TRV
Translation
King James Version
And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the LORD saved them by a great deliverance.
Complete Jewish Bible
they stood in the middle of the plot and defended it, killing the P'lishtim; and ADONAI saved them with a great victory.
Berean Standard Bible
But Eleazar and David stationed themselves in the middle of the field and defended it. They struck down the Philistines, and the LORD brought about a great victory.
American Standard Version
And they stood in the midst of the plot, and defended it, and slew the Philistines; and Jehovah saved them by a great victory.
World English Bible Messianic
They stood in the midst of the plot, and defended it, and killed the Philistines; and the LORD saved them by a great victory.
Geneva Bible (1599)
And they stood in the middes of the field, and saued it, and slewe the Philistims: so the Lord gaue a great victorie.
Young's Literal Translation
and they station themselves in the midst of the portion, and deliver it, and smite the Philistines, and Jehovah saveth--a great salvation.
Study This Verse
Commentary on 1 Chronicles 11 verses 10–47
10 ¶ These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the LORD concerning Israel.
11 And this is the number of the mighty men whom David had; Jashobeam, an Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain by him at one time.
12 And after him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighties.
13 He was with David at Pasdammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines.
14 And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the LORD saved them by a great deliverance.
15 Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim.
16 And David was then in the hold, and the Philistines' garrison was then at Bethlehem.
17 And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate!
18 And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: but David would not drink of it, but poured it out to the LORD,
19 And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things did these three mightiest.
20 And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew them, and had a name among the three.
21 Of the three, he was more honourable than the two; for he was their captain: howbeit he attained not to the first three.
22 Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day.
23 And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.
24 These things did Benaiah the son of Jehoiada, and had the name among the three mighties.
25 Behold, he was honourable among the thirty, but attained not to the first three: and David set him over his guard.
26 Also the valiant men of the armies were, Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem,
27 Shammoth the Harorite, Helez the Pelonite,
28 Ira the son of Ikkesh the Tekoite, Abiezer the Antothite,
29 Sibbecai the Hushathite, Ilai the Ahohite,
30 Maharai the Netophathite, Heled the son of Baanah the Netophathite,
31 Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Benaiah the Pirathonite,
32 Hurai of the brooks of Gaash, Abiel the Arbathite,
33 Azmaveth the Baharumite, Eliahba the Shaalbonite,
34 The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite,
35 Ahiam the son of Sacar the Hararite, Eliphal the son of Ur,
36 Hepher the Mecherathite, Ahijah the Pelonite,
37 Hezro the Carmelite, Naarai the son of Ezbai,
38 Joel the brother of Nathan, Mibhar the son of Haggeri,
39 Zelek the Ammonite, Naharai the Berothite, the armourbearer of Joab the son of Zeruiah,
40 Ira the Ithrite, Gareb the Ithrite,
41 Uriah the Hittite, Zabad the son of Ahlai,
42 Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him,
43 Hanan the son of Maachah, and Joshaphat the Mithnite,
44 Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite,
45 Jediael the son of Shimri, and Joha his brother, the Tizite,
46 Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,
47 Eliel, and Obed, and Jasiel the Mesobaite.
We have here an account of David's worthies, the great men of his time that served him and were preferred by him. The first edition of this catalogue we had, Sa2 23:8, etc. This is much the same, only that those named here from Ch1 11:41 to the end are added. Observe,
I. The connexion of this catalogue with that which is said concerning David, Ch1 11:9. 1. David waxed greater and greater, and these were his mighty men. Much of the strength and honour of great men is borrowed from their servants and depends upon them, which cannot but somewhat diminish pomp and power in the opinion of those that are wise. David is great because he has great men about him; take these away, and he is where he was. 2. The Lord of hosts was with him, and these were the mighty men which he had. God was with him and wrought for him, but by men and means and the use of second causes. By this it appeared that God was with him, that he inclined the hearts of those to come over to him that were able to serve his interest. As, if God be for us none can be against us, so, if God be for us, all shall be for us that we have occasion for. Yet David ascribed his success and increase, not to the hosts he had, but to the Lord of hosts, not to the mighty men that were with him, but to the mighty God whose presence with us is all in all.
II. The title of this catalogue (Ch1 11:10): These are the men who strengthened themselves with him. In strengthening him they strengthened themselves and their own interest; for his advancement was theirs. What we do in our places for the support of the kingdom of the Son of David we shall be gainers by. In strengthening it we strengthen ourselves. It may be read, They held strongly with him and with all Israel. Note, When God has work to do he will not want fit instruments to do it with. If it be work that requires mighty men, mighty men shall either be found or made to effect it, according to the word of the Lord.
