Now after this
This phrase sets the stage for the events that follow, indicating a continuation from the previous narrative. In the Hebrew text, the word "achar" is used, which means "after" or "following." This suggests a chronological link to the preceding chapters, where King David's family dynamics and political affairs are detailed. The phrase serves as a reminder of the ongoing saga of David's household, emphasizing the unfolding consequences of David's past actions, particularly his sin with Bathsheba and the subsequent turmoil prophesied by Nathan.

Absalom the son of David
Absalom, whose name means "father of peace" in Hebrew, is introduced here as a key figure. He is one of David's sons, known for his striking appearance and later, his rebellion against his father. The mention of Absalom highlights the complex family relationships within David's household. Historically, Absalom's account is a tragic one, marked by ambition, revenge, and ultimately, his downfall. His introduction here foreshadows the significant role he will play in the narrative of 2 Samuel.

had a beautiful sister named Tamar
Tamar, whose name means "palm tree" in Hebrew, is described as beautiful, which in the biblical context often signifies not only physical attractiveness but also a certain purity and innocence. Her beauty becomes a central element in the tragic events that follow. The mention of her as Absalom's sister underscores the familial ties and the potential for conflict within David's family. Tamar's account is a poignant reminder of the vulnerability of women in ancient times and the devastating impact of sin and betrayal.

and Amnon son of David loved her
Amnon, another son of David, is introduced with a seemingly innocent statement of love for Tamar. However, the Hebrew word used here for "loved" is "ahav," which can denote a range of emotions from genuine affection to lustful desire. In this context, it foreshadows the tragic and sinful actions that Amnon will take. The use of "loved" is deeply ironic, as Amnon's actions will reveal a selfish and destructive passion rather than true love. This phrase sets the stage for the moral and familial chaos that will ensue, highlighting the destructive power of unchecked desires and the importance of righteous conduct.

Amnon was frustrated
The Hebrew root for "frustrated" is "צרר" (tsarar), which conveys a sense of being distressed or vexed. This word choice highlights the intense emotional turmoil Amnon experiences. In the broader biblical context, such frustration often arises from desires that are misaligned with God's will, reflecting the inner conflict between fleshly desires and spiritual obedience. Amnon's frustration is a cautionary tale of allowing unchecked desires to fester, leading to destructive outcomes.

to the point of illness
The phrase indicates a physical manifestation of Amnon's emotional and mental state. In ancient times, the connection between emotional distress and physical health was recognized, though not fully understood as it is today. This highlights the biblical truth that sin and unchecked desires can have tangible, detrimental effects on one's well-being. It serves as a reminder of the holistic nature of human beings, where spiritual, emotional, and physical health are interconnected.

on account of his sister Tamar
The mention of "his sister Tamar" emphasizes the familial relationship, which makes Amnon's desires not only sinful but also socially and morally reprehensible. The Hebrew name "Tamar" means "palm tree," symbolizing beauty and grace. This familial bond should have been one of protection and care, yet Amnon's perversion of this relationship underscores the depth of his moral corruption. It serves as a stark warning against the distortion of God-given relationships.

for she was a virgin
In the ancient Near Eastern context, virginity was highly valued, symbolizing purity and honor. The Hebrew word "בתולה" (bethulah) is used here, underscoring Tamar's innocence and the societal expectations placed upon her. This detail highlights the gravity of Amnon's intentions, as they threaten not only Tamar's personal dignity but also her social standing and future prospects. It reflects the biblical principle of honoring and protecting purity.

and it seemed impossible
The phrase "it seemed impossible" reflects Amnon's perception of his situation. The Hebrew root "פלא" (pala) often denotes something extraordinary or beyond comprehension. This suggests that Amnon's desires were so consuming that he could not see a righteous path forward. It serves as a reminder of how sin can cloud judgment and lead individuals to feel trapped, emphasizing the need for divine intervention and guidance.

for him to do anything to her
The phrase "to do anything to her" is a euphemism for Amnon's illicit intentions. The Hebrew verb "עשה" (asah) is commonly used for actions or deeds, but here it carries a sinister connotation. This highlights the premeditated nature of Amnon's sin, illustrating how unchecked desires can lead to deliberate planning of wrongdoing. It serves as a sobering reminder of the progression of sin from thought to action, urging believers to guard their hearts and minds.

But Amnon had a friend
The Hebrew word for "friend" here is "רֵעַ" (rea), which can mean companion or associate. In the context of ancient Israel, friendships often carried significant influence, as they were not just casual relationships but bonds that could affect one's decisions and actions. This highlights the importance of choosing friends wisely, as they can lead one towards righteousness or sin.

named Jonadab
The name "Jonadab" in Hebrew is "יוֹנָדָב" (Yonadav), meaning "Yahweh is noble" or "Yahweh has been generous." Despite the noble meaning of his name, Jonadab's actions in the narrative reveal a contrast between his name and his character. This serves as a reminder that one's name or heritage does not necessarily reflect one's moral choices or character.

the son of David’s brother Shimeah
This phrase establishes Jonadab's familial connection to King David, indicating that he was part of the royal family. The mention of "Shimeah" (also spelled "Shammah" in some translations) roots Jonadab in a specific lineage, emphasizing the interconnectedness of the royal family and the potential for internal strife. It also underscores the theme of familial influence and the complexities within David's household.

Jonadab was a very shrewd man
The Hebrew word for "shrewd" is "חָכָם" (chakam), which can mean wise, skillful, or cunning. In this context, Jonadab's shrewdness is portrayed negatively, as it leads to manipulation and deceit. This highlights the dual nature of wisdom, which can be used for good or evil. The Bible often contrasts godly wisdom with worldly cunning, reminding believers to seek wisdom that aligns with God's will.

He asked Amnon
The phrase introduces Jonadab, a cousin and friend of Amnon, who plays a pivotal role in the unfolding events. The Hebrew root for "asked" (שָׁאַל, sha'al) implies a seeking of understanding or inquiry, often used in contexts where guidance or counsel is sought. This sets the stage for Jonadab's influence, highlighting the importance of the company one keeps and the counsel one receives, a theme echoed throughout Proverbs.

Why are you, the son of the king
This phrase emphasizes Amnon's royal status, which comes with privilege and responsibility. The Hebrew word for "son" (בֵּן, ben) signifies not just lineage but also identity and expectation. As the son of King David, Amnon's actions carry weight and consequence, reminding us of the biblical principle that to whom much is given, much is required (Luke 12:48).

so depressed morning after morning
The repetition of "morning after morning" underscores the persistent nature of Amnon's condition. The Hebrew word for "depressed" (דַּל, dal) can also mean weak or thin, suggesting a depletion of spirit or vitality. This reflects the spiritual and emotional toll of harboring sinful desires, a warning of the corrosive nature of unchecked lust and obsession.

Won’t you tell me?
Jonadab's question is probing, yet it also reveals a lack of discernment. The Hebrew root for "tell" (נָגַד, nagad) means to declare or make known, often used in contexts of revelation or confession. This moment is pivotal, as it opens the door for Amnon to voice his illicit desire, illustrating the power of words to bring hidden sin into the light.

Amnon replied
The act of replying signifies a moment of decision. The Hebrew root (עָנָה, anah) for "replied" can also mean to answer or respond, indicating a turning point where Amnon chooses to reveal his heart. This highlights the biblical truth that out of the abundance of the heart, the mouth speaks (Matthew 12:34).

I am in love with Tamar
The phrase "in love" is a tragic misnomer in this context. The Hebrew word for love (אָהַב, ahav) is often used to describe deep affection or covenantal love, yet here it is twisted into lust. Tamar, whose name means "palm tree," symbolizes beauty and righteousness, yet she becomes the object of Amnon's sinful desire, a stark reminder of the distortion of true love by sin.

my brother Absalom’s sister
This phrase underscores the familial relationships that should have been protective and sacred. The Hebrew word for "brother" (אָח, ach) and "sister" (אָחוֹת, achot) emphasize kinship and loyalty. The violation of these bonds foreshadows the ensuing tragedy and division within David's family, illustrating the destructive ripple effects of sin within a community.

Go to bed and pretend to be ill
This phrase marks the beginning of a deceitful plan. The Hebrew root for "pretend" (הִתְחַזֵּה, hithchazeh) implies a deliberate act of deception. In the context of ancient Israel, feigning illness was a manipulative tactic, often used to gain sympathy or manipulate circumstances. This highlights the moral decline and the lengths to which individuals would go to fulfill their desires, contrasting sharply with the biblical call for truth and integrity.

said Jonadab
Jonadab, a cousin and advisor to Amnon, plays a pivotal role in this narrative. His name in Hebrew (יוֹנָדָב, Yonadav) means "Yahweh is noble," which is ironic given his involvement in this immoral scheme. Historically, advisors held significant influence in royal courts, and Jonadab's counsel reflects the potential for such influence to be wielded for evil rather than good. This serves as a cautionary tale about the company one keeps and the advice one heeds.

