2 Samuel 14:5

KJV

And the king said unto her, What aileth thee? And she answered, I [am] indeed a widow woman, and mine husband is dead.

KJV (with Strong's)

And the king {H4428} said {H559} unto her, What aileth thee? And she answered {H559}, I am indeed {H61} a widow {H490} woman {H802}, and mine husband {H376} is dead {H4191}.

Complete Jewish Bible

The king said to her, "What's the trouble?"She answered, "I'm a widow. After my husband died,

Berean Standard Bible

“What troubles you?” the king asked her. “Indeed,” she said, “I am a widow, for my husband is dead.

American Standard Version

And the king said unto her, What aileth thee? And she answered, Of a truth I am a widow, and my husband is dead.

Commentary

### SUMMARY
2 Samuel 14:5 marks the strategic opening of the "wise woman of Tekoah's" fabricated plea to King David. Approaching him in a state of feigned distress, her declaration that she is a widow whose husband is dead immediately elicits David's compassionate inquiry, "What aileth thee?" This verse skillfully establishes her vulnerability and sets the stage for her elaborate parable, which is designed by Joab to subtly prepare David for the return of his exiled son, Absalom.

### CONTEXT
* **Literary Context:** This verse is the pivotal entry point for the "wise woman of Tekoah," a figure carefully orchestrated by Joab, King David's shrewd commander, to manipulate David's emotions and principles. Following Absalom's murder of Amnon and his subsequent three-year exile in Geshur, David longs for his son's return but is bound by the demands of justice. [2 Samuel 14:1-3](/2_samuel/14-1 "2 Samuel 14:1-3 - Joab's Plan to Bring Absalom Home") details Joab's instructions to the woman, providing her with a script designed to appeal to David's sense of royal duty and compassion. Her feigned distress and immediate declaration of widowhood in [2 Samuel 14:5](/2_samuel/14-5 "2 Samuel 14:5 - The Woman of Tekoah's Plea") are the calculated first steps in a longer, allegorical narrative intended to mirror David's own dilemma regarding Absalom, ultimately paving the way for the prince's reconciliation with his father.
* **Historical & Cultural Context:** In ancient Israel, widows occupied a particularly vulnerable position within society. Lacking the traditional male protector and provider, they were often susceptible to economic hardship and exploitation. Mosaic Law and prophetic tradition frequently emphasize the community's responsibility to care for widows, orphans, and sojourners, reflecting God's own character as a defender of the defenseless (e.g., [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Vulnerable")). Kings, as God's appointed representatives, were expected to uphold justice and protect the marginalized. David's immediate and empathetic question, "What aileth thee?", aligns with this expectation, demonstrating his perceived role as a just and accessible ruler. The woman's strategic use of her status as a widow leverages this deeply ingrained cultural understanding of vulnerability and the king's obligation.
* **Key Themes:** The encounter in [2 Samuel 14:5](/2_samuel/14-5 "2 Samuel 14:5 - The Woman of Tekoah's Strategic Appeal") introduces several prominent themes. Firstly, **Compassion and Royal Duty** are highlighted by David's immediate concern for the distressed woman, underscoring the ideal of a king who cares for his subjects, particularly the vulnerable. Secondly, the **Vulnerability of Widows** is a central element, as the woman's declaration immediately evokes sympathy and a sense of moral obligation in David, tapping into a deeply rooted biblical concern for the marginalized, as seen in passages like [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God, Defender of Widows"). Lastly, the narrative is steeped in **Strategic Persuasion and Deception**. The entire interaction is a carefully constructed ruse by Joab, executed by the woman, to manipulate David's emotions and ethical framework, showcasing the political cunning and indirect methods often employed in the Davidic court to achieve desired outcomes.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"aileth" (Hebrew, _mah-lakh'_):** The KJV translates the Hebrew `מַה־לָּךְ` (mah-lakh), which literally means "What is to you?" or "What is for you?" This is a direct, empathetic, and open-ended inquiry, indicating David's immediate concern and willingness to hear the woman's complaint or distress. It signifies an invitation to share her burden, setting a compassionate tone for the ensuing conversation.
* **"widow woman" (Hebrew, _ishshah almanah'_):** The phrase `אִשָּׁה אַלְמָנָה` (ishshah almanah) specifically denotes a woman whose husband has died. In ancient Israelite society, this status carried significant social and economic implications, often signifying extreme vulnerability, lack of protection, and potential destitution. By immediately identifying herself as a "widow woman," the woman of Tekoah strategically positions herself as one deserving of immediate royal attention, compassion, and justice, leveraging a deeply ingrained cultural and religious imperative to care for such individuals.

