the Second Week after Easter
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King James Version
2 Samuel 14:14
Bible Study Resources
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We will certainly die and be like water poured out on the ground, which can’t be recovered. But God would not take away a life; he would devise plans so that the one banished from him does not remain banished.
For we must needs die, and are as water split on the ground, which can't be gathered up again; neither does God take away life, but devises means, that he who is banished not be an outcast from him.
For we must certainly die, and we are as the waters spilled to the ground which cannot be gathered. God will not take a life but devises plans for a banished person not to be cast out from him.
We must all die; we are like water spilled on the ground, which cannot be gathered up again. But God will not take away life, and he devises means so that the banished one will not remain an outcast.
We will all die someday. We're like water spilled on the ground; no one can gather it back. But God doesn't take away life. Instead, he plans ways that those who have been sent away will not have to stay away from him!
Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored.
"For we will certainly die and are like water that is spilled on the ground and cannot be gathered up again. Yet God does not [simply] take away life, but devises plans so that the one who is banished is not driven away from Him.
"For we will surely die and are like water spilled on the ground, which cannot be gathered up. Yet God does not take away life, but makes plans so that the banished one will not be cast out from Him.
For we must needes dye, and we are as water spilt on the ground, which cannot be gathered vp againe: neither doeth God spare any person, yet doeth he appoynt meanes, not to cast out from him, him that is expelled.
For we will surely die and are like water spilled on the ground which cannot be gathered up again. Yet God does not take away life, but thinks up ways so that the banished one will not be cast out from him.
We each must die and disappear like water poured out on the ground. But God doesn't take our lives. Instead, he figures out ways of bringing us back when we run away.
For we will all die someday; we'll be like water spilled on the ground that can't be gathered up again; and God makes no exception for anyone. The king should think of some way to keep the son he banished from being forever an outcast.
For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; and God has not taken away his life, but devises means that the banished one be not expelled from him.
We will all die some day. We will be like water that is spilled on the ground. No one can gather this water back from the ground. You know God forgives people. God made plans for people who are forced to run away for safety—God does not force them to run away from him!
For we will all surely die, and we are as water that is poured upon the ground, which cannot be gathered up again; neither does God destroy a soul, but devises means that no man should go astray from him.
We will all die; we are like water spilled on the ground, which can't be gathered again. Even God does not bring the dead back to life, but the king can at least find a way to bring a man back from exile.
For dying we die and are as water which is spilled on the ground, which cannot be gathered up. And God does not take a life, but has devised plans so that the outcast is not cast out from Him.
For we all dye the death, and as the water that sinketh in to the earth, which is not taken vp. And God will not take awaye the lyfe, but vnbethynketh himselfe, yt euen the very outlawe be not cleane thrust out from him.
For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God take away life, but deviseth means, that he that is banished be not an outcast from him.
For death comes to us all, and we are like water drained out on the earth, which it is not possible to take up again; and God will not take away the life of the man whose purpose is that he who has been sent away may not be completely cut off from him.
For we must nedes dye, and are as wather spilt on the ground, which cannot be gathered vp againe: Neither doth God spare any person, yet doth he appoynt meanes that his banished be not vtterly expelled from him.
For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person; but let him devise means, that he that is banished be not an outcast from him.
For we must needs die, and are as water spilt on the ground, which cannot bee gathered vp againe: neither doeth God respect any person, yet doeth he deuise meanes, that his banished bee not expelled from him.
For we shall surely die, and be as water poured upon the earth, which shall not be gathered up, and God shall take the life, even as he devises to thrust forth from him his outcast.
For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God take away life, but deviseth means, that he that is banished be not an outcast from him.
For surely we will die and be like water poured out on the ground, which cannot be recovered. Yet God does not take away a life; but He devises ways so that the banished one may not remain estranged from Him.
