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2 Samuel
Chapter Fourteen
New King James Version (NKJV)
INTRODUCTION TO SECOND SAMUEL 14
This
chapter relates that Joab
perceiving David's inclination to bring back
Absalom
employed a wise woman of Tekoah to lay before him a feigned case of
hers
drawn up by Joab
whereby this point was gained from the king
that
murder might be dispensed with in her case
2 Samuel 14:1;
which being applied to the case of Absalom
and the king finding out that the
hand of Joab was in this
sent for him
and ordered him to bring Absalom again
though as yet he would not see his face
2 Samuel 14:21; and
after some notice being taken of the beauty of Absalom's person
particularly
of his head of hair
and of the number of his children
2 Samuel 14:25; it
is related
that after two full years Absalom was uneasy that he might not see
the king's face
and sent for Joab
who refused to come to him
till he found
means to oblige him to it
who
with the king's leave
introduced him to him
2 Samuel 14:28.
2 Samuel 14:1 So
Joab the son of Zeruiah perceived that the king’s heart was concerned
about Absalom.
YLT
1And Joab son of Zeruial
knoweth that the heart of the king [is] on Absalom
Now Joab the son of Zeruiah
.... The general of
David's army:
perceived that the king's heart was towards Absalom; and longed to
have him returned
though he knew not how to bring it about with credit to
himself
his crime being so foul
and worthy of death. This Joab perceived by
some words he now and then dropped
and by his conduct
not seeking by any ways
and means to bring him to justice
and being now reconciled to the death of
Amnon; wherefore Joab devised a way to make known to him his own mind
and the sense
of the people
which would serve to encourage him to restore him; and the
rather Joab was inclined to take such a step
as he knew it would establish him
in the king's favour
and ingratiate him into the affection of Absalom
the
next heir to the crown
as well as please the people
whose darling he was.
Though Abarbinel is of opinion that Joab proceeded upon another view of things
not because he saw the heart and affection of David were towards Absalom
but
the reverse; that though David restrained himself and his servants from going
out after Absalom
yet Joab knew that the heart of the king was against him
and that his heart was to take vengeance on him
though he did not go out to
seek him; he perceived there was still enmity and hatred in his heart to take
vengeance on Absalom
and therefore he took the following method to remove it
and reconcile his mind to him; and so the Targum
"and Joab the son of
Zeruiah knew that the heart of the king was to go
out against Absalom;'and it
may be observed
that when Joab had so far prevailed upon him as to admit him
to bring him back to Jerusalem
he would not suffer him to see his face
nor
did he for two years after.
2 Samuel 14:2 2 And Joab sent to Tekoa and
brought from there a wise woman
and said to her
“Please pretend to be a
mourner
and put on mourning apparel; do not anoint yourself with oil
but act
like a woman who has been mourning a long time for the dead.
YLT
2and Joab sendeth to Tekoah
and taketh thence a wise woman
and saith unto her
`Feign thyself a mourner
I
pray thee
and put on
I pray thee
garments of mourning
and anoint not
thyself with oil
and thou hast been as a woman these many days mourning for
the dead
And Joab sent to Tekoah
.... Which Kimchi says
was a city in the tribe of Asher
and others in the tribe of Benjamin
but it
seems rather to be in the tribe
of Judah
2 Chronicles 11:5;
according JeromF19Proem. in Amos
& Comment. in Jer. vi. 1.
it
was twelve miles from Jerusalem
though in another placeF20De loc.
Heb. in. voce "Elthei"
fol. 91. B. he says it was but nine; of this
place was Amos
and some thinkF21In Hieron. Trad. Heb. in 2 Reg.
fol. 78. 1. the woman after mentioned was his grandmother. It was proper to lay
the scene of the affair to be proposed to the king at some distance
that it
might not soon and easily be inquired into:
and fetched thence a wise woman; one much advanced in
years
as Josephus saysF23Antiqu. l. 7. c. 8. sect. 4.
whose years
had taught her wisdom by experience; a woman of good sense
and of a good
address
apt at expression and reply
and knew how to manage an affair
committed to her; and among other things
perhaps
was famous for acting the
part of a mourner at funerals
for which sometimes women were hired; however
she was one that was talked of for her wisdom and prudence
and Joab having
heard of her
sent for her as one for his purpose. The JewsF24T.
Bab. Menachot
fol. 85. 2. say
that Tekoah was the first place in the land of
Israel for oil
and because the inhabitants were much used to oil
wisdom was
found among them:
and said unto her
I pray thee feign thyself to be a mourner; a woman of a
sorrowful spirit
and in great distress
and show it by cries and tears:
and put on now mourning apparel; black clothes
such as
mourners usually wore:
and anoint not thyself with oil; as used to be done in
times of feasting and rejoicing
to make them look smooth
and gay
and cheerful
and of which there might be much use at Tekoah
if so famous for oil:
but be as a woman that had a long time mourned for the dead; her
countenance pale and foul with weeping
her mourning clothes almost worn out
&c.
2 Samuel 14:3 3 Go to the king and speak
to him in this manner.” So Joab put the words in her mouth.
