2 Samuel 14:4

KJV

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.

KJV (with Strong's)

And when the woman {H802} of Tekoah {H8621} spake {H559} to the king {H4428}, she fell {H5307} on her face {H639} to the ground {H776}, and did obeisance {H7812}, and said {H559}, Help {H3467}, O king {H4428}.

Complete Jewish Bible

When the woman of T'koa spoke to the king, she fell down with her face to the ground, prostrating herself, and said, "King, help!"

Berean Standard Bible

When the woman from Tekoa went to the king, she fell facedown in homage and said, “Help me, O king!”

American Standard Version

And when the woman of Tekoa spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.

Commentary

### SUMMARY
2 Samuel 14:4 captures the dramatic and calculated entrance of the wise woman of Tekoah before King David. Sent by Joab, David's commander, to subtly persuade the king to allow the return of his exiled son Absalom, she immediately adopts a posture of profound humility and urgent supplication. Her actions—falling prostrate and crying out for the king's help—are a carefully orchestrated part of an elaborate ruse designed to appeal to David's sense of justice and mercy, setting the stage for her fabricated legal plea.

### CONTEXT
* **Literary Context:** This verse is the pivotal moment where Joab's elaborate plan begins to unfold. Prior to this, [2 Samuel 14:1-3](/2_samuel/14-1-3 "2 Samuel 14:1-3 - Joab's Plan to Bring Absalom Back") details Joab's perception of David's longing for Absalom, who had been in exile for three years after murdering his half-brother Amnon ([2 Samuel 13:37-38](/2_samuel/13-37-38 "2 Samuel 13:37-38 - Absalom's Flight to Geshur")). Joab, recognizing David's internal conflict—his duty to justice versus his fatherly affection—devises a strategy to gently lead the king towards reconciliation. He instructs a "wise woman" from Tekoah to present a fictitious case, carefully crafted to mirror David's own predicament regarding Absalom. The woman's dramatic entrance and immediate plea in [2 Samuel 14:4](/2_samuel/14-4 "2 Samuel 14:4 - The Woman of Tekoah's Plea") are the opening moves in this carefully choreographed appeal, designed to capture David's attention and sympathy before she unveils her full parable.
* **Historical & Cultural Context:** In ancient Near Eastern societies, kings served as the supreme judicial authority, often seen as the ultimate arbiters of justice and protectors of the vulnerable. Approaching a monarch required strict adherence to protocol, typically involving prostration or bowing to demonstrate absolute submission and reverence. This posture, as seen in the woman's actions, was not merely a sign of respect but also an acknowledgment of the king's divine appointment and immense power. The phrase "Help, O king" was a standard, urgent appeal for royal intervention in a legal or personal crisis. The choice of a "wise woman" from Tekoah is also significant, as Tekoah, a town south of Jerusalem, was known for its inhabitants' wisdom, suggesting that the woman possessed rhetorical skill and discernment, making her an ideal agent for Joab's delicate mission.
* **Key Themes:** The events surrounding this verse contribute to several major themes within the book of 2 Samuel. One prominent theme is **Royal Justice and Mercy**, as the woman's appeal directly challenges David to exercise his judicial authority with compassion, mirroring the tension between justice for Amnon's murder and mercy for Absalom. Another theme is **Strategic Deception and Wisdom**, exemplified by Joab's cunning plan and the woman's skillful execution of it, highlighting how human ingenuity, even when deceptive, can be employed to achieve desired outcomes. This narrative also deeply explores the **Brokenness and Reconciliation within David's Family**, showcasing the profound impact of Absalom's actions on the royal household and David's deep, conflicted longing for his son. The woman's parable, initiated by her plea in [2 Samuel 14:4](/2_samuel/14-4 "2 Samuel 14:4 - The Woman of Tekoah's Plea"), serves as a clever vehicle to address this familial rift without directly confronting the sensitive issue of Absalom's return.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Tekoah (Hebrew, _Teqoa'_):** A town located in the wilderness of Judah, approximately ten miles south of Jerusalem. It was notably the hometown of the prophet Amos ([Amos 1:1](/amos/1-1 "Amos 1:1 - Amos from Tekoa")). The mention of "the woman of Tekoah" implies a reputation for wisdom or a certain rustic shrewdness associated with the region, making her a fitting choice for Joab's intricate plan. Her origin lends credibility to her "wise" counsel.
* **Obeisance (Hebrew, _wattishthachaveh'_):** This is the Hithpael imperfect form of the verb _shachah_ (שָׁחָה), meaning "to bow down," "to prostrate oneself," or "to do homage." It describes an act of profound reverence, submission, or worship, whether directed towards God or human authority figures like kings. In this context, it emphasizes the woman's complete and utter submission to David's royal authority and her earnestness in seeking his intervention and favor. This physical posture was a standard and expected demonstration of respect when approaching a monarch.
* **Help (Hebrew, _hoshi'ah'_):** This is the Hiphil imperative form of the verb _yasha'_ (יָשַׁע), meaning "to save," "to deliver," or "to help." It is an urgent, direct command or plea for immediate assistance. By crying "Help, O king," the woman immediately frames her situation as a desperate crisis requiring the king's swift and decisive intervention, appealing directly to his role as the ultimate protector and arbiter of justice for his people.

