What number verse is 1 Samuel 9:8 in the Bible?

1 Samuel 9:8 is the 7,400th 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 9:8 sits at position 7,400.

Translation

King James Version

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.

Ask

KJV (with Strong's)

And the servant ^H5288 answered ^H6030 Saul ^H7586 again ^H3254, and said ^H559, Behold, I have ^H4672 here at hand ^H3027 the fourth part ^H7253 of a shekel ^H8255 of silver ^H3701: that will I give ^H5414 to the man ^H376 of God ^H430, to tell ^H5046 us our way ^H1870.

Ask

Complete Jewish Bible

The servant replied again to Sha'ul: "See, I have here in my hand a silver quarter-shekel [one-tenth of an ounce]. I will give it to the man of God to tell us which way to go."

Ask

Berean Standard Bible

The servant answered him again. “Look,” he said, “I have here in my hand a quarter shekel of silver. I will give it to the man of God, and he will tell us our way.”

Ask

American Standard Version

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

Ask

World English Bible Messianic

The servant answered Saul again, and said, “Behold, I have in my hand the fourth part of a shekel of silver. I will give that to the man of God, to tell us our way.”

Ask

Geneva Bible (1599)

And the seruant answered Saul againe, and said, Beholde, I haue founde about me the fourth part of a shekell of siluer: that will I giue the man of God, to tell vs our way.

Ask

Young's Literal Translation

And the young man addeth to answer Saul, and saith, `Lo, there is found with me a fourth of a shekel of silver: and I have given to the man of God, and he hath declared to us our way.'

Ask

See on the biblical-era map

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 7,400 of 31,102

Study This Verse

SUMMARY

1 Samuel 9:8 captures a seemingly mundane yet profoundly pivotal moment: Saul's servant offers a small amount of silver to consult Samuel, the "man of God," for guidance on their lost donkeys. This exchange not only illuminates the ancient custom of honoring prophets with a gift but also subtly underscores the humble beginnings of Israel's first king and, most significantly, serves as a crucial providential detail in God's meticulous orchestration of Saul's encounter with Samuel, setting the stage for his divine anointing and the establishment of the monarchy.

CONTEXT

Literary Context: This verse is strategically placed within the unfolding narrative of God's sovereign plan to provide Israel with a king, following the nation's demand for one in 1 Samuel 8. The immediate context in 1 Samuel 9 begins with Saul's ordinary task of searching for his father's lost donkeys, a seemingly trivial errand that providentially leads him to the very region where Samuel, the revered prophet, resides. Saul's initial hesitation to approach Samuel without a gift (1 Samuel 9:7) is directly addressed by the servant's resourceful proposal in verse 8. This servant's initiative is critical, as it removes a practical obstacle and propels the narrative toward the divinely appointed meeting. The verses immediately following (e.g., 1 Samuel 9:9-10) further clarify the role of the "seer" (prophet) and detail Saul's arrival at the city gate, where Samuel is already awaiting him, highlighting the precise timing of God's plan.
Historical & Cultural Context: In ancient Israel, prophets served as vital intermediaries between God and His people, delivering divine messages, warnings, and guidance. It was a well-established cultural practice to present a gift or offering when seeking counsel from a prophet or seer. This was not a bribe to manipulate divine favor, but rather a token of respect, honor, and a means of supporting the prophet's ministry. Prophets often dedicated their lives to their calling, abstaining from conventional trades, and thus relied on such contributions for their sustenance. The "fourth part of a shekel of silver" mentioned in the text refers to a specific unit of weight and currency. A shekel typically weighed around 11.5 grams, making a quarter of a shekel a very modest sum (approximately 2.8-3 grams). This small offering indicates the limited resources of both Saul and his servant, yet it underscores the accessibility of prophetic consultation even for ordinary people and for seemingly mundane matters like lost animals, reflecting a deep-seated belief in divine involvement in daily life.
Key Themes: This passage powerfully illustrates several profound themes. Firstly, Divine Providence and Sovereignty are paramount. God orchestrates seemingly insignificant events—lost donkeys, a servant's small coin—to fulfill His grand purpose of anointing Israel's first king. This pervasive theme throughout 1 Samuel demonstrates God's active and meticulous involvement in human affairs, even when individuals are oblivious to His overarching design, as seen in the broader narrative of God choosing Saul. Secondly, the verse highlights the Role and Authority of the Prophet as God's chosen mouthpiece. The title "man of God" (Hebrew: 'ish ha'Elohim) signifies a special, consecrated relationship with the Lord and the authority to speak on His behalf, making Samuel a respected and sought-after figure for divine guidance. Lastly, the Value of Seeking Godly Counsel is evident. The servant's instinctive suggestion to consult the prophet for direction, even for a trivial matter, reflects a societal understanding that spiritual leaders could provide invaluable insight into all aspects of life, a principle echoed in wisdom literature (Proverbs 11:14 and Proverbs 15:22).

EXPOSITION AND ANALYSIS

Key Word Analysis

Silver (Hebrew, keçeph', H3701): From כָּסַף; silver (from its pale color); by implication, money. This term refers to the metal used as currency in ancient Israel. The "fourth part of a shekel of silver" (approximately 2.8-3 grams) signifies a small but acceptable offering. This detail highlights the servant's personal resourcefulness and the modest circumstances of Saul's expedition, while also confirming the cultural norm of bringing a token of respect when seeking prophetic counsel, rather than a large payment.
Man (Hebrew, ʼîysh', H376): Contracted for אֱנוֹשׁ; a man as an individual or a male person; often used as an adjunct to a more definite term. In the phrase "man of God" (Hebrew: 'ish ha'Elohim), this word emphasizes the human agent chosen by God. It denotes Samuel's unique status as an individual set apart and empowered by the divine, acting as a human conduit for God's will and revelation. It underscores his identity not merely as a person, but as one specifically designated for a sacred purpose.
Way (Hebrew, derek', H1870): From דָּרַךְ; a road (as trodden); figuratively, a course of life or mode of action, often adverb. The request "to tell us our way" (Hebrew: yaggid lanu et darkenu) literally means "to tell us our path or road." While the immediate context is the physical path to find lost donkeys, the word derek often carries broader implications for one's course of life, conduct, or destiny. Here, it signifies the desire for divine guidance and direction, whether for a mundane journey or a life-altering decision, highlighting the belief that God's prophets could provide specific, actionable insight.

Verse Breakdown

"And the servant answered Saul again, and said,": This clause immediately follows Saul's concern about approaching Samuel without a gift, indicating a direct response and continuation of their conversation. It highlights the servant's initiative and practical thinking, demonstrating his proactive role in resolving the immediate obstacle and facilitating the encounter that God had already planned.
"Behold, I have here at hand the fourth part of a shekel of silver:": The servant reveals his personal possession of a small, specific amount of money. This detail is crucial for several reasons: it confirms the cultural expectation of offering a gift to a prophet, underscores the humble economic status of the travelers, and, most importantly, provides the practical means for Saul to proceed with seeking Samuel's counsel, thus enabling the divine appointment.
"[that] will I give to the man of God, to tell us our way.": This final segment articulates the purpose of the offering and the reason for seeking Samuel: to compensate him for his prophetic service and to receive divine guidance. The phrase "tell us our way" explicitly requests direction concerning their lost donkeys, emphasizing the practical, everyday nature of the counsel sought from the prophet, which serves as the divinely appointed catalyst for Saul's unexpected anointing as king.

Literary Devices

1 Samuel 9:8 is rich with subtle Literary Devices that enhance its narrative and theological depth. The most prominent is Foreshadowing, as this seemingly trivial financial transaction and the search for lost donkeys are, in fact, the divinely orchestrated means by which Saul will encounter Samuel and be anointed as Israel's first king. The mundane task of finding lost animals Symbolizes the ordinary circumstances through which God frequently works His extraordinary will, demonstrating that His providence extends to the smallest details of life. The servant's possession of the "fourth part of a shekel" functions as a crucial Plot Device, effectively removing Saul's stated objection and allowing the narrative to progress directly towards the pivotal meeting with Samuel. Furthermore, there is a profound element of Irony present: Saul and his servant are entirely focused on locating stray donkeys, completely unaware that this very journey is leading Saul not merely to his father's animals, but to a kingdom.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Samuel 9:8 profoundly illustrates God's meticulous divine providence, demonstrating how His sovereign plan unfolds through seemingly insignificant human actions and everyday circumstances. It underscores the Lord's active involvement in the minute details of life, guiding individuals toward His grand purposes even when they are unaware of the bigger picture. The cultural practice of honoring prophets with gifts also points to the high value placed on divine revelation and the recognition of God's appointed messengers as conduits of His will. This passage serves as a powerful reminder that God is actively engaged in our lives, using both the mundane and the miraculous to accomplish His perfect and redemptive plan.

