Joab sends the wise woman of Tekoa with her feigned case, and the king perceives Joab's hand; Absalom is brought back — in all Israel none so praised for beauty — and after two years and a burned field, the king kisses Absalom.
Tap any Hebrew word to reveal its root, value, and meanings.
Now Joab the son of Zeruiah perceived that the king’s heart was toward Absalom.
verse value 1102
Insights
Verse structure: 6 words, 30 letters. The shortest word is "and·knew" (וַיֵּ֖דַע, 4 letters) and the longest is "concerning·Absalom" (עַל־אַבְשָׁלֽוֹם, 8 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "for·inner man" (כִּי־לֵ֥ב). 6 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "concerning·Absalom" (root על, 121x in II Samuel); "for·inner man" (root כי, 110x in II Samuel). The etnachta (major mid-verse pause) falls on 'son·of·Zeruiah', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיֵּ֖דַע [and·knew] (90) + יוֹאָ֣ב [Joab] (19) + בֶּן־צְרֻיָ֑ה [son·of·Zeruiah] (357) + כִּי־לֵ֥ב [for·inner man] (62) + הַמֶּ֖לֶךְ [king] (95) + עַל־אַבְשָׁלֽוֹם [concerning·Absalom] (479) = 1102.
Radak
"And Joab knew." He discerned it from his [David's] words, and was afraid to tell him [David] explicitly, so he conveyed the matter to him by means of an indirect device and a roundabout turn of words.
Metzudat David
And Joab perceived. He recognized in the king that his heart was favorably disposed toward Absalom:
Malbim
The questions: After Joab had learned that the king’s heart was inclined toward Absalom [according to the opinion of the commentators], why did he not himself request [it]?
And Joab knew that although he had restrained himself from pursuing him, nevertheless Joab knew that the king's heart was still set on Absalom, meaning that he harbored hostility toward him; therefore, Joab's heart was not willing to plead for him on his own behalf, and he was compelled to devise a scheme whereby he would mention it.
And Joab sent to Tekoa, and fetched thence a wise woman, and said to her: ‘I pray you, feign thyself to be a mourner, and put on mourning apparel, I pray you, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead;
verse value 6547
Insights
Verse structure: 21 words, 99 letters. The shortest word is "this" (זֶ֚ה, 2 letters) and the longest is "mourn·now" (הִֽתְאַבְּלִי־נָ֞א, 8 letters). 10 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Tekoa" (תְּק֔וֹעָה), "mourn·now" (הִֽתְאַבְּלִי־נָ֞א), "and·put·on·now" (וְלִבְשִׁי־נָ֣א). The root אשה appears 2 times in this verse. 19 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "and·you·will·be" (root היה, 153x in II Samuel); "Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'wise', dividing the verse into phrases of 7 and 14 words.
Rashi
And Joab sent to Tekoa. Our Sages said (Menachot 85b): Because olive oil is found there, therefore wisdom is found there.
Radak
And Joab sent to Tekoa. Our Sages of blessed memory said: What is special about Tekoa? Rabbi Yonatan said: Because they were accustomed to oil, wisdom is found among them. And that city was abundant in olive oil. And so they said: “Tekoa is the ‘aleph’ of oil,” meaning that Tekoa was the city distinguished by oil in the Land of Israel. Therefore, he calls it the “aleph” of oil, just as the letter aleph is the head of the letters. And the city was in the portion of Asher, as it is written concerning him: “And his feet are dipped in oil,” meaning that he draws oil as from a spring.
Ralbag
And he took from there a wise woman. That is to say, one who knows how to arrange her words with wisdom and intellect. And behold, he requested from her that she consider herself as a woman who for many days has been mourning for a deceased person, and this would be by her clothing mourning garments and not anointing with oil, and weeping and mourning while she is before the king.
Metzudat David
And Joab sent. Because he saw that the king's heart was favorably disposed toward Absalom, therefore he devised schemes to stir up his heart, to bring him back to him.
"Tekoa." Our Sages of blessed memory said (Menachot 85b): Because they were accustomed there to olive oil, therefore wisdom is found among them.
“Mourn, I pray you.” Render yourself as a mourner.
"And you shall be like a woman…": This means: Be abundant in dirges and wailing, and make yourself like a woman who has been mourning for many days, whose tongue has learned to utter dirges. And his [Joab's] intent was that the king's compassion would be aroused for her, so as to vindicate her in her case.
Metzudat Zion
You shall anoint [yourself with oil]. [I.e.,] you shall anoint.
Malbim
“And he sent to Tekoa” – The explanation of the Mahar”i: Because Tekoa was located in the mountains, as it is stated (Jeremiah 6:1), “And in Tekoa they blow the trumpet.” And men of the mountains are by nature strong, wise, and courageous of heart. And our Sages of blessed memory said: Because olive oil grows there, wisdom is found there. “Make yourself appear as if in mourning” – the word “na” indicates immediacy. He commanded that you immediately begin to mourn with weeping and lamentation, and to wear garments of mourning, and do not anoint yourself. And he explained the reason why you should begin mourning immediately: so that through this, “you will be like a woman who has mourned for a deceased person for many days,” so that the king and his servants will not recognize you, that you have disguised yourself and changed your manner.
and go in to the king, and speak on this manner to him.’ So Joab put the words in her mouth.
verse value 2571
Insights
Verse structure: 10 words, 46 letters. The shortest word is "this" (הַזֶּ֑ה, 3 letters) and the longest is "the·words" (אֶת־הַדְּבָרִ֖ים, 8 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "the·words" (אֶת־הַדְּבָרִ֖ים), "in·its·mouth" (בְּפִֽיהָ). The root דבר appears 3 times in this verse. 8 unique roots are used. Frequent roots: "to·the·king" (root איל, 202x in II Samuel); "and·you·shall·come" (root בוא, 131x in II Samuel); "and·speak" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 6 and 4 words. Full calculation: וּבָאת֙ [and·you·shall·come] (409) + אֶל־הַמֶּ֔לֶךְ [to·the·king] (126) + וְדִבַּ֥רְתְּ [and·speak] (612) + אֵלָ֖יו [to·him] (47) + כַּדָּבָ֣ר [as·the·word] (226) + הַזֶּ֑ה [this] (17) + וַיָּ֧שֶׂם [and·put] (356) + יוֹאָ֛ב [Joab] (19) + אֶת־הַדְּבָרִ֖ים [the·words] (662) + בְּפִֽיהָ [in·its·mouth] (97) = 2571.
Radak
"And Joab put the words in her mouth." They said: If he had arranged the parable in her mouth, what need was there for a wise woman? [It was] so that she would know how to answer wisely whatever the king said to her, for Joab did not know the king's response, [such] that he could put all the words in her mouth — rather, he arranged for her only the general points of the matter. And it is also possible to explain that he related the incident to her, and she herself devised the parable.
Metzudat David
“Like this matter.” [The text instructs:] Tell him something similar to this matter, meaning: [speak] about the incident of Absalom with Amnon, so that the king will think that the matter is true.
"The words." [Referring to] the parable stated further below, [that he placed] in her mouth, meaning: he told her from his own mind all the words of the parable, and he was also confident in her wisdom, that she too would respond wisely, in her own words, to all the king's statements — and so indeed she answered.
Malbim
And Joab put the words in her mouth, in addition to the parable and its application that he told her, he also placed the specific details of the matter in her mouth, because Joab had calculated in his mind what the king would answer her, and he taught her what she would reply to his words, as I will write on verse 19.
And when the woman of Tekoa spoke to the king, she fell on her face to the ground, and prostrated herself, and said: ‘Help, O king.’
verse value 5325
Insights
Verse structure: 11 words, 55 letters. The shortest word is "the·woman" (הָאִשָּׁ֤ה, 4 letters) and the longest is "Tekoite" (הַתְּקֹעִית֙, 6 letters). Words sharing gematria 647: and·she·said, and·she·said. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Tekoite" (הַתְּקֹעִית֙), "upon·her·face" (עַל־אַפֶּ֛יהָ), "and·bowed·down" (וַתִּשְׁתָּ֑חוּ). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel). First appearance of the root תקועי ("Tekoite") in II Samuel. The etnachta (major mid-verse pause) falls on 'and·bowed·down', dividing the verse into phrases of 8 and 3 words. Full calculation: וַ֠תֹּ֠אמֶר [and·she·said] (647) + הָאִשָּׁ֤ה [the·woman] (311) + הַתְּקֹעִית֙ [Tekoite] (985) + אֶל־הַמֶּ֔לֶךְ [to·the·king] (126) + וַתִּפֹּ֧ל [and·she·fell] (516) + עַל־אַפֶּ֛יהָ [upon·her·face] (196) + אַ֖רְצָה [land] (296) + וַתִּשְׁתָּ֑חוּ [and·bowed·down] (1120) + וַתֹּ֖אמֶר [and·she·said] (647) + הוֹשִׁ֥עָה [save] (386) + הַמֶּֽלֶךְ [king] (95) = 5325.
Radak
"And the Tekoite woman said to the king." The Targum renders: "And the woman came," because afterward it says, "And she said, 'Save, O king,'" and does not say, "And she came to the king." Therefore, the Targum rendered the first occurrence of "and she said" as "and she came." My master and father, of blessed memory, explained it thus: the first "and she said" refers to her speaking to those sitting at the gate. She said to them, "I wish to enter before the king," and they said to her, "The king will not listen to you, for many are standing before him." This is what is meant by [her later saying], "for the people frightened me" — that is, they intimidated me by saying that he would not heed my words. And when she entered, she said, "Save, O king," in the manner of those who cry out for help.
Metzudat David
And the woman said. Upon coming before the king, she said at first what is fitting to say to those who come before the king, like 'Long live the king' and the like, and after that she fell on her face:
Malbim
The Questions: What is the meaning of the text stating "and she said" and "and she said" twice?
And she said, etc., "she fell," etc., "and she said": This means that immediately upon her arrival, she cried out, "Save, O King!" and then she fell on her face and said a second time, "Save, O King!" She hastened to say this first so that the king's servants would not push her away, and in order that they might know that she had an urgent matter.
