Outline of Chapter 14:

Introduction

         vv.     1–3           The Woman of Tekoa: the Preparation

         vv.     4–8           The Woman of Tekoa: the Setup in Court

         vv.     9–17         The Woman of Tekoa: the Analogous Situation is Presented

         vv.    18–20         David Realizes That This Has Been Staged by Joab

         vv.    21–24         Absalom Returns to Jerusalem

         vv.    25–27         Absalom’s Attractiveness and his Family

         vv.    28–33         Absalom Forces Joab to Take Him to the King

Addendum

Charts, Maps and Short Doctrines:

         Introduction         The Four Principal Characters of 2Samuel 14

         Introduction         The Prequel of 2Samuel 14

         Introduction         The Abbreviated Davidic Timeline

         Introduction         Keil and Delitzsch Outline 2Samuel 14

         Introduction         R. B. Thieme, Jr. Outlines 2Samuel 14

         v.       1              The Two Interpretations of 2Samuel 14:1

         v.       1              The Parallels Between David and Bathsheba’s Conflicted Emotions

         v.       3              Why Is Joab Doing This?

         v.       3              Why Does Joab Take this Approach?

         v.       4              The Woman from Tekoa: a 3 Act Play Produced by Joab

         v.       7              The Law of Posterity

         v.       7              Superceding Law; Superceding Issues

         v.       7              An Application to Crime and Punishment

         v.       8              The Parallels between the Tekoan Woman’s Case and Absalom

         v.      11              Why Are We Studying 2Samuel 14:1–11?

         v.      12              Summary of the Woman from Tekoa up to 2Samuel 14:12

         v.      13              Commentators on 2Samuel 14:13

         v.      14              Summation of 2Samuel 14:13–14

         v.      14              The Undercurrent of Salvation in 2Samuel 14

         v.      14              There is no Justice in this Chapter

         v.      16              Various Commentators Interpret 2Samuel 14:16

         v.      20              The Woman from Tekoa Shifts the Responsibility to Joab

         v.      20              The Biblical Doctrine of Flattery

         v.      20              How Does the First Half of 2Samuel 14 Apply to Me?

         v.      22              Human Viewpoint Versus Divine Viewpoint

         v.      22              The Abbreviated Doctrine of Forgiveness

         v.      22              Joab’s Human Viewpoint Solution

         v.      24              David Does Not Defer to Justice

         v.      24              Absalom Lacks a Full Pardon

         v.      24              David’s Mistakes

         v.      25              Why Does the Bible Spend an Entire Verse on Absalom’s Attractiveness?

         v.      25              A Summary of 2Samuel 14:1–25

         v.      26              Absalom as a Potential King

         v.      26              Physical Beauty and the Word of God

         v.      26              The Golden Ratio = The Beauty Constant = Phi

         v.      26              The Narcissist Syndrome

         v.      28              What are the Hidden Spiritual Lessons in this Narrative about Absalom?

         v.      28              David is Still in Arrogance

         v.      28              The Pulpit Commentary on the Mental Attitude Sins of Absalom

         v.      28              Scriptures Upon Which Absalom Should Concentrate

         v.      28              Absalom Fails to Rehabilitate Himself

         v.      29              Why Joab Will Not Return Absalom’s Phone Calls

         v.      30              Absalom, Joab and Absalom’s Criminal Behavior

         v.      30              Absalom’s Lack of Growth

         v.      30              Characteristics of the Criminal Mind

         v.      30              How Absalom is Revealed to Have a Criminal Mind

         v.      30              Absalom the Criminal

         v.      32              Absalom’s Wicked Brilliance

         Addendum          Josephus’ History of this Time Period

         Addendum          Edersheim Summarizes 2Samuel 14

         Addendum          A Complete Translation of 2Samuel 14

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An Introduction to 2Samuel 14

I ntroduction: 2Samuel 14 is one of the most unusual chapters in the Word of God, and, insofar as I know, no one has every pointed out why. This is a self-contained chapter, one which is written like a play. It has a prologue: 2Sam. 13; it has an epilogue: 2Sam. 15–19. But it stands by itself as a literary unit, as if a play. There are two unnamed characters: the king and the woman from Tekoa; and two named characters: Absalom and Joab. Of the 33 verses in this chapter, only 6 of them lack dialogue. Three of those verses describe Absalom, as one might describe a character in a play. Interestingly enough, within this play of 4 characters, Joab hires an actress to give a performance for the king, except that, he does not know until the end that this is a performance.

One thing that I have come to observe is, many chapters and books of the Bible have themes or particular literary constructions and understanding these are often key to understanding the chapter or book itself, as well as a mnemonic device which helps one retain the information within.

Let me give you one example of a book that has suddenly become much more clear to me because of understanding that underlying theme: the book of Job. There are 3 men plus Job giving their opinions about Job’s life, his suffering and how God is related to all of this. And my question was, for a very long time, how do you reach into this book and figure out what is true, what is false, what is sort of true? You essentially have a religious bull session which is taking place. This made the book of Job one of the most difficult books to exegete. It is an early book of the Bible, which probably predates even portions of Genesis, yet what are we to get from it? And what did ancient readers get from this book? The key to the book of Job is, the Angelic Conflict. The book opens up with Satan accusing Job; but when Job and his 3 friends discuss what is going on with Job’s suffering, they do not talk about the Angelic Conflict. They lay out many true principles and make many accurate statements, except for the fact that they do not take into consideration the Angelic Conflict when they draw their conclusions. As men, we tend to be very anthropocentric. We think about ourselves, our lives, our trials and tribulations; and we so often relate everything back to ourselves. Believers in Jesus Christ recognize that we are a part of a plan, which is somewhat exciting, if truth be told. Some of us will actually get to catch the winning touchdown pass during the last few seconds on the clock (spiritually speaking). However, in going from point A to point B (from our spiritual birth to our physical death), we need to bear in mind that we are teaching angels and vindicating the truth of God before angels. This is, in a nutshell, the underlying theme and the message of the book of Job.

Here is one of the many fascinating aspects of the Word of God: this short explanation of the book of Job is both revelatory, obvious, and yet has never been explained before, insofar as I know. The fact that this chapter is written like a play is revelatory, obvious, and yet, insofar as I am aware, has never been said before. And yet the Bible is filled with chapters and books that, even at this time, in 2012, have never yet been completely explained, and, therefore, they have never been fully appreciated.

This does not mean that we do not understand the gospel or the life of the believer; these things have been known since our Lord walked on this earth and since Paul expressed this theology in the New Testament epistles. However, there are so many things out there still waiting to be discovered.

I personally learned under the teaching of probably the best expositor of the Bible apart from the Apostle Paul: R. B. Thieme, Jr. Without contradicting or dismissing orthodox theology, Pastor Thieme unearthed a great many principles in the Word of God which had never been clearly laid out before. And he paid his dues in order to be able to do this. In his early studies, like Moses or Joshua, it is clear that Bob, for many years, taught 1 or 2 or more chapters a night; until many principles became suddenly well-defined and clear to him, so that he taught these in subsequent years, expanding his teaching schedule to as many as 10 hours a week (and more during a conference). His own study schedule, which could be 10 or more hours a day, gives insight into his own dedication to the Word of God. Few if any men have equaled Bob’s rigorous schedule. Whereas Bob taught as many as 10 classes per week, most of those who came up under him, teach 3–4 classes per week.

Back to the topic at hand:

In the previous chapter, Amnon raped his half-sister, Tamar; and Absalom, her full brother, waited in vain for David to act. Finally, Absalom, biding his time, held a gathering at his ranch, calling for all the king’s sons to come to his bbq. Absalom first asked the king, and the king said no; and then he asked that the king send Amnon there, and the king agreed to this. When Amnon and the rest of his half-brothers arrived up in Israel to enjoy a bbq on Absalom’s ranch, Absalom had his servants kill Amnon, and Absalom fled northeast, out of Israel. See 2Sam. 13 (HTML) (PDF).

This particular chapter could be easily divided up into two parts: The Woman From Tekoa (vv. 1–22) and Absalom Returns to Jerusalem (vv. 23–33).

As R. B. Thieme, Jr. told his congregation on 21March 1980, that this is the first time that a congregation in 2000 years will have the chapter taught to them correctly and in detail, and, similarly, this is the first time that this chapter will be covered in print in similar detail. It is unfortunate, but so much of the Bible has never been thoroughly examined and exegeted, whereas God the Holy Spirit wants us to know His Word.

So that there is no misunderstanding, the exegesis of this chapter has not been reproduced from the notes of R. B. Thieme, Jr.’s Bible classes. About 240 pages were written before those notes were ever consulted. Furthermore, the additional pages written after consulting my Bible class notes were not taken directly from those notes. However, when an idea, a short quotation or the inspiration for a doctrine came from those notes, R. B. Thieme, Jr. was properly credited. However, I am clearly standing on Bob’s shoulders in all of the work that I have done over the past 15–20 years.

