2 Samuel 21:2

2 Samuel 21:2 in Multiple Translations

Berean Standard Bible BSB

At this, David summoned the Gibeonites and spoke to them. (Now the Gibeonites were not Israelites, but a remnant of the Amorites. The Israelites had taken an oath concerning them, but in his zeal for Israel and Judah, Saul had sought to kill them.)

King James Version KJV

And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)

American Standard Version ASV

And the king called the Gibeonites, and said unto them (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal for the children of Israel and Judah);

Bible in Basic English BBE

Then the king sent for the Gibeonites; (now the Gibeonites were not of the children of Israel, but were the last of the Amorites, to whom the children of Israel had given an oath; but Saul, in his passion for the children of Israel and Judah, had made an attempt on their lives:)

Free Bible Version FBV

David summoned the Gibeonites and spoke with them. The Gibeonites were not Israelites, but what was left of the Amorites. The Israelites had sworn an oath to them, but in his nationalistic passion for the Israelites and Judah, Saul had tried to wipe them out.

Geneva Bible 1599 GNV

Then ye King called the Gibeonites and said vnto them. (Now the Gibeonites were not of the children of Israel, but a remnant of the Amorites, vnto whom ye children of Israel had sworne: but Saul sought to slay them for his zeale toward the children of Israel and Iudah)

Young's Literal Translation YLT

And the king calleth for the Gibeonites, and saith unto them — as to the Gibeonites, they [are] not of the sons of Israel, but of the remnant of the Amorite, and the sons of Israel had sworn to them, and Saul seeketh to smite them in his zeal for the sons of Israel and Judah —

World English Bible WEB

The king called the Gibeonites and said to them (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites, and the children of Israel had sworn to them; and Saul sought to kill them in his zeal for the children of Israel and Judah);

Noah Webster Bible WBS

And the king called the Gibeonites, and said to them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn to them: and Saul sought to slay them, in his zeal to the children of Israel and Judah.)

Douay-Rheims 1899 DRV

Then the king, calling for the Gabaonites, said to them: (Now the Gabaonites were not of the children of Israel, but the remains of the Amorrhites: I and the children of Israel had sworn to them, and Saul sought to slay them out of zeal, as it were for the children of Israel and Juda:)

Translation for Translators T4T

The people of Gibeon were not Israelis; they were a small group of the Amor people-group whom the Israelis had solemnly promised to protect. But Saul had tried to kill all of them because he ◄was very zealous/wanted very much► to enable the people of Judah and Israel to be the only ones living in that land. So the king summoned the leaders of Gibeon

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Berean Amplified Bible — 2 Samuel 21:2

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Samuel 21:2 Interlinear (Deep Study)

BIB

HEB וַ/יִּקְרָ֥א הַ/מֶּ֛לֶךְ לַ/גִּבְעֹנִ֖ים וַ/יֹּ֣אמֶר אֲלֵי/הֶ֑ם וְ/הַ/גִּבְעֹנִ֞ים לֹ֣א מִ/בְּנֵ֧י יִשְׂרָאֵ֣ל הֵ֗מָּה כִּ֚י אִם מִ/יֶּ֣תֶר הָ/אֱמֹרִ֔י וּ/בְנֵ֤י יִשְׂרָאֵל֙ נִשְׁבְּע֣וּ לָ/הֶ֔ם וַ/יְבַקֵּ֤שׁ שָׁאוּל֙ לְ/הַכֹּתָ֔/ם בְּ/קַנֹּאת֥/וֹ לִ/בְנֵֽי יִשְׂרָאֵ֖ל וִ/יהוּדָֽה

