2 Samuel 4:7

Translation
King James Version
For when they came into the house, he lay on his bed in his bedchamber, and they smote him, and slew him, and beheaded him, and took his head, and gat them away through the plain all night.
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KJV (with Strong's)
For when they came H935 into the house H1004, he lay H7901 on his bed H4296 in his bedchamber H2315 H4904, and they smote H5221 him, and slew H4191 him, and beheaded H5493 him, and took H3947 his head H7218, and gat them away H3212 through H1870 the plain H6160 all night H3915.
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Complete Jewish Bible
They entered the house as he lay on his bed in his bedroom, stabbed him and killed him; then they beheaded him, took his head and fled all night along the road through the 'Aravah.
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Berean Standard Bible
They had entered the house while Ish-bosheth was lying on his bed, and having stabbed and killed him, they beheaded him, took his head, and traveled all night by way of the Arabah.
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American Standard Version
Now when they came into the house, as he lay on his bed in his bedchamber, they smote him, and slew him, and beheaded him, and took his head, and went by the way of the Arabah all night.
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World English Bible Messianic
Now when they came into the house, as he lay on his bed in his bedroom, they struck him, and killed him, and beheaded him, and took his head, and went by the way of the Arabah all night.
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Geneva Bible (1599)
For when they came into the house, he slept on his bed in his bed chamber, and they smote him, and slewe him, and beheaded him, and tooke his head, and gate them away through the plaine all the night.
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Young's Literal Translation
yea, they come in to the house, and he is lying on his bed, in the inner part of his bed-chamber, and they smite him, and put him to death, and turn aside his head, and they take his head, and go the way of the plain all the night,
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See also
Matthew 14:112 Kings 10:62 Kings 10:71 Samuel 17:54Mark 6:28Mark 6:292 Samuel 2:29
See on the biblical-era map
City Plan: Jerusalem in the Time of David
City Plan: Jerusalem in the Time of David View full PDF
Ish-Boseth Murdered
Ish-Boseth Murdered View full PDF

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In the KJVVerse 8,128 of 31,102

Study This Verse

SUMMARY

This verse vividly recounts the treacherous assassination of Ish-bosheth, King Saul's son and nominal successor, by his own captains, Rechab and Baanah. While he rested in the privacy of his bedchamber during the midday heat, they brutally murdered him, beheaded him, and then fled through the night with his head, intending to present it to David. This heinous act definitively seals the tragic end of Saul's dynastic claim to the throne of Israel, clearing the final obstacle for David's divinely appointed ascension as the unified kingdom's sovereign.