And the king said to her: ‘What ails you?’ And she answered: ‘Of a truth I am a widow, my husband being dead.
verse value 2432
Insights
Verse structure: 9 words, 42 letters. The shortest word is "truly" (אֲבָ֛ל, 3 letters) and the longest is "burnt-offering·widow" (אִשָּֽׁה־אַלְמָנָ֥ה, 8 letters). Words sharing gematria 95: king, what·to·you. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "what·to·you" (מַה־לָּ֑ךְ), "truly" (אֲבָ֛ל), "burnt-offering·widow" (אִשָּֽׁה־אַלְמָנָ֥ה). The root אמר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·said·to·her" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "my·husband" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'what·to·you', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיֹּֽאמֶר־לָ֥הּ [and·said·to·her] (292) + הַמֶּ֖לֶךְ [king] (95) + מַה־לָּ֑ךְ [what·to·you] (95) + וַתֹּ֗אמֶר [and·she·said] (647) + אֲבָ֛ל [truly] (33) + אִשָּֽׁה־אַלְמָנָ֥ה [burnt-offering·widow] (432) + אָ֖נִי [I] (61) + וַיָּ֥מׇת [and·he·died] (456) + אִישִֽׁי [my·husband] (321) = 2432.
Rashi
Truly, I am a widow woman. [The word] 'aval' means 'in truth.'
Radak
But I am a widow. As its Targum [renders it]: "in truth."
“And my husband died.” Since she had already stated, “I am a widow,” it is known that her husband had died; why, then, did she say, “And my husband died”? Rather, this is what she said: “I have been a widow for some time now, but now I shall consider that my husband died today, if my son who remains to me is put to death.”
Metzudat David
But a woman, a widow. Just as the words of a widow who remembers her husband of her youth, who grieves over his death, and as if she were saying truly, “I see and feel in this matter that I am a widow, for were my husband alive, such a thing would not have happened to me.”
"And my husband is dead." This too is part of the custom of a widow: she should lament and double the words of her wailing.
Metzudat Zion
Indeed. Truly, as (there, 42:21): indeed, we are guilty.
Malbim
The Questions: The word "but" is not according to its proper rule. Why does it repeat: "a woman who is a widow, I, and my husband died"?
"What business do you have with this?" This also includes the question: Why did she come, rather than her husband, her relatives, or her sons? For it is not the custom for women to come to court. To this she replied: "But it is impossible for her husband to come, for she is a widow; nor her sons, for he has been removed from his place. Nor her family, for she cries out against them [i.e., they are her adversaries] — 'I am a widow, and my husband has died.'" The language indicates that two men have already died on her account, in such a way that her fate is evil, for fate decrees it. And she has no hope of being a wife again and bearing children, for she is deemed a "katlanit" [a woman presumed to bring death to her husbands].
And your handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and killed him.
verse value 3880
Insights
Verse structure: 14 words, 63 letters. Notable word values: "the·one" (הָאֶחָ֛ד) = 18, chai, 'life'. The shortest word is "two·of" (שְׁנֵ֣י, 3 letters) and the longest is "and·to·your·maid" (וּלְשִׁפְחָֽתְךָ֙, 7 letters). 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·to·your·maid" (וּלְשִׁפְחָֽתְךָ֙), "and·fought" (וַיִּנָּצ֤וּ), "deliverer" (מַצִּ֖יל). The root שנים appears 2 times in this verse. 12 unique roots are used. Frequent roots: "between" (root בין, 98x in II Samuel); "and·he·died" (root מות, 78x in II Samuel); "son" (root בן, 76x in II Samuel). First appearance of the root שפחה ("and·to·your·maid") in II Samuel. The etnachta (major mid-verse pause) falls on 'between', dividing the verse into phrases of 9 and 5 words. Full calculation: וּלְשִׁפְחָֽתְךָ֙ [and·to·your·maid] (844) + שְׁנֵ֣י [two·of] (360) + בָנִ֔ים [son] (102) + וַיִּנָּצ֤וּ [and·fought] (162) + שְׁנֵיהֶם֙ [two] (405) + בַּשָּׂדֶ֔ה [in·the·field] (311) + וְאֵ֥ין [and·nothing] (67) + מַצִּ֖יל [deliverer] (170) + בֵּינֵיהֶ֑ם [between] (117) + וַיַּכּ֧וֹ [and·struck·him] (42) + הָאֶחָ֛ד [the·one] (18) + אֶת־הָאֶחָ֖ד [the·one] (419) + וַיָּ֥מֶת [and·he·died] (456) + אֹתֽוֹ [him] (407) = 3880.
Radak
"And the one struck the other." [Here] a pronoun-like term stands before its identification; so too "and he changed his manner" (1 Samuel 21:14), "his own life makes him loathe [bread]" (Job 33:20), and cases similar to these.
Metzudat David
And there is no deliverer. There was no foreigner among them to deliver the stricken from the hand of his striker:
Metzudat Zion
They strove. A matter of strife, as (Exodus 2:13): two Hebrew men striving.
Malbim
The questions: What is the meaning of "and he struck him, the one," where the doubling of the pronoun together with the object is not in accordance with the rule?
"And they fought" – this teaches three arguments that her son is not liable for the death penalty: 1. They fought in the field, and there were no witnesses or prior warning present; 2. There was no one to intervene between them, such that had there been an intervener, they would not have reached this point, for it was close to being an unintentional act, arising from heated anger and passion, with no one mediating their dispute; 3. "And they struck each other, and one of them killed the other" – the fact that the pronoun is doubled along with the verb indicates that its meaning is as if the verb were doubled: "he struck him, [and] the one struck," (as it is written, "And she saw him, the child" – meaning she saw the Divine Presence with him, which is interpreted as "And she saw Him [the Divine Presence], and she saw the child"). The intent here is that this one struck that one, and that one struck this one, and one of them killed the other, such that his companion was like a pursuer, since he also struck him. These three matters also apply to the allegorical interpretation: Absalom killed Amnon without witnesses or prior warning; there was no one intervening between them, for had David executed justice against Amnon for having defiled his sister, he would not have come to this; and Amnon also struck him in that he defiled and humiliated his sister. Similar to this is what the Mahar"i wrote:
And, behold, the whole family is risen against your handmaid, and they said: Deliver him that smote his brother, that we may kill him for the life of his brother whom he slew, and so destroy the heir also. Thus will they quench my coal which is left, and will leave to my husband neither name nor remainder upon the face of the earth.’
verse value 10888
Insights
Verse structure: 27 words, 129 letters. The shortest word is "also" (גַּ֣ם, 2 letters) and the longest is "all·the·family" (כׇֽל־הַמִּשְׁפָּחָ֜ה, 8 letters). Words sharing gematria 501: that, that. 17 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "stood·up" (קָ֨מָה), "all·the·family" (כׇֽל־הַמִּשְׁפָּחָ֜ה), "upon·maid" (עַל־שִׁפְחָתֶ֗ךָ). The root אח appears 2 times in this verse. 23 unique roots are used. Frequent roots: "and·they·said" (root אמר, 334x in II Samuel); "that" (root אשר, 188x in II Samuel); "all·the·family" (root כל, 95x in II Samuel). First appearance of the root שמד ("and·let·us·destroy") in II Samuel. First appearance of the root גחל ("coal") in II Samuel. The etnachta (major mid-verse pause) falls on 'the·heir', dividing the verse into phrases of 16 and 11 words.
Radak
Also the heir. Just as the one who died is included, so too the heir is included; this is a superfluous term that teaches an additional case.
In order that I not leave a name and remnant to my husband. The family members intend that no name remain for my husband, and to destroy the heir so that they themselves may inherit the property of the deceased, for they have no legal authority or judicial right to put him to death, even though he killed his brother, because there were no witnesses, as the verse states, “and there was no one to save [intervene] between them.” Moreover, the judgment concerning my son is not entrusted to them, but only to Heaven, and not to a human court. And you might say, “They are the blood avengers, and their hearts are hot, and they will not follow the law.” For the Creator, blessed be He, was concerned about the one who kills unintentionally, whose judgment is not entrusted to human beings; nevertheless, He said, “Lest the blood avenger pursue the murderer, for his heart is hot.” But these individuals do not have a hot heart regarding this matter; rather, their intention is to kill the heir so that they themselves may inherit the estate, and I shall remain without a son.
"And quench my coals." That which illuminates for me after the death of my husband and one of my sons:
Ralbag
Hand over the one who struck his brother, that we may put him to death. Behold, this request of theirs seems to be because they considered themselves the blood-avengers. But the blood-avengers were not permitted to kill the murderer until he stood before the assembly for judgment. Therefore David said, 'As the Lord lives, not a hair of your son's shall fall to the ground.'
Metzudat David
“in his soul.” Because he killed the soul of his brother, and even though there were no witnesses and no prior warning:
"Even the heir." This teaches that just as he destroyed his brother, the one who would bequeath to him, so too shall We destroy him, who is the heir to his brother.
“And quench my ember.” With this, they will extinguish the small amount of light remaining to me, for my husband is dead, and his brother is no more; only he remains. And if they kill him as well, nothing will remain.
"That there not be left." This means: the intention of the family is that no remnant be left for my husband, so that they may inherit my husband's estate.
Malbim
The questions: What is the meaning of the statement, “And let us destroy the heir as well”? Did the family not say this, since they only desired to eradicate the blood?
And behold, the entire family has risen up, and behold, she has yet a fourth grievance, namely that her son, the murderer, has fled and gone away, and the family has risen against her and wishes to compel her to reveal his whereabouts, where he is. This is what is written: "And behold, all the family rose up against your servant and said, 'Hand over the one who struck his brother.'" And this is a great injustice, for although the blood avenger has the authority to kill the murderer even when he is not liable to death by court law, he does not have the power to compel the mother to disclose his hiding place. For only if he catches him and strikes him fatally is there no judgment of death against him; it is not that the blood avengers may compel one who knows his location to reveal it to them.
