1 Sam. 9:22-10:16 – Saul Among Prophets – God Equips A Leader

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 17 Jan 2020

Introduction

Read context: 1 Now, there was a man from Benjamin, and his name was Kish, son of Abiel, son of Tseror, son of Becorat, son of Aphiach, son of a man of the Benjamites, a mighty man of means. 2 And a son was born to him, and his name was Saul. He was popular and handsome - indeed, there was not a man among the sons of Israel more handsome than him! From his shoulder and upward he was taller than any of his people. 3 Now, the donkeys belonging to Saul’s father Kish went missing, and then Kish said to Saul, his son, “Please take with you the head of the servants, get yourself up and go search for the donkeys. 4 So they passed through the hill-country of Ephraim, and they passed through the land of Shalishah, but they did not find [them]. Then they passed through the land of Shaalim, but they weren’t [there], and they passed through the land of Benjamin, and still they did not find [them]. 5 The men went into the land of Tsuph, and Saul said to his servant who was with him, “Come on and let’s go back, lest my father quit [worrying] about the donkeys and worry about us!” 6 But he said to him, “Look now, there’s a man of God in this town, and the man is respected; whatever he says actually goes! {So} let’s walk there now, perhaps he will show our way to us, then we can walk on it.” 7 Then Saul said to his servant, “But look, if we go, then what will we bring to the man, for the bread is eaten-up from our packs, and there is no host-gift {with us} to bring to the man of God. What [do we have] with us? 8 So the servant continued to answer Saul and said, “Look in my hand; I found a quarter of a silver shekel! Now I will make a donation to the man of God, and he will show our way to us!” 9 (Previously in Israel a man said this when he went to seek God: “Come and let us go unto the seer,” for the present-day prophet was previously called “the seer.”) 10 Anyway, Saul said to his servant, “Your idea is good. Come on, let’s go!” So they walked toward the town where the man of God was. 11 While the men were going up the hill to the town they found some girls who had gone out to draw water, and they said to them, “Is the seer at this [place]?” 12 And {the girls} answered them and said, “Yes, look in front of you! Hurry now, because he came to town today because of a sacrifice at the high place today for the people. 13 As soon as y’all enter the town y’all will find him before he goes up to the high place to eat (for the people will not eat until his coming, because it is he who blesses the sacrifice; after that the invitees will eat). So go up right now for him, as presently y’all will find him.” 14 So they went up to the town. And as the men were entering the middle of town, see, there was Samuel coming outside to call them to go up to the high place. 15 Now, Yahweh had made a revelation into Samuel’s ear one day previous to Saul’s coming, saying, 16 “About this time tomorrow, I will send a man to you from the land of Benjamin, and you shall anoint him to preside over my people Israel, and he will bring about the salvation of my people from the control of the Philistines, for I have regarded the {lowliness of} my people, since its cry has come to me.” 17 When Samuel saw Saul, then Yahweh answered him, “Look, the man of whom I said to you, ‘This man will bring restraint among my people.” 18 Meanwhile, Saul drew near to Samuel in the middle of the town and said, “Please tell me where this house of the seer is.” 19 And Samuel answered Saul and said, “I am he. Go up in front of me to the high place, and y’all eat with me today, and I will commission you in the morning, and I will show to you all that is in your heart. 20 Now, concerning the donkeys that went missing on you three days ago, no longer set your heart toward them, for they have been found, and now, to whom will every valuable of Israel belong if not to you and to all your father’s household!” 21 Then Saul answered and said, “Aren’t I a son of Benjamin - from the smallest of the tribes of Israel, and [isn’t] my family the youngest out of the whole tribe of Benjamin? So why did you speak a message like this to me?”
In my last sermon on the passage, I noted that although there were some promising character qualities in Saul, the Bible’s introduction to Saul dwells more on his shortcomings:
- He was irresponsible and lost his father’s donkeys and was the sort of guy over whom his own father became anxious (vs. 3-5),
- he lacked foresight and wasn’t much of a leader (vs.6-10),
- may have been a little too much of a ladies’ man (vs. 11-14),
- and, worst of all was irreligious (vs. 6&18),
- furthermore, he had a distorted view of leadership, thinking that wealth is not for the small & unimportant (v.21).
Yet, God is going to step into Saul’s life and transform him from a poorly-qualified leader into an adequate leader. I want to focus on seven ways that God equipped Saul to be king in 1 Sam. 9:22-10:16 and show that God can equip you for service in His kingdom in the same ways!

1) Saul introduced with honor to noblemen of Ramah at Meal (9:22-24)

v.22 Notwithstanding, Samuel grabbed Saul and his servant, and brought them right to the meeting-hall, and gave a place to them at the head of the invitees - and they were 30 men. 23 Then Samuel said to the butcher, “Please bring {to me} the portion which I gave to you, of which I said to you, “Keep it with you.” 24 So the butcher sent up the thigh, together with what was on it, and [Samuel] set it in front of Saul and said, “See, what has been reserved is set before you; eat, because it was reserved to you for this meeting since I told [him] that I had invited the people!” So Saul ate with Samuel that day.

At the community feast in Samuel’s town are 30 men with special seats of honor indoors.
Samuel puts Saul at the head seat, introducing him as the most-important person among the VIP’s of the town.
Saul is given the special portion of probably the left thigh, reserved by the cook ever since Samuel had told the cook to start preparing for this feast. And Saul doesn’t have to wait for anyone else to eat because he is the guest of honor.
Through this action, God equipped Saul with new relationships with local leaders whom he would need to know and work with as king.
Next, we see God equipping Saul with words of encouragement and promise from Samuel:

2) Saul with Samuel in private – hospitality, promises and anointing (9:25-10:1)

25 Then they went down from the high place to the town, and [Samuel] spoke with Saul on the housetop{, then he was bedded down}. 26 Now, they woke up early – and it was about the rising of dawn, and Samuel called to Saul on the housetop, “Get up so I can commission you.” So Saul got up, and the two of them – he and Samuel – went outside to the street. 27 They were going down to the edge of town when Samuel said to Saul, “Tell your servant that he may pass on in front of us, and once he has passed on, stay for a moment yourself, so I may induce you to hear the word of God.” 10:1 Then Samuel grabbed his bottle of oil and poured it on his head. Then he kissed him and said, “Is it not so that Yahweh has anointed you to preside {over His people? And you will save them from the control of their enemies around them. So this is the sign to you that Yahweh has anointed you to rule} over His inheritance.

Now, if you’re reading a KJV, NAS, or NIV, Samuel’s speech is a little shorter and doesn’t call the anointing a “sign” or mention Saul saving God’s people from their enemies. The shorter reading is the Jewish tradition, but the longer reading is Greek and Latin Christian tradition from the oldest-known manuscripts of 1 Samuel. Although it’s an interesting variant, it’s nothing to get excited over because it doesn’t really tell us anything we couldn’t have deduced from the rest of Scripture.
What is clear is that Samuel talked with Saul on his rooftop lounge the night of the feast - and on the road as Saul departed the next day. And those words of encouragement culminated in an anointing which symbolized God’s blessing on him to be king.
The anointing was done privately, however, away from the eyes of townspeople - and even out of sight of Saul’s servant.
“This anointing in the Old Testament, signified the gifts of the holy Ghost, which were necessarie for them which should rule.” ~Willett¹
Up to this point, the only folks who had ever been anointed were priests. “When Saul, therefore, was consecrated as king by anointing, the monarchy was inaugurated as a divine institution… through which henceforth the Lord would also bestow upon His people the gifts of His Spirit for the building up of His kingdom.” ~Delitzsch
Note that it’s not Samuel who anointed Saul, but “Yahweh,” because it is the LORD who ultimately raises up - or deposes - leaders, and all governments are ultimately accountable to the Lord. (And that holds true today still.) “Even though Israel [is] becom[ing] a monarchy, it is still the Lord’s ‘estate’” (Tsumura, quoting Gordon) No king will ever own God’s people; they will always remain the Lord’s “inheritance.”
God knows that this will be a bit much for Saul to process, so He gives him three further signs to confirm that Samuel isn't just making this up.
- The signs progress from words to bread to spiritual unction,
- and the meetings in the signs progress in size from two men to three men to a whole band of men. (Tsumura)

3) The First Sign is Confirmation that donkeys are OK (10:2)

2 While you are walking today, after being with me, you will then find two men near the tomb of Rachel in the territory of Benjamin at Tseltsah, and they will say to you, ‘The donkeys which you went to seek have been found, but look, your father has moved on from the matter of the donkeys; now he is worried about y’all! He’s been saying, “What am I going to do about my son?”’