CONTEXT

  • Literary Context: The immediate literary context of 2 Samuel 4 is a period of intense political instability and civil war following the deaths of King Saul and his sons at Mount Gilboa, as narrated in 1 Samuel 31. David had been anointed king over Judah in Hebron (2 Samuel 2:4), while Abner, Saul's formidable general, had established Ish-bosheth as king over the northern tribes of Israel in Mahanaim (2 Samuel 2:8-9). The narrative details the protracted conflict between the house of Saul and the house of David, marked by skirmishes and political maneuvering. Abner's defection to David, motivated by a desire to unify the kingdom under David, and his subsequent treacherous murder by Joab (2 Samuel 3:27) left Ish-bosheth utterly exposed and vulnerable. The news of Abner's death, coupled with the prior death of Jonathan's lame son Mephibosheth's nurse (2 Samuel 4:4), created a power vacuum and a climate of fear that Rechab and Baanah, two opportunistic captains, sought to exploit, leading directly to the events of 2 Samuel 4:7.
  • Historical & Cultural Context: The ancient Near East was characterized by volatile political transitions, where the elimination of rival claimants to the throne was a common, though often condemned, practice. Dynastic changes frequently involved violence, particularly during periods of civil strife like the one depicted in 2 Samuel. The act of assassination, especially of a king, was a grave offense, but the perpetrators often hoped to gain favor with the incoming ruler by removing obstacles to their power. The detail that Ish-bosheth was resting in his "bedchamber" during the heat of the day (a common practice for a midday siesta in the region) underscores his vulnerability and the insidious nature of the attack. His bedchamber, a private and typically secure space, being breached by his own trusted captains, highlights the profound betrayal. Beheading was a particularly gruesome and definitive act, serving as undeniable proof of death and often as a public display of conquest or elimination, meant to be presented as a trophy to a new sovereign. This act was not merely killing but a symbolic eradication of the dynastic claim.
  • Key Themes: This verse powerfully contributes to several overarching themes within 2 Samuel and the broader Deuteronomistic History. Firstly, it marks the definitive end of Saul's dynasty, showcasing how human treachery and violence, though wicked, ultimately serve God's sovereign plan to establish David's kingship. The instability, moral decay, and ultimate demise of Saul's house are starkly contrasted with God's steadfast promise to David concerning an enduring kingdom (2 Samuel 7:12-16). Secondly, it underscores the pervasive theme of violence and its consequences, illustrating the ruthless pursuit of power and the moral corruption that can accompany it. The assassins' expectation of reward, only to be met with David's fierce condemnation, highlights the principle that God's kingdom is not built on such foundations. Thirdly, it highlights the theme of divine justice, as David's subsequent condemnation and swift execution of the murderers (2 Samuel 4:9-12) demonstrate that God's righteous order will ultimately prevail over human wickedness, even when wicked acts appear to advance His purposes. The narrative consistently emphasizes that God's plan unfolds, but human accountability for sin remains.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • House (Hebrew, bayith, H1004): This word, derived from a root meaning "to build," refers broadly to a dwelling, palace, or even a family/household. In this context, it signifies Ish-bosheth's personal residence, emphasizing the violation of a sacred space of refuge and the profound breach of hospitality and trust.
  • Smote (Hebrew, nâkâh, H5221): A primitive root meaning "to strike (lightly or severely, literally or figuratively)," this verb often denotes a decisive, forceful blow, frequently with the intent to injure or kill. Here, it describes the initial, fatal strike delivered to Ish-bosheth, emphasizing the suddenness and violence of the attack, marking the beginning of his demise.
  • Slew (Hebrew, mûwth, H4191): This primitive root means "to die (literally or figuratively)" and, causatively, "to kill." Its pairing with "smote" underscores the complete and final termination of Ish-bosheth's life. While "smote" describes the action, "slew" confirms the outcome, leaving no doubt as to the comprehensive nature of the assassination.
  • Beheaded (Hebrew, çûwr, H5493): This root means "to turn off (literal or figurative)," including "be-head" or "remove." While the KJV translates it as "beheaded," the Hebrew phrase used is "and they cut off his head" (וַיִּכְרְתוּ אֶת־רֹאשׁוֹ). The verb çûwr (H5493) is used in the broader context of removing or turning off. The act of beheading was a particularly gruesome and definitive form of execution in the ancient world, often reserved for enemies or as a public display of conquest. Here, it serves as undeniable proof of Ish-bosheth's death and a stark symbol of the complete eradication of Saul's direct dynastic line.

