Exegetical and Hermeneutical Commentary of 2 Samuel 14:2
And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
2. Tekoah ] Situated on a lofty hill five miles south of Bethlehem. The name survives almost unaltered in the modern Teka. It was the native place of Ira, one of David’s Thirty Heroes (ch. 2Sa 23:26): Rehoboam fortified it as a defence against invasions from the south (2Ch 11:6): but its chief claim to be remembered is as the home of the prophet Amos who was “among the herdmen of Tekoa” (Amo 1:1). The proximity of Tekoah to Bethlehem explains Joab’s acquaintance with this woman, whose shrewdness fitted her to act the part he wished. The term “wise woman” does not mean a witch, as the Speaker’s Comm. implies when it speaks of her “lawless profession.” Cp. ch. 2Sa 20:16.
feign thyself to be a mourner ] Compare the similar ‘acted parable’ in 1Ki 20:35-43.
anoint not thyself ] Cp. ch. 2Sa 12:20, note.
Fuente: The Cambridge Bible for Schools and Colleges
Tekoah – In the south of Judah, six miles from Bethlehem, the modern Tekua. The rough, wild district was well suited for the lawless profession of the wise woman; it abounds in caves, as does the country near Endor.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Joab sent to Tekoah] Tekoah, according to St. Jerome, was a little city in the tribe of Judah, about twelve miles from Jerusalem.
There are several circumstances relative to this woman and her case which deserve to be noticed:-
1. She was a widow, and therefore her condition of life was the better calculated to excite compassion.
2. She lived at some distance from Jerusalem, which rendered the case difficult to be readily inquired into; and consequently there was the less danger of detection.
3. She was advanced in years, as Josephus says, that her application might have the more weight.
4. She put on mourning, to heighten the idea of distress.
5. She framed a case similar to that in which David stood, in order to convince him of the reasonableness of sparing Absalom.
6. She did not make the similitude too plain and visible, lest the king should see her intention before she had obtained a grant of pardon. Thus her circumstances, her mournful tale, her widow’s needs, her aged person, and her impressive manner, all combined to make one united impression on the king’s heart. We need not wonder at her success. See Bishop Patrick.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Tekoah; a city of Judah, 2Ch 11:5,6. One of Jerusalem was not convenient, lest the king might know the person, or search out the business. And besides, this woman seems to be of great eminency for her wisdom, as the following discourse manifests.
A wise woman, rather than a man, because women can more easily express their passions, and do sooner procure pity in their miseries, and an answer to their requests.
Anoint not thyself with oil; as they used to do when they were out of a mourning state. See Rth 3:3; Mat 6:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2-21. And Joab sent to Tekoah, andfetched thence a wise womanThe king was strongly attached toAbsalom; and having now got over his sorrow for the violent death ofAmnon, he was desirous of again enjoying the society of his favoriteson, who had now been three long years absent. But a dread of publicopinion and a regard to the public interests made him hesitate aboutrecalling or pardoning his guilty son; and Joab, whose discerningmind perceived this struggle between parental affection and royalduty, devised a plan for relieving the scruples, and, at the sametime, gratifying the wishes, of his master. Having procured acountrywoman of superior intelligence and address, he directed her toseek an audience of the king, and by soliciting his royalinterposition in the settlement of a domestic grievance, convincedhim that the life of a murderer might in some cases be saved. Tekoahwas about twelve miles south of Jerusalem, and six south ofBeth-lehem; and the design of bringing a woman from such a distancewas to prevent either the petitioner being known, or the truth of herstory easily investigated. Her speech was in the form of aparablethe circumstancesthe languagethe mannerwell suitedto the occasion, represented a case as like David’s as it was policyto make it, so as not to be prematurely discovered. Having got theking pledged, she avowed it to be her design to satisfy the royalconscience, that in pardoning Absalom he was doing nothing more thanhe would have done in the case of a stranger, where there could be noimputation of partiality. The device succeeded; David traced itsorigin to Joab; and, secretly pleased at obtaining the judgment ofthat rough, but generally sound-thinking soldier, he commissioned himto repair to Geshur and bring home his exiled son.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Joab sent to Tekoah,…. Which Kimchi says was a city in the tribe of Asher, and others in the tribe of Benjamin, but it seems rather to be in the tribe, of Judah, 2Ch 11:5; according Jerom s, it was twelve miles from Jerusalem, though in another place t he says it was but nine; of this place was Amos, and some think u the woman after mentioned was his grandmother. It was proper to lay the scene of the affair to be proposed to the king at some distance, that it might not soon and easily be inquired into:
and fetched thence a wise woman; one much advanced in years, as Josephus says w, whose years had taught her wisdom by experience; a woman of good sense, and of a good address, apt at expression and reply, and knew how to manage an affair committed to her; and among other things, perhaps, was famous for acting the part of a mourner at funerals, for which sometimes women were hired; however, she was one that was talked of for her wisdom and prudence, and Joab having heard of her, sent for her as one for his purpose. The Jews x say, that Tekoah was the first place in the land of Israel for oil, and because the inhabitants were much used to oil, wisdom was found among them:
and said unto her, I pray thee feign thyself to be a mourner; a woman of a sorrowful spirit, and in great distress, and show it by cries and tears:
and put on now mourning apparel; black clothes, such as mourners usually wore:
and anoint not thyself with oil; as used to be done in times of feasting and rejoicing, to make them look smooth, and gay, and cheerful, and of which there might be much use at Tekoah, if so famous for oil:
but be as a woman that had a long time mourned for the dead; her countenance pale and foul with weeping, her mourning clothes almost worn out, &c.
