Samuel anoints Saul, gives him signs, and the Spirit turns him into another man; chosen by lot at Mizpah, he is found hidden among the baggage — 'God save the king.'
Tap any Hebrew word to reveal its root, value, and meanings.
Then Samuel took the vial of oil, and poured it upon his head, and kissed him, and said: ‘Is it not that Hashem has anointed you to be prince over His inheritance?
verse value 4051
Insights
Verse structure: 13 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "and·took" (וַיִּקַּ֨ח, 4 letters) and the longest is "over·his·inheritance" (עַל־נַחֲלָת֖וֹ, 7 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "the·vial·of" (אֶת־פַּ֥ךְ), "and·cast" (וַיִּצֹ֥ק), "that·he·anointed·you" (כִּֽי־מְשָׁחֲךָ֧). 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "not" (root לא, 107x in I Samuel). First appearance of the root שמן ("the·oil") in I Samuel. The etnachta (major mid-verse pause) falls on 'and·he·kissed·him', dividing the verse into phrases of 7 and 6 words. Full calculation: וַיִּקַּ֨ח [and·took] (124) + שְׁמוּאֵ֜ל [Samuel] (377) + אֶת־פַּ֥ךְ [the·vial·of] (501) + הַשֶּׁ֛מֶן [the·oil] (395) + וַיִּצֹ֥ק [and·cast] (206) + עַל־רֹאשׁ֖וֹ [upon·his·head] (607) + וַיִּשָּׁקֵ֑הוּ [and·he·kissed·him] (427) + וַיֹּ֕אמֶר [and·said] (257) + הֲל֗וֹא [not] (42) + כִּֽי־מְשָׁחֲךָ֧ [that·he·anointed·you] (398) + יְהֹוָ֛ה [Hashem] (26) + עַל־נַחֲלָת֖וֹ [over·his·inheritance] (594) + לְנָגִֽיד [to·leader] (97) = 4051.
Radak
“The flask of oil.” This was not the anointing oil, for kings were not anointed from it except the kings of the House of David; rather, it was a flask of perfume. And it was said that Saul and Jehu, who were anointed from a flask, their kingship did not endure; whereas David and Solomon, who were anointed from a horn, their kingship endured.
"And he kissed him." In the midrash: all kisses are frivolous except three — a kiss of greatness, a kiss of long intervals, and a kiss of parting. A kiss of greatness: "and he poured it upon his head, and kissed him." A kiss of long intervals: "and he went, and met him in the mountain of God, and kissed him." A kiss of parting: "and Orpah kissed her mother-in-law." Rabbi Tanchuma says: also a kiss of kinship, as it is said, "and Jacob kissed Rachel" — why? Because she was his kinswoman.
"Is it not that the Lord hath anointed thee?" The word halo comes in places to strengthen the matter and to urge a person on, as in "have not I sent thee?" and "hearest thou not, my daughter?" and the like.
Ralbag
And behold, Samuel took a flask of oil and poured it upon Saul’s head to anoint him as king over Israel, and He gave him signs so that he would believe that the kingdom would be his. The strongest of these signs was that his heart was changed to another heart, and he prophesied with the prophets; for he had not previously had any reputation or renown in prophecy.
Metzudat David
Is it not so? Indeed, the matter is that the Lord has anointed you through me:
Metzudat Zion
Flask. The name of a certain vessel.
And he poured. And he shed.
And he kissed him. He kissed him.
Malbim
And Samuel took, etc. Through the anointing, he drew down upon him the spirit of strength and royal power, as it is stated (1 Samuel 16:13), "And he anointed him among his brothers, and the spirit of the Lord prevailed over him from that day forward." And through the kiss, which is the cleaving of spirit to spirit, he drew down upon him the abundance of holiness, thereby preparing him for prophecy later on with the sons of the prophets, as it is stated (1 Samuel 10:6), "And the spirit of the Lord will prevail over you, and you shall prophesy with them." And the reason he did not anoint him publicly is explained by Abarbanel: so that he could cast the lots subsequently. If he had been anointed publicly, the casting of lots would have been superfluous in the eyes of the people, and they would have suspected him of having manipulated the lots deceitfully in favor of the man who had been anointed. And according to the words of our Sages of blessed memory, who state that they anointed him with a flask and with oil of myrrh, and not with a horn and not with the sacred anointing oil, it is clear that therefore he anointed him secretly, so that they would not realize that he was anointed only as a leader, as it is stated (1 Samuel 24:6), "The Lord's anointed." He was anointed as a leader over his inheritance, a leader and not a king, since kingship was not promised to him by inheritance, as is the way of one anointed with the sacred oil and his horn exalted like a wild ox's horns.
When you are departed from me to-day, then you shall find two men by the tomb of Rachel, in the border of Benjamin at Zelzah; and they will say to you: The asses which you went to seek are found; and, lo, your father has left off caring for the asses, and is anxious concerning you, saying: What shall I do for my son?
verse value 9036
Insights
Verse structure: 29 words, 126 letters. Verse gematria: 9036 is divisible by 18, the value of chai ('life'). The shortest word is "what" (מָ֥ה, 2 letters) and the longest is "by·grave·of" (עִם־קְבֻרַ֥ת, 6 letters). Words sharing gematria 862: the·she-asses, the·she-asses. 8 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "when·you·go" (בְּלֶכְתְּךָ֤), "and·you·find" (וּמָצָ֩אתָ֩), "by·grave·of" (עִם־קְבֻרַ֥ת). The root הלך appears 2 times in this verse. 25 unique roots are used. Frequent roots: "and·they·shall·say" (root אמר, 418x in I Samuel); "which" (root אשר, 229x in I Samuel); "man" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'at·Zelzah', dividing the verse into phrases of 11 and 18 words.
Rashi
With the grave of Rachel at the border of Benjamin. But is not the grave of Rachel at the border of Yehuda, in Bethlehem? Rather, now they are at the grave of Rachel, and when you meet them you will find them at the border of Benjamin, at Tzeltzal. So it is stated in the Tosefta of Sotah (chapter 11).
Tzeltzach. The shade [tzel] of the Pure One [tzach] — the Holy One, blessed be He, who is pure and ruddy. And it is Jerusalem.
And he is anxious for you. He will fear for you — all the language of 'da'agah' is the language of 'yir'ah' — doshti'r in the foreign tongue.
Radak
“On the day that you go.” Our Sages of blessed memory said: Where do we find that Rachel was buried in Zelzah, on the border of Benjamin? Was she not buried only in Bethlehem, as it is stated, “And Rachel died, and she was buried on the way to Ephrathah, which is Bethlehem”? And Bethlehem is nothing other than the portion of Judah, as it is stated, “And you, Bethlehem Ephrathah, are you little to be among the clans of Judah?” Rather, this is what He said to him: Now, at the time that I am speaking with you, behold, they are with the burial of Rachel; behold, they are coming, and you are going, and you will find them on the border of Benjamin, in Zelzah.
“And now your father has given up the matter of the donkeys.” Explanation: Before the donkeys were found.
Metzudat David
"When you go." To confirm in his heart the matter of the kingship, he said to him: "Signs." The first of these is that he said to him: "When you go," etc.
“With the burial of Rachel.” This means: they are now near the burial site of Rachel, and you are going while they are coming, and you will find them in the territory of Benjamin, at Zelzah.
"And behold, he has left off." This is as if to say: Behold, once they were found he abandoned a small worry, and through them a great worry came upon him, and he says, What shall I do to find my son?
Metzudat Zion
Near the burial of Rachel. Close to her burial place.
Abandoned. Left.
Malbim
The questions (2–7): Why did He give him specifically three signs? And why specifically these signs? Is there any connection between these matters and the subject of kingship? Why were there initially two men, then three, and then a band of prophets? And if the place designated for him in each instance was intentional, what was the purpose? And regarding the fact that one carried goats, another bread, and another wine: why did the latter two give him bread and ask him for his well-being, rather than the first ones? And what is the meaning of the statement that when the signs come to you, you should do whatever your hand finds to do? What was intended by this?
