II Samuel 13:23-29 · Bible study
2 Samuel 13:23-29 Commentary: Absalom's Calculated Revenge at Sheepshearing
Hebrew · 10 what the commentators say
Meaning in one sentence
Absalom waited two years to avenge Tamar, using a sheepshearing feast to trap Amnon. Commentary on the plot, timing, and significance.
Research Summary
- Meaning: Absalom uses a sheepshearing feast as cover to murder Amnon for raping Tamar, exposing the decay within David’s family.
- Key words: “pressed him” (H6555 paratz, to break through, urge strongly), “merry with wine” (H3820 lev + H3196 yayin, lit. “heart good with wine”), “blessed him” (H1288 barak, David dismisses Absalom with a blessing, unaware of the plot).
- Main debate: Whether David was complicit through negligence or simply blinded by his own failures; also whether Absalom’s motive was only vengeance or also ambition for the throne.
- Theological theme: The inescapable consequences of sin within a household; human scheming vs. divine judgment.
- Best use: A cautionary tale on the dangers of unresolved anger and the need for righteous discipline; also a display of God’s justice working through flawed human actions.
Translation Comparison
BSB Berean Standard Bible 2020
23Two years later, when Absalom’s sheepshearers were at Baal-hazor near Ephraim, he invited all the sons of the king.
24And he went to the king and said, “Your servant has just hired shearers. Will the king and his servants please come with me?”
25“No, my son,” the king replied, “we should not all go, or we would be a burden to you.” Although Absalom urged him, he was not willing to go, but gave him his blessing.
26“If not,” said Absalom, “please let my brother Amnon go with us.” “Why should he go with you?” the king asked.
27But Absalom urged him, so the king sent Amnon and the rest of his sons.
28Now Absalom had ordered his young men, “Watch Amnon until his heart is merry with wine, and when I order you to strike Amnon down, you are to kill him. Do not be afraid. Have I not commanded you? Be courageous and valiant!”
29So Absalom’s young men did to Amnon just as Absalom had ordered. Then all the other sons of the king got up, and each one fled on his mule.
WEB World English Bible 2000
23After two full years, Absalom had sheep shearers in Baal Hazor, which is beside Ephraim; and Absalom invited all the king’s sons.
24Absalom came to the king and said, “See now, your servant has sheep shearers. Please let the king and his servants go with your servant.”
25The 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.
26Then Absalom said, “If not, please let my brother Amnon go with us.” The king said to him, “Why should he go with you?”
27But Absalom pressed him, and he let Amnon and all the king’s sons go with him.
28Absalom 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!”
29The 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.
KJV King James Version 1769
23And it came to pass after two full years, that Absalom had sheepshearers in Baal–hazor, which is beside Ephraim: and Absalom invited all the king’s sons.
24And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant.
25And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him.
26Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?
27But Absalom pressed him, that he let Amnon and all the king’s sons go with him.
28Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.
29And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule, and fled.
ASV American Standard Version 1901
23And it came to pass after two full years, that Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king’s sons.
24And Absalom came to the king, and said, Behold now, thy servant hath sheep-shearers; let the king, I pray thee, and his servants go with thy servant.
25And the king said to Absalom, Nay, my son, let us not all go, lest we be burdensome unto thee. And he pressed him: howbeit he would not go, but blessed him.
26Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?
27But Absalom pressed him, and he let Amnon and all the king’s sons go with him.
28And Absalom commanded his servants, saying, Mark ye now, when Amnon’s heart is merry with wine; and when I say unto you, Smite Amnon, then kill him; fear not; have not I commanded you? be courageous, and be valiant.
29And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule, and fled.
YLT Young's Literal Translation 1898
23And it cometh to pass, after two years of days, that Absalom hath shearers in Baal-Hazor, which is with Ephraim, and Absalom calleth for all the sons of the king.
24And Absalom cometh unto the king, and saith, `Lo, I pray thee, thy servant hath shearers, let the king go, I pray thee, and his servants, with thy servant.'
25And the king saith unto Absalom, `Nay, my son, let us not all go, I pray thee, and we are not too heavy on thee;' and he presseth on him, and he hath not been willing to go, and he blesseth him.
26And Absalom saith, `If not--let, I pray thee, Amnon my brother go with us;' and the king saith to him, `Why doth he go with thee?'
27and Absalom urgeth on him, and he sendeth with him Amnon, and all the sons of the king.
