Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.

Now I there was a man of Benjamin whose name was Cis, the son of Abiel, the son of Seror, the son of Bechorath, the son of Aphia, the son of a man of Jemini, valiant and strong.

And there was a man of Benjamin whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, the son of a Benjaminite, a mighty man of wealth.

Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valour.

Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjaminite, a mighty man of power.

And there is a man of Benjamin, and his name is Kish, son of Abiel, son of Zeror, son of Bechorath, son of Aphiah, a Benjamite, mighty of valour,

Now there was a man of Benjamin named Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, a Benjamite, a man of wealth.

Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a man of Benjamin, strong and robust.

The genealogy of Saul is here given as far as Aphiah ("Abiah," 1-Chronicles 7:8), who was of the house of Becher the son of Benjamin Genesis 46:21. "Kish" 1-Chronicles 9:35-39 was the son of "Ner" the son of "Jehiel," (or, "Abiel" here and 1-Samuel 14:51), the first settler ("father," 1-Chronicles 9:35) at Gibeon, or Gibeah of Saul, and who married "Maachah," a daughter or granddaughter of Caleb. If so, it is obvious that the names of several generations are omitted between Kish and Abiel, and among them that from which the family of Matri 1-Samuel 10:21 was called.

A mighty man of power - Literally, a strong man; this appears to be the only power he possessed; and the physical strength of the father may account for the extraordinary size of the son. See 1-Samuel 9:2.

Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a (a) mighty man of power.
(a) That is, both valiant and rich.

Now there was a man of Benjamin,.... Of the tribe of Benjamin, which had its name from the youngest son of Jacob, and one of this tribe was the first king of Israel:
whose name was Kish: whom the apostle calls Cis, Acts 13:21, and Josephus (i) Cises; his name, according to Hillerus (k), signifies "ensnared"; for what reason it was given him is not certain:
the son of Abiel; in 1-Chronicles 8:33, he is called Ner that begat Kish; and in this book, 1-Samuel 14:50 Ner and Kish are represented as brethren, the sons of Abiel: to reconcile this, it may be observed, that Ner being the elder brother, on the death of his father Abiel, had the care and bringing up of his younger brother Kish; and therefore when he is said to beget him, the meaning is, not that he was the parent of him, but the bringer up of him; or rather, as Kimchi thinks, Abiel had two sons, one of which was Ner; and that he had two sons, one that was called after his own name Ner, who was the father of Abner; and the other Kish, the father of Saul:
the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite; of these persons we nowhere else read:
a mighty man of power; not a man of riches, or of authority, neither a wealthy man, nor a magistrate, for his family was mean and contemptible, 1-Samuel 9:21 but a man of great strength, an able bodied man, and of great natural fortitude, and courage of mind.
(i) Antiqu. l. 6. c. 4. sect. 1. (k) Onomastic. Sacr. p. 405.

Saul readily went to seek his father's asses. His obedience to his father was praise-worthy. His servant proposed, that since they were now at Ramah, they should call on Samuel, and take his advice. Wherever we are, we should use our opportunities of acquainting ourselves with those who are wise and good. Many 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. We sensibly feel worldly losses, and bestow much pains to make them up; but how little do we attempt, and how soon are we weary, in seeking the salvation of our souls! If ministers could tell men how to secure their property, or to get wealth, they would be more consulted and honoured than they now are, though employed in teaching them how to escape eternal misery, and to obtain eternal life. Most people would rather be told their fortune than their duty. Samuel needed not their money, nor would he have denied his advice, if they had not brought it; but they gave it to him as a token of respect, and of the value they put upon his office, and according to the general usage of those times, always to bring a present to those in authority.

SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1-Samuel 9:1-14)
a mighty man of power--that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.

When the Lord had instructed Samuel to appoint a king over the nation, in accordance with its own desire, He very speedily proceeded to show him the man whom He had chosen. Saul the Benjaminite came to Samuel, to consult him as a seer about his father's she-asses, which had been lost, and for which he had been seeking in all directions in vain (1-Samuel 9:1-14). And the Lord had already revealed to the prophet the day before, that He would send him the man who had been set apart by Him as the king of Israel; and when Samuel met with Saul, He pointed him out as the man to whom He had referred (1-Samuel 9:15-17). Accordingly, Samuel invited Saul to be his guest at a sacrificial meal, which he was about to celebrate (1-Samuel 9:18-24). After the meal he made known to him the purpose of God, anointed him as king (1-Samuel 9:25-27; 1-Samuel 10:1), and sent him away, with an announcement of three signs, which would serve to confirm his election on the part of God (1-Samuel 10:2-16). This occurrence is related very circumstantially, to bring out distinctly the miraculous interposition of God, and to show that Saul did not aspire to the throne; and also that Samuel did not appoint of his own accord the man whom he was afterwards obliged to reject, but that Saul was elected by God to be king over His people, without any interference on the part of either Samuel or himself.
(Note: There is no tenable ground for the assumption of Thenius and others, that this account was derived from a different source from 1 Samuel 8, 1-Samuel 10:17-27, and 1-Samuel 10:11.; for the assertion that 1-Samuel 10:17-27 connects itself in the most natural way with 1 Samuel 8 is neither well-founded nor correct. In the first place, it was certainly more natural that Samuel, who was to place a king over the nation according to the appointment of God, should be made acquainted with the man whom God had appointed, before the people elected him by lot. And secondly, Saul's behaviour in hiding himself when the lots were cast (1-Samuel 10:21.), can only be explained on the supposition that Samuel had already informed him that he was the appointed king; whereas, if this had not been the case, it would be altogether incomprehensible.)