Saul was a—years old when he began to reign; and two years he reigned over Israel.
verse value 2689
Insights
Verse structure: 7 words, 32 letters. The shortest word is "he·reigned" (מָלַ֖ךְ, 3 letters) and the longest is "over·Israel" (עַל־יִשְׂרָאֵֽל, 7 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "son·of·a·year" (בֶּן־שָׁנָ֖ה), "in·his·reigning" (בְּמׇלְכ֑וֹ). The root מלך appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Saul" (root שאול, 226x in I Samuel); "over·Israel" (root על, 112x in I Samuel); "in·his·reigning" (root מלך, 102x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·his·reigning', dividing the verse into phrases of 3 and 4 words. Full calculation: בֶּן־שָׁנָ֖ה [son·of·a·year] (407) + שָׁא֣וּל [Saul] (337) + בְּמׇלְכ֑וֹ [in·his·reigning] (98) + וּשְׁתֵּ֣י [two] (716) + שָׁנִ֔ים [years] (400) + מָלַ֖ךְ [he·reigned] (90) + עַל־יִשְׂרָאֵֽל [over·Israel] (641) = 2689.
Rashi
One year was Sha'ul when he reigned. Our Sages of blessed memory said (Yoma 22b): Like a one-year-old — who had not tasted the taste of sin. And there is one who explains: 'Ben shanah Sha'ul bemalchato' — in the first year in which he was anointed, and he reigned two years over Israel. And in the first year, immediately: And Sha'ul chose for himself three thousand.
Radak
“Saul was one year old when he began to reign.” Explanation: At the time that these matters occurred—when Samuel spoke regarding the establishment of the monarchy—Saul had been reigning for one year from the beginning of his kingship, and he reigned for two additional years thereafter; or, according to the view of the author of Seder Olam, he did not reign for more than two years in total. And the Targum [translates]: “Saul was one year [old], already a year in which there are no sins.” Similarly, when Saul began to reign, his sins were forgiven. This is also how our Sages of blessed memory interpreted it. Furthermore, in the homiletical exposition: When he became king, his sins were forgiven up to that day. They said that three individuals had their sins forgiven: a bridegroom, a wise man, and a prince. From where do we derive this regarding a prince? As it is written, “Saul was one year old when he began to reign.” Was he literally one year old? Rather, just as a newborn infant is free from sin, so too was Saul free from his sins on the day he became king.
Ralbag
“Saul was one year old when he began to reign, etc.” Now, there is considerable strangeness in this verse for two reasons: the first is that it cannot be said according to the simple meaning that Saul was only one year old when he began to reign; and the second is that it is far-fetched to say that Saul reigned for only two years, considering the multitude of deeds he performed. Added to this is the fact that a period of time had already elapsed from the time of his anointing until he took hold of the kingship. And the correct view in my eyes, according to the simple meaning, is that the intention here is that one year had already passed for Saul from the time of his anointing until the time he established the kingship at Gilgal, which coincides with the two years he reigned over Israel. And it relates that he selected for himself three thousand men from Israel, the mightiest among them, and two thousand were with Saul and a thousand with Jonathan, and the rest of the people he sent each to his tent, so as not to burden Israel.
Metzudat David
A year old. This means: When he became king, a year had elapsed since the time of his anointing. Alternatively, it refers to the subsequent verse, to say: In the first year, he chose three thousand, etc.
Malbim
The Questions: (A–C) Regarding the statement “a son of one year,” Saul in his kingship did not find for him the commentators an explanation according to the plain meaning; and why did he send the people away after it was in his mind to fight against the Philistines, and to gather them again?
"A son of one year" is the measure stated in the verse: "A son of one year, Saul in his kingship, etc., and he chose for himself three thousand from Israel" (and what is written, "and he reigned for two years," is a parenthetical remark). This means that in the first year of his kingship, he did not yet intend to engage in war (for it was their custom to remain at home in the first year following a new undertaking that one has performed, such as taking a wife, building a house, or ascending to authority, as it is stated, "And he who has betrothed a wife, etc., and he who has built a house, etc." Likewise, he wished to remain unencumbered for one year of his kingship in order to oversee the people before engaging in battles against their enemies). Therefore, he sent the people away, each man to his tent, and he kept with him only three thousand under his command, for even in times of peace the king does not sit alone. He divided them: two thousand would be with the king, for it was his intention to reside sometimes in Michmash and sometimes in the hill country of Bethel, so that there would be a thousand in each place; and one thousand would be with Jonathan. However, the LORD frustrated his thoughts, for since Samuel had said to him, "Wait seven days until I come to you and inform you what you shall do," and since he would inform him what to do regarding the war against the Philistines, and he would be compelled to fight the Philistines on the seventh day, therefore the LORD brought it about.
And Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmas and in the mount of Beth-el, and a thousand were with Jonathan in Gibeath-benjamin; and the rest of the people he sent every man to his tent.
verse value 6939
Insights
Verse structure: 21 words, 100 letters. The shortest word is "were" (הָיוּ֙, 3 letters) and the longest is "and·he·chose·for·himself" (וַיִּבְחַר־ל֨וֹ, 7 letters). Words sharing gematria 161: thousand, thousand. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·in·mountain·of" (וּבְהַ֣ר), "with·Jonathan" (עִם־י֣וֹנָתָ֔ן), "Benjamin" (בִּנְיָמִ֑ין). The root אלף appears 3 times in this verse. 16 unique roots are used. Frequent roots: "Saul" (root שאול, 226x in I Samuel); "man" (root איש, 201x in I Samuel); "and·they·were" (root היה, 167x in I Samuel). First appearance of the root מכמש ("in·Michmas") in I Samuel. The etnachta (major mid-verse pause) falls on 'Benjamin', dividing the verse into phrases of 16 and 5 words.
Radak
“And Saul chose for himself” (1 Samuel 13:2): While he was still at Gilgal, and all Israel was there for the inauguration of the monarchy, he chose for himself from them three thousand men to be with him at Michmash: two thousand with him, and one thousand with Jonathan; and the rest of the people he sent away. And in the Book of Samuel, from the beginning of the book until “the life of Jonathan,” he is called “Jonathan ben Shaul” (i.e., Jonathan, son of Saul); and it says, “And Jonathan said to his young man” (1 Samuel 14:6), and it says, “And Jonathan said, ‘Behold’” (1 Samuel 14:11); and from “the life of Jonathan” until the end of the book, he is called simply “Jonathan.”
Metzudat David
"And they were with Saul." To be ready to serve him when needed.
"In Michmas, etc." – Some of them dwelt in Michmas, and some of them on Mount Bethel.
Metzudat Zion
And the rest of the people. The remainder of the people.
And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the horn throughout all the land, saying: ‘Let the Hebrews hear.’
verse value 6708
Insights
Verse structure: 16 words, 74 letters. Notable word values: "and·he·struck" (וַיַּ֣ךְ) = 36, double chai. Verse gematria: 6708 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·he·struck" (וַיַּ֣ךְ, 3 letters) and the longest is "in·all·the·earth" (בְּכׇל־הָאָ֙רֶץ֙, 7 letters). Words sharing gematria 860: the·Philistines, the·Philistines. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "set over" (נְצִ֤יב), "pitched" (תָּקַ֨ע), "in·the·horn" (בַּשּׁוֹפָ֤ר). The root פלשתי appears 2 times in this verse. 14 unique roots are used. Frequent roots: "saying" (root אמר, 418x in I Samuel); "that" (root אשר, 229x in I Samuel); "and·Saul" (root שאול, 226x in I Samuel). First appearance of the root יונתן ("Jonathan") in I Samuel. First appearance of the root גבע ("in·Geba") in I Samuel. The etnachta (major mid-verse pause) falls on 'the·Philistines', dividing the verse into phrases of 9 and 7 words.
Rashi
The garrison of the Philistines. A guard post that they had over Israel, and they placed it on the hill of Benjamin.
The Hebrews will hear. That we have rebelled against the Philistines — and they will guard against them.
Radak
"The garrison of the Philistines." I have already explained it. And Jonathan killed him in order to rebel against the Philistines.
