2 Samuel 11:21

KJV

Who smote Abimelech the son of Jerubbesheth? did not a woman cast a piece of a millstone upon him from the wall, that he died in Thebez? why went ye nigh the wall? then say thou, Thy servant Uriah the Hittite is dead also.

KJV (with Strong's)

Who smote {H5221} Abimelech {H40} the son {H1121} of Jerubbesheth {H3380}? did not a woman {H802} cast {H7993} a piece {H6400} of a millstone {H7393} upon him from the wall {H2346}, that he died {H4191} in Thebez {H8405}? why went ye nigh {H5066} the wall {H2346}? then say {H559} thou, Thy servant {H5650} Uriah {H223} the Hittite {H2850} is dead {H4191} also.

Complete Jewish Bible

Didn't you think about the person who struck Avimelekh the son of Yerubeshet, that a woman threw an upper millstone down on him from the wall, so that he died at Tevetz? Why did you go so near the wall?' If he says this, tell him, 'Your servant Uriyah is dead also.'"

Berean Standard Bible

Who was the one to strike Abimelech son of Jerubbesheth? Was it not a woman who dropped an upper millstone on him from the wall, so that he died in Thebez? Why did you get so close to the wall?’ If so, then you are to say, ‘Your servant Uriah the Hittite is dead as well.’”

American Standard Version

who smote Abimelech the son of Jerubbesheth? did not a woman cast an upper millstone upon him from the wall, so that he died at Thebez? why went ye so nigh the wall? then shalt thou say, Thy servant Uriah the Hittite is dead also.

Commentary

### SUMMARY
2 Samuel 11:21 captures a chilling moment of King David's calculated deception as he probes the messenger for confirmation of Uriah the Hittite's death. Feigning concern over military strategy, David uses a well-known historical blunder—the ignominious death of Abimelech—as a veiled inquiry, subtly orchestrating the conversation to ensure his treacherous plot against Uriah had succeeded. This verse underscores the depths of David's sin, revealing his manipulative cunning and the tragic entanglement of his actions, setting the stage for divine judgment.

### CONTEXT
* **Literary Context:** This verse is the culmination of David's elaborate scheme to cover his adultery with Bathsheba and the resulting pregnancy. The preceding verses detail David's initial sin with Bathsheba, as recorded in [2 Samuel 11:4](/2_samuel/11-4 "2 Samuel 11:4 - David and Bathsheba"), followed by his failed attempts to bring Uriah home from the battle to claim paternity of the child. Uriah's unwavering loyalty and integrity, despite David's manipulations, are highlighted in [2 Samuel 11:11](/2_samuel/11-11 "2 Samuel 11:11 - Uriah's Loyalty and Integrity"). Frustrated by Uriah's faithfulness, David resorts to murder, sending Uriah back to the siege of Rabbah with a letter instructing Joab to place him in the fiercest part of the battle to ensure his death, as detailed in [2 Samuel 11:15](/2_samuel/11-15 "2 Samuel 11:15 - David's Treacherous Letter to Joab"). The messenger's return, described in [2 Samuel 11:19-20](/2_samuel/11-19-20 "2 Samuel 11:19-20 - The Messenger Reports to David"), sets the stage for David's manipulative questioning in verse 21, where he uses a historical example to subtly ascertain if his murderous command was carried out, thus confirming Uriah's demise.

* **Historical & Cultural Context:** The historical reference to Abimelech, the son of Jerubbesheth (Gideon), is found in [Judges 9](/judges/9 "Judges 9 - Abimelech's Reign and Death"). Abimelech was a tyrannical ruler who was killed by a woman who dropped a piece of a millstone on his head from the wall of Thebez, as recounted in [Judges 9:53](/judges/9-53 "Judges 9:53 - Abimelech's Death by Millstone"). This death was considered particularly ignominious for a warrior, as it was inflicted by a woman and a domestic object, not a weapon of war. It became a well-known cautionary tale about hubris and military folly, especially the danger of approaching fortified walls too closely. Culturally, such a death would have been deeply shameful, highlighting the vulnerability of even powerful leaders to unexpected sources. The name "Jerubbesheth" is a deliberate alteration of "Jerubbaal" (Gideon's original name), where "Baal" (a Canaanite deity) was replaced with "besheth," meaning "shame" or "disgrace," reflecting the later Israelite theological condemnation of Baal worship.

* **Key Themes:** This verse powerfully illustrates several critical themes. First, it highlights **David's Calculated Deception and Abuse of Power**, showing the depth of his manipulation as he uses a known military disaster to mask his true, murderous intent. His feigned concern for military strategy is a chilling demonstration of a leader using his authority not for justice, but for personal cover-up. Second, it underscores the **Insidious Nature and Escalating Consequences of Sin**. David's initial sin of adultery quickly spirals into deceit, abuse of power, and ultimately, murder, demonstrating how one transgression often necessitates further, darker ones to maintain a facade. This sets the stage for the severe divine judgment and internal strife that will plague David's house, as prophesied by Nathan in [2 Samuel 12:10](/2_samuel/12-10 "2 Samuel 12:10 - Nathan's Prophecy of Judgment"). Finally, the reference to Abimelech serves as a subtle theme of **Divine Justice and Irony**, where past folly is recalled, implicitly foreshadowing that David's own reckless actions, driven by sin, will also lead to tragic and shameful outcomes, despite his attempts at concealment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Abimelech (Hebrew, _ʾĂḇîymeleḵ'_):** Derived from "father of the king," this name carries a profound irony in the context of David's inquiry. Abimelech was indeed a self-proclaimed king, but his reign was marked by tyranny and violence, culminating in a humiliating and ignominious death. David's invocation of his name immediately brings to mind a narrative of power abused and divine judgment, serving as a veiled warning or strategic misdirection.
* **Millstone (Hebrew, _reḵeḇ'_):** Specifically, a "piece of an upper millstone." This detail is crucial. A millstone was a heavy, domestic implement used by women for grinding grain, not a weapon of war. Being killed by such an object, and by a woman, was considered deeply shameful and undignified for a warrior-king like Abimelech, emphasizing the contempt in which his end was held and highlighting the unexpected nature of his demise.
* **Thebez (Hebrew, _Tēḇēṣ'_):** Meaning "whiteness," Thebez was a specific town located east of Shechem. Its mention grounds the historical reference in a tangible place, making the Abimelech story a well-known and undeniable event in Israelite history. David's precise recall of the location demonstrates his detailed knowledge of military history and his careful crafting of the deceptive question, lending an air of authenticity to his feigned concern.

#### Verse Breakdown
* **"Who smote Abimelech the son of Jerubbesheth?":** David's opening gambit immediately shifts the focus from the general battle report to a specific, infamous military disaster. This question serves as a rhetorical device, designed to appear as a legitimate strategic critique of Joab's leadership, while subtly guiding the messenger's response toward the desired information.
* **"did not a woman cast a piece of a millstone upon him from the wall, that he died in Thebez?":** David provides the full, humiliating details of Abimelech's death. By recounting this ignominious end, he subtly implies that Joab might have made a similar tactical error by approaching the wall too closely, thus exposing his troops to unnecessary risk. This detailed recall reinforces the plausibility of his feigned concern and sets the stage for his next question.
* **"why went ye nigh the wall?":** This is David's direct, seemingly strategic question to the messenger. It appears to be a genuine inquiry about military tactics and a critique of Joab's judgment. However, its true purpose is to prompt the messenger to recount the specifics of the battle near the wall, thereby confirming whether Uriah, who was placed "at the forefront of the hottest battle" ([2 Samuel 11:15](/2_samuel/11-15 "2 Samuel 11:15 - David's Orders to Joab")), had indeed died as planned.
* **"then say thou, Thy servant Uriah the Hittite is dead also.":** This chilling, almost casual, instruction reveals David's true, murderous intent. After the elaborate setup and feigned concern, this short, blunt statement is the ultimate purpose of the entire exchange. It confirms that David's primary objective was to ascertain Uriah's death, not to critique military strategy. The "also" implies that Uriah's death is simply another casualty, akin to Abimelech's, and not a result of David's direct orchestration, attempting to normalize the act of murder.

#### Literary Devices
The verse is rich with **Irony**. David, a king who has just orchestrated the murder of a loyal soldier, feigns concern over military recklessness that led to another king's death. The very act of recalling Abimelech's ignominious end by a woman foreshadows the shame and judgment that will befall David's own house due to his sin, particularly the public shame and the "sword" that will not depart from his house ([2 Samuel 12:10](/2_samuel/12-10 "2 Samuel 12:10 - Nathan's Prophecy")). The verse also employs **Allusion**, directly referencing the well-known narrative of Abimelech from [Judges 9](/judges/9 "Judges 9 - Abimelech's Story") to serve David's manipulative purposes. Furthermore, David's concluding statement, "Thy servant Uriah the Hittite is dead **also**," is a profound **Understatement** and a chilling **Euphemism** for the murder he orchestrated, attempting to normalize Uriah's death as a mere casualty of war rather than a deliberate act of treachery.

### THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 11:21 is a stark reminder of the corrosive and deceptive nature of sin, particularly when it takes root in the heart of a leader. David's elaborate ruse demonstrates the lengths to which individuals will go to cover their transgressions, creating a tangled web of deceit, manipulation, and violence. Theologically, this verse underscores the biblical truth that sin is never isolated; it has far-reaching consequences that impact not only the individual but also those around them and the broader community. Despite David's cunning, the narrative makes it clear that "the thing that David had done displeased the Lord" ([2 Samuel 11:27](/2_samuel/11-27 "2 Samuel 11:27 - God's Displeasure with David")), highlighting God's omnipresence and perfect knowledge. No human scheme, however clever, can escape divine scrutiny. This episode serves as a powerful testament to the futility of attempting to hide sin from God, and the inevitable exposure and judgment that follow.

