2 Samuel 21:10

KJV

¶ And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.

KJV (with Strong's)

And Rizpah {H7532} the daughter {H1323} of Aiah {H345} took {H3947} sackcloth {H8242}, and spread {H5186} it for her upon the rock {H6697}, from the beginning {H8462} of harvest {H7105} until water {H4325} dropped {H5413} upon them out of heaven {H8064}, and suffered {H5414} neither the birds {H5775} of the air {H8064} to rest {H5117} on them by day {H3119}, nor the beasts {H2416} of the field {H7704} by night {H3915}.

Complete Jewish Bible

Ritzpah the daughter of Ayah took sackcloth, spread it out toward a cliff for herself and stayed there from the beginning of the harvest until water was poured out on the bodies from the sky, not letting the birds land on them during the day or the wild animals at night.

Berean Standard Bible

And Rizpah the daughter of Aiah took sackcloth and spread it out for herself on a rock. From the beginning of the harvest until the rain from heaven poured down on the bodies, she did not allow the birds of the air to rest on them by day, nor the beasts of the field by night.

American Standard Version

And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water was poured upon them from heaven; and she suffered neither the birds of the heavens to rest on them by day, nor the beasts of the field by night.

Commentary

### SUMMARY
2 Samuel 21:10 profoundly depicts Rizpah, a concubine of King Saul, engaging in an extraordinary act of maternal devotion and grief. Following the execution of seven of Saul's descendants, including her two sons, by the Gibeonites as restitution for Saul's past atrocities, their bodies were left exposed on a rock. Rizpah courageously took sackcloth and spread it as a makeshift shelter, tirelessly guarding the bodies from scavengers from the beginning of the barley harvest until the onset of the autumn rains, a vigil spanning many months. Her unwavering commitment to preserving the dignity of the deceased, despite immense personal suffering and public humiliation, ultimately moved King David to provide proper burial for all of Saul's family, bringing an end to a severe famine that had plagued the land.

### CONTEXT
* **Literary Context:** This verse is situated within a critical narrative in 2 Samuel 21, which addresses a three-year famine in Israel. King David sought divine counsel, and the Lord revealed the famine was a consequence of Saul's unprovoked massacre of the Gibeonites, a people with whom Israel had a long-standing covenant (see [Joshua 9:3-27](/joshua/9-3 "Joshua 9:3-27 - The Gibeonite Deception and Covenant")). To atone for this bloodguilt and lift the famine, the Gibeonites demanded the lives of seven of Saul's male descendants, whom they then executed and left exposed on a rock as a public display of justice and a deterrent. Rizpah's vigil directly follows this gruesome execution, highlighting the immediate aftermath of a national crisis rooted in historical injustice and divine judgment. Her act serves as a pivotal moment, drawing attention to the plight of the unburied and prompting King David's subsequent actions to bring closure and appease God.
* **Historical & Cultural Context:** In ancient Israelite culture, proper burial was of paramount importance, seen as a fundamental act of human dignity and respect for the deceased. Leaving a body unburied was considered a profound disgrace, a curse, and a sign of utter contempt, often reserved for criminals or enemies (see [Deuteronomy 21:23](/deuteronomy/21-23 "Deuteronomy 21:23 - Law Concerning Executed Criminals")). The executed men were left exposed "from the beginning of harvest until water dropped upon them out of heaven." This phrase precisely defines the duration of Rizpah's vigil. The "beginning of harvest" typically refers to the barley harvest in spring (April/May), and "water dropped upon them out of heaven" signifies the onset of the early autumn rains (October/November). This means Rizpah maintained her solitary watch for approximately five to six months, enduring the scorching dry season, demonstrating an extraordinary level of endurance, love, and defiance against cultural norms that would have seen the bodies left to decay.
* **Key Themes:** Rizpah's vigil powerfully encapsulates several key themes. First and foremost is **Profound Grief and Maternal Love**. Her unwavering dedication to protecting her dead sons' bodies, despite the public shame and personal danger, is an unparalleled testament to a mother's enduring love. Second, the passage underscores the theme of **Dignity in Death**. Even in the face of a shameful execution and public exposure, Rizpah's actions sought to restore a measure of honor and respect to the deceased, affirming the inherent value of human life even after death. Finally, Rizpah's act serves as a **Catalyst for Resolution**. Her persistent and public display of devotion was reported to King David, who, moved by her piety and the cultural imperative for proper burial, finally acted. David ordered the collection of the bones of Saul, Jonathan, and the executed men, ensuring their proper burial in the family tomb (as detailed in [2 Samuel 21:14](/2_samuel/21-14 "2 Samuel 21:14 - The Burial of Saul's Family and End of Famine")), which ultimately appeased God and ended the famine.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sackcloth (Hebrew, _saq_):** This coarse, dark fabric was universally recognized in the ancient Near East as a symbol of mourning, penitence, and deep distress. Rizpah's act of spreading sackcloth for herself upon the rock was not merely practical (to sit on or for shelter) but deeply symbolic. It publicly declared her state of profound grief and lamentation, transforming the site of execution into a place of vigil and sorrow, and implicitly appealing for compassion and justice.
* **Harvest (Hebrew, _qatsir_):** The phrase "from the beginning of harvest" specifies the commencement of Rizpah's vigil. This refers to the barley harvest, which typically begins in late spring (April/May) in Israel. This detail is crucial for understanding the duration of her watch, marking the start of the long, dry summer season.
* **Water dropped (Hebrew, _mayim nittakh_):** This phrase, literally "water poured out" or "water was shed," refers to the onset of the early autumn rains, which typically begin in October or November. This marks the end of the dry season and, consequently, the end of Rizpah's vigil. The specific timing highlights the extraordinary length and arduous nature of her commitment, spanning approximately six months of the hottest, driest period of the year.

