So Amnon lay down and faked being sick. When the king came to see him, Amnon said to the king, “Please let my sister Tamar come, and make me a couple of cakes in my sight, that I may eat from her hand.”
Then David sent home to Tamar, saying, “Go now to your brother Amnon’s house, and prepare food for him.” So Tamar went to her brother Amnon’s house; and he was lying down. She took dough, and kneaded it, made cakes in his sight, and baked the cakes. She took the pan, and poured them out before him; but he refused to eat. Amnon said, “Have all men leave me.” Then every man went out from him. Amnon said to Tamar, “Bring the food into the room, that I may eat from your hand.” Tamar took the cakes which she had made, and brought them into the room to Amnon her brother. When she had brought them near to him to eat, he took hold of her, and said to her, “Come, lie with me, my sister!”
She answered him, “No, my brother, do not force me! For no such thing ought to be done in Israel. Don’t you do this folly. As for me, where would I carry my shame? And as for you, you will be as one of the fools in Israel. Now therefore, please speak to the king; for he will not withhold me from you.”
However he would not listen to her voice; but being stronger than she, he forced her, and lay with her. Then Amnon hated her with exceedingly great hatred; for the hatred with which he hated her was greater than the love with which he had loved her. Amnon said to her, “Arise, be gone!”
She said to him, “Not so, because this great wrong in sending me away is worse than the other that you did to me!” But he would not listen to her.
Then he called his servant who ministered to him, and said, “Now put this woman out from me, and bolt the door after her.”
She had a garment of various colors on her; for the king’s daughters who were virgins dressed in such robes. Then his servant brought her out and bolted the door after her. Tamar put ashes on her head, and tore her garment of various colors that was on her; and she laid her hand on her head, and went her way, crying aloud as she went. Absalom her brother said to her, “Has Amnon your brother been with you? But now hold your peace, my sister. He is your brother. Don’t take this thing to heart.” So Tamar remained desolate in her brother Absalom’s house.
But when king David heard of all these things, he was very angry. Absalom spoke to Amnon neither good nor bad; for Absalom hated Amnon, because he had forced his sister Tamar. After two full years, Absalom had sheep shearers in Baal Hazor, which is beside Ephraim: and Absalom invited all the king’s sons. Absalom came to the king, and said, “See now, your servant has sheep shearers. Please let the king and his servants go with your servant.”
The king said to Absalom, “No, my son, let’s not all go, lest we be burdensome to you.” He pressed him; however he would not go, but blessed him.
Then Absalom said, “If not, please let my brother Amnon go with us.” The king said to him, “Why should he go with you?”
But Absalom pressed him, and he let Amnon and all the king’s sons go with him. Absalom commanded his servants, saying, “Mark now, when Amnon’s heart is merry with wine; and when I tell you, ‘Strike Amnon,’ then kill him. Don’t be afraid. Haven’t I commanded you? Be courageous, and be valiant!”
The servants of Absalom did to Amnon as Absalom had commanded. Then all the king’s sons arose, and every man got up on his mule, and fled.
Geneva Bible translators 1599 · Public Domain On vv6, 8, 9, 13, 16, 17, 18, 20, 23, 25, 26, 28 Meaning, some delicate and dainty meat.
Meaning, some delicate and dainty meat.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–29 2Sa 13:6 So Amnon lay down, and made himself…
2Sa 13:6 So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand.
Ver. 6. So Amnon lay down, and made himself sick.] He was Cereus in vitium flecti, easily drawn to do evil. He answered Jonadab, upon the matter, as Tiberius did Justinus, I am only thy clay and wax. Oh that we could find men so docile and ductile to that which is good! Sed hoc est magis optabile quam opinabile.
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And when the king was come to see him.] As fearing to lose him, like as he had lately done the child of his adultery. But could he have foreseen what shortly followed, he would either have wished himself childless with Augustus, or else have said with Moses in another case, Lord, if thou deal thus with me, "kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness." {Num 11:15}
And make me a couple of cakes.] Laganet ante oculos meos duo lagana. Let her prepare me two cordial cakes, such as may refresh my heart; so the word signifieth.
