TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
When all the men of Isra'el who were in the valley saw them fleeing and that Sha'ul and his sons were dead, they abandoned their cities and fled; then the P'lishtim came and lived in them.
Berean Standard Bible
When all the Israelites in the valley saw that the army had fled and that Saul and his sons had died, they abandoned their cities and ran away. So the Philistines came and occupied their cities.
American Standard Version
And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, they forsook their cities, and fled; and the Philistines came and dwelt in them.
World English Bible Messianic
When all the men of Israel who were in the valley saw that they fled, and that Saul and his sons were dead, they abandoned their cities, and fled; and the Philistines came and lived in them.
Geneva Bible (1599)
And when all the men of Israel that were in the valley, sawe how they fledde, and that Saul and his sonnes were dead, they forsooke their cities, and fled away, and the Philistims came, and dwelt in them.
Young's Literal Translation
And all the men of Israel who are in the valley see that they have fled, and that Saul and his sons have died, and they forsake their cities and flee, and the Philistines come and dwell in them.
See also
In the KJVVerse 10,667 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 10:7 powerfully depicts the immediate, devastating aftermath of Israel's crushing defeat at the Battle of Mount Gilboa. Witnessing the complete rout of their army and receiving confirmation of King Saul's and his sons' deaths, the Israelite forces and inhabitants residing in the surrounding valley were gripped by panic. In their despair, they abandoned their cities and fled, leaving their homes vulnerable. This act of forsaking their territories allowed the victorious Philistines to swiftly occupy and settle in these strategic Israelite lands, marking a dark period of foreign dominance and profound national humiliation for Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its stark message and emotional impact. Contrast is powerfully evident in the juxtaposition of the fleeing, defeated Israelites and the occupying, victorious Philistines, highlighting the dramatic shift in power and the reversal of fortunes. The Israelites, once inhabitants of their own land, become refugees, while the Philistines, once invaders, become settled residents. Pathos is deeply evoked by the description of a people so utterly defeated and terrified that they abandon their homes and everything they possess. The phrase "forsook their cities, and fled" is a poignant and powerful image of national despair, disarray, and the profound cost of unfaithfulness. Furthermore, within the Chronicler's overarching narrative, this grim scene functions as a form of Foreshadowing. While tragic, this complete collapse of Saul's kingdom is presented as a necessary, divinely ordained clearing of the stage for the introduction of David, whose righteous reign and establishment of a kingdom aligned with God's will will follow immediately, thus setting up the divine solution to Israel's profound crisis.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 10:7, while detailing a moment of profound national crisis and despair, is deeply significant for its theological implications. It underscores the severe consequences of disobedience to God, as Saul's failure to adhere to divine commands directly led to this catastrophic defeat and the subsequent suffering of his people. The abandonment of cities and the panicked flight of the Israelites vividly illustrate the vulnerability and disarray of a nation that has strayed from its covenant with God. This scene serves as a stark reminder that true security and stability are not found in human strength, military might, or even the presence of a king, but in faithful obedience to the Lord. However, even in this dark hour, the Chronicler's overarching message is one of God's unwavering sovereignty. This seemingly hopeless situation is not an end but a divinely orchestrated transition, paving the way for the rise of David, the king after God's own heart, through whom God would re-establish His covenant and bring about His purposes for Israel. Thus, the verse serves as a stark reminder that while human sin brings devastation, God's ultimate plan of redemption and restoration continues to unfold, often through unexpected and painful circumstances, demonstrating His faithfulness even amidst human failure.
