Verse 10

Ziba had fifteen sons and twenty servants--The mention of his sons and the slaves in his house was to show that Mephibosheth would be honored with an equipage "as one of the king's sons."

Verse 12

Mephibosheth had a young son, whose name was Micah--Whether born before or after his residence in Jerusalem, cannot be ascertained. But through him the name and memory of the excellent Jonathan was preserved (see Ch1 8:34-35; Ch1 9:40-41). Next: 2 Samuel Chapter 10

Verse 1

And David said,.... To some of his courtiers: is there yet any that is left of the house of Saul? which question was put by him, not in order to destroy them, lest they should disturb his government, as was usual with other princes, and especially such who got their crowns by usurpation; but to prevent any suspicion of that kind in the persons he inquired of, he adds: that I may show him kindness, for Jonathan's sake? not for Saul's sake, who had been his implacable enemy, though he had sworn to him that he would not cut off his seed; but for Jonathan's sake, his dear friend, whose memory was precious to him. Some of the Jewish writers have thought, because this follows upon the account given of the officers of David, both in his camp and court, that this question was occasioned by a thought that came into his mind, while he was appointing officers, that if there were any of Saul's family, and especially any descendant of Jonathan, that was fit for any post or office, he would put him into one; but this seems to be a long time after David had settled men in his chief offices; for Mephibosheth, after an inquiry found out, was but five years of age when his father was slain, and so but twelve when David was made king over all Israel, and yet now he was married, and had a young son, Sa2 9:12; so that it was a long time after David was established in the kingdom that he thought of this; which is to be imputed to his being engaged so much in war, and having such a multiplicity of business on his hands.

Verse 2

And there was of the house of Saul a servant whose name was Ziba,.... Or there was a servant that belonged to Saul's family; not that any of Saul's family was a servant; and this servant the Jews commonly say was a Canaanitish servant, and who upon the death of his master was not made free, but became the inheritance and possession of his children after him, Lev 25:46; though Josephus (n) says he was made free by Saul: and when they had called him unto David; who it seems was now at court, or in Jerusalem, on some account or another; or was in David's service, in some inferior post or another; however, having been a quondam servant of Saul, it was thought he could give the best intelligence of his family, and whether any were living, and therefore was sent for; and when he was come into the king's presence: the king said unto him, art thou Ziba? for he had been told before by some of his courtiers what his name was: and he said, thy servant is he; or my name is Ziba, and I am at thy command. (n) Ut supra, (Antiqu. l. 7. c. 5.) sect. 5.

Verse 3

And the king said, is there not yet any of the house of Saul; that is, remaining or living: that I may show the kindness of God unto him? great kindness, some large favour or benefit; for the word God added to things, as to trees, mountains, &c. serves to set forth the excellency of them; and this kindness is in imitation of God, or such as he had sworn in the presence of God to show; and that is expressed in the same language, Sa1 20:14, and Ziba said unto the king, Jonathan hath yet a son; a son still living: which is lame on his feet; on both his feet, as the Targum; of which occasion; see Gill on Sa2 4:4.

Verse 4

And the king said unto him, where is he?.... In what part of the land, city, or town, does he dwell? and Ziba said unto the king, behold, he is in the house of Machir, the son of Ammiel; a descendant of Machir, the son of Manasseh, to whom the land of Gilead was given, which lay on the other side Jordan: in Lodebar; a place in that country, perhaps the same with Debir in Jos 13:26. Here it may be his mother's relations lived, and here he might dwell in obscurity, and lie hid from the knowledge of David; who, it might be feared by his friends, would have dispatched him, had he known where he was. Some take it to be an appellative, and render it, as Abarbinel observes, "without anything"; as if he was so poor that he had not anything to support himself with. No mention as yet is made of his name, perhaps because the historian had given it before, Sa2 4:4.

Verse 5

Then King David sent,.... Messengers; it may be Ziba, none being more proper than he that knew him, and where he was: and fetched him out of the house of Machir, the son of Ammiel, from Lodebar; they demanded him in the king's name, and being delivered to them, they brought him from thence to Jerusalem.

