But Amnon had a friend, whose name was Jonadab, the son of Shimeah, David’s brother; and Jonadab was a very subtle man.
Parallel Translations
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But Amnon had a friend, whose name was Jonadab, the son of Shimeah, David’s brother; and Jonadab was a very subtle man.
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But Amnon had a friend, whose name was Jonadab, the son of Shimeah David’s brother: and Jonadab was a very subtil man.
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But Amnon had a friend, whose name was Jonadab, the son of Shimeah David's brother; and Jonadab was a very subtle man.
Cross-references (15)
Passages linked to 2 Samuel 13:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 16:9 Then Jesse made Shammah to pass by. He said, “Yahweh has not chosen this one, either.”
- 1 Corinthians 3:19 For the wisdom of this world is foolishness with God. For it is written, “He has taken the wise in their craftiness.”
- Genesis 3:1 Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, “Has God really said, ‘You shall not eat of any tree of the garden’?”
- Genesis 38:1 At that time, Judah went down from his brothers, and visited a certain Adullamite, whose name was Hirah.
- Genesis 38:20 Judah sent the young goat by the hand of his friend, the Adullamite, to receive the pledge from the woman’s hand, but he didn’t find her.
- Judges 14:20 But Samson’s wife was given to his companion, who had been his friend.
- 2 Samuel 13:32 Jonadab, the son of Shimeah, David’s brother, answered, “Don’t let my lord suppose that they have killed all the young men the king’s sons; for Amnon only is dead; for by the appointment of Absalom this has been determined from the day that he forced his sister Tamar.
- 2 Samuel 14:2 Joab sent to Tekoa, and brought a wise woman from there, and said to her, “Please act like a mourner, and put on mourning clothing, please, and don’t anoint yourself with oil, but be as a woman who has mourned a long time for the dead.
- 2 Samuel 14:19-20 The king said, “Is the hand of Joab with you in all this?” The woman answered, “As your soul lives, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken; for your servant Joab urged me, and he put all these words in the mouth of your servant. Your servant Joab has done this thing to change the face of the matter. My lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.”
- Esther 5:10 Nevertheless Haman restrained himself, and went home. There, he sent and called for his friends and Zeresh his wife.
- Esther 5:14 Then Zeresh his wife and all his friends said to him, “Let a gallows be made fifty cubits high, and in the morning speak to the king about hanging Mordecai on it. Then go in merrily with the king to the banquet.” This pleased Haman, so he had the gallows made.
- Esther 6:13 Haman recounted to Zeresh his wife and all his friends everything that had happened to him. Then his wise men and Zeresh his wife said to him, “If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him, but you will surely fall before him.”
- Proverbs 19:6 Many will entreat the favor of a ruler, and everyone is a friend to a man who gives gifts.
- Jeremiah 4:22 “For my people are foolish. They don’t know me. They are foolish children, and they have no understanding. They are skillful in doing evil, but they don’t know how to do good.”
- James 3:15 This wisdom is not that which comes down from above, but is earthly, sensual, and demonic.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Trapp 1656 · Public Domain 2Sa 13:3 But Amnon had a friend, whose name…
2Sa 13:3 But Amnon had a friend, whose name [was] Jonadab, the son of Shimeah David’s brother: and Jonadab [was] a very subtil man.
Ver. 3. But Amnon had a friend.] A friend no friend; a carnal friend, but a spiritual enemy, who advised, for the recovery of his body, the ruin of his soul. Such a false friend to Antiochus was Erasistratus, the physician, who, finding him lovesick, persuaded his father Seleucus to part with his wife Stratonice to him, for the saving of his life.
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And Jonadab was a very subtle man.] Ingeniose nequam, witty, but wicked; and therefore a fit tool for the devil to work with. Good natural parts abused prove to be as press money to impiety, - auctoramentum maioris infidelitatis, as one well phraseth it, - and their wisdom culpae suasoria, as Ambrose speaketh. Augustine, writing to such another as this Jonadab, telleth him that the devil desired to be tricked up by him. {a}
{a} Diabolus cupit a te ornari.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Shimeah, called also Shammah, 1Sa 16:9.
Shimeah, called also Shammah, 1Sa 16:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But Amnon had a friend,.... Though in the issue…
But Amnon had a friend,.... Though in the issue his friendship proved his ruin:
whose name was Jonadab, the son of Shimeah, David's brother; so that they were own cousins, the same with Shammah, Sa1 16:9,
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and Jonadab was a very subtle man; a very penetrating man into the dispositions of men, and could judge by their countenances what they were, and the affections of their minds, and had a talent in forming schemes; he was wise to do evil and was wickedly cunning.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 3. Jonadab was a very subtle man.] And…
Verse 3. Jonadab was a very subtle man.] And most diabolic advice did he give to his cousin. We talk of the simplicity and excellence of primitive times! "Say not thou what is the cause that the former days were better than these." Take them altogether, we may thank God that they are past, and pray him that they may never return.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Sa 13:3. Amnon had a friend — Say rather…
2Sa 13:3. Amnon had a friend — Say rather an enemy; for surely he proved himself to be such in a high degree, by the evil counsel he gave, issuing in Amnon’s utter ruin of soul, as is too probable, as well as body. “He plainly perceived that Amnon’s disease was some strong desire ungratified; and insinuated to him that he who was the king’s son might give a loose to his desires, and despise the restraint of ordinary men! How vile was this advice! and how lamentable it is that the heirs of royalty, whose virtue is of much more consequence than that of meaner men, should yet be under more temptation to taint it from the poison of infectious flatterers.” — Delaney.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Shimeah - Called Shamma (marginal reference), was Jesse’s third…
Shimeah - Called Shamma (marginal reference), was Jesse’s third son.
Subtil - literally, wise. The word is generally used in a good sense, but here, and in Job 5:13, it means crafty.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain A very wise man. That is, a crafty and…
A very wise man. That is, a crafty and subtle man: for the counsel he gave on this occasion shews that his wisdom was but carnal and worldly. (Challoner) --- Jonadab seems to be styled Jonathan, chap. xxi. 21. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Jonadab, the son of Shimeah--or Shammah (Sa1 16:9). By…
Jonadab, the son of Shimeah--or Shammah (Sa1 16:9). By the counsel and contrivance of this scheming cousin a plan was devised for obtaining an unrestricted interview with the object of his attachment.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. A friend… a very subtile man — “One…
3. A friend… a very subtile man — “One of those characters,” says Stanley, “who in great houses pride themselves on being acquainted and on dealing with all the secrets of the family.” Compare his acts and words in 2Sa_13:32-35.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. a friend] This narrative is a strong warning…
3. a friend] This narrative is a strong warning against the danger of evil companions. The clever but unprincipled friend is more likely to provide means for gratifying evil passions than help in resisting them.
Jonadab, the son of Shimeah] Shimeah is called Shammah in 1Sa_16:9. He had another son Jonathan (ch. 2Sa_21:21).
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subtil] The word means simply wise, and pronounces no judgment on the way in which Jonadab misused his sagacity. Cp. Job_5:13; Jer_4:22.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) Jonadab, the son of Shimeah.—In 1Sa_16:9, Shimeah is…
(3) Jonadab, the son of Shimeah.—In 1Sa_16:9, Shimeah is called Shammah, and appears there as the third son of Jesse. He had another son, Jonathan, mentioned in 2Sa_21:21, as the conqueror of one of the giants. The word subtil is used simply to indicate sagacity and wisdom, whether rightly or wrongly exercised.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Jonadab, the son of Shimeah. He is called Shammah…
Jonadab, the son of Shimeah. He is called Shammah in 1Sa_16:9, and is there described as Jesse"s third son. A brother of Jonadab, named Jonathan, is mentioned in 2Sa_21:21 as a valiant soldier who slew one of the Philistine giants. Subtil is not used in a bad sense, but means clever, ready in devising means.
Ver. 3. (JERUSALEM.)
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A false friend.
Jonadab was a very subtil man." Every virtue has its counterfeit. As there is a friendship which is true and beneficial, so there is what appears to be such but is false and injurious. Of the former we have an instance in David and Jonathan, (1Sa_18:1-4) of the latter in Amnon and Jonadab (his cousin, a son of Shammah, (1Sa_16:9; 2Sa_21:21) "one of those characters who in great houses pride themselves on being acquainted and on dealing with all the secrets of the family" (Stanley). In Jonadab, the daily companion of Amnon (ver. 4), we see the kind of friend that should not be chosen.
1. He is distinguished for subtlety, not for virtue and piety. "In the choice of a friend, let him be virtuous; for vice is contagious, and there is no trusting of the sound and the sick together" (Seneca). "Friendship is nothing else but benevolence or charity, under some modifications, viz. that it be in a special manner intense, that it be mutual, and that it be manifest or mutually known. It cannot be but between good men, because an ill man cannot have any true charity, much less such an intense degree of it as is requisite to friendship" (J. Norris, "Miscellanies"). A companion is sometimes chosen solely for his cleverness and insinuating address; but his superior intelligence (however desirable in itself), unless it be combined with moral excellence, enables him to do all the greater mischief. (Jer_4:22)
1. In professing concern for another"s welfare he seeks only to serve his own interests; his own pleasure, gain, influence, and advancement (ver. 4). True friendship is disinterested. Jonadab appears to have cared only for himself. Hence (to avoid getting himself into trouble) he gave no warning to others of what he foresaw (ver. 32). "This young man, who probably desired to make himself of some importance as David"s nephew, was clever
2. enough to guess the truth from the first; but it is sad to think that his thought and his advice were never founded on anything but a knowledge of the devil in man" (Ewald).
