I Samuel 10:3 · Bible study
1 Samuel 10:3 Commentary: Oak of Tabor
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore how the meeting at the oak of Tabor and the offerings to Bethel confirm Saul's anointing and show worship continuity.
Research Summary
- Meaning: Divine confirmation of Saul's anointing through a predicted meeting at a sacred tree near Bethel, showing God's guidance.
- Key words: oak of Tabor (אֵלוֹן תָּבוֹר), Bethel (בֵּית-אֵל), three men, offerings.
- Main debate: Whether the “oak of Tabor” is the same as Allon-bacuth (Genesis 35:8) or another unknown location; also “oak” vs “plain” in some versions.
- Theological theme: God's sovereign direction of human history and the continuity of covenant worship.
- Best use: Teaching on divine guidance, the significance of places in biblical faith, and how God confirms a calling.
Translation Comparison
BSB Berean Standard Bible 2020
Then you will go on from there until you come to the Oak of Tabor. Three men going up to God at Bethel will meet you there, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine.
WEB World English Bible 2000
“Then you will go on forward from there, and you will come to the oak of Tabor. Three men will meet you there going up to God to Bethel: one carrying three young goats, and another carrying three loaves of bread, and another carrying a container of wine.
KJV King James Version 1769
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 Beth–el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:
ASV American Standard Version 1901
Then shalt thou go on forward from thence, and thou shalt come to the oak of Tabor; and there shall meet thee there three men going up to God to Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:
YLT Young's Literal Translation 1898
`And thou hast passed on thence, and beyond, and hast come in unto the oak of Tabor, and found thee there have three men going up unto God to Beth-El, one bearing three kids, and one bearing three cakes of bread, and one bearing a bottle of wine,
Darby Darby Bible 1890
And thou shalt go on forward from thence, and shalt come to the oak of Tabor, and there shall meet thee three men going up to God, to Bethel, one carrying three kids, and another carrying three cakes of bread, and another carrying a flask of wine.
Douay-Rheims Douay-Rheims Bible 1899
And when thou shalt depart from thence, and go farther on, and shalt come to the oak of Thabor, there shall meet thee three men going up to God to Bethel, one carrying three kids, and another three loaves of bread, and another carrying a bottle of wine.
Translations in other languages (10 available)
Y como de allí te fueres más adelante, y llegares á la campiña de Tabor, te saldrán al encuentro tres hombres que suben á Dios en Beth-el, llevando el uno tres cabritos, y el otro tres tortas de pan, y el tercero una vasija de vino:
E quando dali te fores mais adiante, e chegares à campina de Tabor, te sairão ao encontro três homens que sobem a Deus em Betel, levando o um três cabritos, e o outro três tortas de pão, e o terceiro uma vasilha de vinho:
De là tu iras plus loin, et tu arriveras au chêne de Thabor, où tu seras rencontré par trois hommes montant vers Dieu à Béthel, et portant l’ un trois chevreaux, l’autre trois gâteaux de pain, et l’autre une outre de vin.
Und wenn du dich von da weiter wendest, so wirst du kommen zu der Eiche Thabor; daselbst werden dich antreffen drei Männer, die hinaufgehen zu Gott gen Beth- El. Einer trägt drei Böcklein, der andere drei Laibe Brot, der dritte einen Krug mit Wein.
Als gij u van daar en verder aan begeeft, en zult komen tot aan Elon-Thabor, daar zullen u drie mannen vinden, opgaande tot God naar Beth-El; een, dragende drie bokjes, en een, dragende drie bollen broods, en een, dragende een fles wijn.
E quando sarai passato più innanzi e sarai giunto alla quercia di Tabor, t’incontrerai con tre uomini che salgono ad adorare Iddio a Bethel, portando l’uno tre capretti, l’altro tre pani, e il terzo un otre di vino.
