2 Samuel 14:9

KJV

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.

KJV (with Strong's)

And the woman {H802} of Tekoah {H8621} said {H559} unto the king {H4428}, My lord {H113}, O king {H4428}, the iniquity {H5771} be on me, and on my father's {H1} house {H1004}: and the king {H4428} and his throne {H3678} be guiltless {H5355}.

Complete Jewish Bible

The woman of T'koa said to the king, "My lord, king, let the guilt be on me and my father's family; the king and his throne be guiltless."

Berean Standard Bible

But the woman of Tekoa said to the king, “My lord the king, may any blame be on me and on my father’s house, and may the king and his throne be guiltless.”

American Standard Version

And the woman of Tekoa 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.

Commentary

### SUMMARY
In 2 Samuel 14:9, the wise woman of Tekoah, acting on behalf of Joab, addresses King David with a carefully crafted plea designed to secure the return of his banished son, Absalom. Her declaration, "My lord, O king, the iniquity [be] on me, and on my father's house: and the king and his throne [be] guiltless," is a strategic rhetorical move. By offering to personally bear any perceived guilt or negative consequences associated with her petition, she seeks to reassure David and free him from any moral or political culpability should he grant her unusual request, thereby paving the way for a merciful judgment that mirrors his own dilemma concerning Absalom.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within a larger narrative arc in 2 Samuel, specifically following Absalom's flight to Geshur after murdering his half-brother Amnon for the rape of Tamar [2 Samuel 13:28](/2_samuel/13-28 "2 Samuel 13:28 - Absalom Murders Amnon"). King David, though deeply grieved by Amnon's death, also harbored a longing for Absalom's return [2 Samuel 13:39](/2_samuel/13-39 "2 Samuel 13:39 - David's Longing for Absalom"). Recognizing this tension between David's justice and his paternal affection, Joab, David's shrewd commander, orchestrates a plan to bring Absalom back. He employs a "wise woman" from Tekoah to present a hypothetical case to David, one that subtly mirrors the king's own predicament regarding Absalom. The woman's elaborate parable, culminating in this verse, is designed to elicit a judgment from David that can then be applied to Absalom's situation, thereby softening the king's stance and providing a path for reconciliation.
* **Historical & Cultural Context:** The setting is the monarchy of ancient Israel, where the king served not only as a military and political leader but also as the supreme judge and a figure embodying divine justice. The concept of "iniquity" (Hebrew: *'avon*) carried significant weight, encompassing sin, guilt, and the punishment due. For a king to be "guiltless" (*naqi*) was paramount to his legitimacy and the stability of his reign; any perceived moral stain could undermine his authority and even invite divine judgment upon the nation. The use of a "wise woman" from Tekoah is significant, as Tekoah was known for its wise inhabitants (cf. [Jeremiah 6:1](/jeremiah/6-1 "Jeremiah 6:1 - Tekoa as a Place of Wisdom")). Such women often served as mediators or counselors, possessing rhetorical skill and discernment. Her willingness to take the "iniquity" upon herself reflects a profound understanding of the king's moral burden and a strategic attempt to alleviate it, a common rhetorical device in ancient Near Eastern appeals to authority.
* **Key Themes:** The passage powerfully illustrates several key themes prevalent in the book of Samuel. **Intercession and advocacy** are central, as the woman of Tekoah acts as a skilled intermediary, pleading a case designed to influence the king's judgment. Her rhetorical offer to bear the "iniquity" highlights the theme of **vicarious responsibility**, albeit a performative one, aiming to clear the path for a desired outcome. This also touches upon the **nature of justice and mercy** in kingship, as David grapples with the tension between upholding the law (punishing Absalom for murder) and extending compassion (restoring his son). The narrative also underscores the **power of persuasion and wisdom**, demonstrated by Joab's cunning plan and the woman's eloquent execution, revealing how political maneuvering and strategic communication could influence even the most powerful rulers in ancient Israel.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Iniquity (Hebrew, _‘avon'_):** This term (עָוֹן) refers to perversity, guilt, or punishment for wrongdoing. It denotes not merely an act of sin, but the crookedness or distortion of character that leads to it, and crucially, the culpability and consequences that follow. By stating "the iniquity [be] on me," the woman is offering to accept the full burden of moral responsibility and any resulting divine or legal repercussions for the king's decision, effectively attempting to absolve David of any blame.
* **Guiltless (Hebrew, _naqi'_):** The Hebrew word (נָקִי) means "clean," "innocent," "free from punishment," or "acquitted." It signifies a state of being morally pure and legally unblemished. The woman's plea is designed to ensure that David's character, his judicial integrity, and the sanctity of his throne remain untarnished, even if he were to make a decision that might otherwise be seen as compromising or controversial.

#### Verse Breakdown
* **"And the woman of Tekoah said unto the king, My lord, O king":** This opening establishes the speaker and her respectful address to King David. The repetition of "O king" emphasizes her deference and the gravity of her appeal. It sets a tone of humility and submission, essential for a commoner approaching a monarch with an unusual request.
* **"the iniquity [be] on me, and on my father's house":** This is the core of her rhetorical strategy. She is offering to personally and corporately (including her family) bear the responsibility and consequences for any perceived wrong or moral compromise that might arise from the king's favorable judgment. This is a powerful, albeit manipulative, gesture designed to remove any moral impediment or fear of divine retribution from David's mind.
* **"and the king and his throne [be] guiltless":** This clause articulates the desired outcome of her offer. By taking the "iniquity" upon herself, she aims to ensure that David, as the supreme judge and embodiment of justice, remains morally pure and free from blame. The mention of "his throne" extends this guiltlessness to his reign and dynasty, emphasizing the political and theological implications of his decisions. This reassures David that granting her request will not compromise his integrity or the stability of his kingdom.

