Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 10 Jly 2022
Our story picks up after Amnon has committed adultery with his sister and after Absalom has murdered Amnon for it. Absalom fled to a neighborning country for three years, and David sat by and did nothing. Neither justice nor mercy are being served as they should in David’s court.
READ the text: Now, Joab son of Zeruiah perceived that the mind of the king was on Absalom, so Joab sent a commission to Teqoah and got a woman from around there who was cunning, and he said to her, “Please make yourself to be a mourner, and dress now in mourning clothes - and don’t anoint yourself with oil, so this time you will be like a woman who has been mourning many days over a man who has died. Then go to the king and speak to him according to this message.” So Joab put the words into her mouth. And the woman of Teqoah {went} to the king and got down on the ground and bowed her face and said, “Please save, O king.” And the king said to her, “What have you got?” And she said, “Lamentably, I am a wife who has been widowed, for my husband has died. But your maidservant had two sons, and the two of them had an altercation in the field, and there was no one to head it off between them, and the one struck down the other, and killed him. Now, see, the whole family has risen up against your maidservant, and they have said, ‘Give up the one who struck down his brother, so we may put him to death concerning the soul of his brother which he murdered, and we will also destroy the heir,’ so my coal which is left they will extinguish by there never being a name to put after my husband nor anyone who remains upon the face of the earth.” Then the king said to the woman, “Go to your home, and I myself will give orders concerning you.” But the woman of Teqoah said to the king, “The iniquity shall be upon me, my master the king, and upon the household of my father, so the king and his throne shall be innocent.” Then the king said, “As for the one who has spoken to you, bring him to me, then he will not continue to bother you any more.” She then said, “May the king please remember Yahweh {his} God, against the avenger of blood increasing the mess, so that they will not destroy my son.” So he said, “As Yahweh is alive, may I be cursed if a hair of your son falls to the ground.” Then the woman said, “Please let your maidservant say something to my master the king.” And he said, “Speak.” So the woman said, “OK, why have you schemed like this against people of God? Indeed, the king’s saying this thing is like the king being guilty of never bringing back his outcast. For we will surely die, and are like water emptied out to the earth which will not be recovered. God, however, does not take up a soul but He schemes a scheme so that an outcast is never cast out from Him. Well now what I came to speak of to my master the king was this matter, because my people made me afraid, and your maidservant said, ‘Let me speak now to the king; perhaps the king will do what his maid spoke about, for the king will give heed to deliver his maid from the grasp of the man who is {seeking} to destroy me and my son together from God’s inheritance.’ Furthermore, your maidservant said, ‘Please let the word of my master the king be toward relief, for like an angel of God, so is my master the king to hear the good as well as the bad, therefore may Yahweh your God be with you.’” Then the king answered and said to the woman, “Please don’t conceal from me the thing which I am about to ask you.” And the woman said, “Please let my lord the king speak.” So the king said, “Is the hand of Joab with you in all of this?” And the woman answered and said {to the king}, “May your soul live, my master the king, there is nothing to the right or to the left from all that my lord the king says! It is indeed your servant Joab: he is the one who commanded me, and he is the one who put all these words into the mouth of your maidservant. It was for the sake of turning around the face of the matter that your servant Joab did this thing, but my master is wise – like the wisdom of the angel of God – to understand all that is in the land.” Then the king said to Joab, “Here now, I’ll do this thing {of yours}, so go {and} bring back my boy Absalom.” Then Joab got down to the ground and bowed his face and blessed the king. And Joab said, “Today your servant knows that I have found grace in your eyes, my master the king, in that the king has acted on the word of {your} servant!” And Joab got up and went to Geshur and brought Absalom to Jerusalem. The king, however, said, “Let him stick around at his house and not see my face,” so Absalom stuck around at his house and did not see the face of the king. Now, as for Absalom, there was no man as handsome in all Israel to praise extravagantly. From the sole of his foot even to the crown of his head there was no defect in him. And when he shaved his head (and it was at the end of each year that he shaved, since it became heavy on him, therefore he shaved it), then he weighed the hair of his head. It was 200 shekels by the king’s weight! There was also born to Absalom three sons and one daughter – and her name was Tamar. She became a woman of beautiful appearance. So Absalom settled down in Jerusalem for two years, but he never saw the face of the king. Presently, Absalom sent a commission to Joab that he might be sent to the king, but he was not willing to come to him. So he sent a commission {to him} again a second time; still he was not willing to come. Then he said to his servants, “Look, Joab’s lot is near at hand, and he has barley-stalks there. Go and {burn} it with fire.” So Absalom’s servants burned his lot with fire. {And Joab’s kids came to him with their clothes torn, and they said, “The servants of Absalom have burned our lot with fire!} Then Joab got up and went to Absalom at his house and said to him, “Why have your servants burned the lot which belongs to me with fire?” And Absalom said to Joab, “Look, I sent a commission to you to say, ‘Come on here and let me send you to the king to say, “Why did I come from Geshur? It would have been better for me if I were still there!”’ But now, let me see the face of the king, and if there is iniquity in me, then let him put me to death.” So Joab went to the king and communicated it to him, and he called to Absalom, and he came to the king and bowed his face down before him upon the ground in the presence of the king, and the king kissed Absalom.
Joab sees David’s disposition toward Absalom
Some scholars, following the Syriac and Vulgate, interpret the Hebrew as David wanting to reconcile with Absalom and make him the next king, although Absalom is in exile for a revenge killing.
Other scholars, following Jewish tradition1, interpret the Hebrew as David wanting to punish Absalom for murdering Amnon. I am inclined to go with the latter interpretation. 19th Century Hebrew experts Keil & Delitzsch gave as their reasons for this interpretation that:
The only other place that this phrase על לב appears with a verb of being in the Bible is Dan. 11:28, where the preposition has the meaning “against,” and when this preposition occurs later on in v.7 and 13, all the English versions translate it “against.”
Furthermore, if David was already inclined to favor Absalom, why would Joab have felt the need to bring in a cunning woman to change his mind?
And if David wanted to see Absalom, why wouldn’t he let him into his presence when Absalom moved to Jerusalem?
But Absalom is not a good candidate for king
He has a reputation for flying off the handle
He has just committed first degree murder
“Though he was the son of such a devout father, we read nothing of his devotion.” ~M. Henry
People seemed to appreciate his good looks, but Saul and Samuel already established that external appearance is not what makes a good king.
It is generally agreed that “Absalom in nourishing his haire... did it onely of pride…” ~Andrew Willett
“[F]or ostentation he had [his hair] weighed, that it might be seen how much it excelled other men's, and it weighed 200 shekels, which some reckon to be three pounds and two ounces of our weight; and with the oil and powder, especially if powdered (as Josephus says the fashion then was) with gold-dust... This fine hair proved his halter, 2Sam. 18:9.” ~M. Henry
The “king’s weight” is not mentioned anywhere else in the Bible, so there is much debate among scholars as to how much Absalom’s hair actually weighed. There are many estimates that are higher, but 3-4 pounds is in the middle of that range2.
Joab, a murderer himself, sees no problem with moving Absalom back into Jerusalem to become the next king. But he knows he has to convince King David. So he gets a woman to present a case to David in which she is a widow with two sons, one who killed the other, asking David to prevent the surviving son (and only heir) from being prosecuted for murder.
This woman was from Tekoa in southern Judah, about 10 miles away from Jerusalem, where the Prophet Amos came from later. (There is even an old Jewish tradition recorded by Jerome that this woman was Amos’ grandmother.) Joab was also from Tekoah and was probably just looking for a woman that David wouldn’t already know.
Tekoa was famous for its oil, so it would have been natural for her to have oil as part of her health and beauty products, but Joab tells her not to use oil in order to look more drab and pitiful. (Gill) There is a hint in the Hebrew text that maybe he has used her before as an actress, but I’m not certain.
She claims to be a “widow indeed,” in other words, her husband has died; she is not a widow because she left her husband or was unfaithful to him. (Gill, cf. 1Tim. 5:3)
The fact that this widow’s surviving son is called “the heir” means that there is an inheritance to be gained, and that explains a motive on the part of the extended family members to pretend a need for justice in killing the surviving son. The dead husband’s brother, for instance, could take over the estate of his brother if the one remaining son of his brother were to be put to death. Then he might use the money for himself instead of taking care of his brother’s widow. However, as long as there was a son, then all that the deceased father owned would become his son’s when his son came of age, and the son would be more likely to take care of his own mother.