"Which was in Gibeah." Gibeah is not the Gibeah of Benjamin, for there were two places; and so it is written in the Book of Joshua:
And Saul blew the horn. He commanded that the horn be blown throughout the entire land, like the verse states, "And Solomon built the house," for Saul did not leave Gilgal.
“The Hebrews shall hear.” In order that they may hear and guard against the Philistines, and furthermore, that they may go out to war, for he knew that when the Philistines would hear that their commander had been killed, they would gather to fight against Israel.
Ralbag
And behold, the Israelites were then under the hand of the Philistines, to the extent that the Philistines had already appointed a governor in Gibeah of Benjamin to rule over them. Jonathan struck him down, and this became known to the Philistines. They were therefore striving to take vengeance for this matter. Saul blew the shofar throughout the land to make this matter known to the Hebrews, so that they might take counsel either to escape from the hands of the Philistines or to fight against them.
Metzudat David
"And the Hebrews shall hear." This implies: So that they might ask, "What is this sound of the shofar?" and through this inquiry, they would know to be on their guard against the Philistines.
Metzudat Zion
Governor. The officer who stands over Israel to collect the tax.
Malbim
Jonathan struck the garrison commander of the Philistines. He did this without his father's knowledge. And from this it came about that the Philistines heard of it, and through this, Saul blew the horn throughout the land. For after he had sent the people to their tents, he was compelled to inform them that they should listen and prepare themselves for war.
And all Israel heard say that Saul had smitten the garrison of the Philistines, and that Israel also had made himself odious with the Philistines. And the people were gathered together after Saul to Gilgal.
verse value 5893
Insights
Verse structure: 15 words, 76 letters. The shortest word is "had·struck" (הִכָּ֤ה, 3 letters) and the longest is "and·all·Israel" (וְכׇל־יִשְׂרָאֵ֞ל, 8 letters). Words sharing gematria 337: Saul, Saul. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "the·garrison·of" (אֶת־נְצִ֣יב), "and·also·had·become·odious" (וְגַם־נִבְאַ֥שׁ), "and·they·were·cried" (וַיִּצָּעֲק֥וּ). The root שאול appears 2 times in this verse. 13 unique roots are used. Frequent roots: "saying" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "the·people" (root עם, 128x in I Samuel). First appearance of the root באש ("and·also·had·become·odious") in I Samuel. The etnachta (major mid-verse pause) falls on 'with·the·Philistines', dividing the verse into phrases of 10 and 5 words.
Rashi
And Israel also stank. Their smell stank in the eyes of the Philistines — the language of 'hatred.'
After Sha'ul, to Gilgal. This is what Samuel said to him (above, 10:8): And you shall go down before Gilgal.
Radak
"Saul struck him." Thus did those who heard it think, that Saul struck him, or that he commanded Jonathan to strike him.
"נבאש" – It became loathsome, just as a person is repulsed by something that emits a foul odor.
"After Saul to Gilgal." For he was still there, from the time of the renewal of the kingship.
Ralbag
And behold, the people had gathered concerning this matter to Saul at Gilgal. All the people were terrified after him, gathering to him. And out of their fear, some of Israel hid themselves in caves and in places that seemed like them, and some of them fled beyond the Jordan. Moreover, Saul was at Gilgal, and all the people were terrified after him, gathering to him.
Metzudat David
"Saul struck." Even though Jonathan struck him, it is attributed to Saul, because he was the king, and everything is called by his name.
"Na'bash Yisrael." Israel became loathsome in the eyes of the Philistines, just as one loathes something that is putrid.
And they cried out. They gathered after Saul to go to Gilgal.
Metzudat Zion
And they called. A matter of gathering that comes with the cry of the gatherer.
Malbim
And "all [Israel]" — this means that by means of this “all Israel heard” that Saul had struck down the commander of the Philistines, because after Jonathan’s deed had strengthened and prepared the people for war, the matter was attributed to him; and also it became a stench, for if this had been the deed of one individual from among the people, there would not have been anger against all of them. Not so, however, after it was done by the king whom all Israel had anointed, the entire people became a stench in the eyes of the Philistines. And by means of this, “they cried out,” Israel gathered together on one side.
And the Philistines assembled themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude; and they came up, and pitched in Michmas, eastward of Beth-aven.
verse value 8102
Insights
Verse structure: 21 words, 95 letters. The shortest word is "thousand" (אֶ֤לֶף, 3 letters) and the longest is "on·the·shore·of·the·sea" (עַל־שְׂפַֽת־הַיָּ֖ם, 8 letters). 8 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "chariots" (רֶ֙כֶב֙), "and·six" (וְשֵׁ֤שֶׁת), "horsemen" (פָּרָשִׁ֔ים). The root עם appears 2 times in this verse. 18 unique roots are used. Frequent roots: "which" (root אשר, 229x in I Samuel); "with·Israel" (root עם, 128x in I Samuel); "and·the·Philistines" (root פלשתי, 124x in I Samuel). First appearance of the root שש ("and·six") in I Samuel. First appearance of the root און ("Aven") in I Samuel. The etnachta (major mid-verse pause) falls on 'to·abundance', dividing the verse into phrases of 15 and 6 words.
Rashi
In front of Beth-aven. To the east of Beth-aven.
Metzudat David
Qadma. To the east of Beth-aven:
Malbim
And the Philistines assembled on the other side, and the text relates that Israel was in danger: a) due to the multitude of the Philistine camp—thirty thousand chariots, etc.; b) due to the fact that they came to their limit, for they encamped at Michmash, which was designated as the royal residence, as it is stated, “two thousand in Michmash,” until immediately they dwelled in the city of the great king.
When the men of Israel saw that they were in a strait—for the people were distressed—then the people did hide themselves in caves, and in thickets, and in rocks, and in holds, and in pits.
verse value 4455
Insights
Verse structure: 15 words, 69 letters. The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "and·they·hid·themselves" (וַיִּֽתְחַבְּא֣וּ, 7 letters). Words sharing gematria 115: the·people, the·people. 7 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "was·distressed·to·him" (צַר־ל֔וֹ), "and·they·hid·themselves" (וַיִּֽתְחַבְּא֣וּ), "in·the·caves" (בַּמְּעָר֤וֹת). The root כי appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·man·of" (root איש, 201x in I Samuel); "that" (root כי, 161x in I Samuel); "the·people" (root עם, 128x in I Samuel). First appearance of the root מערה ("in·the·caves") in I Samuel. First appearance of the root סלע ("and·in·the·crags") in I Samuel. The etnachta (major mid-verse pause) falls on 'the·people', dividing the verse into phrases of 8 and 7 words.
Rashi
And in the briers. A place of gathering of briers — sfp'ni in the foreign tongue.
And in the crags. Fleishi'ts in the foreign tongue.
And in the pits. Ditches.
Radak
"That the people were distressed." They were hard pressed, because the thing came upon them suddenly.
And in the "chuchim." In the battlements, as Targum Jonathan renders it, and [as in the Aramaic phrase] "ub'mitzdata."
"And in the towers." In high places, as it is stated: "And they came to the tower."
Metzudat David
"When the people were hard pressed" – they were pressed hard by the Philistines.
"And they hid themselves." They hid themselves.
Metzudat Zion
Distress. From the word 'distress'.
Crowded. Pressed and squeezed, similarly (Isaiah 53:7): 'he was oppressed and afflicted'.
And among the thorns. Among the thorns, similarly (Song of Songs 2:2): 'like a rose among thorns'.
And in the towers. High towers, similarly (Judges 9:46): 'the tower of the house of El[-berith]'.
Malbim
Questions (6–7): Initially, it stated that Israel cried out after Saul, and here it says that they hid. What is the meaning of the verse that says, “And all the people were terrified after him”?
“And a man” – namely, a man of Israel, who saw and perceived their distress. This is for four reasons: 1) “For the people drew near,” meaning that the Philistines had already drawn near, encamped upon their cities, and pressed upon them in such a way that the land was already in their power; 2) “And the people hid themselves,” meaning that the thousand men who were in Michmash did not fight, but rather hid themselves in caves and thickets out of fear.
