Torture, Part 2

Posted on January 3, 2014 by admin

And in anger his lord turned him over to the prison guards to torture (βασανισταῖς, a form of βασανιστής)^[1] him until he repaid all he owed. So also my heavenly Father will do to you, if each of you does not forgive (ἀφῆτε, a form of ἀφίημι)^[2] your brother from your heart.^[3] It seems here that Jesus stated rather matter-of-factly that his Father would turn the unforgiving over to torturers. He did not say that God would torture them Himself but implied that others would do it for Him. Perhaps I was too hasty dismissing Jonathan Edward’s claim that God is the superlative torturer.

This metaphor—the kingdom of heaven is like a king who wanted to settle accounts (λόγον, a form of λόγος)^[4] with his slaves^[5]—was given in answer to Peter’s question, Lord, how many times must I forgive (ἀφήσω, a form of ἀφίημι) my brother who sins against me?^[6] The settling of these accounts is very reminiscent of, I tell you, Jesus said, that on the day of judgment, people will give an account (λόγον) for every worthless word (πᾶν^[7] ρῆμα^[8] ἀργὸν^[9]) they speak (λαλήσουσιν, a form of λαλέω).^[10]

A man who owed ten thousand talents was brought to the king.^[11] When he was not able to repay it, the lord ordered him to be sold, along with his wife, children, and whatever he possessed, and repayment to be made.^[12] I suggested that the only account that matters at a moment like this is, God, be merciful to me, sinner that I am!^[13] That is essentially the account this slave gave. He did not try to dispute the debt. He threw himself to the ground before him, saying, “Be patient (μακροθύμησον, a form of μακροθυμέω)^[14] with me, and I will repay you everything.”^[15]

Love is patient (μακροθυμεῖ, another form of μακροθυμέω),^[16] so, The lord had compassion on that slave and released (ἀπέλυσεν, a form of ἀπολύω)^[17] him, and forgave (ἀφῆκεν, a form of ἀφίημι) him the debt.^[18] I can’t help but connect ἀπέλυσεν (a form of ἀπολύω) here with λύω^[19] in, I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release (λύσητε, a form of λύω) on earth will have been released (λελυμένα, a form of λύω) in heaven.^[20] It causes me to suspect that Jesus has his thumb on the scale of binding and releasing in favor of releasing, and that this metaphor is also aimed back at that statement.

After he went out, the metaphor about the kingdom of heaven continued, that same slave found one of his fellow slaves who owed him one hundred silver coins.^[21] The fellow slave asked for the same patience, but the first slave threw him in prison until he repaid the debt.^[22] Then his lord called the first slave and said to him, “Evil slave! I forgave (ἀφῆκα, a form of ἀφίημι) you all that debt because you begged me! Should you not have shown mercy (ἐλεῆσαι, a form of ἐλεέω)^[23] to your fellow slave, just as I showed it (ἠλέησα, a form of ἐλεέω) to you?”^[24]

That brings me back to the beginning of this essay: And in anger his lord turned him over to the prison guards to torture (βασανισταῖς, a form of βασανιστής) him until he repaid all he owed. So also my heavenly Father will do to you, if each of you does not forgive (ἀφῆτε, a form of ἀφίημι) your brother from your heart.^[25] So it seems that debt in the metaphor is equivalent to sins in the kingdom of heaven.

If I accept Edward’s contention that Jesus’ heavenly Father is the superlative torturer, then this metaphor seems to describe how one might expiate his own sins by becoming God’s victim, by satisfying some portion of the Father’s desire to torture someone for some unspecified period of time. That interpretation would make this a unique passage in all the New Testament to say the least. And it doesn’t offer much guidance why this “Torturer” would let some off easy. Why should any escape the torture he so desired to give them by forgiving sins, the very currency that justified the “Torturer’s” torture? In fact, why would this “Torturer” ever forgive anyone’s sins at all, or encourage such forgiveness?

On the other hand, if I consider that a man who could not pay a debt before being handed over to daily torture is unlikely to raise the funds after he is so preoccupied, then I might consider that—So also my heavenly Father will do to you—means that the unforgiving will never get out of the prison into which He confines them. That sounds like Christians, the forgiven, who do not forgive others will go to hell.

Most Christians I know have rules against that. In fact, I suspect that most Christians I know would not consider themselves to be great sinners who were forgiven much and were called by God to forgive lesser sinners than themselves. I think most would consider themselves to be more like the second slave, relatively good people who deserve to be forgiven for their relatively few sins but are not forgiven, rather they are persecuted by greater sinners than they are and long for the day when God will rise up and send their persecutors to hell.

This is one of the first times I’ve used the term Christian in these essays. I’m not sure if the Christians I know would be willing to accept me as a Christian if they read these essays. Frankly, if Christian has come to mean something other than little Christ, a repentant sinner following Jesus into the righteousness of love, I’m not sure I would fight very hard over the word. It can go the way of charity and temperance for all I care. For all I know more people would repent of their sinfulness and follow Jesus into the righteousness of love if they didn’t have to become Christians to do it. But fundamentalist Christians are my people by birth.

I still feel embarrassment and shame that the word Christian is practically synonymous with unforgiving. Still, I can’t say that the Holy Spirit has brought this metaphor to my mind to remind me to forgive others. My daily prayer asking the Lord to forgive us as we ourselves have forgiven^[26] others has been sufficient for that. The only time this metaphor comes to mind is when my Christian friends use their rules or reasons to attempt to persuade me that I am too forgiving.

I don’t think I respond to this metaphor in fear of hell or torture. I think I recognize that I am not an Apostle. I don’t present the Gospel with the signs of an apostle…by signs and wonders and powerful deeds.^[27] Except for the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control, and the willingness to forgive others that the Lord can force into, and wrench out of, this repentant sinner my Gospel presentation is idle talk; and the kingdom of God is demonstrated not in idle talk but with power.^[28]

Still, this metaphor includes a category of lesser sinners. Is this my error? I have assumed that—I know that nothing good lives in me, that is, in my flesh^[29]—applied to Paul. Not all Christians do. For I want to do the good, Paul continued, but I cannot do it.^[30] That certainly applied to me, and I reasoned backward that—nothing good lives in me, that is, in my flesh—also applied to me. But beyond that I have assumed that it applied to all sinners. I am completely dependent on God’s mercy and grace, no question about it. But are there others who are not so dependent?

Are there Christians who are lesser sinners? Christians who are mostly righteous by their own innate goodness and/or their own obedience to the law? Christians who require less forgiveness, less of the fruit of God’s Spirit, less grace and less mercy than I require because of their own righteousness? I don’t see that in Scripture, but does that mean it isn’t there? Or is it due to my own blindness because I am such a great sinner? Are the things that concern me in these essays just nitpicking persecution of the good Christians who are more righteous than I am? Or are the good Christians in error when they assume that—nothing good lives in me, that is, in my flesh—could not have applied to Saul after he was called by Jesus as the Apostle Paul? Do they overestimate their own righteousness when they assume that—nothing good lives in me, that is, in my flesh—could not possibly apply to them as the redeemed of the Lord?

As a repentant great sinner I have no objective place to stand to answer those questions. I need to approach it differently.

In Matthew’s Gospel account I read, Meanwhile the boat, already far from land, was taking a beating (βασανιζόμενον, a form of βασανίζω)^[31] from the waves because the wind was against it.^[32] Here, βασανιζόμενον, a form of βασανίζω, the root word of βασανιστής (βασανισταῖς, torture, is a form of βασανιστής), expressed the conflict of a contrary wind. And in Mark’s Gospel account Jesus saw his disciples straining (βασανιζομένους, a form of βασανίζω) at the oars, because the wind was against them.^[33] Here “torture” is the strain of rowing against a contrary wind.

As I considered these things I saw the film “Adore.” It became a thought experiment in forgiveness. I will be spoiling the film for anyone who things it spoiled by knowing its plot.

Lil and Roz were best friends since childhood. They grew up and had sons, Ian and Tom, also best friends. One day, lying on the beach together, watching their grown sons surf, they marveled, “Did we do that?”

“They’re beautiful,” Roz said while Lil nodded. “They’re like young gods.”

Ian was first to make a play for Roz. She tried to restrain herself, but what mortal woman can resist the amorous advances of a young god? When Tom saw what his mother was up to, he made a spiteful play for Lil. Lil held out a scene longer than Roz but eventually she, too, fell prey to another young god. And so far, even as a Christian, I can follow this tale. Though she may withstand the charms of a thousand mere mortals, the young god will not be denied apart from the ἐγκράτεια of the Holy Spirit

When Tom came home one morning after being out all night, Roz asked, “Hey, where have you been?”

“At Lil’s, doing to her what Ian’s been doing to you,” her impertinent son replied.

Roz slapped him and went off to confront Lil. I could hear the contrary wind howling and see the storm clouds brewing. Obviously this film intended to recount the tragic tale of a friendship ripped apart by fateful indiscretions. But, no. As lifelong friends and repentant sinners Roz and Lil forgave each other instead. And I call them repentant sinners because they both acknowledged that they were wrong and that it could never happen again. While a repentant sinner may find it relatively easy to forgive another for the very same sin she is guilty of, it is a more difficult matter for Christians.

