TRV
Translation
King James Version
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.
Complete Jewish Bible
They stripped him, then took his head and his armor and sent them all over the territory of the P'lishtim to carry the news to their idols and to the people.
Berean Standard Bible
They stripped Saul, cut off his head, took his armor, and sent messengers throughout the land of the Philistines to proclaim the news in the temple of their idols and among their people.
American Standard Version
And they stripped him, and took his head, and his armor, and sent into the land of the Philistines round about, to carry the tidings unto their idols, and to the people.
World English Bible Messianic
They stripped him, and took his head, and his armor, and sent into the land of the Philistines all around, to carry the news to their idols, and to the people.
Geneva Bible (1599)
And when they had stript him, they tooke his head and his armour, and sent them into the land of the Philistims round about, to publish it vnto their idoles, and to the people.
Young's Literal Translation
and strip him, and bear away his head, and his weapons, and send into the land of the Philistines round about to proclaim tidings to their idols and the people,
See also
In the KJVVerse 10,669 of 31,102
Study This Verse
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 10:9 graphically details the Philistine desecration of King Saul's body after his defeat and death on Mount Gilboa, depicting the ultimate humiliation of Israel's first king. This verse underscores the complete triumph of Israel's enemies, their pagan practices of attributing victory to their idols, and serves as a stark, somber conclusion to Saul's reign, paving the way for the establishment of the Davidic monarchy.
CONTEXT
Literary Context: This verse is a pivotal moment within 1 Chronicles 10, which recounts the final, tragic battle of King Saul against the Philistines on Mount Gilboa. The preceding verses, 1 Chronicles 10:1-8, describe the intensity of the battle, Saul's severe wounding, and his subsequent suicide to avoid capture and torture. Verse 9 then focuses on the Philistines' actions immediately following their victory, specifically their treatment of Saul's corpse. This gruesome detail is paralleled in 1 Samuel 31:9-10, indicating its historical significance and the Chronicler's intent to highlight the complete and utter collapse of Saul's kingdom. The subsequent verses in Chronicles, 1 Chronicles 10:10-14, detail the valiant efforts of the men of Jabesh-Gilead to retrieve Saul's body and the Chronicler's theological explanation for Saul's downfall, setting the immediate stage for the introduction of David in 1 Chronicles 11.
Historical & Cultural Context: In the ancient Near East, the treatment of a defeated enemy's body, especially that of a king, was a powerful statement of victory and humiliation. Stripping, decapitation, and public display of body parts or armor were common practices intended to demoralize the conquered populace and glorify the conquerors and their gods. The Philistines, a formidable maritime people with strong military capabilities, were known for their polytheistic religion, worshipping deities such as Dagon and Ashtoreth. Attributing military success to their idols was a standard practice, reinforcing their religious beliefs and asserting the superiority of their gods over the defeated nation's deity. The "land of the Philistines round about" refers to their various city-states (Gaza, Ashkelon, Ashdod, Gath, Ekron), to which the news and trophies would be sent as propaganda. This act of desecration was not merely barbaric but served a crucial socio-political and religious function in asserting dominance and consolidating power.
Key Themes: This verse powerfully contributes to several overarching themes within 1 Chronicles. Firstly, it underscores The Humiliation and End of Saul's Reign, vividly portraying the complete collapse of the kingdom under his leadership, a direct consequence of his unfaithfulness. The stripping, decapitation, and public display of his armor symbolize the utter loss of his royal dignity, power, and divine favor. Secondly, it highlights The Conflict Between True God and Idolatry, as the Philistines attribute their victory to their false gods, contrasting sharply with the worship of Yahweh. This act of sending "tidings unto their idols" emphasizes the spiritual dimension of the conflict between Israel and its pagan neighbors. Finally, it reinforces the theme of Divine Sovereignty and Judgment, as the Chronicler explicitly states in 1 Chronicles 10:13-14 that Saul's death was permitted by God due to his unfaithfulness and failure to obey the Lord's command, thus paving the way for God's chosen king, David, to be established.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several potent Literary Devices in 1 Chronicles 10:9 to convey the depth of Saul's fall and the spiritual implications of the Philistine victory. Irony is powerfully present: Saul, Israel's first king, chosen for his imposing stature and military leadership, is reduced to a stripped, headless corpse, his armor, once a symbol of his might, now a trophy for his enemies. This stark contrast highlights the reversal of his fortunes and the tragic end of his disobedient reign. Symbolism is evident in the specific items taken: Saul's "head" represents his kingship and authority, now utterly vanquished, and his "armour" symbolizes his power and protection, now appropriated by his foes. The act of sending tidings "unto their idols" serves as a profound Contrast between the Philistine's pagan worship and the true God of Israel, emphasizing the spiritual battle underlying the physical conflict and the impotence of false gods. Finally, the entire gruesome scene functions as Foreshadowing, signaling the definitive end of the flawed Saulide dynasty and preparing the reader for the rise of David, God's chosen king, who will establish a new, more faithful era for Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
The gruesome details of 1 Chronicles 10:9 serve as a profound theological statement regarding the consequences of disobedience and the outworking of divine judgment. Saul's humiliation and death are not merely a military defeat but are presented by the Chronicler as the direct result of his unfaithfulness to the Lord, particularly his failure to keep God's word and his consultation with a medium (1 Chronicles 10:13-14). This verse underscores that God's sovereignty extends even to allowing the apparent triumph of pagan enemies to fulfill His purposes of judgment and transition. The Philistines' act of attributing their victory to their idols highlights the spiritual warfare at play, yet the narrative implicitly asserts that their triumph was only permitted by the true God of Israel, who orchestrated Saul's downfall to make way for the Davidic covenant. This event marks a critical turning point, closing the chapter on a disobedient kingship and opening the door for the reign of a king after God's own heart.
