TRV
Translation
King James Version
When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?
KJV (with Strong's)
When thou art departed H3212 from me H5978 to day H3117, then thou shalt find H4672 two H8147 men H582 by Rachel's H7354 sepulchre H6900 in the border H1366 of Benjamin H1144 at Zelzah H6766; and they will say H559 unto thee, The asses H860 which thou wentest H1980 to seek H1245 are found H4672: and, lo, thy father H1 hath left H5203 the care H1697 of the asses H860, and sorroweth H1672 for you, saying H559, What shall I do H6213 for my son H1121?
Complete Jewish Bible
After you leave me today, you will find two men by Rachel's Tomb, in the territory of Binyamin at Tzeltzah. They will tell you that the donkeys you were searching for have been found, and that your father has stopped thinking about the donkeys and is anxious over you and asking, 'What am I to do about my son?'"
Berean Standard Bible
When you leave me today, you will find two men at Rachel’s tomb in Zelzah on the border of Benjamin. They will say to you, ‘The donkeys you seek have been found, and now your father has stopped worrying about the donkeys and started worrying about you, asking, “What should I do about my son?”’
American Standard Version
When thou art departed from me to-day, then thou shalt find two men by Rachel’s sepulchre, in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found; and, lo, thy father hath left off caring for the asses, and is anxious for you, saying, What shall I do for my son?
World English Bible Messianic
When you have departed from me today, then you shall find two men by Rachel’s tomb, in the border of Benjamin at Zelzah; and they will tell you, ‘The donkeys which you went to seek have been found; and behold, your father has stopped caring about the donkeys, and is anxious for you, saying, “What shall I do for my son?”’
Geneva Bible (1599)
When thou shalt depart from me this day, thou shalt finde two men by Rahels sepulchre in the border of Beniamin, euen at Zelzah, and they will say vnto thee, The asses which thou wentest to seeke, are founde: and lo, thy father hath left the care of the asses, and soroweth for you, saying, What shall I doe for my sonne?
Young's Literal Translation
In thy going to-day from me--then thou hast found two men by the grave of Rachel, in the border of Benjamin, at Zelzah, and they have said unto thee, The asses have been found which thou hast gone to seek; and lo, thy father hath left the matter of the asses, and hath sorrowed for you, saying, What do I do for my son?
Study This Verse
Commentary on 1 Samuel 10 verses 1–8
1 ¶ Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance?
2 When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?
3 Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:
4 And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands.
5 After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:
6 And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.
7 And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee.
8 And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.
Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him.
I. He anointed him and kissed him, Sa1 10:1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. "God has anointed thee," says Samuel, "to be king, and I am satisfied and very well pleased, in pledge of which take this kiss." It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Psa 2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him.
II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, Sa1 10:2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, Sa1 10:3, Sa1 10:4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (Sa1 10:5, Sa1 10:6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, Sa1 13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, Kg2 3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Psa 138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned.
III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (Sa1 10:7): "Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee." But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, Sa1 10:8. How his failing in this matter proved his fall we find afterwards, Sa1 13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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BedeAD 735
Commentary on Samuel
When you depart from me today, you will find two men, etc. When Jesus, full of the Holy Spirit, departed from the Jordan from John, he found the people long lost by deceit, but now confirmed by faith and operation. He found them indeed, recalling them to the way of salvation; and this ceased gradually, and as the synagogue's carnal observance was to be dying and burying, from which he himself was willing to receive flesh. For Rachel was the mother of Benjamin, from the tribe from which Saul originated. He found those whom the Lord would save; and as if in the noonday of new love, in the fervor and light of knowledge shining from the heavenly realms, within the bounds of grace and truth, which in comparison to the law given through Moses is like the right hand to the left. Hence rightly Benjamin is interpreted as the son of the right hand. The believing people, found in this manner, mercifully confessed by Christ, giving thanks for his benefits, because their souls, once wandering like brute animals, were now redeemed by heavenly grace through him who came to seek and to save that which was lost (Luke XIX). They also confessed the mysteries of faith which they had learned, that by the dullness of fools' sluggishness, the Almighty Father, being solicitous for his Son and those believing in him, did not allow them to be disturbed by his passion and to fall from faith until the completion of the dispensation of the same passion and the celebration of the glory of the resurrection, he more fittingly commanded that the unclean souls either of Jews or Gentiles, which he had temporarily neglected, be sought and saved; so that those already partially found might be perfectly gathered by their Lord to the manger.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 10:2 unveils the first of three precise, divinely orchestrated signs delivered by the prophet Samuel to Saul, immediately following his private anointing as Israel's inaugural king. This pivotal verse serves as a profound confirmation of God's sovereign choice, a powerful validation of Samuel's prophetic authority, and a meticulous preparation of Saul for his unexpected leadership role. It addresses Saul's immediate, mundane concern—the lost asses—while simultaneously revealing the deep paternal care of his father, Kish, marking a significant transition from Saul's earthly anxieties to the extraordinary reality of his divine calling.
CONTEXT
Literary Context: This verse immediately follows Samuel's private anointing of Saul with oil in 1 Samuel 10:1. This secret act of consecration, performed away from public view, necessitated a series of public, verifiable confirmations to solidify Saul's faith and adequately prepare him for the immense responsibilities of kingship. Verses 2-6 detail a sequence of three specific, unfolding prophecies that Saul would encounter on his journey home. These signs are not mere predictions but powerful affirmations of God's active presence and validation of Samuel's prophetic word, meticulously designed to transform Saul's perception of himself and his destiny. The resolution of Saul's initial, ordinary quest for his father's lost animals serves as the initial, tangible proof of God's meticulous involvement in his life, freeing him from mundane distractions to contemplate the greater divine purpose to which he is called.
Historical & Cultural Context: The narrative of 1 Samuel unfolds during a critical transitional period in Israelite history, moving from the decentralized tribal confederacy under judges to a centralized monarchy. The people's demand for a king, as detailed in 1 Samuel 8, was met by God, albeit with warnings regarding the nature of human kingship. Samuel, serving as the last of the judges and a revered prophet, acted as God's instrument in this monumental transition, anointing Saul as the divinely chosen leader. In this agrarian society, the loss of livestock like asses was a significant economic concern and a source of considerable anxiety, highlighting Saul's humble origins and the practical worries of daily life. The specific mention of "Rachel's sepulchre" (tomb) and "Zelzah" grounds the prophecy in specific, recognizable geographical locations within the tribal territory of Benjamin. Rachel's tomb was a well-known landmark, referenced in Genesis 35:19, adding a layer of historical and cultural resonance, providing undeniable, verifiable proof of Samuel's prophetic accuracy to Saul.
Key Themes: Several major theological and narrative themes converge in this verse. Firstly, it powerfully illustrates Divine Providence and Sovereignty, showcasing God's meticulous planning and foreknowledge, even over seemingly mundane details like lost animals and specific encounters on a journey (Proverbs 16:9). Secondly, the precise fulfillment of Samuel's prophecy underscores the Confirmation of Prophetic Word, validating Samuel's authority as God's spokesman and establishing the divine origin of Saul's calling. This serves to build Saul's faith and remove any doubt about the legitimacy of his anointing. Thirdly, the verse highlights the theme of Transition and Transformation, as Saul's journey shifts from a humble search for asses to the profound embrace of a royal destiny. The resolution of his earthly concern frees his mind and heart for the extraordinary divine appointment. Finally, the mention of Kish's "sorrow" for his son introduces the theme of Parental Love and Human Concern, reminding us that even amidst grand divine plans, God is intimately aware of and cares for the personal relationships and anxieties of His people, demonstrating His compassionate nature.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage masterfully employs several literary devices to enhance its impact and convey its theological message. Foreshadowing is evident as this first precise sign sets the stage for the subsequent two signs (1 Samuel 10:3-6), building a cumulative case for Samuel's prophetic authority and God's active hand in Saul's life. There is a subtle irony in Saul's journey: he sets out to find lost asses, but in doing so, he is himself "found" by God for a far greater purpose—to be king of Israel. The "found asses" can be seen as a symbol of the resolution of mundane concerns, clearing the path for a divine calling, while Rachel's sepulchre, a place historically associated with sorrow and remembrance, contrasts with the new beginning and hope unfolding for Saul. Most significantly, the hyper-specific details of the prophecy—the number of men, their exact location, and their precise message—serve as a powerful demonstration of Divine Omniscience, showcasing God's absolute knowledge of future events, specific locations, and even the thoughts and words of men. This meticulous detail serves to validate the divine source of the prophecy for both Saul and the reader, building undeniable credibility.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 10:2 beautifully illustrates God's meticulous providence and His profound involvement in the lives of His chosen ones, even in the seemingly mundane details. It reveals a God who not only orchestrates grand historical shifts, like the establishment of a monarchy, but also cares for the personal anxieties and relationships of individuals. The specific, verifiable nature of Samuel's prophecy serves as a divine confirmation, designed to build faith and remove doubt, demonstrating that God's word is precise and trustworthy. This verse underscores that God often uses ordinary circumstances to usher in extraordinary callings, resolving earthly distractions to prepare hearts for divine purpose. It is a testament to God's foreknowledge and His commitment to guiding those He calls, providing tangible assurances of His presence and plan.
REFLECTION AND APPLICATION
This passage offers profound encouragement for believers today, reminding us that God is intimately involved in every detail of our lives, from the grandest callings to the most mundane worries. Just as Saul was preoccupied with lost asses, we often find ourselves consumed by everyday anxieties and concerns. Yet, this verse assures us that God's providence extends even to these details, often resolving them in surprising ways to free us to focus on His greater purposes. It encourages us to trust in God's meticulous foreknowledge and His faithfulness to confirm His will for us, whether through specific "signs" or through the quiet leading of His Spirit. We are invited to release our earthly burdens, knowing that He cares for us and for those we love, enabling us to embrace the unique and extraordinary calling He has placed on our lives, confident that His hand is guiding our steps.
Questions for Reflection
FAQ
Why did Samuel give Saul such specific signs?
Answer: Samuel gave Saul these specific, verifiable signs for several crucial reasons. Firstly, they served as undeniable confirmation of God's choice of Saul as king, removing any doubt from Saul's mind, who initially felt unworthy and even hid among the baggage (1 Samuel 10:22). Secondly, they validated Samuel's prophetic authority, demonstrating that his words were truly from the Lord, thus bolstering Saul's trust in God's appointed messenger. Thirdly, these signs were designed to build Saul's faith and prepare him psychologically and spiritually for the immense and unexpected responsibilities of kingship. By experiencing the immediate and precise fulfillment of these prophecies, Saul would gain confidence that God was indeed with him, guiding his path from a humble search for asses to the throne of Israel.
What is the significance of "Rachel's sepulchre" and "Zelzah"?
Answer: The mention of "Rachel's sepulchre" and "Zelzah" is highly significant because it provides concrete, verifiable geographical markers for the prophecy. Rachel's tomb was a well-known and ancient landmark, marking the burial place of Jacob's beloved wife (Genesis 35:19), making it a recognizable point of reference within the tribal territory. Zelzah, though its exact location is debated among scholars, was clearly a specific place within the tribal territory of Benjamin, Saul's own tribe. By including such precise details—the location, the number of men, and their exact message—Samuel ensured that the fulfillment of the prophecy would be undeniable to Saul. This level of specificity served to authenticate the divine origin of the message, demonstrating God's meticulous knowledge of Saul's journey and His sovereign control over all circumstances, leaving no room for coincidence.
What does Kish's "sorrow" for Saul reveal about God's character or plan?
Answer: Kish's "sorrow" (Hebrew: dâʼag, conveying deep anxiety or distress) for his son reveals a beautiful and often overlooked aspect of God's character: His attentiveness to personal relationships and human concerns, even amidst grand divine plans. While the narrative focuses on Saul's elevation to kingship, God does not ignore the very human anxiety of a father for his missing son. By including this detail in the prophecy, God not only resolves Saul's immediate earthly worry but also comforts him with the knowledge that his father cares deeply for him. This demonstrates that God is not a distant deity concerned only with abstract plans, but a compassionate Father who cares about the emotional well-being and relational dynamics of His people. It underscores that God's providence extends to every sphere of life, including our most intimate family relationships, showing His holistic care.
CHRIST-CENTERED FULFILLMENT
The meticulous providence of God displayed in 1 Samuel 10:2, where every detail of Saul's journey and the resolution of his mundane worries are divinely orchestrated, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Just as God resolved Saul's search for lost asses to prepare him for kingship, so Christ, the true King, came to resolve our deepest human dilemma—our lostness in sin—to prepare us for an eternal inheritance in His Kingdom. The specific signs given to Saul, designed to confirm his calling and Samuel's prophetic word, point forward to the ultimate and most profound sign given by God: the resurrection of Jesus Christ from the dead (Matthew 12:39-40). While Saul's anointing was a human response to a human demand for a king, Jesus is the King chosen by divine decree, the Son of David whose kingdom will have no end (Luke 1:32-33). Furthermore, the tender concern of Kish for his son, revealed through divine prophecy, beautifully foreshadows the boundless, self-giving love of God the Father, who "so loved the world, that he gave his only begotten Son" (John 3:16). Jesus is the one who truly takes away the "lost asses" of our sin, anxiety, and striving, inviting us to seek first His kingdom and righteousness, knowing that all these things will be added to us (Matthew 6:33). In Christ, God's meticulous plan for humanity's salvation is fully revealed and perfectly accomplished, demonstrating His complete sovereignty and unwavering love.