The Fallible Study Bible

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1 Samuel10:9–16

Samuel’s Signs Fulfilled

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1 Samuel 10:9–16 — Samuel’s Signs Fulfilled. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

9

As Saul turned to leave Samuel, God changed Saul’s heart, and all the signs came to pass that day.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hā·yāh kə·hap̄·nō·ṯōw šiḵ·mōw lā·le·ḵeṯ mê·‘im šə·mū·’êl ’ĕ·lō·hîm way·ya·hă·p̄āḵ- lōw lêḇ ’a·ḥêr kāl- hā·’ō·ṯō·wṯ hā·’êl·leh way·yā·ḇō·’ū ha·hū bay·yō·wm

Word by word17 · parsed
וְהָיָ֗הwə·hā·yāhH1961
√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular
כְּהַפְנֹת֤וֹkə·hap̄·nō·ṯōwAs Saul turnedH6437
√ pânâh — to turnPreposition-kVerbHifilInfinitive constructthird person masculine singular
pânâh — to turn (Hifil infinitive construct) The Hifil is causative: he made his shoulder turn. This is the departure Samuel had scheduled in 10:2–8; the signs begin to fire the moment Saul's back is toward the prophet, so that no one can say the prophet worked them.
שִׁכְמוֹ֙šiḵ·mōw. . .H7926
√ shᵉkem — the neck (between the shoulders) as the place of burdensNounmasculine singular constructthird person masculine singular
shᵉkem — the neck between the shoulders, the place of burdens Not an idle word. The same noun names the shoulder on which a yoke or a load is set. Saul turns the burden-bearing part of himself away from Samuel and, in that motion, receives the heaviest burden in Israel.
לָלֶ֙כֶת֙lā·le·ḵeṯto leaveH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)Preposition-lVerbQalInfinitive construct
מֵעִ֣םmê·‘im. . .H5973
√ ʻim — adverb or preposition, with (iPreposition-m
שְׁמוּאֵ֔לšə·mū·’êlSamuelH8050
√ Shᵉmûwʼêl — Shemuel, the name of three IsraelitesNounpropermasculine singular
אֱלֹהִ֖ים’ĕ·lō·hîmGodH430
√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural
וַיַּהֲפָךְ־way·ya·hă·p̄āḵ-changedH2015
√ hâphak — to turn about or overConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
hâphak — to turn about or over (Qal consecutive imperfect) The strong verb of reversal — used of overturning cities, of turning water to blood, of a thing flipped end for end. Set against Saul's own gentler pânâh in the same clause, the narrator draws a picture: the man pivots on his heel; God upends his interior. Pulpit: “God turned him round by giving him a changed heart.”
ל֥וֹlōw[Saul’s]
Prepositionthird person masculine singular
Dative of advantage: for him, not merely in him.
לֵ֣בlêḇheartH3820
√ lêb — the heartNounmasculine singular
lêb — the heart In Hebrew the lêb is not the seat of sentiment but the whole inner government — mind, will, resolve. Cambridge: it denotes “the centre of the whole mental and spiritual life of will, desire, thought, perception, and feeling.” What God overturns, then, is the command centre of the man, not his mood.
אַחֵ֑ר’a·ḥêr. . .H312
√ ʼachêr — properly, hinderAdjectivemasculine singular
ʼachêr — other, another The adjective withholds what the reader most wants to know. It says different, not better, not new. The rest of 1 Samuel will spend twenty chapters showing how much a heart can be other and still not be the heart after God's own (1 Samuel 13:14).
כָּל־kāl-and allH3605
√ kôl — properly, the wholeNounmasculine singular construct
הָאֹת֥וֹתhā·’ō·ṯō·wṯthe signsH226
√ ʼôwth — a signal (literally or figuratively), as aflag, beacon, monument, omen, prodigy, evidence, etcArticleNouncommon plural
ʼôwth — a signal, beacon, omen, evidence The same noun used of the sign to Moses at the bush and of the covenant sign of the rainbow. Here three of them land in one day. The narrator reports the fulfilment in a half-line and refuses to narrate the first two at all; K&D and Cambridge both note that only the third is described, because only the third was public.
הָאֵ֖לֶּהhā·’êl·leh. . .H428
√ ʼêl-leh — these or thoseArticlePronouncommon plural
וַיָּבֹ֛אוּway·yā·ḇō·’ūcame to passH935
√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
הַהֽוּא׃סha·hūthatH1931
√ hûwʼ — he (she or it)ArticlePronounthird person masculine singular
בַּיּ֥וֹםbay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-b, ArticleNounmasculine singular
Time-stamp: “in the day, the that.” The whole overturn of a man is dated to a single day's walk home.
10

When Saul and his servant arrived at Gibeah, a group of prophets met him. Then the Spirit of God rushed upon him, and he prophesied along with them.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yā·ḇō·’ū šām hag·giḇ·‘ā·ṯāh wə·hin·nêh ḥe·ḇel- nə·ḇi·’îm liq·rā·ṯōw rū·aḥ ’ĕ·lō·hîm wat·tiṣ·laḥ ‘ā·lāw way·yiṯ·nab·bê bə·ṯō·w·ḵām