3. When he is acquainted with the secret thoughts of another, he fails to give him faithful counsel. (Ver. 5.) Such acquaintance is often obtained by flattery a king"s son and frequent questioning; but it is not followed, in the case of improper desires and purposes, by admonition. "No flatterer can be a true friend." "Had he been a true friend, he had bent all the forces of his dissuasion against the wicked motions of that sinful lust" (Hall). "Faithful are the wounds of a friend.
4. Whilst he devises means for another"s gratification, he smoothes his way to destruction. His aim is only to please. He advises what is agreeable, but what is morally wrong; and thus incites to sin; for which, with all its consequences, he is, in part, responsible. "In wise counsel two things must be considered that both the end be good, and the means honest and lawful. Jonadab"s counsel failed in both." "The rapacious friend, the insincere friend, the friend who speaks only to please, and he who is a companion in vicious pleasures, recognizing these four to be false friends, the wise man flies far from them, as he would from a road beset by danger" (Contemporary Review, 27:421). "A companion of fools shall be destroyed". D. (Pro_13:20 Pro_1:10)
HOMILIES BY G. WOOD Ver. 3.
A diabolical friend: a homily for young men.
This chapter contains a dreadful story. The unnatural lust of Amnon, the vile counsels of Jonadab, the unsuspiciousness of the king, the confiding innocence of Tamar, her unavailing remonstrances and resistance, the hardened villainy of her half-brother, his hatred and cruel expulsion of his innocent victim, her bitter anguish and lamentations, the unjust leniency of David towards the offender (although "very wroth"), the vengeance so quietly prepared and so sternly executed by Absalom, the king"s lamentations over the death of Amnon, his subsequent longing after the fugitive Absalom, present a picture of horrible wickedness, of helpless misery, of weak negligence, of fierce and deadly revenge, which moves us with alternate detestation and pity, as well as wonder that so much depravity should have been found in the family of a man so godly and devout, until we remember the unfavourableness of polygamy to the right training of families, the foolish indulgence of David towards his children, and his own evil conduct, which weakened his authority. Passing by, however, all other particulars, let us consider awhile this statement, "Amnon had a friend, whose name was Jonadab... a very subtil man.
I A KIND OF FRIENDSHIP TO BE ABHORRED AND AVOIDED. At first view the friendship of Jonadab and Amnon seems natural and proper. They were first cousins; Jonadab was a man of intelligence ("subtil," equivalent to "wise," not necessarily "subtle" in the bad sense); he "showed himself friendly" by noticing his friend"s doleful appearance and inquiring the cause. Not until we observe the advice he gave, and see how it was accepted and followed, do we discover how base he was, how base they both were. Amnon"s vileness appears, indeed, earlier, in his indulgence of a passion for his beautiful half-sister, and that so violent, while so seemingly hopeless, that it affected his health. A case, surely, calling for pity and sympathy! No wonder that his dear friend so feelingly inquired after his health, and employed his subtlety to find a remedy! They must have known each other very well for one to acknowledge so disreputable a cause of his ill looks, and the other to suggest so infamous a restorative. What a real friend would have advised is obvious. He would have urged Amnon, by every consideration of morality and religion, of regard for the honour of his family and nation, the happiness of his father, and the duty he owed to his sister, to conquer his guilty passion. But Amnon knew well that he was in no peril of being troubled with such counsel, or he would not have acknowledged his shameful lust. Observe, too, how utterly this pair of friends, like all their tribe, disregarded the ruin and misery which they were plotting for the innocent Tamar. They seem to have been tolerably sure that the offence would not be thought very serious by "society," and that the law would not be put in force by David. His own sins of a similar kind would give them confidence of impunity. Even after committing the foul crime, Amnon does not seem to have thought it necessary, for the sake either of safety or decency, to retire for at least a time from Jerusalem until the affair had "blown over." What a contrast between this friendship and that of David and Jonathan! Many such friends, alas! are to be found in the world; men who are counselling and aiding and hardening each other in licentiousness, whose delight is to ruin the innocent, and bring dishonour and misery on their families; and who are preparing each other for well-merited damnation. Yet their debauchery is overlooked by "society," especially if they be of high rank, while their victims receive no pity. It would be of little use to address such wretches, even if we could gain access to them. But we may warn young men who have not yet come under their deadly influence, but who may be in danger of doing so. For in all classes of society persons are to be found who, corrupt themselves, delight in corrupting