In the verse “When you go on this journey,” it alluded to him regarding the nature of the people whom he would lead, and how his relationship would be with each faction among the factions that would be under his rule. For there were found among the people three distinct factions: 1) The masses of people who live the lives of beasts, who do not serve the Lord and do not comprehend His truths, and whose entire aim is only their bodies and their land. Since they are the majority, for most of the people are common masses, He said to him: “Those you will encounter first on your path and in your preparation for kingship.” He said, “When you go today from me, you will find two men.” For they are divided into two camps: there are those who are drawn after the power of appetite to eat and drink and indulge in pleasures, and there are those who are drawn after the power that is aroused to gather wealth and riches, and the like. And they are now, with the burial of Rachel, and you will encounter them at the border of Benjamin, at Zelzah. This alludes to the fact that people like these are found with the burial of Rachel, for the divine soul within them—the valiant woman, beautiful among women, alluded to by Rachel (for it is known that the root of the soul is from a specific attribute called by the mystics by the name Rachel)—is buried within the clods of earth, which are under the dominion of the flesh and the body. And also, when they encounter you, they will not be drawn after you to enter your border, which is the tribe of Benjamin; rather, they will stand at the border of Benjamin from the side. And they will not ask you for peace, like the second faction, and all the more so will they not give you two loaves of bread, which is a gift and an offering. As it is written, “And the men of Belial said, ‘What will this man save us?’” and they despised him and did not bring him an offering. For this faction is distant from your companions, for they are close to beasts of burden that carry loads like them, namely the camel and the donkeys. Nevertheless, in all this, they will not harm you, and they will not keep silent from informing you regarding the matter of the donkeys, for they are found. Even though the matter of the donkeys pertains to them, for they are with them in the same level.
Then shall you go on forward from thence, and you shall come to the terebinth of Tabor, and there shall meet you there three men going up to God to Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine.
verse value 8095
Insights
Verse structure: 25 words, 108 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "there" (שָּׁם֙, 2 letters) and the longest is "to·God" (אֶל־הָאֱלֹהִ֖ים, 8 letters). Words sharing gematria 635: three, three. 7 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·you·shall·pass·on" (וְחָלַפְתָּ֨), "unto·terebinth" (עַד־אֵל֣וֹן), "Tabor" (תָּב֔וֹר). The root שלוש appears 3 times in this verse. 18 unique roots are used. Frequent roots: "to·God" (root איל, 238x in I Samuel); "man" (root איש, 201x in I Samuel); "and·you·shall·come" (root בוא, 161x in I Samuel). First appearance of the root הלאה ("and·onward") in I Samuel. First appearance of the root גדי ("kids") in I Samuel. The etnachta (major mid-verse pause) falls on 'Beth-el', dividing the verse into phrases of 13 and 12 words.
Rashi
The oak of Tavor. The plain of Tavor.
Radak
The terebinth of Tabor. As its Targum renders: the plain of Tabor.
“Ascending to the God of Bethel.” This is Luz, which Jacob called Bethel, and there was the altar that Jacob built. In the time when the erection of altars was permitted, sacrifices were offered there, and that house was holy. The Israelites would come there at that time to pray, by virtue of Jacob’s merit. And indeed, Jacob himself said regarding this place, “shall be the house of God”. Although the midrashic interpretation offers a different approach to this matter, what we have written is the apparent meaning according to the plain sense of the verses, for Bethel was a holy place forever, a place of an altar, and people would come there to pray. It was also a place of prophecy, as it is stated, “This is none other than the house of God, this is the gate of heaven.” The meaning of “gate” is that through it one learns what is decreed in the heavens concerning the lower realms. And Hosea said, “Bethel shall meet us,” and there He will speak to us. And Jonathan’s Targum translates “Ascending to the God of Bethel” as: “Those who ascend to worship before the Lord at Bethel.”
Metzudat David
"And you shall pass." And the second sign is, when you pass from there onward, etc.
Bethel. This is Shiloh, where the House of God stood.
Metzudat Zion
And you will pass by. A matter of passing, similarly (Song of Songs 2:11) 'it has passed and gone'.
Bottle. Wine skin.
Malbim
“And you shall pass from there onward” – behold, you will turn from this sect to a higher sect, namely those who emerge from the level of beasts to the rank of human beings who engage in the service of God, ascending to God, the God of Bethel, to offer sacrifices. And there you will find three men. This means that among the sect engaged in service, there are three types. First, there is one who engages in the service of God for the sake of God, for a pleasing aroma alone, without any ulterior external motive. This is the one who carried three kids, his aim being to offer only goat kids. Since the human soul consists of three faculties—the vegetative, the vital, and the rational—he depicted him as carrying three kids to offer the three parts of his soul before God. Second, there is one who serves with the intention of his own benefit, namely to obtain through his service God’s favor to grant him the fruit of his hands and his necessary needs. Although this person serves God, he also serves himself, carrying the three parts of his soul and pouring them out before God upon three loaves of bread and provisions. Third, there is the worst of all, who serves God in order to attain wealth, luxuries, and pleasures as the reward for his service. This is the one praised as carrying a skin of wine. In any case, all three types of this sect direct their service or their requests for needs to God. They will join with you and ask after your welfare, and they will also give you two loaves of bread, which represents the provision of your needs, and you will take from their hand, for they will support you to guard your welfare and fulfill your physical needs.
And they will salute you, and give you two cakes of bread; which you shall receive of their hand.
verse value 2787
Insights
Verse structure: 8 words, 34 letters. The shortest word is "to·you" (לְךָ֖, 2 letters) and the longest is "two·bread" (שְׁתֵּי־לֶ֔חֶם, 6 letters). Words sharing gematria 50: to·you, to·you. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·they·will·ask" (וְשָׁאֲל֥וּ), "and·they·will·give" (וְנָתְנ֤וּ), "two·bread" (שְׁתֵּי־לֶ֔חֶם). The root לך appears 2 times in this verse. 7 unique roots are used. Frequent roots: "from·their·hand" (root יד, 99x in I Samuel); "and·you·will·take" (root לקח, 78x in I Samuel); "and·they·will·give" (root נתן, 69x in I Samuel). The etnachta (major mid-verse pause) falls on 'of·peace', dividing the verse into phrases of 3 and 5 words. Full calculation: וְשָׁאֲל֥וּ [and·they·will·ask] (343) + לְךָ֖ [to·you] (50) + לְשָׁל֑וֹם [of·peace] (406) + וְנָתְנ֤וּ [and·they·will·give] (512) + לְךָ֙ [to·you] (50) + שְׁתֵּי־לֶ֔חֶם [two·bread] (788) + וְלָקַחְתָּ֖ [and·you·will·take] (544) + מִיָּדָֽם [from·their·hand] (94) = 2787.
Radak
"Two [loaves] of bread." Jonathan rendered: two cakes of bread — its meaning is challot of bread. And "three loaves of bread" the Targum renders: three pittin of bread. And the loaves are larger than the cakes. It appears that the one who was carrying three loaves of bread was carrying cakes of bread as well; and he mentioned the loaves because they are the larger, and did not mention the smaller ones. For it is not possible that, if they were carrying only three loaves of bread, they should give two to Saul and his lad and be left with but one loaf, when they were three men. Rather, they were carrying cakes of bread as well, two or three, and they gave Saul and his lad two cakes of bread. And since he mentioned loaves and mentioned cakes, it is evident that loaves are not called cakes. And so it is written in the Torah: "and one loaf of bread, and one cake of bread."
After that you shall come to the hill of God, where is the garrison of the Philistines; and it shall come to pass, when you are come thither to the city, that you shall meet a band of prophets coming down from the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them; and they will be prophesying.
verse value 6618
Insights
Verse structure: 24 words, 105 letters. The shortest word is "so" (כֵּ֗ן, 2 letters) and the longest is "and·before·them" (וְלִפְנֵיהֶ֞ם, 7 letters). 10 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "you·will·go·in" (תָּבוֹא֙), "garrisons·of" (נְצִבֵ֣י), "when·you·come" (כְבֹאֲךָ֨). The root בוא appears 2 times in this verse. 23 unique roots are used. Frequent roots: "where" (root אשר, 229x in I Samuel); "and·it·will·be" (root היה, 167x in I Samuel); "you·will·go·in" (root בוא, 161x in I Samuel). First appearance of the root נציב ("garrisons·of") in I Samuel. First appearance of the root פגע ("and·you·will·encounter") in I Samuel. The etnachta (major mid-verse pause) falls on 'Philistines', dividing the verse into phrases of 8 and 16 words.
Rashi
The hill of God. The hill of Kiryat-Yearim, where now the Ark of God is.
