Poole on 2 Samuel 20:16-22: Sheba Beheaded!

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Verse 16:[1]  Then cried a wise woman out of the city, Hear, hear; say, I pray you, unto Joab, Come near hither, that I may speak with thee.

[A wise woman]  Exerting influence by the force of thought and speech.  Among the Greeks such a one is called wise (Martyr).

Verse 17:[2]  And when he was come near unto her, the woman said, Art thou Joab?  And he answered, I am he.  Then she said unto him, Hear the words of thine handmaid.  And he answered, I do hear.

Verse 18:[3]  Then she spake, saying, They were wont to speak in old time, saying, They shall surely ask counsel at Abel:  and so they ended the matter (or, they plainly spake in the beginning, saying, Surely they will ask of Abel, and so make an end:[4]  see Deut. 20:11).

[A saying was used in an old proverb, ‎דַּבֵּ֙ר יְדַבְּר֤וּ בָרִֽאשֹׁנָה֙]  In speaking they were speaking (or it is absolutely true that they were speaking [Junius and Tremellius]) in the beginning (Montanus, Junius and Tremellius, Vatablus), or of old (Pagnine, Vatablus), or from antiquity (Munster), already from the beginning of the founding of this city (Piscator).  They spoke a word in the first place (Septuagint).  Before all else it was to be spoken with Abel (Tigurinus).  It was delivered in a saying in ancient times (Syriac).  Men used to say in days passed (Arabic).  They were saying (verbatim:  they will say, the future in the place of the preterite imperfect) previously; that is, that which follows, namely, In asking, etc., as a proverb is set forth (Vatablus).

