื™ื”ึถื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืขืชื”. ื”ื•ืื™ืœ ื•ืœื ื‘ืš ืžืืกื•, ื”ื–ื“ืงืง ืœื”ื ื•ืฉืžืข ื‘ืงื•ืœื: ืืš ื›ื™ ื”ืขื“. ืืžื•ืจ ืœื”ื ื‘ื”ืชืจืื”, ืฉืœื ื˜ื•ื‘ ืœื”ื ืฉืœื ื™ื”ื™ื” ื”ืžืœืš ื ื›ื ืข ืœืžืฉืคื˜ ื”ืชื•ืจื”: ื•ื”ื’ื“ืช ืœื”ื. ื”ื ื‘ื ื•ืื•ืžืจ ืœื”ื ืžืฉืคื˜ ื”ืžืœืš ื”ืขื•ืœื” ืขืœ ืจื•ื—ื• ืžื” ื”ื™ื, ื•ื™ื“ืขื• ืฉื”ื™ื ืงืฉื” ืœื”ื:
ืจื“ืดืงRadak
", hebrewText: "ืžืฉืคื˜. ื—ื•ืง ื•ื›ืŸ ืžืฉืคื˜ ื”ื›ื”ื ื™ื ืžืืช ื”ืขื ื•ื›ืŸ ืช"ื™ ื ื™ืžื•ืกื, ื•ื ื—ืœืงื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ื‘ืžืฉืคื˜ ื”ืžืœื•ื›ื” ืจ' ื™ื•ืกื™ ืื•ืžืจ ื›ืœ ื”ืืžื•ืจ ื‘ืคืจืฉืช ื”ืžืœืš ืžืœืš ืžื•ืชืจ ื‘ื• ืจ' ื™ื”ื•ื“ื” ืื•ืžืจ ืœื ื ืืžืจื” ืคืจืฉื” ื–ื• ืืœื ืœื™ืจืื ื•ืœื‘ื”ืœื:

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึฐืžื•ึผืึตึ”ืœ ืึตึ–ืช ื›ึผื‡ืœึพื“ึผึดื‘ึฐืจึตึฃื™ ื™ึฐื”ึนื•ึธึ‘ื” ืึถืœึพื”ึธืขึธึ•ื ื”ึทืฉืึผึนืึฒืœึดึฅื™ื ืžึตืึดืชึผึ–ื•ึน ืžึถึฝืœึถืšึฐืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Samuel reported all GODโ€™s words to the people, who were asking him for a king.

Samuel faithfully transmits God's words to the people, fulfilling his role as a loyal prophet even when the message involves acceding to a request he finds painful. The verse emphasizes that the people are actively 'asking' (ha-shoalim) for a king -- the same root as the name Saul (Shaul, 'the asked-for one'), foreshadowing who will be chosen. Samuel does not editorialize or refuse; he delivers the divine message in full, modeling prophetic integrity even in disagreement.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึผึนึ•ืืžึถืจ ื–ึถึ—ื” ื™ึดึฝื”ึฐื™ึถื”ึ™ ืžึดืฉืึฐืคึผึทึฃื˜ ื”ึทืžึผึถึ”ืœึถืšึฐ ืึฒืฉืึถึฅืจ ื™ึดืžึฐืœึนึ–ืšึฐ ืขึฒืœึตื™ื›ึถึ‘ื ืึถืชึพื‘ึผึฐื ึตื™ื›ึถึฃื ื™ึดืงึผึธึ—ื— ื•ึฐืฉื‚ึธึฅื ืœื•ึนึ™ ื‘ึผึฐืžึถืจึฐื›ึผึทื‘ึฐืชึผึฃื•ึน ื•ึผื‘ึฐืคึธืจึธืฉืึธึ”๏ฟฝ๏ฟฝื• ื•ึฐืจึธืฆึ–ื•ึผ ืœึดืคึฐื ึตึฅื™ ืžึถืจึฐื›ึผึทื‘ึฐืชึผึฝื•ึนืƒ

English:

He said, โ€œThis will be the practice of the king who will rule over you: He will take your sons and appoint them as his charioteers and riders, and they will serve as outrunners for his chariots.

