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  • PARALLEL BIBLE - 2 Samuel 14:30


    CHAPTERS: 2 Samuel 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33

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    King James Bible - 2 Samuel 14:30

    Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire.

    World English Bible

    Therefore he said to his servants, "Behold, Joab's
    field is near mine, and he has barley there. Go and set it on fire." Absalom's servants set the field on fire.

    Douay-Rheims - 2 Samuel 14:30

    He said to his servants: You know the
    field of Joab near my field, that hath a crop of barley: go now and set it on fire. So the servants of Absalom set the corn on fire. And Joab's servants coming with their garments rent, said: The servants of Absalom have set part of the field on fire.

    Webster's Bible Translation

    Therefore he said to his servants, See, Joab's
    field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire.

    Original Hebrew

    ויאמר
    559 אל 413 עבדיו 5650 ראו 7200 חלקת 2513 יואב 3097 אל 413 ידי 3027 ולו שׁם 8033 שׂערים 8184 לכו 1980 והוצתיה 3341 באשׁ 784 ויצתו 3341 עבדי 5650 אבשׁלום 53 את 853 החלקה 2513 באשׁ׃ 784

    Treasury of Scriptural Knowledge

    VERSE (30) -
    2Sa 13:28,29 Jud 15:4,5

    SEV Biblia, Chapter 14:30

    Entonces dijo a sus siervos: Bien sabis las tierras de Joab junto a mi lugar, donde tiene sus cebadas; id, y prenderles fuego; y los siervos de Absaln prendieron fuego a las tierras.

    Clarke's Bible Commentary - 2 Samuel 14:30

    Verse 30. Go and set it on
    fire] This was strange conduct, but it had the desired effect. He had not used his influence to get Absalom to court; now he uses it, and succeeds.

    ADDITIONAL observations on ver. xxvi. - "And at every year's end, he (Absalom) polled his head; and he weighed the hair at two hundred shekels." The very learned Bochart has written a dissertation on this subject (vide Bocharti Opera, vol. iii., col. 883, edit. Lugd. 1692) in a letter to his friend M. Faukell. I shall give the substance in what follows.

    There is nothing more likely than that corruptions in the Scripture numerals have taken place. Budaeus de Asse (lib. ii., p. 49 and 51, also lib. iii., p. 67 &c.) complains loudly of this.

    This might easily have happened, as in former times the numbers in the sacred writings appear to have been expressed by single letters. The letter r resh stands for two hundred, and might in this place be easily mistaken for d daleth which signifies four; but this may be thought to be too little, as it would not amount to more than a quarter of a pound; yet, if the two hundred shekels be taken in the amount will be utterly incredible; for Josephus says, (Antiq. lib. vii., cap. 8,) siklouv diakosiouv, autoi de eisi pente mnai, i.e., "Two hundred shekels make five minae," and in lib. xiv., cap. 12. he says, h de mna par hmin iscei litrav b kai hmisu; "And a mina with us (i.e., the Jews) weighs two pounds and a half." This calculation makes Absalom's hair weigh twelve pounds and a half! Credat Judaeus Apella! Indeed, the same person tells us that the hair of Absalom was so thick, &c., wv moliv authn hmeraiv apokeirein oktw, "that eight days were scarcely sufficient to cut it off in! "This is rabbinism, with a witness.

    Epiphanius, in his treatise Deuteronomy Ponderibus et Mensuris, casts much more light on this place, where he says, siklov o legetai kai kodranthv tetarton men esti thv ougkiav, hmisu de tou stathrov, duo dracmav ecwn; "A shekel, (i.e., a common or king's shekel, equal to half a shekel of the sanctuary,) which is called also a quarter, is the fourth part of an ounce, or half a stater; which is about two drachms." This computation seems very just, as the half- shekel, (i.e., of the sanctuary,) Exod. xxx. 13, which the Lord commanded the children of Israel to give as an offering for their souls, is expressly called in Matt. xvii. 24, to didracmon, "two drachms:" and our Lord wrought a miracle to pay this, which the Romans then exacted by way of tribute: and Peter took out of the fish's mouth a stater, which contained exactly four drachms or one shekel, (of the sanctuary), the tribute money for our Lord and himself.