Verse Breakdown

  • "For when they came into the house": This clause immediately establishes the setting and the unauthorized, intrusive nature of the assassins' arrival. It signals a violation of privacy and security, setting a sinister tone for the events about to unfold within Ish-bosheth's personal domain.
  • "he lay on his bed in his bedchamber": This detail highlights Ish-bosheth's extreme vulnerability and unsuspecting state. Resting in his private bedchamber, likely during the midday heat, he was in a position of relaxation and assumed safety, making the attack a profound act of betrayal by those who should have been his protectors. The "bedchamber" (Hebrew: cheder mishkâb) emphasizes the intimacy and privacy of the space, now tragically violated.
  • "and they smote him, and slew him, and beheaded him": This chilling sequence of three verbs graphically describes the escalating violence and finality of the assassination. "Smote" suggests the initial, decisive blow; "slew" confirms his death; and "beheaded" adds a layer of extreme barbarity and definitive mutilation, serving as a gruesome trophy and undeniable proof of the deed. The progression emphasizes the ruthless intent to ensure his demise and secure evidence.
  • "and took his head, and gat them away through the plain all night": The act of taking Ish-bosheth's head underscores the murderers' intent to provide tangible evidence of their act, likely to David, in hopes of reward. Their subsequent flight "through the plain all night" conveys the urgency, stealth, and desperation of their escape. The "plain" (Hebrew: ʻărâbâh) refers to the desolate Jordan Valley, a difficult route, emphasizing their arduous and clandestine journey under the cover of darkness, indicative of their awareness of the heinousness of their crime and the need to evade immediate capture.

Literary Devices

The verse employs several powerful literary devices to convey the brutality and significance of Ish-bosheth's assassination. Juxtaposition is starkly evident in the contrast between Ish-bosheth's vulnerable, unsuspecting state, "he lay on his bed in his bedchamber," and the sudden, violent intrusion of his assassins. This highlights the profound betrayal and the swiftness of his demise. The sequence of verbs—"smote him, and slew him, and beheaded him"—demonstrates a clear climax or ascending action, building in intensity and gruesomeness, culminating in the ultimate act of mutilation. This creates vivid imagery that underscores the ruthless and barbaric nature of the act. Furthermore, the detail of the murderers fleeing "through the plain all night" utilizes symbolism, with the darkness of the night representing their clandestine, wicked deed and the desolate plain signifying their desperate, unhindered escape from justice. The entire verse functions as a dramatic turning point in the narrative, marking the definitive, violent end of Saul's house and propelling the story towards David's unified kingship over all Israel.

THEOLOGICAL AND THEMATIC CONNECTIONS

This grim account, while depicting human depravity and political opportunism, simultaneously illustrates God's overarching sovereignty even amidst the darkest human actions. The assassination of Ish-bosheth, though a wicked act of treachery and a profound violation of human dignity, ultimately served to remove the last significant obstacle to David's rightful and divinely ordained kingship over all Israel. It underscores the biblical principle that while God does not condone or instigate evil, He can providentially use the choices and actions of wicked individuals to accomplish His righteous and redemptive purposes. David's subsequent condemnation and swift execution of Rechab and Baanah, detailed in the verses immediately following, further reinforces the theological message that God's kingdom is not established through violence, deceit, or unrighteous means, but through integrity, justice, and faithfulness, even when such acts appear to align with divine timing. God's purposes are holy, and He holds human agents accountable for their sinful choices.

REFLECTION AND APPLICATION

The brutal details of 2 Samuel 4:7 serve as a stark reminder of the corrupting influence of unchecked ambition and the tragic consequences of betrayal. While the outcome of Ish-bosheth's death aligned with God's ultimate plan for David's unified reign, the means by which it occurred were unequivocally condemned by David himself, demonstrating that God's righteous purposes do not justify unrighteous methods. This passage challenges us to reflect on our own motivations in seeking influence, power, or advancement, urging us to pursue integrity, justice, and faithfulness rather than resorting to deceit, violence, or opportunistic exploitation. It also reassures us that even in the face of profound human wickedness, chaos, and apparent injustice, God remains sovereign, capable of weaving His divine tapestry of purpose through the tangled threads of human sin. Our call as believers is not to manipulate circumstances or engage in ungodly means to achieve what we perceive as "good" ends, but to trust in His perfect timing and righteous methods, always upholding the standards of His kingdom. We are to be agents of righteousness, not opportunism.

Questions for Reflection

  • How does David's response to Ish-bosheth's murder (2 Samuel 4:9-12) challenge the idea that "the ends justify the means" in our own lives or in societal contexts?
  • In what ways might we be tempted to compromise our integrity or resort to questionable tactics to achieve what we believe is a "good" or "necessary" outcome?
  • How does this passage encourage us to trust in God's sovereign plan and His righteous character, even when human actions appear chaotic, unjust, or seemingly beneficial to a divine purpose?

FAQ

Why was Ish-bosheth assassinated?

Answer: Ish-bosheth was assassinated by two of his own captains, Rechab and Baanah, primarily out of opportunistic ambition and a misguided attempt to curry favor with David. They believed that by eliminating King Saul's last surviving son, they would accelerate the inevitable transfer of power to David, who was already king over Judah and destined to rule all Israel. Ish-bosheth's reign was inherently weak, especially after the death of his powerful general, Abner, leaving him vulnerable and his kingdom unstable. Rechab and Baanah saw an opportunity to secure a position for themselves in the new regime by removing the last obstacle to David's unified kingship, as detailed in 2 Samuel 4:1-3.

How did David react to Ish-bosheth's murder?

Answer: David reacted with profound anger, grief, and condemnation, not with gratitude, as Rechab and Baanah had hoped. He swiftly ordered their execution, demonstrating his consistent stance against those who shed innocent blood. David viewed their act as a heinous crime, an unprovoked murder of a righteous man in his own home, particularly offensive because Ish-bosheth was vulnerable and trusting. He reminded them of his previous condemnation and execution of the Amalekite who claimed to have killed Saul (2 Samuel 1:14-16), reinforcing his commitment to justice and his refusal to build his kingdom through treachery or violence. David's response, recorded in 2 Samuel 4:9-12, underscored that God's purposes do not justify human wickedness.

CHRIST-CENTERED FULFILLMENT

While 2 Samuel 4:7 depicts the violent and treacherous end of a flawed human dynasty, it ultimately points forward to the coming of the perfect and eternal King, Jesus Christ. Ish-bosheth's death, a result of human treachery and the ruthless pursuit of power through bloodshed, stands in stark contrast to the way God's ultimate kingdom is established. Unlike the kings of this world who rise and fall through violence and the elimination of rivals, Jesus, the true Son of David, did not seize His throne through force or the shedding of innocent blood by human hands. Instead, His reign is founded on sacrificial love and the shedding of His own blood for the redemption of humanity. He is the Lamb of God who takes away the sin of the world, whose kingdom is not of this world (John 18:36), and whose ascension to power came not through the assassination of rivals, but through His resurrection from the dead and His glorious enthronement at the right hand of God. The instability, violence, and moral decay of Saul's house, culminating in Ish-bosheth's tragic end, serve as a poignant shadow of the profound need for a King whose dominion is eternal, whose character is righteous, and whose peace truly surpasses all understanding—a peace found only in Christ Jesus, the Prince of Peace.

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Commentary on 2 Samuel 4 verses 1–8

I. II. Main points1. 2. Sub-points

Here is, I. The weakness of Saul's house. Still it grew weaker and weaker. 1. As for Ishbosheth, who was in possession of the throne, his hands were feeble, Sa2 4:1. All the strength they ever had was from Abner's support, and now that he was dead he had no spirit left in him. Though Abner had, in a passion, deserted his interest, yet he hoped, by his means, to make good terms with David; but now even this hope fails him, and he sees himself forsaken by his friends and at the mercy of his enemies. All the Israelites that adhered to him were troubled and at a loss what to do, whether to proceed in their treaty with David or no. 2. As for Mephibosheth, who in the right of his father Jonathan had a prior title, his feet were lame, and he was unfit for any service, Sa2 4:4. He was but five years old when his father and grandfather were killed. His nurse, hearing of the Philistines' victory, was apprehensive that, in pursuit of it, they would immediately send a party to Saul's house, to cut off all that pertained to it, and would especially aim at her young master, who was now next heir to the crown. Under the apprehension of this, she fled with the child in her arms, to secure it either in some secret place where he could not be found, or in some strong place where he could not be got at; and, making more haste than good speed, she fell with the child, and by the fall some bone was broken or put out, and not well set, so that he was lame of it as long as he lived, and unfit either for court or camp. See what sad accidents children are liable to in their infancy, the effect of which may be felt by them, to their great uneasiness, all their days. Even the children of princes and great men, the children of good men, for such a one Jonathan was, children that are well tended, and have nurses of their own to take care of them, yet are not always safe. What reason have we to be thankful to God for the preservation of our limbs and senses to us, through the many perils of the weak and helpless state of infancy, and to own his goodness in giving his angels a charge concerning us, to bear us up in their arms, out of which there is no danger of falling, Psa 91:12.

