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XIV.

(1) Was toward Absalom.—This, like the last verse of the previous chapter, may be understood in either of two opposite senses: either David’s heart yearned for Absalom (as the Authorised Version, Vulg., LXX., Syr.), or it was hostile to him. The Hebrew preposition is used in both senses, though more frequently in the latter, and unquestionably expresses hostility in the only other place (Daniel 11:28) in which this form of the phrase occurs. The verse would then be translated, “And Joab the son of Zeruiah knew that the king’s heart was against Absalom.” Hence his stratagem to obtain his recall, which would otherwise have been quite unnecessary.

(2) Tekoah.—A village on a high hill five miles south of Bethlehem, the home of the prophet Amos. It was also the native place of Ira, one of David’s thirty heroes (2Samuel 23:26), and was near enough to Bethlehem, the home of Joab, for him to have had personal knowledge of this “wise woman.” There is no ground whatever for suspecting her of being a “witch,” or in any way disreputable.

The parable that follows was contrived by Joab, yet also required skill and address on the part of the woman. It is purposely made not too closely parallel to the case of Absalom, lest it should defeat its own object. In general it needs no comment.

(4) Spake to the king.—Many MSS. and the LXX., Vulg., and Syriac have came to the king. The difference is immaterial.

(6) They two strove together.—The woman represents the fratricide as unpremeditated and without malice. This really made the case essentially different from that of Absalom; but at this point of the story the object is to dispose the king favourably towards the culprit, while by the time the application is reached, this point will have passed out of mind.

(7) We will destroy the heir also.—The woman puts this into the mouth of the family, because this would be the result of what they proposed. The effect of the parable is greatly heightened by this, and there is no doubt intended a covert allusion to Absalom as the heir of David.

(9) The iniquity be on me—i.e., if there be any wrong in thus condoning blood-guiltiness, let the responsibility rest on me. Although the king has granted her request, the woman seeks to prolong the interview that she may lead him to commit himself more completely.

(11) Let the king remember the Lord.—Having thus far succeeded, the crafty woman still further leads on the king to bind himself with the solemnity of an oath.

(13) Against the people of God.—This phrase, according to constant usage, can only mean Israel. The woman finds that the time has come when she must show the king that he stands condemned for his conduct towards Absalom by his own decision. She does this cautiously, and her language is therefore somewhat obscure; she rather hints at than plainly expresses what she wants to say. Her first point is that the king is in some way wronging the people, and then that he does this in opposition to the spirit of the decision he has just given, by leaving Absalom (whom she does not name) in banishment.

The king doth speak . . .—A more literal translation would be, from the king’s speaking this word he is as one guilty.