s Proem. in Amos, & Comment. in Jer. vi. 1. t De loc. Heb. in. voce “Elthei”, fol. 91. B. u In Hieron. Trad. Heb. in 2 Reg. fol. 78. 1. w Antiqu. l. 7. c. 8. sect. 4. x T. Bab. Menachot, fol. 85. 2.
Fuente: John Gill’s Exposition of the Entire Bible
(2) Tekoah.A village on a high hill five miles south of Bethlehem, the home of the prophet Amos. It was also the native place of Ira, one of Davids thirty heroes (2Sa. 23:26), and was near enough to Bethlehem, the home of Joab, for him to have had personal knowledge of this wise woman. There is no ground whatever for suspecting her of being a witch, or in any way disreputable.
The parable that follows was contrived by Joab, yet also required skill and address on the part of the woman. It is purposely made not too closely parallel to the case of Absalom, lest it should defeat its own object. In general it needs no comment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Tekoah Twelve miles south of Jerusalem. Its ruins are still to be seen, and bear the name Tekua. “It lies on an elevated hill, not steep, but broad on the top, and covered with ruins to the extent of four or five acres. These consist chiefly in the foundations of houses built of squared stones, some of which are bevelled. There are many cisterns excavated in the rocks, and not far off is a living spring, from which our Arabs brought us fine water.” Robinson.
A wise woman As her skilful appeals to David, and her language, so exquisite in beauty and pathos, abundantly show. Anoint not thyself So as to appear shabbily, and not as one that has just put away mourning. Comp. 2Sa 12:20.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Sa 14:2. Joab sent to Tekoah, &c. Tekoah was a city in the tribe of Judah, and lay about twelve miles south of Jerusalem. Joab’s conduct in this affair was remarkably artful: he chose a widow, because her condition of life was more proper to move compassion; one who lived at a distance from Jerusalem, as her case might not be so readily inquired into; and a woman advanced in years, as Josephus asserts, that her application might have the more weight. She appeared in a habit of mourning, to heighten the idea of her distress, and that her circumstances, her mournful tale, her dress, and her person, might make one united impression on the king, and secure her his attention. The whole design of her speech was to frame a case similar to that of David, in order to convince him how much more reasonable it was to preserve Absalom. But there was great art in not making the similitude too plain and visible, lest the king should perceive the intention of the woman’s petition, before she had obtained a grant of pardon for her son, and came to make the application to the king.
Fuente: Commentary on the Holy Bible by Thomas Coke
(2) And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead: (3) And come to the king, and speak on this manner unto him. So Joab put the words in her mouth. (4) And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king. (5) And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead. (6) And thy 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 slew him. (7) And, behold, the whole family is risen against thine 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 we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth. (8) And the king said unto the woman, Go to thine house, and I will give charge concerning thee. (9) And the woman of Tekoah said unto 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. (10) And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee anymore. (11) Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy anymore, lest they destroy my son. And he said, As the LORD liveth, there shall not one hair of thy son fall to the earth.
