2 Samuel 21:6

KJV

Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, [whom] the LORD did choose. And the king said, I will give [them].

KJV (with Strong's)

Let seven {H7651} men {H582} of his sons {H1121} be delivered {H5414} unto us, and we will hang them up {H3363} unto the LORD {H3068} in Gibeah {H1390} of Saul {H7586}, whom the LORD {H3068} did choose {H972}. And the king {H4428} said {H559}, I will give {H5414} them.

Complete Jewish Bible

have seven of his male descendants handed over to us, and we will put them to death by hanging before ADONAI in Giv'ah of Sha'ul, whom ADONAI chose."The king said, "I will hand them over."

Berean Standard Bible

let seven of his male descendants be delivered to us so that we may hang them before the LORD at Gibeah of Saul, the chosen of the LORD.” “I will give them to you,” said the king.

American Standard Version

let seven men of his sons be delivered unto us, and we will hang them up unto Jehovah in Gibeah of Saul, the chosen of Jehovah. And the king said, I will give them.

Commentary

### SUMMARY
During a severe three-year famine in Israel, King David sought divine counsel and discovered the cause: God’s judgment upon Saul’s house for his treacherous and bloody violation of Israel’s ancient covenant with the Gibeonites. In response to the Gibeonites' demand for justice, approved by the Lord, this verse records their request for seven of Saul’s male descendants to be executed and publicly displayed "unto the LORD" in Saul's hometown of Gibeah, a request to which King David, recognizing the necessity of appeasing divine wrath and cleansing the land of bloodguilt, assented.

### CONTEXT
* **Literary Context:** This verse is strategically placed within 2 Samuel 21, a chapter that, along with chapters 22-24, functions as a theological appendix to the main narrative of David's reign, offering reflections on divine justice and covenant fidelity. It directly follows the Lord's revelation to David that the ongoing famine was a direct consequence of Saul’s unprovoked slaughter of the Gibeonites, a people with whom Israel had made a solemn, God-attested covenant centuries earlier during the time of [Joshua](/joshua/9 "Joshua 9 - The Gibeonite Covenant"). The preceding verses (2 Samuel 21:1-5) detail David's inquiry, God's explicit answer regarding Saul's bloodguilt, and the Gibeonites' articulation of their grievance, setting the stage for their demand for retribution. Verse 6 records the Gibeonites' specific and grim request and David's crucial agreement, which is then followed by the tragic account of the execution of these seven men (2 Samuel 21:7-9), culminating in the cessation of the famine. This narrative arc powerfully underscores the enduring consequences of sin and the sanctity of covenants within the broader theological framework of the Deuteronomic history.
* **Historical & Cultural Context:** The concept of bloodguilt was profoundly significant in ancient Israel and the broader ancient Near East. Unpunished murder or a severe breach of covenant was believed to pollute the land, leading to divine judgment, often manifested as famine or pestilence, as explicitly stated in [Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Land Polluted by Bloodguilt"). The Gibeonites, though not ethnically Israelite, were under the protection of a sacred oath made by Joshua and the elders of Israel (Joshua 9:15-20). Saul's attempt to annihilate them, driven by misguided zeal for Israel, was a heinous sacrilege against a divinely witnessed oath. The demand to "hang them up unto the LORD" was a public act of propitiation, not merely execution. Such a display was understood as a means of cleansing the land and appeasing divine wrath, often associated with the idea of a curse, as described in [Deuteronomy 21:22-23](/deuteronomy/21-22 "Deuteronomy 21:22-23 - Hanging as a Curse"). The choice of Gibeah, Saul's former capital and hometown, for this public display added a potent layer of symbolic retribution, marking the very seat of his power as the place of justice for his transgression.
* **Key Themes:** This passage powerfully illustrates several key themes. Firstly, it highlights the **consequences of unpunished sin and covenant infidelity**. Saul's breach of the Gibeonite covenant, though generations old, brought severe divine judgment upon the nation, demonstrating that God holds His people accountable for their oaths and actions, even those of their leaders. Secondly, the narrative underscores the **sanctity of covenants**, emphasizing that oaths made before God are binding and carry profound spiritual weight, transcending generations. David's willingness to fulfill the Gibeonites' demand, despite his personal ties to Saul's house through his covenant with Jonathan (2 Samuel 21:7), demonstrates his commitment to upholding divine justice and the integrity of Israel's relationship with God. Thirdly, the passage explores **divine justice and the necessity of atonement**. The famine is a clear sign of God's righteous anger, and the Gibeonites' demand, divinely approved, is a means to remove the bloodguilt and restore the land's purity. Finally, it presents the **burden of leadership and difficult moral choices**, as David is forced to make an agonizing decision between loyalty to a past king's lineage and the welfare of his entire nation, ultimately choosing to prioritize God's justice and the cessation of the famine. This entire episode serves as a stark reminder of God's unwavering commitment to justice and the far-reaching implications of disobedience.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"hang them up" (Hebrew, _yâqaʻ'_):** This verb (H3363) signifies more than simple execution; it refers to impalement or a public display of a body, often after death. In the context of ancient Israel, such an act, especially when done "unto the LORD," was not merely a punitive measure but a ritualistic act of public disgrace and propitiation. It connected to the concept of a curse (as in [Deuteronomy 21:22-23](/deuteronomy/21-22 "Deuteronomy 21:22-23 - Hanging as a Curse")), signifying that the executed individuals were bearing the curse for the land's bloodguilt. This public display was intended to remove the defilement and appease the divine wrath that had caused the famine.
* **"unto the LORD" (Hebrew, _Yᵉhôvâh'_):** This crucial phrase (H3068) indicates that the act was not merely human revenge but was understood as a sacred, God-ordained act of justice and atonement. The Gibeonites' demand was divinely sanctioned, and the execution was performed as an offering or public declaration to God, intended to cleanse the land of the bloodguilt incurred by Saul's sin and to restore the divine favor that would end the famine. It transformed a punitive measure into a ritualistic act of national purification, emphasizing God's ultimate sovereignty over justice.
* **"Gibeah" (Hebrew, _Gibʻâh'_):** The specific location (H1390) for the execution held profound symbolic weight. Gibeah was Saul's hometown and the seat of his kingdom. Performing the act of justice in the very place where Saul exercised his authority and committed his transgression served as a public and potent declaration that justice was being served at the source of the sin, emphasizing the corporate responsibility of Saul's house for the national calamity and marking the site of his reign with the consequences of his actions.
* **"did choose" (Hebrew, _bâchîyr'_):** This word (H972) refers to Saul's divine election as Israel's first king. Its inclusion here creates a poignant and deeply ironic commentary. It reminds the reader that Saul, the perpetrator of this great sin, was initially God's chosen leader. This highlights the tragic downfall of Saul and the severe consequences of his disobedience, emphasizing that even God's chosen ones are held accountable for their actions, particularly when they violate sacred covenants and bring defilement upon the land.