Samuel begins his warning with the most emotionally potent image: the king will conscript your sons. The word 'take' (yikach) appears here for the first time and will hammer through the entire speech as a refrain. The Metzudat David stresses that the king will take them 'by force' (be-chozka), without consent. The Radak explains that 'running before his chariot' refers to foot-soldiers or royal attendants -- young men pressed into service for the king's personal prestige rather than the nation's defense. This is the beginning of Samuel's systematic catalogue of royal expropriation.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืžืฉืคื˜ ื”ืžืœืš. ื”ืขื•ืœื” ืขืœ ืจื•ื—ื• ืžื‘ืœื™ ืคื ื•ืช ืืœ ืžืฉืคื˜ ื”ืชื•ืจื”: ื™ืงื— ื•ืฉื ืœื•. ื™ืงื— ืื•ืชื ื‘ื—ื–ืงื”, ื•ื™ืฉื™ืžื ื‘ืžื•ืœื™ื›ื™ ืžืจื›ื‘ืชื• ื•ื‘ืจื•ื›ื‘ื™ ื”ืกื•ืกื™ื, ื•ืœืจื•ืฅ ืจื’ืœื™ ืœืคื ื™ ืžืจื›ื‘ืชื•:
ืจื“ืดืงRadak
", hebrewText: "ื•ืจืฆื• ืœืคื ื™ ืžืจื›ื‘ืชื•. ืžืœืจืข ื•ื”ื™ื” ืžืฉืคื˜ื• ืžืœืขื™ืœ ืขืœ ื“ืจืš ื ื—ื™ ื”ืขื™"ืŸ ืืฃ ืขืœ ืคื™ ื›ืŸ ื‘ืื• ืžื”ื ืžืœืจืข ื›ืžื• ืฉื›ืชื‘ื ื• ื‘ื—ืœืง ื”ื“ืงื“ื•ืง ืžืกืคืจ ืžื›ืœืœ ื•ื˜ืขื ื•ืจืฆื• ืขืœ ื”ืคืจืฉื™ื ืฉื–ื›ืจ ืื• ื˜ืขืžื• ื›ื™ ื™ืงื— ืžื‘ื ื™ื›ื ื’ื ื›ืŸ ืœื”ื™ื•ืชื ืจืฆื™ื ืจื’ืœื™ื ืœืคื ื™ ืžืจื›ื‘ืชื• ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื›ืžื• ืจืฆื™ื ื•ืจื“ืคื™ืŸ ืงื“ื ืจืชื™ื›ื•ื”ื™:

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึฐืœึธืฉื‚ึฃื•ึผื ืœึ”ื•ึน ืฉื‚ึธืจึตึฅื™ ืึฒืœึธืคึดึ–ื™ื ื•ึฐืฉื‚ึธืจึตึฃื™ ื—ึฒืžึดืฉืึผึดึ‘ื™ื ื•ึฐืœึทื—ึฒืจึนึคืฉื ื—ึฒืจึดื™ืฉืื•ึนึ™ ื•ึฐืœึดืงึฐืฆึนึฃืจ ืงึฐืฆึดื™ืจึ”ื•ึน ื•ึฐืœึทืขึฒืฉื‚ึฅื•ึนืช ื›ึผึฐืœึตึฝื™ึพืžึดืœึฐื—ึทืžึฐืชึผึ–ื•ึน ื•ึผื›ึฐืœึตึฅื™ ืจึดื›ึฐื‘ึผึฝื•ึนืƒ

English:

He will appoint them as his chiefs of thousands and of fifties; or they will have to plow his fields, reap his harvest, and make his weapons and the equipment for his chariots.

