2 Samuel 21:8

KJV

But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

KJV (with Strong's)

But the king {H4428} took {H3947} the two {H8147} sons {H1121} of Rizpah {H7532} the daughter {H1323} of Aiah {H345}, whom she bare {H3205} unto Saul {H7586}, Armoni {H764} and Mephibosheth {H4648}; and the five {H2568} sons {H1121} of Michal {H4324} the daughter {H1323} of Saul {H7586}, whom she brought up {H3205} for Adriel {H5741} the son {H1121} of Barzillai {H1271} the Meholathite {H4259}:

Complete Jewish Bible

The king took the two sons of Ritzpah the daughter of Ayah, whom she bore to Sha'ul, Armoni and M'fivoshet; and the five sons of Mikhal the daughter of Sha'ul, whom she bore to Adri'el the son of Barzillai the Mecholati;

Berean Standard Bible

But the king took Armoni and Mephibosheth, the two sons whom Rizpah daughter of Aiah had borne to Saul, as well as the five sons whom Merab daughter of Saul had borne to Adriel son of Barzillai the Meholathite.

American Standard Version

But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she bare to Adriel the son of Barzillai the Meholathite:

Commentary

### SUMMARY
Second Samuel 21:8 records the grim detail of King David's delivery of seven male descendants of King Saul to the Gibeonites. This act was a required expiation for Saul's past violation of a sacred covenant with the Gibeonites, which had resulted in a three-year famine afflicting Israel. The verse specifically identifies the two sons of Rizpah, Armoni and Mephibosheth, and the five sons traditionally attributed to Michal (though likely Merab) as those handed over to be executed, a tragic consequence of ancestral sin and a testament to the severe demands of divine justice in ancient Israel.

### CONTEXT
* **Literary Context:** This verse is situated within a critical narrative in [2 Samuel 21](/2_samuel/21 "2 Samuel 21 - Famine and Atonement for Saul's Sin"), which opens with a severe three-year famine afflicting Israel. David, seeking divine understanding, inquires of the Lord, who reveals the famine is a direct consequence of King Saul's unprovoked massacre of the Gibeonites. This act violated a solemn covenant sworn by Joshua and the leaders of Israel generations earlier, as recorded in [Joshua 9:15](/joshua/9-15 "Joshua 9:15 - Joshua's Covenant with the Gibeonites"). To atone for this bloodguilt and lift the famine, the Gibeonites demand the lives of seven male descendants of Saul. David, despite his own covenant with Jonathan, Saul's son, is compelled to fulfill this demand for the sake of the nation, carefully selecting the individuals to be handed over while notably sparing [Jonathan's son, Mephibosheth](/2_samuel/9-1 "2 Samuel 9:1 - David's Kindness to Mephibosheth") due to his unwavering faithfulness to his oath. Verse 8 specifically lists the individuals who were given over, setting the stage for their execution and the subsequent end of the famine.
* **Historical & Cultural Context:** The passage reflects several key aspects of ancient Israelite and Near Eastern culture. Firstly, it underscores the profound importance of covenants (oaths) in the ancient world; breaking such a solemn agreement, even across generations, carried severe consequences, including divine judgment like famine. Secondly, the concept of "corporate responsibility" or "corporate guilt" is evident, where the sin of a leader or ancestor could bring judgment upon the entire community or future generations. The Gibeonites, as a non-Israelite people living under a protected status due to the ancient covenant, sought justice for the egregious violation they suffered. The demanded expiation—the execution of Saul's descendants—was a form of blood atonement to cleanse the land of the defilement caused by innocent bloodshed, a principle found in [Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Defiling the Land with Bloodshed"). The subsequent hanging of the bodies was not merely an execution but a public display of divine curse and a means of appeasing the aggrieved party and God's justice, in line with practices alluded to in [Deuteronomy 21:22-23](/deuteronomy/21-22 "Deuteronomy 21:22-23 - The Law Concerning Executed Criminals").
* **Key Themes:** The central themes in [2 Samuel 21](/2_samuel/21 "2 Samuel 21 - Famine and Atonement for Saul's Sin"), and particularly illuminated by verse 8, include the **consequences of broken covenants** and the enduring impact of sin across generations. Saul's violation of the Gibeonite treaty, though committed years prior, continued to exact a heavy toll on Israel. This highlights the **seriousness of divine justice** and the need for atonement to restore right relationship with God and the land. David's actions demonstrate the **weight of leadership** and the agonizing choices a king must make for the welfare of his people, even when those choices are personally painful. His decision to spare Jonathan's son, Mephibosheth, simultaneously underscores **David's covenant faithfulness** on a personal level, contrasting with Saul's faithlessness. The passage also implicitly touches upon the **mystery of suffering**, where the innocent (Saul's descendants) suffer for the sins of the guilty (Saul), a concept that finds its ultimate resolution in Christ. The textual issue concerning "Michal" versus "Merab" also subtly introduces the theme of **textual transmission and preservation**, reminding us of the human element in the copying of sacred texts.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Rizpah (Hebrew, _Ritzpah_):** Meaning "hot stone" or "coal," Rizpah was a concubine of Saul. Her mention here is significant not only because her sons are among those executed, but also because her subsequent act of vigilant mourning over their bodies (described in [2 Samuel 21:10](/2_samuel/21-10 "2 Samuel 21:10 - Rizpah's Vigil")) profoundly moves David and leads to the proper burial of Saul and Jonathan's bones, bringing further closure to the famine crisis. Her name becomes associated with profound maternal grief and unwavering devotion.
* **Mephibosheth (Hebrew, _Mephiboshet_):** This name, meaning "from the mouth of shame" or "dispeller of shame," is borne by two distinct individuals in the book of Samuel. The Mephibosheth mentioned here is one of Rizpah's sons by Saul, destined for execution. This is crucial to distinguish him from Jonathan's lame son, also named Mephibosheth, whom David had graciously brought into his household and spared due to his covenant with Jonathan ([2 Samuel 9](/2_samuel/9 "2 Samuel 9 - David's Kindness to Mephibosheth")). The presence of two individuals with the same name underscores the importance of careful textual discernment.
* **Michal (Hebrew, _Mikhal_):** David's first wife and Saul's daughter. The text's attribution of five sons to Michal here presents a significant textual challenge, as [2 Samuel 6:23](/2_samuel/6-23 "2 Samuel 6:23 - Michal's Childlessness") explicitly states that Michal had no children to the day of her death. Many ancient manuscripts (e.g., the Septuagint) and scholarly consensus suggest that the original text likely read "Merab" (Hebrew, _Merav_), Michal's older sister, who was indeed married to Adriel the Meholathite. The similarity in the Hebrew spellings of Michal (מִיכַל) and Merab (מֵרַב) could account for a scribal error. The KJV's phrase "whom she brought up for Adriel" might be an attempt to reconcile the difficulty by suggesting Michal raised them as a surrogate mother, but the prevailing view favors Merab as the biological mother.

