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2 Samuel
Chapter Seventeen
New King James Version (NKJV)
INTRODUCTION TO SECOND SAMUEL 17
This
chapter relates the advice Ahithophel gave to march out speedily with a number
of men in pursuit of David, which at first seemed agreeable, 2 Samuel 17:1; but
Hushai's opinion being asked, and he giving counsel to raise a larger army,
which required time, and was taken to, hereby the counsel of Ahithophel was
defeated, 2 Samuel 17:5; upon
which he hanged himself, 2 Samuel 17:23;
these different counsels being communicated by Hushai to the priests, they
found means to transmit them to David, with an instruction to him to pass over
Jordan immediately; which he did, and pitched in Gilead, and whither he was
followed by Absalom, 2 Samuel 17:15; and
where he met with a supply of provisions for his army from some eminent persons
in and near that place, 2 Samuel 17:27.
2 Samuel 17:1 Moreover
Ahithophel said to Absalom, “Now let me choose twelve thousand men, and I will
arise and pursue David tonight.
YLT
1And Ahithophel said unto
Absalom, `Let me choose, I pray thee, twelve thousand men, and I arise and
pursue after David to-night,
Moreover, Ahithophel said unto Absalom,.... Either at
the same time, or quickly after he had given the foregoing advice:
let me now choose out twelve thousand men: out of those
that were with Absalom, which shows their number to be large; and twelve
thousand are pitched upon with respect to the twelve tribes of Israel, a
thousand from every tribe; Josephus has only ten thousand:
and I will arise and pursue after David this night; he took upon
him to be general of the army, as well as a counsellor; or this he said to show
how confident he was of the success of his counsel, that if Absalom, or any
other, should decline the conduct of the army upon it, as a hazardous attempt,
he would undertake it himself; or rather it may be, he was not willing that
Absalom should go out in person with the army, not so much for his own safety,
as lest through his affection for the king he should spare him, when he fell
into his hands, or they two should be reconciled; he proposed to do it that
night, partly for expedition, no time being to be lost, and partly for the
greater surprise of David and his men.
2 Samuel 17:2 2 I will come upon him while
he is weary and weak, and make him afraid. And all the people who are
with him will flee, and I will strike only the king.
YLT
2and come upon him, and he
weary and feeble-handed, and I have caused him to tremble, and all the people
have fled who [are] with him, and I have smitten the king by himself,
And I will come upon him while he is weary,.... With
travelling, and with grief, and when endeavouring to get some rest by sleep,
and so surprise him unawares, when not on his guard, and in no posture of
defence:
and weak handed; while the number of men with him is small,
and before the people from different parts can come to his assistance:
and will make him afraid; strike terror into him
and his then, by surprising them suddenly in the night with such a number of
men:
and all the people that are with him shall flee; one one way,
and another another, for their own security, and leave David alone:
and I will smite the king only; dispatch him, and let
the people flee without pursuing them.
2 Samuel 17:3 3 Then I will bring back all
the people to you. When all return except the man whom you seek, all the people
will be at peace.”
YLT
3and I bring back all the
people unto thee -- as the turning back of the whole [is] the man whom thou art
seeking -- all the people are peace.
And I will bring back all the people unto thee,.... Meaning
not the people only that were with David, that he would make them prisoners,
and bring them with him; for he before proposed to let them make their escape;
but to reduce all Israel to the obedience of Absalom at once, by executing this
scheme which he had formed:
the man whom thou seekest is as if all returned; meaning
David, whom he speaks of contemptibly, and whose life it seems Absalom sought,
as well as his crown; and he being dead, it would be all over at once with the
people; they would immediately return to their own habitations, and yield
obedience to Absalom as the rightful heir and successor; all depended on his
death, he intimates: from whence it appears that Abarbinel is wrong in
suggesting that Absalom did not design to take away the life of his father,
only to secure the kingdom to himself in his father's lifetime, who he
understood had disposed of it by his will to Solomon; but here Ahithophel
plainly declares the intention of Absalom, nor would he have proposed in plain
terms to take away the king's life, had Absalom been averse to it; and it is
plain by what follows that the thing was pleasing to him:
so all the people shall be
in peace; both parties coalesce under the government of Absalom, and live
peaceably under it, and so an entire end of the war.
2 Samuel 17:4 4 And the saying pleased
Absalom and all the elders of Israel.
YLT
4And the thing is right in
the eyes of Absalom, and in the eyes of all the elders of Israel.
And the saying pleased Absalom well, and all elders of Israel. That were of
the privy council; for it was a well contrived scheme to surprise David his men
by night, in the condition they were in; nothing like seizing an opportunity,
and making quick dispatch in executing a villainous design; only it is strange
that Absalom could so easily come into a scheme to take away the life of so
indulgent a father, which is only to be accounted for by his ambition; but it
is stranger still that the elders of Israel should be pleased with it, and agree
to and determine upon the death of a prince, who had so many years ruled them
with justice and equity, clemency and mercy; and fought their battles for them,
and raised their nation to such a pitch of glory it never had before.
