TRV
Translation
King James Version
¶ And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.
Complete Jewish Bible
The following day, when the P'lishtim came to strip the dead, they found Sha'ul and his sons lying dead on Mount Gilboa.
Berean Standard Bible
The next day, when the Philistines came to strip the dead, they found Saul and his sons fallen on Mount Gilboa.
American Standard Version
And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.
World English Bible Messianic
On the next day, when the Philistines came to strip the slain, they found Saul and his sons fallen on Mount Gilboa.
Geneva Bible (1599)
And on the morrowe when the Philistims came to spoyle them that were slaine, they found Saul and his sonnes lying in mount Gilboa.
Young's Literal Translation
And it cometh to pass, on the morrow, that the Philistines come to strip the wounded, and find Saul and his sons fallen in mount Gilboa,
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Commentary on 1 Chronicles 10 verses 8–14
8 ¶ And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.
9 And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people.
10 And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.
11 And when all Jabeshgilead heard all that the Philistines had done to Saul,
12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;
14 And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.
Here, I. From the triumph of the Philistines over the body of Saul we may learn, 1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul's dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice. 2. That, if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols - poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul's armour in the house of their gods, Ch1 10:10. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?
II. From the triumph of the men of Jabesh-Gilead in the rescue of the bodies of Saul and his sons we learn that there is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to God: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.
III. From the triumphs of divine Justice in the ruin of Saul we may learn, 1. That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression. 2. That no man's greatness can exempt him from the judgments of God. 3. Disobedience is a killing thing. Saul died for not keeping the word of the Lord, by which he was ordered to destroy the Amalekites. 4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the Lord, therefore he slew him, Ch1 10:13, Ch1 10:14. Saul slew himself, and yet it is said, God slew him. What is done by wicked hands is yet done by the determinate counsel and foreknowledge of God. Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said (Sa1 28:6) that Saul did enquire of the Lord and he answered him not: but here it is said, Saul did not enquire of God; for he did not till he was brought to the last extremity, and then it was too late.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. 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 10:8 provides a stark and somber account of the day following the catastrophic battle on Mount Gilboa, detailing the moment the victorious Philistines, in the process of plundering the battlefield, discovered the bodies of King Saul and his sons among the slain. This grim scene serves as the definitive textual marker for the end of Saul's tumultuous reign, powerfully underscoring the devastating consequences of his unfaithfulness to God and setting the stage for the divinely ordained transition of Israel's leadership to David, thereby affirming God's unwavering sovereignty even amidst national tragedy and defeat.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its stark and significant message. The direct, unadorned language, devoid of elaborate description, creates a profound sense of Pathos, evoking pity and sorrow for the fallen king and his sons, despite the Chronicler's theological judgment against Saul's unfaithfulness. The phrase "strip the slain" utilizes Metonymy, where "the slain" stands in for the lifeless bodies of the dead soldiers, emphasizing their utter vulnerability and the Philistines' predatory and disrespectful intent. The concise and impactful reporting of the discovery of Saul and his sons' bodies on Mount Gilboa serves as powerful Symbolism for the definitive end of an era and the complete collapse of Saul's kingdom and leadership. The scene is imbued with profound Irony, as the king chosen by God to lead Israel to victory over its enemies ultimately falls at their hands, his body left to be desecrated by them. This grim tableau also functions as a crucial Foreshadowing for the subsequent narrative, setting the stage for David's divinely appointed rise to kingship, which is presented as God's chosen and blessed path forward for Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though brief and descriptive, carries immense theological weight within the Chronicler's overarching narrative. It serves as a stark testament to the dire consequences of unfaithfulness to God, explicitly linked by the Chronicler to Saul's demise in the verses immediately following (1 Chronicles 10:13-14). The Philistines' discovery of the fallen king and his sons underscores the complete and humiliating defeat of Israel's first king, powerfully highlighting that divine favor and protection are not guaranteed by position or anointing alone, but are contingent upon consistent obedience and humble reliance on God. Yet, even in this moment of national tragedy and apparent defeat, the verse implicitly points to God's overarching sovereignty. The ignominious end of Saul's reign, however painful, was a necessary prelude to the establishment of the Davidic covenant, a lineage through which God's promises would be fulfilled and the future Messiah would come. Thus, this grim scene on Mount Gilboa, while a low point for Israel, is simultaneously a divinely orchestrated transition towards God's greater redemptive and covenantal plan.