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 On vv7, 8, 9, 10, 12, 13, 15, 16, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 It is strange that so wise and sagacious a…
It is strange that so wise and sagacious a person as David did not see through so vain a pretence; but that must be ascribed partly to the instincts of nature, which generally preserve near relations from such monstrous actions; and partly to God’s providence, which blinded David’s mind, that he might bring upon him the designed and threatened judgments.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v21 What Solomon says of the beginning of strife is…
What Solomon says of the beginning of strife is as true of the beginning of all sin, it is as the letting forth of water; when once the flood-gates are plucked up, an inundation follows; one mischief begets another, and it is hard to say what shall be in the end thereof.
I. We are here told how David resented the tidings of Amnon's sin: He was very wroth, Sa2 13:21. So he had reason to be, that his own son should do such a wicked thing and draw him to be accessory to it. It would be a reproach to him for not giving him a better education; it would be a blot upon his family, the ruin of his daughter, a bad example to his kingdom, and a wrong to his son's soul. But was it enough for him to be angry? He ought to have punished his son for it, and have put him to open shame; both as a father and as a king he had power to do it. But the Septuagint here adds these words: But he saddened not the spirit of his son Amnon, because he loved him, because he was his first-born. He fell into Eli's error, whose sons made themselves vile, and he frowned not on them. If Amnon was dear to him, his punishing him would have been so much the greater punishment to himself for his own uncleanness. But he cannot bear the shame those must submit to who correct that in others which they are conscious of in themselves, and therefore his anger must serve instead of his justice; and this hardens sinners, Ecc 8:11.
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II. How Absalom resented it. He resolves already to do the part of a judge in Israel; and, since his father will not punish Amnon, he will, from a principle, not of justice or zeal for virtue, but of revenge, because he reckons himself affronted in the abuse done to his sister. Their mother was daughter to a heathen prince (Sa2 3:3), which perhaps they were upbraided with sometimes by their brethren, as children of a stranger. As such a one Absalom thought his sister was now treated; and, if Amnon thought her fit to be made his harlot, he would think him fit to be made his slave. This enraged him, and nothing less than the blood of Amnon will quench his rage. Here we have,
1. The design conceived: Absalom hated Amnon (Sa2 13:22), and he that hateth his brother is a murderer already, and, like Cain, is of that wicked one, Jo1 3:12, Jo1 3:15. Absalom's hatred of his brother's crime would have been commendable, and he might justly have prosecuted him for it by a due course of law, for example to others, and the making of some compensation to his injured sister; but to hate his person, and design his death by assassination, was to put a great affront upon God, by offering to repair the breach of his seventh commandment by the violation of his sixth, as if they were not all alike sacred. But he that said, Do not commit adultery, said also, Do not kill, Jam 2:11.
2. The design concealed. He said nothing to Amnon of this matter, either good or bad, appeared as if he did not know it, and maintained towards him his usual civility, only waiting for a fair opportunity to do him a mischief. That malice is the worst, (1.) Which is hidden closely, and has no vent given to it. If Absalom had reasoned the matter with Amnon, he might have convinced him of his sin and brought him to repentance; but, saying nothing, Amnon's heart was hardened, and his own more and more embittered against him; therefore rebuking our neighbour is opposed to hating him in our hearts, Lev 19:17. Let passion have vent and it will spend itself. (2.) Which is gilded over with a show of friendship; so Absalom's was, his words smoother than butter but war in his heart. See Pro 26:26. (3.) Which is harboured long. Two full years Absalom nursed this root of bitterness, Sa2 13:24. It may be, at first, he did not intend to kill his brother (for, if he had, he might have had as fair an opportunity to do it as he had at last), and only waited for an occasion to disgrace him or do him some other mischief; but in time his hatred ripened to this, that he would be no less than the death of him. If the sun going down once upon the wrath gives such place to the devil (as is intimated, Eph 4:26, Eph 4:27), what would the sunsets of two full years do?