The king's conscription extends beyond military service to agriculture and industry. Your sons will serve as officers -- but also as farmhands plowing the king's personal fields and craftsmen manufacturing his weapons. Rashi explains that 'making his implements of war' means training men as blacksmiths and carpenters for the royal arsenal. The Radak offers a more moderate reading: the king may require their labor, but he pays for it -- he simply has first priority over all other employers. Either way, the people's children will be instruments of the king's ambitions rather than masters of their own labor.
ืจืฉืดื™Rashi
And to produce his implements of war. To train them as craftsmen, blacksmiths, and carpenters.", hebrewText: "ื•ึฐืœึทืขึฒืฉื‚ื•ึนืช ื›ึฐึผืœึตื™ ืžึดืœึฐื—ึทืžึฐืชึผื•ึน. ืœึทืขึฒืฉื‚ื•ึนืช ืื•ึนืชึธื ืึปืžึธึผื ึดื™ื ื•ึฐื ึทืคึธึผื—ึดื™ื ื•ึฐื ึทื’ึธึผืจึดื™ื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืœืฉื•ื ืœื• ื•ื›ื•ืณ. ื•ื”ื ื” ืจื‘ื™ื ื™ืžืืกื• ืœืฉื•ื ืขืœื™ื”ื ืขื•ืœ ืžืฉื ื”ื ื”ื’ื•ืช ื”ืขื: ื•ืœื—ืจื•ืฉ ื—ืจื™ืฉื•. ืฉืœ ื”ืžืœืš:
ืจื“ืดืงRadak
", hebrewText: "ื•ืœืขืฉื•ืช ื›ืœื™ ืžืœื—ืžืชื•. ืช"ื™ ื•ืื•ืžื ื™ื ืœืžื™ืขื‘ื“ ืžืื ื™ ืงืจื‘ื™ื” ื•ื›ืœ ื–ื” ื‘ืฉื›ืจ ื•ืœื ื‘ื—ื ื ืืœื ืฉื”ืžืœืš ืงื•ื“ื ืœื›ืœ ืื“ื:

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึฐืึถืชึพื‘ึผึฐื ื•ึนืชึตื™ื›ึถึ–ื ื™ึดืงึผึธึ‘ื— ืœึฐืจึทืงึผึธื—ึฅื•ึนืช ื•ึผืœึฐื˜ึทื‘ึผึธื—ึ–ื•ึนืช ื•ึผืœึฐืึนืคึฝื•ึนืชืƒ

English:

He will take your daughters as perfumers,aperfumers Or โ€œherbalists.โ€ cooks, and bakers.

After sons, daughters. The king will conscript women into domestic service for the royal household. Rashi specifies that 'perfumers' (rakachot) means women who prepare cosmetics and spices for the king's wives. The Radak adds that 'cooks' (tabachot) may refer to both those who slaughter animals and those who cook -- the women will staff every aspect of the royal kitchen. The progression from sons (military and agricultural labor) to daughters (domestic service) shows that no member of the family is exempt from royal demands.
ืจืฉืดื™Rashi
For perfumers. Who prepare perfumes and spices for his wives' cosmetics.8 Being that this verse deals with the preparation of food, ืจึทืงึผึธื—ื•ึนืช may also be translated as confectioners or as people who produce the various spices used in the preparation of meats.", hebrewText: "ืœึฐืจึทืงึธึผื—ื•ึนืช. ืžึฐืชึทืงึฐึผื ื•ึนืช ืžึดืจึฐืงึธื—ึดื™ื ื•ึผื‘ึฐืฉึธื‚ืžึดื™ื, ืœึฐืชึทืžึฐืจื•ึผืงึตื™ ื ึธืฉึธืื™ื•:
ืจื“ืดืงRadak
", hebrewText: "ืœืจืงื—ื•ืช. ืœืจืงื— ืžืจืงื—ืช ื”ื‘ืฉืžื™ื ื•ื™"ืช ืœืฉืžืฉืŸ: ื•ืœื˜ื‘ื—ื•ืช. ืžื‘ืฉืœื•ืช ื•ื›ืŸ ื‘ืขืจื‘ื™ ื™ืงืจื ื”ืžื‘ืฉืœ ื˜ื‘"ืืš ื•ื”ื›"ืฃ ื‘ืขืจื‘ื™ ื—ื™"ืช ื‘ืขื‘ืจื™ ืื• ื™ื”ื™ื” ื›ืžืฉืžืขื• ืœืฉื•ืŸ ื–ื‘ื™ื—ื” ื›ื™ ื”ืžื‘ืฉืœื•ืช ื™ื–ื‘ื—ื• ืžื” ืฉื™ื‘ืฉืœื•: ื•ืœืื•ืคื•ืช. ืื•ืคื•ืช ื”ืœื—ื:

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึฐืึถืชึพืฉื‚ึฐึ ื“ึฝื•ึนืชึตื™ื›ึถึ ื ื•ึฐืึถืชึพื›ึผึทืจึฐืžึตื™ื›ึถึงื ื•ึฐื–ึตื™ืชึตื™ื›ึถึ›ื ื”ึทื˜ึผื•ึนื‘ึดึ–ื™ื ื™ึดืงึผึธึ‘ื— ื•ึฐื ึธืชึทึ–ืŸ ืœึทืขึฒื‘ึธื“ึธึฝื™ื•ืƒ

English:

He will seize your choice fields, vineyards, and olive groves, and give them to his courtiers.