[Those that inquire, let them inquire in Abel:  and thus they made an end,שָׁאֹ֧ל יְשָׁאֲל֛וּ בְּאָבֵ֖ל וְכֵ֥ן הֵתַֽמּוּ׃]  [They take it in diverse ways:  1.  Some maintain that it is a proverb.]  This proverb appears to have been used from ancient times, unto the honor of this city, because in it there were many wise men (Dutch, similarly Menochius, Piscator), for the questioning of whom they might refer themselves, who had any difficult question (Menochius almost out of Sanchez).  This was a certain common and oft repeated oracle of all Israel.  This city was, either productive of men of good talent, or a nourisher of good literature, of which sort are Academies.  The Israelites had gymnasia and Academies [see on Joshua 15]:  This was one of these (Sanchez).  It is probable that this was a proverbial saying, the origin of which is unknown.  Perhaps from this city a prudent and useful response was at some point given, the memory of which is celebrated in this proverb; whereby were admonished those that were about to undertake any weightier business, that they should not undertake it rashly, but rather, if counsel was not present from another source, consult the prudent at Abel.  She suitably applies this to the present matter, that the ancient service of the city might prevail for the mitigation of the wrath of David (Vatablus).  The sense:  The ancient said, that, before we undertake any arduous business, the matter is to be pondered carefully:  if counselors be wanting, they are to be sould even from Abel, which is a town in the outer borders; even because there were wise men there, etc. (certain interpreters in Martyr).  [Thus they translate it:]  In asking let them ask in Abel; and thus the things were ended (Montanus), or thus they were ending (Pagnine), namely, what they had undertaken (Vatablus).  Whoever desires to ask, let him ask in Abel; and thus it was turning out favorably (Strigelius).  In consulting they shall consult in Abel, and thus they completed (Dutch), or they ended the matter (English).  With counsel received, they were following that, and they were concluding their affairs with success (Menochius).  When there was a yielding to the counsel of this town, matters were conducted successfully, whether thus they ended controversy; or, as others, they they shall end and complete their business (Dutch).  They shall surely consult the Abeleans (Hebrew:  Abel, a Metonymy of subject), and thus they were concluding the matter.  The verb שָׁאַל, when it governs the preposition ב, signifies to consult.  See examples in 2 Samuel 16:23;[5] Hosea 4:12;[6] 1 Samuel 22:10;[7] Judges 20:18[8] (Piscator).  Those about to ask counsel at Abel were wont to approach boldly, or confidently, and so also it is wont to be done (thus the French version).  2.  Others maintain that these things are referred to the law in Deuteronomy 20:10, when thou comest nigh unto a city…thou shalt proclaim…peace, etc. (thus Munster, Tigurinus, Castalio, Lyra, Estius, Martyr, Mariana).  Thus the Hebrews, and nearly all other interpreters (Vatablus).  I remember now what was written in the book of the Law, that a city should first be asked:  and so it should have been asked before Abel, whether they would have peace (Jonathan in Vatablus).  A number of things are to be understood, so that the sentence might be made clear (Estius).  In asking they should first ask for peace; how much more ought it to be done in Abel? for thus they have hitherto continued (Munster).  It is an argument from the lesser to the greater:  She says this, Let them ask, speak, and advance, as they will have received a response.  The Israelites were obliged to do these things towards foreigners, how much more with us, who are Israelites and peaceful? (Martyr).  They shall undoubtedly ask the Abeleans, and thus they will have been absolved (Junius and Tremellius), that is, my fellow citizens were initially altogether persuading themselves that it was going to be, that by legates thou wouldest set forth thy petition, and all, before trial by arms:  but if that had been done, the business would now be concluded.  Thus she modestly presents to Joab the commandment of God, Deuteronomy 20:10, the good opinion of her fellow citizens concerning Joab, and finally the readiness of all to bring about and render a just conclusion (Junius).  Not incorrect do they judge it to be referred by the woman to that which from the beginning the townspeople had said among themselves, The besiegers shall send to us, and they shall ask whether we desire peace:  and thus the business shall be completed shortly (Grotius).  Surely there is first to be communication with Abel, and discussion of the demands [the ‎שָׁאֹל he takes in the sense of returning, or requiring], and thus the petition is to be brought to an end (Tigurinus).  If they had asked Abel, then thus they would have concluded; that is, if thy captains or soldiers had asked the citizens of Abel, whether they desired to accept the terms of peace, and surrender themselves, then immediately, or at once, they would have ended the war; that is, they would have delivered themselves into thine hand, and accepted the terms of peace; or they were speaking with Abel, and thus they were accomplishing, namely, what the Law prescribed concerning the proposing of peace (certain interpreters in Vatablus).  The rule of inquiring in Abel ought first to have been undertaken, and thus the matter to have been completed (Castalio).  They maintain that there is regard to Deuteronomy 20.  But in that place there is not a word of protesting or petitioning.  I think rather that regard is paid to the law in Deuteronomy 13, …thou shalt enquire whether the matter be so; but, if it is so, thou shalt destroy the city.  What is said concerning idolatry, she transfers here; whether regard is paid to Deuteronomy 13 or Deuteronomy 20, it matters little.  But why does he say in Abel?  What had been said in a general way, she contracts to her city, and adapts to her purpose (Martyr).

They shall surely ask counsel at Abel:  and so they ended the matter:  According to this translation the sense is, This city which thou art about to destroy is no mean and contemptible one, but so honourable and considerable for its wisdom, and the wise people in it, that when any differences did arise among any of the neighbours, they used proverbially to say, We will ask the opinion and advice of the men of Abel about it, and we will stand to their arbitration; and so all parties were satisfied, and disputes ended.  But there is another translation in the margin, embraced also by some others, which seems to be the best:  They (that is, the citizens of this city) plainly (or, commonly) spake (among themselves) in the beginning, (to wit, when Sheba and his men first came into the city, and they were informed, that Joab was pursuing him,) saying, Surely they will ask of Abel, and so make an end.  They will peaceably expostulate the business with us, and inquire why we received Sheba into our city; and whether we would deliver him up into their hands, and would inform us of the reason of their hostile attempt upon us, and offer to us conditions of peace, which by God’s law, Deuteronomy 20:10, they were to do even to strange, and much more to Israelitish cities.  So she doth both modestly reprove Joab for the neglect of this duty, and oblige him to the performance of it.

Verse 19:[9]  I am one of them that are peaceable and faithful in Israel:  thou seekest to destroy a city and a mother in Israel:  why wilt thou swallow up (1 Sam. 26:19; 2 Sam. 21:3) the inheritance of the LORD?