#### Literary Devices
The verse employs several significant literary devices. The most prominent is **Rhetorical Appeal**, where the woman's statement is not a literal offer to take on sin, but a persuasive tactic designed to manipulate David's conscience and sense of responsibility. Her declaration functions as a form of **Intercession**, as she stands between the king and a difficult decision, attempting to clear the moral path for him. There is also a subtle **Irony** at play, as the woman's fabricated scenario is meant to absolve David of guilt in a hypothetical case, while the real-life situation with Absalom is fraught with genuine guilt and the need for true atonement. Finally, the phrase "his throne" functions as a **Metonymy**, where the physical throne represents the king's authority, his reign, and the stability of his dynasty, emphasizing the far-reaching implications of his judicial decisions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The woman of Tekoah's rhetorical offer to bear "iniquity" for the king and his throne touches upon profound theological themes of responsibility, intercession, and the transfer of guilt. While her act is a strategic human maneuver, it echoes the deeper biblical principle of one bearing the consequences for another, a concept that finds its ultimate expression in divine atonement. It highlights the ancient Israelite understanding that sin incurs a debt and that justice demands accountability, yet also leaves room for mercy and a path to reconciliation, often facilitated by an intermediary. This passage, therefore, serves as a human illustration of a concept that points to a greater divine reality, where the perfect intercessor bears the ultimate burden.

* [Isaiah 53:4-6](/isaiah/53-4 "Isaiah 53:4-6 - The Suffering Servant Bears Our Griefs")
* [Galatians 6:2](/galatians/6-2 "Galatians 6:2 - Bearing One Another's Burdens")
* [Romans 8:33-34](/romans/8-33 "Romans 8:33-34 - God Justifies His Elect")

### REFLECTION AND APPLICATION
This verse, though embedded in a story of political intrigue, offers valuable insights into the dynamics of responsibility, persuasion, and the human desire for moral clarity. The woman's willingness to rhetorically "take on" the iniquity for the king reminds us of the profound impact of intercession and advocacy in our own lives, whether for individuals or for causes. It challenges us to consider what burdens we might be called to bear, figuratively or literally, for the sake of others or for the advancement of justice and reconciliation. Furthermore, the king's concern for his "guiltlessness" and the sanctity of his "throne" speaks to the universal human desire for integrity and a clear conscience, especially in positions of authority. It encourages us to strive for moral uprightness in our own spheres of influence, understanding that our decisions have ripple effects, and to seek wisdom in navigating complex ethical dilemmas, always aiming for outcomes that honor truth and foster healing.

#### Questions for Reflection
* **How does the woman of Tekoah's rhetorical offer to bear "iniquity" challenge or affirm your understanding of responsibility and intercession for others?**
* **In what ways do you see the tension between justice and mercy playing out in your own life or in society, similar to David's dilemma?**
* **What does "guiltlessness" mean for you personally, and how do you strive to maintain integrity in your actions and decisions?**

### FAQ

**What was the "iniquity" the woman of Tekoah was offering to bear?**

Answer: The "iniquity" (Hebrew: *'avon*) the woman offered to bear was not a literal sin she had committed, but rather any perceived moral or legal culpability that might fall upon King David or his throne if he were to grant her request. Her fabricated story, designed to mirror David's dilemma with Absalom, aimed to elicit a judgment of mercy. By offering to take the "iniquity" upon herself and her family, she was rhetorically absolving David of any potential blame, public criticism, or divine judgment that might arise from a decision to show mercy in a case that otherwise demanded strict justice (like the murder Absalom committed in [2 Samuel 13:28](/2_samuel/13-28 "2 Samuel 13:28 - Absalom Murders Amnon")). It was a strategic move to clear David's conscience and protect his reputation and the legitimacy of his rule.

### CHRIST-CENTERED FULFILLMENT
The woman of Tekoah's rhetorical offer to take the "iniquity" upon herself, so that the king and his throne might be "guiltless," serves as a poignant, albeit imperfect, shadow of the ultimate Christ-centered fulfillment. In her plea, we see a human attempt to transfer blame and absorb consequence to facilitate reconciliation. This foreshadows the divine reality of Jesus Christ, who, unlike the woman's rhetorical offer, genuinely and actually took upon Himself the iniquity of humanity. As the Lamb of God [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), Jesus bore the full weight of our sin and its consequences on the cross [Isaiah 53:6](/isaiah/53-6 "Isaiah 53:6 - The Lord Laid on Him the Iniquity of Us All"), making atonement for us. Through His sacrificial death, He became sin for us, "so that in him we might become the righteousness of God" [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us"). His perfect sacrifice ensures that God, the ultimate King, remains perfectly just, while simultaneously making us, the guilty, "guiltless" and reconciled to Him [Romans 5:8-10](/romans/5-8 "Romans 5:8-10 - God Demonstrates His Love"). Thus, the woman's strategic, human intercession points to the divine, redemptive intercession of Christ, who truly bore our iniquity so that we might stand righteous before the throne of God.

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

1 Samuel 25:24

And fell at his feet, and said, Upon me, my lord, [upon] me [let this] iniquity [be]: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.

1 Kings 2:33

Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD.

Matthew 27:25

Then answered all the people, and said, His blood [be] on us, and on our children.

Genesis 27:13

And his mother said unto him, Upon me [be] thy curse, my son: only obey my voice, and go fetch me [them].

Deuteronomy 21:1

¶ If [one] be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, [and] it be not known who hath slain him:

Deuteronomy 21:9

So shalt thou put away the [guilt of] innocent blood from among you, when thou shalt do [that which is] right in the sight of the LORD.

2 Samuel 3:28

And afterward when David heard [it], he said, I and my kingdom [are] guiltless before the LORD for ever from the blood of Abner the son of Ner: