2 Samuel 13:32

“And Jonadab the son of Shimeah, David’s brother, etc.] The same that advised Amnon to feign himself sick, to get Tamar sent to him, that he might enjoy her, (<101303>2 Samuel 13:3); answered and said; said in answer to the report brought to the king, which threw him into such an agony: let not my lord suppose [that] they have slain all the young men the king’s sons; he did not believe it himself, and would not have the king entertain such a thought, and distress himself with it: for Amnon only is dead; he is very positive, and speaks with great assurance; it looks as if he was in the secret, and knew of the plot against Amnon’s life; and, if so, he must be a very wicked man, first to form a…”

“The history supplies another (compare 2 Samuel 13:3) instance of Jonadab’s subtlety and sagacity. He at once gave the true explanation of the catastrophe at Baal-hazor, in spite of the false rumour. By the appointment of Absalom ... - Meaning that Absalom’s resolution to slay Amnon had been formed at the time, and only waited an opportunity to give expression to it. return to 'Top of Page'”

“Jonadab: Sa2 13:3-5 Shimeah: Sa1 16:9, Shammah David's brother: This was a very bad man. he had given his cousin Amnon the most detestable advice; and here speaks coolly of a most bloody tragedy of which he had been the cause. appointment: Heb. mouth determined: or, settled, Gen 27:41; Psa 7:14; Pro 24:11, Pro 24:12 2 Kings (2 Samuel) 13:33”

“Then Jonadab, the same person who had helped Amnon to commit his crime, said, "Let not my lord say (or think) that they have slain all the young men the king's sons, but Amnon alone is dead; for it was laid upon the mouth of Absalom from the day that he forced his sister Tamar." The meaning is either "they might see it (the murder of Amnon) by his mouth," or "they might gather it from what he said." שׂימה היתה: it was a thing laid down, i.e., determined (vid., Exo 21:13). The subject, viz., the thing itself, or the intended murder of Amnon, may easily be supplied from the context. אם כּי is undoubtedly used in the sense of "no but." The negation is implied in the thought: Let the king not…”