Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer would not; for he was terrified. Therefore Saul took his sword, and fell on it.
Parallel Translations
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Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer would not; for he was terrified. Therefore Saul took his sword, and fell on it.
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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.
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Then said Saul unto his armour-bearer: 'Draw thy sword, and thrust me through therewith; lest these uncircumcised come and make a mock of me.' But his armour-bearer would not; for he was sore afraid. Therefore Saul took his sword, and fell upon it.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (17)
Passages linked to 1 Chronicles 10:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 31:4 Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through, and abuse me!” But his armor bearer would not; for he was terrified. Therefore Saul took his sword, and fell on it.
- Acts 1:18 Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out.
- Judges 9:54 Then he called hastily to the young man, his armor bearer, and said to him, “Draw your sword and kill me, that men not say of me, ‘A woman killed him.’ His young man thrust him through, and he died.”
- Judges 15:18 He was very thirsty, and called on Yahweh and said, “You have given this great deliverance by the hand of your servant; and now shall I die of thirst, and fall into the hands of the uncircumcised?”
- Judges 16:21 The Philistines laid hold on him and put out his eyes; and they brought him down to Gaza and bound him with fetters of bronze; and he ground at the mill in the prison.
- Judges 16:23-25 The lords of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice; for they said, “Our god has delivered Samson our enemy into our hand.” When the people saw him, they praised their god; for they said, “Our god has delivered our enemy and the destroyer of our country, who has slain many of us, into our hand.” When their hearts were merry, they said, “Call for Samson, that he may entertain us.” They called for Samson out of the prison; and he performed before them. They set him between the pillars;
- 1 Samuel 14:6 Jonathan said to the young man who bore his armor, “Come! Let’s go over to the garrison of these uncircumcised. It may be that Yahweh will work for us; for there is no restraint on Yahweh to save by many or by few.”
- 1 Samuel 17:26 David spoke to the men who stood by him, saying, “What shall be done to the man who kills this Philistine, and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the living God?”
- 1 Samuel 17:36 Your servant struck both the lion and the bear. This uncircumcised Philistine shall be as one of them, since he has defied the armies of the living God.”
- 2 Samuel 1:9-10 He said to me, ‘Please stand beside me, and kill me; for anguish has taken hold of me, because my life lingers in me.’ So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.”
- 2 Samuel 1:14-16 David said to him, “Why were you not afraid to stretch out your hand to destroy Yahweh’s anointed?” David called one of the young men, and said, “Go near, and cut him down!” He struck him so that he died. David said to him, “Your blood be on your head; for your mouth has testified against you, saying, ‘I have slain Yahweh’s anointed.’ ”
- 2 Samuel 1:20 Don’t tell it in Gath. Don’t publish it in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
- 2 Samuel 17:23 When Ahithophel saw that his counsel was not followed, he saddled his donkey, arose, and went home, to his city, and set his house in order, and hanged himself; and he died, and was buried in the tomb of his father.
- 1 Kings 16:18 When Zimri saw that the city was taken, he went into the fortified part of the king’s house, and burned the king’s house over him with fire, and died,
- 1 Chronicles 10:5 When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died.
- Matthew 27:4-5 saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.” He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself.
- Acts 16:27 The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.
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Explain this verse (8 sources)
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John Trapp 1656 · Public Domain 1Ch 10:4 Then said Saul to his armourbearer, Draw…
1Ch 10:4 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.
Ver. 4. Lest these uncircumcised come and abuse me.] Heb., Mock me. He was more solicitous about his own glory than the glory of God and salvation of his poor soul.
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But his armourbearer would not.] The like unhappiness befell Nero, who hearing that the senate had proclaimed him a public enemy to mankind, and condemned him to be whipped to death, entreated that some one of those that were with him would kill him; which when they refused to do, he cried out, Itaque nec amicum habeo nec inimicure: What I have I neither friend nor foe to do me this last good office? and so struck himself through with his own sword, and was a horrible spectacle to all beholders. {a}
So Saul took a sword.] A just hand of God upon him for his cruelty at Nob and other places. Per quod quis peccat, per idem punitur.
