1 Samuel 27:9

Translation
King James Version
And David smote the land, and left neither man nor woman alive, and took away the sheep, and the oxen, and the asses, and the camels, and the apparel, and returned, and came to Achish.
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KJV (with Strong's)
And David H1732 smote H5221 the land H776, and left neither man H376 nor woman H802 alive H2421, and took away H3947 the sheep H6629, and the oxen H1241, and the asses H2543, and the camels H1581, and the apparel H899, and returned H7725, and came H935 to Achish H397.
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Complete Jewish Bible
David would attack the land, leaving alive neither men nor women, but taking the sheep, cattle, donkeys, camels and clothing. Then he would return and go to Akhish.
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Berean Standard Bible
Whenever David attacked a territory, he did not leave a man or woman alive, but he took the flocks and herds, the donkeys, camels, and clothing. Then he would return to Achish,
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American Standard Version
And David smote the land, and saved neither man nor woman alive, and took away the sheep, and the oxen, and the asses, and the camels, and the apparel; and he returned, and came to Achish.
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World English Bible Messianic
David struck the land, and saved neither man nor woman alive, and took away the sheep, and the cattle, and the donkeys, and the camels, and the clothing; and he returned, and came to Achish.
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Geneva Bible (1599)
And Dauid smote the lande, and left neither man nor woman aliue, and tooke sheepe, and oxen, and asses, and camels, and apparell, and returned and came to Achish.
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Young's Literal Translation
and David hath smitten the land, and doth not keep alive man and woman, and hath taken sheep, and oxen, and asses, and camels, and garments, and turneth back, and cometh in unto Achish.
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See also
1 Samuel 15:31 Samuel 15:7Genesis 25:18Genesis 16:7Joshua 6:21Exodus 15:22Deuteronomy 25:17
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David Among the Philistines
David Among the Philistines View full PDF

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In the KJVVerse 7,940 of 31,102

Study This Verse

SUMMARY

1 Samuel 27:9 vividly portrays a strategic and brutal military campaign conducted by David during his refuge under King Achish of Gath in Philistine territory. This verse details David's complete annihilation of the inhabitants of the lands he raided—specifically the Geshurites, Gezrites, and Amalekites—leaving no survivors, and his subsequent return to Achish with the spoils, meticulously maintaining the elaborate deception that he was raiding Israelite or allied territories.

CONTEXT

  • Literary Context: This verse is situated within a pivotal and morally complex period of David's life, chronicled in 1 Samuel 27. Having been relentlessly pursued by King Saul, David, in a desperate yet shrewd move, sought asylum with Achish, the Philistine king of Gath (1 Samuel 21:10-15). Achish granted David the border town of Ziklag as his dwelling place (1 Samuel 27:6). From this strategic base, David conducted raiding expeditions, but instead of attacking Judah or its allies as Achish believed, he cunningly targeted long-standing enemies of Israel: the Geshurites, Gezrites, and Amalekites (1 Samuel 27:8). The extreme measure of leaving no survivors, as described in 1 Samuel 27:9, was absolutely crucial to prevent any intelligence from reaching Achish that would expose David's true targets, thereby preserving his cover and ensuring his continued protection among the Philistines. This period of calculated deception directly precedes the climactic battle where Saul dies (1 Samuel 31), setting the precarious stage for David's eventual ascension to the throne of Israel.

  • Historical & Cultural Context: The ancient Near East was characterized by frequent, often brutal, inter-tribal and inter-kingdom warfare, where "no quarter" was a common practice. The act of "leaving neither man nor woman alive" (sometimes referred to as herem, or devotion to destruction, though here driven by strategic deception rather than explicit divine command) was not uncommon, serving to prevent retaliation, eliminate witnesses, or secure resources. The Geshurites, Gezrites, and Amalekites were nomadic or semi-nomadic groups inhabiting the Negev region, frequently hostile to Israel. The Amalekites, in particular, had a long and bitter history of enmity with Israel, dating back to the Exodus (Exodus 17:8-16) and were explicitly commanded by God to be utterly destroyed by Saul (1 Samuel 15:2-3). David's actions, while ethically complex, fit within the harsh realities of ancient warfare and his desperate situation, where survival and the preservation of his future kingdom were at stake amidst powerful Philistine overlords and a relentlessly pursuing Israelite king.