Now some of the Hebrews had gone over the Jordan to the land of Gad and Gilead; but as for Saul, he was yet in Gilgal, and all the people followed him trembling.
verse value 2848
Insights
Verse structure: 12 words, 57 letters. The shortest word is "Gad" (גָּ֖ד, 2 letters) and the longest is "the·Jordan" (אֶת־הַיַּרְדֵּ֔ן, 7 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·Hebrews" (וְעִבְרִ֗ים), "the·Jordan" (אֶת־הַיַּרְדֵּ֔ן), "and·Gilead" (וְגִלְעָ֑ד). 12 unique roots are used. Frequent roots: "and·Saul" (root שאול, 226x in I Samuel); "and·all·the·people" (root כל, 71x in I Samuel); "after·him" (root אחר, 62x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·Gilead', dividing the verse into phrases of 6 and 6 words. Full calculation: וְעִבְרִ֗ים [and·Hebrews] (328) + עָֽבְרוּ֙ [had·crossed·over] (278) + אֶת־הַיַּרְדֵּ֔ן [the·Jordan] (670) + אֶ֥רֶץ [land] (291) + גָּ֖ד [Gad] (7) + וְגִלְעָ֑ד [and·Gilead] (113) + וְשָׁאוּל֙ [and·Saul] (343) + עוֹדֶ֣נּוּ [he·was·still] (136) + בַגִּלְגָּ֔ל [in·Gilgal] (68) + וְכׇל־הָעָ֖ם [and·all·the·people] (171) + חָֽרְד֥וּ [they·trembled] (218) + אַחֲרָֽיו [after·him] (225) = 2848.
Rashi
Crossed over the Jordan to the land of Gad. To flee from the Philistines — for the Philistines were in the Land of Canaan, on the west side of the Jordan.
And they were afraid after him. They hurried to go after him.
Radak
"And the Hebrews passed over." Some of them hid themselves, and some of them crossed the Jordan and fled there, while the rest followed Saul trembling.
And they trembled. Its meaning is that they were stirred up, like “the elders of the city trembled to meet him.” And it says “the land of Gad and Gilead” and does not mention the land of Reuben, perhaps because they are the ones closest to the Jordan.
Metzudat David
"And the Hebrews passed over." He spoke by way of a play on words, which is a mode of elegant style, and he meant to say: Some of Israel crossed the Jordan and fled to the land of Gad and Gilead.
He was still in Gilgal. And he had not yet descended to meet the battle:
“And all the people” — those who did not hide themselves and did not flee — hastened in trepidation to go after him into battle.
Metzudat Zion
Still. From the word 'still'.
They trembled. They hurried with fear, similarly (below 16:4): 'and the elders of the city came trembling to meet him'.
Malbim
3) And the people of the Transjordan, who were near the Jordan, did not gather to aid Saul; rather, they crossed the Jordan to flee. 4) As for the fact that Saul remained in Gilgal, whereas he ought to have gone out to meet the enemy so as not to allow them to capture his cities, he did nothing but sit in Gilgal. And because of this, all the people who were with him trembled in fear after him, meaning that they hurried in fear to go after him, namely, that they urged him to pass through as a vanguard with them following him against the enemy, and not to sit in Gilgal.
And he tarried seven days, according to the set time that Samuel had appointed; but Samuel came not to Gilgal; and the people were scattered from him.
verse value 2969
Insights
Verse structure: 13 words, 58 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·was·waited" ((וייחל), 5 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): "and·was·waited" ((וייחל)), "and·he·waited" (וַיּ֣וֹחֶל), "and·he·came·not" (וְלֹא־בָ֥א). The root יחל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 229x in I Samuel); "days" (root יום, 154x in I Samuel); "the·people" (root עם, 128x in I Samuel). First appearance of the root אבא ("and·he·came·not") in I Samuel. The etnachta (major mid-verse pause) falls on 'Gilgal', dividing the verse into phrases of 10 and 3 words. Full calculation: (וייחל) [and·was·waited] (64) + וַיּ֣וֹחֶל [and·he·waited] (60) + שִׁבְעַ֣ת [seven] (772) + יָמִ֗ים [days] (100) + לַמּוֹעֵד֙ [to·the·meeting] (150) + אֲשֶׁ֣ר [that] (501) + שְׁמוּאֵ֔ל [Samuel] (377) + וְלֹא־בָ֥א [and·he·came·not] (40) + שְׁמוּאֵ֖ל [Samuel] (377) + הַגִּלְגָּ֑ל [Gilgal] (71) + וַיָּ֥פֶץ [and·scattered] (186) + הָעָ֖ם [the·people] (115) + מֵעָלָֽיו [from·him] (156) = 2969.
Rashi
And he waited. He waited.
To the time which Samuel. This verse is missing one word: 'to the time that Samuel set' or 'to the time of Samuel.' And an example of it is (II Samuel 4:2): 'And two men, captains of bands, were of the son of Sha'ul' — it ought to have written 'to the son of Sha'ul.' So also here: 'asher le'Shmuel' — that he said to him (above, 10:8): Seven days you shall wait until I come to you.
Radak
"And he waited." So it is written and read: "And he waited." And it is written like "And he waited again for seven days," but the reading is "wayyuchal," from the hif'il conjugation, and the meaning is the same.
“L’moad asher Shmuel.” It is written defective [lacking the vav], and the meaning is: “To the appointed time that Samuel said.” And so does the Targum render it: “L’zmana d’amar lei Shmuel” – “To the time that Samuel said to him.”
"And the people were scattered from him." It is an intransitive verb; and likewise, "and the people were scattered abroad throughout all the land of Egypt."
Ralbag
And behold, Saul waited seven days for the appointed time which Samuel had set for him, saying to him, “You shall go down to Gilgal, and indeed I will come down to you to offer burnt offerings and to sacrifice peace offerings; wait seven days until my coming to you.” And when the seventh day had arrived, and the people saw that Samuel did not come, they scattered from Saul due to their great fear and dread. It seemed that in order to attain prophecy, Saul offered the burnt offering and the peace offerings, seeing that Samuel had not come. Not only did this not help him, but the prophecy of Samuel was also withheld from him, so that he would not be informed what to do and how to conduct himself in this matter of the war. This was because he had already transgressed the commandment of God, blessed be He, in that he was commanded through His prophet Samuel to wait seven days until his arrival. However, he did not sin in offering the burnt offerings and the peace offerings, even though he was a layman, for at that time it was permitted for a layman to offer sacrifices on a private altar, as has been explained at the end of Tractate Zevachim.
Metzudat David
"And he waited." He waited seven days from the time of his arrival at Gilgal.
“Lemo’ed asher Shmuel.” This means: “To the appointed time that Samuel said,” i.e., the time that Samuel had designated for him from the moment he anointed him as king, as it is written above (1 Samuel 10:8).
“And the people were scattered.” They were dispersed and went away from him.
Metzudat Zion
And he waited. A matter of waiting, similarly (Genesis 8:10): 'and he waited yet'.
Malbim
Questions (8-9): Why did Saul transgress the words of the prophet?
And he tarried. It is clear that Saul had four excuses for not observing the words of Samuel, who had said to him, “You shall wait seven days until I come to you.” 1) The great danger that he felt upon himself, as he recounted in the two preceding verses; 2) For he waited seven days for the appointed time, and Samuel did not come (the word “come” also applies to the preceding clause), and he thought that he had only commanded him to wait seven days, no more, and that part of the seventh day is considered as the whole; 3) And the people scattered from him, and he feared that he would be left alone.
And Saul said: ‘Bring hither to me the burnt-offering and the peace-offerings.’ And he offered the burnt-offering.
verse value 1716
Insights
Verse structure: 8 words, 35 letters. Verse gematria: 1716 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·me" (אֵלַ֔י, 3 letters) and the longest is "and·the·well-being" (וְהַשְּׁלָמִ֑ים, 7 letters). Words sharing gematria 110: the·burnt-offering, the·burnt-offering. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "bring" (הַגִּ֣שׁוּ), "and·the·well-being" (וְהַשְּׁלָמִ֑ים). The root עלה appears 3 times in this verse. 6 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "to·me" (root אל, 86x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·the·well-being', dividing the verse into phrases of 6 and 2 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + שָׁא֔וּל [Saul] (337) + הַגִּ֣שׁוּ [bring] (314) + אֵלַ֔י [to·me] (41) + הָעֹלָ֖ה [the·burnt-offering] (110) + וְהַשְּׁלָמִ֑ים [and·the·well-being] (431) + וַיַּ֖עַל [and·he·offered·up] (116) + הָעֹלָֽה [the·burnt-offering] (110) = 1716.