#### Verse Breakdown
* **"Let seven men of his sons be delivered unto us":** This clause reveals the Gibeonites' specific and precise demand for retribution, which was divinely approved (2 Samuel 21:1-5). The number "seven" often carries symbolic significance in biblical contexts, representing completion or perfection, suggesting a full and complete measure of justice required to atone for Saul's egregious violation. The demand for "his sons" (descendants) highlights the ancient Near Eastern concept of corporate solidarity, where the actions of a leader or family head could have profound consequences for their lineage, especially in cases of severe bloodguilt affecting the entire nation.
* **"and we will hang them up unto the LORD in Gibeah of Saul":** This outlines the method and location of the desired act of justice. The phrase "hang them up unto the LORD" signifies a public display, likely impalement or crucifixion, intended to serve as a visible sign of divine judgment and propitiation. It was a public declaration to God that justice was being served. The choice of "Gibeah of Saul" as the site is highly symbolic, making the execution a public spectacle in the very heart of Saul's former domain, underscoring the gravity of his offense and the public nature of the atonement required to cleanse the land.
* **"[whom] the LORD did choose.":** This parenthetical remark, likely added by the narrator, serves as a poignant and deeply ironic commentary. It reminds the reader that Saul, the perpetrator of this great sin, was initially God's chosen king, elected by divine prerogative. This highlights the tragic downfall of Saul and the severe consequences of his disobedience, emphasizing that even God's chosen ones are held accountable for their actions, particularly when they violate sacred covenants and bring defilement upon the land.
* **"And the king said, I will give [them].":** This final clause marks David's difficult but decisive agreement to the Gibeonites' terms. Despite his personal covenant with Jonathan, Saul's son, David recognized the divine imperative to cleanse the land and end the famine. His decision demonstrates his commitment to God's justice and the welfare of his people, even when it required a painful and politically sensitive act of delivering members of the former royal family to their deaths, prioritizing national spiritual health over dynastic loyalty.