Lil was a widow and Tom was a young single man, but they had sex before they were married. That is sexual immorality according to most contemporary Christians. (It was marriage according to some of their ancestors.) Ian was a young single man but Roz was married. That is adultery. A Christian cannot forgive sexual immorality or adultery unless the sinner repents in a more formal way, demonstrates some sorrow over sin, and promises to take appropriate steps not to repeat that sin. Looking into one another’s eyes and seeing into another’s heart may be good enough for repentant sinners, but Christians have rules to maintain.

Roz and Lil couldn’t stop sinning. They decided they didn’t have to. They decided to enjoy the time they had, knowing full well their young gods would get bored with them eventually. One might say, For the joy set out for them they endured the cross of being rejected for younger, prettier women, disregarding its shame…^[34] So Roz and Lil forgave each other for their lack of ἐγκράτεια (translated, self-control).

This forgiveness is a bit more difficult even for repentant sinners. Others may question, even the sinners themselves may question, whether they are repentant sinners at all or simply unrepentant sinners. I’ll continue to accept them as repentant sinners since they were resolved to accept the painful consequence of their sin. What Roz and Lil discovered was not so much a change in the state of their repentance as an inability to quit their sin.

Forgiving continual, repetitive sin may be the most difficult of all for Christians. Rules are flouted flagrantly. Any demonstration of repentance seems dishonest at best. But continual, repetitive sin is what Peter referred to when he asked, Lord, how many times must I forgive my brother who sins against me? As many as seven times?^[35] Not seven times, I tell you, Jesus answered, but seventy-seven times!^[36] The note in the NET reads: “Or ‘seventy times seven,’ i.e., an unlimited number of times…” Discovering one’s own inability to quit sin is a watershed moment for Christians.

It is that time when we may understand, and join in with, Paul, saying, Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.^[37] It is that time when we either learn to rely on the credited righteousness of God, the fruit of his Spirit, or we turn from Christ to take cold showers, think about baseball, or whatever other strategy we might come up with to establish our own righteousness, develop our own virtue, and maintain our own pride.

Roz and Lil were oblivious to all of this. Neither studied Paul’s letters. No one knowledgeable in the Scriptures came forward to teach them. But they loved one another and they forgave one another. Ian and Tom were also best friends. Their story is not told in as great of detail but apparently they loved one another and forgave one another, too. All four settled into their new life for a time.

fig. 1

Sunning themselves on the floating dock Roz and Lil swam to as children became the visual metaphor for peace and tranquility in the film (fig.1). It is a beautiful counter-image to the contrary-wind-straining-at-the-oars image Jesus promised those who refused to forgive one another.

I’m not suggesting that forgiveness alone facilitated this idyllic equilibrium. The two couples had shared a meal that functioned as a wedding feast in their microcosm. Ian stood after dinner. “Where are you going?” Roz asked.

“To your room,” Ian said as he walked away. It was an awkward moment. Roz had been publicly summoned to attend to the amorous desires of her young god. It was an expression of Ian’s desire to be sure, but it was also a command no less than David’s summons of Bathsheba. Lil knew it was no way for her son to speak to her best friend. Tom knew it was no way for his best friend to speak to his mother. But Tom also understood what was at stake.

“See you at yours,” Tom announced to Lil, and left the women alone to decide their next move. They were free within the constraints of their joy and pleasure to accept or reject the boys’ assertions of rights over them. Young gods they might be, but they were not kings. It may seem like blackmail to some, but the women had the same joy and pleasure to offer. They could have called their sons’ bluffs and waited them out at the dinner table to negotiate more favorable terms. Apparently they surrendered to their lovers’ demands unconditionally.

From then on it was clear. Though Roz was Tom’s mother, she was also Ian’s woman. Though Lil was Ian’s mother, she was also Tom’s woman. Though Tom was Roz’s son, he was also Lil’s man. And though Ian was Lil’s son, he was also Roz’s man. Yet Roz and Lil were still less than wives. For they were still mothers and grandmothers-in-waiting who fully expected their sons to discard them for younger more fertile women. The women not only relinquished the honor due them as mothers, but the fidelity due them as wives. Clearly, they gave the most for these idyllic moments of peace and tranquility.

Tom was first to break the peace. He journeyed to Sydney to direct a musical. Lil knew that he was enchanted by Mary, his leading lady, even before he did. She could hear it in his voice on the phone. When Tom returned Lil sadly backed away to give way to Mary. Roz, whether devoted to Lil or conscience-stricken herself, cut Ian off and sent him out to find a young woman of his own. Both women promised to be good mothers-in-law, pillars of the community and grandmothers.

Roz’s uncharacteristic moral absoluteness seemed like an unjust and foreign law to Ian, like conquest and enslavement by an alien king. He was content to remain faithful to his lover. He couldn’t understand why he should be punished for Tom’s sin. He took up with Hannah at Tom’s wedding to spite Roz. He returned to Roz later that night. He banged on her locked door, but she wouldn’t let him in. Hannah, however, was devoted to him.

“She’s great,” Ian said of Hannah. “She couldn’t be nicer. I just…You know.”

“Yeah,” Tom replied. He not only understood how Ian yearned for Roz, it was apparent he shared that yearning for Lil.

“Pretty soon I’m going to have to give her the elbow,” Ian said of Hannah. But Hannah was pregnant.

Years passed before the next scene: Roz and Tom and Mary and their daughter scampered down to the beach with Lil and Ian and Hannah and their daughter. The two little girls seemed to be on their way to becoming best friends. Apparently Roz and Lil and Ian and Tom had forgiven one another again, and reached a new idyllic equilibrium, that included Hannah and Mary and their daughters. But it didn’t last.

Ian discovered Tom and Lil that night and realized they had carried on a secret affair. Though Ian had apparently resigned himself to Roz’s alien law he was clearly not a poet of it, but an actor, a hypocrite. Angrily, resentfully, he blew the whistle on Tom and Lil in front of Hannah and Mary, and all the details of their pasts came to light. Hannah was hurt and confused, but seemed to want to understand. Mary, the actor, the hypocrite who seduced Tom as he attempted to be faithful to Lil, would have none of it. She woke her daughter and left that night, encouraging Hannah and her daughter to leave with them.

In the end Roz and Ian, Lil and Tom were together again on the floating dock, though it was not so idyllic as before (fig. 2). Mary and Hannah and their daughters were missing. It was not hard to imagine angry waves beating against their little ships, as they strained at the oars against a contrary wind. Mary could blame her circumstances on Tom’s and Lil’s sin. Hannah could blame Ian and Roz. But would they ever see that it was their own unforgiving hearts that had abandoned them to torment?

fig. 2

Roz had made room for Hannah and her daughter in her heart (as the filmmakers made room for them on the floating dock). Ian was clearly a one woman man. Admittedly, forgiveness might have come harder for Mary. Lil had no self-control. Tom gave no evidence that his harem would be complete with only two women. But even Mary could do worse than to live among such forgiving repentant sinners. Still, I don’t think the filmmakers intended to produce a treatise on forgiveness.

That was the mood I was in and the subject of my meditation when I saw it. If “Adore” had some point beyond being an interesting, provocative movie I suppose it was a feminist cautionary tale. Roz and Lil would have created less havoc in their sons’ lives if they had simply become lesbian lovers rather than expressing their love for each other by proxy, through their sons. It’s not hard to see why “Adore” wasn’t a fan favorite among Christians. This is the kind of film that makes Christians feel like Lot, living among the people of Sodom, day after day, that righteous man was tormented (ἐβασάνιζεν, a form of βασανίζω) in his righteous soul by the lawless deeds he saw and heard…^[38]

And I don’t mean to suggest that Lot (or Christians for that matter) should unilaterally forgive people to escape such torment. We forgive repentant sinners because God has forgiven us. Apparently, there were no repentant sinners in Sodom for Lot to forgive. The inhabitants of Sodom were descendants of Canaan. The origin of the Canaanites for better or worse is traced back to Noah’s curse.

Noah drank wine and exposed himself in a drunken stupor. His son Ham saw his father’s nakedness and told his two brothers.^[39] Apparently Ham’s attitude was more judgmental and derogatory than mere reportage. When Noah awoke from his drunken stupor he learned what his youngest son had done to him.^[40] So he cursed Ham’s son, Cursed be Canaan! The lowest of slaves he will be to his brothers.^[41]

I’ve heard it preached that Noah was such a holy prophet God was honor-bound to fulfill even his curse. This interpretation made some sense when I believed that Noah found favor in the sight of the Lord^[42] because Noah was a godly man; he was blameless among his contemporaries. He walked with God.^[43] As I began to believe that God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden,^[44] I began to believe that Noah found favor in the sight of the Lord because the Lord chose to have mercy on him. It followed naturally that Noah was a godly man, and was blameless among his contemporaries, and walked with God because he found favor in the sight of the Lord, because the Lord chose to have mercy on him.

Even a prophet, a herald of righteousness,^[45] like Noah could have a bad hangover one morning, slip the leash, so to speak, of the Holy Spirit’s ἐγκράτεια (translated, self-control) and say something foolish. Despite the enormity of its impact tracked over many generations I don’t think Noah’s curse had any more or less power than any other grandfather’s hateful words to his grandson.

fig. 3

Though he died about forty-one years before Sodom was destroyed (fig. 3), he lived long enough to see what Canaan’s descendants became. [Addendum: January 14, 2019 I may have been a bit too uncritical here of the dates in the Masoretic text. See: Were the Pyramids Built Before the Flood?] The Bible doesn’t say whether Noah regretted that curse or spent his last three centuries or so trying to justify it. But it seems to me, even as a Christian, that it would be better to forgive my son’s offense, even unilaterally, than to curse my grandson for it.

As I consider how difficult it is for Christians to forgive anyone for anything, it becomes easier to understand why Jesus threatened us with torture. I hope others can forgive me for refusing to see Matthew 18:35 as a proof-text for Jonathan Edward’s claim that God is the superlative torturer.

Torture, Part 3

Back to My Reasons and My Reason, Part 3

Back to Fear – Deuteronomy, Part 10

Back to Forgiven or Passed Over? Part 6

Back to Fear – Deuteronomy, Part 15

Back to The Children of Promise, Part 1

^[3] Matthew 18:34, 35 (NET)

^[5] Matthew 18:23 (NET)

^[6] Matthew 18:21 (NET)

^[10] Matthew 12:36 (NET)

^[11] Matthew 18:24b (NET)

^[12] Matthew 18:25 (NET) Table

^[13] Luke 18:13b (NET)

^[15] Matthew 18:26 (NET) Table

^[16] 1 Corinthians 13:4a (NET)

^[18] Matthew 18:27 (NET)

^[20] Matthew 18:18 (NET) Table

^[21] Matthew 18:28a (NET) Table

^[22] Matthew 18:30 (NET) Table

^[24] Matthew 18:32, 33 (NET) Table

^[25] Matthew 18:34, 35 (NET) Table

^[26] Matthew 6:12 (NET) Table

^[27] 2 Corinthians 12:12 (NET)

^[28] 1 Corinthians 4:20 (NET)

^[29] Romans 7:18a (NET)

^[30] Romans 7:18b (NET)

^[32] Matthew 14:24 (NET)

^[33] Mark 6:48a (NET)

^[34] An impertinent paraphrase of Hebrews 12:2 (NET)

^[35] Matthew 18:21 (NET)

^[36] Matthew 18:22 (NET)

^[37] 2 Corinthians 1:9 (NET)

^[38] 2 Peter 2:8 (NET)

^[39] Genesis 9:22 (NET)

^[40] Genesis 9:24 (NET)

^[41] Genesis 9:25 (NET)

^[42] Genesis 6:8 (NET)

^[43] Genesis 6:9 (NET)

^[44] Romans 9:18 (NET)

^[45] 2 Peter 2:5 (NET)

David’s Forgiveness, Part 8

Posted on August 22, 2012 by admin

When I studied the Bible looking for rules to obey I was the project, and I was in charge of my reform efforts. I determined which rules to obey and which didn’t apply to me. I didn’t necessarily see it that way at the time. I thought I was doing it all for God’s sake. But when I began to study the Bible to know Him, and Jesus Christ whom He sent,¹ I was distracted. I couldn’t stay so focused on myself. Oh, I’m still the project. But now I’m God’s project and He is in charge of the reform effort. Here is a case in point.

In the last essay I began to consider whether I could believe that David exercised some form of Do not judge so that you will not be judged² with his son when he suspected something amiss in Absalom’s request regarding Amnon. I wondered if the Lord regarded that as something after his own heart.³ But the more I thought about it, the more I disliked the idea. In my resistance to it I was unmasked. The main reason I don’t want to believe that David exercised some form of Do not judge so that you will not be judged with Absalom was that it didn’t work. Absalom killed Amnon anyway. And I know the rest of the story. It didn’t even work in the long run on Absalom. It didn’t deliver the goods.

I don’t want to be like [my] Father in heaven, [who] causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous,⁴ not really, not if it doesn’t work out. And I want to see it work out. I don’t want to walk by faith on something like this. And, frankly, I didn’t know that about myself when I began the previous essay. I don’t know how to change that about myself now.

I know that I used to object to not judging others because those “others” would think they were putting something over on me, that I didn’t know what they were really thinking. They would think I was stupid, and I’d, you know, come off like a dolt. I probably still feel that way somewhere inside, considering the way I analyzed David’s actions or inactions. I just can’t muster whatever it would take to use that as an objection anymore.

Whether Absalom thought he was right to kill Amnon or not, once the deed was done he fled and went to King Talmai son of Ammihud of Geshur,⁵ his mother Maacah’s father. David grieved for another firstborn son, his actual firstborn, Amnon born to Ahinoam the Jezreelite. Absalom was banished to Geshur for three years. David longed to go to Absalom, for he had since been consoled over the death of Amnon.⁶

This longing was certainly something dear to God’s heart. [Addendum 3/12/2021: In the Septuagint this is described as the easing of a longing against Absalom.] Ephraim is my firstborn son,⁷ God spoke through Jeremiah. This is the name used by the prophets to personify the northern kingdom of Israel that rebelled against Solomon’s son Rehoboam. Ephraim has attached himself to idols; Do not go near him!⁸ The Lord had a lot to say about Ephraim.

I know Ephraim all too well; the evil of Israel is not hidden from me. For you have engaged in prostitution (Septuagint: ἐξεπόρνευσεν, a form of ἐκπορνεύω), O Ephraim; Israel has defiled itself. Their wicked deeds do not allow them to return to their God; because a spirit of idolatry (Septuagint: πορνείας) controls their heart, and they do not acknowledge the Lord.⁹ Within sixty-five years Ephraim will no longer exist as a nation.¹⁰ Ephraim will be ruined in the day of judgment!¹¹ Ephraim will be oppressed, crushed under judgment, because he was determined to pursue worthless idols.¹²

Whenever I want to heal Israel, the Lord continued, the sin of Ephraim is revealed, and the evil deeds of Samaria [the capital of the northern kingdom] are exposed. For they do what is wrong; thieves break into houses, and gangs rob people out in the streets. They do not realize that I remember all of their wicked deeds. Their evil deeds have now surrounded them; their sinful deeds are always before me.¹³ Although Ephraim has built many altars for sin offerings, these have become altars for sinning! I spelled out my law for him in great detail, but they regard it as something totally unknown to them!¹⁴

I can’t imagine a parent who can’t hear God’s hurt and yearning, it was I who led Ephraim, I took them by the arm; but they did not acknowledge that I had healed them.¹⁵ How can I give you up, O Ephraim? How can I surrender you, O Israel?…I have had a change of heart! All my tender compassions are aroused!¹⁶

Just as Jonadab couldn’t bear to see Amnon’s longing without offering him advice to ensnare Tamar,¹⁷ Joab was so moved by David’s longing for Absalom he hired an actress. Pretend to be in mourning, Joab instructed her, and put on garments for mourning. Don’t anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time. Go to the king and speak to him in the following fashion.¹⁸

The actress claimed to be a widow who had two sons. They got into a fight out in the field where no one could separate them. One killed the other. Now the entire family has risen up against your servant, saying, “Turn over the one who struck down his brother, so that we can execute him and avenge the death of his brother whom he killed.”¹⁹ There would be no one then to carry on the name of her husband. Go to your home, David said. I will give instructions concerning your situation.²⁰

The actress wasn’t satisfied with his answer. She pressed him further, and David said, Bring to me whoever speaks to you, and he won’t bother you again!²¹ Still, the actress wasn’t satisfied, In that case, let the king invoke the name of the Lord your God so that the avenger of blood may not kill! She wanted David to swear an oath. So David said, As surely as the Lord lives, not a single hair of your son’s head will fall to the ground.²² Then she blamed David for Absalom’s exile (2 Samuel 14:13-17 NET).

Why have you devised something like this against God’s people? When the king speaks in this fashion, he makes himself guilty, for the king has not brought back the one he has banished. Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored. I have now come to speak with my lord the king about this matter, because the people have made me fearful. But your servant said, “I will speak to the king! Perhaps the king will do what his female servant asks. Yes! The king may listen and deliver his female servant from the hand of the man who seeks to remove both me and my son from the inheritance God has given us!” So your servant said, “May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the Lord your God be with you!”