Secondly, they commit violence with their hands in what is stated: "And they will destroy also the heir." For since only two sons remained to inherit their father's estate, and one was killed, the surviving brother would stand in his place regarding the inheritance. And for this reason they wish to kill him, so that they themselves would inherit his estate, as they are the brothers of the deceased's father. Besides their evil intent, they state this openly with their mouths, meaning that they wish to compel her to relinquish the property of her husband and her sons from her control, and they would inherit them. And this is another act of violence and oppression, for he is not liable to death by court law.
And after she has presented the injustice they are perpetrating against her by force, she recalls the root of her distress, saying: "And they have quenched my remaining ember." For after her lights were darkened and she was extinguished by the deaths of the two of them — her husband and her son — there remained one ember still illuminating the darkness, namely her surviving son. They wish to quench even this one too, to darken her further with the gloom of anguish and the darkness of the outcast, so that no name or remnant would be left for my husband. For through the killing of his son, his name would be erased, and through the inheritance of his property by strangers, they would take his remnant and his estate.
And the king said to the woman: ‘Go to your house, and I will give charge concerning you.’
verse value 1515
Insights
Verse structure: 8 words, 35 letters. The shortest word is "go" (לְכִ֣י, 3 letters) and the longest is "to·the·woman" (אֶל־הָאִשָּׁ֖ה, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "I·will·command" (אֲצַוֶּ֥ה). 8 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·woman" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·your·house', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיֹּ֧אמֶר [and·said] (257) + הַמֶּ֛לֶךְ [king] (95) + אֶל־הָאִשָּׁ֖ה [to·the·woman] (342) + לְכִ֣י [go] (60) + לְבֵיתֵ֑ךְ [to·your·house] (462) + וַאֲנִ֖י [and·I] (67) + אֲצַוֶּ֥ה [I·will·command] (102) + עָלָֽיִךְ [upon·you] (130) = 1515.
Radak
"I will command concerning you." I will command the members of the family concerning you, that they not touch your son.
Metzudat David
I will issue a command concerning you. I will charge one of my men to inquire and investigate the matter, to see if the truth is with you:
Malbim
(8–12) The Questions: What was this dispute? Initially, he said to her, “Go to your house,” and she replied, “Lay the guilt upon me.” Yet it is not known what she intended by this. Then he said a second time, “The one who spoke to you—bring him to me.” And what was her response to this, until he said a third time, “As the Lord lives”? For this appears to be mere babbling of words, devoid of wisdom and intellect.
“And the king said, ‘Go to your house.’” In these words, she encompassed two requests: (1) that the blood-avengers not kill her son, even if they were to apprehend him; and (2) that, in any case, they desist from pressuring her and not compel her to reveal his whereabouts or to dispossess him of his inheritance. Regarding this second matter, she was entitled by law, for they could not do anything to her, since he is not liable to death by Torah law, as stated above. However, regarding the first matter, the law does not support her, for according to Torah law, it is permitted—or even a commandment—for the blood-avenger to kill the murderer upon encountering him, and the king could not override their judgment. Therefore, the king initially agreed only to that which concerned her directly—namely, that they wished to compel her to hand him over to them and to surrender his assets. Nevertheless, even in this regard, although the blood-avengers have no authority over this, the Rambam already wrote (Chapter 2 of the Laws of Murderers and Preservation of Life, Law 4) that all murderers who are not subject to execution by a Jewish court may be put to death by the King of Israel under royal law and for the sake of public order, and he has the authority to do so. Therefore, he said to her, “Go to your house, and I will issue a decree for your protection.” This means: You need not fear the blood-avengers who are threatening you, for they cannot do anything to you according to the law. Nevertheless, I will issue a decree for your protection, meaning that I will investigate through the king’s officers and judges whether it is appropriate to execute him under royal law. If so, you will be required to reveal his whereabouts to the king and surrender his assets; but if there is no immediate need for this, you will be exempted.
And the woman of Tekoa said to the king: ‘My lord, O king, the iniquity be on me, and on my father’s house; and the king and his throne be guiltless.’
verse value 3361
Insights
Verse structure: 13 words, 59 letters. Notable word values: "my·father" (אָבִ֑י) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "upon·me" (עָלַ֞י, 3 letters) and the longest is "Tekoite" (הַתְּקוֹעִית֙, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Tekoite" (הַתְּקוֹעִית֙), "perversity" (הֶעָוֺ֖ן), "throne" (וְכִסְא֖וֹ). The root מלך appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'my·father', dividing the verse into phrases of 10 and 3 words. Full calculation: וַתֹּ֜אמֶר [and·she·said] (647) + הָאִשָּׁ֤ה [the·woman] (311) + הַתְּקוֹעִית֙ [Tekoite] (991) + אֶל־הַמֶּ֔לֶךְ [to·the·king] (126) + עָלַ֞י [upon·me] (110) + אֲדֹנִ֥י [my·lord] (65) + הַמֶּ֛לֶךְ [king] (95) + הֶעָוֺ֖ן [perversity] (131) + וְעַל־בֵּ֣ית [and·on·house·of] (518) + אָבִ֑י [my·father] (13) + וְהַמֶּ֥לֶךְ [and·the·king] (101) + וְכִסְא֖וֹ [throne] (93) + נָקִֽי [innocent] (160) = 3361.
Rashi
Upon me, my lord the king, is the iniquity. This is a term of deference to his honor—that is to say, you are putting me off, as if to say: 'I hereby charge it upon you, and I will go my way, and you will not charge it upon me'—and my son will be killed; upon whom is this iniquity?
Radak
"Upon me, my lord the king, be the guilt." In reverse she meant [the opposite], but spoke euphemistically out of respect for the king; that is to say, "Upon you shall be the guilt if my son and I place our trust in you, and you do not protect [us] from them, and the sons of the family kill him."
Ralbag
Upon me, my lord the king, be the guilt, and upon my father's house; and let the king and his throne be guiltless. That is to say, the guilt of her son's murder, if the members of the family should murder him. And she said this by way of moral instruction, to show that a king such as this would not resolve not to save him.
Metzudat David
Let the guilt be upon me, O my lord the king etc. As though she were saying: believe me that the truth is with me, and acquit him immediately, and if it is known afterward that it is not so, then the guilt shall be upon me for having deceived the king, but the king and his throne shall be clean from this guilt, meaning: he shall not be punished, neither in his body nor in the matter of the kingdom, for it is fitting to believe me in this, for both of them are my children:
Metzudat Zion
And his throne. Meaning: the kingdom.
Malbim
"And the woman said, 'Upon me, my lord the king, is the guilt'" — she was replying to him: What reason do you have to judge this according to the law of kingship and for the sake of the welfare of the world? This one did not kill a foreigner, but only his brother, and he brought sin and guilt upon his mother and upon his father's house, not upon others. There is no matter of public welfare here, for who would learn from his actions to kill his brother and to cause his father's house to sin? If so, the king and his throne are innocent, and it is not incumbent upon you to oversee this matter according to the law of kingship and the seat of his judgment.
And the king said: ‘Whosoever says aught to you, bring him to me, and he shall not touch you any more.’
verse value 1927
Insights
Verse structure: 10 words, 43 letters. The shortest word is "in·you" (בָּֽךְ, 2 letters) and the longest is "and·will·not·add" (וְלֹא־יֹסִ֥יף, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·you·shall·bring·him" (וַהֲבֵאת֣וֹ), "and·will·not·add" (וְלֹא־יֹסִ֥יף), "to·touch" (לָגַ֥עַת). The root אל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "and·you·shall·bring·him" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 2 and 8 words. Full calculation: וַיֹּ֖אמֶר [and·said] (257) + הַמֶּ֑לֶךְ [king] (95) + הַֽמְדַבֵּ֤ר [speaking] (251) + אֵלַ֙יִךְ֙ [to·you] (61) + וַהֲבֵאת֣וֹ [and·you·shall·bring·him] (420) + אֵלַ֔י [to·me] (41) + וְלֹא־יֹסִ֥יף [and·will·not·add] (197) + ע֖וֹד [again] (80) + לָגַ֥עַת [to·touch] (503) + בָּֽךְ [in·you] (22) = 1927.
Radak
“Who speaks to you.” From your household, bring him to me, and I will command him, and he will no longer continue to touch you. And it says, “And you shall bring him.” It should have said, according to grammatical precision, “And you [fem.] shall bring him,” with a hireq under the tav, since He is speaking to a female. But it says, “And you [masc.] shall bring him,” corresponding to one of his servants standing there, for the woman was not able to bring him unless with one of the king's servants.
Metzudat David
Who speaks to you. For the king saw that her words were sincere, he returned and said to her: Who is speaking to you from then, that you should deliver your son to kill him, bring him to me, and I will warn him that he should not add to touch you and force you to deliver your son:
Malbim
"And the king said" [i.e., "the one who is speaking to you, bring him to me..."] — the king then agreed to her request that no inquiry be made concerning him at all, and by this he absolved her from being obligated to hand him over. This is what is written: "The one who is speaking to you, bring him to me, for I will plead your case." And by this, her request was fulfilled in that which pertains to her—not regarding the first matter, that the blood avenger should not kill him upon encountering him, for that is contrary to the law of the Torah, as the Rambam wrote (Chapter 2 of the Laws of Murder and the Preservation of Life, Law 4).
Then said she: ‘I pray you, let the king remember Hashem your God, that the avenger of blood destroy not any more, lest they destroy my son.’ And he said: ‘As Hashem lives, there shall not one hair of your son fall to the earth.’
verse value 6358
Insights
Verse structure: 19 words, 89 letters. The shortest word is "avenger·of" (גֹּאֵ֤ל, 3 letters) and the longest is "let·remember·now" (יִזְכׇּר־נָ֨א, 6 letters). Words sharing gematria 647: and·she·said, from·multiplying. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·remember·now" (יִזְכׇּר־נָ֨א), "from·multiplying" (מֵהַרְבַּ֞ת), "avenger·of" (גֹּאֵ֤ל). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "Hashem" (root יהוה, 151x in II Samuel). First appearance of the root שערה ("from·a·hair·of") in II Samuel. The etnachta (major mid-verse pause) falls on 'the·sons·of', dividing the verse into phrases of 13 and 6 words.
