1 Samuel 18:7

Translation
King James Version
And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands.
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KJV (with Strong's)
And the women H802 answered H6030 one another as they played H7832, and said H559, Saul H7586 hath slain H5221 his thousands H505, and David H1732 his ten thousands H7233.
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Complete Jewish Bible
In their merrymaking the women sang, "Sha'ul has killed his thousands, but David his tens of thousands."
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Berean Standard Bible
And as the women danced, they sang out: “Saul has slain his thousands, and David his tens of thousands.”
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American Standard Version
And the women sang one to another as they played, and said, Saul hath slain his thousands, And David his ten thousands.
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World English Bible Messianic
The women sang one to another as they played, and said, “Saul has slain his thousands, David his ten thousands.”
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Geneva Bible (1599)
And the women sang by course in their play, and sayd, Saul hath slayne his thousand, and Dauid his ten thousand.
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Young's Literal Translation
and the women answer--those playing, and say, `Saul hath smitten among his thousands, And David among his myriads.'
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See also
1 Samuel 21:11Exodus 15:211 Samuel 29:5Psalms 24:7Psalms 24:8
In the KJVVerse 7,684 of 31,102

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SUMMARY

1 Samuel 18:7 marks a pivotal moment in the narrative of Saul and David, capturing the ecstatic public acclamation of David following his victory over Goliath. As the Israelite women celebrated with song and dance, their declaration that "Saul hath slain his thousands, and David his ten thousands" dramatically elevated David's military prowess above the reigning king's. This seemingly innocent, yet deeply impactful, act of praise inadvertently ignited a consuming jealousy in Saul, setting in motion the tragic and protracted conflict that would define the remainder of his reign and shape David's path to the throne.

CONTEXT

  • Literary Context: This verse immediately follows David's momentous and divinely-enabled victory over Goliath in 1 Samuel 17, an event that transformed him from an obscure shepherd boy into a national hero. The narrative then details David's initial integration into Saul's court, where he found favor with Saul and Jonathan (1 Samuel 18:1-5). The army's triumphant return from battle provides the backdrop for the women's celebratory procession and song in this verse. This public acclamation of David's superior achievements serves as the direct and immediate catalyst for Saul's intense, destructive jealousy, which is explicitly stated and elaborated upon in 1 Samuel 18:8-9, thereby initiating the escalating conflict that dominates the remainder of Saul's reign and shapes David's journey.
  • Historical & Cultural Context: Celebratory processions involving women, music, and dance were a deeply ingrained cultural practice in the ancient Near East, particularly following significant military victories. Such events served as vital public rituals to honor returning warriors, acknowledge their heroic deeds, and express national gratitude and joy. The Philistine threat was a constant and existential danger to Israel, making any decisive victory, especially one as dramatic and unexpected as David's over Goliath, a cause for immense national rejoicing and widespread celebration. Kings were expected to lead their armies to victory, and their success was often measured by the number of enemies subdued or slain. The women's song, while likely a spontaneous and genuine expression of joy and admiration, reflects a cultural understanding where military prowess directly correlated with a leader's honor, public esteem, and even divine favor.
  • Key Themes: This verse is profoundly significant for its contribution to several major themes within 1 Samuel. Firstly, it powerfully underscores David's Ascending Popularity and Divine Favor, demonstrating his rapid rise from obscurity to national hero, quickly eclipsing even the reigning king. This popularity is rooted in God's anointing and presence with David, contrasting sharply with Saul. Secondly, it serves as the critical turning point that reveals Saul's Deepening Jealousy, Insecurity, and Decline, illustrating how external praise for another can trigger destructive internal responses in a leader who feels threatened and whose authority is not rooted in God's steadfast approval. This jealousy becomes a pervasive motif, driving Saul's subsequent attempts on David's life, as seen in passages like 1 Samuel 19:9-10. Thirdly, the disproportionate success attributed to David implicitly points to Divine Sovereignty and the Transfer of Kingdom, subtly indicating that God's hand is on David, preparing him for the throne, while simultaneously withdrawing from Saul (1 Samuel 16:14).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • women (Hebrew, ʼishshâh', H802): This term refers to the female inhabitants, often highlighting their role in public life and communal expression. In ancient Israel, women frequently participated in celebratory events, particularly those marking military victories, using music, dance, and song. Their collective voice here represents the popular sentiment of the nation, making their acclamation of David particularly powerful and widely heard.
  • answered (Hebrew, ʻânâh', H6030): While often meaning "to respond," in this context, it carries the nuance of singing in a responsive or antiphonal manner, often in a communal setting. This suggests a call-and-response dynamic among the women, amplifying their song and ensuring its widespread dissemination. It emphasizes the public, collective, and performative nature of their declaration, making it more than just spoken words.
  • ten thousands (Hebrew, rᵉbâbâh', H7233): This word literally means "myriad" or "ten thousand," but it is frequently used hyperbolically in Hebrew to signify an immeasurably large, countless, or overwhelming number. In this context, it is a rhetorical exaggeration, not a literal casualty count. It serves to emphasize the overwhelming scale, unprecedented nature, and unparalleled impact of David's victory compared to Saul's, highlighting the immense impression David's feat made on the populace and establishing his extraordinary status.