2 Samuel 17:5 5 Then Absalom said, “Now
call Hushai the Archite also, and let us hear what he says too.”
YLT
5And Absalom saith, `Call, I
pray thee, also for Hushai the Archite, and we hear what [is] in his mouth --
even he.'
Then said Absalom, call now Hushai the Archite also,.... For it
seems he was not at the council board at this time; whether he was as yet
admitted to it is not certain: there is something very remarkable in the
providence of God, to incline Absalom to have the opinion of Hushai upon this
point, when the counsel of Ahithophel was so universally approved of; and
Hushai also being well known to have been an intimate friend and confident of
David's, and not so settled and established in the interest of Absalom, and
such a sworn friend of his as Ahithophel was; this can only be ascribed to the
will of God, to defeat the counsel of Ahithophel, and the wisdom of divine
Providence in blinding the mind of Absalom with respect to his counsel, and
inclining it to take the opinion of Hushai:
and let us hear likewise what he saith; which he
might say without any diffidence about the "counsel" given, but
knowing that in the multitude of counsellors there is safety; and Hushai being
a wise and good counsellor, he might hope and expect that he would give the
same advice, and so strengthen and confirm it.
2 Samuel 17:6 6 And when Hushai came to
Absalom, Absalom spoke to him, saying, “Ahithophel has spoken in this manner.
Shall we do as he says? If not, speak up.”
YLT
6And Hushai cometh in unto
Absalom, and Absalom speaketh unto him, saying, `According to this word hath
Ahithophel spoken; do we do his word? if not, thou -- speak thou.'
And when Hushai was come to Absalom,.... Into the council
chamber, very probably:
Absalom spake unto him, saying, Ahithophel hath spoken after this
manner; and then related the counsel he had given as before:
shall we do after his saying? is it right to proceed
on this scheme, and carry it into execution?
if not, speak thou; thy mind freely, without any reserve, or
fear of giving any offence.
2 Samuel 17:7 7 So Hushai said to Absalom:
“The advice that Ahithophel has given is not good at this time.
YLT
7And Hushai saith unto
Absalom, `Not good [is] the counsel that Ahithophel hath counselled at this
time.'
And Hushai said to Absalom,.... Having leave to give
his opinion freely:
the counsel that Ahithophel hath given is not good at this
time; he owns that Ahithophel was a good counsellor, and that the
counsel he gave was for the most part, if not always, good, but what he gave at
this time was not so; the wisest of men may sometimes be mistaken. Abarbinel
thinks he respects his former counsel, particularly that that was good,
advising him to defile his father's bed, 2 Samuel 16:21; but
this was not, for which he gives the following reasons.
2 Samuel 17:8 8 For,” said Hushai, “you
know your father and his men, that they are mighty men, and they are
enraged in their minds, like a bear robbed of her cubs in the field; and your
father is a man of war, and will not camp with the people.
YLT
8And Hushai saith, `Thou
hast known thy father and his men, that they [are] heroes, and they are bitter
in soul as a bereaved bear in a field, and thy father [is] a man of war, and
doth not lodge with the people;
For (said Hushai) thou knowest thy father and his men, that they be
mighty men,.... Men of courage and valour, and not such weak-handed and
weak-hearted men, and so easily intimidated, as Ahithophel suggests:
and they be chafed in their minds; or
"bitter in soul"F6מרי נפש "amari animo", Pagninus, Montanus;
"amaro animo", V. L. Tigurine version, Junius & Tremellius,
Piscator. ; not merely filled with trouble and anguish, and depressed in their
spirits, on account of that, as the phrase sometimes signifies; but enraged and
full of wrath at the rebellion raised against their prince, which obliged them
with him to leave their habitations; and now being desperate, their all lying
at stake, their wives and children, their families and estates, they would
fight furiously in the defence of the king and themselves, and not so soon flee
as Ahithophel had represented:
as a bear robbed of her whelps in the field; a bear is a
very furious creature, especially a she bear, and the more when it has whelps,
and more so when deprived of themF7Aristot. Hist. Animal. l. 6. c.
18. & 9. 1. , when it ranges about in the field, and in its fury attacks
whomsoever it meets with; See Gill on Hosea 13:8,
and thy father is a man of war; not only bold
and courageous, but expert and skilful in all the arts of war and not easy to
be surprised and circumvented, as Ahithophel intimated:
and will not lodge with the people; in the camp, but at some
distance from it; partly to prevent any traitorous design upon him in it, and
partly that he might not be surprised by the enemy, knowing that their chief
view was to seize his person; and therefore as it would not be easy to find him
where he was, he could not be smitten alone, as Ahithophel proposed.