Rashi
Let the king be mindful of the Lord. That He was strict about the length of the way [to the cities of refuge], to save lives, as is said (Deuteronomy 19:6): 'and [the avenger] would overtake him, for the way is long'—and this is [the sense of] 'restraining the blood avenger from being excessive in his slaying'—yet you are putting me off.
Radak
“Let the king remember.” She meant that he should utter an oath from his own mouth that her son shall not be put to death. And why [does it say] “from the increase of the redeemer”? Meaning that there were many blood avengers, and if the king commanded one [not to touch him], another would come and kill him. But if the king swore that he would not be put to death, the avengers would hear the oath and be afraid to touch him. And the Targum renders: “Let the king now remember what is written in the book of the Torah of the LORD your God: to widen the road before the blood avenger, so that he not slay [the innocent].”
"From the hair of your son [falling] to the ground." As its Targum renders: "from the hair of the head of your son."
Ralbag
[Let the king invoke the LORD to] restrain the blood-avenger from excessive destruction. That is to say, that the blood-avengers should not go too far in destroying, for this is not the law of the blood-avengers, for this remaining one is also their relative. And it is as though she said that he should invoke [God] to tell them that it is not fitting for them, by virtue of being blood-avengers, to multiply the shedding of their relatives' blood. And then David swore, 'As the Lord lives, not a hair of his head shall fall to the ground.' And it seems that she did not say that there were witnesses there, and therefore he swore to her, for according to the laws of the Torah the son was not liable to death if the matter were as she told him. And it is possible further that even though he was liable to death according to the laws of the Torah, the king had the ability to save him as a temporary ruling.
Metzudat David
"Let the king remember, please..." – As if she feared that when the avenger of blood comes before the king, due to his great importance, the king might show him favor and no longer have mercy on her son. Therefore she said: "Let the king remember, please, the LORD," and cleave to His deeds; how He is merciful, etc., so that he not exalt himself to show favor to the avenger of blood who comes to destroy, and so that they not destroy my son.
"As the LORD lives." I hereby swear that nothing evil shall befall him.
Metzudat Zion
From the greatness. A matter of greatness and importance, as (Esther 1:8): over all the great men of his house.
The avenger of blood. The relative of the slain who wishes to avenge his blood, is called the avenger of blood, for he is as if counted as blood for redemption.
From a hair of your son. He spoke in the way of exaggeration, as people say.
Malbim
And she said: Then she added to request also on this account, that he warn the blood-avengers not to put him to death — for even though they have permission for this according to Torah law — "let the king, please, remember the LORD your God," a request that he remember, in his own words, the Name of the LORD (as it is written further: "As the LORD lives, if a hair should fall from his head to the ground"; and by this the blood-avenger will not be able to violate the king's oath). And she explained the reason for her request from [the phrase] "the blood-avenger's increasing to destroy": that this is not comparable to the Torah's commandment, in which the avenger's heart grows hot to avenge his brother's blood shed by a stranger; not so here, for the murderer is also his own brother. And in killing him, he rectifies nothing, but only increases the destruction: instead of his heart growing hot over the killing of one brother, he will add the destruction of the second as well. Therefore let the king decree, by the power of the kingship, that they not destroy my son. And so she achieved this request of hers as well: "And he said, 'As the LORD lives,'" etc., and by this she achieved the ultimate goal of her request, concerning the matter of Absalom — to ask that the king restore him, as will be explained further.
Then the woman said: ‘Let your handmaid, I pray you, speak a word to my lord the king.’ And he said: ‘Say on.’
verse value 3293
Insights
Verse structure: 9 words, 42 letters. The shortest word is "word" (דָּבָ֑ר, 3 letters) and the longest is "let·speak·now" (תְּדַבֶּר־נָ֧א, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·speak·now" (תְּדַבֶּר־נָ֧א). The root דבר appears 3 times in this verse. 6 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "let·speak·now" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'word', dividing the verse into phrases of 7 and 2 words. Full calculation: וַתֹּ֙אמֶר֙ [and·she·said] (647) + הָֽאִשָּׁ֔ה [the·woman] (311) + תְּדַבֶּר־נָ֧א [let·speak·now] (657) + שִׁפְחָתְךָ֛ [your·maid] (808) + אֶל־אֲדֹנִ֥י [to·firm] (96) + הַמֶּ֖לֶךְ [king] (95) + דָּבָ֑ר [word] (206) + וַיֹּ֖אמֶר [and·said] (257) + דַּבֵּֽרִי [speech] (216) = 3293.
Radak
"Speak, I pray you." After he had granted her what she had asked of him, she wished to hint to him at some of the matters, so that he would understand that she had come on account of Absalom.
Metzudat David
Please speak. She asked permission to speak her words even though they did not concern her:
Malbim
Speak, I pray you, for now she will begin a new discourse, different from the previous one, and therefore permission must be sought.
And the woman said: ‘Wherefore then have you devised such a thing against the people of God? for in speaking this word the king is as one that is guilty, in that the king does not fetch home again his banished one.
verse value 4767
Insights
Verse structure: 16 words, 70 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "this" (הַזֶּה֙, 3 letters) and the longest is "his·banished·one" (אֶֽת־נִדְּחֽוֹ, 6 letters). Words sharing gematria 95: king, king. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "you·thought" (חָשַׁ֛בְתָּה), "and·in·speaking" (וּמִדַּבֵּ֨ר), "as·guilty" (כְּאָשֵׁ֔ם). The root דבר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "upon·with" (root על, 121x in II Samuel). First appearance of the root נדח ("his·banished·one") in II Samuel. The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 7 and 9 words.
Rashi
And why have you thought of this. That you suspected Israel, that they would come to kill the second one without witnesses and warning.
And the king speaks this word as a sin. And this matter that you have judged for others—you said to me, 'Not a hair of your son shall fall to the ground'—now that I reveal to you that this matter is only about your two sons, do not regret and say, 'I spoke this as a sin, and behold I am taking it back, so as not to bring back the king's son Absalom, who was banished from him and fled from him.'
And the king speaks. 'Okinun pratish' in Old French.
Radak
And why have you planned [this]? For they will not believe that you swore that my son shall not die; rather, they will say, "If the king spoke this matter, he spoke it as one who is guilty, and inadvertently." For behold, he does not bring back Absalom, who fled because he killed his brother Amnon. And how could he swear that this one, who killed his brother, will not be put to death and will not be banished?
Ralbag
And by the king speaking this word, he is as one guilty for not bringing back his own banished one. That is to say, and behold, the king speaks this matter in a way that makes him appear as though guilty for not bringing back his banished one, namely Absalom. For if he seeks to kill him over the matter of Amnon, he would be doing the very thing he distanced himself from by speaking with this Tekoite woman.
Metzudat David
"And why did you think?" This means: How did it enter your mind to believe my words, to think this way about the members of the family, [applying it] to God's people, to be cruel to your son by killing him without witnesses and warning? You should have understood the truth of the matter — that it was stated as a parable, and with the pleasantness of her words she dwelt at length on the enormity of the act of killing the murderer without witnesses and warning.
"And from the words of the king." This means: I still wonder about what the king said, this matter that "not a hair shall fall" etc., which is like [an admission of] guilt and like an inadvertent error that came out, on account of the king's failure to bring back Absalom, who had been exiled to a foreign land. For surely it is a case of like unto like, since even Absalom had not been warned. And there are other such matters that do not carry a death sentence. (And because she feared lest the king retract from his words and say that it was truly an unintentional error, she spoke first and said: "Why have you thought thus?" etc., to indicate that the judgment is a true judgment, and that with Absalom an unintentional error was committed. And in order to honor the monarchy, she attributed the error to the utterance, and not to the deed.)
Metzudat Zion
Like a fault. A matter of error.
Malbim
"Why did you think this about the people of God?" She said to him, "How did it enter your mind that the narrative and the case I proposed before you are true, and that the people of God would commit such an injustice, which is contrary to nature and righteousness? And regarding the phrase 'the king speaks' (the word 'speaks' is from the hitpa'el conjugation, like 'hitdaber' [converses], as Rashi explains on 'and he heard the voice speaking to him'), this means that the matter which the king decided upon is 'conversing' with itself. In this, he is as one guilty, so that the king does not restore his banished one. For the king, together with his son, is the defendant, and he himself rendered his own verdict: that his failure to restore his banished one is, in his own eyes, a guilt."
For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither does God respect any person; but let him devise means, that he that is banished be not an outcast from him.
verse value 5009
Insights
Verse structure: 17 words, 73 letters. Notable word values: "God" (אֱלֹהִים֙) = 86, equal to Elohim. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "poured" (הַנִּגָּרִ֣ים, 6 letters). 10 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "for·dying" (כִּי־מ֣וֹת), "we·will·die" (נָמ֔וּת), "and·as·the·water" (וְכַמַּ֙יִם֙). The root נדח appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 188x in II Samuel); "for·dying" (root יום, 78x in II Samuel); "we·will·die" (root מות, 78x in II Samuel). The etnachta (major mid-verse pause) falls on 'they·will·be·gathered', dividing the verse into phrases of 8 and 9 words.
Rashi
For we shall surely die. And let that be our punishment.
And God will not take a soul. A person from death; therefore the king shall devise plans so that the banished not be banished from him.
Radak
"For we shall surely die." All of us, our end is to die. And just as waters that flow down to the earth, which are not gathered back after they have been poured out in a place of slope where they flow, so too the souls of human beings are not gathered back to the body by the natural order, but only through a miraculous act in the resurrection of the dead.
