2 Samuel 21:8

2Sa 21:8 But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

Ver. 8. But the king took the two sons of Rizpah.] By God’s warrant and direction doubtless, who can, at his pleasure, dispense with his own laws.

And the five sons of Michal, the daughter of Saul.] Or, Of Michal’s sister, - via, Merab: whose children, Michal, having none of her own, had adopted and educated. See the like ellipsis, 2Sa 21:19 Jer 32:12.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Here Michal is named for Merab, Adriel’s wife, as appeareth, 1 Sam. 18:19, for Michal was the wife of Paltiel, 1 Sam. 25:44, and never had child, 2 Sam. 6:23.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the five sons of Michal the daughter of Saul, whom she brought up for Adriel--Merab, Michal's sister, was the wife of Adriel; but Michal adopted and brought up the boys under her care.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Five sons of Michal - whom she brought up] Michal, Saul's daughter, was never married to Adriel, but to David, and afterwards to Phaltiel; though it is here said she bore ילדה yaledah, not brought up, as we falsely translate it: but we learn from 1Sa 18:19, that Merab, one of Saul's daughters, was married to Adriel.

Two of Dr. Kennicott's MSS. have Merab, not Michal; the Syriac and Arabic have Nadab; the Chaldee has properly Merab; but it renders the passage thus: - And the five sons of Merab which Michal the daughter of Saul brought up, which she brought forth to Adriel the son of Barzillai. This cuts the knot.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) Took the two sons of Rizpah.—The suggestion that David took advantage of this opportunity to strengthen himself further against the house of Saul is utterly set aside by two considerations: (1) David could not lawfully refuse the demand of the Gibeonites, since the Law absolutely required that blood-guiltiness should be expiated by the blood of the offender (Num_35:33), which, in this case, became that of his representatives; and (2) David’s choice of victims was directly opposed to such a supposition. He spared, for Jonathan’s sake, the only descendants of Saul in the male line, who only could have advanced any claim to the throne, and took (1) the two sons of Rizpah, a concubine of Saul, with whom Abner had committed adultery (2Sa_3:7), and (2) five sons of Saul’s eldest daughter Merab, who had been promised in marriage to David himself, and then given to another (1Sa_18:17-19). The text has Michal instead of Merab; but this must be an error of the scribe, since it was Merab, not Michal, who was married to “Adriel the Meholathite” (1Sa_18:19), and Michal was childless (2Sa_6:23). The English phrase “brought up for” is taken from the Chaldee; the Hebrew, as noted in the margin, is bare to.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. the five sons of Michal … whom she brought up for Adriel] The Heb. text can only mean whom she bare to Adriel. But it was Merab, not Michal, who was married to Adriel (1Sa_18:19). Consequently we must either read Merab for Michal, or take the explanation given in the Targum and adopted by the E. V.: “the five sons of Merab, (whom Michal the daughter of Saul brought up), whom she bare to Adriel.”

the Meholathite] Of Abel-Meholah, a town in the Jordan valley near Beth-shan, famous as the birth-place of Elisha (1Ki_19:16).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But the king took the two sons of Rizpah the daughter of Aiah,.... Saul's concubine, Sa2 3:7,

whom she bare unto Saul, Armoni and Mephibosheth; of whom we read nowhere else; after the name of the latter, it is probable, Jonathan's son was called, before mentioned:

and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite; Michal had no children to the day of her death, nor was she the wife of Adriel, but Merab her sister, Sa1 18:19; wherefore these sons were not whom she "bare", as the word used signifies, but, as we rightly render it, whom she "brought up" or educated, so the Targum, her sister being dead; and so the Jews say (k), Merab brought them forth, and Michal brought them up, therefore they were called by her name; or the words may be supplied thus, "and the five sons of the sister of Michal", and, as in Sa2 21:19, is supplied, "the brother of Goliath". Barzillai is here called the Meholathite, to distinguish him from Barzillai the Gileadite, spoken of in a former chapter, see Sa2 17:27.

(k) T. Bab. Sanhedrin, fol. 19. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Rizpah - See the marginal reference. A foreign origin was possibly the cause of the selection of Rizpah’s sons as victims.