I have no official connection to Berachah Church, apart from having been a member at one time and I still attend now under R. B. Thieme III’s ministry. Like father and son Thieme, I believe in the power of the Word of God, and present this as the most thorough examination of 2Samuel 14 available in writing. The interpretation is not going to always agree with the work that R. B. Thieme, Jr. has done.

On the other hand, I have clearly adopted the vocabulary that R. B. Thieme, Jr. developed over a 50+ year ministry. This is one of R. B. Thieme, Jr.’s great contributions to theology, whose vocabulary had become distorted, stale and out-of-date.

Similarly, I have made judicious use of the internet and the work of particular websites in order to develop or supplement the material which is here. In all cases, I give credit to those who work I draw from. Although I believe in original work, I am also not one to reinvent the wheel every time I need a wheel. So, if someone has done a splendid job on, say, the doctrine of regeneration, and that is pertinent to a passage, then I will draw from what that person has done in full or in part, and always with giving proper credit where it is due. At this point in my life, I do not anticipate ever doing this work for money, as God has seen to all of my needs. Therefore, I am not taking someone’s ideas, presenting them as my own, and using this to make a quick buck. Again, this comes under the category of, why reinvent the wheel?

Ferrar-Fenton dates this chapter 1025 b.c. Reese’s Chronology Bible dates this at 996 b.c. with Klassen at 995 b.c. This chapter takes place over a period of nearly 2.5 years; there are 2 years that Absalom lives in Jerusalem where David will not see him (2Sam. 14:28) and Joab has to spend some period of time writing a script and procuring an actress that David does not know.

Let’s look at a portion of the Davidic Timeline, which mostly pertains to the narrative of David and Bathsheba, and the results of their affair:

2Samuel 14 explains how David accepts Absalom back into the city of Jerusalem. It is an odd narrative, which may confuse the reader at first. Joab, David’s #1 general, apparently believes that Absalom should be next in line for the throne, and that it is safer for David if his son Absalom expects to be king as a matter of due course rather than for him to be in a nearby kingdom and contemplate military action against David. So, Joab, who has probably tried previously to talk the king into bring Absalom back; resorted to doing this through an intermediary. Joab brings an actress into the picture, who will cause David to reconsider his decision concerning Absalom. However, it is quite important that we given some thought to why this chapter is here, apart from its historical perspective. Certainly, it would be a leap to have Absalom living in a foreign kingdom in one chapter, and, in the next, be back in Jerusalem fomenting revolution. So, historically, this explains how this happened. However, the Bible is not merely an historical book. Therefore, there must be more to this chapter than simply drawing a straight line from point A to point B (how did Absalom go from being an exile to living in Jerusalem?). So, why we study this chapter will be explained within the exegesis of this narrative.

This is what is happening to David. His country is at peace, national enemies are at bay, and yet David’s life is consumed with the wreckage of his sins of adultery and murder. It does not seem to end. The resultant consequences of his sin wear upon David for a decade. Right now, David has children spread across ages 0 on up to the middle 20's or so. What could be more enjoyable than to have a few years without war, a few years where you can enjoy the children you have produced and the wife (in David’s case, wives) who produced them. However, this thing with Absalom is constantly before David. He is thinking a great deal about Absalom, and David’s feelings are mixed. At a critical time in Absalom’s life when he needed David (his teens), David was not there for him. His father was out chasing skirt instead. At a time when Absalom needed a steady hand to affirm the importance of justice and righteousness, David gave Absalom maudlin sentimentality instead. As a result, Absalom will take years away from David, and finally even lead the country in a revolt against David, forcing David to leave the country.

Application: If you do not take the time to give your children proper training, guaranteed they will take this time and more from you because of their lack of training in later years.

Application: Discipline takes time; particularly if you really screw up. There are some sins you cannot commit, rebound, and then just move on without there being repercussions. Let me give you a simple, related example: adultery. You may commit adultery, and it may last all of a few minutes or a few years; but the effects will go on for many years. You will either be wracked by personal guilt, or your opposite number will find out, and putting your marriage back together will take a long time—and it may not ever be fixed. Before committing one of those big sins, you may want to stop and think, “Do I want my life to be screwed up for the next 5, 10, 15 or 20 years?” It is not unusual for adultery to affect a person’s life (and the lives of his spouse and children) for 20+ years. This can negatively impact the lives of your children and their children as well. That is one of the salient points of this part of David’s life is, he cannot just take this married woman, kill her husband, and then name his sins and it is all over. Life does not work like that. God has completely and totally forgiven David; but he still has to live with the results of his sin.

Edersheim writes of David: Considering the important part which David sustains in the history of Israel, the views expressed by the ancient Synagogue are, on the whole, remarkably free from undue partiality. But beyond this there is a shrewd discernment of real under apparent motives, and a keen appreciation of the moral bearing of actions. The bright side of David's character is dwelt upon his true humility [Tradition instances this curious (if not historically accurate) evidence of it, that the coins which he had struck bore on one side the emblem of a shepherd’s staff and scrip, and on the reverse a tower (Ber. R. 39)], the affectionateness of his disposition, the faithfulness of his friendship, and, above all, his earnest heart-piety, which distinguished him not only from the monarchs of heathen nations, but from all his contemporaries, and made him for all time one of the heroes of faith. So, even though David gets beaten up pretty badly in Scripture, from his sin with Bathsheba and on into this chapter, this does not mean that he is not a great hero of the faith.

As has been discussed in greater detail elsewhere, when David is back in fellowship, which occurs many times during this disciplinary period of time, the discipline is turned to blessing. That is, David will be blessed by these things which occur in his life, although they will certainly be difficult for him to endure. However, equally true is, when David is out of fellowship, the difficulties that he is facing will not benefit him, but frustrate and confuse him, and knock him off balance.

One of the keys to boxing is balance. If you are balanced, you can throw a punch in such a way as to have maximum impact. You can dance and move and avoid a punch, if you are balanced. Your opponent may land a punch, but, if you are balanced, it will have the least amount of effectiveness. However, that same punch landed while you are off-balance will possibly knock you to the ground.

The Holy Spirit in the life of the Church Age believer along with doctrinal rationales give us balance. When we are filled with the Spirit, this is not some ecstatic experience, but the thing which, along with Bible doctrine, gives us balance. David, as king and as a prophet, must be empowered by God the Holy Spirit. However, when he is out of fellowship, God the Holy Spirit does not work through him. David is clearly out of fellowship in this chapter, although living a life of wild debauchery is not what we observe. What we observe, time and time again, is David is making decisions based upon emotions and not upon the Word of God. He is allowing his feelings to guide him, rather than the justice of God. Whereas, in this chapter, his wisdom and temperance ought to shine through, as David is the judge of the highest court in the land, what we see David doing is, acting in accordance with his feelings. He’s thinking about his son Absalom, but he’s still a little mad, so Absalom can return to Jerusalem, but not come to see his father. And then, a couple years later, Absalom does something which is reprehensible, and David overlooks it, and sees Absalom, after seven years, and is greatly emotional about it. You cannot run a country like this.

This does not mean that, for seven years, David was out of fellowship and worthless to God 24/7. This chapter tells us that, when dealing with his sons, David was unable to be objective. He was unable to act as chief justice of the high court of the land, if his son Absalom was involved. When David thought about his son Absalom, he was off-balance and he could not make a right decision to save his life.

We begin this chapter with Absalom living as an expat in Geshur, an allied country of Israel’s, with his maternal grandparents (2Sam. 13:37–39). Joab would like to get his uncle, King David, to forgive Absalom for killing Amnon, and to bring Absalom back into Israel. Joab waits until 2 years have passed, and David has warmed up to the idea of Absalom coming back to Israel (2Sam. 14:1). However, it is clear that Joab cannot simply go to David and say, “Isn’t it about time that you forgive Absalom?” So Joab hires an actress from Tekoa, who can both read her lines flawlessly and can improvise in character. She will come to King David’s court as a mourning woman with a serious problem (vv. 2–4). She has lost her husband, and her two sons have gotten into a fight and one killed the other (vv. 5–6). Relatives want to execute the remaining son, leaving her husband no seed to his name (v. 7). Although the king agrees to take care of the matter (v. 8), She continues to speak, asking that any guilt be upon her and not upon David (v. 9). David seems to sense that there is some additionally wrong, and tells her to send anyone giving her a hard time to him, and he would sort them out (v. 10). She asks for assurances that the avengers of blood (other family members) would not be allowed to execute her remaining son, and David agrees to this (v. 11). Then the woman asks to say one more thing, and the king agrees to this (v. 12).

The woman then speaks about David’s son, Absalom, not naming him specifically, but speaking of the inevitability of death and how, once water has been spilled, it cannot be taken up again (vv. 13–14). She says that the people have made her afraid that she and her son may never enjoy the inheritance of God (vv. 15–16). Then the woman lays on the flattery thickly (v. 17).

