TRV
Translation
King James Version
They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
KJV (with Strong's)
Complete Jewish Bible
all their warriors set out, took away the body of Sha'ul and the bodies of his sons, brought them to Yavesh, buried their bones under the pistachio tree in Yavesh and fasted seven days.
Berean Standard Bible
all their men of valor set out and retrieved the bodies of Saul and his sons and brought them to Jabesh. And they buried their bones under the oak in Jabesh and fasted seven days.
American Standard Version
all the valiant men arose, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
World English Bible Messianic
all the valiant men arose, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
Geneva Bible (1599)
Then they arose (all the valiant men) and tooke the body of Saul, and the bodies of his sonnes, and brought them to Iabesh, and buryed the bones of them vnder an oke in Iabesh, and fasted seuen dayes.
Young's Literal Translation
and all the men of valour rise and bear away the body of Saul, and the bodies of his sons, and bring them in to Jabesh, and bury their bones under the oak in Jabesh, and fast seven days.
In the KJVVerse 10,672 of 31,102
Study This Verse
Commentary on 1 Chronicles 10 verses 8–14
8 ¶ And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.
9 And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people.
10 And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.
11 And when all Jabeshgilead heard all that the Philistines had done to Saul,
12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;
14 And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.
Here, I. From the triumph of the Philistines over the body of Saul we may learn, 1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul's dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice. 2. That, if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols - poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul's armour in the house of their gods, Ch1 10:10. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?
II. From the triumph of the men of Jabesh-Gilead in the rescue of the bodies of Saul and his sons we learn that there is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to God: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.
III. From the triumphs of divine Justice in the ruin of Saul we may learn, 1. That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression. 2. That no man's greatness can exempt him from the judgments of God. 3. Disobedience is a killing thing. Saul died for not keeping the word of the Lord, by which he was ordered to destroy the Amalekites. 4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the Lord, therefore he slew him, Ch1 10:13, Ch1 10:14. Saul slew himself, and yet it is said, God slew him. What is done by wicked hands is yet done by the determinate counsel and foreknowledge of God. Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said (Sa1 28:6) that Saul did enquire of the Lord and he answered him not: but here it is said, Saul did not enquire of God; for he did not till he was brought to the last extremity, and then it was too late.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
Copy as
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.
Copy as
Continue studying 1 Chronicles 10:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Chronicles 10:12 narrates the courageous and loyal mission of the men of Jabesh-Gilead, who, upon learning of the deaths of King Saul and his sons and the Philistines' desecration of their bodies, undertook a perilous journey to retrieve their remains. They brought them back to Jabesh, respectfully interred their bones under a prominent oak tree, and observed a solemn seven-day fast. This poignant event definitively marks the tragic conclusion of Saul's reign, highlighting the profound gratitude and unwavering loyalty of a community he had once delivered, and setting the historical and theological stage for the divinely appointed ascension of David.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler's account in 1 Chronicles 10:12 employs several literary devices to convey its profound message. Parallelism is evident in its direct correspondence to the narrative found in 1 Samuel 31:11-13. While largely similar in content, the Chronicler's concise retelling subtly shifts the emphasis, focusing more on the righteous and courageous act of the Jabesh-Gileadites and less on the Philistine's actions, thereby highlighting Israelite agency and loyal devotion. The repeated use of the phrase "valiant men" (Hebrew: b'nei chayil) functions as a powerful Epithet, immediately characterizing the individuals involved with qualities of courage, strength, and moral fortitude, underscoring the heroic and honorable nature of their perilous mission. Furthermore, the entire episode serves as a powerful Contrast to Saul's own unfaithfulness to God, which is explicitly stated as the ultimate reason for his downfall in the subsequent verses (1 Chronicles 10:13-14). The unwavering loyalty and hesed shown by the men of Jabesh-Gilead stand in stark opposition to Saul's disloyalty to the divine covenant, thereby reinforcing the Chronicler's overarching theological message about the profound consequences of obedience and disobedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
The act of the men of Jabesh-Gilead in 1 Chronicles 10:12 is a profound demonstration of hesed, or loyal love and kindness, extending even to a fallen and failed king. It underscores the biblical value of honoring leadership, even in its tragic end, and the inherent dignity of the human body, which deserves proper burial regardless of the individual's life choices. The community's courageous act, born out of deep gratitude for Saul's past deliverance, reflects a deep-seated commitment to covenantal loyalty and communal solidarity. Theologically, this event, while highlighting human faithfulness, also implicitly serves God's sovereign plan. Saul's death, though tragic, was necessary for the divine appointment of David, the king after God's own heart, to come to fruition. Thus, even in a moment of national defeat and mourning, God's overarching redemptive narrative continues to unfold, using human acts of courage and compassion to bring about His purposes.
