2 Samuel 13:33

13:30-39 Jonadab was as guilty of Ammon's death, as of his sin; such false friends do they prove, who counsel us to do wickedly. Instead of loathing Absalom as a murderer, David, after a time, longed to go forth to him. This was David's infirmity: God saw something in his heart that made a difference, else we should have thought that he, as much as Eli, honoured his sons more than God.

Now therefore let not my lord the king take the thing to his heart,.... Neither suppose it, nor be troubled for it: to think that all the king's sons are dead: which was not to be thought, nor could any good reason be given for such a supposition for Amnon only is dead; he repeats it again with great assurance, which seems to confirm the suspicion of him before suggested; though some think he said this not from certain knowledge, but by conjecture.

The history supplies another (compare 2 Samuel 13:3 ) instance of Jonadab's subtlety and sagacity. He at once gave the true explanation of the catastrophe at Baal-hazor, in spite of the false rumour. By the appointment of Absalom ... - Meaning that Absalom's resolution to slay Amnon had been formed at the time, and only waited an opportunity to give expression to it.

30, 31. tidings came to David, saying, Absalom hath slain all the king's sons—It was natural that in the consternation and tumult caused by so atrocious a deed, an exaggerated report should reach the court, which was at once plunged into the depths of grief and despair. But the information of Jonadab, who seems to have been aware of the plan, and the arrival of the other princes, made known the real extent of the catastrophe.

Then Jonadab, the same person who had helped Amnon to commit his crime, said, "Let not my lord say (or think) that they have slain all the young men the king's sons, but Amnon alone is dead; for it was laid upon the mouth of Absalom from the day that he forced his sister Tamar." The meaning is either "they might see it (the murder of Amnon) by his mouth," or "they might gather it from what he said." שׂימה היתה: it was a thing laid down, i.e., determined (vid., Exodus 21:13 ). The subject, viz., the thing itself, or the intended murder of Amnon, may easily be supplied from the context. אם כּי is undoubtedly used in the sense of "no but." The negation is implied in the thought: Let the king not lay it to heart, that they say all the king's sons are dead; it is not so, but only Amnon is dead. Jonadab does not seem to speak from mere conjecture; he is much too sure of what he says. He might possibly have heard expressions from Absalom's lips which made him certain as to how the matter stood.

Absalom's Revenge and Flight. - 2 Samuel 13:23 , 2 Samuel 13:24 . Absalom postponed his revenge for two full years. He then "kept sheep-shearing," which was celebrated as a joyous festival (see 1 Samuel 25:2 , 1 Samuel 25:8 ), "at Baal-hazor, near Ephraim," where he must therefore have had some property. The situation of Baal-hazor cannot be precisely determined. The clause "which (was) beside Ephraim" points to a situation on the border of the tribe-territory of Ephraim (juxta Ephraim, according to the Onom. s.v. Baalasor); for the Old Testament never mentions any city of that name. This definition does not exactly tally with v. Raumer's conjecture (Pal. p. 149), that Baal-Hazor may have been preserved in Tell Asr ((Rob. Pal. ii. p. 151, iii. p. 79); for this Tell is about five Roman miles to the north-east of Bethel, i.e., within the limits of the tribe of Ephraim. There is greater probability in the suggestion made by Ewald and others, that Baal-hazor is connected with the Hazor of Benjamin ( Nehemiah 11:33 ), though the situation of Hazor has not yet been thoroughly decided; and it is merely a conjecture of Robinson's that it is to be found in Tell Asr.

13 . as one of the fools in Israel ] “Fool” denotes not merely one who is stupid and ignorant, but one who has abandoned the fear of God, and cast off the restraints of decency and morality. Cp. ch. 2 Samuel 3:33 ; Psalm 14:1 . “Folly” is a term specially applied to unchastity. he will not withhold me from thee ] The marriage of half-brothers and sisters was permitted in patriarchal times, as is shewn by the example of Abraham and Sarah ( Genesis 20:12 ), but was expressly forbidden by the Mosaic law. Either the law was not strictly observed at this time, or Tamar, hoping to escape immediate violence, suggested that the king had a dispensing power, and might permit a regular marriage. 2 Samuel 13:13

29 . did unto Amnon , &c.] Though the princes were attended by a numerous retinue ( 2 Samuel 13:34 ), the blow was struck so suddenly and unexpectedly, that no resistance was possible, and Absalom escaped without difficulty. upon his mule ] Mules were generally used for riding at this time by persons of distinction, as Absalom (ch. 2 Samuel 18:9 ), David, and Solomon ( 1 Kings 1:33 ; 1 Kings 1:38 ). 2 Samuel 13:29

These two were Aramean ( Genesis 22:24 ; 2 Samuel 15:8 ; 1 Chronicles 19:6 ); Israel failed to expel them ( Joshua 13:3 ); David fought the king of Ma‘akah ( 2 Samuel 10:6 , where the LXX Ἀμαλήκ is probably an error; the Geshur of 2 Samuel 3:3 ; 2 Samuel 13:37 f. may be another tribe of that name S. of Judah, Joshua 13:2 ; 1 Samuel 27:8 ); 1 Chronicles 2:33 , where Geshur is said to have taken the Ḥ. Ja’ir, and Deuteronomy 19:6 , are corrupt.— Ḥawwoth , cp. Ar. ḥiwa‘at “a collection of tents.”