Rashi
Bring to me the burnt offering. A non-priest is permitted to offer on a high place.
Radak
“Bring the burnt-offering to me.” For Samuel had told him that he would come to him there at the end of seven days to offer burnt-offerings and to sacrifice peace-offerings, and he had said to him, “Wait seven days until I come to you.” And when Saul saw that he did not come on the seventh day in the morning to offer the burnt-offering, and he had already prepared the burnt-offering and the peace-offerings as Samuel had told him, Saul said, “Let them bring the burnt-offering and the peace-offerings to me,” for he intended to offer them himself. And he sinned in this, for he should have waited the entire day until evening, for Samuel came in his time, on that very day, as it is stated, “And it came to pass, when he had finished offering…” But in his bringing the offering, even though he was a layman, he did not sin in this, for the permission for high places was in effect at that time, and a layman may offer on a private high place.
Malbim
4) And Saul said, “For in all this, he did not begin the war without Samuel; rather, he only offered the burnt offering, which was to seek favor from the Lord that He might help him. And he thought that Samuel had commanded him only not to fight until he would inform him of what to do, and not regarding the prohibition of offering a sacrifice.”
And it came to pass that, as soon as he had made an end of offering the burnt-offering, behold, Samuel came; and Saul went out to meet him, that he might salute him.
verse value 3043
Insights
Verse structure: 11 words, 49 letters. The shortest word is "went·in" (בָּ֑א, 2 letters) and the longest is "to·offer·up" (לְהַעֲל֣וֹת, 6 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·bless·him" (לְבָרְכֽוֹ). The root עלה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Saul" (root שאול, 226x in I Samuel); "and·it·was" (root היה, 167x in I Samuel); "went·in" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'went·in', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיְהִ֗י [and·it·was] (31) + כְּכַלֹּתוֹ֙ [when·He·finished] (476) + לְהַעֲל֣וֹת [to·offer·up] (541) + הָעֹלָ֔ה [the·burnt-offering] (110) + וְהִנֵּ֥ה [and·behold] (66) + שְׁמוּאֵ֖ל [Samuel] (377) + בָּ֑א [went·in] (3) + וַיֵּצֵ֥א [and·he·went·out] (107) + שָׁא֛וּל [Saul] (337) + לִקְרָאת֖וֹ [to·meet·him] (737) + לְבָרְכֽוֹ [to·bless·him] (258) = 3043.
Radak
"To bless him." To greet him, as in "if thou meet any man, salute him not." And so Jonathan rendered it: to ask after his welfare.
Metzudat David
To bless him: to grant him peace; so did Jonathan translate it.
Malbim
And it came to pass, while he had not yet finished offering the peace-offerings, that Samuel came.
And Samuel said: ‘What have you done?’ And Saul said: ‘Because I saw that the people were scattered from me, and that you came not within the days appointed, and that the Philistines assembled themselves together against Michmas;
verse value 5827
Insights
Verse structure: 17 words, 80 letters. The shortest word is "what" (מֶ֣ה, 2 letters) and the longest is "for·I·have·seen" (כִּֽי־רָאִ֩יתִי֩, 7 letters). Words sharing gematria 257: and·said, and·said. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "that·he·scattered" (כִֽי־נָפַ֨ץ), "not·you·came" (לֹֽא־בָ֙אתָ֙), "gathered" (נֶאֱסָפִ֥ים). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "not·you·came" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'you·did', dividing the verse into phrases of 4 and 13 words.
Rashi
What have you done? Did I not say to you: Behold, I am coming down to you to offer the burnt offering — I will offer it, and not you.
The time of the days. At the beginning of the day.
Radak
"What have you done?" He knew by way of prophecy that he had offered the burnt offering.
Metzudat David
"What have you done? For did I not tell you to wait until my arrival, and I would offer the burnt-offering?"
"למועד הימים" – to the appointed time of the days, which you have decreed.
Malbim
And Saul said, he replied with the four aforementioned excuses: a) that I saw that the people were scattering from me; b) that You did not come at the appointed time; c) that the Philistines were gathering at Michmash and they were close to him, and he thought they would come upon him, and he desired in any case to appease the countenance of the Lord:
therefore said I: Now will the Philistines come down upon me to Gilgal, and I have not entreated the favour of Hashem; I forced myself therefore, and offered the burnt-offering.’
verse value 3385
Insights
Verse structure: 13 words, 55 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "Philistines" (פְלִשְׁתִּ֤ים, 6 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "went·down" (יֵרְד֨וּ), "and·face·of" (וּפְנֵ֥י), "and·I·forced·myself" (וָֽאֶתְאַפַּ֔ק). The root עלה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·I·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "Philistines" (root פלשתי, 124x in I Samuel). First appearance of the root חלה ("I·have·entreated") in I Samuel. The etnachta (major mid-verse pause) falls on 'I·have·entreated', dividing the verse into phrases of 10 and 3 words. Full calculation: וָאֹמַ֗ר [and·I·said] (247) + עַ֠תָּ֠ה [now] (475) + יֵרְד֨וּ [went·down] (220) + פְלִשְׁתִּ֤ים [Philistines] (860) + אֵלַי֙ [to·me] (41) + הַגִּלְגָּ֔ל [Gilgal] (71) + וּפְנֵ֥י [and·face·of] (146) + יְהֹוָ֖ה [Hashem] (26) + לֹ֣א [not] (31) + חִלִּ֑יתִי [I·have·entreated] (458) + וָֽאֶתְאַפַּ֔ק [and·I·forced·myself] (588) + וָאַעֲלֶ֖ה [and·I·brought·up] (112) + הָעֹלָֽה [the·burnt-offering] (110) = 3385.
Rashi
And I compelled myself. I strengthened myself against my desire — for my heart said to wait for you. Against my will I placed my heart, and I offered the burnt offering.
Radak
"I did not fall ill." Through the burnt-offerings, their prayer was abundant.
"And I forced myself." I strengthened myself and went against my own will and against your command; for every expression of forcing oneself is to strengthen one's heart to act against one's own will.
Metzudat David
"Now they shall come down." Since they have gathered, surely they will come down, and against my will I will engage in battle with them before I have entreated the Lord at the time of bringing the offering.
"And I will restrain myself." For this I strengthened myself to transgress my own desire and not to wait any longer, and I would offer the burnt-offering to seek the face of the Lord at the time of my offering, before the Philistines came down.
Metzudat Zion
I prayed. I prayed, similarly (Exodus 32:11): 'and Moses prayed'.
And I restrained myself. And I strengthened myself, similarly (Genesis 45:1): 'and Joseph could not restrain himself'.
Malbim
The question: The term "ve'etafak" (and he was restrained) always refers to one who restrains himself from doing a certain thing, not to one who performs an action.
4) “And he restrained himself” means that despite all this, I restrained myself and did not commence the war, but only “I will go up,” meaning I will offer a burnt offering, nothing more, for I reasoned that I had not been commanded regarding this matter. Thus, there are two grounds for excuse based on coercion, namely points one and three, while the excuse in points two and four is the claim of error, in that he erred in interpreting Samuel’s words, miscalculating the days and assuming that he had not been commanded not to offer a sacrifice without him.
And Samuel said to Saul: ‘You have done foolishly; you have not kept the commandment of Hashem your God, which He commanded you; for now would Hashem have established your kingdom upon Israel for ever.
verse value 6538
Insights
Verse structure: 18 words, 82 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "your·kingdom" (אֶת־מַֽמְלַכְתְּךָ֛, 8 letters). Words sharing gematria 26: Hashem, Hashem. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "you·acted·foolishly" (נִסְכָּ֑לְתָּ), "the·commandment·of" (אֶת־מִצְוַ֞ת), "he·commanded·you" (צִוָּ֔ךְ). The root איל appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·Saul" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'you·acted·foolishly', dividing the verse into phrases of 4 and 14 words.
Rashi
For now. Before you did this.