Here is a very practical thing to put Saul’s mind at ease. Two men from his home will confirm that the donkeys are safe.
Matthew Henry commented, “[I]t is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters.”
When God does little things to resolve problems for you, can you see that as Him equipping you for service in His kingdom?
Saul’s shepherd days are going to be over in this new role as king, so God equipped him with appropriate closure with his donkeys.
Now, the route that Saul took home is hard to say for sure, mostly because so many of these place names have become lost in the mists of antiquity such that nobody knows for sure where they are anymore.
- Gen. 35:19 says that Rachel was buried beside the road between Bethel and Ephrath (also known as Bethlehem), so her tomb was in the area,
- and Jeremiah (31:15) also prophecied about the descendants of Rachel in the same area.
At any rate, Samuel predicts a second sign along the way:

4) Worshipers on Pilgrimage Sharing Bread (10:3-4)

3 Then you will pass on from there and beyond, and you will go as far as the oak of Tabor, and there, three men going up to God at Bethel will find you, one carrying three kid-goats, and one carrying three round-loaves of bread, and one carrying a container of wine. 4 And they will ask for peace to be with you, and they will give two {servings} of bread to you, which you will accept from their hand.

Whether these three worshippers were on their way to the town of Bethel where Jacob had built an altar hundreds of years previous, or whether they were on their way to Kiriath-jearim, which was a “house of God” (which is what “Bethel” means in Hebrew) is an open question. Puritan commentator Andrew Willett argued for the latter: “1. because they are said to go up to God, that is, where the Ark was, the representation of God’s presence: 2. they carried three kid[-goat]s for sacrifice, but at Bethel it was not then lawful to sacrifice: 3. [The term “Bethel” is used to describe] the ‘house of God’ at Shiloh in Judges 20.18 and 21.19, and so it may fitly be taken here for the house of God at Kiriathjearim.”
It is also unclear whether the three worshippers would be giving bread to Samuel because they thought he was poor and hungry or because they thought it was appropriate to give him a kingly or priestly portion of their offerings². Ironically, in this first tribute paid to him, the fulfillment of Samuel’s warning about a king being on-the-take began, as Saul took 2/3 of their bread!
On the flip side, this was another provision of food to equip Saul the day after Samuel provided the feast for him at Ramah. God is providing “daily bread” to equip this new leader.
Jesus also taught us to pray for God to give us daily bread because God wants to equip us for our callings in His kingdom by providing for us.
The third sign of God’s preparation for Saul went beyond material provision into spiritual provision.

5) Saul Prophecies With The Prophets (10:5-6)

5 {Then} afterward you will go to the hill of God, which is where the garrisons of the Philistines are, and, as you are going to the town there, it will come about that you encounter a band of prophets going down from the high place with a harp and a tambourine and a flute and a guitar, and they will be prophesying. 6 Then the Spirit of Yahweh will advance upon you, and you will prophesy with them, and you will be changed into a new man.

The “hill of God” - or some English versions transliterate the Hebrew word for “hill” and call it “Gibeah” - seems to be the same place as his ancestral home, later called “Gibeah of Saul.” It was within a day’s journey of Samuel’s town, and this would explain why Saul runs into his uncle when he gets there.
It was a hill about three miles north of Jerusalem, and from the top of that hill, you can see the Dead Sea to the East and Jerusalem to the South.
- Two ancient fortresses (perhaps answering to the Philistine garrisons Samuel referenced) have been discovered on that hill by archaeologists.
- It would be a natural place for Philistines to fortify since it was on a major North-South road. (Tsumura)
- (The word “garrisons,” by the way, is plural in the Hebrew of this verse, so I don’t know why many English translations render it singular.³)
- This is a reminder of the context in which Saul entered kingship. The Philistines had not been driven from the Promised Land as God had commanded, and that would be a significant part of Saul’s kingly mission.
Also on this hilltop town there was apparently a school of prophets.
- Likely it was started by Samuel, but Saul apparently had nothing to do with it until this point.
- There was a College of Prophets at Bethel in the time of Elisha (2 Kings 2:2, 5:2).
- Such schools trained men in studying the scriptures, and they would also learn how to sing worship music together with musical instruments (2 Kings 3:15) - an art and worship form that David later greatly developed.
- The Jewish Soncino Commentary explains: “Samuel had established a school of prophets at Naioth in Ramah, and gathered to himself there upright and spirited young men whom he trained to be teachers and leaders of the people in place of the corrupt priesthood. They were instructed in religion, oratory, music, and song, and would frequent in companies the high places and sanctuaries, and prophesy there… chant[ing] hymns and exhort[ing] the people to serve God...”
So as Saul approaches his hilltop hometown, he’ll meet a band of prophets coming down from the holy place and prophesying to musical instruments. (Prophecy and singing are not necessarily two different things. Singing the word of God was a form of prophecying in the Bible.)
“The spectacle of a man, though more fit to look after his father’s cattle than to take part in the sacred exercises of the young prophets - a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skillfully accompanying the melodies of the sacred band, was [an] extraordinary phenomenon...” ~Jamieson, Faucett, & Brown Commentary
Other people noticed this and said, “Whoah! Was Saul a student in the school of the prophets all this time and we didn’t know it? He is definitely acting different. What happened to the son of Kish that we used to know?” There does seem to be a new independence in Saul from his father and new influences at work in him.
Different scholars have different opinions about what the dialogue and the proverb mean⁴, but my take on it is that, in the schools of prophets, the teacher was often called “father” (1 Ki. 2:12), in which case, “Who is their father?” might be a way of saying, “We don’t know who’s in charge there, so no wonder something unexpected happened!” Later in Saul’s life, that event seems to have been related by folks to other unexpected things Saul did, as in, “That was so rash, it couldn’t have come from Kish’s side of the family; where on earth could that craziness come from? Well, there was that one time Saul was with those prophets, so maybe he got that wild hair from them!”
Saul is being transformed into a new man as God is equipping him to be king, and that includes a connection to spiritual power and authority from God Himself.

6) The Holy Spirit comes upon Saul (10:6 & 9-12)

6 Then the Spirit of Yahweh will advance upon you, and you will prophesy with them, and you will be changed into a new man… 9 So, as he squared his shoulder[s] to walk away from Samuel, it came to pass that God changed him with a new heart, and all {the} signs came to pass on that day. 10 And he went there to the Hill, and look, there was a band of prophets calling to him, and the Spirit of God advanced upon him, and he prophecied among them! 11 And it came about that everyone who knew him from the day before [and] formerly, when they looked and saw him prophesying with the prophets, then the people said each to his friend, “What is this that has happened to the son of Kish? Is Saul also with the prophets?” 12 And a man who was from there answered and said, “And who is their father?” Therefore it became a proverb: “Wasn’t Saul also with the prophets?”

“Saul was indued with the spirit of God... he received for the present, a temporary gift of prophesying, to confirm him in his calling, as the 70 Elders prophesied for the time in Num. 11.25, and he was furnished with gifts fit for that calling, as courage and magnanimitie, meet for the office of a King.” ~Willett
“[T]he Spirit of the Lord… is the means by which [God] takes ordinary people and makes them fit for His service.” ~Tsumura That’s what much of last week’s sermon was about!

7) The Promise of future direction (10:7-8)

7 So when these signs come to pass for you, do for yourself what your hand finds [to do], for God is with you. 8 Then you shall go down ahead of me toward Gilgal, and, you’ll see, I’ll be coming down to you to offer {a} whole-burnt offering {and} to sacrifice peace-sacrifices. For seven days, you shall wait expectantly until I come to you, then I will make known to you what you should do.”

“[God] directs him to proceed in the administration of his government … in ordinary cases (v.7) ‘Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee.’ But in an extraordinary strait that would hereafter befall him at Gilgal… when he would have special need of divine aids, he must wait for Samuel to come to him… The greatest of men must own themselves in subjection to God and His word... Whom God calls to any service he will make fit for it.” ~Matthew Henry
It isn’t until chapter 13 that we see circumstances that match this waiting at Gilgal, so apparently that wasn’t intended to happen right away⁵.
“He had been called to the kingdom chiefly for this purpose… [to] deliver Israel from the tyranny of the Philistines. [So Samuel is saying,] ‘When therefore thou shalt enter upon this work, go down into Gilgal...’” ~Delitzsch, quoting Brentius.
Nevertheless, what an encouraging promise that when he needed wisdom in the future, God would let Saul know what to do next, and so he could wait expectantly for that wisdom to come when he needed it.
Psalm 147:11 “The LORD takes pleasure in those who fear Him, In those who wait expectantly for His mercy.”
God has given us a similar promise for our own roles in His kingdom. In James 1:5, we are reminded, “If any of you lacks wisdom, let him ask of God, who gives to everyone generously...” We too can wait expectantly on the Lord to give us the guidance we need when we need it.

