Boks Temuan2 Samuel 14:1--15:37
Konteks14:1 Now Joab son of Zeruiah realized that the king longed to see 1 Absalom. 14:2 So Joab sent to Tekoa and brought from there a wise woman. He told her, “Pretend to be in mourning 2 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. 3 14:3 Go to the king and speak to him in the following fashion.” Then Joab told her what to say. 4
14:4 So the Tekoan woman went 5 to the king. She bowed down with her face to the ground in deference to him and said, “Please help me, 6 O king!” 14:5 The king replied to her, “What do you want?” 7 She answered, “I am a widow; my husband is dead. 14:6 Your servant 8 has two sons. When the two of them got into a fight in the field, there was no one present who could intervene. One of them struck the other and killed him. 14:7 Now the entire family has risen up against your servant, saying, ‘Turn over the one who struck down his brother, so that we can execute him and avenge the death 9 of his brother whom he killed. In so doing we will also destroy the heir.’ They want to extinguish my remaining coal, 10 leaving no one on the face of the earth to carry on the name of my husband.”
14:8 Then the king told the woman, “Go to your home. I will give instructions concerning your situation.” 11 14:9 The Tekoan woman said to the king, “My lord the king, let any blame fall on me and on the house of my father. But let the king and his throne be innocent!”
14:10 The king said, “Bring to me whoever speaks to you, and he won’t bother you again!” 14:11 She replied, “In that case, 12 let the king invoke the name of 13 the Lord your God so that the avenger of blood may not kill! Then they will not destroy my son!” He replied, “As surely as the Lord lives, not a single hair of your son’s head 14 will fall to the ground.”
14:12 Then the woman said, “Please permit your servant to speak to my lord the king about another matter.” He replied, “Tell me.” 14:13 The woman said, “Why have you devised something like this against God’s people? When the king speaks in this fashion, he makes himself guilty, for the king has not brought back the one he has banished. 14:14 Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored. 15 14:15 I have now come to speak with my lord the king about this matter, because the people have made me fearful. 16 But your servant said, ‘I will speak to the king! Perhaps the king will do what his female servant 17 asks. 14:16 Yes! 18 The king may 19 listen and deliver his female servant 20 from the hand of the man who seeks to remove 21 both me and my son from the inheritance God has given us!’ 22 14:17 So your servant said, ‘May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the Lord your God be with you!’”
14:18 Then the king replied to the woman, “Don’t hide any information from me when I question you.” The woman said, “Let my lord the king speak!” 14:19 The king said, “Did Joab put you up to all of this?” 23 The woman answered, “As surely as you live, my lord the king, there is no deviation to the right or to the left from all that my lord the king has said. For your servant Joab gave me instructions. He has put all these words in your servant’s mouth. 14:20 Your servant Joab did this so as to change this situation. But my lord has wisdom like that of the angel of God, and knows everything that is happening in the land.” 24
14:21 Then the king said to Joab, “All right! I 25 will do this thing! Go and bring back the young man Absalom! 14:22 Then Joab bowed down with his face toward the ground and thanked 26 the king. Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, because the king has granted the request of your 27 servant!”
14:23 So Joab got up and went to Geshur and brought Absalom back to Jerusalem. 28 14:24 But the king said, “Let him go over 29 to his own house. He may not see my face.” So Absalom went over 30 to his own house; he did not see the king’s face.
14:25 Now in all Israel everyone acknowledged that there was no man as handsome as Absalom. 31 From the sole of his feet to the top of his head he was perfect in appearance. 32 14:26 When he would shave his head – at the end of every year he used to shave his head, for it grew too long 33 and he would shave it – he used to weigh the hair of his head at three pounds 34 according to the king’s weight. 14:27 Absalom had 35 three sons and one daughter, whose name was Tamar. She was a very attractive woman. 36
14:28 Absalom lived in Jerusalem for two years without seeing the king’s face. 14:29 Then Absalom sent a message to Joab asking him to send him to the king, but Joab was not willing to come to him. So he sent a second message to him, but he still was not willing to come. 14:30 So he said to his servants, “Look, Joab has a portion of field adjacent to mine and he has some barley there. Go and set it on fire.” 37 So Absalom’s servants set Joab’s 38 portion of the field on fire.
14:31 Then Joab got up and came to Absalom’s house. He said to him, “Why did your servants set my portion of field on fire?” 14:32 Absalom said to Joab, “Look, I sent a message to you saying, ‘Come here so that I can send you to the king with this message: 39 “Why have I come from Geshur? It would be better for me if I were still there.”’ Let me now see the face of the king. If I am at fault, let him put me to death!”
