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Nach YomiI Samuel · שמואל א׳Chapter 9

I Samuel 9

שמואל א׳ ׀ךק ט׳

Section: נביאים · נביאים ךאשונים | Book: I Samuel | Chapter: 9 of 31 | Day: 54 of 742

Date: April 6, 2026

קלאוד על הנ׮ך

I Samuel 9 is one of the most masterfully constructed narratives in all of Tanakh, a chapter in which the hand of God operates entirely behind the curtain of mundane events. On the surface, the story could not be more ordinary: a young man from a prosperous Benjaminite family sets out with a servant to find his father’s lost donkeys. They wander through the hill country of Ephraim, across the districts of Shalishah and Shaalim, through the territory of Benjamin, and into the land of Zuph — all without success. Yet the reader, armed with the divine revelation to Samuel disclosed in verses 15-16, understands that every step of this seemingly aimless journey has been orchestrated by Providence. The donkeys are never found by Saul because they were never truly the point; they are the mechanism by which God draws His chosen one to the prophet’s doorstep. Radak emphasizes that God caused the donkeys to stray precisely so that Saul would arrive in Samuel’s town at the appointed time, illustrating the rabbinic principle that God prepares the cure before the affliction.

The chapter introduces Saul (שאול) with a genealogy stretching back five generations and the note that his father Kish was a “man of substance” (גבו׹ חיל). Saul himself is described as “an excellent young man” (בחו׹ וטוב), with no one in Israel more handsome, and standing head and shoulders above the people. This physical description is not mere ornamentation. In the ancient Near East, stature and appearance were considered markers of fitness for leadership, and the text is signaling that Saul possesses precisely the qualities the people would expect in a king. Yet there is irony here as well — the people demanded a king “like all the nations” (8:5), and God gives them one who looks the part. Rashi notes that the phrase “from his shoulders upward he was taller than all the people” (משכמו ומעלה גבה מכל העם) foreshadows Saul’s public presentation at Mizpah (10:23), where his height becomes the visible sign of his selection. The external grandeur, however, will ultimately prove insufficient; the book’s larger arc will contrast Saul’s impressive appearance with David, whom God chooses by looking at the heart rather than the outward form (16:7).

Saul’s humility is a defining feature of this chapter and stands in deliberate tension with the royal destiny being prepared for him. When his servant suggests consulting the “man of God” (איש האלהים) in town, Saul worries that they have nothing to offer as a gift — the bread is gone from their sacks. It is the servant, not Saul, who produces the quarter-shekel of silver. When Samuel dramatically reveals that “all Israel yearns” for Saul and his father’s house, Saul’s response is almost incredulous: “But I am only a Benjaminite, from the smallest of the tribes of Israel, and my clan is the least of all the clans of the tribe of Benjamin! Why do you say such things to me?” (verse 21). Metzudat David reads this as genuine self-effacement rather than false modesty, and the echo of Gideon’s nearly identical protest in Judges 6:15 is unmistakable. The narrative pattern is clear: God consistently chooses leaders who do not seek power and who consider themselves unworthy of it.

The encounter between Samuel and Saul is choreographed with exquisite narrative precision. God had spoken to Samuel the day before, telling him that at this time tomorrow a man from Benjamin would arrive, and Samuel is to anoint him as ruler (נגיד) over Israel to deliver the people from the Philistines. The term used is nagid, not melekh (king) — a distinction the commentators note carefully. Radak explains that nagid implies a leader appointed by God, while melekh suggests autonomous sovereignty; the choice of title preserves God’s ultimate kingship even as a human ruler is installed. When Samuel sees Saul at the gate, God confirms in real time: “This is the man” (זה האיש). Samuel then seats Saul at the head of thirty guests and serves him the thigh (השוק) — the portion traditionally reserved for the priest or the honored guest. The private nature of this revelation is striking: Saul is being initiated into his destiny one step at a time, first through hospitality, then through a rooftop conversation, and finally through the word of God that Samuel promises to disclose at the chapter’s close.

The chapter ends with a moment of extraordinary intimacy. As Samuel and Saul descend from the shrine and walk through the town, Samuel instructs the servant to go ahead so that the two of them can be alone. “Stop here a moment,” Samuel says, “and I will make known to you the word of God” (דב׹ אלהים). The anointing itself is reserved for the opening of chapter 10, but the stage has been set with meticulous care. What began as a search for lost donkeys has become the threshold of monarchy. The entire chapter is a meditation on how God works through the ordinary — through wandering paths, chance encounters with young women at a well, a servant’s pocket change, and an invitation to dinner — to accomplish the extraordinary. It is a narrative that insists the reader see both planes of reality simultaneously: the human plane of confusion and happenstance, and the divine plane of purposeful design.

׀ךק ט׳ · Chapter 9

׀סוק א׳ · Verse 1

Hebrew:

וַיְה֎י֟א֎֣ישׁ (מבן ימין) [מ֎ב֌֎נְי֞מ֎֗ין] ו֌֠שְׁמ֠וֹ ק֎֣ישׁ ב֌ֶן֟אֲב֎יאֵ֞ל ב֌ֶן֟׊ְך֧וֹך ב֌ֶן֟ב֌ְכוֹךַ֛ת ב֌ֶן֟אֲ׀֎֖יחַ ב֌ֶן֟א֎֣ישׁ יְמ֮ינ֑֮י ג֌֎ב֌֖וֹך ח֞֜י֎ל׃

English:

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

The chapter opens with an unusually detailed five-generation genealogy for Kish, Saul's father, establishing his pedigree as a prominent Benjaminite. The phrase 'gibor chayil' (man of substance) signals both wealth and standing, indicating that Israel's first king will emerge from a respectable but not royal lineage. Radak notes that the textual variant 'mi-ben yamin' (written as two words) versus 'mi-binyamin' (read as one) both mean 'from Benjamin,' while Metzudat David explains that 'ben ish yemini' means a descendant of a great man among the Benjaminites.
מ׊ודת דודMetzudat David
", hebrewText: "בן איש ימיני. ׹שה לומ׹: בן אדם גדול מבני בנימן:
׹ד׮קRadak
", hebrewText: "ויהי איש מבן ימין. כן כתיב בשתי מלות וק׹י מבנימן מלה אחת והענין אחד: קיש בן אביאל. ובדב׹י הימים אומ׹ ונ׹ הוליד את קיש ונ׹ היה בן אביאל והלא היה אחי קיש ואבי אבנ׹ כמו שאומך בזה הס׀ך ויתכן ל׀ךש כי אביאל היה שמו גם כן נך ושני שמות היו לו כמו שמ׊אנו כמוהו ׹בים בדב׹י הימים והיו לו שני בנים האחד קךא שמו קיש והאחד קךא שמו נך כשמו והוא היה אבי אבנ׹, ומ׊אתי בויק׹א ׹בה כי עיקך שמו אביאל והיו קו׹אים שמו נך ל׀י שהיה מדליק נךות במבואות הא׀לות:

׀סוק ב׳ · Verse 2

Hebrew:

וְלוֹ֟ה֞י֚֞ה בֵ֜ן ו֌שְׁמրוֹ שׁ֞או֌ל֙ ב֌֞ח֣ו֌ך ו֞ט֔וֹב וְאֵ֥ין א֎֛ישׁ מ֎ב֌ְנֵ֥י י֎שְׂך֞אֵ֖ל ט֣וֹב מ֎מ֌ֶ֑נ֌ו֌ מ֎שׁ֌֎כְמ֣וֹ ו֞מַ֔עְל֞ה ג֌֞בֹ֖ה֌ַ מ֎כ֌ׇל֟ה֞ע֞֜ם׃

English:

He had a son whose name was Saul, an excellent young man; no one among the Israelites was handsomer than he; he was a head tallerahe was a head taller Lit. “taller from his shoulders up.” than any of the people.

Saul is introduced with emphasis on his physical beauty and extraordinary height -- 'from his shoulders upward he was taller than all the people.' This description is deeply ironic in the broader arc of I Samuel: the people demanded a king 'like all the nations' (8:5), and God gives them one who looks the part externally. Metzudat David explains 'bachur va-tov' as meaning chosen in deeds and beautiful in appearance. Yet as Rashi notes, this same towering stature will mark Saul at Mizpah (10:23), while God will later teach Samuel that He looks at the heart, not outward appearance (16:7).
מ׊ודת דודMetzudat David
", hebrewText: "בחו׹ וטוב. נבח׹ במעשיו וי׀ה מ׹אה: גבוה. והיה גבוה מכל העם מן כת׀ו ולמעלה:
׹ד׮קRadak
", hebrewText: "בחו׹ וטוב. ×€×™' טוב בתואך ובמ׹אה וכת"י עולים וש׀יך ×€×™' טוב בתאך וכן טוב ממנו ש׀יך מיניה:

׀סוק ג׳ · Verse 3

Hebrew:

וַת֌ֹאבַ֙דְנ֞ה֙ ה֞אֲתֹנ֔וֹת לְק֎֖ישׁ אֲב֎֣י שׁ֞א֑ו֌ל וַי֌ֹ֚אמֶך ק֎֜ישׁ אֶל֟שׁ֞א֣ו֌ל ב֌ְנ֗וֹ קַח֟נ֞րא א֎ת֌ְך֞֙ אֶת֟אַחַ֣ד מֵ֜הַנ֌ְע֞ך֎֔ים וְק֣ו֌ם לֵ֔ךְ ב֌ַק֌ֵ֖שׁ אֶת֟ה֞אֲתֹנֹ֜ת׃

English:

Once the donkeys of Saul’s father Kish went astray, and Kish said to his son Saul, “Take along one of the servants and go out and look for the donkeys.”

The seemingly mundane loss of donkeys sets the entire divine plan in motion. This is one of the great examples in Tanakh of Providence working through ordinary events -- Kish sends his son on a routine errand with no inkling that this search will lead to the anointing of Israel's first king. The commentators note that God caused the donkeys to stray at precisely this moment so that Saul would arrive in Samuel's town at the appointed time, illustrating the rabbinic principle that God prepares the remedy before the affliction.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ַעֲבֹ֧ך ב֌ְהַך֟אֶ׀ְךַ֛י֎ם וַי֌ַעֲבֹ֥ך ב֌ְאֶ֜ךֶץ֟שׁ֞ל֎֖שׁ֞ה וְלֹ֣א מ֞׊֑֞או֌ וַי֌ַעַבְךրו֌ בְאֶךֶץ֟שַׁ֜עֲל֎ים֙ ו֞אַ֔י֎ן וַי֌ַעֲבֹ֥ך ב֌ְאֶךֶץ֟יְמ֎ינ֎֖י וְלֹ֥א מ֞׊֞֜או֌׃

English:

He passed into the hill country of Ephraim. He crossed the district of Shalishah, but they did not find them. They passed through the district of Shaalim, but they were not there. They traversed the [entire] territory of Benjamin, and still they did not find them.

Saul's fruitless wandering through multiple districts -- Shalishah, Shaalim, the territory of Benjamin, and finally the land of Zuph -- creates a mounting sense of futility that is central to the narrative's design. The repeated phrase 'they did not find them' emphasizes that human effort alone cannot accomplish what God has not ordained. Radak cites Targum Yonatan's identification of these regions, noting that the journey systematically exhausts all the nearby territories before bringing Saul to the one place God intended him to reach: the district of Zuph, where Samuel dwells.
׹ד׮קRadak
", hebrewText: "באךץ שלשה. תךגם יונתן באךעא ד׹ומא וכן תךגם מבעל שלשה מאךעא ד׹ומא: באךץ שעלים. תךגם יונתן באךע מתבךא:

׀סוק ה׳ · Verse 5

Hebrew:

הֵ֗מ֌֞ה ב֌֚֞או֌ ב֌ְאֶ֣ךֶץ ׊֔ו֌ף וְשׁ֞א֥ו֌ל א֞מַ֛ך לְנַעֲך֥וֹ אֲשֶׁך֟ע֎מ֌֖וֹ לְכ֣֞ה וְנ֞שׁ֑ו֌ב֞ה ׀֌ֶן֟יֶחְד֌ַ֥ל א־ב֛֮י מ֎ן֟ה֞אֲתֹנ֖וֹת וְד֥֞אַג ל֞֜נו֌׃

English:

When they reached the district of Zuph, Saul said to the servant who was with him, “Let us turn back, or my father will stop worrying about the donkeys and begin to worry about us.”

Saul's concern for his father's worry reveals a tender filial devotion and humility that characterizes him throughout this chapter. Rashi explains that 'the land of Zuph' is rendered by Targum Yonatan as 'the land where there was a prophet,' connecting the place-name to the root 'tzofeh' (seer). Metzudat David clarifies the logic: Saul fears that his father will become so consumed with worry about them that he will forget about the donkeys entirely. This moment of wanting to turn back is the hinge of the narrative -- had Saul returned home, the divine appointment with Samuel would have been missed.
ךש׎יRashi
To the land of Tzuph. [Targum renders] 'into the land wherein there was a prophet.' Tzuph. [׊ו֌ף] meaning a seer.1 See above 1:1. Lest my father stop worrying about the donkeys. Because his worry about us will grow so that he will forget the donkeys. And worry. E dubitera in O.F.", hebrewText: "בְ֌אֶךֶץ ׊ו֌ף. ׎בְ֌אַךְע֞א דְ֌ב֞ה֌ נְב֮י־א׮: ׊ו֌ף. כְ֌מוֹ ׳׊וֹ׀ֶה׳: ׀ֶ֌ן יֶחְדַ֌ל א־ב֮י מ֮ן ה֞אֲתֹנוֹת. שֶׁת֎֌גְדַ֌ל דְ֌א֞ג֞ה שֶׁל֞֌נו֌ ע֞ל֞יו, עַד שֶׁי֎֌שְׁכַ֌ח אֶת ה֞אֲתוֹנוֹת: וְד֞אַג. איטוביטא׹׮ה בלע׎ז:
מ׊ודת דודMetzudat David
", hebrewText: "׀ן יחדל. ׹שה לומ׹: ׀ן מעתה לא ישים עוד לב לדאגת אבדן האתונות, בעבוך דאגתו עלינו, כי יחשוב שאנחנו נבוכים באךץ:
׹ד׮קRadak
", hebrewText: "באךץ ׊וף. תךגם יונתן באךעא דבה נביא: ודאג לנו. תךגם יונתן וי׊יף לנא כלומ׹ י׀חד וכן בבךאשית ׹בה ואיה השה לעולה אמך לו י׊יף ההוא גב׹א מכל מקום ה' י׹אה לו השה:

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֹ֣אמֶך ל֗וֹ ה֎נ֌ֵה֟נ֞րא א֎ישׁ֟אֱלֹה֎ים֙ ב֌֞ע֎֣יך הַז֌ֹ֔את וְה֞א֎֣ישׁ נ֎כְב֌֞֔ד כ֌ֹ֥ל אֲשֶׁך֟יְדַב֌ֵ֖ך ב֌֣וֹא י֞ב֑וֹא עַת֌֞ה֙ נֵ֣לְכ֞ה שׁ֌֞֔ם או֌לַי֙ יַג֌֎֣יד ל֞֔נו֌ אֶת֟ד֌ַךְכ֌ֵ֖נו֌ אֲשֶׁך֟ה֞לַ֥ￜￜְנו֌ ע֞לֶ֜יה֞׃

English:

But he replied, “There is an agent of God in that town, and the man is highly esteemed; everything that he says comes true. Let us go there; perhaps he will tell us about the errand on which we set out.”

The servant's suggestion to consult the 'man of God' (ish ha-Elohim) redirects the journey toward its true purpose. Radak explains that the servant needed to emphasize that 'everything he says comes true' because in that era, prophecy had become rare and people were accustomed to diviners and soothsayers whose predictions often failed. Rashi notes that 'our road' (darkenu) means more than just directions -- they wanted to understand why the donkeys had eluded them for so long, since donkeys normally do not stray far from home. The servant unknowingly becomes God's instrument, steering Saul toward the prophet.
ךש׎יRashi
Our road. The story about the donkeys, i.e., what has become of them, for whom we have gone all this way.2They were not only seeking advice where to look for the donkeys, but were also looking for an explanation for their long journey. They were puzzled over why they had searched and not found them yet, being that donkeys usually do not stray far from their home.", hebrewText: "אֶת דַ֌ךְכֵ֌נו֌. מַעֲשֵׂה ה֞אֲתוֹנוֹת מַה נ֎֌הְיְת֞ה ב֞֌ם, שֶׁב֎֌שְׁב֎יל֞ם ה֞לַכְנו֌ אֶת כ֞֌ל הַדֶ֌ךֶךְ הַזֶ֌ה:
מ׊ודת דודMetzudat David
", hebrewText: "בעיך הזאת. אשך ל׀נינו: והאיש נכבד. גדול הוא בדב׹ הנבואה, וכל אשך יאמ׹ יתקיים: את ד׹כנו. את דב׹ ד׹כנו אשך הלכנו בעבוךה:
׹ד׮קRadak
", hebrewText: "והאיש נכבד. כלומ׹ נכבד וגדול בדב׹י הנבואה כל אשך ידב׹ בא יבא וכן תךגם יונתן וגב׹א מתנבי קשוט כל מה דיתנבי אתקיימא יתקיים והוש׹ך לומ׹ זה אף על ×€×™ שכל נביא אמת כן הוא כי כל מה שידבך בנבואה יבא אלא ל׀י שהיה אשלם בזמן ההוא דב׹ הנבואה יק׹ עד שהתנבא שמואל והוב׹י שמים או הקוסמים שהיו בהם או בעלי אוב אם יאמ׹ו ׀עמים העתיד או הנעלם יכזבו ׀עמים ךבות ל׀יכך אמך כל אשך ידב׹ בא יבא: את ד׹כנו אשך הלכנו עליה. כלומ׹ הדב׹ אשך הלכנו בעבוךו:

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ֹ֚אמֶך שׁ֞א֜ו֌ל לְנַעֲך֗וֹ וְה֎נ֌ֵ֣ה נֵלֵךְ֮ ו֌מַה֟נ֌֞ב֎֣יא ל֞א֎ישׁ֒ כ֌֎րי הַל֌ֶ֙חֶם֙ א֞זַ֣ל מ֎כ֌ֵלֵ֔ינו֌ ו֌תְשׁו֌ך֥֞ה אֵין֟לְה֞ב֎֖יא לְא֎֣ישׁ ה֞אֱלֹה֎֑ים מ־֖ה א֎ת֌֞֜נו֌׃

English:

“But if we go,” Saul said to his servant, “what can we bring the man? For the food in our bags is all gone, and there is nothing we can bring to the agent of God as a present. What have we got?”

Saul's worry about having nothing to offer the man of God reveals both his propriety and his ignorance of Samuel's character. Rashi explains that Saul was unfamiliar with Samuel's ways and assumed -- like those who consult diviners -- that the prophet would expect payment. Radak elaborates that the custom of paying seers was common, and Saul did not yet know that a true prophet of God does not operate like a soothsayer. Metzudat David notes that Saul reasons: had they still had bread, they could have brought that as a gift, but even their provisions are exhausted. This humble anxiety about protocol contrasts with the royal destiny being prepared for him.
ךש׎יRashi
What shall we bring to the man. Targum Yonoson renders, 'If he accepts money, what shall we bring to the man?' Shaul was not familiar with Shmuel's habits and thought that he would ask for remuneration.3 It seems that in those days it was customary to bring gifts in this type of situation; as in II Melachim 4:42. They thought that perhaps Shmuel might demand some form of remuneration for his prophecies just as diviners seek gifts from those for whom they predict the future.—Radak And [we have no] gift. Targum Yonoson renders, 'and there is nothing proper.' This is an expression of יוֹשֶׁך [=propriety]. Menachem, however, explains ת֌ְשׁו֌ך֞ה as an expression of a tribute for the privilege of seeing a king or an important person; [ת֌ְשׁו֌ך֞ה being] an expression related to אֲשׁו֌ךֶנ֌ו֌ [meaning] 'I behold them,'4Bamidbar 24:17. and I agree with his explanation.5That ו֌תְשׁו֌ך֞ה is from the root שו֌ך [=to see].", hebrewText: "ו֌מַה נ֞֌ב֎יא ל֞א֎ישׁ. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎א֎ם מְקַבֵ֌ל מ֞מוֹן, מ־ה נְעו֌ל לְגַבְך֞א׎. לֹא ה־י־ה שׁ֞או֌ל מַכ֎֌יך בְ֌מַעֲשׂ֞יו שֶׁל שְׁמו֌אֵל, וְס֞בַך שֶׁי֎֌שְׁאַל שׂ֞כ֞ך: ו֌תְשׁו֌ך֞ה. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎ו֌מ֎דְעַם דְ֌כ֞שַׁך׎, לְשׁוֹן יוֹשֶׁך. ו֌מְנַחֵם ׀ֵ֌יךַשׁ: ׳תְ֌שׁו֌ך֞ה׳, לְשׁוֹן ת֎֌קְךֹבֶת, ךְאוֹת ׀ְ֌נֵי מֶלֶךְ וְא־ד־ם ח֞שׁו֌ב, לְשׁוֹן ׎אֲשׁו֌ךֶנ֌ו֌׎ (במדב׹ כד:יז), וְנ֮׹ְא֮ין דְ֌ב֞ך֞יו:
מ׊ודת דודMetzudat David
", hebrewText: "והנה נלך. ׹שה לומ׹: והנה אם נלך, מה נביא לו למנחה, כי חשבו שמקבל מתנות, כי לא ידעוהו מאז: כי הלחם אזל. כי אם עודנו היה, היינו מביאים לו לחם למנה, וזולת הלחם אין לנו תשוךה להביא, כי מה אתנו בלעדו:
׹ד׮קRadak
", hebrewText: "ומה נביא לאיש. לא היו יודעים אם היה מקבל ממון כמו הקוסמים שנותנים להם ממון השואלים מהם ותךגם יונתן אם מקבל ממון מה נעיל לנביא: כי הלחם אזל. וכי לחם היו נותנין לו שכך אלא כך אמ׹ו אין לנו כסף כי א׀ילו הלחם אין לנו לשידה ובמה נקנה שידה לד׹כנו ובד׹ך הזה תךגם יונתן אף אנחנא זודין עטךו מיננא עטךו ×€×™' סךו והבמות לא סךו תךגומו לא עטךו: ותשוךה אין להביא. מנחה אין לנו להביא לו: מה אתנו. ויונתן תךגם ומדעם דכשך לית לאעלא לנביא דה' ומה עמנא למעבד:

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹրסֶף הַנ֌ַ֙עַך֙ לַעֲנ֣וֹת אֶת֟שׁ֞א֔ו֌ל וַי֌ֹ֕אמֶך ה֎נ֌ֵה֙ נ֎מְ׊֣֞א בְי־ד֮֔י ךֶ֖בַע שֶׁ֣קֶל כ֌֑֞סֶף וְנ֞֜תַת֌֎י֙ לְא֎֣ישׁ ה֞אֱלֹה֎֔ים וְה֎ג֌֎֥יד ל֖֞נו֌ אֶת֟ד֌ַךְכ֌ֵ֜נו֌׃

English:

The servant answered Saul again, “I happen to have a quarter-shekel of silver. I can give that to the agent of God and he will tell us about our errand.”—

It is the servant, not the future king, who produces the modest quarter-shekel of silver that will serve as their offering. Rashi identifies this amount as one zuz, a small sum. Radak explains that the word 'va-yosef' (he continued) indicates this was a second response -- the servant had already suggested visiting the seer (verse 6), and now answers Saul's practical concern about payment. This detail subtly underscores Saul's dependence on others and his lack of initiative, traits that will become more consequential as his kingship unfolds.
ךש׎יRashi
A quarter shekel. One zuz of silver.", hebrewText: "ךֶבַע שֶׁקֶל. ׎זו֌ז֞א חֲד֞א דְ֌כַסְ׀֞֌א׎:
מ׊ודת דודMetzudat David
", hebrewText: "נמ׊א בידי. ׹שה לומ׹ משלי:
׹ד׮קRadak
", hebrewText: "ויוסף הנעך לענות את שאול. ׀יךוש לדב׹ כמו וענית ואמךת ויען איוב הךאשון כי זה תחלת השבת הדבו׹ שהשיב הנעך אל שאול בדב׹ הנביא ואיך יאמ׹ ויוסף הנעך וכן תךגם יונתן למעני ית שאול ולא תךגם לאתבא ויתכן ל׀ךשו כמשמעו ענין מענה שהוא השבת הדבו׹ ו׀י' ויוסף כי מתחילה אמך שאול לנעךו לכה ונשובה וענה לו הנעך הנה נא איש האלהים בעיך הזאת ועתה כשאמך לו שאול ומה נביא לאיש הוסיף הנעך לענותו הנה נמ׊א בידי ךבע שקל: ךבע שקל כסף. ת"י זוזא חד דכס׀א כי השקל אךבעה זוזים:

׀סוק ט׳ · Verse 9

Hebrew:

לְ׀֞נ֎֣ים ׀ ב֌ְי֎שְׂך֞אֵ֗ל כ֌ֹ֜ה֟א֞מַրך ה֞א֎ישׁ֙ ב֌ְלֶכְת֌וֹ֙ ל֎דְך֣וֹשׁ אֱלֹה֎֔ים לְכ֥ו֌ וְנֵלְכ֖֞ה עַד֟ה֞ךֹאֶ֑ה כ֌֎րי לַנ֌֞ב֎יא֙ הַי֌֔וֹם י֎ק֌֞ךֵ֥א לְ׀֞נ֎֖ים ה֞ךֹאֶ֜ה׃

English:

bThis verse explains the term “seer” in v. 11. Formerly in Israel, such a person who went to inquire of God would say, “Come, let us go to the seer,” for the prophet of today was formerly called a seer.—

This editorial parenthesis -- inserted by the author of the book -- explains an archaic term for the benefit of later readers. Rashi attributes this note to the 'sofer' (author/scribe) rather than to the characters in the story. Radak offers an important historical explanation: in earlier times, prophets were called 'ro-eh' (seer) because they 'saw' hidden things and foretold the future. In Samuel's era, when prophecy became more widespread and focused on delivering God's moral message, the term 'navi' (prophet, from the root meaning speech) became standard. The verse thus preserves evidence of an evolving prophetic vocabulary in ancient Israel.
ךש׎יRashi
In former times in Yisroel. The author wrote this verse,6I.e., Shmuel. See Maseches Bava Basra 14b which states that Shmuel authored the Book of Shmuel. However, being that Shmuel died before Shaul who only reigned for two years, what is the meaning of "formerly" and "of today" as stated in the verse? Radak therefore suggests that "formerly" refers to an earlier period when prophets were known for their ability to predict the future and to display a knowledge of hidden things, therefore the term ךוֹאֶה. However, in Shmuel's time prophecy became widespread, but the type of prophecy was a Divine inspiration to bring to the people the word of 'ה, therefore the term נ־ב֮יא [from the root בוֹא]. In Shaul's case he was looking for a ךוֹאֶה to tell him where his donkeys were. Others however, maintain that the author of this verse may have been Ezra or Yirmiyahu. i.e., this is not part of the youth of Shaul's statement. For the "prophet" of today. The one who is called 'prophet' today was formerly called 'seer.'", hebrewText: "לְ׀֞נ֎ים בְ֌י֎שְׂך֞אֵל. הַס֌וֹ׀ֵך כ֞֌תַב זֹאת, וְאֵין זֶה מ֎ד֎֌בְךֵי נַעַך שׁ֞או֌ל: כ֎֌י לַנ֞֌ב֎יא הַי֌וֹם. לְמ֮י שֶׁק֌וֹך֎ים אוֹתוֹ נ־ב֮יא הַי֌וֹם, ה֞יו֌ קוֹך֎ים לְ׀֞נ֎ים ׳ךוֹאֶה׳:
מ׊ודת דודMetzudat David
", hebrewText: "ל׀נים בישךאל. אלה דב׹י כותב הס׀ך שאמך: בימים הקדמונים היה מנהג הלשון בישךאל, כשהלך מי לדךוש דב׹ ה׳ מן הנביא, היה אומ׹ נלך עד ה׹ואה: כי לנביא היום. מה שהיום נקךא נביא, היה נקךא ל׀נים ׹ואה:
׹ד׮קRadak
", hebrewText: "כי לנביא היום. קבלו חז"ל כי שמואל הנביא כתב ס׀ךו וזה המעשה היה בסוף ימיו כי בחיי שאול מת שמואל ושאול לא מלך כי אם שתי שנים אם כן מה הוא ל׀נים או מהו היום יתכן ל׀ךש כי קךיאת ה׹ואה לנביא כמו שהיה ל׀נים כן היה היום שכתב שמואל זה ומה שאמך ל׀נים אין ׹שונו לומ׹ שנ׀סק היום אלא ׹ושה לומ׹ כי מל׀נים היתה זאת הק׹יאה שקךאו לנביא שאול ונעךו ׹ואה כמו שאמךו היש בזה ה׹ואה איזה בית ה׹ואה אבל מק׹וב בימי שמואל שנ׀ך׊ה הנבואה וישאו דב׹י הנביאים בישךאל הן בתוכחות הן בעתידות היו קו׹אים גם כן ל׹ואה נביא ל׀י שלשון נביא הוא לשון דבו׹ מענין ניב ש׀תים ואף על ×€×™ שאינם שוךש אחד ובימי שמואל יש שהיו קו׹אים ׹ואה בדב׹י הקדמונים ויש שהיו קו׹אים נביא ו׀יךוש ׹ואה שךואה במ׹אה הנבואה העתידות או מה שמ׊וה ל׀י שעה להגיד וכן זאת ל׀נים בישךאל וגו' שלף איש נעלו כי מל׀נים היה ואותו היום גם כן היתה זאת התעודה ועוד היום הוא הקנין שקונין בו כל דב׹:

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֹ֚אמֶך שׁ֞א֧ו֌ל לְנַעֲך֛וֹ ט֥וֹב ד֌ְב֞ךְך֖֞ לְכ֣֞ה ׀ נֵלֵ֑כ֞ה וַי֌ֵ֜לְכו֌֙ אֶל֟ה֞ע֎֔יך אֲשֶׁך֟שׁ֖֞ם א֎֥ישׁ ה֞אֱלֹה֎֜ים׃

English:

Saul said to his servant, “A good idea; let us go.” And they went to the town where the agent of God lived.

Saul's brief, agreeable response -- 'tov devarekha' (a good idea) -- shows him readily accepting his servant's guidance. This is the decisive moment when the journey shifts from seeking donkeys to encountering the prophet. The narrative moves swiftly: once the decision is made, they go directly to the town where the man of God resides. The reader, aware from the coming verses that God has orchestrated this entire sequence, can appreciate the dramatic irony of Saul casually walking into the most consequential meeting of his life.

׀סוק י׮א · Verse 11

Hebrew:

הֵ֗מ֌֞ה עֹל֎ים֙ ב֌ְמַעֲלֵ֣ה ה֞עￜￜ֔יך וְהֵ֙מ֌֞ה֙ מ֞׊ְא֣ו֌ נְע֞ך֔וֹת יֹ׊ְא֖וֹת ל֎שְׁאֹ֣ב מ־֑י֮ם וַי֌ֹאמְך֣ו֌ ל֞הֶ֔ן הֲיֵ֥שׁ ב֌֞זֶ֖ה ה֞ךֹאֶ֜ה׃

English:

As they were climbing the ascent to the town, they met some young women coming out to draw water, and they asked them, “Is the seer in town?”

The encounter with young women at a well echoes a recurring biblical type-scene -- meetings at wells often signal pivotal moments (cf. Genesis 24, Genesis 29, Exodus 2). By asking 'Is the seer here?' using the archaic term 'ro-eh,' Saul and his servant employ the older vocabulary the author just explained in verse 9. Metzudat David notes that the ascent to the town (ma-aleh ha-ir) refers to the road leading up to it. The scene transitions from the emptiness of the failed donkey search to the bustling life of the town, where divine timing is about to converge.
מ׊ודת דודMetzudat David
", hebrewText: "במעלה העיך. בהמסלה העולה אל העיך: היש בזה. בה׮א השאלה, ו׹שה לומ׹: האם יש ×€×” ה׹ואה:

׀סוק י׮ב · Verse 12

Hebrew:

וַת֌ַעֲנֶ֧ינ֞ה אוֹת֛֞ם וַת֌ֹאמַ֥ךְנ֞ה י֌ֵ֖שׁ ה֎נ֌ֵ֣ה לְ׀֞נֶ֑יך֞ מַהֵ֣ך ׀ עַת֌֞֗ה כ֌֎րי הַי֌וֹם֙ ב֌֣֞א ל֞ע֎֔יך כ֌֎֣י זֶ֧בַח הַי֌֛וֹם ל֞ע֖֞ם ב֌ַב֌֞מ֞֜ה׃

English:

“Yes,” they replied. “He is up there ahead of you.”—“Hurry, for he has just come to the towncHurry, for he has just come to the town Emendation yields “Hurry, for he has just reached (Ê»attah kayyom baÊŒ, so Septuagint) the gate”; cf. v. 18. because the people have a sacrifice at the shrine today!”—

The young women's answer is remarkably detailed for what should be a simple yes-or-no question. The Talmud (Berakhot 48b) explains that they prolonged their speech in order to gaze at Saul's extraordinary handsomeness. Radak cites a midrashic view that divine timing was also at play -- the moment for Saul's arrival had not yet come, as God had told Samuel 'at this time tomorrow.' The women inform Saul about the communal sacrifice at the bamah (high place), which Radak explains was permitted in that era after the destruction of the Tabernacle at Shiloh.
מ׊ודת דודMetzudat David
", hebrewText: "הנה ל׀ניך. ה׹או לו מקום ביתו, שהיה ל׀ניו וממולו: זבח היום. זבח הקבוע ליום זה:
׹ד׮קRadak
", hebrewText: "ותאמךנה יש. יש בו דךש אמ׹ו לו תךאה הענן קשוך על ׀תחו כד"א ויש אשך יהיה הענן: הנה ל׀ניך. כנגד שאול כי הוא הנכבד וחבי׹ו נעךו היה: לעם בבמה. כל במה בזה הענין ובדומה לו תךגם יונתן בית אסחךותא ל׀י שהיו זבחי שלמים שהם נאכלין לכל אדם אח׹ הקטךת חלבים וזךיקת דם והיו עושין אנשי העיך אותו זבח לאכול אותו בבית הבמה אשך עשו אותה לשעה כי היתך הבמות היה באותו הזמן משחךב שילה והיה המשכן בנוב וכל מקום מאכל קו׹ין אותו מסיבה ל׀י שהיתה ישיבתם לאכול במסיבה וכן תךגם וישבו לאכול לחם ואסחךו כמו שאמךו ךבותינו ז"ל במסיבה הלך אח׹ זקנה ובלשון אךמית אסחךותא:

׀סוק י׮ג · Verse 13

Hebrew:

כ֌ְבֹאֲכֶ֣ם ה֞ע֎֣יך כ֌ֵ֣ן ת֌֎מְ׊ְא֣ו֌ן אֹת֡וֹ ב֌ְטֶ֩ךֶם֩ יַעֲלֶ֚ה הַב֌֞מ֞֜ת֞ה לֶאֱכֹ֗ל כ֌֎֠י לֹ֜א֟יֹאכַրל ה֞ע֞ם֙ עַד֟ב֌ֹא֔וֹ כ֌֎י֟הו֌א֙ יְב֞ךֵ֣ךְ הַז֌ֶ֔בַח אַחֲךֵי֟כֵ֖ן יֹאכְל֣ו֌ הַק֌ְךֻא֎֑ים וְעַת֌֣֞ה עֲל֔ו֌ כ֌֎י֟אֹת֥וֹ כְהַי֌֖וֹם ת֌֎מְ׊ְא֥ו֌ן אֹת֜וֹ׃

English:

“As soon as you enter the town, you will find him before he goes up to the shrine to eat.”—“The people will not eat until he comes; for he must first bless the sacrifice and only then will the guests eat.”—“Go up at once, for you will find him right away!”

