TRV
Translation
King James Version
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.
KJV (with Strong's)
Then said H559 Saul H7586 to his armourbearer H5375 H3627, Draw H8025 thy sword H2719, and thrust H1856 me through therewith; lest these uncircumcised H6189 come H935 and abuse H5953 me. But his armourbearer H5375 H3627 would H14 not; for he was sore H3966 afraid H3372. So Saul H7586 took H3947 a sword H2719, and fell H5307 upon it.
Complete Jewish Bible
Sha'ul said to his armor-bearer, "Draw your sword and run me through with it. Otherwise, these uncircumcised men will come and make sport of me." But his armor-bearer refused; he was too frightened. So Sha'ul took his sword and fell on it.
Berean Standard Bible
Then Saul said to his armor-bearer, “Draw your sword and run it through me, or these uncircumcised men will come and torture me!” But his armor-bearer was terrified and refused to do it. So Saul took his own sword and fell on it.
American Standard Version
Then said Saul unto his armor-bearer, Draw thy sword, and thrust me through therewith, lest these uncircumcised come and abuse me. But his armor-bearer would not; for he was sore afraid. Therefore Saul took his sword, and fell upon it.
World English Bible Messianic
Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer would not; for he was terrified. Therefore Saul took his sword, and fell on it.
Geneva Bible (1599)
Then sayde Saul to his armour bearer, Drawe out thy sworde, and thrust me thorowe therewith, lest these vncircumcised come and mocke at me: but his armour bearer would not, for he was sore afraid: therefore Saul tooke the sword and fell vpon it.
Young's Literal Translation
and Saul saith unto the bearer of his weapons, `Draw thy sword, and pierce me with it, lest these uncircumcised come--and have abused me.' And the bearer of his weapons hath not been willing, for he feareth exceedingly, and Saul taketh the sword, and falleth upon it;
In the KJVVerse 10,664 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 10:4 vividly records the tragic and desperate final moments of King Saul, Israel's first monarch, at the decisive Battle of Mount Gilboa. Severely wounded and facing imminent capture by the Philistines, Saul, consumed by fear of profound humiliation and torture at the hands of his "uncircumcised" enemies, pleads with his armourbearer to kill him. When the armourbearer refuses out of fear and reverence, Saul takes his own sword and falls upon it, choosing a self-inflicted death over the anticipated disgrace, thereby marking the abrupt and ignominious end of his reign and the close of an era.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Saul's death in 1 Chronicles 10:4 employs several powerful literary devices that deepen its theological and emotional impact. Irony is profoundly evident, as Saul, chosen by God to deliver Israel from its enemies, ultimately dies by his own hand to escape those very enemies, highlighting the tragic failure and self-destruction that marked his reign. The scene is imbued with Pathos, evoking deep pity for the king's desperate, isolated, and ignominious end, a stark contrast to his initial anointing and early victories. There is also a strong element of Contrast between Saul's overwhelming fear of humiliation and the armourbearer's own profound fear that prevents him from obeying. Furthermore, the stark cultural and religious divide is emphasized by Saul's reference to "the uncircumcised" Philistines versus the covenant people of Israel. The entire chapter, culminating in Saul's death, functions as a form of Foreshadowing, as his ignominious end sets the stage for the glorious and divinely blessed reign of David, the king who would embody a different, more faithful relationship with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
The death of King Saul, as depicted in 1 Chronicles 10:4, serves as a profound theological statement on the devastating consequences of disobedience and the unwavering sovereignty of God in the transfer of power. Saul's desperate act, driven by fear of man and a desire to preserve his own dignity, stands in stark contrast to the humility, trust, and obedience that should characterize a leader of God's people. The Chronicler's immediate follow-up in 1 Chronicles 10:13-14 explicitly links Saul's demise to his unfaithfulness, demonstrating that even a divinely appointed king is not immune to divine judgment when he turns from the Lord and seeks guidance outside of Him. This tragic end paves the way for David, highlighting God's faithfulness to His covenant promises and His ability to raise up a new leader who would better reflect His heart, despite his own human failings, ultimately pointing to God's overarching plan for His kingdom.
