Joab Secures Absalom's Return and Reconciliation
2 Samuel 14:1-33
2 S.14.1 - Details
Original Text
Morphology
- וידע: VERB,qal,perf,3,m,sg
- יואב: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- צריה: NOUN,f,sg,abs
- כי: CONJ
- לב: NOUN,m,sg,abs
- המלך: NOUN,m,sg,def
- על: PREP
- אבשלום: NOUN,m,sg,abs
Parallels
- 2 Samuel 14:2-20 (structural): Joab engineers a fictitious case (the woman of Tekoa) to manipulate the king into restoring Absalom—this passage is the immediate procedural outworking of Joab's knowledge in v.1.
- 2 Samuel 14:21 (verbal): Joab explicitly reiterates that the king's heart is toward Absalom as he presses David to accept Joab's scheme—verbal echo and direct application of v.1.
- 2 Samuel 15:1-6 (thematic): Absalom's subsequent popularity and political maneuvering demonstrate the practical consequences of David's favorable disposition that Joab perceived in v.1.
- 2 Samuel 18:33 (thematic): David's intense mourning at Absalom's death confirms the depth of feeling toward Absalom that Joab had earlier perceived in the king's heart.
Alternative generated candidates
- And Joab son of Zeruiah perceived that the king’s heart was toward Absalom.
- And Joab son of Zeruiah knew that the king’s heart was toward Absalom.
2 S.14.2 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- יואב: NOUN,m,sg,abs
- תקועה: NOUN,f,sg,abs
- ויקח: VERB,qal,impf,3,m,sg
- משם: PREP
- אשה: NOUN,f,sg,abs
- חכמה: NOUN,f,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- אליה: PREP+PRON,3,f,sg
- התאבלי: VERB,hitp,impv,2,f,sg
- נא: PART
- ולבשי: VERB,qal,impv,2,f,sg
- נא: PART
- בגדי: NOUN,m,pl,cons
- אבל: CONJ
- ואל: CONJ+PREP
- תסוכי: VERB,qal,impf,2,f,sg
- שמן: NOUN,m,sg,abs
- והיית: VERB,qal,perf,2,m,sg
- כאשה: PREP+NOUN,f,sg,abs
- זה: PRON,dem,m,sg
- ימים: NOUN,m,pl,abs
- רבים: ADJ,m,pl,abs
- מתאבלת: VERB,hitp,ptc,f,sg
- על: PREP
- מת: ADJ,m,sg
Parallels
- 2 Samuel 14:1 (structural): Immediate narrative context — Joab engineers the episode by sending a woman from Tekoa to present a staged lament to David (this verse is the direct setup for 14:2–20).
- 2 Samuel 12:1–13 (structural): Nathan’s use of a fictive case (the poor man’s lamb) to confront and move David parallels Joab’s tactic of employing a contrived lament to shape the king’s judgment and emotions.
- 1 Samuel 25:2–35 (thematic): Abigail functions as a 'wise woman' who, by timely speech and action, averts bloodshed and influences David’s decision—paralleling the motif of a woman using wisdom and persuasion to alter a ruler’s course.
- 2 Samuel 20:16–22 (verbal): Another explicit 'wise woman' episode (the woman of Abel) who rebukes Joab and negotiates to save her city; echoes the phrase 'wise woman' (אִשָּׁה חֲכָמָה) and the role of a woman intervening to resolve a political/military crisis.
Alternative generated candidates
- So Joab sent and took from Tekoa a wise woman, and said to her, “Mourn now, and put on mourning garments, and do not anoint yourself with oil; be like one who has been mourning many days for the dead.”
- So Joab sent and took from there a wise woman of Tekoa, and he said to her, “Mourn now, and put on mourning garments; do not anoint yourself, and be as one who has been many days mourning for the dead.”
2 S.14.3 - Details
Original Text
Morphology
- ובאת: CONJ+VERB,qal,perf,2,m,sg
- אל: NEG
- המלך: NOUN,m,sg,def
- ודברת: VERB,qal,perf,2,m,sg
- אליו: PREP+PRON,3,m,sg
- כדבר: PREP+NOUN,m,sg,abs
- הזה: DEM,m,sg
- וישם: VERB,qal,perf,3,m,sg
- יואב: NOUN,m,sg,abs
- את: PRT,acc
- הדברים: NOUN,m,pl,def
- בפיה: PREP,3,f,sg
Parallels
- 2 Sam 14:1-4 (verbal): Immediate context: the surrounding verses describe Joab’s plan and explicitly state he put the words in the woman’s mouth, expanding on v.3’s claim.
- 1 Kings 3:16-28 (thematic): A woman brings a carefully framed appeal before the king; both narratives use a female petitioner and rhetorical presentation to elicit a royal decision or intervention.
- 2 Sam 12:1-7 (Nathan’s parable) (structural): Nathan stages a fictive complaint to confront the king—like Joab’s sending of a scripted speaker—using a narrated case to shape David’s response.
- 1 Sam 25:23-31 (thematic): Abigail’s persuasive speech to David on behalf of others parallels the motif of a woman sent to counsel or intercede with a ruler, employing rhetoric to change royal action.
Alternative generated candidates
- And come to the king and speak to him according to these words.” And Joab put the words in her mouth.
- And come to the king and speak to him according to these words; and Joab put the words in her mouth.
2 S.14.4 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- האשה: NOUN,f,sg,def
- התקעית: NOUN,f,sg,def
- אל: NEG
- המלך: NOUN,m,sg,def
- ותפל: VERB,qal,perf,3,f,sg
- על: PREP
- אפיה: NOUN,f,sg,abs+3f
- ארצה: NOUN,f,sg,abs
- ותשתחו: VERB,qal,impf,3,f,sg
- ותאמר: VERB,qal,perf,3,f,sg
- הושעה: VERB,hiph,impv,2,m,sg
- המלך: NOUN,m,sg,def
Parallels
- 1 Samuel 25:23-24 (verbal): Abigail 'fell before David on her face and bowed to the ground' and urgently interceded for her household—very similar verbal and situational language of a woman prostrating before the king to plead for help.
- Ruth 2:10 (verbal): Ruth 'fell on her face, bowed down to the ground' before Boaz and called him 'my lord,' paralleling the physical prostration and deferential plea found in 2 Samuel 14:4.
- 1 Kings 1:16-17 (verbal): Bathsheba 'bowed herself on her face' before David to press her petition (securing Solomon's accession), echoing the same verbal image of a woman prostrating before the king to seek favor.
- Esther 5:1-3 (thematic): Esther courageously approaches the king to seek mercy for her people; while she does not use identical wording, the scene thematically parallels a woman risking the royal audience and pleading for deliverance.
Alternative generated candidates
- So the woman of Tekoa went to the king; she prostrated herself on her face to the ground and did obeisance, and said, “Deliver, O king.”
- And the woman of Tekoa came to the king, and she fell on her face to the ground and prostrated herself, and said, “Help, O king.”
2 S.14.5 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- לה: PREP+PRON,3,f,sg
- המלך: NOUN,m,sg,def
- מה: PRON,int
- לך: PRON,2,m,sg
- ותאמר: VERB,qal,perf,3,f,sg
- אבל: CONJ
- אשה: NOUN,f,sg,abs
- אלמנה: NOUN,f,sg,abs
- אני: PRON,1,sg
- וימת: VERB,qal,perf,3,m,sg
- אישי: NOUN,m,sg,pr1s
Parallels
- 1 Sam.25:28-31 (structural): A woman (Abigail) speaks directly to David to avert judgment and plead for mercy on behalf of others—parallel role of a female petitioner addressing the king to influence royal decision-making.
- Luke 18:3-5 (thematic): The parable of the persistent widow who seeks justice from an unjust judge highlights the motif of a widow appealing to an authority for redress and protection.
- Luke 7:12-13 (thematic): The account of Jesus encountering the widow of Nain emphasizes the vulnerability of widows before authorities and elicits compassionate intervention on their behalf.
- Deut.10:18 (thematic): The law’s concern that God executes justice for the fatherless and widow provides legal and ethical background for why a widow’s plea before a ruler would be especially weighty in Israelite thought.
