2 Samuel 14:3

KJV

And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.

KJV (with Strong's)

And come {H935} to the king {H4428}, and speak {H1696} on this manner {H1697} unto him. So Joab {H3097} put {H7760} the words {H1697} in her mouth {H6310}.

Complete Jewish Bible

Go in to the king and speak to him in this fashion -" and then Yo'av told her just what to say.

Berean Standard Bible

Then go to the king and speak these words to him.” And Joab put the words in her mouth.

American Standard Version

and go in to the king, and speak on this manner unto him. So Joab put the words in her mouth.

Commentary

### SUMMARY
Second Samuel 14:3 is a pivotal verse that unveils Joab's meticulous orchestration of a scheme to bring Absalom, King David's estranged son, back to Jerusalem from exile. It details Joab's precise instruction to the wise woman of Tekoah, whom he employs as a proxy to present a fabricated legal case to David. This act of "putting words in her mouth" underscores Joab's shrewd political acumen, his manipulative yet strategic approach, and his complete control over the narrative intended to sway the king's heart towards reconciliation with Absalom, setting in motion a chain of events with profound implications for David's kingdom.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the narrative of David's tumultuous family life following his sin with Bathsheba and Uriah. Specifically, it follows Absalom's flight to Geshur after he avenged his sister Tamar by murdering his half-brother Amnon ([2 Samuel 13:28-29](/2_samuel/13-28 "2 Samuel 13:28-29 - Absalom Avenges Tamar")). David, though mourning Amnon and initially angry with Absalom, eventually begins to long for his son's return ([2 Samuel 13:39](/2_samuel/13-39 "2 Samuel 13:39 - David's Longing for Absalom")). Joab, David's astute military commander and nephew, perceives this longing and devises an elaborate plan to facilitate Absalom's return without David having to initiate it directly, thus saving face for the king. The preceding verses ([2 Samuel 14:1-2](/2_samuel/14-1 "2 Samuel 14:1-2 - Joab's Plan to Bring Absalom Back")) describe Joab's recruitment of the "wise woman of Tekoah" and his initial instructions to her, setting the stage for the precise dictation of her speech in verse 3. This carefully constructed scenario is designed to elicit a specific judgment from David that can then be applied to Absalom's situation.

* **Historical & Cultural Context:** The use of a "wise woman" (Hebrew: *ishshah chakamah*) in ancient Israel was not uncommon; such individuals were often sought out for their ability to provide counsel, mediate disputes, or deliver messages with persuasive eloquence, as seen in [2 Samuel 20:16-22](/2_samuel/20-16 "2 Samuel 20:16-22 - The Wise Woman of Abel Beth-Maacah"). Tekoah, a town south of Jerusalem, was known for its wisdom and its inhabitants' skill in parables and allegories, making the woman from this region an ideal choice for Joab's scheme. The legal system of the time often involved the king acting as the supreme judge, hearing cases directly from his subjects. Joab's manipulation of this system, by presenting a fabricated scenario, highlights the political maneuvering common in royal courts. Furthermore, the concept of blood vengeance (go'el haddam) was a deeply ingrained cultural norm, which Absalom had enacted, making his exile a culturally understandable, though personally painful, consequence. Joab's plan subtly navigates these cultural expectations to achieve his objective.