Conclusion (10:13-16)

13 At any rate, he finished prophecying and went to the high place. 14 Then Saul’s uncle said to him and to his servant, “Where did y’all go?” And {they} said, “To search for the donkeys. But we saw that there was no [use], so we went to Samuel.” 15 And Saul’s uncle said, “Please relate to me what Samuel said to {you}.” 16 So Saul said to his uncle, “He plainly related to us that the donkeys had been found.” However, he did not relate to him the matter of the kingdom which Saul had spoken of.

It is not entirely clear what the significance of Saul going to the “high place” was, but that phrase is usually used in the Bible to speak of going to a worship service, and that would speak of Saul’s new character with which God had equipped him. He doesn’t seem to have been a religious man before this, but here he is going to “church” (as it were)!
Some Bible scholars, on the other hand, think that it was just Saul’s family home on the high place. Whatever the case, he runs into his uncle Abner there, who asks him to fill him in on the details of his adventure.
Saul’s reply with an emphatic double verb about Samuel talking about the donkeys makes me wonder if Saul was intentionally casting Samuel in a bad light by saying, “Oh, Samuel just kept talking on and on about the donkeys being found.” Which wasn’t exactly true; Samuel spoke of many things with Samuel and only recorded one short statement and one short prediction about the donkeys being found. Perhaps there was no sleight intended and it was just Saul’s way of avoiding talking about Samuel’s prophecy that he would become king.
Whether Saul kept the prophecy of becoming king to himself to avoid trouble with those who would be upset about that, or whether he kept it quiet simply because Samuel had kept the anointing a private matter, it might be evidence that Saul had gained some political savvy as a result of God equipping him for leadership.
And that’s where we’ll leave him for now. A man who “was before but conversant among his cattle” (Willett), now equipped by God for leadership with new community connections, verbal encouragements and promises, reassurance of daily bread, anointing from the Holy Spirit, a special experience of closeness to God in worship, and assurance of guidance for the future.
God can take anybody and equip them for service in His kingdom, just as He did Saul. And we know that, like Saul, God has promised to give you:
- wisdom (Jas. 1:5) and daily bread (Matt. 6:11) for the asking,
- and has equipped you with a portion of His spirit and spiritual gifts (1 Cor. 12),
- He has expressed His intent for special experiences of closeness to Him in worship (since He commands us not to forsake the assembling of ourselves together in Heb. 10:25),
- And “His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious [Gospel] promises, that through these you may be partakers of the divine nature” (2 Pet. 1:3-4, NKJV) ,
- and has brought us into community with “innumerable angels in a festival, and to a church of firstborns who have been registered in heaven” (Heb. 12:21-22, NAW).
Do you see that God has given to you - and offers to you - the same kind of resources that He equipped Saul with? Do you see that you may be as timid and ignorant and shortsighted and flighty as Saul was, but God can still make you qualified to serve in His kingdom? Will you then accept the offers He gives to you of wisdom and provision and spiritual gifts and church community and use them to glorify Him?

1 Samuel 9:22-10:16- Side-by side comparison of versions^{^A}

LXX	Brenton (LXX)	DRB (Vulgate)	KJV	NAW	Masoretic Txt
22 καὶ ἔλαβεν Σαμουηλ τὸν Σαουλ καὶ τὸ παιδάριον αὐτοῦ καὶ εἰσήγαγεν αὐτοὺς εἰς τὸ κατάλυμα^B καὶ ἔθετο αὐτοῖς ^C τόπον ἐν πρώτοις τῶν κεκλημένων ὡσεὶ ~~ἑβδο~~~~μήκοντα~~^D ἀνδρῶν.	22 And Samuel took Saul and his servant, and brought them to the inn, and set them [there] a place among the chief of those that were called, about ~~seventy~~ men.	22 Then Samuel taking Saul, and his servant, brought them into the parlour, and gave them a place at the head of them that were invited. For there were about thirty men.	22 And Samuel took Saul and his servant, and brought them into the parlour^E, and ~~made~~ them ~~sit~~ in the chiefest place among them that were bidden, which were about thirty persons.	22 Notwithstanding, Samuel grabbed Saul and his servant, and brought them right to the meeting-hall, and gave a place to them at the head of the invitees - and they were 30 men.	22 וַיִּקַּח שְׁמוּאֵל אֶת-שָׁאוּל וְאֶת-נַעֲרוֹ וַיְבִיאֵם לִשְׁכָּתָה^F וַיִּתֵּן לָהֶם מָקוֹם בְּרֹאשׁ הַקְּרוּאִים וְהֵמָּה כִּשְׁלֹשִׁים אִישׁ:
23 καὶ εἶπεν Σαμουηλ τῷ μαγείρῳ Δός [μοι] τὴν μερίδα, ἣν ἔδωκά σοι, ἣν εἶπά σοι θεῖναι αὐτὴν παρὰ σοί.	23 And Samuel said to the cook, Give [me] the portion which I gave thee, which I told thee to set by thee.	23 And Samuel said to the cook: Bring the portion which I gave thee, and commanded thee to set it apart by thee.	23 And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by^G thee.	23 Then Samuel said to the butcher, “Please bring {to me} the portion which I gave to you, of which I said to you, “Keep it with you.”	23 וַיֹּאמֶר שְׁמוּאֵל לַטַּבָּח תְּנָה^H אֶת- הַמָּנָה^I אֲשֶׁר נָתַתִּי לָךְ אֲשֶׁר אָמַרְתִּי אֵלֶיךָ שִׂים אֹתָהּ עִמָּךְ:
24 καὶ ὕψωσεν^J ὁ μάγειρος τὴν κωλέαν X X Xκαὶ παρέθηκεν [αὐτὴν] ἐνώπιον Σαουλ· καὶ εἶπεν [Σαμουηλ τῷ Σαουλ] Ἰδοὺ ὑπόλειμμα, παράθες [αὐτὸ] ἐνώπιόν σου [καὶ]^K φάγε, ὅτι εἰς ~~μαρτύριον~~ τέθειταί σοι^L ~~παρὰ~~ τοὺς ~~ἄλλους~~· ~~ἀπόκνιζε~~. καὶ ἔφαγεν Σαουλ μετὰ Σαμουηλ ἐν τῇ ἡμέρᾳ ἐκείνῃ.	24 Now the cook had ~~boiled~~ the shoulder X X X, and he set it before Saul; and [Samuel said to Saul], Behold that which is left: set before thee, [and] eat; for it is set thee for a ~~testimony~~ in ~~preference~~ to the ~~others~~; ~~take of it~~: and Saul ate with Samuel on that day.	24 And the cook took up the shoulder X X X, and set it before Saul. And [Samuel] said: Behold what is left, set [it] before thee, [and] eat; because it was kept of purpose for thee, when I invited the people X. And Saul ate with Samuel that day.	24 And the cook took up the shoulder^M, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.	24 So the butcher sent up the thigh, together with what was on it, and [Samuel] set it in front of Saul and said, “See, what has been reserved is set before you; eat, because it was reserved to you for this meeting since I told [him] that I had invited the people!” So Saul ate with Samuel that day.	24 וַיָּרֶם הַטַּבָּח אֶת-הַשּׁוֹק ^Nוְהֶעָלֶיהָ וַיָּשֶׂם לִפְנֵי שָׁאוּל^O וַיֹּאמֶר הִנֵּה הַנִּשְׁאָר שִׂים-לְפָנֶיךָ אֱכֹל כִּי לַמּוֹעֵד שָׁמוּר^P-לְךָ לֵאמֹר^Q הָעָם קָרָאתִי וַיֹּאכַל שָׁאוּל עִם-שְׁמוּאֵל בַּיּוֹם הַהוּא:
25 καὶ κατέβη ἐκ τῆς Βαμα ἐν τῇ πόλει· καὶ ~~διέ~~~~στρωσαν^R~~ τῷ Σαουλ ἐπὶ τῷ δώματι, [26 καὶ ἐκοιμήθη.]	25 And he went down from Bama into the city; and ~~they prepared a lodging~~ for Saul on the roof, [and he lay down.]	25 And they went down from the high place into the town, and he spoke with Saul upon the top [of the house ~~and he prepared a bed for Saul on the top of the house~~ and he slept].	25 And when they were come down from the high place into the city, Samuel communed^S with Saul upon the top [of the house].	25 Then they went down from the high place to the town, and [Samuel] spoke with Saul on the housetop{, then he was bedded down}.	25 וַיֵּרְדוּ מֵהַבָּמָה הָעִיר וַיְדַבֵּר עִם-שָׁאוּל עַל-הַגָּג:
καὶ X ἐγένετο ὡς ἀνέβαινεν ὁ ὄρθρος, καὶ ἐκάλεσεν Σαμουηλ τὸν Σαουλ ἐπὶ τῷ δώματι λέγων Ἀνάστα, καὶ ἐξαποστελῶ σε· καὶ ἀνέστη Σαουλ, καὶ ἐξῆλθεν X αὐτὸς καὶ Σαμουηλ ἕως ἔξω.	26 And X it came to pass when the morning dawned, that Samuel called Saul on the roof, saying, Rise up, and I will dismiss thee. And Saul arose, and X he and Samuel went out.	26 And when they were risen in the morning, and it began now to be light, X Samuel called Saul on the top [of the house], saying: Arise, that I may let thee go. And Saul arose: and they went out both of them: to wit, he and Samuel.	26 And they arose early: and it came to pass about the spring^T of the day, that Samuel called Saul to the top [of the house], saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad^U.	26 Now, they woke up early – and it was about the rising of dawn, and Samuel called to Saul on the housetop, “Get up so I can commission you.” So Saul got up, and the two of them – he and Samuel – went outside to the street.	26 וַיַּשְׁכִּמוּ^V וַיְהִי כַּעֲלוֹת הַשַּׁחַר^W וַיִּקְרָא שְׁמוּאֵל אֶל-שָׁאוּל הַגָּגָה^X לֵאמֹר קוּמָה וַאֲשַׁלְּחֶךָּ וַיָּקָם שָׁאוּל וַיֵּצְאוּ שְׁנֵיהֶם הוּא וּשְׁמוּאֵל הַחוּצָה:
27 αὐτῶν καταβαινόντων εἰς μέρος^Y τῆς πόλεως καὶ Σαμουηλ εἶπεν τῷ Σαουλ Εἰπὸν τῷ νεανίσκῳ καὶ διελθέτω ἔμπροσθεν ἡμῶν,X X καὶ σὺ στῆθι ὡς σήμερον καὶ ἄκουσον X ῥῆμα θεοῦ.	27 As they went down to a part of the city, Samuel said to Saul, Speak to the young man, and let him pass on before us X X; and do thou stand as to-day, and X hearken to the word of God.	27 [And] as they were going down in the end of the city, Samuel said to Saul: Speak to the servant to go before us, and X pass on: but stand thou still a while, that I may tell thee the word of the ~~Lord~~.	27 And as they were going down to the end^Z of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew^AA thee the word of God.	27 They were going down to the edge of town when Samuel said to Saul, “Tell your servant that he may pass on in front of us, and once he has passed on, stay for a moment yourself, so I may induce you to hear the word of God.”	27 הֵמָּה יוֹרְדִים בִּקְצֵה הָעִיר וּשְׁמוּאֵל אָמַר אֶל-שָׁאוּל אֱמֹר לַנַּעַר וְיַעֲבֹר לְפָנֵינוּ וַיַּעֲבֹר^AB וְאַתָּה עֲמֹד כַּיּוֹם וְאַשְׁמִיעֲךָ אֶת-דְּבַר אֱלֹהִים: פ

