2 Samuel 14 14

2 Samuel 14:14 kjv

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.

2 Samuel 14:14 nkjv

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.

2 Samuel 14:14 niv

Like water spilled on the ground, which cannot be recovered, so we must die. But that is not what God desires; rather, he devises ways so that a banished person does not remain banished from him.

2 Samuel 14:14 esv

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.

2 Samuel 14:14 nlt

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.

2 Samuel 14 verses

2 Samuel 14 14 Meaning

2 Samuel 14:14 conveys two profound truths: the universal and irreversible nature of human mortality, emphasizing that all people will die like water that cannot be gathered up once spilled. Immediately following this stark reality, it presents a comforting truth about God's character: that He does not wish for permanent loss or destruction. Instead, God actively devises ways for the banished or estranged to return to Him, demonstrating His longsuffering and redemptive purpose for humanity, rather than desiring their irreversible separation. This message, spoken by the wise woman of Tekoa to King David, subtly argues for the restoration of Absalom to the king's presence.

2 Samuel 14 14 Context

The fourteenth chapter of 2 Samuel details a cunning plan orchestrated by Joab, David's military commander, to persuade King David to allow Absalom, his son, to return to Jerusalem. Absalom had been in banishment for three years in Geshur, having fled there after murdering his half-brother Amnon for the rape of Tamar, their sister. David was in mourning for Amnon and grieved over Absalom's absence. The wise woman of Tekoa, instructed by Joab, approaches David under the guise of seeking justice for her own fictional familial predicament, involving a similar issue of avenging blood and saving a lone son. Her narrative gradually mirrors David's own situation, culminating in this verse (2 Sam 14:14), which delivers the profound theological argument intended to sway David towards mercy and the restoration of his banished son. Historically, David's house was deeply fractured, a consequence of his own prior sins, setting the stage for future rebellions and sorrow. The verse, therefore, serves as a pivotal point in the woman's plea, transitioning from her parable to a direct appeal regarding David's own family.

2 Samuel 14 14 Word analysis

• For we will surely die (kî mōṯ nāmûṯ):

  • kî: "For" or "Indeed," introducing an explanation or a strong assertion.
  • mōṯ nāmûṯ: This is a Hebrew idiomatic expression using an infinitive absolute followed by a finite verb from the same root (mût, to die). It literally means "dying we shall die" or "to die, we will die," signifying an absolute certainty, inevitability, and emphatic declaration of death. It underlines the universal and inescapable nature of human mortality for everyone, rich or poor, mighty or weak.

• and are like water spilled on the ground which cannot be gathered up again. (weka-mayim ha-nishpākhîm ’arṣâ’ ʾašer lō’ yeʾās<sup>ĕ</sup>pûn):

  • weka-mayim: "and like water." Water is a potent symbol of life, but here, of utter dispersion and irrecoverability.
  • ha-nishpākhîm: "that are poured out/spilled." Emphasizes an action that has already occurred, irreversible.
  • ’arṣâ’: "on the ground/earth."
  • ʾašer lō’ yeʾās<sup>ĕ</sup>pûn: "which cannot be gathered up." Once water is poured out on dry ground, it soaks in and dissipates, making it impossible to recollect or restore to its original state. This imagery vividly portrays the finality of physical death—the loss of life is absolute and irreversible in human terms.

• Yet God does not take away life, (w<sup>ĕ</sup>’ēl lō’ yiśśā’ nepeš):

  • w<sup>ĕ</sup>’ēl: "And God" or "But God." A stark contrast is introduced here, shifting from human limitations to divine power and character. ’Ēl is a majestic and powerful name for God.
  • lō’ yiśśā’ nepeš: "does not take away life/soul." The verb yiśśā’ means "to lift, carry away, take up." In this context, it often refers to God's patient withholding of immediate judgment that would lead to absolute, permanent separation (i.e., final death). It does not imply that God never takes a life, but rather that it is not His primary and ultimate desire or method of interaction with humanity. His nature is shown to be life-affirming and restorative, providing paths for avoiding a permanent spiritual exile. This emphasizes God's forbearance and longsuffering.

• but plans ways (w<sup>ĕ</sup>ḥāšaḇ maḥašāḇōṯ):

  • w<sup>ĕ</sup>ḥāšaḇ: "and plans," "thinks," "devises." Implies active, deliberate, and intentional thought and purpose on God's part. It shows a divine will to intervene.
  • maḥašāḇōṯ: "ways," "thoughts," "purposes," "designs." Refers to divine intentions, often redemptive. God's "thoughts" are always active, moving towards restoration.