The widow says that now her whole clan is after her to kill her son, and that they have a deputy claiming that he has the legal right to kill the remaining son as the “avenger of blood.” They keep contacting her and threatening her, so she has decided to take her case to the king, hoping he will save her from this predicament.
As the New International Commentary on the Old Testament puts it, this woman is asking the king for “exceptional treatment… [to] set aside the ordinary laws demanding the death of a murderer…”3
God’s law, however, says, “Whoever kills a person, the murderer shall be put to death on the testimony of witnesses; but one witness is not sufficient testimony against a person for the death penalty. Moreover you shall take no ransom for the life of a murderer who is guilty of death, but he shall surely be put to death.” (Numbers 35:30-31, NKJV) David was not to let murderers of the hook after being duly convicted, but David had committed murder himself, and he had failed to prosecute Joab’s murder of Abner, and Absalom’s murder of Amnon. He has not been upholding God’s law as he should have been.
David rules against justice to grant the woman’s request and protect the murderer.
On the one hand, it is good for David to pay attention to the cause of a widow.
On the other hand, it is not good for David, as a judge, to fail to do due diligence in investigating the case. David initially moves to do more research into the case, telling her to go home and wait, for he knew the truth which his son recorded later that, “The first one to plead his cause seems right, Until his neighbor comes and examines him.” (Proverbs 18:17, NKJV) But this widow swears an oath accepting a curse if she lied in her testimony, saying David will be guiltless before God if he makes an unjust judgment She did not have the power, however, to make good on that oath. She can’t tell God not to punish a corrupt king or to punish her instead. She’s just saying this in order to induce David to render a hasty judicial decision without checking all the facts. Of course, her story was all-made-up, and she just needed to move on to her point.
The justice of the decision is also questionable. He had just been informed of a man killing his brother. That kind of thing should not be sugar-coated even by helping a widow.
David tells her that the next time the avenger of blood contacts her about killing her remaining son, to take him to David’s court, and David will see to it that they don’t give her any more trouble, and the widow gets David to swear to it.
Next the woman suggests that if David will spare her son, he should spare Absalom. But there are some key differences between her case and that of Absalom.
Absalom’s exile was self-imposed. Nobody was trying to kill him.
Absalom’s murder was premeditated. The son in the widow’s story only committed second or third degree murder.
David had other sons and heirs, so putting Absalom to death would not be the end of David’s dynasty; God could still bring the Messiah through one of David’s many other sons.
God would not leave Israel destitute. This is very important. Often when God calls us to do something challenging that will force us to trust Him, we worry that we will be left destitute, like the woman describes everybody dying like water poured out on the ground.
Some people think, “If I become a missionary, I might never get married!” or “If I dedicate my child to God, God will make him move to Timbuktu as a missionary and I’ll never see him again.” or “If I give generously to God’s kingdom, I will become poor!” or “If I witness at Planned Parenthood, somebody will probably be mean to me or even shoot me.” But God doesn’t leave us destitute when we trust in Him. He provides for us and sustains and gives us joy and fruitfulness.
In v.15 this woman says, “the people have made me afraid,” reflecting the fears that Joab is living under because of his lack of faith. Perhaps he is afraid that none of David’s younger sons would make a good enough king. Perhaps he is worried that civil war would break out, or that Absalom would bring an army from Geshur and invade Israel (Gill). He is afraid of people and trying to control people rather than fearing God and following God’s word.
In addition to their own fears, Joab and this woman are seeking to play on David’s emotions to make a judgement based on his feelings of pity after a tearjerker story rather than based on the justice of God’s word. God’s word says, “...if anyone hates his neighbor, lies in wait for him, rises against him and strikes him mortally, so that he dies, and he flees..., then the elders of his city shall send and bring him from there, and deliver him over to the hand of the avenger of blood, that he may die. Your eye shall not pity him, but you shall put away the guilt of innocent blood from Israel, that it may go well with you. (Deuteronomy 19:11-13, NKJV) There is no moral obligation to comfort and shield parents of murderers from the grief of justice.
This has wider ramifications than just justice for Absalom, for Joab implies that this ruling also takes him off the hook for murdering Abner. In v.22, he remarks to David, “Now... I have found mercy in your sight.”
In v.17 the widow says, “Let the word of my lord the king now be comfortable... give ease and satisfaction...” ~Gill This is humanistic reasoning. David’s job is not to make everybody happy and comfortable; David’s job is to obey God and do what makes God pleased. The widow resorts to flattery in the next few verses, further illustrating humanistic thinking.
Joab too seems to be brown-nosing, trying to do something that he thinks David will like and, at the same time, that Absalom (the most powerful of David’s sons) will like. This is job security for Joab, keeping the most powerful people in his nation happy. But Joab isn’t going to be able to please both David and Absalom. It becomes evident that it didn’t help David for Absalom to be moved back to Jerusalem, so Joab will end up siding with David in order to keep his position.
David realizes that Joab is behind this woman’s appearance, so he says, “All right, I’ll do it for you, buddy,” and bids Joab to bring Absalom back to Jerusalem.
“[I]n granting this pardon, [David] was acting in the character of an Oriental despot rather than a constitutional king of Israel. The feelings of the father triumphed over the duty of the king, who, as the supreme magistrate, was bound to execute impartial justice on every murderer, by the express law of God (Gen_9:6; Num_35:30, Num_35:31), which he had no power to dispense with...” ~Robert Jamieson
“God's laws were never designed to be like cobwebs, which catch the little flies, but suffer the great ones to break through. God justly made Absalom, whom his foolish pity spared, a scourge to him.” ~Matthew Henry
Absalom, meanwhile, settles in and has some children, but later on in 2 Samuel, he says that he has no sons, so, either they died young (which would explain why their names are never given), or he had those sons later after the events in chapter 18.
As for his daughter Tamar (named after his sister Tamar),
the ancient Greek and Old Latin Bibles add to verse 27 that she was the wife of David’s grandson Rehoboam, who was king after Solomon, and that she became the mother of the next king, Abijam.
But they appear to be one generation off, for 1 Kings 15:2 tells us that the name of Abijam’s mother was “Maacah the daughter of Absalom” (and the word for “daughter” could mean “grand-daughter,” which is how the NKJV reads),
and 2 Chron. 13:2 tells us that Maacah, the wife of Abijam was “the daughter of Uriel of Gibeah.”
So it would all make sense if Absalom’s daughter Tamar married Uriel and had a daughter named Maacah who married King Rehoboam and who bore Abijam. So even though Absalom was a tragic character, his daughter was fruitful and influential in God’s kingdom.
After 3 years of exile and 2 years of estrangement from David, Absalom demands to be seen by David, and he ends up destroying Joab’s barley harvest to get attention. This means children not having enough to eat and tremendous financial loss to Joab, but Absalom doesn’t care about others, he it just trying to get what he wants, and when he talks to Joab, he acts as though he has done nothing wrong.
Ecclesiastes 8:11 “Because the sentence against an evil deed is not executed4 quickly, therefore the hearts of the sons of men among them are given fully to do evil.” (NASB)
If there are no real boundaries, if society is too polite, people like Absalom will figure that out and take advantage of it and go to extremes. He could kill his brother, and the worst he would suffer is some silent treatment from his dad.
Absalom acts insolently toward the general of the army and toward his father the king. He makes no apology for burning Joab’s flocks but tries to order Joab around, as though he is king and not a disgraced prince, then he makes an outrageous demand of the king.
“This half forgiving was really worse than no forgiveness at all. Absalom might indeed very properly desire to be punished according to the law, if the king could not or might not forgive him; although the manner in which he sought to obtain forgiveness by force manifested an evident spirit of defiance, by which, with the well-known mildness of David's temper, he hoped to attain his object, and in fact did attain it. “ ~Keil & Delitzsch
Absalom says he should either be fully treated as a prince or put to death, so David chooses to kiss and make up with Absalom, but this will become the setup for David’s overthrow in the next chapter.
Consider the character of candidates up for election
Evaluate the way your counselors counsel you.
According to God’s word and trust in Him,
or based on fear, ambition, exceptions, pity, haste?
Don’t put off dealing with challenging issues under your authority at home, work, church, etc.