REFLECTION AND APPLICATION
The account of Saul's death in 1 Chronicles 10:4 is a solemn and enduring warning against the insidious dangers of pride, disobedience, and prioritizing human reputation or fear over faithful reliance on God. Saul's intense fear of the "uncircumcised" and his desperate act to avoid humiliation reveal a heart that ultimately trusted in self and human opinion more than in divine protection and provision. His tragic end underscores that true security, lasting success, and genuine honor are found not in human strength, a carefully guarded reputation, or desperate self-preservation, but in a humble and obedient walk with God. Even in moments of extreme despair, perceived hopelessness, or overwhelming external pressure, the narrative implicitly calls us to turn to God for deliverance and guidance, rather than succumbing to fear, self-destructive measures, or the opinions of others. Saul's story challenges us to deeply examine where our ultimate trust lies and whether we allow the fear of man or the pursuit of our own dignity to overshadow our unwavering commitment to God's will and His sovereign plan.
Questions for Reflection
FAQ
Why did Saul's armourbearer refuse to kill him?
Answer: The text explicitly states that the armourbearer "would not; for he was sore afraid." This profound fear likely stemmed from a combination of factors: a deep reverence for the anointed king, making regicide an unthinkable act; personal terror in the face of the overwhelming Philistine victory and the chaos of battle; or a fear of the divine and human consequences of striking down the Lord's anointed. His fear was so profound that it overrode a direct command from his king, leaving Saul to his own desperate devices.
Is Saul's death considered suicide in the Bible?
Answer: Yes, according to the primary historical accounts in both 1 Samuel 31:4 and 1 Chronicles 10:4, Saul's death is clearly described as self-inflicted ("fell upon it"). While a later, self-serving account by an Amalekite in 2 Samuel 1:6-10 claims he killed Saul at Saul's request, this is widely understood by scholars as a fabrication by the Amalekite to gain favor with David. The consistent biblical narrative from the historical books unequivocally portrays Saul's death as a desperate act of suicide to avoid capture, torture, and public humiliation by the Philistines.
What does "uncircumcised" mean in this context?
Answer: In this specific context, "uncircumcised" is a highly derogatory and contemptuous term used by Israelites for Gentiles, particularly the Philistines. It refers to their lack of the covenant sign of circumcision, which marked Israel as God's chosen people and signified their unique relationship with Yahweh. Therefore, the term highlights not only a cultural and ethnic distinction but, more importantly, a profound religious and theological divide. It portrays the Philistines as impure, pagan, and outside the covenant relationship with the one true God. Saul's fear of them was amplified by this perception of their godlessness and barbarity, believing they would show no mercy or respect.
CHRIST-CENTERED FULFILLMENT
Saul's tragic end, marked by fear, disobedience, and self-destruction, stands in stark and profound contrast to the perfect life and sacrificial death of Jesus Christ. Saul, the first king of Israel, failed to trust God fully and sought to preserve his own dignity through a desperate act of suicide, ultimately falling due to his unfaithfulness and failure to obey the Lord (1 Chronicles 10:13-14). Jesus, the true and eternal King, perfectly obeyed His Father's will, even to the point of embracing the ultimate humiliation, suffering, and death on a cross, a death he willingly accepted for the sake of others (Philippians 2:8). While Saul feared the "uncircumcised" and desperately sought to avoid their abuse, Jesus willingly bore the abuse, scorn, and violence of both Jew and Gentile, dying for the sins of the entire world. Through His blood, He broke down the dividing wall of hostility between peoples, making peace and reconciling all to God (Ephesians 2:14-16). Saul's reign ended in despair and ignominy; Christ's reign is eternal, bringing hope, salvation, and true dignity to all who believe, demonstrating that true kingship is found not in self-preservation or human strength, but in selfless love, perfect obedience, and the ultimate sacrifice for others (Hebrews 1:8).