“What do you want me to do for you?”
The full verse · 2 Samuel 21:4 · KJV
And the unto him, We will have no nor , nor of his ; neither for us shalt thou any in . And he , What ye shall , that will I for you.
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The Gibeonites were representatives of the non-Israelite city that had made a covenant with Joshua through deception (Joshua 9), now seeking redress for Saul’s violation of that ancient treaty.
Why It Was Asked
The purpose behind the questionDavid invites the Gibeonites to specify their own terms of restitution rather than imposing a solution, transferring agency to the wronged party and demonstrating covenant faithfulness. The question format acknowledges their right to satisfaction and positions David as facilitator rather than unilateral judge.
The Response
What Scripture recordsThe Gibeonites requested seven male descendants of Saul be handed over to them for execution and public exposure before the Lord at Gibeah of Saul (2 Samuel 21:5-6). David agreed to their terms but spared Mephibosheth because of his oath to Jonathan (2 Samuel 21:7).
The Bigger Picture
Where this fits in God's storyDavid’s question invites the Gibeonites to articulate their own terms for justice rather than having restitution dictated to them. The Hebrew phrase mah atem omerim (“what do you say”) creates space for negotiation, acknowledging their standing as covenant partners wronged by the previous regime. David asks rather than declares because the offense belongs to them. Saul violated Joshua’s treaty with the Gibeonites, bringing blood guilt upon Israel that manifested as famine. The interrogative form transfers moral authority to the injured party, positioning David as covenant executor rather than arbitrary judge. Theologically, this question demonstrates that genuine justice requires hearing from those harmed, not merely punishing offenders according to royal preference.
Sometimes making things right means asking the wounded what they need rather than deciding for them. When David asked the Gibeonites to name their terms, he modeled restorative justice that honors the dignity of those wronged. Before rushing to fix broken relationships, follow David’s pattern: acknowledge the offense, consult God about the situation, then give the injured party voice in determining what restoration looks like. This doesn’t mean capitulating to every demand, but it does mean listening first. Proverbs 18:13 warns that answering before listening is folly and shame. True reconciliation often requires the humility to ask, “What would make this right?” and the grace to honor legitimate grievances even when they cost us dearly.
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