The Lord has established your kingdom forever. For when one decrees greatness for a person, he decrees it for him and for his generations (Megillah 13b).
Radak
"You have acted foolishly." For you have already seen that everything I told you and Israel has been fulfilled. And now, because you did not believe that I would come at my appointed time, you denied me and my prophecy, and you did not keep the commandment of the LORD your God which He commanded you through me — for I told you and Israel in His name, 'Do not rebel against the word of the LORD.' And behold, you have rebelled against His word, for what I say is His word and His utterance. And I told you to wait for me so that I might offer up the burnt offerings; and since you did not do so, and instead you were afraid, as you said, behold, you have rebelled against the word of the LORD and removed His trust from your heart, for you thought that you and Israel would not be saved if you waited any longer.
“to Israel.” Just as it is written “upon Israel,” and similarly, “and they made him king over Gilead.”
Ralbag
And behold, Samuel reproached him because he had not kept the commandment of the Lord which He had commanded him through His prophet Samuel, and said to him that this sin would be the cause that his kingdom would not endure, and the kingship would be given to another man. And this man to whom the kingship was given was David, as will be explained later. And already a doubt arises: How can it be that Samuel said to Saul, “For now would the Lord have established thy kingdom upon Israel for ever,” implying that He had prepared his kingdom over Israel forever? Yet it has already been established from Jacob’s blessings to his sons that the kingship would belong to the tribe of Judah. If the kingship had been Saul’s forever, it would not be possible for this prediction that Jacob predicted to be fulfilled. Now, the resolution of this doubt is not difficult, according to what we have said: “Forever” can be understood as a long period, like the statement of Hannah, “and he dwelt there forever,” where the intention is like fifty years. And similarly, what is stated in the Torah, “they shall serve him forever,” the intention is the duration of the Jubilee year, as we explained there. And according to the context, the intention in this statement was that the Lord prepared Saul’s kingdom in such a way that it would endure for a long period, had it not been for this rebellion which prevented the good from him, and the kingship was not established for him except for a short time.
Metzudat David
You have acted foolishly. You acted foolishly in that you did not wait the entire day until my arrival.
"The commandment of the Lord." For it is the word of the Lord, and not of my own accord did I speak.
"For now. If you had guarded the commandment of the Lord, then now, by this merit, the Lord would have established your kingdom forever."
Metzudat Zion
You have been foolish. From the word 'foolishness' and 'stupidity'.
Malbim
And He said, etc. “You have acted foolishly.” He replied to him: “In that which you thought to be wise in your intellect regarding the words of the Lord, truly you have acted foolishly in that you did not guard the commandments of the Lord, for it was not incumbent upon you to expound interpretations and to entertain opinions, but rather to fulfill [the commandments] with simplicity, as the prophet said. And He explained to him that he had lost in two respects: a) The absence of benefit, for behold, the Lord has now prepared your kingdom over Israel; that is to say, this was a test from the Lord, and had you withstood the test, your reward would now have been that the Lord would have established your kingdom in such a manner that your dynasty would have endured forever.”
But now your kingdom shall not continue; Hashem has sought him a man after His own heart, and Hashem has appointed him to be prince over His people, because you have not kept that which Hashem commanded you.’
verse value 4950
Insights
Verse structure: 18 words, 73 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. Verse gematria: 4950 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "to·him" (ל֜וֹ, 2 letters) and the longest is "your·kingdom" (מַמְלַכְתְּךָ֣, 6 letters). Words sharing gematria 26: Hashem, Hashem, Hashem. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "your·kingdom" (מַמְלַכְתְּךָ֣), "not·will·continue" (לֹֽא־תָק֑וּם), "as·his·heart" (כִּלְבָב֗וֹ). The root יהוה appears 3 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "which·He·commanded·you" (root אשר, 229x in I Samuel); "man" (root איש, 201x in I Samuel). The etnachta (major mid-verse pause) falls on 'not·will·continue', dividing the verse into phrases of 3 and 15 words.
Rashi
And now your kingdom will not endure. For so Moshe said in the Torah (Deuteronomy 17:20): 'In order that he not turn from the commandment to the right hand or to the left, in order that he prolong his days,' etc. Behold, if he turns, he will not prolong his days. And if you say: It was not said regarding the commandment of a prophet, but regarding the commandment of the Torah — behold, it was already said (ibid.): 'To keep all the words of this Torah.' And only afterward: 'In order that his heart not be lifted up, and in order that he not turn from the commandment' — even from the commandment of a prophet.
Radak
"The Lord sought for Himself a man after His own heart." He said this to him through the spirit of prophecy, but Samuel did not yet know who he was.
Metzudat David
"And now, since you have not kept [My commandments], your kingdom will not endure."
"The Lord sought for Himself." When you do this, the Lord sought for Himself a man who does according to His heart and keeps His commandments.
"And the Lord commanded him." He decreed upon him that he would be a prince.
Malbim
And now, b) the punishment in action: For now, not only will the Lord not establish your kingdom, but even your kingdom as it is now will not endure, for the Lord has given it to another man as punishment because you did not keep that which the Lord commanded you. And He also said to him: Know that what you thought in your transgression against His words—that your kingdom depends on natural causes, according to the strategies of warfare—and therefore you did not trust in the Lord, to be still before the Lord and wait patiently for Him—is foolishness. For if the Lord had established your kingdom, which would have been the case if you had cast your lot upon Him, then it would have endured forever. But now, since your kingdom is attributed to you and not to the Lord, for it follows the natural order and you trusted in war strategies, it will not endure, for the counsel of the Lord is against you. For the Lord sought for Himself a man after His own heart, who would follow His will, since He found no pleasure in you.
Cross-references: I Samuel 14:7; II Samuel 7:21; Psalms 20:5
And Samuel arose, and got him up from Gilgal to Gibeath-benjamin. And Saul numbered the people that were present with him, about six hundred men.
verse value 4220
Insights
Verse structure: 14 words, 63 letters. The shortest word is "with" (עִמּ֔וֹ, 3 letters) and the longest is "from·the·Gilgal" (מִן־הַגִּלְגָּ֖ל, 7 letters). Words sharing gematria 116: and·went·up, with. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "from·the·Gilgal" (מִן־הַגִּלְגָּ֖ל), "who·were·present" (הַנִּמְצְאִ֣ים). 14 unique roots are used. Frequent roots: "Saul" (root שאול, 226x in I Samuel); "man" (root איש, 201x in I Samuel); "with" (root עם, 128x in I Samuel). The etnachta (major mid-verse pause) falls on 'Benjamin', dividing the verse into phrases of 6 and 8 words. Full calculation: וַיָּ֣קׇם [and·arose] (156) + שְׁמוּאֵ֗ל [Samuel] (377) + וַיַּ֛עַל [and·went·up] (116) + מִן־הַגִּלְגָּ֖ל [from·the·Gilgal] (161) + גִּבְעַ֣ת [Gibeath] (475) + בִּנְיָמִ֑ן [Benjamin] (152) + וַיִּפְקֹ֣ד [and·he·numbered] (200) + שָׁא֗וּל [Saul] (337) + אֶת־הָעָם֙ [the·people] (516) + הַנִּמְצְאִ֣ים [who·were·present] (236) + עִמּ֔וֹ [with] (116) + כְּשֵׁ֥שׁ [about·six] (620) + מֵא֖וֹת [hundred] (447) + אִֽישׁ [man] (311) = 4220.
Rashi
The ones that are found with him. For the people scattered from him, and these remained.
Radak
And Samuel arose. And Saul was with him. And when he came to Gibeah of Benjamin, and numbered the people who were with him, there were only about six hundred men with him, for the people had scattered from him.
Metzudat David
And Samuel rose. And Saul was following after him:
Those who are with him. From those that have not been scattered from him:
Malbim
And Samuel arose, and Saul with him, and they went up, etc., to the hill of Benjamin, for there Jonathan and his men were. It is clear that from the thousand who were with Jonathan and from the two thousand who were with Saul, only six hundred remained, and the rest of the people scattered from them. Now, it relates that their hand was greatly weakened in battle, according to nature: 1) due to their being a small number, six hundred men.
