TRV
Translation
King James Version
And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers.
Complete Jewish Bible
The fighting went hard against Sha'ul; then the archers overtook and wounded him, so that he was in agony.
Berean Standard Bible
When the battle intensified against Saul, the archers overtook him and wounded him.
American Standard Version
And the battle went sore against Saul, and the archers overtook him; and he was distressed by reason of the archers.
World English Bible Messianic
The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers.
Geneva Bible (1599)
And the battel was sore against Saul; and the archers hit him, and he was wounded of the archers.
Young's Literal Translation
And the battle is heavy on Saul, and those shooting with the bow find him, and he is wounded by those shooting,
In the KJVVerse 10,663 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 10:3 presents a stark and concise account of the climactic moment in King Saul's final battle against the Philistines on Mount Gilboa. It vividly portrays the overwhelming pressure faced by the Israelite forces and the king's personal vulnerability, as he is directly struck and severely wounded by enemy archers. This verse marks the decisive turning point in the conflict, signaling the imminent demise of Saul's kingship and setting the stage for the divinely orchestrated transition of power to David.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Chronicles 10:3 effectively employs several literary devices to convey the gravity of Saul's situation. The most prominent is Repetition, specifically the repeated mention of "the archers hit him, and he was wounded of the archers." This repetition serves to underscore the directness, inevitability, and severity of Saul's injuries, highlighting the specific means of his downfall and emphasizing the relentless and overwhelming nature of the Philistine assault. It creates a sense of finality and doom. There is also a strong element of Foreshadowing at play; the description of Saul's severe wounds clearly points to his impending death, which occurs just a few verses later, building narrative tension. Furthermore, the verse contains a subtle Irony: Saul, Israel's first king chosen by God, is brought down not by a heroic warrior in single combat, but by anonymous archers from a distance. This ignominious manner of wounding contrasts sharply with the glorious beginnings of his kingship and and reflects the tragic, undignified end of a reign that had lost divine favor and was marked by disobedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 10:3, while detailing a military defeat, carries profound theological significance within the Chronicler's narrative. It serves as a stark and immediate consequence of Saul's unfaithfulness and disobedience to God, a theme explicitly articulated as the reason for his death in 1 Chronicles 10:13-14. Saul's severe wounding is not presented as a random casualty of war but as an instrument of divine judgment, demonstrating that human power, even that of a divinely anointed king, is ultimately subject to God's sovereign will. This event underscores the biblical principle that faithfulness to God is paramount for leadership and that departure from His commands inevitably leads to tragic outcomes. It effectively closes the chapter on Saul's flawed reign, paving the way for God's chosen successor, David, and the establishment of a new, more faithful era of kingship, which is the Chronicler's central theological concern.
REFLECTION AND APPLICATION
The vivid portrayal of Saul's final moments on the battlefield in 1 Chronicles 10:3 offers timeless and sobering lessons for all believers. It serves as a powerful reminder that even those in positions of great authority and perceived strength are ultimately vulnerable, not only to the realities of human frailty but, more significantly, to the consequences of their choices and their relationship with God. Saul's persistent pattern of disobedience and self-reliance ultimately led to this tragic and ignominious end, illustrating that straying from divine commands can have devastating personal, spiritual, and even public repercussions. This verse challenges us to humbly examine our own lives: are we living in genuine submission to God's revealed will, or are we, like Saul, pursuing our own agendas, relying on our own strength, and risking spiritual and practical defeat? Furthermore, it highlights the transient nature of earthly power, success, and human acclaim. Saul's downfall, despite his initial anointing and military prowess, underscores that true security, lasting influence, and ultimate victory come not from human might or position, but from steadfast faithfulness, humility, and unwavering dependence on the Lord. It calls us to cultivate a life of obedience, humility, and unwavering trust in God, recognizing that He alone is sovereign over all circumstances, even in the midst of life's fiercest battles and personal struggles.
Questions for Reflection
FAQ
Why does 1 Chronicles focus so little on Saul's life and so much on his death?
Answer: The Chronicler's primary purpose in writing 1 Chronicles was not to provide a comprehensive biography of Israel's kings, but to legitimize and glorify the Davidic dynasty and the centralized worship at the temple in Jerusalem. Saul's reign is presented concisely, serving primarily as a necessary prelude to David's kingship. His death, particularly its theological explanation in 1 Chronicles 10:13-14, serves to underscore that Saul's failure was due to his unfaithfulness and disobedience to God. This theological framing validates the divine choice of David as his successor and the establishment of a new, God-ordained era of leadership. The focus on his death, rather than a detailed account of his life, efficiently transitions the narrative to David, who is the true hero and progenitor of the Chronicler's theological and historical agenda.
What is the significance of archers wounding Saul, as opposed to a sword or spear?
Answer: While the precise weapon might seem incidental, the specific mention of archers highlights the nature of the battle as a complete rout rather than a close, personal combat between warriors. Archers typically attacked from a distance, indicating that Saul was caught in a general barrage, perhaps while attempting to flee or rally his broken forces, rather than falling heroically in hand-to-hand combat. Being wounded by archers suggests a less dignified or direct confrontation, perhaps even a more ignominious end for a king than falling by a sword or spear in a duel. It emphasizes the overwhelming nature of the Philistine attack and Saul's helplessness in the face of it, further underscoring the divine judgment at play. The parallel account in 1 Samuel 31:3 also mentions archers, confirming this detail across both narratives and reinforcing its significance.
CHRIST-CENTERED FULFILLMENT
The tragic and ignominious end of King Saul, as depicted in 1 Chronicles 10:3, serves as a profound contrast and a powerful foreshadowing of the perfect kingship of Jesus Christ. Saul, chosen by God but ultimately failing due to disobedience, pride, and a lack of genuine trust, represents the inherent limitations and ultimate failures of human leadership, even when divinely appointed. His severe wounding and subsequent death on the battlefield highlight the vulnerability of earthly kings and the futility of human strength when operating apart from God's favor. This sets the stage for the rise of David, a king after God's own heart, through whom the promise of an eternal kingdom would ultimately find its true and complete fulfillment in Christ. Unlike Saul, who succumbed to his wounds and the enemy's assault, Jesus, the true King of Israel and the Son of David, willingly entered the ultimate battle against sin, death, and the forces of darkness. He was not merely wounded by arrows, but was "pierced for our transgressions" and "crushed for our iniquities" (Isaiah 53:5), enduring the full wrath of God on the cross—a suffering infinitely greater than any physical wound. Yet, through His sacrificial death, He achieved a decisive and eternal victory, triumphing over all principalities and powers (Colossians 2:15). Saul's reign ended in defeat and death, but Christ's kingship is eternal, founded on perfect obedience and an indestructible life (Hebrews 7:16). He is the King who, though wounded for us, now reigns victorious at the right hand of God, offering eternal life, true deliverance, and an unshakable kingdom to all who trust in Him (Daniel 7:14).