The garrisons of the Philistines. Guard posts that they appointed over Israel — they were oppressing them, and they were placing garrisons in the cities of Israel.
A band of prophets. Yonatan translated: A group of scholars. 'Chevel' — a group — and so (II Samuel 22:6): 'The cords of Sheol surrounded me' — the troops of the wicked surrounded me.
From the high place. Yonatan translated: Me-bayit ishruta.
Radak
“Hill of God.” Jonathan [ben Uzziel] translated it as “the hill where the Ark of the Lord was,” and this is the Hill of Kiryat Yearim, for there the Ark remained from the day the Philistines returned it until David brought it up from there.
"Where the garrisons of the Philistines are." For the Philistines were ruling over Israel, and they had officers appointed over Israel there — and likewise at Geba of Benjamin — as it says of David, when he ruled over Edom, "and he put garrisons in Edom." And one who is appointed over a matter is called a natziv, since they station him over them. And Samuel told him that there the spirit of the Lord would come mightily upon him, for two reasons: the first, because the Ark was there; and the second, because the garrisons of the Philistines were there — he hinted to him that he would remove them from there and save Israel from their hand.
"A band of prophets." Jonathan rendered it: a company of scribes — meaning disciples, for the disciples of the sages are called scribes. And these were the disciples of the great prophets, and the disciples were called "the sons of the prophets." And the great prophets who lived in that time, from Eli until David, were Elkanah, Samuel, Gad, Nathan, Asaph, Heman, and Jeduthun.
From the high place. For there, in Kiryat Yearim, there was a high place.
And before them a psaltery, and a timbrel, and a pipe, and a harp. For the Holy Spirit does not rest except through joy.
“And they prophesied.” Jonathan [ben Uzziel] translated [this as] “they praised,” meaning that their prophecy consisted of songs and praises to God, uttered by the Holy Spirit.
Metzudat David
"Afterward. And the third sign, when you come to the hill of God, which is Kiriath-jearim, where the Ark stood on the hill, as it is written above (7:1):"
Nevil, etc. In order to gladden them, so that prophecy might rest upon them, for the Divine Presence does not rest except in a state of joy (Shabbat 30b). Likewise, it is stated regarding Elisha (2 Kings 3:15): "And it came to pass, when the musician played, that the hand of the Lord came upon him."
Metzudat Zion
The governors. The officers of the Philistines, whom they appointed.
And you will meet. A matter of meeting.
Company. A group, similarly (Psalms 119:61): 'the companies of the wicked'.
Harp and timbrel, etc. Names of types of musical instruments.
Malbim
Afterward, you shall come to the hill of God, where the Ark rested. The mention of the garrison of the Philistines alludes to the fact that from the divine emanation of these [holy] ones, you will merit to subdue the Philistines, as it is stated (1 Samuel 13:3): “And Jonathan struck the garrison of the Philistines that was in Geba.” And you shall encounter a band of prophets coming down from the high place, which is the third class [of spiritual beings], who have gone forth from the rank of human beings to a rank that is called “divine.” These are people who have divested themselves of all matters of the flesh, engaging in spirituality and divinity. Before them are the lyre, the timbrel, and the pipe, as they strive to arouse the divine soul so that the spirit of prophecy may rest upon it.
And the spirit of Hashem will come mightily upon you, and you shall prophesy with them, and shall be turned into another man.
verse value 2643
Insights
Verse structure: 9 words, 39 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "spirit·of" (ר֣וּחַ, 3 letters) and the longest is "and·you·shall·prophesy" (וְהִתְנַבִּ֖יתָ, 7 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·will·rush" (וְצָלְחָ֤ה), "and·you·shall·prophesy" (וְהִתְנַבִּ֖יתָ), "and·you·will·be·turned" (וְנֶהְפַּכְתָּ֖). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "to·man" (root איש, 201x in I Samuel); "with" (root עם, 128x in I Samuel). First appearance of the root צלח ("and·will·rush") in I Samuel. First appearance of the root רוח ("spirit·of") in I Samuel. The etnachta (major mid-verse pause) falls on 'with', dividing the verse into phrases of 6 and 3 words. Full calculation: וְצָלְחָ֤ה [and·will·rush] (139) + עָלֶ֙יךָ֙ [upon·you] (130) + ר֣וּחַ [spirit·of] (214) + יְהֹוָ֔ה [Hashem] (26) + וְהִתְנַבִּ֖יתָ [and·you·shall·prophesy] (873) + עִמָּ֑ם [with] (150) + וְנֶהְפַּכְתָּ֖ [and·you·will·be·turned] (561) + לְאִ֥ישׁ [to·man] (341) + אַחֵֽר [another] (209) = 2643.
Radak
And the spirit of the Lord will come mightily upon thee. The spirit of prophecy shall pass over and rest upon thee.
And you shall prophesy. This comes in the manner of the verbs whose final radical is heh:
“And thou shalt be turned into another man.” This means that you will have an additional spirit, a spirit of prophecy, and authority. This is what is also stated: “And God gave him a different heart.”
Metzudat David
And it shall rush upon you. The spirit of the Lord will pass over you, and you will prophesy with them, and you will be transformed into a different person, for now you are not a prophet.
Metzudat Zion
And she passed. And she crossed, similarly (II Samuel 19:18): 'they crossed the Jordan'.
Malbim
And it shall come mightily. This class, they shall support you in these divine matters, which, through their joining with you, a) “And the Spirit of the Lord shall rest upon you” — this is a mighty, wondrous spirit, as the Guide [of the Perplexed] states, that this is a level among the levels of the Holy Spirit, whereby a divine spirit of might descends upon a single individual to the extent that he is not afraid to save a great multitude from the host of camps, b) in a matter of the soul, and thou shalt prophesy with them. And after this divine matter has descended upon you, affecting both your parts, you will be transformed into another person, in body and in soul.
And let it be, when these signs are come to you, that you do as your hand shall find; for God is with you.
verse value 3627
Insights
Verse structure: 15 words, 54 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. Verse gematria: 3627 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "when" (כִּ֥י, 2 letters) and the longest is "God" (הָאֱלֹהִ֖ים, 6 letters). Words sharing gematria 50: to·you, to·you. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "they·will·go·in" (תָבֹ֛אנָה), "the·signs" (הָאֹת֥וֹת). The root כי appears 2 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 229x in I Samuel); "and·it·shall·be" (root היה, 167x in I Samuel); "when" (root כי, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 7 and 8 words.
Rashi
For when these signs come to you. And you will know that the words are true. And just as these signs came to you, so the word of the kingship will be fulfilled.
Do that which your hand finds. Prepare for yourself the vessels of kingship, and prepare for yourself the trappings of kingship as best you can.
Radak
"When they shall come in." It is written with a yod, like "they shall come in" in the verse "into the palace of the king," where the aleph and the yod are stretched out. But this is called "they shall come in" with the aleph concealed, and both the written text and the vocalized reading are one, and both are correct in the language, like "they shall return" and "they shall return."
"Make for yourself whatever your hand finds to do." That is to say, do whatever you wish to do, for God is with you. And it should be explained that in this matter He hinted to him regarding the war against Nahash the Ammonite, and Jonathan rendered it: "Prepare for yourself royal vessels."
Metzudat David
"Make for yourself": Prepare for yourself the instruments of kingship according to your ability, for God is with you, and you shall reign.
Malbim
“And it shall be, when these signs come upon you” – this is the sign for you regarding the assistance that you will obtain from all the factions of the people, each according to his strength and his level. “Make for yourself what your hand finds” – then you shall not rely on the assistance of others, but only on Divine assistance, which will accompany you. This is in accordance with the principle: “If I am not for myself, who will be for me? And when I am for myself, what am I?”
And you shall go down before me to Gilgal; and, behold, I will come down to you, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings; seven days shall you tarry, till I come to you, and tell you what you shall do.’
verse value 6522
Insights
Verse structure: 22 words, 92 letters. The shortest word is "to·you" (לְךָ֔, 2 letters) and the longest is "and·I·make·known" (וְהוֹדַעְתִּ֣י, 7 letters). Words sharing gematria 501: and·I·make·known, that. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "sacrifices·of" (זִבְחֵ֣י), "you·shall·wait" (תּוֹחֵל֙), "until·I·come" (עַד־בּוֹאִ֣י). The root ירד appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 229x in I Samuel); "until·I·come" (root בוא, 161x in I Samuel); "days" (root יום, 154x in I Samuel). First appearance of the root שלם ("well-being") in I Samuel. First appearance of the root יחל ("you·shall·wait") in I Samuel. The etnachta (major mid-verse pause) falls on 'well-being', dividing the verse into phrases of 12 and 10 words.