And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeath-benjamin; but the Philistines encamped in Michmas.
verse value 3303
Insights
Verse structure: 12 words, 55 letters. The shortest word is "his·son" (בְּנ֗וֹ, 3 letters) and the longest is "and·Philistines" (וּפְלִשְׁתִּ֖ים, 7 letters). The root עם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·Saul" (root שאול, 226x in I Samuel); "and·the·people" (root עם, 128x in I Samuel); "and·Philistines" (root פלשתי, 124x in I Samuel). The etnachta (major mid-verse pause) falls on 'Benjamin', dividing the verse into phrases of 9 and 3 words. Full calculation: וְשָׁא֞וּל [and·Saul] (343) + וְיוֹנָתָ֣ן [and·Jonathan] (522) + בְּנ֗וֹ [his·son] (58) + וְהָעָם֙ [and·the·people] (121) + הַנִּמְצָ֣א [found] (186) + עִמָּ֔ם [with] (150) + יֹשְׁבִ֖ים [live] (362) + בְּגֶ֣בַע [in·Geba] (77) + בִּנְיָמִ֑ן [Benjamin] (152) + וּפְלִשְׁתִּ֖ים [and·Philistines] (866) + חָנ֥וּ [they·favoured] (64) + בְמִכְמָֽשׂ [in·Michmas] (402) = 3303.
Ralbag
“And Samuel arose...” (1 Samuel 13:15). The text does not mention that Saul arose with him, because it is clear that Saul did not come to Gilgal except for the sake of Samuel, who had appointed that he should come to him there to inform him what he should do. And behold, the text states that all the people who were found with Saul and his son Jonathan at Gibeah of Benjamin were only six hundred men, for the rest had gone away due to great fear. And behold, the Philistines encamped at Michmash, in the place where Saul had been at first, and they formed three companies to devastate the land of Israel, for they were a very numerous people, as previously stated.
Metzudat David
They were sitting. They delayed in Gibeah:
Malbim
b) "And Saul, etc." — because the enemy's camp was near them, for the entire camp was in Michmash, the royal city of Saul, as stated above.
And the spoilers came out of the camp of the Philistines in three companies: one company turned to the way that leads to Ophrah, to the land of Shual;
verse value 5061
Insights
Verse structure: 13 words, 59 letters. Notable word values: "one" (אֶחָ֥ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֥ד, 3 letters) and the longest is "ruin" (הַמַּשְׁחִ֛ית, 6 letters). 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "ruin" (הַמַּשְׁחִ֛ית), "from·camp·of" (מִמַּחֲנֵ֥ה), "head" (הָרֹ֨אשׁ). The root ראש appears 2 times in this verse. 11 unique roots are used. Frequent roots: "to·the·way·of" (root איל, 238x in I Samuel); "Philistines" (root פלשתי, 124x in I Samuel); "and·he·went·out" (root יצא, 46x in I Samuel). The etnachta (major mid-verse pause) falls on 'heads', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיֵּצֵ֧א [and·he·went·out] (107) + הַמַּשְׁחִ֛ית [ruin] (763) + מִמַּחֲנֵ֥ה [from·camp·of] (143) + פְלִשְׁתִּ֖ים [Philistines] (860) + שְׁלֹשָׁ֣ה [three] (635) + רָאשִׁ֑ים [heads] (551) + הָרֹ֨אשׁ [head] (506) + אֶחָ֥ד [one] (13) + יִפְנֶ֛ה [he·turned] (145) + אֶל־דֶּ֥רֶךְ [to·the·way·of] (255) + עׇפְרָ֖ה [Ophrah] (355) + אֶל־אֶ֥רֶץ [to·the·land·of] (322) + שׁוּעָֽל [fox] (406) = 5061.
Radak
"And the destroyer went out." These are the mighty men of valor, holding swords and spears in their hands, for they are the destroyers.
"Unto the land of Shual." The Targum: to the southern land — just as it rendered "in the land of Shaalim" also as "in the southern land."
Metzudat David
"The Destroyer." They are those armed with swords, trained in warfare, who devastate the people:
Metzudat Zion
Heads. Divisions.
Malbim
3. And it came to pass that the destroyers, who had gone forth to devastate the land, had already dispersed into three groups, and he was not able to restrain them.
and another company turned the way to Beth-horon; and another company turned the way of the border that looks down upon the valley of Zeboim toward the wilderness.
verse value 3631
Insights
Verse structure: 15 words, 63 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָד֙, 3 letters) and the longest is "Zeboim" (הַצְּבֹעִ֖ים, 6 letters). Words sharing gematria 512: and·the·head, and·the·head. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "Horon" (חֹר֑וֹן), "border" (הַגְּב֔וּל), "which·overlooks" (הַנִּשְׁקָ֛ף). The root ראש appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Beth" (root בית, 75x in I Samuel); "one" (root אחד, 36x in I Samuel); "way" (root דרך, 27x in I Samuel). First appearance of the root גיא ("upon·valley·of") in I Samuel. The etnachta (major mid-verse pause) falls on 'Horon', dividing the verse into phrases of 6 and 9 words.
Rashi
The valley of Zeboim. That hyenas are found in it. This is what we learned: Rabbi Meir says: even the hyena. And Yonatan translated: af'aya. And so our Sages of blessed memory explained (Bava Kamma 16a): the hyena is a viper — a kind of evil and harmful creeping creature.
Radak
Regarding the word “tzavo’im” (colors). As its Targumic translation renders it: “le-chillata af’aya.” And similarly in the words of our Sages of blessed memory, Rabbi Meir says: “Even the dyed one.” And they said: “This ‘tzavo’ah’ is ‘afah.’” And the explanation of “afah” is “af’ah.” For such is their custom to conceal the letters of the throat. And the “af’ah” is called “tzavo’ah” because it is made in various hues and kinds of colors.
Metzudat David
"The one who looks down. That boundary was visible to one standing over the valley of Zeboim."
"the wilderness." This is dependent upon "the way," to say that the way leads to the wilderness.
Metzudat Zion
Looking out. A matter of gazing, similarly (Judges 5:28) 'she looked out through the window'.
Valley. Valley.
The hyenas. In it there were hyenas, and our Sages of blessed memory said (Bava Kamma 16a) that it is a viper, and it is one with changing colors according to the number of days of the sun, and therefore it is called 'painted'.
Now there was no smith found throughout all the land of Israel; for the Philistines said: ‘Lest the Hebrews make them swords or spears’;
verse value 4476
Insights
Verse structure: 15 words, 57 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "for·they·said" (כִּֽי־אָמְר֣וּ, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·craftsman" (וְחָרָשׁ֙), "is·found" (יִמָּצֵ֔א). The root אמר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "for·they·said" (root אמר, 418x in I Samuel); "Philistines" (root פלשתי, 124x in I Samuel); "not" (root לא, 107x in I Samuel). First appearance of the root חנית ("spear") in I Samuel. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 9 words.
Rashi
"And a smith was not found." He was not to be found at the beginning of Saul's reign, for the Philistines, who ruled over Israel, had removed all iron smiths from Israel, lest they make weapons of war to fight.
Radak
"And a smith was not found." One might wonder how there were not many iron smiths in Israel. The explanation is that the Philistines dominated Israel for many years. For even in the days of Samson, the savior of Israel, it was said, "Do you not know that the Philistines rule over us?" And although in the days of Samuel the Philistines were subdued and the cities that the Philistines had taken from Israel were returned to Israel, nevertheless, from the time that Samuel grew old, they were under their rule, and they had governors in the Land of Israel, even in the days of Samuel, as it is written, "In the time when he judged." And their hand was strong against them. The Philistines brought down all the iron smiths from the Hebrews to the land of the Philistines, and they left no iron smith in the Land of Israel, not even to repair implements of craft or plowing tools, for the Philistines said, "Lest the Hebrews make a sword or a spear and rebel against us." The custom of all Israel in those days was to go down to the land of the Philistines to repair implements of craft and plowing tools. And it is possible that there were swords and spears and javelins in the Land of Israel from those that had been made before that time, but they were few. In this battle, no sword or spear was found in the hand of the six hundred who remained with Saul, nor in the hand of the thousand who were with Jonathan, as it is said, "With Saul and with Jonathan." Without weapons of war, it was not possible for them. But they had in their hand bows and hand-staves and slings, and most of the mighty men and men of valor in that time fought with arrows and stones, as it is stated in the account of David's mighty men, "From the right hand and from the left hand, with stones and with bow." And it is said concerning the war with Moab, "The slingers turned and struck them." And it is said of David, "He shot with his sling." And nevertheless, there was a great deficiency for them when swords and spears were not found among them. The narrative states, "Behold, no sword or spear was found in the hand of all the people, except in the hand of Saul and his son Jonathan," to inform us that the Lord does not save by sword and spear, and salvation belongs to the Lord alone. For Israel was without sword and spear, and there were only one thousand six hundred men, while the Philistines had thirty thousand chariots and six thousand horsemen, and as numerous as the sand of the sea. And there was a great salvation on that day, until the Philistines fled before Israel, and Israel struck them with a great blow.