28And Absalom commandeth his young men, saying, `See, I pray thee, when the heart of Amnon is glad with wine, and I have said unto you, Smite Amnon, that ye have put him to death; fear not; is it not because I have commanded you? be strong, yea, become sons of valour.'
29And the young men of Absalom do to Amnon as Absalom commanded, and rise do all the sons of the king, and they ride, each on his mule, and flee.
Darby Darby Bible 1890
23And it came to pass after two full years, that Absalom had sheepshearers in Baal-Hazor, which is beside Ephraim; and Absalom invited all the king's sons.
24And Absalom came to the king, and said, Behold, now, thy servant has sheepshearers; let the king, I pray thee, and his servants go with thy servant.
25And the king said to Absalom, No, my son, let us not all go, lest we be burdensome to thee. And he urged him, but he would not go; and he blessed him.
26And Absalom said, If not, I pray thee, let my brother Amnon go with us. And the king said to him, Why should he go with thee?
27But Absalom pressed him; and he let Amnon and all the king's sons go with him.
28And Absalom commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say to you, Smite Amnon; then slay him, fear not: have not I commanded you? be courageous, and be valiant.
29And the servants of Absalom did to Amnon as Absalom had commanded. Then all the king's sons arose, and they rode each upon his mule and fled.
Douay-Rheims Douay-Rheims Bible 1899
23And it came to pass after two years, that the sheep of Absalom were shorn in Baalhasor, which is near Ephraim: and Absalom invited all the king's sons:
24And he came to the king, and said to him: Behold thy servant's sheep are shorn. Let the king, I pray, with his servants come to his servant.
25And the king said to Absalom: Nay, my son, do not ask that we should all come, and be chargeable to thee. And when he pressed him, and he would not go, he blessed him.
26And Absalom said: If thou wilt not come, at least let my brother Ammon, I beseech thee, come with us. And the king said to him: It is not necessary that he should go with thee.
27But Absalom pressed him, so that he let Ammon and all the king's sons go with him. And Absalom made a feast as it were the feast of a king.
28And Absalom had commanded his servants, saying: Take notice when Ammon shall be drunk with wine, and when I shall say to you: Strike him, and kill him, fear not: for it is I that command you: take courage, and be valiant men.
29And the servants of Absalom did to Ammon as Absalom had commanded them. And all the king's sons arose and got up every man upon his mule, and fled.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Samuel 13:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Absalom’s two-year delay was a calculated strategy. Gill notes that he waited until the offence seemed forgotten, so that David and Amnon would suspect nothing. The sheepshearing festival (an occasion of joy, as seen in 1 Samuel 25) provided a natural setting for a banquet where Amnon could be taken off guard. Absalom invited the king first, but when David declined, he pressed for Amnon’s presence, a move the Cambridge Bible describes as designed to remove suspicion. David’s reluctance to let Amnon go (v.26) suggests he felt some misgivings, yet he yielded to Absalom’s urging. The consensus is that Absalom’s act was premeditated murder, motivated by hatred for Amnon’s rape of Tamar (v.22) and possibly ambition to remove the heir to the throne. Wesley observes that God allowed David to be blinded so that Amnon’s punishment might come about, though this does not excuse Absalom.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Simulated reconciliation: Absalom’s two years of silence (v.22) and his polite invitation (vv.24-27) suggest he pretended all was well, a common strategy in honor-based cultures to set up revenge.
- Opportunistic vengeance: The sheepshearing feast provided a perfect cover; the timing was driven by the harvest season and Amnon’s predictable indulgence in wine (v.28).
