2 Samuel 13:23-39 – Echoes of David’s Sin Among His Children: Absalom

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 3 Jly 2022

Introduction

vs.22-28 Absalom Sets Up To Assasinate Amnon

    1. You are not responsible; you are just following orders. And

    2. you’ll be one of the gang and part of a noble cause.

vs.29-39 The Fallout Of Absalom’s Fratricide

Conclusion: Learn from Bad Examples

      1. Don’t allow hatred toward your brother into your heart, and

      2. Earnestly make things right. Don’t resort to silent treatment; take initiative to clear the air.

2 Samuel 13:1-22Side-by side comparison of versionsA

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20 καὶ εἶπεν πρὸς αὐτὴν Αβεσσαλωμ ὁ ἀδελφὸς αὐτῆς Μὴ Αμνων ὁ ἀδελφός σου ἐγένετο μετὰ σοῦ; καὶ νῦν, ἀδελφή μου, κώφευσον, [ὅτι] ἀδελφός σού ἐστιν· μὴ θῇς τὴν καρδίαν σου [τοῦ λαλῆσαι] εἰς τὸ ῥῆμα τοῦτο. καὶ ἐκάθισεν Θη­μαρ X χηρεύ­ουσα ἐν οἴκῳ Αβεσσαλωμ τοῦ ἀδελφοῦ αὐτῆς.

20 And Abessalom her brother said to her, Has thy brother Amnon been with thee? now then, my sister, be silent, [for] he is thy brother: be not careful to mention X this matter. So Themar dwelt as a widow in the house of her brother Abessalom.

20 And Absalom her brother said to her: Hath thy brother Ammon lain with thee? but now, X sister, hold thy peace, he is thy brother: [and] afflict not X thy heart for this thing. So Thamar remained X pining away in the house of Absalom her brother.

20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not X this thing X X X. So Tamar remained X desolate in her brother Absalom's house.

20 Then her brother Absalom said to her, “Has Amnon your brother been with you? Well, my sister, keep quiet now. He is your brother; don’t find a place for this matter in your heart. So Tamar settled down and was desolate at her brother Absalom’s house.

20 וַיֹּאמֶר אֵלֶיהָ אַבְשָׁלוֹם אָחִיהָ הַאֲמִינוֹןB אָחִיךְ הָיָה עִמָּךְ וְעַתָּה אֲחוֹתִי הַחֲרִישִׁי אָחִיךְ הוּא אַל- תָּשִׁיתִי אֶת- לִבֵּךְ לַדָּבָר הַזֶּה וַתֵּשֶׁב תָּמָר וְשֹׁמֵמָהC בֵּית אַבְשָׁלוֹם אָחִיהָ:

21 καὶ ἤκουσεν ὁ βασιλεὺς Δαυιδ πάντας τοὺς λόγους τούτους καὶ ἐθυμώθη σφόδρα· [καὶ οὐκ ἐλύπησεν τὸ πνεῦμα Αμνων τοῦ υἱοῦ αὐτοῦ, ὅτι ἠγάπα αὐτόν, ὅτι πρωτότοκος αὐτοῦ ἦν.]

21 And king David heard of all these things, and was very angry[; but he did not grieve the spirit of his son Amnon, because be loved him, for he was his first-born].

21 And when king David heard of these things he was exceedingly grieved[: and he would not afflict the spirit of his son Ammon, for he loved him, because he was his firstborn].

21 But when king David heard of all these things, he was very wroth.

21 Presently, David the king heard all these things and got really hot about it, {but he did not cause hardship to the spirit of Amnon his son because he loved him since he was his firstborn.}

21 וְהַמֶּלֶךְ דָּוִד שָׁמַע אֵת כָּל-הַדְּבָרִים הָאֵלֶּה וַיִּחַר לוֹ מְאֹדD:

22 καὶ οὐκ ἐλάλησεν Αβεσσαλωμ μετὰ Αμνων ἀπὸ πονηροῦ X ἕως ἀγα­θοῦ, ὅτι ἐμίσει Αβεσ­σαλωμ τὸν Αμνων ἐπὶ λόγου οὗ ἐταπείνωσεν Θημαρ τὴν ἀδελφὴν αὐτοῦ.

22 And Abessalom spoke not to Amnon, X good or X bad, because Abessalom hated Amnon, on account of his humbling his sister Themar.

22 But Absalom spoke not to Ammon neither X good nor X evil: for Absalom hated Ammon because X X he had ravished his sister Thamar.

22 And Absalom spake unto his brother Amnon neither X good nor X bad: for Absalom hated Amnon, because X X he had forced his sister Tamar.

22 Meanwhile Absalom did not speak with Amnon for ill or for good, because Absalom hated Amnon on account of the matter in which he had taken advantage of his sister Tamar.