Sons of Michal - An obvious error for “Merab” (1Sa 18:19 note).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Of Michol. They were the sons of Merob, who was married to Hadriel; but they are here called the sons of Michol, because she adopted them, and brought them up as her own: (Challoner; Chaldean; St. Jerome, Trad.) or Merob ws called Michol; (Sa) or, what seems most probable, from the word she bore being used, (Cajetan) and as two sisters would hardly have the same name, (Haydock) Micholhas crept into the text instead of Merob. (Capel; Salien; Calmet) (1 Kings xxv. 44.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Rizpah; Saul’s concubine, 2Sa 21:11; 2Sa 3:7.

The five sons of Michal, or, of Michal’s sister, to wit, Merab; for Michal had no children, 2Sa 6:23, nor was she married to this Adriel, but to Phalti, or Phaltiel, the son of Laish, 1Sa 25:44; 2Sa 3:15; and Merab her sister was married to this very Adriel the Meholathite, 1Sa 18:19. And it must be remembered, that the Hebrew language is very short, and full of ellipses or defects of words, which yet may be easily understood from the sense. Particularly relative words are oft lacking, and to be supplied; as Goliath is put for Goliath’s brother, here, 2Sa 21:19, and uncle for uncle’s son, Jer 32:7,12. Or, the sons of Merab are called the sons of Michal, to wit, by adoption; or, the near kindred and next heirs of Michal, and brought up by her; for upon that and such-like accounts the title of son is oft given in Scripture, as Gen 48:5; Exo 2:10; Deu 25:5,6; Rth 1:11,12; 4:17.

Quest. But why then are not these called the sons of Merab?

Answ. Because they were better known by their relation to Michal, who was David’s wife, and, it may be, alive at this time, and having no children of her own, took these, and bred them up as her own; when Merab was now a more obscure person, and possibly dead many years before this.

Whom she brought up; for so this Hebrew verb, which primarily and properly signifies to bear, is sometimes used, as Gen 1:23; Rth 4:17, because the education of children is a kind of bearing of them, as requiring frequently no less care and pains than the bearing doth; whence it is that nurses are reputed as mothers, and sometimes go under that name both in sacred and profane writers. See Rth 4:16,17; and compare Gen 16:2; 30:3; Num 11:12; Gal 4:19.

The Meholathite; of Abel-meholah in the tribe of Benjamin, Jdg 7:22; so he is here called by way of distinction from Barzillai the Gileadite, 2Sa 19:31.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Rizpah — A concubine of Saul. 2Sa_3:7.

Michal — Rather, Merab. See 1Sa_18:19. The insertion of Michal for Merab was, probably, the mistake of an early copyist.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Michal. It was Merab who became the wife of Adriel the Meholathite. (1Sa_18:19) Michal was childless. (see 2Sa_6:23) Whom she brought up for. This is one of the many cases of untrustworthiness in the renderings of the Authorized Version. We have noticed a very flagrant instance before in 2Sa_5:21. The object of these mistranslations is always the same, namely, to remove some verbal discrepancy in the Hebrew text. The Hebrew says here "five sons of Michal, whom she bare to Adriel;" but Michal never bore a child, therefore something must be substituted which will save the Hebrew from this verbal inaccuracy, and Michal must be represented as having taken Merab"s place (perhaps at her death) and been foster mother to her children. This explanation is, it is true, taken from the Jewish Targum; but the Targum never professes to be an exact translation, and constantly perverts the meaning of the plainest passages for preconceived reasons.

Vers. 8-14. (GIBEAH.)

Rizpah.