The speech shifts from conscripting people to seizing property. The king will take not just any fields but 'the good ones' (ha-tovim) -- the best agricultural land. Critically, he takes them not for himself but to distribute to his courtiers, creating a system of patronage and loyalty. This verse anticipates exactly what will happen centuries later when King Ahab covets Naboth's vineyard (I Kings 21). The Radak in his comment on verse 15 argues that the king takes the produce rather than the land itself, since Ahab could not simply seize Naboth's vineyard by royal right. Either way, private property becomes subject to royal redistribution.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐื–ึทืจึฐืขึตื™ื›ึถึฅื ื•ึฐื›ึทืจึฐืžึตื™ื›ึถึ–ื ื™ึทืขึฐืฉื‚ึนึ‘ืจ ื•ึฐื ึธืชึทึฅืŸ ืœึฐืกึธืจึดื™ืกึธึ–ื™ื• ื•ึฐืœึทืขึฒื‘ึธื“ึธึฝื™ื•ืƒ

English:

He will take a tenth part of your grain and vintage and give it to his eunuchs and courtiers.

Beyond seizing choice properties, the king will impose a tithe on all agricultural produce -- a tenth of grain and wine given to his officials. The Radak explains that this royal tithe comes on top of the Levitical tithe already commanded by the Torah, meaning the people will bear a double tax burden. He further clarifies that the previous verse described outright seizure of the best lands, while this verse describes ongoing taxation of all remaining fields and vineyards. The king's 'eunuchs and courtiers' (sarisav va-avadav) represent the bureaucratic apparatus that every monarchy requires and every taxpayer funds.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื™ืขืฉื•ืจ. ื™ืงื— ืžื”ื ื”ืžืขืฉืจ:
ืจื“ืดืงRadak
", hebrewText: "ื•ื–ืจืขื™ื›ื. ืคื™ืจื•ืฉ ืฉื“ื•ืช ื•ื›ืจืžื™ื ื•ื›ื‘ืจ ืืžืจ ื•ืืช ืฉื“ื•ืชื™ื›ื ื•ืืช ื›ืจืžื™ื›ื ื›ื™ ื”ืฉื“ื•ืช ื•ื”ื›ืจืžื™ื ื•ื”ื–ืชื™ื ื”ื˜ื•ื‘ื™ื ื™ืงื—ื ื›ืœื ืื ื™ืจืฆื” ื•ืฉืืจ ื”ืฉื“ื•ืช ื•ื”ื›ืจืžื™ื ื™ืขืฉืจ ืจ"ืœ ื™ืงื— ื”ืžืขืฉืจ ืžืŸ ื”ืฉื“ื•ืช ื•ื”ื›ืจืžื™ื ืื• ืžืชื‘ื•ืื” ืื—ืจ ืžืขืฉืจ ื”ืœื•ื™ื, ื•ืจื‘ื•ืชื™ื ื• ื–"ืœ ืคื™ืจืฉื• ืœื ืฉื™ืงื— ื”ืฉื“ื•ืช ื•ื”ื›ืจืžื™ื ืืœื ืคื™ืจื•ืชื™ื”ื ืื ื™ืฆื˜ืจื›ื• ืื•ืชื ืขื‘ื“ื™ื• ื›ืฉื™ืœื›ื• ืœืžืœื—ืžื” ื™ืคืฉื˜ื• ืขืœ ื”ืžืงื•ืžื•ืช ืื ืื™ืŸ ืœื”ื ืžื” ื™ืื›ืœื• ืฉื ื™ืงื—ื• ืื•ืชื ื•ื ื•ืชืŸ ืืช ื“ืžื™ื”ืŸ ืื‘ืœ ืžืขืฉืจ ื”ืชื‘ื•ืื” ื•ื”ืคื™ืจื•ืช ื•ื”ืฆืืŸ ื”ื•ื ืžืฉืคื˜ื• ื‘ื›ืœ ืขืช ืฉื™ืจืฆื” ืฉื”ืจื™ ืฉืœืžื” ืžืœืš ื™ืฉืจืืœ ื”ื™ื” ืœื•ืงื— ื•ื›ืŸ ืœืงื—ืช ื‘ื ื•ืชื™ื›ื ืœื ืฉื™ื ื•ืœืคืœื’ืฉื™ื ื›ื›ืœ ืืฉืจ ื™ื‘ื—ืจ ื•ื”ืจืื™ื” ื›ื™ ืœื ืืžืจ ืฉื™ืงื— ื”ืฉื“ื•ืช ื•ื”ื›ืจืžื™ื ื•ื”ื–ื™ืชื™ื ืœืขืฆืžื• ืืœื ื•ื ืชืŸ ืœืขื‘ื“ื™ื• ื›ืœื•ืžืจ ืœืื ืฉื™ ืžืœื—ืžืชื• ื›ื™ ื›ืœื ืขื‘ื“ื™ื• ืืœื ืžื”ื• ื•ื ืชืŸ ืœืขื‘ื“ื™ื• ืœืื ืฉื™ ื”ื—ื™ืœ ืืฉืจ ืขืžื• ืœื ืฉื™ืงื— ื’ื•ืฃ ื”ืฉื“ื•ืช ื•ื”ื›ืจืžื™ื ืœืขืฆืžื• ืฉื"ื› ื”ื™ื” ืœื•ืงื— ืื—ืื‘ ื›ืจื ื ื‘ื•ืช ื‘ืžืฉืคื˜ ื”ืžืœื•ื›ื” ื•ืœื ื”ื™ืชื” ืžืฆื˜ืจื›ืช ืื™ื–ื‘ืœ ืœื›ืœ ื”ื’ืœื’ื•ืœื™ื ื”ื”ื ื•ืœืฉืคื™ื›ืช ื“ื ื ืงื™ ื•ืžื” ืฉืื•ืžืจ ื”ื˜ื•ื‘ื™ื ื›ืœื•ืžืจ ืฉื™ื‘ื—ืจ ืžื”ื˜ื•ื‘ื™ื ืœืงื—ืช ืคื™ืจื•ืชื™ื”ื ื•ืœืชืช ืœืขื‘ื“ื™ื• ื•ืžื” ืฉืืžืจ ืฉื“ื•ืชื™ื›ื ื•ื›ืจืžื™ื›ื ื•ื–ื™ืชื™ื›ื ื›ื™ ื”ื ืขื™ืงืจ ื”ืžื—ื™ื” ื•ื›ืŸ ืืžืจ ื“ื’ื ืš ืชื™ืจื•ืฉืš ื•ื™ืฆื”ืจืš:

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึฐึฝืึถืชึพืขึทื‘ึฐื“ึตื™ื›ึถืึฉ ื•ึฐึฝืึถืชึพืฉืึดืคึฐื—ึจื•ึนืชึตื™ื›ึถึœื ื•ึฐืึถืชึพื‘ึผึทื—ื•ึผืจึตื™ื›ึถึงื ื”ึทื˜ึผื•ึนื‘ึดึ›ื™ื ื•ึฐืึถืชึพื—ึฒืžื•ึนืจึตื™ื›ึถึ–ื ื™ึดืงึผึธึ‘ื— ื•ึฐืขึธืฉื‚ึธึ–ื” ืœึดืžึฐืœึทืื›ึฐืชึผึฝื•ึนืƒ

English:

He will take your male and female slaves, your choice young men,byoung men Septuagint reads โ€œcattle.โ€ and your donkeys, and put them to work for him.

The king's reach extends even to your servants and livestock. He will conscript your slaves, your best young men, and your donkeys for his own projects. The Metzudat David simply notes that the king will use them for whatever work he requires. The progression of Samuel's speech is devastating: first your sons, then your daughters, then your land, then your crops, and now even the servants and animals you already own. Nothing in the household is beyond the king's claim. The people wanted a king to fight their battles; they will discover that the king's greatest battles are fought with their own resources.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืขืฉื”. ื™ืขืฉื” ืขืžื”ื ืืช ื”ืฆืจื™ืš ืœื• ืœืžืœืื›ืชื•:

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ืฆึนืื ึฐื›ึถึ–ื ื™ึทืขึฐืฉื‚ึนึ‘ืจ ื•ึฐืึทืชึผึถึ–ื ืชึผึดึฝื”ึฐื™ื•ึผึพืœึฅื•ึน ืœึทืขึฒื‘ึธื“ึดึฝื™ืืƒ

English:

He will take a tenth part of your flocks, and you shall become his slaves.

