I Samuel 9:13 · Bible study
1 Samuel 9:13 Commentary: Samuel's Role in Sacrificial Worship
Hebrew · 9 what the commentators say
Meaning in one sentence
Why did Israel wait for Samuel to bless the sacrifice before eating? The verse reveals the seer's authority and the sacred order of worship in Israel.
Research Summary
- Meaning: The people wait for Samuel to bless the sacrifice before eating, showing his authority and the order of worship.
- Key words: Barakh (bless, Piel imperfect) indicates prayer of thanksgiving; bamah (high place) refers to the local worship site.
- Main debate: Whether the blessing was over the sacrificial animal itself or the meal that followed; most commentators favour the meal.
- Theological theme: God’s provision of spiritual leadership to consecrate community life.
- Best use: Illustrate OT worship customs and God’s providential guidance through ordinary means.
Translation Comparison
BSB Berean Standard Bible 2020
As soon as you enter the city, you will find him before he goes up to the high place to eat. The people will not eat until he comes, because he must bless the sacrifice; after that, the guests will eat. Go up at once; you will find him.”
WEB World English Bible 2000
As soon as you have come into the city, you will immediately find him before he goes up to the high place to eat; for the people will not eat until he comes, because he blesses the sacrifice. Afterwards those who are invited eat. Now therefore go up; for at this time you will find him.”
KJV King James Version 1769
As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.
ASV American Standard Version 1901
As soon as ye are come into the city, ye shall straightway find him, before he goeth up to the high place to eat; for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that are bidden. Now therefore get you up; for at this time ye shall find him.
YLT Young's Literal Translation 1898
At your going in to the city so ye do find him, before he doth go up in to the high place to eat; for the people do not eat till his coming, for he doth bless the sacrifice; afterwards they eat, who are called, and now, go up, for at this time ye find him.'
Darby Darby Bible 1890
As soon as ye come into the city, ye shall straightway find him, before he goes up to the high place to eat; for the people eat not until he has come, because he blesses the sacrifice; afterwards they eat that are invited. And now go up; for this very day shall ye find him.
Douay-Rheims Douay-Rheims Bible 1899
As soon as you come into the city, you shall immediately find him, before he go up to the high place to eat: for the people will not eat till he come; because he blesseth the victim, and afterwards they eat that are invited. Now, therefore, go up, for to day you shall find him.
Translations in other languages (10 available)
Y cuando entrareis en la ciudad, le encontraréis luego, antes que suba al alto á comer; pues el pueblo no comerá hasta que él haya venido, por cuanto él haya de bendecir el sacrificio, y después comerán los convidados. Subid pues ahora, porque ahora le hallaréis.
E quando entrardes na cidade, vós o encontrareis logo, antes que suba ao alto a comer; pois o povo não comerá até que ele tenha vindo, porquanto ele deve abençoar o sacrifício, e depois comerão os convidados. Subi, pois agora, porque agora o achareis.
Quand vous serez entrés dans la ville, vous le trouverez avant qu’ il monte au haut lieu pour manger; car le peuple ne mangera point qu’ il ne soit arrivé, parce qu’ il doit bénir le sacrifice; après quoi, les conviés mangeront. Montez donc, car maintenant vous le trouverez.
Wenn ihr in die Stadt kommt, so werdet ihr ihn finden, ehe denn er hinaufgeht auf die Höhe, zu essen. Denn das Volk wird nicht essen, bis er komme, sintemal er segnet das Opfer; darnach essen die, so geladen sind. Darum geht hinauf, denn jetzt werdet ihr ihn eben antreffen.
Wanneer gijlieden in de stad komt, zo zult gij hem vinden, eer hij opgaat op de hoogte om te eten; want het volk zal niet eten, totdat hij komt, want hij zegent het offer, daarna eten de genodigden; daarom gaat nu op, want hem, als heden zult gij hem vinden.
Quando sarete entrati in città, lo troverete di certo, prima ch’egli salga all’alto luogo a mangiare. Il popolo non mangerà prima ch’egli sia giunto, perché è lui che deve benedire il sacrifizio; dopo di che, i convitati mangeranno. Or dunque salite, perché proprio ora lo troverete”.
Skoro wnijdziecie do miasta, znajdziecie go, pierwej niż pójdzie na górę, aby jadł; albowiem lud nie będzie jadł, aż on przyjdzie; bo on będzie błogosławił ofierze, potem będą jeść wezwani. A przetoż idźcie, bo go o tej godzinie znajdziecie.
когда придете в город, застанете его, пока он еще не пошел на ту высоту, на обед; ибо народ не начнет есть, доколе он не придет; потому что он благословит жертву, и после того станут есть званые; итак ступайте, теперь еще застанете его.
在他還沒有 上 邱壇 吃祭物之先，你們一進 城 必 遇見 他；因 他未 到，百姓 不能 吃，必 等他 先祝 祭，然後 請的客 才吃。現在 你們上去，這時候 必遇見 他。」
When you come into the town you will see him straight away, before he goes up to the high place for the feast: the people are waiting for his blessing before starting the feast, and after that the guests will take part in it. So go up now and you will see him.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 9:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree the people waited for Samuel to bless the sacrifice before eating the communal meal. The Hebrew verbal form yevarekh (Piel imperfect) indicates a blessing that included thanksgiving and prayer. Gill notes this was both a prayer for acceptance and a thanksgiving over the peace offering. Keil and Delitzsch explain that barakh here, like ‘eulogein’ in the New Testament, refers to the prayer offered before the sacrificial meal. Wesley adds that the blessing comprised thanks and petition. The ‘high place’ in Ramah was a legitimate worship site at this time, as Barnes and Gill observe, not yet centralised in Jerusalem. The Cambridge Bible draws a line to Jesus’ blessing of bread in Luke 9:16 and John 6:11, showing continuity in the practice of giving thanks before a meal. The verse thus shows Samuel’s role as the indispensable spiritual leader whose blessing consecrates the community’s worship.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The people waited for Samuel to bless the sacrifice before eating, which demonstrates his spiritual authority and the customary order of worship in Israel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of ‘bless the sacrifice’ | Commentators agree it refers to a prayer of thanksgiving and petition offered before the sacrificial meal. | Some, like Poole, suggest it might include blessing the animal sacrifice itself; others, like Gill and Keil, focus on the meal. Both sides affirm the act was a prayerful consecration. |
| Legitimacy of the high place | The high place in Ramah was a lawful worship site during Samuel's time, before centralization in Jerusalem. | Later biblical tradition condemns ‘high places’ (2 Kings 23), but this verse shows they were not uniformly rejected earlier. Some commentators note a tension between local and centralized worship. |
| Role of the seer versus prophet | Samuel functioned as both a seer (<em>ro'eh</em>) and a prophet, mediating God's word. | The note in verse 9 indicates a shift in terminology. Some debate whether the role of ‘seer’ was strictly distinct or overlapped fully with ‘prophet’. The passage itself treats them as equivalent. |
| Providence versus human initiative | God orchestrated the meeting of Saul and Samuel. | Interpreters vary on emphasis: some highlight the maidens' directions and Saul's choices, while others underscore God's sovereign plan declared in verses 15-16. |
Historical & Cultural Context
This verse sits within a narrative of divine providence. Saul and his servant search for lost donkeys, and human guidance leads them to Samuel. The city is Ramah, Samuel’s home. The high place (bamah) was a raised platform or hilltop used for worship before the temple was built. Barnes notes it was likely in the highest part of the city, perhaps the citadel, and included a room large enough for thirty guests (1 Samuel 9:22). The sacrifice was a peace offering, shared among the offerer, his family, invited guests, the poor, and Levites (Deuteronomy 12:18). Adam Clarke compares this to Arab feasts after sacrificing camels, where the community is invited.
The role of the seer (ro'eh) was distinct from later prophets. The narrative itself pauses in verse 9 to explain the older term. Samuel served as both judge and seer, mediating God’s word and overseeing worship. The people would not eat until he came, because he blessed the sacrifice, not as a mere ritual but as a recognition that the meal depended on God’s provision and grace. The maidens’ instructions are precise: Saul and his servant will find Samuel before he goes up, or they will miss the moment. This timing underscores God’s orchestration of events.
Textual Notes
The consulted sources note no significant textual variants for 1 Samuel 9:13. The Hebrew text is stable across manuscripts, and the translations agree closely. The only minor variation is in verse 12 where some versions include ‘for’ before the explanation, but this does not affect meaning.
Reception History
In Christian reception, 1 Samuel 9:13 has been seen as an Old Testament example of the blessing that Jesus later gave over bread and fish. Wesley and the Cambridge Bible explicitly link Samuel’s blessing to Jesus’ giving thanks (Matthew 26:26; John 6:11). This verse has also been cited in discussions of the presider’s role in worship, whether in Jewish synagogue practice or early Christian Eucharists. The high place and communal meal have been read as precursors to the gathered church sharing a consecrated meal. While not a major prooftext, it has shaped how believers understand the connection between spiritual authority and the act of blessing.
Preaching This Verse
Three-point outline
- Israel's Dependence on Spiritual Leadership, The people will not eat until Samuel comes, showing that worship and fellowship flow from the leader's blessing. This was not control but respect for God’s appointed mediator.
- The Sacred Order of Worship, Blessing precedes eating. The meal is consecrated before it is shared. This pattern recurs in Jesus’ ministry: he takes, blesses, breaks, and gives (Matthew 26:26; John 6:11).
- God's Providential Timing, Saul arrives exactly when Samuel is available. The lost donkeys, the maidens’ words, the custom of waiting, all converge to bring Saul to the man of God.
Five-point outline
- Custom and Order, Communal meals had a fixed sequence: Samuel blessed, then the guests ate.
- The Authority of the Seer, Samuel’s blessing was not optional; it validated the feast.
- Invitation and Inclusion, Those “bidden” or invited were part of the sacred meal, pointing to God’s gathered people.
- Sacrifice as Thanksgiving, The zevach was a peace offering, a celebration of covenant fellowship.
- Divine Appointment, God used a mundane errand to lead Saul to his anointing.
Illustration hooks
- Waiting for the host to say grace. A family dinner pauses until the parent or guest of honour thanks God. The pause signals respect and dependence.
- A potluck where the senior pastor is asked to bless the food. The act unites the church and acknowledges that every meal is a gift.
- Arriving just as someone is about to leave. The verse captures that precise timing, God’s hand in everyday appointments.
Questions your congregation is asking
- Why did the people not start eating without Samuel? Was this a rule or a custom?
- Does this verse suggest we need a pastor to bless every meal? How do we apply this today?
- How can I see God's guidance in ordinary events, like Saul looking for donkeys?
Leading a Discussion
This passage shows how God works through ordinary circumstances and established customs. As you read the account of Saul’s search for donkeys, notice how the young women’s instructions reflect both local tradition and divine design. The conversation about Samuel’s blessing opens a window into Israel’s worship at a time when the prophet was the central figure.
Discussion questions
- What do the maidens tell Saul about Samuel’s movements? What does this suggest about the rhythm of daily life in Ramah?
- Why would the people refuse to eat until Samuel came? What does this reveal about their view of his role?
- The Hebrew word for ‘bless’ here (barakh) is the same used in the New Testament when Jesus blesses bread. How does this connection deepen your understanding of thanksgiving before meals?
- How does the description of the high place and the invitation of guests shape your picture of Israelite worship?
- Read 1 Samuel 9:15-16. How does God’s advance preparation of Samuel change how you see the meeting with Saul?
- In what areas of your own life do you rely on others to lead in worship? How can you honour that leadership without losing personal responsibility?
- This passage highlights timing. Where have you sensed God’s timing in your own journey of faith?
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)
| Matthew 26:26 | As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples and said, “Take, eat; this is my body.” |
| Mark 6:41 | He took the five loaves and the two fish; and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. |
| Luke 24:30 | When he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave it to them. |
| John 6:11 | Jesus took the loaves, and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down, likewise also of the fish as much as they desired. |
| John 6:23 | However, boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. |
| I Corinthians 10:30 | If I partake with thankfulness, why am I denounced for something I give thanks for? |
| I Timothy 4:4 | For every creature of God is good, and nothing is to be rejected if it is received with thanksgiving. |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the one who blesses the sacrifice is the one authorized to perform the religious rites. He then explains the local custom behind the passage: among the Arabs, a large feast was made from sacrificed camels or other animals, and the surrounding people were invited to share in the sacrificial meal. This practice, he notes, is what the verse alludes to.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the phrase “before he go up” locates the high place at the city’s highest point, comparable to a citadel. He observes it included a room large enough for thirty people to dine together, linking the worship site to a communal meal.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator explains that "he doth bless the sacrifice" means pronouncing a blessing or thanksgiving over the sacrificial meal itself. The phrase "for about this time" is given a literal rendering with the pronoun repeated for emphasis, highlighting the original construction.
Geneva Bible Notes Reformed 1599
The Geneva Note highlights the people's reverence for Samuel's priestly role: they wait for him to bless the sacrifice before eating. This shows that even a feast required the leader's blessing, and the timing of the encounter is arranged around this sacred custom.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Samuel's house stood at the city entrance, so Saul would find him straight away if he hurried. The people waited for Samuel to bless the sacrifice before eating, out of respect for him as both prophet and magistrate. Saul had only to reach the hill to meet him before the meal began.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch observes that the Hebrew word "ken" here carries a temporal sense meaning "immediately," not just "so." They also note that "bless the sacrifice" refers to a thanksgiving prayer offered before the sacrificial meal. The repetition of "him" in the command to go for him places emphasis on the person they are to meet.
Lange's Commentary Reformed 1857
Lange highlights how God's meticulous providence works through ordinary, even trivial, events like a search for lost donkeys. He stresses that Saul's unaware wanderings were entirely guided by God to bring him, without desire or knowledge, to his appointment as king. For Lange, this demonstrates that God's grace, not human effort, elevates the unknown from the
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Saul, though living near Samuel's home and judgment seat, had never met the prophet. This complete lack of prior acquaintance removed any grounds for suspecting a secret arrangement between them. However, Henry adds that he does not consider Saul's ignorance of Samuel to be commendable.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that the blessing mentioned here involves two parts: thanksgiving, since the meal is a thank offering, and prayer asking God to accept the sacrifice. The person is found at home and at leisure, eating the leftover portions.