Otherwise if I had dealt falsely against his life (and there is no matter hidden from the king), then you yourself would have set yourself against me.”
Parallel Translations
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Otherwise if I had dealt falsely against his life (and there is no matter hidden from the king), then you yourself would have set yourself against me.”
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Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me.
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Otherwise if I had dealt falsely against mine own life — and there is no matter hid from the king — then thou thyself wouldest have stood aloof.'
Cross-references (4)
Passages linked to 2 Samuel 18:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 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.”
- Hebrews 4:13 There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an account.
- 2 Samuel 1:15-16 David called one of the young men, and said, “Go near, and cut him down!” He struck him so that he died. David said to him, “Your blood be on your head; for your mouth has testified against you, saying, ‘I have slain Yahweh’s anointed.’ ”
- 2 Samuel 4:10-12 when someone told me, ‘Behold, Saul is dead,’ thinking that he brought good news, I seized him and killed him in Ziklag, which was the reward I gave him for his news. How much more, when wicked men have slain a righteous person in his own house on his bed, should I not now require his blood from your hand, and rid the earth of you?” David commanded his young men, and they killed them, cut off their hands and their feet, and hanged them up beside the pool in Hebron. But they took the head of Ishbosheth, and buried it in Abner’s grave in Hebron.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain Hebrew, a lie against my soul.
Hebrew, a lie against my soul.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Sa 18:13 Otherwise I should have wrought falsehood against…
2Sa 18:13 Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against [me].
Ver. 13. And thou thyself wouldst have set thyself.] Or, Wouldst have kept aloof off from helping me. Satan is ever accusing the saints after that he hath drawn them to sin: so that one may say to him, as this man here doth to Joab, Thou thyself, &c.
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 Either, first, I should have been guilty of false…
Either, first, I should have been guilty of false and perfidious dealing against the king’s express injunction, and that with the manifest hazard of my own life. Or, secondly I should have betrayed my own life. I should not only have deceived myself with false hopes, either of concealing my fact from the king, or of obtaining a reward, yea, or a pardon, from him or thee for it; but also have destroyed myself thereby, and laid a plot against my own life.
There is no matter hid from the king; this, as all other things, would certainly come to the king’s ear.
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Thou thyself wouldest have set thyself against me; thou wouldst have been my adversary and accuser; partly because it was thy duty to be so; and partly to vindicate thyself by casting the blame upon another. Or, thou wouldst have stood afar off, as this phrase is used, Psa 38:11. Thou wouldst not have stood to me to intercede for my life or reward, but wouldst keep at a distance from me.
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 Otherwise I should have wrought falsehood against mine own…
Otherwise I should have wrought falsehood against mine own life,.... Or "soul"; he should not only have exposed his life to danger, but acted falsely to the king, by going contrary to his orders; yea, would have done that which was contrary to his own conscience; and if he had buoyed himself up with the hope of impunity, or of a reward, he should have found himself mistaken; the textual reading is, "against his life" (l), or "soul", the life of Absalom, by taking it away:
for there is no matter hid from the king; this, though done ever so secretly, would have come to his knowledge by some means or another, and then I should have incurred his displeasure, and suffered for it:
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and thou thyself wouldest have set thyself against me; to accuse and bring him to justice; he would have been so far from protecting him, that he would have been the first man that would have insisted on it that he should be punished for it; or why dost not thou thyself set thyself against him, and smite him? thou mayest if thou pleasest, yonder he hangs, go and smite him.
(l) , Sept. "contra animam illius", Piscator.
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 13. Thou thyself wouldest have set thyself against…
Verse 13. Thou thyself wouldest have set thyself against me.] This is a strong appeal to Joab's loyalty, and respect for the orders of David; but he was proof against every fine feeling, and against every generous sentiment.
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 18:13. I should have wrought falsehood against my…
2Sa 18:13. I should have wrought falsehood against my own life — Not only have been false and disobedient to the king, but should have betrayed my own life, and therefore not have been true to myself. For there is no matter hid from the king — This, as all other things, would certainly have come to the king’s ear. Thou thyself wouldest have set thyself against me — Thou wouldest have been my adversary and accuser, both because it would have been thy duty to be so, and to vindicate thyself from any blame in the matter. He knew the disposition of Joab so well, that he was sure that general would have been as forward as any one both to inform the king of what had been done, and to have had the person punished who did it, for disobeying his sovereign.
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 The man gives a remarkable incidental testimony to David’s…
The man gives a remarkable incidental testimony to David’s sagacity and penetration (compare 2Sa 14:19), and to Joab’s known unscrupulousness.
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 My own. Some copies of the Hebrew and Septuagint…
My own. Some copies of the Hebrew and Septuagint read, "his;" others, my, &c. The soldier would have acted against his conscience, and exposed his life to danger, if he had transgressed the king’s order. (Haydock) --- By me? or, omitting the mark of interrogation, "Thou wouldst have declared thyself against me." (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).
Daniel D. Whedon 1874 · Public Domain 13. Not one small stone — “Hushai speaks in…
13. Not one small stone — “Hushai speaks in hyperboles of the irresistible power which the whole nation would put forth when summoned together for battle, in order to make his advice appear the more plausible.” — Keil.
13. Falsehood against mine own life — Rather, against his life, that is, Absalom’s life, for such is the reading of the Hebrew text, (בנפשׁו,) and only the Masoretic pointing favours the English version. To work falsehood against his life means to slay him secretly, and keep it unknown by whose hand he fell. The whole verse should be thus translated: But if I had wrought falsehood againt his life, and everything (word) is not hidden from the king, even thou wouldst have set thyself in opposition.
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 13. I should have wrought falsehood against mine own…
13. I should have wrought falsehood against mine own life] I should not only have disobeyed the king, but have been false to my own interest and forfeited my life. The Kthîbh reads his life, thus: Or if I had dealt deceitfully against his life, there is nothing hid, &c.: i.e., if I had treacherously slain him contrary to the king’s command, it would certainly have come to the king’s ears, and I should have been put to death. The Sept. has a different reading, connecting the first clause of 2Sa_18:13 with 2Sa_18:14, thus: “Take care of the young man Absalom for my sake, that ye do no harm against his life: and there is no matter hid,” &c.
wouldest have set thyself against me] Wouldest have taken part against me with the king. The man was well aware of Joab’s unscrupulous character.
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 (13) Against mine own life.—The English, like the Vulg.,…
(13) Against mine own life.—The English, like the Vulg., here follows the margin of the Hebrew; the LXX., in most MSS., following the text, has against his life. Either makes a good sense, but the English is preferable. In this parley Joab thoroughly exposes his unscrupulous and self-willed character, and the man shows that he understood it.
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 Against mine own life. Again the K"tib is better:…
Against mine own life. Again the K"tib is better: "Or had I wrought perfidiously against his life and nothing is hidden from the king so wouldst thou have set thyself against me." Not only was the manfaithful to the king, but he was perfectly aware of Joab"s unscrupulous character. If only Absalom were put out of the way, Joab would have readily consented to the execution of the unimportant person who had been the means of gratifying his wish.
Dealing falsely against our lives.
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should have wrought falsehood against my own life." Another reading, preferred by the Old Testament Revisers, substitutes "his" for "my own;" but they place in the margin that adopted in the Authorized Version. Taking the passage, then, as it stands in the Authorized Version. the meaning of the speaker is that if he had slain Absalom, he would have brought death upon himself, since the king would have been made acquainted with the deed, and would have sentenced him to death. The form of the expression is worthy of notice. Doing what would have cost him his life is called working falsehood against it. A man"s life is entrusted to him to guard and nourish. When he does this, he acts truly towards it; when he does what injures or destroys his life, he acts falsely towards it; he violates his trust. Every man virtually professes to be concerned for the safety and well being of his life; when he does what endangers or terminates it, he may be said to deal falsely with it, to act treacherously towards it. This is the case with those who put themselves to death, or shorten their days by intemperance or licentiousness; or who, by crime, bring themselves to the gallows. (see homily on 2Sa_17:23) But we may take the words as suggesting that there are persons who work falsehood against their lives in the higher sense, as beings immortal, and capable of that, life which is life indeed, the life everlasting.
I HOW DO MEN COMMIT THIS SIN?
1. By taking the course which surely leads to death. In violating the laws of God they bring on themselves the sentence of death, and separate themselves from God, in whose favour is life.
2. By refusing the new life which is proffered them in the gospel. Life under the Law having become impossible through sin, God has interposed with another method of imparting life. His Son came to be our Life. He died that we might live. He lives evermore to bestow life on all who believe on him. "He that hath the Son hath life," etc.; (1Jn_5:12) "He that believeth on the Son hath everlasting life," etc.. (Joh_3:36) To reject him is to reject life. It is to deal falsely with our own lives, our own souls.