וַ/יִּקְרָ֥א qârâʼ H7121 to call Conj | V-Qal-ConsecImperf-3ms

הַ/מֶּ֛לֶךְ melek H4428 King's Art | N-ms

לַ/גִּבְעֹנִ֖ים Gibʻônîy H1393 Gibeonite Prep | Ngmpa

וַ/יֹּ֣אמֶר ʼâmar H559 to say Conj | V-Qal-ConsecImperf-3ms

אֲלֵי/הֶ֑ם ʼêl H413 to(wards) Prep | Suff

וְ/הַ/גִּבְעֹנִ֞ים Gibʻônîy H1393 Gibeonite Conj | Art | Ngmpa

לֹ֣א lôʼ H3808 not Part

מִ/בְּנֵ֧י bên H1121 son Prep | N-mp

יִשְׂרָאֵ֣ל Yisrâʼêl H3478 Israel N-proper

הֵ֗מָּה hêm H1992 they(masc.) Pron

כִּ֚י kîy H3588 for Conj

אִם ʼim H518 if Conj

מִ/יֶּ֣תֶר yether H3499 remainder Prep | N-ms

הָ/אֱמֹרִ֔י ʼĔmôrîy H567 Amorite Art | Ngmsa

וּ/בְנֵ֤י bên H1121 son Conj | N-mp

יִשְׂרָאֵל֙ Yisrâʼêl H3478 Israel N-proper

נִשְׁבְּע֣וּ shâbaʻ H7650 to swear V-Niphal-Perf-3cp

לָ/הֶ֔ם Prep | Suff

וַ/יְבַקֵּ֤שׁ bâqash H1245 to seek Conj | V-Piel-ConsecImperf-3ms

שָׁאוּל֙ Shâʼûwl H7586 Shaul N-proper

לְ/הַכֹּתָ֔/ם nâkâh H5221 to smite Prep | V-Hiphil-Inf-a | Suff

בְּ/קַנֹּאת֥/וֹ qânâʼ H7065 be jealous Prep | V-Piel-Inf-a | Suff

לִ/בְנֵֽי bên H1121 son Prep | N-mp

יִשְׂרָאֵ֖ל Yisrâʼêl H3478 Israel N-proper

וִ/יהוּדָֽה Yᵉhûwdâh H3063 Judah Conj | N-proper

Hebrew Word Study

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Hebrew Word Reference — 2 Samuel 21:2

וַ/יִּקְרָ֥א qârâʼ H7121 "to call" Conj | V-Qal-ConsecImperf-3ms

This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.

Definition: : call_to/invite/entreat 1) to call, call out, recite, read, cry out, proclaim 1a) (Qal) 1a1) to call, cry, utter a loud sound 1a2) to call unto, cry (for help), call (with name of God) 1a3) to proclaim 1a4) to read aloud, read (to oneself), read 1a5) to summon, invite, call for, call and commission, appoint, call and endow 1a6) to call, name, give name to, call by 1b) (Niphal) 1b1) to call oneself 1b2) to be called, be proclaimed, be read aloud, be summoned, be named 1c) (Pual) to be called, be named, be called out, be chosen

Usage: Occurs in 689 OT verses. KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say. See also: Genesis 1:5; Genesis 49:1; Judges 1:26.

הַ/מֶּ֛לֶךְ melek H4428 "King's" Art | N-ms

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

לַ/גִּבְעֹנִ֖ים Gibʻônîy H1393 "Gibeonite" Prep | Ngmpa

A Gibeonite is a person from Gibeon, a city in the Bible. The name means 'little hill' or 'hilly' and is mentioned in the book of Joshua. Gibeonites were known for their cleverness and diplomacy.

Definition: Group of giv.on (גִּבְעוֹן "Gibeon" H1391) § Gibeonite = "little hill: hilly" an inhabitant of Gibeon

Usage: Occurs in 7 OT verses. KJV: Gibeonite. See also: 2 Samuel 21:1; 2 Samuel 21:4; Nehemiah 3:7.

וַ/יֹּ֣אמֶר ʼâmar H559 "to say" Conj | V-Qal-ConsecImperf-3ms

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

אֲלֵי/הֶ֑ם ʼêl H413 "to(wards)" Prep | Suff

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

וְ/הַ/גִּבְעֹנִ֞ים Gibʻônîy H1393 "Gibeonite" Conj | Art | Ngmpa

A Gibeonite is a person from Gibeon, a city in the Bible. The name means 'little hill' or 'hilly' and is mentioned in the book of Joshua. Gibeonites were known for their cleverness and diplomacy.