REFLECTION AND APPLICATION
The grim scene on Mount Gilboa, where King Saul and his sons are found among the slain, offers a powerful and sobering reflection for believers today. It serves as a poignant reminder that earthly power, prestige, and even divine anointing do not guarantee ongoing divine favor or protection apart from consistent faithfulness and humble obedience to God's Word. Saul's tragic end, as the Chronicler makes abundantly clear, was a direct consequence of his turning away from the Lord, his failure to seek God's counsel, and his reliance on forbidden practices. This narrative compels us to engage in honest self-examination: are we diligently seeking God's will, obeying His commands, and relying on His strength, or are we, like Saul, prone to self-reliance, disobedience, or seeking counsel from ungodly sources? The vulnerability of a king on the battlefield underscores the universal human condition—we are all utterly dependent on God's grace and sovereignty. Even in moments of apparent defeat, profound loss, or significant transition, like the one depicted, God remains on His throne, actively orchestrating events towards His ultimate redemptive purposes. This verse encourages us to trust in God's overarching plan, even when circumstances seem dire or incomprehensible, and to prioritize a life of humble, consistent obedience, knowing that true security, lasting legacy, and ultimate victory are found only in Him.
Questions for Reflection
FAQ
Why does the Chronicler include this grim detail about Saul's death when the primary focus is on David?
Answer: The Chronicler includes this detail not merely as a historical record but for profound theological reasons. It serves as a definitive and unequivocal closure to Saul's reign, emphasizing its tragic and divinely-ordained end due to his unfaithfulness and disobedience (1 Chronicles 10:13-14). By swiftly moving from Saul's death to David's anointing in the very next chapter (1 Chronicles 11), the Chronicler powerfully highlights the seamless and divinely orchestrated transition of kingship. This grim scene underscores the absolute necessity of a new, righteous king—David—to lead Israel according to God's will, thereby setting the stage for the establishment of the enduring Davidic dynasty, which is central to the Chronicler's theological agenda concerning God's covenant promises and the future Messiah.
What is the significance of the Philistines "stripping the slain"?
Answer: The act of "stripping the slain" was a common and brutal practice in ancient warfare, serving multiple, interconnected purposes. Primarily, it was a practical means for the victorious army to collect valuable spoils of war, including armor, weapons, and personal effects, which were often highly prized and represented significant wealth. Beyond material gain, it was also a powerful symbolic act of profound humiliation, desecration, and complete subjugation of the defeated enemy. By stripping the bodies, especially those of a king and his sons, the Philistines asserted their absolute dominance and dishonored their adversaries in the most public and grievous way. In the parallel account in Samuel, it is further detailed that they even cut off Saul's head and displayed his body, along with his sons', on the wall of Beth-shan (1 Samuel 31:9-10). This act underscores the depth of Israel's defeat and the Philistines' temporary ascendancy and triumph.
How does this verse relate to the broader narrative and theological purpose of 1 Chronicles?
Answer: This verse is absolutely pivotal as it marks the definitive and divinely sanctioned end of the Saulide era and prepares the way for the Davidic dynasty, which is the Chronicler's primary theological and historical focus. The entire book of 1 Chronicles, particularly from chapter 11 onward, is meticulously dedicated to the glorious reign of David, the establishment of the temple, and the tracing of the lineage and covenant promises associated with David. Saul's fall, therefore, is not merely a historical event but a necessary theological precursor. It highlights God's justice in removing an unfaithful king and His unwavering faithfulness in raising up a new, chosen leader through whom His eternal purposes for Israel and the future Messiah would be realized. The brevity and starkness of the account of Saul's death in Chronicles, especially when compared to the more detailed narrative in Samuel, further emphasize the Chronicler's eagerness to move on to the more positive, divinely blessed, and enduring reign of David, the true king after God's own heart.
CHRIST-CENTERED FULFILLMENT
The tragic scene of Saul's demise on Mount Gilboa, while marking the ignominious end of a failed kingship, powerfully foreshadows the profound need for a perfect, faithful, and eternal King—Jesus Christ. Saul's unfaithfulness, his reliance on self rather than God, and his ultimate defeat underscore the inherent limitations and inevitable failures of all human leadership, even those initially divinely appointed. His inability to secure lasting victory or establish a truly righteous and enduring kingdom points to the deep spiritual need for a King who would not "fall" due to sin, disobedience, or human weakness, but who would definitively conquer sin and death itself. Jesus, the true Son of David, does not meet a tragic end on a battlefield of human warfare, but willingly goes to the cross, where He defeats the ultimate enemies of humanity: sin, death, and the powers of darkness (Colossians 2:15). Unlike Saul, whose body was desecrated by his enemies, Jesus' body was raised incorruptible, demonstrating His ultimate victory and eternal reign over all creation (Acts 2:24). The divinely orchestrated transition from Saul to David in 1 Chronicles anticipates the far greater and more glorious transition from the old covenant, marked by human failure and temporary kings, to the new covenant, established by Christ's perfect obedience, atoning sacrifice, and glorious resurrection. Jesus is the King who perfectly fulfills God's will, establishes an eternal kingdom that will never end (Luke 1:33), and brings true and lasting victory, not through military might, but through redemptive love, offering eternal life and reconciliation to all who believe in Him (John 3:16). He is the true Lamb of God who takes away the sin of the world, whose suffering leads not to ignominious death but to glorious resurrection and everlasting reign, providing the ultimate and perfect leadership for God's people.