YLT
3and thou hast gone unto the
king
and spoken unto him
according to this word;' and Joab putteth the words
into her mouth.
And come to the king
.... At his palace
in
the above condition and circumstances:
and speak on this manner unto him; something to the
following purpose he dictated to her:
so Joab put the words in her mouth; the substance of what
she should say; the fable she was to deliver as her own case might be framed by
Joab
and which she delivered word for word exactly as he put it
and the
application of it; but as he knew not what questions the king would ask her
so
he could not dictate to her what to reply
unless he supposed this and the
other
and so formed answers; but this he left to her prudence
and for the
sake of which he chose a wise woman to manage this affair.
2 Samuel 14:4 4 And when the woman of
Tekoa spoke[a] to the
king
she fell on her face to the ground and prostrated herself
and said
“Help
O king!”
YLT
4And the woman of Tekoah
speaketh unto the king
and falleth on her face to the earth
and doth
obeisance
and saith
`Save
O king.'
And when the woman of Tekoah spake to the king
.... Or after
she had spoken to him
being introduced by Joab
as is probable; when she had
saluted him with God save the king
or May the king live
or some such like
expressions:
she fell on her face to the ground
and did obeisance; to him as her
king
in reverence of his majesty:
and said
help
O king; signifying that she was
in great distress
and came to him for assistance and deliverance.
2 Samuel 14:5 5 Then the king said to her
“What troubles you?” And she answered
“Indeed I am a widow
my husband
is dead.
YLT
5And the king saith to her
`What -- to thee?' and she saith
`Truly a widow woman [am] I
and my husband
dieth
And the king said unto her
what aileth thee?.... Or what
is thy case? What is the condition
and what the circumstances
that thou art
in
which require help and assistance? intimating that he was ready to grant it
on knowledge thereof; however
he was ready to hear what she had to say:
and she answered
I am indeed a widow woman; of a truth a
widow
as the Targum; she was really one
a widow indeed
as in 1 Timothy 5:3; not
one that was separated from her husband
he being alive
or divorced from him
on any account; and therefore she adds:
and mine husband is dead; and has been a long
time; this she said to move the pity and compassion of the king
who
as the
supreme magistrate in God's stead
was a Father of the fatherless
and the
judge of the widow.
2 Samuel 14:6 6 Now your maidservant had
two sons; and the two fought with each other in the field
and there was
no one to part them
but the one struck the other and killed him.
YLT
6and thy maid-servant hath
two sons; and they strive both of them in a field
and there is no deliverer
between them
and the one smiteth the other
and putteth him to death;
And thy handmaid had two sons
.... Two are observed
that her case might suit with Amnon and Absalom:
and they two strove together in the field; they
quarrelled
and fought in the field
where there were no witnesses of what they
did to each other; whereby she would suggest that Ammon was killed in the
field
of which there were no witnesses
and therefore Absalom ought not to
die; whereas it was in Absalom's house
at his table
and where the rest of the
king's sons were present
and witnesses of it:
and there was none to part them; which
had
there been
might have prevented the sad disaster; this
as Abarbinel thinks
is pointed at David
who when Amnon forced Tamar
did not correct him for it
nor seek to make peace between the brethren
and hence followed what had
happened:
but the one smote the other
and slew him; as say the
accusers of him that is living; for the fable supposes there was none with
them; however
she suggests
as the above writer observes
that one gave the
first blow
and so was the aggressor; and that he that was smitten rose up in
his own defence
and in his passion slew him that smote him; which is observed
to lessen the crime
and to intimate that Amnon was the aggressor
who first
began the sin and quarrel
in ravishing Tamar
and so reproaching Absalom; and
therefore his blood was upon his own head.
2 Samuel 14:7 7 And now the whole family
has risen up against your maidservant
and they said
‘Deliver him who struck
his brother
that we may execute him for the life of his brother whom he
killed; and we will destroy the heir also.’ So they would extinguish my ember that
is left
and leave to my husband neither name nor remnant on the earth.”
YLT
7and lo
the whole family
hath risen against thy maid-servant
and say
Give up him who smiteth his
brother
and we put him to death for the life of his brother whom he hath slain
and we destroy also the heir; and they have quenched my coal which is left --
so as not to set to my husband a name and remnant on the face of the ground.'
And
behold
the whole family is risen against thine handmaid
.... Who had
sheltered her son
that slew his brother
from the avenger of blood; and not
only the next akin
the avenger of blood
but even all the kindred and
relations of the deceased
those of her husband's family rose up as one man
demanding justice:
and they said
deliver him that smote his brother
that we may
kill him for the life of his brother whom he slew; pretending
great regard to the deceased
and a zeal for justice
when the main thing aimed
at was to get the inheritance into their own hands
as appears by what follows:
and we will destroy the heir also; and hereby she would
insinuate to the king
that the reason why the rest of the king's sons spake
against Absalom to him
and stirred him up to punish him with death
was
because he was heir to the crown
and they thought by removing him to make way
for themselves:
and so they shall quench my coal that is left; she had but
one son
as she represents her case
who was like a coal left among ashes
in
the ruins of her family; the only one to support her
keep alive her family
and bear up and continue her husband's name; and
as the Targum
"they seek
to kill the only one that is left;'
and
so the family be extinct:
and shall not leave to my husband neither name nor
remainder upon the earth; should he be delivered up to them and slain; but herein the
fable or apologue differed greatly from the case it was intended to represent;
for had Absalom been put to death
as the law required
David had sons enough
to inherit his throne
and keep up his name.