• so that the banished one will not remain an outcast from Him. (l<sup>ĕ</sup>ḇiltî yiddaḥ mimmennû ništaw):

  • l<sup>ĕ</sup>ḇiltî yiddaḥ: "so that the banished one may not be utterly cast out" or "so that one may not be utterly estranged." yiddaḥ (from nadah) means "to drive away, to push away, to banish, to exile." It explicitly refers to the one who has been driven out or is in exile.
  • mimmennû ništaw: "from Him (God/God's presence) for a perpetual exile/always." This suggests not just geographical exile, but spiritual separation or alienation. The implicit argument by the woman is that if God Himself devises means for the banished to return, should not an earthly king do likewise for his own son?

• Words-group Analysis:

  • "For we will surely die and are like water spilled on the ground which cannot be gathered up again": This forms a powerful metaphor for human mortality's finality. It starkly contrasts human helplessness against death with divine power, setting the stage for God's restorative nature. It's an irrefutable observation about the human condition, designed to make David acknowledge universal frailty.
  • "Yet God does not take away life, but plans ways so that the banished one will not remain an outcast from Him": This part shifts from the reality of death to the hope of restoration, emphasizing God's character of mercy and grace. It's a profound theological statement asserting God's proactive will to reconcile those alienated from Him. The emphasis is on God providing a means to avert permanent loss or separation, a way back from being utterly forsaken.

2 Samuel 14 14 Bonus section

The Hebrew word nepeš often translated as "life" can also mean "soul," "being," or even "person." In "God does not take away life (nepeš)," it implies God does not aim for the utter annihilation or eternal demise of a person, even in judgment. His justice allows for reconciliation rather than immediate, final destruction. The wisdom of the woman of Tekoa demonstrates a sophisticated theological understanding beyond simple peasant reasoning, pointing to a divinely inspired insight. Her argument aligns with God's patient forbearance seen throughout Scripture (e.g., God sparing Nineveh, or His continued grace to Israel despite their wanderings), which gives time and opportunity for repentance and restoration before irreversible judgment. The use of the powerful imagery of "spilled water" would have resonated deeply with an ancient agricultural society familiar with the absolute loss associated with it. This verse serves as an important early Old Testament foreshadowing of the New Testament concept of God's redemptive purpose for all mankind, and His desire for all to come to Him rather than perish in sin.

2 Samuel 14 14 Commentary

2 Samuel 14:14 stands as a profound theological statement cloaked in a strategic political plea. The initial phrase, "For we will surely die and are like water spilled on the ground which cannot be gathered up again," articulates a universal truth of human mortality, drawing a vivid, melancholic picture of its finality and irreversibility from a human perspective. This establishes a common ground of shared frailty before the king, acknowledging the inevitable end that awaits all, including Absalom and David himself. It speaks to the impermanence of physical life and status, underlining the importance of what happens before that ultimate end.

The profound turn occurs with "Yet God does not take away life, but plans ways so that the banished one will not remain an outcast from Him." This segment reveals a fundamental aspect of God's character that stands in stark contrast to human limitation and the natural consequence of sin. The phrase "God does not take away life" is not a denial of God's sovereign right to end life, nor His judgment; rather, it implies that God's ultimate desire and nature are not to ensure perpetual separation or irremediable loss. Unlike water spilled, God makes provisions for individuals to return from their "banishment," which in this immediate context refers to Absalom's exile from David's presence and kingdom. The deeper theological truth, however, extends to humanity's spiritual banishment due to sin.

God's proactive "planning ways" underscores His intentional pursuit of reconciliation. This is not passive permission for return, but active provision of a path back, whether from a physical exile or a spiritual estrangement. This truth finds its ultimate expression in the Old Testament’s accounts of Israel’s return from exile and, most profoundly, in the New Testament's revelation of God's plan of salvation through Christ for a humanity banished by sin, enabling reconciliation to Him. The woman of Tekoa's statement skillfully appeals to David's understanding of God's mercy and justice, arguing that if God, in His divine nature, seeks the restoration of the outcast, then David, as a ruler meant to emulate divine characteristics, should do the same for his own son.

Examples of God "planning ways" for the banished:

• The elaborate sacrificial system God instituted in the Old Covenant provided a way for sin-estranged individuals to approach Him.
• The prophetic calls throughout Israel's history consistently invited the wandering nation to repent and return to God.
• Ultimately, the sending of Jesus Christ provides the definitive "way" for all humanity, universally banished by sin, to be reconciled to God (Jn 14:6, 2 Cor 5:18-19).