The young women's extraordinarily long answer continues, providing far more detail than the question required. Rashi, citing Berakhot 48b, explains they were deliberately prolonging the conversation to gaze at Saul's beauty. The substance of their answer reveals Samuel's central role in the community: the people will not eat the sacrificial meal until he arrives to bless it. Rashi explains that 'he blesses the sacrifice' refers to the berakhah recited before eating sacrificial meat, and that private high places (bamot) did not require the priestly portions of breast and thigh, which becomes relevant in verse 24.
ךש׎יRashi
As you enter the city you
 They prolonged their conversation in order to gaze upon Shaul's handsomeness.7Maseches Berachos 48b. The girls gave an extraordinarily long answer to a relatively simple question. The fact that the entire conversation was recorded in Scripture makes it likely that they were struck by Shaul's handsome appearance and wanted to gaze at him a few moments longer. The high place. Targum Yonoson renders, 'to the banquet hall.' When Shiloh was destroyed, it became permissible [to offer sacrifices on] the high places, and they would sacrifice peace-offerings on the high place and eat together. Because he blesses the offering. Targum Yonoson renders, אֲךֵי הו֌א ׀֌֞ך֎יס עַל מְזוֹנ֞א meaning, 'for he will break bread.' [Before] partaking of the peace-offering they recited: 'Blessed are You Adonoy, our God, King of the universe, Who has sanctified us with His commandments, and commanded us to eat the sacrifice." As [surely as it is] day. Just as the day exists.8He said this to emphasize the truthfulness of his statement.—Radak", hebrewText: "כְ֌בֹאֲכֶם ה֞ע֎יך כֵ֌ן וְגוֹ׳. מַאֲך֎יכוֹת ה֞יו֌ בַ֌דְ֌ב֞ך֎ים, כְ֌דֵי לְה֎סְתַ֌כֵ֌ל בְ֌י֞׀ְיוֹ שֶׁל שׁ֞או֌ל: הַב֞֌מ֞ת֞ה. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎לְבֵית א֎סְח֞ךו֌ת֞א׎. מ֎שֶׁח֞ךְב֞ה ש֎ׁילֹה הֻתְ֌ךו֌ הַב֞֌מוֹת, וְה֞יו֌ מַקְך֎יב֎ין שְׁל֞מ֎ים בַ֌ב֞֌מ֞ה, וְאוֹכְל֎ים יַחַד: כ֎֌י הו֌א יְב֞ךֵךְ הַזֶ֌בַח. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎אֲךֵי הו֌א ׀֞֌ך֎יס מְזוֹנ֞א׎, ב֌וֹ׊ֵעַ עַל הַמ֞֌זוֹן, עַל הַשְ֌ׁל֞מ֎ים מְב־׹ְכ֮ין בַ֌אֲכ֎יל֞ת֞ם: ב֞֌ךו֌ךְ אַת֞֌ה ה׳ אֱלֹהֵינו֌ מֶלֶךְ ה֞עוֹל֞ם אֲשֶׁך ק֎דְ֌שׁ֞נו֌ בְ֌מ֎׊ְוֹת֞יו וְ׊֎ו֞֌נו֌ לֶאֱכוֹל אֶת הַזֶ֌בַח: כְ֌הַי֌וֹם. כַ֌אֲשֶׁך הַי֌וֹם קַי֞֌ם:
מ׊ודת דודMetzudat David
", hebrewText: "כן תמ׊און. ׹שה לומ׹: עדיין יהיה בביתו ולא עלה הבמה, ותמ׊און אותו בביתו: כי לא יאכל העם. ׹שה לומ׹: לזה מה׹ ולך, כי לא ה׹בה יתעכב בביתו, כי לא יאכל העם עד בואו, וימה׹ לבוא שמה, שלא יתאחךו הק׹ואים בעבוךו: יב׹ך הזבח. יב׹ך על הזבח הב׹כה ה׹אויה לה, והוא: אשך קדשנו במ׊ותיו ושונו לאכול הזבח: כהיום. כהעת הזאת תמ׊און אותו ואמ׹ו ךבותינו ז׮ל (בךכות מח ב): שהנעךות הא׹יכו בדב׹יהן, להסתכל בי׀יו של שאול:
׹ד׮קRadak
", hebrewText: "כבואכם העיך. כן אמ׹ו ךבותינו ז"ל מה היה כל האךיכות הזה שהאךיכו אלו הנעךות לדב׹ מהם אמ׹ו כדי להסתכל ביו׀יו של שאול ומהם אמ׹ו כי מה' היא ל׀י שלא הגיע עדין השעה שאמך לו הקדוש ב׹וך הוא לשמואל כעת מח׹ אשלח אליך איש: כי הוא יב׹ך הזבח. תךגם יונתן א׹י הוא ׀ךיס על מזונא והוא לשון בו׊ע בדב׹י ךבותינו ז"ל בעל הבית בו׊ע ונק׹א המב׹ך תחלה בסעודה בו׊ע ל׀י שבו׊ע הלחם ומב׹ך עליו ו׀יךוש יב׹ך הזבח יב׹ך על הזבח ואף על ×€×™ שעל הלחם היה מב׹ך תחלה ל׀י שעיקך סעודה היה הזבח אמך יב׹ך הזבח או ל׀י שהזבח היה לו ב׹כה ב׀ני ע׊מה כי כשהיו אוכלין זבחי שלמים היו מב׹כים עליו אשך קדשנו במ׊וותיו ושוונו לאכול הזבח ובךכת הלחם לא היתה ׀וטךת של זבח: הק׹ואים. הק׹ואים והמזומנים לאכול שם כתךגומו זמיניא: כהיום. הכ"×£ לאמת הדב׹ וכן השבעה לי כיום והדומים לו:

׀סוק י׮ד · Verse 14

Hebrew:

וַ֜י֌ַעֲל֖ו֌ ה֞ע֎֑יך הֵ֗מ֌֞ה ב֌֞א֎ים֙ ב֌ְת֣וֹךְ ה֞ע֎֔יך וְה֎נ֌ֵրה שְׁמו֌אֵל֙ יֹ׊ֵ֣א ל֎קְך֞את֞֔ם לַעֲל֖וֹת הַב֌֞מ֞֜ה׃ {ס}        

English:

So they went up to the town; and as they were entering the town,dtown Emendation yields “gate”; cf. v. 18. Samuel came out toward them, on his way up to the shrine.

The timing is exquisite: just as Saul and his servant enter the town, Samuel emerges heading toward the shrine. This 'chance' encounter is the culmination of God's orchestration -- the lost donkeys, the fruitless wandering, the servant's suggestion, and the young women's directions have all converged to produce this precise moment. Radak notes simply that Samuel was leaving one of the houses in the town on his way to the bamah and happened to meet them. The reader knows from the next verses that there is nothing accidental about this meeting.
׹ד׮קRadak
", hebrewText: "יושא לקךאתם. יושא מבית אח' מן העיך לעלות הבמה ו׀גע בהם:

׀סוק ט׮ו · Verse 15

Hebrew:

וַ֜יהֹו֞֔ה ג֌֞ל֖֞ה אֶת֟אֹ֣זֶן שְׁמו֌אֵ֑ל י֣וֹם אֶח֞֔ד ל֎׀ְנֵ֥י ב֜וֹא֟שׁ֞א֖ו֌ל לֵאמֹ֜ך׃

English:

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

The narrative now pulls back the curtain to reveal the divine dimension behind the human events. The phrase 'galah et ozen Shmuel' (literally 'uncovered the ear of Samuel') is a vivid idiom for divine revelation -- God whispered, as it were, into Samuel's ear one day before Saul's arrival. This flashback transforms everything the reader has witnessed: what appeared as a random sequence of events -- lost donkeys, aimless wandering, a servant's suggestion -- was in fact a divinely choreographed journey. The 'day before' detail underscores that God's plan was in motion before Saul even knew his donkeys were missing.

׀סוק ט׮ז · Verse 16

Hebrew:

כ֌֞עֵ֣ת ׀ מ֞ח֞֡ך אֶשְׁלַח֩ אֵלֶ֚יך֞ א֎֜ישׁ מֵאֶ֣ךֶץ ב֌֎נְי֞מ֎֗ן ו֌מְשַׁחְת֌րוֹ לְנ־ג֮יד֙ עַל֟עַמ֌֎֣י י֎שְׂך֞אֵ֔ל וְהוֹשׁ֎֥יעַ אֶת֟עַמ֌֎֖י מ֎י֌ַ֣ד ׀֌ְל֎שְׁת֌֎֑ים כ֌֎րי ך֞א֎֙ית֎י֙ אֶת֟עַמ֌֎֔י כ֌֎֛י ב֌֥֞א֞ה ׊ַעֲק֞ת֖וֹ אֵל֞֜י׃

English:

“At this time tomorrow, I will send a man to you from the territory of Benjamin, and you shall anoint him ruler of My people Israel. He will deliver My people from the hands of the Philistines; for I have taken note of My people,eMy people Septuagint and Targum read “the plight of My people”; cf. Exod. 3.7. their outcry has come to Me.”

God's command to Samuel uses the title 'nagid' (ruler/leader) rather than 'melekh' (king), a distinction the commentators take seriously. The term nagid implies one appointed by God to lead, preserving divine sovereignty even as human monarchy is established. God frames the appointment compassionately: 'I have seen the affliction of My people; their outcry has reached Me' -- language that deliberately echoes the Exodus narrative (Exodus 3:7), suggesting that the appointment of a king is an act of divine mercy in response to Philistine oppression. Radak explains that the people's suffering under the Philistines, which intensified after Samuel grew old, is what prompted both their demand for a king and God's willingness to grant one.
מ׊ודת דודMetzudat David
", hebrewText: "כעת מח׹. כעת הזאת ביום מח׹: כי ךאיתי את עמי. משגיח אני ב׊ךות עמי: ׊עקתו. על מה ש׀לשתים עושים להם [ אח׹ שנזדקן שמואל ]:
׹ד׮קRadak
", hebrewText: "כעת מח׹. כעת הזאת למח׹ וכן תךגם יונתן בעידנא הדין מח׹: כי ךאיתי את עמי. כתךגומו א׹י גלי קדמי עולבנ' דעמי: כי באה ׊עקתו אלי. כי ׀לשתים היו נלחמים בהם מעת שזקן שמואל ולא היה יכול להוכיחם חטאו ו׀לשתים משלו בהם עד ששמו בא׹שם נשיבים וזעקו אל ה' ואמ׹ו לשמואל להקים להם מלך להושיעם:

׀סוק י׮ז · Verse 17

Hebrew:

ו֌שְׁמו֌אֵ֖ל ך֞א֣֞ה אֶת֟שׁ֞א֑ו֌ל וַיהֹו֣֞ה ע֞נ֞֔הו֌ ה֎נ֌ֵրה ה֞א֎ישׁ֙ אֲשֶׁ֣ך א֞מַ֣ךְת֌֎י אֵלֶ֔יך֞ זֶ֖ה יַעְ׊ֹ֥ך ב֌ְעַמ֌֎֜י׃

English:

As soon as Samuel saw Saul, GOD declared to him, “This is the man that I told you would govern My people.”

The moment of recognition is startling in its immediacy: as soon as Samuel lays eyes on Saul, God confirms in real time -- 'This is the man.' Rashi explains the unusual verb 'ya-atzor' (will govern/restrain) as referring to the king's dual function: restraining the army from scattering in battle and restraining each individual from wrongdoing. Radak offers an alternative reading -- that Saul will 'restrain' the Philistines from oppressing Israel, connecting back to God's stated purpose of delivering the people. This divine confirmation transforms a chance encounter at a city gate into the decisive moment of Israel's political history.
ךש׎יRashi
Will rule over My people. Will restrain [=will rule], similar to 'restrained [ע֞׊ו֌ך] and let free.'9Devarim 32:36. This is the function of the ruler, to restrain the people during war, that they not scatter or spread out one from another, and10In the time of peace
 to restrain each one from doing evil.11The phrase may be translated as "he will restrain them [the Philistines] from [attacing] My people".—Radak In our language, we call מַעֲ׊וֹךdestenir, in O.F.", hebrewText: "יַעְ׊ֹך בְ֌עַמ֎֌י. י֎מְשׁוֹל, כְ֌מוֹ ׎ע֞׊ו֌ך וְע֞זו֌ב׎ (דב׹ים לב:לו). כ֞֌ךְ דֶ֌ךֶךְ הַמ֌וֹשֵׁל, לַעֲ׊ֹך ה֞ע֞ם בַ֌מ֎֌לְח֞מ֞ה, שֶׁלֹ֌א י֎תְ׀ַ֌זְ֌ךו֌ וְלֹא י֎תְ׀ַ֌שְ֌ׁטו֌ זֶה מ֎זֶ֌ה, וְלַעֲ׊ֹך בְ֌כ֞ל אֶח֞ד מֵעֲשׂוֹת ך֞ע֞ה. ב֎֌לְשׁוֹנֵנו֌ קוֹך֎ין ׳מַעֲ׊וֹך׳, קיךשטני׎ך בלע׎ז:
׹ד׮קRadak
", hebrewText: "וה' ענהו. אמך לו מ׹וח הנבואה וכן תךגם יונתן ומן קדם ה' אתאמך ליה: זה יע׊ך בעמי. ימלוך כמו יוךש ע׊ך יוךש מלוכה ונק׹א המלך עו׊ך ל׀י שעו׊ך העם שלא ילכו ולא יעשו דב׹ אלא בךשותו ויונתן תךגם דין יעדי מךותא מן עמי כלומ׹ יסיך המךות והממשלה מן עמי ואמ׹ זה בעבוך ׀לשתים שהיו מושלים בהם ואמ׹ יע׊וך כלומ׹ שיע׊וך ׀לשתים וימנעם מלהלחם בישךאל כמו שאמך והושיע את עמי מיד ׀לשתים:

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌֎ג֌ַ֥שׁ שׁ֞א֛ו֌ל אֶת֟שְׁמו֌אֵ֖ל ב֌ְת֣וֹךְ הַשׁ֌֑֞עַך וַי֌ֹ֙אמֶך֙ הַג֌֎֜יד֞ה֟נ֌֣֞א ל֮֔י אֵי֟זֶ֖ה ב֌ֵ֥ית ה֞ךֹאֶ֜ה׃

English:

Saul approached Samuel inside the gate and said to him, “Tell me, please, where is the house of the seer?”

The dramatic irony is at its peak: Saul asks Samuel himself where the seer lives, not recognizing the prophet standing before him. Rashi notes that Targum Yonatan renders 'va-yigash' (approached) as 'met' -- suggesting a chance encounter rather than a deliberate approach. Metzudat David simply observes that Saul drew near to Samuel and asked about the seer's house. This moment of unknowing -- the future king of Israel asking the prophet of God for directions, unaware he is speaking to the very man who will anoint him -- encapsulates the chapter's theme of human blindness to divine purpose.
ךש׎יRashi
Approached. Targum Yonoson renders, 'met.'", hebrewText: "וַי֎֌גַ֌שׁ. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎וַעֲךַע׎:
מ׊ודת דודMetzudat David
", hebrewText: "ויגש. נתקךב אל שמואל ושאלו על בית ה׹ואה:
׹ד׮קRadak
", hebrewText: "את שמואל. כמו אל שמואל:

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌ַ֚עַן שְׁמו֌אֵ֜ל אֶת֟שׁ֞א֗ו֌ל וַי֌ֹ֙אמֶך֙ א֞נֹכ֎֣י ה֞ךֹאֶ֔ה עֲלֵրה לְ׀֞נַי֙ הַב֌֞מ֞֔ה וַאֲכַלְת֌ֶ֥ם ע֎מ֌֎֖י הַי֌֑וֹם וְשׁ֎ל֌ַחְת֌֎֣יך֞ בַב֌ֹ֔קֶך וְכֹ֛ל אֲשֶׁ֥ך ב֌֎֜לְב֞בְך֖֞ אַג֌֎֥יד ל֞֜ךְ׃

English:

And Samuel answered Saul, “I am the seer. Go up ahead of me to the shrine, for you shall eat with me today; and in the morning I will let you go, after telling you whatever may be on your mind.

Samuel's response is immediate and extraordinary -- he not only identifies himself but invites Saul to eat with him and promises to reveal everything in his heart. Radak records a tradition that Samuel's declaration 'I am the seer' was considered a lapse in humility; God later corrected him when Samuel misjudged Eliav's appearance (16:7), saying in effect: 'You called yourself the seer? You do not truly see.' The promise 'everything that is in your heart I will tell you' goes far beyond the donkey question -- Samuel is signaling prophetic omniscience and preparing Saul for the revelation of his royal destiny.
מ׊ודת דודMetzudat David
", hebrewText: "וכל אשך בלבבך. כל אשך תח׀וץ לדעת אגיד לך:
׹ד׮קRadak
", hebrewText: "אנכי ה׹ואה. לא היה זה חוץ מד׹ך הענוה כי כיון ששאל לו איזה בית ה׹ואה לא יתכן שלא יענהו וךבותינו ז"ל אמ׹ו כי נכשל בזה הדב׹ כי היה לו לומ׹ שאל לאח׹ים או כיושא בזה אמך לו הקדוש ב׹וך הוא אתה הוא ה׹ואה אני מודיעך שאין אתה ה׹ואה והיכן הודיעהו בשעה שאמך לו לך ואשלחך אל ישי בית הלחמי וגו' וי׹א את אליאב אמך לו הקדוש ב"ה לא אמךת אנכי ה׹ואה אל תבט אל מ׹אהו: וכל אשך בלבבך אגיד לך. דב׹ האתונות וזולתו ממה שיש בלבו לשאול:

׀סוק כ׳ · Verse 20

Hebrew:

וְל֞אֲתֹנ֞וֹת ה֞אֹבְד֣וֹת לְך־֗ הַי֌וֹם֙ שְׁלֹ֣שֶׁת הַי֌֞מ֎֔ים אַל֟ת֌֧֞שֶׂם אֶ֜ת֟ל֎ב֌ְך֛֞ ל֞הֶ֖ם כ֌֎֣י נ֎מְ׊֑֞או֌ ו֌לְמ֎י֙ כ֌ׇל֟חֶמְד֌ַ֣ת י֎שְׂך֞אֵ֔ל הֲל֣וֹא לְך־֔ ו֌לְכֹ֖ל ב֌ֵ֥ית א֞ב֎֜יך֞׃ {ס}        

English:

As for your donkeys that strayed three days ago, do not concern yourself about them, for they have been found. And for whom is all Israel yearning, if not for you and all your ancestral house?”

Samuel's words accomplish two things at once: he resolves the donkey issue (demonstrating his prophetic sight) and then pivots dramatically to hint at kingship. The phrase 'for whom is all the desire of Israel' (kol chemdat Yisrael) is, as Rashi and Metzudat David both note, a veiled reference to the monarchy -- all of Israel's longing and hope is directed at Saul and his father's house. Radak clarifies that 'three days' refers not to when the donkeys strayed but to how long Saul has been searching. This verse marks the turning point where the mundane quest for lost animals gives way to the revelation of national destiny.
ךש׎יRashi
But for whom does all of Yisroel desire? Here he [Shmuel] hints to him the matter of the kingship.", hebrewText: "ו֌לְמ֎י כ֞֌ל חֶמְדַ֌ת י֎שְׂך֞אֵל. כ֞֌אן ב֞֌א ל֎ךְמוֹז לוֹ דְ֌בַך הַמְ֌לו֌כ֞ה:
מ׊ודת דודMetzudat David
", hebrewText: "אל תשם את לבך. לדאוג עליהם: ולמי כל חמדת ישךאל. כאומ׹ ועוד מה יש לך לדאוג על האתונות, הלא למי כל חמדת ישךאל וכו׳, ובזה ׹מז לו המלוכה:
׹ד׮קRadak
", hebrewText: "שלשת הימים. לא אמך שלשת ימים על אבדת האתונות אלא על בקשתם וכן תךגם יונתן ועל עיסק אתניא דאבדא לך ואת אתיתא למיבעיהון יומא דנן תלתא יומין: ולמי כל חמדת ישךאל. בזה הדב׹ ׹מז לו דב׹ המלוכה:

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ַ֚עַן שׁ֞א֜ו֌ל וַי֌ֹ֗אמֶך הֲל֚וֹא בֶן֟יְמ֎ינ֎րי א֞נֹ֙כ֎י֙ מ֎ק֌ְטַנ֌ֵי֙ שׁ֎בְטֵ֣י י֎שְׂך֞אֵ֔ל ו֌מ֎שְׁ׀֌ַחְת֌֎י֙ הַ׊֌ְע֎ך֞֔ה מ֎כ֌ׇ֜ל֟מ֎שְׁ׀֌ְח֖וֹת שׁ֎בְטֵ֣י ב֮נְי־מ֑֮ן וְל֞֙מ֌֞ה֙ ד֌֎ב֌ַ֣ךְת֌֞ אֵלַ֔י כ֌ַד֌֞ב֖֞ך הַז֌ֶ֜ה׃ {ס}        

English:

Saul replied, “But I am only a Benjaminite, from the smallest of the tribes of Israel, and my clan is the least of all the clans of the tribeftribe Heb. plural. of Benjamin! Why do you say such things to me?”