3. The design laid. (1.) Absalom has a feast at his house in the country, as Nabal had, on occasion of his sheep-shearing, Sa2 13:23. Attentive as Absalom was to his person (Sa2 14:26), and as high as he looked, he knew the state of his flocks and looked well to his herds. Those who have no other care about their estates in the country than how to spend them in the town take a ready way to see the end of them. When Absalom had sheep-shearers he would himself be with them. (2.) To this feast he invites the king his father, and all the princes of the blood (Sa2 13:24), not only that he might have this opportunity to pay his respects to them, but that he might make himself the more respected among his neighbours. Those that are akin to great folks are apt to value themselves too much on their kindred. (3.) The king would not go himself, because he would not put him to the expense of his entertainment, Sa2 13:25. It seems Absalom had an estate in his own hands, on which he lived like himself; the king had given it to him, but would have him to be a good husband of it: in both these he is an example to parents, when their children have grown up, to give them a competency to live upon, according to their rank, and then to take care that they do not live above it, especially that they be no way accessory to their doing so. It is prudent for young house-keepers to begin as they can hold out, and not to spend the wool upon the shearing of it. (4.) Absalom got leave for Amnon, and all the rest of the king's sons, to come and grace his table in the country, Sa2 13:26, Sa2 13:27. Absalom had so effectually concealed his enmity to Amnon that David saw no reason to suspect any design upon him in that particular invitation: "Let my brother Amnon go;" but this would make the stroke more cutting to David that he was himself drawn in to consent to that which gave the opportunity for it, as before, Sa2 13:7. It seems, David's sons, though grown up, continued to pay such a deference to their father as not to go such a small journey as this without leave. Thus ought children, even when they have become men and women, to honour their parents, consult them, and do nothing material without their consent, much less against their mind.
4. The design executed, Sa2 13:28, Sa2 13:29. (1.) Absalom's entertainment was very plentiful; for he resolves that they shall all be merry with wine, at least concludes that Amnon will be so, for he knew that he was apt to drink to excess. But, (2.) The orders he gave to his servants concerning Amnon, that they should mingle his blood with his wine, were very barbarous. Had he challenged him, and, in reliance upon the goodness of his cause and the justice of God, fought him himself, though that would have been bad enough, yet it would have been more honourable and excusable (our ancient law, in some cases, allowed trial by battle); but to murder him, as he did, was to copy Cain's example, only that the reason made a difference: Abel was slain for his righteousness, Amnon for his wickedness. Observe the aggravations of this sin: - [1.] He would have Amnon slain when his heart was merry with wine, and he was consequently least apprehensive of danger, least able to resist it, and also least fit to go out of the world; as if his malice aimed to destroy both soul and body, not giving him time to say, Lord, have mercy upon me. What a dreadful surprise hath death been to many, whose hearts have been overcharged with surfeiting and drunkenness! [2.] His servants must be employed to do it, and so involved in the guilt. He was to give the word of command - Smite Amnon; and then they, in obedience to him, and, upon presumption that his authority would bear them out, must kill him. What an impious defiance does he bid to the divine law, when, though the command of God is express, Thou shalt not kill, he bids them kill Amnon, with this warrant, "Have not I commanded you? That is enough. Be courageous, and fear neither God nor man." Those servants are ill taught who obey their masters in contradiction to God, and those are wicked masters who have taught them to do so. Those are too obsequious that will damn their souls to please their masters, whose big words cannot secure them from God's wrath. Masters must always command their servants as those that know they also have a Master in heaven. [3.] He did it in the presence of all the king's sons, of whom it is said (Sa2 8:18) that they were chief rulers; so that it was an affront to public justice which they had the administration of, and to the king his father whom they represented, and a contempt of that sword which should have been a terror to his evil deeds, while his evil deeds, on the contrary, were a terror to those that bore it. [4.] There is reason to suspect that Absalom did this, not only to revenge his sister's quarrel, but to make way for himself to the throne, which he was ambitious of, and which he would stand fair for if Amnon the eldest son was taken off. When the word of command was given Absalom's servants failed not to execute it, being buoyed up with an opinion that their master, being now next heir to the crown (for Chileab was dead, as bishop Patrick thinks), would save them from harm. Now the threatened sword is drawn in David's house which should not depart from it. First, His eldest son falls by it, himself being, by his wickedness, the cause of it, and his father, by his connivance, accessory to it. Secondly, All his sons flee from it, and come home in terror, not knowing how far their brother Absalom's bloody design might extend. See what mischief sin makes in families.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–29 So Amnon lay down, and made himself sick,.... Took…
So Amnon lay down, and made himself sick,.... Took the advice of his cousin Jonadab, and acted according to it:
and when the king was come to see him; as he quickly did, after he had heard of his illness:
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Amnon said unto the king; who perhaps inquired of his appetite, whether he could eat anything, and what:
I pray thee let my sister Tamar come; he calls her sister, as Jonadab had directed, the more to blind his design; though it is much that so sagacious a man as David was had not seen through it; but the notion he had of his being really ill, and the near relation between him and Tamar, forbad his entertaining the least suspicion of that kind:
and make me a couple of cakes in my sight; heart cakes, as the word may be thought to signify; called so either from the form of them, such as We have with us, or from the effect of them, comforting and refreshing the heart:
that I may eat at her hand; both what is made by her hand, and received from it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9, 10, 12, 13, 15, 16, 18, 19, 20, 21, 22, 23, 26, 27, 28, 29 Out - Out of the frying-pan into the dish.