"And God shall not take a soul": This means that He will not remove it from the body. In other words, God does not show partiality to any person, for we all are destined to die. It is not incumbent upon man to increase the shedding of blood, but rather to minimize it as much as possible. If a person kills his fellow, the Omnipresent did not command that he be put to death unless he killed him intentionally, in the presence of witnesses, and after having been warned, in order to minimize the shedding of blood. If he killed him unintentionally, He commanded that he go into exile for a specified period, and they shall not execute him. Even if he killed him intentionally, if there were no witnesses and no warning, they shall not execute him. This is what the verse states: "And He devised plans, that the banished one should not be banished from Him." God devised plans and established laws, so that the killer should not be banished. Another interpretation is that "And he devised plans" refers to the king; namely, since it is so that we are all destined to die, the king should devise plans so that the banished one should not be banished by him, and if one dies, two should not be executed. And the Targum renders "Elohim" as "the Judge," and translates the verse thus: "Behold, the dead one surely dies, and like water that is poured out, etc."
Ralbag
For we must die. We are all like water spilled on the ground, which cannot be gathered up to stop from flowing; so do human beings proceed toward death.
And God does not show favor to a soul, to save it from death. That is to say, no person is given special treatment in this matter, and no person's presence is favored in this, for the end of every person is death. And God has devised plans to kill human beings by various kinds and various causes, in a way that no one be excluded from among the people who imagines in his heart that he can escape death. And it is as if she said this to indicate that perhaps the cause of Amnon's death was from God, for He devises plans to give each person according to his ways and according to the fruit of his deeds.
Metzudat David
"For we shall surely die." She repeated this to bring arguments in favor of Absalom, saying: Are we not all destined to die? If so, one who is killed before his time has not so great a grievance, since his end is death anyway. Therefore, the murderer should not be put to death for this, since the Torah did not impose liability, as it occurred without prior warning.
"And as water, etc." This means: Furthermore, with regard to one who steals his fellow's money, when he returns the stolen item, it comes into the possession of its owner. But with regard to one who sheds human blood, what he has done is done; the soul is not returned to the victim along with the shedding of the murderer's blood, and thus the victim remains dead as he was. He is therefore like water that flows down to the ground, which cannot be gathered and returned to its source, for it has been absorbed into the earth's soil.
"And God will not bear his soul" – meaning: Furthermore, does not God show partiality to any soul? Rather, He repays each person according to his deeds, and He devises plans for the benefit of man to reward him in this world, so that the man who has been driven away by his deeds should not be troubled and estranged from the Blessed One, for when his dross is refined, he will merit to behold the pleasantness of the Lord. If so, the death of Amnon was by Divine providence, to atone for the sin he had committed, and Absalom was the agent of that providence. Therefore, one should not blame him so severely, since he was not warned, and the Torah exempts him.
Metzudat Zion
The poured-out. A matter of pouring and dripping, as (Micah 1:4): like waters poured down a slope.
Malbim
"For we shall surely die" — she added this to further soften his heart, for what benefit is there to him in the killing of Absalom, since he is not liable according to the law of the courts, but rather his judgment is left to Heaven? Is it not certain that he will ultimately die and receive his punishment? And if it is because he shed his brother's blood, are not human beings like water poured upon the ground which cannot be gathered, and thus is absorbed into the earth? So too, the end of flesh and blood is to dissolve into the earth. And "God will not spare the soul" — meaning that God will not atone for the sin of a soul that has been killed, and he will receive his punishment by the judgment of Heaven. And some explain it differently: in contrast to what she said that the Lord would punish him in his body, she said that nevertheless "God will not destroy the soul" (from the language of "almost my Maker would carry me off," Job 32:23). And therefore God thought thoughts so that the one who strays would not be estranged from Him — meaning that the one who has strayed from his place (namely, Absalom) would not be estranged from Him, that is, from God, so that he would not be in a defiled land, where he would be estranged from following the Lord, and would learn to do the abominations of those nations. And she clarified God's thoughts in this matter from the fact that she was stirred to speak these words, for this is a cause from God. And she proved this from two aspects: 1. From the fact that her heart was pleased to come before Him, and this is what is written:
Now therefore seeing that I am come to speak this word to my lord the king, it is because the people have made me afraid; and your handmaid said: I will now speak to the king; it may be that the king will perform the request of his servant.
verse value 6292
Insights
Verse structure: 19 words, 88 letters. Verse gematria: 6292 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "that·I·came" (אֲשֶׁר־בָּ֜אתִי, 7 letters). Words sharing gematria 126: to·the·king, to·the·king. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "that·I·came" (אֲשֶׁר־בָּ֜אתִי), "frighten·me" (יֵרְאֻ֖נִי), "let·me·speak·now" (אֲדַבְּרָה־נָּ֣א). The root דבר appears 4 times in this verse. 15 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·people', dividing the verse into phrases of 10 and 9 words.
Rashi
And now that I have come to speak to the king, my lord, this matter. [Said] euphemistically, concerning myself and my son.
For the people frightened me. They frightened me from seeking my lord concerning his son, lest he be angry with me.
And your handmaid said, let me speak. Like this, perhaps he will do, etc.
Radak
"For the people have frightened me." We have already explained one interpretation of this at the beginning of the passage, namely that it refers to the king's young men who are the gatekeepers. However, the correct interpretation in my view is that she said it regarding all the inhabitants of her city, for the people frightened me, so that my outcry would be of no avail before the king in this matter.
Metzudat David
"And now." This means: Since all my words were spoken in parables to speak well of Absalom, lest you say, "Why do you rule by parables? You should have spoken your words as they are," therefore she said: "And now," meaning that the reason I came to speak this matter in parables was because all the people frightened me, saying that the king would rebuke you when you begin to speak, for were you appointed the king's counselor?
"And she said." To this I said: I will speak my words in a manner similar to his, and perhaps through this he will fulfill my request.
Malbim
(15-17) The questions: Why is there a duplication in “which I came to speak,” and “your handmaid said that I would speak,” and “your handmaid said,” etc.?
"And now that I have come" means: This was from the LORD, that I came to speak to the king, even though the people frightened me [with fear] that I would be punished for this. This is the second point, from the matter and the parable that God placed in my heart, as it is written: "And your handmaid said, 'Let me please speak to the king'" — this parable — "and perhaps the king will act on the word of his handmaid." This means: the matter and the request that I asked, the king himself will grant, for he is the one on trial and the one who must address this matter.
For the king will hear, to deliver his servant out of the hand of the man that would destroy me and my son together out of the inheritance of God.
verse value 3919
Insights
Verse structure: 13 words, 56 letters. Notable word values: "God" (אֱלֹהִֽים) = 86, equal to Elohim. The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "maid-servant" (אֶת־אֲמָת֖וֹ, 6 letters). 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "he·hears" (יִשְׁמַ֣ע), "to·deliver" (לְהַצִּ֥יל), "maid-servant" (אֶת־אֲמָת֖וֹ). 12 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "man" (root איש, 140x in II Samuel); "for" (root כי, 110x in II Samuel). First appearance of the root כף ("from·ladle·of") in II Samuel. First appearance of the root נחלה ("from·inheritance·of") in II Samuel. The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 7 and 6 words. Full calculation: כִּ֚י [for] (30) + יִשְׁמַ֣ע [he·hears] (420) + הַמֶּ֔לֶךְ [king] (95) + לְהַצִּ֥יל [to·deliver] (165) + אֶת־אֲמָת֖וֹ [maid-servant] (848) + מִכַּ֣ף [from·ladle·of] (140) + הָאִ֑ישׁ [man] (316) + לְהַשְׁמִ֨יד [to·destroy] (389) + אֹתִ֤י [me] (411) + וְאֶת־בְּנִי֙ [and·son] (469) + יַ֔חַד [together] (22) + מִֽנַּחֲלַ֖ת [from·inheritance·of] (528) + אֱלֹהִֽים [God] (86) = 3919.
Rashi
For the king will hear to deliver his maidservant from the hand of the man. Who comes to kill my son, and to destroy us together from the heritage of God.
Metzudat David
"For he shall hear." Just as the king hears to save him from the hand of the man who is the avenger of blood, who desires to destroy me so that I become bereaved of my sons.
Together. For upon his death, he will be destroyed, and I will be bereaved of him.
"An inheritance of God." From the inheritance given to us from Heaven, for them to inherit.
Malbim
"For the king will surely agree" — she explains her words: that from this very fact — that the king will grant the plea of his handmaid so as to bring forth the verdict in her favor, to save his handmaid from the hand of the man — the judgment itself will come forth before him to save, from this very fact.
Cross-references: I Samuel 26:19; II Samuel 20:15; II Samuel 20:19
Then your handmaid said: Let, I pray you, the word of my lord the king be for my comfort; for as an angel of God, so is my lord the king to discern good and bad; and Hashem your God be with you.’
verse value 3493
Insights
Verse structure: 19 words, 83 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "word·of·my·lord" (דְּבַר־אֲדֹנִ֥י, 7 letters). Words sharing gematria 95: king, king. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·be·now" (יִֽהְיֶה־נָּ֛א), "word·of·my·lord" (דְּבַר־אֲדֹנִ֥י), "gift" (לִמְנֻחָ֑ה). The root היה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "let·be·now" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'gift', dividing the verse into phrases of 6 and 13 words.
Rashi
And your handmaid said. Since the king will command me, let his word be for my son's rest, for he will not return from his good word, for my lord the king is like the angel of the Lord, and anger and hatred will not turn him back from his good word.
Radak
For rest. That He may relieve me from my anxiety and my sorrow:
"To hear the good and the bad." That is to say, that you should judge the truth according to what you hear.
Ralbag
Let the word of my lord the king be for rest. That is to say, to give me rest from my trouble, and this will be the cause to ask from him that he bring back his banished one, after he agreed to this matter regarding my son.
As the angel of God, so is my lord the king to hear good and evil. That is to say, whatever he judges in these matters that come before him, of good and evil, he will judge with the utmost of what is possible of goodness and justice and compassion, as though he were the angel of God.
Metzudat David
"And she said": Then your handmaid said, "Let the king's word be for the ease of our hearts," meaning that just as he saved my son according to his intention, which was truly carried out, so too may our hearts be at rest, since this matter is similar to that one.