- Ps.146:9 (thematic): This psalmic assertion that the LORD watches over the widow echoes the broader scriptural concern for widows’ welfare, framing the widow’s claim of vulnerability in 2 Sam 14:5 within Israel’s theological expectation of protection and justice.
Alternative generated candidates
- And the king said to her, “What is your trouble?” And she said, “I am a widow; my husband is dead.”
- And the king said to her, “What is your trouble?” And she said, “I am a widow; my husband is dead.
2 S.14.6 - Details
Original Text
Morphology
- ולשפחתך: CONJ+PREP+NOUN,f,sg,abs+PRON,2,m,sg
- שני: NUM,m,pl,construct
- בנים: NOUN,m,pl,abs
- וינצו: CONJ+VERB,qal,imf,3,m,pl
- שניהם: PRON,3,m,pl
- בשדה: PREP+NOUN,m,sg,abs
- ואין: CONJ+PART,exist
- מציל: VERB,qal,part,3,m,sg
- ביניהם: PREP+PRON,3,m,pl
- ויכו: VERB,qal,impf,3,m,pl
- האחד: PRON,indef,sg,m
- את: PRT,acc
- האחד: PRON,indef,sg,m
- וימת: VERB,qal,perf,3,m,sg
- אתו: PRON,3,m,sg,acc
Parallels
- Genesis 4:8 (verbal): Earliest instance of fratricide — Cain attacks and kills Abel; parallels 'one smote the other and he died' (brother against brother).
- Genesis 37:18-20 (thematic): Joseph's brothers conspire to kill him in the field — another example of sibling violence/attempted murder among brothers in a field setting.
- 2 Samuel 13:28-29 (thematic): Absalom's servants kill Amnon at a sheep-shearing after a planned encounter — a closely related episode of one brother's death at the hands of kin within David’s family context.
- Exodus 21:12 (structural): Legal provision on homicide ('He who strikes a man so that he dies shall be put to death') — frames the act of one striking another fatally and the social/legal consequences.
- Proverbs 17:14 (thematic): Warning about the escalation of quarrels ('starting a quarrel…drop the matter') — thematically related to an unresolved field quarrel that ends in deadly violence.
Alternative generated candidates
- And your handmaid had two sons, and they met together in the field; and there was no one to part them, and one struck the other and killed him.
- And your maidservant had two sons, and they quarreled in the field, and there was no one to part them; one struck the other and killed him.
2 S.14.7 - Details
Original Text
Morphology
- והנה: ADV
- קמה: VERB,qal,perf,3,f,sg
- כל: DET
- המשפחה: NOUN,f,sg,def
- על: PREP
- שפחתך: NOUN,f,sg,abs+2ms
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- תני: VERB,qal,imperative,2,f,sg
- את: PRT,acc
- מכה: NOUN,f,sg,abs
- אחיו: NOUN,3,m,sg,abs
- ונמתהו: VERB,niphal,imperfect,1,pl+3ms
- בנפש: PREP+NOUN,f,sg,abs
- אחיו: NOUN,3,m,sg,abs
- אשר: PRON,rel
- הרג: VERB,qal,perf,3,m,sg
- ונשמידה: VERB,hifil,imperfect,1,pl
- גם: ADV
- את: PRT,acc
- היורש: NOUN,m,sg,def
- וכבו: VERB,qal,imperfect,1,pl
- את: PRT,acc
- גחלתי: NOUN,f,sg,abs+1cs
- אשר: PRON,rel
- נשארה: VERB,qal,perf,3,f,sg
- לבלתי: PART,neg
- שים: VERB,qal,impv,2,m,sg
- לאישי: PREP+NOUN,m,sg,abs,1cs
- שם: ADV
- ושארית: CONJ+NOUN,f,sg,abs
- על: PREP
- פני: NOUN,m,sg,cons
- האדמה: NOUN,f,sg,def
Parallels
- Numbers 35:19-21, 27-34 (structural): Law regulating the 'avenger of blood' and the distinction between murder and manslaughter; provides the legal background for kin seeking to kill a murderer and concerns about defiling the land and erasing a guilty line.
- Deuteronomy 19:11-13 (verbal): Prescribes that the 'avenger of blood' (next of kin) shall put a murderer to death; parallels the family’s demand in 2 Sam 14:7 that the slayer be handed over for execution.
- Genesis 9:5-6 (thematic): Articulates the basic principle that human life is avenged by death ('whoever sheds man's blood, by man shall his blood be shed'), providing the moral/thematic foundation for kin vengeance expressed in 2 Sam 14:7.
- Psalm 109:13-16 (verbal): Imprecatory language praying that the offender’s children be cut off and his name blotted out—echoes 2 Sam 14:7’s demand to destroy the heir and extinguish the offender’s name/line.
Alternative generated candidates
- And behold, all the family rose against your handmaid, saying, ‘Deliver up the one who struck his brother, that we may put him to death for the life of his brother who was slain; and destroy the heir, that there be no remnant to carry on my husband’s name on the earth.’”
- And behold, all the relatives rose against your maidservant and said, ‘Hand over the one who struck his brother, that we may put him to death for the life of his brother whom he killed, and so destroy the heir also; then let the remaining offspring of my husband be cut off and his name perish from his house and from his seed from the earth.’”
2 S.14.8 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- אל: NEG
- האשה: NOUN,f,sg,def
- לכי: VERB,qal,imp,2,f,sg
- לביתך: PREP+NOUN,f,sg,cs+PRON,2,f,sg
- ואני: PRON,1,sg
- אצוה: VERB,qal,impf,1,_,sg
- עליך: PREP+2ms
Parallels
- 2 Samuel 14:21 (verbal): Same episode—after the woman's plea Joab reports to the king and David issues the decisive order to bring Absalom back (mirrors 14:8’s formula of the king promising to give orders).
- 2 Samuel 14:28–29 (thematic): Follows through on the earlier promise: Absalom is permitted to return to his house but is not fully restored to the king’s presence (contrast between the king’s order and its limited effect).
- 1 Samuel 25:35 (thematic): David’s response to Abigail (‘Go up in peace to thy house… I have hearkened to thy voice’) parallels the motif of a leader receiving a woman's plea and issuing a royal authorization to go home.
- 1 Kings 1:21–22 (thematic): David’s summons of Bathsheba and his subsequent commands concerning Solomon’s succession reflect the same pattern of a ruler giving formal orders in response to an appeal or courtly intervention.
Alternative generated candidates
- Then the king said to the woman, “Go to your house; I will give command concerning you.”
- Then the king said to the woman, “Go to your house; I will give orders concerning you.”
2 S.14.9 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- האשה: NOUN,f,sg,def
- התקועית: NOUN,f,sg,def
- אל: NEG
- המלך: NOUN,m,sg,def
- עלי: PREP+PRON,1,sg
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- העון: NOUN,m,sg,def
- ועל: CONJ+PREP
- בית: NOUN,m,sg,abs
- אבי: NOUN,m,sg,cons
- והמלך: CONJ+NOUN,m,sg,def
- וכסאו: CONJ+NOUN,m,sg+PRON,3,sg
- נקי: ADJ,m,sg
Parallels
- 2 Samuel 14:11 (structural): Immediate continuation of the same pericope in which the woman explicitly argues that the king and his throne should be declared innocent — same pleading and legal strategy within the narrative.
- Exodus 32:32 (thematic): Moses offers to bear/lose his own name for Israel's sake (’blot me out of your book’), echoing the motif of a third party offering to take blame or consequence to avert guilt for others.
- Genesis 44:33-34 (thematic): Judah offers himself as a substitute to spare Benjamin and preserve Jacob’s household — a self-substitution motif comparable to the woman’s willingness to assume guilt to free the ruler and his house.
- 1 Samuel 25:28-31 (thematic): Abigail’s intercession averts David’s bloodguilt and places petitioning language on behalf of the leader; parallels the woman of Tekoah’s plea to absolve the king and prevent harm.
Alternative generated candidates
- But the woman of Tekoa said to the king, “Please, my lord the king, let the iniquity and the house of my father be remembered; the king and his throne are clear.”
- And the woman of Tekoa said to the king, “Please let my lord the king take the trespass upon himself and upon the house of my father; and let the king and his throne be innocent.”
