Poole on 2 Samuel 14:21-33: Absalom's Return

Verse 21:[1]  And the king said unto Joab, Behold now, I have done this thing:  go therefore, bring the young man Absalom again.

[And the King says to Joab, etc.]  He does not give to the female suppliant the recalling of Absalom, because she was merely the instrument.  David also feigns that he is granting to Joab that which he himself was desiring (Martyr).

[I have done (thus the Septuagint, Jonathan, Syriac, Arabic, Montanus, Vatablus, Munster, Tigurinus, Pagnine, Strigelius [they follow the Qere, or the Masoretic or marginal reading, which is ‎עָשִׂיתִי)]  I have done this thing; that is, what thou wast desiring (Vatablus).  I have consented to thy petition concerning the return of Absalom (Piscator).  Others:  thou hast done this thing (Junius and Tremellius, Piscator [they follow the Ketib, ‎עָשִׂיתָי in the place of ‎עָשִׂיתָ]), narrated previously; that is, thou hast urged me through that woman to bring back Absalom (Piscator).  Or, thou hast done; that is, thou hast taken care to have this parable set before me; that is to say, Since thou art the author of this affair, go, bring back, etc. (Vatablus).

I have done this thing, in compliance with thy desire; although in truth it was according to his own desire.  He overlooks the woman in this grant, because she was but Joab’s instrument in it.

[Recall the youth, Absalom]  But he was a man, as it is evident from 2 Samuel 13:28 (Piscator).  That he calls him a youth, either it holds a tacit excuse of his crime on account of youthful imprudence, fervor, and rashness; or, it is even a formula of coaxingly, indulgently, and lovingly addressing his most dear son (Menochius).

The young man; by which expression he mitigates his crime, as being an act of youthful heat, and folly, and rashness.

Verse 22:[2]  And Joab fell to the ground on his face, and bowed himself, and thanked (Heb. blessed[3]) the king:  and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his (or, thy[4]) servant.

[He blessed the king]  With officious words, which here follow, he gives thanks (Menochius).

[I have found grace]  This is a token that I am loved by thee.  But he is mistaken, as what follows shows (Martyr).

[Thou hast fulfilled the word of thy servant]  [The Vulgate follows the Masoretic reading ‎עַבְדֶּךָ, thy servant.  But in the text it is ‎עַבְדֶּוָ, with the letters of ‎עַבְדּוֹ, his servant, as all render it; and with the points of עַבְדֶּךָ.]

The request of his servant:  that is, Restored Absalom at my request; whereby. Joab thought to establish himself for ever, and that he should be both the father’s and the son’s favourite.  Question:  Whether David did well in granting this request?  Answer:  Although there be some circumstances which in part extenuate David’s fault herein, as Amnon’s high provocation of Absalom; Absalom’s being out of the reach of David’s justice, where also he could and would have kept himself, if David had not promised him immunity; the extreme danger of Absalom’s infection by heathenish principles and practices; the safety of David’s kingdom, which seemed to depend upon the establishment of the succession, and that upon Absalom, to whom the hearts of the people were so universally and vehemently inclined, if the matter was really so, and not pretended or magnified by the art of this subtle woman:  yet it seems most probable that David was faulty herein, because this action was directly contrary to the express laws of God, which strictly command the supreme magistrate to execute justice upon all wilful murderers, without any reservation, Genesis 9:6; Numbers 35:30, 31.  And David had no power to dispense with God’s laws, nor to spare any whom God commanded him to destroy; for the laws of God did bind the kings and rulers as well as the people of Israel to observe and obey them, as is most evident from Deuteronomy 17:18, 19, and from Joshua 1:8, and many other places.  And indeed we may read David’s sin in the glass of those tremendous judgments of God which befell him, by means of his indulgence to Absalom.  For although God’s providences be in themselves no rule to judge of the good or evil of men’s actions; yet where they comply with God’s word, and accomplish his threatenings, as here they did, they are to be taken for the tokens of God’s displeasure.

