2-а Самуїлова 13:39

"And it (this) held king David back from going out to Absalom, for he comforted himself concerning Amnon, because he was dead." In adopting this translation of the difficult clause with which the verse commences, we take ותּכל in the sense of כּלא, as the verbs כלה and כלא frequently exchange their forms; we also take the third pers. fem. as the neuter impersonal, so that the subject is left indefinite, and is to be gathered from the context. Absalom's flight to Geshur, and his stay there, were what chiefly prevented David from going out to Absalom. Moreover, David's grief on account of Amnon's death gradually diminished as time rolled on. אל־אבש צאת is used in a hostile sense, as in Deu 28:7, to go out and punish him for his wickedness. The כּי before נחם might also be rendered "but," as after a negative clause, as the principal sentence implies a negation: "He did not go out against Absalom, but comforted himself." There is not only no grammatical difficulty in the way of this explanation of the verse, but it also suits the context, both before and after. All the other explanations proposed are either at variance with the rules of the language, or contain an unsuitable thought. The old Jewish interpretation (adopted in the Chaldee version, and also by the Rabbins), viz., David longed (his soul pined) to go out to Absalom (i.e., to see or visit him), is opposed, as Gusset has shown (in his Lex. pp. 731-2), to the conduct of David towards Absalom as described in 2 Samuel 14, - namely, that after Joab had succeeded by craft in bringing him back to Jerusalem, David would not allow him to come into his presence for two whole years (Sa2 14:24, Sa2 14:28). Luther's rendering, "and king David left off going out against Absalom," is not only precluded by the feminine תּכל, but…

The righteous God had lately told David, by Nathan the prophet, that, to chastise him for his son in the matter of Uriah, he would "raise up evil against him out of his own house," (Sa2 12:11). And here, in the very next chapter, we find the evil beginning to rise; henceforward he was followed with one trouble after another, which made the latter part of his reign less glorious and pleasant than the former part. Thus God chastened him with the rod of men, yet assured him that his "loving-kindness he would not utterly take away." Adultery and murder were David's sins, and those sins among his children (Amnon defiling his sister Tamar, and Absalom murdering his brother Amnon) were the beginnings of his punishment, and the more grievous because he had reason to fear that his bad example might help to bring them to these wickednesses. In this chapter we have, I. Amnon ravishing Tamar, assisted in his plot to do it by Jonadab his kinsman, and villainously executing it (v. 1-20). II. Absalom murdering Amnon for it (v. 21-39). Both were great griefs to David, and the more because he was unwittingly made accessory to both, by sending Tamar to Amnon and Amnon to Absalom.

13:39 And King David: Dead Sea Scrolls and Greek version read And the spirit of the king. • longed to be reunited with his son Absalom: David’s grief over Amnon’s death was evidently alleviated; any desire David might have had to execute Absalom had dissipated.