REFLECTION AND APPLICATION

This brief verse, though set in ancient times, offers profound and enduring insights for contemporary believers. It challenges us to cultivate a keen awareness of God's active hand in the ordinary, reminding us that no detail of our lives is too small for His concern, too trivial for His providential working, or too mundane to be part of His grand design. Just as God used lost donkeys and a small coin to bring Saul to his destiny as king, He can and often does use our daily challenges, our humble resources, and our seemingly insignificant tasks to guide us toward His purposes, often in ways we least expect. This passage encourages us to adopt a posture of seeking divine wisdom in all matters, whether through prayer, diligent and consistent study of Scripture, or by humbly listening to the counsel of godly mentors and spiritual leaders. Ultimately, it fosters a deeper and more robust trust in God's sovereignty, comforting us with the knowledge that even when we are simply "looking for donkeys," He might be leading us to a "kingdom"—a greater purpose or a deeper understanding of His will for our lives.

Questions for Reflection

In what "mundane" or seemingly insignificant areas of your life might God be orchestrating something significant that you haven't yet recognized?
How does the servant's initiative and willingness to give what he had, however small, inspire your own approach to seeking God's guidance or contributing to His work?
How can you better cultivate a habit of seeking God's "way" (guidance) in your daily decisions, both big and small, rather than relying solely on your own understanding?

FAQ

Was it common to pay prophets for their services in ancient Israel?

Answer: Yes, it was a common and accepted cultural practice to bring a gift or offering when consulting a prophet or seer in ancient Israel. This was not considered a "payment" in the modern commercial sense, but rather a token of respect, honor, and a means of supporting the prophet's ministry. Prophets often dedicated their lives to serving God and did not engage in conventional trades, relying on such contributions for their sustenance. The small amount offered in 1 Samuel 9:8 highlights that this was an accessible practice for people of varying economic means, demonstrating the high value placed on divine guidance and the prophet's role as God's messenger.

CHRIST-CENTERED FULFILLMENT

While 1 Samuel 9:8 focuses on an Old Testament prophet and the anointing of an earthly king, it beautifully foreshadows the ultimate "Man of God," Jesus Christ, who is the perfect embodiment of divine guidance and provision. Just as Saul's servant offered a small sum to find their way concerning lost animals, humanity, lost in the wilderness of sin, desperately needed a greater revelation of "the Way." Jesus declares Himself to be "the way, the truth, and the life," offering not just direction for lost property, but eternal salvation and true purpose for lost souls. Unlike Samuel, who received a gift for his counsel, Christ is the ultimate gift from God, given freely for the redemption of humanity, as highlighted in John 3:16. Furthermore, the providential hand of God, orchestrating Saul's mundane search into a kingly appointment, points to the even greater divine orchestration of all history culminating in the advent of Christ, the King of kings. Every seemingly ordinary detail, every human interaction, and every cultural practice in the Old Testament ultimately finds its deepest meaning and fulfillment in the person and work of Jesus, the true King and Prophet, who perfectly reveals God's will and leads His people home, not for a shekel of silver, but through the immeasurable cost of His own precious blood, as described in 1 Peter 1:18-19.

Copy as

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.

Copy as

BedeAD 735

Commentary on Samuel

Behold, a fourth part of a silver shekel is found in my hand, etc. Understand that the silver shekel represents the perfection of human salvation, which progresses toward praising God; it attains its complete solidity through the increase of four parts: for in the Old Testament, it is raised by the future faith in the Lord’s incarnation; in the New Testament, it is imbued with the sacraments of the same assumed incarnation; in the dissolution of the flesh, it is elevated by the reception of the eternal kingdom; and on the day of judgment, it will also be glorified by the resurrection of the flesh. Therefore, his servant says to Saul: Behold, a fourth part of a silver shekel is found in my hand; let us give it to the man of God, so that he may show us our way. The old faithful people, longing for the sweetness of new grace, say to Christ, who encourages them to good works: Behold, there is found in me the hope and faith of Christ to come in the flesh. Let us confess this to the ministers of the Incarnate Word, so that they may instruct us more fully about our way, which is Christ. Nor in vain does the servant, with Saul who signifies Christ, promise to do these things. For it is He who works in us to will and to act according to His good pleasure (Philippians 2).

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.

Copy as

Continue studying 1 Samuel 9:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.