2 Samuel 14:9

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.

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}.

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."

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.”

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

Context

This verse is part of a clever and elaborate scheme orchestrated by Joab, King David's commander, to persuade David to allow his banished son, Absalom, to return to Jerusalem. Absalom had fled after murdering his half-brother Amnon (see 2 Samuel 13:28). Knowing David's heart longed for Absalom (2 Samuel 13:39) but his sense of justice prevented it, Joab hired a "wise woman" from Tekoah to approach the king with a fabricated story. Her purpose was to present a hypothetical case that mirrored David's own dilemma, thereby eliciting a judgment that could be applied to Absalom's situation. In this specific verse, the woman is appealing to David's authority and offering to bear any perceived guilt or wrongdoing for her request, ensuring the king's conscience and throne remain clear.

Key Themes

  • Intercession and Advocacy: The woman of Tekoah acts as a powerful advocate, strategically presenting a case on behalf of another (her fictional son, but implicitly Absalom). Her willingness to take on the "iniquity" highlights the depth of her plea and her desire to protect the king's reputation.
  • Taking Responsibility (Rhetorically): Her declaration, "the iniquity [be] on me, and on my father's house," is a rhetorical device designed to reassure David and secure his protection. It demonstrates a profound respect for the king's authority and a desire to absolve him of any perceived wrongdoing should he grant her unusual request.
  • King's Justice and Guiltlessness: The core of her appeal rests on David's role as the supreme judge and his need to be free from fault. By offering to bear the iniquity herself, she seeks to make it easier for David to issue a merciful judgment without compromising his integrity or the sanctity of his throne. This highlights the high regard for a king's moral standing in ancient Israel.

Linguistic Insights

The term "iniquity" translates the Hebrew word 'avon (עָוֹן), which refers not just to a sin or wrongdoing, but often includes the guilt associated with it or the punishment that follows. By saying "the iniquity [be] on me," the woman is essentially stating, "Let the guilt and its consequences fall upon me and my family," rather than on the king. This emphasizes the gravity of the potential transgression and her sacrificial stance. The word "guiltless" comes from the Hebrew naqi (נָקִי), meaning "clean," "innocent," or "free from punishment." It underscores the woman's desire for David and his reign to remain morally pure and unimpeachable.

Practical Application

This verse offers insights into the dynamics of pleading and responsibility. It teaches us about:

  • The Art of Persuasion: The woman's skillful use of language and her willingness to assume responsibility demonstrate a powerful method of advocacy, aiming to remove obstacles for the decision-maker.
  • Understanding Authority: Her deep respect for King David's position and the sanctity of his throne is evident. In our own lives, recognizing and respecting legitimate authority can be crucial for effective communication and resolution.
  • Bearing Burdens (Figuratively and Literally): While the woman's offer was rhetorical, it points to the principle of interceding for others, sometimes even bearing the "burden" of their situation, whether through prayer, advocacy, or shared responsibility. This resonates with the New Testament concept of bearing one another's burdens.
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Cross-References

  • 1 Samuel 25:24 (5 votes)

    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 (4 votes)

    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 (3 votes)

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

  • Genesis 27:13 (2 votes)

    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 (2 votes)

    ¶ 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 (2 votes)

    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 (2 votes)

    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: