2 Samuel 14:32

2Sa 14:32 And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? [it had been] good for me [to have been] there still: now therefore let me see the king’s face; and if there be [any] iniquity in me, let him kill me.

Ver. 32. It had been good for me to have been there still.] Since there I lived at liberty, and in all manner of courtly jollity; as for the use of God’s ordinances, he made no reckoning of that.

Now therefore let me see the king’s face.] Oh, deep dissimulation! he was even now hatching treason in his heart against his father, and yet maketh as if he could not live out of his favour.

And if there be any iniquity in me.] This he speaketh as one confident either of his father’s lenity and indulgence, or of his own conceited innocency in killing Amnon for forcing his sister. We know what Jacob’s two sons said in defence of that horrid act of theirs in slaughtering the Shechemites. "Should he deal with our sister as a harlot?" {Gen 34:31} The word harlot is written with a great letter in the original æ, to show with what a courage they spake it. {Hebrew Text Note} We know also how Collatinus, the husband of Lucretia, is cried up in the Roman history for killing Tarquin, who had ravished her: and likewise Virginius for murdering his own daughter, that she might not be deflowered. {a}

Let him kill me.] Ubi non sis qui fueris, non est cur vivas. {b}

{a} Liv. Val. Max., lib. vi. cap. 1. το ζην μη καλως, μεγας εστι πονος. - Euripid.

{b} Cicero.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 14:32. If there be iniquity in me — He could not but know that there was iniquity in him, heinous iniquity: but he pretends if the king would not pardon it, and admit him into his presence, he had rather die. Let him kill me — For it is better for me to die than be deprived of the sight and favour of my dear father. Thus he insinuates himself into his father’s affections, by pretending such respect and love to him. See how easily even wise parents may be imposed upon by their children, when they are blindly fond of them!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

If I have offended by revenging my sister’s dishonor: thus the wicked justify themselves in their evil.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(32) If there be any iniquity.—Absalom makes no acknowledgment of having done wrong, but simply says that this state of half-reconciliation is intolerable. He must either be punished or fully pardoned. Joab’s intercession accomplishes its purpose; the king receives Absalom, and kisses him in token of complete reconciliation. In this David showed great weakness, for which he afterwards suffered severely.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

32. if there be any iniquity in me] Let the king treat me either as guilty or as innocent. This half-forgiveness is worse than death. Absalom means to protest that he is innocent, and had been fully justified in taking revenge on Amnon, as the king had left his offence unpunished.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Absalom answered Joab,.... Neither denying the fact, nor being ashamed of it, nor asking pardon for it; but endeavouring to vindicate it, by giving a reason as he thought sufficient for it:

behold, I sent unto thee, saying, come hither, that I may send thee to the king; which was assuming great authority over a person in such an high office as Joab was; had he been king, he could not have used more, to send for him, and command his attendance, and send him on what errand he thought fit, as here:

to say, wherefore am I come from Geshur? why did the king send for me? why did not he let me alone where I was? to what purpose am I brought hither, since I am not admitted to court?

it had been good for me to have been there still; and better, where he lived in a king's court, and had honour and respect shown him, suitable to his rank; and where he had his liberty, and could go where he pleased; and where this mark of his father's displeasure, not suffering him to see his face, would not be so manifest as here, and so less disgraceful to him:

now therefore let me see the king's face; that is, speak to the king, and intercede for me, that I may see his face; which he was so importunate for, not from affection to the king; but that being at court, he might be able to ingratiate himself among the courtiers and others, and carry the point which his ambition prompted him to, supplant the king, and seize the crown:

and if there be any iniquity in me, let him kill me; signifying he chose to die, rather than to live such a life he did: but of being put to death he was not much afraid; presuming partly upon his innocence, thinking that the killing of his brother was no crime, because he was the aggressor, had ravished his sister, and for it ought to die; and since justice was delayed, and not done him, he had committed no iniquity in putting him to death; and partly on his father's affection to him, which he was sensible of; at least he had reason to believe he would not now put him to death; for had he designed that, he would have ordered it before now, since he had had him so long in his hands.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It had been good for me to have been there still, rather than here, because my estrangement from him now when I am so near to him is both moro grievous and more shameful to me. But the truth of the business was this, Absalom saw that his father had accomplished his design in bringing him thither, having satisfied both his own natural affection, and his people’s desire of Absalom’s return from banishment; but that he could not without restitution into the king’s presence and favour compass his design, i.e. confirm and improve that interest which he saw he had in the people’s hearts.

Let him kill me; for it is better for me to die, than to want the sight and favour of my dear father. Thus he insinuates himself into his father’s affections, by pretending such respect and love to him. It seems that by this time Absalom having so far recovered his father’s favour as to be recalled, he began to grow upon him, and take so much confidence as to stand upon his own justification, as if what he had done had been no iniquity, at least not such as to deserve death; for so much this speech intimates.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

32. If there be… iniquity in me, let him kill me — Absalom pretends to be very innocent, but had justice been meted out to him he could not have stood for a day. But he knew his father’s tender and sensitive nature; he knew his weakness, too, and was doubtless well satisfied that a bold and defiant challenge would soon lead David to make a reconciliation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

If there be (any) iniquity in me, let him kill me. The word "any," wrongly inserted in the Authorized Version, as omitted in the Revised Version. It would have been monstrous for Absalom to profess innocence, with the murder of Amnon fresh in his memory; but the phrase, "if there be iniquity in me," means, "if my offence is still unpardoned." If year after year he was to be treated as a criminal, then he would rather be put to death at once. And Absalom"s plea succeeds. Joab, who had been unwilling to visit the prisoner, now consents to act as mediator, reports to David his son"s vexation at such long continued coldness, and obtains full pardon.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Kill me - For it is better for me to die, than to want the sight and favour of my dear father. Thus he insinuates himself into his father's affections, by pretending such respect and love to him It seems that by this time Absalom having so far recovered his father's favour, began to grow upon him, and take so much confidence as to stand upon his own justification, as if what he had done, had been no iniquity, at least not such as to deserve death. See how easily wise parents may be imposed on by their children, when they are blindly fond of them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Look

"Pay attention, because what I am about to say is both true and important"

I sent word

Here "word" is a metonym for "a message." This means that he sent a messenger. AT: "I sent a messenger" (See: Metonymy)

to the king to say

The message here for the king is written as if Absalom were the speaker. Absalom was asking Joab to speak the message on his behalf. The full meaning of this statement can be made clear. AT: "to say to the king on my behalf" or "to ask the king for me" (See: Assumed Knowledge and Implicit Information)

the king's face

Here "king's face" refers to the king himself. AT: "the king" (See: Synecdoche)

bowed low to the ground before the king

Absalom is showing respect to the king. AT: "bowed low to the ground to honor the king" (See: Symbolic Action)

the king kissed Absalom

This implies that the king forgave and restored Absalom. The full meaning of this can be made clear. (See: Assumed Knowledge and Implicit Information and Symbolic Action)

translationWords

Geshur

guilt

bow

kiss

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

[Then] kill me. The king should kill me.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.