Absalom prepares chariots and horses and steals the hearts of the men of Israel at the gate; the conspiracy waxes strong at Hebron; David flees barefoot over the brook Kidron and sends the ark of God back into the city.
Tap any Hebrew word to reveal its root, value, and meanings.
And it came to pass after this, that Absalom prepared him a chariot and horses, and fifty men to run before him.
verse value 2835
Insights
Verse structure: 12 words, 51 letters. Notable word values: "for·himself" (לוֹ֙) = 36, double chai. The shortest word is "so" (כֵ֔ן, 2 letters) and the longest is "Absalom" (אַבְשָׁל֔וֹם, 6 letters). Words sharing gematria 176: and·horses, to·his·face. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "chariot" (מֶרְכָּבָ֖ה), "and·horses" (וְסֻסִ֑ים), "and·fifty" (וַחֲמִשִּׁ֥ים). 10 unique roots are used. Frequent roots: "and·it·was" (root היה, 153x in II Samuel); "man" (root איש, 140x in II Samuel); "and·did" (root עשה, 79x in II Samuel). First appearance of the root רוץ ("running") in II Samuel. The etnachta (major mid-verse pause) falls on 'and·horses', dividing the verse into phrases of 8 and 4 words. Full calculation: וַֽיְהִי֙ [and·it·was] (31) + מֵאַ֣חֲרֵי [after] (259) + כֵ֔ן [so] (70) + וַיַּ֤עַשׂ [and·did] (386) + לוֹ֙ [for·himself] (36) + אַבְשָׁל֔וֹם [Absalom] (379) + מֶרְכָּבָ֖ה [chariot] (267) + וְסֻסִ֑ים [and·horses] (176) + וַחֲמִשִּׁ֥ים [and·fifty] (404) + אִ֖ישׁ [man] (311) + רָצִ֥ים [running] (340) + לְפָנָֽיו [to·his·face] (176) = 2835.
Rashi
And fifty men, etc. All of them were without spleens, and had their soles carved.
Ralbag
Fifty men running before him. Behold, since it was not the way of the kings of Israel to multiply horses, as the Torah warned, this matter was a great thing with respect to Absalom, for he was not king.
Metzudat David
"After that." After his father had forgiven him for his sin:
Running. With the feet:
Metzudat Zion
And he gathered. A matter of gathering and acquisition, as (there 12:5): the soul which they got in Haran.
A carriage. A cart to ride in it.
Malbim
"And it came to pass after these things" – after he recounted the causes that brought about the rebellion, he now relates the preparations that Absalom made for this. From one aspect, he demonstrates his greatness, showing that he observed the ceremonies of royalty: he prepared for himself a horse, a retinue, and a dancing chariot.
And Absalom used to rise up early, and stand beside the way of the gate; and it was so, that when any man had a suit which should come to the king for judgment, then Absalom called to him, and said: ‘Of what city are you?’ And he said: ‘Your servant is of one of the tribes of Israel.’
verse value 6610
Insights
Verse structure: 23 words, 117 letters. The shortest word is "way" (דֶּ֣רֶךְ, 3 letters) and the longest is "who·has·a·suit" (אֲשֶֽׁר־יִֽהְיֶה־לּוֹ־רִיב֩, 12 letters). Words sharing gematria 379: Absalom, Absalom. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·he·rose·early" (וְהִשְׁכִּים֙), "upon·hand" (עַל־יַ֖ד), "all·the·man" (כׇּל־הָאִ֣ישׁ). The root איל appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·king" (root איל, 202x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). First appearance of the root ריב ("who·has·a·suit") in II Samuel. The etnachta (major mid-verse pause) falls on 'gate', dividing the verse into phrases of 6 and 17 words.
Rashi
And Absalom rose early. Every morning.
From one of the tribes of Israel, Your servant. From the tribe of so-and-so.
Radak
"And he rose early." Such was his custom every morning.
“By the way of the gate.” This refers to a place that was located along the path of the gate. And the Targum translates it as “by the pavement of the way of the gate,” meaning the paved road.
Ralbag
And he stood by the way of the gate. That is to say, he stood in the place where those who passed would come to the king's gate.
Metzudat David
"And he rose early." Such was his custom every morning.
"Al Yad." This refers to the place that was on the way to the gate.
To come. And he went to come before the king:
"From where." It is a way of showing affection, to ask a person about his place and his business.
“From one of the tribes.” Each one would answer according to the tribe from which he came, but not the city, because not all the cities of Israel were known to Absalom. And if he did ask also about the city, this was to show extra affection.
Metzudat Zion
Contention. Judgment:
Whence. Which city of which you will say 'from here I came'.
Malbim
(2-3) The Questions: What did he see to ask, "From which city are you?" as if in this lay the aim of his seduction. And how could he say that he would vindicate every man who has a dispute or a lawsuit, which is impossible, for necessarily one will be liable and the other exempt? And why did he say "upon me" instead of "to me"?
"And he rose early" — on the second aspect [of his scheme], this shows his humility, his love of righteousness and justice, and his love of the people; through these three things he stole the hearts of the people. 1. He demonstrated his love for the people by rising early in the morning and standing beside the path of the gate (the gate was designated specifically for judgment), and he inquired of every man concerning his personal affairs, to the extent that he asked him from which city he came, being diligent to know all his circumstances, even down to his place of residence. And after he heard his words, he said to him that his words were good, only that he would not find justice from the side of the king. Through this, he instilled in their hearts that the king would not hear the people’s judgments, either due to his old age or his laziness. Furthermore, he concealed in his words another slander, in that he asked from which city he came, as if to say that the king would only be diligent for the welfare of his own tribe, not for the rest of the tribes of Israel. And therefore, when he said to him that he was from one of the tribes of Israel that was not of the king’s family, he said to him:
And Absalom said to him: ‘See, your matters are good and right; but there is no man deputed of the king to hear you.’
verse value 2389
Insights
Verse structure: 11 words, 50 letters. The shortest word is "see" (רְאֵ֥ה, 3 letters) and the longest is "Absalom" (אַבְשָׁל֔וֹם, 6 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "good" (טוֹבִ֣ים), "and·straight" (וּנְכֹחִ֑ים), "nothing·to·you" (אֵין־לְךָ֖). 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "speech" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·straight', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + אֵלָיו֙ [to·him] (47) + אַבְשָׁל֔וֹם [Absalom] (379) + רְאֵ֥ה [see] (206) + דְבָרֶ֖יךָ [speech] (236) + טוֹבִ֣ים [good] (67) + וּנְכֹחִ֑ים [and·straight] (134) + וְשֹׁמֵ֥עַ [and·hear] (416) + אֵין־לְךָ֖ [nothing·to·you] (111) + מֵאֵ֥ת [from] (441) + הַמֶּֽלֶךְ [king] (95) = 2389.
Metzudat David
See etc. When he related to him the matter of the judgment, he said to him: see with the eye of the heart that your words are good, and the law is with you, but the king has not appointed a wise man to hear you, meaning: to understand the matter:
Metzudat Zion
And upright. Correct, fitting to be argued/debated by them, as (Proverbs 24:26): he who answers a matter uprightly.
Absalom said moreover: ‘Oh that I were made judge in the land, that every man who has any suit or cause might come to me, and I would do him justice! ’
verse value 4109
Insights
Verse structure: 11 words, 63 letters. The shortest word is "judging" (שֹׁפֵ֖ט, 3 letters) and the longest is "who·has·a·suit" (אֲשֶֽׁר־יִֽהְיֶה־לּוֹ־רִ֥יב, 12 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "who·would·make·me" (מִֽי־יְשִׂמֵ֥נִי), "judging" (שֹׁפֵ֖ט), "judgment" (וּמִשְׁפָּ֖ט). 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "all·man" (root איש, 140x in II Samuel); "will·go·in" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·the·land', dividing the verse into phrases of 5 and 6 words. Full calculation: וַיֹּ֙אמֶר֙ [and·said] (257) + אַבְשָׁל֔וֹם [Absalom] (379) + מִֽי־יְשִׂמֵ֥נִי [who·would·make·me] (460) + שֹׁפֵ֖ט [judging] (389) + בָּאָ֑רֶץ [in·the·land] (293) + וְעָלַ֗י [and·upon·me] (116) + יָב֛וֹא [will·go·in] (19) + כׇּל־אִ֛ישׁ [all·man] (361) + אֲשֶֽׁר־יִֽהְיֶה־לּוֹ־רִ֥יב [who·has·a·suit] (779) + וּמִשְׁפָּ֖ט [judgment] (435) + וְהִצְדַּקְתִּֽיו [and·I·would·justify·him] (621) = 4109.
Rashi
And I will justify him. (Targum:) And I will judge him in truth.
Radak
“And upon me shall come.” Just as it says, “And to me,” and there are many instances where the preposition “upon” (al) is used in place of “to” (el).
"and I will justify him." As Targum Yonatan renders it: "and I will judge him in truth."
Metzudat David
And I would justify them. Meaning: I would justify the judgment to judge them justly, for I would give great heed to understand the matter of judgment:
Metzudat Zion
And upon me. Like 'and to me'.
Malbim
"And Absalom said" — 2. He showed [feigned] "the king's strength loves justice" [Psalms 99:4], as expressed in his statement, "Who will appoint me as a judge in the land?" This implies that he did not desire the crown and kingship, but rather to serve as a judge, so that he might remove the stumbling block. "And let every man who has a dispute and a legal case come to me, and I will vindicate him" — he included in this three matters: First, that then the people with disputes would come to me [directly], meaning that he would judge them himself, without intermediaries. Second, that "a person who has a dispute and a legal case" means that the law was on his side in his dispute (for this is the difference between "dispute" and "legal case": the "dispute" refers to the claims, and the "legal case" refers to the judicial decision; there are cases where there is only a dispute, such as two litigants who deny each other's claims, and there are cases where there is both a dispute and a legal case, such as the dispute of the daughters of Zelophehad, where the law was on their side, as it is stated, "And Moses brought their case before the Lord"). And then he would vindicate them. Third, he intended by saying "against me" (instead of "to me") that even if a man came against him in his dispute, he would still vindicate him — and all the more so would he not show favoritism to his own family and tribe.
