What number verse is 1 Samuel 9:3 in the Bible?

1 Samuel 9:3 is the 7,395th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 1 Samuel 9:3 sits at position 7,395.

Translation

King James Version

¶ And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.

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KJV (with Strong's)

And the asses ^H860 of Kish ^H7027 Saul's ^H7586 father ^H1 were lost ^H6. And Kish ^H7027 said ^H559 to Saul ^H7586 his son ^H1121, Take ^H3947 now one ^H259 of the servants ^H5288 with thee, and arise ^H6965, go ^H3212 seek ^H1245 the asses ^H860.

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Complete Jewish Bible

Once the donkeys belonging to Kish Sha'ul's father got lost. Kish said to his son Sha'ul, "Please take one of the servants with you, go out, and look for the donkeys."

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Berean Standard Bible

One day the donkeys of Saul’s father Kish wandered off, and Kish said to his son Saul, “Take one of the servants and go look for the donkeys.”

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American Standard Version

And the asses of Kish, Saul’s father, were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.

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World English Bible Messianic

The donkeys of Kish, Saul’s father, were lost. Kish said to Saul his son, “Take now one of the servants with you, and arise, go seek the donkeys.”

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Geneva Bible (1599)

And the asses of Kish Sauls father were lost: therefore Kish said to Saul his sonne, Take nowe one of the seruants with thee, and arise, goe, and seeke the asses.

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Young's Literal Translation

And the asses of Kish, father of Saul, are lost, and Kish saith unto Saul his son, `Take, I pray thee, with thee, one of the young men, and rise, go, seek the asses.'

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Study This Verse

SUMMARY

1 Samuel 9:3 serves as the deceptively ordinary genesis of Saul's journey towards becoming Israel's inaugural king. This verse details Kish, Saul's father, dispatching his son to retrieve their lost donkeys—a seemingly mundane, yet economically significant, household task in ancient Israel. This common errand, however, is divinely orchestrated, acting as the precise catalyst that propels Saul away from his familiar surroundings and into an unexpected, destiny-altering encounter with the prophet Samuel, thereby initiating the fulfillment of God's sovereign plan for the nation. It powerfully illustrates how the Almighty often employs everyday circumstances and faithful obedience to simple duties as the very means to bring about extraordinary divine appointments.

CONTEXT

Literary Context: This verse immediately follows the initial introduction of Saul in 1 Samuel 9:1-2, where he is presented as a man of impressive physical stature and noble lineage. The narrative swiftly transitions from his physical description to a domestic crisis: the disappearance of his father's valuable donkeys. This seemingly trivial event is the narrative engine that propels Saul out of his familial sphere and into the path of Samuel, the prophet, thus initiating the process of his anointing as king. The text carefully establishes Saul's character not as a pre-ordained warrior or a man of ambition, but as a dutiful son engaged in an ordinary task, thereby emphasizing the divine providence behind his eventual elevation. The contrast between the mundane search and the momentous discovery underscores God's unexpected ways.
Historical & Cultural Context: In the agrarian society of ancient Israel, donkeys were far more than mere animals; they were indispensable economic assets. They served as the primary means of transportation for people and goods, were crucial for agricultural labor such as plowing, and symbolized a family's wealth and status. The loss of these animals would have represented a significant financial blow to a household like Kish's, necessitating an immediate and thorough search. Kish's directive for Saul to "take now one of the servants with thee" reflects the practical realities of travel and security in that era; journeys were often long, arduous, and potentially dangerous, making a companion essential for assistance, protection, and witness. This command also highlights the patriarchal structure of the society and the expected filial obedience, portraying Saul as a responsible son.
Key Themes: This verse introduces and reinforces several pivotal themes that resonate throughout the book of 1 Samuel and beyond. Firstly, it powerfully illustrates Divine Providence, showcasing God's sovereign hand at work even in the most mundane and seemingly random events. The lost donkeys are not an accident but a divinely appointed means to bring Saul to Samuel, aligning perfectly with God's plan to give Israel a king, as explicitly stated in 1 Samuel 8:7. Secondly, Obedience and Responsibility are highlighted through Saul's immediate compliance with his father's command. His faithfulness in a small, practical duty foreshadows the greater responsibility he will soon be given, echoing the biblical principle found in Luke 16:10. Lastly, the theme of Humble Beginnings is powerfully established. The future king of Israel is introduced not on a battlefield or in a palace, but diligently searching for lost livestock, a common man engaged in a common task. This mirrors God's consistent pattern of raising leaders from obscurity, as later seen with David, who was called from tending sheep in 1 Samuel 16:11.