When your father comes to see you
This phrase underscores the familial dynamics at play. King David, Amnon's father, is portrayed as a caring parent, yet his discernment is called into question. The Hebrew word for "father" (אָב, av) is a term of endearment and authority, highlighting the trust and expectation placed upon paternal figures. The narrative foreshadows the tragic consequences of David's inability to perceive the deceit and protect his daughter Tamar.

say to him, 'Please let my sister Tamar come and give me something to eat
The request for Tamar, Amnon's sister, to attend to him is laden with ulterior motives. The Hebrew name "Tamar" (תָּמָר) means "palm tree," symbolizing beauty and grace. In the cultural context, a sister's care for her brother was a natural expression of familial love and duty. However, Amnon's request perverts this relationship, setting the stage for his heinous act. This highlights the distortion of God-given family roles and the violation of trust.

Let her prepare the food in my sight so that I may watch her and eat it from her hand
This phrase reveals the premeditated nature of Amnon's intentions. The act of preparing food was a common domestic duty, yet Amnon's desire to watch Tamar and eat from her hand is indicative of his lustful obsession. The Hebrew culture placed significant importance on hospitality and the sharing of meals, which were acts of fellowship and intimacy. Amnon's manipulation of this sacred tradition for his selfish desires serves as a stark reminder of the corruption of sin and the importance of maintaining purity and respect within relationships.

So Amnon lay down
The name "Amnon" is derived from the Hebrew root "אמנ" (aman), which means "faithful" or "trustworthy." Ironically, Amnon's actions in this narrative are anything but faithful. This highlights the tragic fall from grace of a character who was expected to uphold the values of his lineage. The act of lying down symbolizes a premeditated plan, a deliberate choice to deceive, which is a stark contrast to the integrity his name suggests.

and pretended to be ill
The Hebrew word for "pretended" is "וַיִּתְחַל" (vayitchal), which implies deceit and falsehood. This act of feigning illness is a manipulation of trust, exploiting the compassion of others for selfish gain. In a broader scriptural context, this reflects the human tendency to use deception as a means to fulfill sinful desires, a theme that resonates throughout the Bible.

When the king came to see him
The "king" here is David, Amnon's father. David's visit signifies the responsibility and care expected of a father and a king. Historically, kings were seen as shepherds of their people, responsible for their well-being. David's presence underscores the gravity of Amnon's deceit, as it involves not just familial betrayal but also a breach of royal duty and trust.

Amnon said, 'Please let my sister Tamar come
The plea for "my sister Tamar" is laden with familial intimacy and trust. The name "Tamar" means "palm tree," symbolizing beauty and grace. In the cultural and historical context, a sister's role was to be a source of support and care within the family. Amnon's request is a perversion of this sacred bond, setting the stage for the tragic events that follow.

and make a couple of cakes in my sight
The request for Tamar to "make a couple of cakes" is a seemingly innocent domestic task. In ancient Israel, food preparation was a common expression of care and hospitality. However, Amnon's insistence on it being done "in my sight" reveals his ulterior motives. This phrase highlights the misuse of cultural norms for personal gratification, a distortion of the nurturing role traditionally held by women.

so that I may eat from her hand
Eating "from her hand" suggests an intimate and personal interaction. In biblical times, sharing food was a sign of fellowship and trust. Amnon's desire to eat from Tamar's hand is a manipulation of this intimate act, turning a gesture of love and care into one of exploitation. This phrase underscores the violation of trust and the perversion of familial bonds, serving as a cautionary tale about the destructive power of unchecked desires.

Then David sent word
The phrase "Then David sent word" indicates the authority and initiative of King David. In the Hebrew text, the verb used here is "שָׁלַח" (shalach), meaning "to send." This action reflects David's role as a king who exercises his authority by sending messages and commands. Historically, kings often communicated through messengers, emphasizing the hierarchical structure of ancient Israelite society. David's decision to send Tamar to Amnon's house sets the stage for the unfolding events, highlighting the importance of communication and obedience within the royal family.

to Tamar
Tamar, whose name in Hebrew means "palm tree," is a significant figure in this narrative. Her name symbolizes beauty and grace, qualities often associated with palm trees in biblical literature. Tamar is the daughter of King David, and her involvement in this account underscores the vulnerability of women in ancient times, even those of royal lineage. Her presence in the narrative serves as a reminder of the personal and familial consequences of sin and the need for justice and protection for the innocent.

at the palace
The mention of "the palace" situates the narrative within the royal household, a place of power and privilege. The Hebrew term "בַּיִת" (bayit) can mean "house" or "palace," indicating a place of residence for the king and his family. The palace is not only a physical location but also a symbol of authority and governance. This setting highlights the contrast between the public duties of the king and the private turmoil within his family, reflecting the complexities of leadership and the challenges of maintaining righteousness in all areas of life.

Please go
The phrase "Please go" reflects a request rather than a command, indicating a level of politeness and respect. In Hebrew, the word "נָא" (na) is often used to convey a sense of entreaty or politeness. This choice of language suggests that David's request to Tamar was not forceful, but rather a gentle urging. It highlights the cultural norms of respect and courtesy within familial relationships, even in a royal context.

to the house of your brother Amnon
The "house of your brother Amnon" refers to the private quarters of Amnon, David's eldest son. The Hebrew word "בַּיִת" (bayit) is again used here, emphasizing the domestic setting. Amnon's position as the firstborn son places him in a significant role within the family hierarchy. This phrase foreshadows the tragic events that will unfold, as it is within this private space that Tamar's vulnerability is exploited. The mention of Amnon's house serves as a reminder of the potential for sin and betrayal even within the closest of relationships.

and prepare a meal for him
The act of preparing a meal is a gesture of care and service. In Hebrew culture, food preparation was often a task assigned to women, symbolizing hospitality and nurturing. The Hebrew verb "לַעֲשׂוֹת" (la'asot) means "to make" or "to do," indicating an action of creating or preparing. This phrase highlights Tamar's role as a caregiver, yet it also tragically sets the stage for her exploitation. The preparation of a meal, intended as an act of kindness, becomes a prelude to betrayal, underscoring the perversion of good intentions by sinful desires.

So Tamar went
The name "Tamar" in Hebrew means "palm tree," symbolizing beauty and grace. Tamar's obedience to her father's command reflects her innocence and trust. In the cultural context of ancient Israel, family loyalty and obedience were paramount, and Tamar's actions demonstrate her adherence to these values.

to the house of her brother Amnon
Amnon, the firstborn son of King David, held a position of privilege and power. The phrase "house of her brother" indicates a place of supposed safety and familial trust. However, this setting becomes a place of betrayal, highlighting the tragic irony and the breakdown of moral and familial integrity within David's household.

who was lying down
Amnon's position of lying down suggests vulnerability, yet it is a deceptive vulnerability. In the narrative, it foreshadows his deceitful intentions. This posture can also symbolize laziness or moral weakness, contrasting with the industrious and innocent actions of Tamar.

She took dough
The act of taking dough signifies preparation and service. In ancient Near Eastern culture, preparing food was a gesture of hospitality and care. Tamar's willingness to serve her brother underscores her innocence and the cultural expectation for women to nurture and provide.

kneaded it
Kneading dough is a labor-intensive process, symbolizing effort and dedication. This action reflects Tamar's commitment to fulfilling her duty. In a broader spiritual sense, kneading can symbolize the shaping and molding of character, a process that Tamar undergoes through her trials.

made cakes in his sight
The phrase "in his sight" indicates transparency and openness. Tamar's actions are done openly, without deceit, contrasting sharply with Amnon's hidden motives. The making of cakes, often associated with celebration and sustenance, tragically becomes part of a narrative of exploitation and sorrow.

and baked them
Baking completes the process of preparation, symbolizing readiness and completion. In a spiritual context, it can represent the fruition of one's efforts and intentions. Tamar's baking is an act of service and love, tragically manipulated by Amnon's sinful desires.

Then she took the pan
The Hebrew word for "pan" here is "masret," which refers to a cooking vessel. This detail highlights the domestic setting and the ordinary nature of the task that Tamar was performing. In the ancient Near Eastern context, such tasks were typically assigned to women, reflecting the cultural norms of the time. Tamar's act of taking the pan signifies her obedience and willingness to serve, which contrasts sharply with the sinister intentions of Amnon.

and served it to him
The act of serving in Hebrew is "nathan," meaning to give or present. This action underscores Tamar's innocence and her role as a dutiful sister. In the broader biblical narrative, serving is often associated with humility and care, qualities that Tamar embodies. Her service is a stark juxtaposition to the betrayal she is about to face, highlighting the theme of innocence exploited by evil.

but he refused to eat
Amnon's refusal is a pivotal moment in the narrative. The Hebrew word "ma'en" for "refused" indicates a deliberate and willful decision. This refusal is not just about the food; it is a manipulation tactic, setting the stage for his ulterior motives. In the biblical context, refusal often precedes a significant event or revelation, and here it foreshadows the impending tragedy.

'Send everyone away,'
The command to "send" in Hebrew is "yatsa," which means to go out or depart. Amnon's directive to send everyone away is a calculated move to isolate Tamar, removing any witnesses to his forthcoming actions. This phrase highlights the premeditated nature of his sin, as he creates an environment where he can act without accountability. It also reflects a misuse of authority, as Amnon leverages his position to orchestrate his desires.

said Amnon
Amnon, whose name means "faithful" or "trustworthy" in Hebrew, tragically embodies the opposite of his name's meaning in this narrative. His actions betray the trust of his family and violate the moral and ethical standards expected of him. This irony serves as a reminder of the biblical theme that names often carry significant meaning and expectations, which can be subverted by human sinfulness.