Out - Out of the frying-pan into the dish.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 13, 15, 18, 21, 23, 26 Verse 12. Nay, my brother] There is something exceedingly…
Verse 12. Nay, my brother] There is something exceedingly tender and persuasive in this speech of Tamar; but Amnon was a mere brute, and it was all lost on him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12, 13, 15, 18, 19, 20, 21, 22, 23, 26, 27, 28 2Sa 13:10. Amnon said, Bring the meat into the…
2Sa 13:10. Amnon said, Bring the meat into the chamber — It is probable that when Tamar first came, Amnon had received her in an outward room, but that, pretending now to be fatigued, he retired into his chamber, desiring her to go along with him, that he might put his design upon her in execution without being interrupted; it being an inner chamber probably, remote from any other room.
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 On vv6, 12, 13, 16, 18, 19, 21, 23, 26, 29 Make me cakes ... a pan - The words…
Make me cakes ... a pan - The words here used occur nowhere else, and the etymology is doubtful. Some particular kind of cake or pudding is meant 2Sa 13:8, called a לביבה lābı̂ybâh; according to some, it was, from its etymology, shaped like a heart.
2Sa 13:9
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The dish into which she poured the לביבה lābı̂ybâh was doubtless borne to him by one of the servants into the chamber where he lay, and from which, the doors being open, he could see the outer room where Tamar prepared the meat.
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 On vv6, 9, 10, 12, 13, 15, 16, 18, 19, 20, 21, 23, 25, 26, 28, 29 Messes. Hebrew, "cakes, or cordials;" what which refresh the…
Messes. Hebrew, "cakes, or cordials;" what which refresh the heart, and give an appetite. The queen of Perdiccas, of Macedon, baked bread for her servants. (Herodotus viii. 137.) (Genesis xviii. 6.)
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 On vv6, 12, 15, 17, 18, 19, 20, 23, 28, 29 HE DEFILES HER. (2Sa. 13:6-27)
HE DEFILES HER. (2Sa. 13:6-27)
Amnon lay down, and made himself sick--The Orientals are great adepts in feigning sickness, whenever they have any object to accomplish.
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let Tamar my sister come and make me a couple of cakes--To the king Amnon spoke of Tamar as "his sister," a term artfully designed to hoodwink his father; and the request appeared so natural, the delicate appetite of a sick man requiring to be humored, that the king promised to send her. The cakes seem to have been a kind of fancy bread, in the preparation of which Oriental ladies take great delight. Tamar, flattered by the invitation, lost no time in rendering the required service in the house of her sick brother.
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 On vv6, 8, 10, 12, 13, 15, 16, 18, 19, 20, 21, 23, 25, 26, 27, 28, 29 6. Cakes — Hebrews, heart cakes; some kind of…
6. Cakes — Hebrews, heart cakes; some kind of delicious pastry, perhaps folded and laid together in the shape of a heart.
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 On vv6, 7, 8, 9, 12, 13, 15, 16, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 6. cakes] The word occurs here only, and may…
6. cakes] The word occurs here only, and may denote some special delicacy suited for an invalid.
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 On vv6, 9, 12, 13, 15, 16, 17, 18, 19, 20, 21, 23, 24, 26, 27, 29 (6) That I may eat at her hand.—This request…
(6) That I may eat at her hand.—This request from an invalid seemed natural, and was readily granted.
Sent home.—Literally, into the house; i.e., to the private apartments of the women—the harem.
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 On vv7, 9, 12, 13, 15, 16, 18, 19, 20, 21, 22, 23, 25, 28 A princess; the daughter of David and Maacah (of…
Tamar.
A princess; the daughter of David and Maacah (of Geshur), and sister of Absalom; distinguished for her beauty, modesty, domesticity, obedience (ver. 8), tender heartedness, piety, and misfortunes. In her we see an illustration of (what has often occurred):
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1. Purity pursued by licentious desire (ver. 2).