[Am I not one who correspond to the truth in Israel? ‎אָנֹכִ֕י שְׁלֻמֵ֖י אֱמוּנֵ֣י יִשְׂרָאֵ֑ל]  I am of the peaceable faithful in Israel (Montanus).  I am (understanding, one [Munster, Strigelius, English, Mariana]) of the peaceable (among the peaceable, etc. [Pagnine]) and faithful (understanding, cities) of Israel (Munster, Strigelius, Tigurinus, Pagnine, similarly Junius and Tremellius, Vatablus, Piscator), that is, I, Abel (for she addresses Joab in the name of her entire city [Junius]) am of the peaceable (that is to say, I shrink from the counsels of war [Mariana]) and those that have kept faith with David; that is to say, I have not defected from the king, etc. (Vatablus).  But they were not able to be excused completely.  They had received the seditious man; they had shut their gates to the king:  how then does she speak so?  Perhaps she had regard to the greater number of citizens; or Sheba did not set forth all things in truth.  Whatever the case may be, Joab shows himself to be convicted (Martyr).  We are peaceable in fidelity with Israel (Jonathan).  We are Israelites, peaceful and faithful (Castalio).  Others thus:  I am pacifying the faithful of Israel; that is to say, I, Abel, am the one that decides all the doubts and quarrels of the Israelites, and so I pacify the quarreling, when to them I answer with the truth, and a true resolution of doubt; that is to say, I, Abel, abound in wise men, and I am an Academy of the learned, from which all Israel seeks instruction and counsel.  So then, seek thou also, O Joab, from her counsel, and thou shalt immediately end the war (Lapide, similarly Sanchez, Tirinus).

I am one of them that are peaceable and faithful in Israel:  Or, I (to wit, the city of Abel, in whose name and person she speaks this) am one of the peaceable and faithful cities of Israel.  Whatsoever Sheba may design, whom we have innocently received into our city before we well understood the matter, we of this city abhor the thoughts of warring and rebelling against the king, as having had no hand in Absalom’s late rebellion:  which is probable enough, considering both their situation in the utmost borders of the land, very remote from the seat of that civil war; and their open profession of their peaceableness and fidelity or loyalty to the king; which had been impudent if they had been so lately involved in the last war and rebellion.

[To destroy a mother]  That is a mother and wet nurse of wisdom and religion (Lapide).  A Metropolis (Menochius), a city strongly fortified, and metropolitan indeed (Vatablus).  After the likeness of a mother wisely and faithfully looking out for the others (Piscator).

A city and a mother, that is, a mother; for great cities are commonly called mothers; as lesser towns or villages subject to them, and depending upon them for direction and defence, are called their daughters, as Ezekiel 16:27, 46.

[Wherefore dost thou cast down the inheritance of the Lord? ‎תְבַלַּע]  We do indeed pertain to God, just as also ye.  The same word is found in verse 20[10] (Vatablus); that is to say, thou shalt sin, not only against us, but against the public welfare, and against God Himself (Martyr).

The inheritance of the Lord, that is, a considerable part of that land which God hath chosen for his peculiar possession.  The destruction which thou art about to bring upon us is an injury also to Israel, and to the God of Israel.

Verse 20:[11]  And Joab answered and said, Far be it, far be it from me, that I should swallow up or destroy.

Verse 21:[12]  The matter is not so:  but a man of mount Ephraim, Sheba the son of Bichri by name (Heb. by his name[13]), hath lifted up his hand against the king, even against David:  deliver him only, and I will depart from the city.  And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall.

[A man of mount Ephraim, Sheba, etc.]  But Sheba was a Benjamite, verse 1.  Response 1:  Perhaps he dwelt on that mountain (Menochius).  Sometimes they were dwelling outside of their tribes because of certain necessities, and thence they were receiving a name:  Thus Uriah was called the Hittite,[14] Obed-Edom the Gittite,[15] Elkanah the Ephrathite[16] (Martyr).  But it was not lawful for anyone to dwell outside his own tribe (Sanchez).  Response 2:  Mount Ephraim was in the tribe of Benjamin; yet it was so called, either because it drew its roots out of Ephraim, or because it was looking toward the tribe of Ephraim; just as we call that that which leads to the river the gate of the river (Tirinus out of Sanchez).  Response 3:  It is called Mount Ephraim because something happened there to the Ephraimites; either adverse or propitious, just like the wood of Ephraim, 2 Samuel 18:6 (Sanchez) [concerning which see the things said there].