2 S.14.10 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- המדבר: VERB,qal,ptc,3,m,sg
- אליך: PREP+PRON,2,m,sg
- והבאתו: VERB,qal,imp,2,m,sg
- אלי: PREP+PRON,1,sg
- ולא: CONJ
- יסיף: VERB,qal,impf,3,m,sg
- עוד: ADV
- לגעת: INF,qal,inf
- בך: PREP+PRON,2,m,sg
Parallels
- 2 Samuel 14:11 (structural): Immediate narrative parallel — the king speaks further and instructs Joab to act; verse 11 continues the same exchange and shows the king's decision that follows the words of v.10.
- 2 Samuel 14:21 (structural): Narrative fulfillment — Joab carries out the king’s decision by bringing Absalom back to Jerusalem, showing the concrete result of the king’s promise of protection and return.
- 2 Samuel 13:12-14 (thematic): The Tamar–Amnon episode: Tamar pleads with Amnon not to violate her. The theme of bodily violation and the plea/prohibition 'do not touch me' echoes the protective language in 2 Sam 14:10.
- Psalm 72:12-14 (thematic): Description of the ideal king delivering and protecting the needy and oppressed. This kingly role of ensuring safety and justice parallels David’s assurance of protection in v.10.
Alternative generated candidates
- And the king said, “The man who speaks to you—bring him to me, and he shall not touch you any more.”
- And the king said, “Bring the man who spoke to you to me, and he shall not touch you any more.”
2 S.14.11 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- יזכר: VERB,qal,impf,3,m,sg
- נא: PART
- המלך: NOUN,m,sg,def
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- מהרבת: VERB,qal,perf,2,m,sg
- גאל: NOUN,m,sg,abs
- הדם: NOUN,m,sg,abs,def
- לשחת: VERB,qal,inf
- ולא: CONJ
- ישמידו: VERB,qal,impf,3,m,pl
- את: PRT,acc
- בני: NOUN,m,pl,construct
- ויאמר: VERB,qal,perf,3,m,sg
- חי: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אם: CONJ
- יפל: VERB,qal,impf,3,m,sg
- משערת: PREP,NOUN,f,sg,abs
- בנך: NOUN,m,sg,cstr+poss,2,m,sg
- ארצה: NOUN,f,sg,abs
Parallels
- Numbers 35:19-21 (verbal): Uses the term גואל־הדם (avenger/kinsman-redeemer of blood) and legal language about the avenger pursuing bloodguilt—direct lexical parallel to the phrase גאל הדם in the verse.
- Deuteronomy 19:6-13 (thematic): Discusses the cities of refuge and the danger posed by the avenger of blood; thematically connects the fear that a killer (or threatened party) and his family might be destroyed by the goel‑hadam, echoing the plea to spare descendants.
- Ruth 4:1-10 (thematic): Presents the institution of the גואל (kinsman‑redeemer) who preserves a family’s name and offspring—thematically related to the plea invoking a redeemer/avenger to protect the sons and maintain the family line.
- 1 Samuel 20:3 (verbal): Contains the oath formula חי־יְהוָה (’As the LORD lives’), the same sworn expression found in 2 Samuel 14:11, linking the forceful affirmation that follows the plea.
Alternative generated candidates
- And the woman said, “May my lord the king remember the LORD your God, who gives redemption for blood, lest they utterly destroy the remnant; and as the LORD lives, if your son should fall to the earth—”
- And the woman said, “May the king remember the LORD your God: the avenger of blood works to destroy, and one should not utterly cut off the children. As the LORD lives, if your son were to fall from the roof to the ground…”
2 S.14.12 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- האשה: NOUN,f,sg,def
- תדבר: VERB,qal,impf,2,m,sg
- נא: PART
- שפחתך: NOUN,f,sg,abs+2ms
- אל: NEG
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- דבר: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
Parallels
- 1 Kings 2:13-19 (thematic): A woman (Bathsheba) speaks to the king on behalf of another (Adonijah); both scenes feature a female petitioner addressing royal authority to request favor or intercession.
- 1 Samuel 25:24-31 (thematic): Abigail’s urgent speech to David to avert bloodshed parallels the motif of a woman boldly pleading before a ruler to influence his decision.
- 2 Samuel 12:1-7 (structural): Nathan’s use of a fictive story to confront David is structurally similar: a crafted speech/story delivered to the king to elicit judgment or moral response (wise/representative speaker addressing the king).
- Esther 8:3-5 (thematic): Esther approaches the king with a petition on behalf of her people; like the Tekoa woman she must gain the ruler’s ear and frame a request to secure royal action.
Alternative generated candidates
- Then the woman said, “Please, let your handmaid speak a word to my lord the king.” And he said, “Speak.”
- Then the woman said, “Let your servant speak a word to my lord the king.” And the king said, “Speak.”
2 S.14.13 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- האשה: NOUN,f,sg,def
- ולמה: CONJ
- חשבתה: VERB,qal,perf,2,f,sg
- כזאת: DEM,f,sg
- על: PREP
- עם: PREP
- אלהים: NOUN,m,pl,abs
- ומדבר: VERB,qal,ptc,m,sg
- המלך: NOUN,m,sg,def
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- כאשם: CONJ
- לבלתי: PART,neg
- השיב: VERB,hiphil,perf,3,m,sg
- המלך: NOUN,m,sg,def
- את: PRT,acc
- נדחו: NOUN,m,pl,abs+PRON:3,m,sg
Parallels
- 2 Samuel 12:1-7 (structural): Nathan uses a parable to confront David with his wrongdoing—structurally parallel to the wise woman's fictive case used to elicit David's judgment and sense of guilt.
- 2 Samuel 12:13 (thematic): After Nathan's parable David accepts the charge and admits sin. Similarly 2 Sam 14:13 treats the woman's story as an accusation that frames the king's failure to restore the exiled one as guilt.
- 2 Samuel 14:4-11 (verbal): Immediate literary context: these verses contain the woman's fabricated story about two brothers; 14:13 is her rhetorical conclusion turning that story into an accusation against the king.
- 1 Samuel 25:32-35 (thematic): Abigail's intervention toward David—rebuking him and averting bloodguilt—parallels the motif of a woman approaching the king with persuasive counsel that exposes potential guilt and prompts moral correction.
Alternative generated candidates
- And the woman said, “Why then have you devised this thing against the people of God? The king speaks as one who is guilty, to refuse to bring back the banished.”
- And the woman said, “Why have you devised this thing against the people of God? The king treats this matter as if it were guilt, to withhold restoring the banished one.
2 S.14.14 - Details
Original Text
Morphology
- כי: CONJ
- מות: VERB,qal,infabs
- נמות: VERB,qal,imperfect,1,_,pl
- וכמים: ADV
- הנגרים: NOUN,m,pl,def
- ארצה: NOUN,f,sg,abs
- אשר: PRON,rel
- לא: PART_NEG
- יאספו: VERB,qal,imperfect,3,m,pl
- ולא: CONJ
- ישא: VERB,qal,impf,3,m,sg
- אלהים: NOUN,m,pl,abs
- נפש: NOUN,f,sg,abs
- וחשב: VERB,qal,perf,3,sg
- מחשבות: NOUN,f,pl,abs
- לבלתי: PART,neg
- ידח: VERB,qal,impf,3,sg
- ממנו: PREP+PRON,3,m,sg
- נדח: ADJ,m,sg
Parallels
- Ecclesiastes 3:19-20 (thematic): Both passages stress human mortality and the common fate of all living creatures — 'men and beasts' share death and return to the earth, echoing 'we must die.'
- Job 34:15 (verbal): Job declares that 'all flesh shall perish together, and man shall turn again unto dust,' directly paralleling the assertion of inevitable death in 2 Sam 14:14.
- Isaiah 40:6-8 (thematic): Uses transient imagery (grass/flowers fading) to make the same point about human frailty and mortality as the 'water spilt on the ground' simile in 2 Sam 14:14.
- Acts 10:34 (verbal): Peter’s declaration 'God is no respecter of persons' echoes the Hebrew claim that God does not show partiality ('לא־ישא ... נפש'), aligning with the verse’s statement about God's impartial dealing with life and death.