At some point, David had become suspicious and asked the woman straight out whether Joab was behind her request (vv. 16–19a). She admits that Joab put her up to this, and then flatters the king even more (vv. 19b–20).

David, understanding that this is a ruse to bring back Absalom, turns to Joab and tells him that he may bring the boy back, and Absalom falls before the king in obeisance and gratitude (vv. 21–22). Joab rises up to bring back Absalom, and the king makes it clear that Absalom can return to Jerusalem, but he may not come to the king (vv. 23–24).

There is an interlude about Absalom, his attractiveness, his hair and his family (vv. 25–27).

After two years, Absalom becomes impatient and wanting to see the king (v. 28). He sends two messages to Joab to gain entry to the palace and Joab does not reply to him (v. 29). So, Joab burns down Joab’s barley field, and Joab, quite upset, comes to Absalom and confronts him (vv. 30–31). Absalom explains that he has gone through the normal channels of contacting Joab, but without any response, and then asks, “Why am I even here? I would have been better off to remain in Geshur.” (v. 32a). Absalom then concludes, “Take me to the king, and if I am guilty, then he can execute me.” (v. 32b). Joab, therefore, gets Absalom an audience before the king, and Absalom prostrates himself before the king and the king kisses him (v. 33).

In this chapter, Joab will try to get David to grant Absalom a pardon; and this will require us to probe the psyche of Joab because, once Absalom returns and is living in Jerusalem, Joab does not respond to his being called by Absalom. Absalom will eventually burn down Joab’s field, which is next to his, and Joab will respond to that. Much of what the woman from Tekoa says reflects Joab’s thinking—in fact, so much so, that even David will recognize it and ask her, “Did Joab put you up to this?”

Portions of this chapter will be difficult to tie together. The woman from Tekoa appears to come right out and tell David why she is there, and talk to him about Absalom. And then, she begins talking to him about her and her son again, which is a made-up cover story that Joab gave her.

There is also an oddity in this chapter; David’s name is never mentioned. He is always called the king in this chapter, and never by his Christian name. His name is found in every chapter of 2Samuel previous to this. His name is found in every chapter of 2Samuel which follows this chapter. But the proper name David in not found in 2Sam. 14. At this point, I can only theorize here—could this information be culled from the court records, where the king is listed only by title but not by name?

From the divine side of authorship, what does this mean? What did God the Holy Spirit choose this one chapter to speak of David using only his title, the king? This is what David needed to be in this chapter. He needed to be the king. He needed to be decisive, just and objective. He needed to deal with Absalom objectively, and not as the son of David. This is David’s entire problem with his children: he is an over-indulgent father who cannot deal with the sins of his children. When he needs to be the king, he is a subjective, over-indulgent father. So, God the Holy Spirit uses this title ironically, if you will, concerning what David should be, but is not.

Let’s step back and consider the nation Israel. This ought to be a golden era for the nation Israel. They are, for a time, at peace with their enemies. Joab, the lead general, is at home, enjoying his land and family. David has sinned, but that sin is a few years old. However, there is this great undercurrent of revolution occurring. David, a man after God’s Own heart (Acts 13:22), is ruling, a man who is perhaps the greatest king in human history. However, while this relationship with Absalom is in flux, many of the people of Israel are turning against David. David, by the decisions he has made and the life he has led, has turned many of the people of Israel off. “If this is David’s God, why should I worship a God like that?” may have been the thinking of some. David’s actions—particularly his lack of justice—during this time period, apparently turned the people not just away from him, but away from his God, Y^ehowah. We are not going to see much evidence of this in this chapter—this is yet to come—but as we proceed in this chapter, I want this to be in the back of your mind. This helps us to understand how the Jews—many of them, anyway—find it in their hearts to rebel against David, and, therefore, against the God of Israel.

There are clues hidden in this chapter, and let me give you two of them: notice how many times David, Joab and Absalom speak of the character, the essence or the guidance of God in this chapter. They don’t. The other principal of this chapter is the woman from Tekoa, and she speaks of God, but primarily to manipulate David. She is like the person who stands up in a meeting and says, “God told me we ought to go with plan A, so, therefore, we ought to go with plan A.” Although some of what the woman says is valid (e.g., speaking of the inheritance of her late husband as important in God’s eyes), she is using God to get David to go along with her petition.

The second clue in this chapter that the leadership of Israel is on the wrong track is, there is no justice in this chapter, only familial love and emotion. This is actually the key to this chapter. Dozens of excellent commentators suggest that the problem in this chapter is, David only half-forgives Absalom, and that is the basis for their estrangement and the revolution which will follow. Although half-forgiveness is a moderately important concept in this chapter, the key to understanding this chapter is a lack of applied justice. David does not tie together everything in terms of what is righteous and just. He depends upon his emotions in order to guide him, which means that David’s decisions will be all over the map. Because justice never becomes an issue, we know that the leadership of Israel is lacking, and this lack will affect the entire fabric of national life in Israel.

When you go before a judge, you want that judge to go by the clear laws of the land. You want to depend upon that judge for a just verdict. You want to go before him, argue the clear points of the law, and for him to rule based upon the law, and not based upon how he feels that day. The people of Israel did not have that in David. In any dealings that David had with his sons, he was the indulgent father and not the just judge.

What Amnon did was wrong, and he should have been legally executed; but he was not. David did not apply righteousness and justice. When Absalom had Amnon killed, he was wrong. Again, David did not apply righteousness and justice to the situation. There is one way and one way only to fix what happened: David must hold court, retroactively assess judgment against Amnon, and then pass judgment against Absalom. David is unable to treat his sons objectively, and that will eventually lead to a revolution. As the chief justice of the high court of the land, David needs to act and to apply justice; but as an overindulgent father, David cannot.

One more thing needs to be said: the order of the male births to David was Amnon, Chileab and Absalom (2Sam. 3:2–3). It seems apparent that Absalom is the heir apparent. Therefore, the logical question is, where’s Chileab? Chileab is found in the genealogy passages only, which suggests that, for whatever reason (probably an early death), he fell out of the running for king. The Bible goes from Amnon to Absalom, so we can only speculate. Obvious other reasons would be, he is born an idiot, he has no interest in the throne, he leaves the kingdom for whatever reason. It is rather sad, whatever the case, because his mother was one of David’s great wives, Abigail (see 1Sam. 25 (HTML) (PDF) for more about Abigail).

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The Woman of Tekoa: the Preparation

In order to begin this verse, we need to consider 2Sam. 13:39 (there are no chapter divisions in the original text): So [the spirit of] David the king had come to an end to go out [Greek: And the spirit of the king grew tired to go out] to Absalom, for he had been comforted concerning Amnon for he was dead. To give a more interpretive, but less accurate translation: King David no longer thought to go out to Absalom for justice, for he had been comforted over Amnon because he was dead. The idea is, after time went on, David began to deal with the fact that Amnon was dead and that what he did was a lousy thing (raping his half-sister, Absalom’s full sister). So, David no longer wanted to prosecute Absalom for the murder of Amnon. However, this did not mean that David would do this of his own initiative; nor did this mean that Joab could simply say, “I’ll go get Absalom;” and David replies, “As you wish.”

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation ; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

Latin Vulgate                          And Joab the son of Sarvia, understanding that the king's heart was turned to Absalom,...

Masoretic Text (Hebrew)        And so perceives Joab ben Zeruiah that a heart of the king upon Absalom.

Peshitta (Syriac)                    NOW Joab the son of, Zoriah perceived that the kings heart was reconciled toward Absalom.

Septuagint (Greek)                Now Joab the son of Zeruiah knew that the heart of the king was toward Absalom.

Significant differences:           The Hebrew lacks a second verb, and the English translation from Latin and Syriac interpret this to mean turned to, reconciled to.

Thought-for-thought translations; paraphrases:

Common English Bible           Absalom is restored

Now Joab, Zeruiah's son, could see that the king's mind was on Absalom.

Contemporary English V.       Joab knew that David couldn't stop thinking about Absalom,...

Easy English (Pocock)           Joab plans to bring Absalom back to Jerusalem

Joab, the son of Zeruiah, knew that King David was constantly thinking about Absalom.

Easy-to-Read Version            Joab son of Zeruiah knew that King David missed Absalom very much.

The Message                         Joab son of Zeruiah knew that the king, deep down, still cared for Absalom.

New Living Translation           Joab Arranges for Absalom's Return

Joab realized how much the king longed to see Absalom.

Partially literal and partially paraphrased translations:

American English Bible          Now, JoAb (the son of ZeruJah) knew that the king [still loved] AbSalom.

Beck’s American Translation Joab, Zeruiah’s son, knew the king’s mind was on Absalom.

Christian Community Bible     Now Joab son of Zeruiah saw that the king was yearning for Ab salom..

God’s Word™                         Joab, Zeruiah's son, knew the king was still thinking about Absalom.

New American Bible              The Wise Woman of Tekoa.