And everyone went out
The phrase "went out" uses the same Hebrew root "yatsa" as earlier, emphasizing the complete obedience to Amnon's command. This obedience reflects the hierarchical social structure of the time, where servants and attendants would follow the orders of their superiors without question. The departure of everyone else sets the stage for the isolation and vulnerability of Tamar, underscoring the gravity of the situation and the impending violation of justice and righteousness.

Then Amnon said to Tamar
This phrase introduces the central characters in this tragic narrative. Amnon, the firstborn son of King David, is driven by lustful desires, which ultimately lead to his downfall. The name "Amnon" in Hebrew means "faithful" or "trustworthy," which is tragically ironic given his actions. Tamar, whose name means "palm tree," symbolizes beauty and grace. The interaction between these two characters sets the stage for a account of betrayal and sin, highlighting the consequences of unchecked desires.

Bring the food into the bedroom
The request to bring food into the bedroom is laden with ulterior motives. In ancient Near Eastern culture, the bedroom was a private space, and Amnon's request is a manipulation of hospitality and trust. The Hebrew word for "bedroom" (חדר, "cheder") signifies an inner chamber, a place of intimacy and privacy. This setting foreshadows the violation of Tamar's dignity and the perversion of familial trust.

so that I may eat it from your hand
Amnon's desire to eat from Tamar's hand is a pretext for physical closeness. In the cultural context, eating from someone's hand could signify intimacy and trust, yet here it is a guise for Amnon's sinister intentions. The act of eating together in biblical times was a sign of fellowship and peace, but Amnon's request distorts this sacred act into one of deceit and impending violence.

And Tamar took the cakes she had made
Tamar's actions reflect obedience and innocence. The cakes, likely a type of unleavened bread, symbolize her care and effort. The Hebrew word for "cakes" (לביבה, "levivah") suggests a heart-shaped or round cake, indicating a personal touch. Tamar's willingness to serve her brother underscores her naivety and the tragic betrayal she is about to face.

and went into the bedroom to feed her brother Amnon
Tamar's entrance into the bedroom marks the turning point of the narrative. Her intention to feed her brother is an act of familial duty and kindness. The phrase "to feed her brother" emphasizes her role as a caregiver, yet it also highlights the impending violation of her trust. This moment serves as a poignant reminder of the vulnerability of innocence in the face of evil intentions.

But when she brought them to him to eat
This phrase sets the scene for a tragic and pivotal moment in the narrative. The act of bringing food is a gesture of service and care, reflecting the cultural norms of hospitality and familial duty in ancient Israel. The Hebrew root for "brought" (בּוֹא, bo) often implies coming or entering, suggesting Tamar's innocence and trust as she enters Amnon's space. The act of eating together was a sign of fellowship and peace, making the subsequent betrayal even more heinous.

he took hold of her
The Hebrew verb used here, "חָזַק" (chazaq), means to seize or take hold of with strength. This word conveys the force and aggression of Amnon's actions, highlighting the violation of Tamar's autonomy and the abuse of power. In the historical context, such an act was not only a personal violation but also a grave offense against family and societal norms, underscoring the severity of Amnon's sin.

and said, 'Come, lie with me, my sister!'
The phrase "lie with me" (שָׁכַב, shakab) is a euphemism for sexual relations, used throughout the Old Testament. The addition of "my sister" (אֲחוֹתִי, achoti) emphasizes the incestuous nature of Amnon's demand, which was strictly forbidden by Mosaic Law (Leviticus 18:9). This highlights the moral and spiritual depravity of Amnon's intentions, as he disregards both divine law and familial bonds. The use of "my sister" also serves to heighten the emotional and ethical tension, as it underscores the betrayal of trust and the perversion of familial love.

No, my brother!
The phrase begins with a strong negation, "No," which in Hebrew is "אַל" (al), a term used to express a strong prohibition or rejection. Tamar's use of "my brother" (אָחִי, achi) is significant, as it appeals to familial bonds and the moral obligations that come with them. In ancient Israelite society, family relationships were sacred, and Tamar's plea underscores the violation of these sacred bonds. Her address to Amnon as "brother" is a reminder of the natural affection and protection expected within a family, which makes Amnon's intentions even more reprehensible.

she cried
The Hebrew verb "צָעַק" (tsa'aq) is used here, indicating a loud, desperate cry for help or protest. This word often appears in contexts of distress or injustice, highlighting Tamar's urgent plea and the gravity of the situation. Her cry is not just a personal plea but a call for justice and righteousness, reflecting the deep emotional and moral turmoil she is experiencing.

Do not humiliate me
The word "humiliate" in Hebrew is "עָנָה" (anah), which can mean to afflict, oppress, or violate. Tamar's use of this term indicates the severe personal and social consequences of Amnon's intended actions. In the cultural context of ancient Israel, a woman's honor was closely tied to her sexual purity, and Tamar's plea reflects her awareness of the shame and dishonor that would result from such an act. Her words are a powerful assertion of her dignity and worth, even in the face of potential violation.

for such a thing should never be done in Israel!
This phrase reflects the moral and legal standards of Israelite society. The Hebrew word "נְבָלָה" (nebalah) is used here, often translated as "folly" or "outrage," and it denotes an act that is morally reprehensible and socially unacceptable. Tamar's statement appeals to the collective conscience of Israel, invoking the community's shared values and laws that prohibit such behavior. It serves as a reminder of the covenantal relationship between God and Israel, where justice and righteousness are paramount.

Do not do this disgraceful thing!
The term "disgraceful" is again linked to "נְבָלָה" (nebalah), emphasizing the shame and dishonor associated with the act. Tamar's repetition of this term underscores the severity of the offense and her desperate attempt to dissuade Amnon. In the broader biblical narrative, acts of "nebalah" are often met with divine judgment, highlighting the seriousness with which God views such transgressions. Tamar's plea is not only a personal defense but also a prophetic warning of the consequences of sin.

Where could I ever take my shame?
This phrase reflects the deep cultural and personal implications of shame in ancient Israel. The Hebrew word for "shame" here is "חֶרְפָּה" (cherpah), which denotes disgrace or reproach. In the context of the ancient Near Eastern society, a woman's honor was closely tied to her sexual purity, and losing it outside of marriage could lead to social ostracism. Tamar's question underscores her desperation and the irreversible damage to her reputation and future prospects. It highlights the gravity of Amnon's intended sin, not just as a personal violation but as a societal transgression with lasting consequences.

And you would be like one of the fools in Israel
The term "fools" is translated from the Hebrew word "נָבָל" (nabal), which implies more than mere foolishness; it suggests moral and spiritual bankruptcy. In the biblical context, a "fool" is someone who acts without regard for God or His laws. Tamar's use of this term indicates that Amnon's actions would not only harm her but also degrade his own standing, reducing him to someone who is despised and rejected by the community. This reflects the biblical principle that sin not only affects the victim but also corrupts the perpetrator, leading to a loss of honor and respect.

Please speak to the king
Tamar's plea to "speak to the king" reveals her hope for a legitimate resolution within the bounds of the law and family structure. In ancient Israel, the king held the authority to make decisions regarding family matters, and Tamar believed that King David, her father, would not deny Amnon's request for marriage. This appeal to authority underscores the importance of seeking righteous and lawful solutions to personal and familial conflicts, rather than resorting to sinful actions.

for he will not withhold me from you
This phrase suggests Tamar's belief in the possibility of a lawful marriage, which would have been a socially acceptable solution to Amnon's desires. It reflects the cultural norms of the time, where arranged marriages within the royal family were not uncommon. Tamar's statement also highlights her willingness to comply with societal expectations, despite the personal cost, in order to preserve her dignity and honor. It serves as a poignant reminder of the lengths to which individuals might go to uphold social and familial integrity, even in the face of personal violation.

But Amnon refused to listen to her
The name "Amnon" is derived from the Hebrew root "אמנ" (aman), which means "faithful" or "trustworthy." Ironically, Amnon's actions are the antithesis of his name's meaning. In the context of ancient Israel, the refusal to heed a woman's plea, especially one of his own family, was a grave violation of social and moral codes. This phrase highlights the willful disobedience and hardening of heart that can occur when one is consumed by sinful desires. It serves as a cautionary tale about the dangers of ignoring wise counsel and the voice of conscience.

and being stronger
The Hebrew word for "stronger" is "חזק" (chazaq), which implies not just physical strength but also a forceful, overpowering presence. In the patriarchal society of ancient Israel, physical strength often translated to power and dominance. This phrase underscores the misuse of God-given strength, intended for protection and provision, being twisted into a tool for oppression and harm. It is a reminder of the responsibility that comes with strength and the call to use it righteously.

he violated her
The term "violated" is translated from the Hebrew "ענה" (anah), which can mean to afflict or oppress. This word choice conveys the deep injustice and suffering inflicted upon Tamar. In the biblical context, such an act was not only a personal sin but a violation of divine law and order. It reflects the broader theme of sin's destructive power and the profound impact of personal choices on others' lives. This phrase calls believers to uphold the dignity and sanctity of every individual, recognizing the image of God in all people.

and lay with her
The phrase "lay with her" is a euphemism for sexual relations, often used in the Bible to describe both consensual and non-consensual acts. In this context, it is a stark reminder of the perversion of what God intended to be a sacred union. The Hebrew culture placed a high value on purity and the sanctity of marriage, and this act represents a severe breach of those values. It serves as a somber reflection on the consequences of unchecked lust and the importance of honoring God's design for relationships.