The Reader, to enter into the full beauties of this speech, will recollect how much it was the custom in the eastern world to discourse by story and parable. Nathan had adapted this plan to David in his own instance. See 2Sa 12 . And here the woman of Tekoah so represents the outlines of Absalom’s assassination of his brother Amnon, that the king for the moment overlooked his own family distresses on the same occasion, in the supposed history of this woman. But the Reader to enter into the principal beauty of this story, must be careful not to overlook the grand point in that law, which made provision that an Israelite should not have, upon any consideration, the right of his inheritance cut off, nor his name destroyed from among the people. This inheritance, no doubt, had an eye to the covenant of redemption; cause the same law that made provision for this inheritance; made provision also for its recovery by redemption in the next of kin, in case of loss. See Num 27:1-11 compared with Deu 25:5-10 . Then turn to Rth 4:1-7 . Hence you see how sweetly the whole of this gracious provision, respecting the inheritance of Israel, pointed to the Lord Jesus, our Goel, our kinsman-Redeemer, who both stops the avenger of blood in becoming our city of refuge, and redeems our justly forfeited inheritance, as our relation, by his redemption. David therefore, no doubt, perfectly well understanding the grand point referred to, concerning the inheritance of which the woman of Tekoah complained she should be deprived, and the coal be quenched, whereby a name, or remainder, would not be left to her husband; entered with more earnestness into the burden of her petition, and with an eye to Christ sware to the woman by an oath, that her case should be as she wished. Reader! think then, how eternally secure must be our inheritance, when Jesus himself, our kinsman-Redeemer, hath purchased it, and how sure the name he hath preserved to his people. This is to be called by a new name, which the mouth of the Lord shall name. Isa 42:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 14:2 And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
Ver. 2. And Joab sent to Tekoah. ] A city of Judah, 2Ch 11:6 where the prophet Amos was born, or lived at least, Amo 1:1 being the grandson of this wise woman, if the Rabbis may be believed.
And fetched thence a wise woman.
Feign thyself to be a mourner.
“ Mulier nulla cordicitus dolet ex animo. ”
This woman might well be one of those who were usually hired to mourn at funerals.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Tekoah. On the edge of the hill country of Judah, south-east of Beth-lehem, about seven miles from Jerusalem (compare Jer 6:1). Abounding in caverns. The abode of Amos.
Fuente: Companion Bible Notes, Appendices and Graphics
to Tekoah: Tekoah was a city of Judah, situated, according to Eusebius and Jerome, twelve miles south of Jerusalem. Josephus says it was not far from the castle of Herodium; and Jerome – Prologue to Amos says it stood on a hill six miles south from Bethlehem. Dr. Poccocke places it at the same distance; and says there are still considerable ruins on the top of a hill, which is about half a mile long and a furlong broad. 2Ch 11:6, 2Ch 20:20, Neh 3:5, Neh 3:27, Jer 6:1, Amo 1:1, Tekoa
mourning: 2Sa 11:26, Rth 3:3, Psa 104:15, Ecc 9:8, Mat 6:17
Reciprocal: Gen 38:19 – laid by her veil 2Sa 13:3 – Shimeah 2Sa 20:16 – General 2Sa 23:26 – Tekoite 1Ki 14:2 – disguise thyself 1Ki 20:31 – put sackcloth 1Ki 20:38 – disguised 1Ki 22:30 – disguised himself 1Ch 2:24 – Tekoa Luk 7:46 – General Luk 20:20 – feign
Fuente: The Treasury of Scripture Knowledge
2Sa 14:2. Joab sent to Tekoah A city in the tribe of Judah, about twelve miles south of Jerusalem. And fetched thence a wise woman One whom he knew to be fit for such an undertaking, having good sense and a ready utterance; and said, I pray thee feign thyself to be a mourner Who put on no ornaments, nor used any ointment, but appeared in a sordid, neglected condition. She was to assume this habit to heighten the idea of her distress, that her circumstances as a widow, her mournful tale, her dress, and her person, might make one united impression on the king, and secure his attention. She tells the king that she had buried her husband; that she had two sons that were the support and comfort of her widowed state; that they quarrelled, and fought, and one of them unhappily killed the other; that for her part, she was desirous to protect the man-slayer, for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? But though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger of blood, yet the other relations insisted upon it that the surviving brother should be put to death, according to the law; not out of affection either to justice or to the memory of the slain brother, but that, by destroying the heir, (which they did not conceal to be the thing they aimed at,) the inheritance might be theirs. The whole design of her speech was to frame a case similar to that of David, in order to convince him how much more reasonable it was to preserve Absalom. But there was great art in not making the similitude too plain and visible, lest the king should perceive the intention of the womans petition before she obtained a grant of pardon for her son. Bishop Patrick.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:2 And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and {b} anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
(b) In token of mourning: for they used anointing to seem cheerful.