LXX	Brenton (LXX)	DRB (Vulgate)	KJV	NAW	Masoretic Txt
10:1 καὶ ἔλαβεν Σαμουηλ τὸν φακὸν τοῦ ἐλαίου καὶ ἐπέχεεν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐφίλησεν αὐτὸν καὶ εἶπεν αὐτῷ Οὐχὶ κέχρικέν [σε κύριος εἰς ἄρχοντα ἐπὶ τὸν ~~λαὸν~~ αὐτοῦ, ἐπὶ Ισραηλ; καὶ σὺ ἄρξεις ἐν λαῷ κυρίου, καὶ σὺ σώσεις αὐτὸν ἐκ χειρὸς ἐχθρῶν αὐτοῦ κυκλόθεν. καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἔχρισέν] σε κύριος ἐπὶ κληρονομίαν αὐτοῦ εἰς ἄρχοντα·	1 And Samuel took a vial of oil, and poured it on his head, and kissed him, and said to him, Has not the Lord anointed [thee for a ruler over his ~~people~~, over Israel? and thou shalt rule among the people of the Lord, and thou shalt save them out of the hand of their enemies; and this shall be the sign to thee that the Lord has anointed] thee for a ruler over his inheritance.	1 And Samuel took a [little] vial of oil, and poured it upon his head, and kissed him, and said: ~~Behold~~, the Lord hath anointed thee to be prince over his inheritance, [and thou shalt deliver his people out of the hands of their enemies, that are round about them. And this shall be a sign unto thee, that God hath anointed thee to be prince. ]	1 Then Samuel took a vial^AC of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? ^AD	1 Then Samuel grabbed his bottle of oil and poured it on his head. Then he kissed him and said, “Is it not so that Yahweh has anointed you to preside {over His people? And you will save them from the control of their enemies around them. So this is the sign to you that Yahweh has anointed you to rule} over His inheritance.	1 וַיִּקַּח שְׁמוּאֵל אֶת-פַּךְ^AE הַשֶּׁמֶן וַיִּצֹק עַל-רֹאשׁוֹ וַיִּשָּׁקֵהוּ וַיֹּאמֶר^AF הֲלוֹא כִּי-מְשָׁחֲךָ יְהוָה עַל-נַחֲלָתוֹ לְנָגִיד^AG:
2 ὡς ἂν ἀπέλθῃς σήμερον ἀπ᾿ ἐμοῦ, καὶ εὑρήσεις δύο ἄνδρας πρὸς τοῖς τάφοις Ραχηλ ἐν τῷ ~~ὁρίῳ~~ Βενιαμιν ~~ἁλλομένους~~ ~~μεγάλα~~, καὶ ἐροῦσίν σοι Εὕρηνται αἱ ὄνοι, ἃς ἐπορεύθητε ζητεῖν, καὶ ἰδοὺ ὁ πατήρ σου ἀποτετίνακται τὸ ῥῆμα τῶν ὄνων καὶ ἐδαψιλεύσατο^AH δι᾿ ὑμᾶς λέγων Τί ποιήσω ὑπὲρ τοῦ υἱοῦ μου;	2 As soon as thou shalt have departed this day from me, thou shalt find two men by the burial-place of Rachel on the ~~mount~~ of Benjamin, ~~exulting~~ ~~greatly~~; and they shall say to thee, The asses are found which ye went to seek; and, behold, thy father has given up the matter of the asses, and he is anxious for you, saying, What shall I do for my son?	2 When thou shalt depart from me this day, thou shalt find two men by the sepulchre of Rachel in the border[s] of Benjamin to the south, and they shall say to thee: The asses are found which thou wentest to seek: and X thy father, thinking no more of the X asses, is concerned for you, and saith: What shall I do for my son?	2 When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border^AI of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left^AJ the care of the asses, and sorroweth^AK for you, saying, What shall I do for my son?	2 While you are walking today, after being with me, you will then find two men near the tomb of Rachel in the territory of Benjamin at Tseltsah, and they will say to you, ‘The donkeys which you went to seek have been found, but look, your father has moved on from the matter of the donkeys; now he is worried about y’all! He’s been saying, “What am I going to do about my son?”’	2 בְּלֶכְתְּךָ הַיּוֹם מֵעִמָּדִי וּמָצָאתָ שְׁנֵי אֲנָשִׁים עִם-קְבֻרַת רָחֵל בִּגְבוּל בִּנְיָמִן בְּצֶלְצַח וְאָמְרוּ אֵלֶיךָ נִמְצְאוּ הָאֲתֹנוֹת אֲשֶׁר הָלַכְתָּ לְבַקֵּשׁ וְהִנֵּה נָטַשׁ אָבִיךָ אֶת-דִּבְרֵי הָאֲתֹנוֹת וְדָאַג^AL לָכֶם לֵאמֹר מָה אֶעֱשֶׂה לִבְנִי:
3 καὶ ἀπελεύσει ἐκεῖθεν καὶ ἐπέκεινα ἥξεις ἕως τῆς δρυὸς Θαβωρ καὶ εὑρήσ~~εις~~ X ἐκεῖ τρεῖς ἄνδρας ἀναβαίνοντας πρὸς τὸν θεὸν εἰς Βαιθηλ, ἕνα αἴροντα τρία αἰγίδια καὶ ἕνα αἴροντα τρία ἀγγεῖα^AM ἄρτων καὶ ἕνα αἴροντα ἀσκὸν^AN οἴνου·	3 And thou shalt depart thence, and shalt go beyond that as far as the oak of Thabor, and ~~thou~~ shalt find X there three men going up to God to Baethel, one bearing three kids, and another bearing three vessels of bread, and another bearing a bottle of wine.	3 And when thou shalt depart from thence, and go farther on, and shalt come to the oak of Thabor, X there shall meet thee three men going up to God to Bethel, one carrying three kids, and another X three loaves of bread, and another carrying a bottle of wine.	3 Then shalt thou go on X forward from thence, and thou shalt come to the ~~plain~~^AO of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle^AP of wine:	3 Then you will pass on from there and beyond, and you will go as far as the oak of Tabor, and there, three men going up to God at Bethel will find you, one carrying three kid-goats, and one carrying three round-loaves of bread, and one carrying a container of wine.	3 וְחָלַפְתָּ מִשָּׁם וָהָלְאָה וּבָאתָ עַד- אֵלוֹן תָּבוֹר וּמְצָאוּךָ שָּׁם שְׁלֹשָׁה אֲנָשִׁים עֹלִים אֶל-הָאֱלֹהִים בֵּית-אֵל אֶחָד נֹשֵׂא שְׁלֹשָׁה גְדָיִים וְאֶחָד נֹשֵׂא שְׁלֹשֶׁת^AQ כִּכְּרוֹת לֶחֶם וְאֶחָד נֹשֵׂא נֵבֶל-יָיִן:
4 καὶ ἐρωτήσουσίν σε τὰ εἰς εἰρήνην καὶ δώσουσίν σοι δύο ἀπαρχὰς^AR ἄρτων, καὶ λήμψῃ ἐκ τῆς χειρὸς αὐτῶν.	4 And they shall ask thee how thou doest, and shall give thee two pres-ents of bread, and thou shall receive them of their hand.	4 And they will salute thee, and will give thee two loaves, and thou shalt take them at their hand.	4 And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands.	4 And they will ask for peace to be with you, and they will give two {servings} of bread to you, which you will accept from their hand.	4 וְשָׁאֲלוּ לְךָ לְשָׁלוֹם וְנָתְנוּ לְךָ שְׁתֵּי^AS-לֶחֶם וְלָקַחְתָּ מִיָּדָם:
5 καὶ μετὰ ταῦτα εἰσελεύσῃ εἰς^AT τὸν βουνὸν τοῦ θεοῦ, οὗ ἐστιν ἐκεῖ τὸ ἀνάστημα τῶν ἀλλοφύλων, [ἐκεῖ Νασιβ ὁ ἀλλόφυλος^AU·] καὶ ἔσται ὡς ἂν εἰσέλθητε ἐκεῖ [εἰς] τὴν πόλιν, καὶ ἀπαντήσεις χορῷ προφητῶν καταβαινόντων ἐκ τῆς Βαμα, καὶ ἔμπροσθεν αὐτῶν νάβλα καὶ τύμπανον καὶ αὐλὸς καὶ κινύρα, καὶ αὐτοὶ προφητεύοντες·	5 And afterward thou shalt go to the hill of God, where is the encampment of the Philistines; [there is Nasib the Philistine:] and it shall come to pass when ye shall have entered into the city, that thou shalt meet a band of prophets coming down from the Bama; and before them will be lutes, and a drum, and a pipe, and a harp, and they shall prophesy.	5 After that thou shalt come to the hill of God, where the garrison of the Philistines is: and when thou shalt be come there into the city, thou shalt meet a company of prophets coming down from the high place, with a psaltery, and a timbrel, and a pipe, and a harp before them, and they shall be prophesying.	5 After that thou shalt come to the hill of God^AV, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company^AW of prophets coming down from the high place with a psaltery^AX, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:	5 {Then} afterward you will go to the hill of God, which is where the garrisons of the Philistines are, and, as you are going to the town there, it will come about that you encounter a band of prophets going down from the high place with a harp and a tambourine and a flute and a guitar, and they will be prophesying.	5 ^AYאַחַר כֵּן תָּבוֹא גִּבְעַת הָאֱלֹהִים^AZ אֲשֶׁר-שָׁם נְצִבֵי^BA פְלִשְׁתִּים וִיהִי^BB כְבֹאֲךָ שָׁם הָעִיר וּפָגַעְתָּ חֶבֶל נְבִיאִים יֹרְדִים מֵהַבָּמָה וְלִפְנֵיהֶם נֵבֶל וְתֹף וְחָלִיל^BC וְכִנּוֹר וְהֵמָּה מִתְנַבְּאִים:
6 καὶ ἐφαλεῖται ἐπὶ σὲ πνεῦμα κυρίου, καὶ προφητεύσεις μετ᾿ αὐτῶν καὶ στραφήσῃ εἰς ἄνδρα ἄλλον.	6 And the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.	6 And the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, and shalt be changed into another man.	6 And the Spirit of the LORD will come^BD upon thee, and thou shalt prophesy with them, and shalt be turned into another man.	6 Then the Spirit of Yahweh will advance upon you, and you will prophesy with them, and you will be changed into a new man.	6 וְצָלְחָה^BE עָלֶיךָ רוּחַ יְהוָה וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר:
7 καὶ ἔσται ὅταν ἥξει τὰ σημεῖα ταῦτα ἐπὶ σέ, ποίει ~~πάντα~~, ὅσα ἐὰν εὕρῃ ἡ χείρ σου, ὅτι θεὸς μετὰ σοῦ.	7 And it shall come to pass when these signs shall come upon thee, --then do thou whatso~~ever~~ thy hand shall find, because God is with thee.	7 When X therefore these signs shall happen to thee, do X whatso~~ever~~ thy hand shall find, for the ~~Lord~~ is with thee.	7 And let it be, when these signs are come^BF unto thee, that thou do X X as ~~occasion~~ ~~serve^BG~~ thee; for God is with thee.	7 So when these signs come to pass for you, do for yourself what your hand finds [to do], for God is with you.	7 וְהָיָה כִּי תְבֹאֶינָה ^BH הָאֹתוֹת הָאֵלֶּה לָךְ עֲשֵׂה לְךָ אֲשֶׁר תִּמְצָא יָדֶךָ^BI כִּי הָאֱלֹהִים עִמָּךְ:
8 καὶ καταβήσῃ ἔμπροσθεν X^BJ τῆς Γαλγαλα, καὶ ἰδοὺ καταβαίνω πρὸς σὲ ἀνενεγκεῖν ὁλοκαύτωσιν [καὶ] θυσίας X X εἰρηνικάς· ἑπτὰ ἡμέρας διαλείψεις ἕως τοῦ ἐλθεῖν με πρὸς σέ, καὶ γνωρίσω σοι ἃ ποιήσεις.	8 And thou shalt go down in front of X Galgal, and behold, I come down to thee to offer a whole-burnt-offering and X peace[-offerings]: seven days shalt thou wait until I shall come to thee, and I will make known to thee what thou shalt do.	8 And thou shalt go down before me to Galgal, (for X I will come down to thee), that [thou] mayst offer an oblation, and sacrifice victims of peace: seven days shalt thou wait, till I come to thee, and I will shew thee what thou art to do.	8 And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry^BK, till I come to thee, and shew thee what thou shalt do.	8 Then you shall go down ahead of me toward Gilgal, and, you’ll see, I’ll be coming down to you to offer {a} whole-burnt offering {and} to sacrifice peace-sacrifices. For seven days, you shall wait expectantly until I come to you, then I will make known to you what you should do.”	8 וְיָרַדְתָּ^BL לְפָנַי הַגִּלְגָּל וְהִנֵּה אָנֹכִי יֹרֵד אֵלֶיךָ ^BMלְהַעֲלוֹת עֹלוֹת^BN לִזְבֹּחַ זִבְחֵי שְׁלָמִים שִׁבְעַת יָמִים תּוֹחֵל עַד-בּוֹאִי אֵלֶיךָ וְהוֹדַעְתִּי^BO לְךָ אֵת אֲשֶׁר תַּעֲשֶׂה:
9 καὶ ἐγενήθη ὥστε ἐπιστραφῆναι τῷ ὤμῳ αὐτοῦ ἀπελθεῖν ἀπὸ Σαμουηλ, μετέστρεψεν αὐτῷ X ὁ θεὸς καρδίαν ἄλλην· καὶ ἦλθεν πάντα τὰ σημεῖα X ἐν τῇ ἡμέρᾳ ἐκείνῃ.	9 And it came to pass when he turned his back to depart from Samuel, X God ~~gave~~ him another heart; and all [these] signs came to pass in that day.	9 So X when he had turned his back to go from Samuel, X God ~~gave~~ unto him another heart, and all these ~~things~~ came to pass that day.	9 And it was so, that when he had turned his back to go from Samuel, X God ~~gave~~ him another heart: and all those signs came to pass that day.	9 So, as he squared his shoulder[s] to walk away from Samuel, it came to pass that God changed him with a new heart, and all {the} signs came to pass on that day.	9 וְהָיָה כְּהַפְנֹתוֹ שִׁכְמוֹ ^BP לָלֶכֶת מֵעִם שְׁמוּאֵל וַיַּהֲפָךְ-לוֹ ^BQאֱלֹהִים לֵב אַחֵר וַיָּבֹאוּ כָּל- הָאֹתוֹת הָאֵלֶּה^BR בַּיּוֹם הַהוּא: ס
10 καὶ ἔρχεται ἐκεῖθεν εἰς τὸν βουνόν, καὶ ἰδοὺ χορὸς προφητῶν ἐξ ἐναντίας αὐτοῦ· καὶ ἥλατο^BS ἐπ᾿ αὐτὸν πνεῦμα θεοῦ, καὶ ἐπροφήτευσεν ἐν μέσῳ αὐτῶν.	10 And he comes thence to the hill, and behold a band of prophets opposite to him; and the Spirit of God came upon him, and he prophesied in the midst of them.	10 And they came to the ~~foresaid~~ hill, and behold a company of prophets met him: and the Spirit of the ~~Lord~~ came upon him, and he prophesied in the midst of them.	10 And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them.	10 And he went there to the Hill, and look, there was a band of prophets calling to him, and the Spirit of God advanced upon him, and he prophecied among them!	10 וַיָּבֹאוּ^BT שָׁם הַגִּבְעָתָה וְהִנֵּה חֶבֶל-נְבִאִים לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ אֱלֹהִים וַיִּתְנַבֵּא בְּתוֹכָם^BU:
11 καὶ ἐγενήθησαν πάντες οἱ εἰδότες αὐτὸν ἐχθὲς καὶ τρίτην καὶ εἶδον καὶ ἰδοὺ ~~αὐτὸς~~ ἐν μέσῳ τῶν προφητῶν X, καὶ εἶπεν ὁ λαὸς ἕκαστος πρὸς τὸν πλησίον αὐτοῦ Τί τοῦτο τὸ γεγονὸς τῷ υἱῷ Κις; ἦ καὶ Σαουλ ἐν προφήταις;	11 And X all that had known him before X came, and saw, and behold, he was X in the midst of the prophets X: and the people said every one to his neighbour, What is this that has happened to the son of Kis? is Saul also among the prophets?	11 And X all that had known him yesterday and the day before, X seeing X that he was with the prophets, [and] prophesied, X X said to each other: What is this that hath happened to the son of Cis? is Saul also among the prophets?	11 And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?	11 And it came about that everyone who knew him from the day before [and] formerly, when they looked and saw him prophesying with the prophets, then the people said each to his friend, “What is this that has happened to the son of Kish? Is Saul also with the prophets?”	11 וַיְהִי כָּל-יוֹדְעוֹ מֵאִתְּמוֹל שִׁלְשׁוֹם^BV וַיִּרְאוּ וְהִנֵּה עִם- נְבִאִים^BW נִבָּא וַיֹּאמֶר הָעָם אִישׁ אֶל-רֵעֵהוּ מַה-זֶּה הָיָה לְבֶן-קִישׁ הֲגַם שָׁאוּל בַּנְּבִיאִים:
12 καὶ ἀπεκρίθη τις ~~αὐτῶν~~ καὶ εἶπεν Καὶ τίς πατὴρ ~~αὐτοῦ~~^BX; διὰ τοῦτο ἐγενήθη εἰς παραβολήν Ἦ καὶ Σαουλ ἐν προφήταις;	12 And one of ~~them~~ answered and said, And who is ~~his~~ father? and therefore it became a proverb, Is Saul also among the prophets?	12 And one answered ~~another~~, saying: And who is their father? therefore it became a proverb: Is Saul also among the prophets?	12 And one of the [same] place^BY answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets?	12 And a man who was from there answered and said, “And who is their father?” Therefore it became a proverb: “Wasn’t Saul also with the prophets?”	12 וַיַּעַן אִישׁ מִשָּׁם וַיֹּאמֶר וּמִי אֲבִיהֶם^BZ עַל-כֵּן הָיְתָה לְמָשָׁל הֲגַם שָׁאוּל בַּנְּבִאִים:
13 καὶ συνετέλεσεν προφητεύων καὶ ἔρχεται εἰς τὸν βουνόν.	13 And he ceased prophesying, and comes to the ~~hill~~.	13 And when he had made an end of prophesying, he came to the high place.	13 And when he had made an end^CA of prophesying, he came to the high place.	13 At any rate, he finished prophecying and went to the high place.	13 וַיְכַל מֵהִתְנַבּוֹת וַיָּבֹא הַבָּמָה:
14 καὶ εἶπεν ὁ οἰκεῖος^CB ~~αὐτοῦ~~ πρὸς αὐτὸν καὶ πρὸς τὸ παιδάριον αὐτοῦ Ποῦ ἐπορεύθητε; καὶ εἶπαν Ζητεῖν τὰς ὄνους· καὶ εἴδαμεν ὅτι οὐκ εἰσίν, καὶ [εἰσ]ήλθομεν πρὸς Σαμουηλ.	14 And his kinsman said to ~~him~~ and to his servant, Whither went ye? and ~~they~~ said, To seek the asses; and we saw that they were ~~lost~~, and we went [in] to Samuel.	14 And Saul's uncle said to him, and to his servant: Whither went you? X ~~They~~ answered: To seek the asses: and not finding them, X we went to Samuel.	14 And Saul's uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were no where^CC, we came to Samuel.	14 Then Saul’s uncle said to him and to his servant, “Where did y’all go?” And {they} said, “To search for the donkeys. But we saw that there was no [use], so we went to Samuel.”	14 וַיֹּאמֶר דּוֹד שָׁאוּל אֵלָיו וְאֶל- נַעֲרוֹ אָן הֲלַכְתֶּם וַיֹּאמֶר^CD לְבַקֵּשׁ אֶת-הָאֲתֹנוֹת וַנִּרְאֶה כִי-אַיִן וַנָּבוֹא אֶל-שְׁמוּאֵל:
15 καὶ εἶπεν ὁ οἰκεῖος ~~πρὸς~~ Σαουλ Ἀπάγγειλον δή μοι τί εἶπέν σοι Σαμουηλ.	15 And his kinsman said to Saul, Tell me, I pray thee, What did Samuel say to thee?	15 And ~~his~~ uncle said to ~~him~~: Tell me what Samuel said to thee.	15 And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you.	15 And Saul’s uncle said, “Please relate to me what Samuel said to {you}.”	15 וַיֹּאמֶר דּוֹד שָׁאוּל הַגִּידָה-נָּא לִי מָה-אָמַר לָכֶם^CE שְׁמוּאֵל:
16 καὶ εἶπεν Σαουλ πρὸς τὸν οἰκεῖον αὐτοῦ Ἀπήγγειλεν ἀπαγγέλλων μοι ὅτι εὕρηνται αἱ ὄνοι· τὸ δὲ ῥῆμα τῆς βασιλείας οὐκ ἀπήγγειλεν αὐτῷ X X X.	16 And Saul said to his kinsman, he verily told me that the asses were found. But the matter of the kingdom X X X he told him not.	16 And Saul said to his uncle: He told us that the asses were found. But of the matter of the kingdom of which Samuel had spoken [to him], he told him not.	16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.	16 So Saul said to his uncle, “He plainly related to {me} that the donkeys had been found.” However, he did not relate to him the matter of the kingdom which Saul had spoken of.	16 וַיֹּאמֶר שָׁאוּל אֶל- דּוֹדוֹ הַגֵּד הִגִּיד לָנוּ^CF כִּי נִמְצְאוּ הָאֲתֹנוֹת וְאֶת-דְּבַר הַמְּלוּכָה לֹא-הִגִּיד לוֹ אֲשֶׁר אָמַר שְׁמוּאֵל: פ

1Willett also noted in his commentary on 1 Sam. the difference between this and the subsequent encounter between Samuel and Saul where the prophet forebore to kiss the king, and the difference between this anointing with olive oil from a “flask” (as Jehu) and David’s and Solomon’s anointings with temple oil from a “horn.” Henry added that such a flask would have contained much less oil than a horn, symbolizing a smaller unction of the Spirit than David later got.

2 “[S]uch ‘greetings’ and gifts were part of the customary diplomatic acknowledgment of a king’s new position and authority.” ~Tsumura, quoting Wiseman

3 Goldman’s Soncino commentary insisted that the word be translated “officer” or “residence of one of the officers.”

4 e.g. Henry: “Who is their father, or instructor? Is it not God? Are they not all taught of Him? Do they not all owe their gifts to him?” Delitzsch: “have they the prophetic spirit by virtue of their birth?… If those prophets had not obtained the gift of prophecy by inheritance, but as a free gift of the Lord, it was equally possible for the Lord to communicate the same gift to Saul.” Goldman: “The proverb was probably applied to a sudden change of character in any man.” McCarter “And who (but Saul himself) is their leader?”

5 Tsumura, argued against this position but didn’t convince me.

AMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use ~~strikeout~~. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of this passage is 4Q51 Samuel^a, which contains fragments of 9:6-24 and 10:3-16 (highlighted in purple), and which has been dated between 50-25 B.C. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

BA = gazofulakion (“treasury” - fits the use of this word in 2 Chron. 31:11, Ezra 8:29, & Neh. 10:37ff) S = exedran (“sitting-room” - Fits the concept of personal living quarters in Ezra 10:6, Neh. 13:8, or a place to gather and listen to a message in Jer. 35:4 & 36:10), Q = skhnhn (“tent/structure” - Some lined the outside of the sanctuary of Ezekiel’s temple and couldn’t have been more than about 40 square feet in size, Others designed for priest quarters were more like 1,500 sq. ft.)

CVaticanus (the earliest-known LXX manuscript) inserts εκει “there” (reflected in Brenton) and could be a translation of the directional he in the MT at the end of the word lishcah, although it is also postulated that it could be a translation of the word “there” in a pre-Masoretic textual tradition. Obliterated in DSS (Spacing of legible words in the DSS of this verse might support the two extra letters שם, but this is uncertain).

DObliterated in the DSS. Letter spacing between legible parts of this verse and the next in the DSS is also inconclusive because the Hebrew words for “thirty” and for “seventy” have the same number of letters. Josephus agreed with 70, but the Targum, Syriac, and Arabic versions agree with the MT.

E Most other English versions read “hall” - the Hebrew word is used for storage rooms, living quarters, and meeting halls.

FGoldman = “banquet-hall,” Delitzsch = “cell… apartment – where the noblemen of the town were specially served; the rest of the people were outdoors,” AJV & Tsumura = “chamber”

GOther English versions read “aside,” but everywhere else imka occurs in 1 Sam., the NASB & NIV translate it “with you.” The only other place in the Hebrew Bible this word occurs with the verb sim is Job 17:3, which NASB/ESV translates “lay/put down… with yourself” and the NIV “give … you ~~demand~~.”

HAlthough the DSS is illegible at this point in the verse, there is extra space between the legible sections to support the stated indirect object “to me” found in the LXX. It makes no difference in meaning, though.

I Cf. Hannah’s “portion” in 1:4

JVaticanus reads hpsasen “boiled” (thus Brenton, which followed B rather than the Rahlf LXX which I use), which is more likely a mis-copy of the Greek word ὕψωσεν “took up,” than a mistranslation of the Hebrew word in the MT, because no Hebrew word for “boil” looks anything like יָּרֶם

KAquila, following the MT did not have the previous autou or kai in his version.

L2^nd & 3^rd Century Jewish versions in Greek go with the MT: A = oti eiV kairon pefulagmenon (“for the appointed time being guarded”) soi tw legein, ton laon keklhka (“when saying I invited the people”) and S = oti epithdeV tethrhtai (“it was proper to be kept”) soi … Q = oti elecqh, ton laon ekalesa (“it was chosen when I chose the people”)

MThis is not the Hebrew word for the foreleg or “shoulder,” but rather the one for the upper part of the back leg. NKJV, NASB & NIV render it “leg.” The first 12 times this word occurs in the Bible from Genesis-Numbers, the NKJV, NASB, and NIV always render it “thigh,” but the other five times (besides this one) that the word is used from Deuteronomy - Isaiah, they render it “leg,” with the exception of Judges 15, where it is part of a figure of speech translated literally “hip and thigh” (NKJV), and figuratively “ruthlessly” (NASB) and “viciously” (NIV).

NTsumurah noted that the fact that the DSS & MT agree invalidates the suggestions of some scholars that the ayin be replaced by an aleph to change the word to mean “fat tail.” It was just meat and fat that came together with that thigh.

OWillett: “...the right shoulder [thigh] only was the Priest’s, Levit. 7.32. but here v. 24. it is not named what shoulder it was: and beside, though they did eat of the remainder of the peace offerings, yet they might also in such feasts, eat of other meat, not offered in sacrifice but howsoever it was, it is not necessarie to think that this portion, was any of the Priest’s allowance, nay it is like it was not: but some other portion reserved for Saul.” Many have suggest it was Samuel’s own portion of the right thigh as officiating priest, but I like Matthew Henry’s suggestion that it was the left thigh which would be the next most special piece of meat handed to a civil ruler after the priest got his portion of the right thigh. Willett also suggested that it was to the cook that Samuel had said, “I have invited the people,” whereupon the cook had begun to plan the meal and lay up portions.

PDSS agrees with the LXX with “set” (שים) rather than “kept,” but both words are in the narrative, and both are true, so it doesn’t make a significant difference.

Q Tsumura = “that is to say”

R Delitzsch suggested that this was arrived at by reversing the letters in the Hebrew word to רבד to signify the spreading of mats, as it does in Prov. 7:16. The Chaldee, Syriac, and Arabic follow the Masoretic text, though.

S NKJV, NASB = spoke, NIV = talked, ESV = bed was spread.. and he lay down to sleep (following the LXX & Vulgate)

T NASB, ESV, NIV = break, NKJV = dawning

U NASB, ESV = “into the street,” NIV, NKJV = “outside”

V Cf. 1:19, 5:3-4 – both previous references in 1 Samuel had to do with morning worship ceremonies.

WThere are only 7 other instances of this phrase in the Hebrew Bible: Gen. 19:15; 32:25, 27; Josh. 6:15; Jdg. 19:25; Neh. 4:15; and Jonah 4:7. Tsumurah suggested “rising of the dawn-star”

XThe Masoretic text does not have the directional he at the end of this word, but this is the reading of the qere, and it is supported by the preposition epi in the LXX and in in the Vulgate. It would be assumed if it were not spelled out, so the meaning is not changed. The KJV transposed “to Saul housetop” to “Saul to the housetop” (an error corrected by the NKJV), but Saul was already bedded down on the roof of Samuel’s house, a common place in the Middle East to entertain guests. Samuel was calling to Saul, who was on the roof, and from thence, they went out of the house.

Y Symmachus & Theodotian translated this word teleutaiw, “at the end,” closer to the meaning of the MT word.

Z NASB, NIV = edge, ESV = outskirts

AA NASB = proclaim, NIV = give a message, ESV = make known, lit. “cause you to hear” thus Tsumura = “let you hear”

AB This word does not appear in the LXX or Syriac. There is no known DSS of the end of chapter 9.

AC NASB, NIV, ESV = flask

AD Wycliffe, ESV & NET Bible insert the text in the LXX and Vulgate here. In addition to the versions listed here, the extra text is also not in the Revised Version or the Geneva Bible.

AE The only other use of this word in the Hebrew Bible is in the anointing of Jehu in 2 Kings 9.

AF Willett: “...it seemeth that Saul had used some resistance, refusing to be anointed, and that Samuel did perswade and pacifie him with these wordes [‘should I not... do thus: for Jehovah hath anointed’], shewing that it was the will of God, that it should be so.”
Delitzsch: “‘Hath not Jehovah (equivalent to ‘Jehovah assuredly hath’)… ”

AG Cf. 9:16, when God said this to Samuel

AH Cf. φροντίζῃ in 9:5

AI NASB, ESV = territory

AJ NASB = ceased [to be concerned], NIV = stopped [thinking]

AK NASB = is anxious, NIV = worried

ALCf. 9:5 (in which the only difference is a synonym for “leave/forget/quit” יֶחְדַּל) – exactly as Saul predicted of his father.