  • Key Themes: This verse powerfully illustrates several key themes within the book of Samuel and David's tumultuous life. Firstly, it highlights Survival and Deception, as David masterfully navigates a perilous political landscape, employing cunning and ruthless tactics to protect himself and his followers. His elaborate deception of King Achish, presenting the plunder as if it came from raids against Judah or its allies, underscores his shrewdness and ability to adapt under immense pressure. Secondly, it starkly portrays the Brutality of Ancient Warfare, reminding readers of the grim realities and ethical complexities faced by leaders in that era. The complete eradication of a population was a common, albeit horrifying, military tactic to ensure total incapacitation of an enemy and prevent intelligence leaks. Thirdly, the passage contributes to the pervasive theme of the Moral Ambiguity of a Biblical Hero. David, often celebrated as "a man after God's own heart" (1 Samuel 13:14), engages in actions that are deeply challenging from a modern ethical perspective. This highlights that biblical figures, even those chosen and used by God, were flawed individuals operating within difficult and often violent circumstances, prompting readers to grapple with the complexities of divine providence working through imperfect human agents.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • smote (Hebrew, nâkâh', H5221): The Hebrew verb נָכָה (nâkâh) is a primitive root meaning "to strike," "to smite," "to hit," or "to beat." In military contexts, as employed here, it carries the strong connotation of a decisive, destructive blow, implying a complete defeat, slaughter, or annihilation. Its use in this verse emphasizes the absolute nature of David's attack, indicating not merely a skirmish but a devastating assault designed to eliminate the target population entirely and decisively.
  • man (Hebrew, ʼîysh', H376): The Hebrew word אִישׁ (ʼîysh) refers to a man as an individual or a male person. In the context of "left neither man nor woman alive," its inclusion emphasizes the comprehensiveness of the extermination. David's strategy was to ensure no male combatants or potential witnesses remained, highlighting the total incapacitation of the raided communities.
  • woman (Hebrew, ʼishshâh', H802): The Hebrew word אִשָּׁה (ʼishshâh) is the feminine form of ʼîysh, referring to a woman. Its explicit mention alongside "man" in the phrase "left neither man nor woman alive" underscores the absolute and indiscriminate nature of the destruction. This was not merely a military engagement against combatants but a complete eradication of the population, crucial for David's strategic deception by ensuring no one survived to report his true activities to Achish.

Verse Breakdown

  • "And David smote the land": This opening clause immediately identifies David as the active agent and the "land" as the object of his military action. The "land" specifically refers to the territories of the Geshurites, Gezrites, and Amalekites, as detailed in the preceding verse (1 Samuel 27:8). David's "smiting" signifies a forceful, decisive, and destructive military engagement, indicating a full-scale assault rather than a minor skirmish.
  • "and left neither man nor woman alive": This chilling and stark phrase reveals the extreme and total nature of David's tactics. It signifies a complete and utter extermination of the inhabitants of the raided settlements. The purpose was not merely conquest or plunder, but the elimination of any potential witnesses who could report David's true activities to King Achish, thereby exposing his deception and jeopardizing his refuge. This was a calculated and ruthless move to secure his strategic position and maintain his cover.
  • "and took away the sheep, and the oxen, and the asses, and the camels, and the apparel": This clause provides a detailed inventory of the spoils of war. These items—livestock and clothing—represented significant wealth and sustenance in the ancient world. By returning with such substantial plunder, David provided tangible "proof" to Achish of his successful raids, reinforcing the Philistine king's belief that David was indeed attacking Israelite or allied territories. The collection of these specific items highlights both the economic motivation and the practical, material outcome of these raids.
  • "and returned, and came to Achish": This concluding clause brings the action full circle, emphasizing the successful completion of the raid and, more importantly, the successful continuation of David's elaborate deception. His unhindered return to Achish with the spoils, without any dissenting reports from the raided areas, solidified his position and credibility with the Philistine king, allowing him to maintain his sanctuary in Ziklag and continue his strategic maneuvering.

Literary Devices

The narrative in 1 Samuel 27:9 employs several potent literary devices that deepen its impact and theological complexity. Irony is profoundly present, as David, the anointed future king of Israel and a man chosen by God, finds himself serving a Philistine king and raiding enemies of Israel while meticulously pretending to attack his own people. This creates a significant tension between his divine calling and his immediate, morally ambiguous actions for survival. There is also an element of Foreshadowing, as David's strategic cunning, ruthlessness, and remarkable ability to navigate complex political landscapes, so starkly demonstrated here, will become crucial (and sometimes problematic) aspects of his future reign as king over all Israel. The stark description of "left neither man nor woman alive" functions as Hyperbole to emphasize the totality of the destruction and the strategic intent behind it, though it may also be a literal description reflecting the brutal realities of ancient warfare. Furthermore, the passage presents a powerful Contrast between the ideal of a God-fearing leader and the harsh realities and moral compromises faced by individuals striving for survival and fulfilling a divine destiny in a fallen world.

THEOLOGICAL AND THEMATIC CONNECTIONS

The account of David's actions in 1 Samuel 27:9 presents a challenging but vital theological truth: God often works through imperfect, flawed human beings to accomplish His divine purposes. While David is consistently portrayed as "a man after God's own heart," this verse, along with others in his story, reveals his capacity for cunning, deception, and extreme violence. The biblical narrative describes David's actions here without explicitly condoning or condemning them, but rather presents them as part of his complex and often morally ambiguous journey to the throne. This narrative forces us to grapple with the tension between God's perfect will and the messy realities of human choices, even by those chosen for great things. It highlights God's sovereignty, demonstrating His ability to bring about His plans even amidst human moral ambiguity and the harsh realities of a fallen world. David's actions, while ethically complex, were part of his survival strategy that ultimately led to his becoming king, a role pivotal in God's redemptive plan.

REFLECTION AND APPLICATION

This passage serves as a powerful reminder that biblical narratives truthfully portray the lives of real people, including their struggles, compromises, and moral complexities. When we encounter difficult texts like 1 Samuel 27:9, it challenges us to move beyond simplistic hero worship and to engage with the full humanity of biblical figures. It teaches us that God's work is not contingent on human perfection but often unfolds through flawed individuals navigating desperate circumstances. For us today, this passage encourages a careful distinction between descriptive accounts (what happened) and prescriptive teachings (what we should do). We are called to discern the underlying theological truths—God's sovereignty, His use of imperfect people, and the pervasive reality of sin—rather than emulating every action. It prompts us to reflect on the moral compromises we might be tempted to make in our own struggles for survival or success, and to consider the ethical implications of our actions, even when under duress, always striving for integrity and dependence on God's perfect will.

Questions for Reflection

  • How do we reconcile David's actions in this verse with his portrayal as "a man after God's own heart"?
  • What does this passage teach us about the nature of leadership, especially in morally ambiguous situations?
  • In what ways does this narrative challenge our understanding of biblical heroes and the concept of divine providence?
  • How can we apply the principle of discerning descriptive versus prescriptive passages when reading other challenging parts of the Bible?

FAQ

Why did David engage in such ruthless tactics, leaving no survivors?

Answer: David's actions were primarily driven by a desperate need for survival and a strategic imperative to maintain his elaborate deception of King Achish. By leaving no man or woman alive from the raided villages, David ensured there would be no witnesses to contradict his fabricated reports to Achish. He pretended to be raiding Israelite or allied territories, while in reality, he was attacking long-standing enemies of Israel (the Geshurites, Gezrites, and Amalekites). This ruthless tactic was a calculated move to preserve his cover, secure his refuge among the Philistines, and protect his future as the anointed king of Israel. It reflects the harsh realities and common practices of warfare in the ancient Near East, where complete annihilation was sometimes employed to prevent retaliation or intelligence leaks, especially when deception was a key component of the strategy, as it was for David in 1 Samuel 27.

Does God condone David's deception and violence in this chapter?

Answer: The biblical text describes David's actions but does not explicitly condone them as morally righteous or divinely commanded. While God clearly uses David for His purposes, the narrative of 1 Samuel 27 highlights David's human flaws and the morally complex choices he made under extreme pressure. The Bible often presents descriptive accounts of human behavior, even sinful behavior, without necessarily endorsing it. This passage serves to show the gritty reality of David's journey to the throne, demonstrating that God works through imperfect people and that even heroes of faith can operate in morally ambiguous ways. It invites readers to grapple with the complexities of human sin and God's sovereignty, recognizing that God's overarching plan can unfold even amidst human failings.