"For as the angel of God." This means: Indeed, I know that your deeds will not be exchanged for your words, and that anger and hatred will not turn you away from the good and upright words that you have spoken until now. For just as the angel of God does not undergo change from within himself, so too, my lord, since your soul is discerning enough to understand what is good and what is evil, you will therefore perceive that change [of heart] is evil, and you will cease from it.
"And the Lord." When she had finished speaking her words, she wished to take leave of him, and she said to him: "And the Lord your God shall be with you," in the manner of those taking leave.
Malbim
And "your handmaid said, 'From this I have set my heart, saying: Let the word of my lord the king be for rest; from this the king and his estranged son shall rest from their sorrow and their anger.' For you, my lord the king, are like an angel of God, to hear both good and evil." That is to say, since you have rendered this judgment in a matter in which you have no personal interest, behold, the judgment is true from two sides: First, because you are like an angel of God, aiming at the center of truth, and you do not err due to your pure intellect, your love of truth, and your clear knowledge of the distinction between good and evil; Second, due to divine assistance, for the Lord your God is with you to render a just judgment. Therefore, this judgment is decisive and stands, and it also applies to the matter of Absalom.
Then the king answered and said to the woman: ‘Hide not from me, I pray you, aught that I shall ask you.’ And the woman said: ‘Let my lord the king now speak.’
verse value 4419
Insights
Verse structure: 17 words, 71 letters. The shortest word is "matter" (דָּבָ֔ר, 3 letters) and the longest is "to·the·woman" (אֶל־הָ֣אִשָּׁ֔ה, 6 letters). Words sharing gematria 95: king, king. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "hide" (תְכַחֲדִ֤י), "let·speak·now" (יְדַבֶּר־נָ֖א). The root מלך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·woman" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 12 and 5 words.
Metzudat David
Please do not hide. Do not conceal from me the truth of the matter that I will ask you:
Metzudat Zion
Withhold. A matter of concealment, as (Psalms 69:6): and my sins are not hidden from You.
And the king said: ‘Is the hand of Joab with you in all this?’ And the woman answered and said: ‘As your soul lives, my lord the king, none can turn to the right hand or to the left from aught that my lord the king has spoken; for your servant Joab, he bade me, and he put all these words in the mouth of your handmaid;
verse value 7562
Insights
Verse structure: 30 words, 130 letters. Notable word values: "and·he" (וְה֗וּא) = 18, chai, 'life'. The shortest word is "thered" (שָׂ֚ם, 2 letters) and the longest is "all·the·words" (כׇּל־הַדְּבָרִ֖ים, 8 letters). Words sharing gematria 421: with·you, and·to·turn-left. 11 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "hand" (הֲיַ֥ד), "in·all·this" (בְּכׇל־זֹ֑את), "and·she·answered" (וַתַּ֣עַן). The root מלך appears 3 times in this verse. 23 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "that·spoke" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·all·this', dividing the verse into phrases of 6 and 24 words.
Rashi
If there is. As 'if there are,' like 'is there'; and so (Micah 6:10): 'Is there still the house of the wicked,' like 'is there.'
Radak
"If ish [a man was there] to turn right or left." The word is written 'esh' (אש), lacking a yod, yet it carries its plain sense ["man"]. And Targum Yonatan renders 'im it' (if there is), like 'hayesh' (is there). Similarly, 'ha'esh beit rasha' [Micah 6:10], which is also written defectively [for 'hayesh'], the Targum renders 'ha'it' (is there). And the interpretation of the verse, according to Jonathan, is: "Is there [any reason] to turn right or left from all that you have spoken? Rather, it is so, as you say, for your servant Joab commanded me." And if we interpret 'ish' in its plain sense, its meaning would be: "If another man commanded me to turn right or left from all these matters — rather, it is as my lord the king has spoken, for it was your servant Joab who commanded me." And the meaning of 'asher' would be like 'ka'asher' (as); so too, 'you shall eat unleavened bread asher [as] I commanded you' [means] 'ka'asher [as] I commanded you.' And in 'mikol asher dibber' [from all that he spoke], the word 'imo' (with him) is elided, and its meaning is 'from all that I have said.' There are many such instances in Scripture where a word is omitted from the phrase, since the matter is understood from the preceding context, as we have written in the book Mikhlol.
Ralbag
If there be turning to the right hand or to the left. They explained it as: if there be turning to the right and to the left, and the intention is that one should not incline right or left from all that the king has spoken, for so it is the truth.
Metzudat David
The hand of Joab. Does the power of Joab's wisdom accompany all your words?
"If a man inclines to the right." If there is any tendency to lean to the right or to the left from all that my lord speaks at any time, for from this is seen the greatness of the wisdom that is in him.
He commanded me. To go to my master:
"And he placed, etc." All the words of the parable, he placed in my mouth.
Metzudat Zion
If there be. It is like 'if there is', and so (Micah 6:10): is there yet in the house of the wicked?
To the right hand and to the left. From the word right hand and left.
Malbim
"Is Joab's hand [with you in all this]?" — he understood that the woman would not have done this of her own accord — [and this is why she answered,] "not to turn to the right or the left" — it is already evident that this was by Joab's counsel: he not only put the parable and its moral in her mouth, but also placed the details of the matter in her mouth. For Joab, knowing the king's ways, understood that the king would first say that he was commanding him [Joab], so he taught her what she should answer to that; and so he knew all the twists of the matter, to the point that there was nothing to turn right or left from all that the king had spoken — [as she said,] I already knew beforehand all the details, as if he were bound to speak just so. And no other man could do this (and concerning this it is written, "not to turn right or left") — only Joab, who was expert in the king's judgments. And this is what is written, "He commanded me, and he placed all these words in your handmaid's mouth" — from beginning to end.
to change the face of the matter has your servant Joab done this thing; and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.’
verse value 4803
Insights
Verse structure: 17 words, 76 letters. The shortest word is "turn" (סַבֵּב֙, 3 letters) and the longest is "all·that" (אֶֽת־כׇּל־אֲשֶׁ֥ר, 7 letters). Words sharing gematria 91: messenger, God. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "turn" (סַבֵּב֙), "like·wisdom·of" (כְּחׇכְמַת֙), "messenger" (מַלְאַ֣ךְ). The root דבר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "all·that" (root אשר, 188x in II Samuel); "your·servant" (root עבד, 109x in II Samuel); "the·matter" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 9 and 8 words.
Rashi
To cause the matter to be circled about. To be rolled about, until the word about the king's son comes to light.
And my lord is wise. And you understood that it came from Joab.
Radak
"To know all that is in the earth." Whether through your words or through other matters.
Ralbag
For the purpose of turning the face of the matter. Behold, 'the face of the matter' is what is fitting that the matter incline toward, and it is the fitting end. And as though he said that he did so in order to attain the fitting end.
Metzudat David
"L'ba'avur savav." That is to say: And as for the fact that he sent me and did not go himself, it is because "l'ba'avur savav" etc.; he (Joab) did this thing of sending me in his place, for I, behold, I was able to speak in a manner similar to his, to circumvent and obtain from him the desired matter, which is the essence of the matter and the beginning of the thought. But Joab himself had no opportunity to circumvent the desired matter in this manner, nor did he wish to explain the matter clearly and explicitly.
"To know, etc." For you were wise enough to know from whom the words came; and behold, because of the abundance of wisdom that is in you, one should not deviate from your words, right or left.
Metzudat Zion
The face of the matter. The beginning of the matter.
Malbim
In order to circumvent, and he did this so that the judgment you will render in such a case would be a cause to turn away from the matter, for the circumvention would be such that you would be compelled to judge in the case in which you are involved.
And the king said to Joab: ‘Behold now, I have granted this request; go therefore, bring the young man Absalom back.’
verse value 3801
Insights
Verse structure: 11 words, 54 letters. The shortest word is "this" (הַזֶּ֑ה, 3 letters) and the longest is "Absalom" (אֶת־אַבְשָׁלֽוֹם, 8 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·go" (וְלֵ֛ךְ), "the·young·man" (אֶת־הַנַּ֖עַר). 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "the·matter" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + הַמֶּ֙לֶךְ֙ [king] (95) + אֶל־יוֹאָ֔ב [to·Joab] (50) + הִנֵּה־נָ֥א [behold·now] (111) + עָשִׂ֖יתִי [I·did] (790) + אֶת־הַדָּבָ֣ר [the·matter] (612) + הַזֶּ֑ה [this] (17) + וְלֵ֛ךְ [and·go] (56) + הָשֵׁ֥ב [bring·back] (307) + אֶת־הַנַּ֖עַר [the·young·man] (726) + אֶת־אַבְשָׁלֽוֹם [Absalom] (780) = 3801.
Radak
"Behold, I have done." [This means] that you heeded the words of the woman who spoke to me at your bidding. And I found an exact manuscript in which it is written "I have done" (עשיתי), but read "you have done" (עשית). According to that version, the meaning is: "You did this thing, sending me the Tekoite woman to turn the matter concerning Absalom — go, bring him back, as you have said."
Metzudat David
You have done etc. To send the woman of Tekoa, therefore go and restore him, for the one who begins a matter must finish it:
Malbim
"Behold, now you have done" (according to Radak, the reading is "you have done"): this means that to one who begins, they say, "Complete it."
And Joab fell to the ground on his face, and prostrated himself, and blessed the king; and Joab said: ‘To-day your servant knows that I have found favour in your sight, my lord, O king, in that the king has performed the request of your servant.’
verse value 5306
Insights
Verse structure: 22 words, 101 letters. The shortest word is "favour" (חֵ֤ן, 2 letters) and the longest is "that·I·have·found" (כִּי־מָצָ֨אתִי, 7 letters). Words sharing gematria 96: your·servant, Your·servant. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·his·face" (אֶל־פָּנָ֥יו), "that·I·have·found" (כִּי־מָצָ֨אתִי), "his·servant" ((עבדו)). The root מלך appears 3 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "the·king" (root מלך, 242x in II Samuel); "that·did" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·king', dividing the verse into phrases of 7 and 15 words.
Radak
"To his face." Like "on his face"; similarly, [in the verse] "he did not eat upon [el] the mountains" — [el is used] like "upon [al] the mountains."
