TRV
Translation
King James Version
And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle.
Complete Jewish Bible
Yo'av asked the man who told him, "Here now, you saw it; so why didn't you strike him to the ground then and there? I would have had to give you ten pieces of silver and a belt besides."
Berean Standard Bible
“You just saw him!” Joab exclaimed. “Why did you not strike him to the ground right there? I would have given you ten shekels of silver and a warrior’s belt!”
American Standard Version
And Joab said unto the man that told him, And, behold, thou sawest it, and why didst thou not smite him there to the ground? and I would have given thee ten pieces of silver, and a girdle.
World English Bible Messianic
Joab said to the man who told him, “Behold, you saw it, and why didn’t you strike him there to the ground? I would have given you ten pieces of silver, and a sash.”
Geneva Bible (1599)
Then Ioab saide vnto the man that tolde him, And hast thou in deede seene? why then diddest thou not there smite him to the grounde, and I woulde haue giuen thee ten shekels of siluer, and a girdle?
Young's Literal Translation
And Joab saith to the man who is declaring it to him, `And lo, thou hast seen--and wherefore didst thou not smite him there to the earth--and on me to give to thee ten silverlings and one girdle?'
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Commentary on 2 Samuel 18 verses 9–18
9 ¶ And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away.
10 And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak.
11 And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle.
12 And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom.
13 Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me.
14 Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak.
15 And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him.
16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.
17 And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.
18 Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.
Here is Absalom quite at a loss, at his wit's end first, and then at his life's end. He that began the fight, big with the expectation of triumphing over David himself, with whom, if he had had him in his power, he would not have dealt gently, is now in the greatest consternation, when he meets the servants of David, Sa2 18:9. Though they were forbidden to meddle with him, he durst not look them in the face; but, finding they were near him, he clapped spurs to his mule and made the best of his way, through thick and thin, and so rode headlong upon his own destruction. Thus he that fleeth from the fear shall fall into the pit, and he that getteth up out of the pit shall be taken in the snare, Jer 48:44. David is inclined to spare him, but divine justice passes sentence upon him as a traitor, and sees it executed - that he hang by the neck, be caught alive, be embowelled, and his body dispose of disgracefully.
I. He is hanged by the neck. Riding furiously, neck or nothing, under the thick boughs of a great oak which hung low and had never been cropped, either the twisted branches, or some one forked bough of the oak, caught hold of his head, either by his neck, or, as some think, by his long hair, which had been so much his pride, and was now justly made a halter for him, and there he hung, so astonished that he could not use his hands to help himself or so entangled that his hands could not help him, but the more he struggled the more he was embarrassed. This set him up for a fair mark to the servants of David, and he had the terror and shame of seeing himself thus exposed, while he could do nothing for his own relief, neither fight nor fly. Observe concerning this, 1. That his mule went away from under him, as if glad to get clear of such a burden, and resign it to the ignominious tree. Thus the whole creation groans under the burden of man's corruption, but shall shortly be delivered from its load, Rom 8:21, Rom 8:22. 2. The he hung between heaven and earth, as unworthy of either, as abandoned of both; earth would not keep him, heaven would not take him, hell therefore opens her mouth to receive him. 3. That this was a very surprising unusual thing. It was fit that it should be so, his crime being so monstrous: if, in his flight, his mule had thrown him, and left him half-dead upon the ground, till the servants of David had come up and dispatched him, the same thing would have been done as effectually; but that would have been too common a fate for so uncommon a criminal. God will here, as in the case of those other rebels, Dathan and Abiram, create a new thing, that it may be understood how much this man has provoked the Lord, Num 16:29, Num 16:30. Absalom is here hung up, in terrorem - to frighten children from disobedience to their parents. See Pro 30:17.
II. He is caught alive by one of the servants of David, who goes directly and tells Joab in what posture he found that archrebel, Sa2 18:10. Thus was he set up for a spectacle, as well as a mark, that the righteous might see him and laugh at him (Psa 52:6), while he had this further vexation in his breast, that of all the friends he had courted and confided in, and thought he had sure in his interest, though he hung long enough to have been relieved, yet he had none at hand to disentangle him. Joab chides the man for not dispatching him (Sa2 18:11), telling him, if he had given that bold stroke, he would have rewarded him with ten half-crowns and a girdle, that is, a captain's commission, which perhaps was signified by the delivery of a belt or girdle; see Isa 22:21. But the man, though zealous enough against Absalom, justified himself in not doing it: "Dispatch him!" says he, "not for all the world: it would have cost my head: and thou thyself wast witness to the king's charge concerning him (Sa2 18:12), and, for all thy talk, wouldst have been my prosecutor if I had done it," Sa2 18:13. Those that love the treason hate the traitor. Joab could not deny this, nor blame the man for his caution, and therefore makes him no answer, but breaks off the discourse, under colour of haste (Sa2 18:14): I may not tarry thus with thee. Superiors should consider a reproof before they give it, lest they be ashamed of it afterwards, and find themselves unable to make it good.