Joab schemed with the actress to trap and trick David as Nathan had done. Nathan was sent by God so that David would acknowledge and repent of his sin. The actress was sent by Joab so that David would follow his longing for Absalom to its logical conclusion. Did Joab put you up to all of this?²³ David asked the actress. When he learned the truth he wasn’t angry with Joab or the actress. He said to Joab, All right! I will do this thing! Go and bring back the young man Absalom!²⁴

Again, though David may appear foolish, he was a man after God’s own heart. He had an uncanny ability to see through all the commandments, laws, crimes and punishments to God’s loyal love and great compassion. A thousand years or so before Jesus spoke the parable, David demonstrated that he was not like the evil slave who was forgiven a great debt by his Lord but would not forgive his fellow slave a lesser debt. I forgave you all that debt because you begged me! Should you not have shown mercy to your fellow slave, just as I showed it to you?²⁵

Addendum: March 13, 2021
Tables comparing 2 Samuel 13:37; 13:39; Jeremiah 31:9; Hosea 4:17; 5:3; 5:4; Isaiah 7:8; Hosea 5:9; 5:11; 7:1; 7:2; 8:11; 8:12; 11:3; 11:8; 2 Samuel 14:2; 14:3; 14:7; 14:8; 14:10; 14:11; 14:13; 14:14; 14:15; 14:16; 14:17; 14:19 and 14:21 in the Tanakh, KJV and NET, and tables comparing 2 Samuel (Reigns, Kings) 13:37; 13:39; Jeremiah 31:9 (38:9); Hosea 4:17; 5:3; 5:4; Isaiah 7:8; Hosea 5:9; 5:11; 7:1; 7:2; 8:11; 8:12; 11:3; 11:8; 2 Samuel (Reigns, Kings) 14:2; 14:3; 14:7; 14:8; 14:10; 14:11; 14:13; 14:14; 14:15; 14:16; 14:17; 14:19 and 14:21 in the Septuagint (BLB and Elpenor) follow.

2 Samuel 13:37 (Tanakh)	2 Samuel 13:37 (KJV)	2 Samuel 13:37 (NET)
But Absalom fled, and went to Talmai the son of Ammihud, king of Geshur. And David mourned for his son every day.	But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every day.	But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David grieved over his son every day.

2 Samuel 13:37 (Septuagint BLB)	2 Kings 13:37 (Septuagint Elpenor)
καὶ Αβεσσαλωμ ἔφυγεν καὶ ἐπορεύθη πρὸς Θολμαι υἱὸν Εμιουδ βασιλέα Γεδσουρ εἰς γῆν Μαχαδ καὶ ἐπένθησεν ὁ βασιλεὺς Δαυιδ ἐπὶ τὸν υἱὸν αὐτοῦ πάσας τὰς ἡμέρας	καὶ ᾿Αβεσσαλὼμ ἔφυγε καὶ ἐπορεύθη πρὸς Θολμὶ υἱὸν ᾿Εμιοὺδ βασιλέα Γεδσοὺρ εἰς γῆν Μαχάδ. καὶ ἐπένθησεν ὁ βασιλεὺς Δαυὶδ ἐπὶ τὸν υἱὸν αὐτοῦ πάσας τὰς ἡμέρας
2 Reigns 13:37 (NETS)	2 Kings 13:37 (English Elpenor)
And Abessalom fled and went to Tholmai son of Emioud, king of Gedsour, to the land of Machad. And King Dauid mourned for his son all the days.	But Abessalom fled, and went to Tholmi son of Emiud the king of Gedsur to the land of Chamaachad: and king David mourned for his son continually.

2 Samuel 13:39 (Tanakh)	2 Samuel 13:39 (KJV)	2 Samuel 13:39 (NET)
And the soul of king David failed with longing for Absalom; for he was comforted concerning Amnon, seeing he was dead.	And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.	The king longed to go to Absalom, for he had since been consoled over the death of Amnon.

2 Samuel 13:39 (Septuagint BLB)	2 Kings 13:39 (Septuagint Elpenor)
καὶ ἐκόπασεν τὸ πνεῦμα τοῦ βασιλέως τοῦ ἐξελθεῗν ὀπίσω Αβεσσαλωμ ὅτι παρεκλήθη ἐπὶ Αμνων ὅτι ἀπέθανεν	καὶ ἐκόπασε τὸ πνεῦμα τοῦ βασιλέως τοῦ ἐξελθεῖν ὀπίσω ᾿Αβεσσαλώμ, ὅτι παρεκλήθη ἐπὶ ᾿Αμνὼν ὅτι ἀπέθανε
2 Reigns 13:39 (NETS)	2 Kings 13:39 (English Elpenor)
And the spirit of the king ceased to go after Abessalom, for he was consoled over Amnon, that he had died.	And king David ceased to go out after Abessalom, for he was comforted concerning Amnon, touching his death.

Jeremiah 31:9 (Tanakh)	Jeremiah 31:9 (KJV)	Jeremiah 31:9 (NET)
They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.	They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.	They will come back shedding tears of contrition. I will bring them back praying prayers of repentance. I will lead them besides streams of water, along smooth paths where they will never stumble. I will do this because I am Israel’s father; Ephraim is my firstborn son.’

Jeremiah 31:9 (Septuagint BLB)	Jeremiah 38:9 (Septuagint Elpenor)
ἐν κλαυθμῷ ἐξῆλθον καὶ ἐν παρακλήσει ἀνάξω αὐτοὺς αὐλίζων ἐπὶ διώρυγας ὑδάτων ἐν ὁδῷ ὀρθῇ καὶ οὐ μὴ πλανηθῶσιν ἐν αὐτῇ ὅτι ἐγενόμην τῷ Ισραηλ εἰς πατέρα καὶ Εφραιμ πρωτότοκός μού ἐστιν	ἐν κλαυθμῷ ἐξῆλθον, καὶ ἐν παρακλήσει ἀνάξω αὐτοὺς αὐλίζων ἐπὶ διώρυγας ὑδάτων ἐν ὁδῷ ὀρθῇ, καὶ οὐ μὴ πλανηθῶσιν ἐν αὐτῇ· ὅτι ἐγενόμην τῷ ᾿Ισραὴλ εἰς πατέρα, καὶ ᾿Εφραὶμ πρωτότοκός μού ἐστιν
Jeremiah 38:9 (NETS)	Jeremiah 38:9 (English Elpenor)
With weeping they went out, and with consolation I will bring them up, making them lodge by canals of waters in a straight road, and they shall not wander in it, because I became a father to Israel, and Ephraim is my firstborn.	They went forth with weeping, and I will bring them back with consolation, causing them to lodge by the channels of waters in a straight way, and they shall not err in it: for I am become a father to Israel, and Ephraim is my first-born.

Hosea 4:17 (Tanakh)	Hosea 4:17 (KJV)	Hosea 4:17 (NET)
Ephraim is joined to idols: let him alone.	Ephraim is joined to idols: let him alone.	Ephraim has attached himself to idols; Do not go near him!

Hosea 4:17 (Septuagint BLB)	Hosea 4:17 (Septuagint Elpenor)
μέτοχος εἰδώλων Εφραιμ ἔθηκεν ἑαυτῷ σκάνδαλα	μέτοχος εἰδώλων ᾿Εφραὶμ ἔθηκεν ἑαυτῷ σκάνδαλα,
Hosea 4:17 (NETS)	Hosea 4:17 (English Elpenor)
Ephraim, an associate of idols, placed stumbling blocks against himself.	Ephraim, joined with idols, has laid stumbling-blocks in his own way.

Hosea 5:3 (Tanakh)	Hosea 5:3 (KJV)	Hosea 5:3 (NET)
I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled.	I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled.	I know Ephraim all too well; the evil of Israel is not hidden from me. For you have engaged in prostitution, O Ephraim; Israel has defiled itself.

Hosea 5:3 (Septuagint BLB)	Hosea 5:3 (Septuagint Elpenor)
ἐγὼ ἔγνων τὸν Εφραιμ καὶ Ισραηλ οὐκ ἄπεστιν ἀπ᾽ ἐμοῦ διότι νῦν ἐξεπόρνευσεν Εφραιμ ἐμιάνθη Ισραηλ	ἐγὼ ἔγνων τὸν ᾿Εφραίμ, καὶ ᾿Ισραὴλ οὐκ ἀπέστη ἀπ᾿ ἐμοῦ· διότι νῦν ἐξεπόρνευσεν ᾿Εφραίμ, ἐμιάνθη ᾿Ισραήλ
Hosea 5:3 (NETS)	Hosea 5:3 (English Elpenor)
I knew Ephraim, and Israel is not far from me; for now Ephraim has gone after whores; Israel has been defiled.	I know Ephraim, and Israel is not far from me: for now Ephraim has gone grievously a-whoring, Israel is defiled.

Hosea 5:4 (Tanakh)	Hosea 5:4 (KJV)	Hosea 5:4 (NET)
They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD.	They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD.	Their wicked deeds do not allow them to return to their God; for a spirit of idolatry is in them, and they do not acknowledge the Lord.

Hosea 5:4 (Septuagint BLB)	Hosea 5:4 (Septuagint Elpenor)
οὐκ ἔδωκαν τὰ διαβούλια αὐτῶν τοῦ ἐπιστρέψαι πρὸς τὸν θεὸν αὐτῶν ὅτι πνεῦμα πορνείας ἐν αὐτοῗς ἐστιν τὸν δὲ κύριον οὐκ ἐπέγνωσαν	οὐκ ἔδωκαν τὰ διαβούλια αὐτῶν τοῦ ἐπιστρέψαι πρὸς τὸν Θεὸν αὐτῶν, ὅτι πνεῦμα πορνείας ἐν αὐτοῖς ἐστι, τὸν δὲ Κύριον οὐκ ἐπέγνωσαν
Hosea 5:4 (NETS)	Hosea 5:4 (English Elpenor)
Their deliberations did not grant them to turn to their God, because a spirit of whoredom is within them, and they did not know the Lord.	They have not framed their counsels to return to their God, for the spirit of fornication is in them, and they have not known the Lord.