And it was so, that when any man came nigh to prostrate himself before him, he put forth his hand, and took hold of him, and kissed him.
verse value 3255
Insights
Verse structure: 10 words, 43 letters. Notable word values: "and·it·shall·be" (וְהָיָה֙) = 26, the value of the divine name Hashem. The shortest word is "to·him" (ל֑וֹ, 2 letters) and the longest is "in·approaching·of·man" (בִּקְרׇב־אִ֔ישׁ, 7 letters). Words sharing gematria 36: to·him, to·him, to·him. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·approaching·of·man" (בִּקְרׇב־אִ֔ישׁ), "to·bow·down" (לְהִֽשְׁתַּחֲוֺ֖ת), "and·he·put·forth" (וְשָׁלַ֧ח). 7 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 153x in II Samuel); "and·he·put·forth" (root שלח, 65x in II Samuel); "and·shall·prevail" (root חזק, 20x in II Samuel). First appearance of the root קרב ("in·approaching·of·man") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 4 and 6 words. Full calculation: וְהָיָה֙ [and·it·shall·be] (26) + בִּקְרׇב־אִ֔ישׁ [in·approaching·of·man] (615) + לְהִֽשְׁתַּחֲוֺ֖ת [to·bow·down] (1149) + ל֑וֹ [to·him] (36) + וְשָׁלַ֧ח [and·he·put·forth] (344) + אֶת־יָד֛וֹ [hand] (421) + וְהֶחֱזִ֥יק [and·shall·prevail] (136) + ל֖וֹ [to·him] (36) + וְנָ֥שַׁק [and·kissed] (456) + לֽוֹ [to·him] (36) = 3255.
Radak
"In the midst of a man." The bet is placed with a gaia, and the resh is chataf (i.e., has a reduced vowel).
"And he took hold of him [lo]." [Used] like "bo" [in/on him]. And likewise, [in the phrase] "before you, to the sword" [lifneichem lecharev], "to the sword" is used like "by the sword" [becharev].
Metzudat David
"When one approached." When one approached to bow to him, he seized him and kissed him:
Malbim
And in this he showed his humility, in that he supported the man who was bowing down to him, meaning he supported him so that he might rise, and he also kissed him, as one kisses his brother who is like him, and through this he stole the hearts of all Israel.
And on this manner did Absalom to all Israel that came to the king for judgment; so Absalom stole the hearts of the men of Israel.
verse value 4519
Insights
Verse structure: 13 words, 67 letters. The shortest word is "this" (הַזֶּה֙, 3 letters) and the longest is "to·all·Israel" (לְכׇל־יִשְׂרָאֵ֔ל, 8 letters). Words sharing gematria 379: Absalom, Absalom. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·all·Israel" (לְכׇל־יִשְׂרָאֵ֔ל), "that·came" (אֲשֶׁר־יָבֹ֥אוּ), "and·stole" (וַיְגַנֵּב֙). The root אבשלום appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·the·king" (root איל, 202x in II Samuel); "that·came" (root אשר, 188x in II Samuel); "man" (root איש, 140x in II Samuel). First appearance of the root גנב ("and·stole") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·the·king', dividing the verse into phrases of 8 and 5 words. Full calculation: וַיַּ֨עַשׂ [and·did] (386) + אַבְשָׁל֜וֹם [Absalom] (379) + כַּדָּבָ֤ר [as·the·word] (226) + הַזֶּה֙ [this] (17) + לְכׇל־יִשְׂרָאֵ֔ל [to·all·Israel] (621) + אֲשֶׁר־יָבֹ֥אוּ [that·came] (520) + לַמִּשְׁפָּ֖ט [to·the·judgment] (459) + אֶל־הַמֶּ֑לֶךְ [to·the·king] (126) + וַיְגַנֵּב֙ [and·stole] (71) + אַבְשָׁל֔וֹם [Absalom] (379) + אֶת־לֵ֖ב [inner man] (433) + אַנְשֵׁ֥י [man] (361) + יִשְׂרָאֵֽל [Israel] (541) = 4519.
Ralbag
And Absalom stole the heart of the men of Israel. That is to say, with these lies, as though he stole their hearts from King David and took them for himself, for by this he drew the heart of the people to himself.
Metzudat David
And he stole. Meaning: with smooth words he drew to himself the heart of Israel:
And it came to pass at the end of forty years, that Absalom said to the king: ‘I pray you, let me go and pay my vow, which I have vowed to Hashem, in Hebron.
verse value 4339
Insights
Verse structure: 14 words, 69 letters. The shortest word is "please" (נָּ֗א, 2 letters) and the longest is "that·I·vowed" (אֲשֶׁר־נָדַ֥רְתִּי, 8 letters). Words sharing gematria 56: let·me·go, to·Hashem. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·me·go" (אֵ֣לְכָה), "and·I·repay" (וַאֲשַׁלֵּ֛ם), "vow" (אֶת־נִדְרִ֛י). 14 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·the·king" (root איל, 202x in II Samuel); "that·I·vowed" (root אשר, 188x in II Samuel). First appearance of the root נדר ("vow") in II Samuel. The etnachta (major mid-verse pause) falls on 'year', dividing the verse into phrases of 4 and 10 words. Full calculation: וַיְהִ֕י [and·it·was] (31) + מִקֵּ֖ץ [from·end·of] (230) + אַרְבָּעִ֣ים [forty] (323) + שָׁנָ֑ה [year] (355) + וַיֹּ֤אמֶר [and·said] (257) + אַבְשָׁלוֹם֙ [Absalom] (379) + אֶל־הַמֶּ֔לֶךְ [to·the·king] (126) + אֵ֣לְכָה [let·me·go] (56) + נָּ֗א [please] (51) + וַאֲשַׁלֵּ֛ם [and·I·repay] (377) + אֶת־נִדְרִ֛י [vow] (665) + אֲשֶׁר־נָדַ֥רְתִּי [that·I·vowed] (1165) + לַיהֹוָ֖ה [to·Hashem] (56) + בְּחֶבְרֽוֹן [in·Hebron] (268) = 4339.
Rashi
At the end of forty years. From when Israel asked for a king from Samuel, the matter of rebellion and humiliation in the kingdom was set in motion.
Let me go. To Hebron.
And I will pay my vows. Our Sages said (Sotah 34b): To bring fat lambs from Hebron, for there the lambs were fat.
Radak
"And it came to pass at the end of forty years." Our Sages of blessed memory said: The forty years are counted from the time when they asked for a king. That year in which they asked for a king was the tenth year of Samuel's reign. Saul reigned together with Samuel for one year, and Saul reigned on his own for two years; this makes three years. And thirty-seven years of David's reign; this makes forty years. For in the thirty-seventh year of David's reign, Absalom rebelled. And this verse speaks of the time of Absalom's rebellion, meaning that at the end of forty years from when Israel asked for a king, a rebellion broke out against their monarchy, and many of Israel were killed.
"And I will pay my vows." This means that he should offer the sacrifice of his vow in Hebron, where he had made the vow at Geshur, for it was the time when the high places were permitted, and a person could offer sacrifices in any place he desired, even though the Tabernacle was in Gibeon. And it appears that the reason he went to Hebron to offer the sacrifice was because he intended to rebel and reign, so he chose the place where his father had been established as king. But according to the words of our Sages of blessed memory, he did not go there to offer the sacrifice, but only to bring lambs from Hebron to offer there, because the fine lambs were found there. They raised a difficulty against the one who said this, and they said: [the verse] says "in Hebron" (be-Chevron), but it should have said "from Hebron" (mi-Chevron).
Ralbag
And it came to pass at the end of forty years. It is possible that these forty years began from the time the kingship sprang up in Israel, that is to say, from the time of Saul's anointing. Or they began from the completion of forty years from the time of David's anointing. Or perhaps it was told by way of prophecy that forty years the kingship of David would stand, and for this Absalom calculated that then would be the time for the kingship to depart from David, and he imagined because of this that his thought of killing his father would cause the kingdom to come to him.
And I will pay my vows to the Lord at Hebron. It seems that there was then a communal altar at Hebron, and Absalom said to sacrifice there sacrifices to God, for the altars were not forbidden, for then they were between rest and inheritance, that is to say, between the Tabernacle of Shiloh and the Temple. And the altars were not completely forbidden until the Temple was built on Mount Moriah, as was explained in the Torah. And for this it says in the book of Kings, 'Only the people sacrificed and burned incense on the altars, for the house of the Lord was not built until those days.' And because Absalom saw that there the kingship sprang up for David and he succeeded in it, he thought that the place would be a cause, and for this he chose to go to Hebron.
Metzudat David
"Forty years." Our Sages of blessed memory stated (Tmurah 14b) that this period is counted from the time they asked for a king, and they attributed the punishment to this act, for in place of the request came rebellion against the monarchy, and many of them were killed.
In Hebron. To offer [sacrifices] upon the high place (bamah) that stands in Hebron:
Malbim
(7–13) The Questions: What did he see to connect the rebellion with Hebron? The matter of the spies is words of folly. Could they not have said this when the shofar was blown? And why did they hasten, so that they would say, “King Absalom”? What benefit is there in this statement? And why did he take with him two hundred men from Jerusalem, after he had not revealed his secret to them? And why did he send Ahithophel from his city, and where did he send him? And how was the matter not made known to David, after the spies had already informed all the tribes of Israel of this?
“After the lapse of forty years” – Our Sages of blessed memory explained that this refers to the forty years from the day that Israel asked for a king. And the MaharIya explained that it refers to the forty years of David’s kingship, and he intended to say that it was near the end of the forty years, for the term “after the lapse” (mi-ketz) applies to a time that is close to the end, as in “After the lapse of seven years you shall observe the year of release” (Deuteronomy 15:1). And this occurred in the thirty-seventh or thirty-eighth year of David’s reign, for at that time he saw that the king was old and that it was likely that he would anoint Solomon as king during his lifetime, and therefore he hastened to carry out his deed. And so did Rabbi Yeshayahu explain.
And it says, “Absalom said,”—now the text relates in what manner he conspired the rebellion, and it mentions four matters in this regard. First, he chose that the conspiracy should spread from the city of Hebron, where David had first reigned and which belonged to Judah; from this perspective, it was regarded as a royal city and would stand in opposition to Jerusalem, the city of David’s kingdom. Moreover, there he would draw Judah after him. And lest his father should suspect, he told him that he was going there to the high place to fulfill his vow. Second, from Hebron he sent spies, who would secretly spy out the thoughts of the people. And every man whom they saw leaning away from David toward Absalom, they would reveal the secret to him and bring him in among the conspirators. And they commanded the conspirators to keep the matter in secret, until they would hear the sound of the trumpet; then, “You shall say, ‘Absalom is king,’” meaning that at that time they would publicize the matter. And thus the matter remained in secret, and even those who joined the conspiracy did not know the appointed day and kept silent, until the spies raised the signal with the sound of the trumpet.
For your servant vowed a vow while I abode at Geshur in Aram, saying: If Hashem shall indeed bring me back to Jerusalem, then I will serve Hashem.’
verse value 4967
Insights
Verse structure: 14 words, 68 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "vowed" (נָדַ֣ר, 3 letters) and the longest is "if·he·returns" (אִם־יָשׁ֨וֹב, 6 letters). 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "for·vow" (כִּי־נֵ֙דֶר֙), "vowed" (נָדַ֣ר), "in·my·dwelling" (בְּשִׁבְתִּ֥י). The root נדר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "Hashem" (root יהוה, 151x in II Samuel); "your·servant" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 7 and 7 words.
Radak
"If He restores, He will restore me." It is written as "yashiv" and read as "yashuv." "Yashiv" is a term of return, whereas the reading "yashuv" is a term of dwelling. And it is an infinitive, meaning: If He restores me to Jerusalem, that I may dwell in it.