III. That which made all these men honourable was the good service that they did to their king and country; they helped to make David king (Ch1 11:10) - a good work. They slew the Philistines, and other public enemies, and were instrumental to save Israel. Note, The way to be great is to do good. Nor did they gain this honour without labour and the hazard of their lives. The honours of Christ's kingdom are prepared for those that fight the good fight of faith, that labour and suffer, and are willing to venture all, even life itself, for Christ and a good conscience. It is by a patient continuance in well-doing that we must seek for glory, and honour, and immortality; and those that are faithful to the Son of David shall find their names registered and enrolled much more to their honour than these are in the records of fame.
IV. Among all the great exploits of David's mighty men, here is nothing great mentioned concerning David himself but his pouring out water before the Lord which he had longed for, Ch1 11:18, Ch1 11:19. Four very honourable dispositions of David appeared in that action, which, for aught I know, made it as great as any of the achievements of those worthies. 1. Repentance for his own weakness. It is really an honour to a man, when he is made sensible that he has said or done any thing unadvisedly, to unsay it and undo it again by repentance, as it is a shame to a man when he has said or done amiss to stand to it. 2. Denial of his own appetite. He longed for the water of the well of Bethlehem; but, when he had it, he would not drink it, because he would not so far humour himself and gratify a foolish fancy. He that has such a rule as this over his own spirit is better than the mighty. It is an honour to a man to have the command of himself; but he that will command himself must sometimes cross himself. 3. Devotion towards God. That water which he thought too good, too precious, for his own drinking, he poured out to the Lord for a drink offering. If we have any thing better than another, let God be honoured with it, who is the best, and should have the best. 4. Tenderness of his servants. It put him into the greatest confusion imaginable to think that three brave men should hazard their lives to fetch water for him. In his account it turns the water into blood. It is the honour of great men not to be prodigal of the blood of those they employ, but, in all the commands they give them, to put their own souls into their souls' stead.
V. In the wonderful achievements of these heroes the power of God must be acknowledged. How could one slay 300 and another the same number (Ch1 11:11, Ch1 11:20), another two lion-like men (Ch1 11:22), and another an Egyptian giant (Ch1 11:23), if they had not had the extraordinary presence of God with them, according to that promise, Jos 23:10, One man of you shall chase a thousand, for the Lord your God fighteth for you?
VI. One of these worthies is said to be an Ammonite (Ch1 11:39), another a Moabite (Ch1 11:46), and yet the law was that an Ammonite and a Moabite should not enter into the congregation of the Lord, Deu 23:3. These, it is likely, had approved themselves so hearty for the interest of Israel that in their case it was thought fit to dispense with that law, and the rather because it was an indication that the Son of David would have worthies among the Gentiles: with him there is neither Greek nor Jew.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–47. Public domain.
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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 11:14 vividly portrays an extraordinary act of valor by one of David's mighty men, who, against overwhelming Philistine forces, defended a crucial parcel of land. This heroic stand, culminating in a decisive victory, is powerfully attributed not merely to human strength or tactical brilliance, but to the sovereign intervention of God, underscoring that the Lord Himself secured a "great deliverance" for His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several potent literary devices in 1 Chronicles 11:14 to underscore its theological message. Parallelism is evident through its close relationship with 2 Samuel 23:11-12, inviting comparison and highlighting the Chronicler's specific interpretive emphasis. While 2 Samuel focuses on Shammah, 1 Chronicles uses the plural "they," possibly broadening the scope to include more individuals or the collective spirit of David's men, but consistently maintaining the focus on God's ultimate role. The most prominent device is Emphasis, particularly through the climactic phrase "and the LORD saved [them] by a great deliverance." This final declaration serves as a theological punchline, deliberately shifting the reader's attention from the impressive human feat to the even more magnificent divine intervention. It employs a form of Divine Causality, where human action is presented as a necessary but insufficient condition for victory, with God as the ultimate and decisive agent. The phrase "great deliverance" itself functions as a form of Hyperbole or Exaggeration, not to diminish the human effort, but to magnify the divine power at work, suggesting a victory far beyond what human strength alone could achieve. This narrative technique reinforces the Chronicler's overarching theological agenda: to illustrate God's faithfulness and active involvement in the history of Israel, particularly through the Davidic line.