Then Amnon hated Tamar
The Hebrew word for "hated" is "שָׂנֵא" (sane), which conveys a deep-seated aversion or enmity. This sudden shift from love to hate in Amnon's heart is a stark illustration of the destructive nature of sin and lust. In the biblical narrative, Amnon's initial obsession with Tamar was not rooted in genuine love but in selfish desire. This transformation from infatuation to hatred underscores the biblical teaching that true love is selfless and patient (1 Corinthians 13:4-7), contrasting sharply with Amnon's actions.

with such intensity
The phrase "with such intensity" emphasizes the profound and overwhelming nature of Amnon's emotions. This intensity reflects the volatility of human passions when they are not governed by the Spirit of God. The Bible often warns against the dangers of unchecked emotions, urging believers to exercise self-control and to be led by the Spirit (Galatians 5:22-23).

that his hatred was greater than the love he had had for her
This comparison highlights the fleeting and deceptive nature of Amnon's so-called "love." The Hebrew word for "love" here is "אַהֲבָה" (ahavah), which can denote a range of affections, from familial to romantic. However, Amnon's "love" was a counterfeit, driven by lust rather than genuine care or commitment. This serves as a cautionary tale about the difference between true love, which seeks the good of the other, and lust, which seeks self-gratification.

'Get up!' he said to her. 'Be gone!'
Amnon's command to Tamar is abrupt and callous, reflecting his complete disregard for her dignity and well-being. The Hebrew verb "קוּם" (qum), translated as "Get up," is often used in contexts of rising or taking action. Here, it underscores Amnon's desire to rid himself of Tamar quickly, as if she were an object rather than a person. This dehumanization is a tragic consequence of sin, which blinds individuals to the inherent worth of others as image-bearers of God (Genesis 1:27).

No, she cried
The Hebrew word for "No" here is "אַל" (al), a strong negation. Tamar's immediate and emphatic response underscores her desperation and the gravity of the situation. Her cry is not just a refusal but a plea for justice and recognition of her dignity. In the ancient Near Eastern context, a woman's voice was often marginalized, yet here, Tamar's cry is recorded, highlighting the importance of her protest and the injustice she faced.

sending me away
The phrase "sending me away" in Hebrew is "שַׁלְּחֵנִי" (shallechni), which implies a forceful dismissal. In the cultural and historical context of ancient Israel, a woman who was violated and then cast out faced severe social and economic repercussions. Tamar's protest against being sent away reflects her awareness of the compounded shame and isolation she would endure, emphasizing the societal structures that failed to protect her.

is worse than this great wrong
The Hebrew word for "worse" is "גָּדוֹל" (gadol), meaning great or severe. Tamar's statement reveals her understanding of the layered injustices she is experiencing. The "great wrong" refers to the initial act of violation, but being sent away without recourse or justice adds a deeper level of betrayal and abandonment. This highlights the biblical theme of justice and the need for societal structures that protect the vulnerable.

you have already done to me
The phrase "you have already done to me" in Hebrew is "עָשִׂיתָ עִמָּדִי" (asita imadi), indicating a completed action with ongoing consequences. Tamar's words point to the personal and enduring impact of Amnon's actions. In the broader scriptural context, this serves as a reminder of the personal nature of sin and its effects on individuals and communities. It calls for repentance and restoration, aligning with the biblical call for justice and righteousness.

He called his attendant
The Hebrew word for "attendant" is "na'ar," which can mean a young man or servant. In the context of ancient Israel, attendants were often trusted servants who carried out the personal orders of their masters. This phrase highlights the authority and power dynamics at play, as Amnon, the son of King David, uses his position to command others to do his bidding, reflecting a misuse of power and a lack of moral integrity.

and said
The act of speaking in biblical narratives often carries significant weight, as words are seen as powerful and binding. In this context, Amnon's words are not just instructions but a reflection of his callousness and disregard for Tamar's dignity. The Hebrew verb "amar" is used here, emphasizing the direct and authoritative nature of his command.

'Throw this woman out
The phrase "throw this woman out" is harsh and dehumanizing. The Hebrew verb "shalach" means to send away or dismiss, but in this context, it conveys a sense of forceful expulsion. Amnon's use of "this woman" instead of Tamar's name further objectifies her, reducing her to a mere problem to be disposed of rather than a person deserving of respect and compassion.

and bolt the door behind her
Bolting the door signifies a finality and a desire to prevent any return or reconciliation. The Hebrew word "na'al" means to lock or secure, indicating Amnon's intent to completely sever any connection with Tamar after his grievous act. This action symbolizes the closing off of any opportunity for justice or redemption at that moment, highlighting the severity of Tamar's plight and the societal failure to protect and honor her.

So Amnon’s attendant
The term "attendant" here refers to a servant or aide who was under the authority of Amnon, the eldest son of King David. In the Hebrew context, the word used is "na'ar," which can mean a young man or servant. This highlights the hierarchical structure of ancient Israelite society, where servants were expected to obey the commands of their masters without question. The presence of an attendant underscores the power dynamics at play and the isolation of Tamar in this tragic narrative.

threw her out
The phrase "threw her out" is a translation of the Hebrew verb "shalach," which means to send away or dismiss. This action is not just a physical expulsion but also a symbolic rejection and humiliation. In the cultural and historical context of ancient Israel, such an act would have been seen as a severe disgrace, especially for a woman of royal lineage like Tamar. It reflects the callousness and lack of compassion in Amnon's actions, further emphasizing the gravity of his sin.

and bolted the door
The act of bolting the door signifies a finality and a deliberate severing of any relationship or responsibility. In the Hebrew, the word "na'al" is used, which means to lock or secure. This action not only physically prevents Tamar from re-entering but also metaphorically represents the closing off of any hope for justice or reconciliation at that moment. It is a stark reminder of the barriers that sin erects between individuals and the isolation it can cause.

behind her
The phrase "behind her" indicates that Tamar was left outside, alone and vulnerable. In the narrative, this detail underscores her abandonment and the complete disregard for her dignity and well-being. Historically, women in ancient Israelite society were often dependent on male relatives for protection and status, and being cast out in such a manner would have left Tamar in a precarious position. This phrase serves as a poignant reminder of the consequences of sin and the importance of seeking justice and restoration.

And Tamar
Tamar, whose name means "palm tree" in Hebrew, is a central figure in this narrative. Her account is one of tragedy and injustice, reflecting the vulnerability of women in ancient Israelite society. Tamar's experience is a poignant reminder of the need for justice and protection for the oppressed, a theme that resonates throughout Scripture.

put ashes on her head
In ancient Near Eastern cultures, putting ashes on one's head was a common expression of mourning and deep distress. This act symbolized desolation and grief, often associated with death or profound loss. Tamar's use of ashes signifies her profound sorrow and the social death she experiences due to the violation she suffered.

and tore the robe of many colors she was wearing
The "robe of many colors" signifies Tamar's status as a virgin daughter of the king, a garment of honor and distinction. Tearing it is a symbolic act of her lost innocence and the shattering of her identity and future. This act of tearing garments is a biblical expression of grief and lamentation, seen elsewhere in Scripture during times of great personal or communal tragedy.

She put her hand on her head
Placing a hand on the head is another gesture of lamentation and despair. This physical expression underscores Tamar's emotional turmoil and the weight of her shame and sorrow. It is a visible manifestation of her inner anguish, a cry for empathy and understanding from those around her.

and went away, weeping aloud as she went
Tamar's public weeping is a powerful testament to her suffering and a call for justice. In the cultural context, public lamentation was a way to express grief and seek communal support. Her loud cries highlight the depth of her pain and the need for acknowledgment and redress of the wrongs done to her.

Her brother Absalom said to her
The phrase highlights the familial relationship between Absalom and Tamar, emphasizing the protective role Absalom assumes. In Hebrew, "Absalom" means "father of peace," which is ironic given the turmoil that follows. Historically, Absalom is known for his later rebellion against King David, but here, he is portrayed as a caring brother. This moment foreshadows the deep-seated family tensions that will unravel in the subsequent chapters.

Has your brother Amnon been with you?
This question reveals Absalom's immediate suspicion and awareness of the situation. The Hebrew word for "been with" (הָיָה, hayah) can imply a range of interactions, but in this context, it suggests an inappropriate encounter. The question underscores the gravity of Amnon's actions and the violation of familial trust. It also reflects the cultural and legal implications of such an act in ancient Israel, where family honor was paramount.

Be quiet for now, my sister
Absalom's advice to Tamar to "be quiet" (חֲרִישִׁי, charishi) can be seen as both protective and problematic. On one hand, it suggests a temporary measure to prevent further shame or scandal. On the other hand, it reflects the societal tendency to silence victims, a theme that resonates with many throughout history. This phrase invites reflection on the balance between seeking justice and maintaining family honor.