2 Samuel 17:9 9 Surely by now he is hidden
in some pit, or in some other place. And it will be, when some of them
are overthrown at the first, that whoever hears it will say, ‘There is a
slaughter among the people who follow Absalom.’
YLT
9lo, now, he is hidden in
one of the pits, or in one of the places, and it hath been, at the falling
among them at the commencement, that the hearer hath heard, and said, There
hath been a slaughter among the people who [are] after Absalom;
Behold, he is hid now in some pit, or in some other place,.... Some
lurking place, as he was acquainted with many when he fled from Saul, and where
he preserved himself from him; so that he could never take him, as he would now
from Absalom, as he insinuates: but this is not all; not only by this means he
would shelter himself, and be in safety; but lying thus concealed with others,
and in ambush, there would be danger of his staring out of his hiding place
when opportunity should offer, and falling on some of Absalom's troops
unawares:
and it will come to pass, when some of them be overthrown at the
first; that is, some of Absalom's party, on whom David and his men coming
out of an ambush should fall, and make a slaughter among them first, before
they could do anything of consequence; and so having got the first advantage,
it would serve to animate them, and dishearten their enemies:
that whosoever heareth it; at that time, or the
next day:
will say, there is a slaughter among the people that follow
Absalom; there has been a defeat of them, and that may cause a defection.
2 Samuel 17:10 10 And even he who is
valiant, whose heart is like the heart of a lion, will melt completely.
For all Israel knows that your father is a mighty man, and those
who are with him are valiant men.
YLT
10and he also, the son of
valour, whose heart [is] as the heart of the lion, doth utterly melt, for all
Israel doth know that thy father is a hero, and sons of valour [are] those with
him.
And he also that is valiant, whose heart is as the heart of
a lion, shall utterly melt,.... That is, whoever should hear of
Absalom's forces, or a part of them, being routed, would be intimidated, though
ever so courageous, or of such a lion-like temper and disposition; and even
Ahithophel himself, notwithstanding all his boasted courage, his heart would
fail, he would melt like waterF8
ηυτε λειβεαι υδωρ, Moschi Idyll 2. ver. 45. , Joshua 7:5; should
he meet with such a rebuff at first setting out. A lion is well known for its
courage as well as strength, and has not only a fierce countenance, hence we
read of lion-like men in their faces, 2 Samuel 23:20; but
has a courageous heart, and from thence it is thought to have its name Labi,
from "leb", which signifies the heart; so Hercules is represented by
the poet as having a lion's heartF9
θυμολεοντα Homer. Iliad. 5. ver 639. Iliad. 7. ver. 228. Odyss.
11. ver. 279. Vid. Hesiod. Theogoniam prope finem. , and others also; though
Leo AfricanusF11Descriptio Africae, l. 3. p. 400. relates of some
lions in Africa that are so naturally fearful that they will flee at the cry of
children, particularly at a place called Agla; hence it became a proverb with
the inhabitants of Fez to call blustering cowards the lions of Agla; and he
speaks of great numbers of lions elsewhereF12Ib. p. 474. , who are
easily driven away with a small stick by the most timorous persons; but for the
most part lions are very bold and daring, as well as strong, to which the
allusion is here. Some apply this to David himself, who was a valiant man, and
whose heart was like that of a lion, and so read the last clause with an
interrogation: "shall he utterly melt?" no, he will not; he is not to
be made afraid so easily as Ahithophel has intimated:
for all Israel knoweth that thy father is a mighty man, and
they which be with him are valiant men: this is so
universally known that it cannot be denied.
2 Samuel 17:11 11 Therefore I advise that
all Israel be fully gathered to you, from Dan to Beersheba, like the sand that is
by the sea for multitude, and that you go to battle in person.
YLT
11`So that I have counselled:
Let all Israel be diligently gathered unto thee, from Dan even unto Beer-Sheba,
as the sand that [is] by the sea for multitude, and thou thyself art going in
the midst;
Therefore I counsel,.... My advice is as
follows:
that all Israel be generally gathered unto thee, from Dan even to
Beersheba, as the sand that is by the sea for multitude: not all the
inhabitants of the land, but such as are fit to bear arms, or that were
soldiers, employed in military affairs, in keeping garrisons, guarding the
coasts, &c. even the militia of the nation, from the extreme boundary of it
on the north to the extreme boundary of it on the south; in such a direction
lay Dan and Beersheba. This is opposed to the counsel of Ahithophel, which was
only to select twelve thousand men, and send them against David at once; and
this is designed chiefly to gain time, since such a collection could not be
made soon, and so David would have more time to get farther off, and to prepare
the better for his defence; and this advice might be the more agreeable to
Absalom, as it promised a greater certainty of success through numbers, and
might feed the vanity and ambition of that prince to have such a large army
under him, as well as suggested that all Israel were on his side, and at his
command, and might easily be gathered to him:
and that thou go to battle in thine own person; this was
another part of his advice opposed to the counsel of Ahithophel, who proposed
to have the command of the twelve thousand men himself, and to leave Absalom at
Jerusalem; now Hushai suggests that it would be more to his interest and his
honour to take command of the army himself, and go in person into the field of
battle; since this would serve to animate his soldiers, when they saw their
prince at the head of them, and he would have the glory of the victory, which
he might insinuate hereby Ahithophel sought to deprive him of: it is in the
Hebrew text, that "thy face" or "faces go to battle"F13פניך הלכים "facies tuae
euntes", Montanus, "facies tua vadat", Pagninus. , where he
might be seen in person, and have the oversight and direction of things
himself; the Targum is,"and thou shalt go at the head of us all;'and this
advice Hushai was directed to give, and which was taken, that Absalom might
fall in battle.