2 Samuel 14:8 8 Then the king said to the
woman
“Go to your house
and I will give orders concerning you.”
YLT
8And the king saith unto the
woman
`Go to thine house
and I give charge concerning thee.'
And the king said to the woman
go to thine house
.... Go home
and make thyself easy:
and I will give charge concerning thee; intimating
that he would inquire into her case; and if it was as she had represented it
he would give orders that she should not be disturbed
or be obliged to deliver
up her son
and that he should be safe from those that sought his life.
2 Samuel 14:9 9 And the woman of Tekoa
said to the king
“My lord
O king
let the iniquity be on me and
on my father’s house
and the king and his throne be guiltless.”
YLT
9And the woman of Tekoah
saith unto the king
`On me
my lord
O king
[is] the iniquity
and on the
house of my father; and the king and his throne [are] innocent.'
And the woman of Tekoah said unto the king
my lord and king
.... With much
vehemence
and yet with great respect
fearing an inquisition into her case;
which it would not bear
being a fable
and being very desirous of having
sentence on it immediately pronounced:
the iniquity be on me and on my father's house; let the crime
be imputed to me and my family
and punishment inflicted on us for it
if I
have misrepresented the case
told lies
and deceived the king:
and the king and his throne be guiltless; let neither
he nor his kingdom be charged with any sin
or suffer any damage on that
account: or else the sense is
supposing that the king through much business
should forget and neglect this affair; and her son should be put to death
through the violence and rage of the family; then she wishes that the fault and
punishment of such neglect might not fall upon the king and his kingdom
but
upon her and her family: in this form she put it
for the honour of the king
and because she would not be thought to wish ill to him and his kingdom; yet
tacitly suggests
that should this be the case
he and his kingdom must expect
to answer and suffer for it.
2 Samuel 14:10 10 So the king said
“Whoever
says anything to you
bring him to me
and he shall not touch you
anymore.”
YLT
10And the king saith
`He who
speaketh [aught] unto thee
and thou hast brought him unto me
then he doth not
add any more to come against thee.'
And the king said
whoever saith ought unto thee
.... Demanding
her to deliver up her son to justice
and reproaching her for not doing it:
bring him to me; give him in charge to a proper officer to
be brought before me
and I shall chastise him for it:
and he shall not touch thee any more; give her any
further trouble
by words or deeds.
2 Samuel 14:11 11 Then she said
“Please let
the king remember the Lord
your God
and do not permit the avenger of blood to destroy anymore
lest they
destroy my son.” And he said
“As the Lord lives
not one
hair of your son shall fall to the ground.”
YLT
11And she saith
`Let
I pray
thee
the king remember by Jehovah thy God
that the redeemer of blood add not
to destroy
and they destroy not my son;' and he saith
`Jehovah liveth; if
there doth fall of the hair of thy son to the earth.'
Then said she
I pray thee
let the king remember the Lord thy God
.... Who is a
God gracious and merciful
and imitate him in showing mercy to the distressed;
pitying their case
having compassion upon them
and relieving them
as she
hoped he would commiserate her case
and provide for the safety of her son.
Some think she desires not only to give his word
but his oath
for her son's
safety: "remember the Lord thy God"; i.e. make mention of him
as men
do when they swear by him; swear to me by the Lord thy God:
that thou wouldest not suffer the revengers of blood to destroy
any more
lest they destroy my son
or
"from
multiplying the avenger of blood"F15מהרבות
גאל הדם "a
multiplicando redemptorem sanguinis"
Montanus; so the Tigurine version. ;
that there might not rise one after another to destroy her son: her meaning is
that the king would swear to her
and give out a general prohibition
an
universal edict
that no one should slay her son; otherwise if only the avenger
of blood that was next of kin was forbidden
others would rise up one after
another
so that he would never be in safety:
and he said
as the Lord liveth; if she
desired an oath
he granted her request
and swore by the living God:
there shall not one hair of thy son fall to the earth; so far shall
his life be from being touched
or taken away
that the least hurt shall not be
done him
as this proverbial expression signifies.
2 Samuel 14:12 12 Therefore the woman said
“Please
let your maidservant speak another word to my lord the king.” And
he said
“Say on.”
YLT
12And the woman saith
`Let
I pray thee
thy maid-servant speak unto my lord the king a word;' and he
saith
`Speak.'
Then the woman said
let thine handmaid
I pray thee
speak one
word unto my Lord the king
.... Having gained her point
and gotten a
decree from him confirmed by an oath
that her son though he had killed his
brother should not die; she proceeds to accommodate the parable
and apply it
to the case of Absalom
and improve it in his favour:
and he said
say on; gave her leave to say
what she had further to observe to him; see Luke 7:40.