Potem odszedłszy stamtąd dalej przyjdziesz aż na pole Tabor; i spotkają cię tam trzej mężowie idący do Boga, do domu Bożego, jeden niesie troje koźląt, a drugi niesie trzy bochny chleba, a trzeci niesie łagiew wina;
И пойдешь оттуда далее и придешь к дубраве Фаворской, и встретят тебя там три человека, идущих к Богу в Вефиль: один несет трех козлят, другой несет три хлеба, а третий несет мех с вином;
你從那裡 往前 行，到了 他泊 的橡樹 那裡，必遇見 三個 往 伯特利 去拜 神 的人：一個 帶著 三隻 山羊羔，一個 帶著 三 個 餅，一個 帶著 一皮袋 酒。
Then you are to go on from there, and when you come to the oak-tree of Tabor, you will see three men going up to God to Beth-el, one having with him three young goats and another three cakes of bread and another a skin full of wine:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 10:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this second sign functions as a divine confirmation of Saul's anointing, securing his trust in God's guidance as he returns home. The precise location, the “oak of Tabor”, is understood as a terebinth tree near Bethel, distinct from Mount Tabor in Galilee (Barnes, Cambridge Bible). Several scholars identify it with the oak of Deborah (Allon-bacuth) in Genesis 35:8, noting the name “Tabor” may be a dialect variant of “Deborah” (Barnes, Cambridge). The three men are going up to Bethel to worship, carrying three young goats for sacrifice, three loaves of bread for a grain offering, and a skin of wine for a drink offering (Clarke, Gill). The Hebrew verb forms, the waw-consecutive perfects (wechalafTa, uva.ta, umetzaucha), mark these events as certain future actions decreed by God. Keil and Delitzsch stress that these signs are a pledge that the Lord will accompany Saul's undertakings. The fact that the men give Saul two loaves of bread (v. 4) symbolizes the provision that accompanies his new calling.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse records a divinely appointed meeting that confirms Saul's anointing and demonstrates God's providential guidance through specific, predictable signs.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Location of Tabor | The place is not Mount Tabor in Galilee; it is a tree (oak/terebinth) somewhere near Bethel, possibly in Benjaminite or Ephraimite territory. | Some scholars (Barnes, Cambridge Bible) identify it with Allon-bacuth, the oak of Deborah's burial below Bethel (Genesis 35:8), while others see it as a distinct site simply called 'Tabor.' |
| Worship at Bethel during this period | Bethel was an active worship site where sacrifices were offered, continuing the tradition from Jacob's altar. | There is no major debate; some note that Bethel later became a center of idolatry (1 Kings 12:29), but in Saul's day it was still a legitimate sanctuary. |
| Purpose of the offerings | The three kids, loaves, and wine were for sacrificial worship, likely a peace offering or burnt offering accompanied by grain and drink offerings. | No significant debate; the items match sacrificial requirements (Leviticus 1, 3). |
| Significance of the number three | The repeated use of 'three' (men, kids, loaves) suggests completeness or divine order. | Some commentators see symbolic meaning, others view it as a narrative detail with no special theological weight. |
Historical & Cultural Context
Bethel held deep significance as a place of worship from the patriarchal period. Jacob named it “the house of God” after his vision of the ladder (Genesis 28:19) and later built an altar there (Genesis 35:1,6). During the time of the judges, Bethel functioned as a sanctuary where the ark was consulted (Judges 20:18,27). The absence of a centralized sanctuary, the tabernacle at Shiloh had been captured and the ark was at Kirjath-jearim, meant that worship occurred at various high places. Bethel's continued use as a worship site reflects the fluid religious landscape of pre-monarchic Israel.
The “oak of Tabor” likely refers to a landmark tree, a common feature in ancient Near Eastern boundary markers and memorials (compare the oak of Moreh, Genesis 12:6). If this is the same tree as Allon-bacuth (Genesis 35:8), it connects Saul's journey to the burial of Deborah, Rebekah's nurse, tying him to the patriarchal tradition. The three men carrying sacrificial items indicate they are pilgrims on their way to offer a peace or fellowship offering. The items, three young goats, three round loaves of bread, and a skin of wine, correspond to the components of a significant sacrificial meal.
This encounter not only confirms Samuel's prophetic word but also subtly reinforces Saul's role: he is not just a king but a king within the covenant community that worships the God of Bethel. The giving of two loaves (v.4) demonstrates that the worshipers honor this anointed one, recognizing divine direction.
Textual Notes
The main textual note concerns the KJV rendering “plain of Tabor” versus the consensus reading “oak of Tabor.” The Hebrew word ’elon (H0436) means “great tree” or “terebinth,” not “plain” (which would be ’emeq or bik’ah). The KJV followed the Targum and some medieval Jewish commentaries, but modern translations correctly read “oak.” No other significant textual variants are noted in the consulted sources.
Reception History
This verse has been read across Christian traditions as an example of God's detailed providence in guiding his servants. Jewish commentators often emphasize the continuity of worship at Bethel, linking Saul to the patriarchs. In the Reformation period, Matthew Henry saw the signs as a means to strengthen Saul's faith for the task ahead. The “oak of Tabor” has sometimes been allegorized as a symbol of the cross or of the believer's journey encountering provision on the way. While not a central text in creedal development, it has been used in sermons on divine calling and the importance of sacred places in redemptive history.
Preaching This Verse
Three-point outline
- God's guidance is specific and timely, Samuel predicts exact details: the oak, the three men, their loads. The signs grant Saul confidence that God is directing his path.
- Worship continuity at Bethel, Bethel remains a legitimate sanctuary, connecting Saul to the heritage of Jacob. The oak also ties to Deborah's burial, rooting this new king in ancestral memory.
- Provision accompanies calling, The men give Saul two loaves of bread. God supplies physical needs as a tangible confirmation of the spiritual anointing.
Five-point outline
- Divine appointments on the road, God orchestrates encounters to affirm his purposes.
- The significance of the oak, memorial trees mark sacred history and divine encounters.
- Worship at Bethel, the house of God remains a center of sacrifice and prayer.
- Sacrificial offerings, the kids, bread, and wine point to covenant relationship and atonement.
- The gift of bread, receiving from the worshipers symbolizes acceptance into the community.
Illustration hooks
- An unexpected gift during a difficult journey, a meal from a stranger that arrives right when needed.
- Visiting a family church where generations ago a grandparent had a life-changing decision, the place itself carries the memory of God's faithfulness.
Questions your congregation is asking
- How can I recognize if an event is a “sign” from God or just coincidence?
- Why does God sometimes give clear, miraculous signs and other times remain silent?
Leading a Discussion
This passage shows God confirming His call on Saul's life through a predicted encounter. The small details, the tree, the three men, their offerings, demonstrate that God is at work in ordinary travel and worship. Use the questions below to explore how God directs his people today.
Discussion questions
- What details does Samuel give about this second sign (location, people, items)? Why are these specific?
- Why is Bethel the destination for the three men? What does Bethel represent in Israel's history?
- How do the sacrificial items (kids, bread, wine) connect to the worship patterns in Leviticus?
- What does the gift of two loaves of bread (v.4) say about how others respond to God's chosen leader?
- How would you feel if you were Saul, receiving these precise predictions as you walked home? Would they give you confidence?
- Can you recall a time when a series of events (ordinary or extraordinary) confirmed a direction you believed God was giving you?
- How can we create space to notice the “signs” of God's guidance in our daily routines?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 28:19 | He called the name of that place Bethel, but the name of the city was Luz at the first. |
| Genesis 28:22 | then this stone, which I have set up for a pillar, will be God’s house. Of all that you will give me I will surely give a tenth to you.” |
| Genesis 35:1 | God said to Jacob, “Arise, go up to Bethel, and live there. Make there an altar to God, who appeared to you when you fled from the face of Esau your brother.” |
| Genesis 35:3 | Let’s arise, and go up to Bethel. I will make there an altar to God, who answered me in the day of my distress, and was with me on the way which I went.” |
| Genesis 35:6 | So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him. |
| Genesis 35:8 | Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the oak; and its name was called Allon Bacuth. |
| Leviticus 1:10 | “‘If his offering is from the flock, from the sheep or from the goats, for a burnt offering, he shall offer a male without defect. |
| Leviticus 3:6 | “‘If his offering for a sacrifice of peace offerings to Yahweh is from the flock, either male or female, he shall offer it without defect. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains the specific purpose of each item the men brought to Bethel: the kids for sacrifice, the loaves as a thank-offering, and the wine for a libation. After the blood was poured before the Lord, they would feast on the meat and bread, with wine remaining for their own drinking.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that "the plain of Tabor" should actually read "the oak of Tabor," connecting it to the terebinth where Deborah was buried near Bethel. He treats the terebinth as a specific landmark where road to Bethel branched off from the northward route from Jerusalem.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary proposes that "the plain of Tabor" is more accurately "the oak of Tabor," possibly the same tree connected to Deborah. It also observes that in this period, God's presence was understood as tied to sanctuaries like Bethel or the Ark, not yet realized as omnipresent.
Geneva Bible Notes Reformed 1599
Then shalt thou go forth from thence and shalt come to the plaine of Tabor, and there shall meete thee three men going vp to God to Bethel: one carying three kiddes, and an other carying three loaues of bread, and another carying a bottle of wine:
Gill's Exposition of the Bible Baptist 1748
Gill explains that the plain of Tabor here is not the famous mountain but a different location, perhaps named after its owner. He interprets the three men's items as provisions for sacrifice: the kids for burnt offerings, the loaves for the grain offering, and the wine for the drink offering, matching Levitical requirements.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB clarifies that the "plain" is actually the oak of Tabor, not the distant mountain. The three men are heading to Beth-el to offer sacrifices because at that time the ark and tabernacle had no settled home. Their provisions—kids, loaves, wine—were for sacrifice, grain offering, and libation respectively.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch treats the three signs Samuel gives Saul not as mere predictions but as practical pledges tied directly to his anointing. The first confirms Samuel's word about the lost donkeys while steering Saul toward his higher calling. The second involves receiving sacrificial loaves as homage to the Lord's anointed. The third places him at a Philistine post where the Spirit will endow him with power for kingship.
Lange's Commentary Reformed 1857
Lange reads the three signs given to Saul as a progressive spiritual journey: first freeing him from earthly cares, then receiving homage as king, and finally being equipped with the Spirit and a new heart. He stresses that this inner transformation was the essential preparation for ruling God's inheritance.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Samuel's anointing and kiss are prophetic acts meant to give Saul undeniable assurance of God's choice. The specific signs that follow are not mere coincidences but divine confirmations, proving that God has truly set Saul apart as king over His inheritance.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
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