I Chronicles 20:6-8 · Bible study
1 Chronicles 20:6-8 Commentary: Defeating the Giants of Gath
Hebrew · 7 what the commentators say
Meaning in one sentence
Study of the giant with six fingers/toes, Jonathan's victory, and the Chronicler's message about God's power through David's servants.
Research Summary
- Meaning: God gives complete victory over even the most formidable enemies through ordinary servants.
- Key words: Rapha (giant clan), yad (hand, symbol of power), nafal (to fall, die in battle).
- Main debate: Whether 'Rapha' refers to a specific giant or a clan (the Rephaim); most commentators favor the clan interpretation.
- Theological theme: God's sovereignty and faithfulness in subduing Israel's enemies, with implications for spiritual warfare.
- Best use: Encouragement for those facing persistent, intimidating opposition, reminding them that God works through the whole body of Christ.
Translation Comparison
BSB Berean Standard Bible 2020
6And there was still another battle at Gath, where there was a man of great stature with six fingers on each hand and six toes on each foot—twenty-four in all. He too was descended from Rapha,
7and when he taunted Israel, Jonathan the son of David’s brother Shimei killed him.
8So these descendants of Rapha in Gath fell at the hands of David and his servants.
WEB World English Bible 2000
6There was again war at Gath, where there was a man of great stature, who had twenty-four fingers and toes, six on each hand and six on each foot; and he also was born to the giant.
7When he defied Israel, Jonathan the son of Shimea, David’s brother, killed him.
8These were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.
KJV King James Version 1769
6And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant.
7But when he defied Israel, Jonathan the son of Shimea David’s brother slew him.
8These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.
ASV American Standard Version 1901
6And there was again war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot; and he also was born unto the giant.
7And when he defied Israel, Jonathan the son of Shimea David’s brother slew him.
8These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.
YLT Young's Literal Translation 1898
6And there is again war in Gath, and there is a man of measure, and his fingers and his toes are six and six, twenty and four, and also, he hath been born to the giant.
7And he reproacheth Israel, and smite him doth Jonathan son of Shimea, brother of David.
8These were born to the giant in Gath, and they fall by the hand of David, and by the hand of his servants.
Darby Darby Bible 1890
6And there was again a battle, at Gath; and there was a man [there] of great stature, whose fingers [and toes] were four and twenty, six [on each hand], and six [on each foot]; and he also was born to Rapha.
7And he defied Israel; but Jonathan the son of Shimea David's brother smote him.
8These were born to Rapha in Gath; and they fell by the hand of David, and by the hand of his servants.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 20:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators who address this passage agree on the central point: these verses record the final defeat of Philistine giants, and the Chronicler has deliberately shaped his narrative to highlight God's power at work through David's servants. Matthew Henry notes that the giants of Gath were 'last brought down' in the conquest, and draws a parallel to the persistence of sin in the Christian life: 'some sins which, like these giants, keep their ground a great while.' Wesley adds a simple pastoral comfort: 'We need not fear great men against us, while we have the great God for us.' The Cambridge Bible clarifies that the phrase 'born unto the giant' (or 'born to Rapha') identifies these men as belonging to the Rephaim, a race of giants long associated with Philistia. Adam Clarke remarks on the Chronicler's editorial choice to omit David's sins, believing the compiler found them 'already amply detailed' in other books. The shared conviction is that the Chronicler is not merely repeating old battles; he is making a theological statement about the Lord's faithfulness in subduing Israel's most fearsome enemies through ordinary men who trust in Him.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The passage records a historical victory of David's servants over Philistine giants, emphasizing God's deliverance through ordinary people.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of 'the giant' (Rapha) | All major commentaries agree that the term refers to the Rephaim, a race of giants associated with Philistia. | Some older commentators (e.g., Adam Clarke) treat 'Rapha' as a specific individual giant; modern scholars see it as a clan or tribal name. |
| The Chronicler's omission of David's sin | There is wide agreement that the Chronicler omits the Bathsheba episode intentionally, focusing on David's positive role. | The motive is debated: apologetic (to defend David's reputation) vs. theological (to emphasize God's blessings on the Davidic covenant). |
| Historical reliability of giant accounts | The text presents the giant as a historical figure; pre-critical readers accepted it as literal. | Modern readers vary: some accept the historicity of polydactyly and large stature; others interpret the descriptions symbolically as representing formidable enemies. |
| The significance of polydactyly (six fingers/toes) | It is a marker of the giant's unusual size and strength, emphasizing the threat he posed. | Some see it as a literal medical condition; others suggest it may be symbolic of completeness or supernatural origin, though this is not a major interpretive tradition. |
Historical & Cultural Context
Gath was one of the five chief Philistine cities and the hometown of Goliath. It had a reputation as a stronghold of the Rephaim, an ancient people known for their great size (Deuteronomy 2:11). The Hebrew word Rapha appears repeatedly in this passage (verses 6, 8). The Cambridge Bible explains that it refers not to a single individual but to a branch of the Rephaim who had settled in Gath. This explains the repeated emphasis that the giant 'was born to the giant', he belonged to a line of warriors that Israel had faced for generations.