22 וְלֹא-דִבֶּר אַבְשָׁלוֹם עִם- אַמְנוֹן לְמֵרָע וְעַד- טוֹב כִּי-שָׂנֵא אַבְשָׁלוֹם אֶת-אַמְנוֹן עַל-דְּבַר אֲשֶׁר עִנָּה אֵת תָּמָר אֲחֹתוֹ: פ

23 Καὶ ἐγένετο εἰς διετηρίδα ἡμερῶν καὶ ἦσαν κείροντες τῷ Αβεσσαλωμ ἐν Βελασωρ τῇ ἐχόμενα Εφραιμ, καὶ ἐκάλεσεν Αβεσσαλωμ πάντας τοὺς υἱοὺς τοῦ βασιλέως.

23 And it came to pass at the end of two whole years, that they were shearing sheep for Abessalom in Belasor X near Ephraim: and Abessalom invited all the king's sons.

23 And it came to pass after two X years, that the [sheep] of Absalom were shorn in Baalhasor, which is near Ephraim: and Absalom invited all the king's sons:

23 And it came to pass after two full years, that Absalom hadE sheep­shearers in Baalhazor, which is beside Ephraim: and Absalom invited all the king's sons.

23 So it was for two full years. Then it came about that there were sheep-shearings for Absalom in Baal-Khatzor which is by Ephraim, so Absalom invited all the king’s sons.

23 וַיְהִי לִשְׁנָתַיִם יָמִיםF וַיִּהְיוּ גֹזְזִים לְאַבְשָׁלוֹם בְּבַעַל חָצוֹר אֲשֶׁר עִם- אֶפְרָיִם וַיִּקְרָא אַבְשָׁלוֹם לְכָלG-
בְּנֵי הַמֶּלֶךְ:

24 καὶ ἦλθεν Αβεσσαλωμ πρὸς τὸν βασιλέα καὶ εἶπεν Ἰδοὺ δὴ κείρουσιν τῷ δούλῳ σου, πορευθήτω δὴ ὁ βασιλεὺς καὶ οἱ παῖδες αὐτοῦ μετὰ τοῦ δούλου σου.

24 And Abessalom came to the king, and said, Behold, X thy servant has a sheep-shearingX; let now the king and his servants go with thy servant.

24 And X he came to the king, and said [to him]: Behold X thy servant's sheep are shornX. Let the king, I pray, with his servants come to his servant.

24 And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant.

24 And Absalom went to the king and said, “Look, please, your servant is having sheep-shearings! Please let the king (along with his servants) come with your servant!”

24 וַיָּבֹא אַבְשָׁלוֹם אֶל-הַמֶּלֶךְ וַיֹּאמֶר הִנֵּה-נָא גֹזְזִים לְעַבְדֶּךָ יֵלֶךְ-נָא הַמֶּלֶךְ וַעֲבָדָיו עִםH-עַבְדֶּךָ:

25 καὶ εἶπεν ὁ βασιλεὺς πρὸς Αβεσσαλωμ Μὴ δή, υἱέ μου, μὴ πορευθῶμεν πάντες ἡμεῖς, καὶ οὐ μὴ καταβαρ­υν­θῶμεν ἐπὶ σέ. καὶ ἐβιάσατο X αὐτόν, καὶ οὐκ ἠθέλησεν τοῦ πορευθῆναι καὶ εὐλόγησεν αὐτόν.

25 And the king said to Abessalom, Nay, my son, let us not all go, and let us not be burdensome to thee. And he pressed X him; but he would not go, but blessed him.

25 And the king said to Absalom: Nay, my son, X do not ask that we should all come, and X be chargeable to thee. And when he pressed him, and he would not go, X he blessed him.

25 And the king said to Absalom, Nay, my son, X let us not all now go, lest we be chargeable unto thee. And he pres­sed X him: howbeit he would not go, but blessed him.

25 But the king said to Absalom, “No, my son, please, not all of us will go, so we will not be burdensome on you.” Nevertheless, he pressed it with him, yet he was not willing to go, so he blessed him.

25 וַיֹּאמֶר הַמֶּלֶךְ אֶל-אַבְשָׁלוֹם אַל-בְּנִיI אַל-נָא נֵלֵךְ כֻּלָּנוּ וְלֹא נִכְבַּד עָלֶיךָ וַיִּפְרָץJ-בּוֹ וְלֹא-אָבָה לָלֶכֶת וַיְבָרֲכֵהוּ:

26 καὶ εἶπεν Αβεσσαλωμ Καὶ εἰ μή, πορευθήτω δὴ μεθ᾿ ἡμῶν Αμνων ὁ ἀδελφός μου. καὶ εἶπεν αὐτῷ ὁ βασιλεύς Ἵνα τί πορευθῇ μετὰ σοῦ;

26 And Abessalom said [to himK], And if not, let I pray thee, my bro­ther Amnon go with us. And the king said to him, Why should he go with thee?