Rashi
And you shall go down before me to Gilgal. And after you are anointed king, you will go down to Gilgal before me, before I go down.
And behold, I will come down to you. At the end of the seven days that you will go down.
Wait. You will wait.
Radak
“Seven days you shall wait.” Explanation: From the day I part from you at Gilgal. And this was after the renewal of the kingship, for at the renewal of the kingship both of them came to Gilgal together with all Israel. And after Samuel spoke his words, he departed, and Saul chose three thousand men for himself, and the rest of the people he sent to their tents. And from the day that Samuel separated from Saul at Gilgal, he told him to wait for him seven days until he would come to him. And Saul did not leave Gilgal; rather, he was there from the time of the renewal of the kingship until the time of the war, as it says, “And Saul was still in Gilgal.” And why did he say to him, “This thing now,” and did not wait until they would be in Gilgal and he would separate from him, so that he would then say to him, “Seven days you shall wait until I come to you”? Because now, when he spoke to him regarding the matter of the kingship, he hinted to him through this matter: the kingship will be established for him if so; if not, it will not be established. This is the first commandment that he commanded him, and if he will stand by it, the kingship will be established in his hand; and if not, it will not be established. Therefore, he said, “And I will make known to you what you shall do,” meaning: then I will make known to you what will be of your kingship.
Metzudat David
"And you shall go down before me to Gilgal." He warned him and said to him: After you have been anointed king, when you go down to Gilgal during the war with the Philistines, behold, you shall go down there before I descend, and you shall wait there for seven days until my arrival, for I shall go up to offer the burnt offerings to the Lord, and there I shall inform you of what you shall do concerning the kingship. [And since he did not wait, he became angry with him and did not tell him even then]:
Metzudat Zion
Wait. Be patient, similarly (Genesis 8:10): 'and he waited yet'.
Malbim
“And you shall go down afterward, you shall go down before Gilgal,” which is the place where they went to renew the kingship. This occurred after the aforementioned omens had come, as per their wording, namely after the people were divided and the worthless men said, “What will this man save us?” and the troops who had God’s touch upon their hearts went with him. And behold, I will come down to you to bring up a burnt offering, as it is stated (1 Samuel 11:15), “seven days,” meaning that after I separate myself from you there, I command you to remain there and wait seven days, in which you shall do nothing of your own accord until my return to you and my informing you of what you shall do regarding the war against the Philistines. And Saul transgressed this (as will be explained below in section 14). And the meaning is: even though I said to you, “Do all that your hand finds to do,” nevertheless, at Gilgal you have no permission to do anything without me.
Cross-references: Deuteronomy 17:20; I Samuel 13:8
And it was so, that when he had turned his back to go from Samuel, God gave him another heart; and all those signs came to pass that day.
verse value 3447
Insights
Verse structure: 15 words, 67 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "heart" (לֵ֣ב, 2 letters) and the longest is "and·he·turned·to·him" (וַיַּהֲפׇךְ־ל֥וֹ, 7 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "when·he·turned" (כְּהַפְנֹת֤וֹ), "his·shoulder" (שִׁכְמוֹ֙), "and·he·turned·to·him" (וַיַּהֲפׇךְ־ל֥וֹ). 15 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 167x in I Samuel); "and·they·came" (root בוא, 161x in I Samuel); "in·the·day" (root יום, 154x in I Samuel). First appearance of the root פנה ("when·he·turned") in I Samuel. The etnachta (major mid-verse pause) falls on 'another', dividing the verse into phrases of 10 and 5 words.
Rashi
A different heart. The spirit of the might of kingship.
Metzudat David
"Another heart." This means: the breadth of heart that is fitting for a king.
Metzudat Zion
As he turned. When he turned.
His shoulder. His shoulder.
Malbim
"And God turned his heart to another heart," for the heart of every person guides and directs all the forces of his body. But "the streams of water are the heart of the king," meaning it guides the hearts of the people who are governed through him. And the relationship of their hearts to the heart of their king is like the relationship of the vital forces to the heart in an individual. For "the heart of the king is in the hand of the Lord; wherever He desires, He inclines it," along with the hearts of the people with him. And when his heart rules over the forces of his body, he also rules over the entire nation. And the heart of Saul was now transformed from being a guide for an individual person, namely Saul himself, to being a guide for a collective entity, namely the people of Israel. And they came, and likewise all the signs came to him on that day and were not delayed until another day.
And when they came thither to the hill, behold, a band of prophets met him; and the spirit of God came mightily upon him, and he prophesied among them.
verse value 3683
Insights
Verse structure: 12 words, 59 letters. Notable word values: "God" (אֱלֹהִ֔ים) = 86, equal to Elohim. The shortest word is "there" (שָׁם֙, 2 letters) and the longest is "band·of·prophets" (חֶבֶל־נְבִאִ֖ים, 8 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "band·of·prophets" (חֶבֶל־נְבִאִ֖ים), "in·their·midst" (בְּתוֹכָֽם). 12 unique roots are used. Frequent roots: "and·they·came" (root בוא, 161x in I Samuel); "upon·him" (root על, 112x in I Samuel); "God" (root אלהים, 89x in I Samuel). First appearance of the root גבעתה ("to·the·hill") in I Samuel. The etnachta (major mid-verse pause) falls on 'to·meet·him', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיָּבֹ֤אוּ [and·they·came] (25) + שָׁם֙ [there] (340) + הַגִּבְעָ֔תָה [to·the·hill] (485) + וְהִנֵּ֥ה [and·behold] (66) + חֶבֶל־נְבִאִ֖ים [band·of·prophets] (143) + לִקְרָאת֑וֹ [to·meet·him] (737) + וַתִּצְלַ֤ח [and·rushed] (534) + עָלָיו֙ [upon·him] (116) + ר֣וּחַ [spirit·of] (214) + אֱלֹהִ֔ים [God] (86) + וַיִּתְנַבֵּ֖א [and·he·prophesied] (469) + בְּתוֹכָֽם [in·their·midst] (468) = 3683.
Malbim
"And they came." He relates the third sign in detail; see what is said, "and it came to pass, when all that knew him," etc. "And it came mightily" — as explained above: a) a divine spirit of might; b) prophecy.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied with the prophets, then the people said one to another: ‘What is this that is come to the son of Kish? Is Saul also among the prophets?’
verse value 3983
Insights
Verse structure: 17 words, 84 letters. The shortest word is "the·people" (הָעָ֜ם, 3 letters) and the longest is "he·prophesied·and·he·said" (נִבָּ֑אוַיֹּ֨אמֶר, 8 letters). Words sharing gematria 115: the·people, in·the·prophets. 8 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "all·who·knew·him" (כׇּל־יֽוֹדְעוֹ֙), "from·yesterday" (מֵאִתְּמ֣וֹל), "with·prophets" (עִם־נְבִאִ֖ים). The root היה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·his·neighbor" (root איל, 238x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "man" (root איש, 201x in I Samuel). First appearance of the root לבן ("to·son·of·Kish") in I Samuel. The etnachta (major mid-verse pause) falls on 'he·prophesied·and·he·said', dividing the verse into phrases of 8 and 9 words.
Radak
From yesterday. With a hireq under the aleph and a dagesh in the tav:
Metzudat David
"What was this?" Meaning: What was the reason for the son of Kish to prophesy? Was his father a prophet, so that he too should prophesy? And should Saul also be among the prophets and resemble them? And from where did his prophecy come?
Metzudat Zion
The day before yesterday. The third day before today.
Malbim
Questions (11-12): What was the dispute between the people and the man who answered, and who is their father? And the language indicates that what is stated, "Therefore it became a proverb," resulted from the man's answer, "Who is their father?"