* **Key Themes:** This verse contributes significantly to several overarching themes within the book of [2 Samuel](/2_samuel/1 "The Book of 2 Samuel"). **Manipulation and Deception** are central, as Joab employs indirect means and a fabricated story to influence King David, reflecting the complex and often morally ambiguous political landscape of David's reign. This contrasts with the direct, divinely inspired confrontation by Nathan in [2 Samuel 12](/2_samuel/12 "2 Samuel 12 - Nathan's Parable to David"). The theme of **Intercession and Reconciliation** is also prominent, as Joab's ultimate goal is to facilitate the return and restoration of Absalom to his father, despite the deceptive method. This highlights David's struggle with his family and the consequences of his own past actions. **Wisdom and Eloquence** are showcased through the wise woman's role, underscoring the power of persuasive speech and narrative in ancient society. Finally, the verse exemplifies the intricate **Political Strategy** at play within David's court, where personal family matters often intertwined with matters of state, and where figures like Joab wielded significant influence through cunning and indirect action.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"put the words in her mouth" (Hebrew, *śîm dābār bĕpîhā'*):** This idiomatic expression literally means "to place a word in her mouth" and signifies complete dictation and precise instruction. It emphasizes Joab's meticulous control over the message and the messenger, leaving no room for the woman's improvisation. This phrase highlights the calculated nature of Joab's plan, underscoring his strategic genius and his desire for the message to be delivered exactly as conceived, ensuring its intended impact on King David. It reveals a master manipulator at work, crafting a narrative to achieve a specific political outcome.
* **"wise woman" (Hebrew, *ishshah chakamah'*):** While not explicitly in verse 3, the context of Joab choosing her is critical. The term *chakamah* denotes not merely intelligence but practical wisdom, sagacity, and the ability to articulate complex ideas persuasively, often through parables or allegories. Joab's selection of such a woman from Tekoah, a town renowned for its wise inhabitants, was a deliberate strategic choice, ensuring that his carefully crafted message would be delivered with the necessary eloquence and credibility to sway the king.

#### Verse Breakdown
* **"And come to the king, and speak on this manner unto him."**: This opening clause establishes Joab's direct command to the wise woman. It signifies the initiation of the deceptive plan, emphasizing that her approach to the king is not spontaneous but a pre-arranged performance. The phrase "on this manner" indicates that Joab has provided a specific, detailed script for her to follow, highlighting the precise nature of his instructions and the woman's role as a mere conduit for his message.
* **"So Joab put the words in her mouth."**: This concluding clause confirms the execution of Joab's instruction and reiterates his complete control over the wise woman's speech. It is a concise summary of the dictation process, reinforcing the idea that the woman's subsequent dialogue with David is not her own spontaneous plea but a carefully rehearsed narrative designed by Joab. This phrase underscores the manipulative core of the entire interaction, revealing Joab's strategic genius in crafting a compelling, yet deceptive, story to achieve his political objective.

#### Literary Devices
The verse, though brief, is rich in literary devices that underscore the narrative's themes. **Manipulation** is the overarching device, as Joab orchestrates a scenario designed to trick David into a desired outcome. The phrase "put the words in her mouth" is a powerful idiom that functions as a form of **Metonymy**, where the act of dictation stands for the complete control Joab exerts over the woman's entire performance and the message itself. This act also sets up a dramatic **Irony**: the king, known for his wisdom and discernment, is about to be swayed by a fabricated story. Furthermore, the entire episode functions as a **Foreshadowing** of the complex and often tragic consequences of Absalom's return, hinting at the instability and deception that will plague David's household. The woman's subsequent dialogue, though not in this verse, will employ a **Parable** or **Allegory**, a common literary and rhetorical device used in ancient Israel to convey a deeper truth or to influence a decision indirectly.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse highlights the complex interplay of human agency, divine will, and the consequences of sin within the Davidic monarchy. While Joab's actions are driven by political pragmatism and a desire to reconcile father and son, his method of manipulation raises ethical questions about the means used to achieve even seemingly noble ends. The narrative implicitly critiques the use of deception, even as it acknowledges its effectiveness in human affairs. Theologically, it reminds us that while God can work through imperfect human instruments and their flawed plans, the ripple effects of such actions can be far-reaching and unintended. The attempt to force reconciliation through deception ultimately proved disastrous for David's family and kingdom, illustrating that true healing and restoration often require transparency and genuine repentance, rather than clever schemes.

* [2 Samuel 12:1-4](/2_samuel/12-1 "2 Samuel 12:1-4 - Nathan's Parable to David") - Nathan's use of a parable to confront David, contrasting with Joab's manipulative use of a parable.
* [Proverbs 12:22](/proverbs/12-22 "Proverbs 12:22 - Lying Lips are Abomination to the Lord") - A proverb on the Lord's view of lying lips, providing a theological counterpoint to Joab's deception.
* [Romans 3:8](/romans/3-8 "Romans 3:8 - Doing Evil that Good May Come") - Paul's rejection of the idea that one should "do evil that good may come," which speaks to the ethical dilemma in Joab's actions.