others. Young men coming from the country to great cities, where at present they have no friends, are in peril, not only from prostitutes or sometimes from loose married women, but from men of the class referred to. These will test them by using double entendres, advancing to outspoken ribaldry and freer conversation about sexual indulgences. If discouraged, they will laugh at the "innocence" and "squeamishness" of the youth they would corrupt. If he at all encourage them, they will introduce him to indecent books, or offer themselves as guides to the places where he may safely indulge his passions. To an inexperienced youth, not yet well grounded in Christian principles, such approaches present very powerful temptations. The assault from without meets with auxiliaries within, in the awakening passions themselves, and in a curiosity "to see a little life." The manner in which such temptations are met at the beginning is likely to determine the character of the youth"s whole future life. To yield is to be undone; to resist and conquer is to gain new strength for future conflict and victory. Let, then, those who are thus tempted shrink back from their tempter as from a viper. At the first indication of such depravity let them "cut" those who display it, however related to them by blood, however agreeable as companions (the more agreeable the more dangerous), however able to help them in their worldly career. If their counsel be not followed, yet friendly association with them in any degree must exercise a debasing influence. It may not be possible to avoid them altogether; they may be employed in the same establishment, and indulge themselves in loose language in the hearing of their fellows; but let a loathing of them be cherished, and every practicable effort be made to silence and suppress them.
II THE SUREST SAFEGUARDS AGAINST SUCH FRIENDSHIP.
1. Close and decided friendship with Christ. Begun early, cultivated diligently by daily communion with him in secret, through devout study of his Word, believing meditation, fervent prayer. Thus the heart will become filled with the purest and noblest affections, leaving no room for the vile; and thus will the youth become "strong in the Lord, and in the power of his might," and "be able to withstand in the evil day". (Eph_6:10, Eph_6:13)
1. Friendship with the best Christians. Union and communion with them in Church fellowship, in Divine ordinances, in Christian work, in social life and its pure enjoyments. Christian people should interest themselves in the young (especially young men from home), and welcome them to their
2. confidence, their friendship, their homes. For the young must have friends; and if there be difficulty in associating with the good, they are in so much greater danger of contenting themselves with the evil or the doubtful. But if they form Christian friendships, these will be as an impassable barrier against the advances of such as would lead them.astray.
3. Constant watchfulness and prayer. Against everything that, if indulged, would make the society of the wicked welcome. Guard the heart, for out of it springs the life. (Pro_4:23) Seek of God a clean heart. (Psa_51:10) Suppress every impure thought and feeling (see, (Mat_5:28) and every impulse to utter impure words. (Eph_4:29 Eph_5:3) Let the psalmist"s prayers (Psa_141:3, 4 139:23, 24) be yours. Ever cherish the thought, "Thou God scent me". (Gen_16:13)
4. Consideration of the certain result of following evil counsellors. "A companion of fools shall be destroyed". (Pro_13:20) Amnon found it so. Let the young man think, when sinners entice him, "They are inviting me to misery, death, hell!
Finally, it is not only those who are unchaste, and the abettors of unchastity whose close acquaintance and counsel are to be avoided, but the irreligious and immoral in general; all who are "lovers of pleasure rather than lovers of God"; (2Ti_3:4, Revised Version) all who adopt, practice, and tempt to infidelity, sabbath breaking, intemperance, gambling, untruthfulness, dishonesty, or any other form of evil. "Be not deceived: evil company" of any kind "doth corrupt good manners". G.W. (1Co_15:33, Revised Version)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Jonadab son of Shimeah, David's brother
Jonadab son of Shimeah, David's brother
These are the names of men. Shimeah was David's brother. (See: How to Translate Names)
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shrewd
crafty or deceptive
depressed
in an emotional state of extreme unhappiness
Will you not tell me?
It is understood that he is asking him about his depression, which can be stated clearly. Also, this rhetorical question is a request for Jehonadab to tell him why he is depressed. It may be written as a statement. AT: "Will you not tell me why you are depressed?" or "Please, tell me why you are depressed." (See: Ellipsis and Rhetorical Question)
translationWords
name
king
love
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 13:3 crafty (literally wise): Jonadab’s “wisdom” was akin to…
13:3 crafty (literally wise): Jonadab’s “wisdom” was akin to the serpent’s shrewdness (Gen 3:1). • In the context of a royal court, the Hebrew term for friend is closer to “counselor” or “adviser.”
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.