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2 Samuel 18:1-33 Bible in Basic English (BBE)

1 And David had the people who were with him numbered, and he put over them captains of thousands and captains of hundreds.

2 And David sent the people out, a third of them under the orders of Joab, and a third under the orders of Abishai, son of Zeruiah, Joab's brother, and a third under Ittai the Gittite. And the king said to the people, And I myself will certainly go out with you.

3 But the people said, It is better for you not to go out: for if we are put to flight, they will not give a thought to us, and if death overtakes half of us, it will be nothing to them: but you are of more value than ten thousand of us: so it is better for you to be ready to come to our help from this town.

4 And the king said to them, I will do whatever seems best to you. So the king took his place by the door of the town, and all the people went out by hundreds and by thousands.

5 And the king gave orders to Joab and Abishai and Ittai, saying, Because of me, be gentle to the young man Absalom. And this order about Absalom was given in the hearing of all the people.

6 So the people went out into the field against Israel, and the fight took place in the woods of Ephraim.

7 And the people of Israel were overcome there by the servants of David, and there was a great destruction that day, and twenty thousand men were put to the sword.

8 And the fighting went on over all the face of the country: and the woods were responsible for more deaths than the sword.

9 And Absalom came across some of David's men. And Absalom was seated on his mule, and the mule went under the thick branches of a great tree, and his head became fixed in the tree and he was lifted up between earth and heaven, and the beast under him went on.

10 And a certain man saw it and said to Joab, I saw Absalom hanging in a tree.

11 And Joab said to the man who had given him the news, If you saw this, why did you not put your sword through him, and I would have given you ten bits of silver and a band for your robe?

12 And the man said to Joab, Even if you gave me a thousand bits of silver, I would not put out my hand against the king's son: for in our hearing the king gave orders to you and Abishai and Ittai, saying, Take care that the young man Absalom is not touched.

13 And if I had falsely put him to death (and nothing may be kept secret from the king), you would have had nothing to do with me.

14 Then Joab said, I would have made it safe for you. And he took three spears in his hand, and put them through Absalom's heart, while he was still living, in the branches of the tree.

15 And ten young men, servants of Joab, came round Absalom and put an end to him.

16 And Joab had the horn sounded, and the people came back from going after Israel, for Joab kept them back.

17 And they took Absalom's body and put it into a great hole in the wood, and put a great mass of stones over it: and every man of Israel went in flight to his tent.

18 Now Absalom, before his death, had put up for himself a pillar in the king's valley, naming it after himself; for he said, I have no son to keep my name in memory: and to this day it is named Absalom's pillar.

19 Then Ahimaaz, the son of Zadok, said, Let me go and give the king news of how the Lord has done right in his cause against those who took up arms against him.

20 And Joab said, You will take no news today; another day you may give him the news, but you will take no news today, because the king's son is dead.

21 Then Joab said to the Cushite, Go and give the king word of what you have seen. And the Cushite, making a sign of respect to Joab, went off running.

22 Then Ahimaaz, the son of Zadok, said to Joab again, Whatever may come of it, let me go after the Cushite. And Joab said, Why have you a desire to go, my son, seeing that you will get no reward for your news?

23 Whatever may come of it, he said, I will go. Then he said to him, Go. So Ahimaaz went running by the lowland road and overtook the Cushite.

24 Now David was seated between the two town doors; and the watchman went up to the roof of the doorways, on the wall, and, lifting up his eyes, saw a man running by himself.

25 And the watchman gave news of it to the king. And the king said, If he is coming by himself, then he has news. And the man was travelling quickly, and came near.

26 Then the watchman saw another man running: and crying out in the direction of the door he said, Here is another man running by himself. And the king said, He, like the other, comes with news.

27 And the watchman said, It seems to me that the running of the first is like the running of Ahimaaz, the son of Zadok. And the king said, He is a good man, and his news will be good.

28 And Ahimaaz, crying out to the king, said, It is well. And falling down before the king, with his face to the earth, he said, May the Lord your God be praised, who has given up the men who took up arms against my lord the king!

29 And the king said, Is it well with the young man Absalom? And Ahimaaz said in answer, When Joab sent me, your servant, I saw a great outcry going on, but I had no knowledge of what it was.

30 And the king said, Get back and take your place here. So turning to one side, he took his place there.

31 And then the Cushite came and said, I have news for my lord the king: today the Lord has done right in your cause against all those who took up arms against you.

32 And the king said to the Cushite, Is the young man Absalom safe? And the Cushite said in answer, May all the king's haters and those who do evil against the king, be as that young man is!

33 Then the king was much moved, and went up into the room over the door, weeping, and saying, O my son Absalom, my son, my son Absalom! if only my life might have been given for yours, O Absalom, my son, my son!

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 2 Samuel 18

Commentary on 2 Samuel 18 Keil & Delitzsch Commentary


Verses 1-3

Preparation for war. - 2 Samuel 18:1-2. David mustered the people that were with him, and placed over them captains of thousands and hundreds, and divided them into three companies, under the generals Joab, Abishai, and Ittai the Gathite, who had given such decided proofs, according to 2 Samuel 15:21-22, of his fidelity to David. בּיד שׁלּח , to leave to the hand of a person, i.e., to his power, is used here in the sense of placing under his direction. The people opposed in the most decided manner the wish of the king to go with them to the war, saying (2 Samuel 18:3), “Thou shalt not go out: for if we flee, they will take no heed of us (i.e., attach no importance to this); and if half of us die, they will take no heed of us: for thou art as ten thousand of us (we must evidently read אתּה for עתּה , and עתּה has merely got into the text in consequence of ועתּה following): and now it is good that thou be ready to give us help from the city” (the Chethib לעזיר , inf. Hiphil for להעזיר , is not to be disputed). David was to stay behind in the city with a reserve, that he might be able to come to their relief in case of need.


Verse 4-5

The king gave his consent to these proposals, and went to the side of the gate, whilst the people went out by hundreds and thousands; but in the hearing of all he commanded the principal generals, “Mildly for me (i.e., deal gently for my sake) with the boy Absalom.” לאט is not the imperative of לאט , to cover over, which would not suit the connection, and could not be construed with ל , but an adverb from אט , as in Isaiah 8:6; 1 Kings 21:27; Job 15:11.


Verse 6-7

Battle in the wood of Ephraim, and death of Absalom. - 2 Samuel 18:6, 2 Samuel 18:7. When the people, i.e., David's army, had advanced into the field against Israel (those who followed Absalom), a battle was fought “in the wood of Ephraim,” when Israel was smitten by David's warriors and sustained a loss of 20,000 men. The question, where the “wood of Ephraim” was situated, is a disputed one. But both the name and the fact that, according to Joshua 17:15-16, the tribe-land of Ephraim abounded in forests, favour the idea that it was a wood in the inheritance of Ephraim, on this side of the Jordan; and this is in perfect harmony with the statement in 2 Samuel 18:23, that Ahimaaz took the way of the Jordan valley to bring the news of the victory to David, who was staying behind in Mahanaim. Nevertheless the majority of commentators have supposed that the place alluded to was a woody region on the other side of the Jordan, which had received the name of “wood Ephraim” probably after the defeat of the Ephraimites in the time of Jephthah (Judges 12:1-5). The reasons assigned are, first , that according to 2 Samuel 17:26, Absalom had encamped in Gilead, and it is not stated that he had crossed the Jordan again; secondly , that 2 Samuel 18:3 (“that thou succour us out of the city”) presupposes that the battle took place in the neighbourhood of Mahanaim (Thenius); and thirdly , that after the victory the army returned to Mahanaim; whereas if the battle had been fought on this side of the Jordan, it would evidently have been much better for it to remain there and occupy Jerusalem (Ewald, Gesch . iii. p. 237). But neither of these reasons is decisive, and there is no force in the other arguments employed by Thenius. There was no necessity for an immediate occupation of Jerusalem by David's victorious army, since all Israel fled to their tents after the fall of Absalom and the defeat of his army (2 Samuel 18:17 and 2 Samuel 19:9); that is to say, such of Absalom's followers as had not fallen in or after the battle, broke up and returned home, and therefore the revolution was at an end. Consequently there was nothing left for David's army to do but to return to its king at Mahanaim, and fetch him back to Jerusalem, and reinstate him in his kingdom. The other two reasons might have some force in them, if the history before us contained a complete account of the whole course of the war. But even Ewald admits that it is restricted to a notice of the principal battle, which completely crushed the rebellion. There can be no doubt, however, that this was preceded, if not by other battles, yet by such military operations as accompany every war. This is clearly indicated in 2 Samuel 18:6, where it is stated that the army advanced into the field against Israel (2 Samuel 18:6), which evidently refers to such an advance on the part of David's army as might compel Absalom to draw back from Gilead across the Jordan, until at length a decisive battle was fought, which ended in the complete destruction of his army and his own death. Ewald observes still further, that “it seems impossible, at any rate so far as the name is concerned, to assume that the wood of Ephraim was on the other side of the Jordan, whilst according to 2 Samuel 18:23, the messenger who reported the victory went from the field of battle towards the Jordan valley in order to get to David.” But the way in which Ewald tries to set aside this important point, as bearing upon the conclusion that the battle took place on this side of the Jordan, - namely, by adopting this rendering of 2 Samuel 18:23, “he ran after the manner of Kikkar , running, and therefore overtook Kushi ,” - is far too unnatural to meet with acceptance. Under all these circumstances, therefore, we decide in favour of the assumption that the wood of Ephraim is to be sought for in the tribe-territory of Ephraim.

