TRV
Translation
King James Version
¶ Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.
Complete Jewish Bible
Now the P'lishtim pressed their attack on Isra'el; and the men of Isra'el fled before the P'lishtim, leaving their dead on Mount Gilboa.
Berean Standard Bible
Now the Philistines fought against Israel, and the men of Israel fled before them, and many fell slain on Mount Gilboa.
American Standard Version
Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.
World English Bible Messianic
Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.
Geneva Bible (1599)
Then the Philistims fought against Israel: and the men of Israel fled before the Philistims, and fell downe slaine in mount Gilboa.
Young's Literal Translation
And the Philistines have fought with Israel, and the men of Israel flee from the face of the Philistines, and fall wounded in mount Gilboa,
See also
In the KJVVerse 10,661 of 31,102
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Commentary on 1 Chronicles 10 verses 1–7
1 ¶ Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.
2 And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul.
3 And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers.
4 Then said Saul to his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armourbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it.
5 And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died.
6 So Saul died, and his three sons, and all his house died together.
7 And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them.
This account of Saul's death is the same with that which we had, Sa1 31:1, etc. We need not repeat the exposition of it. Only let us observe, 1. Princes sin and the people suffer for it. It was a bad time with Israel when they fled before the Philistines and fell down slain (Ch1 10:1), when they quitted their cities, and the Philistines came and dwelt in them, Ch1 10:7. We do not find that they were at this time guilty of idolatry, as they had been before, in the days of the judges, and were afterwards, in the days of the kings. Samuel had reformed them, and they were reformed: and yet they are thus given to the spoil and to the robbers. No doubt there was enough in them to deserve this judgment; but that which divine Justice had chiefly an eye to was the sin of Saul. Note, Princes and great men should in a special manner take heed of provoking God's wrath; for, if they kindle that fire, they know not how many may be consumed by it for their sakes. 2. Parents sin and the children suffer for it. When the measure of Saul's iniquity was full, and his day came to fall (which David foresaw, Sa1 26:10), he not only descended into battle and perished himself, but his sons (all but Ishbosheth) perished with him, and Jonathan among the rest, that gracious, generous man; for all things come alike to all. Thus was the iniquity of the fathers visited upon the children, and they fell as parts of the condemned father. Note, Those that love their seed must leave their sins, lest they perish not alone in their iniquity, but bring ruin on their families with themselves, or entail a curse upon them when they are gone. 3. Sinners sin and at length suffer for it themselves, though they be long reprieved; for, although sentence be not executed speedily, it will be executed. It was so upon Saul; and the manner of his fall was such as, in various particulars, answered to his sin. (1.) He had thrown a javelin more than once at David, and missed him; but the archers hit him, and he was wounded of the archers. (2.) He had commanded Doeg to slay the priests of the Lord; and now, in despair, he commands his armour-bearer to draw his sword and thrust him through. (3.) He had disobeyed the command of God in not destroying the Amalekites, and his armour-bearer disobeys him in not destroying him. (4.) He that was the murderer of the priests is justly left to himself to be his own murderer; and his family is cut off who cut off the city of the priests. See, and say, The Lord is righteous.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
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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SUMMARY
1 Chronicles 10:1 immediately thrusts the reader into the tragic and decisive battle on Mount Gilboa, where the Philistines inflict a crushing defeat upon Israel. This verse vividly portrays the chaos and devastation of the conflict, depicting Israelite forces in disarray, fleeing before their enemies, and suffering heavy casualties on the battlefield. This stark and somber opening serves as the climactic prelude to the end of King Saul's reign, setting the stage for the pivotal transition of kingship from Saul to David, a central theme within the Chronicler's theological narrative.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several potent literary devices in this remarkably concise verse to maximize its dramatic and theological impact. The immediate plunge into conflict, following nine chapters of meticulous genealogies, utilizes Abrupt Transition to create a sense of urgency and emphasize the pivotal nature of this event as the true beginning of the Chronicler's historical narrative. The stark description of Israel's flight and subsequent slaughter on Mount Gilboa employs powerful Foreshadowing, hinting at the full scope of the tragedy, particularly the death of King Saul and his sons, which is elaborated upon in the subsequent verses. The phrase "fell down slain" is a form of Understatement or Euphemism, a concise yet profoundly impactful way to convey widespread death and carnage without needing graphic detail, allowing the reader to grasp the immense severity of the defeat. Furthermore, Mount Gilboa serves as a potent Symbolism, becoming indelibly synonymous with national defeat, divine judgment, and the definitive end of an era, a place of historical memory and lament.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though brief in its historical recounting, is profoundly pregnant with theological significance, serving as the necessary, divinely orchestrated prelude to God's unfolding plan for Israel's kingship. It powerfully demonstrates that even in moments of profound national defeat and human failure, God remains absolutely sovereign, orchestrating events to fulfill His ultimate redemptive purposes. The Chronicler presents Saul's demise not merely as a military loss but as a divinely sanctioned removal, a judgment for his unfaithfulness, thereby paving the way for the establishment of the Davidic dynasty, which would embody God's enduring covenant promises and lead Israel in a renewed commitment to faithfulness. This pivotal transition underscores God's active, purposeful involvement in human history, even through judgment and apparent disaster, to bring about His perfect and redemptive plan for His people.
REFLECTION AND APPLICATION
1 Chronicles 10:1, while detailing a specific historical defeat, offers profound and timeless lessons for contemporary believers. It serves as a sobering reminder that life, even for God's covenant people, is not immune to seasons of profound loss, abject failure, and dramatic transition. Just as Israel experienced a devastating rout on Mount Gilboa, we too may face moments where our carefully laid plans crumble, trusted leaders fall, or circumstances seem utterly chaotic, overwhelming, and beyond our control. Yet, the Chronicler's unique theological perspective encourages us to look beyond the immediate tragedy and discern the sovereign, guiding hand of God. Even in the midst of apparent disaster, God is actively at work, closing one chapter to open another, preparing the way for new leadership, new directions, and the ultimate fulfillment of His greater purposes. This verse calls us to cultivate a deep and unwavering trust in God's overarching plan, even when the path is unclear or painful, and to recognize that faithfulness and obedience, unlike Saul's tragic unfaithfulness, are the true and enduring foundations for divine favor, blessing, and successful leadership in God's kingdom.
Questions for Reflection
FAQ
Why does 1 Chronicles begin with Saul's death rather than his rise to power?
Answer: The Chronicler's primary purpose is not to provide a comprehensive, chronological history of Israel's monarchy, but rather a theological history focused on the legitimate Davidic dynasty and the central role of the temple in Israel's worship. By beginning with Saul's death in 1 Chronicles 10:1, the Chronicler swiftly dispatches with the illegitimate or failed reign of Saul, immediately clearing the stage for the introduction of David, God's divinely chosen king. This abrupt opening serves to highlight the divine necessity of the transition and to underscore that David's kingship was not merely a political succession but a divinely ordained establishment, setting the profound theological tone for the entire book. The Chronicler is less interested in Saul's life and more in why his reign had to end for David's to begin, emphasizing God's sovereign control over history.
What is the significance of Mount Gilboa in this narrative?
Answer: Mount Gilboa is far more than just a geographical location; it becomes deeply symbolic within the biblical narrative. As described in 1 Chronicles 10:1 and its parallel in 1 Samuel 31, it was the site of Israel's most devastating military defeat against the Philistines, resulting in the tragic deaths of King Saul and his three sons. Its profound significance lies in its association with national tragedy, the definitive end of Israel's first monarchy, and the dire consequences of Saul's disobedience. For the Chronicler, it marks the definitive close of one era, making way for the new, divinely sanctioned era under King David. The name Gilboa itself became synonymous with lament and profound loss, as famously expressed in David's poignant lament over Saul and Jonathan in 2 Samuel 1:21.
How does this verse relate to the broader theological message of Chronicles?
Answer: 1 Chronicles 10:1 serves as a foundational verse for the Chronicler's overarching theological message, which rigorously emphasizes the principles of divine retribution and blessing based on obedience and disobedience. Saul's defeat and death, though a military event, are presented by the Chronicler as a direct and unavoidable consequence of his unfaithfulness to the Lord, as explicitly stated and elaborated upon in 1 Chronicles 10:13-14. This pivotal event sets the theological precedent for the rest of the book, where the success or failure of subsequent kings and the entire nation of Israel is consistently and directly tied to their faithfulness to God and their adherence to His covenant. Thus, this verse is not merely a historical account but a profound theological explanation for the transition of power and a solemn warning about the dire consequences of neglecting God's commands and seeking counsel apart from Him.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 10:1 describes a moment of profound national defeat and the tragic end of an earthly king's reign, it subtly but powerfully points forward to the ultimate, perfect King, Jesus Christ. Saul's abject failure and subsequent demise, rooted deeply in his unfaithfulness and disobedience, starkly underscore the inherent inadequacy of human kingship to truly deliver Israel or perfectly fulfill God's eternal promises. This vacuum of leadership, paved by Saul's catastrophic fall, directly leads to the rise of David, the king "after God's own heart," through whom the promise of an eternal throne and an everlasting kingdom would eventually be given (2 Samuel 7:12-16). Jesus, the true Son of David, the ultimate heir to the Davidic throne (Matthew 1:1), embodies the perfect fulfillment of this Davidic covenant. He is not a king who fails, flees, or is defeated, but the victorious King who conquers sin, death, and all spiritual powers through His own perfect sacrifice on the cross and glorious resurrection (Colossians 2:15). Unlike Saul, whose reign ended in flight and death on a battlefield, Christ's kingdom is eternal, unshakeable, and ever-expanding (Hebrews 12:28), established not by human might or military prowess but by divine power and grace. He offers true and lasting salvation, not just to Israel, but to all who believe in Him, ushering in an everlasting reign of righteousness and peace (Acts 13:22-23). The tragic end of Saul's reign, therefore, serves as a necessary dark backdrop against which the glorious, perfect, and eternal reign of Christ shines all the more brightly, revealing God's unwavering plan for ultimate redemption.