8 But the king took Armoni and Mephibosheth, the two sons of Aiah's daughter Rizpah, whom she had borne to Saul, together with the five sons of Saul's daughter Merab,[1] whom she had borne to Adriel son of Barzillai the Meholathite.

Other Translations of 2 Samuel 21:8

King James Version

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 Michal: or, the sister of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

English Standard Version

8 The king took the two sons of Rizpah the daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth; and the five sons of MerabTwo Hebrew manuscripts, Septuagint; most Hebrew manuscripts Michal the daughter of Saul, whom she bore to Adriel the son of Barzillai the Meholathite;

The Message

8 But the king selected Armoni and Mephibosheth, the two sons that Rizpah daughter of Aiah had borne to Saul, plus the five sons that Saul's daughter Merab had borne to Adriel son of Barzillai the Meholathite.

New King James Version

8 So the king took Armoni and Mephibosheth, the two sons of Rizpah the daughter of Aiah, whom she bore to Saul; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite;

New Living Translation

8 But he gave them Saul's two sons Armoni and Mephibosheth, whose mother was Rizpah daughter of Aiah. He also gave them the five sons of Saul's daughter Merab, the wife of Adriel son of Barzillai from Meholah.

Matthew Henry's Commentary on 2 Samuel 21:8

Commentary on 2 Samuel 21:1-9

(Read 2 Samuel 21:1-9)

Every affliction arises from sin, and should lead us to repent and humble ourselves before God; but some troubles especially show that they are sent to bring sin to remembrance. God's judgments often look a great way back, which requires us to do so, when we are under his rebukes. It is not for us to object against the people's smarting for the sin of their king; perhaps they helped him. Nor against this generation suffering for the sin of the last. God often visits the sins of the fathers upon the children, and he gives no account of any matters. Time does not wear out the guilt of sin; nor can we build hopes of escape upon the delay of judgments. If we cannot understand all the reasons of Providence in this matter, still we have no right to demand that God should acquaint us with those reasons. It must be right, because it is the will of God, and in the end it will be proved to be so. Money is no satisfaction for blood. It should seem, Saul's posterity trod in his steps, for it is called a bloody house. It was the spirit of the family, therefore they are justly reckoned with for his sin, as well as for their own. The Gibeonites did not require this out of malice against Saul or his family. It was not to gratify any revenge, but for the public good. They were put to death at the beginning of harvest; they were thus sacrificed to turn away the wrath of Almighty God, who had withheld the harvest-mercies for some years past, and to obtain his favour in the present harvest. In vain do we expect mercy from God, unless we do justice upon our sins. Executions must not be thought cruel, which are for the public welfare.