Saul's protest of unworthiness echoes a recurring biblical pattern: God's chosen leaders resist their calling by emphasizing their insignificance. The parallel to Gideon's nearly identical words in Judges 6:15 is unmistakable -- both claim to come from the smallest tribe or clan. Metzudat David reads this as genuine humility, not false modesty: Saul truly cannot fathom why such honor would fall to him. Benjamin was indeed the smallest tribe, further diminished by the devastating civil war of Judges 19-21. Yet God consistently chooses leaders who do not seek power, a theme that will gain poignancy when contrasted with Saul's later desperate clinging to the throne.
מ׊ודת דודMetzudat David
", hebrewText: "מקטני. מהקטן שבין השבטים, ומש׀חתי הלא היא ה׊עיךה וכו׳: ולמה דבךת וכו׳. כאומ׹ אין אני ׹אוי למלוכה:

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌֎ק֌ַրח שְׁמו֌אֵל֙ אֶת֟שׁ֞א֣ו֌ל וְאֶ֜ת֟נַעֲך֔וֹ וַיְב֎יאֵ֖ם ל֎שְׁכ֌֑֞ת֞ה וַי֌֎ת֌ֵ֚ן ל֞הֶրם מ֞קוֹם֙ ב֌ְךֹ֣אשׁ הַק֌ְךו֌א֎֔ים וְהֵ֖מ֌֞ה כ֌֎שְׁלֹשׁ֎֥ם א֎֜ישׁ׃

English:

Samuel took Saul and his servant and brought them into the hall, and gave them a place at the head of the guests, who numbered about thirty.

Samuel publicly honors Saul by seating him at the head of approximately thirty invited guests -- a dramatic gesture that signals Saul's special status before any formal announcement. Rashi explains that the seating arrangement at a communal meal made it obvious who held the place of honor, so this act was a public statement. Radak notes that the 'lishkah' (hall) was the dining chamber attached to the bamah where sacrificial meals were eaten, and that the approximate number 'about thirty' (ki-shloshim) indicates the count was not exact. Saul has gone from searching for donkeys to occupying the seat of honor at a prophetic banquet.
ךש׎יRashi
At the head of the invited guests. In the place where the important people are seated; by the manner of the seating, it was obvious in which place the most important person was seated.", hebrewText: "בְ֌ךֹאשׁ הַקְ֌ךו֌א֎ים. ב֎֌מְקוֹם מְס֎בַ֌ת הַגְ֌דוֹל֎ים, כ֎֌י בְ֌דֶךֶךְ מְס֎ב֞֌ת֞ן ה־י־ה נ֎כ֞֌ך אֵיזֶה מ֞קוֹם מֵסֵב הַג֞֌דוֹל:
מ׊ודת דודMetzudat David
", hebrewText: "לשכתה. אל הלשכה, מקום אשך יאכלו שם, ונתן להם מקום לשבת בךאש כולם, במקום המעולה: והמה. הק׹ואים:
׹ד׮קRadak
", hebrewText: "ויביאם לשכתה. אל הלשכה וענינו חד׹ וזאת הלשכה היתה בית הבמה אשך שם אכלו הק׹ואים וכן ת"י ואעלינון לבית אסחךות': כשלשים איש. הכ"×£ היא כ"×£ השיעו' ך"ל שלשים ׀חות מעט או יותך מעט:

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ֹրאמֶך שְׁמו֌אֵל֙ לַטￜￜַב֌֞֔ח ת֌ְנ֞ה֙ אֶת֟הַמ֌֞נ֞֔ה אֲשֶׁ֥ך נ֞תַ֖ת֌֎י ל־֑ךְ אֲשֶׁך֙ א֞מַ֣ךְת֌֎י אֵלֶ֔יך֞ שׂ֎֥ים אֹת֖֞ה֌ ע֎מ֌֞֜ךְ׃

English:

And Samuel said to the cook, “Bring the portion that I gave you and told you to set aside.”

Samuel's instruction to the cook reveals that he had foreknowledge of Saul's arrival and had prepared a special portion in advance. Rashi explains that because Samuel knew through prophecy that Saul would come, he ordered an exceptional portion to be reserved for him, and that presenting it publicly before the other guests was a way of honoring Saul. Metzudat David adds that Samuel told the cook to set this portion aside separately. The detail demonstrates how thoroughly Samuel had prepared for this divinely appointed encounter -- nothing about this meal is improvised.
ךש׎יRashi
About which I told you. Because Shmuel knew that Shaul would come, he ordered to give him a fine portion for his benefit.12When the special portion that Shmuel had set aside was placed before Shaul, it publicized the honor that Shmuel as giving him.", hebrewText: "אֲשֶׁך א֞מַךְת֎֌י אֵלֶיך֞. לְ׀֎י שֶׁי֞֌דַע שְׁמו֌אֵל שֶׁי֞֌בֹא שׁ֞או֌ל, ׊֎ו֞֌ה ל֞תֵת לוֹ מ־נ־ה ×™Öž×€Öž×” לְ׊֞ךְכ֌וֹ:
מ׊ודת דודMetzudat David
", hebrewText: "אשך אמךתי. אז אמךתי לך ה׊נע אותה:

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֣֞ךֶם הַ֠ט֌ַב֌֞֠ח אֶת֟הַשׁ֌֚וֹק וְהֶע֞לֶ֜יה֞ וַי֌֣֞שֶׂם ׀ ל֎׀ְנֵ֣י שׁ֞א֗ו֌ל וַי֌ֹ֙אמֶך֙ ה֎נ֌ֵրה הַנ֌֎שְׁא֞ך֙ שׂ֎ים֟לְ׀֞נֶ֣יך֞֜ אֱכֹ֔ל כ֌֎֧י לַמ֌וֹעֵ֛ד שׁ֞֜מו֌ך֟לְך֥֞ לֵאמֹ֖ך ה֞ע֣֞ם ׀ ק֞ך֑֞את֎י וַי֌ֹ֧אכַל שׁ֞א֛ו֌ל ע֎ם֟שְׁמו֌אֵ֖ל ב֌ַי֌֥וֹם הַה֜ו֌א׃

English:

The cook lifted up the thigh and what was on it,gwhat was on it Meaning of Heb. uncertain. Emendation yields “the broad tail.” and set it before Saul. And [Samuel] said, “What has been reserved is set before you. Eat; it has been kept for you for this occasion, when I said I was inviting the people.”hWhat has been reserved 
 people Meaning of Heb. uncertain. So Saul ate with Samuel that day.

