Ziba meets the king with provisions and a slander that wins his master's estate; Shimei of the house of Saul curses and casts stones — 'Let him alone, for Hashem has bidden him'; and Ahithophel counsels Absalom in Jerusalem.
Tap any Hebrew word to reveal its root, value, and meanings.
And when David was a little past the top, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and a hundred clusters of raisins, and a hundred of summer fruits, and a bottle of wine.
verse value 5291
Insights
Verse structure: 21 words, 90 letters. Verse gematria: 5291 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "passed" (עָבַ֤ר, 3 letters) and the longest is "Mephibosheth" (מְפִיבֹ֖שֶׁת, 6 letters). Words sharing gematria 52: and·hundred, and·hundred. 9 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "little" (מְעַט֙), "from·the·head" (מֵֽהָרֹ֔אשׁ), "and·couple" (וְצֶ֨מֶד). The root מאה appears 3 times in this verse. 18 unique roots are used. Frequent roots: "and·David" (root דוד, 250x in II Samuel); "and·upon·them" (root על, 121x in II Samuel); "passed" (root עבר, 50x in II Samuel). First appearance of the root חבש ("saddled") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·meet·him', dividing the verse into phrases of 9 and 12 words.
Rashi
And a hundred [cakes of] summer fruit. (Targum:) And a hundred portions of fig-cake.
Radak
“Two hundred loaves of bread.” So did Jonathan translate the verse: “Two hundred cakes of bread, and a hundred clusters of dried grapes [raisins], and a hundred portions of pressed-fig cake, and a jug of wine.” And he explained, “a hundred portions of pressed-fig cake” [to mean] a hundred litras of dried figs. They are called “devela” because many figs are pressed together and made into something like a loaf of bread, and it is called “develat te'enim” [fig-cake].
Ralbag
And a hundred [cakes of] summer fruit. That is to say, of the fruits dried in the summer.
Metzudat David
From the top. Of the Mount of Olives:
Metzudat Zion
And a pair. A couple, because they go attached and joined together, and it is from (Numbers 19:15): a covering closely bound.
Saddled. Girt with a saddle to ride upon them, as (Genesis 22:3): and he saddled his donkey.
A hundred raisin-cakes. A hundred clusters of dried grapes.
And a hundred summer fruits. A hundred litras of dried figs.
And a skin. And a wineskin.
And the king said to Ziba: ‘What do you mean by these?’ And Ziba said: ‘The asses are for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as are faint in the wilderness may drink.’
verse value 4586
Insights
Verse structure: 19 words, 96 letters. The shortest word is "to·you" (לָּ֑ךְ, 2 letters) and the longest is "for·house·of·the·king" (לְבֵית־הַמֶּ֜לֶךְ, 8 letters). Words sharing gematria 257: and·said, and·said. 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "what?·these" (מָה־אֵ֣לֶּה), "for·house·of·the·king" (לְבֵית־הַמֶּ֜לֶךְ), "to·mount·and·ride" (לִרְכֹּ֗ב). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "for·house·of·the·king" (root בית, 97x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 5 and 14 words.
Radak
“To the king's house, to ride.” [Meaning] for the king's wives; for he did not leave behind any of his wives except ten concubines to guard the house. And they did not take with them, upon their departure, any mount for the women to ride, for they left in haste, as it says, “Arise, and let us flee,” and it says, “hurry to go.”
“And to fight [ketiv]; and the summer fruit.” So is it written with a lamed, but it is not read [that way — it is read “and the bread”]. We have already stated our opinion on these words and their like [elsewhere]. The written lamed has no purpose in usage, and it is like the lamed in “they killed Abner,” and “the third, to Absalom,” and “five cubits,” and their like. And it says “and the summer fruit,” which includes the raisins as well, for all dried fruits are summer fruits.
Metzudat David
"What are these to you?" He meant to say: "Why have you brought all these?"
To the king’s house. To his wives and children:
The weary. From the toil of the journey:
And the king said: ‘And where is your master’s son?’ And Ziba said to the king: ‘Behold, he abides at Jerusalem; for he said: To-day will the house of Israel restore me the kingdom of my father.’
verse value 4566
Insights
Verse structure: 20 words, 84 letters. Notable word values: "my·father" (אָבִֽי) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "son·of·your·master" (בֶּן־אֲדֹנֶ֑יךָ, 7 letters). Words sharing gematria 257: and·said, and·said. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·where?" (וְאַיֵּ֖ה), "will·restore" (יָשִׁ֤יבוּ), "kingdom" (מַמְלְכ֥וּת). The root אמר appears 3 times in this verse. 17 unique roots are used. Frequent roots: "and·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 'son·of·your·master', dividing the verse into phrases of 4 and 16 words.
Metzudat David
This day, they will restore to me. Upon seeing many disturbances among the king's sons, the brother killed his brother and rose against his father, which was not so among Saul's sons:
Malbim
The questions: How did David believe Ziba's words, and did it not occur to him that his tongue was like a sharpened razor, working deceit?
"And where is your master's son?" — it is clear that the reason no man from all the wealthy of Jerusalem was found to bring to the king a gift, a horse to ride upon, and provisions for the journey, only Ziba the servant, is that those fleeing hastened to flee, and those remaining in the city were afraid to reveal that they were lovers of David and supporters of his hand. Only this servant, who was informing against his master, calculated to bring down his master in any case: before David, he declared that he was the one providing all this; and before Absalom, he could have said that his master sent him and commanded him to bring the donkeys and the bread. David, who initially thought that Ziba had brought this by the command of his master, wondered how he did not fear to remain in Jerusalem, after having sent such provisions, for when Absalom learned of this, he would put him to death. Ziba answered that he had brought this on his own initiative, and Mephibosheth is sitting in Jerusalem — meaning he went neither to greet Absalom nor to flee with David, for he thought that after Absalom killed his father, Israel would execute him as a rebellious and stubborn son, and the kingdom would return to the House of Saul. Now, David should not have accepted the words of the servant, and he was punished immediately when Shimei went out to curse him.
Then said the king to Ziba: ‘Behold, your is all that pertains to Mephibosheth.’ And Ziba said: ‘I prostrate myself; let me find favour in your sight, my lord, O king.’
verse value 4009
Insights
Verse structure: 15 words, 67 letters. The shortest word is "to·you" (לְךָ֔, 2 letters) and the longest is "I·prostrate·myself" (הִֽשְׁתַּחֲוֵ֔יתִי, 8 letters). Words sharing gematria 257: and·said, and·said. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Ziba" (לְצִבָ֔א), "I·prostrate·myself" (הִֽשְׁתַּחֲוֵ֔יתִי), "let·me·find·favor" (אֶמְצָא־חֵ֥ן). The root אמר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Mephibosheth', dividing the verse into phrases of 8 and 7 words.
And when king David came to Bahurim, behold, there came out thence a man of the family of the house of Saul, whose name was Shimei, the son of Gera; he came out, and kept on cursing as he came.
verse value 4381
Insights
Verse structure: 16 words, 70 letters. Verse gematria: 4381 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·he·shall·come" (וּבָ֛א, 3 letters) and the longest is "until·Bahurim" (עַד־בַּחוּרִ֑ים, 8 letters). Words sharing gematria 107: going·forth, going·out. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "until·Bahurim" (עַד־בַּחוּרִ֑ים), "from·clan·of" (מִמִּשְׁפַּ֣חַת), "going·out" (יָצ֖וֹא). The root יצא appears 3 times in this verse. 12 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "king" (root מלך, 242x in II Samuel); "man" (root איש, 140x in II Samuel). First appearance of the root שמעי ("Shimei") in II Samuel. The etnachta (major mid-verse pause) falls on 'until·Bahurim', dividing the verse into phrases of 4 and 12 words.
Radak
“Bahurim.” A city among the [cities of the] descendants of Benjamin, and it is called in Chronicles Alemeth; and so did Jonathan render it, “Alemeth.” Alemeth and Bahurim are one and the same.
Metzudat David
To Bahurim. Near the city of Bahurim:
Metzudat Zion
And cursing. A matter of disgraceful and shameful words, and so (I Samuel 3:13): for his sons brought a curse upon themselves.
Malbim
And he came, etc., and behold, from there a man went out: "Behold" signifies that he saw that the sun of his success had set, for until [he reached] Bahurim, no one had gone out to greet him or to comfort him; until he came to Bahurim, from there a man went out. This was the first time, but not to comfort him, rather to curse him. And behold, he had not yet arrived at Bahurim (and therefore it says "u-va" ["and he came"] rather than "va-yavo" ["and he came"], for I have already explained in the general rules of language that there is a difference between the converted future tense, which becomes a perfect past tense through the conjunction vav, and when it comes with the vav as a true past tense, which is an imperfect past tense, meaning that he was prepared to come, walking and coming there). And the man went out to meet him, and immediately upon his exit from the city, he began to curse him.