"For [the Philistines] said." Amar (he said) is so written, and amru (they said) is read: the written form follows the general, and the read form the particular.
Ralbag
And behold, he mentioned that throughout the Land of Israel there was no blacksmith found, or perhaps this was so because, as I consider, due to the scarcity of iron in the Land of Israel, as is known from many today, there were no blacksmiths among Israel. Therefore, they needed to go down to the Philistines to have their plowing tools and farming implements repaired. And the Philistines did not allow a Philistine blacksmith to reside among Israel, out of fear that the Hebrews might make swords or spears and rebel against them, for the Philistines were still ruling over Israel with actual dominion. And this was the reason why, on the day of battle, no sword or spear was found among any of the young men who were with Saul and his son Jonathan, and the sword and spear were found only with Saul and Jonathan alone.
Metzudat David
“Lest they make…” And for this reason, they did not allow an iron smith to be among them.
Metzudat Zion
And a craftsman. A craftsman in iron.
Malbim
4) And a smith. It was altogether impossible for them to prepare weapons of war, because no blacksmith was found in all the land of Israel, so that when they needed to sharpen their agricultural implements, they were forced either to go down to the land of the Philistines, or to have them sharpened with a tool that had many edges, even though this was not the work of a skilled artisan, because necessity compelled them to do so, and on account of this,
but all the Israelites went down to the Philistines, to sharpen every man his plowshare, and his coulter, and his axe, and his mattock.
verse value 6655
Insights
Verse structure: 10 words, 58 letters. The shortest word is "man" (אִ֣ישׁ, 3 letters) and the longest is "his·plowshare" (אֶת־מַחֲרַשְׁתּ֤וֹ, 8 letters). 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·sharpen" (לִ֠לְט֠וֹשׁ), "his·plowshare" (אֶת־מַחֲרַשְׁתּ֤וֹ), "and·his·coulter" (וְאֶת־אֵתוֹ֙). 7 unique roots are used. Frequent roots: "man" (root איש, 201x in I Samuel); "the·Philistines" (root פלשתי, 124x in I Samuel); "all·Israel" (root כל, 71x in I Samuel). The etnachta (major mid-verse pause) falls on 'the·Philistines', dividing the verse into phrases of 3 and 7 words. Full calculation: וַיֵּרְד֥וּ [and·they·went·down] (226) + כׇל־יִשְׂרָאֵ֖ל [all·Israel] (591) + הַפְּלִשְׁתִּ֑ים [the·Philistines] (865) + לִ֠לְט֠וֹשׁ [to·sharpen] (375) + אִ֣ישׁ [man] (311) + אֶת־מַחֲרַשְׁתּ֤וֹ [his·plowshare] (1355) + וְאֶת־אֵתוֹ֙ [and·his·coulter] (814) + וְאֶת־קַרְדֻּמּ֔וֹ [and·his·axe] (757) + וְאֵ֖ת [and·(object marker)] (407) + מַחֲרֵשָׁתֽוֹ [his·mattock] (954) = 6655.
Rashi
“And all Israel went down to the Philistines.” Whenever the Israelites needed ironworkers to sharpen their plowshares and mattocks and axes, they had to go down to the land of the Philistines.
His plowshare. "Shoq" in the foreign tongue:
"His coulter." In the vernacular, it is called "koltra."
His axe. Besgur in the foreign tongue:
“His plowshare.” *Pishoyir* in the vernacular.
Radak
"And all Israel went down to the Philistines." Explanation: The land of the Philistines; and so did Jonathan translate it, "to the land of the Philistines."
To sharpen. To whet:
"From its plow." This is an iron implement with which one plows. And the Targum translates it as "parsia," and so too does it translate in "teaching the ox" as "parsia de-tora."
"His mattock." It is the tool with which they dig. And the Targum renders it sikat padneih, meaning the spike of the oxen — and it is an iron spike. Perhaps they had a peg that they would insert into the yoke to join the two oxen together; therefore he rendered padneih, for the padna d'torei mentioned in the Gemara means a yoke of oxen, and so he rendered tzemed bakar as padan d'torei. And that tool too needs sharpening at its one end. And I have heard that in the Arabic tongue they call a plough sikka.
“His axe.” This is the tool with which trees are felled. The Targum renders it as “kolb.” In Genesis Rabbah, it is stated: “And let us there confound their language — from their language I will make confusion.” One person would say to his companion, “Bring me a kolb,” and he would bring him a grinding stone; he would strike him with it and wound his brain. And some say that “kolb” means a pincer, for so it is called in Arabic: “kolab.” There are those who read the Targum as “kolki,” with a kaf even in the final letter, and so it is found in some manuscripts.
“From her plow.” This refers to a tool of the craftsman, from the woodworker or the stonemason. And the Targum renders it as ‘oshpia, and similarly it translates “to the plows” as ‘oshpia. In the Mishnah of Tractate Kelim it states: “If one removed the ‘oshpa of an adze, it is impure on account of its bit-breaking part; if one removed its bit-breaking part, it is impure on account of its ‘oshpa; if its socket broke, it is pure.” It appears from the understanding of the translator that “her plow” also refers to the plowing implement with which they plow, making furrows in the earth, and this is the plowing. He translated it as ‘oshpia because it resembles the sharp side of the adze, for the adze has two ends: one is sharp and one is broad. With the broad end they mostly split wood, and this is called in the Mishnah its “bit-breaking part.” With its sharp side they also split occasionally, and this is called in the Mishnah its “‘oshpa.” It resembles the plow in its sharpness. Therefore, they said in the Mishnah of Tractate Betzah: “One does not split [wood] either with an adze or with a sickle.” And they said in the Gemara: “‘Not with an adze’—they only taught this regarding its broad end, which is the side with which they mostly split. Therefore, one does not split with it on the Festival, as it appears like weekday labor. But with its sharp end it is permitted, which is its sharp side, since it is not customary to split with it mostly. And the meaning of “its socket” mentioned in the Mishnah is the hole of the adze into which the handle of the adze is inserted. And its meaning is like the eye of a needle, which is called kupa.
Metzudat David
"And they went down." This means: From that time on, whenever they needed to sharpen something, they would go down to the land of the Philistines to have it sharpened by the smith.
Metzudat Zion
To sharpen. To sharpen, similarly (Genesis 4:22): 'the sharpener of every cutting instrument'.
His plowshare. The plowing implement.
Its mattock. The name of a tool made for digging with it, similarly (Isaiah 2:4) 'and they shall beat their swords into mattocks.' And in the words of our Sages of blessed memory (Bava Metzia 82b, and elsewhere) it is called 'morah'.
His axe. An axe, similarly (Judges 9:48): 'the axes'.
His plow. A tool of the trade, similarly (Isaiah 44:13): 'the carver of wood'.