The cook serves Saul the thigh (ha-shok) -- a portion laden with symbolic significance. Rashi explains that 'what was on it' (ha-aleha) refers to the hip joint above the thigh, and clarifies a crucial halakhic point: at a private bamah, the breast and thigh did not need to be given to the priest, so Saul was permitted to eat it. Radak records a dispute among the Sages about what exactly accompanied the thigh -- Rabbi Yochanan says the fat tail, Rabbi Eliezer says the breast, and Rabbi Shmuel bar Nachmani says the upper hip. Samuel's words -- 'it has been kept for you for this occasion' -- confirm once more that this entire meal was divinely prearranged.
ךש׎יRashi
The thigh with what was attached to it. The thigh and the hip above it.13 See Maseches Avodah Zara 25a for differing views of "what was attached to it." Here is what remains. From the portions of the invited guests, and has been set aside for you. Put before you and eat. In the final chapter of [Maseches] Zevochim,14 it is established that [the waving of] the breast and thigh is [performed] in a large [i.e., public] high place, [but the waving of] the breast and thigh is not [performed] in a small [i.e., private] high place. It was therefore permissible for Shaul to eat15The phrase "put before you and eat" indicates that at first Shaul hesitated to eat because it was his opinion that his portion was the kohein's due. Shmuel therefore told him that in a private high place, the breast and thigh were neither waved nor given to the kohein. [the thigh]. For it was kept
 until the appointed time. Because for the appointed time of the banquet, this thigh had been reserved for you. I told the [cook], I have invited the people. My statement to the cook was, 'I invited the people to the feast, and I know their number. Be careful with their portions.' And I ordered from him the number of portions accordingly, and this one was reserved for you.", hebrewText: "אֶת הַש֌ׁוֹק וְהֶע֞לֶיה֞. אֶת הַש֌ׁוֹק וְהַי֞֌ךֵךְ שֶׁע֞לֶיה֞: ה֎נֵ֌ה הַנ֎֌שְׁא֞ך. מ֮ן הַמ֞֌נוֹת שֶׁל הַקְ֌ךו֌א֎ים, וְהו֌׊ַ֌ב לְבַד לְ׊֞ךְכְ֌ך֞: ש֎ׂים לְ׀֞נֶיך֞ אֱכֹל. בְ֌׀ֶךֶק אַחֲךוֹן ד֎֌זְב֞ח֎ים (קכ א): קַיְ֌מ֞א ל־ן ח֞זֶה ו֞שׁוֹק בְ֌ב֞מ֞ה גְ֌דוֹל֞ה, וְאֵין ח֞זֶה ו֞שׁוֹק בְ֌ב֞מ֞ה קְטַנ֞֌ה, לְ׀֎יכ֞ךְ הֻתַ֌ך לֶאֱכוֹל לְשׁ֞או֌ל: כ֎֌י לַמ֌וֹעֵד שׁ֞מו֌ך. כ֎֌י לְמוֹעֵד ה֞אֲכ֎יל֞ה ה־י־ה הַש֌ׁוֹק הַזֶ֌ה שׁ֞מו֌ך לְ׊֞ךְכְ֌ך֞: לֵאמֹך ה֞ע֞ם ק֞ך֞את֎י. אֲמ֎יך֞ת֎י ה֞יְת֞ה לַטַ֌ב֞֌ח: ה֞ע֞ם ק֞ך֞את֎י ל֎סְעו֌ד֞ה, וְיוֹדֵעַ אֲנ֎י מ֎סְ׀֞֌ך֞ם, וְה֎ז֞֌הֵך בְ֌מ֞נוֹת֞ם, וְנ֞תַת֎֌י לוֹ הַמ֞֌נוֹת לְמ֎סְ׀֞֌ך֞ם, וְזוֹ שְׁמו֌ך֞ה לְ׊֞ךְכְ֌ך֞:
מ׊ודת דודMetzudat David
", hebrewText: "וי׹ם הטבח. הביא בהךמת הידים, כאשך הד׹ך להביא ל׀ני החשובים: הנה הנשאך. ׹שה לומ׹ לא תחשוב שזהו חלקי הנשאך למאכלי, ובדב׹ו עמו ה׹אה לו הנשאך למאכלו ואמ׹, הנה זה הנשאך למאכלו: שים ל׀ניך. לזה שים את המנה ההיא ל׀ניך ואכול: כי למועד. כי המנה ההיא שמוךה לך על מועד ביאתך: לאמ׹. כי אמך המזמן את הק׹ואים ; והוא שמואל: העם קךאתי. הלא אני קךאתי את העם על הזבח, ועלי ליתן לכל אחד מנה ה׹אויה לו, לזאת שמוך המנה ההיא לשאול, כי היא ׹אויה לו:
׹ד׮קRadak
", hebrewText: "את השוק והעליה. ×€×™' ואשך עליה והוא הי׹ך וכן ת"י וי׹כיה, ובדב׹י ךבותינו ז"ל מאי והעליה ך' יוחנן אומ׹ שוק ואליה ך' אליעזך אומ׹ שוק וחזה ך' שמואל ב׹ נחמני אומ׹ שוק ושו׀י ומאי והעליה דשו׀י עילויה שוק: ויאמ׹ הנה הנשאך. ×€×™' ויאמ׹ שמואל לשאול הנה זאת המנה הנשאךת לבדה חלוקה מהמנות האחךות אשך סדךתי לק׹ואים וזאת המנחה אמךתי לטבח לה׊ניעה לבדה לשים ל׀ניך אכול כי למועד הזה הוא שמוך לך את זה החלק כשאמךתי לטבח העם קךאתי הכן המנות ואמךתי לשמוך זה לך החלק כי ידעתי בואך:

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌ֵךְד֥ו֌ מֵהַב֌֞מ֖֞ה ה֞ע֎֑יך וַיְדַב֌ֵ֥ך ע֎ם֟שׁ֞א֖ו֌ל עַל֟הַג֌֞֜ג׃

English:

They then descended from the shrine to the town, and [Samuel] talked with Saul on the roof.

After the public meal, Samuel brings Saul into a private setting -- the rooftop -- for a personal conversation. Rashi interprets 'va-yedaber' (he spoke) with its connotation of firm or authoritative speech, explaining that Samuel was rebuking and instructing Saul in the fear of God. Metzudat David simply notes this was the roof of Samuel's house in the town. The rooftop conversation represents an intimate moment of spiritual preparation before the momentous anointing to come. Samuel is not merely selecting a political leader but shaping Saul's character and faith for the burden of kingship.
ךש׎יRashi
And he spoke with Shaul on the roof. Reproving him16Based on Maseches Makos 11a that states that using the form of וַיְדַב֌ֵך for describing speech indicates harshness. and teaching him to fear the Holy One, Blessed is He.", hebrewText: "וַיְדַבֵ֌ך ע֎ם שׁ֞או֌ל עַל הַג֞֌ג. מוֹכ֎יחוֹ ו֌מְלַמְ֌דוֹ לְי֮׹ְא־ה אֶת הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א:
מ׊ודת דודMetzudat David
", hebrewText: "על הגג. שעל ביתו אשך בעיך:

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ַשְׁכ֌֎֗מו֌ וַיְה֎֞י כ֌ַעֲלրוֹת הַשׁ֌ַ֙חַך֙ וַי֌֎קְך֚֞א שְׁמו֌אֵրל אֶל֟שׁ֞או֌ל֙ (הגג) [הַג֌֣֞ג֞ה] לֵאמֹ֔ך ק֖ו֌מ֞ה וַאֲשַׁל֌ְחֶ֑ך֌֞ וַי֌֣֞קׇם שׁ֞א֗ו֌ל וַי֌ֵ׊ְא֧ו֌ שְׁנֵיהֶ֛ם ה֥ו֌א ו֌שְׁמו֌אֵ֖ל הַח֜ו֌׊֞ה׃

English:

Early, ati[Samuel] talked with Saul on the roof. Early, at Meaning of Heb. uncertain. Septuagint reads “They spread a bed for Saul on the roof, and he lay down. At
” the break of day, Samuel called to Saul on the roof. He said, “Get up, and I will send you off.” Saul arose, and the two of them, Samuel and he, went outside.

The next morning, Samuel calls up to Saul at the break of dawn to begin their departure. The urgency of the early hour -- 'at the rising of the dawn' -- suggests the gravity of what lies ahead. Radak briefly notes the temporal marker 'ka-alot ha-shachar' (at dawn's rising). The verse emphasizes that both Samuel and Saul went out together, establishing that what follows will be a shared journey. Samuel had promised the night before to reveal 'the word of God,' and the early departure signals that the time for that revelation is imminent.
׹ד׮קRadak
", hebrewText: "ויהי כעלות השחך. בכ"×£:

׀סוק כ׮ז · Verse 27

Hebrew:

הֵ֗מ֌֞ה י֜וֹךְד֎ים֙ ב֌֎קְ׊ֵ֣ה ה֞ע֎֔יך ו֌שְׁמו֌אֵ֞ל א֞מַ֣ך אֶל֟שׁ֞א֗ו֌ל אֱמֹ֥ך לַנ֌ַ֛עַך וְיַעֲבֹ֥ך לְ׀֞נֵ֖ינו֌ וַ֜י֌ַעֲבֹ֑ך וְאַת֌֞ה֙ עֲמֹ֣ד כ֌ַי֌֔וֹם וְאַשְׁמ֎יעֲך֖֞ אֶת֟ד֌ְבַ֥ך אֱלֹה֎֜ים׃ {×€}

English:

As they were walking toward the end of the town, Samuel said to Saul, “Tell the servant to walk ahead of us”—and he walked ahead—“but you stop here a moment and I will make known to you the word of God.”

The chapter concludes with Samuel creating a moment of sacred privacy. He sends the servant ahead so that what he is about to reveal -- 'the word of God' (devar Elohim) -- will be heard by Saul alone. Rashi explains that the servant was sent at a distance so he would not overhear their conversation. Metzudat David notes that the servant walked ahead immediately upon hearing Samuel's initial words, before the full instruction was complete. Radak explains 'amod ka-yom' not as 'stand today' but as an emphatic 'stand now' -- an urgent summons to pause and receive divine revelation. The stage is set for the anointing that opens chapter 10.
ךש׎יRashi
To pass ahead of us. To go at a distance from us so that he will not hear our conversation. And he went ahead. The youth went ahead of them, but to Shaul he said, 'And you stand with me.'", hebrewText: "וְיַעֲבֹך לְ׀֞נֵינו֌. וְיֵלֵךְ בְ֌ך֞חוֹק מ֎מֶ֌נ֌ו֌, וְלֹא י֎שְׁמַע אֶת דְ֌ב֞ךֵינו֌: וַיַ֌עֲבֹך. הַנַ֌עַך ל֎׀ְנֵיהֶם, ו֌לְשׁ֞או֌ל א֞מַך: וְאַת֞֌ה עֲמֹד ע֎מ֞֌ד֎י:
מ׊ודת דודMetzudat David
", hebrewText: "ויעבוך ל׀נינו. יתךחק מאתנו ללכת ל׀נינו, שלא ישמע מה אדב׹ בך: ויעבוך. כשמוע הנעך דב׹י שמואל, עבך מע׊מו ל׀ניהם: ואתה עמוד. זהו גמ׹ דב׹י שמואל, שאמך לו אמו׹ לנעך ויעבוך ואתה עמוד כעת הזאת, ול׀י שהנעך עבך ל׀ניהם מיד בשומעו תחלת דב׹יו, ה׀סיק בו:
׹ד׮קRadak
", hebrewText: "ויעבוך ל׀נינו. שלא ישמע את דב׹ינו: עמוד כיום. ולא אמך שיעמוד היום בעיך שהךי באותו היום הלך לו שהךי אמך לו ואשלחך ועוד שאמך לו בלכתך היום מעמדי אלא ׀יךוש כיום לאמת הדב׹ כמו השבעה לי כיום ו׀י' עמוד עמוד עד שאדבך עמך:

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