III. He is (as I may say) embowelled and quartered, as traitors are, so pitifully mangled is he as he hangs there, and receives his death in such a manner as to see all its terrors and feel all its pain. 1. Joab throws three darts into his body, which put him, no doubt, to exquisite torment, while he is yet alive in the midst of the oak, Sa2 18:14. I know not whether Joab can be justified in this direct disobedience to the command of his sovereign; was this to deal gently with the young man? Would David have suffered him to do it if he had been upon the spot? Yet this may be said for him, that, while he broke the order of a too indulgent father, he did real service both to his king and country, and would have endangered welfare of both if he had not done it. Salus populi suprema lex - The safety of the people is the supreme law. 2. Joab's young men, ten of them, smite him, before he is dispatched, Sa2 18:15. They surrounded him, made a ring about him in triumph, and then smote him and slew him. So let all they enemies perish, O Lord! Joab hereupon sounds a retreat, Sa2 18:16. The danger is over, now that Absalom is slain; the people will soon return to their allegiance to David, and therefore no more blood shall be spilt; no prisoners are taken, to be tried as traitors and made examples; let every man return to his tent; they are all the king's subjects, all his good subjects again.
IV. His body is disposed of disgracefully (Sa2 18:17, Sa2 18:18): They cast it into a great pit in the wood; they would not bring it to his father (for that circumstance would but have added to his grief), nor would they preserve it to be buried, according to his order, but threw it into the next pit with indignation. Now where is the beauty he had been so proud of and for which he had been so much admired? Where are his aspiring projects, and the castles he had built in the air? His thoughts perish, and he with them. And, to signify how heavy his iniquity lay upon his bones, as the prophet speaks (Eze 32:27), they raised a great heap of stones upon him, to be a monument of his villany, and to signify that he ought to have been stoned as a rebellious son, Deu 21:21. Travelers say that the place is taken note of to this day, and that it is common for passengers to throw a stone to this heap, with words to this purport: Cursed be the memory of rebellious Absalom, and cursed for ever be all wicked children that rise up in rebellion against their parents. To aggravate the ignominy of Absalom's burial, the historian takes notice of a pillar he had erected in the valley of Kidron, near Jerusalem, to be a monument for himself, and keep his name in remembrance (Sa2 18:18), at the foot of which, it is probable, he designed to be buried. What foolish insignificant projects do proud men fill their heads with! And what care do many people take about the disposal of their bodies, when they are dead, that have no care at all what shall become of their precious souls! Absalom had three sons (Sa2 14:27), but, it seems, now he had none; God had taken them away by death; and justly is a rebellious son written childless. To make up the want, he erects this pillar for a memorial; yet in this also Providence crosses him, and a rude heap of stones shall be his monument, instead of this marble pillar. Thus those that exalt themselves shall be abased. His care was to have his name kept in remembrance, and it is so, to his everlasting dishonour. He could not be content in the obscurity of the rest of David's sons, of whom nothing is recorded but their names, but would be famous, and is therefore justly made for ever infamous. The pillar shall bear his name, but not to his credit; it was designed for Absalom's glory, but proved Absalom's folly.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 2 Samuel 18:11, Joab, King David's formidable commander, confronts a soldier who witnessed Absalom, David's rebellious son, caught helplessly in an oak tree during the decisive battle. Joab expresses profound exasperation that the man did not immediately strike Absalom down, offering a substantial reward of ten shekels of silver and a girdle for such a decisive act. This pivotal exchange vividly illuminates the stark contrast between Joab's ruthless military pragmatism and King David's conflicted, yet profound, desire to spare his son's life, setting the stage for the tragic climax of Absalom's rebellion and its devastating aftermath.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich with impactful literary devices that deepen its meaning and portray the characters' motivations. A prominent device is Rhetorical Question, powerfully exemplified by Joab's "why didst thou not smite him there to the ground?" This question is not a genuine inquiry for information but a potent expression of Joab's intense frustration, disbelief, and implicit condemnation of the soldier's inaction. It serves to highlight Joab's decisive and results-oriented character. There is also a strong element of Irony at play, as Joab, who would very shortly take it upon himself to kill Absalom, is here questioning another's failure to perform the very act he would execute. This underscores the moral complexities and high stakes of the situation, as well as Joab's willingness to personally bear the burden of a necessary, albeit unpopular, action. Furthermore, the verse employs Contrast by implicitly setting Joab's ruthless military pragmatism against the soldier's adherence to King David's compassionate command to spare Absalom, a fundamental tension that defines much of the narrative in 2 Samuel. Finally, the "girdle" offered as part of the reward functions as potent Symbolism, representing not merely material value but also honor, military readiness, or even a mark of favor and promotion, adding a layer of depth to Joab's calculated incentive.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse offers a stark and insightful glimpse into the profound complexities of human leadership, particularly when confronted with conflicting loyalties and moral imperatives. Joab's character, consistently portrayed as a formidable but morally ambiguous figure, embodies the ruthless pragmatism often deemed necessary for political and military survival in ancient monarchies. His willingness to disregard King David's explicit command for what he perceived as the greater good of the kingdom raises profound theological questions about the nature of obedience to authority, the pursuit of justice, and the perennial tension between personal compassion and public duty. The soldier's fear of David's wrath, despite Joab's tempting offer, powerfully highlights the immense weight of a king's word and the severe potential consequences of disobedience, even when a superior officer gives a contradictory order. Theologically, this passage prompts deep reflection on how divine will or higher moral principles might conflict with human expediency, challenging believers to discern true obedience in morally ambiguous situations.