LXX |
Brenton |
DRB |
KJV |
NAW |
MT |
1 καὶ ἔγνω Ιωαβ υἱὸς Σαρουιας ὅτι ἡ καρδία τοῦ βασιλέως ἐπὶ Αβεσσαλωμ. |
1 And Joab the son of Saruia knew that the heart of the king was toward Abessalom. |
1 And Joab the son of Sarvia, understanding that the king's heart was [turned] to Absalom, |
1 Now Joab the son of Zeruiah perceived that the king's heart was toward Absalom. |
1 Now, Joab son of Zeruiah perceived that the mind of the king was on Absalom, |
(א) וַיֵּדַע יוֹאָב בֶּן צְרֻיָה כִּי לֵב הַמֶּלֶךְB עַל אַבְשָׁלוֹם. |
2 καὶ ἀπέστειλεν Ιωαβ εἰς Θεκωε καὶ ἔλαβεν ἐκεῖθεν γυναῖκα σοφὴν καὶ εἶπεν πρὸς αὐτήν Πένθησον δὴ καὶ ἔνδυσαι X ἱμάτια πενθικὰ καὶ μὴ ἀλείψῃ ἔλαιον καὶ ἔσῃ ὡς γυνὴ X πενθοῦσα ἐπὶ τεθνηκότι τοῦτο ἡμέρας πολλὰς |
2
And Joab sent to Thecoe, and took thence a cunning woman, and said
to her, Mourn, I pray thee, and X put
on mourning apparel, and anoint thee not with oil, and thou shalt
be as |
2
Sent to Thecua,
and fetched from thence a wise woman: and said to her: X
Feign thyself to be a mourner, and X
put on mourning apparel,
and be not anointed with oil, that thou mayest be as |
2
And Joab sent to Tekoah, and fetched thence a wise woman, and said
unto her, I pray thee, feign thyself to be a mourner, and put on
now mourning apparel,
and anoint not thyself with oil, but be as |
2 so Joab sent a commission to Teqoah and got a woman from around there who was cunning, and he said to her, “Please make yourself to be a mourner, and dress now in mourning clothes - and don’t anoint yourself with oil, so this time you will be like a woman who has been mourning many days over a man who has died. |
(ב) וַיִּשְׁלַח יוֹאָב תְּקוֹעָה וַיִּקַּח מִשָּׁם אִשָּׁה חֲכָמָה וַיֹּאמֶרC אֵלֶיהָ הִתְאַבְּלִי נָא וְלִבְשִׁי נָא בִגְדֵי אֵבֶל וְאַל תָּסוּכִי שֶׁמֶן וְהָיִית כְּאִשָּׁה זֶהD יָמִים רַבִּים מִתְאַבֶּלֶת עַל מֵת. |
3 καὶ ἐλεύσῃ πρὸς τὸν βασιλέα καὶ λαλήσεις πρὸς αὐτὸν κατὰ τὸ ῥῆμα τοῦτο· καὶ ἔθηκεν Ιωαβ τοὺς λόγους ἐν τῷ στόματι αὐτῆς. |
3 And thou shalt go to the king, and speak to him according to this word. And Joab put the words in her mouth. |
3 And thou shalt go in to the king, and shalt speak to him in this manner. And Joab put the words in her mouth. |
3 And come to the king, and speak on this manner unto him. So Joab put the words in her mouth. |
3 Then go to the king and speak to him according to this message.” So Joab put the words into her mouth. |
(ג) וּבָאת אֶל הַמֶּלֶךְ וְדִבַּרְתְּ אֵלָיו כַּדָּבָר הַזֶּה וַיָּשֶׂם יוֹאָב אֶת הַדְּבָרִים בְּפִיהָ. |
4
καὶ
|
4
So the woman of Thecoe |
4
And when the woman of Thecua
was |
4 And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king. |
4 And the woman of Teqoah {went} to the king and got down on the ground and bowed her face and said, “Please save, O king.” |
(ד) וַתֹּאמֶרE הָאִשָּׁה הַתְּקֹעִית אֶל הַמֶּלֶךְ וַתִּפֹּל עַל אַפֶּיהָ אַרְצָה וַתִּשְׁתָּחוּ וַתֹּאמֶר הוֹשִׁעָהF הַמֶּלֶךְ. |
5 καὶ εἶπεν πρὸς αὐτὴν ὁ βασιλεύς Τί ἐστίν σοι; ἡ δὲ εἶπεν Καὶ μάλα γυνὴ χήρα ἐγώ εἰμι, καὶ ἀπέθανεν ὁ ἀνήρ μου. |
5 And the king said to her, What is [the matter] with thee? And she said, I am indeed a widow woman, and my husband is dead. |
5 And the king said to her: What is [the matter] with thee? She answered: Alas, I am a widow woman: for my husband is dead. |
5
And the king said unto her, What |
5 And the king said to her, “What have you got?” And she said “Lamentably, I am a wife who has been widowed, for my husband has died. |
(ה) וַיֹּאמֶר לָהּ הַמֶּלֶךְ מַה לָּךְ וַתֹּאמֶר אֲבָלG אִשָּׁה אַלְמָנָה אָנִי וַיָּמָת אִישִׁי. |
6
καί
[γε]
τῇ δούλῃ σου
δύο υἱοί, καὶ
ἐμαχέσαντο
ἀμφότεροι ἐν
τῷ ἀγρῷ, καὶ οὐκ
ἦν ὁ ἐξαιρούμενος
ἀνὰ μέσον αὐτῶν,
καὶ ἔπαισεν
ὁ εἷς τὸνH
[ἀδελφὸν]
|
6
And [moreover]
thy handmaid had two sons, and they fought
|
6 And thy handmaid had two sons: and they quarrelled [with] each other in the field, and there was none to part them: and the one struck the other, and slew him. |
6
And thy handmaid had two sons, and they two strove
|
6 But your maidservant had two sons, and the two of them had an altercation in the field, and there was no one to head it off between them, and the one struck down the other, and killed him. |
(ו) וּלְשִׁפְחָתְךָ שְׁנֵי בָנִים וַיִּנָּצוּ שְׁנֵיהֶם בַּשָּׂדֶה וְאֵין מַצִּילI בֵּינֵיהֶם וַיַּכּוֹJ הָאֶחָד אֶת הָאֶחָד וַיָּמֶת אֹתוֹ. |
7 καὶ ἰδοὺ ἐπανέστη ὅλη ἡ πατριὰ πρὸς τὴν δούλην σου καὶ εἶπαν Δὸς τὸν παίσαντα τὸν ἀδελφὸν αὐτοῦ καὶ θανατώσομεν αὐτὸν ἀντὶ τῆς ψυχῆς τοῦ ἀδελφοῦ αὐτοῦ, οὗ ἀπέκτεινεν, καὶ ἐξαροῦμεν καί γε τὸν κληρονόμον ὑμῶν· καὶ σβέσουσιν τὸν ἄνθρακά μου τὸν καταλειφθέντα ὥστε μὴ θέσθαι τῷ ἀνδρί μου κατάλειμμα καὶ ὄνομα ἐπὶ προσώπου τῆς γῆς. |
7
And behold the whole family rose up against thine handmaid, and
they said, Give up the one that smote his brother, and we will put
him to death for the life of his brother, whom he slew, and we
will
take
away
even your heir: so they will quench my coal that is left, so
as
not
to |
7
And behold the whole kindred
rising against thy handmaid, X saith:
Deliver him that hath slain his brother,
that we may kill him for the life of his brother, whom he slew,
and that we may destroy
the heir: and they [seek
to] quench my
spark which is left, and
will |
7
And, behold, the whole family is risen against thine handmaid, and
they said, Deliver him that smote his brother,
that we may kill him, for the life of his brother whom he slew;
and we will destroy
the heir also: and so they shall quench my coal which is left, and
shall not
|
7 Now, see, the whole family has risen up against your maidservant, and they have said, ‘Give up the one who struck down his brother, so we may put him to death concerning the soul of his brother which he murdered, and we will also destroy the heir,’ so my coal which is left they will extinguish by there never being a name to put after my husband nor anyone who remains upon the face of the earth.” |
(ז) וְהִנֵּה קָמָה כָל הַמִּשְׁפָּחָה עַל שִׁפְחָתֶךָ וַיֹּאמְרוּ תְּנִי אֶת מַכֵּה אָחִיו וּנְמִתֵהוּ בְּנֶפֶשׁ אָחִיו אֲשֶׁר הָרָג וְנַשְׁמִידָה גַּם אֶת הַיּוֹרֵשׁ וְכִבּוּ אֶת גַּחַלְתִּי אֲשֶׁר נִשְׁאָרָה לְבִלְתִּי שׂוּםK לְאִישִׁי שֵׁם וּשְׁאֵרִיתL עַל פְּנֵי הָאֲדָמָה. |
8 καὶ εἶπεν ὁ βασιλεύς [ὙγιαίνουσαM] βάδιζε εἰς τὸν οἶκόν σου, κἀγὼ ἐντελοῦμαι περὶ σοῦ. |
8 And the king said to the woman, Go [in peace] to thy house, and I X will give commandment concerning thee. |
8 And the king said to the woman: Go to thy house, and I X will give charge concerning thee. |
8 And the king said unto the woman, Go to thine house, and I X will give charge concerning thee. |
8 Then the king said to the woman, “Go to your home, and I myself will give orders concerning you.” |
(ח) וַיֹּאמֶר הַמֶּלֶךְ אֶל הָאִשָּׁה לְכִי לְבֵיתֵךְ וַאֲנִי אֲצַוֶּה עָלָיִךְ. |
9 καὶ εἶπεν ἡ γυνὴ ἡ Θεκωῖτις πρὸς τὸν βασιλέα Ἐπ᾿ ἐμέ, κύριέ μου βασιλεῦ, ἡ ἀνομία καὶ ἐπὶ τὸν οἶκον τοῦ πατρός μου, καὶ ὁ βασιλεὺς καὶ ὁ θρόνος αὐτοῦ ἀθῷος. |
9 And the woman of Thecoe said to the king, On me, my lord, O king, and on my father's house be the iniquity, and the king and his throne be guiltless. |
9 And the woman of Thecua said to the king: Upon me, my lord X X be the iniquity, and upon the house of my father: but may the king and his throne be guiltless. |
9 And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless. |
9 But the woman of Teqoah said to the king, “The iniquity shall be upon me, my master the king, and upon the household of my father, so the king and his throne shall be innocent.” |
(ט) וַתֹּאמֶר הָאִשָּׁה הַתְּקוֹעִית אֶל הַמֶּלֶךְ עָלַי אֲדֹנִי הַמֶּלֶךְ הֶעָוֹן וְעַל בֵּית אָבִי וְהַמֶּלֶךְ וְכִסְאוֹ נָקִיN. |
10
καὶ
εἶπεν ὁ βασιλεύς
[Τίς]
ὁ λαλῶν πρὸς
σέ; καὶ ἄξεις
αὐτὸν πρὸς ἐμέ,
καὶ οὐ προσθήσει
ἔτι ἅψασθαι
X |
10
And the king said, [Who
was it] that
spoke to thee? thou shalt even bring him to me, and one shall not
X touch |
10 And the king said: [If any] one shall say [ought] against thee, bring him to me, and he shall not X touch thee any more. |
10 And the king said, Whoso[ever] saith ought unto thee, bring him to me, and he shall not X touch thee any more. |
10 Then the king said, “As for the one who has spoken to you, bring him to me, then he will not continue to contact you any more.” |
(י) וַיֹּאמֶר הַמֶּלֶךְ הַמְדַבֵּר אֵלַיִךְ וַהֲבֵאתוֹ אֵלַי וְלֹא יֹסִיף עוֹד לָגַעַת בָּךְO. |
11
καὶ
εἶπεν Μνημονευσάτω
δὴ ὁ βασιλεὺς
τὸν κύριον θεὸν
|
11
And she said, Let now the king remember concerning
|
11
And she said: Let the king X remember
the Lord |
11
Then said she, I pray thee, let the king remember
the LORD thy God, [that
thou wouldest not suffer]
the revenger[s]
of blood to destroy any
more,
|
11 She then said, “May the king please remember Yahweh {his} God, against the avenger of blood increasing the mess, so that they will not destroy my son.” So he said, “As Yahweh is alive, may I be cursed if a hair of your son falls to the ground.” |
(יא) וַתֹּאמֶר יִזְכָּר נָא הַמֶּלֶךְP אֶת יְהוָה אֱלֹהֶיךָ מֵהַרְבִּיתQ גֹּאֵל הַדָּם לְשַׁחֵת וְלֹא יַשְׁמִידוּ אֶת בְּנִי וַיֹּאמֶר חַי יְהוָה אִם יִפֹּל מִשַּׂעֲרַת בְּנֵךְ אָרְצָה. |
12 καὶ εἶπεν ἡ γυνή Λαλησάτω δὴ ἡ δούλη σου πρὸς τὸν κύριόν μου τὸν βασιλέα ῥῆμα· καὶ εἶπεν Λάλησον. |
12 And the woman said, Let now thy servant speak a word to my lord the king. And he said, Say [on]. |
12 X The woman said: X Let thy hand maid speak one word to my lord the king. And he said: Speak. |
12 Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say [on]. |
12 Then the woman said, “Please let your maidservant say something to my master the king.” And he said, “Speak.” |
(יב) וַתֹּאמֶר הָאִשָּׁה תְּדַבֶּר נָא שִׁפְחָתְךָ אֶל אֲדֹנִי הַמֶּלֶךְ דָּבָר וַיֹּאמֶר דַּבֵּרִי. |
13
καὶ
εἶπεν ἡ γυνή
X Ἵνα
τί ἐλογίσω
X τοιοῦτο
ἐπὶ λαὸν θεοῦ;
ἦ |
13
And the woman said, X Why
hast thou devised
X this [thing]
against the people of God? or is this word |
13
And the woman said: X Why
hast thou thought
such a |
13
And the woman
said, Wherefore
then hast thou thought
such a |
13 So the woman said, “OK, why have you schemed like this against people of God? Indeed, the king’s saying this thing is like the king being guilty of never bringing back his outcast. |
(יג) וַתֹּאמֶר הָאִשָּׁה וְלָמָּה חָשַׁבְתָּה כָּזֹאת עַל עַם אֱלֹהִיםR וּמִדַּבֵּר הַמֶּלֶךְ הַדָּבָר הַזֶּה כְּאָשֵׁםS לְבִלְתִּי הָשִׁיב הַמֶּלֶךְ אֶת נִדְּחוֹ. |
14 ὅτι θανάτῳ ἀποθανούμεθα, καὶ ὥσπερ τὸ ὕδωρ τὸ καταφερόμενον ἐπὶ τῆς γῆς, ὃ οὐ συναχθήσεται· καὶ λήμψεται ὁ θεὸς ψυχήν, καὶ X λογιζόμενος X τοῦ ἐξῶσαι ἀπ᾿ αὐτοῦ ἐξωσμένον. |
14
For we shall surely die, and be as water poured upon the earth,
which shall not be gathered up, and God shall X
take the |
14
X We |
14
For we must needs die, and are
as water spilt on the ground, which cannot be gathered
up [again];
neither doth God |
14 For we will surely die, and are like water emptied out to the earth which will not be recovered. God, however, does not take up a soul but He schemes a scheme so that an outcast is never cast out from Him. |
(יד) כִּי מוֹת נָמוּת וְכַמַּיִם הַנִּגָּרִים אַרְצָה אֲשֶׁר לֹא יֵאָסֵפוּU וְלֹא יִשָּׂא אֱלֹהִים נֶפֶשׁ וְחָשַׁב מַחֲשָׁבוֹת לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח. |
15
καὶ
νῦν ὃ
ἦλθον λαλῆσαι
πρὸς τὸν βασιλέα
τὸν κύριόν μου
τὸ ῥῆμα τοῦτο,
ὅτι |
15
And now whereas
I came to speak this word to my lord the king, the reason is that
the people will |
15
Now therefore X
I am come, to speak this word to my lord
the king |
15 Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid. |
15 Well now what I came to speak of to my master the king was this matter, because my people made me afraid, and your maidservant said, ‘Let me speak now to the king; perhaps the king will do what his maid spoke about, |
(טו) וְעַתָּה אֲשֶׁרW בָּאתִי לְדַבֵּר אֶל הַמֶּלֶךְ אֲדֹנִי אֶת הַדָּבָר הַזֶּה כִּי יֵרְאֻנִיX הָעָם וַתֹּאמֶר שִׁפְחָתְךָ אֲדַבְּרָה נָּא אֶל הַמֶּלֶךְ אוּלַי יַעֲשֶׂה הַמֶּלֶךְ אֶת דְּבַר אֲמָתוֹ. |
16 ὅτι ἀκούσει ὁ βασιλεὺς ῥύσασθαι τὴν δούλην αὐτοῦ ἐκ χειρὸς τοῦ ἀνδρὸς τοῦ [ζητοῦντος] ἐξᾶραί με καὶ τὸν υἱόν μου ἀπὸ κληρονομίας θεοῦ. |