And he cast stones at David, and at all the servants of king David; and all the people and all the mighty men were on his right hand and on his left.
verse value 2444
Insights
Verse structure: 10 words, 60 letters. Verse gematria: 2444 is divisible by 26, the value of the divine name Hashem. The shortest word is "David" (דָּוִ֑ד, 3 letters) and the longest is "and·all·servants·of" (וְאֶת־כׇּל־עַבְדֵ֖י, 9 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·all·servants·of" (וְאֶת־כׇּל־עַבְדֵ֖י), "right" (מִימִינ֖וֹ), "and·from·his·left" (וּמִשְּׂמֹאלֽוֹ). The root דוד appears 2 times in this verse. 9 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "king" (root מלך, 242x in II Samuel); "and·all·servants·of" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיְסַקֵּ֤ל [and·he·stoned] (206) + בָּֽאֲבָנִים֙ [stone] (105) + אֶת־דָּוִ֔ד [David] (415) + וְאֶת־כׇּל־עַבְדֵ֖י [and·all·servants·of] (543) + הַמֶּ֣לֶךְ [king] (95) + דָּוִ֑ד [David] (14) + וְכׇל־הָעָם֙ [and·all·the·people] (171) + וְכׇל־הַגִּבֹּרִ֔ים [and·all·the·mighty·men] (316) + מִימִינ֖וֹ [right] (156) + וּמִשְּׂמֹאלֽוֹ [and·from·his·left] (423) = 2444.
Radak
"And he pelted [him] with stones." He threw stones, like the Kal form [of the verb], similar to "and you shall stone him with stones," and it [the Piel] is not the reverse of the Kal, as Rabbi Yonah wrote, for the interpretation of "clear it of stone" is: "clear the highway with its stones" that you should cast them there because of the mud, and the mud is an obstacle on the roads. And this is what it says: "Remove the stumbling block from the way of My people." And the mem in "me'even" (from stone) is in place of a bet, like "mi-Sinai ba" (He came from Sinai); or perhaps the mem is according to its literal meaning, and the interpretation would be: clear the highway of large stones.
“From His right hand and from His left hand.” All the people and the mighty men who were at David’s right hand and at his left hand, he would pelt them with stones.
Metzudat David
And he stoned. He threw stones at David, etc.:
Malbim
And after he had drawn near to them, he began to pelt them with stones:
And thus said Shimei when he cursed: ‘Begone, begone, you man of blood, and base fellow;
verse value 1916
Insights
Verse structure: 9 words, 37 letters. The shortest word is "go·out" (צֵ֥א, 2 letters) and the longest is "and·thus·he·said" (וְכֹה־אָמַ֥ר, 6 letters). Words sharing gematria 91: go·out, go·out. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·thus·he·said" (וְכֹה־אָמַ֥ר), "as·he·cursed" (בְּקַֽלְל֑וֹ), "worthlessness" (הַבְּלִיָּֽעַל). The root יצא appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·thus·he·said" (root אמר, 334x in II Samuel); "man" (root איש, 140x in II Samuel); "go·out" (root יצא, 44x in II Samuel). First appearance of the root בליעל ("worthlessness") in II Samuel. The etnachta (major mid-verse pause) falls on 'as·he·cursed', dividing the verse into phrases of 3 and 6 words. Full calculation: וְכֹה־אָמַ֥ר [and·thus·he·said] (272) + שִׁמְעִ֖י [Shimei] (420) + בְּקַֽלְל֑וֹ [as·he·cursed] (168) + צֵ֥א [go·out] (91) + צֵ֛א [go·out] (91) + אִ֥ישׁ [man] (311) + הַדָּמִ֖ים [blood] (99) + וְאִ֥ישׁ [and·man·of] (317) + הַבְּלִיָּֽעַל [worthlessness] (147) = 1916.
Radak
"A man of blood." Targum Yonatan [renders]: "a man who is liable to be killed." And one may say that he suspected him of the blood of Ish-bosheth and of the blood of Abner, and this is what he said to him: "The LORD has brought back upon you all the blood of the house of Saul, in whose stead you have reigned," meaning that you killed his household and reigned in his stead. And the Targum renders "all the blood of the house of Saul" as "all the debts of the house of Saul."
Ralbag
A man of blood and a man of Belial. It is possible that he called him a man of blood because he shed much blood, and called him a man of Belial because of Bathsheba, Uriah the Hittite's wife.
