2 Samuel 21:11

Translation
King James Version
And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.
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KJV (with Strong's)
And it was told H5046 David H1732 what Rizpah H7532 the daughter H1323 of Aiah H345, the concubine H6370 of Saul H7586, had done H6213.
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Complete Jewish Bible
David was told what Ritzpah the daughter of Ayah, the concubine of Sha'ul, had done.
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Berean Standard Bible
When David was told what Saul’s concubine Rizpah, daughter of Aiah, had done,
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American Standard Version
And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.
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World English Bible Messianic
It was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.
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Geneva Bible (1599)
And it was told Dauid, what Rizpah the daughter of Aiah ye concubine of Saul had done.
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Young's Literal Translation
And it is declared to David that which Rizpah daughter of Aiah, concubine of Saul, hath done,
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See also
2 Samuel 2:4Ruth 2:11Ruth 2:12
See on the biblical-era map
City Plan: Jerusalem in the Time of David
City Plan: Jerusalem in the Time of David View full PDF
Wars with the Philistines
Wars with the Philistines View full PDF
The Three-Year Famine
The Three-Year Famine View full PDF

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In the KJVVerse 8,592 of 31,102

Study This Verse

SUMMARY

Second Samuel 21:11 marks a crucial turning point in the narrative of the famine and atonement for Saul's sin against the Gibeonites. This concise verse reports to King David the extraordinary and deeply moving actions of Rizpah, Saul's concubine, who maintained a relentless vigil over the exposed bodies of her two sons and five other descendants of Saul. Her profound act of maternal grief and devotion, described in the preceding verse, serves as the catalyst for David's compassionate response, leading to the proper burial of the deceased and the ultimate cessation of the divine judgment upon the land.

CONTEXT

  • Literary Context: This verse is situated within a significant narrative block found in 2 Samuel 21:1-14 that addresses a three-year famine in Israel. The immediate preceding verses (2 Samuel 21:1-9) detail the famine's cause—Saul's violation of the covenant with the Gibeonites (compare with Joshua 9:15)—and the Gibeonites' demand for the execution of seven of Saul's male descendants as atonement. David, honoring his oath to Jonathan (as seen in 2 Samuel 21:7), spares Mephibosheth but hands over two of Rizpah's sons and five sons of Merab (Saul's daughter). These seven are executed and left exposed at the beginning of the barley harvest, a public display of justice and atonement. Verse 10 then vividly describes Rizpah's extraordinary vigil, spreading sackcloth on a rock and guarding the bodies day and night from birds and beasts. Verse 11, therefore, functions as the narrative hinge, reporting Rizpah's remarkable dedication to David, which then prompts his subsequent actions to gather the bones and provide proper burial (2 Samuel 21:12-14), ultimately bringing an end to the famine.
  • Historical & Cultural Context: The ancient Israelite worldview placed immense importance on proper burial. To leave a body unburied or exposed was considered a profound dishonor and a curse, preventing the deceased from resting with their ancestors (as stipulated in Deuteronomy 21:23). Rizpah's vigil, therefore, was not merely an act of grief but a desperate attempt to prevent ultimate desecration and secure some measure of dignity for her sons and the others. The "beginning of barley harvest" (mentioned in 2 Samuel 21:9) indicates the time of year, typically spring (April/May), when the weather would be warming, making the decomposition and exposure of the bodies particularly gruesome and challenging to endure. As a "concubine" (Hebrew: pilegesh), Rizpah held a legitimate but secondary marital status. Her sons, though not heirs to the throne, were still considered legitimate offspring of Saul, making their execution a direct fulfillment of the Gibeonites' demand for Saul's "house." Her status, combined with her courage, elevates her act from a private lament to a public, prophetic protest against the ongoing dishonor.
  • Key Themes: This verse, by highlighting Rizpah's actions, contributes to several overarching themes in 2 Samuel and the broader Old Testament. Firstly, it powerfully illustrates Unwavering Devotion and Maternal Grief. Rizpah's relentless vigil, enduring the elements and the horror of the scene, is a testament to extraordinary love and a profound expression of sorrow. Secondly, it underscores the Long-Term Consequences of Sin, particularly Saul's breach of covenant with the Gibeonites. The famine and the execution of his descendants demonstrate that even generations later, unconfessed and unatoned sin can bring divine judgment upon a nation (compare with Numbers 14:18). Thirdly, the verse sets the stage for David's Compassionate and Righteous Leadership. Upon hearing of Rizpah's act, David is moved to ensure proper burial for all the deceased, including Saul and Jonathan, demonstrating his respect for the dead and his commitment to bringing closure and healing to the land (as described in 2 Samuel 21:12-14). Finally, the narrative emphasizes the Cultural Importance of Proper Burial and the Aversion to Desecration, a theme echoed throughout biblical literature.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Told (Hebrew, nâgad', H5046): This verb (H5046) signifies a formal reporting or declaration, not merely casual gossip. It means "to announce" or "to manifest," often by word of mouth to someone present. The use of this word emphasizes that the information about Rizpah's vigil was brought to David's attention in a significant and perhaps official way, underscoring the weight and impact of her actions that demanded royal consideration and response.
  • Rizpah (Hebrew, Ritspâh', H7532): Her name (H7532) is related to a word meaning "hot stone" or "coal." While the Strong's definition primarily identifies her as an Israelitess, the etymological connection may subtly allude to the burning intensity of her grief and devotion, or perhaps the desolate, sun-baked rock where she kept her vigil. As a concubine of Saul, her public act of defiance and lament was particularly striking, given her relatively lower social status compared to a primary wife.
  • Concubine (Hebrew, pîylegesh', H6370): This term (H6370) denotes a legitimate, though secondary, wife, whose children were typically recognized as legitimate, though not necessarily primary heirs. Rizpah's status as Saul's concubine, rather than a primary queen, might have led some to overlook her or her sons. However, her actions transcend social standing, elevating her to a figure of profound moral authority and courage. Her identity as "the concubine of Saul" also reinforces the direct connection to the former king and the ongoing consequences of his actions.