What is clear: Absalom premeditated the murder, used the festival as a lure, and gave precise orders to his servants to kill Amnon when he was vulnerable.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Why Absalom waited two years | All traditions agree he waited to avoid suspicion and to make his plan succeed. | Some read it as cold calculation alone (Gill); others suggest God providentially delayed the event to align with David’s judgment (Wesley). |
| David’s responsibility | David showed reluctance to let Amnon go (v.26), indicating some unease. | Catholic and Protestant interpreters differ on whether David’s failure to punish Amnon earlier made him culpable for the murder (e.g., Matthew Henry emphasizes David’s weak parenting; others see it as God’s direct judgment on David). |
| The role of the sheepshearing festival | It was a cultural occasion for joyful feasting, which Absalom exploited. | Some see the festival as purely a tactical cover (Barnes); others highlight that Absalom’s own participation in rural work reflects a humble lifestyle that disarmed suspicion (Clarke). |
| Absalom’s motives | Hatred for Amnon’s rape of Tamar is the primary motive (v.22). | Several commentators add ambition: by eliminating Amnon, the firstborn, Absalom moved closer to the throne (Cambridge Bible, Gill). |
| Divine providence in the murder | The death of Amnon fulfills Nathan’s prophecy that the sword would never depart from David’s house (2 Samuel 12:10). | Some emphasize human free will and Absalom’s guilt (Keil); others see God’s active judgment overriding David’s blindness (Wesley). |
Historical & Cultural Context
Sheepshearing in ancient Israel was a season of celebration. Cross-references such as Genesis 38:12-13 and 1 Samuel 25:2-8 show that landowners held feasts during shearing, inviting neighbours and relatives. Absalom’s use of this custom was shrewd: a time of eating and drinking would lower Amnon’s guard. Baal Hazor, located near Ephraim, was likely Absalom’s own property, a few miles northeast of Jerusalem. By holding the feast there, away from the royal city, Absalom reduced the chance of interference.
The narrative marks a deliberate pause: “after two full years” (v.23). This expression, using the Hebrew shnatayim yamim (a dual + “days”), indicates an exact period, perhaps to stress how long Absalom harboured his plan. During that time he spoke to Amnon “neither good nor bad” (v.22), maintaining an appearance of indifference that allowed the family to think the matter was closed.
Mules were the riding animals of royalty and the wealthy (1 Kings 1:33; 2 Samuel 18:9). That “every man gat him up upon his mule” in flight (v.29) underscores the status of David’s sons, and the panic that seized them when the murder occurred. The Septuagint adds at the end of verse 27 that Absalom made a feast “like the feast of a king” (noted by the Cambridge Bible), further highlighting the lavish setting designed to make Amnon feel secure.
Textual Notes
The text is generally well preserved. The most significant variant occurs at the end of verse 27. The Septuagint adds the clause “And Absalom made a feast like the feast of a king,” which the Cambridge Bible and Keil & Delitzsch note may have been lost from the Hebrew due to similar sentence endings. This addition would further emphasise the lavishness of the banquet and the deception involved. No other notable variants are present in the supplied sources.
Reception History
Throughout church history, this passage has been read as a grim illustration of sin’s ripple effects within a family. Patristic and medieval commentators often focused on David’s failure as a father, linking it to the moral decay that would eventually lead to the kingdom’s division. Reformation-era exegetes (e.g., Luther, Calvin) highlighted God’s sovereignty in using Absalom as an instrument of judgment while still holding him responsible. Modern readings frequently address the cycle of violence and the trauma of sexual assault, observing that Tamar’s justice is never pursued through proper channels. The narrative remains a sobering reminder that unaddressed sin grows like a cancer, destroying relationships from within.
Preaching This Verse
Three-point outline
- Waiting to strike: Absalom’s two-year silence shows how a grudge can fester and produce cold calculation (v.23).
- Using celebration as a cover: The sheepshearing feast became the backdrop for murder, an occasion meant for joy turned into a trap (vv.24-27).
- The moment of violence: When Amnon’s heart was merry with wine, the servants struck; sin often catches the unwary at their most vulnerable (vv.28-29).
Five-point outline
- The patience of revenge: two full years of waiting (v.23).
- The invitation that hid malice: Absalom’s polite request to the king (vv.24-25).
- The specific request for Amnon: David’s misgivings overridden by persistence (vv.26-27).
- The command to kill: instructions given before the feast (v.28).
- The flight of the brothers: panic and escape on royal mules (v.29).
Illustration hooks
- A man who plans a surprise birthday party but uses the cover of a dinner to settle an old score, the tension between outward festivity and inward hatred.
- Waiting two years for a legal case to come to court; the bitterness grows while appearances remain normal.
- A group of friends at a banquet, unaware that one person is ready to expose a secret, the vulnerability of relaxed celebration.
Questions your congregation is asking
- Why did David let Amnon go if he had misgivings? Did he know what Absalom might do?
- Is it possible to forgive someone like Amnon after such a crime, or was Absalom’s anger justified?
- How does God’s hand appear in this story? Was David being judged for his own sins with Bathsheba?
Leading a Discussion
In this passage, a family’s unresolved sin erupts into murder. Absalom waited two full years, planning his revenge at a sheepshearing feast. As you discuss the text, pay attention to the details of the plot, the reactions of those involved, and the deeper currents of sin and judgment in David’s house. Let the story speak about the cost of unaddressed wrongs and the destructive power of hatred.