CHRIST-CENTERED FULFILLMENT

While 1 Samuel 27:9 portrays David's cunning and ruthless actions, it ultimately underscores the profound need for a perfect King, one whose reign is not built on deception or violence, but on truth, righteousness, and grace. David, despite his divine anointing and ultimate destiny, was a flawed human leader, resorting to morally ambiguous means for survival and the establishment of his kingdom. His temporary refuge among the Philistines and his strategic deceptions highlight the limitations of even the best human efforts to secure salvation or establish a lasting peace. This narrative, therefore, points forward to Jesus Christ, the true Son of David, who embodies perfect righteousness and whose kingdom is "not of this world" (John 18:36). Unlike David, who "smote the land" and left no survivors to secure his earthly position, Jesus came not to destroy but to save (John 3:17). His ultimate victory over sin and death was achieved not through military conquest or strategic deception, but through self-sacrificial love on the cross, disarming spiritual principalities and powers (Colossians 2:15). In Christ, we find the perfect King and Savior, whose kingdom is eternal and whose peace transcends all human cunning and violence, offering true redemption and a path to abundant life that David, in his human frailty, could only foreshadow.

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Commentary on 1 Samuel 27 verses 8–12

Here is an account of David's actions while he was in the land of the Philistines, a fierce attack he made upon some remains of the devoted nations, his success in it, and the representation he gave of it to Achish. 1. We may acquit him of injustice and cruelty in this action because those people whom he cut off were such as heaven had long since doomed to destruction, and he that did it was one whom heaven had ordained to dominion; so that the thing was very fit to be done, and he was very fit to do it. It was not for him that was anointed to fight the Lord's battles to sit still in sloth, however he might think fit, in modesty, to retire. He desired to be safe from Saul only that he might expose himself for Israel. He avenged an old quarrel that God had with these nations, and at the same time fetched in provisions for himself and his army, for by their swords they must live. The Amalekites were to be all cut off. Probably the Geshurites and Gezrites were branches of Amalek. Saul was rejected for sparing them, David makes up the deficiency of his obedience before he succeeds him. He smote them, and left none alive, Sa1 27:8, Sa1 27:9. The service paid itself, for they carried off abundance of spoil, which served for the subsistence of David's forces. 2. Yet we cannot acquit him of dissimulation with Achish in the account he gave him of this expedition. (1.) David, it seems, was not willing that he should know the truth, and therefore spared none to carry tidings to Gath (Sa1 27:11), not because he was ashamed of what he had done as a bad thing, but because he was afraid, if the Philistines knew it, they would be apprehensive of danger to themselves or their allies by harbouring him among them and would expel him from their coasts. It would be easy to conclude, If so he did, so will be his manner, and therefore he industriously conceals it from them, which, it seems, he could do by putting them all to the sword, for none of their neighbours would inform against him, nor perhaps would soon come to the knowledge of what was done, intelligence not being so readily communicated then as now. (2.) He hid it from Achish with an equivocation not at all becoming his character. Being asked which way he had made his sally, he answered, Against the south of Judah, v. 13. It was true he had invaded those countries that lay south of Judah, but he made Achish believe he had invaded those that lay south in Judah, the Ziphites for example, that had once and again betrayed him; so Achish understood him, and thence inferred that he had made his people Israel to abhor him, and so riveted himself in the interest of Achish. The fidelity of Achish to him, his good opinion of him, and the confidence he put in him, aggravate his sin in deceiving him thus, which, with some other such instances, David seems penitently to reflect upon when he prays, Remove from me the way of lying.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–12. Public domain.
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BedeAD 735
Commentary on Samuel
And David struck all the land, etc. The Lord strikes with the sword of His word whatever earthly and lowly thing He finds in unbelievers; nor does He allow anyone of those who truly receive the faith, either in spirit or in flesh, to live further in their prior conduct, but makes all by true confession say with the Apostle: But it is no longer I who live, but Christ lives in me (Gal. II).
BedeAD 735
Commentary on Samuel
And he took the sheep and the cattle, etc. Christ, taking from the nations souls of diverse character, hastens to gather them all into the unity of the preexisting Church in Himself.
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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