16
for the king will hear |
16
|
16 For the king will hear, 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. |
16 for the king will give heed to deliver his maid from the grasp of the man who is {seeking} to destroy me and my son together from God’s inheritance.’ |
(טז) כִּי יִשְׁמַע הַמֶּלֶךְ לְהַצִּיל אֶת אֲמָתוֹ מִכַּף הָאִישׁZ לְהַשְׁמִיד אֹתִי וְאֶת בְּנִי יַחַד מִנַּחֲלַתAA אֱלֹהִיםAB. |
17
καὶ
εἶπεν |
17
And |
17
Then let thy handmaid say, that the word of |
17
Then thine handmaid said, The word of my lord the king shall now
be
comfortable:
for as an angel of God, so is
my lord the king to |
17 Furthermore, your maidservant said, ‘Please let the word of my master the king be toward relief, for like an angel of God, so is my master the king to hear the good as well as the bad, therefore may Yahweh your God be with you.’” |
(יז) וַתֹּאמֶר שִׁפְחָתְךָ יִהְיֶה נָּא דְּבַר אֲדֹנִי הַמֶּלֶךְ לִמְנוּחָהAE כִּי כְּמַלְאַךְ הָאֱלֹהִים כֵּן אֲדֹנִי הַמֶּלֶךְ לִשְׁמֹעַ הַטּוֹב וְהָרָעAF וַיהוָה אֱלֹהֶיךָ יְהִי עִמָּךְ. |
18 καὶ ἀπεκρίθη ὁ βασιλεὺς καὶ εἶπεν πρὸς τὴν γυναῖκα Μὴ δὴ κρύψῃς ἀπ᾿ ἐμοῦ ῥῆμα, ὃ ἐγὼ ἐπερωτῶ σε. καὶ εἶπεν ἡ γυνή Λαλησάτω δὴ ὁ κύριός μου ὁ βασιλεύς. |
18 And the king answered, and said to the woman, Hide not from me, I pray thee, the matter which I ask thee. And the woman said, Let my lord the king by all means speak. |
18 And the king answering, X said to the woman: Hide X not from me the thing that I ask thee. And the woman said [to him]: X Speak, my lord the king. |
18 Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak. |
18 Then the king answered and said to the woman, “Please don’t conceal from me the thing which I am about to ask you.” And the woman said, “Please let my lord the king speak.” |
(יח) וַיַּעַן AGהַמֶּלֶךְ וַיֹּאמֶר אֶל הָאִשָּׁה אַל נָא תְכַחֲדִי מִמֶּנִּי דָּבָר אֲשֶׁר אָנֹכִי שֹׁאֵל אֹתָךְ וַתֹּאמֶר הָאִשָּׁה יְדַבֶּר נָא אֲדֹנִי הַמֶּלֶךְ. |
19 καὶ εἶπεν ὁ βασιλεύς Μὴ ἡ χεὶρ Ιωαβ ἐν παντὶ τούτῳ μετὰ σοῦ; καὶ εἶπεν ἡ γυνὴ X X [τῷ βασιλεῖAH] Ζῇ ἡ ψυχή σου, κύριέ μου βασιλεῦ, εἰ ἔστιν εἰς τὰ δεξιὰ ἢ εἰς τὰ ἀριστερὰ ἐκ πάντων, ὧν ἐλάλησεν ὁ κύριός μου ὁ βασιλεύς, ὅτι ὁ δοῦλός σου Ιωαβ αὐτὸς ἐνετείλατό μοι καὶ αὐτὸς ἔθετο ἐν τῷ στόματι τῆς δούλης σου πάντας τοὺς λόγους τούτους· |
19 And the king said, Is not the hand of Joab in all this matter with thee? and the woman X X said [to the king], [As] thy soul lives, my lord, O king, there is no [turning] to the right hand or to the left from all that my lord the king has spoken; for thy servant Joab himself charged me, and he put all these words in the mouth of thine handmaid. |
19
And the king said: Is not the hand of Joab with thee in all this?
X The woman
answered,
and said: [By
the] |
19
And the king said, Is
not the hand of Joab with
thee in all this? And the woman answered
and said, As
thy soul liveth, my lord the king, none
can turn to the right hand or to
the left from |
19 So the king said, “Is the hand of Joab with you in all of this?” And the woman answered and said {to the king}, “May your soul live, my master the king, there is nothing to the right or to the left from all that my lord the king says! It is indeed your servant Joab: he is the one who commanded me, and he is the one who put all these words into the mouth of your maidservant. |
(יט) וַיֹּאמֶר הַמֶּלֶךְ הֲיַד יוֹאָב אִתָּךְ בְּכָל זֹאת וַתַּעַן הָאִשָּׁה וַתֹּאמֶר חֵי נַפְשְׁךָ אֲדֹנִי הַמֶּלֶךְ אִם אִשׁAI לְהֵמִין וּלְהַשְׂמִילAJ מִכֹּל אֲשֶׁר דִּבֶּר אֲדֹנִי הַמֶּלֶךְ כִּי עַבְדְּךָ יוֹאָב הוּא צִוָּנִי וְהוּא שָׂם בְּפִי שִׁפְחָתְךָAK אֵת כָּל הַדְּבָרִים הָאֵלֶּה. |
20 ἕνεκεν τοῦ περιελθεῖν τὸ πρόσωπον τοῦ ῥήματος [τούτουAL] ἐποίησεν ὁ δοῦλός σου Ιωαβ τὸν λόγον τοῦτον, καὶ ὁ κύριός μου σοφὸς καθὼς σοφία ἀγγέλου τοῦ θεοῦ τοῦ γνῶναι πάντα τὰ ἐν τῇ γῇ. |
20 In order that [this] form of speech might come about it was that thy servant Joab has framed this matter: and my lord is wise as is the wisdom of an angel of God, to know all [things] that are in the earth. |
20
|
20 To fetch about [this] form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth. |
20 For the sake of turning around the face of the matter your servant Joab did this thing, but my master is wise - like the wisdom of the angel of God - to understand all that is in the land.” |
(כ) לְבַעֲבוּר סַבֵּבAM אֶת פְּנֵי הַדָּבָרAN עָשָׂה עַבְדְּךָ יוֹאָב אֶת הַדָּבָר הַזֶּה וַאדֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹהִים לָדַעַת אֶת כָּלAO אֲשֶׁר בָּאָרֶץ. |
21 καὶ εἶπεν ὁ βασιλεὺς πρὸς Ιωαβ Ἰδοὺ δὴ ἐποίησά [σοι κατὰ] τὸν λόγον [σου ]τοῦτον· X πορεύου ἐπίστρεψον τὸ παιδάριον τὸν Αβεσσαλωμ. |
21 And the king said to Joab, Behold now, I have done [to thee according to] this [thy] word: X go, bring back the young man Abessalom. |
21
And the king said to Joab: Behold I am |
21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again. |
21 Then the king said to Joab, “Here now, I’ll do this thing {of yours}, so go {and} bring back my boy Absalom.” |
(כא) וַיֹּאמֶר הַמֶּלֶךְ אֶל יוֹאָב הִנֵּה נָא עָשִׂיתִי אֶת הַדָּבָר הַזֶּהAP וְלֵךְ AQהָשֵׁב אֶת הַנַּעַר אֶת אַבְשָׁלוֹם. |
22
καὶ
ἔπεσεν Ιωαβ
ἐπὶ πρόσωπον
αὐτοῦ ἐπὶ τὴν
γῆν καὶ προσεκύνησεν
καὶ εὐλόγησεν
τὸν βασιλέα,
καὶ εἶπεν Ιωαβ
Σήμερον ἔγνω
ὁ δοῦλός σου
ὅτι εὗρον χάριν
ἐν ὀφθαλμοῖς
σου, κύριέ μου
βασιλεῦ, |
22
And Joab fell on his face to the ground, and did obeisance, and
blessed the king: and Joab said, To-day thy servant knows that I
have found grace in thy sight, my lord, O king, |
22
And Joab falling down to the ground upon his face, adored, and
blessed the king: and Joab said: This day thy servant hath
understood, that I have found grace in thy sight, my lord, O king:
for |
22
And Joab fell to the ground on his face, and bowed himself, and
|
22 Then Joab got down to the ground and bowed his face and blessed the king. And Joab said, “Today your servant knows that I have found grace in your eyes, my master the king, in that the king has acted on the word of {your} servant!” |
(כב) וַיִּפֹּל יוֹאָב אֶל פָּנָיו אַרְצָה וַיִּשְׁתַּחוּ וַיְבָרֶךְ אֶת הַמֶּלֶךְ וַיֹּאמֶר יוֹאָב הַיּוֹם יָדַע עַבְדְּךָ כִּי מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנִי הַמֶּלֶךְ אֲשֶׁר עָשָׂה הַמֶּלֶךְ אֶת דְּבַר עַבְדּוֹAR. |
23 καὶ ἀνέστη Ιωαβ καὶ ἐπορεύθη εἰς Γεδσουρ καὶ ἤγαγεν τὸν Αβεσσαλωμ εἰς Ιερουσαλημ. |
23 And Joab arose, and went to Gedsur, and brought Abessalom to Jerusalem. |
23 Then Joab arose and went to Gessur, and brought Absalom to Jerusalem. |
23 So Joab arose and went to Geshur, and brought Absalom to Jerusalem. |
23 And Joab got up and went to Geshur and brought Absalom to Jerusalem. |
(כג) וַיָּקָםAS יוֹאָב וַיֵּלֶךְ גְּשׁוּרָה וַיָּבֵא אֶת אַבְשָׁלוֹם יְרוּשָׁלִָם. |
24 καὶ εἶπεν ὁ βασιλεύς Ἀποστραφήτω εἰς τὸν οἶκον αὐτοῦ καὶ τὸ πρόσωπόν μου μὴ βλεπέτω. καὶ ἀπέστρεψεν Αβεσσαλωμ εἰς τὸν οἶκον αὐτοῦ καὶ τὸ πρόσωπον τοῦ βασιλέως οὐκ εἶδεν. -- |
24 And the king said, Let him return to his house, and not see my face. And Abessalom returned to his house, and saw not the king's face. |
24 But the king said: Let him return into his house, and let him not see my face. So Absalom returned into his house, and saw not the king's face. |
24 And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face. |
24 The king, however, said, “Let him stick around at his house and not see my face,” so Absalom stuck around at his house and did not see the face of the king. |
(כד) וַיֹּאמֶר הַמֶּלֶךְ יִסֹּב אֶל בֵּיתוֹ וּפָנַי לֹא יִרְאֶה וַיִּסֹּבAT אַבְשָׁלוֹם אֶל בֵּיתוֹ וּפְנֵי הַמֶּלֶךְ לֹא רָאָה. |
25 καὶ ὡς Αβεσσαλωμ οὐκ ἦν ἀνὴρ X ἐν παντὶ Ισραηλ αἰνετὸς σφόδρα, ἀπὸ ἴχνους ποδὸς αὐτοῦ καὶ ἕως κορυφῆς αὐτοῦ οὐκ ἦν ἐν αὐτῷ μῶμος. |
25 And there was not a man X in Israel so very comely as Abessalom: from the sole of his foot even to the crown of his head there was no blemish in him. |
25
But in all Israel there was not a man so comely, [and]
so exceedingly
|
25 But in all Israel there was none to be so much praised as Absalom [for his] beauty: from the sole of his foot even to the crown of his head there was no blemish in him. |
25 Now, as for Absalom, there was no man as handsome in all Israel to praise extravagantly. From the sole of his foot even to the crown of his head there was no defect in him. |
(כה) AUוּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְׂרָאֵל לְהַלֵּל מְאֹד מִכַּף רַגְלוֹ וְעַד קָדְקֳדוֹAV לֹא הָיָה בוֹ מוּם. |
26
καὶ
ἐν τῷ κείρεσθαι
αὐτὸν τὴν κεφαλὴν
αὐτοῦ--καὶ ἐγένετο
ἀπ᾿ ἀρχῆς ἡμερῶν
εἰς ἡμέρας,
ὡς ἂν ἐκείρετο,
ὅτι κατεβαρύνετο
ἐπ᾿ αὐτόν--καὶ
κειρόμενος
αὐτὴν ἔστησεν
τὴν τρίχα τῆς
κεφαλῆς αὐτοῦ
διακοσίους
σίκλους ἐν
τῷ |
26
And when he polled
his head, (and it was at the beginning of every year that he
polled
it, because it grew, heavy upon him,) even when he polled
it, he weighed the hair of his head, two hundred shekels according
to the royal |
26
And when he polled
his |
26 And when he polled his head, (for it was at every year's end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight. |
26 And when he shaved his head (and it was at the end of each year that he shaved, since it became heavy on him, therefore he shaved it), then he weighed the hair of his head. It was 200 shekels by the king’s weight. |
(כו) וּבְגַלְּחוֹAW אֶת רֹאשׁוֹ וְהָיָה מִקֵּץ יָמִים לַיָּמִים אֲשֶׁר יְגַלֵּחַ כִּי כָבֵד עָלָיו וְגִלְּחוֹ וְשָׁקַל אֶת שְׂעַר רֹאשׁוֹ מָאתַיִם שְׁקָלִים בְּאֶבֶן הַמֶּלֶךְ. |
27
καὶ
ἐτέχθησαν τῷ
Αβεσσαλωμ
τρεῖς υἱοὶ
καὶ θυγάτηρ
μία, καὶ ὄνομα
αὐτῇ Θημαρ· αὕτη
ἦν γυνὴ καλὴ
|
27
And there were born to Abessalom three sons and one daughter, and
her name was Themar: she was a |
27
And there were born to Absalom three sons: and one daughter, whose
name was Thamar, [and]
she was |
27 And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance. |
27 There was also born to Absalom three sons and one daughter - and her name was Tamar. She became a woman of beautiful appearance. |
(כז) וַיִּוָּלְדוּ לְאַבְשָׁלוֹם שְׁלוֹשָׁה בָנִים וּבַת אַחַת וּשְׁמָהּ תָּמָרAX הִיא הָיְתָה אִשָּׁה יְפַת מַרְאֶהAY. |
28 Καὶ ἐκάθισεν Αβεσσαλωμ ἐν Ιερουσαλημ δύο [ἔτη] ἡμερῶν καὶ τὸ πρόσωπον τοῦ βασιλέως οὐκ εἶδεν. |
28 And Abessalom remained in Jerusalem two full years, and he saw not the king's face. |
28 And Absalom dwelt two years in Jerusalem, and saw not the king's face. |
28 So Absalom dwelt two full years in Jerusalem, and saw not the king's face. |
28 So Absalom settled down in Jerusalem for two years, but he never saw the face of the king. |
(כח) וַיֵּשֶׁב אַבְשָׁלוֹם בִּירוּשָׁלִַם שְׁנָתַיִם יָמִים וּפְנֵי הַמֶּלֶךְ לֹא רָאָה. |
29
καὶ
ἀπέστειλεν
Αβεσσαλωμ
πρὸς Ιωαβ τοῦ
ἀποστεῖλαι
αὐτὸν πρὸς τὸν
βασιλέα, καὶ
οὐκ ἠθέλησεν
ἐλθεῖν πρὸς
αὐτόν· καὶ
ἀπέστειλεν
ἐκ δευτέρου
|
29
And Abessalom sent to Joab to bring him in to the king, and he
would not come to him: and he sent |
29
He sent therefore to Joab, to send him to the king: but he would
not come to him. And when he had sent the second time, and he
would not come
|
29 Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come. |
29 Presently, Absalom sent a commission to Joab that he might be sent to the king, but he was not willing to come to him. So he sent a commission {to him} again a second time, but he was not willing to come. |
(כט) וַיִּשְׁלַח אַבְשָׁלוֹם אֶל יוֹאָב לִשְׁלֹחַ אֹתוֹ אֶל הַמֶּלֶךְ וְלֹא אָבָה לָבוֹא אֵלָיו וַיִּשְׁלַח עוֹד שֵׁנִיתAZ וְלֹא אָבָה לָבוֹא. |
30
καὶ
εἶπεν [Αβεσσαλωμ]
πρὸς τοὺς παῖδας
αὐτοῦ Ἴδετε
[ἡ μερὶς
ἐν]
ἀγρῷ τοῦ Ιωαβ
ἐχόμενά X
μου , καὶ
αὐτῷ κριθαὶ
ἐκεῖ, πορεύεσθε
καὶ ἐμπρήσ |
30 And [Abessalom] said to his servants, Behold, Joab's [portion in the] field is next to mine X, and he has in it barley; go and set it on fire. And the servants of Abessalom set the field on fire: [and the servants of Joab come to him with their clothes rent, and they said to him, The servants of Abessalom have set the field on fire.] |
30
X He said to
his servants: You |
30 Therefore he said unto his servants, See, Joab's field is near X mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire. |