* [Proverbs 28:13](/proverbs/28-13 "Proverbs 28:13 - Confession of Sin")
* [Numbers 32:23](/numbers/32-23 "Numbers 32:23 - Your Sin Will Find You Out")
* [Psalm 51:4](/psalm/51-4 "Psalm 51:4 - David's Confession to God")

### REFLECTION AND APPLICATION
David's calculated deception in 2 Samuel 11:21 serves as a profound and sobering mirror for human nature. It reveals how easily power can corrupt, how quickly one sin can lead to a cascade of further transgressions, and how desperately we might try to manage appearances rather than confront the truth of our actions. This narrative compels us to examine our own lives: are we quick to cover our mistakes, to manipulate situations, or to feign concern while harboring hidden motives? The story of David reminds us that true integrity means living transparently before God and others, understanding that no sin is hidden from His sight. It calls us to cultivate a heart of humility and repentance, recognizing that the path of concealment only leads to deeper entanglement and greater pain, whereas confession and genuine turning to God offer the only true pathway to restoration and peace.

#### Questions for Reflection
* **How does David's attempt to cover his sin illustrate the deceptive nature of sin in our own lives, leading us to further transgressions?**
* **What lessons can leaders today learn from David's abuse of power and his eventual exposure, particularly regarding accountability and integrity?**
* **In what ways might we be tempted to "manage" the fallout of our own mistakes or perceived failures rather than seeking genuine repentance and transparency before God?**
* **How does the narrative of Uriah's loyalty and David's treachery challenge our understanding of faithfulness and betrayal in personal and professional relationships?**

### FAQ
**Why does David bring up Abimelech's death specifically?**

Answer: David brings up Abimelech's death as a masterful piece of manipulative rhetoric. By referencing this well-known historical military blunder, he creates a plausible, strategic reason for his inquiry into the battle's details, thereby masking his true intent. Abimelech's death at Thebez ([Judges 9:53](/judges/9-53 "Judges 9:53 - Abimelech's Death by Millstone")) was infamous for its ignominious nature—killed by a woman with a millstone—and was a cautionary tale about the dangers of approaching fortified walls too closely. David uses this example to subtly critique Joab's tactics ("why went ye nigh the wall?"), which then allows the messenger to naturally report on the casualties near the wall, confirming Uriah's death without David having to directly ask about his treacherous command. It's a cunning way to ascertain the success of his murder plot under the guise of military review.

**What is the significance of "Jerubbesheth" instead of "Jerubbaal" in this verse?**

Answer: "Jerubbaal" was the original name of Gideon, meaning "let Baal contend" ([Judges 6:32](/judges/6-32 "Judges 6:32 - Gideon Named Jerubbaal")). In 2 Samuel 11:21, the name appears as "Jerubbesheth." This is a deliberate scribal alteration, where "Baal" (the name of a Canaanite deity) was replaced with "besheth," meaning "shame" or "disgrace." This linguistic change reflects a theological objection to the pagan god Baal, associating him with shame and dishonor. It indicates a later Israelite condemnation of idolatry and the desire to remove any positive or neutral association with Baal from biblical texts. This alteration highlights the theological lens through which the sacred narratives were preserved and transmitted, emphasizing the monotheistic purity of Israelite worship.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of David's sin in 2 Samuel 11, culminating in his manipulative inquiry in verse 21, profoundly underscores the need for a perfect King who would not succumb to sin's corrupting influence. David, despite being "a man after God's own heart," demonstrates the utter depravity of human nature and the inability of even the greatest earthly leaders to perfectly fulfill God's righteous standards. His calculated cover-up, leading to the murder of an innocent man, stands in stark contrast to the perfect righteousness and self-sacrificial love of Jesus Christ. Unlike David, who orchestrated death to hide his sin, Jesus, the true [Son of David](/matthew/1-1 "Matthew 1:1 - Jesus, Son of David"), willingly laid down His life, becoming the ultimate [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). His kingship is not marked by deceit and violence, but by truth, justice, and redemptive grace. Christ's perfect life, atoning death, and victorious resurrection offer the true solution to the problem of sin that plagued David and plagues all humanity. He provides the [forgiveness and cleansing](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness") that David eventually found through repentance, but which Christ perfectly embodies and provides through His covenant of grace, establishing an eternal kingdom of righteousness and peace ([Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - The Prophecy of the Messiah's Reign")) where no sin needs to be covered, but is fully atoned for.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 7:1

¶ Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.

Judges 9:50

¶ Then went Abimelech to Thebez, and encamped against Thebez, and took it.

Judges 9:54

Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.

Judges 6:32

Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.

2 Samuel 3:27

And when Abner was returned to Hebron, Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth [rib], that he died, for the blood of Asahel his brother.

2 Samuel 3:34

Thy hands [were] not bound, nor thy feet put into fetters: as a man falleth before wicked men, [so] fellest thou. And all the people wept again over him.

Isaiah 14:10

All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?