Ralbag
And I will serve the Lord. That is to say, to sacrifice to Him.
Metzudat David
And I will serve. Together with bringing sacrifices:
And the king said to him: ‘Go in peace.’ So he arose, and went to Hebron.
verse value 1309
Insights
Verse structure: 7 words, 32 letters. The shortest word is "go" (לֵ֣ךְ, 2 letters) and the longest is "and·said·to·him" (וַיֹּֽאמֶר־ל֥וֹ, 7 letters). The root הלך appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·said·to·him" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "go" (root הלך, 96x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·peace', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיֹּֽאמֶר־ל֥וֹ [and·said·to·him] (293) + הַמֶּ֖לֶךְ [king] (95) + לֵ֣ךְ [go] (50) + בְּשָׁל֑וֹם [in·peace] (378) + וַיָּ֖קׇם [and·arose] (156) + וַיֵּ֥לֶךְ [and·went] (66) + חֶבְרֽוֹנָה [Hebron] (271) = 1309.
But Absalom sent spies throughout all the tribes of Israel, saying: ‘As soon as you hear the sound of the horn, then you shall say: Absalom is king in Hebron.’
verse value 5277
Insights
Verse structure: 13 words, 69 letters. The shortest word is "he·reigned" (מָלַ֥ךְ, 3 letters) and the longest is "in·all·tribes·of" (בְּכׇל־שִׁבְטֵ֥י, 7 letters). Words sharing gematria 379: Absalom, Absalom. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "when·you·hear" (כְּשׇׁמְעֲכֶם֙), "horn" (הַשֹּׁפָ֔ר), "and·you·shall·say" (וַאֲמַרְתֶּ֕ם). The root אבשלום appears 2 times in this verse. 11 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "he·reigned" (root מלך, 242x in II Samuel); "Israel" (root ישראל, 77x in II Samuel). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיִּשְׁלַ֤ח [and·he·sent] (354) + אַבְשָׁלוֹם֙ [Absalom] (379) + מְרַגְּלִ֔ים [spies] (323) + בְּכׇל־שִׁבְטֵ֥י [in·all·tribes·of] (373) + יִשְׂרָאֵ֖ל [Israel] (541) + לֵאמֹ֑ר [saying] (271) + כְּשׇׁמְעֲכֶם֙ [when·you·hear] (490) + אֶת־ק֣וֹל [voice] (537) + הַשֹּׁפָ֔ר [horn] (585) + וַאֲמַרְתֶּ֕ם [and·you·shall·say] (687) + מָלַ֥ךְ [he·reigned] (90) + אַבְשָׁל֖וֹם [Absalom] (379) + בְּחֶבְרֽוֹן [in·Hebron] (268) = 5277.
Radak
When you hear. With a kaf:
Metzudat David
And he sent. Before they went to Hebron, he sent spies to investigate the people's sentiment, and said to them: when you hear the sound of the horn that will be blown at my coronation, say that Absalom has become king, and hear what is on their lips:
And with Absalom went two hundred men out of Jerusalem, that were invited, and went in their simplicity; and they knew not any thing.
verse value 3630
Insights
Verse structure: 11 words, 55 letters. The shortest word is "man" (אִישׁ֙, 3 letters) and the longest is "and·with·Absalom" (וְאֶת־אַבְשָׁל֗וֹם, 9 letters). 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·with·Absalom" (וְאֶת־אַבְשָׁל֗וֹם), "invited" (קְרֻאִ֖ים), "and·going" (וְהֹלְכִ֣ים). The root הלך appears 2 times in this verse. 10 unique roots are used. Frequent roots: "man" (root איש, 140x in II Samuel); "any·thing" (root דבר, 107x in II Samuel); "they·went" (root הלך, 96x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·their·integrity', dividing the verse into phrases of 8 and 3 words. Full calculation: וְאֶת־אַבְשָׁל֗וֹם [and·with·Absalom] (786) + הָלְכ֞וּ [they·went] (61) + מָאתַ֤יִם [hundred] (491) + אִישׁ֙ [man] (311) + מִיר֣וּשָׁלִַ֔ם [from·Jerusalem] (626) + קְרֻאִ֖ים [invited] (351) + וְהֹלְכִ֣ים [and·going] (111) + לְתֻמָּ֑ם [to·their·integrity] (510) + וְלֹ֥א [and·not] (37) + יָדְע֖וּ [know] (90) + כׇּל־דָּבָֽר [any·thing] (256) = 3630.
Rashi
Invited and went in their innocence. It is explained in the Jerusalem Talmud, Sotah (1:8) that he asked his father to write for him that any two people whom he asked to go with him should go, and he would show that to two here, and afterward to two others, and so on, many times.
Radak
They were called and went in their innocence. He called them to go with him to Hebron, saying that he would go there to offer a sacrifice, and they did not know of the rebellion that was in his heart. This is what is meant by “in their innocence,” like [the phrase] “He drew the bow in his innocence,” meaning that he did not know that he was the king of Israel. And in the interpretive sense: For he said to his father that he should write for him, in the style of a royal decree, for two men whom he would choose to go with him. He would show that written document to those two men, and afterward to two other men, and they did not know of one another. Thus he continued until there were two hundred men with him. Hence it says, “They were called and went in their innocence”: “They were called” refers to David, and “went in their innocence” refers to Absalom.
Metzudat David
They were called. They were called by Absalom to the sacrifice, and they went with a sincere heart, and knew nothing of all this:
Metzudat Zion
Invited. Ready, and so (I Samuel 9:13): and afterward the invited shall eat.
Malbim
And he (took with him the third [group]) two hundred men from Jerusalem, who were David’s servants and his friends, and they were invited to the sacrifice and knew nothing of the matter; and by this he deceived David’s heart, so that such a thing did not at all enter his mind, after he learned that David’s servants and his allies were found with Absalom, in such a way that the conspiracy which had spread throughout all the cities of Israel remained hidden from the men who were with Absalom, and even from David.
And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered the sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
verse value 4800
Insights
Verse structure: 17 words, 84 letters. Verse gematria: 4800 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "David" (דָּוִ֗ד, 3 letters) and the longest is "Ahithophel" (אֶת־אֲחִיתֹ֨פֶל, 8 letters). 10 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Ahithophel" (אֶת־אֲחִיתֹ֨פֶל), "Gilonite" (הַגִּילֹנִ֜י), "counselor" (יוֹעֵ֣ץ). The root זבח appears 2 times in this verse. 14 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·it·was" (root היה, 153x in II Samuel); "going" (root הלך, 96x in II Samuel). First appearance of the root יעץ ("counselor") in II Samuel. The etnachta (major mid-verse pause) falls on 'the·sacrifices', dividing the verse into phrases of 10 and 7 words.
Radak
"From his city, Giloh, when he was sacrificing the sacrifices." In Hebron he sent to Ahithophel that he should go out from his city, Giloh. Or its interpretation is: Absalom sent and took Ahithophel from his city, Giloh, and brought him to him and conspired with him.
Ralbag
From his town, Giloh. It is possible that he sent to Hebron a scroll, not from Jerusalem, out of fear lest Ahithophel not agree to be against David. And if he had told him this in Jerusalem, perhaps Ahithophel would have informed David of this, for he is David's counselor.
Metzudat David
"Ahithophel." This implies: to bring Ahithophel from his city.
"When he sacrifices." At the time of his sacrifice, etc.
He goes and increases. At all times they were added and multiplied:
Metzudat Zion
The conspiracy. The rebellion, because those of the rebellion join together in one company, and so (there 22:8): for you have all conspired.
Mighty. Strong.
Malbim
"And he sent" (the fourth [item]): He sent Ahithophel, David’s counselor, who had been with him in the conspiracy, so that he would not be found in his city, Giloh; rather, he should sit in a hidden place, ready for the time of need. And by this he devised a scheme: if the matter were revealed to David and he should require a counselor and advice, he would not know his location.
And there came a messenger to David, saying: ‘The hearts of the men of Israel are after Absalom.’
verse value 1899
Insights
Verse structure: 9 words, 41 letters. The shortest word is "was" (הָיָ֛ה, 3 letters) and the longest is "Absalom" (אַבְשָׁלֽוֹם, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "inner man·man" (לֶב־אִ֥ישׁ). 9 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "to·David" (root איל, 202x in II Samuel); "was" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 4 and 5 words. Full calculation: וַיָּבֹא֙ [and·came] (19) + הַמַּגִּ֔יד [the·teller] (62) + אֶל־דָּוִ֖ד [to·David] (45) + לֵאמֹ֑ר [saying] (271) + הָיָ֛ה [was] (20) + לֶב־אִ֥ישׁ [inner man·man] (343) + יִשְׂרָאֵ֖ל [Israel] (541) + אַחֲרֵ֥י [after] (219) + אַבְשָׁלֽוֹם [Absalom] (379) = 1899.
Malbim
And the informer came, and in this manner was this building constructed until its completion, through a profound secret, so that by the time this was reported to David, the shofar had already been blown, and it became known that all of Israel were involved in the conspiracy of rebellion.
And David said to all his servants that were with him at Jerusalem: ‘Arise, and let us flee; for else none of us shall escape from Absalom; make speed to depart, lest he overtake us quickly, and bring down evil upon us, and smite the city with the edge of the sword.’
verse value 6633
Insights
Verse structure: 22 words, 114 letters. Notable word values: "and·he·struck" (וְהִכָּ֥ה) = 36, double chai. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "shall·not·be·to·us" (לֹא־תִֽהְיֶה־לָּ֥נוּ, 9 letters). 9 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·all·his·servants" (לְכׇל־עֲבָדָ֨יו), "and·let·us·go·through" (וְנִבְרָ֔חָה), "shall·not·be·to·us" (לֹא־תִֽהְיֶה־לָּ֥נוּ). The root מהר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "that·with·him" (root אשר, 188x in II Samuel). First appearance of the root מהר ("hurry") in II Samuel. The etnachta (major mid-verse pause) falls on 'Absalom', dividing the verse into phrases of 12 and 10 words.
Radak
"Arise, and let us flee." For if we are not in the city, he will not come to the city; and if he comes to the city and finds us in the city, there will be no escape for us from him, and he will strike the city. This is what is said: "Lest he hasten" — before he does anything else and comes to the city, thinking that he will find me here. Therefore, let us hasten to flee. And in the midrashic interpretation: so that he will not judge us as an apostate city [ir ha-nidachat]. And they also said: One who takes the cup to rinse it does not move until he has rinsed it. That is to say: since the calamity has begun to come, I fear that we will be completely consumed by it.
Ralbag
And he shall bring the evil upon us. That is to say, he will bring the evil upon us with strength and force.
Metzudat David
"For there will not be..." For the people with him are numerous, and it is impossible to be saved from him within the stronghold of the city.
And he will overtake us. We are still within the city, and on our account he will bring the disaster upon all the inhabitants of the city, and strike them all.