2 Samuel 17:12 12 So we will come upon him
in some place where he may be found, and we will fall on him as the dew falls
on the ground. And of him and all the men who are with him there shall
not be left so much as one.
YLT
12and we have come in unto
him in one of the places where he is found, and we [are] upon him as the dew
falleth on the ground, and there hath not been left of him and of all the men
who [are] with him even one.
So shall we come upon him in some place where he shall be found,.... For such
a numerous army, which would be spread abroad, could not well fail of finding
him out, let him be in what lurking place he would; whereas he might lie
concealed, and escape so small a number as twelve thousand men:
and we will light upon him as the dew falleth upon the ground; whose drops
are innumerable, and cover all the ground where they fall; and the phrase not
only expresses their numbers, but the irresistible force they should come with,
and the manner, secretly, unawares, opportunely; the Romans had a sort of
soldiers, called from the dew "rorarii", who carried light armour,
and fought first in the battle, from whence they had their name, because dew
falls before it rainsF14Valtrinus de Milit. Roman. l. 3. c. 3. :
and of him, and of all the men that are with him, there
shall not be left so much as one; so that for the future
Absalom would sit easy upon the throne, there being none left to molest him.
2 Samuel 17:13 13 Moreover, if he has
withdrawn into a city, then all Israel shall bring ropes to that city; and we
will pull it into the river, until there is not one small stone found there.”
YLT
13And if unto a city he is
gathered, then they have caused all Israel to bear unto that city ropes, and we
have drawn it unto the brook till that there hath not been found there even a
stone.'
Moreover, if he be gotten into a city,.... A strong
fortified place, thinking to secure himself there, where he might hold out
against those that were risen against him; the former part of the account
supposes him in the field, where he would soon be detected, if hidden in a pit
or any other place, or if he appeared openly would quickly be overthrown by the
numerous forces of Absalom; and here it suggests, should he betake himself to a
city for shelter:
then shall all Israel bring ropes to that city; scaling
ropes, and thereby get upon and over the walls of it, and take it by storm; or
engines worked with ropes, used for the demolishing of cities; so Tacitus
speaks of "vincula tormentorum", the bands or ropes of engines, as
Grotius observes; the Targum renders it by "armies", thus,"all
Israel shall be gathered against the city, and surround it with armies,'besiege
it in form, and so surround it that David could not possibly make his escape
out of it, nor could it hold out long against such numerous forces; or this is
an hyperbolical expression, as Kimchi calls it, signifying that their numbers
would be so many, that they could soon and easily demolish it:
and we will draw it into the river; by the side of which it
was built, or the ditch or trench around it, or the valley near it, that being
built on an hill; and by this boasting, bragging, hyperbolical expression, he
signifies that they should be able easily and utterly to destroy its walls,
buildings, and towers, as if a number of men were to fasten a rope about
anything, and by their main strength, and through their numbers, draw it down
whither they pleased:
until there be not one small stone found there; and this
being the case, David and his men must inevitably fall into their hands, and
none escape.
2 Samuel 17:14 14 So Absalom and all the men
of Israel said, “The advice of Hushai the Archite is better than the
advice of Ahithophel.” For the Lord had purposed to defeat
the good advice of Ahithophel, to the intent that the Lord might bring
disaster on Absalom.
YLT
14And Absalom saith -- and
all the men of Israel -- `Better [is] the counsel of Hushai the Archite than
the counsel of Ahithophel;' and Jehovah willed to make void the good counsel of
Ahithophel for the sake of Jehovah's bringing unto Absalom the evil.
