2 Samuel 13:12
"No, my brother!" she cried. "Do not humiliate me, for such a thing should never be done in Israel. Do not do this disgraceful thing!
No, my brother!
The phrase begins with a strong negation, "No," which in Hebrew is "אַל" (al), a term used to express a strong prohibition or rejection. Tamar's use of "my brother" (אָחִי, achi) is significant, as it appeals to familial bonds and the moral obligations that come with them. In ancient Israelite society, family relationships were sacred, and Tamar's plea underscores the violation of these sacred bonds. Her address to Amnon as "brother" is a reminder of the natural affection and protection expected within a family, which makes Amnon's intentions even more reprehensible.

she cried
The Hebrew verb "צָעַק" (tsa'aq) is used here, indicating a loud, desperate cry for help or protest. This word often appears in contexts of distress or injustice, highlighting Tamar's urgent plea and the gravity of the situation. Her cry is not just a personal plea but a call for justice and righteousness, reflecting the deep emotional and moral turmoil she is experiencing.

Do not humiliate me
The word "humiliate" in Hebrew is "עָנָה" (anah), which can mean to afflict, oppress, or violate. Tamar's use of this term indicates the severe personal and social consequences of Amnon's intended actions. In the cultural context of ancient Israel, a woman's honor was closely tied to her sexual purity, and Tamar's plea reflects her awareness of the shame and dishonor that would result from such an act. Her words are a powerful assertion of her dignity and worth, even in the face of potential violation.

for such a thing should never be done in Israel!
This phrase reflects the moral and legal standards of Israelite society. The Hebrew word "נְבָלָה" (nebalah) is used here, often translated as "folly" or "outrage," and it denotes an act that is morally reprehensible and socially unacceptable. Tamar's statement appeals to the collective conscience of Israel, invoking the community's shared values and laws that prohibit such behavior. It serves as a reminder of the covenantal relationship between God and Israel, where justice and righteousness are paramount.

Do not do this disgraceful thing!
The term "disgraceful" is again linked to "נְבָלָה" (nebalah), emphasizing the shame and dishonor associated with the act. Tamar's repetition of this term underscores the severity of the offense and her desperate attempt to dissuade Amnon. In the broader biblical narrative, acts of "nebalah" are often met with divine judgment, highlighting the seriousness with which God views such transgressions. Tamar's plea is not only a personal defense but also a prophetic warning of the consequences of sin.

Persons / Places / Events
1. Tamar
The daughter of King David and sister of Absalom, Tamar is a central figure in this passage. She is a victim of a grievous act and represents innocence and righteousness.

2. Amnon
The son of King David and half-brother to Tamar, Amnon is the perpetrator of the crime against Tamar. His actions set off a chain of events that lead to further tragedy within David's family.

3. Absalom
Tamar's full brother, who later seeks revenge against Amnon for his actions. Absalom's response to this event is pivotal in the unfolding account of David's family.

4. King David
The father of Amnon, Tamar, and Absalom. His response to the events is crucial in understanding the dynamics of justice and leadership in this account.

5. Israel
The nation of God's chosen people, where the cultural and religious laws are meant to reflect God's holiness and justice. Tamar's appeal to the standards of Israel highlights the gravity of Amnon's intended sin.
Teaching Points
The Sanctity of Human Dignity
Tamar's plea to Amnon underscores the importance of respecting the dignity and worth of every individual. As Christians, we are called to uphold the sanctity of human life and relationships.

The Consequences of Sin
Amnon's actions lead to devastating consequences for himself, Tamar, and their entire family. This serves as a reminder of the destructive nature of sin and the importance of seeking God's guidance to avoid such pitfalls.

The Role of Justice and Leadership
King David's response to the situation is a critical aspect of the account. It challenges us to consider how we, as leaders in our communities and families, should respond to injustice and wrongdoing.

The Power of Righteousness and Courage
Tamar's courage in speaking out against Amnon's intentions is a powerful example of standing up for righteousness, even in the face of personal danger and societal pressure.
Bible Study Questions
1. How does Tamar's response to Amnon reflect the values and laws of Israel, and what can we learn from her courage in today's context?

2. In what ways do the consequences of Amnon's actions affect the broader family dynamics, and how can we apply this understanding to our own family relationships?

3. How does King David's response to this event inform our understanding of leadership and justice, and what lessons can we draw for our own roles as leaders?

4. What parallels can we draw between Tamar's account and other biblical accounts of injustice, and how do these accounts inform our understanding of God's justice?

5. How can we, as a Christian community, better support victims of injustice and work towards a culture that reflects God's holiness and righteousness?
Connections to Other Scriptures
Genesis 34
The account of Dinah and Shechem parallels Tamar's account, highlighting the recurring theme of sexual violence and the consequences of such actions within a family and community.

Leviticus 18:9
This verse outlines the laws against incest, which Tamar references when she pleads with Amnon, emphasizing the sinfulness of his intentions.

Deuteronomy 22:25-27
These verses discuss the laws regarding sexual violence, underscoring the protection and justice that should be afforded to victims like Tamar.
Things that Ought not to be Done in IsraelG. Wood 2 Samuel 13:12
Absalom and AmnonW. G. Blaikie, D. D.2 Samuel 13:1-29
Amnon and Absalom: -- Examples of Short-Circuited Lives2 Samuel 13:1-29
Parental FailureW. G. Blaikie, D. D.2 Samuel 13:1-29
Purity At All CostNewton Jones.2 Samuel 13:1-29
The Wickedness of AmnonJ. Parker, D. D.2 Samuel 13:1-29
Vengeance Upon the WrongdoerTytler's History2 Samuel 13:1-29
The Crime of AmnonB. Dale 2 Samuel 13:1-33
People
Absalom, Ammihud, Amnon, David, Jonadab, Shimeah, Talmai, Tamar
Places
Baal-hazor, Geshur, Jerusalem
Topics
Answering, Brother, Deed, Disgraceful, Evil, Folly, Force, Humble, Infamy, Nay, O, Ought, Shame, Violate, Wanton, Wicked
Dictionary of Bible Themes
2 Samuel 13:1-14

     5940   searching

2 Samuel 13:1-19

     5707   male and female

2 Samuel 13:1-20

     5737   sisters

2 Samuel 13:1-21

     5087   David, reign of

2 Samuel 13:1-22

     8340   self-respect

2 Samuel 13:1-33

     5661   brothers

2 Samuel 13:6-14

     5674   daughters

2 Samuel 13:7-14

     8339   self-control

2 Samuel 13:10-14

     6189   immorality, examples

2 Samuel 13:11-14

     8821   self-indulgence

2 Samuel 13:12-14

     5836   disgrace

2 Samuel 13:12-16

     5740   virgin

Library
Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the
Grenville Kleiser—The world's great sermons, Volume 3

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext
John Newton—Messiah Vol. 1

Exhortations to Christians as they are Children of God
1 There is a bill of indictment against those who declare to the world they are not the children of God: all profane persons. These have damnation written upon their forehead. Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture? Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom. They are children indeed, but cursed children' (2 Peter 2:14). 2 Exhortation, which consists of two branches. (i) Let
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

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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