A man of Mount Ephraim.  Question:  How can this be so when he is called a Benjamite, verse 1?  Answer:  Either he was a Benjamite by birth, but dwelt in the tribe of Ephraim, as many did upon several occasions dwell out of their own tribes; or Mount Ephraim was a place in Benjamin, which might be so called, either because it was upon the borders of Ephraim, and looked towards it; or from some notable action or event of the Ephraimites in that place.  Compare 2 Samuel 18:6.  Hath lift up his hand, that is, taken up arms, or raised rebellion.  His head shall be thrown to thee over the wall; which she undertook, because she knew the present temper and great fears of the citizens, and soldiers too; and that considering their evident and extreme danger, they were generally desirous of peace, from which they were restrained only by Sheba’s authority and interest; and therefore did not doubt by God’s blessing upon her wise counsel to effect it, as indeed she did.  And it is not unlikely that this woman might be a governess in that city for though this office was commonly performed by men, yet were not the women wholly excluded, but sometimes employed in the government; as we see in Deborah, who judged Israel, Judges 4:4; and queen Athaliah, 2 Kings 11.

Verse 22:[17]  Then the woman went unto all the people (Eccles. 9:14, 15) 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 (Heb. were scattered[18]) from the city, every man to his tent.  And Joab returned to Jerusalem unto the king.

[She entered]  That is, into the city, descending from the wall (Piscator).

[Wisely]  Hebrew:  with her wisdom or prudence[19] (Pagnine, Vatablus, Piscator); that is, with the utmost wisdom she pled before the people, whom she called together (Vatablus); that is to say, with her wise counsel concerning the casting of the head of Sheba to Joab (Piscator, similarly Menochius).

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.

[The severed head they threw down]  They did more than was asked.  Scribonianus, killed under Claudius, put an end to the war[20] (Grotius).

[They retired, וַיָּפֻצוּ]  And they were dispersed (Pagnine, Vatablus), that is, having been scattered, they retired from the city, so that they might go each to his tent, which were situated in various places (Vatablus).

They retired; Joab and his army which besieged them.

[Joab returned to the king]  Whom, concealing his grief of soul over the murder of Amasa, he regaled with a narration of the civil war happily suppressed (Menochius).  David did not rebuke him, because he was not daring; for Joab was crazed, and the soldiers were obeying him without question.  Perhaps he rebuked him, although it is not expressed; but, if the rebuke had been significant, Scripture would not have passed over it in silence, for it is related in the murder of Abner[21] (Martyr).

[1] Hebrew:  ‎וַתִּקְרָ֛א אִשָּׁ֥ה חֲכָמָ֖ה מִן־הָעִ֑יר שִׁמְע֤וּ שִׁמְעוּ֙ אִמְרוּ־נָ֣א אֶל־יוֹאָ֔ב קְרַ֣ב עַד־הֵ֔נָּה וַאֲדַבְּרָ֖ה אֵלֶֽיךָ׃

[2] Hebrew: וַיִּקְרַ֣ב אֵלֶ֔יהָ וַתֹּ֧אמֶר הָאִשָּׁ֛ה הַאַתָּ֥ה יוֹאָ֖ב וַיֹּ֣אמֶר אָ֑נִי וַתֹּ֣אמֶר ל֗וֹ שְׁמַע֙ דִּבְרֵ֣י אֲמָתֶ֔ךָ וַיֹּ֖אמֶר שֹׁמֵ֥עַ אָנֹֽכִי׃

[3] Hebrew:  ‎וַתֹּ֖אמֶר לֵאמֹ֑ר דַּבֵּ֙ר יְדַבְּר֤וּ בָרִֽאשֹׁנָה֙ לֵאמֹ֔ר שָׁאֹ֧ל יְשָׁאֲל֛וּ בְּאָבֵ֖ל וְכֵ֥ן הֵתַֽמּוּ׃

[4] Hebrew:  ‎דַּבֵּ֙ר יְדַבְּר֤וּ בָרִֽאשֹׁנָה֙ לֵאמֹ֔ר שָׁאֹ֧ל יְשָׁאֲל֛וּ בְּאָבֵ֖ל וְכֵ֥ן הֵתַֽמּוּ׃.