Word by word13 · parsed
וַיָּבֹ֤אוּway·yā·ḇō·’ūWhen Saul and his servant arrivedH935
√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
שָׁם֙šām. . .H8033
√ shâm — there (transferring to time) thenAdverb
הַגִּבְעָ֔תָהhag·giḇ·‘ā·ṯāhat GibeahH1389
√ gibʻâh — a hillockArticleNounproperfeminine singularthird person feminine singular
gibʻâh — a hillock The place-name is simply the common noun “hill,” which is why older English versions render it “to the hill.” Ellicott and Cambridge both correct this: it is Gibeah, Saul's own town, “henceforward to be known as Saul's royal city.” The sign lands on his home ground, in front of the people who will have to live under him.
וְהִנֵּ֥הwə·hin·nêh. . .H2009
√ hinnêh — lo!Conjunctive wawInterjection
חֶֽבֶל־ḥe·ḇel-a groupH2256
√ chebel — a rope (as twisted), especially a measuring lineNounmasculine singular construct
chebel — a twisted rope, a measuring line The noun elsewhere means a measuring-cord and, by extension, an allotted portion of land. A band of prophets is called a rope because they move as one braided strand. Samuel had promised exactly this chebel in 10:5; the narrator reuses his word.
נְבִאִ֖יםnə·ḇi·’îmof prophetsH5030
√ nâbîyʼ — a prophet or (generally) inspired manNounmasculine plural
לִקְרָאת֑וֹliq·rā·ṯōwmet himH7122
√ qârâʼ — to encounter, whether accidentally or in a hostile mannerPreposition-lVerbQalInfinitive constructthird person masculine singular
ר֣וּחַrū·aḥThen the SpiritH7307
√ rûwach — windNouncommon singular construct
rûwach — wind, breath, Spirit The construct rûaḥ ’ĕlōhîm — the same pairing as Genesis 1:2, where the rûaḥ ’ĕlōhîm hovers over the deep. Here it falls on one man to fit him for an office he did not seek. Ellicott reads it as the sequel of the morning's gift of a new heart: “The changed heart was a fit home for that Divine Spirit.”
אֱלֹהִ֔ים’ĕ·lō·hîmof GodH430
√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural
וַתִּצְלַ֤חwat·tiṣ·laḥrushedH6743
√ tsâlach — to push forward, in various senses (literal or figurative, transitive or intransitive)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular
tsâlach — to push forward, rush This is the verb of the Spirit's violent arrival on Israel's deliverers — it will be used again of David at his anointing, and the same book will report its withdrawal (1 Samuel 16:14, cited by Benson). The feminine form agrees with rûaḥ; the Spirit, not Saul, is doing the pushing.
עָלָיו֙‘ā·lāwupon himH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular
וַיִּתְנַבֵּ֖אway·yiṯ·nab·bêand he prophesiedH5012
√ nâbâʼ — to prophesy, iConjunctive wawVerbHitpaelConsecutive imperfectthird person masculine singular
nâbâʼ — to prophesy (Hitpael) The Hitpael of this root describes prophetic behaviour — the ecstatic, musical, bodily exercise of the prophetic bands, which is why JFB speaks of “skilfully accompanying the melodies of the sacred band,” and Gill (with the Targum) glosses it “he sung praises among them.” The stem does not by itself claim Saul uttered oracles.
בְּתוֹכָֽם׃bə·ṯō·w·ḵāmalong with themH8432
√ tâvek — a bisection, iPreposition-bNounmasculine singular constructthird person masculine plural
tâvek — the midst, a bisection Not beside them: among them, at the middle of the cord.
11

When all those who had formerly known Saul saw him prophesying with the prophets, they asked one another, “What has happened to the son of Kish? Is Saul also among the prophets?”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·hî kāl- mê·’it·tə·mō·wl yō·wḏ·‘ōw šil·šō·wm way·yir·’ū wə·hin·nêh nib·bā ‘im- nə·ḇi·’îm way·yō·mer hā·‘ām ’îš ’el- rê·‘ê·hū mah- zeh hā·yāh lə·ḇen- qîš šā·’ūl hă·ḡam ban·nə·ḇî·’îm

Word by word23 · parsed
וַיְהִ֗יway·hîWhenH1961
√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
כָּל־kāl-all thoseH3605
√ kôl — properly, the wholeNounmasculine singular construct
מֵאִתְּמ֣וֹלmê·’it·tə·mō·wlwho had formerlyH865
√ ʼethmôwl — heretoforePreposition-mAdverb
ʼethmôwl — heretofore, yesterday A rare adverb (8 verses in the whole Hebrew Bible), always naming the settled, known past. Paired with shilshôwm it forms the idiom for “as things have always been.” The phrase is chosen precisely because the verse is about that past being broken: what everyone knew from yesterday and the day before no longer holds.
יֽוֹדְעוֹ֙yō·wḏ·‘ōwknown [Saul]H3045
√ yâdaʻ — to know (properly, to ascertain by seeing)VerbQalParticiplemasculine singular constructthird person masculine singular
yâdaʻ — to know, properly to ascertain by seeing Participle with suffix: those knowing him. The irony is exact — knowing by sight is the one faculty that fails them here; they see and cannot read what they see.
שִׁלְשׁ֔וֹםšil·šō·wm. . .H8032
√ shilshôwm — trebly, iAdverb
וַיִּרְא֕וּway·yir·’ūsaw himH7200
√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
וְהִנֵּ֥הwə·hin·nêh. . .H2009
√ hinnêh — lo!Conjunctive wawInterjection
נִבָּ֑אnib·bāprophesyingH5012
√ nâbâʼ — to prophesy, iVerbNifalParticiplemasculine singular
nâbâʼ — to prophesy (Nifal participle) The Niphal is the ordinary stem for standing in the prophetic office. To their eyes he is not merely behaving like a prophet, he is one — which is what makes the question intolerable.
עִם־‘im-withH5973
√ ʻim — adverb or preposition, with (iPreposition
נְבִאִ֖יםnə·ḇi·’îmthe prophetsH5030
√ nâbîyʼ — a prophet or (generally) inspired manNounmasculine plural
וַיֹּ֨אמֶרway·yō·merthey askedH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
הָעָ֜םhā·‘ām. . .H5971
√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular
אִ֣ישׁ’îšoneH376
√ ʼîysh — a man as an individual or a male personNounmasculine singular
אֶל־’el-vvvH413
√ ʼêl — near, with or amongPreposition
רֵעֵ֗הוּrê·‘ê·hūanotherH7453
√ rêaʻ — an associate (more or less close)Nounmasculine singular constructthird person masculine singular
מַה־mah-WhatH4100
√ mâh — properly, interrogative what? (including how? why? when?)Interrogative
זֶּה֙zeh. . .H2088
√ zeh — the masculine demonstrative pronoun, this or thatPronounmasculine singular
הָיָ֣הhā·yāhhas happenedH1961
√ hâyâh — to exist, iVerbQalPerfectthird person masculine singular
לְבֶן־lə·ḇen-to the sonH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcPreposition-lNounmasculine singular construct
bên — a son, builder of the family name They do not say “Saul.” They say “the son of Kish” — file him by his father, his farm, his herds. The whole question of vv. 11–12 turns on whether a man is what his father was.
קִ֔ישׁqîšof KishH7027
√ Qîysh — Kish, the name of five IsraelitesNounpropermasculine singular
שָׁא֖וּלšā·’ūlIs SaulH7586
√ Shâʼûwl — Shaul, the name of an Edomite and two IsraelitesNounpropermasculine singular
הֲגַ֥םhă·ḡamalsoH1571
√ gam — properly, assemblageConjunction
gam — also, moreover Fronted with the interrogative: the crowd is not asking what Saul is doing but whether the category has been enlarged to hold him.
בַּנְּבִיאִֽים׃ban·nə·ḇî·’îmamong the prophetsH5030
√ nâbîyʼ — a prophet or (generally) inspired manPreposition-b, ArticleNounmasculine plural
12