EXPOSITION AND ANALYSIS

Key Word Analysis

asses (Hebrew, ʼâthôwn', H860): This term (H860) specifically refers to a female donkey, often valued for its docility and ability to bear offspring, making it a significant and valuable asset in an ancient Israelite household. The loss of these animals would have represented a considerable economic setback, underscoring the urgency and importance of the search commanded by Kish.
lost (Hebrew, ʼâbad', H6): Derived from the primitive root (H6) meaning "to wander away, i.e., lose oneself; by implication to perish (causative, destroy)," this word indicates a state of being truly missing or strayed, not merely misplaced. It implies a need for an active and diligent search, as the animals were not expected to return on their own. This "lostness" is the direct and divinely orchestrated catalyst for Saul's journey and subsequent encounter.
seek (Hebrew, bâqash', H1245): This primitive root (H1245) means "to search out (by any method, specifically in worship or prayer); by implication, to strive after; ask, beg, beseech, desire, enquire, get, make inquisition, procure, (make) request, require, seek (for)." Here, it is a direct imperative, emphasizing the active, purposeful, and diligent nature of the task. Saul is not merely to look casually but to embark on a determined quest, which ultimately leads him far from home and into his destiny.

Verse Breakdown

"And the asses of Kish Saul's father were lost.": This opening clause immediately establishes the central problem that sets the entire narrative in motion. It introduces Kish, Saul's father, and highlights the economic significance of the lost donkeys. The passive voice "were lost" subtly suggests an event beyond immediate human control, hinting at a divine hand in orchestrating the circumstances that would lead to Saul's anointing.
"And Kish said to Saul his son,": This clause transitions from the problem to the paternal directive. It underscores the patriarchal authority of Kish and the filial relationship with Saul, setting the stage for Saul's obedient and immediate response. The direct address emphasizes the personal nature of the instruction, a common interaction within family units of the time.
"Take now one of the servants with thee, and arise, go seek the asses.": This is Kish's direct, imperative command to Saul. The instruction to take a servant highlights the practicalities and necessities of the journey – the need for assistance, companionship, and security for what could be an extended and arduous search. The series of imperative verbs – "Take," "arise," "go," "seek" – conveys urgency and the expectation of immediate action, propelling Saul out of his ordinary life and onto a path of divine appointment, unbeknownst to him.

Literary Devices

The verse employs several significant literary devices that enrich its meaning and foreshadow future events. Foreshadowing is prominent, as the seemingly mundane task of searching for lost donkeys subtly hints at the much grander "finding" that awaits Saul: the kingdom of Israel. There is a strong element of Divine Irony or Providence, where a trivial domestic problem becomes the precise mechanism through which God's sovereign plan unfolds. The search for literal donkeys leads directly to the discovery of a spiritual kingdom and a royal destiny. Furthermore, the verse serves as an important instance of Character Introduction. Saul is presented not as a pre-ordained hero or a man of great ambition, but as a dutiful and obedient son engaged in a humble, everyday task. This portrayal emphasizes God's ability to elevate individuals from ordinary circumstances, highlighting that divine calling often begins in unexpected and unimpressive ways, far from the spotlight of human expectation.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Samuel 9:3 profoundly illustrates the theological concept of divine providence, demonstrating that God's sovereign hand is actively at work not only in grand historical events but also in the seemingly insignificant details of everyday life. This verse teaches that God can use the most ordinary circumstances, even a lost animal, as a precise catalyst to bring about His extraordinary purposes. It underscores the importance of faithfulness and diligent obedience in our daily duties, no matter how mundane they may seem, as these very acts of diligence can position us for divine appointments and greater responsibilities we could never anticipate. God's ways are often hidden, unfolding through natural events and common tasks, requiring us to trust His unseen hand in all things, knowing that He orchestrates even the "lost" moments for His ultimate glory and our good.

REFLECTION AND APPLICATION

This seemingly simple verse offers profound and enduring lessons for contemporary believers. It serves as a powerful reminder that God is intimately involved in the intricate fabric of our daily lives, orchestrating events and circumstances in ways we often cannot perceive or comprehend. We are encouraged to embrace our present responsibilities, no matter how small or seemingly insignificant, with diligence, faithfulness, and a spirit of obedience, understanding that even the most ordinary tasks might be the very path God is using to lead us to His greater purpose. Saul's immediate and unquestioning obedience, even to a burdensome and inconvenient task, positioned him for a divine encounter that radically altered his life and the course of a nation. This narrative calls us to cultivate an attitude of availability and responsiveness to God's leading in all things, trusting that our faithfulness in the "small things" can open doors to unexpected divine appointments and opportunities for service that extend far beyond our current imagination. Our focus should be on obediently fulfilling the duties before us, rather than anxiously seeking grand callings, for God often reveals His grand design through our humble faithfulness in the mundane.

Questions for Reflection

How does this verse challenge our perception of "important" tasks in God's plan, especially when compared to seemingly "mundane" or "trivial" duties?
In what "ordinary" or "inconvenient" areas of your life might God be preparing you for something greater or leading you to a divine appointment that you haven't yet recognized?
How can we cultivate a heart of immediate obedience and diligent faithfulness in our daily responsibilities, trusting God's unseen hand to work through them for His sovereign purposes and our ultimate good?

FAQ

Why were lost donkeys so significant in ancient Israel?

Answer: In ancient Israel, donkeys were far more than just animals; they were vital economic assets and indispensable for daily life. They served as the primary means of transportation for people and goods, were crucial for agricultural tasks like plowing and milling grain, and were a significant indicator of a family's wealth and social status. Losing donkeys represented a substantial financial blow to a household, equivalent to losing a valuable vehicle or a significant portion of one's income today. Therefore, Kish's command for Saul to "go seek the asses" was not a trivial errand but an urgent and economically critical task, demanding immediate and diligent attention from Saul and his servant. The narrative underscores the seriousness of the loss, which in turn highlights the extraordinary nature of the divine intervention that uses this mundane crisis as a catalyst for Saul's anointing, demonstrating God's meticulous providence and His ability to work through ordinary circumstances.

Does this story imply that God orchestrates every single detail of our lives, even trivial ones?

Answer: This story strongly suggests God's comprehensive providence, indicating His sovereign involvement even in the seemingly mundane circumstances of life. While it does not negate human responsibility or free will, it powerfully illustrates that God can and does use ordinary events, even those that appear random, inconvenient, or trivial from a human perspective, to achieve His ultimate and overarching purposes. The lost donkeys were not an accident from God's perspective; they were the precise means by which Saul was led to Samuel and his destiny as king. This narrative encourages believers to recognize God's hand in all of life's details, trusting that His overarching plan can incorporate and utilize every circumstance, large or small, to bring about His good and perfect will. It underscores that God is not limited to working only through dramatic or overtly spiritual events but is actively engaged in the fabric of our daily existence, weaving together seemingly disparate threads into His grand design.