    The king's shekel was about the fourth part of an ounce, according to what Epiphanius says above; and Hesychius says the same: dunatai de o siklov duo oracmav attikav; "A shekel is equal to, or worth, two Attic drachms." The whole amount, therefore, of the two hundred shekels is about fifty ounces, which make four pounds two ounces, Troy weight, or three pounds two ounces, Avoirdupois. This need not, says my learned author, be accounted incredible, especially as abundance of oil and ointments were used by the ancients in dressing their heads; as is evident, not only from many places in the Greek and Roman writers, but also from several places in the sacred writings. See Psa. xxiii. 5; Ecclesiastes ix. 8; Matt. vi. 17.

    Josephus also informs us that the Jews not only used ointments, but that they put gold dust in their hair, that it might flame in the sun; and this they might do in considerable quantities, as gold was so plentiful among them. I must own I have known an instance that makes much for Bochart's argument: an officer, who had upwards of two pounds of powder and ointments put on his head daily, whose hair did not weigh a fourth part of that weight. And Absalom, being exceedingly vain, might be supposed to make a very extensive use of these things. There are some, however, who endeavour to solve the difficulty by understanding lq shakal to mean rather the value than the weight.

    Bochart concludes this elabourate dissertation, in which he appears to have ransacked all the Hebrew, Greek, and Roman authors for proofs of his opinion, by exhorting his friend in these words of Horace:- - Si quid novisti rectius istis, Candidus imperti; si non, his utere mecum.

    To me the above is quite unsatisfactory; and, with due deference to so great a character, I think I have found out something better.

    I believe the text is not here in its original form; and that a mistake has crept into the numeral letters. I imagine that l lamed, THIRTY, was first written; which, in process of time, became changed for r resh, TWO HUNDRED, which might easily have happened from the similarity of the letters. But if this be supposed to be too little, (which I think it is not,) being only seven ounces and a half in the course of a year; let it be observed that the sacred text does not limit it to that quantity of time, for ymyl ymy qm mikkets yamim laiyamim signifies literally, "From the end of days to days;" which Jonathan properly renders, d[l d[ mzm mizzeman iddan leiddan, "at proper or convenient times," viz., when it grew too long or weighty, which it might be several times in the year.

    Besides, this was not all his hair; for his head was not shaved but polled, i.e., the redundancy cut off.

    But how was it probable that these two numerals should be interchanged? Thus; if the upper stroke of the l lamed were but a little impaired, as it frequently is both in MSS. and printed books, it might be very easily taken for r resh, and the remains of the upper part of the lamed might be mistaken for the stroke over the r , which makes it the character of two hundred.

    But how could ytam mathayim, two hundred, in the text, be put in the place of yl sheloshim, thirty? Very easily, when the numbers became expressed by words at length instead of numeral letters.

    The common reading of the text appears to me irreconcilable with truth; and I humbly hope that what I have offered above solves every difficulty, and fully accounts for all that the sacred historian speaks of this vain-comely lad.

    Ver. 27. "Absalom had a daughter, whose name was Tamar."


    John Gill's Bible Commentary

    Ver. 30. Therefore he said unto his servants , etc.] That did his business for him in the field, in keeping his flocks, and tilling his ground: see Joabs field is near mine : for great personages in those days attended to husbandry: and he hath barley there, go and set it on fire ; it being ripe, and so capable of being fired, and therefore must be some time in March or April, when barley harvest began; he served Joab as Samson did the Philistines, ( Judges 15:4); which shows him to be a bold, and revengeful, and ungrateful man, to use his friend, and the general of the kings army, after this manner: and Absaloms servants set the field on fire ; as their master had bid them, and which is no wonder; for as they murdered Ammon at his command, they would not stop at burning Joabs field, when he bid them do it; (see 2 Samuel 13:28,29).

    Matthew Henry Commentary

    Verses 28-33 - By his insolent carriage toward
    Joab, Absalom brought Joab to plead for him. By his insolent message to the king, he gained his wishes. When parents and rulers countenance such characters, they will soon suffe the most fatal effects. But did the compassion of a father prevail to reconcile him to an impenitent son, and shall penitent sinners questio the compassion of Him who is the Father of mercies __________________________________________________________________


    Original Hebrew

    ויאמר 559 אל 413 עבדיו 5650 ראו 7200 חלקת 2513 יואב 3097 אל 413 ידי 3027 ולו שׁם 8033 שׂערים 8184 לכו 1980 והוצתיה 3341 באשׁ 784 ויצתו 3341 עבדי 5650 אבשׁלום 53 את 853 החלקה 2513 באשׁ׃ 784


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