Then a man who lived there replied, “And who is their father?” So the saying became a proverb: “Is Saul also among the prophets?”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’îš miš·šām way·yō·mer way·ya·‘an ū·mî ’ă·ḇî·hem ‘al- kên hā·yə·ṯāh lə·mā·šāl šā·’ūl hă·ḡam ban·nə·ḇi·’îm

Word by word13 · parsed
אִ֥ישׁ’îšThen a manH376
√ ʼîysh — a man as an individual or a male personNounmasculine singular
מִשָּׁ֛םmiš·šāmwho lived thereH8033
√ shâm — there (transferring to time) thenPreposition-mAdverb
וַיֹּ֖אמֶרway·yō·mer. . .H559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
וַיַּ֨עַןway·ya·‘anrepliedH6030
√ ʻânâh — properly, to eye or (generally) to heed, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
ʻânâh — to heed, to answer Paired with wayyōmer in the classic “answered and said” formula. The man is not chatting; he is correcting his neighbours.
וּמִ֣יū·mîAnd whoH4310
√ mîy — who? (occasionally, by a peculiar idiom, of things)Conjunctive wawInterrogative
אֲבִיהֶ֑ם’ă·ḇî·hemis their fatherH1
√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person masculine plural
ʼâb — father, literal or figurative The decisive word of the unit. Poole shows the idiom: “Father is here put for teacher, or instructer… And hence the scholars are called sons of the prophets.” So the retort means: these men did not inherit the Spirit either — ask who fathered their gift. Geneva compresses it: prophecy “comes not by succession.”
עַל־‘al-SoH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
כֵּן֙kênthe sayingH3651
√ kên — properly, set uprightAdverb
הָיְתָ֣הhā·yə·ṯāhbecameH1961
√ hâyâh — to exist, iVerbQalPerfectthird person feminine singular
לְמָשָׁ֔לlə·mā·šāla proverbH4912
√ mâshâl — properly, a pithy maxim, usually of metaphorical naturePreposition-lNounmasculine singular
mâshâl — a pithy maxim of metaphorical nature The word that names Israel's proverb-literature and also its taunts. Cambridge: it was “applied probably to the unexpected appearance of any person in a novel character alien to his former occupation.” 1 Samuel 19:24 will re-mint the same saying in a far darker key.
שָׁא֖וּלšā·’ūlIs SaulH7586
√ Shâʼûwl — Shaul, the name of an Edomite and two IsraelitesNounpropermasculine singular
הֲגַ֥םhă·ḡamalsoH1571
√ gam — properly, assemblageConjunction
gam — also The proverb preserves the crowd's exact particle. What was fixed in Israel's memory was not a verdict on Saul but an open question about him — also? — and a question is what the nation will still be asking when the book ends.
בַּנְּבִאִֽים׃ban·nə·ḇi·’îmamong the prophetsH5030
√ nâbîyʼ — a prophet or (generally) inspired manPreposition-b, ArticleNounmasculine plural
13

And when Saul had finished prophesying, he went up to the high place.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·ḵal mê·hiṯ·nab·bō·wṯ way·yā·ḇō hab·bā·māh

Word by word4 · parsed
וַיְכַל֙way·ḵalAnd when Saul had finishedH3615
√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)Conjunctive wawVerbPielConsecutive imperfectthird person masculine singular
kâlâh — to end, complete, consume (Piel) The Piel is intensive-transitive: he finished it off. Placed against the passive rush of v. 10, the verse frames Saul's whole prophetic experience as something that had a beginning he did not choose and an end he did.
מֵֽהִתְנַבּ֔וֹתmê·hiṯ·nab·bō·wṯprophesyingH5012
√ nâbâʼ — to prophesy, iPreposition-mVerbHitpaelInfinitive construct
nâbâʼ — to prophesy (Hitpael infinitive construct) Same stem as v. 10, inclusio-fashion: the episode opens and closes in the Hitpael. Everything between the two verbs is the sign; outside them Saul is simply a man walking home.
וַיָּבֹ֖אway·yā·ḇōhe went upH935
√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
bôwʼ — to come or go The third occurrence of this verb in the unit (v. 9 the signs came; v. 10 they came to Gibeah; here he comes to the high place). The narrator moves signs and men with the same colourless verb, and lets the destinations carry the weight.
הַבָּמָֽה׃hab·bā·māhto the high placeH1116
√ bâmâh — an elevationArticleNounfeminine singular
bâmâh — an elevation, high place Ellicott reads the move devotionally: Saul, “conscious of the change that had passed over him,” seeks “solitary communing… with God, who had come so near him.” Pulpit and Poole agree it is worship. The text itself says only that he came there — the motive is the commentators' inference, and they say so.
14

Now Saul’s uncle asked him and his servant, “Where did you go?” “To look for the donkeys,” Saul replied. “When we saw they were not to be found, we went to Samuel.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šā·’ūl dō·wḏ way·yō·mer ’ê·lāw wə·’el- na·‘ă·rōw ’ān hă·laḵ·tem lə·ḇaq·qêš ’eṯ- hā·’ă·ṯō·nō·wṯ way·yō·mer wan·nir·’eh ḵî- ’a·yin wan·nā·ḇō·w ’el- šə·mū·’êl