#### Verse Breakdown
* **"And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock":** This clause introduces the central figure, Rizpah, and her immediate, decisive action. The "rock" is the place of execution and exposure, making her act a direct confrontation with the public disgrace. Spreading sackcloth signifies not only her personal mourning but also her intention to establish a prolonged presence at the site, preparing for an extended vigil.
* **"from the beginning of harvest until water dropped upon them out of heaven":** This phrase precisely delineates the remarkable duration of Rizpah's solitary watch. It spans the entire dry season in Israel, from late spring through early autumn. This temporal marker emphasizes the immense physical and emotional endurance required for such a protracted act of devotion, highlighting her unwavering commitment despite the harsh conditions.
* **"and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night":** This final clause vividly describes the grim reality of Rizpah's task and the depth of her protective love. Her primary mission was to prevent the desecration of the bodies by scavengers, both avian predators during the day and wild animals at night. This active, continuous guarding underscores the profound indignity of leaving bodies unburied and Rizpah's fierce determination to preserve the last vestiges of honor for her deceased kin.

#### Literary Devices
The passage masterfully employs several literary devices to convey its powerful message. **Pathos** is powerfully evoked, drawing the reader into Rizpah's profound grief and unwavering devotion. Her solitary vigil against the elements and scavengers elicits deep sympathy and admiration. **Symbolism** is rich throughout: the "sackcloth" symbolizes mourning and protest; the "rock" represents a place of public shame and divine judgment; and the duration "from the beginning of harvest until water dropped" symbolizes an unyielding commitment that transcends time and hardship. There is also a strong sense of **Contrast** between the Gibeonites' demand for public exposure and Rizpah's private, yet public, act of preserving dignity. Her action stands in stark contrast to the indifference of others, including King David initially, highlighting her unique moral courage. The vivid **Imagery** of "birds of the air" and "beasts of the field" creates a visceral sense of the horror she was combating, underscoring the grim reality of her task and the depth of her love.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Rizpah's extraordinary vigil transcends a simple act of maternal love; it becomes a profound theological statement about human dignity, the sacredness of life even in death, and the power of persistent lament to move divine and human hearts. Her actions highlight the biblical emphasis on proper burial as an act of respect for God's creation, even for those executed under divine judgment. While the initial exposure of the bodies was part of a divinely sanctioned retribution for Saul's sin, Rizpah's act introduced a counter-narrative of compassion and honor, demonstrating that even in judgment, mercy and dignity are not to be utterly abandoned. Her faithfulness ultimately served as a catalyst for King David to rectify a long-standing injustice and bring proper closure, demonstrating how individual acts of righteousness can contribute to national healing and divine favor.

* [Deuteronomy 21:23](/deuteronomy/21-23 "Deuteronomy 21:23 - Law Concerning Burial of the Executed")
* [Genesis 50:25](/genesis/50-25 "Genesis 50:25 - Joseph's Dying Request for Burial")
* [Tobit 1:17-20](/tobit/1-17 "Tobit 1:17-20 - Tobit's Righteousness in Burying the Dead")

### REFLECTION AND APPLICATION
Rizpah's story serves as a timeless testament to the enduring power of love, faithfulness, and perseverance in the face of overwhelming tragedy and public humiliation. Her solitary vigil, seemingly small and insignificant in the grand scheme of national politics, ultimately had profound ripple effects, moving a king and bringing an end to a national crisis. For us today, Rizpah's example challenges us to consider the depth of our own compassion and commitment, especially when confronted with injustice, indignity, or suffering that others might deem beyond hope or care. It reminds us that acts of steadfast love, even in the most difficult and seemingly hopeless circumstances, can bear witness to profound truths and catalyze significant change. Her story encourages us to stand for dignity, to mourn with those who mourn, and to persevere in doing what is right, even when it is costly, unpopular, or goes unnoticed by many.

