TRV
Translation
King James Version
And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul.
KJV (with Strong's)
And the Philistines H6430 followed hard H1692 after H310 Saul H7586, and after H310 his sons H1121; and the Philistines H6430 slew H5221 Jonathan H3129, and Abinadab H41, and Malchishua H4444, the sons H1121 of Saul H7586.
Complete Jewish Bible
The P'lishtim pursued Sha'ul; overtook him and his sons; and the P'lishtim killed Y'honatan, Avinadav and Malkishua, the sons of Sha'ul.
Berean Standard Bible
The Philistines followed hard after Saul and his sons, and they killed Saul’s sons Jonathan, Abinadab, and Malchishua.
American Standard Version
And the Philistines followed hard after Saul and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchi-shua, the sons of Saul.
World English Bible Messianic
The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, and Abinadab, and Malchishua, the sons of Saul.
Geneva Bible (1599)
And the Philistims pursued after Saul and after his sonnes, and the Philistims smote Ionathan, and Abinadab, and Malchishua the sonnes of Saul.
Young's Literal Translation
and the Philistines pursue after Saul, and after his sons, and the Philistines smite Jonathan, and Abinadab, and Malchi-Shua, sons of Saul.
See also
In the KJVVerse 10,662 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 10:2 meticulously records the tragic and decisive defeat of Israel at the Battle of Mount Gilboa, specifically detailing the deaths of King Saul's three sons—Jonathan, Abinadab, and Malchishua—at the hands of the Philistines. This pivotal moment not only signifies the violent and ignominious end of Saul's reign and dynasty but also serves as a divinely orchestrated prelude, clearing the stage for the establishment of David's kingship and underscoring God's sovereign hand in shaping the destiny of Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound message and emotional weight. The Repetition of "the Philistines" at the beginning of both clauses serves to underscore their relentless aggression and their decisive, instrumental role in the battle's tragic outcome, emphasizing them as the direct agents of this devastating event. The stark, unadorned, and factual reporting of the deaths creates a powerful sense of pathos and tragedy, allowing the reader to grasp the immense loss and the gravity of the moment without the need for excessive emotional language. The explicit naming of the sons—Jonathan, Abinadab, and Malchishua—functions as a form of enumeration, concretizing the devastating toll and highlighting the specific individuals whose lives were abruptly cut short, thereby personalizing the national tragedy. Furthermore, the entire verse functions as a crucial piece of foreshadowing, indicating the complete and irreversible end of Saul's reign and dynasty, thereby meticulously setting the stage for the subsequent narrative of David's divinely ordained ascent to the throne.
THEOLOGICAL AND THEMATIC CONNECTIONS
The tragic events of 1 Chronicles 10:2, while describing a profound military defeat, are deeply imbued with theological significance within the Chronicler's overarching narrative. The death of Saul's sons, alongside Saul's own demise, is not merely presented as a consequence of military inferiority but as the divinely orchestrated conclusion to a kingship that had consistently strayed from God's commands and covenant faithfulness. This decisive and violent end to Saul's house powerfully underscores God's absolute sovereign control over human history and His unwavering faithfulness to His covenant promises, even when those promises necessitate the removal of a disobedient leader. It highlights the profound biblical principle that God "sets up kings and removes kings" (Daniel 2:21). The immediate and seamless transition to David's reign in the subsequent chapters (1 Chronicles 11 onwards) powerfully reinforces the Chronicler's primary theological agenda: to legitimize and exalt the Davidic dynasty as God's chosen line, from which the Messiah would ultimately come, establishing an eternal kingdom.
REFLECTION AND APPLICATION
1 Chronicles 10:2, though a somber and concise historical record of profound loss, offers rich and enduring insights for contemporary reflection and spiritual application. It serves as a stark reminder of the serious and often far-reaching consequences that can arise from disobedience, unfaithfulness, and a lack of humble submission to God's will, particularly in positions of leadership. Saul's ultimate rejection by God (as extensively detailed in the books of Samuel) tragically culminated in the downfall of his entire house, powerfully illustrating that our choices, especially those that defy divine direction, have profound and often devastating implications, not only for ourselves but also for those intricately connected to us. Yet, amidst this profound tragedy and human failure, the verse also powerfully testifies to God's unwavering and meticulous sovereignty. Even in moments of profound human brokenness, military defeat, and personal loss, God's overarching plan for redemption, the establishment of His righteous kingdom, and the fulfillment of His covenant promises continues to unfold with perfect precision. This narrative encourages us to cultivate a deep and abiding trust in God's perfect timing and His omnipotent ability to work all things, even devastating events, for the ultimate fulfillment of His divine purposes. It challenges us to engage in honest self-examination: are we living lives characterized by obedience and faithfulness, diligently aligning ourselves with God's revealed will, or are we, like Saul, pursuing paths that ultimately lead to spiritual decline and personal ruin? The dramatic transition from Saul to David also underscores the critical importance of righteous and God-fearing leadership, reminding us that true authority, lasting blessing, and genuine flourishing flow only from humble and consistent submission to God.
Questions for Reflection
FAQ
Why does 1 Chronicles focus so heavily on the death of Saul's sons in this account, rather than dwelling on Saul's personal failings?
Answer: The Chronicler's primary theological and literary purpose in writing 1 Chronicles was to legitimize, establish, and exalt the lineage of David, emphasizing the importance of the temple, proper worship, and the Davidic covenant. Therefore, the account of Saul's death, including that of his sons, is presented concisely but with absolute decisiveness to serve as a clear and necessary transition. By emphasizing the death of Saul's male heirs, the Chronicler definitively closes the chapter on Saul's failed kingship and his dynastic aspirations. This swift and complete end to the first, disobedient king's line immediately paves the way for the introduction of David, the king after God's own heart, in 1 Chronicles 11, without dwelling on Saul's personal sins to the same extent as the books of Samuel do. It highlights God's sovereign act of removing one king to establish another, fulfilling His divine plan.
Who were Jonathan, Abinadab, and Malchishua, and why are their deaths particularly significant?
Answer: Jonathan, Abinadab, and Malchishua were three of King Saul's sons who tragically died with him in the devastating Battle of Mount Gilboa. Their deaths are profoundly significant for several reasons within the biblical narrative. First, they represent the complete and utter collapse of Saul's royal house and the definitive end of his dynastic hopes. In ancient Israelite culture, the continuation of a king's line through his sons was absolutely crucial for legitimate succession and the stability of the kingdom. Their demise ensured that no direct heir from Saul's lineage would succeed him on the throne. Second, Jonathan, in particular, was a figure of immense importance and widespread admiration. He was renowned for his courage, his unwavering loyalty to his father despite Saul's flaws, and, most notably, his deep and enduring covenant friendship with David, as beautifully detailed in 1 Samuel 18-20. His death was a profound personal tragedy for David, who deeply mourned him, and a significant loss for the entire nation, as Jonathan was a valiant warrior and a man of integrity. Their collective deaths underscore the finality of God's judgment on Saul's reign and the providential clearing of the path for David's divinely appointed ascendancy to the throne.
CHRIST-CENTERED FULFILLMENT
The tragic and definitive end of King Saul's earthly kingdom, sealed by the deaths of his sons in 1 Chronicles 10:2, serves as a powerful and poignant foreshadowing of humanity's ultimate need for a perfect, eternal King and an everlasting kingdom. Saul's reign, characterized by human weakness, persistent disobedience, and ultimate failure, vividly demonstrates the inherent limitations of human kingship and the transient, unreliable nature of earthly power and dynastic succession. The violent and divinely orchestrated termination of his dynasty underscores that God's ultimate plan for humanity's redemption and the establishment of His righteous rule would not and could not rest upon a flawed human lineage, but rather upon a divinely appointed, eternal King. This King is Jesus Christ, whose kingdom is fundamentally "not of this world" (John 18:36), and whose reign is not established by military might, human ambition, or fragile earthly succession, but by sacrificial love, atoning death, and glorious resurrection power. Just as Saul's death cleared the historical stage for David, who himself was a significant type of Christ, so too does the entire Old Testament narrative of failed human kings and temporary covenants point forward with unwavering precision to the coming of Christ, the true Son of David, whose throne is forever and whose kingdom "will have no end" (Luke 1:32-33). Unlike Saul's temporary and ultimately dismantled kingdom, Christ's kingdom is everlasting, bringing profound peace, perfect righteousness, and true spiritual dominion to all who believe, thereby fulfilling all the promises of God's eternal reign and establishing the "kingdom of the world" as "the kingdom of our Lord and of his Christ" (Revelation 11:15).