2 Samuel 14:12
Then the woman said, "Please, may your servant speak a word to my lord the king?" "Speak," he replied.
Then the woman said
This phrase introduces us to the woman from Tekoa, a wise woman whom Joab enlisted to speak to King David. The Hebrew word for "woman" here is "ishah," which can denote a woman of any status, but in this context, it highlights her role as a mediator. Her approach is strategic and respectful, setting the stage for her to deliver a carefully crafted message. Historically, women in ancient Israel often played significant roles in diplomacy and peacemaking, as seen in other biblical accounts.

Please, may your servant
The word "please" is translated from the Hebrew "na," a particle of entreaty, indicating humility and respect. The term "servant" is "ebed" in Hebrew, which signifies a position of submission and service. By referring to herself as a servant, the woman acknowledges the king's authority and her own lower status, which was a common practice in ancient Near Eastern court etiquette. This approach is designed to gain the king's favor and attention.

speak a word
The phrase "speak a word" is significant in the Hebrew context, where "dabar" (word) often implies a matter of importance or a message with weight. In biblical times, words were powerful and could convey authority, wisdom, or prophecy. The woman's request to speak a word suggests that she has something of significance to communicate, which requires the king's attention and consideration.

to my lord the king?
The title "my lord the king" is a formal address, showing deference and respect. The Hebrew "adon" (lord) is a term of honor, and "melek" (king) acknowledges David's sovereign position. This respectful address is crucial in gaining an audience with the king, as it reinforces the woman's recognition of his authority and her own position as a petitioner.

'Speak,' he replied
David's response, "Speak," is a simple yet powerful acknowledgment of the woman's request. The Hebrew verb "amar" (speak) indicates permission granted by the king, showing his willingness to listen. This moment reflects David's openness to hear grievances and his role as a just ruler who is accessible to his people. It also sets the stage for the unfolding of the narrative, where the woman's words will have a profound impact on David's decisions regarding his estranged son Absalom.

Persons / Places / Events
1. The Woman of Tekoa
A wise woman from the town of Tekoa, chosen by Joab to deliver a parable to King David. Her role is pivotal in persuading the king to reconsider his stance on Absalom.

2. Joab
David's military commander who orchestrates the plan to bring Absalom back to Jerusalem by using the woman of Tekoa to appeal to David's emotions and sense of justice.

3. King David
The ruler of Israel, known for his complex character and deep relationship with God. In this passage, he is approached by the woman of Tekoa with a request that challenges his judgment regarding his estranged son, Absalom.

4. Absalom
David's son, who is in exile after killing his brother Amnon. His return to Jerusalem is the underlying issue addressed in this chapter.

5. Tekoa
A town in Judah, known for its wise inhabitants. It is the hometown of the woman who speaks to David.
Teaching Points
The Power of a Well-Spoken Word
The woman of Tekoa demonstrates the impact of wisdom and eloquence in communication. Her approach to David shows the importance of speaking truth with grace and respect.

The Role of Intercession
Joab's use of the woman as an intercessor for Absalom highlights the biblical principle of standing in the gap for others, advocating for reconciliation and restoration.

The Importance of Reconciliation
David's eventual decision to bring Absalom back to Jerusalem underscores the value of mending broken relationships, a theme that resonates throughout Scripture.

Wisdom in Leadership
David's willingness to listen to the woman of Tekoa reflects the need for leaders to be open to counsel and to consider perspectives that challenge their current stance.
Bible Study Questions
1. How does the woman of Tekoa's approach to King David illustrate the power of accounttelling in conveying truth? Can you think of other biblical examples where accounttelling is used effectively?

2. In what ways does Joab's plan to use the woman of Tekoa as an intercessor for Absalom reflect the biblical principle of mediation? How can we apply this principle in our own lives?

3. What lessons can we learn from David's response to the woman of Tekoa about the importance of listening to wise counsel, even when it challenges our current decisions?

4. How does the theme of reconciliation in this passage connect with the parable of the Prodigal Son in Luke 15? What steps can we take to foster reconciliation in our own relationships?

5. Reflect on a time when a well-spoken word made a significant impact in your life. How can you cultivate the ability to speak truth with grace and wisdom in your interactions with others?
Connections to Other Scriptures
2 Samuel 12
Nathan's parable to David after his sin with Bathsheba parallels the woman of Tekoa's approach, using accounttelling to reveal truth and prompt action.

Luke 15
The parable of the Prodigal Son reflects themes of reconciliation and forgiveness, similar to David's situation with Absalom.

Proverbs 25:11
The value of a well-spoken word is highlighted, akin to the woman's carefully crafted message to David.
The Woman of TekoahB. Dale 2 Samuel 14:1-20
The Parable of the Woman of TekoaA London Minister2 Samuel 14:5-20
People
Absalom, Joab, Tamar, Zeruiah
Places
Geshur, Jerusalem, Tekoa
Topics
Bondmaid, Handmaid, Maidservant, Maid-servant, Please, Replied, Servant, Speak
Dictionary of Bible Themes
2 Samuel 14:1-20

     5383   lawsuits

2 Samuel 14:1-24

     6682   mediation

2 Samuel 14:1-33

     6684   mediator

2 Samuel 14:4-14

     5438   parables

Library
God's Banished Ones
'God doth devise means, that His banished be not expelled from Him.' 2 SAMUEL xiv. 14. David's good-for-nothing son Absalom had brought about the murder of one of his brothers, and had fled the country. His father weakly loved the brilliant blackguard, and would fain have had him back, but was restrained by a sense of kingly duty. Joab, the astute Commander-in- chief, a devoted friend of David, saw how the land lay, and formed a plan to give the king an excuse for doing what he wished to do. So
Alexander Maclaren—Expositions of Holy Scripture

The Barley Field on Fire
Omitting the sin of the deed, we have here a picture of what is often done by our gracious God, with the wisest and best design. Often he sendeth for us, not for his profit, but for ours. He would have us come near to him and receive a blessing at his hands; but we are foolish and cold-hearted and wicked, and we will not come. He, knowing that we will not come by any other means, sendeth a serious trial: he sets our barley-field on fire; which he has a right to do, seeing our barley-fields are far
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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