Verse 23:[5]  So Joab arose (2 Sam. 13:37) and went to Geshur, and brought Absalom to Jerusalem.

[And Joab arose, etc.]  It was a show of honor to Absalom, that such a man went to bring the exile back.  Perhaps Absalom would not have trusted anyone else (Martyr).

[He brough Absalom, etc.]  Question:  Whether he did rightly?  Response 1:  Some answer in the affirmative (thus Lapide).  Laws in a general way determine what is normally to be done; but singular cases are left to the prudence of the prince.  Such was this.  There was a danger, that after the death of David wars would arise over the succession unto the kingdom among the sons of David; and Absalom’s grandfather would aid him (Lapide).  David did what he was able; he permitted him to live in exile, and then he hardly allowed him to be brought back; and, after his return, he was unwilling to see his face, verse 28:  he was not able to kill him, as he was most dear to the people (Willet).  Response 2:  Others answer in the negative (thus Martyr).  No one that would show good judgment is able to approve of David’s cause.  David overlooks, not his own, but God’s law, in favor of him; inasmuch as he spares a murderer.  Punishments are sometimes able to be aggravated because of circumstances; but the law of God itself decrees that murders be killed; neither is this law judicial but natural; such that it was seized upon in the place of a proverb, whoever takes up the sword shall perish by the sword;[6] before the law God said this to the sons of Noah.[7]  You will say, Cain was not killed.  Response:  Adam did not spare him; but God (who is the arbiter of His own laws) attending there to the necessity of propagation (Martyr).  Response 3:  The middle way is the safest; that we should neither condemn nor justify this deed.  Many circumstances excuse it:  1.  He was the son of the King, ad dear to the people:  2.  This was the vengeance of God exacted upon Amnon.  3.  By the hidden providence of God, Absalom was reserved for a severer punishment.  4.  There were no accusers or defenders (Willet).  When the relatives of the one killed were granting peace to the murderer, the king was able to concede this at their petition (certain interpreters in Lyra).  [5.  Others add that witnesses were wanting; of which mention has already been made:]  Should you say that the sons of the King were present, Rabbi Salomon responds that they were the relatives of the one killed, and so they were not suitable to bear witness (Lyra).

Verse 24:[8]  And the king said, Let him turn to his own house, and let him (Gen. 43:3; 2 Sam. 3:13) not see my face.  So Absalom returned to his own house, and saw not the king’s face.

[Let him return to his own house, etc.]  David acted prudently, as mindful of justice and humanity, although Joab wanted to satisfy the wishes of the people also (Sanchez).  He did this, 1.  Lest by the sight of Absalom his sorrow over his son Amnon might be revived (Martyr, similarly Sanchez, Lyra).  2.  Lest the kinsmen of Amnon should abhor the sight of him, and seek revenge (Martyr).  3.  So that he might consult his own honor (Martyr).  4.  Lest he should appear to think little of, indeed, to approve, parricide (Martyr, similarly Sanchez).  5.  So that he might excite in Absalom a sense of sin (Martyr); so that he might acknowledge the gravity of the crime from the long-lasting punishment.  6.  So that he might confine the wild nature of Absalom in duty (Menochius).  It was very troublesome to him thus to remain, otherwise so ambitious and proud (Martyr).  Silanus, the son of Manlius Torquatus, when his father had commanded him to depart from his home and sight, extinguished himself by hanging on the following night,[9] says Valerius Maximus, Nine Books of Memorable Deeds and Sayings 8:8 (Sanchez).

Let him not see my face; lest whilst he showed some mercy to Absalom, he should seem to approve of his sin, and thereby wound his own conscience, and lose his honour, and encourage him and others to such-like attempts; and that by this means Absalom might be drawn to a more thorough humiliation and true repentance.

Verse 25:[10]  But in all Israel there was none to be so much praised as Absalom for his beauty (Heb. and as Absalom there was not a beautiful man in all Israel to praise greatly[11]):  (Isa. 1:6) from the sole of his foot even to the crown of his head there was no blemish in him.