Definition: Group of giv.on (גִּבְעוֹן "Gibeon" H1391) § Gibeonite = "little hill: hilly" an inhabitant of Gibeon

Usage: Occurs in 7 OT verses. KJV: Gibeonite. See also: 2 Samuel 21:1; 2 Samuel 21:4; Nehemiah 3:7.

לֹ֣א lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

מִ/בְּנֵ֧י bên H1121 "son" Prep | N-mp

In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.

Definition: : child/son

Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.

יִשְׂרָאֵ֣ל Yisrâʼêl H3478 "Israel" N-proper

Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

הֵ֗מָּה hêm H1992 "they(masc.)" Pron

This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.

Definition: they, these, the same, who

Usage: Occurs in 524 OT verses. KJV: it, like, [idiom] (how, so) many (soever, more as) they (be), (the) same, [idiom] so, [idiom] such, their, them, these, they, those, which, who, whom, withal, ye. See also: Genesis 3:7; Deuteronomy 19:17; 2 Kings 1:18.

כִּ֚י kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

אִם ʼim H518 "if" Conj

This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.

Definition: : if/whether_or/though 1) if 1a) conditional clauses 1a1) of possible situations 1a2) of impossible situations 1b) oath contexts 1b1) no, not 1c) if...if, whether...or, whether...or...or 1d) when, whenever 1e) since 1f) interrogative particle 1g) but rather

Usage: Occurs in 931 OT verses. KJV: (and, can-, doubtless, if, that) (not), [phrase] but, either, [phrase] except, [phrase] more(-over if, than), neither, nevertheless, nor, oh that, or, [phrase] save (only, -ing), seeing, since, sith, [phrase] surely (no more, none, not), though, [phrase] of a truth, [phrase] unless, [phrase] verily, when, whereas, whether, while, [phrase] yet. See also: Genesis 4:7; Exodus 22:3; Leviticus 27:27.

מִ/יֶּ֣תֶר yether H3499 "remainder" Prep | N-ms

A cord or rope, also meaning excess or remainder, as seen in the Bible's descriptions of leftovers or abundant resources.

Definition: 1) remainder, excess, rest, remnant, excellence 1a) remainder, remnant 1b) remainder, rest, other part 1c) excess 1d) abundantly (adv) 1e) abundance, affluence 1f) superiority, excellency

Usage: Occurs in 95 OT verses. KJV: [phrase] abundant, cord, exceeding, excellancy(-ent), what they leave, that hath left, plentifully, remnant, residue, rest, string, with. See also: Genesis 49:3; 2 Kings 15:26; Psalms 11:2.

הָ/אֱמֹרִ֔י ʼĔmôrîy H567 "Amorite" Art | Ngmsa

An Amorite is a member of a Canaanite tribe, first mentioned in Genesis 10:16, descended from Canaan. The Israelites displaced them as they entered the Promised Land.

Definition: Someone descended from Amor(?), first mentioned at Gen.10.16; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Jebusite (H2983), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577) § Amorite = "a sayer" one of the peoples of east Canaan and beyond the Jordan, dispossessed by the Israelite incursion from Egypt

Usage: Occurs in 86 OT verses. KJV: Amorite. See also: Genesis 10:16; Joshua 9:1; Psalms 135:11.

וּ/בְנֵ֤י bên H1121 "son" Conj | N-mp

Definition: : child/son

יִשְׂרָאֵל֙ Yisrâʼêl H3478 "Israel" N-proper

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

נִשְׁבְּע֣וּ shâbaʻ H7650 "to swear" V-Niphal-Perf-3cp

This Hebrew word means to swear an oath, like making a promise or vow. In the Bible, it is used when someone is making a serious promise, often with God as a witness. The KJV translates it as adjure or take an oath.