{a} Aurel. Victor. Sueton.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Fear and reverence for his master, (Calmet) as well…
Fear and reverence for his master, (Calmet) as well as concern for his own safety. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain his armour-bearer would not; for he was sore afraid--He…
his armour-bearer would not; for he was sore afraid--He was, of course, placed in the same perilous condition as Saul. But it is probable that the feelings that restrained him from complying with Saul's wish were a profound respect for royalty, mingled with apprehension of the shock which such a catastrophe would give to the national feelings and interests.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. to his armourbearer] Cp. Jdg_9:54 (the death of…
4. to his armourbearer] Cp. Jdg_9:54 (the death of Abimelech). One function of an armourbearer was to give the “coup de grâce” to fallen enemies (1Sa_14:13), but sometimes the same office had to be executed for friends.
and abuse me] i.e. wreak their cruel will upon me; cp. Jdg_1:6.
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a sword] R.V. his sword.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) And Saul said.—So Abimelech (Jdg_9:54).
(4) And Saul said.—So Abimelech (Jdg_9:54).
Lest these uncircumcised come.—Sam. Adds “and thrust me through.” An inadvertent repetition there, or omission here, is possible. Or, we might say, Saul preferred death by a friendly stroke to the thrusts of insulting foemen.
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And abuse me.—The Hebrew means, strictly, “to make a toy of,” “sport with.” “How I have made a toy of Egypt” (Exo_10:2); and is used (Jer_38:19) of insulting a fallen foe, as here.
Took a sword.—Literally, the sword—i.e., his sword.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And abuse me. The main idea of the Hithp.…
And abuse me. The main idea of the Hithp. of the verb here used is to satisfy the thirst of lust or cruelty. Saul probably feared not the abuse of mocking only, but that of torture. In the corresponding passage this verb is preceded by the clause, and thrust me through. His armour-bearer would not. He refused the request or bidding of Saul, no doubt mainly in respect of the fact that Saul was still "the anointed." We have a full description of both the loose arms and of the armour of the body in the case of the Philistine Goliath. (1Sa_17:4-7) It is one of the world"s surprising facts that the making of arms and armour, and the acquiring of skill in the using of them, should, as in fact all history attests, date from so early a period. (Gen_31:26 Gen_34:25) As compared with the history and the fragmentary re. mains of classical antiquity, those of Scripture are remarkably scanty on this subject. The sword is the earliest mentioned in Scripture, carried in a sheath (1Sa_17:51; 2Sa_20:8; 1Ch_21:27) though the Hebrew word is here different from that used in Samuel. It was slung by a girdle , (1Sa_25:13) rested on hips or thigh (2Sa_20:8; Jud_1:3:16; Psa_45:3) and was sometimes "two-edged" (Jud_1:3:16; Psa_149:6) Then follows the spear in several varieties, as in 1Sa_17:7; 1Ch_11:11 1Ch_20:5 1Ch_23:9. Again as a javelin (Jos_8:14-25; Job_29:23; 1Sa_17:6, where in the Authorized Version it is called target, or gorget) Again as a lancet (1Ki_18:28; 1Ch_12:8, 1Ch_12:24; 2Ch_11:12; Neh_4:13; Eze_39:9) In addition to these three chief varieties of spear the spear proper, the javelin, end the lancet there is mention of two other weapons used at all events as the dart of a light kind would be used, in 2Ch_23:10, and elsewhere, and in 2Sa_8:14, respectively. After sword and spear rank the bow and arrow (Gen_21:20; 1Sa_31:3; 1Ch_8:40 1Ch_12:2; Psa_68:9 Psa_120:4; Job_6:4) And lastly, the sling (Jud_1:20:16; 1Sa_25:29; 2Ki_3:25) and a very strong weapon of the same kind mentioned in 2Ch_26:15. The chief articles worn as bodily armour were the breastplate; (1Sa_17:5, 1Sa_17:38) the somewhat obscure habergeon, mentioned only twice, in no connection then of battle, (Exo_28:32 Exo_39:23) the original name of which, tacharah, is found on Egyptian papyri of the nineteenth dynasty, it seems to have been a species of doublet or corselet; the helmet (1Sa_17:5 1Ch_26:14; Eze_27:10) greaves; (1Sa_17:6) two kinds of shield (1Sa_17:7, 1Sa_17:41, compared with 1Ki_10:16; 2Ch_9:15) and lastly the article mentioned in 2Sa_8:7; 1Ch_18:7; 2Ki_11:10 2Ch_23:9; Song of Son_4:4; Jer_51:11; Eze_27:11; and of which we can say nothing certainly bearing upon its nature or its use, except that it was made of gold. Armour-bearers, then, the first distinct mention of whom we find in Jud_1:9:54, may wellhave been a necessity for kings and for the great. Joab had ten. (2Sa_18:15) The word is not expressed as a compound in Hebrew, but as "one carrying ( arms.
