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2 Samuel

About this book
Chapter 4

1 When Ish Bosheth the son of Saul heard that Abner had died in Hebron, he was very disheartened, and all Israel was afraid. 2 Now Saul’s son had two men who were in charge of raiding units; one was named Baanah and the other Recab. They were sons of Rimmon the Beerothite, who was a Benjaminite. (Beeroth is regarded as belonging to Benjamin, 3 for the Beerothites fled to Gittaim and have remained there as resident foreigners until the present time.) 4 Now Saul’s son Jonathan had a son who was crippled in both feet. He was five years old when the news about Saul and Jonathan arrived from Jezreel. His nurse picked him up and fled, but in her haste to get away, he fell and was injured. Mephibosheth was his name. 5 Now the sons of Rimmon the Beerothite—Recab and Baanah—went at the hottest part of the day to the home of Ish Bosheth, as he was enjoying his midday rest. 6 They entered the house under the pretense of getting wheat and mortally wounded him in the stomach. Then Recab and his brother Baanah escaped. 7 They had entered the house while Ish Bosheth was resting on his bed in his bedroom. They mortally wounded him and then cut off his head. Taking his head, they traveled on the way of the rift valley all that night. 8 They brought the head of Ish Bosheth to David in Hebron, saying to the king, “Look! The head of Ish Bosheth son of Saul, your enemy who sought your life! The Lord has granted vengeance to my lord the king this day against Saul and his descendants!” 9 David replied to Recab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the Lord lives, who has delivered my life from all adversity, 10 when someone told me that Saul was dead—even though he thought he was bringing good news—I seized him and killed him in Ziklag. That was the good news I gave to him! 11 Surely when wicked men have killed an innocent man as he slept in his own house, should I not now require his blood from your hands and remove you from the earth?”⁠ 12 So David issued orders to the soldiers and they put them to death. Then they cut off their hands and feet and hung them near the pool in Hebron. But they took the head of Ish Bosheth and buried it in the tomb of Abner in Hebron.

Texts in conversation

Compare Genesis 9:5 and 2 Samuel 4:11

Hebrew Bible

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Summary

2 Samuel echoes Genesis 9, where God requires an accounting for human blood. Both treat killing as a serious wrong that creates lasting guilt, with punishment presented as a divine response rather than a human choice.

Passages

Genesis 9:5

Hebrew Bible
3 You may eat any moving thing that lives. As I gave you the green plants, I now give you everything. 4 “But you must not eat meat with its life (that is, its blood) in it. 5 For your lifeblood I will surely exact punishment, from every living creature I will exact punishment. From each person I will exact punishment for the life of the individual since the man was his relative. 6 “Whoever sheds human blood, by other humans must his blood be shed; for in God’s image God has made humankind. 7 “But as for you, be fruitful and multiply; increase abundantly on the earth and multiply on it.”
750–400 BCE (scholarly estimate) Read in Genesis

2 Samuel 4:11

Hebrew Bible
9 David replied to Recab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the Lord lives, who has delivered my life from all adversity, 10 when someone told me that Saul was dead—even though he thought he was bringing good news—I seized him and killed him in Ziklag. That was the good news I gave to him! 11 Surely when wicked men have killed an innocent man as he slept in his own house, should I not now require his blood from your hands and remove you from the earth?” 12 So David issued orders to the soldiers and they put them to death. Then they cut off their hands and feet and hung them near the pool in Hebron. But they took the head of Ish Bosheth and buried it in the tomb of Abner in Hebron.
600–501 BCE (scholarly estimate) Read in 2 Samuel

References

"... Not surprisingly, God himself was also involved in ensuring the appeasement of the spilled blood. In cases of individual accountability, he is portrayed as the choreographer of earthly action (e.g., Genesis 9:5). But in cases of blood retribution on a national scale, he could assume the role of avenger (e.g., Deuteronomy 32:43). Various idioms are employed to describe the Deity’s role in orchestrating vengeance. In these contexts, he is described as “demanding the blood” of the victim and as “avenging blood”. The state of bloodguilt and the obligation for retribution it entails are not described in abstract terms but in various graphic idioms depicting the state of blood. For example, the image of a bloodstain that clings to the murderer serves to illustrate the belief that guilt exists as an objective reality, bringing negative consequences until it is addressed ... I concur with most modern commentators in viewing the divine intervention insinuated by verse 8 as a Deuteronomic addition intended to emphasize the role of God in the expiatory process. Interestingly, even according to this addition, God’s role is that of Israel’s agent who intervenes to avert the otherwise inevitable ramifications of bloodguilt. This semi-autonomous dynamic of bloodshed retribution is likewise insinuated by the Deuteronomic exhortation (A similar formula appears in connection with the requirement to hand over the intentional murderer to the blood avenger (Deuteronomy 19:13; compare also 2 Samuel 4:11) ..."
Yitzhaq Feder, Blood Expiation in Hittite and Biblical Ritual: Origins, Context, and Meaning, WAWSup 2 (Atlanta: SBL, 2011), 175, 183.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Genesis 9:5 and 2 Samuel 4:11

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