II. The murder of Saul's son. We are here told,

1.Who were the murderers: Baanah and Rechab, Sa2 4:2, Sa2 4:3. They were own brothers, as Simeon and Levi, and partners in iniquity. They were or had been Ish-bosheth's own servants, employed under him, so much the more base and treacherous was it in them to do him a mischief. They were Benjamites, of his own tribe. They were of the city of Beeroth; for some reason which we cannot now account for care is here taken to let us know (in a parenthesis) that that city belonged to the lot of Benjamin, so we find (Jos 18:25), but that the inhabitants, upon some occasion or other, perhaps upon the death of Saul, retired to Gittaim, another city which lay not far off in the same tribe, and was better fortified by nature, being situate (if we may depend upon Mr. Fuller's map) between the two rocks Bozez and Seneh. There the Beerothites were when this was written, and probably took root there, and never returned to Beeroth again, which made Beeroth, that had been one of the cities of the Gibeonites (Jos 9:17), to be forgotten, and Gittaim to be famous long after, as we find, Neh 11:33.

2.How the murder was committed, Sa2 4:5-7. See here, (1.) The slothfulness of Ish-bosheth. He lay upon his bed at noon. It does not appear that the country was at any time of the year so hot as to oblige the inhabitants to retire at noon, as we are told they do in Spain in the heat of summer; but Ishbosheth was a sluggish man, loved his ease and hated business: and when he should have been, at this critical juncture, at the head of his forces in the field, or at the head of his counsels in a treaty with David, he was lying upon his bed and sleeping, for his hands were feeble (Sa2 4:1), and so were his head and heart. When those difficulties dispirit us which should rather invigorate us and sharpen our endeavours we betray both our crowns and lives. Love not sleep, lest thou come to poverty and ruin. The idle soul is an easy prey to the destroyer. (2.) The treachery of Baanah and Rechab. They came into the house, under pretence of fetching wheat for the victualling of their regiments; and such was the plainness of those times that the king's corn-chamber and his bed-chamber lay near together, which gave them an opportunity, when they were fetching wheat, to murder him as he lay on the bed. We know not when and where death will meet us. When we lie down to sleep we are not sure but that we may sleep the sleep of death before we awake; nor do we know from what unsuspected hand a fatal stroke may come. Ish-bosheth's own men, who should have protected his life, took it away.

3.The murderers triumphed in what they had done. As if they had performed some very glorious action, and the doing of it for David's advantage was enough not only to justify it, but to sanctify it, they made a present of Ish-bosheth's head to David (Sa2 4:8): Behold the head of thy enemy, than which they thought nothing could be more acceptable to him; yea, and they made themselves instruments of God's justice, ministers to bear his sword, though they had no commission: The Lord hath avenged thee this day of Saul and of his seed. Not that they had any regard either to God or to David's honour; they aimed at nothing but to make their own fortunes (as we say) and to get preferment in David's court; but, to ingratiate themselves with him, they pretended a concern for his life, a conviction of his title, and a zealous desire to see him in full possession of the throne. Jehu pretended zeal for the Lord of hosts when an ambition to set up himself and his own family was the spring of his actions.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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