REFLECTION AND APPLICATION
The valiant actions of the men of Jabesh-Gilead offer a timeless lesson in loyalty, gratitude, and courageous compassion. In a world often quick to discard those who have failed or fallen from grace, their unwavering commitment to honor Saul, despite his tragic end and public disgrace, challenges us to consider how we treat those who have served, even imperfectly. This passage calls us to cultivate a spirit of hesed within our own communities, remembering past kindnesses and extending dignity and respect to all, even in difficult circumstances or when their lives have become complicated. It reminds us that true honor is not contingent on success or perfection but on a steadfast commitment to human dignity and the enduring strength of communal bonds. Their willingness to risk their lives for a proper burial underscores the profound value placed on human life and the sacredness of remembrance. As followers of Christ, we are called to be people who courageously stand for what is right, who remember and honor those who have contributed, and who foster a deep sense of solidarity and compassionate care, even in the face of adversity, personal failure, or the end of an era. This narrative encourages us to embody sacrificial love and steadfast faithfulness in our relationships and communities.
Questions for Reflection
FAQ
Why did the men of Jabesh-Gilead risk their lives for Saul?
Answer: The men of Jabesh-Gilead undertook this perilous mission out of a profound sense of gratitude and loyal love (hesed) to King Saul. Earlier in his reign, Saul had famously led a miraculous rescue of their city from the Ammonites, who had threatened to brutally mutilate every inhabitant (as detailed in 1 Samuel 11:1-11). This decisive act of deliverance forged a deep and lasting bond between Saul and the people of Jabesh-Gilead. Their courageous retrieval and dignified burial of his body, despite the immense danger posed by the Philistines, was an act of fulfilling a moral debt and demonstrating unwavering faithfulness to their deliverer.
What is the significance of "fasting seven days"?
Answer: The "seven-day fast" was a traditional and deeply significant period of mourning in ancient Israelite culture. It symbolized a profound and intense expression of grief, lamentation, and communal humility before God. This extended period of abstaining from food and often drink was a collective act, signifying the gravity of the loss and the depth of sorrow experienced by the community. Such extended mourning periods are seen elsewhere in the Old Testament, such as the mourning for Jacob in Genesis 50:10. It was a way to acknowledge the tragedy, express profound sorrow, and seek divine comfort and intervention in a time of national crisis and deep personal loss.
How does the Chronicler's account of Saul's death differ from the one in 1 Samuel?
Answer: The Chronicler's account in 1 Chronicles 10, while paralleling 1 Samuel 31, is more concise and carries a distinct theological emphasis. The Chronicler omits some of the detailed battle narrative and the Philistine's initial display of Saul's body on the wall of Beth-shan, instead focusing directly on the courageous and righteous actions of the men of Jabesh-Gilead. Most significantly, the Chronicler immediately follows this account with an explicit theological explanation for Saul's downfall in 1 Chronicles 10:13-14, stating that Saul died because of his unfaithfulness to the Lord, particularly his consulting a medium instead of seeking the Lord. This highlights the Chronicler's primary concern: to teach lessons about the consequences of obedience and disobedience to God, rather than simply providing a historical record. The Chronicler emphasizes the righteous action of Jabesh-Gilead as a contrast to Saul's failures, preparing the way for the reign of David, who is presented as a king after God's own heart.
CHRIST-CENTERED FULFILLMENT
The poignant act of the men of Jabesh-Gilead, retrieving and honoring the body of a fallen king, powerfully foreshadows the ultimate act of loyal love and the dignified treatment of the True King, Jesus Christ. While Saul's reign ended in tragic failure due to his unfaithfulness and disobedience, Christ's death on the cross was the culmination of perfect obedience to the Father and a victorious, atoning sacrifice for humanity's sin. The hesed shown by the Jabesh-Gileadites, risking their lives to provide a proper burial for Saul, finds its ultimate and divine fulfillment in the immeasurable hesed of God, who, in His boundless love, gave His only Son for the world (John 3:16). Just as Saul's death marked the end of an era and paved the way for David, the king after God's own heart, Christ's death and glorious resurrection marked the end of the old covenant and inaugurated the eternal, unshakable Kingdom of God, with Him as the reigning King of Kings and Lord of Lords (Revelation 19:16). Furthermore, the dignity afforded to Saul's body, even in death, points to the profound respect shown to the body of Christ. Joseph of Arimathea and Nicodemus, "valiant men" in their own right, courageously claimed Jesus' body from Pilate and laid it in a new tomb with honor, just as the men of Jabesh-Gilead buried Saul (John 19:38-42). Yet, unlike Saul, Christ's burial was not the final chapter, but a prelude to His glorious resurrection, demonstrating His triumph over death, sin, and the grave, and securing eternal life for all who believe in Him (Romans 6:9-10). The seven-day mourning for Saul, a period of deep lamentation, ultimately points to the profound sorrow over sin that Christ bore on the cross, and the ultimate joy and hope found in His resurrection, which transforms human mourning into everlasting praise and eternal life.