Now Joab, son of Zeruiah, knew how the king felt toward Absalom.

New Jerusalem Bible             Now, Joab son of Zeruiah observed that the king was favourably inclined to Absalom.

Mostly literal renderings (with some occasional paraphrasing):

Bible in Basic English             Now it was clear to Joab, the son of Zeruiah, that the king's heart was turning to Absalom.

Complete Jewish Bible           Yo'av the son of Tz'ruyah perceived that the king missed Avshalom;...

Ferar-Fenton Bible                 Joab Brings Back Absalom. (b.c. 1027)

And J’oab-ben-Zeruiah knew that the heart of the king was upon Absalom,...

HCSB                                     Joab son of Zeruiah observed that the king's mind was on Absalom.

Judaica Press Complete T.    And Joab the son of Zeruiah knew that the king's heart (longed) for Absalom.

New Advent Bible                  And Joab the son of Sarvia, understanding that the king's heart was turned to Absalom,...

NET Bible®                             David Permits Absalom to Return to Jerusalem

Now Joab son of Zeruiah realized that the king longed to see [Heb "the heart of the king was upon." The Syriac Peshitta adds the verb 'ethre'i ("was reconciled").] Absalom. When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote.

The Scriptures 1998              And Yoʼab? son of Tseruyah knew that the heart of the sovereign was towards Ab?shalom.

Literal, almost word-for-word, renderings:

Concordant Literal Version    And Joab son of Zeruial knows that the heart of the king [is] on Absalom,...

English Standard Version      Now Joab the son of Zeruiah knew that the king's heart went out to Absalom.

exeGeses companion Bible   WISE WOMAN OF TEQOHA

And Yah Ab the son of Seruyah perceives

that the heart of the sovereign is on Abi Shalom:...

The Geneva Bible                  Now Joab the son of Zeruiah perceived that the king's heart [was] toward [That the king favoured him.] Absalom.

Hebrew Names Version         Now Yo'av the son of Tzeru'yah perceived that the king's heart was toward Avshalom.

NASB                                     The Woman of Tekoa

Now Joab the son of Zeruiah perceived that the king's heart was inclined toward Absalom.

New King James Version       Absalom Returns to Jerusalem

So Joab the son of Zeruiah perceived that the king's heart was concerned about Absalom.

Syndein/Thieme                     {David's 4th Installments of 4 Installments of Discipline - Absalom Revolution (David Rebelled against the Authority of God - His Son Will Revolt Against His Authority)} {Verses 1-20: A Three Act Drama: The Woman from Tekoah}

Now Joab, the son of Zeruiah {David's sister} perceived/knew that the king's {David's} heart . . . {was} against/toward Absalom. {Note: RBT says that this is a change of feelings for David. In the last chapter David longed to see Absalom. David is now unstable - back in his arrogance complex. But Joab now knows that none of David's adult sons are capable of ruling Israel once David passes away. So, he is going to scheme to bring back Absalom. And, he is going to set up a scenario where 1) Absalom can return 2) Absalom will not be stoned to death when he returns, and 3) Absalom will be given over to Joab as his personal responsibility when he does return. So, we will see Joab will be given the 'responsibility' for Absalom when he is permitted to return to Jerusalem. That is why when David will order in the revolution that no one kill Absalom. Joab will violate this order - because HE was responsible for Joab and it was his right and responsibility to kill him when he revolted against David.}.

World English Bible                Now Joab the son of Zeruiah perceived that the king's heart was toward Absalom.

Young's Updated LT              And Joab son of Zeruial knows that the heart of the king is on Absalom.

The gist of this verse:          Joab recognizes that David is thinking about his son Absalom.

Translation: And Joab, the son of Zeruiah, perceived that... Joab is David’s nephew, the son of his sister; and Joab is David’s lead general. He and David are probably as close as any two adult men could be, with a great deal of mutual respect. After Jonathan, Saul’s son who was dead, David was probably closest to Joab.

Also, you will note that Zeruiah, Joab’s mother, is mentioned often in connection with Joab. This indicates that she did an excellent job raising her sons, who all became generals in David’s army, not through nepotism, but as a result of their true abilities.

Joab and David were apparently close enough for Joab to recognize when the time was right to reconcile David to his son Absalom (who had killed Amnon, heir to the throne).

The complete Doctrine of Joab may be found at http://kukis.org/Doctrines/Joab.htm (or, the PDF version).

Translation: ... the heart of King David [lit., the king] [was] upon [possibly, against] Absalom. With the previous section, this gives us: And Joab, the son of Zeruiah, perceived that the heart of King David [lit., the king] [was] upon [possibly, against] Absalom. As you will notice, there are two very different ways of understanding that final preposition.

At this point, we get the content of Joab’s thought concerning his Uncle David. Generally speaking, when there is a missing verb, and nothing around to suggest its meaning, we after go with some form of the verb to be. So all that is here is, Joab knows that David is thinking about Absalom. For a year or two, David was very angry over what had happened, but he is apparently getting over that.

As time passed, David began to mourn less and less for Amnon, whom Absalom killed. After all, he was somewhat of a loser who raped his own half-sister, and then treated her even more shabbily after that. It should be made clear that David does not see Amnon in this light. David has not yet reconciled himself to the idea that, Amnon was a bad seed. However, Amnon has been dead for three years. So, even though there is this sentimentality in all of this, David’s emotion is no longer driving him to seek justice by prosecuting Absalom.

On the other hand, this does not mean that David’s thoughts were not against Absalom. How could he possibly think of his son Absalom without seeing him kill his other son Amnon? The two things go together—any thinking about Absalom must then associate with Amnon’s death. To say that David was conflicted is an understatement.

Think about this: Bathsheba was David’s right woman, because he apparently spends his time with her and he also apparently makes an attempt to properly raise their children together. However, he had her husband killed. Now, David may have never admitted to this, but, isn’t that convenient that, after Uriah returned to Jerusalem for a few days (Bathsheba no doubt found out about this, as a meal was delivered to her home the first night Uriah was in town), that Uriah is killed in battle. She does not have to admit to her affair with David; David does not have the problem of Uriah returning home to a pregnant wife (pregnant by someone else). Do you think that Bathsheba may have had conflicted feelings about David? Now David cannot be a proper judge when dealing with Absalom, because of his conflicted feelings. We are not told much about David and Bathsheba when they first became a couple, but there may have been times, for say, as long as a few years, before Bathsheba was able to let go of her past and her previous husband.

With regards to his own children, David was subjective, sentimental, indulgent, conflicted, indecisive, weak and biased. For about 20 years, David had seen Amnon as his successor, and he loved that boy, despite all of his shortcomings. David was unable to look at Absalom objectively. He loved Absalom, but was upset over his killing Amnon. I know that for many of us, it seems like an easy call—Amnon raped his own half-sister and there is not enough evil that could befall such a person. Absalom having Amnon killed when he was half-drunk was, if anything, too kind to Amnon. However, David could not objectively see Amnon in this light. He chose not to even bring this case to court, even though it was superficially investigated (2Sam. 13:21) . David was simply unwilling to hear what really happened and take it in, and then to make an official ruling.

Absalom killing Amnon left David very conflicted. He was very emotional about both of these boys. At best, David had come to a point where he was thinking about Absalom, but he was unable to act. He was unable to clear all of this up in court. In fact, what we observe with David is love without justice.

David’s inability to be objective concerning his sons affected his judgment for much of his life. David has some great children: Solomon, Tamar and Nathan (we are making educated guesses with regards to the latter two); but David has some clear favorites (Amnon, Absalom, and Solomon). David’s lack of objectivity means that he cannot properly evaluate what these children do as young adults. Like it or not, David should have looked at the rape of Tamar by Amnon and both investigated and made a ruling in this matter. He did not. David apparently heard some preliminary reports (2Sam. 13:21), but he did not choose to push for a complete investigation and arrest. David’s love for Amnon precluded him from acting justly. David knew the end result of a trial—if Amnon was found guilty, then he would be executed, because this is the law (which would be an application of Deut. 22:25–26).

Another example of how David did not treat his sons objectively: none of them are military heroes, insofar as we know. David’s sister, Zeruiah raised 3 of her boys to become soldiers and they became three of David’s greatest soldiers. Now, David was a former military man, and he involves himself in military actions even to this day (2Sam. 8:1–8 10:17–19 12:26–31 18:1–8). But, where do we hear of any of his sons engaging in warfare, other than Absalom revolting against David?

Application: David, as King of Israel, could give his sons the finest education in all of the land, and provide for all of their needs. However, this is not the key to their success or to their personal character. David’s sister, on the other hand, appears to be raising three boys on her own, and these three boys become great and honorable young men, serving their country with great patriotism (2Sam. 23:18, 24). But what sons of David populate this list of great military heroes? None.