- Romans 2:11 (verbal): Paul’s 'For there is no respect of persons with God' repeats the Old Testament theme of divine impartiality found in 2 Sam 14:14, reinforcing the theological point across Testaments.
Alternative generated candidates
- For we shall surely die, and are like water poured out on the ground, which cannot be gathered up again; yet God does not utterly take away life, and He devises ways so that the outcast is not forever cast off.
- For we must die, we die—and are like water spilled on the ground, which cannot be gathered up; yet God will not take away life, but devises means so that the banished do not remain an outcast.
2 S.14.15 - Details
Original Text
Morphology
- ועתה: CONJ
- אשר: PRON,rel
- באתי: VERB,qal,perf,1,_,sg
- לדבר: INF,qal
- אל: NEG
- המלך: NOUN,m,sg,def
- אדני: NOUN,m,sg,abs,1,sg
- את: PRT,acc
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- כי: CONJ
- יראני: VERB,qal,impf,3,m,pl
- העם: NOUN,m,sg,def
- ותאמר: VERB,qal,perf,3,f,sg
- שפחתך: NOUN,f,sg,poss2m
- אדברה: VERB,qal,impf,1,f,sg
- נא: PART
- אל: NEG
- המלך: NOUN,m,sg,def
- אולי: ADV
- יעשה: VERB,qal,imperfect,3,m,sg
- המלך: NOUN,m,sg,def
- את: PRT,acc
- דבר: NOUN,m,sg,abs
- אמתו: NOUN,f,sg,poss3m
Parallels
- 2 Samuel 14:6–11 (structural): Immediate context: the wise woman’s parable and plea to the king that sets up her direct petition in v.15—same speech-act and narrative strategy.
- 2 Samuel 14:21 (structural): Joab’s later, explicit entreaty to David to bring Absalom back—same episode of intercession and the king’s decisive response to a petition.
- 1 Samuel 25:24 (thematic): Abigail’s urgent, conciliatory appeal to David to avert bloodshed—parallel role of a woman mediating before a king/leader to secure mercy and wise judgment.
- Esther 5:1–3 (thematic): Esther courageously approaches the king to plead for her people’s life—similar motif of a petitioner gaining audience with the sovereign to seek clemency or reprieve.
- 1 Kings 2:13–19 (thematic): Bathsheba’s petition to Solomon on Adonijah’s behalf—another example of a courtly appeal by a woman to the king to influence royal action or grant a request.
Alternative generated candidates
- Now I came to speak this matter to my lord the king because the people have terrified me; and your handmaid thought, ‘I will speak to the king; perhaps the king will perform the word of truth.’”
- And now, when I came to speak to the king, my lord, concerning this matter, the people were afraid of me. Your servant said, ‘Let me speak to the king; perhaps the king will do the thing that is right.’”
2 S.14.16 - Details
Original Text
Morphology
- כי: CONJ
- ישמע: VERB,qal,impf,3,m,sg
- המלך: NOUN,m,sg,def
- להציל: VERB,qal,inf
- את: PRT,acc
- אמתו: NOUN,f,sg,abs+3ms
- מכף: PREP+NOUN,f,sg,abs
- האיש: NOUN,m,sg,def
- להשמיד: VERB,hiph,inf
- אתי: PRON,1,sg
- ואת: CONJ
- בני: NOUN,m,pl,construct
- יחד: ADV
- מנחלת: PREP+NOUN,f,sg,const
- אלהים: NOUN,m,pl,abs
Parallels
- 2 Samuel 12:1-7 (structural): Nathan tells a parable to King David to expose wrongdoing and prompt a royal decision—parallel use of a fictive case to influence the king's judgment about family murder and justice.
- 2 Samuel 14:7-14 (quotation): Earlier lines of the Tekoa woman's story (the same parable) set up the exact situation appealed to in v.16—the threatened loss of family and inheritance—so v.16 echoes and completes that narrative plea.
- 1 Kings 1:11-31 (thematic): Bathsheba and Nathan appeal to King David regarding succession and the fate of heirs; both accounts show petitioners urging the king to protect or determine the inheritance and status of family members.
- Psalm 72:12-14 (thematic): Speaks of a ruler rescuing the needy and delivering those crushed by oppressors—resonates with the motif of the king as protector who can save a family from being dispossessed or destroyed.
Alternative generated candidates
- For the king will hear to save his truth from the hand of a man who would destroy me and my sons together from the inheritance of God.
- For the king will hear to deliver his cause from the hand of the one who would destroy, and will not destroy me and my children together out of the heritage of God.
2 S.14.17 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- שפחתך: NOUN,f,sg,suff-2ms
- יהיה: VERB,qal,impf,3,m,sg
- נא: PART
- דבר: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- למנוחה: PREP+NOUN,f,sg,abs
- כי: CONJ
- כמלאך: PREP+NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- כן: ADV
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- לשמע: INF,qal,infc
- הטוב: ADJ,m,sg,def
- והרע: CONJ+VERB,qal,impf,3,m,sg
- ויהוה: NOUN,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- יהי: VERB,qal,juss,3,m,sg
- עמך: NOUN,m,sg,suff-2m
Parallels
- 1 Kings 3:9-12 (thematic): Solomon’s request and God’s grant of an ability to distinguish good and evil parallels the woman’s claim about the king’s capacity to ‘hear good and evil’—both concern royal/judicial discernment.
- Genesis 3:5 (verbal): The phrase ‘good and evil’ (טוב ורע) echoes Genesis’ formula about knowing/discerning good and evil, creating a verbal link to moral discernment.
- Judges 13:21-22 (thematic): Manoah and his wife’s reaction to seeing the angel of the LORD (fear and the significance of encountering a divine messenger) parallels the simile ‘as an angel of God’ used of the king’s presence.
- Genesis 16:13 (thematic): Hagar’s encounter with the angel and her naming of God as one who sees reflects the motif of a human encounter with an angelic figure and its theological significance, similar to the woman’s comparison of the king to an angel of God.
- Deuteronomy 31:6 (verbal): The benedictory formula ‘The LORD your God be with you’ (יהוה אלהיך יהי עמך) echoes Deuteronomy’s assurances of God’s presence, matching the closing blessing in the verse.
Alternative generated candidates
- So your handmaid said, ‘Let a word from my lord the king be for comfort; for my lord the king is like an angel of God to hear both good and evil. May the LORD your God be with you.’”
- And your servant said, ‘May my lord the king be a man of rest today; for like the angel of God is my lord the king in hearing good and evil. The LORD your God be with you.’”
2 S.14.18 - Details
Original Text
Morphology
- ויען: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- האשה: NOUN,f,sg,def
- אל: NEG
- נא: PART
- תכחדי: VERB,qal,impf,2,f,sg
- ממני: PREP,suff,1,m,sg
- דבר: NOUN,m,sg,abs
- אשר: PRON,rel
- אנכי: PRON,1,sg
- שאל: VERB,qal,perf,3,m,sg
- אתך: PREP+PRON,2,m,sg
- ותאמר: VERB,qal,perf,3,f,sg
- האשה: NOUN,f,sg,def
- ידבר: VERB,qal,impf,3,m,sg
- נא: PART
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
Parallels
- 2 Samuel 14:1-7 (structural): Immediate context: Joab arranges for the wise woman of Tekoa to present a parable before David to move the king — the same scene in which David questions and the woman speaks.
- 1 Samuel 25:23-31 (thematic): Abigail brings wise, conciliatory speech before David to avert his wrath and to persuade the king by prudent argumentation — a parallel case of a woman interceding before David with skillful speech.
- 1 Kings 3:16-28 (structural): Solomon’s public hearing of two women and his probing judgment: a royal audience in which women speak and the king must elicit truth and render a decision — parallels the motif of women addressing the king and the king’s questioning.
- 2 Samuel 12:1-15 (thematic): Nathan’s use of a parable to confront David and elicit a self-judgment mirrors Joab’s strategy of using a crafted story (spoken by the Tekoa woman) to move the king to acknowledge and change his position.
Alternative generated candidates
- Then the king answered and said to the woman, “Do not hide anything from me that I ask you.” And the woman said, “May my lord the king speak.”
- Then the king answered and said to the woman, “Do not hide from me any thing that I ask you.” And the woman said, “Let my lord the king speak.”
2 S.14.19 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- היד: NOUN,f,sg,def
- יואב: NOUN,m,sg,abs
- אתך: PREP+PRON,2,m,sg
- בכל: PREP+NOUN,m,sg,abs
- זאת: DEM,f,sg
- ותען: VERB,qal,perf,3,f,pl
- האשה: NOUN,f,sg,def
- ותאמר: VERB,qal,perf,3,f,sg
- חי: ADJ,m,sg
- נפשך: NOUN,f,sg,abs,2,m
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- אם: CONJ
- אש: NOUN,f,sg,abs
- להמין: VERB,qal,infc
- ולהשמיל: VERB,qal,infc
- מכל: PREP
- אשר: PRON,rel
- דבר: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- כי: CONJ
- עבדך: NOUN,m,sg,abs,2,ms
- יואב: NOUN,m,sg,abs
- הוא: PRON,3,m,sg
- צוני: VERB,qal,perf,3,m,sg
- והוא: CONJ+PRON,3,m,sg
- שם: ADV
- בפי: PREP+NOUN,m,sg,construct
- שפחתך: NOUN,f,sg,abs+PRON,2,m,sg
- את: PRT,acc
- כל: DET
- הדברים: NOUN,m,pl,def
- האלה: DEM,pl
Parallels
- 2 Samuel 12:1-7 (structural): Nathan uses a crafted parable to confront King David indirectly — parallel to the Tekoa woman’s staged story (arranged by Joab) that moves the king to act.
- 1 Kings 1:11-27 (thematic): Nathan and Bathsheba arrange an intervention to secure Solomon’s succession by presenting a contrived petition to David, a similar use of intermediaries and staged presentation to influence the king.
- 2 Samuel 3:22-30 (thematic): Joab’s role in orchestrating Abner’s assassination illustrates the same pattern of Joab’s ‘hand’ in political manipulation and use of covert measures to shape royal outcomes.
- 2 Samuel 20:14-22 (structural): The wise woman of Abel negotiates with Joab and addresses his authority in resolving a crisis — another instance of a woman serving as mediator and of Joab’s decisive role in political settlements.
Alternative generated candidates
- And the king said, “Is Joab with you in all this?” And the woman answered, “As the life of my lord the king lives, I would not hide any of my lord’s words; for your servant Joab is the one who set this matter in my mouth.”
- And the king said, “Is Joab with you in all this?” And the woman answered, “As your soul lives, my lord the king, I would not hide from you any of the words of my lord the king; for your servant Joab is he that sent me, and he put all these words in the mouth of your maidservant.
2 S.14.20 - Details
Original Text
Morphology
- לבעבור: PREP
- סבב: VERB,qal,perf,3,m,sg
- את: PRT,acc
- פני: NOUN,m,sg,cons
- הדבר: NOUN,m,sg,def
- עשה: VERB,qal,perf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- יואב: NOUN,m,sg,abs
- את: PRT,acc
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- ואדני: CONJ+NOUN,m,sg,abs+PRON,1,sg
- חכם: ADJ,m,sg
- כחכמת: PREP+NOUN,f,sg,cons
- מלאך: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- לדעת: VERB,qal,inf,-,-,-
- את: PRT,acc
- כל: DET
- אשר: PRON,rel
- בארץ: PREP+NOUN,f,sg,def
Parallels
- 2 Samuel 12:1-7 (structural): Nathan also uses a staged story/parable to confront King David indirectly; both passages feature an envoy presenting a fictive case to elicit the king’s ruling and moral self-recognition.
- 1 Kings 3:10-13 (verbal): God grants Solomon a ‘wise and discerning heart’ to govern; parallels the portrayal of David’s wisdom as divinely enabled—here compared hyperbolically to the wisdom of an ‘angel of God.’
- Proverbs 2:6 (thematic): ‘For the LORD gives wisdom; from his mouth come knowledge and understanding.’ Connects the scene’s claim that David’s discernment is akin to divine/angelic wisdom with the tradition that wisdom originates with God.
- Psalm 139:1-4 (thematic): God’s intimate knowledge of human thoughts and actions (‘you know when I sit and rise… you discern my thoughts’) echoes the claim that David knows ‘all that is in the earth,’ linking royal discernment to divine-like omniscience.
- Proverbs 8:12-14 (allusion): Wisdom personified speaks of possessing prudence, knowledge, and discretion—qualities attributed to David in 2 Samuel 14:20 (wisdom likened to an angel), suggesting an intertextual praise of godly/celestial wisdom guiding rulers.
Alternative generated candidates
- “For Joab did this to turn the matter about; and my lord is wise like an angel of God to know all that is in the land.”
- For he sent me to turn about the matter; and my lord is wise—wise as the angel of God—to know all that is in the land.”
2 S.14.21 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- אל: NEG
- יואב: NOUN,m,sg,abs
- הנה: PART
- נא: PART
- עשיתי: VERB,qal,perf,1,_,sg
- את: PRT,acc
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- ולך: CONJ+PREP+PRON,2,m,sg
- השב: VERB,hif,imp,2,m,sg
- את: PRT,acc
- הנער: NOUN,m,sg,def
- את: PRT,acc
- אבשלום: NOUN,m,sg,abs
Parallels
- 2 Sam 14:33 (structural): Immediate narrative continuation: Joab carries out the king’s instruction and brings Absalom back to Jerusalem—this verse completes the action envisaged in 14:21.
- 2 Sam 14:28 (thematic): Reports the aftermath of Absalom’s return—he lived two years in Jerusalem but did not see the king’s face, highlighting the limited restoration effected by the king’s order in 14:21.
- 2 Sam 13:37-38 (thematic): Background to the command in 14:21: after murdering Amnon Absalom fled to Geshur and stayed three years there, which is why Joab must bring him back at the king’s behest.
- 2 Sam 18:5 (thematic): David’s later instruction to his commanders to ‘deal gently for my sake with the young man Absalom’ echoes the king’s protective paternal concern that motivates his ordering Joab to bring Absalom back in 14:21.
Alternative generated candidates
- Then the king said to Joab, “Behold, I have done this thing; go therefore, bring back the young man Absalom.”
- Then the king said to Joab, “Behold, I have acted; return the young man Absalom to his house.”
2 S.14.22 - Details
Original Text
Morphology
- ויפל: VERB,qal,impf,3,m,sg
- יואב: NOUN,m,sg,abs
- אל: NEG
- פניו: NOUN,m,pl,cons+3,m,sg
- ארצה: NOUN,f,sg,abs
- וישתחו: VERB,qal,impf,3,m,pl
- ויברך: VERB,qal,impf,3,m,sg
- את: PRT,acc
- המלך: NOUN,m,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- יואב: NOUN,m,sg,abs
- היום: NOUN,m,sg,def
- ידע: VERB,qal,perf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- כי: CONJ
- מצאתי: VERB,qal,perf,1,sg
- חן: NOUN,f,sg,abs
- בעיניך: PREP+NOUN,f,pl,const,2,ms
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- את: PRT,acc
- דבר: NOUN,m,sg,abs
- עבדך: NOUN,m,sg,abs,2,ms
Parallels
- Ruth 2:10 (verbal): Ruth 'fell on her face and bowed herself' and speaks of having 'found favor in thy eyes'—close verbal and action parallel to Joab's prostration and declaration of finding favor.
- Genesis 6:8 (verbal): The formula 'found grace in the eyes/of the LORD' (מצא חן בעיני) appears here regarding Noah—same key phrase about finding grace/favor in someone's sight.
- Exodus 33:13 (verbal): Moses uses the petition 'if I have found grace in thy sight…'—the same expression of having found favor in a superior's sight as Joab's declaration to the king.
- 1 Samuel 25:23-24 (structural): Abigail 'fell before David on her face, and bowed herself to the ground' and then blesses him—a similar scene of prostration before a ruler followed by blessing and explanation of how favor was obtained.
Alternative generated candidates
- And Joab fell on his face to the ground and bowed, and blessed the king; and Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, in that the king has done this thing for the sake of your servant.”
- And Joab fell on his face to the ground and bowed and blessed the king; and Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, in that I have done this thing.”