Discussion questions
- Read 2 Samuel 13:23-29 aloud. What details stand out to you about Absalom’s planning? Why might he have waited two years?
- How does David respond to Absalom’s invitations? What do David’s words and actions reveal about his awareness of the family situation?
- Why does Absalom specifically ask for Amnon to come (v.26)? What does this request tell you about Absalom’s intentions?
- What role does the sheepshearing festival play in the narrative? How does Absalom use the joy of the occasion to accomplish his plan?
- Compare this story with David’s handling of Amnon’s sin in verses 21-22. How might David’s failure to act earlier have contributed to the events of this chapter?
- In verse 28, Absalom commands his servants to “be courageous and be valiant.” How does he twist the language of strength and loyalty to justify murder? What does this say about the human heart’s capacity to deceive itself?
- Where do you see God’s sovereignty in this passage? Does the story suggest that God was judging David through Absalom’s actions? How do you reconcile human responsibility with divine providence here?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 38:12 | After many days, Shua’s daughter, the wife of Judah, died. Judah was comforted, and went up to his sheep shearers to Timnah, he and his friend Hirah, the Adullamite. |
| Genesis 38:13 | Tamar was told, “Behold, your father-in-law is going up to Timnah to shear his sheep.” |
| I Samuel 25:2 | There was a man in Maon whose possessions were in Carmel; and the man was very great. He had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel. |
| I Samuel 25:4 | David heard in the wilderness that Nabal was shearing his sheep. |
| I Samuel 25:7 | Now I have heard that you have shearers. Your shepherds have now been with us, and we didn’t harm them. Nothing was missing from them all the time they were in Carmel. |
| I Samuel 25:36 | Abigail came to Nabal; and behold, he held a feast in his house like the feast of a king. Nabal’s heart was merry within him, for he was very drunk. Therefore she told him nothing until the morning light. |
| I Kings 1:9 | Adonijah killed sheep, cattle, and fatlings by the stone of Zoheleth, which is beside En Rogel; and he called all his brothers, the king’s sons, and all the men of Judah, the king’s servants; |
| I Kings 1:19 | He has slain cattle and fatlings and sheep in abundance, and has called all the sons of the king, Abiathar the priest, and Joab the captain of the army; but he hasn’t called Solomon your servant. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the shrewdness of Absalom's plan. He used the sheep-shearing feast, a customary time for family celebration, to make his invitation look natural. More tellingly, Absalom exploited his brother Amnon's status as the firstborn heir to make the request seem plausible, while his long-hidden anger remained unsuspected.
Barnes' Notes on the Bible Protestant 1832
Barnes points out that Absalom's invitation to the sheepshearing feast was carefully calculated: by naming Amnon as the king's first-born, he pressures David to send the heir apparent and all the other princes. The mention of the mule—the same royal animal David himself rode—further reinforces that Absalom expected royal attendance.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary notes that sheepshearing was a festive occasion, making Absalom's invitation a clever cover to remove suspicion from Amnon. David's reluctance to send his sons showed he had misgivings that Absalom had not forgiven Amnon. Absalom felt bound to avenge his sister and welcomed the pretext to remove his rival for the throne.
Gill's Exposition of the Bible Baptist 1748
Gill observes that David appeared suspicious of Absalom's request for Amnon, yet his mind was so blinded that he allowed it. This blindness, Gill suggests, was providential, so that Amnon's incest might be punished and the divine threat against David's house for
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes the cultural significance of a sheep-shearing feast and Absalom's calculated invitation strategy. After David declined the initial invitation to avoid expense, Absalom invited only the king's sons, which David allowed hoping to foster brotherly harmony. The murder occurred on Absalom's prearranged signal while the brothers were merry with wine.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight Absalom's calculated two-year delay, noting such patient plotting for revenge as characteristic of Eastern custom. They also observe that the narrative slightly anticipates events by first stating Absalom invited all the king's sons, when in fact he first invited David himself before restricting the invitation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry uses Solomon's image of water bursting through floodgates to show how one sin sweeps into another: Amnon's crime sparks David's anger and Absalom's cold hatred, which leads to murder. David had every reason to be furious, but his anger alone did nothing to stop the disaster already set in motion.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that God allowed David to be blinded to Absalom's murderous intentions, using this act to carry out the divine judgment foretold against David's house. Amnon's death is presented as just punishment for his own wickedness, while David becomes accessory through his own unwitting command.