TRV
Translation
King James Version
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:
KJV (with Strong's)
After H310 that thou shalt come H935 to the hill H1389 of God H430, where is the garrison H5333 of the Philistines H6430: and it shall come to pass, when thou art come thither H935 to the city H5892, that thou shalt meet H6293 a company H2256 of prophets H5030 coming down H3381 from the high place H1116 with a psaltery H5035, and a tabret H8596, and a pipe H2485, and a harp H3658, before H6440 them; and they shall prophesy H5012:
Complete Jewish Bible
After that, you will come to Giv'ah of God, where the P'lishtim are garrisoned. On arrival at the city there, you will meet a group of prophets coming down from the high place, preceded by lutes, tambourines, flutes and lyres; and they will be prophesying.
Berean Standard Bible
After that you will come to Gibeah of God, where the Philistines have an outpost. As you approach the city, you will meet a group of prophets coming down from the high place, preceded by harps, tambourines, flutes, and lyres, and they will be prophesying.
American Standard Version
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 band of prophets coming down from the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them; and they will be prophesying:
World English Bible Messianic
“After that you shall come to the hill of God, where is the garrison of the Philistines: and it shall happen, when you have come there to the city, that you shall meet a band of prophets coming down from the high place with a psaltery, and a tambourine, and a pipe, and a harp, before them; and they will be prophesying:
Geneva Bible (1599)
After that shalt thou come to the hill of God, where is the garisons of the Philistims: and when thou art come thither to the citie, thou shalt meete a companie of Prophets comming downe from the hie place with a viole, and a tymbrell, and a pipe, and an harpe before them, and they shall prophecie.
Young's Literal Translation
`Afterwards thou dost come unto the hill of God, where the garrison of the Philistines is , and it cometh to pass, at thy coming in thither to the city, that thou hast met a band of prophets coming down from the high place, and before them psaltery, and tabret, and pipe, and harp, and they are prophesying;
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In the KJVVerse 7,424 of 31,102
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
After these things, you will come to the hill of God, where the station of the Philistines is, etc. Understand the hill of God to be Gabatha, the city which is interpreted as a hill. Therefore, the Lord, coming to the height of His divine majesty to be explained to mortals, which impure spirits brazenly claimed for themselves, took a flock of prophets as companions, helpers, and witnesses of His preaching; just as He Himself taught by reading one of them from Isaiah (Luke IV); those prophets, indeed, were accustomed to return from the hidden summit of the highest glory to the common weaknesses of humanity by both doing and speaking, with their life and their word being like an instrument they played and a song they sang. And beautifully, the flock of prophets descending from the height and prophesying is described not as having musicians behind them, but in front of them. For the teacher is truly shown to have been in the height of divine contemplation, who, condescending to speak to the humble and weak, preaches everything he is going to say, demonstrating by his actions what he will teach by his words, similar to how it is written of the Lord: "Jesus began to do and to teach" (Acts I). Therefore, when the prophets met him, Saul accepted the Spirit of the Lord and prophesied with them, and he was immediately changed into another man. So also our Lord, after revealing the prophecies about Himself from the prophets, openly filled with the spirit of grace and prophecy, that is, preaching the joys to come, took up His ministry. And without delay, as the minds of believers advanced, He was changed from a prophet into the Christ, not by beginning to be what He was not, but by appearing as what He was.
Richard ChallonerAD 1781
The hill of God: Gabaa, in which there was also at that time, a high place or altar.
Richard ChallonerAD 1781
Prophets: These were men whose office it was to sing hymns and praises to God; for such in holy writ are called prophets, and their singing praises to God is called prophesying. See 1 Par. alias 1 Chr. 15. 22, and 25. 1. Now there were in those days colleges, or schools for training up these prophets; and it seems there was one of these schools at this hill of God; and another at Najoth in Ramatha. See 1 Kings 19. 20, 21, etc.
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 10:5 details a crucial prophetic sign given by Samuel to Saul, predicting his encounter with a company of prophets descending from a high place near a Philistine garrison. This encounter, characterized by musical worship and prophetic utterance, is designed to confirm God's anointing of Saul as king, prepare him for spiritual empowerment, and demonstrate divine sovereignty even amidst the oppressive presence of Israel's enemies, serving as a powerful precursor to Saul's own transformation by the Spirit of the Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse powerfully employs Juxtaposition by placing "the hill of God," a place inherently associated with divine presence and prophetic activity, directly alongside "the garrison of the Philistines," a stark symbol of enemy oppression and human control. This sharp contrast highlights God's absolute sovereignty and His ability to manifest His power and presence even in hostile territories, demonstrating that His plans are not thwarted by human adversaries or adverse circumstances. Furthermore, the passage utilizes Foreshadowing, as the detailed description of the encounter with the prophesying company of prophets directly anticipates and prepares for Saul's own transformation and experience of prophesying under the Spirit's influence, as explicitly stated in 1 Samuel 10:6. The specific mention of the musical instruments also serves as Symbolism, where the music itself symbolizes the preparation of the heart and mind for divine encounter and the induction of a spiritual state conducive to receiving and expressing prophetic revelation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's active and meticulous involvement in human affairs, particularly in the calling and equipping of leaders for His purposes. It underscores the theological principle that divine calling is invariably accompanied by divine confirmation and empowerment, providing tangible assurance and necessary spiritual enablement to those chosen for significant tasks. The stark presence of the Philistine garrison serves as a powerful reminder that God's redemptive work is often accomplished not in ideal, unhindered conditions, but precisely in the midst of adversity, oppression, and human opposition, thereby demonstrating His transcendent power over all earthly powers and circumstances. The communal nature of the prophetic company and their intentional use of music highlight the enduring importance of spiritual community and worship in fostering an environment where the Holy Spirit can move freely, preparing individuals for profound divine encounter and effective service. This passage, therefore, speaks to God's meticulous preparation, His sovereign control over seemingly insurmountable circumstances, and His faithful provision of spiritual gifts for the fulfillment of His divine will.
REFLECTION AND APPLICATION
1 Samuel 10:5 offers profound and timeless insights into how God prepares and confirms those He calls into service. While we may not encounter companies of prophets with harps and pipes in the same literal way today, the underlying principles of divine confirmation and spiritual empowerment remain profoundly relevant. God continues to provide confirmation for His callings, often through unexpected encounters, the providential alignment of circumstances, the inner witness of the Holy Spirit, and the discerning affirmation of godly community. This passage encourages believers to cultivate a posture of attentiveness to the "signs" God provides, which are designed not merely for spectacle but to build our faith and equip us for the specific tasks He sets before us. It also serves as a powerful reminder that God's presence and power are not limited by adverse circumstances, oppressive forces, or challenging environments; He can manifest Himself anywhere, at any time, to accomplish His divine purposes. We are called to cultivate an atmosphere of spiritual receptivity, much like the prophets used music to prepare their hearts, allowing the Holy Spirit to move freely within us and through our communities, empowering us for faithful service even in the most challenging and seemingly hostile environments.
Questions for Reflection
FAQ
What was the "hill of God" mentioned in this verse?
Answer: The "hill of God" (Hebrew: Gibeath-Elohim) is generally identified with Gibeah of Benjamin, Saul's hometown, or a prominent high place in its vicinity. It was likely a site with significant religious or cultic importance, possibly a high place where God was worshipped or where prophetic activity frequently occurred. Its mention here signifies a specific, recognizable location for Saul's encounter, emphasizing the precision of Samuel's prophecy. The fact that it was also the site of a Philistine garrison underscores the tension between divine presence and human oppression in the narrative.
What was a "company of prophets" and what was their purpose?
Answer: A "company of prophets" (Hebrew: chevel nevi'im) refers to an organized group or "school" of prophets, indicating a communal and structured aspect to prophetic activity in ancient Israel. These groups often lived together, studied the Law, and engaged in communal worship, teaching, and spiritual exercises. Their primary purpose was to foster an environment conducive to prophetic inspiration, to train and mentor aspiring prophets, and to collectively engage in spiritual practices that prepared them for receiving and delivering divine messages. Their presence here signifies a legitimate and recognized spiritual phenomenon in Israel at the time, providing a credible context for Saul's spiritual transformation. Such groups are also seen later in the ministries of Elijah and Elisha, for example, in 2 Kings 2:3.
Why were musical instruments used by the prophets?
Answer: Musical instruments such as the psaltery, tabret, pipe, and harp were commonly used in ancient Israelite worship and prophetic contexts. Music was believed to have the power to quiet the soul, focus the mind, and create an atmosphere of spiritual receptivity, making individuals more open to divine inspiration. It could help induce a state of ecstasy or heightened spiritual awareness, which was often associated with prophetic utterance. For instance, the prophet Elisha requested a musician to play before he prophesied in 2 Kings 3:15. Thus, the music served as a catalyst, preparing the prophets' hearts and minds to receive and express the word of the Lord.
Why was there a Philistine garrison at the "hill of God"?
Answer: The presence of a Philistine garrison at the "hill of God" (Gibeah) highlights the oppressive political reality of Israel's subjugation under Philistine rule during this period. The Philistines maintained military outposts (netziv) in strategic locations throughout Israel to assert their control, collect tribute, and prevent the Israelites from arming themselves, as detailed in 1 Samuel 13:19-22. The juxtaposition of this oppressive military presence with a profound spiritual manifestation underscores God's sovereignty. It demonstrates that God's power and plans are not limited by human adversaries or political circumstances; He can manifest His presence and accomplish His purposes even in territories under enemy occupation, thereby signaling His impending deliverance for His people.
CHRIST-CENTERED FULFILLMENT
The anointing of Saul and his subsequent empowerment by the Spirit in 1 Samuel 10:5-10 serves as a profound Old Testament foreshadowing of the ultimate anointing and empowerment of Jesus Christ. While Saul was anointed with oil and received the Spirit for a temporary, earthly kingship, Jesus is the eternally anointed King, Prophet, and Priest, upon whom the Spirit descended without measure (John 3:34). The Spirit's coming upon Saul for leadership and prophecy points directly to Christ, who was conceived by the Holy Spirit (Matthew 1:18), powerfully anointed by the Spirit at His baptism for His public ministry (Matthew 3:16-17), and empowered by the Spirit to preach good news, heal the brokenhearted, and set captives free (Luke 4:18-19). Furthermore, the encounter at the "hill of God" amidst a Philistine garrison, where God's Spirit manifests despite enemy presence, powerfully prefigures Christ's ultimate victory over the spiritual forces of darkness and oppression. Jesus, through His sacrificial death and glorious resurrection, disarmed the principalities and powers (Colossians 2:15), establishing His kingdom even in a world hostile to God. The same Spirit that came upon Saul is now poured out on all believers through Christ, empowering them for witness and service, fulfilling the prophecy of Joel 2:28 and enabling them to live as a prophetic people in a world still under the influence of spiritual adversaries (Acts 2:17).