The climax of Samuel's warning: after cataloguing everything the king will take -- sons, daughters, fields, crops, servants, animals -- he arrives at the devastating conclusion: 'you yourselves shall become his slaves.' The Radak asks why this final statement is needed after everything already listed, and cites the Talmudic answer that the king can impose corvee labor (mas) on the people themselves, not just their property. The Metzudat David reads it as the ultimate irony: even you personally will not be free men. The people who left Egyptian slavery under God's kingship now voluntarily choose a new form of servitude under a human king.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืืชื. ืืฃ ืืชื ืขืฆืžื›ื ืœื ืชื”ื™ื• ื‘ื ื™ ื—ื•ืจื™ืŸ ืžืœืขื‘ื•ื“ ืขื‘ื•ื“ืชื•:
ืจื“ืดืงRadak
", hebrewText: "ืฆืื ื›ื ื™ืขืฉืจ. ื•ื‘ื›ืœืœื ื”ื‘ืงืจ ืฉื”ืจื™ ืœื ื–ื›ืจ ื‘ืคืจืฉื”: ื•ืืชื ืชื”ื™ื• ืœื• ืœืขื‘ื“ื™ื. ืื—ืจ ืฉืืžืจ ื›ืœ ื”ืคืจืฉื” ืžื” ืฆืจื™ืš ื•ืืชื ืชื”ื™ื• ืœื• ืœืขื‘ื“ื™ื ื”ืœื ืืžืจ ืฉื™ืงื— ื”ื‘ื ื™ื ื•ื”ื‘ื ื•ืช ื•ื”ืฉื“ื•ืช ื•ื”ื›ืจืžื™ื ื•ื›ืœ ืžื” ืฉื™ืจืฆื” ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ืฉื™ื•ื›ืœ ืœื”ื˜ื™ืœ ืžืก ืขืœื™ื”ื ื›ืชื™ื‘ ื”ื›ื ืœืขื‘ื“ื™ื ื•ื›ืชื™ื‘ ื”ืชื ื•ื”ื™ื• ืœืš ืœืžืก ื•ืขื‘ื“ื•ืš:

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึผื–ึฐืขึทืงึฐืชึผึถืึ™ ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ”ื•ึผื ืžึดืœึผึดืคึฐื ึตึฃื™ ืžึทืœึฐื›ึผึฐื›ึถึ”ื ืึฒืฉืึถึฅืจ ื‘ึผึฐื—ึทืจึฐืชึผึถึ–ื ืœึธื›ึถึ‘ื ื•ึฐืœึนืึพื™ึทืขึฒื ึถึงื” ื™ึฐื”ึนื•ึธึ›ื” ืึถืชึฐื›ึถึ–ื ื‘ึผึทื™ึผึฅื•ึนื ื”ึทื”ึฝื•ึผืืƒ

English:

The day will come when you cry out because of the king whom you yourselves have chosen; and GOD will not answer you on that day.โ€

The most chilling verse in the chapter: when you cry out under the oppression of the king you chose, God will not answer. The Metzudat David explains that God's silence will be a consequence of their own choice -- He warned them and they insisted, so they cannot later claim injustice. The word 'cry out' (ze-aktem) deliberately echoes Israel's cry in Egypt (Exodus 2:23), where God did answer. The contrast is devastating: under Pharaoh, a king they did not choose, God heard their cry and redeemed them. Under a king they themselves demanded, the heavens will be silent. This is the theological price of replacing divine kingship with human kingship.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื–ืขืงืชื. ื‘ืขื‘ื•ืจ ืงื•ืฉื™ ื”ืฉืขื‘ื•ื“ ืžืŸ ื”ืžืœื›ื™ื, ืชื–ืขืงื• ืœื”ืณ ื•ืœื ื™ืขื ื” ืืชื›ื, ื›ื™ ื›ื‘ืจ ื”ืชืจื” ื‘ื›ื, ื•ืขื ื›ืœ ื–ืืช ื—ืคืฆืชื ื‘ืžืœืš:

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึทื™ึฐืžึธืึฒื ึฃื•ึผ ื”ึธืขึธึ”ื ืœึดืฉืึฐืžึนึ–ืขึท ื‘ึผึฐืงึฃื•ึนืœ ืฉืึฐืžื•ึผืึตึ‘ืœ ื•ึทื™ึผึนืืžึฐืจึฃื•ึผ ืœึผึนึ”ื ื›ึผึดึฅื™ ืึดืึพืžึถึ–ืœึถืšึฐ ื™ึดึฝื”ึฐื™ึถึฅื” ืขึธืœึตึฝื™ื ื•ึผืƒ