Rizpah the daughter of Aiah took sackcloth," etc. (ver. 10; 2Sa_3:7) The days of harvest had come; but not the fruits of harvest. The heaven was brass, and the earth iron. (Deu_28:23) The misery of famine was accompanied by a sense of Divine wrath on account of sin. The guilt of blood was on the land, and especially on "the house of Saul," for the destruction of the Gibeonites. Nothing would satisfy the demand of the sorrowing bondservants of Israel, or (as it was believed) restore Divine favour, save the death of seven men of Saul"s family. (Joh_11:50) These, therefore, two of them being sons of Rizpah, were taken and crucified (Num_25:4) at once on the hill before Jehovah, and their remains left unburied, a prey to ravenous birds and beasts. And in her maternal grief and affection, spreading sackcloth on the rocky floor (either for her bed or as a rough tent to shelter her), she watched them there, under the scorching sun by day and the drenching dews by night, and protected them from molestation until they received an honourable burial. "They were accounted as accursed and unworthy of the burial of dogs; but she would not cast them out of her heart. The more they were shunned by others, the more she clung to them; and the deeper the disgrace, the deeper her compassion." Observe

I HER SPECIAL DESIRE AND AIM; for it was more than an instinct of natural affection that prompted her watching near the dead. Regarding their unburied condition as one of ignominy, (Psa_79:2) and perhaps as, in some way, affecting their happiness in the future life, she was desirous of their being honourably interred. It was deemed necessary (unlike what was required in other instances, (Deu_21:22, Deu_21:23) that they should remain exposed before Jehovah till assurance was given, by the fall of rain, that the satisfaction was accepted. If she could not do what she would, she would do what she could; (Mar_14:8) and, by preventing further injury, render the fulfilment of her desire possible. Her intense maternal love led her to seek the safety and honour of the dead; well may a similar love lead others to seek the safety and honour of the living!

II HER EXTRAORDINARY DEVOTION; as it appears in:

1. Her unquenchable attachment. Others might despise them as criminals, but she could only regard them and cling to them as children. (Son_8:7)

2. Her humble submission and resignation to what was unavoidable. "Truly this is a grief, and I must bear it". (Jer_10:19)

3. Her entire self-surrender and self-sacrifice. If she could not remove their reproach, she could share it with them.

4. Her patient endurance of suffering; through long and lonely nights, and dark and dreary days.

5. Her ceaseless vigilance, zeal, and courage.

6. Her unwearied, faithful, hopeful perseverance. "The emotions in woman act as powerful motives on the will, and, when strongly called forth, produce a degree of vigour and determination which is very surprising to those who have usually seen the individual under a different aspect" (Carpenter).

7. Her importunate prayers for the fulfilment of her desire. "She refrained from all violent and illegal methods of gaining her object. She used no force or stratagem to secure for her beloved ones a safe and decent burial; but waited watchfully, meekly, and humbly, for the time appointed by the Lord. Neither did she give way to despondency, and quit the melancholy scene in wild despair; but did what she could to alleviate the dreadful evil. Though her heart was broken and her grief too bitter for utterance, she still hoped in God, still looked for his merciful interposition, and waited day after day, and night after night until the rain of heaven came down and released the bodies of her beloved ones" (Hughes, "Female Characters of Holy Writ").

III HER EFFECTUAL ENDEAVOUR. At length (how long is not stated) "showers of blessing" fell, and her wish was accomplished. Loving, faithful, devoted service:

1. Exerts an undesigned influence on others. "And it was told David," etc. (ver. 11).

2. Fails not, sooner or later, to receive its due reward.

3. Is followed by effects greater than any that were desired or Expected."david was pleased with her tenderness, and was excited by her example to do honour to the bodies of Saul and Jonathan (1Sa_31:12, 1Sa_31:13; 2Sa_2:5-7) and thus showed that he did not war with the dead, and that his recent act in delivering up Saul"s sons was not one of personal revenge, but of public justice" (Wordsworth). She did more than she intended; and what she did is to this day "told for a memorial for her. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

sons

CF. 2Sa 6:23. The "five sons" were children of Michal’s sister Merab, wife of Adriel, "whom she brought up for Adriel". 1Sa 18:19.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Sons of Michal, the daughter of Shaul who had bore them to Adriel. Did Michal give birth [to these children]? It was Meirav who bore [those children] to [Adriel]. [The explanation is] that Meirav gave birth [to them] and Michal raised them, that is why they are called by her name because someone who raises male and female orphans in their house it is considered as if that person gave birth [to the child] and [the child] is called by his name.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.