26 And Absalom said: If thou wilt not come, at least let my brother Ammon, I beseech thee, come with us. And the king said to him: It is [not] necessary [that] he should go with thee.

26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?

26 Then Absalom said, “Well, can’t my brother Ammon please come with us?” And the king said to him, “Why should he go with you?”

26 וַיֹּאמֶר אַבְשָׁלוֹם וָלֹא יֵלֶךְ-נָא אִתָּנוּL אַמְנוֹן אָחִי וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה יֵלֵךְ עִמָּךְ:

27 καὶ ἐβιάσατο αὐτὸν Αβεσσαλωμ, καὶ ἀπέστειλεν μετ᾿ αὐτοῦ τὸν Αμνων καὶ πάντας τοὺς υἱοὺς τοῦ βασιλ­έως. [καὶ ἐποίησεν Αβεσσαλωμ πότον κατὰ τὸν πότον τοῦ βασιλέως.]

27 And Abessalom pressed him, and he sent with him Amnon and all the king's sons; [and Abes­salom made a banquet like the banquet of the king.]

27 But Absalom pressed X him, so that he let Ammon and all the king's sons go with him. [And Absalom made a feast as it were the feast of a king.]

27 But Absalom pressed X him, that he let Amnon and all the king's sons go with him.

27 And Absalom pressed it with him, so he sent Amnon and all the sons of the king with him. {And Absalom prepared a banquet like the banquet of the king.}

27 וַיִּפְרָץ-בּוֹ אַבְשָׁלוֹם וַיִּשְׁלַח אִתּוֹM אֶת-אַמְנוֹן וְאֵת כָּל-בְּנֵי הַמֶּלֶךְN: ס

28 καὶ ἐνετείλατο Αβεσσαλωμ τοῖς παιδαρίοις αὐτοῦ λέγων Ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία Αμνων ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς Πατάξατε τὸν Αμνων, καὶ θανατώσατε αὐτόν· μὴ φοβηθῆτε, ὅτι οὐχὶ ἐγώ εἰμι ἐντέλλομαι ὑμῖν; ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως.

28 And Abessalom charged his servants, saying, Mark X when the heart of Amnon shall be merry with wine, and I shall say to you, Smite Amnon, and slay him: fear not; for is it not I that command you? Be courageous, and be valiant.

28 And Absalom had commanded his servants, saying: Take notice X when X Ammon shall be drunk with wine, and when I shall say to you: Strike him, and kill him, fear not: for it is X I that command you: take courage, and be valiant men.

28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.

28 Presently, Absalom commanded his waiters, saying, “Please observe when Amnon is merry of heart due to the wine, then, when I say to y’all, ‘Strike Amnon,’ put him to death. Don’t be afraid; am not I the one who is commanding y’all? Be strong and become part of the army!”

28 וַיְצַו אַבְשָׁלוֹם אֶת-נְעָרָיו לֵאמֹר רְאוּ נָא כְּטוֹב לֵב-אַמְנוֹן בַּיַּיִן וְאָמַרְתִּי אֲלֵיכֶם הַכּוּ אֶת-אַמְנוֹן וַהֲמִתֶּםO אֹתוֹ אַל-תִּירָאוּ הֲלוֹא כִּי אָנֹכִי צִוִּיתִי אֶתְכֶם חִזְקוּ וִהְיוּ לִבְנֵי-חָיִלP:

29 καὶ ἐποίησαν τὰ παιδάρια Αβεσσα­λωμ τῷ Αμνων καθὰ ἐνετείλατο [αὐ­τοῖς] Αβεσσα­λωμ. καὶ ἀνέστη­σαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν.

29 And the servants of Abessalom did to Amnon as Abessalom commanded [them]: and all the sons of the king rose up, and they mounted every man X his mule, and fled.

29 And the servants of Absalom did to Ammon as Absalom had commanded [them]. And all the king's sons arose and got up every man upon his mule, and fled.

29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.

29 So Absalom’s waiters did to Amnon just as Absalom had commanded {them}. Then all the king’s sons got up, and each rode on his mule and they fled.

29 וַיַּעֲשׂוּ נַעֲרֵי אַבְשָׁלוֹם לְאַמְנוֹן כַּאֲשֶׁר צִוָּהQ אַבְשָׁלוֹם וַיָּקֻמוּ כָּל-בְּנֵי הַמֶּלֶךְ וַיִּרְכְּבוּ אִישׁ עַל-פִּרְדּוֹ וַיָּנֻסוּ:

30 καὶ ἐγένετο αὐτῶν ὄντων ἐν τῇ ὁδῷ καὶ ἡ ἀκοὴ ἦλθεν πρὸς Δαυιδ λέγων Ἐπάταξεν Αβεσσαλωμ πάντας τοὺς υἱοὺς τοῦ βασιλέως, καὶ οὐ κατελείφθη ἐξ αὐτῶν [οὐδὲ] εἷς.

