1 Samuel 22:19
in 1 Samuel 22He also put to the sword Nob, the city of the priests, with its men and women, children and infants, oxen, donkeys, and sheep.
BSB
The same verse in ASV and KJV ▾
ASV
And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen and asses and sheep, with the edge of the sword.
KJV
And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.
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This verse in 1 Samuel 22
Commentary
13 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Both men and women ... - The language employed in the case of the Amalekites 1Sa 15:3 and of Jericho Jos 6:21. Nothing could be more truculent than Saul’s revenge.
This site's exposition
fourscore and five persons
on 1 Samuel 22:18-19
Doeg alone does what Israel's own soldiers would not, killing fourscore and five men who wore the linen ephod, then putting the whole city of Nob to the sword, men, women, children and cattle together. Wesley calls it the worst deed of Saul's entire reign, plain evidence of the evil spirit that had long tormented him. Henry and Gill both read the slaughter as the sentence spoken over Eli's house at 2:27 to 36 and again at 3:11 to 14 falling due, God's justice riding on Saul's injustice without excusing the man who carried it out.
This site's exposition
with its men and women, children and infants
Barnes hears in this list of men and women, children and infants the ban on Amalek at 15:3 and on Jericho at Joshua 6:21. Saul spared Agag and the best of the sheep and oxen at 15:9. At Nob, the city of the priests, he spares nothing.
The record, by era
The Church Fathers4 voices
While the holy man David was on the run from Saul's persecution, he fled to a place where he thought he would be safe. He passed by the house of a priest named Ahimelech and accepted loaves from him. In so doing, he acted in the role not of a king only, but of a priest too, because he ate the bread of the presence which "it was unlawful for anyone other than the priests to eat," as the Lord reminds us in the Gospel. Saul, when later he began to hunt him, was angry with his retainers because none of them was willing to betray David. The story has just been read from the book of the Kingdoms [Samuel]. But there was a man present that day named Doeg, who was an Edomite and the principal herdsman in Saul's service; he too had come to Ahimelech the priest. He was present again when Saul raged against his followers because none of them would betray David. Doeg revealed where he had seen him. Saul immediately sent for the priest and all his family to be brought before him, and [he] ordered that they be killed. Not one of Saul's entourage dared raise a hand against the priests of the Lord, even under orders from the king. But this Doeg, who had betrayed David's whereabouts, was like Judas; he did not recoil from his evil purpose but persisted in bringing forth fruit from that same root even to the end, the kind of fruit typical of a rotten tree. So at the king's order Doeg killed the priest and all his family, and afterwards the city of the priests was demolished.We have seen, then, that this man Doeg was the enemy of both David the king and Ahimelech the priest. Doeg was a single person, but he represents a whole class of people. Similarly David embodies both king and priest, like one man with a dual personality, though the human race is one. […]
Indeed, when Saul heard that the priests had helped David unwittingly, he had them brought to him, and he killed them. It was fitting for you too that innocent blood be hung about your neck, as was Saul's case. But the Son of David escaped …
You put in the front of your letter what would be pleasing, that it is written in the book of 1 Kings [Samuel]: "Samuel served as a boy before the Lord, girded in a linen ephod and having a small duplicate cloak which his mother had made for him and would bring to him day after day when she went up with her husband to offer sacrifice on the day of sacrifice."
When David was fleeing from Saul, he came to the priest Abimelech. He was received by him and obtained the loaves of proposition and the sword with which he had slain Goliath. The loaves of proposition denoted his role as priest, the consecrated sword his …
The Medieval Church1 voice
Now he struck the city of the priests with the edge of the sword, etc. With the doctors of Christ slaughtered by the Antichrist, he also seeks to utterly disgrace and eradicate their fame of doctrine, by which they used to courageously combat impious dogma …
5 more voices on this verse
The Puritans and the Awakening3 voices
Both men, &c. - In all the life of Saul, there is no wickedness to be compared to this. He appears now to be wholly under the power of that evil spirit which had long tormented him.
For that sin God left him to this. [2.] The accomplishment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. Though Saul was unrighteous in doing this, yet God was righteous in permitting it.
And Nob, the city of the priests, smote he with the edge of the sword,....
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Nob, the city of the priests, smote he with the edge of the sword--The barbarous atrocities perpetrated against this city seem to have been designed to terrify all the subjects of Saul from affording either aid or an asylum to David. But they proved ruinous to Saul's own interest, as they alienated the priesthood and disgusted all good men in the kingdom.
And Nob - smote he with the edge of the sword - This is one of the worst acts in the life of Saul; his malice was implacable, and his wrath was cruel, and there is no motive of justice or policy by which such a barbarous act can be justified.