Verse Breakdown

  • "And the women answered [one another] as they played": This clause establishes the setting and the participants of the scene. The "women" are the agents of this public acclamation, and their activity is characterized by "playing," which encompasses joyful musical performance, dancing, and singing. The phrase "answered [one another]" suggests an antiphonal or responsive mode of singing, where groups of women would sing back and forth, creating a powerful and pervasive sound that would capture the attention of all within earshot. This highlights the communal and celebratory nature of the event.
  • "and said,": This introduces the direct speech, the core message of their celebratory song. The act of "saying" here is not a quiet utterance but a loud, public proclamation, designed to be heard and understood by the returning warriors and the gathered populace. It signifies the verbalization of their collective joy, admiration, and assessment of the military achievements.
  • "Saul hath slain his thousands,": This part of the song acknowledges King Saul's military achievements, recognizing his established role as the reigning monarch and commander. The term "thousands" (Hebrew, ʾelep) represents a significant and respectable number, indicating that Saul had indeed led successful campaigns and was a capable warrior in his own right. This line serves as the baseline for comparison, setting up the dramatic contrast that follows.
  • "and David his ten thousands.": This is the climactic and most impactful declaration of the song, where David's achievement is dramatically and hyperbolically elevated above Saul's. The use of "ten thousands" (Hebrew, rĕbābâ, myriad) is a deliberate and striking exaggeration, signifying a victory so immense, extraordinary, and unprecedented that it far surpassed any previous military feat. It underscores the profound impact of David's defeat of Goliath and the Philistines, cementing his unparalleled status and overwhelming popularity in the eyes of the people.

Literary Devices

The verse employs several potent literary devices that amplify its impact and foreshadow future events. Juxtaposition is central, directly contrasting Saul's "thousands" with David's "ten thousands," immediately highlighting the perceived disparity in their military achievements and public standing. This contrast is further amplified by Hyperbole, as "ten thousands" is a deliberate rhetorical exaggeration intended to convey the overwhelming magnitude of David's victory and the depth of public admiration, rather than a precise numerical count. This hyperbolic praise functions as a form of Foreshadowing, subtly hinting at David's future ascendancy to the throne and Saul's inevitable decline. The women's song, a form of Antiphonal Chanting or responsive singing, also serves as a powerful Public Acclamation, making the message widely known and deeply impactful, thereby setting the stage for the dramatic shift in power dynamics and the unfolding tragedy of Saul's reign.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly illustrates the dangers of human praise and the inherent fragility of human leadership when it is not securely rooted in divine approval and spiritual humility. While the women's song was a natural expression of national joy, its comparative nature inadvertently exposed the insecure foundations of Saul's kingship, which had increasingly relied on popular approval rather than God's unfailing favor. The immediate consequence of this public praise was not only Saul's consuming jealousy but also his descent into madness and a relentless, murderous pursuit of David, demonstrating how unchecked envy and a thirst for human glory can corrupt the soul, destroy relationships, and lead to spiritual ruin. The narrative subtly contrasts the Spirit-filled David, whose victories were truly from the Lord, with Saul, from whom the Spirit had departed (1 Samuel 16:14), showing that true success, lasting leadership, and genuine security flow from God's anointing and abiding presence, not from the fleeting applause of the masses.

REFLECTION AND APPLICATION

1 Samuel 18:7 serves as a profound mirror reflecting the pervasive human tendency to compare and compete, and the destructive consequences that often follow when our identity and security are rooted in external validation. For leaders, it's a stark reminder that true authority, lasting influence, and inner peace come from God's appointment and approval, not from the fickle praise of people. When we derive our worth from external validation, we become acutely vulnerable to jealousy, insecurity, and resentment when others are praised, succeed, or appear to eclipse us. This verse challenges us to cultivate a heart that genuinely celebrates the achievements and gifts of others, recognizing that every good and perfect gift ultimately comes from God (James 1:17). It also calls us to examine our own reactions to the success of peers, colleagues, or subordinates. Do we rejoice with them, or do we feel a pang of envy or a sense of personal threat? For the one being praised, it's a crucial call to humility, remembering the timeless truth that "not to us, O Lord, not to us, but to your name give glory" (Psalm 115:1) and to guard against the intoxicating allure of human adulation.