Metzudat David
Go away. Meaning: go away from your kingdom, you man of blood, as though saying: behold by your counsel Abner and Ish-bosheth were slain:
Malbim
"A man of blood" alludes to the killing of Abner, Ish-bosheth, and Uriah; and in what is written "a man of Belial," it alludes to the incident of Bathsheba.
Hashem has returned upon you all the blood of the house of Saul, in whose stead you have reigned; and Hashem has delivered the kingdom into the hand of Absalom your son; and, behold, you are taken in your own mischief, because you are a man of blood.’
verse value 6211
Insights
Verse structure: 21 words, 84 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "all" (כֹּ֣ל, 2 letters) and the longest is "the·king" (אֶת־הַמְּלוּכָ֔ה, 8 letters). Words sharing gematria 26: Hashem, Hashem. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "blood" (דְּמֵ֣י), "you·reigned" (מָלַ֙כְתָּ֙), "the·king" (אֶת־הַמְּלוּכָ֔ה). The root יהוה appears 2 times in this verse. 18 unique roots are used. Frequent roots: "you·reigned" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel); "Hashem" (root יהוה, 151x in II Samuel). The etnachta (major mid-verse pause) falls on 'your·son', dividing the verse into phrases of 15 and 6 words.
Metzudat David
"He repaid." The Lord has returned upon you the recompense for the sin of the blood of the house of Saul, for by your counsel was Ish-bosheth, his son, killed, so that you might reign in his stead.
"And behold, in your wickedness." Behold, you are in the evil that is fitting for your deeds.
Malbim
"He has turned back [upon you]" — meaning to say: Just as the house of Saul was a house of blood, in that he and his seed were slain, so the Lord has returned this upon you alone, for you are worse than him in three matters: (1) "And the Lord gave the kingdom," meaning that this [kingdom] came by the hand of the Lord, unlike the kingdom of Saul, which you seized by force; (2) "That it is in the hand of Absalom your son," resulting in the destruction of your eyes and the grief of your soul, for he raised up evil against you from within your own house; (3) "And behold, in your evil," for Saul did not see his evil during his lifetime, whereas you see the evil coming upon you during your lifetime. And this is because you are a man of blood. This is the explanation of the Maharia.
Then said Abishai the son of Zeruiah to the king: ‘Why should this dead dog curse my lord the king? let me go over, I pray you, and take off his head.’
verse value 3913
Insights
Verse structure: 14 words, 69 letters. Verse gematria: 3913 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "why" (לָ֣מָּה, 3 letters) and the longest is "son·of·Zeruiah" (בֶּן־צְרוּיָה֙, 7 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "dog" (הַכֶּ֤לֶב), "my·lord" (אֶת־אֲדֹנִ֖י), "let·me·pass·now" (אֶעְבְּרָה־נָּ֖א). 14 unique roots are used. Frequent roots: "and·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 'king', dividing the verse into phrases of 11 and 3 words. Full calculation: וַיֹּ֨אמֶר [and·said] (257) + אֲבִישַׁ֤י [Abishai] (323) + בֶּן־צְרוּיָה֙ [son·of·Zeruiah] (363) + אֶל־הַמֶּ֔לֶךְ [to·the·king] (126) + לָ֣מָּה [why] (75) + יְקַלֵּ֞ל [curses] (170) + הַכֶּ֤לֶב [dog] (57) + הַמֵּת֙ [that·dies] (445) + הַזֶּ֔ה [this] (17) + אֶת־אֲדֹנִ֖י [my·lord] (466) + הַמֶּ֑לֶךְ [king] (95) + אֶעְבְּרָה־נָּ֖א [let·me·pass·now] (329) + וְאָסִ֥ירָה [and·let·me·take·off] (282) + אֶת־רֹאשֽׁוֹ [head] (908) = 3913.
Metzudat David
Why should he curse. As though saying: and did you kill Saul and his sons:
And the king said: ‘What have I to do with you, you sons of Zeruiah? So let him curse, because Hashem has said to him: Curse David; who then shall say: Wherefore have you done so?’
verse value 3351
Insights
Verse structure: 21 words, 72 letters. Notable word values: "and·for" ((וכי)) = 36, double chai. The shortest word is "for" ((כי), 2 letters) and the longest is "and·said" (וַיֹּ֣אמֶר, 5 letters). Words sharing gematria 36: and·for, to·him. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Zeruiah" (צְרֻיָ֑ה). The root אמר appears 3 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "king" (root מלך, 242x in II Samuel). The etnachta (major mid-verse pause) falls on 'Zeruiah', dividing the verse into phrases of 6 and 15 words.