#### Verse Breakdown
* **"And when the woman of Tekoah spake to the king":** This clause sets the scene, highlighting the direct engagement between the woman, a common citizen, and the highest authority in the land. It immediately signals the commencement of the carefully orchestrated encounter designed by Joab, emphasizing the woman's role as the mouthpiece for a strategic message.
* **"she fell on her face to the ground, and did obeisance":** This describes her physical posture, a customary and essential act of profound humility, submission, and reverence when approaching a monarch in the ancient Near East. This dramatic prostration underscores the gravity of her appeal and her complete acknowledgment of David's supreme authority, aiming to evoke his sympathy and attention.
* **"and said, Help, O king.":** Her opening words are a direct, urgent, and concise cry for immediate royal intervention. This simple yet powerful plea is designed to capture David's attention, establish the dire nature of her (fabricated) situation, and invoke his fundamental role as the ultimate judge and deliverer of his people. It is a calculated move to secure the king's ear and commitment before presenting her full, elaborate parable.

#### Literary Devices
The verse effectively employs several **literary devices**. **Dramatic Irony** is prominent, as the audience is privy to Joab's elaborate scheme and the woman's deceptive purpose, while King David remains unaware of the true intent behind her actions. This creates a tension between what is known by the reader and what is known by the character. **Foreshadowing** is subtly present; the woman's urgent plea for justice for a "son" indirectly prepares David for the real issue of Absalom, making her fabricated story a veiled mirror of his own family's crisis. Furthermore, the woman's extreme **Symbolism** in her prostration and plea represents the vulnerability of a petitioner before absolute power, and simultaneously, the king's ultimate authority and responsibility to dispense justice. Her actions are not merely functional but carry significant symbolic weight regarding the dynamics of power and petition.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The woman of Tekoah's approach to King David, marked by profound humility and an urgent cry for justice, resonates with broader biblical themes concerning the nature of authority, the pursuit of justice, and the power of supplication. While her immediate purpose was a strategic deception, her method of appeal—acknowledging the king's supreme authority and pleading for his intervention—reflects a common human experience of seeking help from those in power. The narrative implicitly affirms the king's divine mandate to administer justice and mercy, underscoring the theological principle that earthly rulers are often seen as God's representatives in maintaining order and righteousness. David's willingness to hear her plea, despite her low status, speaks to the biblical ideal of a just ruler who attends to the cries of the vulnerable, much like God Himself hears the prayers of His people.

* [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in God's Hand")
* [Psalm 72:1-4](/psalm/72-1-4 "Psalm 72:1-4 - A Prayer for the King's Justice")
* [1 Kings 3:16-28](/1_kings/3-16-28 "1 Kings 3:16-28 - Solomon's Wisdom in Judgment")

### REFLECTION AND APPLICATION
The woman of Tekoah's dramatic entrance and urgent plea offer profound insights into the dynamics of seeking help and approaching authority, whether human or divine. Her posture of humility, falling on her face, is a powerful visual reminder of the reverence and submission appropriate when appealing to one in a position of power. While her story was a strategic ruse, her method of communication—showing profound respect and clearly articulating a desperate need—is a timeless principle for effective advocacy. Spiritually, this can serve as a metaphor for how believers should approach God in prayer: with reverence, humility, and a clear articulation of our needs, trusting in His ultimate justice and mercy. It reminds us that God, our ultimate King and Judge, is attentive to the cries of His people, especially those who approach Him with a broken and contrite spirit. This passage also prompts us to consider our own roles as agents of justice and mercy in our communities, reflecting the character of the King we serve.