Definition: 1) to swear, adjure 1a) (Qal) sworn (participle) 1b) (Niphal) 1b1) to swear, take an oath 1b2) to swear (of Jehovah by Himself) 1b3) to curse 1c) (Hiphil) 1c1) to cause to take an oath 1c2) to adjure

Usage: Occurs in 175 OT verses. KJV: adjure, charge (by an oath, with an oath), feed to the full (by mistake for H7646 (שָׂבַע)), take an oath, [idiom] straitly, (cause to, make to) swear. See also: Genesis 21:23; Judges 21:18; Psalms 15:4.

לָ/הֶ֔ם "" Prep | Suff

וַ/יְבַקֵּ֤שׁ bâqash H1245 "to seek" Conj | V-Piel-ConsecImperf-3ms

This Hebrew verb means to seek or search for something. In Psalm 105:4, it's used to encourage seeking God's face. It's also used in 1 Samuel 28:8 where Saul seeks a medium.

Definition: 1) to seek, require, desire, exact, request 1a) (Piel) 1a1) to seek to find 1a2) to seek to secure 1a3) to seek the face 1a4) to desire, demand 1a5) to require, exact 1a6) to ask, request 1b) (Pual) to be sought

Usage: Occurs in 215 OT verses. KJV: ask, beg, beseech, desire, enquire, get, make inquisition, procure, (make) request, require, seek (for). See also: Genesis 31:39; Esther 7:7; Psalms 4:3.

שָׁאוּל֙ Shâʼûwl H7586 "Shaul" N-proper

Shaul is a personal name meaning desired, given to several individuals in the Bible, including a Benjamite who became the first king of Israel and a Levite living during the time of the Divided Monarchy. He is mentioned in 1 Chronicles and 1 Samuel.

Definition: A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.6.24; son of: Uzziah (H5818H); father of: Elkanah (H0511I); also called Joel at 1Ch.6.36; Also named: yo.el (יוֹאֵל "Joel" H3100U) § Saul or Shaul = "desired" 1) a Benjamite, son of Kish, and the 1st king of Israel 2) an early king of Edom and a successor of Samlah 3) a son of Simeon 4) a Levite, son of Uzziah

Usage: Occurs in 335 OT verses. KJV: Saul, Shaul. See also: Genesis 36:37; 1 Samuel 16:22; 1 Samuel 24:5.

לְ/הַכֹּתָ֔/ם nâkâh H5221 "to smite" Prep | V-Hiphil-Inf-a | Suff

In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.

Definition: 1) to strike, smite, hit, beat, slay, kill 1a)(Niphal) to be stricken or smitten 1b) (Pual) to be stricken or smitten 1c) (Hiphil) 1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust 1c2) to smite, kill, slay (man or beast) 1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage 1c4) to smite, chastise, send judgment upon, punish, destroy 1d) (Hophal) to be smitten 1d1) to receive a blow 1d2) to be wounded 1d3) to be beaten 1d4) to be (fatally) smitten, be killed, be slain 1d5) to be attacked and captured 1d6) to be smitten (with disease) 1d7) to be blighted (of plants)

Usage: Occurs in 461 OT verses. KJV: beat, cast forth, clap, give (wounds), [idiom] go forward, [idiom] indeed, kill, make (slaughter), murderer, punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike, be stricken, (give) stripes, [idiom] surely, wound. See also: Genesis 4:15; Joshua 10:20; 1 Samuel 29:5.

בְּ/קַנֹּאת֥/וֹ qânâʼ H7065 "be jealous" Prep | V-Piel-Inf-a | Suff

To be jealous means to feel envious or resentful of someone or something, often because of a perceived threat or rivalry. In the Bible, jealousy is sometimes portrayed as a negative emotion, as in the story of Cain and Abel in the book of Genesis.

Definition: 1) to envy, be jealous, be envious, be zealous 1a) (Piel) 1a1) to be jealous of 1a2) to be envious of 1a3) to be zealous for 1a4) to excite to jealous anger 1b) (Hiphil) to provoke to jealous anger, cause jealousy

Usage: Occurs in 28 OT verses. KJV: (be) envy(-ious), be (move to, provoke to) jealous(-y), [idiom] very, (be) zeal(-ous). See also: Genesis 26:14; Psalms 37:1; Psalms 73:3.