"His servant" [עבדו]. This is the ketiv; "your servant" [עבדך] is the qere, and the meaning is the same.
So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
verse value 2140
Insights
Verse structure: 7 words, 35 letters. The shortest word is "and·arose" (וַיָּ֥קׇם, 4 letters) and the longest is "Absalom" (אֶת־אַבְשָׁל֖וֹם, 8 letters). Words sharing gematria 19: Joab, and·brought. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Geshur" (גְּשׁ֑וּרָה). 7 unique roots are used. Frequent roots: "and·brought" (root בוא, 131x in II Samuel); "Joab" (root יואב, 101x in II Samuel); "and·went" (root הלך, 96x in II Samuel). The etnachta (major mid-verse pause) falls on 'Geshur', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיָּ֥קׇם [and·arose] (156) + יוֹאָ֖ב [Joab] (19) + וַיֵּ֣לֶךְ [and·went] (66) + גְּשׁ֑וּרָה [Geshur] (514) + וַיָּבֵ֥א [and·brought] (19) + אֶת־אַבְשָׁל֖וֹם [Absalom] (780) + יְרוּשָׁלִָֽם [Jerusalem] (586) = 2140.
And the king said: ‘Let him turn to his own house, but let him not see my face.’ So Absalom turned to his own house, and saw not the king’s face.
verse value 2650
Insights
Verse structure: 14 words, 57 letters. Verse gematria: 2650 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "to·his·house" (אֶל־בֵּית֔וֹ, 6 letters). Words sharing gematria 449: to·his·house, to·his·house. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "turned" (יִסֹּ֣ב). The root מלך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·his·house" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'see', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + הַמֶּ֙לֶךְ֙ [king] (95) + יִסֹּ֣ב [turned] (72) + אֶל־בֵּית֔וֹ [to·his·house] (449) + וּפָנַ֖י [and·my·face] (146) + לֹ֣א [not] (31) + יִרְאֶ֑ה [see] (216) + וַיִּסֹּ֤ב [and·turned] (78) + אַבְשָׁלוֹם֙ [Absalom] (379) + אֶל־בֵּית֔וֹ [to·his·house] (449) + וּפְנֵ֥י [and·face·of] (146) + הַמֶּ֖לֶךְ [king] (95) + לֹ֥א [not] (31) + רָאָֽה [saw] (206) = 2650.
Malbim
He commanded two things: 1. That he should not enter through the street in the manner of the sons of the king when they come from another land, with drums and harps, in joy and songs, but rather he should go to his house by a crooked path; 2. That he should not show his face.
Now in all Israel there was none to be so much praised as Absalom for his beauty; from the sole of his foot even to the crown of his head there was no blemish in him.
verse value 2413
Insights
Verse structure: 13 words, 59 letters. Notable word values: "blemish" (מֽוּם) = 86, equal to Elohim. The shortest word is "in·him" (ב֖וֹ, 2 letters) and the longest is "and·like·Absalom" (וּכְאַבְשָׁל֗וֹם, 8 letters). Words sharing gematria 51: not·was, not·was. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·like·Absalom" (וּכְאַבְשָׁל֗וֹם), "man·fair" (אִישׁ־יָפֶ֛ה), "in·all·Israel" (בְּכׇל־יִשְׂרָאֵ֖ל). The root היה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "not·was" (root היה, 153x in II Samuel); "man·fair" (root איש, 140x in II Samuel); "in·all·Israel" (root כל, 95x in II Samuel). The etnachta (major mid-verse pause) falls on 'very', dividing the verse into phrases of 6 and 7 words. Full calculation: וּכְאַבְשָׁל֗וֹם [and·like·Absalom] (405) + לֹֽא־הָיָ֧ה [not·was] (51) + אִישׁ־יָפֶ֛ה [man·fair] (406) + בְּכׇל־יִשְׂרָאֵ֖ל [in·all·Israel] (593) + לְהַלֵּ֣ל [to·praise] (95) + מְאֹ֑ד [very] (45) + מִכַּ֤ף [from·ladle·of] (140) + רַגְלוֹ֙ [his·foot] (239) + וְעַ֣ד [and·until] (80) + קׇדְקֳד֔וֹ [his·crown] (214) + לֹא־הָ֥יָה [not·was] (51) + ב֖וֹ [in·him] (8) + מֽוּם [blemish] (86) = 2413.
Radak
And as for Absalom, there was no man so handsome. [This description] comes right before the account of the rebellion—how he rebelled against his father—[because] the text relates what caused this: that he was handsome, and there was none like him in all Israel. He became arrogant because of his beauty and his hair, and thought that no one among the sons of David was more fit for kingship than he. He rebelled, perhaps because he heard that it was in the king's heart to crown Solomon after him, and he rebelled against his father during his lifetime and stole the hearts of Israel.
Metzudat David
To praise greatly. Worthy of great praise:
Malbim
(25-33) The Questions: Why did the narrative of Absalom’s beauty interrupt the story in the middle, besides the fact that its place is not here, and he ought to have first told the entire story until “and the king kissed Absalom,” and only afterward, before the narrative of the rebellion, should he have related his beauty? Why did Absalom not rebel before he saw his father’s face, when he had anger and fury, rather than after he had drawn near and kissed him? And what did he see in this to rebel against his father, whereas he was the eldest among his brothers, the heir apparent, and his father was old? And why did he hasten to rebel unnecessarily?
And as for Absalom, the following verses serve as an introduction to inform us of the cause that stirred Absalom’s heart to this great rebellion against his father. Now, Absalom was the eldest son after the death of Amnon. Moreover, on account of his beauty and his virtues, he considered that the kingship was fitting for him. Yet his father was of the mind to anoint Solomon, whether on account of his hatred for Absalom, or on account of what the prophet had said to him, "Behold, a son is born to you," etc., and his other sons had already been born previously. Furthermore, it was specified that the reigning son would be called by the name Solomon. Additionally, he had already sworn to Bathsheba that Solomon, her son, would reign after him, as it is stated (1 Kings 1). When Absalom perceived this, by observing his father’s hatred toward him (even though he did not know of Nathan’s prophecy), he hastened to rebel before his father would anoint Solomon during his lifetime, as indeed happened afterward. This is what is written as an introduction to the account of the rebellion to be told in the following chapters: as for Absalom, there was no man so praised for his beauty, and he saw himself as worthy of the kingship on account of the perfection of his beauty, which was renowned and praised throughout all Israel, and there was no blemish in him.
And when he polled his head—now 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.
verse value 5261
Insights
Verse structure: 18 words, 80 letters. Notable word values: "and·it·shall·be" (וְֽ֠הָיָ֠ה) = 26, the value of the divine name Hashem. The shortest word is "from·end·of" (מִקֵּ֨ץ, 3 letters) and the longest is "and·when·he·shaved" (וּֽבְגַלְּחוֹ֮, 6 letters). Words sharing gematria 55: and·when·he·shaved, stone. 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·when·he·shaved" (וּֽבְגַלְּחוֹ֮), "to·the·days" (לַיָּמִים֙), "he·shall·shave" (יְגַלֵּ֔חַ). The root גלח appears 3 times in this verse. 13 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel); "and·it·shall·be" (root היה, 153x in II Samuel). First appearance of the root שקל ("and·will·weigh") in II Samuel. The etnachta (major mid-verse pause) falls on 'and·he·shaved·it', dividing the verse into phrases of 11 and 7 words.
Radak
And concerning his shaving: Our Sages of blessed memory stated that Absalom was a perpetual Nazirite. This was the tradition in their possession, for they did not see this from the verses, since it is possible that he was growing his hair for the beauty of his hair, to boast in it and to adorn himself, and year after year, when it became heavy upon him and he could not bear it, he would shave it. But they, of blessed memory, received by tradition that he was growing it in the context of Naziriteship, and they derived from this that one who vows to be a perpetual Nazirite for all the days of his life, when his hair becomes heavy, he lightens it with a razor from twelve months to twelve months, as it is stated: “And it came to pass at the end of days from time to time” (2 Samuel 14:26)—this is “year after year,” for “days” means a year, just as in the phrase “his redemption shall be for days” (Leviticus 25:29), where “days” denotes a year.
“With the king’s stone.” As the Targum renders it, “with the king’s weight,” just as it is written, “You shall not have in your bag one stone and another stone,” which refers to weights.
Ralbag
for it was heavy upon him, and he shaved it. It relates that had it not been heavy upon him, he would not have shaved it, and this is a sign that he was a nazirite growing the hair of his head. And since one who is a nazirite with respect to hair-cutting is also a nazirite with respect to the other matters that constitute naziriteship, as we explained in the portion of the Nazirite, we learn that he was a nazirite. And since this was always his practice, from year to year, as is related in this place, we learn from this that Absalom was a perpetual nazirite.
Two hundred shekels after the king's weight. Behold, he weighed this in the king's weight, whether because he gave their weight in silver or gold to the Temple or to the poor, or because he weighed this to see the excess of his hair's abundance.
Metzudat David
And it shall be. The time of his shaving was from the end of one year to the end of the next year.
Two hundred. And they were in the weight of two hundred shekels:
Metzudat Zion
Days. A year.
By the king's stone. Meaning the king's weight, as (Deuteronomy 25:13): there shall not be in your bag a stone and a stone, called so because its way is to be of stone.
Malbim
And concerning his shaving, he too was unusual in this respect, in that his locks were curls. He was a perpetual Nazirite, holy, and grew his hair long and unshorn; he shaved only once a year. This is what is written: “And it came to pass at the end of the days” — that is, at the end of the year, regarding the days when he would shave — in accordance with the rule: “When the hair is heavy, one is lenient with the razor.” And this is what is written: “For it was heavy upon him, and he shaved it.” And certainly he shaved near the altar, in accordance with the law of the Nazirite. And there he would weigh his hair, and its weight was two hundred shekels. This is a matter of great wonder, particularly in light of what is stated in the Midrash that all “shekels” mentioned in the Prophets are actually litra.