2 S.14.23 - Details
Original Text
Morphology
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- יואב: NOUN,m,sg,abs
- וילך: VERB,qal,wayyiqtol,3,m,sg
- גשורה: NOUN,f,sg,abs
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- את: PRT,acc
- אבשלום: NOUN,m,sg,abs
- ירושלם: NOUN,f,sg,abs
Parallels
- 2 Samuel 13:37-38 (verbal): Records Absalom’s flight to Geshur after killing Amnon and his stay there—this is the earlier movement to Geshur that 2 Sam 14:23 reverses when Joab brings Absalom back.
- 2 Samuel 3:3 (thematic): Identifies Absalom’s mother as Maachah, daughter of Talmai king of Geshur, explaining Absalom’s family ties to Geshur mentioned in 2 Sam 14:23.
- 2 Samuel 14:24-33 (structural): Immediate narrative continuation: Joab’s action in bringing Absalom leads to Absalom’s return to Jerusalem, his preparations, and the subsequent (partial) reconciliation with David.
- 1 Kings 2:31-34 (thematic): Recounts Joab’s eventual execution under Solomon as judgment for his violent interventions (e.g., murders and meddling in royal affairs); thematically linked to Joab’s decisive interventions like bringing Absalom back.
Alternative generated candidates
- So Joab rose and went to Geshur and brought Absalom to Jerusalem.
- So Joab rose and went to Geshur and brought Absalom to Jerusalem.
2 S.14.24 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- יסב: VERB,qal,impf,3,m,sg
- אל: NEG
- ביתו: NOUN,m,sg,abs
- ופני: NOUN,f,pl,const
- לא: PART_NEG
- יראה: VERB,qal,perf,1,_,sg
- ויסב: VERB,qal,perf,3,m,sg
- אבשלום: NOUN,m,sg,abs
- אל: NEG
- ביתו: NOUN,m,sg,abs
- ופני: NOUN,f,pl,const
- המלך: NOUN,m,sg,def
- לא: PART_NEG
- ראה: VERB,qal,imperat,2,m,sg
Parallels
- 2 Samuel 13:39 (structural): Reports Absalom’s earlier exile to Geshur — provides the backstory for his later return to Jerusalem and continued estrangement from David.
- 2 Samuel 14:28-33 (structural): Immediate narrative continuation/parallel: describes Absalom’s prolonged residence in Jerusalem and the fact that he did not see the king’s face, leading up to his conspiracy.
- Genesis 37:34-35 (thematic): Jacob’s mourning over Joseph and the presumption that he will never see his son again — parallels the motif of a broken father–son relationship and the pain of separation.
- Luke 15:11-32 (thematic): Parable of the prodigal son (return to the father) — a thematic contrast/parallel about a son’s return to the house and the question of reception or reconciliation by the father.
- Psalm 27:9 (verbal): Davidic plea “Do not hide your face” (Heb. ’al-tissat mipanecha) resonates ironicially with the report that the king told Absalom not to show his face, linking motifs of hidden face and estrangement.
Alternative generated candidates
- And the king said, “Let him turn back to his own house, and let him not see my face.” So Absalom returned to his house, but the king did not see him.
- And the king said, “Let him return to his own house; but do not let his face be seen.” So Absalom returned to his own house, and the king did not see him.
2 S.14.25 - Details
Original Text
Morphology
- וכאבשלום: NOUN,m,sg,abs
- לא: PART_NEG
- היה: VERB,qal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- יפה: ADJ,m,sg,abs
- בכל: PREP+NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
- להלל: VERB,hiph,inf
- מאד: ADV
- מכף: PREP+NOUN,f,sg,abs
- רגלו: NOUN,f,sg,abs+SUFF,3,m
- ועד: CONJ+PREP
- קדקדו: NOUN,m,sg,abs
- לא: PART_NEG
- היה: VERB,qal,perf,3,m,sg
- בו: PREP+PRON,3,m,sg
- מום: NOUN,m,sg,abs
Parallels
- 1 Samuel 9:2 (verbal): Saul is described as a choice/ handsome young man—‘there was not a more handsome person than he’—a near verbal parallel in praising an Israelite leader’s physical beauty.
- 1 Samuel 16:12 (thematic): David is portrayed as ruddy and handsome; both passages use idealized physical description to mark a prominent figure’s attractiveness and status.
- 2 Samuel 18:9 (structural): The later account of Absalom’s long, heavy hair getting caught in a tree connects narratively to 14:25–26’s emphasis on his hair and faultless appearance, showing consequence of that physical trait.
- Leviticus 21:17-21 (thematic): Priestly laws disqualify those with physical blemishes from offering sacrifices; the phrase ‘no blemish’ in 2 Sam 14:25 echoes this cultural/ritual notion of physical perfection as an important social marker.
Alternative generated candidates
- Now Absalom was very handsome of form— from the sole of his foot to the crown of his head there was no blemish in him.
- Now Absalom had no blemish: from the sole of his foot to the crown of his head there was no defect in him.
2 S.14.26 - Details
Original Text
Morphology
- ובגלחו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- ראשו: NOUN,m,sg,abs+PRON,3,m,sg
- והיה: VERB,qal,imperfect,3,m,sg
- מקץ: PREP
- ימים: NOUN,m,pl,abs
- לימים: PREP+NOUN,m,pl,abs
- אשר: PRON,rel
- יגלח: VERB,qal,impf,3,m,sg
- כי: CONJ
- כבד: ADJ,m,sg,abs
- עליו: PREP,3,m,sg
- וגלחו: VERB,qal,perf,3,m,pl
- ושקל: VERB,qal,perf,3,m,sg
- את: PRT,acc
- שער: NOUN,m,sg,abs
- ראשו: NOUN,m,sg,abs+PRON,3,m,sg
- מאתים: NUM,m,pl,abs
- שקלים: NOUN,m,pl,abs
- באבן: PREP+NOUN,f,sg,abs
- המלך: NOUN,m,sg,def
Parallels
- 2 Samuel 14:25 (verbal): Immediate parallel within the same episode — repeats that Absalom cut/shaved his hair because it was heavy and weighed it at two hundred shekels (same diction and detail).
- 2 Samuel 18:9 (structural): Narrative continuation: Absalom’s hair/head later causes him to be caught in a tree during the battle, leading to his death — connects the earlier emphasis on his heavy hair to its fatal role.
- Ezekiel 5:1-2 (verbal): Uses the same actions of shaving/cutting and weighing hair with scales; although symbolic in Ezekiel, it parallels the concrete act of shaving and weighing hair in 2 Samuel.
- Judges 16:19-22 (thematic): Theme of hair as decisive for a man’s status/fortune — Samson’s loss of strength when his hair is cut parallels Absalom’s narrative focus on hair as a defining physical trait with consequential effects.
Alternative generated candidates
- When he cut his hair—at the end of every year he used to cut it, because it was heavy on him—when he cut it he weighed the hair of his head: two hundred shekels by the king’s weight.
- And when he cut his hair—at the end of every year when he had his hair cut, he weighed the hair, two hundred shekels by the king's weight—so it was heavy on him.
2 S.14.27 - Details
Original Text
Morphology
- ויולדו: VERB,qal,impf,3,m,pl
- לאבשלום: PREP+PROPN,m,sg
- שלושה: NUM,m,pl,abs
- בנים: NOUN,m,pl,abs
- ובת: CONJ+NOUN,f,sg,abs
- אחת: NUM,f,sg
- ושמה: CONJ+ADV,loc
- תמר: NOUN,prop,f,sg,abs
- היא: PRON,dem,3,f,sg
- היתה: VERB,qal,perf,3,f,sg
- אשה: NOUN,f,sg,abs
- יפת: ADJ,f,sg,cons
- מראה: NOUN,m,sg,abs
Parallels
- 2 Samuel 13:1 (verbal): Introduces Tamar, David's daughter and Absalom's sister, as a woman of beautiful appearance—parallels the name and description of Absalom's daughter in 2 Sam 14:27.
- 1 Chronicles 3:2-3 (verbal): Parallel genealogical summary repeating that Absalom had three sons and a daughter named Tamar, described similarly as beautiful (a near-duplicate of the wording in 2 Sam 14:27).
- 2 Samuel 18:18 (thematic): States that Absalom had no son to preserve his name and set up a monument—this contrasts with 14:27's listing of three sons and implies those sons did not survive, connecting to the theme of Absalom's failed legacy.
- 2 Samuel 13:36 (thematic): Describes the calamity in David's household surrounding Tamar (Absalom's sister) and Amnon—provides background for the significance of the name Tamar within Absalom's family and the tragic family history alluded to by naming his daughter.
Alternative generated candidates
- And to Absalom were born three sons and one daughter; the daughter’s name was Tamar—she was a beautiful woman.
- And Absalom had three sons and a daughter; the daughter’s name was Tamar; she was a lovely woman.
2 S.14.28 - Details
Original Text
Morphology
- וישב: VERB,qal,perf,3,m,sg
- אבשלום: NOUN,m,sg,abs
- בירושלם: PREP+NOUN,f,sg,abs
- שנתים: NOUN,f,du,abs
- ימים: NOUN,m,pl,abs
- ופני: CONJ+NOUN,m,pl,cons
- המלך: NOUN,m,sg,def
- לא: PART_NEG
- ראה: VERB,qal,imperat,2,m,sg
Parallels
- 2Sam.14.24 (verbal): Same episode earlier in the chapter: Joab engineers Absalom’s return to Jerusalem but David refuses to see him — virtually the same information reiterated.
- 2Sam.14.33 (verbal): Immediate narrative reprise: restates that Absalom lived in Jerusalem and did not come into the king’s presence for two years (parallel wording and function).
- 2Sam.13.38 (structural): Earlier phase of Absalom’s biography: his flight to Geshur after killing Amnon and the years of exile there — provides chronological and narrative contrast to his later residence in Jerusalem.
- 2Sam.15.1-6 (thematic): Shows the consequence of Absalom’s estrangement from David in Jerusalem: he cultivates support and sets up a rival ‘court’ that paves the way for open rebellion.
- 2Sam.14.25-27 (thematic): Contiguous description of Absalom’s attractiveness and family/status in Jerusalem, explaining how he could gain popularity despite not being received by the king.
Alternative generated candidates
- And Absalom lived two full years in Jerusalem without seeing the king’s face.
- And Absalom lived two full years in Jerusalem, and the king did not see him.
2 S.14.29 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- אבשלום: NOUN,m,sg,abs
- אל: NEG
- יואב: NOUN,m,sg,abs
- לשלח: VERB,qal,inf
- אתו: PRON,3,m,sg,acc
- אל: NEG
- המלך: NOUN,m,sg,def
- ולא: CONJ
- אבה: VERB,qal,impf,3,m,sg
- לבוא: VERB,qal,inf
- אליו: PREP+PRON,3,m,sg
- וישלח: VERB,qal,impf,3,m,sg
- עוד: ADV
- שנית: ADV
- ולא: CONJ
- אבה: VERB,qal,impf,3,m,sg
- לבוא: VERB,qal,inf
Parallels
- 2 Samuel 14:33 (structural): Immediate continuation of the same episode: Joab's mediation leads to Absalom's permitted return to Jerusalem but not to an audience with the king.
- 2 Samuel 14:1-20 (structural): Sets the broader context for v.29: Joab engineers a reconciliation scheme (using the wise woman and counsel) and functions as the intermediary between Absalom and David.
- 1 Kings 1:17-40 (thematic): Court intrigue using intermediaries (Nathan, Bathsheba, Joab) to secure access to the king and influence royal decisions—parallels the use of envoys and palace politics in 2 Sam 14:29.
- 2 Samuel 15:1-6 (thematic): Absalom's concerted political maneuvering to win public favor and access to royal authority echoes his attempt in 14:29 to regain influence through intermediaries.
- 2 Samuel 18:9-15 (thematic): Shows the later outcome of Absalom's relationship with Joab and David: Joab's decisive (and violent) handling of Absalom, highlighting Joab's complex, sometimes resistant role toward Absalom's access to the king.
Alternative generated candidates
- Then Absalom sent to Joab, saying, “Send me to the king,” but he would not come to him. Again he sent a second time, but he would not come.
- So Absalom sent for Joab to send him to the king; but he would not come to him. And he sent again a second time; but he would not come.
2 S.14.30 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- עבדיו: NOUN,m,pl,abs+3ms
- ראו: VERB,qal,impv,2,pl
- חלקת: NOUN,f,sg,cons
- יואב: NOUN,m,sg,abs
- אל: NEG
- ידי: NOUN,f,pl,cons
- ולו: CONJ+PREP+PRON,3,m,sg
- שם: ADV
- שערים: NOUN,m,pl,abs
- לכו: VERB,qal,imp,2,m,pl
- והציתוה: VERB,hiph,impv,2,m,pl
- באש: PREP+NOUN,f,sg,abs
- ויצתו: VERB,qal,wayyiqtol,3,m,pl
- עבדי: NOUN,m,pl,cons
- אבשלום: NOUN,m,sg,abs
- את: PRT,acc
- החלקה: NOUN,f,sg,def
- באש: PREP+NOUN,f,sg,abs
Parallels
- 2 Samuel 13:28-29 (structural): Same protagonist (Absalom) directing his servants to carry out violent acts on his behalf (there, murder of Amnon; here, arson of Joab’s field). Both passages show Absalom delegating extra-legal action to retain deniability and effect his aims.
- 2 Samuel 15:1-6 (thematic): Continuation of Absalom’s tactics: using public gestures and agents to build influence and undermine others. 15:1–6 depicts Absalom employing attendants and staged encounters to win popular favor, paralleling his use of servants here to attack an opponent’s property.
- Judges 9:45-49 (verbal): Abimelech’s destruction of Shechem includes explicit burning and razing of property (’set the city on fire’), paralleling the motif and verbal action of setting another’s land on fire as a means of domination and retribution.
- 1 Kings 21:1-16 (thematic): The seizure and wrongful appropriation of another’s land (Naboth’s vineyard) by a ruler and his agents parallels the theme here of powerful figures using subordinates to dispossess or harm the property of others for personal advantage.
Alternative generated candidates
- So he said to his servants, “See Joab’s barleyfield that is near mine; go set it on fire.” And Absalom’s servants set the field on fire.
- Then he said to his servants, “See Joab's field which is by his house; go, set it on fire.” So Absalom's servants set the field on fire.
2 S.14.31 - Details
Original Text
Morphology
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- יואב: NOUN,m,sg,abs
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- אבשלום: NOUN,m,sg,abs
- הביתה: NOUN,m,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- למה: ADV
- הציתו: VERB,hiphil,perf,3,m,pl
- עבדך: NOUN,m,sg,abs,2,ms
- את: PRT,acc
- החלקה: NOUN,f,sg,def
- אשר: PRON,rel
- לי: PREP+PRON,1,sg
- באש: PREP+NOUN,f,sg,abs
Parallels
- 2Sam.14:1-24 (structural): Same narrative context: Joab engineers Absalom’s return and acts as the royal agent who confronts and disciplines Absalom; verse 31 is part of Joab’s direct dealings with Absalom.
- 2Sam.12:1-14 (thematic): Nathan’s bold confrontation of King David for domestic wrongdoing—parallel of a trusted adviser publicly rebuking a member of the royal household for serious misconduct and its consequences.
- 2Sam.13:28-29 (thematic): The earlier episode of Absalom’s revenge (the murder of Amnon) that precipitates Absalom’s estrangement and later confrontations; provides motive/background for Joab’s rebuke about destructive acts.
- 1Sam.25:28-31 (thematic): Abigail’s warning to David against bloodguilt and rash retaliation—another instance where a close associate reproves or restrains a leader/royal household member to prevent or judge destructive behavior affecting household/property.
Alternative generated candidates
- Then Joab rose and went to Absalom’s house and said to him, “Why have your servants set my field on fire?”
- And Joab arose and went to Absalom's house and said to him, “Why have your servants set my field on fire?”