Metzudat Zion
A remnant. Salvation, as (below 22:2): and my deliverer to me.
And he drove. From the word driving.
Malbim
The questions: Why is there a duplication of “Arise and flee,” “Hurry to go,” and what is the meaning of “and he will bring the evil down upon us,” and why does it say “He will strike the city” if they will be outside the city and will not fight in the city?
And David said: He told him two things: 1. That they should flee, for there will be no escape for us, since he [Absalom] is prepared for war and is strengthened by abundant might, and David did not know who was with him; 2. That they should hasten to go, lest Absalom strike the city and bring disaster upon them. He meant to say that even if they could flee when caught near Jerusalem, Absalom would kill the men of the city and fabricate accusations that David’s men had killed them because they rebelled against him. For at that time it was not yet known who belonged to David and who belonged to Absalom, and people would not know who had devastated the city. Moreover, even if it became known that Absalom’s men had killed them, people would say that this was because David’s fighting men were near the city, taking shelter under the shadow of the city and its fortress. Therefore, they hastened to go.
And the king’s servants said to the king: ‘Behold, your servants are ready to do whatsoever my lord the king shall choose.’
verse value 1687
Insights
Verse structure: 9 words, 46 letters. The shortest word is "as·them" (כְּכֹ֧ל, 3 letters) and the longest is "servants·of·the·king" (עַבְדֵֽי־הַמֶּ֖לֶךְ, 8 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "servants·of·the·king" (עַבְדֵֽי־הַמֶּ֖לֶךְ), "that·shall·choose" (אֲשֶׁר־יִבְחַ֛ר). The root עבד appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·they·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·the·king', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיֹּאמְר֥וּ [and·they·said] (263) + עַבְדֵֽי־הַמֶּ֖לֶךְ [servants·of·the·king] (181) + אֶל־הַמֶּ֑לֶךְ [to·the·king] (126) + כְּכֹ֧ל [as·them] (70) + אֲשֶׁר־יִבְחַ֛ר [that·shall·choose] (721) + אֲדֹנִ֥י [my·lord] (65) + הַמֶּ֖לֶךְ [king] (95) + הִנֵּ֥ה [they] (60) + עֲבָדֶֽיךָ [your·servants] (106) = 1687.
Metzudat David
Behold your servants. Behold we are your servants, and we will heed you:
And the king went forth, and all his household after him. And the king left ten women, that were concubines, to keep the house.
verse value 3938
Insights
Verse structure: 12 words, 53 letters. The shortest word is "ten" (עֶ֧שֶׂר, 3 letters) and the longest is "and·all·his·house" (וְכׇל־בֵּית֖וֹ, 7 letters). Words sharing gematria 570: ten, to·keep. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·all·his·house" (וְכׇל־בֵּית֖וֹ), "and·left" (וַיַּעֲזֹ֣ב). The root מלך appears 2 times in this verse. 10 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "and·all·his·house" (root בית, 97x in II Samuel); "women" (root אשה, 45x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·his·feet', dividing the verse into phrases of 4 and 8 words.
Ralbag
And the king went out, and all his house after him, on foot. Behold, he did not ride on horses, so that his going not be made known, for those who saw him walking on foot would not think that he is David, and his escape from Absalom would be accomplished for him more thereby.
And he stopped at the furthest house. That is to say, at the house furthest from Jerusalem, and it is figuratively of the houses outside the wall.
Malbim
(16-17) The Questions: Why is there a duplication of "and the king went out" and "and the king went out"?
"And he went out" (this relates the king's departure from Jerusalem): First, he went out from his house, he and all his household, and afterward:
And the king went forth, and all the people after him; and they tarried in Beth-merhak.
verse value 1525
Insights
Verse structure: 7 words, 34 letters. The shortest word is "house·of" (בֵּ֥ית, 3 letters) and the longest is "and·all·the·people" (וְכׇל־הָעָ֖ם, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "distant place" (הַמֶּרְחָֽק). 7 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "house·of" (root בית, 97x in II Samuel); "and·all·the·people" (root כל, 95x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·his·feet', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיֵּצֵ֥א [and·he·went·out] (107) + הַמֶּ֛לֶךְ [king] (95) + וְכׇל־הָעָ֖ם [and·all·the·people] (171) + בְּרַגְלָ֑יו [in·his·feet] (251) + וַיַּעַמְד֖וּ [and·they·stood] (136) + בֵּ֥ית [house·of] (412) + הַמֶּרְחָֽק [distant place] (353) = 1525.
Rashi
The far house. (Targum:) To a distant place.
Radak
"At his feet." [Meaning] with him. And likewise, "and all the people who were at your feet." And likewise Targum Yonatan renders it "with him" [imeih].
"Beit HaMerachek" (the distant house). As Targum Yonatan renders it: "at a place that was far," meaning a place that was distant from Jerusalem. And in the midrashic interpretation, it teaches that they excommunicated him [David], as the verse states, "Let those who fear You return to me" [Psalms 119:79], which teaches that they had separated themselves from him [David].
Metzudat David
The house of distance. In the house that was farther from the houses standing outside the wall:
Metzudat Zion
At his heels. With his going and after him, as (Judges 8:5): to the people who are at my feet.
Malbim
And he went out of the city, and all the people, who will be mentioned shortly, and they stood at a distance, at a place distant from the city, to gather there:
And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men that came after him from Gath, passed on before the king.
verse value 5585
Insights
Verse structure: 14 words, 79 letters. The shortest word is "man" (אִ֗ישׁ, 3 letters) and the longest is "and·all·his·courtiers" (וְכׇל־עֲבָדָיו֙, 8 letters). Words sharing gematria 322: passing·over, passing·over. 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "upon·hand" (עַל־יָד֔וֹ), "and·all·the·Cherethites" (וְכׇל־הַכְּרֵתִ֖י), "and·all·the·Pelethites" (וְכׇל־הַפְּלֵתִ֑י). The root עבר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "that·came" (root אשר, 188x in II Samuel); "man" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·all·the·Pelethites', dividing the verse into phrases of 5 and 9 words. Full calculation: וְכׇל־עֲבָדָיו֙ [and·all·his·courtiers] (148) + עֹבְרִ֣ים [passing·over] (322) + עַל־יָד֔וֹ [upon·hand] (120) + וְכׇל־הַכְּרֵתִ֖י [and·all·the·Cherethites] (691) + וְכׇל־הַפְּלֵתִ֑י [and·all·the·Pelethites] (581) + וְכׇֽל־הַגִּתִּ֞ים [and·all·the·Gittites] (514) + שֵׁשׁ־מֵא֣וֹת [something bleached white·hundred] (1047) + אִ֗ישׁ [man] (311) + אֲשֶׁר־בָּ֤אוּ [that·came] (510) + בְרַגְלוֹ֙ [in·his·foot] (241) + מִגַּ֔ת [from·Gath] (443) + עֹבְרִ֖ים [passing·over] (322) + עַל־פְּנֵ֥י [upon·face·of] (240) + הַמֶּֽלֶךְ [king] (95) = 5585.
Rashi
By his side. Beside him—he stands and they pass by.
Radak
"Al yado" – just as "before him," as it is stated, "before the king."
"And all the Cherethites and all the Pelethites." Targum Yonatan: "and all the archers and all the slingers." It is possible that these were known families in Israel. And our Sages of blessed memory explained that these refer to the Urim and Thummim, and the word "all" is difficult according to their interpretation.
"And all the Gittites." They said that they were non-Jews, and similarly, Ittai the Gittite was a non-Jew. But according to my opinion, they were Israelites who resided in Gath and now came to aid David. This is what is stated: "who came with his foot from Gath," meaning "for his sake," just as it is said, "And the Lord blessed you for my sake" (Genesis 30:30). I have already explained above regarding the matter of the Gittites in the context of "the crown of their king." And the Targum translates "with his foot" as "with him," meaning together with Ittai the Gittite. And even though he is not explicitly mentioned here, it is known that Ittai the Gittite was the leader of these six hundred men. And so it states: "And Ittai the Gittite passed over, and all his men."
Ralbag
And all the Kerethites and all the Pelethites. They were two families at the utmost of wisdom, and from them were the Sanhedrin, as will be explained afterward. And it seems that the Sanhedrin were called so because they sever the judgment in what comes before them, for after them one does not go to others above them. And they also clarify all that is wondrous for judgment in any matter of the Torah's words, as was explained in the explanation of 'If a matter be too hard for you to judge.' And he said 'all the Kerethites and all the Pelethites' because there were before them rows of students to arise from them when needed. And for this he said that all of them went with David.
Metzudat David
"By his hand": Adjacent to the place of his standing.
"Who came in his train." "Who came with him from Gath," meaning that they had remained with him there since he was still being pursued by Saul.
Metzudat Zion
The Kerethites and the Pelethites. Jonathan [the Targum] translated: archers and slingers.
The Gittites. The men who dwelt in Gath while David was there.
At his heels. With his going.
Before. Before.
Malbim
"Passing by his side": He stood to review every passerby, whether he would go with him or not. And all the Cherethites, David's mighty men, who came at his heel, for his sake, in order to become members of his army; and Ittai the Gittite was appointed as an officer over them.
Then said the king to Ittai the Gittite: ‘Wherefore do you go also with us? return, and abide with the king; for you are a foreigner, and also an exile from your own place.
verse value 4909
Insights
Verse structure: 16 words, 69 letters. The shortest word is "why" (לָ֧מָּה, 3 letters) and the longest is "with·the·king" (עִם־הַמֶּ֙לֶךְ֙, 6 letters). Words sharing gematria 406: you, you. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "you·shall·go" (תֵלֵ֛ךְ), "also·you" (גַּם־אַתָּ֖ה), "and·dwell" (וְשֵׁ֤ב). The root אתה appears 3 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·Ittai" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'with·us', dividing the verse into phrases of 8 and 8 words.
Rashi
With the king. With Absalom.
For you are a foreigner. And we are fleeing without provisions or food; and since you are a foreigner you will not find compassion.
And you are an exile to your place. And also, even if you are an exile from [being with] the king, since you do not wish to be with him, return to your own place, for it is not good for you to go with me, since you came only yesterday.
Radak
“Return, and return with the king.” Explanation: “With the king” refers to King Absalom, whom the people of Israel desired to crown as king.
“Because you are a foreigner.” This is because you dwelled in Gath for many days, and perhaps you were even born there; yet now you have come recently, for you are still a foreigner and an exile. How can I make you wander any more? And the meaning of “exile” here is one who is uprooted and moved about, for the term “exile” sometimes refers to the displacement of captivity, which is the common usage, and sometimes it refers to displacement without captivity, merely moving from place to place, as in this case. Similarly, “and they exiled them to Manahath” (1 Chronicles 8:6). The phrase “to your place” is joined with “return,” and “return” is mentioned here, as if it said, “Return to your place and go back with the king.” And his place was Jerusalem, for there he came to dwell when he arrived from Gath. In this sense, the Targum translates it, though it did not join it with “return,” but added to it, saying, “And even if you are an exile, go away to your place.”