REFLECTION AND APPLICATION
The scene depicted in 1 Chronicles 10:7 offers profound lessons for contemporary believers, confronting us with the raw reality of human failure, the devastating consequences of disobedience, and the overwhelming power of fear and despair when we perceive our defenses have crumbled. Just as the Israelites "forsook their cities and fled," we too can be tempted to abandon our spiritual posts, our commitments, or our hope when faced with overwhelming challenges, personal failures, or the apparent triumph of adversity in our lives. This verse calls us to examine our own responses to crisis: do we flee in panic, allowing fear to dictate our actions, or do we seek refuge and strength in God, even when circumstances seem dire? It reminds us that true security is not found in human leaders, earthly strongholds, or our own perceived abilities, but in the steadfastness of God's covenant and His sovereign plan. Even when our "cities" – our sense of security, our plans, our comfort zones, or our dreams – seem forsaken and occupied by the "Philistines" of life's trials, the biblical narrative consistently points to God's ultimate control, working even through painful transitions to bring about His greater purposes. Our call is to trust in His sovereignty, even when circumstances seem bleak, knowing that He is always preparing the way for His next move, often through the very challenges that threaten to overwhelm us.
Questions for Reflection
FAQ
Why did the Chronicler include this grim account of Israel's defeat and flight?
Answer: The Chronicler's primary purpose in recounting this grim defeat was not merely historical, but deeply theological and literary. He wanted to definitively mark the end of King Saul's reign, emphasizing that Saul's downfall was a direct consequence of his profound unfaithfulness to the Lord, as explicitly stated in 1 Chronicles 10:13-14. By portraying the complete collapse of Saul's kingdom and the subsequent national despair and Philistine occupation, the Chronicler sets a stark contrast to the righteous and successful reign of David, which begins immediately in 1 Chronicles 11. This narrative strategy highlights God's sovereignty in removing a disobedient king and providentially preparing the way for His chosen leader, through whom He would establish an enduring covenant and kingdom.
Who were "all the men of Israel that [were] in the valley," and why did they flee?
Answer: "All the men of Israel that [were] in the valley" likely refers to the Israelite population—both remaining military personnel not directly on Mount Gilboa and civilians—residing in the towns and villages located in the Jezreel Valley and surrounding lowlands near the battle site. They fled because they witnessed the catastrophic defeat of their army, the rout of their forces, and, most critically, received news of the deaths of King Saul and his three sons. In ancient warfare, the death of a king often signaled the complete collapse of leadership and defense, leading to widespread panic and a sense of utter hopelessness. With no one to rally them and facing the overwhelming might of the victorious Philistines, their flight was a desperate act of self-preservation, abandoning their homes to avoid slaughter, enslavement, or plunder by the conquering enemy. This act of "forsaking their cities" directly led to the Philistines' swift occupation, as noted in the latter part of 1 Chronicles 10:7.
CHRIST-CENTERED FULFILLMENT
The despair and abandonment depicted in 1 Chronicles 10:7, where Israel's earthly king fails and his people flee, powerfully foreshadow the ultimate need for a perfect, eternal King who will never fail or abandon His people. Saul's reign, marked by disobedience and culminating in utter defeat and national humiliation, highlights the inherent inadequacy of human leadership and the fragility of earthly kingdoms. This dark moment of national collapse and foreign occupation points to humanity's deeper spiritual plight: forsaken by sin and under the dominion of spiritual enemies. However, the narrative of God's unwavering sovereignty, which immediately transitions to the rise of David, ultimately finds its complete and glorious fulfillment in Jesus Christ. Unlike Saul, Jesus is the King who does not flee from the battle but courageously confronts sin and death on the cross, conquering them through His own sacrificial victory (Colossians 2:15). He is the true Shepherd who lays down His life for His sheep, ensuring they are never abandoned or left to the mercy of their enemies (John 10:11). Where Israel's cities were forsaken and occupied, Christ establishes an eternal kingdom where His people find true dwelling, security, and everlasting peace. Through His resurrection and ascension, Jesus reigns forever, gathering His people into a kingdom that will never be defeated or forsaken (Revelation 11:15). He is the ultimate refuge, the King who saves His people from their sins (Matthew 1:21), and in Him, we find the courage to stand firm, knowing that our true home is secure in His eternal reign (Hebrews 13:14).