לִ/בְנֵֽי bên H1121 "son" Prep | N-mp

Definition: : child/son

יִשְׂרָאֵ֖ל Yisrâʼêl H3478 "Israel" N-proper

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

וִ/יהוּדָֽה Yᵉhûwdâh H3063 "Judah" Conj | N-proper

Judah is the name of the tribe descended from Judah, the son of Jacob. It is also the name of the region where the tribe lived. The name means 'praised' and is first mentioned in Genesis.

Definition: § Judah = "praised" the tribe descended from Judah the son of Jacob

Usage: Occurs in 754 OT verses. KJV: Judah. See also: Genesis 29:35; 1 Samuel 23:3; 2 Kings 14:13.

Study Notes — 2 Samuel 21:2

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Context
Cross References
2 Samuel 21:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Samuel 21:2
Jamieson-Fausset-Brown on 2 Samuel 21:2
Matthew Poole's Commentary on 2 Samuel 21:2
Trapp's Commentary on 2 Samuel 21:2
Ellicott's Commentary on 2 Samuel 21:2
Adam Clarke's Commentary on 2 Samuel 21:2
Cambridge Bible on 2 Samuel 21:2
Barnes' Notes on 2 Samuel 21:2
Whedon's Commentary on 2 Samuel 21:2
Sermons on 2 Samuel 21:2

Context — David Avenges the Gibeonites

1During the reign of David there was a famine for three successive years, and David sought the face of the LORD. And the LORD said, “It is because of the blood shed by Saul and his family, because he killed the Gibeonites.”

2At this, David summoned the Gibeonites and spoke to them. (Now the Gibeonites were not Israelites, but a remnant of the Amorites. The Israelites had taken an oath concerning them, but in his zeal for Israel and Judah, Saul had sought to kill them.)

3So David asked the Gibeonites, “What shall I do for you? How can I make amends so that you may bless the inheritance of the LORD?” 4The Gibeonites said to him, “We need no silver or gold from Saul or his house, nor should you put to death anyone in Israel for us.” “Whatever you ask, I will do for you,” he replied.

Cross References

	Reference	Text (BSB)
1	Joshua 9:3–21	But the people of Gibeon, having heard what Joshua had done to Jericho and Ai, acted deceptively and set out as envoys, carrying on their donkeys worn-out sacks and old wineskins, cracked and mended. They put worn, patched sandals on their feet and threadbare clothing on their bodies, and their whole supply of bread was dry and moldy. They went to Joshua in the camp at Gilgal and said to him and the men of Israel, “We have come from a distant land; please make a treaty with us.” But the men of Israel said to the Hivites, “Perhaps you dwell near us. How can we make a treaty with you?” “We are your servants,” they said to Joshua. Then Joshua asked them, “Who are you and where have you come from?” “Your servants have come from a very distant land,” they replied, “because of the fame of the LORD your God. For we have heard the reports about Him: all that He did in Egypt, and all that He did to the two kings of the Amorites beyond the Jordan—Sihon king of Heshbon and Og king of Bashan, who reigned in Ashtaroth. So the elders and inhabitants of our land told us, ‘Take provisions for your journey; go to meet them and say to them: We are your servants. Please make a treaty with us.’ This bread of ours was warm when we packed it at home on the day we left to come to you. But take a look, it is now dry and moldy. These wineskins were new when we filled them, but look, they are cracked. And these clothes and sandals are worn out from our very long journey.” Then the men of Israel sampled their provisions, but did not seek the counsel of the LORD. And Joshua made a treaty of peace with them to let them live, and the leaders of the congregation swore an oath to them. Three days after they had made the treaty with the Gibeonites, the Israelites learned that they were neighbors, living among them. So the Israelites set out and on the third day arrived at their cities—Gibeon, Chephirah, Beeroth, and Kiriath-jearim. But the Israelites did not attack them, because the leaders of the congregation had sworn an oath to them by the LORD, the God of Israel. And the whole congregation grumbled against the leaders. All the leaders answered, “We have sworn an oath to them by the LORD, the God of Israel, and now we cannot touch them. This is how we will treat them: We will let them live, so that no wrath will fall on us because of the oath we swore to them.” They continued, “Let them live, but let them be woodcutters and water carriers for the whole congregation.” So the leaders kept their promise.
2	2 Kings 10:31	Yet Jehu was not careful to follow the instruction of the LORD, the God of Israel, with all his heart. He did not turn away from the sins that Jeroboam had caused Israel to commit.
3	1 Samuel 14:44	And Saul declared, “May God punish me, and ever so severely, if you, Jonathan, do not surely die!”
4	Deuteronomy 7:16	You must destroy all the peoples the LORD your God will deliver to you. Do not look on them with pity. Do not worship their gods, for that will be a snare to you.
5	Romans 10:2	For I testify about them that they are zealous for God, but not on the basis of knowledge.
6	Luke 9:54–55	When the disciples James and John saw this, they asked, “Lord, do You want us to call down fire from heaven to consume them?” But Jesus turned and rebuked them.
7	1 Samuel 15:8–9	He captured Agag king of Amalek alive, but devoted all the others to destruction with the sword. Saul and his troops spared Agag, along with the best of the sheep and cattle, the fat calves and lambs, and the best of everything else. They were unwilling to destroy them, but they devoted to destruction all that was despised and worthless.
8	2 Kings 10:16	saying, “Come with me and see my zeal for the LORD!” So he had him ride in his chariot.
9	Genesis 15:16	In the fourth generation your descendants will return here, for the iniquity of the Amorites is not yet complete.”
10	John 16:2	They will put you out of the synagogues. In fact, a time is coming when anyone who kills you will think he is offering a service to God.

2 Samuel 21:2 Summary

This verse tells us that David summoned the Gibeonites, a group of people who were not Israelites but had been spared by the Israelites, because he wanted to make things right with them after Saul had tried to kill them. David's actions show that he was seeking to balance justice and mercy, and to follow the LORD's will, as seen in 1 Samuel 23:2-4. This teaches us that we should also seek to balance our zeal for God with love and obedience to His commands, and to always try to do what is right and fair, as stated in Micah 6:8. By following David's example, we can learn to be more like Jesus, who taught us to love our neighbors and to seek justice and mercy, as seen in Matthew 22:37-40.

Frequently Asked Questions

Who were the Gibeonites and why were they important in Israel's history?

The Gibeonites were a remnant of the Amorites, and they were important because the Israelites had taken an oath concerning them, as seen in 2 Samuel 21:2, but Saul had sought to kill them in his zeal for Israel and Judah, which led to a famine in the land, as stated in 2 Samuel 21:1.

Why did David summon the Gibeonites after the LORD told him about the blood shed by Saul?

David summoned the Gibeonites because he wanted to make things right with them and to find out how he could make amends for the wrongs that Saul had done to them, as seen in 2 Samuel 21:2-3, and this shows his desire to follow the LORD's will and to be a just king, as also seen in 1 Samuel 23:2-4.

What can we learn from Saul's zeal for Israel and Judah that led him to try to kill the Gibeonites?

Saul's zeal for Israel and Judah led him to disobey the oath that the Israelites had taken, which resulted in negative consequences, as seen in 2 Samuel 21:1-2, and this teaches us that our zeal for God or our country must always be balanced with obedience to God's commands and love for all people, as stated in Matthew 22:37-40 and Galatians 5:14.

How does this verse relate to the concept of justice and mercy in the Bible?

This verse shows that David was seeking to balance justice and mercy, as he wanted to make things right with the Gibeonites and to find a way to restore the relationship between them and the Israelites, as seen in 2 Samuel 21:2-4, and this is in line with the biblical concept of justice and mercy, as seen in Micah 6:8 and Matthew 9:13.

Reflection Questions

What are some ways that I can balance my zeal for God with love and obedience to His commands, and how can I apply this to my life?
How can I, like David, seek to make things right with those who have been wronged, and what are some steps that I can take to restore relationships and to bring healing?
What can I learn from the Gibeonites' experience, and how can I apply their story to my own life and relationships?
In what ways can I, like David, seek to follow the LORD's will and to be a just and fair person, and what are some biblical principles that can guide me in this?

Gill's Exposition on 2 Samuel 21:2

And the king called the Gibeonites,.... Sent messengers unto them, and summoned them to come to him, and said unto them; what is expressed in 2 Samuel 21:3; for what follows is in a parenthesis: (now

Jamieson-Fausset-Brown on 2 Samuel 21:2

And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and

Matthew Poole's Commentary on 2 Samuel 21:2

Saul sought to slay them, i. e. he sought occasions and pretences how he might cut them off with some colour of law or justice, diligently searching out and aggravating their faults, and punishing them worse than they deserved; oppressing them with excessive labours, and openly killing some of them, and intending by degrees to wear them out. In his zeal to the children of Israel and Judah; conceiving, or rather pretending, that it was not for the honour, nor comfort, nor advantage of God’ s people, to nourish any of that viperous broad in their bosoms; and that howsoever Joshua and the princes which then were, had by their fraud been drawn into an oath to preserve them, , yet in truth that oath was contrary to God’ s command, , and therefore (as he thought) not to be observed. This was his pretence. But how little zeal he had for God, or for the public good of his people, is evident by the whole course of his life; and therefore it is more than probable he had some particular motive or design in the case; either because some of them had highly provoked him, for whose sake he would be revenged of the whole race; or because, they being cut off, their estates might be forfeited to the crown; or for some other reason now unknown.

Trapp's Commentary on 2 Samuel 21:2

2 Samuel 21:2 And the king called the Gibeonites, and said unto them; (now the Gibeonites [were] not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)Ver. 2. And Saul sought to slay them.] Taxing them with supposed faults, saith Diodate, aggravating their true faults, extending the particular ones into the general, depriving them of all commodity and favour, and raising great dissensions amongst them. Others think that when Saul expelled sorcerers and witches out of Israel, under that pretence he also sought to root out the Gibeonites, as being a remnant of the Canaanites, who were much addicted to those devilish studies. In his zeal to the children of Israel.] Not to God - whose law, nevertheless, he might seem to have on his side, and would be ready to say as those vainglorious hypocrites, Let the Lord be glorified - but to the children of Israel and Judah, whose good he pretended, whose applause he sought. And yet he might also be moved to this by covetousness, to gain their lands and goods: as also by malice against all that any way appertained to the priests whom he slew, as did these Gibeonites, who were hewers of wood and drawers of water to the tabernacle. The hypocrite is fitly compared to the eagle, which soareth aloft, not for any love of heaven, for her eye is all the while upon the prey which, by this means, she spyeth sooner, and seizeth upon better.

Ellicott's Commentary on 2 Samuel 21:2

(2) For his bloody house.—Better, for the blood-guilty house. Saul’s family and descendants are regarded, according to the universal ideas of the times, as sharers in his guilt. The story of the Gibeonites and of Joshua’s league with them is told in Joshua 9, but Saul’s attempt to destroy them is mentioned only here. It is plain, from what is said of them in 2 Samuel 21:8, that they had never become incorporated with the Israelites by circumcision, but remained a distinct people. Saul’s sin consisted in the violation of the solemn oath, in the Lord’s name, by which the nation of Israel was bound to the Gibeonites. “His zeal” in that case was of the same ungodly character with many other acts of his reign, in which pride, arrogance, and self-will were cloaked under a zeal for God’s honour and His people’s welfare. The Amorites.—More precisely, the Gibeonites were Hivites (Joshua 9:7); but they are called Amorites (=mountaineers) as a frequent general name for the old people of Palestine. Two questions are often asked in connection with this narrative: (1) Why the punishment of Saul’s sin should have been so long delayed? and (2) why it should at last have fallen upon David and his people, who had no share in the commission of the sin? The answer to both questions is in the fact that Israel both sinned and was punished as a nation. Saul slew the Gibeonites, not simply as the son of Kish, but as the king of Israel, and therefore involved all Israel with him in the violation of the national oath; and hence, until the evil should be put away by the execution of the immediate offender or his representatives, all Israel must suffer. The lesson of the continuity of the nation’s life, and of its continued responsibility from age to age, was greatly enhanced by the delay. Besides this, there were so many other grievous sins for which Saul was to be punished, that it was hardly possible to bring out during his lifetime the special Divine displeasure at this one.