And Absalom and all the men of Israel said,.... That is,
the elders, who before approved of the counsel of Ahithophel, 2 Samuel 17:4,
the counsel of Hushai the Archite is better than the
counsel of Ahithophel; it appeared to them most plausible, and most likely to be
attended with success:
for the Lord had appointed to defeat the good counsel of
Ahithophel; for so it was to Absalom and his party the best and wisest that
could be given them; but it was the Lord's will it should be defeated, and therefore
the minds of Absalom and of the elders of Israel were blinded:
to the intent that the Lord might bring evil upon Absalom; his person
and cause; that his cause might be ruined, and he himself slain in battle; see Proverbs 19:21.
2 Samuel 17:15 15 Then Hushai said to Zadok
and Abiathar the priests, “Thus and so Ahithophel advised Absalom and the
elders of Israel, and thus and so I have advised.
YLT
15And Hushai saith unto Zadok
and unto Abiathar the priests, `Thus and thus hath Ahithophel counselled
Absalom and the elders of Israel, and thus and thus I have counselled;
Then said Hushai unto Zadok and to Abiathar the priests,.... After he
was returned from the council board, he immediately went to these priests, who
he knew were in the interest of David, and to whom he was to communicate, and
by them transmit, what passed at Jerusalem, 2 Samuel 15:35,
thus and thus did Ahithophel counsel Absalom and the elders of
Israel; relating to them in express words what he advised to:
and thus and thus have I counselled; telling them in what
manner he had given his counsel.
2 Samuel 17:16 16 Now therefore, send
quickly and tell David, saying, ‘Do not spend this night in the plains of the
wilderness, but speedily cross over, lest the king and all the people who are
with him be swallowed up.’”
YLT
16and now, send hastily, and
declare to David, saying, Lodge not to-night in the plains of the wilderness,
and also, certainly pass over, lest there be a swallowing up of the king and of
all the people who are with him.'
Now therefore send quickly and tell David,.... What has
been advised to on both sides:
saying, lodge not this night in the plains of the wilderness; which reached
to Jericho; this advice he gave, because he knew not whether his counsel would
be abode by, though preferred; Absalom and the elders of Israel might change
their minds, and Ahithophel might, by the strength of his oratory, prevail upon
them after all to follow his advice; and therefore, to guard against the worst,
he judged it most prudential in David to make all the haste he could from that
place where he was, and not continue a night longer in it; for, if Ahithophel's
counsel should take place, he would be in pursuit of him that very night:
but speedily pass over; the river Jordan:
lest the king be swallowed up, and all the people that are
with him: be destroyed by the forces Ahithophel should bring with him,
which he would not be able to withstand.
2 Samuel 17:17 17 Now Jonathan and Ahimaaz
stayed at En Rogel, for they dared not be seen coming into the city; so a
female servant would come and tell them, and they would go and tell King David.
YLT
17And Jonathan and Ahimaaz
are standing at En-Rogel, and the maid-servant hath gone and declared to them
-- and they go and have declared [it] to king David -- for they are not able to
be seen to go in to the city.
Now Jonathan and Ahimaaz stayed by Enrogel,.... Who were
the sons of the priests; these did not go into the city of Jerusalem with their
parents, when they were sent back by David, 2 Samuel 15:27; but
stayed by their direction at this place, which was near Jerusalem, and is
called in the Targum the fuller's fountain, where they washed their clothes;
and, as Kimchi and Jarchi say, by treading them with their feet, whence it had
the name of Rogel, of which See Gill on Joshua 15:7,
(for they might not be seen to come into the city); having been charged
by their parents to continue there for the sake of carrying intelligence to
David, or because suspected by Absalom's party of carrying on such an intrigue:
and a wench went and told them: what Hushai had
communicated to the priests, and what was his advice to David; this girl is
supposed by Kimchi and Abarbinel to be of the family of Zadok, by whom she was
sufficiently instructed to tell her message, and of whom there would be no
suspicion:
and they went and told King David; the sons of the priests
went and related to him all that had been transmitted to them.
2 Samuel 17:18 18 Nevertheless a lad saw
them, and told Absalom. But both of them went away quickly and came to a man’s
house in Bahurim, who had a well in his court; and they went down into it.
YLT
18And a youth seeth them, and
declareth to Absalom; and they go on both of them hastily, and come in unto the
house of a man in Bahurim, and he hath a well in his court, and they go down
there,
Nevertheless, a lad saw them, and told Absalom,.... Saw them
conversing with the girl, and departing for David's army; according to JosephusF15Antiqu.
l. 7. c. 9. sect. 7. , they were some horsemen that saw them about two furlongs
or a quarter mile from Jerusalem, and acquainted Absalom with it:
but they went both of them away quickly; made all the
haste they could with their message to David:
and came to a man's house in Bahurim; where very
probably they had been informed David had been, whither he came weary, and had
refreshment, 2 Samuel 16:14; or
rather, perceiving they were discovered and pursued, they turned in hither, the
first place they came to, for safety:
which had a well in his court; which they observed, and
was the reason of their turning in:
whither they went down; to hide themselves from
their pursuers, it being dry, as sometimes wells were in the summertime:
Josephus saysF16Ibid. , a woman let them down by a rope.