30 Then he said to his servants, “Look, Joab’s lot is near at hand, and he has barley-stalks there. Go and {burn} it with fire.” So Absalom’s servants burned his lot with fire. {And Joab’s kids came to him with their clothes torn, and they said, “The servants of Absalom have burned our lot with fire!} |
(ל) וַיֹּאמֶר אֶל עֲבָדָיו רְאוּ חֶלְקַת יוֹאָב אֶל יָדִי וְלוֹ שָׁם שְׂעֹרִים לְכוּ וְהֹוצִיתִהָBA בָאֵשׁ וַיַּצִּתוּ עַבְדֵי אַבְשָׁלוֹם אֶת הַחֶלְקָה בָּאֵשׁBB. |
31 καὶ ἀνέστη Ιωαβ καὶ ἦλθεν πρὸς Αβεσσαλωμ εἰς τὸν οἶκον καὶ εἶπεν πρὸς αὐτόν Ἵνα τί οἱ παῖδές σου ἐνεπύρισαν τὴν μερίδα τὴν ἐμὴν ἐν πυρί; |
31 And Joab arose, and came to Abessalom into the house, and said to him, Why have thy servants set X my field on fire? |
31
Then Joab arose, and came to Absalom
to his house, and said X X:
Why have thy servants set X my
|
31 Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set X my field on fire? |
31 Then Joab got up and went to Absalom at his house and said to him, “Why have your servants burned the lot which belongs to me with fire?” |
(לא) וַיָּקָם יוֹאָב וַיָּבֹא אֶל אַבְשָׁלוֹם הַבָּיְתָה וַיֹּאמֶר אֵלָיו לָמָּה הִצִּיתוּ עֲבָדֶךָ אֶת הַחֶלְקָה אֲשֶׁר לִי בָּאֵשׁ. |
32
καὶ
εἶπεν Αβεσσαλωμ
πρὸς Ιωαβ Ἰδοὺ
ἀπέστειλα πρὸς
σὲ λέγων Ἧκε
ὧδε καὶ ἀποστελῶ
σε πρὸς τὸν βασιλέα
λέγων Ἵνα τί
ἦλθον ἐκ Γεδσουρ;
ἀγαθόν μοι ἦν
τοῦ ἔτι εἶναί
με ἐκεῖ· καὶ
νῦν ἰδοὺ τὸ
πρόσωπον τοῦ
βασιλέως [οὐκ]
εἶδ |
32
And Abessalom said to Joab, Behold, I sent to thee, saying, Come
hither, and I will send thee to the king, saying, Why did I come
out of Gedsur? it would have been better for me to have remained
there: and now, behold, I have [not]
see |
32 And Absalom answered Joab: I sent to thee beseeching thee to come to me, that I might send thee to the king, to say to him: Wherefore am I come from Gessur? it had been better for me to be there: I beseech thee therefore that I may see the face of the king: and if he be mindful of my iniquity, let him kill me. |
32 And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me. |
32 And Absalom said to Joab, “Look, I sent a commission to you to say, ‘Come on here and let me send you to the king to say, “Why did I come from Geshur? It would have been better for me if I were still there!”’ But now, let me see the face of the king, and if there is iniquity in me, then let him put me to death.” |
(לב) וַיֹּאמֶר אַבְשָׁלוֹם אֶל יוֹאָב הִנֵּה שָׁלַחְתִּי אֵלֶיךָ לֵאמֹר בֹּא הֵנָּה וְאֶשְׁלְחָה אֹתְךָ אֶל הַמֶּלֶךְ לֵאמֹר לָמָּה בָּאתִי מִגְּשׁוּר טוֹב לִי עֹד אֲנִי שָׁם וְעַתָּה אֶרְאֶהBC פְּנֵי הַמֶּלֶךְ וְאִם יֶשׁ בִּי עָוֹן וֶהֱמִתָנִי. |
33 καὶ εἰσῆλθεν Ιωαβ πρὸς τὸν βασιλέα καὶ ἀπήγγειλεν αὐτῷ, καὶ ἐκάλεσεν τὸν Αβεσσαλωμ, καὶ εἰσῆλθεν πρὸς τὸν βασιλέα καὶ προσεκύνησεν αὐτῷ καὶ ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ ἐπὶ τὴν γῆν κατὰ πρόσωπον τοῦ βασιλέως, καὶ κατεφίλησεν ὁ βασιλεὺς τὸν Αβεσσαλωμ. |
33 And Joab went in to the king, and brought him word: and he called Abessalom, and he went in to the king, and did him obeisance, and fell upon his face to the ground, [even] in the presence of the king; and the king kissed Abessalom. |
33
So Joab going in to the king, told him [all]:
and Absalom |
33 So Joab came 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: and the king kissed Absalom. |
33 Then Joab went to the king and communicated it to him, and he called to Absalom, and he came to the king and bowed his face down before him upon the ground in the presence of the king, and the king kissed Absalom. |
(לג) וַיָּבֹא יוֹאָב אֶל הַמֶּלֶךְ וַיַּגֶּד לוֹ וַיִּקְרָא אֶל אַבְשָׁלוֹם וַיָּבֹא אֶל הַמֶּלֶךְ וַיִּשְׁתַּחוּ לוֹ עַל אַפָּיו אַרְצָה לִפְנֵי הַמֶּלֶךְ וַיִּשַּׁק הַמֶּלֶךְ לְאַבְשָׁלוֹם. |
1Targums, Abarbinel
2The Soncino commentary cited a Rabbinic opinion estimating the 200 shekels at 2 pounds, but said it was probably actually 4 (with which Willett agreed, although the Old Latin and Greek Lucian Rescription cut the 200 shekels in half), Josephus and Tsumura estimated it at 5 pounds, and Gill estimated it at 6 pounds. K&D reckoned it at 3 or 6 pounds, but considered both to be an exaggeration.
3Some commentators (Willett, Gill) interpret the story that son who was killed in the end was the one who started the altercation and that the brother who survived had to kill the aggressor in self-defense. But the account doesn’t actually say that much. Since this happened “in the field” it is presumed that there were no witnesses. And the widow does not argue the justice of self-defense; she is just asking for pity.
4Willett argued to the contrary that: “Therefore the meane way is best, neither to condemne or iustifie this fact of Dauid, as seeming to impugne the lawe of Moses, nor yet to justifie it: excused it may be by diuerse circumstances...”
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
Scrolls containing 2 Samuel 14 are 4Q51 Samuela
containing parts of verses 1-3, 14, 18-19, 33, dated between 50-25
B.C., and 4Q53 Samuelc, containing verses 7-33, dated
around 100 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}.
BSyriac adds “מלכא/the king,” Targums add “לְמִפַק/longing,” and Vulgate adds “versum/turned,” but DSS does not have space for an extra word.
CThis part of the verse is obliterated in the DSS, but it has too much space for the reading of the MT. Joab’s name would fit in that space, making the subject explicit rather than assumed.
DLit. “this,” Targums substitute “דְנָן/now/this time” (which makes the most sense to me and could indicate Joab has used her as an actress before) or “דמן/who/which” (Tsumura preferred this.), Syriac renders it “דהא/?,” English versions omit. It’s obliterated in the DSS, but there is space for it.
EMultiple Hebrew manuscripts as well as all the ancient versions read “she went [in/up]” instead of “she spoke.” The DSS is obliterated at this point.
FSyriac & Vulgate add “me,” but the LXX follows the simpler reading of the MT. The DSS is obliterated here.