Application: Often mothers will attempt to influence their sons not to join the military, fearing for their life and limb. If these sons are believers in Jesus Christ and if they have doctrine in their souls, then God will take care of them. It won’t matter if they have a safe room in their house and they spend half of their lives in that safe room, God will remove them from this earth when it is time. Keeping a child out of the military does not protect or prolong that child’s life, nor is this in keeping with the plan of God. See the Laws of Divine Establishment (HTML) (PDF).

Application: The most lovely child in the world has a sin nature. Your child, despite all of his good points—and there are many—has a sin nature. You, as a parent, must be aware of that sin nature and deal with your child’s wrong actions with righteousness and justice. You do your child no favors by being unrealistic, emotional and conflicted. I cannot tell you how many parents I met with as a teacher, and they had no concept as to what their child was like. They could not admit to themselves that their child had done wrong. When dealing with a parent like that, there was little that you could do as a team on behalf of their child. I recall one whose child drew marijuana leaves on everything; but when I suggested that the kid was doing drugs, “Oh, no! Not my little Johnny.”

So, David needs to deal with Absalom, and he needs to deal with Absalom in justice. That means all that happened needs to be laid out in court and acknowledged as true. Absalom can be pardoned, but only if the rape of Tamar is accepted, the crime of Amnon acknowledged, and the blood avenger Absalom recognized. This is all related to justice, which includes the fact that, Amnon was a worthless layabout and that he had to die for his crime.

Application: We need to see ourselves objectively as well. How can a person see the value of Jesus dying for his sins if he does not believe that he sins? If you cannot see yourself objectively as a person who has done and will do some awful things, then how can you see Jesus’ death for your sins as being meaningful and necessary? The same thing is true after salvation. Although the concept of sinless perfection seems to be rare nowadays, there are believers who are so filled with self-righteousness that they cannot objectively view their own lives and actions. You cannot be restored to fellowship without acknowledging your sins (1John 1:9). In other words, some objectivity is needed both for salvation and for the Christian walk.

Joab, David’s nephew, knows David quite well, and is probably David’s closest friend after Jonathan, who has died. No doubt they have dined together on many occasions, and Joab has been mindful of David’s thinking.

There are some assumptions that we will reasonably need to make. Joab quite obviously believes that it is best for Absalom to return to Jerusalem, simply because Joab goes to a great deal of trouble to make this happen (that is what this chapter is all about). We do not know exactly what motivates Joab, because he does not appear to have a close relationship with Absalom (which will become clear in this chapter). So Joab must be looking over the other sons of David; he must have heard input from his soldiers, and he may have an idea as to the mood of the country. Taking all of these things into account, Joab wants Absalom to be brought back to Jerusalem. It is possible that Absalom recognizes so much David in Absalom that he does not want Absalom to become the king or lead general for a neighboring country, even though that country is an ally.

Secondly, we must assume that Joab has already talked to David on this subject of bringing Absalom back, and David finally said, “Enough; you will not speak to me again of Absalom.” We make this assumption because Joab will go through quite an elaborate ruse to bring Absalom back. He does not, in this chapter, go to David and say, “Here is why you need to bring Absalom back...” Therefore, we assume that Joab has already tried that and it did not work.

The Pulpit Commentary notes: Joab was not a mere military man, whose range of observation was limited by his profession. He had his eyes wide open to notice, in their bearing one on the other, the various incidents in the history of Israel, embracing both the private and public life, king and people. The remark that he perceived that the king"s heart was adverse to Absalom is but an index of the man"s character. Some generals would simply have confined their attention to military duties, paying little or no heed to what passed in the mind of the king, and what was the effect of his attitude on the nation. The widely and minutely observant eye is a great blessing, and, when under the government of a holy purpose, is a means of personal and relative enrichment. All men astute in affairs have cultivated it with zeal, and its activity and range account in part for the superiority they have acquired over their fellow creatures. Human life is a voluminous book, ever being laid, page by page, before us; and he who can with simple and steady glance note what is there written, and treasure up the record for future use, has procured an advantage, which, in days to come, will be converted into power. "The wise man"s eyes are in his head; but the fool walks in darkness.” (Eccles. 2:14).

The Pulpit Commentary also notes that Joab, on many occasions, is looking ahead, making an attempt to read the present situation, and then to forecast future events, and then making provision for such events (e.g. 2Sam. 11:16, 18-20 12:28 13:19).

We have not yet studied the Doctrine of Absalom. That will probably be found in 2Sam. 18 or 19.

This verse reads: And Joab, the son of Zeruiah, perceived that the heart of King David [lit., the king] [was] upon Absalom. Or, less literally: And Joab, the son of Zeruiah, David’s sister, perceived that David was thinking fondly about Absalom [or possibly, David’s thinking was still against Absalom]. So, Joab has been watching his Uncle David carefully and recognizes that David might be persuadable at this point, but that he cannot just come out and say, “Let’s bring Absalom back.” Therefore, the assumption that Joab has tried that approach and it did not work.

Joab is going to act at this point, because he knows that David is unable to. David cannot be objective about his own children, so he cannot act decisively concerning them. We do not know Joab’s motivation, but this verse suggests what it is in part: And Joab, the son of Zeruiah, perceived that the heart of King David [lit., the king] [was] upon Absalom. Joab can tell that David is thinking about Absalom. However, whenever Joab suggests that David simply bring Absalom back into the kingdom, this receives a negative response. One thing that you do not do is, you do not nag a king. A king’s decisions are important and not made lightly; so when a king like David says, “And Absalom can rot in Geshur, for all that I care”; then Joab cannot asked the king every month, “Have you changed your mind yet?” That would imply that King David cannot make a good decision regarding Absalom (which is true, but still something which no one would want to imply). Therefore, based upon this verse, Joab wants to bring Absalom back into Jerusalem because this would be good for David emotionally. It would resolve this situation which has been in a perpetual limbo because David cannot apply justice or completely forgiveness to this situation.

——————————

So, that Joab does not nag King David concerning this situation, he develops a rather extravagant plot to get David to see this situation more objectively. Joab is going to hire an actress, one who is unknown to David, and she will come into the court of David and give the performance of her career. Her performance will be so good that even David does not realize that she is acting (until the very end).

You may say to yourself, particularly as we go deeper into this chapter, “This is awfully convoluted. What can’t Joab simply lay it all out for David? Let’s get a couple verses into this chapter, then I will explain.

Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          Sent to Thecua, and fetched from there a wise woman: and said to her: Pretend to be a mourner, and put on mourning apparel, and be not anointed with oil, that you may be as a woman that had a long time been mourning for one dead.

Masoretic Text (Hebrew)        And so sends Joab Tekoa-ward and so he takes from there a woman wise and so he says unto her, “Mourn please and put on, please, garments of mourning and do not anoint [yourself] [with] oil. You have been like a woman that days many mourning upon dying.

Peshitta (Syriac)                    And Joab sent to Tekoah, and fetched from there a wise woman and said to her, Pretend to be a mourner and put on mourning apparel, and do not anoint yourself with oil, but be as a woman who has been mourning many days for the dead.

Septuagint (Greek)                And Joab sent to Tekoa, and took from there a cunning woman, and said to her, Mourn, and put on mourning apparel, and anoint yourself not with oil, and you shall be as a woman mourning for one that is dead thus for many days.

Brenton’s Septuagint             And Joab sent to Thecoe, and took thence a cunning woman, and said to her, Mourn, I pray thee, and put on mourning apparel, and anoint thee not with oil, and thou shalt be as a woman mourning for one that is dead thus for many days.

Significant differences:           The English translation from the Latin assumes the subject Joab from the previous verse. BDB allows to verb to mourn to also be translated play the mourner.

Thought-for-thought translations; paraphrases:

Common English Bible           So Joab sent someone to Tekoa and brought a wise woman from there. He said to her, "Pretend to be in mourning. Dress in mourning clothes. Don't anoint yourself with oil. Act like a woman who has spent a long time mourning over someone who has died.

Contemporary English V.       ...and he sent someone to bring in the wise woman who lived in Tekoa. Joab told her, "Put on funeral clothes and don't use any makeup. Go to the king and pretend you have spent a long time mourning the death of a loved one." Then he told her what to say.

Easy English                          So Joab sent for a wise woman from the town called Tekoa. Joab said to her, `Pretend that someone has died. And pretend that you are very sad about this. Wear the clothes that you wear at a funeral. Do not put oil on your face to make it look pretty. Behave like a woman who has been sad for a long time.

Easy-to-Read Version            So Joab sent {messengers} to Tekoa to bring a wise woman from there. Joab said to this wise woman, “Please pretend to be very sad. Put on clothes of sadness. Don’t dress up. Act like a woman who has been crying many days for someone that died.

Good News Bible (TEV)         ...so he sent for a clever woman who lived in Tekoa. When she arrived, he said to her, "Pretend that you are in mourning; put on your mourning clothes, and don't comb your hair. Act like a woman who has been in mourning for a long time.

The Message                         So he sent to Tekoa for a wise woman who lived there and instructed her, "Pretend you are in mourning. Dress in black and don't comb your hair, so you'll look like you've been grieving over a dead loved one for a long time.