2 Samuel 17:19 19 Then the woman took and
spread a covering over the well’s mouth, and spread ground grain on it; and the
thing was not known.
YLT
19and the woman taketh and
spreadeth the covering over the face of the well, and spreadeth on it the
ground corn, and the thing hath not been known.
And the woman took and spread a covering over the well's mouth,.... This
woman, very probably, was the man's wife of the house, as Abarbinel notes; who
took a cloth, and spread it over the well's mouth, that it could not be seen or
known that there was a well there:
and spread ground corn thereon: just taken out of the
mill, before it was sifted, while in the bran; or corn unhusked, or just
threshed out, in order to be dried in the sun, and then parched; or wheat
bruised for that purpose: Josephus saysF17Antiqu. l. 7. c. 9. sect.
7. they were locks of wool she spread:
and the thing was not known; that the young men were
in the well.
2 Samuel 17:20 20 And when Absalom’s
servants came to the woman at the house, they said, “Where are Ahimaaz
and Jonathan?” So the woman said to them, “They have gone over the water
brook.” And when they had searched and could not find them, they
returned to Jerusalem.
YLT
20And the servants of Absalom
come in unto the woman to the house, and say, `Where [are] Ahimaaz and
Jonathan?' and the woman saith to them, `They passed over the brook of water;'
and they seek, and have not found, and turn back to Jerusalem.
And when Absalom's servants came to the woman to the house,.... Who were
sent after then, had intelligence which way they took, and into what house they
turned:
they said, where are Ahimaaz and Jonathan? calling them
by their names, being persons well known, and as to them, so to the woman of
the house, as they supposed:
and the woman said unto them, they be gone over the brook of water; the river
Jordan; so the Targum,"they have already passed over Jordan;'
this
was a lie she told them, which is not to be justified; the Vulgate Latin
version,"they passed over hastily, having drank a little water;'and so
JosephusF18Antiqu. l. 7. c. 9. sect. 7. Hudson. not. in ib. in some
copies:
and when they had sought and could not find them; not only
searched that house, but very probably others in Bahurim:
they returned to Jerusalem; to give an account what
success they had.
2 Samuel 17:21 21 Now it came to pass, after
they had departed, that they came up out of the well and went and told King
David, and said to David, “Arise and cross over the water quickly. For thus has
Ahithophel advised against you.”
YLT
21And it cometh to pass,
after their going on, that they come up out of the well, and go and declare to
king David, and say unto David, `Rise ye, and pass over hastily the waters, for
thus hath Ahithophel counselled against you.'
And it came to pass after they were departed,.... The
servants of Absalom:
that they came up out of the well; the sons of the priests,
being informed by the woman that they were gone; JosephusF19Antiqu.
l. 7. c. 9. sect. 7. Hudson. not. in ib. says they were drawn up by the woman
with a rope:
and went and told King David; who was now in the plain
of the wilderness, perhaps near Jericho, and not a great way from Jordan, to
whom they related the whole of their message:
and said unto David; as they were directed:
arise, and pass quickly over the water; the river
Jordan:
for thus hath Ahithophel counselled against you; to come with
twelve thousand men, and fall upon him that very night; and it was not certain
his counsel would be rejected; and therefore it was advisable for David to
prepare against the worst.
2 Samuel 17:22 22 So David and all the
people who were with him arose and crossed over the Jordan. By morning
light not one of them was left who had not gone over the Jordan.
YLT
22And David riseth, and all
the people who [are] with him, and they pass over the Jordan, till the light of
the morning, till one hath not been lacking who hath not passed over the
Jordan.
Then David arose, and all the people that were with him,
and passed over Jordan,.... Taking the advice of Hushai:
by the morning light there lacked not one of them that was not
gone over Jordan; they travelled all night, and before it was morning they had all
passed the river in boats, or through the fords, and not one was lost in the
passage, nor any deserted, see John 17:12; and now
perhaps David penned the forty second and forty third psalms, Psalm 42:1.
2 Samuel 17:23 23 Now when Ahithophel saw
that his advice was not followed, he saddled a donkey, and arose and went home
to his house, to his city. Then he put his household in order, and hanged
himself, and died; and he was buried in his father’s tomb.
YLT
23And Ahithophel hath seen
that his counsel was not done, and he saddleth the ass, and riseth and goeth
unto his house, unto his city, and giveth charge unto his household, and
strangleth himself, and dieth, and he is buried in the burying-place of his
father.