REFLECTION AND APPLICATION
The intense exchange in 2 Samuel 18:11 invites us to deeply consider the moral dilemmas inherent in leadership, conflict, and the nature of obedience. It forces us to confront the profound tension between what is expedient or "necessary" for achieving a desired outcome and what is truly just, compassionate, or aligned with a higher authority. Joab's actions, while militarily effective in swiftly ending the rebellion, ultimately caused King David profound and enduring grief, and arguably sowed seeds of future discord within the royal court. This narrative challenges us to critically examine our own motivations when faced with difficult decisions: Do we prioritize immediate results at any cost, or do we strive to uphold principles of mercy, justice, and long-term relational health, even when such an approach seems personally costly or inefficient? The soldier's hesitation, born of a commendable fear of the king's direct command, reminds us that true obedience is not always easy and often requires profound courage to resist immediate pressure from those in direct authority when it conflicts with a higher, more righteous directive. Ultimately, this passage teaches us that the consequences of rebellion are often tragically far-reaching, impacting not only the rebel but all those connected, and that genuine, lasting peace is rarely achieved through ruthless expediency alone.
Questions for Reflection
FAQ
Why didn't the man kill Absalom, despite seeing him vulnerable?
Answer: The man explicitly stated his reason in the preceding verses (2 Samuel 18:12-13). He feared King David's wrath. David had given a clear and emphatic command to all his commanders, including Joab, to "deal gently for my sake with the young man, even with Absalom" 2 Samuel 18:5. The soldier knew that if he had killed Absalom, David would have held him personally accountable and likely put him to death, regardless of Joab's approval or potential reward. He prioritized obedience to the king's direct and solemn order over Joab's implied expectation and tempting offer.
Was "ten shekels of silver" a lot of money in ancient Israel?
Answer: Yes, "ten shekels of silver" was a respectable and significant sum in ancient Israel. While it would not have made someone immensely wealthy, it was certainly a tempting incentive for a common soldier. For a typical laborer, this amount could represent several months' wages, making it a substantial reward for a single, decisive act. This indicates the high value Joab placed on the swift and unequivocal elimination of Absalom as a means to decisively end the rebellion.
What was the significance of the "girdle" in Joab's offer?
Answer: The "girdle" (or belt) was both a practical and highly symbolic item in ancient culture. Practically, it was essential for holding up garments, especially during physical activity or battle, hence the phrase "girding up one's loins" to signify preparation for action. Symbolically, a girdle could represent strength, readiness, honor, or even a mark of office or favor. Offering a girdle alongside silver suggested that the reward was not merely monetary but also carried significant symbolic weight, perhaps implying recognition, a promotion in rank, or a sign of Joab's personal favor for performing such a critical and dangerous deed.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Absalom's rebellion and death, culminating in Joab's ruthless pragmatism, finds profound Christ-centered fulfillment in the ultimate story of humanity's rebellion against God and His redemptive solution. Absalom's rebellion against his father David, leading to his entanglement and death, serves as a stark earthly parallel to humanity's universal rebellion against our Heavenly Father. This rebellion has left us entangled in the devastating consequences of sin, ultimately leading to spiritual death and separation from God Romans 6:23. Just as Joab sought a decisive, albeit brutal, end to the rebellion, God, in His infinite wisdom and boundless love, provided the ultimate, decisive solution to humanity's sin problem. However, unlike Joab's expedient act of judgment on the rebel, God's solution was not through a ruthless act of judgment on humanity, but through the compassionate and self-sacrificial offering of His own Son.
While David grieved deeply for his rebellious son, God, in His perfect justice and boundless mercy, did not spare His own Son, Jesus Christ, from the entanglement and consequence of sin. Instead, He allowed Jesus to be "smitten" and "cut off" for our transgressions, bearing the full weight of humanity's rebellion Isaiah 53:5. The "reward" for this ultimate act of obedience and sacrifice was not silver and a girdle, but the glorious reconciliation of humanity to God 2 Corinthians 5:21. Jesus, the true Lamb of God, took away the sin of the world, offering Himself as the perfect, once-for-all sacrifice where "without the shedding of blood there is no forgiveness of sins" Hebrews 9:22. Thus, the tension between justice and mercy, so evident in David's court, is perfectly resolved in Christ's atoning work on the cross, where God's righteous wrath against sin was fully satisfied, and His boundless love for humanity was perfectly displayed, reconciling all things to Himself through the blood of His cross Colossians 1:19-20. This divine solution, unlike Joab's, brings not merely political stability but eternal peace, spiritual restoration, and everlasting life for all who believe John 3:16.