New Berkeley Version           So Joab sent to Tekoa and from that place he summoned a certain wise woman. He requested of her, “Come, play the part of a mourner; dress yourself now in mourning clothes; do not anoint yourself with oil, but be like a woman who has been many days in mourning over someone dead.

New Century Version             So Joab sent messengers to Tekoa to bring a wise woman from there. He said to her, "Pretend to be very sad. Put on funeral clothes and don't put lotion on yourself. Act like a woman who has been crying many days for someone who died.

New Life Bible                        So Joab sent for a wise woman from Tekoa, and said to her, "Pretend to be filled with sorrow. Dress as if you were filled with sorrow, and do not pour oil on yourself. Dress like a woman who has been filled with sorrow for the dead many days.

Partially literal and partially paraphrased translations:

God’s Word™                         So Joab sent someone to Tekoa to get a clever woman from there. He told her, "Please act like a mourner, and dress in mourning clothes. Don't rub olive oil on yourself, but act like a woman who has been mourning for the dead for a long time.

NIRV                                      So Joab sent someone to Tekoa to have a wise woman brought back from there. Joab said to her, "Pretend you are filled with sadness. Put on black clothes. Don't use any makeup. Act like a woman who has spent many days sobbing over someone who has died.

New Jerusalem Bible             Joab therefore sent to Tekoa for a wise woman. 'Pretend to be in mourning,' he said. 'Dress yourself in mourning, do not perfume yourself; act like a woman who has long been mourning for the dead.

New Simplified Bible              Joab sent someone to Tekoa to get a wise woman from there. He told her: »Please act like a mourner. Dress in mourning clothes. Do not use any cosmetic lotions. Act like a woman who has been mourning for the dead for a long time.

Revised English Bible            ...so he sent for a wise woman from Tekoa and said to her, ‘Pretend to be a mourner; put on mourning garb, go without anointing yourself, and behave like a woman who has been bereaved these many days.

Mostly literal renderings (with some occasional paraphrasing):

Bible in Basic English             And Joab sent to Tekoa and got from there a wise woman, and said to her, Now make yourself seem like one given up to grief, and put on the clothing of sorrow, not using any sweet oil for your body, but looking like one who for a long time has been weeping for the dead:...

Ferar-Fenton Bible                 ...so J’oab sent to Thiquah and brought clever woman from there, and said to her, “I want you to disarrange yourself, and clothe yourself in widow’s weeds, and not tidy yourself with oil, but seem like a woman distressed for a long time over death.

HCSB                                     So Joab sent someone to Tekoa to bring a clever woman from there. He told her, "Pretend to be in mourning: dress in mourning clothes and don't put on any oil. Act like a woman who has been mourning for the dead for a long time.

JPS (Tanakh—1985)               ...so Joab sent to Tekoa and brought a clever woman from there. He said to her, “Pretend you are in mourning; put on mourning clothes and don’t anoint yourself with oil; and act like a woman who has grieved a long time over a departed one.

NET Bible®                             So Joab sent to Tekoa and brought from there a wise woman. He told her, "Pretend to be in mourning [The Hebrew Hitpael verbal form here indicates pretended rather than genuine action.] and put on garments for mourning. Don't anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time [Heb "these many days."].

NIV – UK                                So Joab sent someone to Tekoa and had a wise woman brought from there. He said to her, `Pretend you are in mourning. Dress in mourning clothes, and don't use any cosmetic lotions. Act like a woman who has spent many days grieving for the dead.

Literal, almost word-for-word, renderings:

LTHB                                     And Joab sent to Tekoah and took a wise woman from there, and said to her, Pretend yourself to be a mourner now, and please put on garments of mourning. And do not anoint yourself with oil, and you shall be a woman mourning for one who died these many days.

New RSV                               Joab sent to Tekoa and brought from there a wise woman. He said to her, `Pretend to be in mourning; put on mourning garments, do not anoint yourself with oil, but behave like a woman who has been mourning many days for the dead.

Syndein                                  {Verses 2-3: Joab Stages a Drama - A 3 Act Scenario}

And Joab sent {shalach} {someone} to {the town of} Tekoah {T@qowa`} {means Joab did not go himself - apparently he knew this woman and she owes him a big favor - Tekoah is a town 6 miles south of Bethlehem}, and he brought from there a 'technically skilled' {chakam} woman {from the context, apparently she was a skilled actress}, and he {Joab} said to her, please/'I pray you', pretend that you are in mourning {the actress' role}, and please dress in mourning clothes {the costuming/wardrobe}, but do not put on any cosmetics/'cosmetic oils or lotions' {will make her look really bad and to be pitied - wearing cosmetics is normally very acceptable - is a volitional choice of the woman}, and instead act like a woman who has for many days been mourning for the dead {Joab is the producer of this play}.

World English Bible                Joab sent to Tekoa, and fetched there a wise woman, and said to her, please act like a mourner, and put on mourning clothing, Please, and don't anoint yourself with oil, but be as a woman who has a long time mourned for the dead:...

Young’s Updated LT             And Joab sends to Tekoah, and takes thence a wise woman, and says unto her, “Feign yourself a mourner, I pray you, and put on, I pray you, garments of mourning, and anoint not thyself with oil, and you have been as a woman these many days mourning for the dead.

The gist of this verse:          Joab sends for an actress from Tekoa to come to Jerusalem and play the part of a mourner, and to look as if she has been mourning for a long time.

Translation: Then Joab sent [servants] to Tekoa... A series of wâw consecutives followed by imperfect verbs usually refers to a set of consecutive actions, and the length of time to complete each action is not in view. Based upon David’s change of heart toward Absalom, Joab formulates a plan to get David to accept Absalom back into his kingdom. He first needs to go out of town. Does this mean there are no women from Jerusalem who could do this? Certainly not; Joab needs to find a woman that David does not know.

The verb to send implies that a servant or servants will carry a message elsewhere. So, trusted servants of Joab’s will go to Tekoa, the purpose being, to find a skilled actress that David does not know.

Tekoa is south of Jerusalem about 6 miles from Bethlehem. According to St. Jerome, this is a small city 12 miles south of Jerusalem. These views would seem to be in line in 2Chron. 11:6, where Tekoa and Bethlehem are both mentioned in the same breath; and consistent with Neh. 3:6, 27 where those originally from Tekoa help in the building of the walls of Jerusalem. It is possible that this is equivalent to Eltekon, mentioned as one of the cities in Judah in Joshua 15:59. However, some disagree; Kimchi has this in Asher and others place this among the tribes of Benjamin. In any case, her hometown was far enough away, so that David would not want to send investigators there to delve more deeply into her story.

Although the city of Tekoa is mentioned several times in Scripture, it is most famous for being Amos’ hometown (Amos 1:1). It is also mentioned in 2Sam. 23:26 2Chron. 20:20 Neh. 3:27 Jer. 6:1.

Essentially, Joab is going to produce a play, although this will be live theater where the audience does not realize that they are witnessing a play. Joab needs for King David to believe that this is real. Why is Joab going to such trouble? Can’t he just talk to David and convince him? It is reasonable to assume that Joab has already tried this, and one does not spend multiple occasions attempting to prove to the sovereign of the land that he has made a wrong decision. David has earlier been able to rethink his actions when Nathan the prophet spoke to him about the poor man and his ewe lamb (2Sam. 12:1–7). Furthermore, David is a reasonable and intelligent man; so Joab believes that he can reach David in a similar way.

Translation: ...and he took from there a skillful woman. Although many translate this a wise woman, Joab is looking for a great actress. He wants someone who is skillful as a thespian. Although the word found here can mean capable of knowing [judging]; intelligent, wise; skillful, adept, proficient; subtle, crafty; context will indicate that her skills are that of an actress.

It is possible that Joab has had some sort of relationship with this woman from Tekoa. However, we really have no idea about this. She is never named; nothing is ever said about a prior relationship. In fact, we do not even know if Joab had someone specifically in mind when he sent his messengers to Tekoa. The Hebrew, if it read, and Joab sent [messengers] to Tekoa to take from there a skillful woman... that would suggest that Joab had someone specifically in mind. However, the Hebrew has Joab sending messengers to Tekoa and then he takes from there a skillful woman. Does the he refer to Joab, acting through his messenger? Or does he simply refer to a singular messenger? The language is non-specific enough, to allow for this to have been a particular woman already known to Joab; but not necessarily so.

It is curious that Joab dispatches men to Tekoa, but this, at most, suggests that Joab believes that an actress can be found there specifically. However, Tekoa could be far enough away to simply choose a woman that David does not know.

Interestingly enough, this woman is never named. She shows up, she will give a great performance, and then she will leave. We will never hear from her again. Always known to us as the woman from Tekoa, or, perhaps, the mourning woman from Tekoa. Perhaps this is God’s opinion of actors in general? I should not allow that statement to stand. We are all the same before God—we are fallen and sinful, and those of us who are saved, are saved only by His grace.