Isaiah 7:8 (Tanakh)	Isaiah 7:8 (KJV)	Isaiah 7:8 (NET)
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people.	For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people.	For Syria’s leader is Damascus, and the leader of Damascus is Rezin. Within 65 years Ephraim will no longer exist as a nation.

Isaiah 7:8 (Septuagint BLB)	Isaiah 7:8 (Septuagint Elpenor)
ἀλλ᾽ ἡ κεφαλὴ Αραμ Δαμασκός ἀλλ᾽ ἔτι ἑξήκοντα καὶ πέντε ἐτῶν ἐκλείψει ἡ βασιλεία Εφραιμ ἀπὸ λαοῦ	ἀλλ᾿ ἡ κεφαλὴ ᾿Αρὰμ Δαμασκὸς καὶ ἡ κεφαλὴ Δαμασκοῦ Ῥασεὶμ – ἀλλ᾿ ἔτι ἑξήκοντα καὶ πέντε ἐτῶν ἐκλείψει ἡ βασιλεία ᾿Εφραὶμ ἀπὸ λαοῦ
Isaiah 7:8 (NETS)	Isaiah 7:8 (English Elpenor)
But the head of Aram is Damascus, but yet within sixty-five years the kingdom of Ephraim will cease from being people.	But the head of Aram is Damascus, and the head of Damascus, Rasim; and yet within sixty and five years the kingdom of Ephraim shall cease from [being] a people.

Hosea 5:9 (Tanakh)	Hosea 5:9 (KJV)	Hosea 5:9 (NET)
Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.	Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.	Ephraim will be ruined in the day of judgment. What I am declaring to the tribes of Israel will certainly take place!

Hosea 5:9 (Septuagint BLB)	Hosea 5:9 (Septuagint Elpenor)
Εφραιμ εἰς ἀφανισμὸν ἐγένετο ἐν ἡμέραις ἐλέγχου ἐν ταῗς φυλαῗς τοῦ Ισραηλ ἔδειξα πιστά	Εφραὶμ εἰς ἀφανισμὸν ἐγένετο ἐν ἡμέραις ἐλέγχου· ἐν ταῖς φυλαῖς τοῦ ᾿Ισραὴλ ἔδειξα πιστά
Hosea 5:9 (NETS)	Hosea 5:9 (English Elpenor)
Ephraim has become an annihilation in the days of reproof; among the tribes of Israel, I have demonstrated things that are sure.	Ephraim has come to nought in the days of reproof: in the tribes of Israel I have shown faithful [dealings].

Hosea 5:11 (Tanakh)	Hosea 5:11 (KJV)	Hosea 5:11 (NET)
Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.	Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.	Ephraim will be oppressed, crushed under judgment, because he was determined to pursue worthless idols.

Hosea 5:11 (Septuagint BLB)	Hosea 5:11 (Septuagint Elpenor)
κατεδυνάστευσεν Εφραιμ τὸν ἀντίδικον αὐτοῦ κατεπάτησεν κρίμα ὅτι ἤρξατο πορεύεσθαι ὀπίσω τῶν ματαίων	κατεδυνάστευσεν ᾿Εφραὶμ τὸν ἀντίδικον αὐτοῦ, κατεπάτησε κρίμα, ὅτι ἤρξατο πορεύεσθαι ὀπίσω τῶν ματαίων
Hosea 5:11 (NETS)	Hosea 5:11 (English Elpenor)
Ephraim has overpowered his opponent; he has trampled judgment, because he began to go after the vain things.	Ephraim has come to nought in the days of reproof: in the tribes of Israel I have shown faithful [dealings].

Hosea 7:1 (Tanakh)	Hosea 7:1 (KJV)	Hosea 7:1 (NET)
When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without.	When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without.	whenever I want to heal Israel, the sin of Ephraim is revealed, and the evil deeds of Samaria are exposed. For they do what is wrong; thieves break into houses, and gangs rob people out in the streets.

Hosea 7:1 (Septuagint BLB)	Hosea 6:11b-7:1 (Septuagint Elpenor)
ἐν τῷ ἰάσασθαί με τὸν Ισραηλ καὶ ἀποκαλυφθήσεται ἡ ἀδικία Εφραιμ καὶ ἡ κακία Σαμαρείας ὅτι ἠργάσαντο ψευδῆ καὶ κλέπτης πρὸς αὐτὸν εἰσελεύσεται ἐκδιδύσκων λῃστὴς ἐν τῇ ὁδῷ αὐτοῦ	6:11 ἐν τῷ ἰάσασθαί με τὸν ᾿Ισραήλ. 7:1 ΚΑΙ ἀποκαλυφθήσεται ἡ ἀδικία ᾿Εφραὶμ καὶ ἡ κακία Σαμαρείας, ὅτι εἰργάσαντο ψευδῆ· καὶ κλέπτης πρὸς αὐτὸν εἰσελεύσεται, ἐκδιδύσκων λῃστὴς ἐν τῇ ὁδῷ αὐτοῦ
Hosea 7:1 (NETS)	Hosea 6:11b-7:1 (English Elpenor)
when I heal Israel. And the injustice of Ephraim will be revealed, and the wickedness of Samaria, because they have performed lies. And a thief will come in to him, a bandit plundering in his way.	6:11 when I have healed Israel. 7:1 Then shall the iniquity of Ephraim be revealed, and the wickedness of Samaria; for they have wrought falsehood: and a thief shall come in to him, [even] a robber spoiling in his way;

Hosea 7:2 (Tanakh)	Hosea 7:2 (KJV)	Hosea 7:2 (NET)
And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face.	And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face.	They do not realize that I remember all their wicked deeds. Their evil deeds have now surrounded them; their sinful deeds are always before me.

Hosea 7:2 (Septuagint BLB)	Hosea 7:2 (Septuagint Elpenor)
ὅπως συνᾴδωσιν ὡς συνᾴδοντες τῇ καρδίᾳ αὐτῶν πάσας τὰς κακίας αὐτῶν ἐμνήσθην νῦν ἐκύκλωσεν αὐτοὺς τὰ διαβούλια αὐτῶν ἀπέναντι τοῦ προσώπου μου ἐγένοντο	ὅπως συνᾴδωσιν ὡς ᾄδοντες τῇ καρδίᾳ αὐτῶν. πάσας τὰς κακίας αὐτῶν ἐμνήσθην· νῦν ἐκύκλωσαν αὐτοὺς τὰ διαβούλια αὐτῶν, ἀπέναντι τοῦ προσώπου μου ἐγένοντο
Hosea 7:2 (NETS)	Hosea 7:2 (English Elpenor)
that they might sing together like those who sing together with their heart. Now their deliberations have surrounded them; they came before my face.	that they may concert together as [men] singing in their heart: I remember all their wickedness: now have their own counsels compassed them about; they came before my face.

Hosea 8:11 (Tanakh)	Hosea 8:11 (KJV)	Hosea 8:11 (NET)
Because Ephraim hath made many altars to sin, altars shall be unto him to sin.	Because Ephraim hath made many altars to sin, altars shall be unto him to sin.	Although Ephraim has built many altars for sin offerings, these have become altars for sinning.

Hosea 8:11 (Septuagint BLB)	Hosea 8:11 (Septuagint Elpenor)
ὅτι ἐπλήθυνεν Εφραιμ θυσιαστήρια εἰς ἁμαρτίας ἐγένοντο αὐτῷ θυσιαστήρια ἠγαπημένα	ὅτι ἐπλήθυνεν ᾿Εφραὶμ θυσιαστήρια, εἰς ἁμαρτίας ἐγένοντο αὐτῷ θυσιαστήρια ἠγαπημένα
Hosea 8:11 (NETS)	Hosea 8:11 (English Elpenor)
Because Ephraim multiplied altars, beloved altars became sins to him.	Because Ephraim has multiplied altars, [his] beloved altars are become sins to him.

Hosea 8:12 (Tanakh)	Hosea 8:12 (KJV)	Hosea 8:12 (NET)
I have written to him the great things of my law, but they were counted as a strange thing.	I have written to him the great things of my law, but they were counted as a strange thing.	I spelled out my law for him in great detail, but they regard it as something totally unknown to them.

Hosea 8:12 (Septuagint BLB)	Hosea 8:12 (Septuagint Elpenor)
καταγράψω αὐτῷ πλῆθος καὶ τὰ νόμιμα αὐτοῦ εἰς ἀλλότρια ἐλογίσθησαν θυσιαστήρια τὰ ἠγαπημένα	καταγράψω αὐτῷ πλῆθος καὶ τὰ νόμιμα αὐτοῦ, εἰς ἀλλότρια ἐλογίσθησαν θυσιαστήρια τὰ ἠγαπημένα
Hosea 8:12 (NETS)	Hosea 8:12 (English Elpenor)
I shall engrave for him a multitude, even his precepts; the beloved altars were reckoned as foreign.	I will write down a multitude [of commands] for him; but his statutes are accounted strange things, [even] the beloved altars.