[5] 2 Samuel 16:23:  “And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God (יִשְׁאַל־ בִּדְבַ֣ר הָאֱלֹהִ֑ים):  so was all the counsel of Ahithophel both with David and with Absalom.”

[6] Hosea 4:12:  “My people ask counsel at their stocks (‎עַמִּי֙ בְּעֵצ֣וֹ יִשְׁאָ֔ל), and their staff declareth unto them:  for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God.”

[7] 1 Samuel 22:10:  “And he enquired of the Lord for him (‎וַיִּשְׁאַל־לוֹ֙ בַּֽיהוָ֔ה), and gave him victuals, and gave him the sword of Goliath the Philistine.”

[8] Judges 20:18:  “And the children of Israel arose, and went up to the house of God, and asked counsel of God (‎וַיִּשְׁאֲל֣וּ בֵאלֹהִים֒), and said, Which of us shall go up first to the battle against the children of Benjamin?  And the Lord said, Judah shall go up first.”

[9] Hebrew:  ‎אָנֹכִ֕י שְׁלֻמֵ֖י אֱמוּנֵ֣י יִשְׂרָאֵ֑ל אַתָּ֣ה מְבַקֵּ֗שׁ לְהָמִ֙ית עִ֤יר וְאֵם֙ בְּיִשְׂרָאֵ֔ל לָ֥מָּה תְבַלַּ֖ע נַחֲלַ֥ת יְהוָֽה׃ פ

[10] 2 Samuel 20:20:  “And Joab answered and said, Far be it, far be it from me, that I should swallow up (‎אֲבַלַּע) or destroy.”

[11] Hebrew:  ‎וַיַּ֥עַן יוֹאָ֖ב וַיֹּאמַ֑ר חָלִ֤ילָה חָלִ֙ילָה֙ לִ֔י אִם־אֲבַלַּ֖ע וְאִם־אַשְׁחִֽית׃

[12] Hebrew: ‎לֹא־כֵ֣ן הַדָּבָ֗ר כִּ֡י אִישׁ֩ מֵהַ֙ר אֶפְרַ֜יִם שֶׁ֧בַע בֶּן־בִּכְרִ֣י שְׁמ֗וֹ נָשָׂ֤א יָדוֹ֙ בַּמֶּ֣לֶךְ בְּדָוִ֔ד תְּנֽוּ־אֹת֣וֹ לְבַדּ֔וֹ וְאֵלְכָ֖ה מֵעַ֣ל הָעִ֑יר וַתֹּ֤אמֶר הָֽאִשָּׁה֙ אֶל־יוֹאָ֔ב הִנֵּ֥ה רֹאשׁ֛וֹ מֻשְׁלָ֥ךְ אֵלֶ֖יךָ בְּעַ֥ד הַחוֹמָֽה׃

[13] Hebrew:  ‎שְׁמוֹ.

[14] 2 Samuel 11:3, 6; 12:9, 10; 1 Kings 15:5 ; 1 Chronicles 11 :41.

[15] 2 Samuel 6:10, 11; 1 Chronicles 13:13.

[16] 1 Samuel 1:1.

[17] Hebrew: ‎וַתָּבוֹא֩ הָאִשָּׁ֙ה אֶל־כָּל־הָעָ֜ם בְּחָכְמָתָ֗הּ וַֽיִּכְרְת֞וּ אֶת־רֹ֙אשׁ שֶׁ֤בַע בֶּן־בִּכְרִי֙ וַיַּשְׁלִ֣כוּ אֶל־יוֹאָ֔ב וַיִּתְקַע֙ בַּשּׁוֹפָ֔ר וַיָּפֻ֥צוּ מֵֽעַל־הָעִ֖יר אִ֣ישׁ לְאֹהָלָ֑יו וְיוֹאָ֛ב שָׁ֥ב יְרוּשָׁלִַ֖ם אֶל־הַמֶּֽלֶךְ׃ ס

[18] Hebrew:  ‎וַיָּפֻצוּ.

[19] Hebrew:  ‎בְּחָכְמָתָהּ.

[20] Lucius Arruntius Camillus Scribonianus was a Roman senator and consul.  He played a leading role in contesting Claudius’ succession (42 AD).

[21] 2 Samuel 3:28-39.