The Chronicler's placement of this story is strategic. In the preceding chapter (1 Chronicles 19, 20:3), he recounts David's war against the Ammonites, but he completely omits the episodes of David's adultery with Bathsheba and the murder of Uriah (2 Samuel 11, 12). As Keil and Delitzsch observe, the Chronicler follows a different purpose: he focuses on David's public victories and God's blessing on his reign, not his personal failures. The battles with the Philistine giants (vv. 4, 8) immediately follow the conquest of Rabbah, creating a sequence of God-given triumphs.
The description of the giant's polydactyly, six fingers on each hand and six toes on each foot, is unique in Scripture. It marks him as unusual even among giants. But the text does not mock him or sensationalize his condition. It simply reports his stature as part of the larger story: that the God of Israel is mightier than any opponent, no matter how physically remarkable. The repeated refrain 'these were born to the giant in Gath, and they fell by the hand of David and by the hand of his servants' (v. 8) ties together the various encounters and declares a complete victory.
The victor here is Jonathan, son of Shimea, David's nephew. Shimea (also called Shammah) was David's third brother (1 Chronicles 2:13). This underscores that the deliverance came not just from David but from his whole house. The Chronicler lists the defeated giants in a catalog style (vv. 4-8), each victory assigned to a different warrior: Sibbecai, Elhanan, and finally Jonathan. Together they show that the Lord worked through a team of faithful servants, not a single hero.
Textual Notes
The supplied sources note minor textual variations between this passage and its parallel in 2 Samuel 21:20. In Samuel, the location is given as 'Gob' rather than 'Gath' (though the context makes clear it is the same battle), and the name of the giant differs slightly ('Saph' in 2 Samuel 21:18 vs. 'Sippai' in 1 Chronicles 20:4). These differences are likely the result of scribal transmission or variant sources and do not affect the overall meaning of the passage. The central details, the giant's twenty-four digits, his defiance of Israel, and his death by David's servant, remain consistent. No significant textual variants threaten the interpretation of these verses.
Reception History
This passage has received modest attention in church history, often treated as a footnote to the David and Goliath story. Matthew Henry (1710) used it as a moral lesson on the persistence of sin: 'In the conflicts between grace and corruption there are some sins which, like these giants, keep their ground a great while.' His application connects the literal giants to inner spiritual struggles. Wesley's Explanatory Notes (1754) offers a brief but powerful pastoral word: 'We need not fear great men against us, while we have the great God for us.' The Cambridge Bible (1880) focuses on textual and historical clarification, explaining the Hebrew 'Rapha' as a clan name. Throughout the tradition, the passage has been read as a reassurance that God's power is not limited by the size or freakishness of the enemy. The Chronicler's selective history, omitting David's sins and highlighting these victories, has led some to see this as part of a larger theological portrait of David as a type of the coming Messiah, one who defeats God's enemies and establishes the kingdom.
Preaching This Verse
Three-point outline
- God's victories come in stages. The Philistines were subdued in chapter 18, but pockets of resistance remained. The giants of Gath were the last holdouts. In the same way, spiritual growth often involves dealing with persistent, deep-rooted sins.
- God uses ordinary people to achieve extraordinary things. Jonathan is not a famous warrior; he is David's nephew. Yet he steps forward when the giant defies Israel. God does not need the most gifted or trained, He needs willing servants.
- God fights for His people. The refrain "they fell by the hand of David and by the hand of his servants" (v. 8) reminds us that the victory belongs to the Lord, even when human hands are the instruments. The battle is the Lord's (1 Samuel 17:47).
Five-point outline
- The persistence of the enemy: the Philistine giants reappear even after major victories. Christians should expect ongoing warfare (Ephesians 6:12).
- The physical details matter: the six fingers and toes emphasize that this was an especially formidable opponent. No battle is too small or too strange for God.