The woman will invoke the name of God in this chapter (the only person to do so in this chapter), but that appears to be a veiled attempt to manipulate David. It appears to be a part of her performance, rather than coming from her own thinking. These were words on the page spoke eloquently, rather than an expression of her belief in the God of Israel.

Translation: He said to her,... Joab did not go to her directly; he sent one of his most trusted servants. He spoke to this woman, but giving her Joab’s directions. He probably had a script with him, and he explained to her exactly what needed to be said and done.

Translation:... “Pretend to mourn, I request of you,... Joab’s servant uses the particle of entreaty twice; and therefore, many translators reasonably translate this the same way. I translated it slightly differently each time for stylistic reasons. Joab (through his servant) asks her to mourn.

We are not given details with regards to the search in Tekoa. Did Joab have someone in mind? Had he seen a play there? None of this is known to us, although some of the verbiage of this verse seems to indicate that Joab knew this woman. In the end, Joab would be happy with this particular woman and her performance.

The part this woman would play is laid out first: “You will be a mourner.”

Translation: ...and put on garments of mourning, if you would. She is also to put on clothing that a mourner would wear. Today, this would be black, brown or lavender clothing. I do not know the proper attire for the ancient world. In any case, the woman had to be in costume.

Seems like I recall a story of Jack Nicholson telling Michael Keaton when they were filming Batman, "Let the wardrobe do the acting, kids." This is not true in our case, as what this woman says and how she says it will determine whether David will allow his son Absalom back into Jerusalem.

Translation: Do not anoint [yourself] with oils. There were a great many oils in the ancient world, and some would be used to moisturize the skin and others would be used as a perfuming or deodorizing lotion. These are oils a person would use from day to day, just as we use deodorant, lotions and makeup. However, in a time of mourning, we tend not to use these things quite as much to accent our personal appearance.

Have you ever seen a movie, and the actress is just waking up in the morning (in the movie), and her makeup is subtle and perfect and there is not a hair out of place? That is not what Joab wants. He does not want this woman to appear glamourous in any way. Joab knows David. He does not want David to become distracted with this woman’s beauty or perfumes; so she is toning down her appearance as much as possible.

Joab knows that David’s weakness is women; that a sympathetic woman can get nearly anything from David she wants, if she knows how to play her cards right. So, Joab wants this woman to appear to be very sympathetic but not made-up.

Translation: You will be like a woman who is mourning many days on account of [one] dying. When this woman comes to Jerusalem, she is to give the appearance of a woman who has been mourning for a long time. Such a woman would be in mourning clothes without regards to perfumes or oils.

Because of some of the verses in this chapter, it appears as though Joab has talked to David about Absalom before, but this has gone nowhere. Then Joab recalled that Nathan the prophet was able to get through to David, despite David’s foray into interlocking systems of arrogance, and that by using a parable that was presented to David as a true story. Therefore, Joab is going to try the same thing, but he will kick it up a notch, because this will be live theater before David. Joab won’t go to David, as Nathan did, and say, “What about this particular case?” David would see through Joab in about a minute. But, put this professional actress before David, and David will be completely drawn into her story.

In a previous chapter, we have discussed the Interlocking Systems of Arrogance (HTML) (PDF) (WPD). Although David appears to be recovering from this spiritual problem, he does seem to drift back in from time to time. Joab believes the best way to reach David and to reason with him is to get beyond David’s made-up mind.

Application: Although it is difficult to convince most people of anything, particularly when their mind is made up, sometimes the best approach is a completely new approach. Nathan used a court case; and here, Joab also uses a court case.

Interestingly enough, even though drama is thought to have its inception in 5^th century b.c. Greece, this is a curious chapter, suggesting that there may have been some actual drama which existed in ancient Israel. We know that we had music, as well as pomp and circumstance, in Jewish culture. For all intents and purposes, Joab is functioning as the producer of a play, all centered around the mourning woman of Tekoa, and Joab will pull into this drama an unsuspecting David.

Some plays are known for this. I recall seeing a play which took place in a late-night café in New York City, and, before the play started, the actors, in costume and in character, went through the audience and fleeced us of our money. It was about half-way through the play when I realized that there was not going to be a raffle for a jacket that I had bought a raffle ticket for.

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Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          And you will go in to the king, and will speak to him in this manner. And Joab put the words in her mouth.

Masoretic Text (Hebrew)        And you have gone unto the king and you have said unto him as the words the these.” And so he places the words in her mouth.

Peshitta (Syriac)                    And come to the king and speak in this manner to him. So Joab prepared the words and put them in her mouth.

Septuagint (Greek)                And you shall go to the king, and speak to him according to this word. And Joab put the words in her mouth.

Significant differences:           This manner, as found in the Latin and Syriac, is probably a reasonable translation of these words. So Joab prepared appears to be an additional phrase in the Syriac. However, in order for him to have a script for her, he had to prepare it at some point in time.

Thought-for-thought translations; paraphrases:

Easy-to-Read Version            Go to the king and talk to him using these words {that I tell you}.” Then Joab told the wise woman what to say.

Good News Bible (TEV)         Then go to the king and say to him what I tell you to say." Then Joab told her what to say.

The Message                         Then go to the king and tell him this . . . " Joab then told her exactly what to say.

New Berkeley Version           Then appear before the king and address him as follows,” and Joab put the words into her mouth.

New Living Translation           Then go to the king and tell him the story I am about to tell you." Then Joab told her what to say.

Partially literal and partially paraphrased translations:

American English Bible          So, she went to the king and said the words that JoAb told her to say...

Christian Community Bible     ...and go to the king with this message.” And Joab told her what to say.

God’s Word™                         Go to the king, and tell him this...." Then Joab told her exactly what to say.

NIRV                                      Then go to the king. Give him the message I'm about to give you." And Joab told her what to say.

Revised English Bible            Then go to the king and repeat what I tell you.’ He told her exactly what she was to say.

Mostly literal renderings (with some occasional paraphrasing):

Bible in Basic English             And come to the king and say these words to him. So Joab gave her words to say.

Ferar-Fenton Bible                 Then go to the king and speak to him this speech.”

Then Joab put words into her mouth.

NET Bible®                             Go to the king and speak to him in the following fashion." Then Joab told her what to say [Heb "put the words in her mouth" (so NASB, NIV).].

Literal, almost word-for-word, renderings:

The Amplified Bible                And go to the king and speak thus to him. And Joab told her what to say.

exeGeses companion Bible   ...and come to the sovereign

and word this word to him.

- and Yah Ab sets the words in her mouth.

LTHB                                     And you shall go to the king and speak with him according to this word. And Joab put the words into her mouth.

New RSV                               Go to the king and speak to him as follows.' And Joab put the words into her mouth.

Syndein                                  {The Full Rehearsal}

And when you have gone to the king, you will speak to him 'in this manner'/ 'words like these' {the scenario}. Consequently, Joab put in her mouth these words {the script}. {Note: Joab is not only the producer, he is also the director. He is not only giving her the script, but also the scenario - meaning not only what to say, but how to say it - the inflection . . . how to look when saying it - posture . . . going over all the possible responses of his Uncle David and how to respond to each.}.

World English Bible                ...and go in to the king, and speak on this manner to him. So Joab put the words in her mouth.

Young’s Updated LT             And you have gone unto the king, and spoken unto him, according to this word;” and Joab puts the words into her mouth.

The gist of this verse:          Joab tells the woman to go before the king and he tells her what to say.

Translation: You will go to the king... Often, a command is in the imperfect; however, this is more of a request, and Joab is mostly telling her what she will say after going to the king. So, her going to the king is somewhat incidental to what will follow.

Again, this is a trusted servant of Joab’s who goes to this woman. We do not know anything about the selection process, what fees she was paid, or anything like that. Whether Joab had a particular woman in mind, whether Tekoa was known for its actors, we just don’t know these things.

Translation: ...and you will speak to him these words.” Joab has apparently developed a script or something very nearly like a script, which will give her the right words to say, the general idea of who and what she is to David, and she has enough of a narrative in order to improvise, depending upon what David says.

So, she has a script to go from, but, she cannot speak from this script exclusively. Whether there was any training or directing by Joab’s messenger, we do not know.

Translation: Then Joab told her what to say [lit., and so he places words in her mouth]. Joab tells her exactly what to say, in order to gain an audience with David and to penetrate his thick skull.

David, as an alpha male, does not easily take correction. He is hardheaded, and once he makes up his mind, it is difficult to get him to change it. Furthermore, he is king. This is something which many of us have a difficult time understanding, because not many of us are in charge of a large operation, like the CEO of a 5000 employee company or the leader of a city or state. A king cannot make one decision on one day; and then reverse himself the next day. King David has already made a ruling with respect to Absalom; and Joab cannot keep going back to him to see if he has changed his mind.

