2 Samuel 3:27

KJV

And when Abner was returned to Hebron, Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth [rib], that he died, for the blood of Asahel his brother.

KJV (with Strong's)

And when Abner {H74} was returned {H7725} to Hebron {H2275}, Joab {H3097} took him aside {H5186} in {H413}{H8432} the gate {H8179} to speak {H1696} with him quietly {H7987}, and smote {H5221} him there under the fifth {H2570} rib, that he died {H4191}, for the blood {H1818} of Asahel {H6214} his brother {H251}.

Complete Jewish Bible

Upon Avner's return to Hevron, Yo'av took him aside into the space between the outer and inner city gates as if to speak with him privately; and there he struck him in the groin, so that he died - thus avenging the death of 'Asah'el his brother.

Berean Standard Bible

When Abner returned to Hebron, Joab pulled him aside into the gateway, as if to speak to him privately, and there Joab stabbed him in the stomach. So Abner died on account of the blood of Joab’s brother Asahel.

American Standard Version

And when Abner was returned to Hebron, Joab took him aside into the midst of the gate to speak with him quietly, and smote him there in the body, so that he died, for the blood of Asahel his brother.

Commentary

### SUMMARY
Second Samuel 3:27 narrates the treacherous assassination of Abner by Joab at the city gate of Hebron. This pivotal and tragic event, ostensibly carried out by Joab to avenge the death of his brother Asahel, underscores the volatile political landscape during the consolidation of David's kingdom. It reveals the deep-seated personal grievances, power struggles, and ruthless ambition that plagued the nascent monarchy, highlighting the destructive consequences of unchecked vengeance and deceit.

### CONTEXT
* **Literary Context:** This verse is a critical turning point in the narrative of David's ascent to the throne of all Israel. Immediately preceding this, Abner, the former commander of Saul's army and a key figure in the house of Saul, had defected to David, promising to unite all Israel under his rule. David had welcomed Abner, even making a covenant with him and sending him away in peace ([2 Samuel 3:20-21](/2_samuel/3-20 "2 Samuel 3:20-21 - Abner's Covenant with David")). Joab, David's own fiercely loyal but ambitious army commander, was absent during this crucial meeting. Upon his return, he vehemently opposed David's reconciliation with Abner, viewing him as a cunning spy and a threat to David's security and, implicitly, to his own position. Joab's primary stated motive for the murder was to avenge the death of his brother, Asahel, whom Abner had killed in self-defense during a previous battle at Gibeon ([2 Samuel 2:23](/2_samuel/2-23 "2 Samuel 2:23 - Asahel's Death")). The immediate aftermath sees David's profound grief and public condemnation of Joab's act, demonstrating his innocence in the matter and his lament over the continued bloodshed ([2 Samuel 3:31-39](/2_samuel/3-31 "2 Samuel 3:31-39 - David Mourns Abner and Curses Joab")).

* **Historical & Cultural Context:** The act takes place at the gate of Hebron, which was David's initial capital and a significant public space where legal proceedings, commercial transactions, and social gatherings often occurred. This setting makes Joab's act of treachery even more egregious, as it violates the sanctity of a public forum and the trust implied by such a meeting place. The concept of "blood vengeance" (Hebrew: _go'el haddam_) was deeply embedded in ancient Israelite society, where a close relative was obligated to avenge the death of a family member. However, the Law also provided for "cities of refuge" ([Numbers 35:9-34](/numbers/35-9 "Numbers 35:9-34 - Cities of Refuge")) to protect those who killed unintentionally, which Abner's act against Asahel arguably was. Joab's action, executed by deceit and in a public space, circumvented the legal process and was an act of cold-blooded murder rather than lawful vengeance. This event also highlights the volatile nature of power transitions in the ancient Near East, where loyalty was often fluid and rivalries could turn deadly, complicating the establishment of a unified kingdom.

* **Key Themes:** The murder of Abner encapsulates several prominent themes within 2 Samuel and the broader Deuteronomistic History. **Vengeance and Retribution** are central, as Joab's act is explicitly stated to be "for the blood of Asahel his brother." However, this personal vendetta is intertwined with **Power Struggles and Jealousy**, as Abner's defection and growing influence with David likely posed a direct threat to Joab's authority as David's chief commander. The method of the killing underscores **Treachery and Deceit**, as Joab lured Abner aside under the pretense of a quiet, private conversation, only to ambush him. This act of betrayal highlights the moral ambiguities and ruthless pragmatism that often characterized the political landscape. Furthermore, the episode illustrates the **Consequences of Violence and Unchecked Ambition**, as Abner's death, despite David's efforts to distance himself from it, destabilized the political situation and perpetuated the cycle of bloodshed that had defined the civil war between the houses of Saul and David. David's lament over his inability to control the "sons of Zeruiah" ([2 Samuel 3:39](/2_samuel/3-39 "2 Samuel 3:39 - David's Lament Over the Sons of Zeruiah")) foreshadows future challenges in his reign.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Smote (Hebrew, _nakah'_):** This verb is a common and versatile term in Hebrew, meaning "to strike," "to hit," "to beat," or "to kill." In this context, its use emphasizes the deliberate and forceful nature of Joab's action, indicating a fatal blow rather than a mere wound. It conveys the immediate and decisive intent to end Abner's life.
* **Fifth [rib] (Hebrew, _chomesh'_):** This precise anatomical detail refers to the lower abdomen or groin area, a vulnerable and often fatal target in ancient combat. The specification of "fifth [rib]" (though "rib" is supplied in English translations, the Hebrew _chomesh_ often refers to the lower abdomen or flank) underscores the calculated and deadly precision of Joab's attack, ensuring Abner's death. It highlights the intentionality and ruthlessness of the murder.
* **Quietly (Hebrew, _basheli'_):** This adverb implies a sense of peace, security, or privacy. Joab took Abner aside "quietly" or "peacefully" to speak with him, creating a false sense of security and trust. This word emphasizes the deceptive nature of Joab's approach, transforming a seemingly innocuous private conversation into a deadly ambush, thereby highlighting his treachery.

