2 Samuel 13:16

KJV

And she said unto him, [There is] no cause: this evil in sending me away [is] greater than the other that thou didst unto me. But he would not hearken unto her.

KJV (with Strong's)

And she said {H559} unto him, There is no cause {H182}: this evil {H7451} in sending me away {H7971} is greater {H1419} than the other {H312} that thou didst {H6213} unto me. But he would {H14} not hearken {H8085} unto her.

Complete Jewish Bible

"No," she objected, "because throwing me out like this is an even worse thing than what you've already done to me!" But he wouldn't listen to her;

Berean Standard Bible

“No,” she replied, “sending me away is worse than this great wrong you have already done to me!” But he refused to listen to her.

American Standard Version

And she said unto him, Not so, because this great wrong in putting me forth is worse than the other that thou didst unto me. But he would not hearken unto her.

Commentary

### SUMMARY
In 2 Samuel 13:16, the deeply traumatized Tamar confronts her half-brother Amnon, who, immediately after raping her, seeks to expel her publicly from his house. Despite her horrific ordeal, Tamar articulates with remarkable clarity that this act of public expulsion and shaming would inflict a "greater evil" upon her than the initial violation, compounding her suffering by destroying her reputation and future. However, Amnon, consumed by his own depraved desires and a complete lack of remorse, utterly refuses to heed her desperate plea, demonstrating the callous and unyielding nature of his sin.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within the tragic narrative of Amnon and Tamar in [2 Samuel 13](/2_samuel/13 "2 Samuel 13 - The Rape of Tamar and Absalom's Revenge"). Following Amnon's manipulative scheme to lure Tamar into his private chambers, he brutally overpowered and raped her ([2 Samuel 13:14](/2_samuel/13-14 "2 Samuel 13:14 - Amnon Rapes Tamar")). Immediately after the act, the text shockingly reveals a perverse shift in Amnon's disposition: his intense lust for Tamar transformed into an equally intense hatred ([2 Samuel 13:15](/2_samuel/13-15 "2 Samuel 13:15 - Amnon's Hatred for Tamar")). This sudden reversal underscores the non-consensual, violent, and self-serving nature of his "love." Verse 16 captures Tamar's desperate, logical appeal to prevent further, public humiliation, which Amnon cruelly ignores, setting the stage for Tamar's public mourning and Absalom's vengeful plot against his half-brother.

* **Historical & Cultural Context:** In ancient Israelite society, a woman's honor, reputation, and future prospects were inextricably linked to her virginity and marital status. For an unmarried woman, rape was not only a profound personal trauma but also a catastrophic social disgrace. The victim was often stigmatized, and her chances of marriage, particularly to a reputable man, were severely diminished or entirely destroyed. Public expulsion, as Amnon intended, would have been an act of extreme shaming, effectively declaring Tamar "unclean" and publicly branding her as if she were the guilty party. This would have solidified her social ruin, leaving her without protection or a future within the patriarchal societal structure. The silence of King David, Tamar's father, in the face of this injustice ([2 Samuel 13:21](/2_samuel/13-21 "2 Samuel 13:21 - David's Anger but Inaction")) further highlights the vulnerability of women and the profound power dynamics at play, even within the royal household.

* **Key Themes:** This verse powerfully contributes to several key themes within [2 Samuel](/2_samuel "2 Samuel - David's Reign"): the devastating consequences of unchecked lust and sin, the abuse of power within the royal family, and the profound injustice inflicted upon the vulnerable. Tamar's plea highlights the theme of **compounding evil**, where an initial act of violence is exacerbated by subsequent actions designed to silence, shame, or further victimize the injured party. It also underscores the theme of **lack of empathy and remorse**, as Amnon's refusal to listen reveals a heart hardened by self-interest and a complete disregard for the suffering he has caused. Furthermore, Tamar's courageous articulation of her plight, despite her trauma, presents the powerful theme of **the victim's voice** attempting to assert truth and justice in the face of overwhelming oppression, foreshadowing the tragic cycle of violence and retribution that plagues David's house, as seen in Absalom's later rebellion ([2 Samuel 15](/2_samuel/15 "2 Samuel 15 - Absalom's Rebellion Begins")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Evil (Hebrew, _ra'ah'_):** This versatile Hebrew term encompasses a wide range of negative connotations, including wickedness, harm, injury, calamity, disaster, and moral depravity. Tamar's use of *ra'ah* here is crucial; she applies it both to the initial act of rape ("the other that thou didst unto me") and to Amnon's subsequent intention to expel her ("this evil in sending me away"). By stating the latter is "greater," she emphasizes that the public shaming and destruction of her social standing would inflict a deeper, more lasting wound than even the physical violation, highlighting the profound societal implications of her defilement.
* **Hearken (Hebrew, _'avah'_):** The verb *'avah* means "to be willing," "to consent," "to desire," or "to agree." When negated, as it is here ("he would not hearken unto her"), it signifies a stubborn, resolute unwillingness to comply, to consider, or even to listen with any intent to understand or respond compassionately. Amnon's refusal to "hearken" is not merely a failure to listen, but a deliberate, active rejection of Tamar's plea, demonstrating his complete lack of empathy, remorse, and any desire to mitigate the harm he had inflicted. It underscores his total self-absorption and the depth of his callousness.

#### Verse Breakdown
* **"And she said unto him, [There is] no cause:"** Tamar, despite her immense trauma, immediately confronts Amnon with a clear and concise declaration of his injustice. The phrase "no cause" (Hebrew: _'eyn dāḇār_ - literally "no word" or "no thing") conveys that there is no legitimate reason or justification for his intended action. She is innocent; he is the perpetrator. Her statement is a direct challenge to his attempt to reframe her as the problem or to justify his expulsion of her.
* **"this evil in sending me away [is] greater than the other that thou didst unto me."** This is the core of Tamar's desperate, yet profoundly insightful, plea. She compares the two "evils" (*ra'ah*): the private act of rape and the public act of expulsion. Her assertion that the latter is "greater" highlights the devastating cultural impact of public shaming and the destruction of her reputation. In ancient Israel, a woman's social standing and future were inextricably linked to her honor and virginity. Being cast out publicly as if she were the guilty party would effectively ruin her life, making marriage impossible and condemning her to a life of disgrace and destitution.
* **"But he would not hearken unto her."** This concluding clause tragically seals Tamar's fate and reveals the depth of Amnon's depravity. His refusal to "hearken" (*'avah*) signifies a deliberate and unyielding unwillingness to listen, to show mercy, or to consider the immense pain and injustice he was inflicting. It underscores his complete lack of remorse and his singular focus on ridding himself of the evidence of his heinous crime, cementing his role as an unrepentant villain.

#### Literary Devices
The verse is rich with **Contrast**, highlighting the stark opposition between Tamar's desperate, logical plea and Amnon's unyielding, irrational cruelty. The contrast between the "other" (private) evil and the "greater" (public) evil underscores the societal dimension of her suffering. There is profound **Irony** in Tamar, the innocent victim, being forced to plead against being treated as the guilty party and publicly shamed. This reversal of justice is a bitter indictment of Amnon's character and the societal structures that allowed such injustice. The passage also employs **Pathos**, evoking deep pity and sorrow for Tamar, whose voice, though clear and rational, is utterly disregarded by her oppressor. Her plea is a moment of profound vulnerability and strength, met with callous indifference.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the compounding nature of sin, particularly when it involves abuse of power and the violation of the innocent. Amnon's initial act of rape was a grievous sin, but his subsequent decision to publicly shame Tamar reveals a deeper, more entrenched wickedness—a desire not just to satisfy lust but to utterly destroy his victim. This reflects a theological truth that sin rarely remains isolated; it often escalates, leading to further acts of injustice and cruelty, especially when unrepented. The refusal to "hearken" also speaks to the hardening of the heart against truth and compassion, a state of spiritual blindness that prioritizes self-interest over the well-being of others, even those one has grievously wronged. It underscores the biblical emphasis on justice for the vulnerable and the severe consequences of failing to protect them.

* [Proverbs 6:16-19](/proverbs/6-16-19 "Proverbs 6:16-19 - Seven Things the Lord Hates") - Lists "hands that shed innocent blood" and "a false witness who pours out lies" as abominations to the Lord, reflecting the injustice Tamar faced.
* [Deuteronomy 22:25-27](/deuteronomy/22-25-27 "Deuteronomy 22:25-27 - Law Concerning Rape") - While not directly about Amnon's specific punishment, this law highlights the severe societal view of rape as a crime against the woman and her honor, and the victim's lack of culpability.
* [Matthew 25:41-45](/matthew/25-41-45 "Matthew 25:41-45 - The Judgment of the Nations") - Jesus identifies with "the least of these," implying that harm done to the vulnerable is harm done to Him, a stark contrast to Amnon's indifference.

