1 Samuel 22:19
He also put to the sword Nob, the city of the priests, with its men and women, children and infants, oxen, donkeys, and sheep.
He also struck down Nob, the city of the priests, with the sword—
The phrase "He also struck down" indicates a continuation of violence and judgment. The Hebrew root for "struck down" is נכה (nakah), which often implies a decisive and forceful action, typically associated with divine judgment or warfare. Nob, identified as "the city of the priests," was a significant religious center, housing the tabernacle and the priestly community. This act of destruction was not just a military action but a spiritual desecration, highlighting the severity of Saul's disobedience and the resulting divine judgment. Historically, this event underscores the tragic consequences of Saul's paranoia and the misuse of power against God's anointed servants.

both men and women, children and infants
The inclusion of "men and women, children and infants" emphasizes the totality and indiscriminate nature of the massacre. The Hebrew words for "children" (טַף, taph) and "infants" (יוֹנֵק, yoneq) highlight the innocence and vulnerability of the victims. This phrase serves as a stark reminder of the collateral damage of sin and the far-reaching impact of Saul's rebellion against God. It also foreshadows the eventual downfall of Saul's reign, as such acts of violence are contrary to the character of God, who values life and justice.

oxen, donkeys, and sheep
The mention of "oxen, donkeys, and sheep" signifies the complete destruction of both human and economic resources. In ancient Israel, livestock represented wealth and sustenance, and their destruction would have been a devastating blow to the community's survival. The Hebrew context here reflects a "herem" or total destruction, often associated with divine judgment against those who oppose God's will. This act of annihilation serves as a sobering reminder of the consequences of turning away from God's commands and the importance of aligning leadership with divine purposes. The loss of these animals also symbolizes the loss of God's provision and blessing due to disobedience.

Persons / Places / Events
1. Saul
The first king of Israel, who ordered the destruction of Nob. His actions here reflect his growing paranoia and departure from God's will.

2. Doeg the Edomite
Saul's servant who carried out the massacre at Nob. His actions demonstrate the consequences of unchecked ambition and loyalty to a flawed leader.

3. Nob
A city of priests, representing a place of worship and service to God. Its destruction signifies a severe breach of divine order and justice.

4. Ahimelech
The high priest at Nob who, along with his fellow priests, was killed by Doeg. His death marks a tragic moment of innocent suffering due to Saul's misguided wrath.

5. David
Although not directly involved in this event, David's earlier visit to Nob and interaction with Ahimelech indirectly led to the massacre. This highlights the unintended consequences of actions and decisions.
Teaching Points
The Consequences of Disobedience
Saul's actions at Nob are a direct result of his earlier disobedience to God. Disobedience can lead to a hardened heart and devastating consequences for others.

The Danger of Misplaced Loyalty
Doeg's loyalty to Saul over God led to the massacre. Our ultimate allegiance should be to God, not to flawed human leaders.

The Cost of Leadership
David's indirect role in the events at Nob reminds us that leaders must be aware of the far-reaching impact of their decisions and actions.

Innocent Suffering
The priests of Nob suffered unjustly, reminding us that in a fallen world, the innocent may suffer due to the sins of others. This calls for trust in God's ultimate justice.

God's Sovereignty and Justice
Despite the tragedy at Nob, God remains sovereign and just. Believers can find comfort in knowing that God will ultimately right all wrongs.
Bible Study Questions
1. How does Saul's destruction of Nob reflect his spiritual state and relationship with God at this point in his reign?

2. In what ways can we ensure our loyalty remains with God rather than with human leaders or institutions?

3. How can we, like David, respond to the unintended consequences of our actions in a way that honors God?

4. What lessons can we learn from the suffering of the innocent priests at Nob about trusting in God's justice?

5. How does the account of Nob challenge us to consider the impact of our decisions on others, especially those who are vulnerable or innocent?
Connections to Other Scriptures
1 Samuel 15
Saul's disobedience in sparing King Agag and the best of the Amalekite livestock contrasts with his ruthless destruction of Nob, showing his inconsistency in following God's commands.

Psalm 52
Written by David concerning Doeg's betrayal, this psalm reflects on the wickedness of those who trust in their own strength and deceit rather than in God.

Matthew 23:35
Jesus references the blood of the righteous, which can be connected to the innocent bloodshed at Nob, illustrating the ongoing theme of persecution of God's servants.
A Friend and a FoeR. E. Faulkner.1 Samuel 22:5-23
The Tyranny of SaulB. Dale 1 Samuel 22:6-19
Doeg the EdomiteB. Dale 1 Samuel 22:18, 19
Massacre and SafeguardD. Fraser 1 Samuel 22:18-23
People
Abiathar, Ahimelech, Ahitub, Benjamin, Benjaminites, Benjamites, David, Doeg, Gad, Goliath, Jesse, Saul
Places
Adullam, Gibeah, Hereth, Mizpeh, Moab, Nob
Topics
Ass, Asses, Babies, Breast, Cattle, Donkeys, Edge, Infant, Infants, Mouth, Nob, Nursing, Ox, Oxen, Priests, Sheep, Smitten, Smote, Struck, Suckling, Sucklings, Sword, Town, Women
Dictionary of Bible Themes
1 Samuel 22:18-19

     5572   sword

Library
Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither
Alexander Maclaren—The Life of David

The Exile --Continued.
We have one psalm which the title connects with the beginning of David's stay at Adullam,--the thirty-fourth. The supposition that it dates from that period throws great force into many parts of it, and gives a unity to what is else apparently fragmentary and disconnected. Unlike those already considered, which were pure soliloquies, this is full of exhortation and counsel, as would naturally be the case if it were written when friends and followers began to gather to his standard. It reads like
Alexander Maclaren—The Life of David

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical
Frank Nelson Palmer—A Bird's-Eye View of the Bible

Subterraneous Places. Mines. Caves.
Thus having taken some notice of the superficies of the land, let us a little search into its bowels. You may divide the subterraneous country into three parts: the metal mines, the caves, and the places of burial. This land was eminently noted for metal mines, so that "its stones," in very many places, "were iron, and out of its hills was digged brass," Deuteronomy 8:9. From these gain accrued to the Jews: but to the Christians, not seldom slavery and misery; being frequently condemned hither by
John Lightfoot—From the Talmud and Hebraica

Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by
John Bunyan—The Works of John Bunyan Volumes 1-3

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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