[As Absalom there was not a beautiful man]  Mention of this is made, 1.  So that we might understand, that in exile nothing was detracted from his appearance (Josephus in Martyr); 2.  So that hence might shine forth the justice of David, because he was unwilling for so long a time to see such a son; 3.  Because this was the beginning of the sedition (Martyr, similarly Munster, Sanchez).  He was lifted up with pride.  Whence? from the beauty of his body, which attracted the people to him (Martyr).  The foolish multitude is wont to admire beauty, and to judge it worthy of rule.  The Æthiopians were choosing as King whoever might be most beautiful.  So also others, as Lucretius testifies, On the Nature of Things[12] 5, for the appearance avails much, etc. (Sanchez).  That was discussed among the Heathen concerning Priam,[13] that his appearance was worthy of rule.  Moreover, it was not strange that he was so attractive, for he had an incredibly handsome father and beautiful mother.[14]  But, under that elegant appearance he was concealing barbarous cruelty (Martyr).  So vain are the goods of this world, and mixed with evils (Lapide).

[And too handsome, ‎לְהַלֵּ֣ל מְאֹ֑ד—‎יָפֶ֛ה]  Beautiful to praise, etc.; that is, in such a way that men praise him exceedingly, etc.; that is, his appearance was worthy of the highest commendation (Vatablus).  Others translate it, in shining brilliantly, that is, he was of the most splendid appearance by far (Malvenda).

His beauty:  This is here noted as the occasion of his pride and insolency, and of the people’s affections to him, and consequently of the following rebellion.

Verse 26:[15]  And when he polled his head, (for it was at every year’s end that he polled it:  because the hair was heavy on him, therefore he polled it:)  he weighed the hair of his head at two hundred shekels after the king’s weight.

[And when he was shearing his hair, ‎אֶת־רֹאשׁוֹ]  His head; that is, his locks (Vatablus).

[Once in the year, ‎מִקֵּ֙ץ יָמִ֤ים׀ לַיָּמִים֙]  From the end (from the beginning [Septuagint]) of days, to or unto days (Montanus, Septuagint).  From a time of opportunity to opportunity (Jonathan).  Yearly (Pagnine, similarly Tigurinus, Montanus, Syriac, Arabic, Munster), namely, at the end of the year (Munster).  Absalom promised his hair, either, 1.  Because he was a Nazarite[16] (Hebrews in Martyr).  But then he would not have sheared his hair yearly.  Or, 2.  Because this matter was pleasing to him.  It is effeminate to nourish the hair, 1 Corinthians 11 (Mariana).

[Because his locks were heavy upon him, ‎כִּֽי־כָבֵ֥ד עָלָ֖יו]  Because it was heavy upon him, understanding, שֵׂעָר/hair:  which term is expressed a little afterwards.  But in this way the construction is referred to the sense, not to the word (Piscator).

[He was weighing the hair of his head at two hundred shekels, by public weight, ‎וְשָׁקַל֙ אֶת־שְׂעַ֣ר רֹאשׁ֔וֹ מָאתַ֥יִם שְׁקָלִ֖ים בְּאֶ֥בֶן הַמֶּֽלֶךְ׃]  And he was weighing his hair…two hundred shekels by weight (stone [Montanus, Piscator], shekel [Septuagint, Arabic]) of the king (Jonathan, Syriac, Tigurinus, Pagnine, Junius and Tremellius, Vatablus), that is, public weight (Vatablus).  Or civil, not sacred (Junius, Piscator, Waser[17]); or by an altogether just weight; for an altogether just measure and weight was kept by magistrates, to which others were being compared.  See Exodus 30:13 (Malvenda).  A shekel was worth a fourth part of an Imperial thaler,[18] and so this weight was of fifty thalers (Piscator).  The shekel was weighing four drachmas, that is, a half ounce.  Therefore, two hundred shekels was weighing a hundred ounces, that is, eight libras[19] and four ounces (Lapide); or rather five pounds or libras (Josephus in Martyr).  Two hundred shekels was weighing fifty ounces, that is, four Roman libras and four half ounces:  but six public coins or half-libras, with the fourth part of a libra (Waser’s Concerning the Ancient Currency of the Hebrews 2:9).  But this appears to others to have been a prodigious weight (thus Sanchez, Tirinus), since the yearly growth of other men’s hair was hardly fifty or sixty shekels (Tostatus in Serarius).  [What is to be said?]  1.  The Septuagint has a hundred shekels.  2.  Perhaps those royal shekels were lesser, not of four drachmas, like shekels of the sanctuary (Mariana).  That the shekels were common is shown by the mention of the royal weight.  For royal weight (which is also called public, civil, or profane) is opposed to weight sacred or of the sanctuary (Waser’s Concerning the Ancient Currency of the Hebrews 2:9).  3.  Perhaps these (shekels) were golden.  4.  What if in the place of two hundred we were to read twenty, ten ounces, with the easy mutation of כ/Caph, which denotes twenty, into ר/Resh, that is, two hundred? (Mariana).  5.  Perhaps that weight is to be understood hyperbolically (Waser’s Concerning the Ancient Currency of the Hebrews 2:9).  6.  This weight ought not to seem strange, both because it is recounted as a rare thing, and because it was the weight of hair for a whole year.  Now, this weight was less perceived by Absalom than if it were extrinsic.  Thus we do not perceive the weight of the body, which is more than fifty libras, because the soul filling it upholds it, as it were.  But the weight of a corpse is perceived, such that it is hardly able to be carried by a strong man (Lapide).  7.  Others refer it, not to weight, but to the price for which it was sold (thus Sanchez, Tirinus, Salian in Lapide, Sà in Willet).  He sold this hair to the women of Jerusalem for ornament (Hebrews in Waser).  For, that this hair was reddish blond, no one doubts, which sort those women were loving (Sanchez).  [To others this is not satisfying:]  It is hardly believable, that that prodigal youth and son of the king made so indecent a gain (Waser).  [But, 1.  none either more greedily or more basely make gain than those that spend most effusively.  2.  The state of those times and Kings is not to be estimated by today’s standards, as in the history of Saul, it was previously noted, and the matter itself shows.]  3.  Absalom did not sell his hair, etc., but he gave it as a gift to whom he was wishing of his own, who then were easily extorting from them the price, such as I said (Tirinus).  [Just as unto this day, the provisions, garments, and ornaments of Kings, which they freely give to their servants, by the same servants are sold to others.  Moreover, the שָׁקַל, to weigh, it is not necessary that it be referred to Absalom, but to another, perhaps to the barber, to whom the right of having and selling his lord’s hair was conceded; and thus the passage is able to be translated, and when he, understanding, the barber, was shearing, than a supplement of which sort nothing is more common, he was weighing, that is, was weighing out for sale the hair of his head, etc.]

At two hundred shekels:  Whereas ordinarily the hair of a man’s head which grows in a year’s space comes not to half so much.  But some men’s hair grows much faster, and is much heavier, than others.  But others understand this not of the weight, but of the price of his hair, which was sold by him that polled it at that rate.

Verse 27:[20]  And (see 2 Sam. 18:18) unto Absalom there were born three sons, and one daughter, whose name was Tamar:  she was a woman of a fair countenance.

[Three sons]  Who also appear to have been handsome; this is the other cause of his lifting up against his father (Martyr).  Objection:  It is said in 2 Samuel 18:18, that he had no son.  Response:  His sons died early (Serarius out of Theodoret, Sanchez).  Or Absalom knew them to be unworthy both of the kingdom and of life (Hebrews in Serarius); they were so frail or stupid, that they were able to be considered as dead, as useless in the administration of affairs (Sanchez).

Three sons; all which died not long after they were born, as may be gathered from 2 Samuel 18:18, where it is said that Absalom had no son.