"And it came to pass that all who knew him" — this means that it is known that for the prophetic experience, two preparations are required: 1) a natural preparation, whereby his temperament and the power of his imagination are prepared for this from birth, from the womb and from the pregnancy; 2) a voluntary preparation, whereby he engages in seclusion, asceticism, purity, holiness, and the like. And they further held that the natural preparation does not occur except from father to son, as it is stated: "The father is credited to his son with wisdom, strength, etc." And therefore you will find it more so in one whose father was also a prophet. "And it came to pass that all who knew him" — from yesterday and the day before yesterday — he saw that neither yesterday nor the day before yesterday did he prepare himself for prophecy, but rather he was occupied with the needs of his father's house. And he saw that nevertheless, behold, he prophesied among the prophets. He marveled at two marvels: 1) from the aspect that he did not have the natural preparation from his father, and regarding this he said, "What is this that has happened to the son of Kish? Is his father not a prophet?" 2) from the aspect of the voluntary preparation, even though Saul was among the prophets — meaning, "Has it been found until now among the prophets that he prepared himself and studied for prophecy?"
And one of the same place answered and said: ‘And who is their father?’ Therefore it became a proverb: ‘Is Saul also among the prophets?’
verse value 2678
Insights
Verse structure: 12 words, 48 letters. Verse gematria: 2678 is divisible by 26, the value of the divine name Hashem. The shortest word is "man" (אִ֥ישׁ, 3 letters) and the longest is "in·the·prophets" (בַּנְּבִאִֽים, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·parable" (לְמָשָׁ֔ל), "in·the·prophets" (בַּנְּבִאִֽים). 12 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "man" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'their·father', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיַּ֨עַן [and·he·answered] (136) + אִ֥ישׁ [man] (311) + מִשָּׁ֛ם [from·there] (380) + וַיֹּ֖אמֶר [and·said] (257) + וּמִ֣י [and·who] (56) + אֲבִיהֶ֑ם [their·father] (58) + עַל־כֵּן֙ [therefore] (170) + הָיְתָ֣ה [was] (420) + לְמָשָׁ֔ל [to·parable] (400) + הֲגַ֥ם [also] (48) + שָׁא֖וּל [Saul] (337) + בַּנְּבִאִֽים [in·the·prophets] (105) = 2678.
Rashi
And who is their father? What wonder is it to you in the matter of who is the father of prophets — is prophecy an inheritance?
Radak
"And who is their father?" Jonathan the Aramaic translator renders this as "And who is their master?" and this is indeed the correct interpretation: "Who is the one who teaches these prophets and causes the spirit of prophecy to rest upon them?" There is no need to be astonished by this, for the Holy One, blessed be He, who teaches these prophets, also teaches this man. And some commentators explain "their father" in its literal sense, based on the statement: "What is this that was said about the son of Kish?" They replied: "And who is the father of these prophets? Was it from their father that they received prophecy, that you are astonished at the son of Kish?"
Therefore, it was used as a parable. The explanation of this statement is that from that day onward, whenever a lowly person rose in status, he would say, “Is Saul also among the prophets?”
Ralbag
"And who is their father?" He means to say that the matter of prophecy and perfection does not pass from father to son, and therefore it is possible for the son to be a prophet even though his father is not a prophet. Now, one might ask: How were there so many prophets at that time? It has already been mentioned above that the word of the Lord was rare in those days; there was no open vision. It is possible to say that there is a difference between that time and the time when Samuel began to prophesy. Therefore, it may be said in resolving this difficulty that this [the scarcity of prophets] was at that time when Samuel began to prophesy, whereas now the prophets were numerous, either because Samuel taught them and brought them to perfection, or for some other reason.
Metzudat David
From there. From the hill:
"And who is their father?" This means: What are you astonished at? Who is the father of all the prophets? Even the father of these men was not a prophet.
It is a parable. When a person ascends to a realm with which he is not accustomed, they said about him in a parable: “Even Saul among the prophets.”
Malbim
And a man from there answered, but one man contradicted their words in that which they thought that the natural preparation would not be only if also his father was a prophet, for although it is obligated according to nature that the like produces the like, nevertheless experience refutes this, for who was the father of these sons of prophets? Were not also their fathers not prophets, for the word of the Lord was rare in the generation before Samuel (as stated above, 3:1)? And if so, there is here nothing new, only that which was prophesied without voluntary preparation. Therefore it became a proverb, Is Saul also among the prophets? Only this novelty: that he prophesied without preparation, became a proverb for every one who prophesies and does not prepare himself for prophecy, not that he was the son of Kish.
And when he had made an end of prophesying, he came to the high place.
verse value 1040
Insights
Verse structure: 4 words, 19 letters. Verse gematria: 1040 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·he·finished" (וַיְכַל֙, 4 letters) and the longest is "from·prophesying" (מֵֽהִתְנַבּ֔וֹת, 7 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·he·finished" (וַיְכַל֙), "from·prophesying" (מֵֽהִתְנַבּ֔וֹת). 4 unique roots are used. Frequent roots: "and·came" (root בוא, 161x in I Samuel). Full calculation: וַיְכַל֙ [and·he·finished] (66) + מֵֽהִתְנַבּ֔וֹת [from·prophesying] (903) + וַיָּבֹ֖א [and·came] (19) + הַבָּמָֽה [the·high·place] (52) = 1040.
Radak
"From prophesying." It comes in the manner of the verbs whose final radical is heh.
“And he came to the high place.” For the prophets had found him outside the high place, and when he finished prophesying with them, he went into the house of the high place.
Metzudat Zion
And he finished. He ended.
Malbim
"And it came to pass that when the prophecy ceased, he went up to the high place." In him there was the opposite of the sons of the prophets, who would descend from the high place in order to prophesy. This means that they first prepared themselves through service and prayer until the Divine Spirit rested upon them, so that the service at the high place was the cause of their prophecy. But with him it was the opposite: because the Spirit had rested upon him, he came to the high place to pray and to serve God, for the Spirit flowed upon him from above without his prior preparation, and it prepared him for holiness and the fear of God.
And Saul’s uncle said to him and to his servant: ‘Whither went you?’ And he said: ‘To seek the asses; and when we saw that they were not found, we came to Samuel.’
verse value 4342
Insights
Verse structure: 14 words, 69 letters. Verse gematria: 4342 is divisible by 26, the value of the divine name Hashem. The shortest word is "vigour" (אָ֣ן, 2 letters) and the longest is "the·asses" (אֶת־הָ֣אֲתֹנ֔וֹת, 8 letters). Words sharing gematria 257: and·said, and·said. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·to·his·servant" (וְאֶֽל־נַעֲר֖וֹ), "vigour" (אָ֣ן), "you·traveled" (הֲלַכְתֶּ֑ם). The root אמר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "beloved" (root דוד, 262x in I Samuel); "to·Samuel" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'you·traveled', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיֹּ֩אמֶר֩ [and·said] (257) + דּ֨וֹד [beloved] (14) + שָׁא֥וּל [Saul] (337) + אֵלָ֛יו [to·him] (47) + וְאֶֽל־נַעֲר֖וֹ [and·to·his·servant] (363) + אָ֣ן [vigour] (51) + הֲלַכְתֶּ֑ם [you·traveled] (495) + וַיֹּ֗אמֶר [and·said] (257) + לְבַקֵּשׁ֙ [to·seek] (432) + אֶת־הָ֣אֲתֹנ֔וֹת [the·asses] (1263) + וַנִּרְאֶ֣ה [and·we·saw] (262) + כִי־אַ֔יִן [that·nothing] (91) + וַנָּב֖וֹא [and·we·came] (65) + אֶל־שְׁמוּאֵֽל [to·Samuel] (408) = 4342.
Radak
"And Saul's uncle said unto him." Perhaps he found him there, at the house of the high place; or Scripture is abbreviated, and Saul went off to his city and his uncle met him first and asked them about their way.
Metzudat David
And Saul's uncle said. When he came to the high place, his uncle found him and asked them, Where have you gone?
For there is none. We did not find them, and we came to Samuel to inquire of him concerning them.
Metzudat Zion
Uncle. His father's brother.
Where. Where, and it came lacking the heh.
Malbim
The questions: Why does it recount David’s question to Saul, and Saul’s answer, which was unnecessary?
David said, "It is Saul." He perceived that it is impossible for one to prophesy without some cause. And then, all the sons of the prophets stood before Samuel, and from him they drew the Divine Spirit, like lighting a lamp from a lamp. Therefore, he asked, "Where have you gone?" And he replied that, in truth, he had been before Samuel; but his going to him was not intrinsic, rather it was coincidental, brought about by the cause of the lost donkeys, in a manner such that this transient journey was insufficient to bring about prophecy.