2. Simplicity beset by wily designs (ver. 5).
3. Kindness requited by selfish ingratitude (vers. 9, 10).
4. Confidence exposed to enticing persuasions and perilous temptation( ver. 11).
5. Virtue overpowered by brutal violence (ver. 14).
6. Innocence vilified by guilty aversion (ver. 17). "So fair had she goneforth on what seemed her errand of mercy, so foully had she been driven back" (Edersheim). "Let no one ever expect better treatment from those who are capable of attempting their seduction; but it is better to suffer the greatest wrong than to commit the least sin" (Matthew Henry).
7. Sorrow assuaged by brotherly sympathy (ver. 20).
8. Injury avenged with terrible severity (ver. 28). D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv15, 23 Amnon Spurns Tamar
Amnon Spurns Tamar
v. 15. Then Amnon, having gratified his bestial lust, hated her exceedingly, this being the usual consequence of a relation such as pictured in this chapter, so that the hatred wherewith he hated her was greater than the love wherewith he had loved her; he now loathed the object of his former intense passion. And Amnon said unto her, Arise, be gone!
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v. 16. And she said unto him, there is no cause; this evil in sending me away is greater than the other that thou didst unto me. The Hebrew text shows an unfinished sentence, spoken in great agitation: On account of this greater evil than the other which thou didst to me in sending me away-. If he persisted in driving her from his house, men might believe that she had given him occasion to act toward her in such a manner, and the disgrace would be all the greater. But he would not hearken unto her, did not, in fact, even let her finish her protest.
v. 17. Then he called his servant that ministered unto him, his own private attendant, and said, Put now this woman out from me, and bolt the door after her, just as if she had tempted him to a shameful act and he wanted to insure against a repetition of her shamelessness.
v. 18. And she had a garment of divers colors upon her, a coat or upper garment with long sleeves; for with such robes were the king’s daughters that were virgins appareled. Although she was a virgin and a princess, Amnon treated Tamar like a common prostitute. Then his servant brought her out, and bolted the door after her.
v. 19. And Tamar, as a sign of her great grief over the shame laid upon her, put ashes on her head, and rent her garment of divers colors that was on her, and laid her hand on her head, as a token of the fact that the hand of God lay heavily on her in this visitation, and went on crying, bewailing the greatness of her shame and disgrace.
v. 20. And Absalom, her brother, said unto her, Hath Amnon, thy brother, been with thee? He guessed the state of affairs at once, expressing his opinion thus delicately. But hold now thy peace, my sister; he is thy brother; regard not this thing, lay it not to heart. He feigned a carelessness which he was far from feeling, because he wanted to conceal his purpose to revenge himself in the sight of all men. If Tamar would act in the same manner, he would have a better opportunity to carry out his design. So Tamar remained desolate in her brother Absalom’s house, literally, "as desolated," as one whose happiness in life had been destroyed.
v. 21. But when King David heard of all these things, he was very wroth. His anger, unfortunately, did not cause him to act, to punish Amnon. Either the consciousness of his own recent sin held him back, or he practiced a false indulgence toward his first-born son.
v. 22. And Absalom, true to his plan of hiding his feelings for the time being and lulling Amnon to security, spake unto his brother Amnon neither good nor bad, he simply avoided him; for Absalom hated Amnon because he had forced his sister Tamar. Such examples of sin as here narrated instill a loathing and a horror of sin. They show that every sin and especially such sins of the flesh are an abomination in the sight of God, evils which cause only sorrow and heartache among men.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 10, 13, 15, 18, 20, 23, 25, 27 David sent word
David sent word
This means that he sent a messenger to speak to Tamar. AT: "David sent a messenger" (See: Metonymy)
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dough
a thick mixture of flour and liquid used for baking
kneaded
used her hands to mix the dough
in his sight
This means that Tamar made the bread in front of him. AT: "in front of him" or "in his presence" (See: Idiom)
So everyone went out from him
To "go out from someone" means to leave them. AT: "So everyone left him" (See: Idiom)
translationWords
David
word
Tamar
palace
Amnon
bread
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 On vv12, 13, 14, 15, 16, 18, 19, 20, 21, 23 13:12 wicked things: The Hebrew word nebalah (“outrage,” “deplorable…
13:12 wicked things: The Hebrew word nebalah (“outrage,” “deplorable act”) often describes sexual crimes such as rape and adultery (Gen 34:7; Deut 22:21; Judg 20:6, 10; Jer 29:23) that the perpetrator must pay for with his life. • in Israel: The addition of this phrase either indicates indignation that the crime happened among Israelites or characterizes the act as a violation of Israelite standards of sexual morality.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.