#### Verse Breakdown
* **"But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth;":** This clause details David's decisive action to "take" or seize these individuals. It identifies the first two victims as the biological sons of Saul through his concubine Rizpah. Armoni and this particular Mephibosheth are highlighted as direct descendants of Saul, making them eligible for the Gibeonites' demand for expiation. The specificity of their lineage underscores the corporate nature of the punishment for Saul's sin.
* **"and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:"**: This second clause identifies the remaining five victims. The mention of "Michal" here is the source of the textual difficulty discussed above, with "Merab" being the more probable original reading. These five sons were fathered by Adriel the Meholathite, who was married to Merab (Saul's older daughter). The phrase "whom she brought up for Adriel" (or "bore to Adriel" in other translations that favor Merab) clarifies their parentage and connection to Saul's lineage through his daughter, fulfilling the Gibeonites' requirement for Saul's male descendants.

#### Literary Devices
The passage employs several literary devices to heighten its impact. There is a profound **Tragedy** in the innocent suffering for the sins of another, particularly in the fate of Saul's descendants. The narrative also contains **Irony**, as David, a king known for his covenant faithfulness (especially to Jonathan), is forced into a position where he must seemingly betray the house of Saul to uphold an even older covenant (Joshua's with the Gibeonites) and restore the land. The careful distinction between the two Mephibosheths serves as a form of **Contrast**, highlighting David's unwavering personal covenant with Jonathan against the backdrop of the grim corporate justice being enacted. Finally, the entire episode, with its demand for blood atonement to cleanse the land, functions as a powerful, albeit imperfect, **Foreshadowing** of a greater expiation, where an innocent life (Christ's) would be given to atone for the sins of humanity and reconcile a broken world.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The grim account of 2 Samuel 21:8 profoundly illustrates the severe consequences of broken covenants and the far-reaching impact of sin, even across generations. It reveals God's unwavering commitment to justice, where unatoned bloodshed can defile the land and bring divine judgment in the form of famine. David's agonizing decision underscores the heavy burden of leadership and the complex interplay between justice, mercy, and the welfare of the community. While the specific ancient Near Eastern practice of corporate punishment and blood atonement for land defilement may seem harsh to modern sensibilities, the underlying principle remains: sin has consequences, and reconciliation often requires costly expiation to restore broken relationships—with God, with others, and with the created order. This passage serves as a stark reminder that God takes promises seriously and that true peace requires addressing past injustices.

