2 Samuel 20:22

2Sa 20:22 Then the woman went unto all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and cast [it] out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent. And Joab returned to Jerusalem unto the king.

Ver. 22. Then the woman went to all the people.] Josephus telleth us what she said, Vultis mali male perire cure liberis ac coningibus? &c. Will you utterly undo yourselves, your wives and children, for this wicked fellow’s sake, who is both a stranger to you and a rebel against David, from whom you have received so many benefits?

And they cut off the head of Sheba.] A fit death for a traitor. There was a young man among the Swiss that went about to usurp the government, and to alter their free state. Him they condemned to death, and appointed his father to cut off his head, as the cause of his evil education. It were happy if all such traitors might hop headless.

And Joab returned to Jerusalem unto the king.] Who was so glad, it seemeth, of this victory without bloodshed, that he never so much as mentioned to Joab, for aught we find, the murder of Amasa; which he should have reproved him for at least, though he durst not punish him.

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 20:22. The woman went unto the people in her wisdom — Prudently treated with them about it, representing to them the certainty and nearness of their ruin, if they did not speedily comply with her desires, and certain deliverance if they did. They immediately complied, and cut off the head of Sheba. He blew a trumpet, and they retired from the city — Raised the siege and went home. It appears by this that it was usual to discharge them, as well as call them together, by the sound of the trumpet.

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

Hebrew, they were scattered.

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

(22) To his tent= to his home. (Comp. 2Sa_20:1, 2Sa_18:17; 1Ki_12:16, &c.)

Benaiah.—In the four closing verses of this chapter there is again given a short summary of the chief men of David’s reign, as if to form the conclusion of this account of his life. A similar summary has already been given in 2Sa_8:16-18, and the changes introduced here mark a later period of the reign. It is noticeable that Joab still remains commander-in-chief. On Benaiah and the force which he commanded, see Note on 2Sa_8:18. (See also 2Sa_23:20-23.)

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

22. in her wisdom] The “Preacher” illustrates the truth that “wisdom is better than strength” by a parable strikingly similar to this incident, and possibly suggested by it (Ecc_9:13-16).

they retired] They were dispersed to their several homes.

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.

Then the woman went unto all the people in her wisdom,.... Went from the wall of the city into it, and convened the principal inhabitants together, and made so wise a speech to them, and represented things in such a light, and so prudently conducted, that they unanimously agreed to her motion:

and they cut off the head of Sheba the son of Bichri, and cast it out to Joab; whose face Joab knew full well, and was satisfied it was his head that was thrown over:

and he blew a trumpet; as a sign of retreat:

and they retired from the city, every man to his tent; the army under Joab broke up the siege, and departed, every man to his own city, as the Targum:

and Joab returned unto Jerusalem unto the king; to give him an account of his success, and how the rebellion was crushed; and this gave him courage and boldness to appear before the king, which one would wonder else he should have, when he had killed his general in cold blood, the king had sent out, and without his leave had reassumed his post as general of the army; but he was a bold daring man, a man of blood, and hardened in sin, and had power in the army, and over David himself, that he could not do what he would with him, but was obliged to be silent, and overlook things, and even to reestablish him in his office, as appears by what follows.

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

In her wisdom prudently treated with them about it, either severally or jointly, as she saw fit; representing to them the certainty and nearness of all their ruin, if they did not speedily comply with her desires, and certain deliverance if they did.

They retired; Joab and his army which besieged them.

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

22. In her wisdom — With wise counsels advising them to deliver up the seditious Benjamite, which advice they readily followed.

Retired from the city — Literally, They were scattered, or dispersed themselves, from the city. They retreated, not in the order of battle, but at the sound of the trumpet every man started off by the nearest road to his own home.

Joab returned… unto the king — Flushed with victory and extolled by the people as the conqueror of this rebellion as well as that of Absalom, he knew that David would not dare depose him again from the office he had resumed upon the death of Amasa.

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

In her wisdom; that is, with her wise counsel. The story in Ecc_9:13-15 probably refers to this narrative. They retired; Hebrew, they dispersed themselves each to his tent; that is, his home. This refers to Amasa"s levies, who were glad to depart, and whom Joab did not want at Jerusalem. He took thither with him all those mentioned in ver. 7. Incensed as David must have been at the murder of Amasa following so quickly upon that of Absalom, yet that very act proved Joab"s determination, and left the king powerless. He must have felt, too, that Joab was indispensable for the maintenance of peace and order in his dominions, and that he was at the least faithful to himself.

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

Wisdom - Prudently treated with them about it, representing to them the certainty and nearness of their ruin, if they did not speedily comply with her desires, and certain deliverance if they did.

23 Over all the host - The good success of this, and of the former expedition, under the conduct of Joab, had so fixed his interest in the army, and others of David's fastest friends, that the king could not without danger displace him.

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

The woman came [and spoke] to all the people. It is taught in a Tosefta: "She said to them, 'Since both he will be killed and they will be killed [they should] hand him over to them. If he were able to be saved, for example he was inside and you were on the outside and you were in mortal danger [fighting Yoav] [but] he could escape [then we have a rule that] it is prohibited to let one person be killed in order to save another, [therefore, you cannot] have him killed to save yourselves. But now that he is [anyway] going to be killed with you because the walls have been breached and there is no possibility of escape, [then] it is better that he alone die and you should not die along with him.' Rebbe Shimon said, this is what she said to them, 'Anyone who has rebelled against the kingdom of the House of Dovid is punishable by death.'

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.