CHRIST-CENTERED FULFILLMENT

The narrative of Saul's call, initiated by a mundane task and leading to an unexpected encounter with divine purpose, beautifully foreshadows the broader pattern of God's redemptive work culminating in Christ. Just as Saul was called from obscurity and a humble task to be king, Jesus, the true and eternal King of Israel, came not with earthly fanfare or political power, but in the humblest of circumstances, born in a manger in Bethlehem (Luke 2:7). He consistently chose and called ordinary individuals—fishermen, tax collectors, and common laborers—to be His disciples (Matthew 4:18-22), demonstrating God's consistent choice of the seemingly unimpressive to accomplish His greatest works. Furthermore, the theme of "seeking the lost" finds its ultimate and profound fulfillment in Jesus Christ. While Saul was dispatched to seek lost donkeys, Jesus explicitly declared His mission to "seek and to save the lost" humanity (Luke 19:10). He is the Good Shepherd who leaves the ninety-nine to go after the one lost sheep (Matthew 18:12-14), embodying God's relentless, compassionate pursuit of His creation. Thus, Saul's journey, initiated by a search for lost animals, points forward to the ultimate divine search and rescue mission accomplished through the obedient Son, Jesus Christ, who came to restore lost humanity to God's eternal kingdom.

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Commentary on 1 Samuel 9 verses 3–10

3 ¶ And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.

4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not.

5 And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us.

6 And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go.

7 Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?

8 And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.

9 (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)

10 Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.

I. II. Main points1. 2. Sub-points

Here is, I. A great man rising from small beginnings. It does not appear that Saul had any preferment at all, or was in any post of honour or trust, till he was chosen king of Israel. Most that are advanced rise gradually, but Saul, from the level with his neighbours, stepped at once into the throne, according to that of Hannah, He raiseth up the poor out of the dust, to set them among princes, Sa1 2:8. Saul, it should seem, though he was himself married and had children grown up, yet lived in his father's house, and was subject to him. Promotion comes not by chance nor human probabilities, but God is the Judge.

II. A great event arising from small occurrences. How low does the history begin! Having to trace Saul to the crown, we find him first employed as meanly as any we meet with called out to preferment.

1.Saul's father sends him with one of his servants to seek some asses that he had lost. It may be they had no way then to give public notice of such a number of asses strayed or stolen out of the grounds of Kish the Benjamite. A very good law they had to oblige men to bring back an ox or an ass that went astray, but it is to be feared that was, as other good laws, neglected and forgotten. It is easy to observe here that those who have must expect to lose, that it is wisdom to look after what is lost, that no man should think it below him to know the state of his flocks, that children should be forward to serve their parents' interests. Saul readily went to seek his father's asses, Sa1 9:3, Sa1 9:4. His taking care of the asses is to be ascribed, not so much to the humility of his spirit as to the plainness and simplicity of those times. But his obedience to his father in it was very commendable. Seest thou a man diligent in his business, and dutiful to his superiors, willing to stoop and willing to take pains? he does as Saul stand fair for preferment. The servant of Kish would be faithful only as a servant, but Saul as a son, in his own business, and therefore he was sent with him. Saul and his servants travelled far (probably on foot) in quest of the asses, but in vain: they found them not. He missed of what he sought, but had no reason to complain of the disappointment, for he met with the kingdom, which he never dreamed of.

2.When he could not find them, he determined to return to his father (Sa1 9:5), in consideration of his father's tender concern for him, being apprehensive that if they staid out any longer his aged father would begin to fear, as Jacob concerning Joseph, that an evil beast had devoured them or some mischief had befallen them; he will leave caring for the asses, as much as he was in care about them, and will take thought for us. Children should take care that they do nothing to grieve or frighten their parents, but be tender of their tenderness.