3. By neglecting the means by which the life of the soul is preserved and nourished. Reading of the Word, meditation, prayer, watchfulness, ordinances of public worship, union and communion with Christians, etc., whatever is intended and adapted to keep the soul in vital union with him who is "the Life". (Joh_14:6)
II ITS UNNATURALNESS AND WICKEDNESS. The man implied that to deal falsely with his own life was a thing utterly inadmissible. So it ought to be in respect to the life of the soul. For:
1. It is the life which is concerned. It is not a mere question of more or less health, comfort, or other subordinate good. "It is not a vain thing for you, because it is your life". (Deu_32:47)
2. It is the most precious kind of life. Unspeakably more important than the life of the body, or even of the mind, or of any of the principles and affections which relate us to the family or society. Because of
(1.) its nature,
(2.) its blessedness,
(3.) its duration.
3. It is our own life. Which should be specially dear to us, and has been specially entrusted to us: which we are therefore especially bound to care for and conserve.
1. To imperil or sacrifice it is to deal falsely against it and against God. We are under a covenant to care for it. Nature binds us, and Scripture, and perhaps religious vows, voluntarily made and often repeated.
2. Such a course will bring upon us the Divine displeasure. We shall not only lose our souls, but shall find ourselves involved in awful penalties for doing so; not only shall we fail of "eternal life," but shall "go away into eternal punishment". (Mat_25:46) The words may be a safeguard against temptation. "In doing this thing I should deal falsely against my own life. G.W.
The omniscience of our King.
is no matter hid from the king." This is given, by the man who informed Joab that Absalom was hanging in an oak, as a reason why he might have been sure of death himself if he had killed Absalom. It shows how well informed David was understood to be of all that took place amongst his subjects. Such an impression respecting governors and magistrates in general as this man had respecting David, would go far to extinguish crime. The assertion here made as to King David"s knowledge may be made absolutely, and without exception, in reference to our great King.
I THE OMNISCIENCE OF CHRIST. This is claimed for and by him in Holy Scripture; see Joh_2:24, Joh_2:25; Rev_2:23; and the repeated declarations in the letters to the seven Churches, Revelation 2. and 3., as to his acquaintance with their works and condition. Also. (Joh_10:14, Joh_10:15)
1. The sources of his knowledge. His own essential Divine faculty of knowing. He does not depend, like ordinary rulers, on informants. His "eyes are in every place, beholding the evil and the good". (Pro_15:3)
2. The extent of his knowledge. He knows, not only the actions of men, but their hearts; all thoughts, emotions, motives, plans, purposes; all movements and events that can affect his kingdom. His enemies take counsel against him under his very eyes.
3. The impossibility of concealing anything from him. "There is no matter hid from the King." Nothing can hide aught from him. Not physical darkness; not distance; not efforts at concealment; no hypocrisy; no simulation or dissimulation; no excuses, contradictions, or evasions. The assertions in Psalm 139.; Job_34:21, Job_34:22; 2Ti_2:19; Heb_4:13, are as applicable to the Son as to the Father.
II THE EFFECT WHICH THE KNOWLEDGE OF THE OMNISCIENCE OF CHRIST SHOULD HAVE UPON US.
1. To confirm our confidence in his fitness to be King. Rule over such a kingdom as his extending over numbers so vast, and reaching to the inmost souls of his subjects requires omniscience as one of the attributes of the Ruler.
2. To deter us from wrong doing. As a similar knowledge deterred this Israelite from slaying the king"s son.
3. To assure us that judgment will fall on the guilty, and only on them; and on each according to the measure of his guiltiness. For want of better knowledge in human rulers and magistrates, some innocent persons suffer as guilty, and many guilty ones escape punishment.
4. To encourage us in all that is good. Christ"s perfect knowledge of us is a great comfort for Christians who are unknown or unacknowledged amongst men; for the maligned and misunderstood; for workers in obscurity; for such as do good quietly and secretly. "Lord, thou knowest all things; thou knowest that I love thee". (Joh_21:17) "Thy Father" thy Redeemer and Lord seeth in secret shall recompense. (Mat_6:4, Revised Version) "Who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God". (1Co_4:5, Revised Version)
Men heed thee, love thee, praise thee not, The Master praises: what are men?
5. To comfort us in all troubles. "Thou hast seen my affliction; thou hast known my soul in adversities". (Psa_31:7, Revised Version) A special comfort for those whose troubles are too peculiar or too sacred to communicate to others. Though our King be so exalted, he interests himself in each one of his subjects, even the least, knows all that pains them, and sympathizes with them in all. G.W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.