Word by word18 · parsed
שָׁא֥וּלšā·’ūlNow Saul’sH7586
√ Shâʼûwl — Shaul, the name of an Edomite and two IsraelitesNounpropermasculine singular
דּ֨וֹדdō·wḏuncleH1730
√ dôwd — (figuratively) to loveNounmasculine singular construct
dôwd — uncle, beloved Who he was is disputed in the sources and the FSSB will not resolve it: Ellicott (with Ewald and Josephus) says Abner; Pulpit agrees from 1 Samuel 14:50–51; Gill, following the Targum and Aquila, says Ner, Abner's father; Cambridge says “possibly Ner.” The Hebrew names no one. The interrogation is the point, not the interrogator.
וַיֹּאמֶר֩way·yō·meraskedH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
אֵלָ֛יו’ê·lāwhimH413
√ ʼêl — near, with or amongPrepositionthird person masculine singular
וְאֶֽל־wə·’el-andH413
√ ʼêl — near, with or amongConjunctive wawPreposition
נַעֲר֖וֹna·‘ă·rōwhis servantH5288
√ naʻar — (concretely) a boy (as active), from the age of infancy to adolescenceNounmasculine singular constructthird person masculine singular
אָ֣ן’ānWhereH575
√ ʼân — where?Interrogative
הֲלַכְתֶּ֑םhă·laḵ·temdid you goH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalPerfectsecond person masculine plural
hâlak — to walk, go Second person plural perfect: “whither went ye?” The uncle addresses Saul and the lad together — the question of a man checking one story against another.
לְבַקֵּשׁ֙lə·ḇaq·qêšTo look forH1245
√ bâqash — to search out (by any method, specifically in worship or prayer)Preposition-lVerbPielInfinitive construct
bâqash — to search out, specifically in worship or prayer (Piel) The Piel of bâqash is the standard verb for seeking the LORD (2 Chronicles 7:14; Psalm 27:8). 1 Samuel 9–10 spends it on livestock, and by the end of the search the seekers have found a kingdom instead. The narrative's own joke is that the animals were never the object.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הָ֣אֲתֹנ֔וֹתhā·’ă·ṯō·nō·wṯthe donkeysH860
√ ʼâthôwn — a female donkey (from its docility)ArticleNounfeminine plural
ʼâthôwn — a female donkey (from its docility) The lost she-donkeys are the thread that has run from 9:3 to here. They are the stated errand in every one of Saul's answers, and they are the only part of the day he is willing to talk about.
וַיֹּ֕אמֶרway·yō·merSaul repliedH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
וַנִּרְאֶ֣הwan·nir·’ehWhen we sawH7200
√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)Conjunctive wawVerbQalConsecutive imperfectfirst person common plural
כִי־ḵî-. . .H3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
אַ֔יִן’a·yinthey were not to be foundH369
√ ʼayin — a non-entityAdverb
ʼayin — a non-entity, nothing A particle of negation used as a noun. Saul's report of the search is, in Hebrew, the single word nothing — which is exactly what he will also give his uncle concerning the kingdom two verses later.
וַנָּב֖וֹאwan·nā·ḇō·wwe wentH935
√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectfirst person common plural
אֶל־’el-toH413
√ ʼêl — near, with or amongPreposition
שְׁמוּאֵֽל׃šə·mū·’êlSamuelH8050
√ Shᵉmûwʼêl — Shemuel, the name of three IsraelitesNounpropermasculine singular
15

“Tell me,” Saul’s uncle asked, “what did Samuel say to you?”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hag·gî·ḏāh- nā lî šā·’ūl dō·wḏ way·yō·mer māh- šə·mū·’êl ’ā·mar lā·ḵem

Word by word10 · parsed
הַגִּֽידָה־hag·gî·ḏāh-TellH5046
√ nâgad — properly, to front, iVerbHifilImperativemasculine singularthird person feminine singular
nâgad — to front, to stand boldly out opposite; hence to declare (Hifil imperative) The verb's picture is of setting a matter conspicuously before someone. This imperative is the hinge of the last two verses: the uncle commands disclosure, and v. 16 answers with the same root twice affirmed about donkeys and once negated about the throne.
נָּ֣אH4994
√ nâʼ — 'I pray', 'now', or 'then'Interjection
The politeness particle: “pray” — entreaty, not command.
לִ֔יme
Prepositionfirst person common singular
שָׁא֑וּלšā·’ūlSaul’sH7586
√ Shâʼûwl — Shaul, the name of an Edomite and two IsraelitesNounpropermasculine singular
דּ֣וֹדdō·wḏuncleH1730
√ dôwd — (figuratively) to loveNounmasculine singular construct
וַיֹּ֖אמֶרway·yō·meraskedH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
מָֽה־māh-whatH4100
√ mâh — properly, interrogative what? (including how? why? when?)Interrogative
mâh — what? The second interrogative from this uncle in two verses (“whither” in v. 14, “what” here). He is narrowing.
שְׁמוּאֵֽל׃šə·mū·’êldid SamuelH8050
√ Shᵉmûwʼêl — Shemuel, the name of three IsraelitesNounpropermasculine singular
אָמַ֥ר’ā·marsay to youH559
√ ʼâmar — to say (used with great latitude)VerbQalPerfectthird person masculine singular
ʼâmar — to say (used with great latitude) Qal perfect: the uncle asks after a completed speech. He knows an interview happened; he wants its contents.
לָכֶ֖םlā·ḵem
Prepositionsecond person masculine plural
16

And Saul replied, “He assured us that the donkeys had been found.” But Saul did not tell his uncle what Samuel had said about the kingship.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šā·’ūl ’el- way·yō·mer dō·w·ḏōw hag·gêḏ hig·gîḏ lā·nū kî hā·’ă·ṯō·nō·wṯ wə·’eṯ- nim·ṣə·’ū lō- hig·gîḏ lōw ’ă·šer šə·mū·’êl ’ā·mar də·ḇar ham·mə·lū·ḵāh

Word by word19 · parsed
שָׁאוּל֙šā·’ūlAnd SaulH7586
√ Shâʼûwl — Shaul, the name of an Edomite and two IsraelitesNounpropermasculine singular
אֶל־’el-. . .H413
√ ʼêl — near, with or amongPreposition
וַיֹּ֤אמֶרway·yō·merrepliedH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
דּוֹד֔וֹdō·w·ḏōwH1730
√ dôwd — (figuratively) to loveNounmasculine singular constructthird person masculine singular
הַגֵּ֤דhag·gêḏHe assuredH5046
√ nâgad — properly, to front, iVerbHifilInfinitive absolute
nâgad — to stand out opposite, declare (Hifil infinitive absolute) The infinitive absolute prefixed to its own finite verb is Hebrew's way of underlining: told he told. The construction is emphatic, and the emphasis is the tell. Saul is loudest about the smallest thing Samuel said to him.
הִגִּיד֙hig·gîḏ. . .H5046
√ nâgad — properly, to front, iVerbHifilPerfectthird person masculine singular
לָ֔נוּlā·nūus
Prepositionfirst person common plural
כִּ֥יthatH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
הָאֲתֹנ֑וֹתhā·’ă·ṯō·nō·wṯthe donkeysH860
√ ʼâthôwn — a female donkey (from its docility)ArticleNounfeminine plural
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
נִמְצְא֖וּnim·ṣə·’ūhad been foundH4672
√ mâtsâʼ — properly, to come forth to, iVerbNifalPerfectthird person common plural
mâtsâʼ — to come forth to, to find (Nifal perfect) Passive and without an agent. Through this whole unit the decisive verbs have no human subject: God overturned a heart, the Spirit rushed, the signs came, the donkeys were found.
לֹֽא־lō-But Saul did notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
הִגִּ֣ידhig·gîḏtellH5046
√ nâgad — properly, to front, iVerbHifilPerfectthird person masculine singular
nâgad — to declare (Hifil perfect, negated) Third occurrence of the root in one verse, and the only negated one. The structure is deliberate: told-he-told about donkeys · he-told-not about the throne. Read with v. 15's imperative haggîḏāh-nâ, the uncle's demand to have the matter set out in front of him is answered with the true half and the small half.
ל֔וֹlōw[his uncle]
Prepositionthird person masculine singular
אֲשֶׁ֖ר’ă·šerwhatH834
√ ʼăsher — who, which, what, thatPronounrelative
שְׁמוּאֵֽל׃פšə·mū·’êlSamuelH8050
√ Shᵉmûwʼêl — Shemuel, the name of three IsraelitesNounpropermasculine singular
אָמַ֥ר’ā·marhad saidH559
√ ʼâmar — to say (used with great latitude)VerbQalPerfectthird person masculine singular
דְּבַ֤רdə·ḇaraboutH1697
√ dâbâr — a wordNounmasculine singular construct
dâbâr — a word, a matter In construct with mᵉlûwkâh: the word-of-the-kingship. Hebrew makes no distinction between the saying and the thing said; to suppress the dâbâr is to suppress the kingdom itself for a while.
הַמְּלוּכָה֙ham·mə·lū·ḵāhthe kingshipH4410
√ mᵉlûwkâh — something ruled, iArticleNounfeminine singular
mᵉlûwkâh — something ruled, kingship The abstract noun for royal rule, not the person of a king. Poole assigns Saul three motives — obedience to Samuel, “humble modesty,” and prudence; Cambridge answers that “Modesty, humility, caution, have been variously assigned,” and that Samuel's manner had in any case implied secrecy. The narrator assigns none.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The turned shoulder and the overturned heart — 10:9

The unit opens on a man's back. כְּהַפְנֹתוֹ שִׁכְמוֹas his turning his shoulder — and the noun is shᵉkem, the neck between the shoulders, the place where burdens are set. Pulpit catches what most English loses: “The Hebrew is remarkable: ‘When he turned his shoulder to go from Samuel, God also turned for him another heart,’ i.e. God turned him round by giving him a changed heart.” Two different verbs are in play. Saul pânâh (turns, pivots); God וַיַּהֲפָךְ hâphak — the verb of overturning, of a thing flipped end for end. ⚙ The man makes a small turn and God makes a total one, in the same clause, at the same instant.

What kind of heart? The Hebrew says only לֵב אַחֵר, a heart other — never new. The commentators split on the spot. Gill insists it is not “a new heart, and a new spirit, as in conversion, but in a civil sense, a right heart, a heart fit for government.” Geneva agrees in a line: “He gave him such virtues as were fitting for a king.” Benson goes the other way, hearing “a spirit of holiness, wisdom, and fortitude,” and cross-refers to the withdrawal of that spirit in 1 Samuel 16:14. Cambridge sidesteps the quarrel by defining the organ rather than the change: the lêb is “the centre of the whole mental and spiritual life of will, desire, thought, perception, and feeling.” K&D reads the syntax as “a pregnant expression for ‘God changed him, and gave him another heart.’” ⚙ The FSSB will not adjudicate what the Hebrew declines to specify. Other is the whole datum; the rest of the book is the commentary.

ii. A cord of prophets and a Spirit that pushes — 10:10

The band that meets him is a חֶבֶל — a rope, “a rope (as twisted), especially a measuring line.” ⚙ Men braided into one strand, and an outsider spliced into the middle of it (bᵉtôkhām, from tâvek, a bisection). The verb of the Spirit's arrival is וַתִּצְלַח, tsâlach, “to push forward” — and it is feminine, agreeing with rûaḥ, so that the grammar itself never once lets Saul be the actor.

Ellicott binds morning to evening: “The coming of the Spirit of God upon him may be looked on as the sequel of that Divine gift of the new heart bestowed on him in the early morning… The changed heart was a fit home for that Divine Spirit which came on him in the eventide, as he drew near to his ancestral city.” Cambridge and K&D both observe the narrator's economy — the first two signs are passed over in half a line and only the third is described, K&D says, “because this caused a great sensation at Gibeah, Saul's home.” Poole gives the reason plainly: the earlier signs “were only transient acts, which passed in private between two or three persons,” while this one was “done in a more solemn manner, and before many and very considerable witnesses.” Gill, following the Targum, glosses the prophesying as singing praise, and then relays a rabbinic tradition that Saul prophesied of Gog and Magog and the world to come — ⚙ which the text nowhere says, and which we note as tradition, not as content.

iii. Is Saul also among the prophets? — and who is their father? — 10:11–10:13

The onlookers are defined by a rare idiom: those who knew him מֵאִתְּמוֹל שִׁלְשׁוֹם, “from yesterday and the day before.” Pulpit renders it and then translates the translation — “equivalent to our phrase ‘for years.’” ⚙ The phrase exists in this verse to be broken. And the narrator shifts stems to mark the change of vantage: in v. 10 Saul prophesies-himself in the Hitpael; in v. 11 the neighbours see him nibbāʼ in the Niphal. Inside, ecstatic behaviour; outside, a prophet.

The scandal is social before it is theological. Poole: “Saul; a man never instructed nor exercised in nor inclined to these matters; a man ever thought fitter to look to his father's asses, than to bear a part in the sacred exercises of the prophets.” JFB calls the sight “so extraordinary a phenomenon” that it minted a proverb. Pulpit draws two conclusions from the crowd's question — that Samuel's schools already stood high in Israel's esteem, and “that Saul had not shared in that education which so raised the prophets as a class above, the mass of the people.”

Then one man from Gibeah puts the question that dismantles the whole objection: וּמִי אֲבִיהֶם — “And who is their father?” Poole unfolds it: “who is it that instructs and inspires them with this holy art, but God? They have it not from their natural parents, nor from their civil education… Father is here put for teacher, or instructer… And hence the scholars are called sons of the prophets.” Geneva reduces it to an axiom — prophecy “comes not by succession, but is given to whom it pleases God” — and K&D to a syllogism: “If those prophets had not obtained the gift of prophecy by inheritance, but as a free gift of the Lord, it was equally possible for the Lord to communicate the same gift to Saul.” Barnes dissents, calling the phrase “very obscure” and hearing hostility in it: “What kind of leader can they have to admit such a person as Saul into the company?” He also records the LXX, Vulgate and Syriac reading “his father,” which K&D rejects as unintelligible in the mouths of men who had just called Saul “the son of Kish.” ⚙ We keep the Masoretic their, with the variant on the record.

Saul then finishes (Piel, kâlâh) prophesying and comes to the bamah. Gill, citing Procopius Gazaeus, reads the ending as significant: “he had not the gift of prophecy always; it did not continue with him, but, like that of the seventy elders in the times of Moses, it was designed to make him respectable among the people.” Benson: “Herein he differed from the prophets who met him, in that he prophesied but for a short time, this not being his office.” Ellicott supplies a warm motive — solitary communing “with God, who had come so near him” — and Henry supplies the cold one: “let not an outward show of devotion, and a sudden change for the present, be too much relied on; Saul among the prophets was Saul still.”

iv. Telling he told: the uncle's question and the buried word — 10:14–10:16

The last three verses are an interrogation, and they are built out of a single root. The uncle demands הַגִּידָה־נָּא — Hifil imperative of nâgad, whose root sense is “to front, i.e. stand boldly out opposite”: set the matter out in front of me. Saul answers with the same root doubled for emphasis, הַגֵּד הִגִּיד, “telling he told us” the donkeys were found — and then the narrator closes with the root negated, לֹא־הִגִּיד: the word of the kingship he did not tell. ⚙ Three strikes of one verb: emphatic about the animals, silent about the throne.

Who was asking is disputed and we leave it disputed: Ellicott (with Ewald and Josephus) and Pulpit name Abner; Gill, following the Targum and Aquila, names Ner; Cambridge says only “possibly Ner,” and allows that the conversation may belong to another occasion entirely. Gill suspects the motive and admits it is a guess — hearing that Saul had been with Samuel, “perhaps he began to suspect something about the kingdom” — and then concedes that only “the earnestness with which he put this question seems to confirm the above conjecture.”

On the silence itself the sources converge without agreeing. Poole assigns three motives at once: obedience to Samuel, “a humble modesty,” and prudence. Benson keeps two. K&D chooses “unambitious humility” and explicitly rejects Thenius's and Josephus's fear-of-envy reading. Ellicott thinks it better to assume Samuel had made the revelation Saul's alone for now. Cambridge is the most exact: “Modesty, humility, caution, have been variously assigned as his motive for silence. But Samuel's manner had clearly implied that his election was to be a secret for the present.” Pulpit adds the political reading — “An able man like Abner would probably have begun to scheme for so great an end. Saul's silence left the fulfilment of the prophet's words entirely to God.” ⚙ The Hebrew assigns no motive at all. It reports a man who could speak emphatically about what was small and could not, or would not, speak about what was enormous.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read from the verbs alone, this unit is a study in agency. Every decisive act in it is done to Saul, and most of them have no visible agent: God overturned a heart for him; the Spirit rushed upon him; the signs came; the donkeys were found (Niphal, agentless). The only things Saul actively does are turn his shoulder, finish prophesying, walk to the high place, answer a question, and withhold an answer. He is, grammatically, a passenger in his own coronation.

And the one word the text refuses to give us is the one every reader wants. The heart is אַחֵרother. Not new. Hebrew owns the word for new and does not spend it here. Gill hears only a civil endowment; Benson hears holiness; Cambridge describes the organ and declines the question. ⚙ Our own fallible reading is that the narrator is being precise, not vague: he tells us exactly as much as was true on that day and not one syllable more, because the difference between an other heart and a new one is the difference between 1 Samuel 10 and 1 Samuel 16:14, and he already knows how the story ends. A gift of the Spirit that comes for an office is not the same thing as a gift of the Spirit that makes a son.

Which is why the unit's sharpest line is asked by an anonymous man in a crowd: And who is their father? Poole, Geneva, Gill and K&D all read it the same way — prophecy is not inherited; it is given. ⚙ That retort cuts both directions. It defends Saul against snobbery (the son of Kish may receive what the sons of the prophets received), and it strips him of any claim on what he received. Nothing in this chapter is Saul's by blood, by training, by deserving, or by request. It is all given, and what is given for an office can be recalled from an office. Saul ends the unit holding the greatest word ever spoken over him and telling his uncle about donkeys — a man carrying a kingdom he cannot yet say out loud. Test this against the text.

A heart that is other is not yet a heart that is new — and the narrator, who knows how this ends, chose the smaller word on purpose. (⚙ synthesis, not Scripture.)

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The sign spoken in 10:5 and the sign spent in 10:10 structural / thematic — confirmed

Samuel had described this scene before it happened: a חֶבֶל (chebel, H2256) of נְבִאִים (nâbîyʼ, H5030) coming down from the high place at גִּבְעָה (gibʻâh, H1389), and the Spirit rushing on Saul. The Verifier confirms all three lexemes shared between 10:5 and this unit. The narration of v. 10 reuses the prophet's own nouns, almost word for word, which is the Hebrew historian's ordinary way of saying it happened exactly as he said. ⚙ Note what the reuse costs Saul: the most public religious experience of his life was scripted for him in advance and handed to him as evidence, not as reward.

1 Samuel 10:5

basis: Verifier: shared Hebrew lexemes H2256 chebel (in 60 vv); H1389 gibʻâh (in 71 vv); H5030 nâbîyʼ (in 288 vv). The repetition is near-verbatim prediction-and-fulfilment, but no shared lexeme is rare by the Verifier's own frequency measure and this is not a citation formula, so the badge is deliberately held at structural rather than verbal.

“From yesterday and the day before” — the idiom for the past that God is about to break verbal / quotation — confirmed

The crowd is identified by a rare fixed phrase: מֵאִתְּמוֹל שִׁלְשׁוֹםʼethmôwl (H865), which the Verifier finds in only eight verses of the Hebrew Bible, welded to shilshôwm (H8032). It is Hebrew for “as things have always been.” The same idiom stands at 1 Samuel 19:7, where David is again in Saul's presence “as in times past”; at 2 Samuel 5:2, where the tribes tell David “in times past, when Saul was king over us”; and at 1 Samuel 4:7, where the Philistines say “there hath not been such a thing heretofore.” ⚙ In every one of those places the idiom names a settled state immediately before it is overturned — which is precisely its function here, in a verse about men who thought they knew the son of Kish.

1 Samuel 19:7 · 2 Samuel 5:2 · 1 Samuel 4:7

basis: Verifier: shared rare Hebrew lexeme H865 ʼethmôwl (in 8 vv) with H8032 shilshôwm (in 25 vv) at all three refs, plus H7586 Shâʼûwl at 19:7 and 2 Sam 5:2. The rarity of H865 establishes a genuine verbal link at the level of a fixed idiom — it is not a quotation of one text by another, and no such claim is made.

The proverb re-minted in a darker key: 1 Samuel 19 structural / thematic — confirmed

Cambridge: the proverb “received a fresh exemplification in the occurrence related in ch. 1 Samuel 19:24.” JFB and Ellicott say the same, Ellicott adding that it was “probably this recurrence of the same incident in the king's life which gave rise to the saying.” In 1 Samuel 19:23–24 Saul is again among prophets and again prophesies — but now he is hunting David, the Spirit's coming strips him bare, and the same sentence that once expressed wonder is spoken over a ruined king. The Verifier confirms 1 Samuel 19:24 shares Shᵉmûwʼêl (H8050), nâbîyʼ (H5030) and nâbâʼ (H5012) with this unit, and 1 Samuel 19:20 shares Shᵉmûwʼêl, rûwach (H7307) and nâbîyʼ. ⚙ The proverb is the same; the man inside it is not.

1 Samuel 19:20 · 1 Samuel 19:23-24

basis: Verifier: shared Hebrew lexemes H8050 Shᵉmûwʼêl (in 120 vv); H5030 nâbîyʼ (in 288 vv); H5012 nâbâʼ (in 101 vv) at 19:24, and H8050 / H7307 rûwach (in 348 vv) / H5030 at 19:20 — all common lexemes, so the weight rests on the shared narrative pattern and on the explicit cross-reference made by Cambridge, Ellicott and JFB, not on the vocabulary.

“Who is their father?” — Amos and the prophet who was no prophet's son structural / thematic — confirmed

Cambridge answers the Gibeonite's retort by sending the reader to Amos 7:14–15, and Benson and Gill independently do the same: Amos protests “I was no prophet, neither was I a prophet's son, but I was a herdman,” and then reports that the LORD took him from the flock. Benson: God “when he pleases, can bestow it on Saul or any other man… as he did Amos, who was no prophet, nor prophet's son, but a herdsman.” ⚙ The two passages make the same argument from opposite directions — Gibeah asks incredulously how a farmer got the Spirit; Amos states flatly that a herdsman did, and that the taking was the LORD's.

Amos 7:14-15

basis: No Verifier lexeme overlap was computed for this pair (Amos 7:14-15 does not appear in the thread candidates). The link is the shared argument that prophecy is not inherited, and its recorded provenance is the commentators themselves: Cambridge cites Amos 7:14-15 on this verse, and Benson and Gill both name Amos by way of example. Tiered on that basis only.

“Is not this the carpenter's son?” — the same objection at Nazareth structural / thematic — confirmed

Barnes and Cambridge both send this verse to Matthew 13:54–57: Christ teaches in his home synagogue and the neighbours ask, “Whence hath this man this wisdom…? Is not this the carpenter's son?” Cambridge: “Compare the astonishment of the people of Capernaum at the words and works of Christ.” ⚙ The structure is identical — a man known “from yesterday and the day before,” a gift that does not match his file, and a town that files people by their fathers. The Gibeonite's retort is the answer Nazareth never reached: who is their father? The gift never did run in the blood.

Matthew 13:54-57

basis: Cross-Testament (Greek↔Hebrew), so no shared Strong's number is possible and no verbal tier is available on principle — the Verifier computes verbal bases only within a single language. The link is a shared narrative structure (hometown incredulity keyed to parentage) and its provenance is explicit: Barnes cites Matthew 13:54-55 and Cambridge cites Matthew 13:54-57 on these verses.

Two Sauls among a company they did not belong to typological

Gill draws the line himself: “it was equally matter of admiration that Saul the persecutor, one of the same tribe, should be among the preachers of the Gospel, Acts 9:20.” Ellicott quotes Wordsworth to the same effect: “Is Saul among the preachers of Christ? Was a question of wonder asked by the friends of St. Paul” (Galatians 1:23). ⚙ The parallel is a commentator's, not the text's, and it depends on a name that in Acts is Greek (Σαούλ) and here is Hebrew Shâʼûwl (H7586) — so there is no shared lexeme and there can be no verbal claim. What genuinely carries it is the pattern: a man suddenly found in the one company everyone knew he did not belong to, and a crowd that can only ask a question.

Acts 9:20-21 · Galatians 1:23

basis: Cross-Testament figural reading; no shared Strong's number is possible between Hebrew and Greek. Provenance is named and modern rather than ancient: Gill makes the Acts 9:20 connection, and Ellicott quotes Wordsworth for Galatians 1:23. Marked typological and widely repeated among nineteenth-century expositors, not apostolic.

The donkeys that framed a kingdom structural / thematic — confirmed

The lost אֲתֹנוֹת of 1 Samuel 9:3 are still the only subject Saul will discuss in 10:14 and 10:16 — the errand opens the story and closes this unit. The Verifier confirms 9:3 shares the relatively uncommon proper name Qîysh (H7027, in 17 vv) with this passage, along with Shâʼûwl. The crowd at Gibeah calls him “the son of Kish,” exactly the identity the donkeys belong to. ⚙ The narrative has quietly swapped the object of the search: he set out to find his father's animals and came home carrying a throne he cannot name.

1 Samuel 9:3 · 1 Samuel 10:21

basis: Verifier: shared Hebrew lexemes H7027 Qîysh (in 17 vv) and H7586 Shâʼûwl (in 335 vv) at 9:3 and 10:21. H7027 is uncommon but is a proper name within one continuous narrative, which is weak evidence of a verbal link and strong evidence of nothing more than shared cast — the badge therefore rests on narrative structure (search begun, search reported) and not on vocabulary.

Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

A heart that is other, and the heart that is promised new novel

The Hebrew of v. 9 is careful: לֵב אַחֵר, a heart other — and Hebrew has a separate word, ḥādāš (new), which the covenant promises do use: “A new heart also will I give you… and I will put my spirit within you” (Ezekiel 36:26–27); “I will put my law in their inward parts, and write it in their hearts” (Jeremiah 31:33); David's plea, “Create in me a clean heart, O God” (Psalm 51:10), to which Benson expressly sends the reader from this verse. ⚙ The distinction is ours to press, not the narrator's to state, and we mark it as our own: what Saul received was fitness for an office, and Gill says so bluntly — “not in a moral or spiritual sense, not a new heart, and a new spirit, as in conversion, but in a civil sense.” Benson disagrees. But both agree on the outcome, because the same book records the Spirit's departure (1 Samuel 16:14), and Henry states the warning that governs the whole unit: “Saul among the prophets was Saul still.” The new covenant's promise is precisely the thing this chapter withholds — a heart given not for a job but for good, sealed by a Spirit who does not depart.

Ezekiel 36:26-27 · Jeremiah 31:33 · Psalm 51:10 · 1 Samuel 16:14

The Spirit that rushes on the anointed ancient/widely-held

וַתִּצְלַח (tsâlach, H6743) is the verb of the Spirit falling on Israel's raised-up deliverers. Ellicott, quoting Wordsworth on v. 16, already has Samson in view (Judges 14:6, where the Spirit comes mightily on him); the same verb will fall on David at his anointing, “and the Spirit of the LORD came upon David from that day forward” (1 Samuel 16:13). The sequence is fixed: anointing, then Spirit, then mission. ⚙ Isaiah writes that sequence into the messianic promise — “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me” (Isaiah 61:1) — and Luke reports the Anointed reading that very line aloud after the Spirit descends on him and remains (Luke 4:18; John 1:33, “upon whom thou shalt see the Spirit descending, and remaining on him”). This is the widely-held apostolic pattern of anointing-and-Spirit, not a private reading. What is new in Christ is the word remaining: 1 Samuel gives the rush and then, seven chapters later, the withdrawal.

1 Samuel 16:13 · Judges 14:6 · Isaiah 61:1 · Luke 4:18 · John 1:32-33

The word of the kingship, not yet told novel

The unit ends on a suppressed דְּבַר הַמְּלוּכָה — the word of the kingship, withheld by the very verb (nâgad, “to stand boldly out opposite”) that the uncle had just used to demand it. Ellicott thinks Samuel had made the revelation Saul's alone “in the first instance”; Cambridge: “Samuel's manner had clearly implied that his election was to be a secret for the present.” Ellicott also relays Wordsworth's parallels — Samson telling not his parents of the lion (Judges 14:6), Paul silent about his visions until his enemies forced him (2 Corinthians 12:1). ⚙ Our own extension, which we mark as ours: the Gospels record a king who likewise had the word of his kingship spoken over him at his anointing and then charged those who knew it to tell no man (Matthew 16:20; Mark 9:9, “till the Son of man were risen from the dead”). The two silences are not equivalent and we will not pretend they are. Saul's silence hid a throne he had not yet been given publicly; Christ's silence held back a kingship that could only be understood from the far side of a cross. But both say the same thing about kingdoms in Scripture: the word comes first, privately, and is proved in public later by God and not by the man who carries it.

Matthew 16:20 · Mark 9:9 · 2 Corinthians 12:1 · Judges 14:6

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. Scripture quoted from the Berean Standard Bible (CC0); the interlinear surface forms, transliterations, parsings and Strong's numbers are the Berean interlinear data supplied in this unit's brief. Every Hebrew form, stem and lexeme frequency cited above comes from that data, not from the machine layer.

A known textual variant at 10:12. The Masoretic Text reads אֲבִיהֶם, “their father.” The LXX, Vulgate, Syriac and Arabic read “his father,” and Ewald and Thenius favour that alteration; Barnes and JFB both report it. K&D rejects it on the ground that “Who is his father?” would be senseless from townsmen who had just called Saul “the son of Kish.” We follow the Masoretic reading and have left the variant on the record rather than settling it.

Displaced commentary in the source. The public-domain Barnes entries harvested for 10:9, 10:10 and 10:11 in this brief all carry the same note — “Seven days shalt thou tarry…” — which belongs to 10:8, not to these verses. No voice was drawn from those three entries. Likewise the JFB entries at 10:13, 10:14, 10:15 and 10:16 all repeat his note on 10:12, and Henry's entry is a single block covering 10:9–16 reprinted under every verse; we anchored Henry once only. Poole has no entry at 10:9 or 10:15 in this source.

What is uncertain in this unit. (1) The nature of the “other heart” is disputed among the sources themselves — Gill and Geneva read it as civil endowment, Benson as a spirit of holiness, Cambridge declines to say — and the Hebrew adjective ʼaḥêr (“other,” not “new”) does not decide it. (2) The uncle is unnamed in the Hebrew; Ellicott, Pulpit, Ewald and Josephus identify him as Abner, Gill (with the Targum and Aquila) as Ner, and Cambridge only as “possibly Ner.” (3) Saul's motive for silence at v. 16 is supplied by every commentator and by none of the text; K&D says “unambitious humility” and explicitly rejects the fear-of-envy reading of Thenius and Josephus, while Cambridge concedes the motives “have been variously assigned.” (4) Saul's motive for going up to the bamah in v. 13 is likewise unstated; Ellicott's “no doubt” and Gill's and Poole's accounts of thanksgiving are inference.

Thread bases. Every verbal or structural basis quoted in the badges above is the Verifier's computed shared-lexeme output, reproduced with its frequency counts, except the Amos 7:14-15 thread (no Verifier overlap; provenance is the commentators') and the two cross-Testament threads, where a shared Strong's number is impossible in principle and no verbal claim is made. Where the sources' own cross-references are the only evidence, we have said so in the badge rather than dressing them as lexical findings. The 1 Samuel 10:5 thread was deliberately downgraded from verbal to structural despite near-verbatim repetition, because none of its shared lexemes is rare.

⚙ layer. Everything marked ⚙ — the agency reading of the verbs, the ʼaḥêr/ḥādāš contrast, the messianic-secret comparison, and the framing of each movement — is this tool's fallible synthesis, offered to be tested against the text and against the named voices above, all of whom are quoted verbatim and none of whom is responsible for our conclusions.

= human, public-domain source, quoted and named. = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)