#### Verse Breakdown
* **"And the king said unto her, What aileth thee?":** This opening clause reveals David's character as a ruler who is accessible and attentive to the cries of his people, particularly those who appear to be in distress. His question is not dismissive but invites the woman to articulate her problem, signaling his readiness to intervene and provide justice or aid. This immediate, compassionate response is precisely what Joab anticipated and exploited for his plan.
* **"And she answered, I [am] indeed a widow woman, and mine husband is dead.":** The woman's response is a carefully calculated and strategic opening. By stating her status as a widow and confirming her husband's death, she immediately establishes a position of vulnerability and helplessness. This declaration is designed to evoke maximum sympathy and moral obligation from the king, setting the foundation for the elaborate, fabricated story she is about to tell, which will serve as a veiled argument for Absalom's return.

#### Literary Devices
The passage employs several potent literary devices. **Dramatic Irony** is prominent, as the audience is privy to Joab's plan and the woman's deception, while David remains unaware that her distress and story are entirely fabricated to manipulate him. This creates tension and highlights David's unsuspecting nature. The woman's initial declaration also utilizes **Pathos**, an appeal to emotion, by immediately establishing her vulnerable status as a widow, a figure traditionally deserving of compassion and protection in Israelite society. Furthermore, the entire interaction functions as a **Parable** or **Fable** within the larger narrative, where the woman's hypothetical case serves as an allegorical representation of David's real-life dilemma concerning Absalom, designed to guide him towards a specific decision without direct confrontation. The woman's performance also exhibits elements of **Foreshadowing**, as her plea for justice for her "remaining son" subtly prefigures the plea for Absalom's return.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while embedded in a narrative of political maneuvering, touches upon profound theological themes. It underscores God's consistent concern for the vulnerable and marginalized, a theme woven throughout Scripture. David's immediate compassion, though manipulated, reflects an ideal of righteous leadership that mirrors God's own character as a defender of the weak. However, the use of deception, even for a seemingly noble cause like family reconciliation, raises ethical questions about means justifying ends, prompting reflection on the integrity of communication and the potential for good intentions to be pursued through questionable methods. Ultimately, the narrative reminds us that even within human schemes and political intrigue, God's overarching purposes for His kingdom and His people continue to unfold.

* [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable")
* [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God, Defender of Widows")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice for the Oppressed")

### REFLECTION AND APPLICATION
David's immediate and compassionate response to the woman's feigned distress serves as a powerful reminder for leaders and individuals alike regarding the importance of active listening and genuine concern for those who appear vulnerable or in need. While the woman's story was a ruse, the principle of responding with empathy to perceived suffering remains a vital aspect of righteous living and leadership. For believers, this passage encourages us to cultivate a heart sensitive to the cries of the marginalized in our communities, to be quick to listen, and to seek justice for the oppressed, just as God Himself champions the cause of the widow and the fatherless. However, the broader narrative also challenges us to exercise discernment, recognizing that not all pleas are genuine, and to consider the ethical implications of using deceptive means, even when driven by seemingly good intentions. It calls us to reflect on how we navigate complex relational and ethical dilemmas, striving for both compassion and integrity.

