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Biblia Tysiąclecia
II Księga Samuela 14:13
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Rzekła tedy niewiasta: Przeczżeś tak równie myślił przeciw ludowi Bożemu? Abowiem to król mówi, jakoby niemądry, nie chcąc do siebie wezwać wygnańca swego.
Rzekła tedy niewiasta: I czemużeś umyślił podobną rzecz przeciw ludowi Bożemu? albowiem król mówi to słowo, jakoby był winny, ponieważ nie chcesz przywrócić, królu, wygnańca swego.
Wówczas zapytała: Dlaczego więc postępujesz z ludem Bożym wbrew własnemu rozstrzygnięciu? Skoro król tak orzekł w tej sprawie, to czy sam nie ponosi winy za to, że nie jedna się ze swoim wygnańcem?
A kobieta powiedziała: Czemu umyśliłeś podobną rzecz przeciwko Bożemu ludowi? Bowiem gdy król rozstrzygnął tą sprawę sam okazał się winny, gdyż nie przywołuje swojego wygnańca!
Wtedy kobieta powiedziała: Czemu więc wymyśliłeś podobną rzecz przeciw ludowi Bożemu? Król bowiem mówi to słowo, sam będąc winny, ponieważ król nie sprowadza z powrotem swego wygnańca.
Wtedy kobieta rzekła: Dlaczego umyśliłeś taką rzecz przeciwko ludowi Bożemu? Skoro bowiem król tak tę sprawę rozstrzygnął, jest poniekąd winien, jeżeli nie sprowadza z powrotem swojego wygnańca.
Bible Verse Review
from Treasury of Scripure Knowledge
Wherefore: 2 Samuel 12:7, 1 Kings 20:40-42, Luke 7:42-44
people: 2 Samuel 7:8, Judges 20:2
in that the king: 2 Samuel 13:37, 2 Samuel 13:38
Gill's Notes on the Bible
Wherefore then hast thou thought such a thing against the people of God?.... That they would be so wicked as to slay my son, or that they are the people of God that would slay Absalom; people so cruel could not be reckoned such, as the king's sons; so Abarbinel; who gives it as the sense of Ephodaeus, that by the people of God are meant Absalom, and his men; or Absalom only, one man being sometimes called people, Exodus 21:8; and she expostulates with the king how he could entertain such a thought, as to seek to take away his life, when he had so fully expressed himself in her case on behalf of her son, who had slain his brother; or rather the meaning is, why he should think of doing such a thing as this, so contrary to the will of the people of Israel, the people of God, who would be greatly offended and grieved at it; so contrary to their wishes, which were to see him fetched back from an Heathenish court and country, where he was in danger of being corrupted, and to be restored to his father's favour and to his country, that he might be upon the spot at his death, to succeed in the throne and kingdom; for the provocation that Absalom had to kill Amnon had greatly lessened the evil in the esteem of the people:
for the king doth speak this thing as one which is faulty: he contradicts and condemns himself, in swearing that her son who had killed his brother should not die, nor an hair of his head be hurt, but should be in the utmost safety; and yet he sought to put his own son to death for a like crime, as the next clause explains it:
in that the king doth not fetch home again his banished; meaning Absalom, who was in a foreign country, an exile, 2 Samuel 13:34, and in danger of falling into idolatry; not daring to come home, lest his father should order him to be put to death; and which he might justly fear he would, should he return without leave, since he sought not by any means to fetch him back.
Clarke's Notes on the Bible
Verse 2 Samuel 14:13. Wherefore then hast thou thought such a thing — The woman, having now got the king's promise confirmed by all oath, that her son should not suffer for the murder of his brother, comes immediately to her conclusion: Is not the king to blame? Does he now act a consistent part? He is willing to pardon the meanest of his subjects the murder of a brother at the instance of a poor widow, and he is not willing to pardon his son Absalom, whose restoration to favour is the desire of the whole nation. Is that clemency to be refused to the king's son, the hope of the nation and heir to the throne, which is shown to a private individual, whose death or life can only be of consequence to one family? Why, therefore, dost thou not bring back thy banished child?