And when Ahithophel saw that his counsel was not followed,.... But that
of Hushai:
he saddled his ass; or ordered it to be
saddled:
and arose, and gat him home to his house, to his city; which was
Giloh in the tribe of Judah, 2 Samuel 15:12,
and put his household in order; made his will, and
disposed of his estates, see Isaiah 38:1; or
"commanded his house" or "household"F20יצו אל ביתו
"praecepit ad domum suam", Montanus. ; gave orders and instructions,
both relating to himself when dead, where and how he should be buried, and to
his family, how they should behave to one another and among their neighbours,
and towards their superiors; and particularly, the Jews sayF21T.
Hieros. Sanhedrin, fol. 29. 1. , he gave them this charge, not to rebel against
the government of the house of David:
and hanged himself; so to his other sins added that of suicide,
which was done deliberately, as the preceding clause shows; this he did, partly
because his proud spirit could not bear it that his counsel should be slighted,
and that of another be preferred to it; and partly because he plainly foresaw
that the cause of Absalom would be ruined by neglecting his counsel and
following that of Hushai's, whereby he himself would fall into the hands of
David, and be put to death by him as a traitor; and he chose to die by his own
hand, and not his; and the rather, to prevent the confiscation of his goods and
estates as a traitor, and his heirs being deprived of them; though some think
he died of a disease, by strangling or suffocation in the throat, was choked
through grief and trouble; so R. Elias observesF23In Tishbi, p. 129.
& David de Pomis, Lexic. fol. 148. 2. , that some say that this disease
came upon him through the greatness of his grief of mind and trouble of soul,
because his counsel was not taken, and he died of strangling; and they say
this, because they reckon it an absurdity for so wise and understanding a man
as he was to hang himself; but the case seems very clear that he did kill
himself; the Jews sayF24T. Bab. Sanhedrin, fol. 106. 2. he was but
thirty three years of age when he died; for being a bloody and deceitful man,
he did not live out half his days, Psalm 55:23; which
psalm was penned on his account; but one so young could hardly be a counsellor
of David, and so famous for his wise counsel; and besides, if so young, could
not be the grandfather of Bathsheba, as the Jews say:
and died, and was buried in the sepulchre of his father; though he
died an ignominious death, he had an honourable burial; it perhaps not being
usual in those times to put any mark of infamy on those that killed themselves,
by refusing them interment in the common burying places of their friends and
neighbours.
2 Samuel 17:24 24 Then David went to
Mahanaim. And Absalom crossed over the Jordan, he and all the men of Israel
with him.
YLT
24And David came to Mahanaim,
and Absalom passed over the Jordan, he and all the men of Israel with him;
Then David came to Mahanaim,.... A city on the other
side Jordan in the tribe of Gad, Joshua 13:26,
famous for its being the place where the angels of God met Jacob, Genesis 32:1; and
was for some time the seat of Ishbosheth the son of Saul, 2 Samuel 2:8;
and Absalom passed over Jordan, he, and all the men of Israel with
him; not directly after David, but some time after, when, according
to the counsel of Hushai, he had gathered all the warlike men of Israel to him
that he could, and with this army pursued his father; not content to drive him
to the other side Jordan, sought to seize his person, and take away his life,
and so secure the crown and kingdom to him, of which he made no doubt, having
such a numerous army, on which he relied.
2 Samuel 17:25 25 And Absalom made Amasa
captain of the army instead of Joab. This Amasa was the son of a man
whose name was Jithra,[a] an
Israelite,[b] who had
gone in to Abigail the daughter of Nahash, sister of Zeruiah, Joab’s mother.
YLT
25and Amasa hath Absalom set
instead of Joab over the host, and Amasa [is] a man's son whose name is Ithra
the Israelite who hath gone in unto Abigail, daughter of Nahash, sister of
Zeruiah, mother of Joab;
And Absalom made Amasa captain of the host instead of Joab,.... Who was
along with David:
which Amasa was a man's son whose name was Ithra, an
Israelite; he is called Jether the Ishmaelite, 1 Chronicles 2:17;
either because he was an Ishmaelite by birth, and being proselyted to the
Jewish religion, was called an Israelite; or rather he was an Israelite by
birth, and having sojourned in the land of Ishmael some time, was called an
Ishmaelite, as Uriah the Hittite, and others; and when Amasa is called a
"man's son", it means a great man, as Kimchi observes:
that went in to Abigail, the daughter of Nahash, sister to Zeruiah,
Joab's mother: so that Joab and Amasa, the generals of
David and Absalom, were own cousins, sisters' children, and David uncle to them
both; for Abigail and Zeruiah were David's sisters, 1 Chronicles 2:16;
children of Jesse, whose name is here called Nahash, having two names, or this
was his surname; though others think Nahash is the name of a woman, the wife of
Jesse, and that these two sisters had two mothers, but one father; it seems by
this expression, "went in to", as if Amasa was not begotten in the
conjugal state, but was illegitimate.
2 Samuel 17:26 26 So Israel and Absalom
encamped in the land of Gilead.