And to Absalom there were born three sons, and one daughter, whose name was Tamar; she was a woman of a fair countenance.
verse value 4500
Insights
Verse structure: 13 words, 52 letters. Verse gematria: 4500 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "and·daughter" (וּבַ֥ת, 3 letters) and the longest is "to·Absalom" (לְאַבְשָׁלוֹם֙, 7 letters). Words sharing gematria 409: to·Absalom, one. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "three" (שְׁלוֹשָׁ֣ה), "and·daughter" (וּבַ֥ת), "fair·of" (יְפַ֥ת). 13 unique roots are used. Frequent roots: "was" (root היה, 153x in II Samuel); "son" (root בן, 76x in II Samuel); "to·Absalom" (root אבשלום, 64x in II Samuel). The etnachta (major mid-verse pause) falls on 'Tamar', dividing the verse into phrases of 8 and 5 words. Full calculation: וַיִּוָּלְד֤וּ [and·were·born] (62) + לְאַבְשָׁלוֹם֙ [to·Absalom] (409) + שְׁלוֹשָׁ֣ה [three] (641) + בָנִ֔ים [son] (102) + וּבַ֥ת [and·daughter] (408) + אַחַ֖ת [one] (409) + וּשְׁמָ֣הּ [and·her·name] (351) + תָּמָ֑ר [Tamar] (640) + הִ֣יא [she] (16) + הָֽיְתָ֔ה [was] (420) + אִשָּׁ֖ה [wife] (306) + יְפַ֥ת [fair·of] (490) + מַרְאֶֽה [sight] (246) = 4500.
Malbim
And three sons were also born to him, and all of them died at that time, as it is stated (below 18:18), which is why he erected a monument for himself during his lifetime, and that his name would be called, since he had no son. From this perspective, he desired kingship, so that his name would be remembered forever. And this too stems from what is stated in the subsequent verse, that although at that time three sons were born to him and died, nevertheless:
And Absalom dwelt two full years in Jerusalem; and he saw not the kings face.
verse value 2663
Insights
Verse structure: 9 words, 39 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "in·Jerusalem" (בִּירוּשָׁלִַ֖ם, 7 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "two·years" (שְׁנָתַ֣יִם). 9 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "days" (root יום, 78x in II Samuel); "not" (root לא, 76x in II Samuel). The etnachta (major mid-verse pause) falls on 'days', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיֵּ֧שֶׁב [and·dwelt] (318) + אַבְשָׁל֛וֹם [Absalom] (379) + בִּירוּשָׁלִַ֖ם [in·Jerusalem] (588) + שְׁנָתַ֣יִם [two·years] (800) + יָמִ֑ים [days] (100) + וּפְנֵ֥י [and·face·of] (146) + הַמֶּ֖לֶךְ [king] (95) + לֹ֥א [not] (31) + רָאָֽה [saw] (206) = 2663.
Malbim
And Absalom dwelt in Jerusalem for two full years, and he did not see the king’s face, nor did the king come to comfort him over the death of his sons. And behold, this aroused him once again to rebellion, for he perceived the king’s hatred toward him, to the extent that there was no possibility of David anointing him as king.
Then Absalom sent for Joab, to send him to the king; but he would not come to him; and he sent again a second time, but he would not come.
verse value 3093
Insights
Verse structure: 16 words, 66 letters. The shortest word is "him" (אֹתוֹ֙, 3 letters) and the longest is "Absalom" (אַבְשָׁל֜וֹם, 6 letters). Words sharing gematria 354: and·he·sent, and·he·sent. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "second" (שֵׁנִ֔ית). The root שלח appears 3 times in this verse. 11 unique roots are used. Frequent roots: "to·the·king" (root איל, 202x in II Samuel); "to·come" (root בוא, 131x in II Samuel); "to·Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 10 and 6 words.
Malbim
And he sent this second time: See, he had sent after Joab twice to send him to the king, and he refused to come. And by this he perceived that Joab knew that it was impossible for him to see the king’s face, and he could not do this because of the great hatred he bore him.
Therefore he said to his servants: ‘See, Joab’s field is near mine, and he has barley there; go and set it on fire.’ And Absalom’s servants set the field on fire.
verse value 5433
Insights
Verse structure: 17 words, 83 letters. Notable word values: "slave" (עַבְדֵ֧י) = 86, equal to Elohim. The shortest word is "see" (רְאוּ֩, 3 letters) and the longest is "to·his·servants" (אֶל־עֲבָדָ֜יו, 7 letters). Words sharing gematria 303: fire, fire. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·hand" (אֶל־יָדִי֙וְל), "go" (לְכ֖וּ), "and·kindle·it" (וְהַצִּית֣וּהָ). The root איל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·his·servants" (root איל, 202x in II Samuel); "slave" (root עבד, 109x in II Samuel). First appearance of the root חלקה ("portion") in II Samuel. First appearance of the root יצת ("and·kindle·it") in II Samuel. The etnachta (major mid-verse pause) falls on 'fire', dividing the verse into phrases of 12 and 5 words.
Rashi
Into my hand. Close to my domain, in a place where I can harm.
Into my hand. 'In mish osh' in Old French.
Radak
"to my hand." Close to my fields; and so did Jonathan render it: "that is adjacent to mine."
"Go and set it on fire." The ketiv follows the pattern of a weak-Pe [nachei ha-pe] verb in the first person, meaning that he himself [Absalom] would go with them. The qere follows the pattern of a deficient-Pe [chaserei ha-pe] verb, and it is an imperative addressed to many [a plural command]. Both convey the same meaning, except that the qere is more direct.
Metzudat David
See. Look to know Joab's portion, which is next to me, adjacent to my portion:
Metzudat Zion
A parcel. A field holding, as (Genesis 33:19): and he bought the parcel of the field.
To my hand. To my place.
And set it on fire. From the word kindling and burning.
Malbim
And therefore he commanded that Joab's portion be kindled, since he thought that Joab had wronged him by bringing him out of Geshur, as it is stated in verse 32.
Then Joab arose, and came to Absalom to his house, and said to him: ‘Wherefore have your servants set my field on fire?’
verse value 3415
Insights
Verse structure: 13 words, 62 letters. The shortest word is "why" (לָ֣מָּה, 3 letters) and the longest is "to·Absalom" (אֶל־אַבְשָׁל֖וֹם, 8 letters). Words sharing gematria 19: Joab, and·came. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "kindled" (הִצִּ֧יתוּ), "that·is·mine" (אֲשֶׁר־לִ֖י). 13 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·Absalom" (root איל, 202x in II Samuel); "that·is·mine" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'home', dividing the verse into phrases of 5 and 8 words. Full calculation: וַיָּ֣קׇם [and·arose] (156) + יוֹאָ֔ב [Joab] (19) + וַיָּבֹ֥א [and·came] (19) + אֶל־אַבְשָׁל֖וֹם [to·Absalom] (410) + הַבָּ֑יְתָה [home] (422) + וַיֹּ֣אמֶר [and·said] (257) + אֵלָ֔יו [to·him] (47) + לָ֣מָּה [why] (75) + הִצִּ֧יתוּ [kindled] (511) + עֲבָדֶ֛יךָ [slave] (106) + אֶת־הַחֶלְקָ֥ה [the·field] (549) + אֲשֶׁר־לִ֖י [that·is·mine] (541) + בָּאֵֽשׁ [in·the·fire] (303) = 3415.
And Absalom answered Joab: ‘Behold, I sent to you, saying: Come hither, that I may send you to the king, to say: Wherefore am I come from Geshur? it were better for me to be there still; now therefore let me see the king’s face; and if there be iniquity in me, let him kill me.’
verse value 6555
Insights
Verse structure: 27 words, 112 letters. The shortest word is "go" (בֹּ֣א, 2 letters) and the longest is "and·if·there·is·in·me" (וְאִם־יֶשׁ־בִּ֥י, 7 letters). Words sharing gematria 271: saying, saying. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "I·sent" (שָׁלַ֣חְתִּי), "and·let·me·send" (וְאֶשְׁלְחָה֩), "I·came" (בָּ֙אתִי֙). The root אמר appears 3 times in this verse. 22 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'I·there', dividing the verse into phrases of 20 and 7 words.
Rashi
And he shall kill me. And the king shall kill me.
Radak
"And if there is iniquity in me." For I did not kill Amnon for no reason, for he violated my sister Tamar and disgraced her to the utmost degree of shame.
Metzudat David
"Come here, etc." And because you did not come, I commanded that the field be set on fire, so that you would come here.
"For what have I come? What benefit is there in my coming if I do not see the face of the King?"
“It is good for me...” For there I would see the face of the king, my mother's father.
“And if there is in me guilt” — this means: When I behold his face, I will offer words in response to the charge of having killed Amnon. And if, even so, guilt is found in me, because he does not accept my words, then I accept upon myself the death penalty, and I am ready to die.
Malbim
"To say: Why did I come from Geshur? And if so, you [Joab] have done evil to me in that you brought me to Jerusalem."
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 kissed Absalom.
verse value 3539
Insights
Verse structure: 17 words, 84 letters. Notable word values: "to·him" (ל֧וֹ) = 36, double chai. The shortest word is "to·him" (ל֧וֹ, 2 letters) and the longest is "to·Absalom" (אֶל־אַבְשָׁלוֹם֙, 8 letters). Words sharing gematria 126: to·the·king, to·the·king. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "upon·his·face" (עַל־אַפָּ֛יו). The root איל appears 3 times in this verse. 12 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel); "and·came" (root בוא, 131x in II Samuel). First appearance of the root נשק ("and·kissed") in II Samuel. The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 14 and 3 words.
Ralbag
And the king kissed Absalom. Behold, he did not kiss him on the mouth, and for this the kissing was connected with the letter lamed.
Malbim
And the king kissed Absalom. Even in this, he showed that he would not make him king, for Ibn Ezra already wrote in the parashah of Toldot that a kiss with the lamed is on the hand or on the shoulder, and without the lamed it is on the mouth. And he did not kiss him on the mouth, as is fitting for a firstborn son who is to reign in his stead, but rather he kissed him on his body.
Radak
Metzudat David
Malbim