### REFLECTION AND APPLICATION
Tamar's desperate plea in this verse serves as a timeless and painful reminder of the victim's experience, particularly when subjected to further harm through public shaming, blame, or dismissal. Her clear articulation that the public disgrace was "greater" than the initial violation challenges us to recognize the multifaceted nature of trauma and injustice. It compels us to consider how societal responses, or lack thereof, can exacerbate the suffering of those who have been wronged. In our own contexts, this verse calls us to listen empathetically to the voices of the marginalized and abused, to believe their accounts, and to actively work against systems or attitudes that silence, discredit, or re-victimize them. Amnon's unyielding refusal to "hearken" stands as a chilling warning against the hardening of the heart, reminding us that true repentance involves not only acknowledging wrongdoing but also a willingness to listen, to feel compassion, and to seek to repair the harm done. We are called to be agents of justice and healing, offering protection and advocacy to those who, like Tamar, have been deeply wronged and further oppressed.

#### Questions for Reflection
* **How does Tamar's statement, "this evil...is greater than the other," challenge our understanding of what constitutes profound harm or injustice?**
* **What are contemporary examples of "compounding evil" where victims of initial harm are further wounded by societal or individual responses?**
* **How can we cultivate hearts that "hearken" to the cries of the vulnerable, rather than mirroring Amnon's callous indifference?**
* **What responsibility do communities and leaders have to protect victims and ensure justice, even when the perpetrators are powerful?**

### FAQ

**Why did Amnon's "love" turn into such intense hatred so suddenly?**

Answer: Amnon's "love" was never genuine affection or respect for Tamar; it was a self-serving, obsessive lust. The moment his desire was satisfied through violence, Tamar ceased to be an object of his perverse craving and instead became a reminder of his sin and a potential threat to his reputation. The sudden shift from "love" to "hatred" ([2 Samuel 13:15](/2_samuel/13-15 "2 Samuel 13:15 - Amnon's Hatred for Tamar")) reveals the true nature of his heart: it was not love, but a depraved, selfish obsession that, once fulfilled, left only disgust and a desire to erase the evidence of his transgression. This is a common psychological pattern in predatory behavior, where the victim is dehumanized and then discarded once their utility to the aggressor is exhausted.

**What happened to Tamar after this event?**

Answer: Tamar's life was irrevocably shattered by Amnon's actions and his subsequent public shaming. After Amnon expelled her, she tore her royal robe, put ashes on her head, and went away weeping and distraught ([2 Samuel 13:19](/2_samuel/13-19 "2 Samuel 13:19 - Tamar's Distress")). Her full brother, Absalom, took her into his house, where she remained "desolate" or "a desolate woman" ([2 Samuel 13:20](/2_samuel/13-20 "2 Samuel 13:20 - Absalom Takes Tamar In")). This implies she lived in isolation, likely unmarried and without children, her future as a royal princess completely destroyed. Her desolation fueled Absalom's deep-seated anger and desire for revenge, which he harbored for two years before ultimately orchestrating Amnon's murder ([2 Samuel 13:28-29](/2_samuel/13-28-29 "2 Samuel 13:28-29 - Absalom Kills Amnon")).

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Tamar and Amnon, particularly Tamar's desperate plea against compounding evil, finds its ultimate resolution and hope in the person and work of Jesus Christ. Tamar's suffering, her voicelessness in the face of overwhelming injustice, and her desolation resonate deeply with the experience of humanity under the weight of sin. Christ, unlike Amnon, is the one who truly "hearkens" to the cries of the afflicted and the brokenhearted ([Psalm 34:18](/psalm/34-18 "Psalm 34:18 - The Lord is Near to the Brokenhearted")). He is the ultimate advocate for the vulnerable, identifying with the suffering of "the least of these" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever You Did for the Least of These")). Where Amnon inflicted a "greater evil" through public shaming and rejection, Christ bore the ultimate public shame on the cross, becoming sin for us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")) so that we might be reconciled to God and freed from the compounding evil of sin and its consequences. He is the righteous King who brings true justice, not through vengeance like Absalom, but through self-sacrificial love that conquers sin and death ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). In Christ, Tamar's desolation gives way to the promise of restoration and a new creation where "there will be no more death or mourning or crying or pain" ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Death or Mourning")), and where every injustice will ultimately be made right by the perfect Judge of all the earth ([Genesis 18:25](/genesis/18-25 "Genesis 18:25 - Shall Not the Judge of All the Earth Do What is Right?")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.