And Saul’s uncle said: ‘Tell me, I pray you, what Samuel said to you.’
verse value 1479
Insights
Verse structure: 8 words, 34 letters. The shortest word is "to·me" (לִ֔י, 2 letters) and the longest is "pray·tell" (הַגִּֽידָה־נָּ֣א, 7 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "what·he·said" (מָה־אָמַ֥ר). The root אמר appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "beloved" (root דוד, 262x in I Samuel); "Saul" (root שאול, 226x in I Samuel). The etnachta (major mid-verse pause) falls on 'Saul', dividing the verse into phrases of 3 and 5 words. Full calculation: וַיֹּ֖אמֶר [and·said] (257) + דּ֣וֹד [beloved] (14) + שָׁא֑וּל [Saul] (337) + הַגִּֽידָה־נָּ֣א [pray·tell] (78) + לִ֔י [to·me] (40) + מָה־אָמַ֥ר [what·he·said] (286) + לָכֶ֖ם [to·you] (90) + שְׁמוּאֵֽל [Samuel] (377) = 1479.
Malbim
And he said: He thought that some reason would be revealed to him, in accordance with the cycle of the matters that had taken place between them. But he concealed from him the very essence of the matter regarding the kingship. And the explanation of “and the matter of the kingship he did not tell him” is that even the matters that stem from this, such as the affair of the three signs that were given to him, he concealed from him.
And Saul said to his uncle: ‘He told us plainly that the asses were found.’ But concerning the matter of the kingdom, whereof Samuel spoke, he told him not.
verse value 3771
Insights
Verse structure: 16 words, 69 letters. Notable word values: "to·us" (לָ֔נוּ) = 86, equal to Elohim. The shortest word is "that" (כִּ֥י, 2 letters) and the longest is "to·his·uncle" (אֶל־דּוֹד֔וֹ, 6 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·his·uncle" (אֶל־דּוֹד֔וֹ), "and·the·matter·of" (וְאֶת־דְּבַ֤ר), "not·he·told" (לֹא־הִגִּ֣יד). The root נגד appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·his·uncle" (root איל, 238x in I Samuel); "which" (root אשר, 229x in I Samuel). The etnachta (major mid-verse pause) falls on 'the·she-asses', dividing the verse into phrases of 9 and 7 words.
Rashi
And the word of the kingship he did not tell. It was a way of modesty that was in him.
Radak
He did not inform him. Perhaps it was out of the modesty that he possessed.
And Samuel called the people together to Hashem to Mizpah.
verse value 1446
Insights
Verse structure: 5 words, 26 letters. The shortest word is "and·he·summoned" (וַיַּצְעֵ֤ק, 5 letters) and the longest is "to·Hashem" (אֶל־יְהֹוָ֖ה, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·he·summoned" (וַיַּצְעֵ֤ק), "Mizpah" (הַמִּצְפָּֽה). 5 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 316x in I Samuel); "Samuel" (root שמואל, 103x in I Samuel). Full calculation: וַיַּצְעֵ֤ק [and·he·summoned] (276) + שְׁמוּאֵל֙ [Samuel] (377) + אֶת־הָעָ֔ם [the·people] (516) + אֶל־יְהֹוָ֖ה [to·Hashem] (57) + הַמִּצְפָּֽה [Mizpah] (220) = 1446.
Radak
“And Samuel cried out.” Like “and he gathered” (vaya’asef). And since gathering and assembling comes about through crying out, it is expressed in this language.
"Unto the Lord, to Mizpah." As I explained in the Book of Joshua and in the Book of Judges — the reason why it was the custom of Israel to gather at Mizpah: an altar and a house of prayer were there.
Metzudat David
And he cried out. He gathered the people:
"To the Lord." In any place where the majority of the congregation assembles, the Divine Presence rests there.
Metzudat Zion
And he called. A matter of gathering, for it came with the cry of the gatherer.
Malbim
The Questions (17–27): The Abarbanel already asked: Why did He not leave this to the choice of the people, so that they would choose whoever was pleasing in their eyes? And why, after God had chosen him and anointed him, was it commanded to cast lots, which was not the case with David nor with any other king? And what is the meaning of “I have raised up Israel…” and “you have rejected today…” and “now stand,” which is contrary to the intended purpose? Why did he speak a second time about the laws of kingship, which he had already stated above (section 8)? Why did Saul go to his house and the people to their houses, and did he not select men of valor, as he did subsequently?
And he called together. He gathered them to Mizpah unto the LORD. And the Abarbanel already gave three reasons for why the king’s selection was by means of the Lord and not solely by the appointment of the people: 1) So that disputes and quarrels would not arise among them, for each one would exalt himself to kingship; 2) Since the king must have a heart pure from arrogance, greed, and every bad trait, only the One who searches the hidden depths of the heart can examine his heart; 3) For if he were chosen by the people, he would be subservient to them and show partiality to those who chose him, which is not the case when he is chosen by the Lord.
And he said to the children of Israel: ‘Thus says Hashem, the God of Israel: I brought up Israel out of Egypt, and I delivered you out of the hand of the Egyptians, and out of the hand of all the kingdoms that oppressed you.
verse value 6065
Insights
Verse structure: 19 words, 96 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "from·hand·of" (מִיַּ֣ד, 3 letters) and the longest is "all·the·kingdoms" (כׇּל־הַמַּמְלָכ֔וֹת, 9 letters). Words sharing gematria 541: Israel·thus·said, Israel. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·sons·of" (אֶל־בְּנֵ֣י), "I·brought·up" (הֶעֱלֵ֥יתִי), "and·I·delivered" (וָאַצִּ֤יל). The root אמר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·sons·of" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'from·Egypt', dividing the verse into phrases of 11 and 8 words.
Radak
Thus it is said. At first, when you asked for a king, He said this to you:
Metzudat Zion
The oppressors. The ones who press.
Malbim
And he said: The explanation of Abarbanel is that he [the prophet] says this statement as a warning: Know that I am not choosing a king for you of my own will, nor because of your need for him, but rather because you have requested it, since you have rejected the sovereignty of Heaven.
"I am" means: You have no excuse to seek another savior besides God, nor can you claim that God is unable to save you. For did I not bring Israel up from Egypt? It is not as you might think that after the Exodus from Egypt My will changed and I would cease to save you. Rather, just as I delivered you from the hand of Egypt, so too will I deliver you from all the kingdoms that oppress you. Therefore, it is not God who has turned away from saving and ruling over you, but rather:
But you have this day rejected your God, who Himself saves you out of all your calamities and your distresses; and you have said to Him: Nay, but set a king over us. Now therefore present yourselves before Hashem by your tribes, and by your thousands.’
verse value 7730
Insights
Verse structure: 20 words, 107 letters. Notable word values: "to·Him" (ל֔וֹ) = 36, double chai. The shortest word is "to·Him" (ל֔וֹ, 2 letters) and the longest is "from·all·your·calamities" (מִכׇּל־רָעוֹתֵיכֶ֣ם, 10 letters). Words sharing gematria 513: who·Himself, stand·still. 7 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "you·have·rejected" (מְאַסְתֶּ֣ם), "your·God" (אֶת־אֱלֹהֵיכֶ֗ם), "from·all·your·calamities" (מִכׇּל־רָעוֹתֵיכֶ֣ם). 19 unique roots are used. Frequent roots: "and·you·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "day" (root יום, 154x in I Samuel). The etnachta (major mid-verse pause) falls on 'over·us', dividing the verse into phrases of 14 and 6 words.
Radak
"And ye said unto him." Some explain it as though it were lo with an aleph, for the letters aleph, heh, vav and yod interchange. But the correct sense is according to its plain meaning, as Jonathan renders: and ye said before Him, We shall not be delivered — rather, appoint a king over us. And he added into it the word lo with an aleph, as it says at the renewing of the kingship, "and ye said: Nay, but a king shall reign over us."
“Stand before the Lord.” This is because if Samuel had told them directly, “Saul shall reign over you,” the other tribes would have become jealous, had Saul not been identified through the Urim and Thummim. And this is the meaning of “before the Lord,” for there the priest and the Urim and Thummim were present, and they would inquire through them in the manner that we explained in the incident of the concubine at Gibeah. And it is possible that they brought the Ark there as well.
Metzudat David
“According to your tribes.” Each tribe separately, to cast lots as to who shall reign.