Questions for Reflection

  • How do I typically react when someone else receives significant praise or recognition, especially if I feel my own contributions are overlooked or undervalued?
  • What are the primary sources of my personal security, validation, and sense of worth? Are they rooted in God's unwavering approval or in human applause and performance?
  • In what specific ways might unchecked envy, insecurity, or a thirst for human approval hinder my relationships, my ability to lead effectively, or my spiritual growth?
  • How can I actively cultivate a heart that genuinely celebrates the successes of others without feeling threatened, instead seeing their triumphs as opportunities for collective joy and God's glory?

FAQ

Why did the women sing this particular song, and was it intended to disrespect Saul?

Answer: The women's song was likely a spontaneous and exuberant expression of immense national joy and relief following David's decisive victory over Goliath, which had delivered Israel from a long-standing and terrifying Philistine threat. It was a deeply ingrained custom in ancient Near Eastern cultures to celebrate military heroes with songs, dances, and public processions upon their return from battle. While the song's comparative nature ("Saul his thousands, David his ten thousands") was deeply offensive and threatening to Saul, it was probably not intended as a deliberate act of disrespect or rebellion against the king. Instead, it was a hyperbolic declaration of David's extraordinary feat, which genuinely surpassed previous victories in the eyes of the people. The women were simply reflecting the overwhelming impact of David's achievement, which they perceived as exponentially greater than Saul's past successes. Their focus was on the magnitude of David's deliverance and the glory of his triumph, not necessarily on undermining Saul's authority, though that was indeed the tragic and unforeseen outcome that ignited Saul's destructive jealousy, as 1 Samuel 18:8 clearly states.

CHRIST-CENTERED FULFILLMENT

The narrative of David's meteoric rise and Saul's jealous decline, dramatically catalyzed by the women's song in 1 Samuel 18:7, powerfully foreshadows the ultimate King, Jesus Christ, who faced a similar, yet infinitely more profound, rejection by those in power. While David's earthly fame sparked human envy and division, Jesus, the true Son of David, came not to be served but to serve, and to give His life as a ransom for many (Mark 10:45). His "ten thousands" were not earthly enemies slain in physical battle, but countless souls redeemed from the dominion of sin and death through His victory on the cross (Colossians 2:15). Unlike Saul, who was consumed by insecurity and sought to destroy his perceived rival, Jesus, though the rightful King of all creation, humbly submitted to the will of His Father, even to the point of death on a cross (Philippians 2:8). The world's fleeting praise and ultimate rejection did not define Him, for His authority and glory were inherent, derived from His divine nature, not from human acclamation. He is the Lamb of God who truly takes away the sin of the world (John 1:29), and His triumph is eternal, not subject to the fleeting songs of men or the destructive envy of earthly kings. His kingdom is not of this world (John 18:36), and His reign is forever.

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Commentary on 1 Samuel 18 verses 6–11

Now begin David's troubles, and they not only tread on the heels of his triumphs, but take rise from them, such is the vanity of that in this world which seems greatest.

I. He was too much magnified by the common people. Some time after the victory Saul went a triumphant progress through the cities of Israel that lay next him, to receive the congratulations of the country. And, when he made his public entry into any place, the women were most forward to show him respect, as was usual then in public triumphs (Sa1 18:6), and they had got a song, it seems, which they sang in their dances (made by some poet or other, that was a great admirer of David's bravery, and was more just than wise, in giving his achievements in the late action the preference before Saul's), the burden of which was, Saul had slain his thousands, and David his ten thousands. Such a difference as this Moses made between the numbers of Ephraim and Manasseh, Deu 33:17.