Hosea 11:3 (Tanakh)	Hosea 11:3 (KJV)	Hosea 11:3 (NET)
I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.	I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.	Yet it was I who led Ephraim; I took them by the arm, but they did not acknowledge that I had healed them.

Hosea 11:3 (Septuagint BLB)	Hosea 11:3 (Septuagint Elpenor)
καὶ ἐγὼ συνεπόδισα τὸν Εφραιμ ἀνέλαβον αὐτὸν ἐπὶ τὸν βραχίονά μου καὶ οὐκ ἔγνωσαν ὅτι ἴαμαι αὐτούς	καὶ ἐγὼ συνεπόδισα τὸν ᾿Εφραίμ, ἀνέλαβον αὐτὸν ἐπὶ τὸν βραχίονά μου, καὶ οὐκ ἔγνωσαν ὅτι ἴαμαι αὐτούς
Hosea 11:3 (NETS)	Hosea 11:3 (English Elpenor)
And it was I who bound the feet of Ephraim, took him upon my arm; and they did not know that I had healed them.	Yet I bound the feet of Ephraim, I took him on my arm; but they knew not that I healed them.

Hosea 11:8 (Tanakh)	Hosea 11:8 (KJV)	Hosea 11:8 (NET)
How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.	How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.	“How can I give you up, O Ephraim? How can I surrender you, O Israel? How can I treat you like Admah? How can I make you like Zeboyim? I have had a change of heart. All my tender compassions are aroused.

Hosea 11:8 (Septuagint BLB)	Hosea 11:8 (Septuagint Elpenor)
τί σε διαθῶ Εφραιμ ὑπερασπιῶ σου Ισραηλ τί σε διαθῶ ὡς Αδαμα θήσομαί σε καὶ ὡς Σεβωιμ μετεστράφη ἡ καρδία μου ἐν τῷ αὐτῷ συνεταράχθη ἡ μεταμέλειά μου	τί σε διαθῶμαι, ᾿Εφραίμ; ὑπερασπιῶ σου, ᾿Ισραήλ; τί σε διαθῷ; ὡς ᾿Αδαμὰ θήσομαί σε καὶ ὡς Σεβνείμ; μετεστράφη ἡ καρδία μου ἐν τῷ αὐτῷ, συνεταράχθη ἡ μεταμέλειά μου
Hosea 11:8 (NETS)	Hosea 11:8 (English Elpenor)
How am I to deal with you, O Ephraim? Shall I shield you, O Israel? How am I to deal with you? Shall I make you like Adama and like Seboim? My heart has changed together; my sense of regret was disturbed.	How shall I deal with thee, Ephraim? [how] shall I protect thee, Israel? what shall I do with thee? I will make thee as Adama, and as Seboim; my heart is turned at once, my repentance is powerfully excited.

2 Samuel 14:2 (Tanakh)	2 Samuel 14:2 (KJV)	2 Samuel 14:2 (NET)
And Joab sent to Tekoa, and fetched thence a wise woman, and said unto her: ‘I pray thee, feign thyself to be a mourner, and put on mourning apparel, I pray thee, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead;	And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:	So Joab sent to Tekoa and brought from there a wise woman. He told her, “Pretend to be in mourning and put on garments for mourning. Don’t anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time.

2 Samuel 14:2 (Septuagint BLB)	2 Kings 14:2 (Septuagint Elpenor)
καὶ ἀπέστειλεν Ιωαβ εἰς Θεκωε καὶ ἔλαβεν ἐκεῗθεν γυναῗκα σοφὴν καὶ εἶπεν πρὸς αὐτήν πένθησον δὴ καὶ ἔνδυσαι ἱμάτια πενθικὰ καὶ μὴ ἀλείψῃ ἔλαιον καὶ ἔσῃ ὡς γυνὴ πενθοῦσα ἐπὶ τεθνηκότι τοῦτο ἡμέρας πολλὰς	καὶ ἀπέστειλεν ᾿Ιωὰβ εἰς Θεκωέ, καὶ ἔλαβεν ἐκεῖθεν γυναῖκα σοφὴν καὶ εἶπε πρὸς αὐτήν· πένθησον δὴ καὶ ἔνδυσαι ἱμάτια πενθικὰ καὶ μὴ ἀλείψῃ ἔλαιον καὶ ἔσῃ ὡς γυνὴ πενθοῦσα ἐπὶ τεθνηκότι τοῦτο ἡμέρας πολλὰς
2 Reigns 14:2 (NETS)	2 Kings 14:2 (English Elpenor)
And Joab sent to Thekoe and took from there a wise woman and said to her, “Do mourn, and put on mourning garments, and do not anoint yourself with oil, and you shall be as a woman mourning over one who has been dead here many days,	And Joab sent to Thecoe, and took thence a cunning woman, and said to her, Mourn, I pray thee, and put on mourning apparel, and anoint thee not with oil, and thou shalt be as a woman mourning for one that is dead thus for many days.

2 Samuel 14:3 (Tanakh)	2 Samuel 14:3 (KJV)	2 Samuel 14:3 (NET)
and go in to the king, and speak on this manner unto him.’ So Joab put the words in her mouth.	And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.	Go to the king and speak to him in the following fashion.” Then Joab told her what to say.

2 Samuel 14:3 (Septuagint BLB)	2 Kings 14:3 (Septuagint Elpenor)
καὶ ἐλεύσῃ πρὸς τὸν βασιλέα καὶ λαλήσεις πρὸς αὐτὸν κατὰ τὸ ῥῆμα τοῦτο καὶ ἔθηκεν Ιωαβ τοὺς λόγους ἐν τῷ στόματι αὐτῆς	καὶ ἐλεύσῃ πρὸς τὸν βασιλέα καὶ λαλήσεις πρὸς αὐτὸν κατὰ τὸ ῥῆμα τοῦτο· καὶ ἔθηκεν ᾿Ιωὰβ τοὺς λόγους ἐν τῷ στόματι αὐτῆς
2 Reigns 14:3 (NETS)	2 Kings 14:3 (English Elpenor)
and you shall go to the king and speak to him according to this matter.” And Ioab put the words into her mouth.	And thou shalt go to the king, and speak to him according to this word. And Joab put the words in her mouth.

2 Samuel 14:7 (Tanakh)	2 Samuel 14:7 (KJV)	2 Samuel 14:7 (NET)
And, behold, the whole family is risen against thy handmaid, and they said: Deliver him that smote his brother, that we may kill him for the life of his brother whom he slew, and so destroy the heir also. Thus will they quench my coal which is left, and will leave to my husband neither name nor remainder upon the face of the earth.’	And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth.	Now the entire family has risen up against your servant, saying, ‘Turn over the one who struck down his brother, so that we can execute him and avenge the death of his brother whom he killed. In so doing we will also destroy the heir.’ They want to extinguish my remaining coal, leaving no one on the face of the earth to carry on the name of my husband.”

2 Samuel 14:7 (Septuagint BLB)	2 Kings 14:7 (Septuagint Elpenor)
καὶ ἰδοὺ ἐπανέστη ὅλη ἡ πατριὰ πρὸς τὴν δούλην σου καὶ εἶπαν δὸς τὸν παίσαντα τὸν ἀδελφὸν αὐτοῦ καὶ θανατώσομεν αὐτὸν ἀντὶ τῆς ψυχῆς τοῦ ἀδελφοῦ αὐτοῦ οὗ ἀπέκτεινεν καὶ ἐξαροῦμεν καί γε τὸν κληρονόμον ὑμῶν καὶ σβέσουσιν τὸν ἄνθρακά μου τὸν καταλειφθέντα ὥστε μὴ θέσθαι τῷ ἀνδρί μου κατάλειμμα καὶ ὄνομα ἐπὶ προσώπου τῆς γῆς	καὶ ἰδοὺ ἐπανέστη ὅλη ἡ πατριὰ πρὸς τὴν δούλην σου καὶ εἶπαν· δὸς τὸν παίσαντα τὸν ἀδελφὸν αὐτοῦ καὶ θανατώσομεν αὐτὸν ἀντὶ τῆς ψυχῆς τοῦ ἀδελφοῦ αὐτοῦ, οὗ ἀπέκτεινε, καὶ ἐξαροῦμεν καί γε τὸν κληρονόμον ὑμῶν· καὶ σβέσουσι τὸν ἄνθρακά μου τὸν καταλειφθέντα, ὥστε μὴ θέσθαι τῷ ἀνδρί μου κατάλειμμα καὶ ὄνομα ἐπὶ προσώπου τῆς γῆς
2 Reigns 14:7 (NETS)	2 Kings 14:7 (English Elpenor)
And behold, the whole paternal family rose up against your slave, and they said, ‘Give up the one who struck his brother, and we will put him to death for the life of his brother whom he killed, and we will remove indeed your heir.’ And they will quench my ember that is left, so as not to establish for my husband remnant and name on the face of the earth.”	And behold the whole family rose up against thine handmaid, and they said, Give up the one that smote his brother, and we will put him to death for the life of his brother, whom he slew, and we will take away even your heir: so they will quench my coal that is left, so as not to leave my husband remnant or name on the face of the earth.