Ralbag
And you also are an exile to your place. It is possible that he did not dwell in Jerusalem except for a short time, and he was always moving to his place to transfer his property from there. And for this he said to him that he is a stranger, and he also told him, 'Yesterday you came, and today shall I make you go with us.'
Metzudat David
"With the king." This refers to Absalom, who was reigning at that time.
"For you are a foreigner." Are you not from a foreign land, and are you not among my servants, that you should fear Absalom?
And also, “exiled.” Even if you wish to be exiled from the presence of Absalom, without dwelling with him, then return to your place in Gath, and be exiled there, dwelling in it as before.
Metzudat Zion
An exile. A matter of moving and wandering, even if it is without captivity, and so (I Chronicles 8:6): 'and they exiled them to Manahath.'
Malbim
(19–20) The Questions: In these verses, the commentators were pressed:
"Why will you go with us? If you are going because you are afraid of Absalom, you have two options: either return to Jerusalem and stay with the king, for he will not hold it against you, since you are a foreigner; and even if you are exiled, if they exile you from Jerusalem to your place, will you not be exiled to your own place, to Gath? And you will lose nothing."
Whereas you came but yesterday, should I this day make you go up and down with us, seeing I go whither I may? return you, and take back your brethren with you in kindness and truth.’
verse value 4077
Insights
Verse structure: 18 words, 74 letters. The shortest word is "upon" (עַ֥ל, 2 letters) and the longest is "that·I" (אֲשֶׁר־אֲנִ֖י, 6 letters). Words sharing gematria 67: and·the·day, and·I. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "before" (תְּמ֣וֹל), "your·coming" (בּוֹאֶ֗ךָ), "shall·I·make·you·wander" (אֲנִֽיעֲךָ֤). The root הלך appears 3 times in this verse. 13 unique roots are used. Frequent roots: "that·I" (root אשר, 188x in II Samuel); "your·coming" (root בוא, 131x in II Samuel); "upon" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'going', dividing the verse into phrases of 12 and 6 words.
Rashi
And today I will make you wander with us. And there is no place where I can settle you there and escape, for I am going wherever chance takes me; day by day, when I hear that the pursuers are here, I flee here. And so Yonatan translated 'and you are an exile to your place': 'And even if you are exiled, go to your place.'
Kindness and truth. I hold with you the good kindness and truth that you did with me.
Radak
"Ani'akh." It is written with a vav and read with a yod, and the meaning is one and the same, except that this one is from the light form and that one is from the heavy form.
“And I will go where I am going.” The word “al” functions like “el” (“to”), as in “and she prayed to the Lord” (vatitpallel al Hashem), meaning: “I am going to the place where I am going by chance, for I do not know where I am going,” like a person fleeing. As the Targum renders it: “And I am going to a place that I do not know where I am going.”
"Your brother with you." These are the Gittites, the six hundred men who came with him from Gath.
"Kindness and truth." I maintain for you kindness and truth for what you have done, and I recognize that your heart is good toward me. And the Targum [renders it]: "And I will return your brothers to you, and do with them goodness and truth."
Metzudat David
“Yesterday, when you came” – this refers to your recent arrival from Gath, and immediately I will send you away, to go from place to place.
"And I go." This implies: Do I go to a known place to which you too will go with me? Rather, "I go as..." This implies: I do not go to the place that I intend to go to, for my thoughts are not set on going to a known place, but rather wherever it may happen.
"Kindness and truth." He means to say: "Behold, your good intention is regarded in my eyes as kindness and truth."
Metzudat Zion
Your brothers. Your companions who come with you.
And truth. It is like kindness.
Malbim
"Yesterday, and if you would go on my behalf to assist me," to this he replied: A. "Yesterday you came, and how can I today make you wander about, when you are weary and exhausted?" B. "And I go as I go; I have not yet known the end of my journey and my purpose, for the reason for the journey is simply that I am going—that is to say, I am fleeing from that from which I flee. Therefore, return, and bring your brother back with you. 'And bring your brother back'—kindness and truth; that is to say, the kindness that you will show them because they went with you, is that you will bring them back so that they will not stray or be shaken."
And Ittai answered the king, and said: ‘As Hashem lives, and as my lord the king lives, surely in what place my lord the king shall be, whether for death or for life, even there also will your servant be.’
verse value 3970
Insights
Verse structure: 20 words, 86 letters. The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "if·for·life" (אִם־לְחַיִּ֔ים, 7 letters). Words sharing gematria 370: will·be·there, for·there. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·place·of" (בִּמְק֞וֹם), "will·be·there" (יִהְיֶה־שָּׁ֣ם), "if·for·death" (אִם־לְמָ֙וֶת֙). The root מלך appears 3 times in this verse. 14 unique roots are used. Frequent roots: "and·he·said" (root אמר, 334x in II Samuel); "the·king" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel). First appearance of the root אתי ("Ittai") in II Samuel. The etnachta (major mid-verse pause) falls on 'and·he·said', dividing the verse into phrases of 4 and 16 words.
Radak
"Except in the place [where it is written]." [The word] 'if' (אם) is written but not read, and the meaning is the same whether it is read or not. As for these words that are written but not read, or that are read but not written, and similarly those that are both read and written, it appears that during the First Exile the books were lost and scattered, the sages who knew the Scripture by heart died, and the Men of the Great Assembly, who restored the Torah to its former state, found discrepancies in the books that were found. They followed the majority according to their understanding. And in places where their understanding did not attain certainty, one wrote [the text] without vocalizing it, or wrote it outside [the main text] and not inside, or wrote one [version] outside and one inside.
Metzudat David
If to die. And if the place should be a cause for death etc.:
Malbim
“Wherever You will be,” etc. — “whether to die or to live”: meaning, after it becomes inevitable that he is in a place of danger, and it is uncertain whether he will die or live, therefore “there shall Your servant be,” for it is not fitting for a lover to abandon his beloved in a time of distress.
And David said to Ittai: ‘Go and pass over.’ And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.
verse value 3639
Insights
Verse structure: 12 words, 51 letters. The shortest word is "go" (לֵ֣ךְ, 2 letters) and the longest is "and·all·his·men" (וְכׇל־אֲנָשָׁ֔יו, 8 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·pass·on" (וַעֲבֹ֑ר), "and·all·his·men" (וְכׇל־אֲנָשָׁ֔יו), "and·all·the·children" (וְכׇל־הַטַּ֖ף). The root עבר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "to·Ittai" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·pass·on', dividing the verse into phrases of 5 and 7 words. Full calculation: וַיֹּ֧אמֶר [and·said] (257) + דָּוִ֛ד [David] (14) + אֶל־אִתַּ֖י [to·Ittai] (442) + לֵ֣ךְ [go] (50) + וַעֲבֹ֑ר [and·pass·on] (278) + וַֽיַּעֲבֹ֞ר [and·passed·over] (288) + אִתַּ֤י [Ittai] (411) + הַגִּתִּי֙ [Gittite] (418) + וְכׇל־אֲנָשָׁ֔יו [and·all·his·men] (423) + וְכׇל־הַטַּ֖ף [and·all·the·children] (150) + אֲשֶׁ֥ר [that] (501) + אִתּֽוֹ [with·him] (407) = 3639.
Rashi
Go and pass. With the rest of the people, since you do not wish to separate from me.
Metzudat David
Go and pass. With my servants and the rest of the people:
And all the country wept with a loud voice, as all the people passed over; and as the king passed over the brook Kidron, all the people passed over, toward the way of the wilderness.
verse value 3534
Insights
Verse structure: 14 words, 73 letters. The shortest word is "voice" (ק֣וֹל, 3 letters) and the longest is "upon·face·of·way" (עַל־פְּנֵי־דֶ֖רֶךְ, 8 letters). Words sharing gematria 322: passing·over, passing·over. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·all·the·land" (וְכׇל־הָאָ֗רֶץ), "weeping" (בּוֹכִים֙), "in·wadi·of" (בְּנַ֣חַל). The root עבר appears 3 times in this verse. 11 unique roots are used. Frequent roots: "and·the·king" (root מלך, 242x in II Samuel); "the·desert" (root דבר, 107x in II Samuel); "and·all·the·people" (root כל, 95x in II Samuel). First appearance of the root נחל ("in·wadi·of") in II Samuel. The etnachta (major mid-verse pause) falls on 'passing·over', dividing the verse into phrases of 6 and 8 words. Full calculation: וְכׇל־הָאָ֗רֶץ [and·all·the·land] (352) + בּוֹכִים֙ [weeping] (78) + ק֣וֹל [voice] (136) + גָּד֔וֹל [great] (43) + וְכׇל־הָעָ֖ם [and·all·the·people] (171) + עֹבְרִ֑ים [passing·over] (322) + וְהַמֶּ֗לֶךְ [and·the·king] (101) + עֹבֵר֙ [crossing] (272) + בְּנַ֣חַל [in·wadi·of] (90) + קִדְר֔וֹן [Kidron] (360) + וְכׇל־הָעָם֙ [and·all·the·people] (171) + עֹבְרִ֔ים [passing·over] (322) + עַל־פְּנֵי־דֶ֖רֶךְ [upon·face·of·way] (464) + אֶת־הַמִּדְבָּֽר [the·desert] (652) = 3534.
Rashi
And all the people passed. From the king and onward—for since he is standing, he calls them 'passing.'
Radak
"And all the land wept." Explanation: This refers to all the people of the land; similarly, "and all the land came into Egypt."
“On the face of the way to the wilderness.” Just as it says “to the wilderness” [in other contexts], and similarly, “and he showed the priest,” meaning that they passed toward the wilderness along the path that was there, implying that they did not pass through the valley. Alternatively, its interpretation is that all the people also passed through the Kidron Valley, just as the king passed through, and all of them had their faces set toward the wilderness, as David said, “I linger in the plains of the wilderness.” And “wilderness” is called a pasture for animals, whether near the city or far from the city. Therefore, it says, “and lambs shall graze according to their pasture”—the flock within its pasture. And the Targum translates it as “and he shall lead,” and “pasture” is a place where the shepherd leads the livestock.
Metzudat David
"And all the land." The inhabitants of the land through which David passed.
"And all the people" — namely, those who were with David.
“On the face of the way.” [This means] across the width of the road, so that they would turn their faces toward the wilderness.
Malbim
The questions: Regarding what is stated, "and all the people were crossing," this has already been mentioned in verse 18, and yet it repeats a third time, "and all the people were crossing"?
"And all the land [was weeping]"—through this, the matter became known throughout the city, and they all wept. And also all the people—meaning the people of Jerusalem—passed over as well. Then they divided into two camps: the king crossed over by the Kidron Valley, and the people crossed over by another way toward the face of the desert.
