TRV
Translation
King James Version
And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died.
Complete Jewish Bible
When his armor-bearer saw that Sha'ul was dead, he too fell on his own sword and died.
Berean Standard Bible
When his armor-bearer saw that Saul was dead, he too fell on his own sword and died.
American Standard Version
And when his armor-bearer saw that Saul was dead, he likewise fell upon his sword, and died.
World English Bible Messianic
When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died.
Geneva Bible (1599)
And when his armour bearer saw that Saul was dead, he fell likewise vpon the sworde, and dyed.
Young's Literal Translation
and the bearer of his weapons seeth that Saul is dead, and falleth, he also, on the sword, and dieth;
In the KJVVerse 10,665 of 31,102
Study This Verse
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.
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 10:5 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 10:5 vividly recounts the tragic demise of King Saul's armor-bearer, who, upon witnessing his king's death, chose to fall upon his own sword and die. This pivotal moment underscores the utter devastation of Israel's defeat by the Philistines on Mount Gilboa, marking the complete and ignominious end of Saul's reign and paving the way for the divinely appointed kingship of David. The verse encapsulates a scene of profound despair and unwavering, albeit tragic, loyalty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its tragic message and theological implications. Parallelism is strikingly evident in the armor-bearer's death mirroring Saul's, emphasizing a shared, despairing end. This creates a sense of profound finality for Saul's era and highlights the deep bond of loyalty that led to this shared fate. There is an element of Irony in that Saul, chosen by God to lead Israel, ultimately meets a self-inflicted death in defeat, highlighting the tragic consequences of his disobedience. The unwavering loyalty of his armor-bearer, though admirable in its devotion to his sovereign, is tragically misguided in its ultimate outcome, leading to a shared, ignominious demise. Furthermore, this verse serves as a crucial Transition point, effectively closing the chapter on Saul's failed reign and setting the stage for the rise of David, the true king chosen by God. The complete destruction of Saul's immediate support system symbolically clears the way for a new beginning and the establishment of the divinely appointed Davidic dynasty.
THEOLOGICAL AND THEMATIC CONNECTIONS
The death of Saul's armor-bearer, mirroring his king's demise, is a somber testament to the profound consequences of spiritual departure and divine judgment. Saul's unfaithfulness to the Lord, his failure to keep God's word, and his consultation of a medium rather than seeking the Lord (as explicitly stated in 1 Chronicles 10:13-14) led directly to this catastrophic end for himself and his loyal retinue. While the armor-bearer's loyalty is striking, it is ultimately tied to a failing human kingdom. The theological undercurrent points to God's sovereign hand in bringing about the end of Saul's reign, not as an arbitrary act, but as a just consequence of disobedience, thereby clearing the path for His divinely appointed leader, David, through whom His covenant promises would be fulfilled. Even in this tragic scene, God's overarching plan for Israel's leadership is being meticulously unfolded, demonstrating His control over history and His faithfulness to His ultimate purposes.
REFLECTION AND APPLICATION
The scene of the armor-bearer's death offers profound insights into loyalty, despair, and divine sovereignty. It compels us to consider the objects of our own devotion: is our ultimate loyalty placed in fallible human leaders or in the unfailing God? While the armor-bearer's devotion to his king is striking, it highlights the tragic outcome of loyalty directed towards a doomed cause, particularly one that has fallen out of favor with God. This narrative serves as a powerful reminder of the dire consequences of turning away from divine guidance, as exemplified by Saul's spiritual failures and the subsequent collapse of his kingdom. Yet, even in moments of profound human despair and failure, the larger biblical narrative assures us of God's overarching plan. He works through human circumstances, even tragic ones, to accomplish His purposes, ultimately establishing His chosen leadership and paving the way for the reign of David and, ultimately, the Messiah. This reminds us that even when human plans fail, God's divine purposes prevail, offering hope and stability amidst life's uncertainties.
Questions for Reflection
FAQ
Why did the armor-bearer choose to die with Saul?
Answer: The armor-bearer's decision was an act of profound loyalty and honor. As a personal attendant and protector, his life was intimately bound to the king's. Choosing to fall on his sword was a culturally understood act to avoid the humiliation, torture, or enslavement at the hands of the victorious Philistines. It signified his unwavering devotion and a refusal to outlive his king, especially in such a devastating defeat.
Is suicide condoned in the Bible by this account?
Answer: No. The Bible describes instances of suicide, such as Saul's and his armor-bearer's, as tragic outcomes of despair, defeat, or judgment, but it does not condone or endorse the act. These accounts are descriptive, detailing the grim reality of human sin and its consequences, rather than prescriptive. The sanctity of life is a foundational biblical principle, and taking one's own life is contrary to God's design. This passage highlights the extreme desperation of the moment, not a moral approval of the act.
How does this account differ from the parallel in 1 Samuel 31:5?
Answer: The account in 1 Chronicles 10:5 is largely parallel to 1 Samuel 31:5, with very minor stylistic differences. The Chronicler's primary focus, however, is theological: to explain why Saul's kingship ended and to legitimize David's ascension. Therefore, 1 Chronicles immediately follows this narrative with the reasons for Saul's death (1 Chronicles 10:13-14) and then transitions directly to David's anointing as king (1 Chronicles 11:1). Both accounts confirm the historical event, but Chronicles emphasizes the divine judgment and the seamless transition to God's chosen dynasty.
CHRIST-CENTERED FULFILLMENT
The tragic end of Saul and his armor-bearer in 1 Chronicles 10:5, while a historical account of human failure and despair, profoundly points to the necessity and glory of Christ's eternal kingship. Saul's reign, chosen by human desire and ending in disobedience and death, highlights the inherent limitations and ultimate failure of human leadership. This sets the stage for David's kingship, which, though imperfect, foreshadows the perfect King to come. The armor-bearer's loyalty, though tragically misplaced in a dying kingdom, finds its ultimate and redemptive fulfillment in the perfect loyalty of Jesus Christ. Unlike Saul's armor-bearer who died with his king in defeat, Christ, the ultimate loyal Servant, willingly laid down His life, not in defeat, but in perfect obedience to His Father's will (Philippians 2:8) to secure victory over sin and death. His death was not an end but a beginning, ushering in an eternal kingdom that will never fail (Hebrews 9:11-12). The despair of Mount Gilboa is overcome by the triumph of Calvary and the empty tomb, where Christ's resurrection guarantees eternal life and hope for all who follow Him, the true King of kings (1 Corinthians 15:54-57). Thus, the end of Saul's earthly reign, marked by human failure and death, points forward to the eternal, victorious reign of our Lord Jesus Christ, who reigns forever and ever (Revelation 11:15).