A tragic circle of betrayal and violence reaches its climax as the king orders the execution of the priests of Nob. The grim task of carrying out the massacre is assigned to Doeg, the very man who brought about their incrimination. This choice of executioner is highly calculated. By commanding the informer to strike the priests, the king applies a legal principle which dictates that the hands of the witnesses must be the first to punish those condemned to death based on their testimony [מלבי״ם, אברבנאל, מנחת שי]. Furthermore, Doeg had already proven his fierce loyalty to the king through his betrayal, making him the natural choice to finish the dreadful job [ביאור שטיינזלץ]. On a deeper spiritual level, this assignment reflects the concept that dark and guilty deeds are naturally channeled through those who are already wicked and corrupt [אברבנאל].
At the moment of the slaughter, the historical record subtly alters Doeg's name to reflect his extreme lowliness and moral decay [רד״ק, אברבנאל]. This slight shift carries deeper meaning, hinting that his wicked actions have ultimately trapped him like a fish caught in a net. It also serves as an expression of divine sorrow, a cry of pain from God over a man who has completely abandoned the right path [רש״י, מנחת שי].
The slaughter is carried out with ruthless force. Doeg strikes the priests with all his might, likely relying on a group of personally loyal men to help him complete the massive massacre [ביאור שטיינזלץ]. The profound tragedy of the event is magnified by the high spiritual standing of the victims, who are identified by their unique, respectable linen garments. These garments were reserved for distinguished men completely dedicated to the service of God [מצודת דוד, רלב״ג, אברבנאל], indicating that these were highly elevated priests, perhaps even worthy of seeking divine guidance through the Urim and Thummim [אברבנאל].
The death toll of eighty-five men represents a devastating loss. This specific number may account for all the adult men belonging to the leading priestly family [ביאור שטיינזלץ]. Alternatively, the actual number of people murdered that day might have been much higher, with the eighty-five representing only the victims of extraordinary greatness who were worthy of wearing the sacred priestly garments [רד״ק].