2 Samuel 14:13 13 So the woman said: “Why
then have you schemed such a thing against the people of God? For the king
speaks this thing as one who is guilty
in that the king does not bring
his banished one home again.
YLT
13And the woman saith
`And
why hast thou thought thus concerning the people of God? yea
the king is
speaking this thing as a guilty one
in that the king hath not brought back his
outcast;
Wherefore then hast thou thought such a thing against the people
of God?.... That they would be so wicked as to slay my son
or that they
are the people of God that would slay Absalom; people so cruel could not be
reckoned such
as the king's sons; so Abarbinel; who gives it as the sense of
Ephodaeus
that by the people of God are meant Absalom
and his men; or Absalom
only
one man being sometimes called people
Exodus 21:8; and
she expostulates with the king how he could entertain such a thought
as to
seek to take away his life
when he had so fully expressed himself in her case
on behalf of her son
who had slain his brother; or rather the meaning is
why
he should think of doing such a thing as this
so contrary to the will of the
people of Israel
the people of God
who would be greatly offended and grieved
at it; so contrary to their wishes
which were to see him fetched back from an
Heathenish court and country
where he was in danger of being corrupted
and to
be restored to his father's favour and to his country
that he might be upon
the spot at his death
to succeed in the throne and kingdom; for the
provocation that Absalom had to kill Amnon had greatly lessened the evil in the
esteem of the people:
for the king doth speak this thing as one which is faulty: he
contradicts and condemns himself
in swearing that her son who had killed his
brother should not die
nor an hair of his head be hurt
but should be in the
utmost safety; and yet he sought to put his own son to death for a like crime
as the next clause explains it:
in that the king doth not fetch home again his banished; meaning
Absalom
who was in a foreign country
an exile
2 Samuel 13:34
and
in danger of falling into idolatry; not daring to come home
lest his father
should order him to be put to death; and which he might justly fear he would
should he return without leave
since he sought not by any means to fetch him
back.
2 Samuel 14:14 14 For we will surely die and
become like water spilled on the ground
which cannot be gathered up
again. Yet God does not take away a life; but He devises means
so that His
banished ones are not expelled from Him.
YLT
14for we do surely die
and
[are] as water which is running down to the earth
which is not gathered
and
God doth not accept a person
and hath devised devices in that the outcast is
not outcast by Him.
For we must needs die
.... As all must
herself
the king
and his sons
and indeed all men; this is the common case
and lot of men; particularly she insinuates that David must die
and that there
must be a successor named
and perhaps a dispute would arise about one; which
might be fatal
if Absalom was not recalled in his lifetime; and that Amnon
must have died in a little time if he had not been killed by his brother; and
Absalom
he must die also quickly
and therefore what signifies taking away his
life? he may as well live a little longer; this
however plausible
was but bad
reasoning in the case of a malefactor:
and are as water spilt on the ground
which cannot be
gathered up again; which sinks into the earth
and cannot be got out of it again;
so men
when they die
are buried in the earth
and cannot be gathered or
restored to life again
until the resurrection of the dead; and since Amnon is
dead
and he cannot be brought to life again
it is best to be easy
and not
seek to take away the life of another; which is to bring him into the same
irrecoverable state and condition:
neither doth God respect any person; the words in
the original are
"God doth not take away the soul or life"F16ולא ישא אלהים
נפש "et non tollet Deus animam"
Montanus;
so the Tigurine version. ; of every offender
but spares them notwithstanding
the crimes they have committed; and therefore it became the king to be sparing
and merciful to offenders
and particularly to his own son; and perhaps she any
tacitly have respect to David himself who had been guilty both of murder and
adultery
either of which deserved death; and yet God had not taken away his
life
but in his great mercy had spared him; and therefore
since he had
received mercy
he should show it: or "God hath not taken away his
soul or life"; the life of Absalom; he had not cut him off himself by his
immediate hand
nor suffered the king's sons to take away his life
nor any
other to seize upon him
and bring him to justice
whom David might have
employed; but had by his providence protected and preserved him; so that it
seemed to be his will and pleasure that he should not be put to death:
yet doth he devise means that his banished be not expelled from him; from his
word
worship
and ordinances
as Absalom was; and by protecting him by his
providence
it looked as if it was his will
and he would find out ways and
means for bringing him back to his country
his father's court
and the
sanctuary of the Lord; even as
by the law concerning the cities of refuge for
the manslayer
provision was made that at the death of the high priest the
exiled person might return to his country.
2 Samuel 14:15 15 Now therefore
I have come
to speak of this thing to my lord the king because the people have made me
afraid. And your maidservant said
‘I will now speak to the king; it may be
that the king will perform the request of his maidservant.