### REFLECTION AND APPLICATION
The intricate web of manipulation woven by Joab in this verse serves as a potent reminder of the complexities inherent in human relationships and the pursuit of desired outcomes. It prompts us to consider the ethics of influence: are we always transparent in our dealings, or do we sometimes resort to indirect or even deceptive means to achieve what we believe is good or necessary? While Joab's immediate goal was reconciliation, the path he chose ultimately led to greater strife and tragedy for David's family, underscoring the unforeseen and often negative consequences of actions rooted in deception. This narrative challenges us to examine our own motives and methods, encouraging us to prioritize integrity and truthfulness, even when the direct path seems more difficult or less expedient. It also invites us to cultivate discernment, recognizing that counsel or influence can come through various channels, and it is crucial to evaluate the source, intent, and ultimate impact of such input.

#### Questions for Reflection
* **When have you witnessed or been involved in a situation where indirect or manipulative means were used to achieve a desired outcome? What were the short-term and long-term consequences?**
* **How does Joab's method of "putting words in her mouth" contrast with biblical examples of prophetic communication, where God puts His words in the mouths of His messengers? What is the ethical difference?**
* **In what ways might we, in our own lives or communities, be tempted to choose expediency or manipulation over truth and transparency, even for seemingly good intentions?**
* **What does this passage teach us about the importance of discernment when receiving counsel or information, particularly when it comes through indirect or emotionally charged narratives?**

### FAQ
**Why did Joab choose a "wise woman" from Tekoah specifically?**

Answer: Joab's choice of a "wise woman" (*ishshah chakamah*) from Tekoah was highly strategic. Tekoah, a town located south of Jerusalem, was renowned for its inhabitants' wisdom, particularly their skill in crafting and delivering parables or allegories. This reputation meant that a woman from Tekoah would be perceived as credible and eloquent, capable of presenting a compelling and persuasive narrative to King David. Her wisdom would lend authority to the fabricated story, making it more likely that David would be swayed by her plea, thereby serving Joab's manipulative purpose of bringing Absalom back from exile without David having to directly initiate the reconciliation.

**What was the "fabricated legal case" the woman was to present?**

Answer: While 2 Samuel 14:3 only states that Joab "put the words in her mouth," the subsequent verses ([2 Samuel 14:4-7](/2_samuel/14-4 "2 Samuel 14:4-7 - The Wise Woman's Parable")) reveal the details of the fabricated case. The woman was to tell David a story about her two sons, one of whom killed the other in a field. Now, the rest of the family was demanding that the surviving son be handed over to them to be executed as a blood avenger, which would leave her with no heir and extinguish her husband's name. This scenario was designed to elicit David's judgment that the surviving son should be spared, which Joab then intended to apply by analogy to Absalom's situation, who had killed his brother Amnon ([2 Samuel 13:28-29](/2_samuel/13-28 "2 Samuel 13:28-29 - Absalom Kills Amnon")).

### CHRIST-CENTERED FULFILLMENT
While 2 Samuel 14:3 details a humanly contrived and manipulative scheme, it subtly points to the broader biblical narrative of intercession, reconciliation, and the ultimate divine plan for restoration. Joab's desire to reconcile David and Absalom, though flawed in its execution, reflects a deep human longing for fractured relationships to be mended. This longing finds its ultimate and perfect fulfillment in Jesus Christ. Unlike Joab, who "put words in her mouth" for a deceptive purpose, God the Father "put words" into the mouth of His Son, Jesus, not of deception but of truth and life ([John 12:49-50](/john/12-49 "John 12:49-50 - Jesus Speaks the Father's Words")). Jesus is the true and faithful intercessor, not needing a fabricated story, but offering His own life as the ultimate sacrifice to reconcile humanity to God ([Romans 5:10-11](/romans/5-10 "Romans 5:10-11 - Reconciled to God Through Christ")). He is the one who truly takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), making genuine reconciliation possible, not through manipulation, but through grace and truth. The failed, tragic reunion of David and Absalom ultimately foreshadows the perfect, eternal reconciliation offered through Christ, who truly brings peace between estranged parties—God and humanity ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")).

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.

Cross-References

2 Samuel 14:19

And the king said, [Is not] the hand of Joab with thee in all this? And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

Exodus 4:15

And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

Deuteronomy 18:18

I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

Isaiah 59:21

As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.

Numbers 23:5

And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.

Jeremiah 1:9

Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth.

Isaiah 51:16

And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou [art] my people.