2 Samuel 21:9

KJV

And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell [all] seven together, and were put to death in the days of harvest, in the first [days], in the beginning of barley harvest.

KJV (with Strong's)

And he delivered {H5414} them into the hands {H3027} of the Gibeonites {H1393}, and they hanged {H3363} them in the hill {H2022} before {H6440} the LORD {H3068}: and they fell {H5307} all seven {H7651}{H7659} together {H3162}, and were put to death {H4191} in the days {H3117} of harvest {H7105}, in the first {H7223} days, in the beginning {H8462} of barley {H8184} harvest {H7105}.

Complete Jewish Bible

and handed them over to the Giv'onim, who hanged them on the hill before ADONAI. All seven died; they were put to death during the first days of the harvest season, at the beginning of the barley harvest.

Berean Standard Bible

And he delivered them into the hands of the Gibeonites, and they hanged them on the hill before the LORD. So all seven of them fell together; they were put to death in the first days of the harvest, at the beginning of the barley harvest.

American Standard Version

and he delivered them into the hands of the Gibeonites, and they hanged them in the mountain before Jehovah, and they fell all seven together. And they were put to death in the days of harvest, in the first days, at the beginning of barley harvest.

Commentary

### SUMMARY
Second Samuel 21:9 meticulously records the solemn execution of seven male descendants of King Saul by the Gibeonites, an act orchestrated by King David to atone for Saul's grievous violation of a centuries-old covenant with them. This grim event, occurring precisely "in the beginning of barley harvest," was a divinely mandated expiation intended to lift a three-year famine plaguing Israel, underscoring the severe consequences of covenant infidelity and the necessity of divine justice to restore national well-being and agricultural productivity.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within a critical narrative section of 2 Samuel (21:1-14) that addresses a severe three-year famine afflicting Israel. King David, seeking divine counsel, learns that the famine is a direct consequence of King Saul's unprovoked and violent massacre of the Gibeonites. This act constituted a profound breach of a sacred covenant established by Joshua centuries earlier, as detailed in [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception"). The Gibeonites, when consulted by David, demand the lives of seven of Saul's male descendants as expiation for this bloodshed. David, honoring his own prior covenant with Jonathan, spares Mephibosheth ([2 Samuel 21:7](/2-samuel/21-7 "2 Samuel 21:7 - David's Oath to Jonathan")), but delivers the remaining seven. The immediate aftermath of this verse is the poignant account of Rizpah, the mother of two of the executed men, who keeps a vigil over their bodies for months to protect them from scavengers until the famine breaks and the bodies are properly buried ([2 Samuel 21:10](/2-samuel/21-10 "2 Samuel 21:10 - Rizpah's Vigil")). This entire passage powerfully highlights the profound impact of past sins on future generations and the rigorous demands of divine justice.
* **Historical & Cultural Context:** The Gibeonites were a Hivite people who, through cunning, secured a peace treaty with Joshua and the Israelites ([Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception and Covenant")). This covenant, sworn before the Lord, rendered them protected, though they became perpetual servants (woodcutters and water carriers). Saul's attack on them constituted a grave breach of a sworn oath, an act considered highly offensive to God in ancient Near Eastern cultures, where covenants were sacred, binding, and often invoked divine curses for their violation. The practice of public execution, particularly by hanging or impalement, was a common method of displaying justice, a curse, or a deterrent, often intended to appease divine wrath or to purify the land from egregious sin. The phrase "before the LORD" indicates that this was not merely a secular act of vengeance but a religiously sanctioned ritual of expiation, performed in God's sight to rectify a cosmic imbalance. The timing, "in the beginning of barley harvest," is crucial, as this was a period of acute food scarcity before the main grain harvest, making the famine's resolution critically urgent for the nation's survival and a sign of divine favor.
* **Key Themes:** The narrative powerfully underscores the inviolable nature of **covenants** and the far-reaching, often intergenerational, consequences of their breach. Saul's sin against the Gibeonites, committed years earlier, brought a national curse manifesting as famine, illustrating the principle of **corporate responsibility** and **divine justice**. The execution of Saul's descendants is presented as a necessary act of **atonement** to appease God's wrath and restore the land's fruitfulness. This event also highlights God's **sovereignty** in revealing the cause of the famine and dictating the terms of its resolution, demonstrating His commitment to upholding righteousness and the sanctity of oaths. The narrative also subtly explores themes of **sacrifice** and **expiation**, as the lives of the seven men are given to remove a national curse and restore the divine blessing upon the land, leading to the end of the famine. David's actions demonstrate the importance of seeking God's will in times of national crisis, as seen in his inquiry of the Lord regarding the famine's cause ([2 Samuel 21:1](/2-samuel/21-1 "2 Samuel 21:1 - David Inquires of the Lord")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"hanged" (Hebrew, _yâqaʻ_):** The Hebrew verb H3363, _yâqaʻ_, means "to impale (and thus allow to drop to pieces by rotting)." This was not merely a private execution but a public, gruesome display, likely involving impalement on stakes or crosses. This method was often associated with a curse or public shame in the ancient Near East and specifically in Israelite law, as seen in [Deuteronomy 21:22-23](/deuteronomy/21-22 "Deuteronomy 21:22-23 - The Curse of the Hanged"). The act served as a visible and severe expiation for the national sin, demonstrating the gravity of the offense and the consequences of divine judgment.
* **"before" (Hebrew, _pânîym_):** The Hebrew word H6440, _pânîym_, meaning "face" or "presence," is used here in the phrase "before the LORD" (לִפְנֵי יְהוָה, _liphne Yᵉhôvâh_). This crucial phrase signifies that the execution was not an act of human vengeance or a mere secular legal proceeding, but a solemn, religious ceremony performed in the sight and under the authority of God (H3068, _Yᵉhôvâh_). It underscores that this was a divinely sanctioned act of justice and expiation, intended to remove the divine curse and restore the proper relationship between God and Israel.
* **"beginning" (Hebrew, _tᵉchillâh_):** The Hebrew word H8462, _tᵉchillâh_, means "a commencement" or "original." Its use in "in the beginning of barley harvest" (בִּתְחִלַּת קְצִיר שְׂעֹרִים, _bithchillath qâtsîyr sᵉʻôrâh_) precisely situates the event in late April or early May, the period when the first crops of barley were gathered in ancient Israel. This timing is highly significant: it highlights the urgency of resolving the famine before the main harvest season, emphasizing the immediate need for God's blessing of rain and agricultural productivity. It directly links the expiatory act to the breaking of the famine and the hope for renewed sustenance.

#### Verse Breakdown
* **"And he delivered them into the hands of the Gibeonites":** This clause highlights King David's obedience to God's revealed will. Despite the immense personal and political difficulty of handing over members of the former king's house, David prioritizes divine justice and the well-being of the nation over dynastic loyalty or popular sentiment. This act demonstrates his profound commitment to upholding the sacred covenant and rectifying a national sin.
* **"and they hanged them in the hill before the LORD":** This describes the public, ritualistic nature of the execution. The "hill" (H2022, _har_), likely a prominent, visible location, ensured the act was witnessed by many, reinforcing its expiatory purpose and serving as a stark warning. The phrase "before the LORD" elevates the event from human retribution to a divinely sanctioned act, a solemn offering to appease God's wrath and atone for the national sin of covenant breaking.
* **"and they fell [all] seven together, and were put to death":** This confirms the completeness and finality of the expiation. The number seven (H7651, _shebaʻ_), often symbolic of completeness or perfection in biblical numerology, suggests a full and sufficient atonement for the specific offense. Their simultaneous death (H3162, _yachad_, "together"; H4191, _mûwth_, "put to death") underscores the corporate nature of the sin and the collective nature of the judgment and expiation required.
* **"in the days of harvest, in the first [days], in the beginning of barley harvest":** This detailed temporal marker (H3117, _yôwm_, "days"; H7105, _qâtsîyr_, "harvest"; H7223, _riʼshôwn_, "first"; H8462, _tᵉchillâh_, "beginning"; H8184, _sᵉʻôrâh_, "barley") is highly significant. It precisely situates the event at the most critical time for an agrarian society suffering from famine. The execution at the very start of the harvest season underscores the urgency of appeasing God to ensure the new crops would yield sustenance, thereby directly linking the act of expiation to the hoped-for end of the famine and the restoration of God's blessing.