3.His servant proposed (for, it should seem, he had more religion in him than his master) that, since they were now at Ramah, they should call on Samuel, and take his advice in this important affair. Observe here, (1.) They were close by the city where Samuel lived, and that put it into their heads to consult him (Sa1 9:6): There is in this city a man of God. Note, Wherever we are we should improve our opportunities of acquainting ourselves with those that are wise and good. But there are many that will consult a man of God, if he comes in their way, that would not go a step out of their way to get wisdom. (2.) The servant spoke very respectfully concerning Samuel, though he had not personal knowledge of him, but by common fame only: He is a man of God, and an honourable man. Note, Men of God are honourable men, and should be so in our eyes. Acquaintance with the things of God, and serviceableness to the kingdom of God, put true honour upon men, and make them great. This was the honour of Samuel, as a man of God, that all he saith comes surely to pass. This was observed concerning him when he was a young prophet (Sa1 3:19), God did let none of his words fall to the ground; and still it held true. (3.) They agreed to consult him concerning the way that they should go; peradventure he can show us. All the use they would make of the man of God was to be advised by him whether they should return home, or, if there were any hopes of finding the asses, which way they must go next - a poor business to employ a prophet about! Had they said, "Let us give up the asses for lost, and, now that we are so near the man of God, let us go and learn from him the good knowledge of God, let us consult him how we may order our conversations aright, and enquire the law at his mouth, since we may not have such another opportunity, and then we shall not lose our journey" - the proposal would have been such as became Israelites; but to make prophecy, that glory of Israel, serve so mean a turn as this, discovered too much what manner of spirit they were of. Note, Most people would rather be told their fortune than told their duty, how to be rich than how to be saved. If it were the business of the men of God to direct for the recovery of lost asses, they would be consulted much more than they are now that it is their business to direct for the recovery of lost souls; so preposterous is the care of most men! (4.) Saul was thoughtful what present they should bring to the man of God, what fee they should give him for his advice (Sa1 9:7): What shall we bring the man? They could not present him, as Jeroboam's wife did Ahijah, with loaves and cakes (Kg1 14:3), for their bread was spent; but the servant bethought himself that he had in his pocket the fourth part of a shekel, about seven-pence halfpenny in value, and that he would give to the man of God to direct them, Sa1 9:8. "That will do," says Saul; "let us go," Sa1 9:10. Some think that when Saul talked of giving Samuel a fee he measured him by himself, or by his sons, as if he must be hired to do an honest Israelite a kindness, and was like the false prophets, that divined for money, Mic 3:11. He came to him as a fortune-teller, rather than as a prophet, and therefore thought the fourth part of a shekel was enough to give him. But it rather seems to be agreeable to the general usage of those times, as it is to natural equity, that those who sowed spiritual things should reap not only eternal things from him that employs them, but temporal things from those for whom they are employed. Samuel needed not their money, nor would he have denied them his advice if they had not brought it (it is probable, when he had it, he gave it to the por); but they brought it to him as a token of their respect and the value they put upon his office; nor did he refuse it, for they were able to give it, and, though it was but little, it was the widow's mite. But Saul, as he never thought of going to the man of God till the servant proposed it, so, it should seem, he mentioned the want of a present as an objection against their going; he would not own that he had money in his pocket, but, when the servant generously offered to be at the charge, then, "Well, said," says Saul; "come, let us go." Most people love a cheap religion, and like it best when they can devolve the expense of it on others. (5.) The historian here takes notice of the name then given to the prophets: they called them Seers, or seeing men (Sa1 9:9), not but that the name prophet was then used, and applied to such persons, but that of seers was more in use. Note, Those that are prophets must first be seers; those who undertake to speak to others of the things of God must have an insight into those things themselves.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–10. Public domain.

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BedeAD 735

Commentary on Samuel

But the asses of Cis, father of Saul, had wandered off, etc. The souls that belonged also to God the Father of our Lord Jesus Christ had wandered off; because although they lived justly, before the Son of God descended to the earth, they could not receive the first robe. And God the Father said to His only Son: Join to your company the unanimous saints who adhere to you obediently, noble desires, and following you by their own virtue, begin the work of human salvation. But if it is agreeable to accept Cis, father of Saul, as the assembly of the ancient fathers, it is apparent that he carried the care of the souls of the faithful, and earnestly prayed to Christ that He would deign to come in the flesh for their salvation, saying: “O Lord God of hosts, restore us, and show the light of your face, and we shall be saved” (Psalm LXXII), and similar things.

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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Cross-References

1 Samuel 10:2
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?
Judges 5:10
Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
Judges 10:4
And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havothjair unto this day, which are in the land of Gilead.