Verse 6

Now when Mephibosheth, the son of Jonathan, the son of Saul,.... For that was his name, though sometimes called Meribbaal, Ch1 8:34; and this was his relation to Jonathan and Saul, the son of the one, and grandson of the other: was come unto David; to his court and palace in Jerusalem, being thither brought; for he could not go of himself, being lame: he fell on his face, and did reverence; to him as a king, in a civil way, and in the best manner he could, considering that he was lame on his feet: and David said, Mephibosheth; is it he? having learnt what his name was, this he expressed with great vehemency and affection, as glad that he had found one of Jonathan's posterity: and he answered, behold thy servant! he answered to his name, and owned his subjection to David, and was ready to take the oath of allegiance to him, and give him homage, and serve him in what way he could.

Verse 7

And David said unto him, fear not,.... He might observe a dejection in his countenance, a trembling in his limbs, and might discover signs of fear lest David should cut him off, because he was of the seed royal: for I will surely show thee kindness for Jonathan thy father's sake; whom he loved as his own soul, and to whom he had sworn that he would not cut off his kindness from his house for ever, and now remembering his oath was determined to observe it: and will restore thee all the land of Saul thy father; his grandfather, such sometimes being called fathers; which David had taken to him, as crown lands, or in the right of his wife; or as being confiscated by Ishbosheth's rebellion: and thou shall eat bread at my table continually; he gave him an apartment in the court, a place at his table, admitted him to be a guest with him as long as he should live; which was a very great favour and high honour, and showed what an unshaken friendship he had for his father, and would maintain with him. This was the kindness of God he meant to show to him.

Verse 8

And he bowed himself,.... In token of gratitude, and as a sign of humility, and of the sense he had of his unworthiness to enjoy such a favour: and said, what is thy servant, that thou shouldest look on such a dead dog as I am? one so mean, and base, and worthless; which he might say with respect to the infirmities of his body, the rejection of his family by the Lord, their attainder of high treason for rebellion against David, and the low circumstances he was brought into and now under; though one of the royal family, the son of a prince, and grandson of a king; such was his humility, and the sense he had of his being undeserving of any favour from the king, and says this with admiration and astonishment.

Verse 9

Then the king called to Ziba, Saul's servant,.... Who had been his servant: and said unto him, I have given unto thy master's son; meaning either, as some, the son of Mephibosheth, Micha after mentioned; or rather Mephibosheth himself, the grandson of Saul, whose servant Ziba had been: all that pertained to Saul, and to all his house; all his paternal estate, or what he had acquired, or in any wise belonged to him and his family; which David had in possession, and which he readily and cheerfully delivered up to Mephibosheth, having so great a regard to the memory of his father.

Verse 10

Thou therefore, thy sons, and thy servants,.... Which were many, and whose numbers are after given: shall till the land for him; manure it, plough it, sow it, and reap it: and thou shall bring in the fruits; the corn, and oil, and wine, the land produces: that thy master's son may have food to eat; meaning either Micha, the son of Mephibosheth, since Mephibosheth seems to be distinguished from him, and opposed to him in the next clause: and who would stand in no need of food from any other quarter, being a guest at the king's table continually; or else Mephibosheth, who by this means would have a sufficiency for his son and servants, and in which Ziba's family and servants would have a share: but Mephibosheth thy master's son shall eat always at my table; wherefore the land was to be tilled not for him personally, but for his family, and for what uses he should think fit to put the produce of it to: now Ziba had fifteen sons and twenty servants: who were enough to cultivate a considerable quantity of land.

Verse 11

Then said Ziba unto the king, according to all the king hath commanded his servant, so shall thy servant do,.... Till the land, and bring the fruits of it to Mephibosheth, for the support of his family; he promised very fair, had he been as faithful to his trust: as for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons; which is repeated, for the confirmation of it, and to show that he should be treated with equal respect, and fare as the king's sons themselves did; though the clause "said the king" is not in the original text, and the words are thought by Abarbinel and others to be the words of Ziba continued; who promised to do what the king had ordered, though Mephibosheth had eaten at his table, as one of the king's sons, and needed not anything, and needed not to eat at the king's table; and if it was his pleasure, he would maintain him out of this estate like the son of a king; but the phrase "my table" seems to be too arrogant for Ziba to say, and rather fits the mouth of David the king.

Verse 12

And Mephibosheth had a young son, whose name was Micha,.... What his age was is not said from him sprung a progeny of several generations, Ch1 8:34, and all that dwelt in the house Ziba were servants to Mephibosheth; his sons and his servants.

Verse 13

So Mephibosheth dwelt in Jerusalem,.... Either in some apartments in the king's palace, or in some house in the city provided for him; for he returned not to Lodebar, nor to any mansion house upon the estate, of Saul restored unto him: for he did eat continually at the king's table; to which he was invited, and he accepted of: and was lame on both his feet; or "though" he was (n), yet this was no objection to David, he admitted him notwithstanding his infirmity; nor any obstruction to Mephibosheth, who found ways and means to be carried to the king's table daily. (n) "quamvis esset", Junius & Tremellius, Piscator; so Patrick. Next: 2 Samuel Chapter 10

Verse 1

Sa2 9:1-4 When David inquired whether there was any one left of the house of Saul to whom he could show favour for Jonathan's sake (ישׁ־עוד הכי: is it so that there is any one? = there is certainly some one left), a servant of Saul named Ziba was summoned, who told the king that there was a son of Jonathan living in the house of Machir at Lodebar, and that he was lame in his feet. אישׁ עוד האפס, "is there no one at all besides?" The ל before בּית is a roundabout way of expressing the genitive, as in Sa1 16:18, etc., and is obviously not to be altered into מבּית, as Thenius proposes. "The kindness of God" is love and kindness shown in God, and for God's sake (Luk 6:36). Machir the son of Ammiel was a rich man, judging from Sa2 17:27, who, after the death of Saul and Jonathan, had received the lame son of the latter into his house. Lodebar (לודבר, written לאדבר in Sa2 17:27, but erroneously divided by the Masoretes into two words in both passages) was a town on the east of Mahanaim, towards Rabbath Amman, probably the same place as Lidbir (Jos 13:26); but it is not further known. Sa2 9:5-7 David sent for this son of Jonathan (Mephibosheth: cf. Sa2 4:4), and not only restored his father's possessions in land, but took him to his own royal table for the rest of his life. "Fear not," said David to Mephibosheth, when he came before him with the deepest obeisance, to take away any anxiety lest the king should intend to slay the descendants of the fallen king, according to the custom of eastern usurpers. It is evident from the words, "I will restore thee all the land of Saul thy father," that the landed property belonging to Saul had either fallen to David as crown lands, or had been taken possession of by distant relations after the death of Saul. "Thou shalt eat bread at my table continually," i.e., eat at my table all thy life long, or receive thy food from my table. Sa2 9:8 Mephibosheth expressed his thanks for this manifestation of favour with the deepest obeisance, and a confession of his unworthiness of any such favour. On his comparison of himself to a "dead dog," see at Sa1 24:15.

Verse 9

David then summoned Ziba the servant of Saul, told him of the restoration of Saul's possessions to his son Mephibosheth, and ordered him, with his sons and servants, to cultivate the land for the son of his lord. The words, "that thy master's son may have food to eat," are not at variance with the next clause, "Mephibosheth shall eat bread alway at my table," as bread is a general expression, including all the necessaries of life. Although Mephibosheth himself ate daily as a guest at the king's table, he had to make provision as a royal prince for the maintenance of his own family and servants, as he had children according to Sa2 9:12 and Ch1 8:34. Ziba had fifteen sons and twenty servants (Sa2 9:10), with whom he had probably been living in Gibeah, Saul's native place, and may perhaps have hitherto farmed Saul's land.

Verse 11

Ziba promised to obey the king's command. The last clause of this verse is a circumstantial clause in form, with which the writer passes over to the conclusion of his account. But the words שׁלחני על שׁלחן, "at my table," do not tally with this, as they require that the words should be taken as David's own. This is precluded, however, not only by the omission of any intimation that David spoke again after Ziba, and repeated what he had said once already, and that without any occasion whatever, but also by the form of the sentence, more especially the participle אכל. There is no other course left, therefore, than to regard שׁלחני (my table) as written by mistake for דּוד שׁלחן: "but Mephibosheth ate at David's table as one of the king's sons." The further notices in Sa2 9:12 and Sa2 9:13 follow this in a very simple manner. בּית מושׁב כּל, "all the dwelling," i.e., all the inhabitants of Ziba's house, namely his sons and servants, were servants of Mephibosheth, i.e., worked for him and cultivated his land, whilst he himself took up his abode at Jerusalem, to eat daily at the king's table, although he was lamed in both his feet.