THEOLOGICAL AND THEMATIC CONNECTIONS
The narrative of 1 Chronicles 11:14 brilliantly intertwines human courage with divine sovereignty, presenting a foundational theological truth: while God calls His people to courageous action and faithfulness, ultimate victory and salvation belong to Him alone. The mighty man's willingness to stand firm in the face of overwhelming odds demonstrates the kind of unwavering commitment God desires from His servants. Yet, the Chronicler ensures that the glory for the "great deliverance" is unequivocally ascribed to the Lord. This teaches us that human effort, no matter how valiant, is empowered and ultimately made effective by God's hand. It is a powerful reminder that our battles, whether physical, spiritual, or personal, are fought with God, not merely for God, and that His power is perfected in our weakness. This principle fosters both active obedience and humble reliance, recognizing that true success is a gift of divine grace.
REFLECTION AND APPLICATION
1 Chronicles 11:14 offers profound lessons for believers navigating the challenges of life and faith. Like the mighty man who defended the barley field, we are called to stand firm in our convictions, our faith, and our principles, even when facing seemingly insurmountable opposition or when the "parcel" we are defending seems small or insignificant. This might involve defending biblical truth in a skeptical world, standing up for justice, protecting the vulnerable, or persevering through personal trials. Our courage is not a naive optimism, but a resolute determination rooted in the knowledge that God is with us. However, the verse's ultimate message is one of humble reliance: while we are to act with diligence and bravery, our true victories, whether in spiritual warfare, personal struggles, or societal challenges, ultimately come from the Lord. Our efforts are essential, but they are empowered, sustained, and ultimately blessed by God's sovereign hand. This truth frees us from the burden of self-reliance and invites us into a partnership with the Almighty, where our faithfulness opens the door for His "great deliverance."
Questions for Reflection
FAQ
Who is "they" in this verse, and why is it significant?
Answer: The "they" in 1 Chronicles 11:14 refers to the mighty man (or men) who took a stand against the Philistines. While the Chronicler uses the plural, the parallel account in 2 Samuel 23:11-12 specifically identifies the hero as Shammah, one of David's three chief mighty men. Some scholars interpret the "they" in Chronicles as a collective reference to the spirit of David's warriors, or perhaps as including Eleazar (mentioned in 1 Chronicles 11:12) if the accounts are conflated. The significance of this grammatical choice in Chronicles is twofold: it may broaden the scope of the heroism beyond a single individual, emphasizing the collective valor of David's elite forces. More importantly, it serves to highlight the Chronicler's primary theological agenda: regardless of who the specific human agent was, the ultimate source of the victory and "great deliverance" was the Lord Himself. The focus is less on the individual hero and more on God's power working through His chosen instruments.
What does "great deliverance" truly mean here?
Answer: The phrase "great deliverance" (Hebrew: tĕšûʿâ gĕdôlâ) signifies a victory that transcends ordinary human achievement, pointing directly to a miraculous or extraordinary intervention by God. It implies that the battle's outcome was not merely a result of superior strategy, strength, or numbers, but a direct, powerful act of divine salvation. This "great deliverance" suggests that the odds were so overwhelming, or the victory so decisive and unexpected, that it could only be attributed to God's hand. It underscores the biblical principle that God often works through human agents, but the ultimate power and glory for salvation belong to Him (Psalm 44:3). This concept is consistent with other instances in Scripture where God brings about "great salvation" for His people, such as the crossing of the Red Sea (Exodus 14) or Gideon's victory with a small army (Judges 7).
CHRIST-CENTERED FULFILLMENT
The heroic stand of David's mighty man in 1 Chronicles 11:14, culminating in a "great deliverance" by the Lord, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as the mighty man stood firm against overwhelming Philistine forces to defend a precious "parcel" of land, Jesus, the true and ultimate "Mighty Warrior" (Isaiah 9:6), stood firm against the formidable spiritual forces of sin, death, and the devil. He did not merely defend a physical plot of land, but secured the eternal inheritance for all who believe in Him. His crucifixion was the ultimate "setting Himself in the midst" of the enemy's territory, entering into the very domain of death and darkness. Through His sacrificial death and glorious resurrection, Jesus "delivered" humanity from the dominion of sin and "slew" the spiritual enemies that held us captive (Colossians 2:15, Hebrews 2:14-15). The "great deliverance" achieved by the Lord in 1 Chronicles 11:14 is but a shadow of the infinitely greater, eternal deliverance secured by God through Christ's finished work on the cross. He is the Lamb of God who takes away the sin of the world (John 1:29), and through His victory, believers are not only saved but also empowered to participate in His ongoing triumph over darkness, knowing that the ultimate victory belongs to Him who holds the keys of death and Hades (Revelation 1:18).