II. This mightily displeased Saul, and made him envy David, Sa1 18:8, Sa1 18:9. He ought to have considered that they referred only to this late action, and intended not to diminish any of Saul's former exploits; and that in the action now celebrated it was undeniably true that David, in killing Goliath, did in effect slay all the Philistines that were slain that day and defeated the whole army; so that they did but give David his due. It may be, he that composed the song only used a poetic liberty, and intended not any invidious comparison between Saul and David; or, if he did, it was below the great mind of a prince to take notice of such a reflection upon his personal honour, when it appeared that the glory of the public was sincerely intended. But Saul was very wroth, and presently suspected some treasonable design at the bottom of it: What can he have more but the kingdom? This made him eye David as one he was jealous of and sought advantages against (Sa1 18:9): his countenance was not towards him as it had been. Proud men cannot endure to hear any praised but themselves, and think all their honour lost that goes by themselves. It is a sign that the Spirit of God has departed from men if they be peevish in their resentment of affronts, envious and suspicious of all about them, and ill-natured in their conduct; for the wisdom from above makes us quite otherwise.

III. In his fury he aimed to kill David, Sa1 18:10, Sa1 18:11. Jealousy is the rage of a man; it made Saul outrageous against David and impatient to get him out of the way. 1. His fits of frenzy returned upon him. The very next day after he conceived malice against David the evil spirit from God, that had formerly haunted him, seized him again. Those that indulge themselves in envy and uncharitableness give place to the devil, and prepare for the re-entry of the unclean spirit, with seven others more wicked. Where envy is there is confusion. Saul pretended a religious ecstasy: He prophesied in the midst of the house, that is, he had the gestures and motions of a prophet, and humoured the thing well enough to decoy David into a snare, and that he might be fearless of any danger and off his guard; and perhaps designing, if he could but kill him, to impute it to a divine impulse and to charge it upon the spirit of prophecy with which he seemed to be animated: but really it was a hellish fury that actuated him. 2. David, though advanced to a much higher post of honour, disdained not, for his master's service, to return to his harp: He played with his hand as at other times. Let not the highest think any thing below them whereby they may do good and be serviceable to those they are obliged to. 3. He took this opportunity to aim at the death of David. A sword in a madman's hand is a dangerous thing, especially such a madman as Saul was, that was mad with malice. Yet he had a javelin or dart in his hand, which he projected, endeavouring thereby to slay David, not in a sudden passion, but deliberately: I will smite David to the wall with it, with such a desperate force did he throw it. Justly does David complain of his enemies that they hated him with a cruel hatred, Psa 25:19. No life is thought too precious to be sacrificed to malice. If a grateful sense of the great service David had done to the public could not assuage Saul's fury, yet one would think he should have allowed himself to consider the kindness David was now doing him, in relieving him, as no one else could, against the worst of troubles. Those are possessed with a devilish spirit indeed that render evil for good. Compare David, with his harp in his hand, aiming to serve Saul, and Saul, with his javelin in his hand, aiming to slay David; and observe the meekness and usefulness of God's persecuted people and the brutishness and barbarity of their persecutors. The bloodthirsty hate the upright, but the just seek his soul, Pro 29:10. 4. David happily avoided the blow twice (namely, now, and afterwards, Pro 19:10); he did not throw the javelin at Saul again, but withdrew, not fighting but flying for his own preservation; though he had both strength and courage enough, and colour of right, to make resistance and revenge the injury, yet he did no more than secure himself, by getting out of the way of it. David, no doubt, had a watchful eye upon Saul's hand, and the javelin in it, and did as bravely in running from it as he did lately in running upon Goliath. Yet his safety must be ascribed to the watchful eye of God's providence upon him, saving his servant from the hurtful sword; and by this narrow escape it seemed he was designed for something extraordinary.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–11. Public domain.
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Basil of CaesareaAD 379
CONCERNING ENVY
Why do you grieve, my friend, when you yourself have suffered no misfortune? Why are you hostile to someone who is enjoying prosperity, when he has in no way caused your own possessions to decrease? If you are vexed even upon receiving a kindness [from the object of your spite], are you not quite clearly envious of your own good? Saul is an example of this. He made David’s great favors to himself a motive for enmity with him. First, after he had been cured of insanity by the divine and melodious strains of David’s harp, he attempted to run his benefactor through with a spear. Then, on another occasion, it happened that he and his army were delivered from the hands of the enemy and saved from embarrassment before Goliath. In singing the triumphal songs commemorating this victory, however, the dancers attributed to David a tenfold greater share in the achievement, saying, “Saul killed his thousands and David his ten thousands.” For this one utterance and because truth itself was its witness, Saul first attempted murder and tried to slay David by treachery, then forced him to flee.