14:33 So Joab went to the king and informed him. The king 40 summoned Absalom, and he came to the king. Absalom 41 bowed down before the king with his face toward the ground and the king kissed him. 42
15:1 Some time later Absalom managed to acquire 43 a chariot and horses, as well as fifty men to serve as his royal guard. 44 15:2 Now Absalom used to get up early and stand beside the road that led to the city gate. Whenever anyone came by who had a complaint to bring to the king for arbitration, Absalom would call out to him, “What city are you from?” The person would answer, “I, your servant, 45 am from one of the tribes of Israel.” 15:3 Absalom would then say to him, “Look, your claims are legitimate and appropriate. 46 But there is no representative of the king who will listen to you.” 15:4 Absalom would then say, “If only they would make me 47 a judge in the land! Then everyone who had a judicial complaint 48 could come to me and I would make sure he receives a just settlement.”
15:5 When someone approached to bow before him, Absalom 49 would extend his hand and embrace him and kiss him. 15:6 Absalom acted this way toward everyone in Israel who came to the king for justice. In this way Absalom won the loyalty 50 of the citizens 51 of Israel.
15:7 After four 52 years Absalom said to the king, “Let me go and repay my vow that I made to the Lord while I was in Hebron. 15:8 For I made this vow 53 when I was living in Geshur in Aram: ‘If the Lord really does allow me to return to Jerusalem, 54 I will serve the Lord.’” 15:9 The king replied to him, “Go in peace.” So Absalom 55 got up and went to Hebron.
15:10 Then Absalom sent spies through all the tribes of Israel who said, “When you hear the sound of the horn, you may assume 56 that Absalom rules in Hebron.” 15:11 Now two hundred men had gone with Absalom from Jerusalem. Since they were invited, they went naively and were unaware of what Absalom was planning. 57 15:12 While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David’s adviser, 58 to come from his city, Giloh. 59 The conspiracy was gaining momentum, and the people were starting to side with Absalom.
15:13 Then a messenger came to David and reported, “The men of Israel are loyal to Absalom!” 60 15:14 So David said to all his servants who were with him in Jerusalem, 61 “Come on! 62 Let’s escape! 63 Otherwise no one will be delivered from Absalom! Go immediately, or else he will quickly overtake us and bring 64 disaster on us and kill the city’s residents with the sword.” 65 15:15 The king’s servants replied to the king, “We will do whatever our lord the king decides.” 66
15:16 So the king and all the members of his royal court 67 set out on foot, though the king left behind ten concubines 68 to attend to the palace. 15:17 The king and all the people set out on foot, pausing 69 at a spot 70 some distance away. 15:18 All his servants were leaving with him, 71 along with all the Kerethites, all the Pelethites, and all the Gittites – some six hundred men who had come on foot from Gath. They were leaving with 72 the king.
15:19 Then the king said to Ittai the Gittite, “Why should you come with us? Go back and stay with the new 73 king, for you are a foreigner and an exile from your own country. 74 15:20 It seems like you arrived just yesterday. Today should I make you wander around by going with us? I go where I must go. But as for you, go back and take your men 75 with you. May genuine loyal love 76 protect 77 you!”
15:21 But Ittai replied to the king, “As surely as the Lord lives and as my lord the king lives, wherever my lord the king is, whether dead or alive, 78 there I 79 will be as well!” 15:22 So David said to Ittai, “Come along then.” 80 So Ittai the Gittite went along, 81 accompanied by all his men and all the dependents 82 who were with him.
15:23 All the land was weeping loudly 83 as all these people were leaving. 84 As the king was crossing over the Kidron Valley, all the people were leaving 85 on the road that leads to the desert. 15:24 Zadok and all the Levites who were with him were carrying the ark of the covenant of God. When they positioned the ark of God, Abiathar offered sacrifices until all the people had finished leaving 86 the city.
15:25 Then the king said to Zadok, “Take the ark of God back to the city. If I find favor in the Lord’s sight he will bring me back and enable me to see both it and his dwelling place again. 15:26 However, if he should say, ‘I do not take pleasure in you,’ then he will deal with me in a way that he considers appropriate.” 87
15:27 The king said to Zadok the priest, “Are you a seer? 88 Go back to the city in peace! Your son Ahimaaz and Abiathar’s son Jonathan may go with you and Abiathar. 89 15:28 Look, I will be waiting at the fords of the desert until word from you 90 reaches me.” 15:29 So Zadok and Abiathar took the ark of God back to Jerusalem and remained there.
15:30 As David was going up the Mount of Olives, he was weeping as he went; his head was covered and his feet were bare. All the people who were with him also had their heads covered and were weeping as they went up. 15:31 Now David 91 had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, 92 “Make the advice of Ahithophel foolish, O Lord!”
15:32 When David reached the summit, where he used to worship God, Hushai the Arkite met him with his clothes torn and dirt on his head. 15:33 David said to him, “If you leave 93 with me you will be a burden to me. 15:34 But you will be able to counter the advice of Ahithophel if you go back to the city and say to Absalom, ‘I will be your servant, O king! Previously I was your father’s servant, and now I will be your servant.’ 15:35 Zadok and Abiathar the priests will be there with you. 94 Everything you hear in the king’s palace 95 you must tell Zadok and Abiathar the priests. 15:36 Furthermore, their two sons are there with them, Zadok’s son Ahimaaz and Abiathar’s son Jonathan. You must send them to me with any information you hear.” 96
15:37 So David’s friend Hushai arrived in the city, just as Absalom was entering Jerusalem.
[14:1] 1 tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ’ethre’i (“was reconciled”).
[14:2] 2 tn The Hebrew Hitpael verbal form here indicates pretended rather than genuine action.
[14:2] 3 tn Heb “these many days.”
[14:3] 3 tn Heb “put the words in her mouth” (so NASB, NIV).
[14:4] 4 tc The translation follows many medieval Hebrew
[14:4] 5 tn The word “me” is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate.
[14:5] 5 tn Heb “What to you?”
[14:6] 6 tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology.
[14:7] 7 tn Heb “in exchange for the life.” The Hebrew preposition בְּ (bÿ, “in”) here is the so-called bet pretii, or bet (בְּ) of price, defining the value attached to someone or something.
[14:7] 8 sn My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line.
[14:8] 8 tn Heb “concerning you.”
[14:11] 9 tn The words “in that case” are not in the Hebrew text, but may be inferred from the context. They are supplied in the translation for the sake of clarification.
[14:11] 10 tn Heb “let the king remember.”
[14:11] 11 tn Heb “of your son.”
[14:14] 10 tn Heb “he devises plans for the one banished from him not to be banished.”
[14:15] 11 tc The LXX (ὄψεταί με, opsetai me) has misunderstood the Hebrew יֵרְאֻנִי (yerÿ’uni, Piel perfect, “they have made me fearful”), taking the verb to be a form of the verb רָאָה (ra’ah, “to see”) rather than the verb יָרֵא (yare’, “to fear”). The fact that the Greek translators were working with an unvocalized Hebrew text (i.e., consonants only) made them very susceptible to this type of error.
[14:15] 12 tn Here and in v. 16 the woman refers to herself as the king’s אָמָה (’amah), a term that refers to a higher level female servant toward whom the master might have some obligation. Like the other term, this word expresses her humility, but it also suggests that the king might have some obligation to treat her in accordance with the principles of justice.
[14:16] 13 tn Or “will.” The imperfect verbal form can have either an indicative or modal nuance. The use of “perhaps” in v. 15b suggests the latter here.
[14:16] 14 tn Heb “in order to deliver his maid.”
[14:16] 16 tn Heb “from the inheritance of God.” The expression refers to the property that was granted to her family line in the division of the land authorized by God.
[14:19] 13 tn Heb “Is the hand of Joab with you in all this?”
[14:20] 14 tn Heb “to know all that is in the land.”
[14:21] 15 tc Many medieval Hebrew
[14:22] 17 tc The present translation reads with the Qere “your” rather than the MT “his.”
[14:23] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:24] 18 tn Heb “turn aside.”
[14:24] 19 tn Heb “turned aside.”
[14:25] 19 tn Heb “Like Absalom there was not a handsome man in all Israel to boast exceedingly.”
[14:25] 20 tn Heb “there was not in him a blemish.”
[14:26] 20 tn Heb “for it was heavy upon him.”
[14:26] 21 tn Heb “two hundred shekels.” The modern equivalent would be about three pounds (1.4 kg).
[14:27] 21 tn Heb “and there were born.”
[14:27] 22 tc The LXX adds here the following words: “And she became a wife to Rehoboam the son of Solomon and bore to him Abia.”
[14:30] 22 tc The LXX adds here the following words: “And the servants of Absalom burned them up. And the servants of Joab came to him, rending their garments. They said….”
[14:30] 23 tn The word “Joab’s” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
[14:33] 24 tn Heb “he.” Joab, acting on behalf of the king, may be the implied subject.
[14:33] 25 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[14:33] 26 tn Heb “Absalom.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
[15:1] 25 tn Heb “acquired for himself.”
[15:1] 26 tn Heb “to run ahead of him.”
[15:2] 26 tn Heb “your servant.” So also in vv. 8, 15, 21.
[15:3] 27 tn Heb “good and straight.”
[15:4] 28 tn Heb “Who will make me?”
[15:4] 29 tn Heb “a complaint and a judgment.” The expression is a hendiadys.
[15:5] 29 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[15:6] 30 tn Heb “stole the heart.”
[15:7] 31 tc The MT has here “forty,” but this is presumably a scribal error for “four.” The context will not tolerate a period of forty years prior to the rebellion of Absalom. The Lucianic Greek recension (τέσσαρα ἔτη, tessara ete), the Syriac Peshitta (’arba’ sanin), and Vulgate (post quattuor autem annos) in fact have the expected reading “four years.” Most English translations follow the versions in reading “four” here, although some (e.g. KJV, ASV, NASB, NKJV), following the MT, read “forty.”
[15:8] 32 tn Heb “for your servant vowed a vow.” The formal court style of referring to one’s self in third person (“your servant”) has been translated here as first person for clarity.
[15:8] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:9] 33 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[15:11] 35 tn Heb “being invited and going naively and they did not know anything.”
[15:12] 36 tn Traditionally, “counselor,” but this term is more often associated with psychological counseling today, so “adviser” was used in the translation instead.
[15:12] 37 tn Heb “Absalom sent for Ahithophel the Gilonite, the adviser of David, from his city, from Giloh, while he was sacrificing.” It is not entirely clear who (Absalom or Ahithophel) was offering the sacrifices.
[15:13] 37 tn Heb “the heart of the men of Israel is with Absalom.”
[15:14] 38 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:14] 40 tn Heb “let’s flee.”
[15:14] 42 tn Heb “and strike the city with the edge of the sword.”
[15:15] 39 tn Heb “according to all that my lord the king will choose, behold your servants!”
[15:16] 40 tn Heb “and all his house.”
[15:16] 41 tn Heb “women, concubines.”
[15:17] 41 tn Heb “and they stood.”
[15:18] 42 tn Heb “crossing over near his hand.”
[15:18] 43 tn Heb “crossing over near the face of.”
[15:19] 43 tn The word “new” is not in the Hebrew text, but is supplied in the translation to make it clear that David refers to Absalom, not himself.
[15:20] 44 tn Heb “brothers,” but see v. 22.
[15:20] 45 tn Heb “loyal love and truth.” The expression is a hendiadys.
[15:21] 45 tn Heb “whether for death or for life.”
[15:21] 46 tn Heb “your servant.”
[15:22] 46 tn Heb “Come and cross over.”
[15:22] 47 tn Heb “crossed over.”
[15:22] 48 tn Heb “all the little ones.”
[15:23] 47 tn Heb “with a great voice.”
[15:23] 48 tn Heb “crossing over.”
[15:23] 49 tn Heb “crossing near the face of.”
[15:24] 48 tn Heb “crossing from.”
[15:26] 49 tn Heb “as [is] good in his eyes.”
[15:27] 50 tn The Greek tradition understands the Hebrew word as an imperative (“see”). Most Greek
[15:27] 51 tn Heb “And Ahimaaz your son, and Jonathan the son of Abiathar, two of your sons, with you.” The pronominal suffix on the last word is plural, referring to Zadok and Abiathar.
[15:28] 51 tn The pronoun is plural, referring to Zadok and Abiathar.
[15:31] 52 tc The translation follows 4QSama, part of the Greek tradition, the Syriac Peshitta, Targum, and Vulgate uldavid in reading “and to David,” rather than MT וְדָוִד (vÿdavid, “and David”). As Driver points out, the Hebrew verb הִגִּיד (higgid, “he related”) never uses the accusative for the person to whom something is told (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 316).
[15:33] 53 tn Heb “cross over.”
[15:35] 54 tn Heb “Will not Zadok and Abiathar the priests be there with you?” The rhetorical question draws attention to the fact that Hushai will not be alone.
[15:35] 55 tn Heb “from the house of the king.”
[15:36] 55 tn Heb “and you must send by their hand to me every word which you hear.” Both of the second person verb forms are plural with Zadok, Abiathar, and Hushai being the understood subjects.