He is your brother
This phrase emphasizes the complexity of the situation, as it involves close family ties. The Hebrew term for "brother" (אָח, ach) is a reminder of the expected loyalty and protection within a family. However, Amnon's betrayal of this bond highlights the moral and ethical decay present in David's household, serving as a cautionary tale about the consequences of unchecked desires and familial dysfunction.

Do not take this to heart
Absalom's counsel to Tamar not to "take this to heart" (אַל־תָּשִׂ֣י לִבֵּ֔ךְ, al-tasi libbekh) can be interpreted as an attempt to comfort her, suggesting that she should not let this event define her. However, it also reflects a dismissive attitude towards her trauma, indicative of the broader cultural context where women's voices and experiences were often marginalized. This phrase challenges readers to consider the importance of acknowledging and addressing personal and communal pain.

So Tamar lived as a desolate woman
The description of Tamar as "desolate" (שֹׁמֵמָה, shomemah) paints a vivid picture of her emotional and social state. In ancient Israel, a woman's worth was often tied to her marital status and ability to bear children. Tamar's desolation signifies not only her personal grief but also her loss of prospects and status. This phrase serves as a poignant reminder of the long-lasting impact of sin and injustice on individuals and communities.

in the house of her brother Absalom
Tamar's residence in Absalom's house indicates a shift in her dependency and protection. While Absalom provides her with shelter, the phrase also foreshadows the brewing resentment and desire for vengeance that will later manifest in Absalom's actions against Amnon. This setting becomes a backdrop for the unfolding drama within David's family, highlighting the interconnectedness of personal and political conflicts in the biblical narrative.

When King David
The phrase "King David" refers to the second king of Israel, a man after God's own heart (1 Samuel 13:14). David's kingship is central to the narrative of Israel's history, representing a period of unification and expansion. Historically, David is known for his military conquests and his establishment of Jerusalem as the political and spiritual center of Israel. The Hebrew root for "David" (דָּוִד) means "beloved," highlighting his favored status with God despite his human failings.

heard all this
The phrase "heard all this" indicates that David received a report of the events that transpired, specifically the rape of his daughter Tamar by his son Amnon. In the ancient Near Eastern context, the role of a king included being a judge and arbiter of justice. The Hebrew word for "heard" (שָׁמַע) implies not just the act of hearing but also understanding and responding to what is heard. This phrase sets the stage for David's reaction and the subsequent lack of action, which has significant implications for his family and kingdom.

he was furious
The word "furious" describes David's emotional response to the grievous sin committed by Amnon. The Hebrew root for "furious" (חָרָה) conveys a burning anger, a deep-seated wrath that is often associated with righteous indignation. However, despite his anger, David's failure to act decisively against Amnon reflects a complex interplay of familial loyalty, political considerations, and personal shortcomings. This inaction leads to further tragedy within David's family, illustrating the consequences of sin and the importance of justice and accountability.

And Absalom
The name "Absalom" in Hebrew is "אַבְשָׁלוֹם" (Avshalom), meaning "father of peace." Ironically, Absalom's life is marked by conflict and rebellion, contrasting with the peace his name suggests. This highlights the tragic nature of his story, where familial relationships are marred by sin and vengeance. Absalom's silence in this verse foreshadows his internal turmoil and the brewing storm of retribution.

did not say a word
The Hebrew phrase here emphasizes complete silence. In the cultural context of ancient Israel, silence could be a powerful communicator of disapproval or enmity. Absalom's choice to remain silent towards Amnon is not a sign of forgiveness or indifference but a calculated decision, indicating the depth of his hatred and the premeditation of his future actions.

to Amnon
Amnon, the firstborn son of David, whose name means "faithful" or "trustworthy," tragically fails to live up to his name. His actions against Tamar set off a chain of events that lead to familial discord and violence. The mention of Amnon here serves as a reminder of the consequences of sin and the breakdown of trust within David's household.

either good or bad
This phrase underscores the totality of Absalom's silence. In the ancient Near Eastern context, communication was a vital part of maintaining relationships and resolving conflicts. Absalom's refusal to speak either "good or bad" to Amnon signifies a complete severance of relationship, a precursor to the eventual violent outcome.

for Absalom hated Amnon
The Hebrew word for "hated" is "שָׂנֵא" (sane), which conveys intense aversion and enmity. This hatred is not just personal but is rooted in a sense of justice for the wrong done to Tamar. Absalom's hatred reflects the deep-seated anger and desire for vengeance that can consume individuals, leading them away from God's path of forgiveness and reconciliation.

because he had disgraced his sister Tamar
The word "disgraced" in Hebrew is "עָנָה" (anah), meaning to afflict or humiliate. Tamar's violation by Amnon is a grievous sin that brings shame not only to her but to the entire family. In the patriarchal society of ancient Israel, such an act was a severe dishonor, and Absalom's response is driven by a desire to restore his sister's honor and seek justice. This phrase highlights the importance of family honor and the devastating impact of sin on familial relationships.

Two years later
This phrase marks a significant passage of time since the events of Amnon's assault on Tamar, Absalom's sister. The Hebrew word for "years" is "שָׁנִים" (shanim), indicating a period of waiting and simmering resentment. In the biblical narrative, time often serves as a tool for divine justice or human plotting. Absalom's patience over these two years suggests a calculated approach to his eventual revenge, highlighting the deep-seated anger and bitterness that can fester over time.

Absalom’s sheepshearers
Sheepshearing was a significant event in ancient Israel, often associated with festivity and celebration. The Hebrew term "גֹּזְזִים" (gozzim) refers to those who shear sheep, a task that was both labor-intensive and communal. This setting provides a backdrop for Absalom's plan, as such gatherings were customary times for feasting and hospitality, making it an opportune moment for Absalom to execute his scheme under the guise of a celebration.

Baal-hazor
This location, "בַּעַל חָצוֹר" (Baal-hazor), is identified as a place near Ephraim. The name itself suggests a high place or a fortified area, with "Baal" often associated with a lord or master, and "hazor" meaning village or enclosure. Archaeologically, Baal-hazor is thought to be a site of strategic importance, which may have been chosen by Absalom for its seclusion and suitability for hosting a large gathering without immediate oversight from the king.

near Ephraim
Ephraim was a significant tribal territory in Israel, known for its central location and fertile land. The mention of Ephraim situates the event geographically, indicating that Absalom's activities were within a region of influence and power. Historically, Ephraim was a prominent tribe, often associated with leadership and strength, which may underscore Absalom's ambitions and his desire to assert his own authority.

he invited all the sons of the king
This invitation is a critical element of Absalom's plan. The Hebrew verb "קָרָא" (qara) means to call or invite, suggesting a formal and deliberate action. By inviting all the king's sons, Absalom creates a scenario where his actions will have maximum impact. This phrase highlights the familial and political dynamics at play, as Absalom seeks to manipulate the situation to his advantage, setting the stage for the unfolding drama of revenge and the subsequent consequences for David's household.

And he went to the king
This phrase indicates a direct approach to authority, reflecting the hierarchical structure of ancient Israelite society. The Hebrew word for "king" is "melek," which signifies not only a political leader but also a divinely appointed figure. In the context of 2 Samuel, King David is the central authority, and this approach underscores the respect and protocol observed in royal interactions. Historically, approaching a king required courage and purpose, as kings were seen as God's representatives on earth.

and said
The act of speaking to the king is significant, as it implies a formal request or communication. In Hebrew, "amar" is used for "said," which often introduces important dialogue or narrative shifts in Scripture. This word choice highlights the importance of verbal communication in conveying intentions and requests, especially in a royal context where words could have significant consequences.

Your servant
This phrase denotes humility and submission. The Hebrew word "ebed" is used for "servant," which can also mean "slave" or "bondservant." It reflects a position of subordination and loyalty. In the biblical context, referring to oneself as a servant before the king was a customary expression of respect and acknowledgment of the king's higher status.

has had shearers come
Sheep shearing was a significant event in ancient agrarian societies, often associated with festivity and celebration. The Hebrew word for "shearers" is "gazaz," which refers to those who cut or shear. This activity was not only an economic necessity but also a social occasion, often involving feasting and gathering. The mention of shearers sets the stage for a communal event, highlighting the social and economic aspects of the time.

Will the king and his servants please come
This invitation is both a gesture of hospitality and a strategic move. The Hebrew word "na" is used for "please," indicating a polite request. Inviting the king and his servants to a shearing event would have been an honor, suggesting a desire for royal favor or approval. It reflects the cultural importance of hospitality and the social dynamics of seeking the king's presence at significant events.

with your servant?
Reiterating the term "servant" emphasizes the speaker's humility and the relational dynamic between the king and his subjects. It underscores the speaker's role and position within the royal hierarchy. This repetition serves to remind the king of the speaker's loyalty and the honor of having the king's presence at the event, reinforcing the cultural norms of respect and deference to authority.

But the king replied
The phrase introduces King David's response, highlighting his role as a father and a monarch. In Hebrew, "king" is "melech," emphasizing authority and responsibility. David's reply reflects his wisdom and discernment, understanding the implications of his actions. Historically, kings were seen as God's representatives on earth, and their words carried weight and significance.

No, my son
David's use of "my son" (Hebrew: "beni") is tender and personal, showing his affection for Absalom. This familial term underscores the relational dynamics at play, where David balances his kingly duties with paternal love. The refusal "No" indicates a protective instinct, possibly foreseeing potential issues with the gathering Absalom proposed.

We should not all go
The phrase suggests logistical and practical concerns. David's decision not to bring the entire royal entourage reflects wisdom in leadership, avoiding unnecessary burdens on Absalom. In ancient times, royal visits were significant events requiring substantial resources and planning, often straining the host's capabilities.

we would be a burden to you
David's consideration for Absalom's capacity to host the royal family shows his empathy and understanding. The Hebrew root for "burden" (Hebrew: "tela") implies a weight or load, symbolizing the potential strain on Absalom's resources. This reflects David's humility and awareness of the impact of his presence.

Although Absalom urged him
Absalom's insistence reveals his determination and possibly ulterior motives. The Hebrew verb for "urged" (Hebrew: "patsar") conveys persistence and pressure. This interaction hints at the underlying tension and foreshadows Absalom's future rebellion, as he seeks to assert his influence and control.

he was not willing to go
David's unwillingness (Hebrew: "lo avah") indicates a firm decision, rooted in discernment and caution. This choice reflects his understanding of the situation's complexity and his desire to maintain peace and order. It also highlights David's autonomy and authority, even in familial matters.

but gave him his blessing
Despite declining the invitation, David's blessing (Hebrew: "barak") signifies goodwill and favor. In biblical times, a blessing was a powerful act, invoking God's protection and prosperity. David's blessing demonstrates his love and support for Absalom, even amidst potential conflict, embodying grace and reconciliation.

If not, said Absalom
The phrase "If not" indicates a conditional request, showing Absalom's persistence and strategic thinking. In the Hebrew text, the word used here is "אִם־לֹא" (im-lo), which often introduces a condition or alternative. Absalom's approach is calculated, reflecting his cunning nature. Historically, Absalom is known for his charm and political acumen, which he uses to manipulate situations to his advantage. This moment foreshadows his deeper intentions and the brewing conflict within David's family.

please let my brother Amnon go with us
The request for "my brother Amnon" to accompany them is laden with irony and hidden motives. The Hebrew word for "brother" is "אָח" (ach), which emphasizes familial ties, yet here it is used deceptively. Absalom's outward show of brotherly affection masks his true intent of vengeance for the rape of his sister Tamar by Amnon. This request is a pivotal moment in the narrative, setting the stage for the unfolding tragedy. The historical context of this passage highlights the complexities of royal family dynamics in ancient Israel, where personal vendettas often intersected with political maneuvers. Absalom's calculated request is a reminder of the destructive power of unresolved anger and the importance of justice and reconciliation within a family.

But when Absalom urged him
The phrase "But when Absalom urged him" indicates a persistent and persuasive effort by Absalom. The Hebrew root for "urged" is "פָּצַר" (patsar), which conveys a sense of pressing or insisting. This reflects Absalom's determination and possibly manipulative nature, as he seeks to convince King David to allow Amnon and the other sons to attend the feast. Historically, this persistence can be seen as a strategic move by Absalom, who harbors a hidden agenda of avenging his sister Tamar's disgrace. This moment is pivotal, as it sets the stage for the unfolding tragedy within David's family, highlighting the complexities of familial relationships and the consequences of unchecked sin.

he sent Amnon
The decision of King David to send Amnon, despite any reservations, underscores the king's vulnerability to persuasion, especially from his children. The name "Amnon" in Hebrew means "faithful" or "trustworthy," which is tragically ironic given his previous actions against Tamar. This decision reflects David's struggle with justice and mercy, a recurring theme in his reign. The sending of Amnon is a critical moment that foreshadows the impending judgment and turmoil within David's house, as prophesied by Nathan the prophet in 2 Samuel 12:10-12.

and the rest of the king’s sons
This phrase indicates that not only Amnon but all of David's sons were invited, which suggests a semblance of normalcy and unity within the royal family. However, the Hebrew word for "sons" (בָּנִים, banim) also carries the connotation of heirs, emphasizing the potential for conflict and rivalry among them. The inclusion of all the king's sons in this event highlights the broader implications of Absalom's actions, as it involves the entire royal lineage. This gathering, under the guise of a festive occasion, becomes a turning point that leads to division and strife, fulfilling the prophetic words of turmoil within David's household.

Now Absalom commanded
The Hebrew root for "commanded" is צָוָה (tsavah), which implies a strong directive or order. Absalom, as a son of King David, holds a position of authority, and his command reflects a decisive and premeditated action. This moment marks a pivotal point in Absalom's rebellion and personal vendetta, highlighting the gravity of his intentions and the seriousness with which he approaches this act of vengeance.

his young men
The term "young men" refers to Absalom's servants or attendants, likely loyal to him and accustomed to following his orders. In the historical context, these young men would be expected to carry out their master's wishes without question, reflecting the hierarchical and patriarchal nature of ancient Israelite society.

Watch Amnon
The instruction to "watch" suggests vigilance and careful observation. Absalom's plan requires precise timing, indicating his cunning and strategic mindset. This word underscores the premeditated nature of the act, as Absalom ensures that his men are ready to act at the opportune moment.

until his heart is merry with wine
The phrase "merry with wine" indicates a state of inebriation, which in biblical times was often associated with vulnerability and lack of control. Absalom exploits Amnon's weakness, using it as an opportunity to exact revenge. This reflects the biblical theme of the dangers of overindulgence and the moral lessons often associated with wine and drunkenness.

And when I say to you
This phrase emphasizes Absalom's control over the situation. He is the orchestrator of the events, and his authority is absolute. It also highlights the importance of timing and obedience in the execution of his plan.

‘Strike Amnon down,’ then kill him!
The command to "strike" and "kill" is direct and violent, reflecting the severity of Absalom's anger and the depth of his desire for retribution. The Hebrew word for "strike" is נָכָה (nakah), which can mean to smite or to hit with deadly intent. This act of fratricide is a turning point in the narrative, leading to further turmoil within David's family.

Do not be afraid
Absalom reassures his men, addressing the natural fear that comes with committing such a grave act. This phrase suggests that Absalom is aware of the moral and legal implications of his command, yet he seeks to embolden his servants by asserting his authority and the righteousness of his cause.

Have I not commanded you?
This rhetorical question reinforces Absalom's authority and the expectation of obedience. It implies that his command carries weight and legitimacy, and it serves to remind his men of their duty to follow his orders without hesitation.

Be strong and brave!
The exhortation to "be strong and brave" echoes biblical calls to courage found throughout Scripture, such as in Joshua 1:9. However, in this context, it is a tragic misuse of a noble sentiment, as Absalom twists it to serve his vengeful purposes. This phrase highlights the tension between righteous courage and misguided valor, serving as a cautionary tale about the misuse of power and authority.

So Absalom’s young men
The phrase "Absalom’s young men" refers to the servants or attendants loyal to Absalom. In the Hebrew context, the term for "young men" (נַעֲרֵי, na'arei) often denotes servants or those under the authority of a master. This highlights Absalom's influence and authority, as he had a group of men ready to execute his commands. Historically, this reflects the hierarchical and patriarchal society of ancient Israel, where loyalty to one's master was paramount.

did to Amnon
The action taken against Amnon was a direct result of Absalom's command. The Hebrew verb used here (עָשׂוּ, asu) implies a completed action, indicating the finality and decisiveness of the act. This reflects the fulfillment of Absalom's long-held desire for vengeance against Amnon for the violation of his sister Tamar, as described earlier in the chapter. It underscores the theme of retribution and justice, albeit through human means, which is a recurring motif in the narrative of David's family.

as Absalom had ordered
Absalom's order (צִוָּה, tzivah) demonstrates his calculated and premeditated plan to avenge his sister. This phrase emphasizes Absalom's role as the orchestrator of the event, showcasing his determination and willingness to take justice into his own hands. It also reflects the broader biblical theme of the consequences of sin and the complexities of familial relationships, as Absalom's actions are a direct response to the sin committed by Amnon.

Then all the rest of the king’s sons
This phrase indicates the presence of other royal sons at the event, highlighting the communal and familial nature of royal gatherings. The mention of "the king’s sons" (בְּנֵי הַמֶּלֶךְ, bnei hamelech) underscores the potential for political ramifications, as the actions taken against Amnon could have led to further conflict within the royal family. It also reflects the vulnerability and fear that ensued following the violent act, as the sons were witnesses to the unfolding drama.

got up, and each mounted his mule and fled
The reaction of the king’s sons—rising, mounting their mules, and fleeing—illustrates their immediate fear and desire for self-preservation. In ancient Israel, mules were often used by royalty, signifying their status and the urgency of their flight. The Hebrew verb for "fled" (נָסוּ, nasu) conveys a sense of haste and panic. This response highlights the chaos and disorder that sin and vengeance can bring to a family and a kingdom, serving as a cautionary tale about the destructive power of unchecked emotions and actions.