YLT
15`And now that I have come
to speak unto the king my lord this word
[it is] because the people made me
afraid
and thy maid-servant saith
Let me speak
I pray thee
unto the king;
it may be the king doth do the word of his handmaid
Now therefore that I am come to speak of this thing unto my lord
the king
.... Of the case of Absalom
under a feigned one of hers:
it is because the
people have made me afraid; having heard of their whisperings
murmurings
and uneasiness among them
because Absalom was not sent for home
fearing there would be an insurrection in the nation
or an invasion of it by
Absalom at the request of his friends; in which he might be supported by the
king of Geshur; or however that disputes would arise about the succession
at
the death of David; on these accounts she determined to speak to the king
and
him them to him in the manner she had done; though some understand this of the
discouragement the people laid her under
telling her the king would not hear
her; nevertheless she was resolved to make trial:
and thy handmaid said
I will now speak unto the king; it may be
the king will perform the request of his handmaid; not only with
respect to her own son
as feigned; but with respect to Absalom
the grand
thing in view.
2 Samuel 14:16 16 For the king will hear and
deliver his maidservant from the hand of the man who would destroy me
and my son together from the inheritance of God.’
YLT
16for the king doth hearken
to deliver his handmaid out of the paw of the man [seeking] to destroy me and
my son together out of the inheritance of God
For the king will hear
.... She was fully
persuaded of it
as now he had heard her:
to deliver his handmaid out of the hand of the man that would
destroy me and my son together out of the inheritance of God; he had given
his word and his oath that he would deliver her son from the avenger of blood
that neither he nor any other should destroy him; which would have been the
destruction of her and her whole family out of the land of Israel
the land
which God had chosen for his inheritance
and had given to the of Israel to be
theirs; and since the king had heard her
and granted her this favour
she
doubted not but that he would deliver his own son from death
and restore him
to the inheritance of the land
where he might worship the Lord God of his
fathers
of which he was now deprived.
2 Samuel 14:17 17 Your maidservant said
‘The word of my lord the king will now be comforting; for as the angel of God
so is my lord the king in discerning good and evil. And may the Lord your God be
with you.’”
YLT
17and thy maid-servant saith
Let
I pray thee
the word of my lord the king be for ease; for as a messenger
of God so [is] my lord the king
to understand the good and the evil; and
Jehovah thy God is with thee.'
Then thine handmaid said
the word of my lord the king shall now
be comfortable
.... Or
"for rest"F17למנחה
"ad requiem"
Pagninus
Montanus; "ad tranquillitatem"
Tigurine version; "ad quietem"
Vatablus
Junius & Tremellius
Piscator. ; what will give ease and satisfaction not only to her
but to all
the people of Israel
when they shall hear of the king's intention and
resolution to bring back Absalom:
for as an angel of God
so is my lord the king; as they are
very wise
knowing
and understanding creatures
so was David:
to discern good and bad; to hear both the one and
the other
and to discern the difference between them
and choose and pursue
what is right
as in all other things
so in the present case:
therefore the Lord thy God shall be with thee; as to counsel
and advise
so to assist in performance
and to prosper and succeed; the Targum
is
"the Word of the Lord thy God shall be for thine help.'
2 Samuel 14:18 18 Then the king answered and
said to the woman
“Please do not hide from me anything that I ask you.” And
the woman said
“Please
let my lord the king speak.”
YLT
18And the king answereth and
saith unto the woman
`Do not
I pray thee
hide from me the thing that I am
asking thee;' and the woman saith
`Let
I pray thee
my lord the king speak.'
Then the king answered and said unto the woman
....
Understanding plainly what she meant by all this
that the case she brought was
a feigned one
and that the intention of it was to let him know the sense of
the people with respect to Absalom
and the recall of him:
hide not from me
I pray thee
the thing that I shall ask thee; he suspected
that this was not a scheme of her own
but some considerable person had formed
it
and made use of her to execute it
which was what he desired to know:
and the woman said
let my lord the king now speak; ask what
question he pleases
I am ready to answer.
2 Samuel 14:19 19 So the king said
“Is
the hand of Joab with you in all this?” And the woman answered and said
“As
you live
my lord the king
no one can turn to the right hand or to the left
from anything that my lord the king has spoken. For your servant Joab commanded
me
and he put all these words in the mouth of your maidservant.
YLT
19And the king saith
`Is the
hand of Joab with thee in all this?' And the woman answereth and saith
`Thy
soul liveth
my lord
O king
none [doth turn] to the right or to the left from
all that my lord the king hath spoken; for thy servant Joab he commanded me
and he put in the mouth of thy maid-servant all these words;
And the king said
is not the hand of Joab with thee in all
this?.... That is
is not this done by the advice
assistance
and
direction of Joab? did not he form this scheme for thee
and direct thee to
this method
and put thee upon prosecuting it?
and the woman answered and said
as thy soul liveth
my
lord the king; what I am about to say is as sure as thou art alive; though this
may be only a wish that he might long live and be happy; nothing is more
desirable than thy valuable life:
none can turn to the right hand or the left from ought that my
lord the king hath spoken; he has hit upon the truth of the matter;
there is no dissimulation or prevarication to be used; the thing cannot be
denied; for thy servant Joab he bade me
and put all these words in the mouth
of thine handmaid: he sent for me
and laid his commands on me
and directed me
what to say to the king
and how to conduct this affair.
2 Samuel 14:20 20 To bring about this change
of affairs your servant Joab has done this thing; but my lord is wise
according to the wisdom of the angel of God
to know everything that is
in the earth.”