And, lo, Zadok also came, and all the Levites with him, bearing the ark of the covenant of God; and they set down the ark of God—but Abiathar went up—until all the people had done passing out of the city.
verse value 5677
Insights
Verse structure: 17 words, 88 letters. The shortest word is "with·him" (אִתּ֗וֹ, 3 letters) and the longest is "and·all·the·Levites" (וְכׇֽל־הַלְוִיִּ֣ם, 8 letters). Words sharing gematria 658: chest, chest. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "also·Zadok" (גַם־צָד֜וֹק), "and·all·the·Levites" (וְכׇֽל־הַלְוִיִּ֣ם), "bearing" (נֹֽשְׂאִים֙). The root ארון appears 2 times in this verse. 15 unique roots are used. Frequent roots: "all·the·people" (root כל, 95x in II Samuel); "God" (root אלהים, 51x in II Samuel); "to·pass" (root עבר, 50x in II Samuel). First appearance of the root אביתר ("Abiathar") in II Samuel. The etnachta (major mid-verse pause) falls on 'Abiathar', dividing the verse into phrases of 13 and 4 words.
Rashi
And they set it up. Like 'they placed it' (Targum:) 'And they set up the ark'; they set it to one side, and the people passed, for David wanted to carry it with him.
And Abiathar went up until the end, etc. This is a transposed verse: 'And they set up the ark of God until all the people had finished passing.'
And Abiathar went up. That day he was removed from the priesthood, for he inquired of the Urim and Thummim and was not answered, and Tzadok entered in his place; and so we learn in Seder Olam and in Seder Yoma (73b).
Radak
"And they set it down." Just as it says "and they set it up," so too "and they set them down before the Lord."
"And Abiathar went up." According to the plain meaning of the verse, it appears that the explanation of "And Abiathar went up" is that he withdrew to one side with the Ark until all the people had finished passing through the city, meaning from Jerusalem. However, our Sages of blessed memory received the tradition that on that very day Abiathar was removed from the office of High Priest, and Zadok was brought in to replace him, as it is stated: "And the king said to Zadok, 'Bring back the Ark of God to the city.'" Why was he removed on that day? Because he inquired through the Urim and Thummim and was not answered, whereas Zadok inquired and was answered. As explained in the Book of Joshua, when one inquires through the Urim and Thummim, the Divine Spirit rests upon the priest who is asked, and through it he directs his intent and answers the question, along with what appears to him in the Urim and Thummim, as explained in the Book of Judges. Since David saw that the Divine Spirit had departed from Abiathar, he knew that the time had come for the curse that the Holy One, blessed be He, had pronounced upon the seed of Eli. Abiathar was from the seed of Eli, who was from the sons of Ithamar, while Zadok was from the seed of Phinehas, upon whom the blessing that the Holy One, blessed be He, had pronounced was fulfilled, as it is written: "And to him and to his seed after him I have given a covenant of eternal priesthood." However, Zadok was not yet anointed as High Priest; rather, he was appointed as High Priest until the day Solomon reigned, when he was anointed, as it is written: "And they anointed Solomon to the Lord as prince, and Zadok as priest." For the curse was suspended until Solomon's reign, as it is written: "And Solomon expelled Abiathar from being priest." For Scripture says, "And you shall behold an adversary in the dwelling place," and the "dwelling place" is the Temple. The Temple was not built until Solomon's reign.
Ralbag
And they set down the ark of God. That is to say, they already placed it in another place until Abiathar came up, and until all the people finished passing from the city. And since Abiathar had not yet reached the king, the king's words at first were to Zadok alone, and at the end of the matter his words were also with Abiathar, for then he reached the king. And for this he said, 'And Jonathan, Abiathar's son, the two of your sons with you.'
Metzudat David
And they set it down. They placed the ark, and Abiathar went up with it to a special place, until they all passed from the city. And our Sages of blessed memory said (Yoma 73b): that then Abiathar was removed from the high priesthood, for he inquired with the Urim and it did not appear, but to Zadok it appeared, and he appointed him in his stead, and not to be immediately high priest, for surely Solomon removed Abiathar from the high priesthood, as written in I Kings (2:27), but now he removed him from serving, and in Solomon's days he appointed Zadok to serve alone then:
Metzudat Zion
They set up. A matter of placing, as (I Samuel 2:8): for the pillars of the earth are the Lord's, and it means the foundations and pillars upon which the earth stands, and it is like 'they set down', for the letters gimel, yod, khaf, and kof interchange.
Malbim
(24-27) The Questions: What is the meaning of "And Abiathar went up," which lacks explanation? And likewise, what is the meaning of "Do you see"?
"And they poured out [set down] the ark of God, and Abiathar went up": Its interpretation appears to be that they made for the ark a place of a pillar (from the sense of "for to the Lord belong the pillars of the earth," and "the one crag was a pillar from the north"), meaning a fortified and elevated place to place it upon. And Abiathar the High Priest ascended upon this platform and stood there before the ark as a guard, for honor. And so he stood until all the people had finished, etc.
And the king said to Zadok: ‘Carry back the ark of God into the city; if I shall find favour in the eyes of Hashem, He will bring me back, and show me both it, and His habitation;
verse value 3848
Insights
Verse structure: 15 words, 72 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 3848 is divisible by 26, the value of the divine name Hashem. The shortest word is "favour" (חֵן֙, 2 letters) and the longest is "and·His·habitation" (וְאֶת־נָוֵֽהוּ, 7 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "if·I·find" (אִם־אֶמְצָ֥א), "and·He·will·bring·me·back" (וֶהֱשִׁבַ֕נִי), "and·He·will·show·me" (וְהִרְאַ֥נִי). The root שוב appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "Hashem" (root יהוה, 151x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·city', dividing the verse into phrases of 7 and 8 words.
Radak
“And He showed me it and its dwelling place.” The House in which the Ark was located. And the meaning of “it” is that He will return me to His love and will desire me, for now, in taking the punishment for his sin, he was distant from Him, like a person who averts his eyes from his enemy and does not see him. And the Targum translates: “And He will cause me to see before Him, and I will serve before Him in the House of His Sanctuary.”
Metzudat David
And restore me. Then He will restore me to Jerusalem and I will see Him and His Temple:
Metzudat Zion
His dwelling. His abode.
Malbim
(25-26) "And he said" — and then the king said that he would return the ark to the city. In any case: if he [David] finds favor in the eyes of the Lord, will He not restore him to Jerusalem, to the place of the ark? And if He does not desire him, how can he force His will to bring the ark with him? Will not the Lord do what is good in His eyes, and who can act against His will?
but if He say thus: I have no delight in you; behold, here am I, let Him do to me as seems good to Him.’
verse value 2190
Insights
Verse structure: 11 words, 41 letters. The shortest word is "thus" (כֹּ֣ה, 2 letters) and the longest is "may·do·to·me" (יַעֲשֶׂה־לִּ֕י, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "I·wanted" (חָפַ֖צְתִּי). 11 unique roots are used. Frequent roots: "will·say" (root אמר, 334x in II Samuel); "as" (root אשר, 188x in II Samuel); "may·do·to·me" (root עשה, 79x in II Samuel). First appearance of the root חפץ ("I·wanted") in II Samuel. The etnachta (major mid-verse pause) falls on 'in·you', dividing the verse into phrases of 6 and 5 words. Full calculation: וְאִם֙ [and·if] (47) + כֹּ֣ה [thus] (25) + יֹאמַ֔ר [will·say] (251) + לֹ֥א [not] (31) + חָפַ֖צְתִּי [I·wanted] (588) + בָּ֑ךְ [in·you] (22) + הִנְנִ֕י [they] (115) + יַעֲשֶׂה־לִּ֕י [may·do·to·me] (425) + כַּאֲשֶׁ֖ר [as] (521) + ט֥וֹב [good] (17) + בְּעֵינָֽיו [in·his·eyes] (148) = 2190.
Radak
"Here I am." That is to say, I will accept His decrees with love:
Metzudat David
"I did not desire you." From now on:
"Here I am." This means: Behold, I am ready to receive with love.
The king said also to Zadok the priest: ‘Do you see? return into the city in peace, and your two sons with you, Ahimaaz your son, and Jonathan the son of Abiathar.
verse value 4688
Insights
Verse structure: 16 words, 75 letters. The shortest word is "you" (אַתָּ֔ה, 3 letters) and the longest is "and·Ahimaaz" (וַאֲחִימַ֨עַץ, 7 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "priest" (הַכֹּהֵ֔ן), "that·sees" (הֲרוֹאֶ֣ה), "return" (שֻׁ֥בָה). The root בן appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "son·of·Abiathar" (root בין, 98x in II Samuel). First appearance of the root אחימעץ ("and·Ahimaaz") in II Samuel. The etnachta (major mid-verse pause) falls on 'in·peace', dividing the verse into phrases of 9 and 7 words.
Rashi
You see. If you see that it is a good plan, return to the city, etc.
Your two sons are with you. Through them you will be able to inform me of what you hear from the king's house, according to what you inform me I will escape.
Radak
“‘You who see’—if you see with your own eyes, meaning in your own counsel; and the Targum [renders it]: ‘You are a seer; return to the city,’ meaning: you are a prophet who saw that the Holy Spirit rested upon him, and he was answered on that day by the Urim and Thummim, and it said to him: ‘It is good that you return to the city, and inform me from there of every matter.’”
Ralbag
You, the seer, return to the city in peace. That is to say, and you, who see these matters, to what end are they inclining -- that you go with us to tell us this -- certainly you need this to take counsel in the matters according to what will be revealed from their matter. And for this it is good that you return to the city in peace.
And Ahimaaz, your son, and Jonathan, Abiathar's son, the two of your sons with you. It seems that they had other sons, but David chose these to be wiser and more fitting than the others. And for this he says afterward, 'Behold, the two of their sons are with them -- Ahimaaz for Zadok and Jonathan for Abiathar.'
Metzudat David
"Do you see?" If my counsel appears good in your eyes, that you return to the city (and although he also commanded Abiathar to return to the city, his words were directed to Zadok, because he had appointed him as High Priest; it was fitting to address him specifically, and therefore he prioritized him over Abiathar in all his words):
"with you." They should be ready with you, and through them you will inform me of the matter:
Malbim
And the king said to Zadok, "Return," meaning, he too would return and remain in the city. And regarding what is written, "You see," this means that it should not appear as if this was done by my command, but rather as if you yourself saw and chose thus, so that you will not be suspected in the eyes of Absalom, and thereby you will be able to spy on what is happening in the city and inform me. And concerning this it said, "And your son Ahimaaz, etc., until 'a matter comes from you,' etc." And our Sages of blessed memory explained what is written (verse 24), "And Abiathar went up," meaning that he ascended and was removed from the priesthood, because he inquired through the Urim and Thummim and it did not succeed for him. And according to their way of interpretation, it appears that what is written, "And they poured out the Ark of God," means that they set it up in order to inquire through the Urim and Thummim, for the priest stood before the Ark. And "Abiathar went up" means that he ascended to the Ark to inquire. And this continued until all the people finished, for he was not answered, and the Ark remained standing. Then the king said to Zadok that he should inquire through the Urim and Thummim. Now, the king was in doubt whether he was not answered because they had removed the Ark from its place, or because of Abiathar. Therefore, he said to Zadok and not to Abiathar. And he also told him to return the Ark. Now, he explains what was asked through the Urim and Thummim: the question was whether he would succeed and return to Jerusalem or not. And this is what is written, "Inquire whether I shall find favor in the eyes of the Lord." This was the question, and "answer me" (meaning, then He will answer me) "for He will show me the Ark and its dwelling." But "if thus He says, 'I have no pleasure in you,' behold, etc." And the answer of the Urim and Thummim was, "Return to the city in peace," for these letters emerged from the Urim and Thummim. And David derived from this a comprehensive answer regarding all their matters: 1. That he will return to his home, regarding which he asked. 2. From what is written, "Return to the city," in the language of a command, he deduced that they hinted to him that the priest should return to the city. And this is what is written, "You see" (meaning, you saw on the letters of the ephod) that these words are written there: "Return to the city in peace." Therefore, "return" as the Urim and Thummim answered, "and your son Ahimaaz, etc."