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES 7.5
You shall not be a hypocrite, lest your “portion be with them.” You shall not be ill-natured or proud, for “God resists the proud.” “You shall not accept persons in judgment; for the judgment is the Lord’s.” “You shall not hate any man; you shall surely reprove your brother, and not become guilty on his account”; and, “Reprove a wise man, and he will love you.” Eschew all evil, and all that is like it: for he says, “Abstain from injustice, and trembling shall not come close to you.” Do not grow angry quickly, or spiteful, or passionate, or furious or daring, lest you undergo the fate of Cain, and of Saul and of Joab. The first of these killed his brother Abel, because Abel was found to be preferred before him with God, and because Abel’s sacrifice was preferred; the second persecuted holy David, who had slain Goliath the Philistine, being envious of the praises of the women who danced; the third killed two generals of armies—Abner of Israel and Amasa of Judah.
John ChrysostomAD 407
HOMILIES ON 2 CORINTHIANS 24.4
For envy is a fearful, a fearful thing, and persuades people to despise their own salvation. In this way did both Cain destroy himself, and again, before his time, the devil who was the destroyer of his father. So did Saul invite an evil demon against his own soul; yet when invited, he soon envied his physician. For such is the nature of envy; he knew that he was saved, yet he would rather have perished than see him that saved him have honor. What can be more grievous than this passion? One cannot err in calling it the devil’s offspring. And in it is contained the fruit of vainglory, or rather its root also, for both these evils are apt mutually to produce each other. And thus in truth it was that Saul even thus envied, when they said, “David smote by ten thousands.” What could be more senseless? For why do you envy? Tell me! “Because such a one praised him”? Yet surely you ought to rejoice. Besides, you do not know even whether the praise is true. And do you therefore grieve because without being admirable he has been praised as such? And yet you ought to feel pity. For if he is good, you ought not to envy him when praised, but you should praise along with those that speak well of him; but if not such, why are you galled?
John ChrysostomAD 407
HOMILIES ON GENESIS 46.13-14
But now notice in this incident how much trouble the passion of envy caused: when the king saw this young man enjoying such popularity and the dancing crowds calling out, “Saul’s conquests ran into thousands, David’s into tens of thousands,” he didn’t take kindly to their words … but overwhelmed by envy, he now repaid his benefactor with the opposite treatment, and the one whom he should have recognized as his savior and benefactor he endeavored to do away with. What an extraordinary degree of frenzy! What excess of madness! The man who had won him the gift of life and had freed his whole army from the foreigner’s rage he now suspected as an enemy, and, instead of the man’s good deeds remaining fresh in his memory and prevailing over passion, the clarity of his thinking was dulled with envy as though by a kind of drunkenness, and he regarded his benefactor as his enemy.That is what the evil of this passion is like, you see: it first has a bad effect on the person giving birth to it.
BedeAD 735
Commentary on Samuel
When David returned after striking down the Philistine, etc., the Lord, having returned after defeating the ancient enemy through His suffering and appearing in the glory of resurrection to His chosen ones, the glory of this triumph having been spread throughout Judea, the lowly souls, conscious of their own frailty, came out from all the cities of Israel, rejoicing in Christ, whom they recognized as the author of life and the conqueror of death. Through the many churches which form one catholic church, they celebrated Him with concordant praise, each one manifesting the gifts of virtues given by the one and the same Spirit, devoting themselves to Him with appropriate services of humble devotion, and with eager faith above all declaring, as with a triumphal song, that although the institution of the law commanded works of justice, it had delivered no small number of enemies to destruction and snatched not few souls from the enemy's grasp. Yet with incomparable strength, the grace of Christ, by bestowing the wages of heavenly life, even tore down the very gates of death as a victor; so much so that He assured that those who receive eternal life will mock death and say: "Where, O death, is your contention? Where, O death, is your sting?" (1 Cor. 15:55). And it is to be noted that not all the women of Israel, but women from all the cities of Israel came forth. For not all have faith, but from all persons, conditions, places, and ages, those who receive the faith are chosen by Him who said: "And I, when I am lifted up from the earth, will draw all people to myself" (John 12:32). He did not say all, but all kinds; to signify that believers from every kind of human being would come forth. It is also to be noted that while women are said to have come out to meet Saul, they raised their voices in praise of David; for the souls piously believing in Christ publicly proclaimed to the people zealous for the law what ought to be understood about the shadow of the law itself and the light of the gospel, so that by preaching, they might also summon this people to the path of grace and truth. We can also say that when the Lord Christ returned to the heavens with immortal flesh, angelic hosts from all realms came to meet Him with the fitting exultation of praise, accepting Him as the victor over the enemy and the giver of life to us.
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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