TRV
Translation
King James Version
And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.
Complete Jewish Bible
Yo'av sounded the shofar, and the people returned from pursuing Isra'el, because Yo'av held back the troops.
Berean Standard Bible
Then Joab blew the ram’s horn, and the troops broke off their pursuit of Israel because Joab had restrained them.
American Standard Version
And Joab blew the trumpet, and the people returned from pursuing after Israel; for Joab held back the people.
World English Bible Messianic
Joab blew the shofar, and the people returned from pursuing after Israel; for Joab held back the people.
Geneva Bible (1599)
Then Ioab blewe the trumpet, and the people returned from pursuing after Israel: for Ioab helde backe the people.
Young's Literal Translation
And Joab bloweth with a trumpet, and the people turneth back from pursuing after Israel, for Joab hath kept back the people;
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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
2 Samuel 18:16 marks the pivotal moment signaling the decisive conclusion of Absalom's rebellion. Following the death of Absalom, Joab, King David's chief commander, issues a definitive trumpet blast, effectively halting the pursuit of the fleeing Israelite rebels. This strategic action underscores Joab's pragmatic leadership and military authority, prioritizing the swift cessation of civil war and the prevention of further internecine bloodshed over prolonged vengeance, thereby initiating the difficult process of national healing.
CONTEXT
Literary Context: This verse is situated at the dramatic climax of Absalom's rebellion against his father, King David, a conflict meticulously detailed across 2 Samuel chapters 15-18. The preceding narrative describes the fierce battle in the forest of Ephraim, where David's forces secured a resounding victory. Crucially, just prior to this verse, Absalom, despite David's explicit and compassionate command to "deal gently for my sake with the young man Absalom" 2 Samuel 18:5, has been killed by Joab and his armor-bearers 2 Samuel 18:14-15. While Absalom's death was the turning point, David's loyalists were still actively pursuing and slaughtering the remaining rebel forces. Joab's action in verse 16 is thus a direct, immediate, and authoritative response to Absalom's demise, serving as the official signal to cease hostilities and prevent a more extensive and devastating massacre of fellow Israelites.
Historical & Cultural Context: In ancient Israelite society and warfare, the sounding of the shofar (ram's horn) was a multifaceted and critically important form of communication. Its piercing blast served various purposes: summoning the assembly for religious or civic duties, announcing new moons and feasts, signaling the commencement of battle, rallying scattered troops, or, as powerfully demonstrated in this instance, signaling a recall or the definitive cessation of hostilities. The shofar's sound was unmistakable, carrying immense authority, often imbued with a sense of divine command. The conflict itself was a brutal civil war, a profoundly traumatic event where "brother fought against brother," resulting in immense loss of life and national division. Joab, as David's seasoned and often ruthless military commander, keenly understood the devastating long-term consequences of prolonged internal strife. His decision to abruptly end the pursuit reflects a pragmatic military strategy aimed at restoring national stability as swiftly as possible, even if it meant overriding the emotional directives of the grieving king.
Key Themes: This verse powerfully illuminates several significant themes within the broader narrative. Firstly, Military Authority and Control is vividly demonstrated in Joab's absolute command over the troops. Despite David's emotional attachment to Absalom and his explicit wish to spare him, Joab, acting as the supreme military commander, exercised the decisive authority to halt the pursuit. This highlights the critical role of decisive leadership in military operations, not only in initiating conflict but, perhaps more crucially, in knowing when and how to bring it to an end. Secondly, The End of Conflict and Restoration of Order is powerfully symbolized by the trumpet blast. With Absalom, the primary instigator and embodiment of the rebellion, now dead, the very cause of the conflict was eliminated, rendering further bloodshed unnecessary. This action prevented a more extensive slaughter of fellow Israelites, laying the essential groundwork for the arduous process of national healing and reunification. Finally, Pragmatism in Leadership is a dominant and recurring theme throughout Joab's character arc. His actions in this chapter, though controversial given his direct disobedience to David regarding Absalom's life 2 Samuel 18:5, were undeniably pragmatic. He understood that prolonging the pursuit would only lead to more casualties and prolong the nation's internal strife. His immediate goal was to restore order and stability, a stark contrast to David's profound and incapacitating grief that would soon follow 2 Samuel 18:33.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Symbolism through the prominent use of the trumpet (shofar). Typically associated with the call to battle, divine pronouncements, or the rallying of troops, the shofar here symbolizes the unexpected yet decisive end of conflict. Its blast, which might have previously signaled a charge, now signals peace and recall, marking a dramatic and immediate shift in the narrative's trajectory. There is also a profound element of Contrast or Irony in Joab's actions. While King David, the sovereign, was emotionally driven to spare Absalom, Joab's pragmatic, ruthless, and ultimately disobedient decision to kill Absalom 2 Samuel 18:14-15 directly creates the opportunity to end the war and save countless more Israelite lives. This contrasts the king's profound personal grief with the commander's strategic realism and military necessity. This swift cessation of hostilities also serves as a form of Foreshadowing, indicating the imminent end of the rebellion and the challenging, sorrow-laden process of restoring David's kingdom, a restoration overshadowed by profound personal loss and moral ambiguity.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though seemingly a straightforward military report, carries profound theological weight, particularly concerning the nature of leadership, the cessation of conflict, and the complex tension between justice and mercy. Joab's action, while morally ambiguous given his direct disobedience to David's command, highlights a pragmatic truth often seen in human affairs: sometimes, decisive and even harsh actions are deemed necessary to prevent greater harm and restore order. It raises challenging questions about the cost of peace and the wisdom of knowing when to cease hostilities, even when emotions run high or the desire for retribution is strong. Theologically, it reminds us that God often works through complex human decisions and the actions of flawed leaders, like Joab, to bring about His broader purposes of order, stability, and the preservation of His people, even if the means are not always ideal.