See, I will tarry in the plains of the wilderness, until there come word from you to announce to me.’
verse value 3020
Insights
Verse structure: 12 words, 50 letters. The shortest word is "until" (עַ֣ד, 2 letters) and the longest is "tarrying" (מִתְמַהְמֵ֔הַּ, 6 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "tarrying" (מִתְמַהְמֵ֔הַּ), "with" (מֵעִמָּכֶ֖ם). 11 unique roots are used. Frequent roots: "come" (root בוא, 131x in II Samuel); "word" (root דבר, 107x in II Samuel); "with" (root עם, 90x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·wilderness', dividing the verse into phrases of 6 and 6 words.
Radak
“By the crossings [בעברות] of the wilderness.” So is it written, and the read form is “in the plains” [בערבות]. The meaning of the written text is “at the crossing of the Kidron Valley,” and the meaning of the read text is, according to its Targum, “in the encampments of the wilderness.” Both are correct in sense, but the read text is closer [to the true meaning].
Metzudat David
"Until the coming. Through your sons:"
"Word." This means: clear knowledge.
Metzudat Zion
Delaying. Delaying, as (Psalms 119:60): I haste and I did not delay.
In the plains. From the term for a plain and a level place.
And David went up by the ascent of the mount of Olives, and wept as he went up; and he had his head covered, and went barefoot; and all the people that were with him covered every man his head, and they went up, weeping as they went up.
verse value 3947
Insights
Verse structure: 20 words, 79 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "the·olive-trees" (הַזֵּיתִ֜ים, 6 letters). Words sharing gematria 507: and·head, his·head. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·ascent·of" (בְמַעֲלֵ֨ה), "the·olive-trees" (הַזֵּיתִ֜ים), "and·weeping" (וּבוֹכֶ֗ה). The root עלה appears 4 times in this verse. 13 unique roots are used. Frequent roots: "and·David" (root דוד, 250x in II Samuel); "that·with·him" (root אשר, 188x in II Samuel); "man" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'barefoot', dividing the verse into phrases of 12 and 8 words.
Rashi
At the ascent of the Olives. On the Mount of Olives.
Covered. Wrapped, as mourners do.
They covered. (Targum:) They wrapped.
Radak
“At the ascent of the [Mount of] Olives.” As the Targum [renders it]: “at the summit of the Mount of Olives.” And he went up there to bow to the LORD, since from the Mount of Olives a person can see the site of the Temple. Even though there was no Temple there at that time, and he did not even know the exact location of the Temple site until the prophet Gad told David to build an altar on the threshing floor of Araunah, nevertheless he knew the boundary of the site by tradition, for it was known that the House of the LORD would be built on Mount Moriah; but they did not know the precise spot until Gad told David. And some say that from the Mount of Olives he could see the Tent in which the Ark was.
Ralbag
And David went up by the ascent of the olive trees. This is the Mount of Olives that was near Jerusalem, near the Temple. And it seems that because of the holiness of that place, David was accustomed, when he was there, to bow there to God, and this is his saying, 'where they used to bow to God.'
Metzudat David
"On the Mount of Olives": On the ascent of the Mount of Olives.
"Covered." Covered with a garment, and this is an expression of grief.
Barefoot. Without shoes, and this too is a way of expressing sorrow.
Metzudat Zion
Covered. Covered:
Barefoot. Without shoes.
Malbim
And David, ascending after he had parted from the Ark of God, and arrived at the Mount of Olives, where he would part from the City of God, began to weep, and he covered his head and removed his sandals, like a mourner.
And one told David, saying: ‘Ahithophel is among the conspirators with Absalom.’ And David said: ‘O Hashem, I pray You, turn the counsel of Ahithophel into foolishness.’
verse value 3931
Insights
Verse structure: 12 words, 60 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "David" (דָּוִ֔ד, 3 letters) and the longest is "with·Absalom" (עִם־אַבְשָׁל֑וֹם, 8 letters). Words sharing gematria 529: Ahithophel, Ahithophel. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "told" (הִגִּ֣יד), "among·the·conspirators" (בַּקֹּשְׁרִ֖ים), "with·Absalom" (עִם־אַבְשָׁל֑וֹם). The root דוד appears 2 times in this verse. 9 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "and·David" (root דוד, 250x in II Samuel); "Hashem" (root יהוה, 151x in II Samuel). First appearance of the root אחיתפל ("Ahithophel") in II Samuel. First appearance of the root עצה ("trees") in II Samuel. The etnachta (major mid-verse pause) falls on 'with·Absalom', dividing the verse into phrases of 6 and 6 words. Full calculation: וְדָוִד֙ [and·David] (20) + הִגִּ֣יד [told] (22) + לֵאמֹ֔ר [saying] (271) + אֲחִיתֹ֥פֶל [Ahithophel] (529) + בַּקֹּשְׁרִ֖ים [among·the·conspirators] (652) + עִם־אַבְשָׁל֑וֹם [with·Absalom] (489) + וַיֹּ֣אמֶר [and·said] (257) + דָּוִ֔ד [David] (14) + סַכֶּל־נָ֛א [turn·to·foolishness·now] (161) + אֶת־עֲצַ֥ת [trees] (961) + אֲחִיתֹ֖פֶל [Ahithophel] (529) + יְהֹוָֽה [Hashem] (26) = 3931.
Rashi
And David told. And the informer told David.
Confound. [i.e.] ruin, as (Ecclesiastes 10:14): 'The fool multiplies words.'
Radak
“And David was told, saying”: [The word] lacks the lamed of the preposition, and the meaning is: “And to David it was told by the one who told [him].” Similarly, in the omission of the lamed of the preposition: “was the son of Saul; all these are sons of Machir”; and similarly, in the omission of “the one who told”: “and it was told to Jacob” and “and it was said to Joseph.”
Metzudat David
And David was told. The one who informs tells David, saying, etc.:
“Render foolish, I pray You…” The verse means: You, O Lord, render his counsel foolish, so that he may not devise counsel with wisdom. Alternatively, it means: Place it in Absalom’s heart to think that Ahithophel’s counsel is foolish counsel.
Metzudat Zion
Among the conspirators. Among the company of the rebels.
Confound. A matter of foolishness.
Malbim
And David, at that moment, took it to heart that Ahithophel had not come with him, and he understood that he was with Absalom; and David made this known to his servants.
And it came to pass, that when David was come to the top of the ascent, where God was wont to be worshipped, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head.
verse value 5592
Insights
Verse structure: 15 words, 71 letters. The shortest word is "going·in" (בָּ֣א, 2 letters) and the longest is "where·one·would·bow·down" (אֲשֶֽׁר־יִשְׁתַּחֲוֶ֥ה, 9 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "until·the·top" (עַד־הָרֹ֔אשׁ), "where·one·would·bow·down" (אֲשֶֽׁר־יִשְׁתַּחֲוֶ֥ה), "torn" (קָר֙וּעַ֙). The root ראש appears 2 times in this verse. 14 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "where·one·would·bow·down" (root אשר, 188x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). First appearance of the root חושי ("Hushai") in II Samuel. First appearance of the root ארכי ("Archite") in II Samuel. The etnachta (major mid-verse pause) falls on 'for·God', dividing the verse into phrases of 7 and 8 words.
Rashi
Came up to the top. (Targum:) To the top of the mountain.
Where one bows to God. Where he was accustomed to bow there when he came to Yerushalayim—he would see from there the tent in which the ark was, and he would bow.
Radak
“Until the top.” The top of the [Mount of] Olives; and so too its Targum: “until the top of the mountain.”
"Where he shall worship there." His desire was that he should worship there, as it says, "ascending by the ascent of the olives." And he did so, because he was departing from the place of the Temple, and he did not know if he would return again, like a person who takes leave of his friend when going into exile.
“Hushai the Archite.” He is called so after the name of his place, and he is the one mentioned at the beginning of [the territory of] the sons of Joseph: “to the border of the Archite, [at] Ataroth.”
"His tunic torn." Like [the phrases] "clothed in linen garments" and "girded with a linen ephod" — all of these lack the letter of use [אות השמוש], for without this omission the rule would be for the first radical of the verb [פ״א הפועל] to take a shva, in the manner of construct forms [סמוכים].
Metzudat David
“Until the head.” On the heights of the Mount of Olives, from where the location of the Ark was visible, and it was customary for those who came there to bow down in the direction of the Ark.
“Tore his garment.” Because he was distressed by David’s affliction.
And David said to him: ‘If you pass on with me, then you will be a burden to Me;
verse value 2333
Insights
Verse structure: 9 words, 30 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "to·him" (ל֖וֹ, 2 letters) and the longest is "and·said" (וַיֹּ֥אמֶר, 5 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "you·passed" (עָבַ֣רְתָּ), "and·you·will·be" (וְהָיִ֥תָ). 8 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "and·you·will·be" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + ל֖וֹ [to·him] (36) + דָּוִ֑ד [David] (14) + אִ֚ם [if] (41) + עָבַ֣רְתָּ [you·passed] (672) + אִתִּ֔י [with·me] (411) + וְהָיִ֥תָ [and·you·will·be] (421) + עָלַ֖י [upon·me] (110) + לְמַשָּֽׂא [as·a·burden] (371) = 2333.
Radak
“And you will be a burden to me.” [Written] with a single yod, and it is the second radical of the verb [עי״ן הפועל]. And the meaning of “a burden” is “a difficulty,” for those who are now with me are many, a cause of grief and worry to me on their account; and from the city you will be of more benefit to me with your counsel.
Ralbag
And be a burden to me. It is possible that he was not strong and was old, and his motion was therefore heavy.