#### Verse Breakdown
* **"And when Abner was returned to Hebron":** This clause establishes Abner's location and vulnerability. Hebron, David's capital, should have been a place of safety and peace for Abner, especially after his covenant with David. His return signifies his trust in David's word and his commitment to the new alliance, making his subsequent murder all the more shocking.
* **"Joab took him aside in the gate to speak with him quietly":** This describes Joab's deceptive maneuver. The "gate" was a public and legal space, suggesting an expectation of justice and open dealing. Joab's act of taking Abner "aside" and speaking "quietly" (or "peaceably") was a calculated ploy to isolate him from potential witnesses or defenders, creating an intimate setting for a treacherous act. This highlights the premeditated nature of the murder and Joab's cunning.
* **"and smote him there under the fifth [rib], that he died":** This is the climax of the verse, detailing the fatal blow. The verb "smote" indicates a forceful and deliberate strike, and the anatomical precision ("under the fifth [rib]") confirms the intent to kill. The immediate consequence, "that he died," leaves no ambiguity about the outcome, emphasizing the finality and brutality of Joab's action.
* **"for the blood of Asahel his brother":** This final clause provides Joab's stated justification for the murder. While Asahel's death was indeed at Abner's hand ([2 Samuel 2:23](/2_samuel/2-23 "2 Samuel 2:23 - Asahel's Death")), it occurred in self-defense during battle. This motive, while culturally understandable in terms of blood vengeance, is complicated by Joab's political ambition and jealousy, suggesting it was a convenient pretext for eliminating a rival.

#### Literary Devices
The narrative of Abner's murder is rich with **Irony**. Joab, David's loyal commander, betrays David's peace initiative by murdering Abner, ostensibly for loyalty to his brother, but arguably for personal ambition. The setting at the city **gate**, a place of public justice and covenant, becomes the site of a private, treacherous murder, creating a stark contrast between expectation and reality. This act also serves as significant **Foreshadowing**, hinting at Joab's continued ruthlessness and David's recurring struggle to control his powerful general, a conflict that persists throughout David's reign and culminates in David's deathbed instructions regarding Joab ([1 Kings 2:5-6](/1_kings/2-5 "1 Kings 2:5-6 - David's Charge to Solomon Concerning Joab")). The narrative evokes **Pathos** through the tragic demise of Abner, who had just committed to uniting Israel under David, only to be cut down by deceit. The "quiet" conversation leading to a violent death is a form of **Juxtaposition**, highlighting the shocking nature of the betrayal.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The murder of Abner by Joab stands as a stark theological commentary on the complexities of establishing God's kingdom amidst human sin, ambition, and the lingering effects of a fallen world. While God had chosen David to be king, the process was far from pristine, marked by violence and treachery that often ran counter to divine justice. Joab's act, driven by a mixture of personal vengeance and political expediency, highlights the danger of individuals taking justice into their own hands, usurping God's prerogative to avenge and judge. It underscores the constant tension between human will and divine purpose, demonstrating how even those ostensibly serving God's anointed can act in ways that defy righteous principles. This episode serves as a powerful reminder that true peace and unity cannot be forged through deceit and bloodshed, but require adherence to principles of justice, reconciliation, and ultimately, a reliance on God's perfect timing and methods.

* [Deuteronomy 19:10](/deuteronomy/19-10 "Deuteronomy 19:10 - Guilt of Innocent Blood")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is the Lord's")
* [Matthew 26:52](/matthew/26-52 "Matthew 26:52 - Those Who Live by the Sword")

### REFLECTION AND APPLICATION
The tragic account of Abner's murder by Joab offers profound lessons for contemporary believers. It confronts us with the destructive power of unchecked personal grievances and the insidious nature of ambition that masquerades as loyalty or justice. Joab's act reminds us that even within communities dedicated to God's purposes, sin can fester, leading to betrayal and violence. For us, this narrative calls for a deep introspection into our own hearts: Do we harbor grudges, seeking personal retribution rather than divine justice or reconciliation? Are we tempted to use noble pretexts for self-serving actions? The story challenges us to actively pursue forgiveness, to lay down our desire for vengeance, and to trust God's sovereign hand in righting wrongs. It also highlights the immense responsibility of leadership to confront sin decisively, even when it comes from those closest to us, and to cultivate an environment of peace and integrity rather than allowing cycles of violence to perpetuate.

#### Questions for Reflection
* **How do personal grievances, like Joab's, blind us to broader purposes or lead us to unrighteous actions?**
* **In what ways might we be tempted to use "justice" as a cover for personal ambition or vengeance?**
* **What does this account teach us about the challenges of leadership and the importance of confronting sin, even among those close to us?**

### FAQ
**Why did Joab kill Abner, given Abner had killed Asahel in self-defense?**

Answer: While Abner killed Asahel in battle, it was explicitly stated to be in self-defense after Abner had repeatedly warned Asahel to turn back ([2 Samuel 2:22-23](/2_samuel/2-22 "2 Samuel 2:22-23 - Abner Kills Asahel")). Joab's act was likely driven by a complex mix of motives. Firstly, the cultural expectation of "blood vengeance" (go'el haddam) for a slain family member was strong, even if the killing was unintentional. Secondly, and perhaps more significantly, Abner's defection to David and his promise to unite all Israel under David's rule ([2 Samuel 3:12-21](/2_samuel/3-12 "2 Samuel 3:12-21 - Abner's Alliance with David")) posed a direct political threat to Joab's position as David's chief commander. Abner was a formidable military leader, and his presence could have diminished Joab's influence. Thus, the "blood of Asahel" served as a convenient and culturally acceptable justification for what was likely a politically motivated assassination aimed at eliminating a rival.

**Did David approve of Abner's death?**

Answer: No, David explicitly condemned Joab's actions and was deeply grieved by Abner's murder. [2 Samuel 3:28-30](/2_samuel/3-28 "2 Samuel 3:28-30 - David's Condemnation of Joab") records David's public disassociation from the act, stating that he and his kingdom were "guiltless before the Lord forever from the blood of Abner the son of Ner." David publicly mourned Abner, ordering his people to weep and even fasting himself ([2 Samuel 3:31-35](/2_samuel/3-31 "2 Samuel 3:31-35 - David Mourns Abner")). He lamented Abner's death as the fall of a "prince and a great man in Israel" ([2 Samuel 3:38](/2_samuel/3-38 "2 Samuel 3:38 - David's Lament for Abner")) and expressed his frustration over his inability to control the ruthless "sons of Zeruiah" (Joab and Abishai), acknowledging that they were "too hard for me" ([2 Samuel 3:39](/2_samuel/3-39 "2 Samuel 3:39 - David's Lament Over the Sons of Zeruiah")). This public display of grief and condemnation underscored David's innocence and his moral opposition to Joab's treachery.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Abner's murder, driven by human vengeance and political ambition, stands in stark contrast to the nature of the true King, Jesus Christ, and the establishment of His eternal kingdom. While earthly kings like David struggled to control ruthless commanders and were often entangled in cycles of violence, Christ's reign is founded upon peace, justice, and self-sacrifice. Joab's act of taking vengeance "for the blood of Asahel" highlights the Old Testament principle of "an eye for an eye," yet Christ teaches a higher law of love for enemies and turning the other cheek ([Matthew 5:38-48](/matthew/5-38 "Matthew 5:38-48 - Love Your Enemies")). Unlike Joab, who shed innocent blood for personal gain, Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly shed His own blood, not for vengeance, but for the reconciliation of humanity to God ([Colossians 1:19-20](/colossians/1-19 "Colossians 1:19-20 - Reconciliation Through Christ")). He is the true "go'el," the kinsman-redeemer, who takes away the guilt of sin by absorbing the righteous wrath of God, rather than perpetuating a cycle of bloodshed. His kingdom is not advanced through the sword or treachery ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), but through the power of the Holy Spirit and the transforming message of grace. Thus, Abner's death serves as a poignant reminder of the brokenness of human kingdoms and points us to the perfect, peace-bringing reign of the [Prince of Peace](/isaiah/9-6 "Isaiah 9:6 - Prince of Peace"), Jesus Christ, whose ultimate sacrifice brings true justice and everlasting reconciliation.

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 20:9

And Joab said to Amasa, [Art] thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him.

2 Samuel 20:10

But Amasa took no heed to the sword that [was] in Joab's hand: so he smote him therewith in the fifth [rib], and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri.

1 Kings 2:5

Moreover thou knowest also what Joab the son of Zeruiah did to me, [and] what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that [was] about his loins, and in his shoes that [were] on his feet.

1 Kings 2:32

And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing [thereof, to wit], Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah.

Jeremiah 41:2

Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king of Babylon had made governor over the land.

2 Samuel 2:19

And Asahel pursued after Abner; and in going he turned not to the right hand nor to the left from following Abner.

2 Samuel 2:23

Howbeit he refused to turn aside: wherefore Abner with the hinder end of the spear smote him under the fifth [rib], that the spear came out behind him; and he fell down there, and died in the same place: and it came to pass, [that] as many as came to the place where Asahel fell down and died stood still.