Alle we dyen, and as watris that schulen not turne ayen, we sliden in to erthe; and God nyl that a soule perische, but he withdrawith, and thenkith lest he perische outirly, which is cast awey.
for we do surely die, and [are] as water which is running down to the earth, which is not gathered, and God doth not accept a person, and hath devised devices in that the outcast is not outcast by Him.
For we must surely die, and are as water split on the ground, which can't be gathered up again; neither does God take away life, but he devises means, that he that is banished not be an outcast from him.
For we must needs die, and [are] as water spilt on the ground, which cannot be gathered up again; neither doth God respect [any] person: yet doth he devise means, that his banished be not expelled from him.
For we must needs die, and are as water split on the ground, which can't be gathered up again; neither does God take away life, but devises means, that he who is banished not be an outcast from him.
For we will surely die and become like water spilled on the ground, which cannot be gathered up again. Yet God does not take away a life; but He devises means, so that His banished ones are not expelled from Him.
All of us must die eventually. Our lives are like water spilled out on the ground, which cannot be gathered up again. But God does not just sweep life away; instead, he devises ways to bring us back when we have been separated from him.
It is sure that we will die. We are like water poured on the ground, which cannot be picked up again. But God does not take away life. He plans ways so that the one who is driven away may not be kept away from Him.
We must all die; we are like water spilled on the ground, which cannot be gathered up. But God will not take away a life; he will devise plans so as not to keep an outcast banished forever from his presence.
For, when we, die, we become as water poured on the ground, which cannot be gathered up again, - therefore doth God not take away the life, but deviseth plans so as not to thrust out from him, a fugitive.
We all die, and like waters that return no more, we fall down into the earth: neither will God have a soul to perish, but recalleth, meaning that he that is cast off should not altogether perish.
We must all die, we are like water spilt on the ground, which cannot be gathered up again; but God will not take away the life of him who devises means not to keep his banished one an outcast.
"For we will surely die and are like water spilled on the ground which cannot be gathered up again. Yet God does not take away life, but plans ways so that the banished one will not be cast out from him.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
we must: 2 Samuel 11:25, Job 30:23, Job 34:15, Psalms 90:3, Psalms 90:10, Ecclesiastes 3:19, Ecclesiastes 3:20, Ecclesiastes 9:5, Hebrews 9:27
as water: Job 14:7-12, Job 14:14, Psalms 22:14, Psalms 79:3
neither: etc. or, because God hath not taken away his life, he hath also devised means, etc. God. Deuteronomy 10:17, Job 34:19, Matthew 22:16, Acts 10:34, Romans 2:11, 1 Peter 1:17
he devise: Exodus 21:13, Leviticus 26:40, Numbers 35:15, Numbers 35:25, Numbers 35:28, Isaiah 50:1, Isaiah 50:2
Reciprocal: Genesis 5:5 - and he died Genesis 47:29 - must die Deuteronomy 1:17 - shall not 1 Samuel 7:6 - drew water 2 Samuel 12:1 - unto David 2 Kings 7:4 - we shall but die Job 7:9 - he Job 10:21 - I go whence Psalms 144:4 - his days Ecclesiastes 8:8 - is no Ezekiel 33:11 - I have Mark 13:7 - must Colossians 3:25 - and
Cross-References
And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.
And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.
And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;
That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.
All these were joined together in the vale of Siddim, which is the salt sea.
And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emins in Shaveh Kiriathaim,
And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.
And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.