#### Questions for Reflection
* **What does Rizpah's unwavering vigil teach us about the nature of true love and faithfulness?**
* **In what ways might we, like Rizpah, be called to stand for the dignity of others, especially those marginalized or dishonored?**
* **How can individual acts of perseverance and compassion, even in seemingly hopeless situations, contribute to broader reconciliation or healing?**
* **What "exposed bodies" or undignified situations in our world today might Rizpah's story compel us to attend to with similar devotion?**

### FAQ
**Why were the bodies left unburied in the first place?**

Answer: The bodies of Saul's descendants were left unburied as a form of public execution and retribution demanded by the Gibeonites. This was in response to King Saul's previous attempt to annihilate them, violating an ancient covenant Israel had made with them (see [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Covenant")). Leaving bodies exposed was a severe form of disgrace and a sign of a curse in ancient Israelite culture, intended to signify the complete rejection and dishonor of the executed individuals. It was also part of the Gibeonites' specific demand for justice to appease God and end the famine that had afflicted the land (as described in [2 Samuel 21:1-6](/2_samuel/21-1 "2 Samuel 21:1-6 - The Famine and Gibeonite Demand")).

**How long did Rizpah's vigil last, and why is that significant?**

Answer: Rizpah's vigil lasted "from the beginning of harvest until water dropped upon them out of heaven." This period spans from the barley harvest in late spring (April/May) to the onset of the early autumn rains (October/November). This means her vigil endured for approximately five to six months, through the entire hot, dry summer season in Israel. The significance of this duration lies in its demonstration of Rizpah's extraordinary perseverance, unwavering love, and profound commitment. It highlights the immense physical hardship she endured and the depth of her determination to protect the dignity of the deceased, challenging the prevailing cultural norm of leaving such bodies exposed. Her steadfastness ultimately moved King David to act, leading to the proper burial of Saul's family and the end of the famine (see [2 Samuel 21:14](/2_samuel/21-14 "2 Samuel 21:14 - The Burial of Saul's Family")).

### CHRIST-CENTERED FULFILLMENT
Rizpah's poignant vigil, a testament to unwavering love and the desperate need for dignity in death, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. Just as Rizpah guarded the bodies of the executed, so too was the body of Christ, though executed as a criminal, treated with profound care and dignity by His followers, notably Joseph of Arimathea and Nicodemus, who ensured His proper burial (see [Matthew 27:57-61](/matthew/27-57 "Matthew 27:57-61 - Joseph of Arimathea Buries Jesus")). Rizpah's hope was merely to prevent desecration; Christ's burial, however, was a prelude to the ultimate triumph over death, the resurrection. Her act of love in the face of death foreshadows the divine love that conquered death itself, offering not just a temporary preservation of dignity but eternal life and resurrection for all who believe (as promised in [John 11:25-26](/john/11-25 "John 11:25-26 - Jesus, the Resurrection and the Life")). Furthermore, Rizpah's vigil ultimately brought an end to a famine caused by sin; Christ's sacrifice on the cross is the ultimate atonement for sin, ending the spiritual famine that plagues humanity and ushering in an era of abundant grace and life (see [John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")). Her steadfastness in a desolate place points to the steadfast love of God, who, through Christ, entered our desolate world to bring ultimate restoration and honor to humanity, securing a future where death has no final sting (as declared in [1 Corinthians 15:54-57](/1_corinthians/15-54 "1 Corinthians 15:54-57 - Victory Over Death")).

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

Deuteronomy 21:23

His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [is] accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance.

1 Kings 21:27

And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.

2 Samuel 3:7

¶ And Saul had a concubine, whose name [was] Rizpah, the daughter of Aiah: and [Ishbosheth] said to Abner, Wherefore hast thou gone in unto my father's concubine?

Joel 2:23

Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month].

Zechariah 10:1

¶ Ask ye of the LORD rain in the time of the latter rain; [so] the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.

1 Kings 18:41

¶ And Elijah said unto Ahab, Get thee up, eat and drink; for [there is] a sound of abundance of rain.

1 Kings 18:45

And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.