English:

But the people would not listen to Samuelโ€™s warning. โ€œNo,โ€ they said. โ€œWe must have a king over us,

Despite the terrifying warning, the people flatly refuse to reconsider. Their response -- 'No!' (lo) -- is emphatic and final. The Metzudat David notes they are rejecting Samuel's attempt to dissuade them from royal governance. The Radak points out the grammatical emphasis of the doubled lamed in 'lo,' indicating forceful refusal. This stubbornness fulfills the pattern God described in verse 8: just as they repeatedly abandoned God despite His salvation, they now refuse His prophet's counsel despite its clarity. The people have made their choice with open eyes, which is precisely what makes it irrevocable.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ืงื•ืœ ืฉืžื•ืืœ. ืืฉืจ ื”ื™ื” ืžืžืืก ืœื”ื ื“ื‘ืจ ื”ืžืœืš ื”ืฉื•ืคื˜ ืœืคื™ ื“ืขืชื•: ื•ื™ืืžืจื• ืœื. ืจืฆื” ืœื•ืžืจ: ืœื ื ืฉืžืข ืืœื™ืš:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืืžืจื• ืœื. ื‘ื“ื’ืฉ ื”ืœืž"ื“ ื•ื›ืŸ ื•ื™ืืžืจื• ืœื ื›ื™ ื‘ืจื—ื•ื‘ ื ืœื™ืŸ:

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึฐื”ึธื™ึดึฅื™ื ื•ึผ ื’ึทืึพืึฒื ึทึ–ื—ึฐื ื•ึผ ื›ึผึฐื›ื‡ืœึพื”ึทื’ึผื•ึนื™ึดึ‘ื ื•ึผืฉืึฐืคึธื˜ึธึคื ื•ึผ ืžึทืœึฐื›ึผึตึ™ื ื•ึผึ™ ื•ึฐื™ึธืฆึธึฃื ืœึฐืคึธื ึตึ”ื™ื ื•ึผ ื•ึฐื ึดืœึฐื—ึทึ–ื ืึถืชึพืžึดืœึฐื—ึฒืžึนืชึตึฝื ื•ึผืƒ

English:

that we may be like all the other nations: Let our king rule over us and go out at our head and fight our battles.โ€

The people now reveal the full extent of their desire: not merely a judge to replace Samuel's corrupt sons, but a king who will 'go out before us and fight our battles.' The Metzudat David observes that the people accept the trade-off -- even if the king oppresses them, they will at least be like all the other nations, with a visible military leader. The Radak notes two functions they demand: judgment (u-shefatanu) and military leadership (ve-nilcham et milchamotenu). This second demand is the more revealing one, since God Himself had been fighting their battles -- as recently as Mizpah in chapter 7. They are asking a man to do what God has been doing.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื”ื™ื™ื ื• ื•ื›ื•ืณ. ืจืฆื” ืœื•ืžืจ: ื•ืื ื ื”ื™ื” ื ืขืฉืงื™ื ืžืŸ ื”ืžืœืš, ื ื”ื™ื” ืื ื›ืŸ ื›ื›ืœ ื”ื’ื•ื™ื, ืœื ื ื•ืคืœื™ื ืžื”ื: ื•ืฉืคื˜ื ื•. ืจืฆื” ืœื•ืžืจ: ืขื ื”ืขื•ืฉืง ื™ื‘ื•ื ื’ื ื”ืชื•ืขืœืช, ื›ื™ ื™ืฉืคื•ื˜ ื‘ื™ื ื™ื ื• ื•ื™ืœื—ื ืžืœื—ืžื•ืชื™ื ื•:
ืจื“ืดืงRadak
", hebrewText: "ื•ืฉืคื˜ื ื• ืžืœื›ื ื•. ื‘ื“ื‘ืจื™ ื”ื“ื™ื™ื ื™ืŸ ืื• ืคื™ืจื•ืฉื• ื™ืงื— ืžืฉืคื˜ื™ื ื• ืžื™ื“ ืื•ื™ื‘ื™ื ื• ื›ืžื• ืฉืคื˜ื ื™ ื”' ื•ืจื™ื‘ื” ืจื™ื‘ื™ ื•ื›ืช"ื™ ื•ื™ืชืคืจืข ืœื ื: ื•ื ืœื—ื. ืžื‘ื ื™ืŸ ื ืคืขืœ ื›ืœื•ืžืจ ื”ื•ื ื ืœื—ื ืืช ืžืœื—ืžื•ืชื™ื ื• ื•ื›ืŸ ืช"ื™ ื‘ืžืงืฆืช ื”ื ื•ืกื—ืื•ืช ื•ื™ื’ื™ื— ื™ืช ืงืจื‘ื ื ื•ืืคืฉืจ ืฉื™ื”ื™ื” ื”ื ื•"ืŸ ืœืžื“ื‘ืจื™ื ื‘ืขื“ื ืžื”ืงืœ ื•ื›ืŸ ื”ื•ื ื‘ืชืจื’ื•ื ื‘ืžืงืฆืช ื”ื ื•ืกื—ืื•ืช ื•ื ื’ื™ื— ื™ืช ืงืจื‘ื ื:

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึทื™ึผึดืฉืึฐืžึทึฃืข ืฉืึฐืžื•ึผืึตึ”ืœ ืึตึ–ืช ื›ึผื‡ืœึพื“ึผึดื‘ึฐืจึตึฃื™ ื”ึธืขึธึ‘ื ื•ึทึฝื™ึฐื“ึทื‘ึผึฐืจึตึ–ื ื‘ึผึฐืื‡ื–ึฐื ึตึฅื™ ื™ึฐื”ึนื•ึธึฝื”ืƒย {ืค}

English:

When Samuel heard all that the people said, he reported it to GOD.

Samuel again turns to God in prayer, relaying the people's words faithfully even though they constitute a rejection of his leadership. The Radak explains that Samuel 'arranged their words before God' in prayer, seeking further prophetic guidance on how to proceed. Samuel's role as intermediary is poignant here -- he carries the people's demand to God and will carry God's answer back, serving the very people who are dismissing him. The chapter's structure shows Samuel praying twice (verses 6 and 21), framing the entire 'practice of the king' speech as a divinely authorized warning that the people have now formally rejected.
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ื“ื‘ืจื ื‘ืื–ื ื™ ื”'. ื›ืชืจื’ื•ืžื• ื•ืกื“ืจื™ื ื•ืŸ ืงื“ื ื”' ื›ืœื•ืžืจ ื‘ืชืคืœืชื• ืฉื”ืชืคืœืœ ืœืืœ ืฉื™ืขื ื”ื• ื‘ื“ื‘ืจ ื”ืžืœื•ื›ื” ื•ืกื“ืจ ื“ื‘ืจื™ื”ื ืœืคื ื™ื•:

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ื™ึฐื”ึนื•ึธึคื” ืึถืœึพืฉืึฐืžื•ึผืึตืœึ™ ืฉืึฐืžึทึฃืข ื‘ึผึฐืงื•ึนืœึธึ”ื ื•ึฐื”ึดืžึฐืœึทื›ึฐืชึผึธึฅ ืœึธื”ึถึ–ื ืžึถึ‘ืœึถืšึฐ ื•ึทื™ึผึนึคืืžึถืจ ืฉืึฐืžื•ึผืึตืœึ™ ืึถืœึพืึทื ึฐืฉืึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืœึฐื›ึ–ื•ึผ ืึดึฅื™ืฉื ืœึฐืขึดื™ืจึฝื•ึนืƒย {ืค}

English:

And GOD said to Samuel, โ€œHeed their demands and appoint a king for them.โ€ Samuel then said to the representatives of Israel, โ€œAll of you go home.โ€

God's final instruction is the same as His first (verse 7): grant their request. The repetition underscores that God does not override human free will, even when the choice grieves Him. The Metzudat David explains Samuel's dismissal -- 'go, each man to his city' -- as a reassurance that he will fulfill their demand in due time. Samuel does not yet name the king; the chapter ends in suspension, with the people sent home to wait. This charged pause between the decision and its fulfillment sets the stage for the dramatic narrative of Saul's selection in chapters 9-10. Israel's last moment without a king ends not with a coronation but with a quiet dispersal.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืœื›ื• ืื™ืฉ ืœืขื™ืจื•. ืืชื ืœื›ื• ืขืชื” ืื™ืฉ ืืœ ืขื™ืจื•, ื•ืื ื›ื™ ืืขืฉื” ื›ื“ื‘ืจื™ื›ื:

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