REFLECTION AND APPLICATION
1 Chronicles 10:9, though a stark and somber account, offers profound lessons for contemporary believers. It serves as a powerful reminder that unfaithfulness to God carries severe consequences, not only for individuals but potentially for entire communities or nations. Saul's tragic end illustrates the danger of prioritizing self-will or human wisdom over divine command, leading to a loss of divine favor and ultimately, ruin. The Philistines' actions, attributing their victory to their idols, also highlight the ongoing spiritual battle in the world, where forces opposed to God seek to claim glory and demoralize God's people. Yet, even in such a dark moment, the narrative reminds us of God's overarching sovereignty; His plan for Israel, despite Saul's failure, was moving forward towards the establishment of a righteous kingdom under David. For us, this means that even when circumstances seem bleak or when ungodly forces appear to triumph, God remains on His throne, actively working out His purposes. We are called to unwavering faithfulness, humility, and obedience, trusting that our ultimate victory is secured in Christ, regardless of the apparent setbacks we may face.
Questions for Reflection
FAQ
Why is such a gruesome detail included in the biblical narrative?
Answer: The inclusion of such a gruesome detail in 1 Chronicles 10:9 serves multiple crucial purposes. Firstly, it emphasizes the absolute finality and totality of Saul's defeat and the divine judgment upon his unfaithful reign. It leaves no doubt that his era is definitively over. Secondly, it highlights the severity of the spiritual conflict, showcasing the pagan Philistines' triumph and their attribution of victory to their false gods, thereby underscoring the spiritual stakes for Israel. Lastly, it sets a stark contrast for the incoming reign of King David, whose kingdom would be established on faithfulness and obedience, demonstrating God's sovereign hand in removing the disobedient king to make way for His chosen one.
What was the significance of taking Saul's head and armor specifically?
Answer: Taking Saul's head and armor held deep symbolic and practical significance in ancient warfare. The "head" was the ultimate trophy, representing the complete vanquishing of the enemy's leader, his authority, and his very identity. Its public display was meant to demoralize the defeated nation and instill fear. The "armor," on the other hand, symbolized the king's military might, protection, and royal status. Seizing it was an act of plunder and a public declaration that the Philistines had overcome Israel's strength. These items served as undeniable proof of victory, both for the Philistine people and for their idols, to whom the victory was attributed, as seen in 1 Samuel 31:10.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 10:9 depicts the utter humiliation and defeat of Israel's first king due to his disobedience, it ultimately points forward to the true King, Jesus Christ, who experienced a far greater humiliation yet achieved ultimate victory. Saul, stripped of his dignity and power, had his head taken as a trophy; Christ, too, was stripped of His garments and crucified, enduring the ultimate public shame. Yet, where Saul's death marked the end of a failed human kingship, Christ's death on the cross was the decisive victory over sin, death, and the powers of darkness (Colossians 2:15). The Philistines attributed their temporary triumph to their impotent idols; in stark contrast, the "tidings" of Christ's resurrection declare the absolute supremacy of the one true God, who raised Him from the dead (Romans 1:4). Saul's armor was taken as spoils; Christ, through His death and resurrection, disarmed the spiritual enemies and now offers His own "armor" of God to believers, enabling them to stand firm against spiritual forces (Ephesians 6:11-17). Thus, Saul's tragic end, a consequence of his unfaithfulness, serves as a dark backdrop against which the glorious, obedient, and eternally victorious reign of the Lamb of God shines all the more brightly, fulfilling God's promise of a King who would never fail (Hebrews 1:8).