Verse Breakdown

  • "And it was told David": This opening phrase immediately shifts the narrative focus from Rizpah's solitary vigil to David's awareness of it. The passive voice emphasizes that the information reached David, rather than him actively seeking it out. It sets the stage for David's subsequent action, indicating that the king was informed of a situation that demanded his attention and response. This report is the critical link between Rizpah's personal act of devotion and the national resolution of the famine.
  • "what Rizpah the daughter of Aiah, the concubine of Saul, had done": This clause identifies the subject of the report and the nature of her actions. The full identification ("Rizpah the daughter of Aiah, the concubine of Saul") emphasizes her lineage and her connection to the former royal house, giving weight to her actions. The phrase "had done" is an understatement, referring to the extraordinary, prolonged, and public vigil described in the preceding verse (2 Samuel 21:10). This concise summary of her monumental act highlights its profound impact, which was significant enough to reach the ears of the king and compel his intervention.

Literary Devices

The verse employs several impactful literary devices. Understatement is prominent in the phrase "what Rizpah...had done," which succinctly summarizes the harrowing and prolonged vigil described in detail in the preceding verse. This understatement amplifies the significance of her actions, implying that they were so remarkable they needed no further elaboration for the audience. Foreshadowing is also present, as the reporting of Rizpah's actions to David implicitly signals that a royal response is imminent. Her vigil is not merely a private act of grief but a public appeal for justice and proper burial, which David will address. Furthermore, Rizpah herself functions as a Symbol of unwavering maternal love, profound grief, and a silent, yet powerful, protest against desecration. Her act becomes a symbol of the human yearning for dignity and respect, even in death, and a catalyst for the restoration of order and divine favor.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, though brief, serves as a powerful testament to the enduring impact of human compassion and the divine response to righteous acts. Rizpah's unwavering devotion, born out of profound grief, highlights the sacredness of human life, even in death, and the importance of honoring the deceased. The fact that her actions are "told David" underscores the principle that acts of faithful endurance and deep lament do not go unnoticed, either by human authorities or by God. The narrative arc, moving from divine judgment (famine) to human suffering (Rizpah's vigil) to compassionate action (David's burial) and ultimately to divine restoration (rain), illustrates a pattern of repentance, atonement, and reconciliation. It reminds us that even in the midst of national crisis and the consequences of past sins, individual acts of love and integrity can serve as catalysts for healing and the restoration of God's favor.

REFLECTION AND APPLICATION

Rizpah's story, encapsulated by the report in this verse, challenges us to consider the depth of our own love and commitment in the face of adversity and loss. Her vigil was not convenient or pleasant; it was a grueling, public display of devotion that transcended personal comfort and social expectations. It reminds us that true compassion often demands sacrifice and perseverance. In a world that often seeks quick fixes and avoids uncomfortable truths, Rizpah's example calls us to sit with suffering, to honor the dignity of others, and to advocate for justice and respect, even when it is costly. Her actions, though rooted in ancient customs, resonate with the timeless human need to mourn, to remember, and to ensure that those who have passed are treated with reverence. David's response, prompted by her vigil, further teaches us about the responsibility of leadership to acknowledge and respond to the suffering of the people, demonstrating that true authority is often expressed through acts of humble service and compassionate care.

Questions for Reflection

  • What does Rizpah's unwavering vigil teach us about the nature of true devotion and love in the face of overwhelming grief?
  • How does David's response to Rizpah's act illustrate the qualities of compassionate and righteous leadership?
  • In what ways might we be called to act with similar perseverance and public witness for justice or dignity in our own contexts, even when it is difficult or uncomfortable?
  • How does this narrative, where an individual's act of devotion leads to national resolution, speak to the power of personal integrity and faithfulness?

FAQ

Why was it so important for Rizpah to guard the bodies, and why did David respond as he did?

Answer: In ancient Israel, proper burial was a deeply significant cultural and religious practice. To leave bodies unburied and exposed to scavenging animals was considered a profound dishonor, a curse, and a denial of human dignity (as stipulated in Deuteronomy 21:23). It was believed to prevent the deceased from resting with their ancestors and was a sign of divine judgment or extreme disrespect. Rizpah's vigil, enduring the elements and the gruesome sight, was an act of immense maternal love and a desperate attempt to prevent this ultimate desecration for her sons and the others. When David was "told" of her extraordinary dedication, he recognized the profound spiritual and cultural implications. Her act served as a public lament and a silent plea for the restoration of honor. David's response—gathering the bones of Saul, Jonathan, and the seven executed men for proper burial—was an act of compassion, respect, and a necessary step to appease God and lift the famine, demonstrating his commitment to justice and the well-being of the nation (as described in 2 Samuel 21:12-14).

CHRIST-CENTERED FULFILLMENT

The profound human suffering and the ultimate restoration depicted in 2 Samuel 21 find their ultimate fulfillment in Christ. Rizpah's unwavering vigil over her dead sons, a desperate act to preserve their dignity and secure a proper burial, foreshadows the ultimate concern for human life and the overcoming of death found in Jesus. While Rizpah's act could only secure a physical burial, Christ's death and resurrection conquer death itself, offering eternal life and a spiritual "burial" of our sins (as seen in Romans 6:4). The narrative's theme of atonement for sin, where innocent descendants suffer for the transgressions of their forefather, points to the perfect and final atonement offered by Jesus, the truly innocent Lamb of God, who takes away the sin of the world! who bore the sins of humanity on the cross (as declared in 2 Corinthians 5:21). David's compassionate response to Rizpah's grief, leading to the proper burial and the lifting of the famine, mirrors Christ's ultimate compassion for humanity, which leads to spiritual restoration and the end of the curse of sin (as revealed in Galatians 3:13). In Christ, the dignity of every human life is affirmed, not merely in death, but in the promise of resurrection and eternal glory, where no one will be left exposed to shame or decay (1 Corinthians 15:54-57).

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Commentary on 2 Samuel 21 verses 10–14

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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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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