YLT
20in order to bring round the
appearance of the thing hath thy servant Joab done this thing
and my lord [is]
wise
according to the wisdom of a messenger of God
to know all that [is] in
the land.'
To fetch about this form of speech hath thy servant Joab done this
thing
.... Feigned a story in such form and manner as had been
delivered to the king
that it might be accommodated and applied to the case of
Absalom
and to transfer it in a figure to the king
to use the apostle's
phrase
1 Corinthians 4:8
and my lord is wise
according to the wisdom of an angel of
God; as not only to understand the design of this fable or parable
but of such sagacity and penetration as to find out the author of it; and even
to know all things that are in the earth; either in the
whole world
or rather in the land of Israel; and it is to be understood not of
all actions natural and moral done by men in it
which would be to ascribe
omniscience to him; but of all political things
all things respecting civil
government; that he had such a spirit of discerning of men and things
that
nothing could be said or done
or scheme formed
but he got intelligence of it
and insight into it; and which was carrying the compliment to a great height.
2 Samuel 14:21 21 And the king said to Joab
“All right
I have granted this thing. Go therefore
bring back the young man
Absalom.”
YLT
21And the king saith unto
Joab
`Lo
I pray thee
thou hast done this thing; and go
bring back the young
man Absalom.'
And the king said unto Joab
.... Who was present
or
but at a little distance
waiting the issue of this affair:
behold now I have done this thing; have agreed to recall
Absalom
at the suit of this woman
which thou hast put her upon; or
according
to the textual reading
"thou hast done this thing"F18עשית "fecisti"
Junius & Tremellius
Piscator. ; contrived this scheme
to let me know the mind of the people with
respect to Absalom
or to represent to me the propriety of sending for him
home:
go
therefore
bring the young man Absalom again; I give my
consent to it
and you may send for him
or fetch him as soon as you please; it
is thought he calls him a young man
to extenuate his crime
that it was done
in youthful heat and passion
and therefore he should pass it over.
2 Samuel 14:22 22 Then Joab fell to the
ground on his face and bowed himself
and thanked the king. And Joab said
“Today your servant knows that I have found favor in your sight
my lord
O
king
in that the king has fulfilled the request of his servant.”
YLT
22And Joab falleth on his
face to the earth
and doth obeisance
and blesseth the king
and Joab saith
`To-day hath thy servant known that I have found grace in thine eyes
my lord
O king
in that the king hath done the word of his servant.'
And Joab fell to the ground on his face
and bowed himself
.... Or bowed
so low as to the ground
in reverence of the king:
and thanked the king; for giving him leave to
fetch Absalom home
as if it was a favour done to himself: or
"blessed"F19ויברך "et
benedixit"
V. L. Pagninus
Montanus
Junius & Tremellius
Piscator.
him; wished all happiness and prosperity might attend him
in consequence of
this grant
which he knew would be acceptable to the people:
and Joab said
today thy servant knoweth that I have found grace
in thy sight
my lord
O king
in that the king hath fulfilled the request of
his servant; he might presume upon this
that as the king had given orders at
his request to recall Absalom
who had murdered his brother
which was tacitly
giving him a pardon; so he would forgive him the murder of Abner
2 Samuel 3:30
and
think no more of it; since he perceived now
which he had not so clearly
perceived before from that time
that he found grace in his sight
or shared in
his favour and good will
as now he saw he did.
2 Samuel 14:23 23 So Joab arose and went to
Geshur
and brought Absalom to Jerusalem.
YLT
23And Joab riseth and goeth
to Geshur
and bringeth in Absalom to Jerusalem
So Joab arose and went to Geshur
.... Where Absalom was
with his grandfather
the king of the place; see 2 Samuel 13:37
and brought Absalom to Jerusalem; from thence
which
according to BuntingF20Travels
&c. p 146
148.
was the
distance of eighty eight miles from it.
2 Samuel 14:24 24 And the king said
“Let
him return to his own house
but do not let him see my face.” So Absalom
returned to his own house
but did not see the king’s face.
YLT
24and the king saith
`Let
him turn round unto his house
and my face he doth not see.' And Absalom
turneth round unto his house
and the face of the king he hath not seen.
And the king said
.... Very probably to Joab
when he informed
him of Absalom's being come to Jerusalem:
let him turn to his own house; depart from the king's
palace
where Joab had brought him
and go to his own house
which was in
Jerusalem; for here he had one before he fled to Geshur; see 2 Samuel 13:20
and let him not see my face; which he ordered
partly
to show his detestation of the crime he had been guilty of
and some remaining
resentment in his mind at him on account of it; and partly for his credit among
some of the people at least
who might think it was a crime so great as not to
go unpunished
though others were of a different mind; and also for the greater
humiliation of Absalom
who
the king might think
had not been sufficiently
humbled for his sin
or had not truly repented of it:
so Absalom returned to his own house
and saw not the king's face; in obedience
to his father's orders.
2 Samuel 14:25 25 Now in all Israel there
was no one who was praised as much as Absalom for his good looks. From the sole
of his foot to the crown of his head there was no blemish in him.
