TRV
Translation
King James Version
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:
KJV (with Strong's)
And David H1732 went H3212 and took H3947 the bones H6106 of Saul H7586 and the bones H6106 of Jonathan H3083 his son H1121 from the men H1167 of Jabeshgilead H3003 H1568, which had stolen H1589 them from the street H7339 of Bethshan H1052, where the Philistines H6430 had hanged H8511 H8518 them, when H3117 the Philistines H6430 had slain H5221 Saul H7586 in Gilboa H1533:
Complete Jewish Bible
So David went and took the bones of Sha'ul and the bones of Y'honatan his son from the men of Yavesh-Gil'ad, who had stolen them from the open square of Beit-Sh'an, where the P'lishtim had hanged them at the time the P'lishtim had killed Sha'ul at Gilboa;
Berean Standard Bible
he went and took the bones of Saul and his son Jonathan from the men of Jabesh-gilead, who had stolen them from the public square of Beth-shan where the Philistines had hung the bodies after they had struck down Saul at Gilboa.
American Standard Version
And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-gilead, who had stolen them from the street of Beth-shan, where the Philistines had hanged them, in the day that the Philistines slew Saul in Gilboa;
World English Bible Messianic
David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh Gilead, who had stolen them from the street of Beth Shan, where the Philistines had hanged them, in the day that the Philistines killed Saul in Gilboa;
Geneva Bible (1599)
And Dauid went and tooke the bones of Saul and the bones of Ionathan his sonne from the citizens of Iabesh Gilead, which had stollen them from the streete of Beth-shan, where the Philistims had hanged them, when the Philistims had slaine Saul in Gilboa.
Young's Literal Translation
and David goeth and taketh the bones of Saul, and the bones of Jonathan his son, from the possessors of Jabesh-Gilead, who had stolen them from the broad place of Beth-Shan, where the Philistines hanged them, in the day of the Philistines smiting Saul in Gilboa;
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In the KJVVerse 8,593 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 21:12 recounts King David's compassionate and strategic act of retrieving the bones of King Saul and his son Jonathan from the courageous men of Jabesh-Gilead. These men had previously rescued the bodies from public desecration by the Philistines on the wall of Bethshan, where they had been displayed after Saul's defeat and death on Mount Gilboa. This significant deed, undertaken years after their demise, was a crucial step towards national healing and reconciliation, demonstrating David's magnanimity, his respect for the former king, and his commitment to bringing dignified closure to a tumultuous period in Israel's history.
CONTEXT
Literary Context: This verse is strategically placed within a broader narrative in 2 Samuel 21 that addresses a severe three-year famine plaguing Israel. David's inquiry reveals the famine is divine judgment for Saul's unprovoked and covenant-breaking slaughter of the Gibeonites, a breach of a centuries-old oath (Joshua 9:3-27). To atone for this sin and lift the famine, David consults the Gibeonites, who demand that seven of Saul's descendants be executed. Following this grim act of justice, which brings an end to the famine (2 Samuel 21:14), David turns his attention to the proper burial of Saul and Jonathan. This act of restorative justice and honor completes the process of national cleansing and reconciliation, signifying a profound resolution to the lingering issues from Saul's reign and solidifying David's righteous leadership.
Historical & Cultural Context: The events described in this verse unfold years after the tragic battle on Mount Gilboa, where Saul and Jonathan were killed by the Philistines (1 Samuel 31:1-6). Following their victory, the Philistines publicly desecrated Saul's body by hanging it on the wall of Bethshan, a common ancient Near Eastern practice to display dominance and humiliate defeated enemies. In a remarkable act of loyalty and courage, the men of Jabesh-Gilead, remembering Saul's earlier deliverance of their city from Nahash the Ammonite (1 Samuel 11:1-11), undertook a perilous night mission to retrieve the bodies and provide them with a proper, albeit temporary, burial in Jabesh. David's later act of retrieving these bones and ensuring their reburial in the family tomb at Zela (2 Samuel 21:14) was deeply significant in a culture that placed immense importance on dignified burial and ancestral resting places, believing it crucial for the peace of the deceased and the well-being of the living.