#### Literary Devices
The passage employs several potent literary devices to convey its profound message. **Irony** is prominently displayed in the parenthetical phrase "[whom] the LORD did choose," starkly highlighting the tragic contrast between Saul's divine election as king and his subsequent actions that led to such a devastating outcome for his descendants and the nation. **Symbolism** is deeply embedded throughout the narrative; the three-year famine itself symbolizes divine judgment and the pollution of the land due to unaddressed sin. The act of "hanging them up unto the LORD" in Gibeah symbolizes the public expiation of bloodguilt and the ritual cleansing of the land, with Gibeah itself becoming a powerful symbol of the locus of Saul's transgression and its ultimate reckoning. The narrative also uses **juxtaposition** by implicitly contrasting David's covenant fidelity (demonstrated by his sparing Mephibosheth due to his oath with Jonathan in 2 Samuel 21:7) with Saul's egregious covenant infidelity to the Gibeonites, underscoring the theme of righteous leadership versus failed leadership and the differing consequences of their choices.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This challenging passage profoundly illustrates God's unyielding holiness and justice, demonstrating that covenant fidelity is paramount and that unaddressed sin, especially that which pollutes the land, demands a severe reckoning. The famine serves as a tangible manifestation of divine displeasure, compelling the nation to confront the deep-seated bloodguilt incurred by Saul's actions. The Gibeonites' demand, sanctioned by God, underscores the principle that justice must be served to restore righteousness and remove the curse from the land. This corporate punishment, though difficult to reconcile with modern sensibilities, highlights the ancient Israelite understanding of collective responsibility and the ripple effects of a leader's sin upon the entire community. Ultimately, it points to the absolute necessity of atonement for sin to restore relationship with a holy God and to re-establish the purity of the land and the people.

* [Deuteronomy 21:22-23](/deuteronomy/21-22 "Deuteronomy 21:22-23 - Hanging as a Curse"): This law stipulates that one executed and hung on a tree is "cursed by God," and the body must be buried the same day to avoid defiling the land. This provides the legal and theological backdrop for the Gibeonites' demand, indicating the profound curse associated with such a death.
* [Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Land Polluted by Bloodguilt"): This verse explicitly states, "So you shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land for the blood that is shed in it, except by the blood of the one who shed it." This highlights the severity of bloodguilt and the need for a specific, often capital, form of atonement to cleanse the land.
* [Joshua 9:15](/joshua/9-15 "Joshua 9:15 - The Covenant with the Gibeonites"): This verse records the original covenant made between Joshua and the leaders of Israel with the Gibeonites, an oath made before the Lord, which Saul later violated. The enduring nature of this oath, even centuries later, underscores the sanctity of covenants in God's eyes.

### REFLECTION AND APPLICATION
This passage, though stark and difficult, offers profound lessons for contemporary reflection. It reminds us that sin, particularly the breach of sacred commitments and the perpetration of injustice, carries long-lasting consequences that can extend beyond the immediate perpetrators, impacting communities and even future generations. It challenges us to consider where unaddressed injustices or broken promises might be causing spiritual or social "famines" in our own lives, families, or societies. The narrative underscores the importance of integrity, accountability, and the courage to confront difficult truths for the sake of true reconciliation and healing. It calls leaders to a profound sense of responsibility, recognizing that their decisions have far-reaching implications, and that upholding justice and God's standards must sometimes override personal sentiment or political expediency. Ultimately, it directs our gaze to the divine demand for justice and the necessity of atonement, prompting us to consider how we participate in seeking justice and promoting healing in a world still scarred by sin, remembering that God's character demands righteousness and that true peace comes from addressing the roots of injustice.

#### Questions for Reflection
* **How do our actions, especially as leaders or influential figures, impact future generations or the broader community, and what responsibility do we bear for those ripple effects?**
* **Where in our personal lives or collective communities do we see "bloodguilt" or unaddressed injustices that require a form of "atonement" or reconciliation to bring healing and restoration?**
* **What does this passage teach us about the enduring seriousness of oaths, promises, and covenants, both those made to God and to others, and how faithfully do we uphold them?**
* **How does David's difficult decision inform our understanding of leadership and the painful choices sometimes required to uphold righteousness and prioritize the welfare of the community over personal or political comfort?**