GOf the 38 times this word appears in the Hebrew OT (one of which is in v.2 above, where it is translated “mourning”), this is one of 9 times that it is translated as an interjection. The other such instances are (as the NASB translates them): Gen. 17:19 “No,” 42:21 “Truly,” 1Ki. 1:43 “No,” 2Ki. 4:14 “Truly,” 2Ch. 1:4 “However,” 33:17 “Nevertheless,” Dan. 10:7 “nevertheless,” and 10:21 “However.” The root meaning of “mourn/lament” is, however noted in Strong and BDB.
HVaticanus inserts ‘ενα, following the MT.
Icf. the same phrases in Deuteronomy 25:11. Natzal, while usually translated “deliver/rescue,” also carries the connotation of “taking away/snatching.”
JLit. “And he struck him the one the one.” Although the vav at the end of the verb would normally be considered a 3ms direct object “him,” the LXX, Syriac, Targums, and Vulgate all read as though the verb does not have this suffix (DSS is obliterated). Tsumura suggests that it could be an “old spelling” related to a weak letter.
KKere = שִׂים, but there is not difference in meaning.
LThe feminine singular spelling of this noun could refer back to the feminine singular “coal.”
MNo other manuscript supports this extra word. The DSS, which is obliterated at this point, could possibly accommodate an extra word like בשלומ, but not necessarily.
Ncf. 2 Samuel 3:28 “Now, when David heard about it afterward he said, ‘I and my administration are innocent before Yahweh for ever of the murder of Abner son of Ner…’” (NAW) The DSS inserts and extra word before the last word in this verse. It ends with תו- which would fit the spelling of the Hebrew word which I translated “administration” in 3:28.
ODSS has different archaic spellings for the last two words, but there is no difference in meaning.
PTwo Hebrew manuscripts plus the Lucian Rescription of the Septuagint, the Old Latin, and the Syriac add “to me.” Targums add “the book of the law.”
QMasoretic scribes suggested removing the yod at the end, but either way, it would be considered the same word, a Hiphil infinitive construct. K&D explained, “The Chethib הַרְבִּית is probably a copyist's error for הַרְבֹות, for which the Masoretes would write הַרְבַּת, the construct state of הָרְבָּה, - a form of the inf. abs. which is not commonly used, and which may possibly have been chosen because הַרְבֶּה had become altogether an adverb...” Literally it means, “from multiplying.” Driver pointed out that since the avenger of blood had not destroyed them yet, it would be inaccurate to translate “no more,” thus he suggested “not greatly.”
RK&D: “חָשַׁב with עַל does not mean to think or reflect “with regard to,” but “against” a person. Ewald is quite correct in referring the word כָּזֹאת to what follows: such things, i.e., such thoughts as thou hast towards thy son, whose blood-guiltiness thou wilt not forgive. אֱלֹהִים עַל־אַם, without the article, is intentionally indefinite, “against people of God,” i.e., against members of the congregation of God. ”
SLit. “as being guilty” (participle)
TGoldman pointed out that “respect of persons” is nasa panim, not, as it is here, nasa nephesh.
UThis is a Niphal with a plural spelling, perhaps because of the plural ending of “water” or perhaps it is envisioning an indefinite group of persons trying to recover water spilled on the ground. DSS (4Q53) has space in an obliterated part of this verse for another word or two, but DSS 4Q51 does not have space for extra words; in fact it is slightly shorter than the MT because it omits the lamed prefix before lebalti, but that doesn’t make a difference in the translation.
VThe word for “see” (ראה which often loses its last letter) and the word for “fear” (ירא which often loses its first letter) in Hebrew are so similar that they can easily be mistaken for each other.
WThis word is missing in the Vulgate, but is in the LXX. This part of the DSS is obliterated, and the spacing between legible portions is not definitive as to whether this word was also not in the DSS or whether it was present.
XWillett followed Vatabulus interpreting it “the people terrified me, and told me, that if I should directly make request for thy sonne, thou wouldest be angrie, and this is the cause of my couert speech.” K&D interpreted it that “the people have put me in fear (sc., by their demand that I should give up my son to the avenger of blood)”
YVulgate adds the volitional verb volebant, just as the LXX adds the additional verb ζητεω
ZThis section of the verse is obliterated in the DSS, but there is too much room in it for the text of the MT. There is just enough room between legible words in this verse in the DSS to add המבקש "seeking,” which is the reading of the LXX, but most English versions follow the Vulgate, which adds “would/wants.”
AA“The inheritance of God was the nation of Israel (as in 1Sam. 26:19; cf. Deut. 32:9).” ~K&D
ABTargums and a couple of outlier Greek versions (Lucian Rescription and Theodotian) read “Yahweh/the LORD.”
ACBrenton appears to have followed the Old Latin rather than the LXX here, which reads “sacrifice.”
ADThe word in Hebrew for “grain offering/sacrifice” (מנחה) is very similar to the Hebrew word for “rest/comfort” (מְנוּחָה)
AEThere are Hebrew manuscripts which read with a change of one consonant hj*n%m=l!, followed by the LXX, Vulage, and Syriac, changing the meaning from “rest” to “grain-offering.” Tsumura sticks by the MT with “be the resolution” [of this legal matter].
AFTsumura notes that this is a merismus indicating he knows everything.
AGDSS seems to have a slightly different reading, but so much is obliterated that a reconstruction can’t be certain. All the other manuscripts support the MT.
AHThe DSS is partially obliterated here, but it has the extra space to support the extra words “to the king” in the LXX.
AIThe Cairo Geniza, which predates the MT by a century reads ?ya; the DSS which predates the MT by a millenium reads ?y K&D: “אִשׁ is .. a softer form of יֵשׁ, as in Micah 6:10.” Tsumura explains it in terms of “phonetic spelling,” where an aleph is thrown in because it sounds better after the mem of the previous word. This negative form of “yes” does not occur anywhere else in the Hebrew Bible.
AJThe normal spelling for “left” has an aleph before the last letter, but the MT dropped it out. Tsumura explains that the MT spelling is an instance of vowel sandhi where a vowel is dropped for reasons of pronunciation that do not change the meaning. The DSS (lam?hlw) and several other Hebrew manuscripts copied the word with the aleph.
AKDSS substitutes the synonym itma “your maid.”
ALThis demonstrative pronoun is not in the DSS or MT or Targums (or Syriac?).
AMThis is the only time the Piel infinitive of this verb occurs.
ANThe Hebrew is literally “revolving the face of the thing,” which the Vulgate and KJV interpret as changing her speech into a fictional story, but modern versions interpret as seeking to change the relationship between David and Absalom (Goldman), K&D: “to disguise the affair in the finest way”
AODSS omits “all” but “knows what is in the land” can mean the same thing as “knows all that is in the land.”
APSyriac, LXX, and Vulgate all add a second person pronoun. The DSS is obliterated here, but the space could accommodate that if it were substituted for the sign of the direct object, which is dispensable.
AQDSS and Vulgate add an “and” before this word.
ARThe Kere “your servant” (עַבְדֶּךָ) is the reading of the DSS, Targums, Old Latin, Vulgate, and even some Greek editions. The DSS, however, ends with a paragogic h–
ASThis word is not in the DSS, but it’s in all the other manuscripts. It could go without saying, without changing the story because it would be assumed that he “got up” to “go” after “bowing.”
ATHouse arrest was something Solomon may have picked up from David (viz. 1 Ki. 2:36).
AUInstead of וכ, the DSS reads DSS instead mg “also,” but no other manuscript reads like the DSS.
AVDSS reads wdqwq, but that’s probably just an alternate spelling, not a different word.
AWTsumura “shaved”
AXThe Lucian Rescription and Old Latin read “Maacah.” This is probably due to editing to reconcile it to Kings and Chronicles, but there is a better way to reconcile all the texts, and that is explained in the sermon.
AYThe Greek and Old Latin have additional notes about Tamar and her descendents, but the DSS does not support the extra words.
AZDSS adds wyla “to him,” which is also in the LXXand Vulgate.
BAK&D: “Chethib וְהֹוצִיתִהָ (‘come, I will set it on fire’) is a Hiphil formation, according to verbs ופ, for which the Keri has וְהַצִּיתוּהָ, the ordinary Hiphil form of יָצַת in the second person plural, ‘go and set it on fire.’” DSS, LXX and Vulgate agree with the Keri.
BBDSS supports the reading of the LXX and Vulgate which adds the report of Joab’s children/servants to him of the burnt field. This doesn’t change the story, which works the same with or without it.
BCDSS adds an, supporting the imperfect in the MT over the Aorist in the LXX.