30 And it came to pass, when they were in the way, that a report came to David, saying, Abessalom has slain all the king's sons, and there is not one of them left.

30 And while they were yet in the way, a rumour came to David, saying: Absalom hath slain all the king's sons, and there is not one them left.

30 And it came to pass, while they were in the way, that X tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left.

30 While they were on the way, it happened that the hearsay came to David, saying, “Absalom struck down all the king’s sons, and there is not a single one left among them!”

30 וַיְהִי הֵמָּה בַדֶּרֶךְ וְהַשְּׁמֻעָה בָאָה אֶל-דָּוִד לֵאמֹר הִכָּה אַבְשָׁלוֹם אֶת-כָּל- בְּנֵי הַמֶּלֶךְ וְלֹא- נוֹתַר מֵהֶם אֶחָד:ס

31 καὶ ἀνέστη ὁ βασιλεὺς καὶ διέρρηξεν τὰ ἱμάτια αὐτοῦ καὶ ἐκοιμήθη ἐπὶ τὴν γῆν, καὶ πάντες οἱ παῖδες αὐτοῦ οἱ περιεστῶτες [αὐτῷ] διέρρηξαν τὰ ἱμάτια [αὐτῶν].

31 Then the king arose, and rent his garments, and lay upon the ground: and all his servants that were standing round [him] rent [their] garments.

31 Then the king rose up, and rent his garments: and fell upon the ground, and all his servants, that stood about [him], rent [their] garments.

31 Then the king arose, and tare his garments, and lay on the earth; and all his servants stood by with [their] clothes rent.

31 So the king got up and tore his clothes and laid down on the ground – and all his servants attending {him tore their} clothes.

31 וַיָּקָם הַמֶּלֶךְ וַיִּקְרַע אֶת-בְּגָדָיו וַיִּשְׁכַּב אָרְצָה וְכָל-עֲבָדָיו נִצָּבִיםR קְרֻעֵיS בְגָדִיםT: ס

32 καὶ ἀπεκρίθη Ιωναδαβ υἱὸς Σαμαα ἀδελφοῦ Δαυιδ καὶ εἶπεν Μὴ εἰπάτω ὁ κύριός μου [ὁ βασιλεὺς] ὅτι πάντα τὰ παιδά­ρια τοὺς υἱοὺς τοῦ βασιλέως ἐθανάτωσεν, ὅτι Αμνων μονώ­τατος ἀπέθανεν· ὅτι ἐπὶ στόματοςU Αβεσσαλωμ ἦν κείμενος ἀπὸ τῆς ἡμέρας, ἧς ἐταπείνωσεν Θημαρ τὴν ἀδελφὴν αὐτοῦ·

32 And Jonadab the son of Samaa brother of David, answered and said, Let not my Lord [the king] say that he has slain all the young men the sons of the king, for Amnon only [of them allV] is dead; for he was appointed [to death] by the mouth of Abessalom from the day that he humbled his sister Themar.

32 But Jonadab the son of Semmaa David's bro­ther answering, X said: Let not my lord [the king] think that all the X X king's sons are slain: X Ammon only is dead, for he was appoin­ted by the mouth of Absalom from the day that he ravished his sister Thamar.

32 And Jonadab, the son of Shimeah David's bro­ther, answered and said, Let not my lord suppose that they have slain all the young men the king's sons; for Amnon only is dead: for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar.

32 Then Jonadab, the son of David’s brother Shimeah, responded and said, “Let not my master {the king} say, that they have put to death ALL your boys – the sons of the king, for it is only Amnon who has died, for it has been sitting on Absalom’s mouth from the day he took advantage of his sister Tamar.

32 וַיַּעַן יוֹנָדָב בֶּן-שִׁמְעָה אֲחִי-דָוִד וַיֹּאמֶר אַל-יֹאמַר אֲדֹנִיW אֵת כָּל-הַנְּעָרִים בְּנֵי-הַמֶּלֶךְ הֵמִיתוּX כִּי-אַמְנוֹן לְבַדּוֹ מֵת כִּי-עַל-פִּיY אַבְשָׁלוֹם הָיְתָה שׂוּמָהZ מִיּוֹם עַנֹּתוֹ אֵת תָּמָר אֲחֹתוֹ:

33 καὶ νῦν μὴ θέσθω ὁ κύριός μου ὁ βασιλεὺς ἐπὶ τὴν καρδίαν αὐτοῦ ῥῆμα λέγων Πάν­τες οἱ υἱοὶ τοῦ βασιλέως ἀπέθαν­αν, ὅτι ἀλλ᾿ ἢ Αμνων μονώτατος ἀπέθανεν.