The words behind it
18 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וְאֵ֨ת | veet | and <obj.> | H853 → | 10935 times |
| נֹ֤ב | no | Nob | H5011 → | 6 times |
| עִיר־ | ʾir- | [the] city of | H5892 → | 1090 times |
| הַכֹּֽהֲנִים֙ | hakohanim | the priests | H3548 → | 750 times |
| הִכָּ֣ה | hikah | he struck | H5221 → | 499 times |
| לְפִי־ | lefi- | to [the] mouth of | H6310 → | 498 times |
| חֶ֔רֶב | cherev | [the] sword | H2719 → | 413 times |
| מֵאִישׁ֙ | meish | from man | H376 → | 1663 times |
| וְעַד־ | vead- | and unto | H5704 → | 1261 times |
| אִשָּׁ֔ה | ʾishah | woman | H802 → | 781 times |
| מֵעוֹלֵ֖ל | meolel | from child | H5768 → | |
| וְעַד־ | vead- | and unto | H5704 → | 1261 times |
| יוֹנֵ֑ק | yonek | suckling-child | H3243 → | 33 times |
| וְשׁ֧וֹר | veshor | and ox[en] | H7794 → | 79 times |
| וַחֲמ֛וֹר | vachamor | and donkey[s] | H2543 → | 96 times |
| וָשֶׂ֖ה | vaseh | and sheep | H7716 → | 47 times |
| לְפִי־ | lefi- | to [the] mouth of | H6310 → | 498 times |
| חָֽרֶב׃ | charev | [the] sword | H2719 → | 413 times |
וְאֵ֨תand <obj.>
veetH853 →10935 times
נֹ֤בNob
noH5011 →6 times
עִיר־[the] city of
ʾir-H5892 →1090 times
הַכֹּֽהֲנִים֙the priests
hakohanimH3548 →750 times
הִכָּ֣הhe struck
hikahH5221 →499 times
לְפִי־to [the] mouth of
lefi-H6310 →498 times
חֶ֔רֶב[the] sword
cherevH2719 →413 times
מֵאִישׁ֙from man
meishH376 →1663 times
וְעַד־and unto
vead-H5704 →1261 times
אִשָּׁ֔הwoman
ʾishahH802 →781 times
מֵעוֹלֵ֖לfrom child
meolelH5768 →
וְעַד־and unto
vead-H5704 →1261 times
יוֹנֵ֑קsuckling-child
yonekH3243 →33 times
וְשׁ֧וֹרand ox[en]
veshorH7794 →79 times
וַחֲמ֛וֹרand donkey[s]
vachamorH2543 →96 times
וָשֶׂ֖הand sheep
vasehH7716 →47 times
לְפִי־to [the] mouth of
lefi-H6310 →498 times
חָֽרֶב׃[the] sword
charevH2719 →413 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
James 2:13For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.
it leads to
- Matthew 5:7
Blessed are the merciful, for they will be shown mercy.
- Proverbs 21:13
Whoever shuts his ears to the cry of the poor, he too shall cry out and receive no answer.
- Matthew 6:15
But if you do not forgive men their trespasses, neither will your Father forgive yours.
- Luke 6:37
Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
- Ephesians 2:4–7
But because of His great love for us, God, who is rich in mercy,
- Matthew 5:7
Through
1 Samuel 15:3Now go and attack the Amalekites and devote to destruction all that belongs to them. Do not spare them, but put to death men and women, children and infants, oxen and sheep, camels and…
it leads to
- Numbers 24:20
Then Balaam saw Amalek and lifted up an oracle, saying: “Amalek was first among the nations, but his end is destruction.”
- Deuteronomy 20:16–18
However, in the cities of the nations that the LORD your God is giving you as an inheritance, you must not leave alive anything that breathes.
- Numbers 24:20
Through
Joshua 6:17Now the city and everything in it must be devoted to the LORD for destruction. Only Rahab the prostitute and all those with her in her house will live, because she hid the spies…
it leads to
- Deuteronomy 20:17
For you must devote them to complete destruction—the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites—as the LORD your God has commanded you,
- Deuteronomy 20:17
Where this verse is studied
On this page
About 1 Samuel

Who and where
1 name in this verse with a page on the site.
This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, EXPLANATIONS OF THE PSALMS 51; Bede, Commentary on Samuel; Cassiodorus, EXPOSITION OF THE PSALMS 51.1-2; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 3.3; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, LETTER 29; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament and Matthew Henry, Commentary on the Whole Bible.