While they were on the way
This phrase sets the scene for a moment of transition and impending revelation. The Hebrew root here suggests movement and journey, both physically and metaphorically. In the context of the narrative, it underscores the urgency and the unfolding of events beyond the control of the characters involved. Historically, travel was fraught with uncertainty, and this phrase captures the tension of the unknown that David and his household were about to face.

a report reached David
The Hebrew word for "report" can also mean "rumor" or "tidings," indicating the nature of communication in ancient times, which was often oral and prone to exaggeration or error. This reflects the vulnerability of leaders to misinformation and the impact of such reports on decision-making. In a spiritual sense, it reminds believers of the importance of discernment and seeking truth amidst chaos.

Absalom has struck down
The phrase highlights Absalom's decisive and violent action. The Hebrew verb used here conveys a sense of deliberate and forceful action. Absalom's rebellion is a pivotal moment in the narrative, illustrating the consequences of unchecked ambition and familial discord. It serves as a cautionary tale about the destructive power of vengeance and the importance of justice tempered with mercy.

all the king’s sons
This phrase emphasizes the perceived totality of the tragedy. The mention of "the king's sons" underscores the personal and political ramifications for David. In the ancient Near Eastern context, the king's sons were not only heirs but also symbols of dynastic continuity. The loss of all sons would signify a catastrophic end to David's lineage, highlighting the gravity of the situation.

not one of them is left
The phrase conveys a sense of absolute devastation. The Hebrew construction here is emphatic, underscoring the completeness of the reported disaster. This hyperbolic report reflects the fear and panic that can arise from misinformation. Spiritually, it serves as a reminder of the fragility of human plans and the need for reliance on God's sovereignty, even in the face of seemingly insurmountable loss.

So the king stood up
The phrase "the king stood up" signifies a moment of intense emotional reaction and authority. In the Hebrew context, standing up often indicates readiness to act or respond. King David, upon hearing the devastating news of Amnon's death, rises from his seat, symbolizing his immediate and visceral response to the tragedy. This action reflects the gravity of the situation and the king's role as both a father and a ruler. In ancient Israel, the king was seen as God's anointed, and his actions were often symbolic of the nation's spiritual and moral state.

tore his clothes
Tearing one's clothes is a traditional expression of grief and mourning in the Hebrew culture. This act is deeply rooted in the ancient Near Eastern customs, where it symbolizes the rending of one's heart and spirit in response to profound sorrow or calamity. For King David, tearing his clothes is a public display of his inner turmoil and despair over the events that have unfolded within his family. It is a gesture that communicates both personal anguish and a call for communal lamentation.

and lay down on the ground
Lying on the ground is another profound expression of mourning and humility. In the biblical context, prostration is often associated with submission to God's will and acknowledgment of human frailty. David's act of lying on the ground signifies his deep sorrow and perhaps a sense of helplessness in the face of the familial and national crisis. It is a moment of vulnerability, where the king, despite his power, is brought low by the weight of his grief.

and all his servants stood by
The presence of the servants standing by indicates their loyalty and readiness to support the king in his time of distress. In the ancient world, servants often played crucial roles in the household, not only in service but also in providing emotional and social support. Their standing by David reflects the communal nature of mourning and the shared burden of grief. It also underscores the hierarchical structure of the royal court, where the king's actions set the tone for those around him.

with their clothes torn
The servants tearing their clothes in solidarity with David highlights the collective mourning and the impact of the tragedy on the entire household. This act of shared grief is a testament to the interconnectedness of the community and the deep sense of loss that permeates the king's court. In the biblical narrative, such expressions of communal lamentation are often seen as a call to repentance and a reminder of the consequences of sin and disobedience within the covenant community.

But Jonadab, the son of Shimeah, David’s brother, spoke up
Jonadab is introduced here as a shrewd and cunning character, previously seen advising Amnon in his sinful plot against Tamar. The Hebrew root for "spoke up" (אָמַר, 'amar) often implies a declaration or proclamation, suggesting Jonadab's confidence and perhaps his manipulative nature. As the son of Shimeah, David's brother, Jonadab is part of the royal family, which gives him access and influence. His role in the narrative highlights the complexities and moral failings within David's family, serving as a reminder of the consequences of sin and the importance of godly counsel.

My lord must not think that they have killed all the young men, the king’s sons
Jonadab addresses King David with respect, using "my lord" (אֲדֹנִי, 'adoni), a term denoting authority and reverence. His reassurance that not all the king's sons are dead reflects his awareness of the situation and his attempt to calm David. The phrase "the young men, the king’s sons" emphasizes the potential loss and tragedy that could have befallen David's lineage, underscoring the gravity of Absalom's actions and the fragile nature of familial relationships when sin is present.

Only Amnon is dead
The word "only" (לְבַד, levad) serves to isolate Amnon's death, focusing the narrative on the specific consequence of his sin against Tamar. Amnon's death is a direct result of his actions, fulfilling the principle of reaping what one sows (Galatians 6:7). This phrase also highlights the justice and retribution that follow sin, reminding readers of the importance of righteousness and the severe consequences of moral failure.

This has been Absalom’s express intention ever since the day Amnon violated his sister Tamar
The phrase "express intention" (שׂוּם, sum) indicates a deliberate and premeditated plan by Absalom, revealing his deep-seated anger and desire for vengeance. The reference to "the day Amnon violated his sister Tamar" brings to mind the grievous sin committed by Amnon, which set off a chain of events leading to further tragedy. This highlights the destructive nature of sin and the importance of addressing wrongdoing promptly and justly. Absalom's response, though understandable in his desire for justice, ultimately leads to further sin and division, illustrating the need for forgiveness and reconciliation in accordance with God's will.

So now, my lord the king
This phrase is a respectful address to King David, emphasizing the urgency and importance of the message being delivered. The Hebrew word for "lord" here is "adonai," which signifies authority and respect. In the historical context, addressing a king in such a manner was customary, reflecting the hierarchical structure of ancient Israelite society. This phrase sets the tone for the message, indicating that what follows is of great significance and requires the king's immediate attention.

do not take to heart
The phrase "do not take to heart" is a Hebrew idiom that means not to be overly distressed or to internalize the news emotionally. In the context of ancient Israel, where news often traveled slowly and was prone to exaggeration, this counsel is practical. It suggests a need for the king to remain calm and rational, rather than reacting impulsively to potentially misleading reports. This advice is timeless, encouraging leaders to maintain composure in the face of distressing news.

the report that all the king’s sons are dead
This part of the verse refers to a false report that had reached King David, suggesting that all his sons had been killed. The Hebrew word for "report" is "shema," which can mean a rumor or hearsay. In the historical context, such reports could cause panic and chaos, especially in a royal household. The mention of "all the king’s sons" highlights the gravity of the situation, as the death of all heirs would have dire implications for the dynastic succession and stability of the kingdom.

Only Amnon is dead
This phrase clarifies the situation, indicating that the initial report was exaggerated and that only Amnon, David's eldest son, had been killed. The Hebrew word for "only" is "raq," which serves to limit the scope of the tragedy. Amnon's death is a pivotal moment in the narrative of 2 Samuel, as it sets off a chain of events leading to further family strife and political turmoil. Historically and scripturally, Amnon's death is a consequence of his earlier actions against his half-sister Tamar, reflecting the biblical theme of justice and retribution. This phrase reassures the king that the situation, while tragic, is not as catastrophic as initially feared, allowing him to focus on addressing the immediate issues at hand.

Now Absalom fled
The Hebrew root for "fled" is "נָס" (nas), which conveys a sense of urgency and desperation. Absalom's flight is a pivotal moment, reflecting the consequences of his actions against Amnon. This act of fleeing is not just physical but also symbolic of the brokenness within David's family. Historically, this moment sets the stage for Absalom's eventual rebellion against his father, King David. It highlights the theme of sin and its repercussions, a recurring motif in the narrative of David's life.

And the young man who was the watchman
The role of a "watchman" in ancient Israel was crucial for the safety and security of a city or a household. The Hebrew term "צֹפֶה" (tsofeh) implies vigilance and alertness. This young man's position signifies the importance of being spiritually watchful, a theme echoed throughout Scripture. In a broader sense, it serves as a reminder for believers to remain vigilant against spiritual dangers and to be aware of the movements and changes in their spiritual environment.

lifted up his eyes and looked
The phrase "lifted up his eyes" is often used in Scripture to denote a moment of realization or revelation. In Hebrew, "נָשָׂא עֵינָיו" (nasa enav) suggests an intentional act of seeking understanding or insight. This action by the watchman is symbolic of the need for spiritual discernment. It encourages believers to actively seek God's perspective in times of uncertainty and to be open to His revelations.

and behold, many people were coming
The word "behold" (הִנֵּה, hinneh) is an invitation to pay attention and to witness something significant. The arrival of "many people" indicates a gathering or movement that is noteworthy. In the context of Absalom's story, it foreshadows the support he will garner in his future rebellion. This serves as a reminder of the power of influence and the importance of aligning oneself with God's will rather than the whims of the crowd.

from the road behind him by the side of the mountain
The "road" and "mountain" are significant in biblical symbolism. Roads often represent life's journey and the choices one makes, while mountains can symbolize challenges or places of divine encounter. The specific mention of the road "behind him" suggests a past that is catching up, a theme prevalent in Absalom's narrative. It underscores the idea that one's past actions can have lasting consequences, and it calls believers to seek God's guidance in navigating their life's path.