33 And now let not my lord the king take the matter to XAA heart, saying, All the king's sons are dead: for X Amnon only of them is dead.

33 Now therefore let not my lord the king take this thing into his heart, saying: All the king's sons are slain: for X Ammon only is dead.

33 Now therefore let not my lord the king take the thing to his heart, to think [that] all the king's sons are dead: for X Amnon only is dead.

33 So now, let not my master the king set the matter to his heart, by saying, ‘ALL the sons of the king have died;’ rather, Amnon alone has died.”

33 וְעַתָּה אַל-יָשֵׂם אֲדֹנִי הַמֶּלֶךְ אֶל- לִבּוֹ דָּבָר לֵאמֹר כָּל-בְּנֵי הַמֶּלֶךְ מֵתוּ כִּי-אִםAB-אַמְנוֹן לְבַדּוֹ מֵת: פ

34 καὶ ἀπέδρα Αβεσσαλωμ. καὶ ἦρεν τὸ παιδάριον ὁ σκοπὸς τοὺς ὀφθαλ­μοὺς αὐτοῦ καὶ εἶδεν καὶ ἰδοὺ λαὸς πολὺς πορευό­μενος ἐν τῇ ὁδῷ ὄπισθενAC αὐτοῦ ἐκ πλευρᾶς τοῦ ὄρους [ἐν τῇ καταβάσει· καὶ παρεγένετο ὁ σκοπὸς καὶ ἀπήγγει­λεν τῷ βασιλεῖ καὶ εἶπεν Ἄνδρας ἑώρακα ἐκ τῆς ὁδοῦ τῆς Ωρωνην ἐκ μέρους τοῦ ὄρους.]

34 And Abessalom escaped: and the young man the watchman, lifted up his eyes, and looked; and, behold, much people went in the way behind him from the side of the mountain [in the descent: and the watchman came and told the king, and said, I have seen men by the way of Oronen, by the side of the mountain.]

34 But Absalom fled away: and the young man that kept the watch, lifted up his eyes and looked, and behold there came much people by a by-way X on the side of the mountain.

34 But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill side behind him.

34 Meanwhile, Absalom scurried away. Presently the watchman servant lifted his eyes and saw that there were many people travelling out of the road behind him from the side of the mountain {where it descends, so the watchman went and communicated to the king and said, “I have seen men on the Horonaim road by the side of the mountain.”}

34 וַיִּבְרַח אַבְשָׁלוֹם וַיִּשָּׂא הַנַּעַר הַצֹּפֶה אֶת-עֵינוֹAD וַיַּרְא וְהִנֵּה עַם-רַב הֹלְכִים מִדֶּרֶךְ אַחֲרָיוAE מִצַּד הָהָרAF:

35 καὶ εἶπεν Ιωναδαβ πρὸς τὸν βασιλέα Ἰδοὺ οἱ υἱοὶ τοῦ βασι­λέως πάρεισιν· κατὰ τὸν λόγον τοῦ δούλου σου, οὕτως ἐγένετο.

35 And Jonadab said to the king, Behold, the king's sons are present: according to the word of thy servant, so has it happened.

35 And Jonadab said to the king: Behold the king's sons are come: as thy servant said, so it is.

35 And Jonadab said unto the king, Behold, the king's sons come: as thy servant said, so it is.

35 Then Jonadab said to the king, “See, the king’s sons have come! It has happened just as your servant said it would.”

35 וַיֹּאמֶר יוֹנָדָב אֶל-הַמֶּלֶךְ הִנֵּה בְנֵי-הַמֶּלֶךְ בָּאוּ כִּדְבַר עַבְדְּךָ כֵּן הָיָה:

36 καὶ ἐγένετο ἡνίκα συνετέλ­εσεν λαλῶν, καὶ ἰδοὺ οἱ υἱοὶ τοῦ βασιλέως ἦλθαν καὶ ἐπῆραν τὴν φωνὴν αὐτῶν καὶ ἔκλαυσαν, καί γε ὁ βασιλεὺς καὶ πάντες οἱ παῖδες αὐτοῦ ἔκλαυσαν κλαυθμὸν μέγαν σφόδρα.

36 And it came to pass when he had finished speaking, that, behold, the king's sons came, and lifted up their voices and wept: and the king also and all his servants wept with a very great weeping.

36 And when he made an end of speaking, the king's sons also appeared: and coming in they lifted up their voice, and wept: and the king also and all his servants wept X very much.

36 And it came to pass, as soon as he had made an end of speaking, that, behold, the king's sons came, and lifted up their voice and wept: and the king also and all his servants wept X very sore.

36 And as soon as he finished speaking, there it was, the king’s sons had arrived, and they raised their voices and wept. And the king and all his servants also wept. It was a really big weeping-session.

36 וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר וְהִנֵּה בְנֵי-הַמֶּלֶךְ בָּאוּ וַיִּשְׂאוּ קוֹלָם וַיִּבְכּוּ וְגַם-הַמֶּלֶךְ וְכָל-עֲבָדָיו בָּכוּ בְּכִי גָּדוֹל מְאֹד:

37 καὶ Αβεσσα­λωμ ἔφυγεν καὶ ἐπορεύθη πρὸς Θολμαι υἱὸν Εμιουδ βασιλέα Γεδσουρ [εἰς γῆν Μαχαδ]. καὶ ἐπένθησεν [ὁ βασιλεὺς Δαυιδ] ἐπὶ τὸν υἱὸν αὐτοῦ πάσας τὰς ἡμέρας.

37 But Abessalom fled, and went to Tholmi son of Emiud the king of Gedsur [to the land of AGCha­ma­achad]: and [king David] mourned for his son continually X.

37 But Absalom fled, and went to Tholomai the son of Ammiud the king of Gessur. And [David] mourned for his son every dayX.

37 But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every dayX.

37 So, while Absalom scurried away and went to Telmai, the son of Ammichu{d}, king of Geshur {in the land of Helam, David} mourned over his son all those days.

37 וְאַבְשָׁלוֹם בָּרַח וַיֵּלֶךְ אֶל-תַּלְמַי בֶּן-עַמִּיחוּרAH מֶלֶךְ גְּשׁוּרAI וַיִּתְאַבֵּלAJ עַל-בְּנוֹ כָּל-הַיָּמִיםAK:

38 Καὶ Αβεσσαλωμ ἀπέδρα καὶ ἐπορεύθη εἰς Γεδσουρ καὶ ἦν ἐκεῖ ἔτη τρία.

38 So Abessalom fled, and departed to Gedsur, and was there three years.

38 And Absalom after he [was] fled, and come into Gessur, was there three years.

38 So Absalom fled, and went to Geshur, and was there three years.

38 And Absalom scurried away and went to Geshur, and he was there for three years.

38 וְאַבְשָׁלוֹם בָּרַח וַיֵּלֶךְ גְּשׁוּר וַיְהִי-שָׁם שָׁלֹשׁ שָׁנִים:

39 καὶ ἐκόπασεν τὸ πνεῦμα τοῦ βασιλέως τοῦ ἐξελθεῖν ὀπίσω Αβεσσαλωμ, ὅτι παρεκλήθη ἐπὶ Αμνων ὅτι ἀπέθανεν.

39 And kingAL David ceased to go out after Abessalom, for he was comforted concerning Amnon, touching his death.

38 And king David ceased to pursue after Absalom, because he was comforted concerning the death of Ammon.

39 And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.

39 Meanwhile, {the spirit of} the king ceased concerning going out to Absalom, for he changed tactics regarding Amnon since he was dead.

39 וַתְּכַלAM דָּוִדAN הַמֶּלֶךְ לָצֵאת אֶלAO-אַבְשָׁלוֹם כִּי-נִחַם עַל- אַמְנוֹן כִּי-מֵת: ס


1Gill and K&D cited a variety of hypotheses as to the location, so it is not certain. Gill preferred a site 8 miles from Jerusalem on the way to Jericho. The location I cited is based on the BibleWorks map and the Soncino commentary.

2NAW 2 Samuel 2:7 “So now, y'all strengthen your hands and become part of the army, for Saul your master has died, and furthermore it is me whom the households of Judah have anointed over them to be king.”

3 Perhaps Chileab was technically born first, but he disappears from the history early, presumably from an early death.

4Commentators I found in favor of this view were: Willett (who cited “Pag. Iun. B. G.” in support), Henry, and Gill.

5“Ceased/restrained” is spelled with a feminine subject in the Hebrew here, which is part of the reason why I translated it “the spirit of the King ceased” – the other reason being that the oldest known manuscripts of this passage insert the word “spirit.”

6In favor of this view I found Goldman, Keil & Delitzsch (who also cited Gussett and Luther in support), Tsumura (who cited McCarter in support), Willett cited “Vat. Lat. Pellic. Montan. ... Osiand,” and Gill cited Abarbinel.

AMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing 2 Samuel 7 is 4Q51Samuela, which contains fragments of vs. 6-7 & 22-29, and which has been dated between 50-25 B.C. Where the DSS is legible and in agreement with the MT, the MT is colored purple. Where the DSS supports the LXX (or Vulgate) with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

BKimchi suggested that Absalom purposefully mispronounced the name in Hebrew with an extra “i” in the middle to show contempt.