#### Questions for Reflection
* **How does the woman's posture of humility inform our approach to prayer or seeking help from others in authority?**
* **In what ways do we, like King David, bear the responsibility of dispensing justice and mercy in our spheres of influence?**
* **What can we learn about strategic communication from the woman of Tekoah, even if her immediate purpose was deceptive?**

### FAQ
**Why was a "wise woman" from Tekoah chosen for this task?**

Answer: The choice of a "wise woman" from Tekoah was strategic for several reasons. Tekoah was a town known for its wisdom, suggesting the woman possessed rhetorical skill, discernment, and the ability to craft a compelling narrative. A woman, particularly one presenting a personal tragedy, might also evoke greater sympathy and a sense of protective justice from the king than a male petitioner. Joab's selection highlights his understanding of human psychology and his desire to use a persuasive, indirect approach to influence David's decision regarding Absalom.

**Was the woman's deception morally justifiable?**

Answer: The biblical text reports the event without explicitly endorsing or condemning the deception. From a purely ethical standpoint, using a fabricated story to manipulate a king's decision raises moral questions. However, within the narrative, Joab's ultimate goal was to bring about reconciliation and healing for David's family and kingdom, which was fractured by Absalom's exile. The Bible often presents complex situations where characters employ questionable means to achieve what they perceive as a greater good. The focus of the narrative is less on the morality of the deception itself and more on its effectiveness in moving David's heart towards his son, Absalom, and the subsequent consequences of that decision.

**How does this event relate to David's character?**

Answer: This event highlights several aspects of David's character. It reveals his deep, though conflicted, longing for his exiled son, Absalom, a longing Joab shrewdly perceived ([2 Samuel 14:1](/2_samuel/14-1 "2 Samuel 14:1 - Joab's Awareness of David's Heart")). It also showcases David's commitment to his role as a just king, as he immediately attends to the woman's plea for justice. Furthermore, it demonstrates his susceptibility to clever persuasion, particularly when the argument, though veiled, aligns with his own suppressed desires. David's compassionate response to the woman's story ultimately paves the way for Absalom's return, revealing both his mercy and his paternal affection.

### CHRIST-CENTERED FULFILLMENT
The dramatic appeal of the woman of Tekoah to King David, a plea for justice and mercy delivered with profound humility, finds a profound Christ-centered fulfillment in the person and work of Jesus. David, as an earthly king and judge, foreshadows the ultimate King and Judge, Jesus Christ. Just as the woman approached David with a desperate cry for "Help, O king," humanity, burdened by sin and in need of salvation, approaches Jesus, the [King of kings and Lord of lords](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords"). Our approach to Him is not based on a fabricated story, but on the truth of our brokenness and His perfect righteousness. Jesus, unlike David, does not need to be subtly persuaded by a ruse; He is the embodiment of divine justice and mercy, always ready to hear the cries of those who come to Him. He invites all who are weary and burdened to [come to Him for rest](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary"). His "wisdom" is not a strategic deception but the very [truth that sets us free](/john/8-32 "John 8:32 - The Truth Will Set You Free"). We can approach His throne of grace with confidence, knowing that He is a merciful and faithful High Priest who intercedes for us ([Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approaching the Throne of Grace")). Ultimately, the reconciliation Joab sought for David's family points to the greater reconciliation Christ achieves, bringing humanity back into relationship with God through His ultimate sacrifice, making Him the perfect fulfillment of the just and merciful King.

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 Kings 6:26

And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.

2 Kings 6:28

And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow.

2 Samuel 1:2

It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and [so] it was, when he came to David, that he fell to the earth, and did obeisance.

1 Samuel 25:23

And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,

Job 29:12

Because I delivered the poor that cried, and the fatherless, and [him that had] none to help him.

Job 29:14

I put on righteousness, and it clothed me: my judgment [was] as a robe and a diadem.

1 Samuel 20:41

[And] as soon as the lad was gone, David arose out of [a place] toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.