Adam Clarke's Commentary on 2 Samuel 21:2

Verse 2. The remnant of the Amorites] The Gibeonites were Hivites, not Amorites, as appears from Joshua 11:19: but Amorites is a name often given to the Canaanites in general, Genesis 15:16; Amos 2:9, and elsewhere.

Cambridge Bible on 2 Samuel 21:2

2. the Amorites] Amorites (= highlanders) is here and elsewhere used as a general designation for the ancient inhabitants of Palestine, particularly those who occupied the mountainous country. See note on 1 Samuel 7:14. The Gibeonites belonged to the tribe of the Hivites. had sworn unto them] See Joshua 9:3 ff. The oath though obtained by fraud was acknowledged to be binding (Joshua 9:19-20), and its violation was a breach of the third commandment (Exodus 20:7). in his zeal] Probably in a fit of zeal to carry out the Law by cleansing the land from the remnant of the heathen (Exodus 34:11-16; Deuteronomy 7:2) as he cleansed it from the soothsayers (1 Samuel 28:3). There is no allusion to the deed elsewhere. wherewith shall I make the atonement] The cognate substantive—also rendered satisfaction (Numbers 35:31) and ransom (Exodus 30:12)—means literally a covering. The “atonement” is a covering, which hides the offence from the eyes of the offended party, and withdraws the guilt from the gaze of an avenging God.

Barnes' Notes on 2 Samuel 21:2

The way in which the writer here refers to the history of the league with the Gibeonites Josh. 9 shows that the Book of Joshua was not a part of the same work as the Books of Samuel.

Whedon's Commentary on 2 Samuel 21:2

2. Of the Amorites — They are called Hivites at Joshua 9:7; but the name Amorites is more general and often used of all the Canaanitish tribes.Genesis 15:16; Amos 2:9. Had sworn — See Joshua 9:3-21.

Sermons on 2 Samuel 21:2

	Sermon	Description
	Joshua (Part 7): Don't Let Failure Be Final by Richard Sipley	In this sermon, the speaker discusses the theme of failure and recovery using the story of Joshua in the book of Joshua chapter 9. The people of Gibeon deceive Joshua and the Israe
	On Eagles' Wings Pt 319 by Don Courville	Don Courville discusses the theme of deception, drawing from the biblical account of Joshua and the Gibeonites to illustrate how easily one can be misled. He emphasizes the importa
	Is It Peace, Jehu? and He Answered, by F.B. Meyer	F.B. Meyer explores the concept of true peace, emphasizing that it cannot exist alongside the distractions and sins represented by Jezebel in our lives. He warns against the superf
	Commentary Notes - Ii Kings by Walter Beuttler	Walter Beuttler delves into the Book of 2 Kings, highlighting the division of the book into two parts and the continuous history it provides of God's people. The message of the boo
	Our Daily Homily - 2 Kings by F.B. Meyer	F.B. Meyer emphasizes the call to live as true 'men of God,' reflecting God's holiness and grace in our lives, as exemplified by Elijah and Elisha. He urges believers to be filled
	(Titus - Part 11): Inspiration by Information by A.W. Tozer	In this sermon, the speaker begins by expressing his joy in seeing the work of God in the neighborhood through the Pioneer Girls program. He then addresses the perception of the ch
	Studies in Romans-07 by William MacDonald	The sermon transcript discusses the importance of universal proclamation of the gospel for both Jews and Gentiles. It outlines the steps that lead to salvation, starting with God s