And to your thousands. They are the families divided into thousands:
Malbim
“And you, today, you are the ones who despise the Kingdom of Heaven, which still saves you, just as it did then, so too now, from all your evils—namely, the evils that come by reason of nature and circumstances, and your distresses that come through an adversary and enemy (for the King does not save against natural evils). And now, stand firm,” meaning: not because of My will, but rather because of your will.
So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken.
verse value 2541
Insights
Verse structure: 8 words, 36 letters. The shortest word is "rod" (שֵׁ֥בֶט, 3 letters) and the longest is "all·tribes·of" (כׇּל־שִׁבְטֵ֣י, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "all·tribes·of" (כׇּל־שִׁבְטֵ֣י), "rod" (שֵׁ֥בֶט). The root שבט appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Samuel" (root שמואל, 103x in I Samuel); "Israel" (root ישראל, 102x in I Samuel). First appearance of the root לכד ("and·was·captured") in I Samuel. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 5 and 3 words.
Ralbag
Samuel approached. And behold, according to the lot, the kingship fell to Saul’s lot.
Metzudat David
"And he brought near." This means that he brought the names of all the tribes before the Urim and Thummim, in order to cast the lots.
“And it was taken.” This means: The lot fell to the sons of Benjamin, and its slip was seized in the hand of the one drawing from the urn.
And he brought the tribe of Benjamin near by their families, and the family of the Matrites was taken; and Saul the son of Kish was taken; but when they sought him, he could not be found.
verse value 5114
Insights
Verse structure: 13 words, 65 letters. The shortest word is "and·not" (וְלֹ֥א, 3 letters) and the longest is "to·his·clans" (לְמִשְׁפְּחֹתָ֔ו, 7 letters). 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "the·tribe·of" (אֶת־שֵׁ֤בֶט), "to·his·clans" (לְמִשְׁפְּחֹתָ֔ו), "and·was·captured" (וַתִּלָּכֵ֖ד). The root לכד appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Saul" (root שאול, 226x in I Samuel); "and·not" (root לא, 107x in I Samuel); "son·of·Kish" (root בין, 67x in I Samuel). The etnachta (major mid-verse pause) falls on 'the·Matrites', dividing the verse into phrases of 7 and 6 words. Full calculation: וַיַּקְרֵ֞ב [and·brought] (318) + אֶת־שֵׁ֤בֶט [the·tribe·of] (712) + בִּנְיָמִן֙ [Benjamin] (152) + לְמִשְׁפְּחֹתָ֔ו [to·his·clans] (864) + וַתִּלָּכֵ֖ד [and·was·captured] (460) + מִשְׁפַּ֣חַת [clan] (828) + הַמַּטְרִ֑י [the·Matrites] (264) + וַיִּלָּכֵד֙ [and·was·captured] (70) + שָׁא֣וּל [Saul] (337) + בֶּן־קִ֔ישׁ [son·of·Kish] (462) + וַיְבַקְשֻׁ֖הוּ [and·they·sought·Him] (429) + וְלֹ֥א [and·not] (37) + נִמְצָֽא [was·found] (181) = 5114.
Rashi
And Sha'ul was taken. Even though he was not there, the lot fell upon him — for their names were written in papers and placed in a box, and the prophet puts in his hand and takes one paper.
Radak
"And Saul was taken." It is an abbreviated verse, for before this he brought the family of Matri near man by man, and then Saul was taken.
Metzudat David
"And Saul was taken." After they cast lots among the men, Saul's lot was taken in the hand of the one who drew it.
Therefore they asked of Hashem further: ‘Is there yet a man come hither?’ And Hashem answered: ‘Behold, he has hid himself among the baggage.’
verse value 1487
Insights
Verse structure: 11 words, 52 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "went·in" (הֲבָ֥א, 3 letters) and the longest is "and·they·asked·further" (וַיִּשְׁאֲלוּ־עוֹד֙, 9 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·they·asked·further" (וַיִּשְׁאֲלוּ־עוֹד֙), "behold·he" (הִנֵּה־ה֥וּא), "withdrawed" (נֶחְבָּ֖א). The root יהוה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "of·Hashem" (root יהוה, 316x in I Samuel); "to·the·baggage" (root איל, 238x in I Samuel). First appearance of the root הלם ("here") in I Samuel. First appearance of the root חבא ("withdrawed") in I Samuel. The etnachta (major mid-verse pause) falls on 'man·and·he·said', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיִּשְׁאֲלוּ־עוֹד֙ [and·they·asked·further] (433) + בַּֽיהֹוָ֔ה [of·Hashem] (28) + הֲבָ֥א [went·in] (8) + ע֖וֹד [yet] (80) + הֲלֹ֣ם [here] (75) + אִ֑ישׁ [man·and·he·said] (311) + וַיֹּ֣אמֶר [and·said] (257) + יְהֹוָ֔ה [Hashem] (26) + הִנֵּה־ה֥וּא [behold·he] (72) + נֶחְבָּ֖א [withdrawed] (61) + אֶל־הַכֵּלִֽים [to·the·baggage] (136) = 1487.
Rashi
He had hidden himself among the baggage. In the house where they place their baggage — for he was fleeing from the greatness. And from the aggadic midrash of Rabbi Tanchuma: And among the baggage — in the Urim and Thummim. He said: Perhaps I am not worthy of the greatness until they inquire in the Urim and Thummim. And they inquired, and it came up for him.
Radak
"Is there yet a man come hither?" That is to say: whether Saul has yet come here.
"Unto the vessels." Like "among the vessels" — that is to say, among the baggage of the people who had come there, who had put their vessels in one house; and he hid himself among those vessels, for he was fleeing from rule. And el comes in place of the servile bet, as in "and in the ark thou shalt put the testimony," which is like "and in the ark." And in the midrash: "unto the vessels" means by the Urim and Thummim — Saul said, perhaps I am not fit for the kingship, until they inquire by the Urim and Thummim.
Metzudat David
"And they inquired further of the Lord." After they had sought Him, they added to inquire further through the Urim and Tummim: whether any other man came to this place besides those who were found there and were known.
He hid himself. He concealed himself among the people’s baggage, and they had a special place to set their equipment there, and Saul would hide himself there, for he was fleeing from kingship.
Metzudat Zion
Here. Here.
Was hidden. From the word 'hiding place' and 'concealment'.
To the baggage. Like 'among the baggage,' similarly (Exodus 25:21): 'and into the ark you shall place,' and its proper reading: 'and in the ark'.
And they ran and fetched him thence; and when he stood among the people, he was higher than any of the people from his shoulders and upward.
verse value 2676
Insights
Verse structure: 10 words, 48 letters. Notable word values: "and·it·was·lifted·up" (וַיִּגְבַּהּ֙) = 26, the value of the divine name Hashem. The shortest word is "from·there" (מִשָּׁ֔ם, 3 letters) and the longest is "and·they·took·him" (וַיִּקָּחֻ֣הוּ, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·they·ran" (וַיָּרֻ֙צוּ֙), "and·it·was·lifted·up" (וַיִּגְבַּהּ֙). 10 unique roots are used. Frequent roots: "the·people" (root עם, 128x in I Samuel); "and·they·took·him" (root לקח, 78x in I Samuel); "from·there" (root שם, 71x in I Samuel). The etnachta (major mid-verse pause) falls on 'the·people', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיָּרֻ֙צוּ֙ [and·they·ran] (312) + וַיִּקָּחֻ֣הוּ [and·they·took·him] (135) + מִשָּׁ֔ם [from·there] (380) + וַיִּתְיַצֵּ֖ב [and·stood] (518) + בְּת֣וֹךְ [in·midst·of] (428) + הָעָ֑ם [the·people] (115) + וַיִּגְבַּהּ֙ [and·it·was·lifted·up] (26) + מִכׇּל־הָעָ֔ם [from·all·the·people] (205) + מִשִּׁכְמ֖וֹ [from·his·shoulder] (406) + וָמָֽעְלָה [and·unfaithful or treacherous act] (151) = 2676.
Ralbag
And behold, he was taller than all the people, from his shoulders and upward.