And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
Gill's Notes on the Bible
For we must needs die,.... As all must, herself, the king, and his sons, and indeed all men; this is the common case and lot of men; particularly she insinuates that David must die, and that there must be a successor named, and perhaps a dispute would arise about one; which might be fatal, if Absalom was not recalled in his lifetime; and that Amnon must have died in a little time if he had not been killed by his brother; and Absalom, he must die also quickly, and therefore what signifies taking away his life? he may as well live a little longer; this, however plausible, was but bad reasoning in the case of a malefactor:
and [are] as water spilt on the ground, which cannot be gathered up again; which sinks into the earth, and cannot be got out of it again; so men, when they die, are buried in the earth, and cannot be gathered or restored to life again, until the resurrection of the dead; and since Amnon is dead, and he cannot be brought to life again, it is best to be easy, and not seek to take away the life of another; which is to bring him into the same irrecoverable state and condition:
neither doth God respect [any] person; the words in the original are, "God doth not take away the soul or life" p; of every offender, but spares them notwithstanding the crimes they have committed; and therefore it became the king to be sparing and merciful to offenders, and particularly to his own son; and perhaps she any tacitly have respect to David himself who had been guilty both of murder and adultery, either of which deserved death; and yet God had not taken away his life, but in his great mercy had spared him; and therefore, since he had received mercy, he should show it: or "God hath not taken away [his] soul or life"; the life of Absalom; he had not cut him off himself by his immediate hand, nor suffered the king's sons to take away his life, nor any other to seize upon him, and bring him to justice, whom David might have employed; but had by his providence protected and preserved him; so that it seemed to be his will and pleasure that he should not be put to death:
yet doth he devise means that his banished be not expelled from him; from his word, worship, and ordinances, as Absalom was; and by protecting him by his providence, it looked as if it was his will, and he would find out ways and means for bringing him back to his country, his father's court, and the sanctuary of the Lord; even as, by the law concerning the cities of refuge for the manslayer, provision was made that at the death of the high priest the exiled person might return to his country.
p ××× ××©× ××××× × ×¤×© "et non tollet Deus animam", Montanus; so the Tigurine version.
Barnes' Notes on the Bible
His banished - The use of the word as applied to one of the people of God driven into a pagan land, is well illustrated by Deuteronomy 30:4-5; Jeremiah 40:12; Micah 4:6; Zephaniah 3:19.
Neither doth God respect any person - Some prefer the margin: âAnd God does not take away life, in the case of every sin that deserves death, e. g. Davidâs own case 2 Samuel 12:13, but devises devices that the wanderer may not be forever expelled from him, i. e., for the return of penitent sinners.â
Clarke's Notes on the Bible
Verse 2 Samuel 14:14. For we must needs die — Whatever is done must be done quickly; all must die; God has not exempted any person from this common lot. Though Amnon be dead, yet the death of Absalom cannot bring him to life, nor repair this loss. Besides, for his crime, he justly deserved to die; and thou, in this case didst not administer justice. Horrible as this fratricide is, it is a pardonable case: the crime of Amnon was the most flagitious; and the offense to Absalom, the ruin of his beloved sister, indescribably great. Seeing, then, that the thing is so, and that Amnon can be no more recalled to life than water spilt upon the ground can be gathered up again; and that God, whose vicegerent thou art, and whose example of clemency as well as justice thou art called to imitate, devises means that those who were banished from him by sin and transgression, may not be finally expelled from his mercy and his kingdom; restore thy son to favour, and pardon his crime, as thou hast promised to restore my son, and the Lord thy God will be with thee. This is the sum and sense of the woman's argument.
The argument contained in this 2 Samuel 14:14 verse is very elegant, and powerfully persuasive; but one clause of it has been variously understood, Neither doth God respect any person; the Hebrew is, ××× ××©× ××××× × ×¤×© velo yissa Elohim nephesh, "And God doth not take away the soul." The Septuagint has it, Îαι ληÏεÏαι Î¿Ì ÎÎµÎ¿Ï Ïην ÏÏ Ïην; And God will receive the soul. This intimates that, after human life is ended, the soul has a state of separate existence with God. This was certainly the opinion of these translators, and was the opinion of the ancient Jews, at least three hundred years before the incarnation; about which time this translation was made. The Vulgate has, Nec volt Deus perire animam, "Nor does God will the destruction of the soul." God is not the author of death; neither hath he pleasure in the destruction of the living; imitate him; pardon and recall thy son.