2 S.14.32 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אבשלום: NOUN,m,sg,abs
- אל: NEG
- יואב: NOUN,m,sg,abs
- הנה: PART
- שלחתי: VERB,qal,perf,1,?,sg
- אליך: PREP+PRON,2,m,sg
- לאמר: INF,qal,infc
- בא: VERB,qal,perf,3,m,sg
- הנה: PART
- ואשלחה: CONJ+VERB,qal,impf,1,sg
- אתך: PREP+PRON,2,m,sg
- אל: NEG
- המלך: NOUN,m,sg,def
- לאמר: INF,qal,infc
- למה: ADV
- באתי: VERB,qal,perf,1,_,sg
- מגשור: PREP+NOUN,m,sg,abs
- טוב: ADJ,m,pl,abs
- לי: PREP+PRON,1,sg
- עד: PREP
- אני: PRON,1,sg
- שם: ADV
- ועתה: CONJ
- אראה: VERB,qal,impf,1,_,sg
- פני: NOUN,m,sg,cons
- המלך: NOUN,m,sg,def
- ואם: CONJ
- יש: VERB,qal,impf,3,m,sg
- בי: PREP+PRON,1,sg
- עון: NOUN,m,sg,abs
- והמתני: VERB,hif,impf,3,m,sg
Parallels
- 2 Samuel 13:37-39 (structural): Background: these verses recount Absalom’s flight to Geshur after Amnon’s murder, which explains his return from Geshur mentioned in 14:32.
- 2 Samuel 14:1-24 (structural): Joab’s engineered reconciliation (the wise woman’s parable and Joab’s prompting) sets the scene for Joab summoning Absalom and arranging his access to the king, which Absalom refers to in 14:32.
- 2 Samuel 14:28-33 (structural): Immediate literary consequence: these verses describe Absalom’s coming to Jerusalem, his limited access to David (did not see the king’s face for two years), and the partial success/failure of his attempt to be received by the king.
- 2 Samuel 15:1-6 (thematic): Displays Absalom’s subsequent political strategy to gain popular favor and ultimately usurp David — sheds light on motives behind his desire to see the king and his readiness to risk exposure or punishment.
Alternative generated candidates
- And Absalom said to Joab, “Behold, I sent to you saying, ‘Come here,’ and I sent you to the king, saying, ‘Why should I come from Geshur? Is it not good for me there until I am there? Now let me see the king’s face; and if there is guilt in me, let him kill me.’”
- And Absalom said to Joab, “Behold, I sent to you, saying, ‘Come here, that I may send you to the king to say, “Why have I come from Geshur? It was good for me there; let me see the king’s face—if there be guilt in me, let him put me to death.”’”
2 S.14.33 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- יואב: NOUN,m,sg,abs
- אל: NEG
- המלך: NOUN,m,sg,def
- ויגד: VERB,qal,wayyiqtol,3,m,sg
- לו: PRON,3,m,sg
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- אבשלום: NOUN,m,sg,abs
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- המלך: NOUN,m,sg,def
- וישתחו: VERB,qal,impf,3,m,pl
- לו: PRON,3,m,sg
- על: PREP
- אפיו: NOUN,m,sg,poss+3,m,sg
- ארצה: NOUN,f,sg,abs
- לפני: PREP
- המלך: NOUN,m,sg,def
- וישק: VERB,qal,impf,3,m,sg
- המלך: NOUN,m,sg,def
- לאבשלום: PREP+PROPN,m,sg
Parallels
- Genesis 33:4 (thematic): Esau meets Jacob after years of estrangement, falls on his neck and kisses him — a family reconciliation marked by embrace/kiss similar to David’s kiss of Absalom.
- Genesis 45:15 (thematic): Joseph kisses all his brothers at the revelation of his identity — another instance where kissing signals restoration and forgiveness within a family.
- 1 Samuel 20:41 (verbal): Jonathan and David embrace and kiss when they part and reaffirm their covenant; the kiss functions as a sign of personal loyalty and affectionate reconciliation like David’s kiss of Absalom.
- Luke 15:20 (allusion): The father runs to meet the returning prodigal son, embraces and kisses him — an explicit New Testament parallel of a parent’s warm welcome and restoration of a wayward son.
Alternative generated candidates
- So Joab went to the king and told him; and Joab called Absalom, and he came to the king and bowed himself on his face to the ground before the king. And the king kissed Absalom.
- So Joab went to the king and told him; and he called Absalom, and he came to the king and bowed with his face to the ground before the king. Then the king kissed Absalom.
And Joab son of Zeruiah perceived that the king’s heart was toward Absalom. So Joab sent and fetched a wise woman from Tekoa. He said to her, “Mourn now, and put on mourning clothes; do not anoint yourself with oil; be like a woman who has long been mourning for the dead.” And come to the king and speak to him after this manner.” So Joab put the words in her mouth.
The Tekoa woman came to the king; she fell on her face to the ground and prostrated herself and said, “Help, my lord the king.”
The king said to her, “What is your trouble?” And she said, “I am a widow; my husband is dead.” And the two sons of my servant had a quarrel in the field, and there was no one to part them. One struck the other and killed him.
Then behold, the whole family rose up against your servant, saying, ‘Give up the one who struck his brother, that we may execute him for the life of his brother who was killed, and so destroy the heir; and cut off my husband’s name from his house and his remembrance from among his relatives on the earth.’”
The king said to the woman, “Go to your house; I will give orders concerning you.” But the Tekoa woman said to the king, “Let not my lord the king take guilt upon himself; let the blame fall on me and on my father’s house; the king and his throne be innocent.”
The king said, “As the one speaking to you, I will give orders: bring him to me, and he shall not be put to death.”
The woman said, “May the king remember the LORD your God— the LORD who avenges blood—and may they not cut off the children.” And the king said, “As the LORD lives, not one hair of your son shall fall to the ground.”
Then the woman said, “Please let your servant speak a word.” And the king said, “Speak.”
The woman said, “Why then has my lord conceived such a thing against the people of the LORD? Why does my lord the king treat this matter as if it were guilt, so as not to restore the banished?”
For we must die, we die—like water spilled on the ground, which cannot be gathered up again. But God does not consign forever; he considers the course of a life and may turn back one cast off. And now I have come to speak to my lord the king about this matter, because the people said to me, ‘Speak to the king—perhaps the king will do a thing of truth.’”
For the king may hear to deliver the righteous cause from the hand of one who would destroy me and my sons together, removing us from the heritage of the LORD. And your servant said, ‘Let my lord the king be comforted; for like the angel of the LORD, my lord the king knows to discern both good and evil. May the LORD your God be with you.’”
Then the king answered and said to the woman, “Do not hide from me any matter that I ask you.” And the woman said, “Let my lord the king speak on.”
The king said, “Is Joab with you in all this?” And the woman answered, “As your soul lives, my lord the king, I will not conceal from you anything of all that my lord the king has spoken to me. For your servant Joab is the doer of this thing; he it is who put all these words in the mouth of your maidservant.”
She continued, “To turn the king’s heart your servant Joab did this thing; and my lord is wise—wise as the angel of God—to know all that is in the land.”
Then the king said to Joab, “Behold, I have done this thing; go therefore, bring back the young man Absalom.” And Joab fell on his face to the ground and bowed and blessed the king. Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, in that you have performed the thing of your servant.”
Then Joab arose and went to Geshur and brought Absalom to Jerusalem. And the king said, “Let him turn to his house, and let his face not be seen.” So Absalom returned to his house, and did not see the king’s face. Now Absalom had no defect in all Israel—he was a handsome man from the sole of his foot to the crown of his head; there was no blemish in him.
When he would cut his hair—at the end of every year, when it was heavy upon him—he cut it; and the weight of the hair of his head was two hundred shekels by the king’s standard. And to Absalom there were born three sons, and one daughter whose name was Tamar; she was a woman of beautiful appearance.
Absalom lived two full years in Jerusalem, and he did not see the king’s face.
Absalom sent and commanded Joab to send him to the king, but Joab would not send him. Again Absalom sent and again Joab would not send him.
Then Absalom said to his servants, “See Joab’s field—go and set it on fire.” So Absalom’s servants set the field on fire.
Joab arose and came to Absalom’s house and said to him, “Why have your servants set my field on fire?”
Absalom said to Joab, “Behold, I sent to you, saying, ‘Come here,’ that I might send you to the king, saying, ‘I have come from Geshur; let me go in before the king.’ If there is wickedness in me, let him put me to death.” So Joab went to the king and told him; and Joab called Absalom, and he came before the king and prostrated himself with his face to the ground before the king; and the king kissed Absalom.