2 Samuel 14:8 (Tanakh)	2 Samuel 14:8 (KJV)	2 Samuel 14:8 (NET)
And the king said unto the woman: ‘Go to thy house, and I will give charge concerning thee.’	And the king said unto the woman, Go to thine house, and I will give charge concerning thee.	Then the king told the woman, “Go to your home. I will give instructions concerning your situation.”

2 Samuel 14:8 (Septuagint BLB)	2 Kings 14:8 (Septuagint Elpenor)
καὶ εἶπεν ὁ βασιλεύς ὑγιαίνουσα βάδιζε εἰς τὸν οἶκόν σου κἀγὼ ἐντελοῦμαι περὶ σοῦ	καὶ εἶπεν ὁ βασιλεὺς πρὸς τὴν γυναῖκα· ὑγιαίνουσα βάδιζε εἰς τὸν οἶκόν σου, κἀγὼ ἐντελοῦμαι περὶ σοῦ
2 Reigns 14:8 (NETS)	2 Kings 14:8 (English Elpenor)
And the king said, “Proceed to your house in good health, and I will give command concerning you.”	And the king said to the woman, Go in peace to thy house, and I will give commandment concerning thee.

2 Samuel 14:10 (Tanakh)	2 Samuel 14:10 (KJV)	2 Samuel 14:10 (NET)
And the king said: ‘Whosoever saith aught unto thee, bring him to me, and he shall not touch thee any more.’	And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more.	The king said, “Bring to me whoever speaks to you, and he won’t bother you again!”

2 Samuel 14:10 (Septuagint BLB)	2 Kings 14:10 (Septuagint Elpenor)
καὶ εἶπεν ὁ βασιλεύς τίς ὁ λαλῶν πρὸς σέ καὶ ἄξεις αὐτὸν πρὸς ἐμέ καὶ οὐ προσθήσει ἔτι ἅψασθαι αὐτοῦ	καὶ εἶπεν ὁ βασιλεύς· τίς ὁ λαλῶν πρός σε; καί ἄξεις αὐτὸν πρὸς ἐμέ, καὶ οὐ προσθήσει ἔτι ἅψασθαι αὐτοῦ
2 Reigns 14:10 (NETS)	2 Kings 14:10 (English Elpenor)
And the king said, “Who was speaking to you? You shall also bring him to me, and he shall not any longer touch him.”	And the king said, Who was it that spoke to thee? thou shalt even bring him to me, and [one] shall not touch him any more.

2 Samuel 14:11 (Tanakh)	2 Samuel 14:11 (KJV)	2 Samuel 14:11 (NET)
Then said she: ‘I pray thee, let the king remember HaShem thy G-d, that the avenger of blood destroy not any more, lest they destroy my son.’ And he said: ‘As HaShem liveth, there shall not one hair of thy son fall to the earth.’	Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the LORD liveth, there shall not one hair of thy son fall to the earth.	She replied, “In that case, let the king invoke the name of the Lord your God so that the avenger of blood may not add to the killing! Then they will not destroy my son!” He replied, “As surely as the Lord lives, not a single hair of your son’s head will fall to the ground.”

2 Samuel 14:11 (Septuagint BLB)	2 Kings 14:11 (Septuagint Elpenor)
καὶ εἶπεν μνημονευσάτω δὴ ὁ βασιλεὺς τὸν κύριον θεὸν αὐτοῦ πληθυνθῆναι ἀγχιστέα τοῦ αἵματος τοῦ διαφθεῗραι καὶ οὐ μὴ ἐξάρωσιν τὸν υἱόν μου καὶ εἶπεν ζῇ κύριος εἰ πεσεῗται ἀπὸ τῆς τριχὸς τοῦ υἱοῦ σου ἐπὶ τὴν γῆν	καὶ εἶπε· μνημονευσάτω δὴ ὁ βασιλεὺς τὸν Κύριον Θεὸν αὐτοῦ πληθυνθῆναι ἀγχιστέα τοῦ αἵματος τοῦ διαφθεῖραι καὶ οὐ μὴ ἐξάρωσι τὸν υἱόν μου· καὶ εἶπε· ζῇ Κύριος, εἰ πεσεῖται ἀπὸ τῆς τριχὸς τοῦ υἱοῦ σου ἐπὶ τὴν γῆν
2 Reigns 14:11 (NETS)	2 Kings 14:11 (English Elpenor)
And she said, “Do let the king keep the Lord, his God, in mind, that a next of kin of blood succeed in destroying him, and they shall not remove my son.” And he said, “The Lord lives, if a hair of your son shall fall on the ground!”	And she said, Let now the king remember concerning his Lord God in that the avenger of blood is multiplied to destroy, and let them not take away my son. And he said, [As] the Lord lives, not a hair of thy son shall fall to the ground.

2 Samuel 14:13 (Tanakh)	2 Samuel 14:13 (KJV)	2 Samuel 14:13 (NET)
And the woman said: ‘Wherefore then hast thou devised such a thing against the people of G-d? for in speaking this word the king is as one that is guilty, in that the king doth not fetch home again his banished one.	And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.	The woman said, “Why have you devised something like this against God’s people? When the king speaks in this fashion, he makes himself guilty, for the king has not brought back the one he has banished.

2 Samuel 14:13 (Septuagint BLB)	2 Kings 14:13 (Septuagint Elpenor)
καὶ εἶπεν ἡ γυνή ἵνα τί ἐλογίσω τοιοῦτο ἐπὶ λαὸν θεοῦ ἦ ἐκ στόματος τοῦ βασιλέως ὁ λόγος οὗτος ὡς πλημμέλεια τοῦ μὴ ἐπιστρέψαι τὸν βασιλέα τὸν ἐξωσμένον αὐτοῦ	καὶ εἶπεν ἡ γυνή· ἱνατί ἐλογίσω τοιοῦτο ἐπὶ λαὸν Θεοῦ; ἦ ἐκ στόματος τοῦ βασιλέως ὁ λόγος οὗτος ὡς πλημμέλεια τοῦ μὴ ἐπιστρέψαι τὸν βασιλέα τὸν ἐξωσμένον αὐτοῦ
2 Reigns 14:13 (NETS)	2 Kings 14:13 (English Elpenor)
And the woman said, “Why did you calculate such a thing against God’s people? Is this word out of the king’s mouth an error, inasmuch as the king did not bring back his own banished one?	And the woman said, Why hast thou devised this thing against the people of God? or [is] this word out of the king’s mouth as a transgression, so that the king should not bring back his banished?

2 Samuel 14:14 (Tanakh)	2 Samuel 14:14 (KJV)	2 Samuel 14:14 (NET)
For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth G-d respect any person; but let him devise means, that he that is banished be not an outcast from him.	For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.	Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored.

2 Samuel 14:14 (Septuagint BLB)	2 Kings 14:14 (Septuagint Elpenor)
ὅτι θανάτῳ ἀποθανούμεθα καὶ ὥσπερ τὸ ὕδωρ τὸ καταφερόμενον ἐπὶ τῆς γῆς ὃ οὐ συναχθήσεται καὶ λήμψεται ὁ θεὸς ψυχήν καὶ λογιζόμενος τοῦ ἐξῶσαι ἀπ᾽ αὐτοῦ ἐξωσμένον	ὅτι θανάτῳ ἀποθανούμεθα, καὶ ὥσπερ τὸ ὕδωρ τὸ καταφερόμενον ἐπὶ τῆς γῆς, ὃ οὐ συναχθήσεται· καὶ λήψεται ὁ Θεὸς ψυχήν, καὶ λογιζόμενος τοῦ ἐξῶσαι ἀπ’ αὐτοῦ ἐξεωσμένον
2 Reigns 14:14 (NETS)	2 Kings 14:14 (English Elpenor)
For by death we shall die and be as water that is spilled on the ground, which shall not be gathered up. And God shall take a life, even as he calculates to banish a banished one from him.	For we shall surely die, and be as water poured upon the earth, which shall not be gathered up, and God shall take the life, even as he devises to thrust forth from him his outcast.

2 Samuel 14:15 (Tanakh)	2 Samuel 14:15 (KJV)	2 Samuel 14:15 (NET)
Now therefore seeing that I am come to speak this word unto my lord the king, it is because the people have made me afraid; and thy handmaid said: I will now speak unto the king; it may be that the king will perform the request of his servant.	Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.	I have now come to speak with my lord the king about this matter, because the people have made me fearful. But your servant said, ‘I will speak to the king! Perhaps the king will do what his female servant asks.