YLT
26and Israel encampeth with
Absalom [in] the land of Gilead.
So Israel and Absalom pitched in the land of Gilead. Which belonged
to the tribes of Reuben and Gad, and the half tribe of Manasseh; here the
Israelites that were with Absalom encamped, in order to give battle to David
and his men.
2 Samuel 17:27 27 Now it happened, when
David had come to Mahanaim, that Shobi the son of Nahash from Rabbah of the
people of Ammon, Machir the son of Ammiel from Lo Debar, and Barzillai the
Gileadite from Rogelim,
YLT
27And it cometh to pass at
the coming in of David to Mahanaim, that Shobi, son of Nahash, from Rabbah of
the Bene-Ammon, and Machir son of Ammiel, from Lo-Debar, and Barzillai the
Gileadite, from Rogelim,
And it came to pass, when David was come to Mahanaim,.... When he
first came thither, 2 Samuel 17:24,
that Shobi the son of Nahash of Rabbah of the children of Ammon: who was
either the son, or rather the brother of Hanun king of the Ammonites, that used
David's ambassadors in so shameful a manner, whom David overcame and deposed,
and set up this brother in his room; who had showed his dislike of his
brother's conduct, and now makes a grateful return to David for his favours;
though some say this was Hanun himself, as Jarchi, now become a proselyte,
which is not so likely; others take this man to be an Israelite that continued
in Rabbah, the metropolis of the Ammonites, after it was taken by David:
and Machir the son of Ammiel of Lodebar; the same that
brought up Mephibosheth, from whom David received him and took him off of his
hands, for which now he requited him, see 2 Samuel 9:5,
and Barzillai the Gileadite of Rogelim; a place that
lay under the hills of GileadF25Fuller's Pisgah-View, B. 2. c. 3.
sect. 10. p. 94. ; it had its name from the "fullers" who dwelt here
for the convenience of fountains of water to wash their clothes in.
2 Samuel 17:28 28 brought beds and basins,
earthen vessels and wheat, barley and flour, parched grain and beans,
lentils and parched seeds,
YLT
28couch, and basin, and
earthen vessel, and wheat, and barley, and flour, and roasted [corn], and
beans, and lentiles, and roasted [pulse],
Brought beds,.... For David and his men, who, fleeing
from Jerusalem in haste, could bring none with them, and therefore were ill
provided while in the plains of the wilderness; the Septuagint version says
there were ten of them, and that they were of tapestry, wrought on both sides,
and such the ancients usedF26Vid. Aristophan. in Pluto, p. 55. , see
Proverbs 7:16; and
so ten basins in the next clause:
and basins, and earthen vessels; to put their food and
liquors in, and eat and drink out of, and for other services:
and wheat, and barley, and flour, and parched corn; or
"kali", which was made of the above corn ground into meal, and mixed
with water or milk, and eaten with honey or oil, as there was another sort made
of pulse, later mentioned:
and beans, and lentiles, and parched pulse; or
"kali", made of these in the above manner. Some thinkF1Sterringa,
Animadv. Philol. Sacr. p. 48. coffee is meant, but without reason.
2 Samuel 17:29 29 honey and curds, sheep and
cheese of the herd, for David and the people who were with him to eat.
For they said, “The people are hungry and weary and thirsty in the wilderness.”
YLT
29and honey, and butter, and
sheep, and cheese of kine, have brought nigh for David, and for the people who
[are] with him to eat, for they said, `Thy people [is] hungry, and weary, and
thirsty, in the wilderness.'
And honey and butter,.... Honey was much in
use with the ancients; HomerF2Iliad. 11. ver. 630. Odyss. 10. ver.
245. & Odyss. 20. ver. 72. Alex. ab Alex. Genial. Dier. l. 3. c. 11.
Sueton. Vita Nero. c. 27. speaks of it as a part of the provisions at a feast,
and as food with which persons were nourished and brought up; and the ancient
Scythians lived on milk and honeyF3Justin e Trogo, l. 2. c. 2. ; and
this and butter were pretty much the food of the people in Judea; see Isaiah 7:15,
and sheep; with which and goats the land of Gilead abounded; see Song of Solomon 4:1,
and cheese of kine: made of the milk of cows, as it commonly
is:
for David, and for the people that were with him, to eat; and no doubt
they brought wine with them for them to drink; the men that brought these, some
brought one sort, and some another, or however different parcels of the same,
and did not join in one present; for they came from different parts:
for they said, the people is hungry, and weary, and
thirsty, in the wilderness; where they had been some time, and out of
which they had just come, and so weary with travelling, and therefore brought
beds to lie down and rest upon; and being hungry and thirsty, through want of
bread and water in the wilderness, they brought them both eatables and
drinkables; for though the latter is not expressed, it is to be understood, as
the word "thirsty" supposes.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)