Ver. 14 (with ver. 4).
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Divine and human agency.
In the last verse of this chapter that event is ascribed to the hand of God which, in the fourth verse, is accounted for by the act of Saul. "He the Lord slew him" (ver. 14). "So Saul took a sword," etc. (ver. 4). As both statements are true, there must be a consistency between them. Evidently the one result was due to more than one agency. The Lord had something to do with Saul"s death; Saul also had much to do with it himself. We may see
I SAUL"S AGENCY IN BRINGING ABOUT HIS END. He contributed to the final result by:
1. Acting in such wise as to make his death due to his folly.
2. Taking, generally, those steps which led to the final catastrophe.
3. Putting into play the physical causes which immediately effected it. Hewould not have died at the time and in the way he did, had he not been personally responsible in these three ways.
II GOD"S DIVINE AGENCY IN DETERMINING THE ISSUE.
1. It was in accordance with his Divine desire. He desires thatrighteousness should be fully vindicated, sin attended with its penalty as well as integrity with its reward, by the events which happen on the earth. Saul"s death was desirable from the standpoint of the supreme Judge.
2. He permitted it to occur. He saw no reason to interpose so that it shouldnot be the last link in the chain of circumstances then being forged.
3. He so ordered events that this should be the issue. So far as he did touchthe chain of human affairs with his intervening hand, he so touched it that this occurrence would take place. In some measure it was due, positively, to the outworking of his Divine hand. In regard to the great subject of Divine and human agency co-operating, as they do, to produce one result, we conclude:
1. That God might work out his designs by direct volition, but does usehuman instrumentality.
1. That what may seem to us, at the time, to he solely due to our agencymay be the accomplishment of his purpose. His permitting, controlling,
2. directing hand may be found to be much nearer than we think, to have had a much larger share in the issue than we imagine.
3. That if the hand of God is in such events as this, we may be sure that itis present in things of another and higher order. If it could be said concerning a suicide, "the Lord slew him," how much more may it be said concerning desirable, admirable, useful achievements, that God brings them about? If the evil which happens to the city come of him, (Amo_3:6) much more shall we say that he who builds all things is God? (Heb_3:4) Therefore:
(1) Let the perverse and impenitent beware. The observant eye of the Holy and the Just One is on them and upon their lives, and his retributive hand may show itself at any point in their career.
(2) Let the righteous take heart and hope. God is with them; he is working for them and in them and through them. He will sanctify and use their efforts for the outworking of his own gracious end, for the establishment of his holy kingdom. C.
HOMILIES BY R. GLOVER Ver. 4.
A great might-have-been: Saul, King of Israel.
Saul took a sword, and fell upon it." It is useful to study achievements for inspiration, and failures for warning. Here we have a great "might-have-been," or one of those cases in which everything conspired to make a noble future possible, and yet, through unfortunate misdirection, life ended darkly, and all better success of earlier stages was clouded by adversity and failure. It is not death in battle, nor even defeat, which makes us lament him. Nelson died in battle, but in glory as well. And defeat is an incident that all armies may experience. It is that it is a dark close to a darker history. That beginning brightly, clouds gathered over his life, and deepened until they closed in night. Consider
(1) This might-have-been; and
(2) its lessons to us.
I THIS MIGHT-HAVE-BEEN. If ever a life had fair opening and opportunity, it was Saul"s.