#### Literary Devices
The verse employs several literary devices to enhance its impact and meaning. The precise **Chronological Detail** ("in the beginning of barley harvest") serves not merely as a temporal marker but as a crucial thematic element, underscoring the urgency of the situation and the direct connection between the expiatory act and the breaking of the famine. This timing also creates a powerful **Irony**: the very season that should bring sustenance and life is instead marked by death and judgment, highlighting the severity of the curse. The phrase "before the LORD" functions as a powerful **Theological Indicator**, transforming a brutal execution into a sacred, divinely sanctioned act of justice and atonement, emphasizing God's active involvement and oversight. The number "seven" carries profound **Symbolism**, often representing completeness, perfection, or divine fullness, suggesting that the sacrifice of these seven lives was a full and sufficient expiation for the national sin. Finally, the public nature of the hanging on a "hill" provides a stark **Visual Image**, making the gravity of the covenant breach and the severity of divine justice undeniable to all who witnessed or heard of it.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the biblical principle that sin, particularly the breach of sacred covenants, has far-reaching and often intergenerational consequences. God's justice is not merely individual but can extend to the corporate body, as seen in the famine afflicting the entire nation due to Saul's unaddressed sin. The act of expiation, though harsh by modern standards, was a divinely mandated means of restoring righteousness and appeasing God's wrath, demonstrating His commitment to upholding His word and the sanctity of oaths. It underscores that God does not overlook unaddressed wrongs and that true reconciliation requires a reckoning with past transgressions. This narrative serves as a stark reminder of the gravity of sin and the necessity of atonement to restore broken fellowship with God and to remove curses from the land, ultimately leading to the restoration of divine blessing.

* [Joshua 9:15](/joshua/9-15 "Joshua 9:15 - The Covenant with the Gibeonites") - This verse details the foundational covenant that King Saul violated, leading to the famine and subsequent expiation.
* [Deuteronomy 21:22-23](/deuteronomy/21-22 "Deuteronomy 21:22-23 - The Curse of the Hanged") - This Mosaic law states that one who is hanged is "cursed by God," providing the legal and theological framework for the Gibeonites' demand and the nature of the expiation.
* [Numbers 25:4](/numbers/25-4 "Numbers 25:4 - Public Execution to Avert Wrath") - This passage illustrates a similar instance where public execution was commanded by God to turn away His wrath and end a plague, reinforcing the concept of corporate expiation for national sin.

### REFLECTION AND APPLICATION
While the specific judicial practices of ancient Israel, particularly those involving corporate punishment and expiation, differ significantly from contemporary legal systems and ethical frameworks, the underlying spiritual and moral principles of 2 Samuel 21:9 remain profoundly relevant. This passage serves as a powerful reminder that sin, especially the violation of sacred trusts and covenants, carries enduring consequences that can affect not only individuals but also communities and future generations. It challenges us to consider the ripple effects of our actions and the importance of addressing historical injustices and corporate sins that continue to plague societies, both nationally and within smaller communities or families. David's diligent inquiry of the Lord during a national crisis highlights the essential practice of seeking divine wisdom and understanding when facing difficult circumstances, rather than relying solely on human solutions or superficial remedies. Furthermore, the narrative reaffirms God's unwavering commitment to justice and His expectation that His people uphold righteousness, even when it involves confronting uncomfortable truths from the past and making costly sacrifices for the sake of reconciliation and healing. It compels us to examine areas in our lives and communities where unaddressed wrongs may be hindering blessing or perpetuating brokenness, urging us towards repentance, restitution, and reliance on God's redemptive work.

#### Questions for Reflection
* **How does this passage challenge or affirm your understanding of divine justice and corporate responsibility in the light of God's character?**
* **What are the potential lasting consequences of unaddressed sin, both individual and communal, in our contemporary context, and how might we identify them?**
* **In what ways can we, like David, seek God's wisdom and guidance when confronting difficult truths or crises in our personal lives, families, or communities, rather than avoiding them?**
* **What does this narrative teach us about the sanctity of promises and the importance of covenant fidelity in all our relationships, both human and divine, and how can we apply this principle today?**

### FAQ
**Why did innocent descendants have to die for Saul's sin?**

Answer: This event reflects an ancient understanding of corporate solidarity and justice, where the actions of a leader or family head could have profound consequences for the entire lineage or nation. Saul's violation of a solemn covenant with the Gibeonites was not merely a personal offense but a national sin, bringing a curse (famine) upon all Israel. The execution of his descendants was a divinely mandated act of expiation to remove this curse and restore the nation's relationship with God. It was less about individual guilt in a modern sense and more about removing the stain of corporate sin and appeasing divine wrath to avert further judgment. Such acts, though difficult for modern sensibilities, were understood within the biblical framework as necessary to uphold the sanctity of God's covenants and ensure the well-being of the community. This concept is distinct from individual culpability, emphasizing the communal impact of sin and the need for a corporate remedy to restore national blessing.

**What is the significance of the phrase "before the LORD"?**

Answer: The phrase "before the LORD" (Hebrew: _liphne Yahweh_) is crucial. It signifies that the act of execution was not a mere human act of vengeance or a secular legal proceeding, but a solemn, religious ceremony performed in the sight and under the direct authority of God. It emphasizes that this was a divinely sanctioned act of justice and expiation, intended to remove the divine curse and restore the proper relationship between God and Israel. It underscores that God was actively involved in revealing the cause of the famine and dictating the terms of its resolution, making the execution a sacred, necessary act of atonement rather than simple retribution. This phrase transforms a violent act into a divinely ordained ritual, highlighting God's sovereignty and His demand for righteousness.

**Why was the timing of the barley harvest important for this event?**

Answer: The specific timing, "in the beginning of barley harvest," is highly significant because it directly links the expiatory act to the famine that had plagued Israel for three years. The barley harvest (late April/early May) was the first major harvest of the year, a critical period for food supply, and the ongoing famine would have made this time especially dire. By performing the expiation at this precise moment, the narrative powerfully connects the act of justice to the breaking of the famine and the expectation of renewed blessing and agricultural productivity. It underscores the urgency of appeasing God's wrath and the immediate, tangible consequence of the atonement in restoring the land's fruitfulness. This timing serves as a dramatic demonstration of God's immediate response to the expiation, bringing an end to the national suffering and signaling His renewed favor.

### CHRIST-CENTERED FULFILLMENT
The grim scene in 2 Samuel 21:9, where the descendants of Saul are "hanged... before the LORD" as an expiation for a national sin, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The seven men bore the corporate curse of Saul's covenant-breaking, dying a public, shameful death to avert divine wrath from the nation and restore its well-being. This foreshadows the ultimate sacrifice of the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), Jesus, who, though innocent, became a curse for us, bearing the corporate sin of all humanity. Just as the hanged men were a public display of expiation, Christ's crucifixion on a tree, a symbol of curse according to [Deuteronomy 21:23](/deuteronomy/21-23 "Deuteronomy 21:23 - Cursed is Everyone Who Hangs on a Tree"), publicly absorbed the curse of sin that hung over humanity ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). Unlike the temporary and limited expiation offered by the deaths of Saul's descendants, Christ's death was a once-for-all, perfect atonement that permanently removed the curse of sin and reconciled humanity to God ([Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's Sacrifice Once for All")). Through His sacrifice, the true "harvest" of blessing, spiritual life, and eternal sustenance is brought forth, not just for a nation, but for all who believe, fulfilling the deepest longings for justice, reconciliation, and restoration that passages like 2 Samuel 21:9 only dimly anticipate.

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

Ruth 1:22

So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest.

2 Samuel 6:21

And David said unto Michal, [It was] before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD.

2 Samuel 6:17

And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD.

2 Samuel 21:6

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].

2 Kings 24:3

Surely at the commandment of the LORD came [this] upon Judah, to remove [them] out of his sight, for the sins of Manasseh, according to all that he did;

2 Kings 24:4

And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.

1 Samuel 15:33

And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.