* [Joshua 9:15](/joshua/9-15 "Joshua 9:15 - Joshua's Covenant with the Gibeonites")
* [Deuteronomy 21:22-23](/deuteronomy/21-22 "Deuteronomy 21:22-23 - The Law Concerning Executed Criminals")
* [Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Defiling the Land with Bloodshed")

### REFLECTION AND APPLICATION
This somber passage, though culturally distant, offers profound lessons for contemporary believers. It reminds us that actions have consequences, often extending beyond the immediate perpetrator to affect families, communities, and even future generations. Saul's broken covenant brought famine upon the land, illustrating how societal ills can be rooted in historical injustices or unaddressed sin. For us, this underscores the importance of integrity, honoring our commitments, and seeking reconciliation when we have wronged others or when past wrongs continue to cast a shadow. It challenges us to consider how our personal and collective histories of unfaithfulness or injustice might still be impacting our present circumstances. Furthermore, David's difficult choice highlights the moral complexities leaders face in balancing justice with compassion, and the necessity of sometimes making painful decisions for the greater good. It calls us to pray for wisdom for our leaders and to consider our own roles in seeking justice and healing within our spheres of influence, acknowledging that true restoration often requires costly sacrifice and a willingness to confront uncomfortable truths.

#### Questions for Reflection
* **How do past injustices, whether personal, familial, or societal, continue to impact the present, and what is our responsibility in addressing them?**
* **What does this passage reveal about the seriousness with which God views broken covenants and unatoned sin, and how does this inform our understanding of faithfulness?**
* **In what ways are we, like David, called to make difficult decisions that balance justice, mercy, and the well-being of others, even when those decisions are personally painful?**

### FAQ
**Why did God punish the nation for Saul's sin?**

Answer: This passage reflects the ancient Israelite understanding of corporate responsibility, where the actions of a leader or a community member could have repercussions for the entire nation. Saul's sin was not merely a personal transgression; it was a violation of a sacred covenant made by the leaders of Israel with the Gibeonites, effectively a national sin. The land itself was considered defiled by the shedding of innocent blood ([Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Defiling the Land with Bloodshed")), and this defilement resulted in a famine, a sign of God's displeasure and judgment upon the entire community. The expiation was required to cleanse the land and restore God's favor, demonstrating that the well-being of the nation was intrinsically linked to its adherence to God's covenant laws and justice.

**Who was the Mephibosheth mentioned here, and how is he different from Jonathan's son?**

Answer: The Mephibosheth mentioned in [2 Samuel 21:8](/2_samuel/21-8 "2 Samuel 21:8 - The Sons of Rizpah and Michal") is one of the two sons of Rizpah, Saul's concubine, and was handed over to the Gibeonites for execution. This is a different individual from Jonathan's son, also named Mephibosheth, whom David had graciously brought into his own household and provided for due to his covenant with Jonathan ([2 Samuel 9](/2_samuel/9 "2 Samuel 9 - David's Kindness to Mephibosheth")). David explicitly spared Jonathan's son, Mephibosheth, because of his oath to Jonathan ([2 Samuel 21:7](/2_samuel/21-7 "2 Samuel 21:7 - David Spares Jonathan's Son")). The presence of two individuals with the same name highlights the importance of careful reading and distinguishing between characters in the biblical narrative.

**Why does the text say "Michal" when other sources suggest "Merab" as the mother of the five sons?**

Answer: The reference to "the five sons of Michal" in [2 Samuel 21:8](/2_samuel/21-8 "2 Samuel 21:8 - The Sons of Rizpah and Michal") presents a well-known textual difficulty. [2 Samuel 6:23](/2_samuel/6-23 "2 Samuel 6:23 - Michal's Childlessness") explicitly states that Michal had no children. However, Michal's older sister, Merab, was indeed married to Adriel the Meholathite, and it is highly probable that these were her five sons. Many ancient manuscripts, including the Septuagint, actually read "Merab" instead of "Michal" in this verse. The prevailing scholarly view is that the Hebrew word for Michal (מִיכַל, _Mikhal_) and Merab (מֵרַב, _Merav_) are very similar, leading to a likely scribal error during the copying of the text. While some interpretations suggest Michal might have adopted or raised these children, the most straightforward explanation is a textual variant where "Michal" was mistakenly written for "Merab."

### CHRIST-CENTERED FULFILLMENT
The grim account of 2 Samuel 21:8, with its demand for innocent lives to atone for ancestral sin and cleanse the land, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament narrative, with its emphasis on corporate guilt and the necessity of expiation through blood, points forward to the definitive sacrifice. While Saul's descendants died for *his* sin, Jesus, the perfect and sinless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly laid down His life not for the sin of one man or one generation, but for the sins of the entire world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). His death on the cross was the ultimate act of atonement, satisfying divine justice and forever cleansing humanity from the defilement of sin, which no animal sacrifice or human expiation could truly accomplish ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without the Shedding of Blood There Is No Forgiveness")). Through His sacrifice, the curse of sin and death, which plagued humanity from the Fall, was broken, and a new covenant of grace was established. The suffering of Saul's innocent descendants, though tragic, serves as a dim reflection of the infinitely greater and redemptive suffering of Christ, who, though innocent, became sin for us so that we might become the righteousness of God ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). His resurrection then guarantees that His sacrifice was fully accepted, bringing not just a temporary end to a famine, but eternal life and reconciliation with God for all who believe ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Own Love")).

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

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?

1 Samuel 18:19

But it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given unto Adriel the Meholathite to wife.