[Tamar]  The name was given to her, either by her paternal aunt Tamar, with her father consenting; or by Absalom, in memory, or at the desire, of his sister (Menochius).  She was called ‎תָּמָר/Tamar, a palm tree,[21] as it were, after its beauty; as Esther was called הֲדַסָּה/Hadassah/myrtle, which is a very beautiful plant; whence Venus is called myrtea by the Poets:  and שׁוֹשַׁנָּה/Susanna, a lily, as it were.  But whether she was called Tamar from the beginning, or afterwards, with her beauty having appeared, in such a way that it was not so much a name as a cognomen, is uncertain.  Nevertheless, the latter seems probable to me; her name was something else, namely, Maachah, who is said to be both the daughter of Absalom and the wife of Rehoboam (Sanchez), 2 Chronicles 11:20, 21; or that Maachah in 2 Chronicles 11:20 was Absalom’s daughter, that is, granddaughter (Lapide out of Josephus).  Or that Absalom was diverse from this Absalom:  for in 2 Chronicles 13:2 the same is called Uriel of Gibeah, which Gibeah was of the tribe of Benjamin.  But this Absalom was of the tribe of Judah (Lapide).

Tamar; so called from her aunt, 2 Samuel 13:1.

Verse 28:[22]  So Absalom dwelt two full years in Jerusalem, (2 Sam. 14:24) and saw not the king’s face.

[For two years]  Hebrew:  two years of days,[23] that is, entire, that is, a whole two year period (Vatablus).

Verse 29:[24]  Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him:  and when he sent again the second time, he would not come.

[So that he might send him to the King]  So that he might make use of him as a legate to his father.  It is probable that Absalom did not dwell at Jerusalem, but in some field of his own; that this was the cause of this procrastination of Joab (Menochius).

To have sent him to the king; that by his mediation he might be admitted into the king’s favour and presence.

[He was unwilling to come to him]  Even fearing that he might offend the King, if he appeal a second time for the murderer (Osiander); perhaps he was thinking that the sight of Absalom would be unwelcome to his father.  Either because he effeminate hair was displeasing to him, or because Joab did not want a rivel at court (Martyr).

He would not come; partly, because perceiving David’s affections to be cold to Absalom, he would not venture his own interest for him, especially in desiring that which he feared he should be denied; partly, lest by interceding further for Absalom, he should revive the remembrance of his former murder, and meet with the reproach of one murderer’s interceding for another; and partly, because by converse with Absalom he observed his temper to be such, that if once he were fully restored to the king’s favour, he would not only eclipse and oppose Joab’s interest and power with the king, but also attempt high things, not without danger to the king and kingdom, as it happened.

Verse 30:[25]  Therefore he said unto his servants, See, Joab’s field is near mine (Heb. near my place[26]), and he hath barley there; go and set it on fire.  And Absalom’s servants set the field on fire.

[Ye know the field of Joab, ‎רְאוּ֩ חֶלְקַ֙ת יוֹאָ֤ב]  See ye (consider ye [Pagnine]) Joab’s portion (Montanus), possession (Pagnine, Junius and Tremellius), inheritance (Jonathan).  He called it an inheritance instead of a portion or field, because an inheritance is divided among heirs (Mariana).  See ye, it is the estate of Joab (Munster); see the portion.  The estate is called a portion, because, with the field divided into portion, the estates of citizens are appointed (Mariana).

[Near my field, אֶל־יָדִי]  At my hand (Montanus, Mariana), that is, at (or near [Vatablus]) my place, or estate (Mariana, thus Pagnine, Munster); which he has under my power (Tigurinus, similarly the Syriac); the portion…is adjacent to me (Septuagint, similarly Jonathan), which is neighboring to my possession (or field) (Vatablus).

[Go, and set it on fire]  We had a similar thing in Judges 15:5.  Absalom’s character appears to have been daring and impetuous; to these you might add stateliness, popularity, and eloquence; and through all these ability to stir up seditions, so that you might compare Gracchus[27] to him (Grotius).  And he want to avenge the disregard of himself, and to compel Joab to come to him (Martyr).  [In the Hebrew text it is ‎וְהוֹצִתִּיהָ, and I will kindle it; but the Qere is ‎וְהַצִּית֣וּהָ, and kindle ye it, which all follow.]