The nature of the ground contributed a great deal to the utter defeat of Absalom.


Verse 8

The conflict extended over the surface of the whole land, i.e., the whole of that region (the Chethib נפצות is not the plural נפצות , which would be quite unsuitable, but is most probably a noun, נפצוּת ,nuon a , signifying bursting asunder, or wild flight; the Keri נפצת is a Niphal participle, fem. gen.); “and the wood devoured more of the people than the sword ate on the same day.” The woody region was most likely full of ravines, precipices, and marches, into which the flying foe was pursued, and where so many perished.


Verse 9

“And Absalom was lighted upon ( יקּרא = יקּרה ) by the servants of David, riding upon the mule; and the mule had come under the thick branches of the great terebinth, and his head fastened itself (remained hanging) on the terebinth, so that he was held (hung) between heaven and earth, as the mule under him went away.” The imperfects, ויּבא , ויּחזק , and ויּתּן , are only a combination of the circumstantial clause רכב ואבשׁ . With regard to the fact itself, it is not clearly stated in the words that Absalom hung only by his hair, but simply that his hair entangled him in the thick branches, and his head was fastened in the terebinth, namely, by being jammed between the strong boughs.


Verse 10-11

A man (one of David's men) saw him in this situation, and told Joab, Joab replied (2 Samuel 18:11), “Behold, thou hast seen it, and wherefore has thou not smitten him there to the ground? and it was for me to give thee ten silverlings and a girdle;” i.e., if thou hadst slain him, it would have been my duty to reward thee.


Verse 12-13

But the man replied, “And I ... not weighing a thousand shekels in my hand ... might not stretch out my hand to the king's son,” i.e., I could not do it for a reward of a thousand shekels. This is the meaning of the Chethib ולא ; the Masoretes, on the other hand, have substituted ולוּ , which is the reading adopted in most of the ancient versions, and the one preferred by the majority of expositors: “if I weighed ... I would not,” etc. But there is no necessity for this alteration, as the Chethib is quite in accordance with the character of the words. “For before our ears the king commanded” (cf. 2 Samuel 18:5): מי שׁמרוּ , “take care whoever (it be) of the boy Absalom.” On this use of מי , see Ewald , §104, d., a. The Keri לי is merely a conjecture, notwithstanding the fact that all the versions follow it, and that one of the Codices in Kennicott has לי . “or,” continued the man (2 Samuel 18:13), “should I have acted deceitfully towards his life (i.e., have slain him secretly, which he calls שׁקר , cheating, because it was opposed to the king's open command): and nothing remains hidden from the king; ... thou wouldst have set thyself in opposition to me,” i.e., have risen up against me before the king. The middle clause is a circumstantial one, as the fact that וכל־דּבר is placed first clearly shows; so that it cannot be regarded as introducing the apodosis, which really follows in the clause commencing with ואתּה .