CSyriac and Targums support the “and” before this participle, but it’s not in the old Latin, Vulgate, or LXX. The DSS is obliterated at this point.

DDSS adds ולוא עצב את רוח אמנון בנו כי אהבו כי בכורו הוא (“And he would not cause hardship to the spirit of Amnon his son because he loved him since he was his firstborn.”)(Grey letters are in an obliterated section and reconstructed from the LXX and Vulgate to fit the available space in the DSS.)

EIn Hebrew (and in Greek), the verb is plural (“were”), matching the plural subject “shearers,” not the singular Absalom, which is the object of a preposition.

FSyriac and Targums seem to read as though the word for “years” is the word for “two” and then replace the word for “days” with the word for “years,” which yields practically the same interpretation.

GDSS omits “all” but it’s in the Targums, Syriac, LXX and Vulgate.

HDSS uses the synonym אל, and this is supported by the Vulgate, but Targums, Syriac, and LXX support the MT.

I“No my son” is absent in the DSS, but in the Targums, Syriac, LXX, and Vulgate. The rest of the reply recorded in thisverse implies “No, my son,” whether or not it is original.

JThe Hebrew word in the MT means “he divided” but if you reverse the last two letters, as the DSS does, you get rxpywand he pushed.Although I’m not sure about the Syriac (אלצה), all the other verions seem to support the DSS over the MT: Targums read‎ אַתקֵיף (“strengthened”), LXX (from βιάζομαι = strengthened), English all reads either “pressed” or “urged,” Vulgate cogeret. When this verb recurrs at the beginning of v.27, the DSS is illegible for comparison, but all the versions use the same words they used here.

KVaticanus and Syriac read “to him,” but it’s not in the MT, Targums, or Rahlfs’ edition of the LXX. The DSS is somewhat ambivalent; it is mostly obliterated, but there is an “l” legible which occurs a little late for the “l” in “Absalom,” but too early to insert the preposition “to” (in “to him”) after “Absalom.”

LThe DSS omits “with us,” but it’s in all the ancient versions.

MThe DSS omits “with him,” but it’s in all the ancient versions.

NAll the oldest manuscripts, including the DSS, LXX, and Vulgate, add the fact that Absalom put on a feast that was a good as any feast King David put on.

ODSS spells this verb Qal (“kill”) instead of the MT’s Hiphil (“put to death”), but it means practically the same thing.

PDavid used these same words with the men of Jabesh Gilead when he urged them to make him king in 2 Sam. 2:7a.

QLXX, Syriac, Old Latin, and Vulgate all insert “them.” DSS is obliterated here, but doesn’t have enough space for the word “Absalom” but does have enough space for “them.”

RThe Greek, Old Latin, Vulgate, and some Targums as well as one Hebrew manuscript insert “him” here. This would match the way this verb appears every other time in the books of Samuel, i.e. 1 Sam. 22:6,7,17, e.g. 1 Samuel 22:6b “...Now Saul was sitting at Gibeah under the tamarisk-tree at the high place, with his spear in his hand and all his servants attending upon him [הַנִּצָּבִים עָלָיו].” (NAW)

STwo Hebrew manuscripts read as a Qal perfect “they tore” wurq, and this is the way the LXX, Old Latin, Syriac, and Vulgate read as well. The DSS is obliterated at this point and nothing can be judged of the spacing.

TThe DSS reads “his clothes” wydgb], but sometimes a singular suffix stands for a plural, and the LXX, Old Latin, Syriac, Targums, and Vulgate all read “their clothes.”

UThis is a literal translation of the Hebrew word “mouth,” but later Jewish translators (Aquilla and Symmachus) rendered it figuratively οργη (“anger”), and Targums rendered it “heart.”

VThis is not in Rohlf’s edition or the Vaticanus, but appears to be an insert from Brenton, and the same appears to be the case concerning the next phrase of this verse in square brackets.

WThe LXX, Old Latin, Vulgate, and Syriac all insert “the king,” and, although this part of the verse is obliterated in the DSS, the DSS has too much space for the MT, but just enough to add “the king.”

XSome Hebrew, Aramaic, and Syriac manuscripts spell this verb in the Qal rather than the Hiphil stem, but it doesn’t really change the meaning.

YWillett: “according to the mouth, is taken in this sense, for appointment in other places; as Numb. 3.16”

ZDSS seems to omit ה שׂוּמָה-, as does the Syriac, and it can go without saying and not change the meaning since the verb of being is still there (“been lying on the mouth” = “been on the mouth”), but it’s in all the other versions. Targums translate “lying in ambush.”

AA“His” is in the Vaticanus; Brenton just missed it. The same goes for “instead/rather,” the omission of which is noted with an X later in this verse.

ABSyriac and some Latin versions don’t seem to have this intensification of the conjunction (reading “for” instead of “instead/rather”), but this doesn’t significantly affect the meaning.

ACLucian Rescription reads a proper noun here Swraim, which may be from the old Latin.

ADThe MT apparently has an archaic spelling of the dual form of “eyes” which the masoretic scribes suggested be conformed to the standardized עֵינָיו in order to avoid being misintepreted as a singular, but even that would not be an important detail.

AE“[T]hey did not come the direct road from Absalom's house, but came a round about way, for fear, as R. Isaiah rightly conjectures, lest Absalom should pursue, or send pursuers after them, and slay them; though others, as Kimchi, think this refers to the hill... which was the way that led to the city…” ~John Gill

AFThe LXX (including the Vaticanus) adds a bit more text, and, although this part of the verse is obliterated in the DSS, there is plenty of space in the DSS to contain the 65 or so extra Hebrew letters and spaces that would be necessary to convey in Hebrew all that is in the Greek. The additional information that the travellers were on a downhill slope and that the watchmen saw them and communicated it to David, is not significant, however, since it can all be deduced from the terser reading of the MT which already stated that they were seen travelling on the side of the hill.

AGMachad does not appear anywhere else in the Septuagint. The Vaticanus manuscript of the Septuagint adds an extra syllable (“Χα-”) which is not in the majority of LXX manuscripts to the front of this name, but that longer form also does not appear anywhere else in the Greek Bible. The only letter that survived obliteration in the DSS in this name is the letter “l” which doesn’t appear in either Greek tradition. It has been suggested that this is the place “[K]helam” mentioned in 2 Sam. 10:16, which would corroborate with the Vaticanus spelling somewhat. On the other hand, that Hebrew word usually just means “their force/wealth.”

AHThe masoretic scribes suggested changing the last character from an “r” (ר-) to a “d” (עַמִּיהוּד) (the two characters look mighty similar in Hebrew). This would bring it in line with what the Targums, Syriac, and Septuagint read. The DSS is obliterated at this point. This would not be the same Abihud who was an Isralite mentioned in Numbers (1:10; 2:18; 7:48,53; 10:22; 34:20,28) and 1 Chronicles (7:26; 9:4), so it really doesn’t matter which way the name is spelled, since this person isn’t named again in the Bible.

AIDSS and LXX insert “in the land of Khilam/Makhad/Khamakhad”

AJAlthough the DSS is obliterated at this point, it has enough room for one extra word, supporting the reading of the Syriac and Vulgate and Origen’s Greek translation with “David.” The Old Latin and Lucian rescention of the LXX agree with the MT reading which omits any explicit subject. Rohlfs’ Greek edition, presumably the majority of Septuagint manuscripts, reads not just “David” but “King David,” but no other version supports that. In any case, there is no difference in meaning, for “he,” “David,” and “King David” are all the same person. The son over which he mourned is thought to be Amnon by Gill, Keil & Delitzsch, Tsumura and Goldman. (The only commentator I found in favor of it being Absalom was McCarter.)

AKSyriac and Targums add (or substitute?) the word “many” (‎-סגיא), corroborating with several Hebrew manuscripts which add <ybr (“many”), which is also in the Old Latin, but it’s not in the DSS or LXX or Vulgate. Anyhow, it doesn’t change the basic meaning.

ALVaticanus, the oldest of the LXX manuscripts reads “David,” whereas the majority of LXX manuscripts reads “the spirit.”

AM Although K&D maintain it was from כלא “restrain,” the Hebrew verb here appears to be from כלה stop/cease/end,” and that is the meaning of the words chosen by the ancient Greek (ἐκόπασεν), Syriac (אהמי) and Latin (cessavitque) translators in their versions of this verse, but the Aramaic Targums, the oldest manuscript of which dates to the 1800’s AD reads‎ חַמֵידַת (“desired/longed for”), and every English version inexplicably decided to go with that meaning instead. The CEV wins the prize for the most curious translation: “David still felt so sad over the loss of Amnon that he wanted to take his army there and capture Absalom.”

ANIn the DSS, only the last letter of this word is legible, and it is ח (matching the LXX “ruach/spirit”) not ד (as in “David”). The Targums and Vulgate support the MT. Old Latin supports neither, omitting both “David” and “spirit,” while Targums (and some Greek manuscripts) support both with “the spirit of David the King.” There is no significant difference in meaning, however.

AO2 Hebrew manuscripts, as well as the Targums and Syriac use the synonym על "over” here, matching the sense of the Greek and Latin, not that David longed to go visit Absalom, but that David decided not to press charges against Absalom.

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