REFLECTION AND APPLICATION
2 Samuel 18:16 offers a powerful and often uncomfortable lesson in discerning the right time to end a conflict. While there are indeed righteous causes worth fighting for, wisdom, guided by spiritual insight, dictates when to cease hostilities and begin the arduous, often painful, process of healing and reconciliation. Joab's act, though born of military pragmatism rather than spiritual discernment, underscores the importance of decisive leadership in bringing about peace. In our own lives, whether navigating personal relationships, professional environments, or communal disputes, there comes a critical point when continuing a "battle" becomes counterproductive, leading to more harm than good, and perpetuating cycles of bitterness. This verse challenges us to consider when holding back, exercising restraint, and actively working to end strife—even when emotions are high, or we feel entirely justified in continuing—is the most courageous, compassionate, and ultimately beneficial path. It calls us to seek not merely victory, but genuine peace, reconciliation, and the restoration of brokenness.
Questions for Reflection
FAQ
Why did Joab blow the trumpet if David wanted Absalom spared?
Answer: Joab, as King David's seasoned and often ruthless military commander, understood that the rebellion's true and definitive end hinged on the death of its leader, Absalom. David's command to "deal gently for my sake with the young man Absalom" 2 Samuel 18:5 was an emotional plea from a grieving father, but militarily, it was impractical and potentially catastrophic for the stability of the kingdom. Joab prioritized the survival and restoration of the kingdom over David's personal sentiments. By killing Absalom and immediately halting the pursuit of the remaining rebels, Joab prevented further bloodshed among fellow Israelites, effectively ending the civil war and restoring a semblance of order, even if it meant defying the king's wishes in that specific, critical regard. His action was a cold, calculated military necessity.
What was the significance of the shofar in ancient Israelite warfare?
Answer: The shofar, or ram's horn, was a highly significant and versatile instrument in ancient Israelite culture and warfare. It was used for a variety of purposes: summoning assemblies for religious or civic gatherings (e.g., Numbers 10:2), announcing new moons and feasts (e.g., Psalm 81:3), and most notably, in warfare. In battle, it could signal the start of an attack (e.g., Judges 7:18), a charge, or, as powerfully seen in 2 Samuel 18:16, a recall or the definitive cessation of hostilities. Its loud, piercing sound carried immense authority and was often associated with divine command and presence, as famously demonstrated in the miraculous battle of Jericho Joshua 6:4-5. Joab's use of it here was a clear, unmistakable, and authoritative signal of command, bringing an immediate end to the fighting.
CHRIST-CENTERED FULFILLMENT
While Joab's action in 2 Samuel 18:16 was a pragmatic, even ruthless, military decision aimed at bringing a swift end to a devastating civil war and preventing further bloodshed among Israelites, it subtly yet profoundly points to the ultimate cessation of a far greater conflict through the redemptive work of Jesus Christ. Joab, a flawed human commander, brought a temporary and costly peace through the death of one man (Absalom) and the immediate cessation of physical violence. In stark contrast, Christ, the perfect Commander and the true Prince of Peace, brought eternal reconciliation and an end to the cosmic war against sin, death, and the powers of darkness, not by commanding others to stop fighting, but by His own voluntary and sacrificial death on the cross. His shed blood perfectly "held back" the righteous wrath of God against humanity, disarmed the spiritual powers and authorities Colossians 2:15, and broke down the dividing wall of hostility that separated humanity from God and people from one another Ephesians 2:14-16. Where Joab's trumpet blast signaled an end to earthly hostilities, Christ's finished work on the cross sounded the definitive end to spiritual enmity, offering true, lasting, and eternal peace to all who believe. He is the one who truly "held back" the ultimate destruction, not through human pragmatism or military might, but through divine love, perfect obedience, and the ultimate act of self-sacrifice, reconciling "all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross" Colossians 1:20.