Go and set it on fire, that Joab may be forced to come to me to complain of and demand reparations for, this injury.

Verse 31:[28]  Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?

Verse 32:[29]  And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still:  now therefore let me see the king’s face; and if there be any iniquity in me, let him kill me.

[I sent to thee, etc.]  Even if it is not found in the text, it is not to be doubted, that he promised Joab that he was going to repair that damage, and addressed him with flattery, etc. (Menochius).

[Wherefore am I come from Geshur?]  Where I was in honor; here I am as one guilty and excommunicated.  There I had no sense of the indignation of my father.  Troublesome matters, if they be at a distance, cause us less grief.  Thus human nature is brought in for consideration, that, if many good things crowd in upon us on every side, yet one be wanting, we want that one thing more than all those that we possess (Martyr).

It had been good for me to have been there still, rather than here, because my estrangement from him now when I am so near to him is both more grievous and more shameful to me.  But the truth of the business was this, Absalom saw that his father had accomplished his design in bringing him thither, having satisfied both his own natural affection, and his people’s desire of Absalom’s return from banishment; but that he could not without restitution into the king’s presence and favour compass his design, that is, confirm and improve that interest which he saw he had in the people’s hearts.

[That I might see the King’s face]  Thus he was thinking, that he would be better able to plot against him.  Perhaps because of that exile he had conceived hatred against his father, and in his leisure cherished evil intentions (Martyr).

[If he is mindful of my iniquity]  Hebrew:  if there be in me iniquity;[30] that is, if I acted iniquitously in killing my brother Amnon, because he had violated my sister (Vatablus).  He is touched with no sense of sin; he thinks that he rightfully killed his brother (Martyr).

[Let him kill me]  That is to say, let him satisfy his hatred at last, which he conceived against me.  With the one evil of death let my many evils be brought to an end.  He pretends that he holds his father in such high esteem, that he would desire death above that rejection.  But he was touched with no στοργῇ, filial affection; he was cruel to his father:  it was a shame that he was treated as if guilty:  he was avoided by all; he wishes to lay a trap for his father (Martyr).

Let him kill me; for it is better for me to die, than to want the sight and favour of my dear father.  Thus he insinuates himself into his father’s affections, by pretending such respect and love to him.  It seems that by this time Absalom having so far recovered his father’s favour as to be recalled, he began to grow upon him, and take so much confidence as to stand upon his own justification, as if what he had done had been no iniquity, at least not such as to deserve death; for so much this speech intimates.

[1025 BC]  Verse 33:[31]  So Joab came to the king, and told him:  and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king:  and the king (Gen. 33:4; 45:15; Luke 15:20) kissed Absalom.

[And the king kissed Absalom]  The kiss is a sign of reconciliation.  David’s behavior is extremely unfortunate; he reconciles to himself a parricide, and, what is worse, an impenitent.  If terrible evils follow from this, David has only himself to blame.  If there is a sparing of criminals, the way is laid out to them for greater crimes (Martyr).

The king kissed Absalom:  In testimony of his thorough reconciliation to him; which Absalom did very ill requite, as the next chapter manifesteth.

[1] Hebrew:  ‎וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אֶל־יוֹאָ֔ב הִנֵּה־נָ֥א עָשִׂ֖יתִי אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְלֵ֛ךְ הָשֵׁ֥ב אֶת־הַנַּ֖עַר אֶת־אַבְשָׁלֽוֹם׃

[2] Hebrew: וַיִּפֹּל֩ יוֹאָ֙ב אֶל־פָּנָ֥יו אַ֛רְצָה וַיִּשְׁתַּ֖חוּ וַיְבָ֣רֶךְ אֶת־הַמֶּ֑לֶךְ וַיֹּ֣אמֶר יוֹאָ֡ב הַיּוֹם֩ יָדַ֙ע עַבְדְּךָ֜ כִּי־מָצָ֙אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ אֲשֶׁר־עָשָׂ֥ה הַמֶּ֖לֶךְ אֶת־דְּבַ֥ר עַבְדּֽוֹ׃

[3] Hebrew:  ‎וַיְבָרֶךְ.