2 Samuel 14:15 (Septuagint BLB)	2 Kings 14:15 (Septuagint Elpenor)
καὶ νῦν ὃ ἦλθον λαλῆσαι πρὸς τὸν βασιλέα τὸν κύριόν μου τὸ ῥῆμα τοῦτο ὅτι ὄψεταί με ὁ λαός καὶ ἐρεῗ ἡ δούλη σου λαλησάτω δὴ πρὸς τὸν βασιλέα εἴ πως ποιήσει ὁ βασιλεὺς τὸ ῥῆμα τῆς δούλης αὐτοῦ	καὶ νῦν ὃ ἦλθον λαλῆσαι πρὸς τὸν βασιλέα τὸν κύριόν μου τὸ ρῆμα τοῦτο, ὅτι ὄψεταί με ὁ λαός, καὶ ἐρεῖ ἡ δούλη σου· λαλησάτω δὴ πρὸς τὸν κύριόν μου τὸν βασιλέα, εἴπως ποιήσει ὁ βασιλεὺς τὸ ρῆμα τῆς δούλης αὐτοῦ
2 Reigns 14:15 (NETS)	2 Kings 14:15 (English Elpenor)
And now, what I came to say to the king my lord is this word, because the people will see me, and your slave will say, ‘Do let one speak to the king, if somehow the king will enact the word of his slave;	And now whereas I came to speak this word to my lord the king, [the reason is] that the people will see me, and thy handmaid will say, Let one now speak to my lord the king, if peradventure the king will perform the request of his handmaid;

2 Samuel 14:16 (Tanakh)	2 Samuel 14:16 (KJV)	2 Samuel 14:16 (NET)
For the king will hear, to deliver his servant out of the hand of the man that would destroy me and my son together out of the inheritance of G-d.	For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.	Yes! The king may listen and deliver his female servant from the hand of the man who seeks to remove both me and my son from the inheritance God has given us!’

2 Samuel 14:16 (Septuagint BLB)	2 Kings 14:16 (Septuagint Elpenor)
ὅτι ἀκούσει ὁ βασιλεὺς ῥύσασθαι τὴν δούλην αὐτοῦ ἐκ χειρὸς τοῦ ἀνδρὸς τοῦ ζητοῦντος ἐξᾶραί με καὶ τὸν υἱόν μου ἀπὸ κληρονομίας θεοῦ	ὅτι ἀκούσει ὁ βασιλεύς· ρυσάσθω τὴν δούλην αὐτοῦ ἐκ χειρὸς τοῦ ἀνδρὸς τοῦ ζητοῦντος ἐξᾶραί με καὶ τὸν υἱόν μου ἀπὸ κληρονομίας Θεοῦ
2 Reigns 14:16 (NETS)	2 Kings 14:16 (English Elpenor)
for the king will hear, and so to deliver his slave from the hand of the man who seeks to remove me and my son from a divine heritage.’”	for the king will hear. Let him rescue his handmaid out of the hand of the man that seeks to cast out me and my son from the inheritance of God.

2 Samuel 14:17 (Tanakh)	2 Samuel 14:17 (KJV)	2 Samuel 14:17 (NET)
Then thy handmaid said: Let, I pray thee, the word of my lord the king be for my comfort; for as an angel of G-d, so is my lord the king to discern good and bad; and HaShem thy G-d be with thee.’	Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee.	So your servant said, ‘May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the Lord your God be with you!’”

2 Samuel 14:17 (Septuagint BLB)	2 Kings 14:17 (Septuagint Elpenor)
καὶ εἶπεν ἡ γυνή εἴη δὴ ὁ λόγος τοῦ κυρίου μου τοῦ βασιλέως εἰς θυσίαν ὅτι καθὼς ἄγγελος θεοῦ οὕτως ὁ κύριός μου ὁ βασιλεὺς τοῦ ἀκούειν τὸ ἀγαθὸν καὶ τὸ πονηρόν καὶ κύριος ὁ θεός σου ἔσται μετὰ σοῦ	καὶ εἶπεν ἡ γυνή· εἴη δὴ ὁ λόγος τοῦ κυρίου μου τοῦ βασιλέως εἰς θυσίαν, ὅτι καθὼς ἄγγελος Θεοῦ, οὕτως ὁ κύριός μου ὁ βασιλεὺς τοῦ ἀκούειν τὸ ἀγαθὸν καὶ τὸ πονηρόν, καὶ Κύριος ὁ Θεός σου ἔσται μετὰ σοῦ
2 Reigns 14:17 (NETS)	2 Kings 14:17 (English Elpenor)
And the woman said, “May the word of my lord the king indeed be as an offering, for as a divine angel, so is my lord the king, to hear the good and the evil, and the Lord your God shall be with you!”	And the woman said, If now the word of my lord the king be gracious,– [well]: for as an angel of God, so [is] my lord the king, to hear good and evil: and the Lord thy God shall be with thee.

2 Samuel 14:19 (Tanakh)	2 Samuel 14:19 (KJV)	2 Samuel 14:19 (NET)
And the king said: ‘Is the hand of Joab with thee in all this?’ And the woman answered and said: ‘As thy soul liveth, my lord the king, none can turn to the right hand or to the left from aught that my lord the king hath spoken; for thy servant Joab, he bade me, and he put all these words in the mouth of thy handmaid;	And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:	The king said, “Did Joab put you up to all of this?” The woman answered, “As surely as you live, my lord the king, there is no deviation to the right or to the left from all that my lord the king has said. For your servant Joab gave me instructions. He has put all these words in your servant’s mouth.

2 Samuel 14:19 (Septuagint BLB)	2 Kings 14:19 (Septuagint Elpenor)
καὶ εἶπεν ὁ βασιλεύς μὴ ἡ χεὶρ Ιωαβ ἐν παντὶ τούτῳ μετὰ σοῦ καὶ εἶπεν ἡ γυνὴ τῷ βασιλεῗ ζῇ ἡ ψυχή σου κύριέ μου βασιλεῦ εἰ ἔστιν εἰς τὰ δεξιὰ ἢ εἰς τὰ ἀριστερὰ ἐκ πάντων ὧν ἐλάλησεν ὁ κύριός μου ὁ βασιλεύς ὅτι ὁ δοῦλός σου Ιωαβ αὐτὸς ἐνετείλατό μοι καὶ αὐτὸς ἔθετο ἐν τῷ στόματι τῆς δούλης σου πάντας τοὺς λόγους τούτους	καὶ εἶπεν ὁ βασιλεύς· μὴ ἡ χεὶρ ᾿Ιωὰβ ἐν παντὶ τούτῳ μετὰ σοῦ; καὶ εἶπεν ἡ γυνὴ τῷ βασιλεῖ· ζῇ ἡ ψυχή σου, κύριέ μου βασιλεῦ, εἰ ἔστιν εἰς τὰ δεξιὰ ἢ εἰς τὰ ἀριστερὰ ἐκ πάντων, ὧν ἐλάλησεν ὁ κύριός μου ὁ βασιλεύς, ὅτι ὁ δοῦλός σου ᾿Ιωὰβ αὐτὸς ἐνετείλατό μοι, καὶ αὐτὸς ἔθετο ἐν τῷ στόματι τῆς δούλης σου πάντας τοὺς λόγους τούτους
2 Reigns 14:19 (NETS)	2 Kings 14:19 (English Elpenor)
And the king said, “The hand of Ioab is not in all this with you, is it?” And the woman said to the king, “Your soul lives, my lord O king, if there is to the right or to the left from anything that my lord the king said! For your slave Ioab himself commanded me, and he himself put all these words in the mouth of your slave.	And the king said, [Is] not the hand of Joab in all this matter with thee? and the woman said to the king, [As] thy soul lives, my lord, O king, there is no turning to the right hand or to the left from all that my lord the king has spoken; for thy servant Joab himself charged me, and he put all these words in the mouth of thine handmaid.

2 Samuel 14:21 (Tanakh)	2 Samuel 14:21 (KJV)	2 Samuel 14:21 (NET)
And the king said unto Joab: ‘Behold now, I have granted this request; go therefore, bring the young man Absalom back.’	And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.	Then the king said to Joab, “All right! I will do this thing. Go and bring back the young man Absalom!”

2 Samuel 14:21 (Septuagint BLB)	2 Kings 14:21 (Septuagint Elpenor)
καὶ εἶπεν ὁ βασιλεὺς πρὸς Ιωαβ ἰδοὺ δὴ ἐποίησά σοι κατὰ τὸν λόγον σου τοῦτον πορεύου ἐπίστρεψον τὸ παιδάριον τὸν Αβεσσαλωμ	καὶ εἶπεν ὁ βασιλεὺς πρὸς ᾿Ιωάβ· ἰδοὺ δὴ ἐποίησά σοι κατὰ τὸν λόγον σου τοῦτον· πορεύου, ἐπίστρεψον τὸ παιδάριον τὸν ᾿Αβεσσαλώμ
2 Reigns 14:21 (NETS)	2 Kings 14:21 (English Elpenor)
And the king said to Ioab, “Behold now, I acted for you according to this your word; go, bring back the lad Abessalom.”	And the king said to Joab, Behold now, I have done to thee according to this thy word: go, bring back the young man Abessalom.