AM Cf. synonyms used by Aquila and Symmachus: A = perimetra (“approximate measures?”), S = kolluraV (“binders?”)

AN Cf. synonyms: A = amforea (“carry-all?”) S = nebel (transliteration, rather than translation of the Hebrew word)

AO NASB, ESV = oak, NIV = great tree

AP NASB = jug, NIV, ESV = skin

AQ DSS has an additional word here: כלובי (“baskets of”)

ARLit. “first-fruits,” Aquila, the 2^nd century Jew who re-translated the Hebrew OT into Greek, corrected the LXX here to match the MT by removing this word; however this doesn’t change the meaning.

AS DSS matches the LXX with an extra word not in the MT: תהופות (“turnings” or “wave offerings”?) Willett suggests that they gave bread because they saw that Saul was very faint and either had extra bread with them for their own food or determined that “it was a greater worke of pietie to feede the hungrie.”

ATKittel noted that some manuscripts have this preposition, even though it’s not in the MT tradition. Either way, it’s assumed, so there’s no difference in meaning.

AUThis seems to be an alternate translation of the previous phrase that wasn’t erased in the editing process. It reads “garrison” as though it were a proper name (“Nasib”), but no such person by that name is mentioned elsewhere in the LXX.

AV NIV transliterated the first word “Gibeah of God,” and ESV transliterated both words as “Gibeath-elohim”

AW NASB= group, NIV = procession (also in v.10), I prefer Brenton = band, which is a literal translation of chebel.

AX Modern English versions call these four instruments: harp/lyre, tambourine, flute, and lyre/harp.

AY LXX, Syriac, and some Hebrew manuscripts add “and” here, and there is room for it in the DSS, although the text is illegible here.

AZ This is the same word for the “hill” where the Ark of the Covenant had been transferred to in 7:1, but the context might argue otherwise, as Willett explained, “It was rather the high place of Gibeah, which is called Gibeah of Benjamin, where there was a garrison of the Philistims (13.2)... and where Saul’s father, and his uncle and kindred dwelt, v. 14... It is called the hill of God, because there was a College of the Prophets consecrated unto the service of God...”

BAThe word “garrisons” is plural construct in the MT, but singular in the Vulgate, Syriac, and all the English versions. Greek LXX is not conclusive because neuter singular and plural are spelled the same. “The plural form probably denotes a composite structure of buildings such as palaces and fortresses.” ~Tsumura

BBDSS תי והיה- which seems to be a defective abbreviation of “Philistines” followed by a more-proper future-tense form of the verb of being. Hebrew grammar is loose enough around the vav-consecutive rule that the MT spelling, although properly denoting past tense, can still be interpreted future tense, so no change of meaning is here.

BCText is illegible in the DSS at this point, but there is not room for this word inbetween the words which are legible. This word is in the LXX and Vulgate, however.
Delitzsch: “The nebel was an instrument resembling a lyre; the kinnor was more like a guitar than a harp.”

BD NASB = “come mightily,” NIV = “come in power,” ESV, Symmachus = “rush.” Same in v.10

BE The three instances before this of this word are referring to the Spirit filling Sampson in Judges 14:6 & 19 and 15:14.

BF KJV follows the literal meaning of the Hebrew verb. NIV/ESV render figuratively “are fulfilled/meet.”

BG In an unusual turn, it’s the NIV & ESV which follow the Hebrew and Greek literally with “...for yourself what your hand finds, for...” and it’s the KJV and NASB which translate the phrase figuratively!

BH Qere corrects this word’s spelling by removing the yod, but no change in meaning.

BI Other instances of “your hand finds” are: Jdg. 9:33 (Zebul to Abimelech); 25:8 (David to Nabal); Ps. 21:9; & Eccl. 9:10.

BJThe original (unpointed) Hebrew text could support either the pronoun “me” or the location “Gilgal” as the object to this preposition “before.” The LXX interpreters in the first century BC went with the latter, and the Masoretic interpreters went with the former in the vowel pointing they added in the ninth century AD.

BK All other English versions = “wait”

BL Delitzsch asserted that the “circumstantial clause which follows” “required” yarad to be considered an independent verb, its imperfect form “suppos[ing] his going down as a possible thing that may take place at a future time… an occurrence which... would take place at some time or other.” Tsumura, on the other hand, interpreted it as a vav consecutive in chain with the previous imperative “do” and thus as a command to “go down.” I’m inclined to side with Delitzsch.

BMDSS spells this verb in the direct-action qal stem rather than the indirect-action hiphil stem, but no real difference in meaning except perhaps the MT spelling would leave more room for helpers handling the offerings while he presided.

BNLXX & Vulgate read singular “offering;” the DSS is obliterated at this point, but word spacing of legible sections of this verse could support a singular spelling, although not necessarily. LXX, Vulgate, some Targums, and all English versions also add an “and” here.

BO This is only the second instance of this root in the OT since Noah’s “wait” on the ark in Gen. 8. Cf. Psalm 147:11 “The LORD takes pleasure in those who fear Him, In those who hope in His mercy.”

BPText is illegible in the DSS at this point, but there is no room between the legible portions of this verse in the DSS to include this word “his shoulder/back;” it is, however in the LXX & Vulgate. Perhaps it should also be noted that everywhere else this noun occurs in this book (9:2 & 10:23), it is translated “shoulder” and it refers to Saul’s height.

BQDSS has a definite article here, matching the definite article in LXX, but our God is definite either way, so there’s no difference in meaning.

BRText is illegible in the DSS at this point, but there is not room for this word in between the words which are legible, matching the LXX which also omits this word.

BSCf. synonyms in A = enhulisqh (“was inhabited”) and S = efwrmhsen (“rushed upon”)

BTLXX & Syriac as well as 2 Hebrew manuscripts read singular “he came.” Word spacing in the DSS could support this, but the text is illegible here.

BUText is illegible in the DSS at this point, but there is not room for this word inbetween the words which are legible. This word is, however, in the LXX & Vulgate.

BV This figure of speech is unique to the author of 1 & 2 Samuel (cf. 1 Sam. 4:7; 14:21; 19:7; 2 Sam. 5:2). Since its first instance is a quote from Philistines, I wonder if it is Philistine in origin.

BWThere is space before this word for additional words not in the MT (Perhaps the αυτος/“he” inserted in the LXX? Even so, that would not change the meaning). The next two letters in the DSS are -מת, not matching the MT, but possible to prefix onto the next word in the MT. The MT reading is a Niphal participle (“prophecying” - there is no Qal form), whereas the DSS suggests a Hitpael participle (“prophecying to himself”), so no real difference in meaning. The combined witness of MT & DSS weigh against the LXX omission of this word, although, without the word, the implication remains that, if he was “among the prophets,” he was prophesying with them, so the LXX’s omission does not introduce a different meaning.

BXSyriac, Arabic, and some Latin manuscripts support the singular “his” instead of the MT “their,” but the DSS supports “their.”

BY Literally “from there,” NIV interpreted as a figure of speech = “who lived there”

BZPerhaps perhaps the teacher in the school of prophets was considered a kind of “father” (1 Ki. 2:12), in which case, “Who is their father?” might be a way of saying, “We don’t know who’s in charge there so no wonder something unexpected happened.” Later in Saul’s life, I could imagine that event being related to other unexpected things Saul did, as in, “That was so rash, it couldn’t have come from Kish’s side of the family; where on earth could that craziness come from? Well, there was that one time Saul was with those prophets, so maybe he got something weird from them!”

CA NASB = finished, NIV = stopped

CB In the second century AD, Aquila specified that it was his father’s brother = patradelfoV.

CC NASB, NIV, and ESV add “to be found,” which is not in the Hebrew or Greek.

CDLXX, Vulgate, and some Syriac and Targums read plural, “they said,” and there is probably space in this illegible part of the DSS to support the extra letter it would take in Hebrew to make it plural.

CELXX & Vulgate read “to thee” (singular) whereas MT reads “to you” (plural). Word spacing in this obliterated portion of the DSS could support either, but the Vulgate supports the LXX.

CFAlthough this part of the verse is obliterated in the DSS, there doesn’t appear to be room for as many characters in the DSS as are found in the MT. This would support the NIV’s omission of “to his uncle” and a singular rather than plural pronoun here “to me” rather than “to us,” as is found in the LXX. Either way, it doesn’t change the story.