Verse 1

Here is, I. David's enquiry after the remains of the ruined house of Saul, Sa2 9:1. This was a great while after his accession to the throne, for it should seem that Mephibosheth, who was but five years old when Saul died, had now a son born, Sa2 9:12. David had too long forgotten his obligations to Jonathan, but now, at length, they are brought to his mind. It is good sometimes to bethink ourselves whether there be any promises or engagements that we have neglected to make good; better do it late than never. The compendium which Paul gives us of the life of David is this (Act 13:36), that he served his generation according to the will of God, that is, he was a man that made it his business to do good; witness this instance, where we may observe, 1. That he sought an opportunity to do good. He might perhaps have satisfied his conscience with the performance of his promise to Jonathan if he had been only ready, upon request or application made to him by any of his seed, to help and succour them. But he does more, he enquires of those about him first (Sa2 9:1), and, when he met with a person that was likely to inform him, asked him particularly, Is there any yet left of the house of Saul, that I may show him kindness? Sa2 9:3. "Is there any, not only to whom I may do justice (Num 5:8), but to whom I may show kindness?" Note, Good men should seek opportunities of doing good. The liberal deviseth liberal things, Isa 32:8. For, the most proper objects of our kindness and charity are such as will not be frequently met with without enquiry. The most necessitous are the least clamorous. 2. Those he enquired after were the remains of the house of Saul, to whom he would show kindness for Jonathan's sake: Is there any left of the house of Saul? Saul had a very numerous family (Ch1 8:33), enough to replenish a country, and was yet so emptied that none of it appeared; but it was a matter of enquiry, Is there any left? See how the providence of God can empty full families; see how the sin of man will do it. Saul's was a bloody house, no marvel it was thus reduced, Sa2 21:1. But, though God visited the iniquity of the father upon the children, David would not. "Is there any left that I can show kindness to, not for Saul's own sake, but for Jonathan's?" (1.) Saul was David's sworn enemy, and yet he would show kindness to his house with all his heart and was forward to do it. He does not say, "Is there any left of the house of Saul, that I may find some way to take them off, and prevent their giving disturbance to me or my successor?" It was against Abimelech's mind that any one was left of the house of Gideon (Jdg 9:5), and against Athaliah's mind that any one was left of the seed royal, Ch2 22:10, Ch2 22:11. Those were usurped governments. David's needed no such vile supports. He was desirous to show kindness to the house of Saul, not only because he trusted in God and feared not what they could do unto him, but because he was of a charitable disposition and forgave what they had done to him. Note, We must evince the sincerity of our forgiving those that have been any way unjust or injurious to us by being ready, as we have opportunity, to show kindness both to them and theirs. We must not only not avenge ourselves upon them, but we must love them, and do them good (Mat 5:44), and not be backward to do any office of love and good-will to those that have done us many an injury. Pe1 3:9, - but, contrari-wise, blessing. This is the way to overcome evil, and to find mercy for ourselves and ours, when we or they need it. (2.) Jonathan was David's sworn friend, and therefore he would show kindness to his house. This teaches us, [1.] To be mindful of our covenant. The kindness we have promised we must conscientiously perform, though it should not be claimed. God is faithful to us; let us not be unfaithful to one another. [2.] To be mindful of our friendships, our old friendships. Note, Kindness to our friends, even to them and theirs, is one of the laws of our holy religion. He that has friends must show himself friendly, Pro 18:24. If Providence has raised us, and our friends and their families are brought low, yet we must not forget former acquaintance, but rather look upon that as giving us so much the fairer opportunity of being kind to them: then our friends have most need of us and we are in the best capacity to help them. Though there be not a solemn league of friendship tying us to this constancy of love, yet there is a sacred law of friendship no less obliging, that to him that is in misery pity should be shown by his friend, Job 6:14. A brother is born for adversity. Friendship obliges us to take cognizance of the families and surviving relations of those we have loved, who, when they left us, left behind them their bodies, their names, and their posterity, to be kind to. 3. The kindness he promised to show them he calls the kindness of God; not only great kindness, but, (1.) Kindness in pursuance of the covenant that was between him and Jonathan, to which God was a witness. See Sa1 20:42. (2.) Kindness after God's example; for we must be merciful as he is. He spares those whom he has advantage against, and so must we. Jonathan's request to David was (Sa1 20:14, Sa1 20:15), "Show me the kindness of the Lord, that I die not, and the same to my seed." The kindness of God is some greater instance of kindness than one can ordinarily expect from men. (3.) It is kindness done after a godly sort, and with an eye to God, and his honour and favour. II. Information given him concerning Mephibosheth, the son of Jonathan. Ziba was an old retainer to Saul's family, and knew the state of it. He was sent for and examined, and informed the king that Jonathan's son was living, but lame (how he came to be so we read before, Sa2 4:4), and that he lived in obscurity, probably among his mother's relations in Lo-debar in Gilead, on the other side Jordan, where he was forgotten, as a dead man out of mind, but bore this obscurity the more easily because he could remember little of the honour he fell from. III. The bringing of him to court. The king sent (Ziba, it is likely) to bring him up to Jerusalem with all convenient speed, Sa2 9:5. Thus he eased Machir of his trouble, and perhaps recompensed him for what he had laid out on Mephibosheth's account. This Machir appears to have been a very generous free-hearted man, and to have entertained Mephibosheth, not out of any disaffection to David or his government, but in compassion to the reduced son of a prince, for afterwards we find him kind to David himself when he fled from Absalom. He is named (Sa2 17:27) among those that furnished the king with what he wanted at Mahanaim, though David, when he sent for Mephibosheth from him, little thought that the time would come when he himself would gladly be beholden to him: and perhaps Machir was then the more ready to help David in recompence for his kindness to Mephibosheth. Therefore we should be forward to give, because we know not but we ourselves may some time be in want, Ecc 11:2. And he that watereth shall be watered also himself, Pro 11:25. Now, 1. Mephibosheth presented himself to David with all the respect that was due to his character. Lame as he was, he fell on his face, and did homage, Sa2 9:6. David had thus made his honours to Mephibosheth's father, Jonathan, when he was next to the throne (Sa1 20:41, he bowed himself to him three times), and now Mephibosheth, in like manner, addresses him, when affairs are so completely reversed. Those who, when they are in inferior relations, show respect, shall, when they come to be advanced, have respect shown to them. 2. David received him with all the kindness that could be. (1.) He spoke to him as one surprised, but pleased to see him. "Mephibosheth! Why, is there such a man living?" He remembered his name, for it is probable that he was born about the time of the intimacy between him and Jonathan. (2.) He bade him not be afraid: Fear not, Sa2 9:7. It is probable that the sight of David put him into some confusion, to free him from which he assures him that he sent for him, not out of any jealousy he had of him, nor with any bad design upon him, but to show him kindness. Great men should not take a pleasure in the timorous approaches of their inferiors (for the great God does not), but should encourage them. (3.) He gives him, by grant from the crown, all the land of Saul his father, that is, his paternal estate, which was forfeited by Ishbosheth's rebellion and added to his own revenue. This was a real favour, and more than giving him a kind word. True friendship will be generous. (4.) Though he had thus given him a good estate, sufficient to maintain him, yet for Jonathan's sake (whom perhaps he saw some resemblance of in Mephibosheth's face), he will take him to be a constant guest at his own table, where he will not only be comfortably fed, but have company and attendance suitable to his birth and quality. Though Mephibosheth was lame and unsightly, and does not appear to have had any great fitness for business, yet, for his good father's sake, David took him to be one of his family. 3. Mephibosheth accepts this kindness with great humility and self-abasement. He was not one of those that take every favour as a debt, and think every thing too little that their friends do for them; but, on the contrary, speaks as one amazed at the grants David made him (Sa2 9:8): What is thy servant, that thou shouldst look upon such a dead dog as I am? How does he vilify himself! Though the son of a prince, and the grandson of a king, yet his family being under guilt and wrath, and himself poor and lame, he calls himself a dead dog before David. Note, It is good to have the heart humble under humbling providences. If, when divine Providence brings our condition down, divine grace brings our spirits down with it, we shall be easy. And those who thus humble themselves shall be exalted. How does he magnify David's kindness! It would have been easy to lessen it if he had been so disposed. Had David restored him his father's estate? It was but giving him his own. Did he take him to his table? This was policy, that he might have an eye upon him. But Mephibosheth considered all that David said and did as very kind, and himself as less than the least of all his favours. See Sa1 18:18.