Verse 14-15

Joab replied, “Not so will I wait before thee,” i.e., I will not leave the thing to thee. He then took three staffs in his hand, and thrust them into Absalom's heart. שׁבטים is rendered by the lxx and Vulgate, βέλη , lanceas ; and Thenius would adopt שׁלחים accordingly, as an emendation of the text. But in the earlier Hebrew שׁלח only occurs in poetical writings in the sense of a missile or dart (Job 33:18; Job 36:12; Joel 2:8); and it is not till after the captivity that we find it used to denote a weapon generally. There is no necessity, however, for altering the text. Joab caught up in his hurry the first thing that he found, namely pointed staff, and pierced Absalom with them to the heart. This explains the reason for his taking three , whereas one javelin or dart would have been sufficient, and also the fact that Absalom was not slain, notwithstanding their being thrust at his heart. The last clause of the verse belongs to what follows: “Still living (i.e., as he was still alive) in the midst of the terebinth, ten young men, Joab's armour-bearers, surrounded him, and smote him to death.”


Verse 16

Immediately afterwards Joab stopped any further pursuit, “for Joab spared the people,” i.e., he wanted to spare them.


Verse 17

But Absalom they cast into a great pit in the wood, and threw up over him a very large heap of stones, as an ignominious monument, like those thrown up over Achan (Joshua 7:26) and the king of Air (Joshua 8:29). This was the end of Absalom and his rebellion. “All Israel (that had crowded round him) had fled, every one to his tent” (i.e., home: see at Deuteronomy 16:7).


Verse 18

Absalom had erected a monument to himself in the king's valley during his lifetime; “for he said, I have no son to preserve the remembrance of my name, and he called the monument by his own name; and so it was called hand (memorial) of Absalom unto this day.” The לקח before ויּצּב is apparently pleonastic; but it belongs to the diffuse and circumstantial character of the antiquated Hebrew diction (as in Numbers 16:1). מצּבת , a memorial of stone; whether in the form of a column, or an obelisk, or a monolith, cannot be determined (vid., Genesis 28:22; Genesis 31:52). The king's valley, which received its name from the event narrated in Genesis 14:17, was two stadia from Jerusalem according to Josephus ( Ant . vii. 10, 3), and therefore not “close to the Dead Sea,” or in regione transjordanensi (Ges . Thes . pp. 1045, 1377), or “in the Jordan valley in Ephraim” (Tuch and Winer). It was on the eastern side of Jerusalem, in the Kidron valley; though Absalom's pillar, which ecclesiastical tradition has transferred thither, a monument about forty feet in height and pointed like a pyramid, is not of early Hebrew, but of Grecian origin. On the words “I have no son,” see at 2 Samuel 14:27.


Verse 19-20

David is informed of the victory, and of the death of Absalom. - 2 Samuel 18:19, 2 Samuel 18:20. Ahimaaz, the son of Zadok, wanted to carry the news to David, that Jehovah had “procured the king justice out of the hand of his enemies” ( שׁפט with מן is a pregnant expression signifying to procure justice and deliver out of); but Joab, knowing how David would receive the tidings of the death of Absalom, replied, “Thou art no man of good tidings to-day; thou shalt take the news on another day, not on this, even because ( על־כּן כּי , see at Genesis 18:5) the king's son is dead.” The Keri על־כּן כּי is to be preferred to the Chethib כּי־על ; and כּן has no doubt been dropt out merely because of בּן which follows. The Chethib does not give any suitable sense; for the absence of the article before מת is decisive against the explanation proposed by Maurer, viz., “for (tidings have to be carried) concerning the king's son dead.” If מת were to be construed as an adverb with בּן־מלך , it would of necessity have the article.


Verse 21

Joab therefore entrusted the Cushite with the duty of conveying to David the announcement of what had occurred. It cannot be decided with certainty whether הכּוּשׁי or Cushi is the proper name of an Israelite, or whether it signifies the “Cushite,” i.e., a descendant of Cush. The form of the name rather favours the latter view, in which case it would suggest the idea of a Moorish slave in the service of Joab.


Verse 22-23

As Ahimaaz still expressed a wish to hasten to the king, even after Cushi had been sent, and could not be induced to relinquish his purpose by the repeated expostulations of Joab, the latter at length permitted him to run. And he ran so fast, that he got before Cushi. מה ויהי : let whatever will happen. וּלכה is the pronoun “to thee,” as in Genesis 27:37, and not the imperative of הלך , “thou mayest go.” The meaning is, “and there is no striking message for thee,” no message that strikes the mark, or affects anything. We must supply “he said” in thought before 2 Samuel 18:23. There was the less necessity to write it here (as in 1 Samuel 1:20), since it is perfectly obvious from the repetition of מה ויהי that it is Ahimaaz who is speaking. Ahimaaz then ran by the way of the plain, i.e., the way which lies through or across the plain of the Jordan. Now he could not possibly have taken this road, if the battle had been fought in a wood on the eastern side of the Jordan, and he had wanted to hurry from the scene of battle to Mahanaim; for in that case he would have taken a circuitous route two or three times the distance of the straight road, so that it would have been utterly impossible for him to get there before the Cushite, however quickly he might run. This notice therefore furnishes a decisive proof that the battle was fought upon the mountains of Ephraim, in the land to the west of the Jordan, since the straight road thence to Mahanaim would lie through the valley of the Jordan.


Verse 24

David was sitting between the two gates of Mahanaim waiting for tidings of the result of the battle. The two gates are the outer and inner gate of the fortified city wall, between which there was a small court, where David was sitting. The watchman then went up to the roof of the gate by the wall, probably the outer gate in the city wall, and as he looked he saw a man running alone.


Verse 25-26

When he announced this to the king, he said, “If he (is or comes) alone, there is good news in his mouth,” namely, because several runners would have shown themselves if it had been a flight. As the first messenger came nearer and nearer, the watchman saw another man running, and shouted this into the gate ( השּׁער is wrongly pointed for השּׁער , according to the lxx, Syr., and Vulgate); whereupon the king replied, “This is also a good messenger.”


Verse 27

When the watchman saw by the running of the first that it was Ahimaaz, recognising him probably by the swiftness of his running, and announced it to the king, he replied, “He is a good man, and cometh with good tidings,” because Joab would not have selected him to bring any other than good news.


Verse 28

Ahimaaz then called out to the king, “Shalom,” i.e., Hail! and fell down before him to greet him reverentially, and said, “Blessed be Jehovah thy God, who hath given up the men that lifted up their hand against my lord the king.”


Verse 29

In answer to the king's inquiry, “Is it well with the young man Absalom?” Ahimaaz replied, “I saw the great tumult (that arose) when Joab sent off the king's servant, and thy servant, and know not what” (sc., had occurred). Ahimaaz spoke as if he had been sent off before Absalom's fate had been decided or could be known. “The king's servant” is the Cushite, whom Ahimaaz saw just approaching, so that he could point to him. Joab is the subject, which is sometimes written after the object in the case of an infinitive construction (vid., Gesenius,


Verse 30

And the king said, “Turn, and stand here,” that he might hear the further news from the Cushite, who had just arrived.


Verse 31

The Cushite said, “Let my lord the king receive good tidings, for Jehovah hath procured thee justice to-day out of the hand of all who have risen up against thee” (cf. 2 Samuel 18:19).


Verse 32

When asked about the welfare of Absalom, the Cushite replied, “May it happen to the enemies of my lord the king, and all who have risen up against thee for evil (i.e., to do thee harm), as to the young man.” The death of Absalom was indicated clearly enough in these words.


Verse 33

The king understood the meaning of the words. He was agitated, and went up to the balcony of the gate (the room above the entrance) and wept, and said, walking about, “My son Absalom, my son, my son Absalom! Oh that I had died for thee, Absalom, my son, my son!” To understand this passionate utterance of anguish, we must bear in mind not only the excessive tenderness, or rather weakness, of David's paternal affection towards his son, but also his anger that Joab and his generals should have paid so little regard to his command to deal gently with Absalom. With the king's excitable temperament, this entirely prevented him from taking a just and correct view of the crime of his rebel son, which merited death, and of the penal justice of God which had been manifested in his destruction.