2 Samuel 14:9
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."
But the woman of Tekoa
The phrase introduces us to a significant character in this narrative, a wise woman from Tekoa. Tekoa was a town in Judah, known for its strategic location and its association with the prophet Amos. The Hebrew root for "Tekoa" suggests a place of setting up or pitching tents, indicating its historical role as a settlement area. The woman’s wisdom and courage are highlighted, as she approaches King David with a bold request, reflecting the important role women played in biblical narratives, often as vessels of divine intervention or wisdom.

said to the king
This phrase underscores the direct communication between the woman and King David. In ancient Israel, approaching the king was a significant act, often requiring courage and a sense of purpose. The Hebrew verb "אמר" (amar), meaning "said," is frequently used in the Old Testament to denote not just speech but the conveyance of important messages or divine revelations. The woman’s approach to the king signifies her understanding of the gravity of her mission and her respect for the king’s authority.

My lord the king
The use of "my lord" reflects the woman’s respect and acknowledgment of David’s authority. The Hebrew term "אדני" (Adoni) is a title of respect and submission, often used in addressing those in positions of power. This phrase sets the tone for her plea, indicating her recognition of the king’s role as a judge and leader, and her hope that he will act with justice and mercy.

may the guilt be on me and on my father’s house
Here, the woman takes upon herself and her family the potential consequences of her request. This reflects a deep understanding of the concept of collective responsibility in ancient Israelite society, where families often bore the consequences of individual actions. The Hebrew word for "guilt" is "עון" (avon), which can denote iniquity or punishment. Her willingness to bear the guilt highlights her selflessness and the seriousness of her plea, as she seeks to protect others from potential harm.

and may the king and his throne be guiltless
This phrase emphasizes the woman’s desire to absolve the king and his reign from any wrongdoing. The throne symbolizes not just David’s physical seat of power but also the divine mandate and justice associated with his rule. The Hebrew word for "throne" is "כסא" (kise), often used to denote authority and governance. By seeking to keep the king and his throne guiltless, the woman appeals to David’s sense of justice and his responsibility to uphold righteousness in his kingdom.

Persons / Places / Events
1. The Woman of Tekoa
A wise woman from the town of Tekoa, enlisted by Joab to speak to King David. Her role is pivotal in the account as she uses a parable to influence the king's decision regarding Absalom.

2. King David
The reigning king of Israel, known for his complex character and leadership. In this passage, he is approached by the woman of Tekoa with a plea that indirectly addresses his estranged son, Absalom.

3. Joab
David's military commander who orchestrates the woman's appeal to the king. He is a key figure in the account, seeking to reconcile David with Absalom.

4. Tekoa
A town in Judah, known for its wise inhabitants. It is the hometown of the woman who approaches King David.

5. Absalom
David's son, who is in exile after killing his brother Amnon. The underlying issue in this passage is his estrangement from David.
Teaching Points
The Power of Intercession
The woman of Tekoa demonstrates the impact of intercession. Believers are called to intercede for others, seeking reconciliation and restoration in relationships.

Wisdom in Approach
The woman's tactful approach to King David teaches the importance of wisdom and discernment when addressing sensitive issues.

The Burden of Guilt
The woman's willingness to bear the guilt highlights the concept of sacrificial love and points to Christ's ultimate sacrifice for our sins.

Reconciliation and Forgiveness
The account encourages believers to pursue reconciliation and forgiveness, reflecting God's heart for restored relationships.

Leadership and Justice
David's role as king underscores the responsibility of leaders to act justly and with compassion, balancing justice with mercy.
Bible Study Questions
1. How does the woman of Tekoa's approach to King David demonstrate the importance of wisdom and tact in difficult conversations?

2. In what ways does the theme of intercession in this passage connect to other biblical examples of intercessory prayer?

3. How can we apply the concept of bearing another's guilt in our own relationships, and what does this teach us about Christ's sacrifice?

4. What steps can we take to pursue reconciliation and forgiveness in our personal lives, and how does this reflect God's character?

5. How does King David's response to the woman's plea challenge us to balance justice and mercy in our own leadership roles or relationships?
Connections to Other Scriptures
Genesis 18
The intercession of Abraham for Sodom shows a similar theme of pleading for mercy and justice, highlighting the role of intercessors in biblical accounts.

Luke 15
The Parable of the Prodigal Son reflects the themes of reconciliation and forgiveness, akin to the underlying message in the woman of Tekoa's plea to David.

Matthew 18
Jesus' teaching on forgiveness and reconciliation parallels the need for David to forgive Absalom and restore their relationship.
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
Blame, Clear, Family, Father's, Guilt, Guiltless, Iniquity, Innocent, Kingdom, O, Rest, Seat, Sin, Tekoa, Teko'a, Tekoah, Throne
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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