And Samuel said to all the people: ‘See you him whom Hashem has chosen, that there is none like him among all the people?’ And all the people shouted, and said: ‘Long live the king.’
verse value 3403
Insights
Verse structure: 16 words, 73 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֛י, 2 letters) and the longest is "to·all·the·people" (אֶל־כׇּל־הָעָ֗ם, 7 letters). 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·all·the·people" (אֶל־כׇּל־הָעָ֗ם), "he·chose·him" (בָּחַר־בּ֣וֹ), "like·him" (כָּמֹ֖הוּ). The root אמר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·all·the·people" (root איל, 238x in I Samuel). First appearance of the root חרב ("he·chose·him") in I Samuel. First appearance of the root כמו ("like·him") in I Samuel. The etnachta (major mid-verse pause) falls on 'in·all·the·people', dividing the verse into phrases of 11 and 5 words.
Radak
"Have ye seen?" The resh has a dagesh, contrary to the usual rule; and likewise, "have ye seen how this son of a murderer hath sent?"
"For there is none like him. For a person of tall stature and handsome appearance is fit for kingship, and the people will fear him more."
May the king live. Jonathan’s Targum renders it: May the king prosper.
Metzudat David
Have you seen? If you direct your attention to see and contemplate the King whom the Lord has chosen, for there is none like him, etc., and he is worthy of kingship.
And they shall sound. The teruah of kingship:
Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before Hashem. And Samuel sent all the people away, every man to his house.
verse value 4781
Insights
Verse structure: 16 words, 72 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "man" (אִ֥ישׁ, 3 letters) and the longest is "all·the·people" (אֶת־כׇּל־הָעָ֖ם, 7 letters). Words sharing gematria 377: Samuel, Samuel. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "kingship" (הַמְּלֻכָ֔ה), "and·he·wrote" (וַיִּכְתֹּ֣ב), "in·the·book" (בַּסֵּ֔פֶר). The root שמואל appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "to·the·people" (root איל, 238x in I Samuel); "man" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 11 and 5 words.
Radak
The law of kingship. The statute of kingship over the people, as it is written above:
“And he placed it before the Lord.” He placed it in the Ark.
Ralbag
And behold, Samuel spoke to the people the statute of the kingship, meaning the authority that the king has over his people, and the punishment due to whoever defies his word. And he wrote this in a book and placed it before the Lord, meaning near the Ark of the Lord, so that it would always be found there. And it seems that they had already honored him and gone with him, and many from Israel had brought him a gift. But the wicked despised Saul and said, “How will this one save us?” And out of contempt, they also did not bring him a gift. And Saul, despite all this, remained silent and did not wish to rebuke them for this.
Metzudat David
"The statute of kingship" – the law of kingship that is fitting according to the Torah and the commandment, that his fear shall be upon the people and they shall not rebel against his word.
"Before the Lord." Before the Ark.
Metzudat Zion
Law. The fitting decree.
Malbim
Regarding the law of kingship, I have already explained (above, 8:9) that there is a distinction between what is written as “the law of the king,” which is the law that he establishes by his own will and by force, and the law of kingship, which is the law befitting the honor and awe due to the king according to the Torah’s statute. And concerning this it is written in the book:
And Saul also went to his house to Gibeah; and there went with him the men of valour, whose hearts God had touched.
verse value 2394
Insights
Verse structure: 10 words, 47 letters. Notable word values: "God" (אֱלֹהִ֖ים) = 86, equal to Elohim. Verse gematria: 2394 is divisible by 18, the value of chai ('life'). The shortest word is "went" (הָלַ֥ךְ, 3 letters) and the longest is "and·also·Saul" (וְגַ֨ם־שָׁא֔וּל, 7 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·Gibeah" (גִּבְעָ֑תָה), "strength" (הַחַ֕יִל), "whom·he·touched" (אֲשֶׁר־נָגַ֥ע). The root הלך appears 2 times in this verse. 9 unique roots are used. Frequent roots: "whom·he·touched" (root אשר, 229x in I Samuel); "went" (root הלך, 133x in I Samuel); "with" (root עם, 128x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·Gibeah', dividing the verse into phrases of 4 and 6 words. Full calculation: וְגַ֨ם־שָׁא֔וּל [and·also·Saul] (386) + הָלַ֥ךְ [went] (55) + לְבֵית֖וֹ [to·his·house] (448) + גִּבְעָ֑תָה [to·Gibeah] (480) + וַיֵּלְכ֣וּ [and·they·went] (72) + עִמּ֔וֹ [with] (116) + הַחַ֕יִל [strength] (53) + אֲשֶׁר־נָגַ֥ע [whom·he·touched] (624) + אֱלֹהִ֖ים [God] (86) + בְּלִבָּֽם [in·their·heart] (74) = 2394.
Rashi
Whom God has touched. Men who fear sin — in whose hearts fear was placed from before the Lord.
Radak
“And Saul also went to his house.” This teaches that he returned to his house as at the beginning, for when he saw that he was not accepted and pleasing to all Israel, he went to his house and did not yet conduct himself according to the manner of a king.
“Who God touched in their hearts.” He gave them in their hearts to be willing to serve Him. And Jonathan [ben Uzziel] translated: “And some of the people, men who feared sin, whose fear of the Lord was given in their hearts, went with him.” And he proves his interpretation from the wicked men who are mentioned afterward.
Metzudat David
“Whom God touched.” That is, the fear of God touched their hearts, so as to honor the king who was anointed by the word of God.
But certain base fellows said: ‘How shall this man save us?’ And they despised him, and brought him no present. But he was as one that held his peace.
verse value 1795
Insights
Verse structure: 11 words, 52 letters. Notable word values: "and·they·despised·him" (וַיִּבְזֻ֕הוּ) = 36, double chai. The shortest word is "this" (זֶ֔ה, 2 letters) and the longest is "and·not·they·brought" (וְלֹא־הֵבִ֥יאוּ, 8 letters). Words sharing gematria 36: and·they·despised·him, to·him. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "how·will·he·save·us" (מַה־יֹּשִׁעֵ֙נוּ֙), "and·not·they·brought" (וְלֹא־הֵבִ֥יאוּ), "like·one·keeping·silent" (כְּמַחֲרִֽישׁ). 10 unique roots are used. Frequent roots: "they·said" (root אמר, 418x in I Samuel); "and·it·was" (root היה, 167x in I Samuel); "and·not·they·brought" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'gift', dividing the verse into phrases of 9 and 2 words. Full calculation: וּבְנֵ֧י [and·sons·of] (68) + בְלִיַּ֣עַל [worthlessness] (142) + אָמְר֗וּ [they·said] (247) + מַה־יֹּשִׁעֵ֙נוּ֙ [how·will·he·save·us] (481) + זֶ֔ה [this] (12) + וַיִּבְזֻ֕הוּ [and·they·despised·him] (36) + וְלֹא־הֵבִ֥יאוּ [and·not·they·brought] (61) + ל֖וֹ [to·him] (36) + מִנְחָ֑ה [gift] (103) + וַיְהִ֖י [and·it·was] (31) + כְּמַחֲרִֽישׁ [like·one·keeping·silent] (578) = 1795.
Radak
And they did not bring him a gift. Just as it is the custom to bring a gift to a king on the day he was established as king, and Jonathan the Targum translated: “And they did not come to inquire after his welfare.”
Metzudat David
"What will save us? This. For since his family is young, who then will support him?"
And they did not bring him a gift, as is customary to bring to a king on the day of his coronation.
"And it came to pass when he was silent." He made himself as though deaf, so that he would not hear, or as though mute, so that he would not open his mouth.
Metzudat Zion
And they despised him. From the word 'contempt'.
Like one deaf. It is said of deafness of ear, and of silence.
Malbim
And the scoundrels—we have already stated that the masses of the people had evil intentions—regarding what is written, “to judge us like all the nations,” they thought that he would remove from himself the yoke of the Torah and draw his hand with the scoffers, so as to conduct them according to the statutes of the nations. And after they saw that he was chosen by the word of the Lord, and that he had cleaved to those who fear the Lord—which is a sign that he will walk in the fear of the Lord all his days—they said, “How shall this man save us?” That is, since they could not extract from him the audacity of their hearts. And the Abarbanel wrote that it was fitting that, in addition to being chosen by God, the people should also choose him, and all should agree upon him. But after he saw that some of them despised him, he did not yet take hold of kingship, but went to his house; and the people also went to their houses, until the Lord brought about salvation for the men of Jabesh-gilead, at which time they renewed the kingship with the consent of all the people. And this is what is written: “Come, let us go to Gilgal and renew there the kingship,” meaning that they would make him king a second time according to their will.
Radak
Ralbag
Metzudat David
Metzudat Zion
Malbim