YLT
25And like Absalom there was
no man [so] fair in all Israel
to praise greatly; from the sole of his foot
even unto his crown there was no blemish in him;
But in all Israel there was none to be so much praised as Absalom
for his beauty
.... Which is observed to account in some measure for the
interest he had in the affections of the people
both now and hereafter:
from the sole of his foot to the crown of his head there was no
blemish in him; not any spot
freckle
wart
scurf
or scab; nothing deficient
or superfluous in him; no disproportion of parts
nor any disagreeable feature;
but an entire symmetry
and perfect comeliness
which made him very
respectable. The TalmudistsF21T. Bab. Niddah
fol. 24. 2. make him
to be of a gigantic stature.
2 Samuel 14:26 26 And when he cut the hair
of his head—at the end of every year he cut it because it was heavy on
him—when he cut it
he weighed the hair of his head at two hundred shekels
according to the king’s standard.
YLT
26and in his polling his head
-- and it hath been at the end of year by year that he polleth [it]
for it
[is] heavy on him
and he hath polled it -- he hath even weighed out the hair
of his head -- two hundred shekels by the king's weight.
And when he polled his head
.... Or cut off the hair
of it; for that was one thing
a good head of hair which he had
that made him
look very comely and beautiful:
for it was at every year's end that he polled it; or cut it off
once a year; but the Jews sayF23Maimon. & Bartenora in Misn.
Nazir
c 1. sect. 2. Bemidbar Rabba
sect. 9. fol. 194. 3. Gloss. T. Bab.
Sotah
fol. 10. 2. he was a perpetual Nazarite:
because the hair was heavy upon him
and therefore he
polled it; it grew so very thick and long in one year's time
that he was
obliged to cut it; and what might add to the weight of it
its being oiled and
powdered; and
as some say
with the dust of gold
to make it look yellow and
glistering:
he weighed the hair of his head at two hundred shekels
after the
king's weight; and a shekel being the weight of half an ounce of avoirdupois
weight
as Bishop CumberlandF24Scripture Weights and Measures
ch.
4. p. 103. has shown from various writers
the weight of his hair must be an
hundred ounces; which was a very great weight indeed on his head. Some think
that the price it was sold at
and not the weight of it
is meant; which they
suppose was sold to women for ornament about their temples
and the money given
either to the poor
or for the use of the sanctuary; and reckoning a shekel at
two shillings and sixpence
as some do
the value of it came to twenty five
pounds of our money; but the above mentioned writerF25Ibid. p. 104.
reduces it to about two shillings and four pence farthing; which makes the
value somewhat less; but inasmuch as it is not so probable that a person of
such rank should sell his hair
nor does it appear that any
such use was made
of hair in those times as suggested; and this being said to be according to the
king's weight or stone
by which all weights were to be regulated
it is best
to understand this of the weight
and not of the price of his hair; which
according to JosephusF26Antiqu. l. 7. c. 8. sect. 5.
was five
pounds; but
according to the above account
it must be six pounds and a
quarter. The Jews sayF1T. Bab. Sotah
fol. 10. 2. this weight was
according to what the inhabitants of Tiberias and Zippore used
but do not tell
us what it was.
2 Samuel 14:27 27 To Absalom were born three
sons
and one daughter whose name was Tamar. She was a woman of
beautiful appearance.
YLT
27And there are born to
Absalom three sons
and one daughter
and her name [is] Tamar; she was a woman
of a fair appearance.
And unto Absalom there were born three sons
.... Who very
probably died young; and the rather it may be thought so
since their names are
not given
and more especially since it is said that Absalom had no sons
and
therefore erected a pillar to keep up the remembrance of his name; unless it
can be thought that that was set up before he had any sons
which is not so
likely; see 2 Samuel 18:18
and one daughter
whose name was Tamar; and whom he
named after his sister Tamar
who was ravished by Amnon; the Septuagint version
in some copies adds
"and she became the wife of Rehoboam
the son of
Solomon
and bore to him Abia;'and so says JosephusF2Ut supra.
(Antiqu. l. 7. c. 8. sect. 5.) ; see 1 Kings 15:22
she was a woman of a fair countenance; as was her
aunt
after whom she was named
2 Samuel 13:1; by
this it appears that she lived to a woman's estate
though the sons of Absalom
died young.
2 Samuel 14:28 28 And Absalom dwelt two full
years in Jerusalem
but did not see the king’s face.
YLT
28And Absalom dwelleth in
Jerusalem two years of days
and the face of the king he hath not seen;
So Absalom dwelt two full years in Jerusalem
.... After his
return from Geshur:
and saw not the king's face; all that time; which was
owing either to the king's resentment of the fact committed by him
or to state
policy.
2 Samuel 14:29 29 Therefore Absalom sent for
Joab
to send him to the king
but he would not come to him. And when he sent
again the second time
he would not come.
YLT
29and Absalom sendeth unto
Joab
to send him unto the king
and he hath not been willing to come unto him;
and he sendeth again a second time
and he hath not been willing to come.