So Jonadab said to the king
Jonadab, the son of Shimeah, David's brother, is a pivotal character in this narrative. His role as a counselor and his cunning nature are highlighted in the preceding verses. The Hebrew root for "said" (אָמַר, 'amar) often implies not just speaking but declaring or advising, which is fitting given Jonadab's influence. Historically, counselors held significant sway in royal courts, and Jonadab's words here are a continuation of his earlier manipulations. His relationship with the king underscores the importance of familial ties and the trust placed in kin, even when such trust is misplaced.

Look, the king’s sons have arrived!
The phrase "Look" (הִנֵּה, hinneh) is an imperative often used to draw attention to something significant or unexpected. In this context, it serves to shift the king's focus to the arrival of his sons, a moment fraught with tension and relief. The "king’s sons" refers to the royal offspring, who were central to the dynastic continuity and political stability of the kingdom. Their arrival is a pivotal moment, as it confirms Jonadab's earlier assurances and sets the stage for the unfolding drama. The historical context of royal succession and the importance of heirs in ancient Israelite society add depth to this moment.

It is just as your servant said
Jonadab's use of "your servant" (עַבְדֶּךָ, 'avdekha) is a formal expression of humility and loyalty, common in courtly language. However, given Jonadab's previous actions, this phrase carries a layer of irony. His earlier advice led to tragic consequences, yet here he presents himself as a faithful servant whose words have proven true. This highlights the theme of deceptive appearances and the complexity of human motives. Scripturally, it serves as a reminder of the need for discernment and the potential for manipulation even among those who appear loyal. The phrase underscores the fulfillment of Jonadab's prediction, emphasizing the unfolding of events as he had orchestrated.

As he finished speaking
This phrase marks the conclusion of a report or message being delivered. In the context of 2 Samuel 13, this refers to the moment when Jonadab, the son of Shimeah, David's brother, finishes informing King David about the tragic events involving his sons. The Hebrew root for "speaking" (דָּבַר, dabar) often implies not just the act of speaking but conveying a message of significance. This moment is pivotal, as it transitions from the revelation of a tragedy to the emotional response it elicits.

the sons of the king arrived
This phrase indicates the arrival of King David's sons, who were involved in the preceding events. The term "sons of the king" underscores their royal status and the expectations placed upon them. Historically, the arrival of royal offspring would be significant, as they were seen as the future of the kingdom. Their arrival here, however, is marked by sorrow rather than triumph, highlighting the gravity of the situation.

and they lifted up their voices and wept
The act of lifting up one's voice and weeping is a profound expression of grief in ancient Near Eastern cultures. The Hebrew word for "wept" (בָּכָה, bakah) conveys a deep, lamenting cry, often associated with mourning and loss. This public display of emotion reflects the intense sorrow and despair felt by the sons, indicating the depth of the familial and national tragedy.

Then the king and all his servants also wept
King David, along with his servants, joins in the mourning. The inclusion of "all his servants" suggests a communal grief that extends beyond the immediate family to the entire royal household. This collective weeping signifies the widespread impact of the events, affecting not just the family but the entire kingdom. It reflects the biblical theme of shared suffering and the importance of community in times of distress.

very bitterly
The adverb "very" intensifies the bitterness of the weeping, indicating an overwhelming and consuming sorrow. The Hebrew root for "bitterly" (מָרַר, marar) is often used to describe a deep, visceral pain, akin to the bitterness of taste. This bitterness is not just emotional but spiritual, reflecting the brokenness and consequences of sin within the royal family. It serves as a poignant reminder of the far-reaching effects of moral failings and the need for divine intervention and healing.

Now Absalom fled
The Hebrew root for "fled" is "נוס" (nus), which conveys the idea of escaping or taking flight. This action by Absalom is significant as it marks a turning point in his life and the narrative of David's family. Absalom's flight is a response to the murder of his brother Amnon, which he orchestrated as revenge for the rape of their sister Tamar. This act of fleeing indicates a state of fear and urgency, reflecting the consequences of sin and the breakdown of familial relationships. In a broader biblical context, fleeing often symbolizes a separation from God's intended path, highlighting the need for repentance and reconciliation.

and went to Talmai son of Ammihud
Talmai, whose name means "furrowed" or "plowman," was the king of Geshur, a small Aramean kingdom northeast of Israel. The mention of "son of Ammihud" provides a genealogical anchor, emphasizing the historical and political connections between Absalom and Geshur. Absalom's maternal grandfather was Talmai, which suggests a strategic retreat to a place of refuge and familial ties. This move underscores the importance of kinship and alliances in the ancient Near Eastern context, where political and familial networks were crucial for survival and support.

the king of Geshur
Geshur was a region located in the area of modern-day Golan Heights. It was a semi-independent kingdom during the time of David. The political landscape of the time was complex, with various small kingdoms and tribes interacting with the larger powers of Israel and Judah. Absalom's refuge in Geshur highlights the geopolitical dynamics of the era, where alliances and enmities shaped the course of history. This also reflects the broader biblical theme of exile and return, as Absalom's time in Geshur is a period of separation from his father and his eventual return to Israel.

But David mourned for his son every day
The Hebrew word for "mourned" is "אָבַל" (aval), which conveys deep sorrow and lamentation. David's mourning is a poignant expression of his grief over the loss of his son Amnon and the estrangement from Absalom. This phrase captures the heartache of a father who is caught in the consequences of familial sin and strife. David's mourning is not just for the physical absence of his son but also for the spiritual and relational brokenness within his family. This reflects the biblical theme of the consequences of sin and the hope for redemption and restoration through God's grace. David's daily mourning serves as a reminder of the enduring love and longing for reconciliation that mirrors God's own heart for His wayward children.

After Absalom had fled
The phrase "After Absalom had fled" marks a significant turning point in the narrative of Absalom's life. The Hebrew root for "fled" is "נוס" (nus), which conveys a sense of escaping or taking flight from danger. This action follows Absalom's murder of his brother Amnon, a deed driven by vengeance for the rape of their sister Tamar. In a broader biblical context, fleeing often signifies a separation from God's intended path, as seen in the accounts of Cain and Jonah. Absalom's flight is not just a physical escape but also a spiritual and relational distancing from his family and his responsibilities.

and gone to Geshur
"Geshur" was a small Aramean kingdom located northeast of the Sea of Galilee. The historical and archaeological context of Geshur reveals it as a place of refuge for Absalom, as his maternal grandfather, Talmai, was the king there (2 Samuel 3:3). This connection highlights the political alliances and familial ties that were common in ancient Near Eastern societies. Absalom's retreat to Geshur underscores the complexities of his identity, being both a prince of Israel and a grandson of a foreign king. This duality foreshadows the internal and external conflicts that will later define his life.

he stayed there three years
The duration of "three years" is significant in biblical numerology, often symbolizing a period of testing, trial, or preparation. In Hebrew culture, the number three can denote completeness or divine intervention. Absalom's three-year stay in Geshur can be seen as a time of reflection and planning, as he contemplates his next moves and the future of his relationship with his father, King David. This period of exile is reminiscent of other biblical figures who underwent transformation during times of separation, such as Moses in Midian or Paul in Arabia. It suggests that God can use even times of isolation to prepare individuals for their roles in His divine plan.

Then King David
The phrase "Then King David" situates us in the narrative of David's life, a man after God's own heart, yet deeply flawed and human. David, the shepherd boy turned king, is a central figure in the Old Testament, representing both the ideal king and the fallen man. His life is a tapestry of triumphs and tragedies, and this verse finds him in a moment of personal conflict and familial strife. The Hebrew root for "David" (דָּוִד) means "beloved," reminding us of his special place in God's plan despite his imperfections.

longed to go to Absalom
The word "longed" conveys a deep, emotional yearning. In Hebrew, the root word is "kashaph" (כָּשַׁף), which can imply a strong desire or a compelling need. This longing is significant because it reflects David's paternal love and the complexity of his relationship with Absalom. Absalom, his son, had fled after avenging his sister Tamar by killing Amnon, David's firstborn. David's longing indicates a desire for reconciliation and the restoration of familial bonds, despite the betrayal and bloodshed.

for he had been consoled
The phrase "for he had been consoled" suggests a process of healing and acceptance. The Hebrew root "nacham" (נָחַם) means to be comforted or to repent. This indicates that David had reached a point of emotional resolution regarding Amnon's death. It is a reminder of the human capacity to heal over time, even from deep wounds. In the broader biblical narrative, consolation often comes from God, who is the ultimate source of comfort and peace.

over Amnon’s death
"Amnon’s death" is a pivotal event in the narrative of David's family. Amnon, David's eldest son, was killed by Absalom as retribution for the rape of their sister Tamar. This act of vengeance set off a chain of events that would lead to further turmoil in David's household. The historical context here is crucial; it reflects the ancient Near Eastern customs of family honor and retribution. Amnon's death is a tragic consequence of sin and a reminder of the destructive power of unchecked desires and the failure to uphold justice.