Therefore, David has to be taken out of the realm of his own personal situation and identify with the problems or situation of another person. When he makes a judgment in favor of that person, this also helps him to see the error of his own ways as well.

It appears that, it was not difficult to get an audience before the king, as per 2Sam. 15:2 1Kings 3:16. We may find it impossible to speak to the President or to our governor; but most of us, which some persistence, could see the mayor of our city; and certainly, appear before a judge.

It would be nice to make a parallel for Joab as the intercessor between David and Absalom, but the problem is, there is no thought given to justice. Absalom receives a half-forgiveness and this is not even done in an open court with Absalom present. How David felt was the issue. Justice did not enter into any of this calculation.

When the Lord Jesus Christ intercedes on our behalf, it is based upon God’s righteousness and justice. Rom. 8:32–34 reads: Truly He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of God's elect? It is God who justifies. Who is he condemning? It is Christ who has died, but rather also who is raised, who is also at the right hand of God, who also intercedes for us. (MKJV). Jesus is raised from the dead to indicate that His perfect sacrifice was acceptable to God; He was a sweet savor coming up to God. Intercession requires justice, not just simple sentimentality. Isa. 53:12 Therefore I will apportion to Him with the great, and He shall divide the spoils with the strong; because He has poured out His soul unto death; and He was reckoned among the transgressors; and He bore the sin of many, and made intercession for the transgressors (VW). See also Heb. 7:25–27 1John 2:1–2.

V. 3 reads: You will go to the king and you will speak to him these words.” Then Joab told her what to say [lit., and so he places words in her mouth]. This woman’s performance has to be flawless. Joab cannot coach her from the side; she cannot forget her lines; and if David seems to take things in a different direction, then she has to go in that direction.

Joab has to achieve two objectives with this scheme: he needs to get Absalom back to Jerusalem; and he needs to see to it that Absalom is not prosecuted for murder of Amnon. Now, this could have been done using Bible doctrine; but that is not what Joab chooses to do. There is a legitimate way out of this situation, but it involves the justice of God. Unfortunately, neither Joab nor David approaches this from the standpoint of justice. Justice is the key to this entire chapter; it is the key to Absalom’s lack of character, and the key to wrong approach to this problem made by both Joab and David. And, because there is no justice, the victims of these crimes are forgotten. All enactments of justice must include justice for the victim.

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The Woman of Tekoa: the Setup in Court

Here is how others have translated this verse:

Ancient texts:

Latin Vulgate                          And when the woman of Thecua was come in to the king, she fell before him upon the ground, and worshipped, and said: Save me, O king.

Masoretic Text (Hebrew)        And so speaks [possibly, went] the woman, the Tekoaite, unto the king. And so she falls upon her nostrils ground-ward and so she does obeisance. And so she says, “[Let you] help, the king.”

Peshitta (Syriac)                    And when the woman of Tekoah came to the king, she fell on her face to the ground, and did obeisance and said, Deliver me, O my lord the king.

Septuagint (Greek)                So the woman of Tekoa went in to the king and fell upon her face to the earth, and bowed down before him, and said, Help, O king, help.

Significant differences:           In the Hebrew, we go directly from the woman receiving directions from Joab’s servant to speaking to the king. In the Greek, Latin and Syriac, we have her going to the king (I confirmed this in the Greek, but not in the Latin or Syriac—there, I accepted their English translations as accurate). This will be discussed further in the Hebrew exegesis.

Thought-for-thought translations; paraphrases:

Contemporary English V.       The woman from Tekoa went to David. She bowed very low and said, "Your Majesty, please help me!"

Easy English                          The woman from Tekoa went to the king. She gave him honour. She bent down and she put her face on the ground. She said, `My king, please help me.'

Easy-to-Read Version            Then the woman from Tekoa talked to the king. She bowed with her face to the ground. Then she said, “King, please help me!”

Good News Bible (TEV)         The woman went to the king, bowed down to the ground in respect, and said, "Help me, Your Majesty!"

New Century Version             So the woman from Tekoa spoke to the king. She bowed facedown on the ground to show respect and said, "My king, help me!"

New Living Translation           When the woman from Tekoa approached the king, she bowed with her face to the ground in deep respect and cried out, "O king! Help me!"

Partially literal and partially paraphrased translations:

American English Bible          ...this ThecoEthite woman went in to the king, fell with her face to the ground, bowed before him, and said, 'Save me, oh king! Save me!'

Ancient Roots Translinear      The woman of Tekoa fell bowing to the king with nose toward to the ground, ||saying||, "Save me, king!"

Beck’s American Translation The woman of Tekoa went in to the king, bowed down to the ground to show her respect for him. “Help, O king,” she said.

God’s Word™                         The woman from Tekoa came to the king and immediately bowed down with her face touching the ground. "Help me, Your Majesty," she said.

New Jerusalem Bible             So the woman of Tekoa went to the king and, falling on her face to the ground, prostrated herself. 'Help, my lord king!' she said.

Mostly literal renderings (with some occasional paraphrasing):

Bible in Basic English             And the woman of Tekoa came to the king, and falling on her face, gave him honour and said, Give me help, O king.

Ferar-Fenton Bible                 The woman of Thiquah accordingly appealed to the king, and fell on her face to the earth, and lay there, and exclaimed, “Save me, King!”

HCSB                                     When the woman from Tekoa came to the king, she fell with her face to the ground in homage and said, "Help me, my king!"

JPS (Tanakh—1985)               The woman of Tekoa came to the king, flung herself face down to the ground, and prostrated herself. She cried out, “Help, O king!” The LXX adds the phrase “and all his courtiers who were standing by him rent their clothes.” [According to the JPS footnote].

NET Bible®                             So the Tekoan woman went [The translation follows many medieval Hebrew mss in reading וַתַּבֹא (vattavo’, “and she went”) rather than the MT וַתֹּאמֶר (vatto’mer, “and she said”). The MT reading shows confusion with וַתֹּאמֶר later in the verse. The emendation suggested here is supported by the LXX, the Syriac Peshitta, some mss of the Targum, and Vulgate.] to the king. She bowed down with her face to the ground in deference to him and said, "Please help me [The word "me" is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate.], O king!"

NIV – UK                                When the woman from Tekoa went [Many Hebrew manuscripts, Septuagint, Vulgate and Syriac; most Hebrew manuscripts spoke] to the king, she fell with her face to the ground to pay him honour, and she said, `Help me, Your Majesty!'

The Scriptures 1998              And when the woman of Teqowa spoke to the sovereign, she fell on her face to the ground and did obeisance, and said, “Save, O sovereign!”

Literal, almost word-for-word, renderings:

Concordant Literal Version    And the woman of Tekoah speaks unto the king, and falls on her face to the earth, and does obeisance, and said, `Save, O king.

English Standard Version      When the woman of Tekoa came to the king, she fell on her face to the ground and paid homage and said, "Save me, O king."

exeGeses companion Bible   And the woman Teqohiy says to the sovereign;

and she falls on her nostrils to the earth

and prostrates and says,

Save, O sovereign.

LTHB                                     And the woman of Tekoah spoke to the king, and fell on her face to the earth, and bowed and said, Save, O king!

Syndein                                  {Woman's Acting Before Supreme Court Judge King David}

Now when the woman of Tekoa 'received an audience before'/'went before' the king, she fell with her face to the ground, and 'did homage'/'prostrated herself', and said, "Help/Deliver, O king". {Note: She had to practice falling to the ground just right. They she had to prostrate herself before David to look like the true damsel in distress. Finally, she does not lift her eyes to him or he might be able to tell she was faking. She is a very talented actress here, playing her role well! All real men desire to help a woman in need. This Act is intended to play on the emotions of King David.}.

World English Bible                When the woman of Tekoa spoke to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.

Young’s Updated LT             And the woman of Tekoah speaks unto the king, and falls on her face to the earth, and does obeisance, and says, “Save, O king.”

The gist of this verse:          The woman of Tekoa has an audience with King David and she prostrates herself before him asking for his help.

Translation: So the woman, the Tekoaite, spoke [possibly, went] to the king. Most of the time that we find this word for to say, we expect the content of what is said to follow; however, we do not find that here. The woman goes to speak to King David, as she has been commissioned to do by Joab.

It is possible—and this is conjecture based upon the words found here—that she began to speak, and one of David’s armed guards pointed to the ground and gave her a mean look. So, she began to speak, and then realized that she ought to be following protocol and bowing before the king. And, it is possible that all of this is a part of Joab’s plan. However, what appears to be more likely, is that the verb to say here ought to be to go instead (see the Hebrew exegesis above).

I should further note that, when there are textual problems, this sort of textual problem is the most common. Most readers, at this point, are saying, “I get it, I get it; let’s move on.” Almost never is there an important doctrinal distinction between different readings of a text. I point this out over and over, so that no one ever thinks that the Catholic church or some other Christian (or Jewish) organization got access to early Biblical manuscripts and changed them to fit their views. That sort of allegation is poppycock.