Therefore Absalom sent for Joab
to have sent him to the king
.... To
introduce him into his presence
being uneasy to be thus confined at his own
house
and not suffered to come to court:
but he would not come to him; knowing the king's mind
and being unwilling to disoblige him by a troublesome solicitation:
and when he sent again the second time
he would not come; knowing his
business with him; and perhaps between the first time of his sending and this
he had sounded the king about it
and found it was not agreeable to him to
admit him to access to him as yet.
2 Samuel 14:30 30 So he said to his
servants
“See
Joab’s field is near mine
and he has barley there; go and set
it on fire.” And Absalom’s servants set the field on fire.
YLT
30And he saith unto his
servants
`See
the portion of Joab [is] by the side of mine
and he hath
barley there; go
and burn it with fire;' and the servants of Absalom burn the
portion with fire.
Therefore he said unto his servants
.... That did his
business for him in the field
in keeping his flocks
and tilling his ground:
see Joab's field is near mine: for great personages in
those days attended to husbandry:
and he hath barley there
go and set it on fire; it being
ripe
and so capable of being fired
and therefore must be some time in March
or April
when barley harvest began; he served Joab as Samson did the
Philistines
Judges 15:4; which
shows him to be a bold
and revengeful
and ungrateful man
to use his friend
and the general of the king's army
after this manner:
and Absalom's servants set the field on fire; as their
master had bid them
and which is no wonder; for as they murdered Ammon at his
command
they would not stop at burning Joab's field
when he bid them do it;
see 2 Samuel 13:28.
2 Samuel 14:31 31 Then Joab arose and came
to Absalom’s house
and said to him
“Why have your servants set my field on
fire?”
YLT
31And Joab riseth and cometh
unto Absalom in the house
and saith unto him
`Why have thy servants burned
the portion that I have with fire?'
Then Joab arose
and came to Absalom unto his house
.... Provoked
at what he had done
and to know the reason of it; and which was answering
Absalom's end:
and said unto him
wherefore have thy servants set my field on
fire? which was not only injurious to his property
but a malicious
action.
2 Samuel 14:32 32 And Absalom answered Joab
“Look
I sent to you
saying
‘Come here
so that I may send you to the king
to say
“Why have I come from Geshur? It would be better for me to be
there still.”’ Now therefore
let me see the king’s face; but if there is
iniquity in me
let him execute me.”
YLT
32And Absalom saith unto
Joab
`Lo
I sent unto thee
saying
Come hither
and I send thee unto the king
to say
Why have I come in from Geshur? -- good for me while I [am] there --
and now
let me see the king's face
and if there is in me iniquity then thou
hast put me to death.'
And Absalom answered Joab
.... Neither denying the
fact
nor being ashamed of it
nor asking pardon for it; but endeavouring to
vindicate it
by giving a reason as he thought sufficient for it:
behold
I sent unto thee
saying
come hither
that I may send
thee to the king; which was assuming great authority over a person in such an high
office as Joab was; had he been king
he could not have used more
to send for
him
and command his attendance
and send him on what errand he thought fit
as
here:
to say
wherefore am I come from Geshur? why did the
king send for me? why did not he let me alone where I was? to what purpose am I
brought hither
since I am not admitted to court?
it had been good for me to
have been there still; and better
where he lived in a king's
court
and had honour and respect shown him
suitable to his rank; and where he
had his liberty
and could go where he pleased; and where this mark of his
father's displeasure
not suffering him to see his face
would not be so
manifest as here
and so less disgraceful to him:
now therefore let me see the king's face; that is
speak to the king
and intercede for me
that I may see his face; which he was
so importunate for
not from affection to the king; but that being at court
he
might be able to ingratiate himself among the courtiers and others
and carry
the point which his ambition prompted him to
supplant the king
and seize the
crown:
and if there be any iniquity in me
let him kill me; signifying he
chose to die
rather than to live such a life he did: but of being put to death
he was not much afraid; presuming partly upon his innocence
thinking that the
killing of his brother was no crime
because he was the aggressor
had ravished
his sister
and for it ought to die; and since justice was delayed
and not
done him
he had committed no iniquity in putting him to death; and partly on
his father's affection to him
which he was sensible of; at least he had reason
to believe he would not now put him to death; for had he designed that
he
would have ordered it before now
since he had had him so long in his hands.
2 Samuel 14:33 33 So Joab went to the king
and told him. And when he had called for Absalom
he came to the king and bowed
himself on his face to the ground before the king. Then the king kissed
Absalom.
YLT
33And Joab cometh unto the
king
and declareth [it] to him
and he calleth unto Absalom
and he cometh
unto the king
and boweth himself to him
on his face
to the earth
before the
king
and the king giveth a kiss to Absalom.
So Joab came to the king
and told him
.... What
Absalom had said to him:
and when he had called for Absalom; sent messengers to his
house to order him to come to him:
he came to the king
and bowed himself on his face to the ground
before the king; made a very reverend bow to him
according to the custom of
those times
throwing himself at his feet in great submission to him:
and the king kissed Absalom; in token of his
reconciliation to him; which laid the foundation of his after troubles from
him
related in the following chapters.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)