#### Questions for Reflection
* **How does David's initial response challenge or affirm your understanding of compassionate leadership?**
* **In what ways can we, like the woman of Tekoah, be tempted to use strategic (or even deceptive) means to achieve a desired outcome, and what are the ethical implications?**
* **How does this passage encourage us to discern between genuine need and manipulation, while still maintaining a compassionate heart?**
* **What does this narrative teach us about the tension between justice and mercy, particularly in difficult family or community situations?**

### FAQ
**Why did Joab choose a "wise woman" from Tekoah for this mission?**

Answer: Joab likely chose a "wise woman" (Hebrew: `חֲכָמָה`, `chakhamah`) because such individuals were known for their discernment, eloquence, and ability to present arguments persuasively and subtly. Tekoah, a town south of Jerusalem, may have been chosen for its perceived neutrality or because it was known for producing such figures. The woman's wisdom allowed her to craft and deliver a compelling, allegorical narrative that could skillfully navigate David's emotional and judicial sensibilities without directly confronting him about Absalom. Her gender also made her less threatening and more likely to evoke compassion from the king.

**Was the woman's deception justified, given her goal of family reconciliation?**

Answer: From a purely pragmatic standpoint, the deception was effective in achieving Joab's immediate goal of bringing Absalom back to Jerusalem. However, from a moral and theological perspective, the use of deception, even for a seemingly good cause like family reconciliation, is ethically problematic. The Bible generally condemns lying and deceit (e.g., [Proverbs 12:22](/proverbs/12-22 "Proverbs 12:22 - Lying Lips are an Abomination")). While the outcome was desired, the means employed bypassed direct communication and honest dealing, ultimately contributing to a pattern of manipulation within David's court that had long-term negative consequences for his family and kingdom.

**What does this verse tell us about King David's character?**

Answer: This verse initially portrays David as a compassionate and accessible king, willing to hear the pleas of his subjects, particularly the vulnerable. His immediate question, "What aileth thee?", demonstrates a genuine concern and a sense of royal duty to dispense justice and provide aid. This aligns with the biblical ideal of a righteous ruler. However, the narrative also subtly reveals his susceptibility to emotional appeals and his eventual willingness to be swayed by indirect means, highlighting both his strengths and vulnerabilities as a leader and father.

### CHRIST-CENTERED FULFILLMENT
While 2 Samuel 14:5 describes a human king's compassion, albeit one manipulated by a strategic ruse, it points forward to the ultimate King, Jesus Christ, whose compassion is perfect, untainted by deception, and infinitely effective. David's immediate inquiry into the woman's distress foreshadows Christ's profound empathy for all who suffer, particularly the marginalized and vulnerable. Jesus consistently demonstrated a heart for the "widow woman," not just in parables (e.g., [the widow's mite in Mark 12:41-44](/mark/12-41-44 "Mark 12:41-44 - The Widow's Offering")), but in tangible acts of compassion, such as raising the widow's son from the dead in [Luke 7:11-17](/luke/7-11-17 "Luke 7:11-17 - Jesus Raises the Widow's Son"). Unlike David, who was swayed by a crafted narrative, Jesus perfectly discerned the true needs and hearts of those He encountered, offering genuine healing and reconciliation. The underlying theme of reconciliation, however flawed in Absalom's case, finds its glorious fulfillment in Christ, who, through His sacrifice, perfectly reconciles humanity to God, not through cunning or manipulation, but through truth and grace, becoming our ultimate [High Priest who sympathizes with our weaknesses](/hebrews/4-15 "Hebrews 4:15 - Our Sympathetic High Priest").

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

Judges 9:8

The trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, Reign thou over us.

Judges 9:15

And the bramble said unto the trees, If in truth ye anoint me king over you, [then] come [and] put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

2 Samuel 12:1

¶ And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.

2 Samuel 12:3

But the poor [man] had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.