Key Themes: 2 Samuel 21:12 contributes to several overarching themes within the book of Samuel. Firstly, it highlights the importance of proper burial and respect for the dead, even for a former adversary, reflecting a deep cultural and theological value in ancient Israel. David's actions elevate Saul's memory from public disgrace to dignified rest, underscoring the sanctity of human remains. Secondly, the verse speaks to reconciliation and national healing. By honoring Saul and Jonathan, David symbolically unifies the nation, bridging the divide between his house and Saul's, and bringing closure to the tumultuous period of Saul's reign. This act helps to stabilize his own kingdom. Thirdly, it further illuminates David's magnanimous character. Despite Saul's relentless persecution, David consistently demonstrated honor towards God's anointed, refusing to harm him (1 Samuel 24:1-7) and even lamenting his death (2 Samuel 1:17-27). This act of retrieving and reburying the bones is another testament to his unwavering commitment to righteousness and respect. Finally, this act is part of David's broader effort to right wrongs and seek divine favor, demonstrating leadership that prioritizes justice and spiritual cleansing for the good of the nation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound meaning and underscore its significance. Symbolism is prominent, with "bones" representing not just physical remains but the dignity, legacy, and memory of the deceased, as well as the national identity and past of Israel. David's act of retrieving and reburying them is a symbolic gesture of national healing, reconciliation, and the restoration of honor, effectively reversing the public shame inflicted by the Philistines. The description of the Jabesh-Gileadites as having "stolen" the bodies can be seen as an instance of irony or euphemism; what would typically be a criminal act is here portrayed as an act of courageous loyalty and piety, subverting the usual negative connotation of "stealing." This highlights the moral righteousness of their dangerous mission. Furthermore, the verse functions as a crucial narrative bridge, connecting the past tragedy of Saul's death and the lingering effects of his reign with David's present rule. It demonstrates how David actively addresses and resolves long-standing issues from the previous era, thereby solidifying his own legitimate and righteous kingship and bringing true closure to a turbulent period in Israel's history.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though brief, is rich in theological implications, demonstrating God's providence in bringing about national healing and David's role as a righteous king. It underscores the divine importance of justice and honor, even in the aftermath of conflict and sin. David's act of retrieving the bones is not merely a cultural formality but a spiritual act of cleansing the land from the lingering effects of unrighteousness (Saul's sin against the Gibeonites) and restoring proper order. It reflects a deep respect for human dignity, even in death, and the power of reconciliation to mend brokenness within a community. This act of closure, initiated by David, served to appease divine wrath and bring peace to the nation, illustrating how righteous leadership, guided by God's will, can facilitate divine blessings and restore communal harmony.
REFLECTION AND APPLICATION
2 Samuel 21:12 offers profound lessons for contemporary believers. David's commitment to honoring the dead, even a former adversary, and his pursuit of national reconciliation speak to the enduring importance of dignity, respect, and peacemaking. In a world often marked by division, disrespect, and the perpetuation of old grievances, David's actions challenge us to consider how we treat those with whom we have complex histories or disagreements. It highlights the spiritual significance of seeking closure, righting past wrongs, and fostering unity, not just for personal well-being but for the health of communities and nations. For believers, this means extending grace, pursuing reconciliation, and ensuring that even in death, human dignity is upheld, reflecting the inherent value God places on every individual. It also reminds us that true, God-honoring leadership often involves addressing uncomfortable truths and taking costly, sacrificial actions to bring about healing, justice, and lasting peace.
Questions for Reflection
FAQ
Why was it so important for David to retrieve and bury Saul and Jonathan's bones years after their deaths?
Answer: David's act of retrieving and burying the bones of Saul and Jonathan was profoundly important for several interconnected reasons, deeply rooted in the historical, cultural, and theological context of ancient Israel. Firstly, it was an act of national healing and reconciliation. Saul's death had left a vacuum and lingering divisions in Israel. By providing a dignified burial for the former king and his son, David symbolically brought closure to the tumultuous period of Saul's reign and unified the nation under his own leadership. It demonstrated his magnanimity and respect for God's anointed, despite their personal conflict, thereby solidifying his own legitimate rule. Secondly, it was a matter of honor and dignity for the deceased. In ancient Israel, proper burial was paramount; leaving a body unburied or desecrated was a grave dishonor, not only to the individual but to their family and the entire community. The Philistines had publicly shamed Saul by hanging his body on the wall of Bethshan. David's action restored honor to Saul and his lineage, ensuring their memory was treated with reverence and that their spirits could rest. Thirdly, and most critically in the immediate narrative, it was part of David's broader effort to address divine judgment and cleanse the land. The context of 2 Samuel 21 reveals a severe famine, which David discovered was due to Saul's unatoned sin against the Gibeonites (2 Samuel 21:1-2). After the required atonement, the proper burial of Saul and Jonathan's bones completed the process of setting things right in the eyes of God, bringing an end to the famine and restoring divine favor to the nation (2 Samuel 21:14). This act solidified David's righteous reign and his commitment to God's justice and order.
CHRIST-CENTERED FULFILLMENT
David's act in 2 Samuel 21:12, marked by reconciliation, restoration of honor, and the bringing of peace through a righteous act, profoundly foreshadows the ultimate work of Jesus Christ. Just as David sought to right the wrongs of the past and bring healing to a divided nation, Christ, the true Son of David (Matthew 1:1), came to reconcile humanity to God and to one another (2 Corinthians 5:18-19). David's honoring of Saul, his adversary, points to Christ's radical love for His enemies, even dying for them while they were still sinners (Romans 5:8). The restoration of dignity to Saul's remains prefigures Christ's victory over death and the grave, where His own body, though buried, did not see decay (Acts 2:27) but was raised in glory, securing the promise of resurrection and ultimate dignity for all who believe (1 Corinthians 15:20-22). Furthermore, David's act of cleansing the land from the lingering effects of sin (Saul's breach of covenant) finds its ultimate fulfillment in Christ, who, through His sacrifice on the cross, took away the sin of the world (John 1:29) and inaugurated a new covenant that brings true and lasting peace and reconciliation between God and humanity (Colossians 1:19-20). David's leadership in bringing closure and unity serves as a shadow of Christ's perfect reign, where He brings ultimate healing, justice, and eternal peace to His people and His creation, establishing a kingdom that will never end (Luke 1:33).