Abner also spoke to the ancients of Israel, saying: Both yesterday and the day before you sought for David that he might reign over you.

Now Abner had communicated with the elders of Israel, saying, Ye sought for David aforetime to be king over you;

And the word of Abner was with the elders of Israel, saying, 'Heretofore ye have been seeking David for king over you,

Then Abner had a talk with the chief men of Israel, saying, In the past it was your desire to make David your king: so now, do it:

Likewise, Abner sent word to the elders of Israel, saying: "As much yesterday as the day before, you were seeking David, so that he might reign over you.

Ye sought for David - Compare 1-Samuel 18:5. It was only by Abner's great influence that the elders of Israel had been restrained hitherto from declaring for David, and this accounts for Ish-bosheth's helpless submission to his uncle's dictation.

And Abner had (f) communication with the elders of Israel, saying, Ye sought for David in times past [to be] king over you:
(f) Rather for malice that he bore toward Ishbosheth, than for love he bore to David.

And Abner had communication with the elders of Israel,.... Had a conference with the chiefs of the several tribes about the affairs of the kingdom:
saying, ye sought for David in time past to be king over you; that is, at the death of Saul, and not before; for it was pretty generally known throughout the kingdom that David was anointed by Samuel and Saul himself had declared that he knew the kingdom would come to him; so that upon his death it was the general expectation and desire of the people that the government would devolve upon him, as it doubtless would, if Abner had not set up one of Saul's house, and persuaded the Israelites to own him their king.

Abner had communication with the elders of Israel--He spoke the truth in impressing their minds with the well-known fact of David's divine designation to the kingdom. But he acted a base and hypocritical part in pretending that his present movement was prompted by religious motives, when it sprang entirely from malice and revenge against Ish-bosheth. The particular appeal of the Benjamites was a necessary policy; their tribe enjoyed the honor of giving birth to the royal dynasty of Saul; they would naturally be disinclined to lose that prestige. They were, besides, a determined people, whose contiguity to Judah might render them troublesome and dangerous. The enlistment of their interest, therefore, in the scheme, would smooth the way for the adhesion of the other tribes; and Abner enjoyed the most convenient opportunity of using his great influence in gaining over that tribe while escorting Michal to David with a suitable equipage. The mission enabled him to cover his treacherous designs against his master--to draw the attention of the elders and people to David as uniting in himself the double recommendation of being the nominee of Jehovah, no less than a connection of the royal house of Saul, and, without suspicion of any dishonorable motives, to advocate policy of terminating the civil discord, by bestowing the sovereignty on the husband of Michal. In the same character of public ambassador, he was received and feted by David; and while, ostensibly, the restoration of Michal was the sole object of his visit, he busily employed himself in making private overtures to David for bringing over to his cause those tribes which he had artfully seduced. Abner pursued a course unworthy of an honorable man and though his offer was accepted by David, the guilt and infamy of the transaction were exclusively his.