Verse 9

The matter is here settled concerning Mephibosheth. 1. This grant of his father's estate is confirmed to him, and Ziba called to be a witness to it (Sa2 9:9); and, it should seem, Saul had a very good estate, for his father was a mighty man of substance (Sa1 9:1), and he had fields and vineyards to bestow, Sa1 22:7. Be it ever so much, Mephibosheth is now master of it all. 2. The management of the estate is committed to Ziba, who knew what it was and how to make the most of it, in whom, having been his father's servant, he might confide, and who, having a numerous family of sons and servants, had hands sufficient to be employed about it, Sa2 9:10. Thus Mephibosheth is made very easy, having a good estate without care, and is in a fair way of being very rich, having much coming in and little occasion to spend, himself being kept at David's table. Yet he must have food to eat besides his own bread, provisions for his son and servants; and Ziba's sons and servants would come in for their share of his revenue, for which reason perhaps their number is here mentioned, fifteen sons and twenty servants, who would require nearly all there was; for as goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Ecc 5:11. All that dwelt in the house of Ziba were servants to Mephibosheth (Sa2 9:12), that is, they all lived upon him, and made a prey of his estate, under pretence of waiting on him and doing him service. The Jews have a saying, "He that multiplies servants multiplies thieves." Ziba is now pleased, for he loves wealth, and will have abundance. "As the king has commanded, so will thy servant do, Sa2 9:11. Let me alone with the estate: and as for Mephibosheth" (they seem to be Ziba's words), "if the king please, he need not trouble the court, he shall eat at my table, and be as well treated as one of the king's sons." But David will have him at his own table, and Mephibosheth is as well pleased with his post as Ziba with his. How unfaithful Ziba was to him we shall find afterwards, Sa2 16:3. Now because David was a type of Christ, his Lord and son, his root and offspring, let his kindness to Mephibosheth serve to illustrate the kindness and love of God our Saviour towards fallen man, which yet he was under no obligation to, as David was to Jonathan. Man was convicted of rebellion against God, and, like Saul's house, under a sentence of rejection from him, was not only brought low and impoverished, but lame and impotent, made so by the fall. The Son of God enquires after this degenerate race, that enquired not after him, comes to seek and save them. To those of them that humble themselves before him, and commit themselves to him, he restores the forfeited inheritance, he entitles them to a better paradise than that which Adam lost, and takes them into communion with himself, sets them with his children at his table, and feasts them with the dainties of heaven. Lord, what is man, that thou shouldst thus magnify him!

Verse 1

9:1-13 David showed mercy to Mephibosheth, Jonathan’s crippled son. The incident is sandwiched between David’s victories in battle (8:1-18, 10), indicating that David also had concern for individuals and a compassionate heart.

9:1 show kindness: The Hebrew word (khesed) speaks of covenant loyalty and faithfulness. The word frequently describes God’s commitment to his people, but it can also describe the devotion and loyalty between any two persons. David’s use of the word here echoes the language of the covenant of friendship between himself and Jonathan (1 Sam 20:12-17). • for Jonathan’s sake: Mephibosheth was Saul’s only remaining descendant and the only son of Jonathan.

Verse 3

9:3 Mephibosheth was crippled in both feet from a childhood accident (see 4:4).

Verse 4

9:4 Lo-debar was a small town in northern Transjordan (the area east of the Jordan), close to Mahanaim, the capital city of Mephibosheth’s late uncle, Ishbosheth. The town was also near Jabesh-gilead, where Saul first made a name for himself (1 Sam 11:1-13). • Makir son of Ammiel, Mephibosheth’s host, later supported David during Absalom’s revolt (2 Sam 17:27).

Verse 5

9:5 As Saul had once sent for David (1 Sam 16:19), now David sent for Mephibosheth. However, Saul sent for someone to minister to him, whereas David sent for someone to whom he could minister.

Verse 6

9:6 Given Mephibosheth’s physical limitations, bowing low to the ground must have been very difficult.

Verse 7

9:7 David had confiscated all the property that had belonged to . . . Saul.

Verse 8

9:8 a dead dog like me: Mephibosheth knew that anyone with a possible claim to the throne might be killed as a threat.

Verse 11

9:11 Both Ziba and Mephibosheth (9:6) used the phrase “I am your servant” when presenting themselves before King David. By referring to himself as David’s servant, Ziba showed that he was no longer loyal to Saul’s dynasty. The sincerity of both later came into question (16:1-4; 19:17-30).

Verse 13

9:13 crippled in both feet: See 4:4.