And the price of the filing was ba pim for the mattocks, and for the coulters, and for the forks with three teeth, and for the axes; and to set the goads.
verse value 4402
Insights
Verse structure: 10 words, 56 letters. The shortest word is "mouth" (פִ֗ים, 3 letters) and the longest is "and·for·the·axes" (וּלְהַקַּרְדֻּמִּ֑ים, 9 letters). 9 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "price" (הַפְּצִ֣ירָה), "mouth" (פִ֗ים), "for·the·mattocks" (לַמַּֽחֲרֵשֹׁת֙). 6 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 167x in I Samuel); "and·for·three" (root שלוש, 26x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·for·the·axes', dividing the verse into phrases of 8 and 2 words. Full calculation: וְֽהָיְתָ֞ה [and·it·shall·be] (426) + הַפְּצִ֣ירָה [price] (390) + פִ֗ים [mouth] (130) + לַמַּֽחֲרֵשֹׁת֙ [for·the·mattocks] (978) + וְלָ֣אֵתִ֔ים [and·for·the·coulters] (487) + וְלִשְׁלֹ֥שׁ [and·for·three] (666) + קִלְּשׁ֖וֹן [forks] (486) + וּלְהַקַּרְדֻּמִּ֑ים [and·for·the·axes] (435) + וּלְהַצִּ֖יב [and·to·set] (143) + הַדָּרְבָֽן [goad] (261) = 4402.
Rashi
And they had a file with edges for the plowshares. And it was for those who found it a trouble to go down to the Philistines to sharpen — the petzirah pim was for them, lima in the foreign tongue, which has an abundance of edges, that is, many edges and points; and it served them to sharpen the plowshares and the axes.
And for the three-pronged fork. A fork made like a kind of pitchfork, which they call forkad'a, and it has three teeth.
And to set the goad. To sharpen it at its head, to thrust it and set it within the ox-goad.
Radak
"Haftzira paim" – These are two words. The meaning of "pitzira" is derived from the phrase "vayafzer bo" (and he entreated him), which denotes a multitude of words and supplications. The meaning of "paim" is "mouths," implying "many-mouthed," that is, having many points. This is called in the language of the Targum "shofina," and in the foreign language "lima," and with it all iron tools are sharpened. And it is said that with the haftzira paim they sharpened their tools, namely, those who did not have the leisure to go down to the land of the Philistines to sharpen their tools.
"And for the three-pronged fork." It is an iron implement that has teeth, with which they clear away dung and straw, and the name of the implement is kilshon. And in saying "the three-pronged kilshon" it is as though it said "a kilshon of three teeth"; and they call it in the foreign tongue forca. And the Targum renders: the fuller's fork that has three teeth — and katzra is the Targum of kovess, a fuller; that is to say, that implement is one that has teeth, and with it the fullers stretch out the garments after washing them.
And to the plowmen. The definite article he is written with the lamed of the preposition according to its rule, not according to custom, for only a few are found like it, such as "to the company that comes to him," "to this people," and their like.
"And to set the goad." It is entirely qamatz according to Ben Naphtali; and according to Ben Asher the bet is with a patach; and the dalet, for both of them, is held with a gaya. And the meaning of ha-darban: it is the point of the malmad — for the wooden shaft is called a malmad, and the spike fixed in it, with which one pricks the cattle, is called a darban, as they said in the Mishnah, "a malmad that swallowed the darban." And the meaning of "to set" is to fit it at its head and to fix it into the malmad. And the Targum renders: and to fix the goad.
Metzudat David
"And it came to pass, etc." The intent is to say: And whoever did not wish to go down to the Philistines would sharpen his own plowshares, etc., with the tool called "pitzira pim," which is made with many openings and grooves, and it is convenient for sharpening with it.
Metzudat Zion
The entreaty. A matter of multiplication, similarly (Genesis 19:3): 'and he pressed them,' which is an abundance of words of persuasion.
Pim. Mouths, and he means grooves and points.
Plows. They are tools of the trade.
And to a three-toothed harrow. The name of an iron tool, made to remove refuse with it, and it has three teeth, and it is as if he said 'a harrow with three'.
And to set the goad. He means to sharpen the goad, to set it straight within the ox goad, and it is the stick with which the oxen are taught to plow, and the needle at its head is called 'darban,' similarly (Ecclesiastes 12:11): 'the words of the wise are like goads'.
So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan; but with Saul and with Jonathan his son was there found.
verse value 5361
Insights
Verse structure: 16 words, 73 letters. Notable word values: "and·it·shall·be" (וְהָיָה֙) = 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֨א, 3 letters) and the longest is "and·with·Jonathan" (וְאֶת־יוֹנָתָ֑ן, 8 letters). Words sharing gematria 58: in·day·of, his·son. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "battle" (מִלְחֶ֔מֶת), "and·spear" (וַֽחֲנִית֙), "and·with·Jonathan" (וְאֶת־יוֹנָתָ֑ן). The root מצא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 229x in I Samuel); "to·Saul" (root שאול, 226x in I Samuel); "and·it·shall·be" (root היה, 167x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·with·Jonathan', dividing the verse into phrases of 12 and 4 words.
Rashi
And it was found to Sha'ul. Through a miracle.
Radak
“And it came to pass on the day of battle”: The word *mukaret* is well-known, like *mishmeret*, for this measure [of cantillation] appears adjacent to it and is well-known. And its interpretation is: “And it was so” — that on every day that they arranged battle, one against the other, no sword or spear was found in the hand of all the people, except in the hand of Saul and Jonathan. And in this manner the Targum translates: “And it was on the day of battle, a sword was not found.” And in the midrashic exposition, what is the meaning of “and you will find [them] with Saul and Jonathan”? Even in their hands there was none, but rather the angel provided it for them.
Metzudat David
"And it shall be on the day of battle." At the time when they fought against the Philistines:
It was not found that there was a sword. For there was no iron smith in Israel to make them.
And there was found. But for Saul and for Jonathan, for them alone were a sword and a spear found.
Malbim
“And it came to pass on the day of the battle, in this battle which suddenly arose for them, that none of them (except for Saul and Jonathan) had a sword or spear; and ‘battle’ is equivalent whether in proximity or in separation, like ‘watch’.”
And the garrison of the Philistines went out to the pass of Michmas.
verse value 1842
Insights
Verse structure: 5 words, 23 letters. The shortest word is "entrenchment" (מַצַּ֣ב, 3 letters) and the longest is "Philistines" (פְּלִשְׁתִּ֔ים, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "entrenchment" (מַצַּ֣ב), "to·the·pass·of" (אֶֽל־מַעֲבַ֖ר). 5 unique roots are used. Frequent roots: "Philistines" (root פלשתי, 124x in I Samuel); "and·he·went·out" (root יצא, 46x in I Samuel). First appearance of the root מצב ("entrenchment") in I Samuel. Full calculation: וַיֵּצֵא֙ [and·he·went·out] (107) + מַצַּ֣ב [entrenchment] (132) + פְּלִשְׁתִּ֔ים [Philistines] (860) + אֶֽל־מַעֲבַ֖ר [to·the·pass·of] (343) + מִכְמָֽשׂ [Michmas] (400) = 1842.
Rashi
The outpost of the Philistines. It is the way of men of war to make from them an outpost and raiders — they are the ones who strip and run after the spoil to the city, which they call tsanvi'l in the foreign tongue.
Outpost. They are the garrisons to guard that raiders not go out from the city among them.
To the other side of Michmash. The Philistines were camped at Michmash, and Michmash was on the mountain, and Israel in the city whose name is Geivah. And Geivah was at the top of the mountain. And two mountains were opposite each other, and the valley between them — as stated in the matter. And the outpost of the Philistines approached the side of Michmash that is toward Geivah — to the valley between them.
Radak
"And the garrison of the Philistines went out." Its meaning is the officers of the army; and so Jonathan rendered it, istratig. And so he rendered netziv and netzivim, and their meaning is officers. And in Genesis Rabbah, on "and God divided the light from the darkness," Rabbi Yochanan and Resh Lakish [said]: a parable of a king who had two istratigin, one ruling by day and one by night. And this garrison went out — for they were all encamped at Michmas — and this garrison separated from the camp of the Philistines and came to another pass from Michmas, to draw near to the hill where Saul and Jonathan were.
Metzudat David
"To the pass of Michmas." From this side, to approach the hill where Saul and Jonathan were.
Metzudat Zion
Governor. Targum Yonatan: 'strategos,' and similarly he translated concerning the Philistine governor (above verses 3-4), and it is a matter of officership and rule.
To the other side. To the side.
Malbim
"And he went out" – this implies that despite their weakness in strength against the camp of the Philistines, a numerous people armed with swords, the garrison of the Philistines went out to pass over to the side of Saul, begin to possess it, and contend with him in battle.
Rashi
Radak
Ralbag
Metzudat David
Malbim