[4] Hebrew:  ‎עַבְדּוֹ.  Qere:  ‎עַבְדֶּךָ.

[5] Hebrew:  ‎וַיָּ֥קָם יוֹאָ֖ב וַיֵּ֣לֶךְ גְּשׁ֑וּרָה וַיָּבֵ֥א אֶת־אַבְשָׁל֖וֹם יְרוּשָׁלִָֽם׃ פ

[6] Matthew 26:52.

[7] Genesis 9:5, 6.

[8] Hebrew:  ‎וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ יִסֹּ֣ב אֶל־בֵּית֔וֹ וּפָנַ֖י לֹ֣א יִרְאֶ֑ה וַיִּסֹּ֤ב אַבְשָׁלוֹם֙ אֶל־בֵּית֔וֹ וּפְנֵ֥י הַמֶּ֖לֶךְ לֹ֥א רָאָֽה׃ ס

[9] Titus Manlius Torquatus (208-133 BC) became a consul of the Roman Republic in 165 BC, and later served in diplomatic roles.  In 141 BC, his son, Decimus Junius Silanus Manlianus, praetor of Macedonia, was accused of taking bribes.  After Silanus’ suicide, Titus refused to attend his son’s funeral rites.

[10] Hebrew:  ‎וּכְאַבְשָׁל֗וֹם לֹא־הָיָ֧ה אִישׁ־יָפֶ֛ה בְּכָל־יִשְׂרָאֵ֖ל לְהַלֵּ֣ל מְאֹ֑ד מִכַּ֤ף רַגְלוֹ֙ וְעַ֣ד קָדְקֳד֔וֹ לֹא־הָ֥יָה ב֖וֹ מֽוּם׃

[11] Hebrew:  וּכְאַבְשָׁל֗וֹם לֹא־הָיָ֧ה אִישׁ־יָפֶ֛ה בְּכָל־יִשְׂרָאֵ֖ל לְהַלֵּ֣ל מְאֹ֑ד.

[12] De Rerum Natura.  Titus Lucretius Carus (c. 99-c. 55 BC) was a Roman poet and Epicurean philosopher.  He was a proponent of a materialistic atomism, and thus a critic of religions.

[13] In Greek mythology, Priam was the last king of Troy.

[14] According to myth, Priam’s parents were Laomedon, King of Troy, and Zeuxippe.

[15] Hebrew: וּבְגַלְּחוֹ֘ אֶת־רֹאשׁוֹ֒ וְֽ֠הָיָה מִקֵּ֙ץ יָמִ֤ים׀ לַיָּמִים֙ אֲשֶׁ֣ר יְגַלֵּ֔חַ כִּֽי־כָבֵ֥ד עָלָ֖יו וְגִלְּח֑וֹ וְשָׁקַל֙ אֶת־שְׂעַ֣ר רֹאשׁ֔וֹ מָאתַ֥יִם שְׁקָלִ֖ים בְּאֶ֥בֶן הַמֶּֽלֶךְ׃

[16] See Numbers 6.

[17] Gasper Waser (1565-1625) was a Swiss Reformed minister, and a philologist specializing in Oriental languages.  He was Professor of Hebrew (1596), and later of Greek (1607), at Zurich.  He was eventually promoted to the chair of theology (1611).  He wrote De Antiquis Numis Hebræorum.

[18] A thaler was a large silver coin, weighing about an ounce.

[19] A libra is a Roman pound of twelve ounces.

[20] Hebrew:  ‎וַיִּֽוָּלְד֤וּ לְאַבְשָׁלוֹם֙ שְׁלוֹשָׁ֣ה בָנִ֔ים וּבַ֥ת אַחַ֖ת וּשְׁמָ֣הּ תָּמָ֑ר הִ֣יא הָיְתָ֔ה אִשָּׁ֖ה יְפַ֥ת מַרְאֶֽה׃ פ

[21] תָּמָר/tamar signifies a palm tree.