Metzudat David
"A burden." On account of his being old and his strength being spent, and he would be considered a burden to the one who walks with him:
but if you return to the city, and say to Absalom: I will be your servant, O king; as I have been your father’s servant in time past, so will I now be your servant; then will you defeat for me the counsel of Ahithophel.
verse value 5463
Insights
Verse structure: 20 words, 83 letters. The shortest word is "to·me" (לִ֔י, 2 letters) and the longest is "and·if·the·city" (וְאִם־הָעִ֣יר, 7 letters). Words sharing gematria 96: your·servant, Your·servant. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·if·the·city" (וְאִם־הָעִ֣יר), "from·then" (מֵאָ֔ז), "and·you·shall·frustrate" (וְהֵפַרְתָּ֣ה). The root עבד appears 3 times in this verse. 16 unique roots are used. Frequent roots: "and·you·shall·say" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "I·will·be" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'Your·servant', dividing the verse into phrases of 15 and 5 words.
Rashi
Your father's servant, and I, from of old. Like 'and I was your father's servant from of old'—and it is a transposed verse.
Radak
“Your servant am I; O king, I shall be.” From today onward I shall be your servant, just as I was your father's servant of old; and now I will be your servant. The vav in “and I” [וַאֲנִי] is extra, like the vav in “and Abraham lifted up his eyes” [Genesis 22:4], and elsewhere; and this is the way of the [Hebrew] language in many places, and likewise the way of the Arabic language in speech.
Metzudat David
"I will be your servant, O king." This means: From today onward, I will be your servant, just as you were the servant of your father from then on, and likewise, now I will be your servant.
"And you shall frustrate for me." This means: When you return to the city and speak to Absalom in these words, it will be of great benefit to me, for then you will be able to frustrate Ahithophel's counsel for my good, for he will trust in you on the basis of these words, and you too will be among his counselors.
Metzudat Zion
Both 'I' and 'I'. The vavs are added to both.
Malbim
The Questions: This verse is exceedingly difficult, and the commentators have not elucidated it with a clear explanation free from extraneous ideas and forced interpretations.
"And you shall say to Absalom, 'Your servant am I, and I...'" We have already written that the cause of Absalom's rebellion was that he feared his father would anoint Solomon as king during his lifetime. However, if his intention had been to kill his father, or if he merely desired that his father anoint him during his lifetime so that he might sit in honor—as many kings did, anointing their sons in their old age—the commentators were perplexed. The Mahari (Aboab) wrote that Absalom did not intend to kill his father. Therefore, David was angry that he was killed, for he knew that Absalom did not hate him nor seek his harm; he only desired that the kingship not be given to another of his sons. Only Ahithophel was an enemy of David and sought to kill him (as stated in chapter 17; see there). Therefore, Absalom did not agree to this counsel.
The truth is that Absalom himself did not have a fixed resolution regarding this particular point, for the ultimate goal of his endeavor was to reign in any case, whether by goodwill or by force. If his father had anointed him willingly, there is no doubt he would not have rebelled, defied, or conspired, but would have honored him as a father and a king, just as Solomon honored him after sitting on the throne of kingship. Only now, since necessity compelled him to rebel and seize the kingdom by force, two paths lay before him: First, if he were to defeat him and compel him to agree to his kingship, he would leave him in his home and status for the rest of his life, while he himself would be the reigning and ruling king during his father's lifetime. In this way, he would not incur the disgrace of having murdered his father. Second, he would not leave him alive, fearing that his father might return and rebel against him when he found an opportunity. Since he had not been anointed willingly, he would constantly guard against his father's enmity. Absalom hesitated between these two options. Certainly, he desired not to kill his father, yet if he saw that the kingdom would not be secure in his hands except in this manner, he would kill him without pity. Thus, the matter depended on the counsel of his advisors.
David knew that Ahithophel would certainly strive to lead him according to the second path, since his rebellion stemmed from hatred and enmity he held against David due to the incident with Bathsheba, his granddaughter (as mentioned above, II Samuel 11:3). Furthermore, Ahithophel feared that if the son reconciled with his father, he would repay Ahithophel in full. Therefore, it was part of David's wisdom that he sent Hushai the Archite, who would also be among Absalom's advisors, but he would approach him in a different manner—not as an enemy and avenger of David, but as one who loves both David and Absalom together. He would say to him that although he has not changed his love for David, his friend, he will nonetheless support Absalom, seeing that justice is on his side, and that it is fitting and good for both of them, and for the benefit of all Israel, that David relinquish his kingship to Absalom willingly, and that he sit in his old age in rest and tranquility, for his strength has already failed to judge and lead this great people, and there is no one among his sons better suited for kingship than Absalom, especially since this is the consensus of all the people. A king has no power to anoint one of his sons who is neither the firstborn nor pleasing to the people. By this, he would incline Absalom's heart to this side, so that he would not think to kill his father and destroy him, but rather to compel him, as a father desires his son, to give him the kingship in peace and equity.
This is what is written: "And you shall say to Absalom, 'Your servant am I, and I...'" You shall say to him that you are his servant and desire his kingship, yet I will also be the servant of your father, for I will strive that your father also agree to this, after you have defeated him and he is compelled to it, and he will sit in his honor, and I will serve him as well. And he added, "And I, from then until now," meaning that I have not changed my mind from then, for so I thought then and so I think now, that I will be a servant to both you and your father. For from then I saw and advised that he should relinquish his kingship to you. And he added, "And I am your servant," meaning that nevertheless, do not think that I have come to you only on the condition that I be your servant and your father's servant, and that if I fail to persuade your father to relinquish the kingship to you willingly, I will return to my father. No, for in any case, I am your servant alone, after you have been chosen by all Israel and have nullified the counsel of Ahithophel. Since all of Ahithophel's counsels revolve around the second path—that Absalom kill David—if you lead him on the first path, that he reconcile with me and reign with my consent, you will thereby nullify all his counsels, as indeed happened. By this, David foresaw the end of the matter from its beginning, and this was under Divine providence. Immediately when the fool sought the counsel of Ahithophel, behold, Hushai the Archite met him, the agent of providence, and the counsel of the Lord was with him throughout.
And have you not there with you Zadok and Abiathar the priests? therefore it shall be, that what thing soever you shall hear out of the king’s house, you shall tell it to Zadok and Abiathar the priests.
verse value 5038
Insights
Verse structure: 16 words, 73 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "there" (שָׁ֔ם, 2 letters) and the longest is "and·to·Abiathar" (וּלְאֶבְיָתָ֖ר, 7 letters). Words sharing gematria 130: with, the·priests, the·priests. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·have·not" (וַהֲל֤וֹא), "every·matter" (כׇּל־הַדָּבָר֙), "you·hear" (תִּשְׁמַע֙). The root צדוק appears 2 times in this verse. 13 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel); "and·it·shall·be" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·priests', dividing the verse into phrases of 6 and 10 words.
Malbim
And surely, "with you" implies: "Let not you be alone in this, to steal the heart of Absalom," for even the priests of the Lord will speak with him with a double heart, deceptively; and likewise, through them and through their sons, He will make me know every matter. Now, according to this, after the text related how Absalom completed the rebellion according to its plan, it also relates the wisdom of David and the goodness of his counsel at this moment. For under these circumstances, it turned out for the better, whether in that he fled from the land—yet even so, it became known to him who was with him; thereby he also aroused compassion in the hearts of many, who wept and mourned in his distress and came to his aid; or in that he returned the Ark of the Lord to the city, which was also part of the good counsel, lest anger and hatred increase, because he had taken their strength captive to lead it into the wilderness; or in that he prepared advisors and spies in the house of Absalom to thwart his thoughts; or in that he paved a way for salvation on the side that Absalom would prevail, so that he would show him mercy and not kill him. And as our Sages of blessed memory said: "A Psalm of David, a lamentation for David" was required; it is like a parable of a man, etc.; it states plainly: "a son has compassion on a father," etc.
Behold, they have there with them their two sons, Ahimaaz Zadok’s son, and Jonathan Abiathar’s son; and by them you shall send to me every thing that you shall hear.’
verse value 5090
Insights
Verse structure: 14 words, 66 letters. The shortest word is "with" (עִמָּם֙, 3 letters) and the longest is "and·Jonathan" (וִיהוֹנָתָ֖ן, 7 letters). 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "behold·there" (הִנֵּה־שָׁ֤ם), "their·young·ones" (בְנֵיהֶ֔ם), "to·Abiathar" (לְאֶבְיָתָ֑ר). 14 unique roots are used. Frequent roots: "that" (root אשר, 188x in II Samuel); "every·thing" (root דבר, 107x in II Samuel); "with" (root עם, 90x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Abiathar', dividing the verse into phrases of 8 and 6 words. Full calculation: הִנֵּה־שָׁ֤ם [behold·there] (400) + עִמָּם֙ [with] (150) + שְׁנֵ֣י [two·of] (360) + בְנֵיהֶ֔ם [their·young·ones] (107) + אֲחִימַ֣עַץ [Ahimaaz] (219) + לְצָד֔וֹק [to·Zadok] (230) + וִיהוֹנָתָ֖ן [and·Jonathan] (527) + לְאֶבְיָתָ֑ר [to·Abiathar] (643) + וּשְׁלַחְתֶּ֤ם [and·you·shall·send] (784) + בְּיָדָם֙ [in·their·hand] (56) + אֵלַ֔י [to·me] (41) + כׇּל־דָּבָ֖ר [every·thing] (256) + אֲשֶׁ֥ר [that] (501) + תִּשְׁמָֽעוּ [you·hear] (816) = 5090.
So Hushai David’s friend came into the city; and Absalom was at the point of coming into Jerusalem.
verse value 1907
Insights
Verse structure: 8 words, 35 letters. The shortest word is "friend·of" (רֵעֶ֥ה, 3 letters) and the longest is "and·Absalom" (וְאַ֨בְשָׁל֔וֹם, 7 letters). Words sharing gematria 19: and·came, was·coming. The root בוא appears 2 times in this verse. 6 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·came" (root בוא, 131x in II Samuel); "the·city" (root עיר, 35x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·city', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיָּבֹ֥א [and·came] (19) + חוּשַׁ֛י [Hushai] (324) + רֵעֶ֥ה [friend·of] (275) + דָוִ֖ד [David] (14) + הָעִ֑יר [the·city] (285) + וְאַ֨בְשָׁל֔וֹם [and·Absalom] (385) + יָב֖וֹא [was·coming] (19) + יְרֽוּשָׁלִָֽם [Jerusalem] (586) = 1907.
Rashi
To enter Yerushalayim. He set his heart to come to Yerushalayim.
Radak
“The friend of David.” Its Targum is “the companion of David,” meaning his beloved and friend, who was always with him and was his counselor. And so it is stated in Chronicles, in the account of David's officers: “Hushai the Archite, the king's friend.”
“He shall come to Jerusalem.” When Hushai the Archite came, at that very moment Absalom was entering Jerusalem.
Metzudat David
He came to Jerusalem. At the time that Hushai came, he also came:
Metzudat Zion
Companion. Friend, and because he sat with him constantly, he called him companion.
Rashi
Ralbag
Metzudat David
Metzudat Zion
Malbim