TRV
Translation
King James Version
¶ 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.
World English Bible Messianic
Rizpah the daughter of Aiah took sackcloth, and spread it for her on the rock, from the beginning of harvest until water was poured on them from the sky. She allowed neither the birds of the sky to rest on them by day, nor the animals of the field by night.
Geneva Bible (1599)
Then Rizpah the daughter of Aiah tooke sackecloth and hanged it vp for her vpon the rocke, from the beginning of haruest, vntill water dropped vpon them from the heauen, and suffered neither the birdes of the aire to light on the by day, nor beasts of the fielde by night.
Young's Literal Translation
And Rizpah daughter of Aiah taketh the sackcloth, and stretcheth it out for herself on the rock, from the commencement of harvest till water hath been poured out upon them from the heavens, and hath not suffered a fowl of the heavens to rest upon them by day, or the beast of the field by night.
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In the KJVVerse 8,591 of 31,102
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Commentary on 2 Samuel 21 verses 10–14
10 ¶ 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.
11 And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.
12 And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabeshgilead, which had stolen them from the street of Bethshan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa:
13 And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged.
14 And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land.
Here we have, I. Saul's sons not only hanged, but hanged in chains, their dead bodies left hanging, and exposed, till the judgment ceased, which their death was to turn away, by the sending of rain upon the land. They died as sacrifices, and thus they were, in a manner, offered up, not consumed all at once by fire, but gradually by the air. They died as anathemas, and by this ignominious usage they were represented as execrable, because iniquity was laid upon them. When our blessed Saviour was made sin for us he was made a curse for us. But how shall we reconcile this with the law which expressly required that those who were hanged should be buried on the same day? Deu 21:23. One of the Jewish rabbin wishes this passage of story expunged, that the name of God might be sanctified, which, he thinks, is dishonoured by his acceptance of that which was a violation of his law: but this was an extraordinary case, and did not fall within that law; nay, the very reason for that law is a reason for this exception. he that is thus left hanged is accursed; therefore ordinary malefactors must not be so abused; but therefore these must, because they were sacrificed, not to the justice of the nation, but for the crime of the nation (no less a crime than the violation of the public faith) and for the deliverance of the nation from no less a judgment than a general famine. Being thus made as the off-scouring of all things, they were made a spectacle to the world (Co1 4:9, Co1 4:13), God appointing, or at least allowing it.
II. Their dead bodies watched by Rizpah, the mother of two of them, Sa2 21:10. It was a great affliction to her, now in her old age, to see her two sons, who, we may suppose, had been a comfort to her, and were likely to be the support of her declining years, cut off in this dreadful manner. None know what sorrows they are reserved for. She may not see them decently interred, but they shall be decently attended. She attempts not to violate the sentence passed upon them, that they should hang there till God sent rain; she neither steals nor forces away their dead bodies, though the divine law might have been cited to bear her out; but she patiently submits, pitches a tent of sackcloth near the gibbets, where, with her servants and friends, she protects the dead bodies from birds and beasts of prey. Thus, 1. She indulged her grief, as mourners are too apt to do, to no good purpose. When sorrow, in such cases, is in danger of growing excessive, we should rather study how to divert and pacify it than how to humour and gratify it. Why should we thus harden ourselves in sorrow? 2. She testified her love. Thus she let the world know that her sons died, not for any sin of their own, not as stubborn and rebellious sons, whose eye had despised to obey their mother; if that had been the case, she would have suffered the ravens of the valley to pick it out and the young eagles to eat it, Pro 30:17. But they died for their father's sin and therefore her mind could not be alienated from them by their hard fate. Though there is not remedy, but they must die, yet they shall die pitied and lamented.