1. Every personal advantage that could be desired was his. Good looks above all in Israel; immense strength of bodily frame; mental qualities to match; wisdom and courage suitable for a king; qualities that gained for him the regard of Israel and the reverence of David, and, what is very noteworthy, the affection of Samuel. Then his circumstances were of that sort that most persons would envy him. He came of one of the wealthiest families in all the south country. He was so naturally selected for king that there was no difficulty in securing allegiance of people. A few murmur, as was to be expected from such as were themselves candidates for the throne or backed such as were. But the support of Samuel, and the success of first expedition against Ammon, stilled all murmurs through the land. None disputed his title to the throne.
2. Opportunity favoured him. His election proved the waking of Israel. The same energy which craved a leader inspired willingness to follow. Samuel"s influence was exerted on his behalf. That meant backing of mightiest in land. Nor was it formal only. Samuel protested against wish of Israel to have a king. But protesting against the general wish for a king, he did not proceed to protest against the particular choice. So far from disapproving of Saul, he loved him, and, when he could do no more, he mourned with the sorrow of a saint and patriot over Saul"s failure. Then he found the grandest service available. There were Abner, David, Jonathan, the worthies following David, all ready to aid; and, above all, God ready to help him. Besides room for him, there was need for him. Israel was in low water. So everything conspired to create a grand opportunity.
3. And no thing in character made grand life impossible. He comes before us with many qualities which engage respect.
(1) There is modesty, which accepts greatness as a charge rather than eagerly covets it.
(2) Generosity, which tolerates with brave wisdom the disaffection of minority.
(3) Courage, that suits his calling and his country"s needs.
(4) Kindliness of heart. One must not overlook this quality; the more so as he sins so deeply in the opposite direction. But he loved David greatly;" suggesting that he was capable of great affections, and, but for bias, might have been remembered as like father of his noble son. Then there was some working of piety in him; not much, but still apparently some. He had a sensitive nature, which occasionally, in higher moments, admitting play of Spirit of God on it, made him prophesy in an exalted strain. Though, in other moments, same sensitiveness lays him open to influences of spirit not of God. But there is susceptibility. Everything thus seems to concur to make life not only moderate but brilliant success. Power, opportunity, circumstances, advantages, natural endowment, all in favour. And God, always waiting to make best of us, sought to make the best of him. And if he had but walked with God, what service he might have rendered, and what joy in life have won! But, alas! amidst all these supreme advantages and natural probabilities of success, there is one defect of character which mars everything. There is a wilfulness, which is left unrestrained; a habit of choosing his own path and keeping to it; impatience of any restraint of religion or duty. If Samuel comes not in time, no reverence for sanctity of priestly office will prevent his assuming its functions. If God prescribes utter destruction of Amalek, he will carry out precept, excepting where he thinks it better to disobey it, saving cattle, oxen (i.e. the best of spoil), and Agag. David becomes, by service he renders, a possible rival. His existence, therefore, Saul will not tolerate. Self-will, declining
(1) the restraints of religion, and
(2) those of conscience,
early appears in him. He is never humbly obedient, but picks and chooses what part of precept he likes, stopping short of a whole obedience. Always feeling at liberty to revise and moderate the requirements of God, he thus comes short, through wilfulness, of God"s requirements. The self-will that declines to serve heartily soon ceases to serve at all. And after he has wrought great deliverances and secured independence of Israel, a long, dark period ensues, unrelieved by nobler quality one in which his path is downward. The very energy which, restrained and ordered, would have been of vast service, unrestrained, becomes terror to his friends. That firmness of nerve-formation which, consecrated, would have lain his nature open to God, unconsecrated lays him open to invasion of evil spirit, to madness and fury. His action is disapproved by his best friends, by Jonathan, by nation, by his own heart. And wasting powers of nature in following David, he sinks lower and lower, till eve of last battle finds him in sheer despair. There is something terrible in hopelessness with which he addresses ghost of Samuel: God is departed from me, and answereth me no more, therefore I have called thee, that thou mayest make known unto me what I shall do." Something touching in way in which, to the end, he believes in Samuel, and longs to hear again something from his lips, and prefers to hear his doom from him if he has to hear it at all. And disobedience leading to despair, the two soon lead to destruction. Oh what a loss was absence of David on that battle-day! Just for want of him, with his heroic following, fate of battle adverse. And there is deplorable defeat where there would have been grandest victory. All that Saul got by opposing David was a sadder life, a shorter reign, a darker fate. And, instead of his ranking with great heroes that have wrought deliverance in the earth: he stands a majestic, melancholy might-have-been, and nothing more. A truncated life; a casting spoilt in the moulding. The mere possibility of such a thing should rouse solicitude in all our hearts.
II WHAT LESSONS EMERGE FROM THIS? This is the second point I have to dwell on.
1. Likelihoods are not certainties. Your career may have every prospect of being honourable, useful, happy. But probability is not certainty. Whether probability realized will depend altogether and exclusively on degree of faithfulness you manifest.
2. Danger of self-will. "Our wills are ours to make them Thine," says poet, nobly uttering grand philosophy of life. But reservation of some thing from God is one of the commonest temptations. We say, "We will do much, but not this. We will sacrifice much, but not this. We will follow, but will choose our own time and our own way." Especially are we liable to be deflected from path of duty when wayward. ness of will strengthened by some strong passion greed, revenge, dislike. Let us beware of this self-will. It has a look of force and energy; but it really destroys both. It changes the may-be into the might-have-been. We cannot be Christ"s disciples unless we deny self and follow him. Self-will never is allowed in any soul without consequences of saddest kind. Therefore:
3. Let us take our Savour as entire Muster. Give him absolute control. Withhold nothing. The more consecrated we are, the more glorified we shall be. Man keeps back nothing from Christ save to his own hurt. You give up nothing but to your profit. Don"t let our lives be mere might-have-beens. But keep faithfully to the path of duty as shown by Christ, and then, although men of grandest early advantages and powers make grievous shipwreck, you, with no advantages and no special rower, will find that "that which concerneth you God will perfect. G.
Saul"s character.
Saul was not an atheist. He was a religious man in his way. This chapter shows it. Saul calls the Philistines the "uncircumcised ones." Circumcision distinguished him, and he evidently prided himself on it. it had placed him on a pedestal so that he could look on all others and exclaim, Stand aside; for I am holier than thou." Thus he had the form of godliness;" but where was the power"? Was there one iota of what circumcision was intended to represent about him? None. He rested in the ordinance. The meaning of that ordinance had in him no adequate expression. Are there not many now who pride themselves on baptism? But what has baptism in them in its true meaning? Are they dead and buried with Christ? Are they risen with Christ? Are they alive unto God and dead indeed unto sin? Where is the crucifixion of them to the world and the world unto them, which baptism signifies? Alas! they have none of it. They may look with disdain upon the "unbaptized" ones, as Saul did upon the "uncircumcised" ones; but well would it have been for him, and well would it be for them also, if they had never had it. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Drew thy sword, and thrust me through.
1Ch_10:4
Drew thy sword, and thrust me through.
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Suicide as illustrated by the case of Saul
I. Causes.
1. Not merely accumulated misfortune, but long-continued wrongdoing.
2. Cowardly fear of suffering.
3. Caring more for disgrace than for sin.
4. Abandonment of trust of God as to this life and to the future life.
II. Effects.--
1. Others led by the example into the same folly and sin.
2. Personal dishonour not really prevented.
3. A crowning and lasting reproach to the mans memory. (J. P. Lange.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 thrust me through with it
thrust me through with it
The action of stabbing is a metonym for the result, death. AT: "kill me with it" (See: Metonymy)
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these uncircumcised will come
The nominal adjective "uncircumcised" can be stated as an adjective. AT: "these people who are uncircumcised will come" or "these uncircumcised people will come" (See: Nominal Adjectives)
these uncircumcised
Here "uncircumcised" represents people who do not belong to Yahweh. AT: "these people who do not belong to Yahweh" or "these heathen Philistines" (See: Metonymy)
fell on it
Saul probably stuck the handle into the ground and leaned on the point so the sword would go through his body as he fell down. The action is a metonym for the result, death. AT: "killed himself with it" (See: Metonymy)
translationWords
armor
sword
circumcise
fear
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.