[22] Hebrew:  ‎וַיֵּ֧שֶׁב אַבְשָׁל֛וֹם בִּירוּשָׁלִַ֖ם שְׁנָתַ֣יִם יָמִ֑ים וּפְנֵ֥י הַמֶּ֖לֶךְ לֹ֥א רָאָֽה׃

[23] Hebrew:  שְׁנָתַ֣יִם יָמִ֑ים.

[24] Hebrew: ‎וַיִּשְׁלַ֙ח אַבְשָׁל֜וֹם אֶל־יוֹאָ֗ב לִשְׁלֹ֤חַ אֹתוֹ֙ אֶל־הַמֶּ֔לֶךְ וְלֹ֥א אָבָ֖ה לָב֣וֹא אֵלָ֑יו וַיִּשְׁלַ֥ח עוֹד֙ שֵׁנִ֔ית וְלֹ֥א אָבָ֖ה לָבֽוֹא׃

[25] Hebrew: ‎וַיֹּ֙אמֶר אֶל־עֲבָדָ֜יו רְאוּ֩ חֶלְקַ֙ת יוֹאָ֤ב אֶל־יָדִי֙ וְלוֹ־שָׁ֣ם שְׂעֹרִ֔ים לְכ֖וּ וְהוֹצִתִּ֣יהָ בָאֵ֑שׁ וַיַּצִּ֜תוּ עַבְדֵ֧י אַבְשָׁל֛וֹם אֶת־הַחֶלְקָ֖ה בָּאֵֽשׁ׃ פ

[26] Hebrew:  ‎אֶל־יָדִי.

[27] Tiberius Sempronius Gracchus (c. 163-133 BC) and his brother, Gaius Sempronius Gracchus (c. 154-121 BC), both served as tribune, and were daring political radicals and reformers.

[28] Hebrew:  ‎וַיָּ֣קָם יוֹאָ֔ב וַיָּבֹ֥א אֶל־אַבְשָׁל֖וֹם הַבָּ֑יְתָה וַיֹּ֣אמֶר אֵלָ֔יו לָ֣מָּה הִצִּ֧יתוּ עֲבָדֶ֛ךָ אֶת־הַחֶלְקָ֥ה אֲשֶׁר־לִ֖י בָּאֵֽשׁ׃

[29] Hebrew: וַיֹּ֣אמֶר אַבְשָׁל֣וֹם אֶל־יוֹאָ֡ב הִנֵּ֣ה שָׁלַ֣חְתִּי אֵלֶ֣יךָ׀ לֵאמֹ֡ר בֹּ֣א הֵ֠נָּה וְאֶשְׁלְחָה֩ אֹתְךָ֙ אֶל־הַמֶּ֜לֶךְ לֵאמֹ֗ר לָ֤מָּה בָּ֙אתִי֙ מִגְּשׁ֔וּר ט֥וֹב לִ֖י עֹ֣ד אֲנִי־שָׁ֑ם וְעַתָּ֗ה אֶרְאֶה֙ פְּנֵ֣י הַמֶּ֔לֶךְ וְאִם־יֶשׁ־בִּ֥י עָוֹ֖ן וֶהֱמִתָֽנִי׃

[30] Hebrew:  וְאִם־יֶשׁ־בִּ֥י עָוֹ֖ן.

[31] Hebrew: וַיָּבֹ֙א יוֹאָ֣ב אֶל־הַמֶּלֶךְ֘ וַיַּגֶּד־לוֹ֒ וַיִּקְרָ֤א אֶל־אַבְשָׁלוֹם֙ וַיָּבֹ֣א אֶל־הַמֶּ֔לֶךְ וַיִּשְׁתַּ֙חוּ ל֧וֹ עַל־אַפָּ֛יו אַ֖רְצָה לִפְנֵ֣י הַמֶּ֑לֶךְ וַיִּשַּׁ֥ק הַמֶּ֖לֶךְ לְאַבְשָׁלֽוֹם׃ פ