III. The solemn interment of their dead bodies, with the bones of Saul and Jonathan, in the burying-place of their family. David was so far from being displeased at what Rizpah had done that he was himself stirred up by it to do honour to the house of Saul, and to these branches of it among the rest; thus it appeared that it was not out of any personal disgust to the family that he delivered them up, and that he had not desired the woeful day, but that he was obliged to do it for the public good. 1. He now bethought himself of removing the bodies of Saul and Jonathan from the place where the men of Jabesh-Gilead had decently, but privately and obscurely, interred them, under a tree, Sa1 31:12, Sa1 31:13. Though the shield of Saul was vilely cast away, as if he had not been anointed with oil, yet let not royal dust be lost in the graves of the common people. Humanity obliges us to respect human bodies, especially of the great and good, in consideration both of what they have been and what they are to be. 2. With them he buried the bodies of those that were hanged; for, when God's anger was turned away, they were no longer to be looked upon as a curse, Sa2 21:13, Sa2 21:14. When water dropped upon them out of heaven (Sa2 21:10), that is, when God sent rain to water the earth (which perhaps was not many days after they were hung up), then they were taken down, for then it appeared that God was entreated for the land. When justice is done on earth vengeance from heaven ceases. Through Christ, who was hanged on a tree and so made a curse for us, to expiate our guilt (though he was himself guiltless), God is pacified, and is entreated for us: and it is said (Act 13:29) that when they had fulfilled all that was written of him, in token of the completeness of the sacrifice and of God's acceptance of it, they took him down from the tree and laid him in a sepulchre.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–14. Public domain.
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SUMMARY
2 Samuel 21:10 vividly portrays Rizpah, a concubine of King Saul, engaged in an extraordinary act of maternal devotion and profound grief. Following the execution of seven of Saul's male descendants, including her two sons, by the Gibeonites as atonement 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 deceased from scavengers, from the beginning of the spring harvest until the onset of the autumn rains—a vigil spanning many months. Her unwavering commitment to preserving the dignity of the dead, 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 afflicted the land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage masterfully employs several literary devices to convey its powerful and emotionally charged message. Pathos is powerfully evoked, drawing the reader into Rizpah's profound grief, unwavering devotion, and the sheer desperation of her situation. Her solitary vigil against the elements and scavengers elicits deep sympathy and admiration for her extraordinary commitment. Symbolism is richly woven throughout the narrative: the "sackcloth" symbolizes not only mourning but also a public protest and an appeal for justice; the "rock" represents a place of public shame, divine judgment, and ultimately, a site transformed by love; and the duration "from the beginning of harvest until water dropped" symbolizes an unyielding commitment that transcends time, hardship, and despair. There is also a strong sense of Contrast between the Gibeonites' demand for public exposure and dishonor, and Rizpah's private, yet publicly visible, act of preserving dignity and honor. Her action stands in stark contrast to the initial indifference of others, including King David, highlighting her unique moral courage and the depth of her love. 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 profound depth of her protective 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 both divine and human hearts. Her actions highlight the biblical emphasis on proper burial as an act of respect for God's creation and the sanctity of the human body, 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, honor, and tireless devotion, demonstrating that even in the midst of 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 to a national trauma, demonstrating how individual acts of righteousness and unwavering love can contribute to national healing and the restoration of divine favor.
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 and divine judgment, ultimately had profound ripple effects, moving a king and contributing to the resolution of 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, desolate, and seemingly hopeless circumstances, can bear powerful witness to profound truths and catalyze significant, God-ordained change. Her story encourages us to stand for dignity, to mourn with those who mourn, and to persevere in doing what is right and honorable, even when it is costly, unpopular, or goes unnoticed by many. It calls us to embody a love that protects and honors, even in death.
Questions for Reflection
FAQ
Why were the bodies left unburied in the first place?
Answer: The bodies of Saul's descendants were left unburied as a severe 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 (as recorded in Joshua 9). Leaving bodies exposed was considered a profound 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).
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 (typically April/May) to the onset of the early autumn rains (typically 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 powerful demonstration of Rizpah's extraordinary perseverance, unwavering love, and profound commitment to preserving the dignity of the deceased. It highlights the immense physical hardship she endured and the depth of her determination to protect the bodies from desecration, 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 (as detailed in 2 Samuel 21:14).
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 profound transformation in the person and redemptive 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, most notably Joseph of Arimathea and Nicodemus, who ensured His proper burial (as recounted in Matthew 27:57-61). Rizpah's hope was merely to prevent desecration and preserve earthly honor; Christ's burial, however, was not an end but a prelude to the ultimate triumph over death—His glorious 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 by Jesus in John 11:25-26). 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 (as Jesus declared in John 6:35). 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 and all indignities are overcome by His glorious victory (as declared in 1 Corinthians 15:54-57).