2 Samuel 14:14

Bahasa Indonesia Sehari-hari

Sebab kita pasti mati, kita seperti air yang tercurah ke bumi, yang tidak terkumpulkan. Tetapi Allah tidak mengambil nyawa orang, melainkan Ia merancang supaya seorang yang terbuang jangan tinggal terbuang dari pada-Nya.

Parallel Translations

Alkitab Terjemahan Baru
Sebab kita pasti mati, kita seperti air yang tercurah ke bumi, yang tidak terkumpulkan. Tetapi Allah tidak mengambil nyawa orang, melainkan Ia merancang supaya seorang yang terbuang jangan tinggal terbuang dari pada-Nya.

Alkitab Terjemahan Lama
Maka apabila patik sekalian mati, adalah patik juga seperti air tercurah kepada bumi, yang tiada terkumpulkan; maka sebab itu tiada diambil Allah akan nyawa kelak, melainkan niat-Nya juga jangan sampai orang yang terbuang itu tinggal terbuang selalu dari pada patik sekalian.

Contextual Overview

¹ Ioab ye sonne of Zaruia perceaued that the kynges heart was toward Absalom: ² And he sent to Thekoa, and fet thence a wyse woman, & sayde vnto her: I pray thee faine thy selfe to be a mourner, and put on mourning apparell, and annoynt not thy self with oyle, but be as a woman that had long tyme mourned for the dead: ³ And come to the king, and speake on this maner vnto hym (And so Ioab taught her what she should say.) ⁴ And when the woman of Thekoa spake with the king, she fell on her face to the grounde, and did obeysaunce, and sayde: Helpe, O king. ⁵ The king said vnto her: What ayleth thee? She aunswered: I am in deede a wydow, and myne husband is dead. ⁶ And thy hande mayde had two sonnes, and they two fought together in the fielde, where was no man to go betweene them, but the one smote the other, and slue him. ⁷ And beholde, the whole kindred is risen against thy handmayd, & they said: Delyuer hym that smote his brother, that we may kill him for the soule of his brother whom he slue, we will destroy the heyre also: And so they shall quenche my sparkle which is left, and shall not leaue to my husband neither name nor issue vpon the earth. ⁸ And the king sayde vnto the woman: Go home to thyne house, I wyll geue a charge for thee. ⁹ And the woman of Thekoa saide vnto the king: My lorde O king, this trespasse be on me and on my fathers house: and the king and his throne be giltlesse. ¹⁰ And the king saide: If any man say ought vnto thee, bring him to me, and he shall hurt thee no more.

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

Genesis 12:5
And Abram toke Sarai his wyfe, and Lot his brothers sonne, & all their substaunce that they had in possession, and the soules that they had begotten in Haran, and they departed, that they might come into the lande of Chanaan: and into the lande of Chanaan they came.

Genesis 12:16
And he entreated Abram well for her sake: and he had sheepe and oxen, and he asses, menseruauntes, & maydeseruauntes, she asses and camelles.

Genesis 13:8
Then sayde Abram vnto Lot: let there be no strife I pray thee betweene thee and me, and betweene my heardmen and thyne, for we be brethren.

Genesis 14:1
And it came to passe in the dayes of Amraphel kyng of Sinar, Arioch kyng of Elasar, Chodorlaomer kyng of Elam, and Thidai kyng of the nations:

Genesis 14:2
[These] made warre with Bera kyng of Sodome, and with Birsa kyng of Gomorrhe, and with Sinab kyng of Adma, and with Semeber kyng of Seboiim, and with the kyng of Bela, the same is Soar.

Genesis 14:3
All these were ioyned together in the vale of Siddim, where [nowe] the salt sea is.

Genesis 14:5
And in the fourteenth yere came Chodorlaomer and the kynges that were with hym, and smote the Giauntes in Astaroth-carnaim, and the Lusimes in Ham, and the Emims in the playne of Cariathaim.

Genesis 14:11
And they takyng all the goodes of Sodome and Gomorrhe, and all their vittayles, went their way.

Genesis 14:12
And they caryed awaye Lot also Abrams brothers sonne, & his goodes, (for he dwelled in Sodome) and departed.

Genesis 15:3
And Abram saide: See, to me thou hast geuen no seede: lo [borne] in my house is myne heire.

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 ולא ישא אלהים נפש "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: “And God does not take away life, in the case of every sin that deserves death, e. g. David’s 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.”

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, ולא ישא אלהים נפש velo yissa Elohim nephesh, "And God doth not take away the soul." The Septuagint has it, Και ληψεται ὁ Θεος την ψυχην; 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.