### FAQ
**Why did God demand such a harsh penalty for Saul's sin, punishing his descendants?**

Answer: This passage highlights the profound seriousness of covenant violation and bloodguilt in ancient Israelite theology. Saul's unprovoked slaughter of the Gibeonites was not merely a political misstep but a sacrilegious breach of an oath made before God, polluting the land. The famine was a divine judgment, indicating that the land was defiled and required atonement. While individual accountability is emphasized elsewhere in Scripture (e.g., [Deuteronomy 24:16](/deuteronomy/24-16 "Deuteronomy 24:16 - Sons Not Punished for Fathers' Sins")), in cases of national bloodguilt, particularly involving the royal house, the consequences could extend to the lineage as a public act of cleansing and a demonstration of God's absolute justice. This was not about punishing innocent individuals for personal sin, but about removing a corporate curse that afflicted the entire nation due to a severe, unatoned transgression by its former king, thereby restoring divine favor and ending the famine.

**Was this an act of human sacrifice?**

Answer: No, this was not human sacrifice in the pagan sense of offering a life to appease a deity. Instead, it was an execution for a capital crime (murder and a severe breach of covenant), followed by a public display of the bodies. The phrase "hang them up unto the LORD" indicates that the act was understood as a divinely sanctioned act of justice and propitiation, intended to cleanse the land of bloodguilt and remove the famine. The Law of Moses strictly forbade human sacrifice ([Deuteronomy 18:10](/deuteronomy/18-10 "Deuteronomy 18:10 - Prohibition of Child Sacrifice")), and this event should be interpreted within the legal and theological framework of capital punishment and the removal of land pollution, not as a pagan ritual. The bodies were hung as a sign of being under a curse, a public declaration of divine judgment being carried out and the curse being lifted from the land.

**Why were Saul's innocent descendants punished for his sin?**

Answer: This aspect of the narrative is challenging for modern readers and requires understanding ancient Israelite concepts of corporate solidarity. The actions of a king were considered to have profound implications for his entire lineage and the nation he represented. The famine was a national calamity, and the Gibeonites' demand, sanctioned by God, was for a public act of atonement by the house that had incurred the bloodguilt. It was a visible demonstration that the curse on the land, stemming from Saul's unatoned sin, was being addressed at its source. While the Old Testament also emphasizes individual accountability, there are instances where the consequences of severe, unatoned sin, particularly those that pollute the land or involve a leader, extend corporately to the family or nation until justice is publicly served and the land is cleansed. This was a unique case of national bloodguilt requiring a public, corporate expiation.

### CHRIST-CENTERED FULFILLMENT
The grim justice enacted in 2 Samuel 21:6, where descendants bear the consequences of a forefather's sin to cleanse the land, powerfully foreshadows the ultimate and perfect atonement found in Jesus Christ. The Gibeonites' demand for the hanging of Saul's sons "unto the LORD" resonates with the curse associated with being "hanged on a tree" in [Deuteronomy 21:22-23](/deuteronomy/21-22 "Deuteronomy 21:22-23 - Hanging as a Curse"). This curse, borne by those who were executed for grave offenses, finds its ultimate fulfillment in Christ, who, though innocent, became a curse for us. As [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Became a Curse for Us") declares, "Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, 'Cursed is everyone who is hanged on a tree.'" The bloodguilt that polluted the land of Israel and demanded a specific, public atonement finds its complete and final resolution in the shed blood of Jesus. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing the corporate sin of humanity on the cross. His perfect sacrifice, once for all, fully satisfied God's righteous demands for justice ([Romans 3:25-26](/romans/3-25 "Romans 3:25-26 - Christ Our Propitiation")), cleansing not just a land from bloodguilt, but humanity from the stain of sin, making true reconciliation and eternal life possible for all who believe ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without Shedding of Blood There Is No Forgiveness")). While the seven sons died for the corporate sin of Saul's house, Jesus died as the innocent One, the only perfect sacrifice, to atone for the sins of all humanity, providing a permanent solution to the problem of sin and its curse.

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

1 Samuel 10:24

And Samuel said to all the people, See ye him whom the LORD hath chosen, that [there is] none like him among all the people? And all the people shouted, and said, God save the king.

Numbers 25:4

And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.

Numbers 25:5

And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.

1 Samuel 11:4

Then came the messengers to Gibeah of Saul, and told the tidings in the ears of the people: and all the people lifted up their voices, and wept.

1 Samuel 10:26

And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched.

Genesis 40:22

But he hanged the chief baker: as Joseph had interpreted to them.

2 Samuel 18:10

And a certain man saw [it], and told Joab, and said, Behold, I saw Absalom hanged in an oak.