The Rabbis see in this story an anticipation of the resurrection of the dead. We perceive this and more in it -

an emblem also of the resurrection from spiritual death, a manifestation to Elijah and to us all, that "He

quickeneth the dead, and calleth those things which be not as though they were" (Romans 4:17).

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I do not mean for the credibility of one or another special miracle, but for that of miracles in general.

This, no doubt, must be metaphysically true; but practically it is only a hypothetical statement, since,

admittedly, and, as the very idea of miracles implies, we know nothing of this higher nature or order of

things. But may we not assert that a miracle does not seem so much an interference with the laws of Nature -

of which at most we have only partial and empirical knowledge -as with the laws and habits of our own

thinking concerning Nature. And if so, does not this place the ques tion on quite another footing?

Tradition instances this curious (if not historically accurate) evidence of it, that the coins which he had

struck bore on one side the emblem of a shepherd's staff and scrip, and on the reverse a tower (Ber. R. 39).

Both Absalom and Tamar were the children of Maacah, daughter of the king of Geshur, whom David

married after his enthronement in Hebron (2 Samuel 3:3). Amnon was the son of Ahinoam, the Jezreelitess (2

Samuel 3:2).

This is the correct rendering, and not "garment of divers colors," as in our Authorized Version (2 Samuel

13:18, 19). The maiden princesses seem to have worn as mark of distinction a sleeved cloak-like upper

garment. Comp. the Hebrew of ver. 18.

In the East, burdens are carried on the head.

That is, in a hostile sense, as the same expression is used in Deuteronomy 28:7. The Hebrew text seems to

admit no other translation than that which we have given. The Authorized Version, through following the

Rabbis, is evidently incorrect.

The Hebrew "200 shekels" must depend on a copyist's mistake, the lower stroke of k , 20, having been

obliterated, thereby making the numeral r , 200.

We infer this not only from 2 Samuel 14:22, but also from the ready guess of the king (ver. 19).

This is certainly the correct translation. Comp. the similar use of the expression in Daniel 11:28. If, as the

Authorized Version puts it, the king's heart had been toward Absalom, there would have been no need to

employ the woman of Tekoah, nor would the king have afterwards left Absalom for two full years without

admitting him to his presence (14:28).

This is the correct rendering of the latter clauses of 2 Samuel 14:14.

It is remarkable and exceptional that the name of his daughter is mentioned, and not those of his sons.

Keil notices that by similar means Agamemnon obtained the supreme command of the Greek army

(Euripides, lphigenia, 5. 337, seq.).