- The identity of the victor: Jonathan, son of Shimea. Not David himself, but a relative. God's deliverance often comes through unexpected channels.
- The language of defiance: "He defied Israel" recalls Goliath. The same Spirit that empowered David now empowers his servants.
- The summary statement: "They fell by the hand of David and by the hand of his servants." The victory is shared. The kingdom of God advances through the coordinated efforts of the whole community of faith.
Illustration hooks
- A homeowner finally clears a stubborn patch of weeds that kept returning year after year. The last few are the toughest, but they come out too.
- A sports team wins the championship not because of one star player, but because every member contributed in key moments.
- A community project that succeeds after many setbacks, the final, hardest obstacle is removed by someone who stepped up when others were discouraged.
Questions your congregation is asking
- Why does God allow some problems to persist for so long?
- Can God really use me if I'm not a leader like David?
- How do we know when we're fighting the Lord's battles versus our own?
Leading a Discussion
This passage is a compact example of the Chronicler's method: he selects and arranges material to highlight God's faithfulness. As your group studies these verses, consider what the Chronicler wanted his readers to learn about God, about David, and about themselves.
Discussion questions
- What stands out to you about the description of the giant with six fingers and six toes? Why do you think the Chronicler included this detail?
- The phrase 'born to the giant' appears three times. Who does 'the giant' refer to, and why is this repetition important?
- Compare this passage with the story of David and Goliath (1 Samuel 17). What similarities do you see? What differences? What does this tell us about the ongoing nature of the conflict between Israel and the Philistines?
- The Chronicler chose to omit the stories of David's sin and family turmoil (chapters 11-12 of 2 Samuel). Why might he have done this? What point is he making about David's reign?
- Jonathan is described as 'the son of Shimea, David's brother.' He is not a famous figure. What does this teach us about how God accomplishes His purposes?
- Verse 8 summarizes: 'These were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.' How does this statement encourage the broader community of God's people?
- What 'giants' do you face in your own life, persistent challenges that seem to keep returning? How does this passage speak to that situation?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 21:20 | There was again war at Gath, where there was a man of great stature, who had six fingers on every hand and six toes on every foot, twenty-four in number, and he also was born to the giant. |
| I Samuel 16:9 | Then Jesse made Shammah to pass by. He said, “Yahweh has not chosen this one, either.” |
| I Samuel 17:10 | The Philistine said, “I defy the armies of Israel today! Give me a man, that we may fight together!” |
| I 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?” |
| I 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.” |
| I Chronicles 2:13 | and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, |
| Isaiah 37:23 | Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel. |
| Joshua 14:12 | Now therefore give me this hill country, of which Yahweh spoke in that day; for you heard in that day how the Anakim were there, and great and fortified cities. It may be that Yahweh will be with me, and I shall drive them out, as Yahweh said.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the compiler of these accounts deliberately passed over the notorious sins of Amnon and Absalom, since they were already fully recorded in other accredited books. He credits this omission as a wise choice, sparing readers from repeating painful details that no friend of piety would wish to retell.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the word "giant" in these passages translates the Hebrew "Rapha," identifying these figures specifically as members of the Rephaim tribe who lived in Gath, not merely tall individuals. It also observes that the original describes Goliath as a "challenger" or "champion" rather than simply a man of great size.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes the giant's extraordinary physical detail: twenty-four fingers and toes total, six on each hand and foot. This descendant of the Rephaim at Gath reviled Israel before being killed by David's nephew Jonathan, showing that even these fearsome giants fell to David's house.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch observe that the Chronicler omits the story of David nearly being slain by the giant Jishbi-Benob, even though it was in his source material. They argue this omission fits the Chronicler's purpose: he highlights David's victorious power over the nations, not a moment where the king needed rescue while weak.
Lange's Commentary Reformed 1857
Lange examines how the Chronicler deliberately selected from his sources, omitting episodes from 2 Samuel that might tarnish David's reputation. He notes the absence of David's dangerous fight with Ishbi-benob, his adultery and murder, and Solomon's idolatry, arguing the Chronicler focused instead on David's victorious wars and legitimate rule.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Israel never produced giants, only their enemies did, because God's people grow in usefulness, not in size. Ordinary servants of David defeated these imposing foes in every encounter because God takes pleasure in cutting down the proud.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a sharp contrast between powerful human enemies and the far greater power of God. Since God has already caused them to fall, believers need not fear even the most influential opponents. The key is simply having the great God on our side.