Rashi
So may he curse. Thus he curses.
The Lord said to him. Is it possible that a person like him, who is the head of the Sanhedrin, should curse the king if not the Holy One Blessed Be He told him?
Radak
"כי יקלל" [When/because he curses]. Thus it is written [ketiv], and the qere is "כה" [so], and the two are close in meaning.
And the Lord. It is written with a vav, but read without a vav.
"The LORD said to him." As if He said to him, "Curse David," for He desired this harassment of mine; or its interpretation: he aroused his spirit to disgrace me, as punishment for my sin.
Ralbag
For the Lord has said to him, Curse David. He said this to indicate that perhaps from God this punishment came to David, and for this it is not fitting that they make an effort to prevent it, for God is master of all that He desires, and whoever makes an effort to oppose His thought will be straightened against them, as the brothers of Joseph did to Joseph to escape the matter of his dreams, and this was the cause that the dream matters came to pass.
Metzudat David
"What have I to do with you?" This means: What is the enmity and hatred between us? What have you done to me, and what have I done to you? And why, therefore, should you do things that I do not desire?
Thus he shall curse. Is it not so that whoever curses, thus it is, for the Lord said to him, "Curse," and he stirred his spirit to this, and who can say to Shimei, "Why have you done so?" Is he not the agent of the Omnipresent?
Malbim
(10-11) The questions: Why did he repeat his words, since the Lord had told him to curse? And what is the meaning of "Behold, my son," etc., even though he is the Benjaminite? This indicates that he is cursing on his own initiative. How, then, could he conclude his statement with "Leave him alone, and let him curse," since it was the Lord who had told him to do so? And what is the meaning of "Perhaps the Lord will see," etc.? Was not his soul already sated with evils, sufficient and more than enough, in that he had raised up evil against him from within his own house? How could it be that because of this curse, the Lord would look favorably upon his affairs?
"What have I to do with you?" He replied to him: "In any case, if he curses of his own accord, what harm can it do to me or to you? And the Qere reads, 'Thus he shall curse,' meaning that he may curse further, as he desires. For one who insults with a disgrace that is clearly false, this is not considered dishonorable, for who does not know that David did not kill Abner nor Ish-bosheth, and did not seize Saul's kingdom by force? And if the Lord told him, 'Curse,' who can say, 'Why did you do so?'"
And David said to Abishai, and to all his servants: ‘Behold, my son, who came forth of my body, seeks my life; how much more this Benjamite now? let him alone, and let him curse; for Hashem has bidden him.
verse value 4354
Insights
Verse structure: 19 words, 89 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "and·to·all·his·servants" (וְאֶל־כׇּל־עֲבָדָ֔יו, 10 letters). 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·to·all·his·servants" (וְאֶל־כׇּל־עֲבָדָ֔יו), "from·my·bowels" (מִמֵּעַ֖י), "and·also" (וְאַ֨ף). The root אמר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "to·Abishai" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'soul', dividing the verse into phrases of 10 and 9 words.
Metzudat David
“Behold, my son, etc.” This means: Is it not according to nature that a son shows compassion for his father? And you see that he is seeking my life. From this it is apparent that the Hand of the Lord has done this.
“And even now.” All the more so now that I am fleeing and in distress, and Shimei is one of the Benjaminites, who are enemies to me, and they are even more prepared to carry out the decree of Heaven against me, seeing that my fate is difficult, being pursued by a son of my own flesh. Therefore, leave him be, for the Lord said to him:
Malbim
And David said, "He added to strengthen his argument that the Lord said to him, 'Curse!'" The meaning is that the Lord placed this very thought in his heart. And lest one ask concerning this: "Will the Lord not nullify free choice? And how did He incite Shimei to this foolishness?" He answered: "Do you not see that my son, who came forth from my womb, seeks my life? In this, the Lord altered nature, for the natural inclination of a son is to love his father, not to seek to kill him. Behold, you have seen that the Lord has wondrously acted in my punishments, to the extent that not only did He suspend free choice, but He did something contrary to nature. And although it would have been easy for Him to incline Shimei's heart toward cursing, which is close to his natural disposition—first, due to the time, for which reason He said, 'Now,' since I am in any case pursued and hated; second, due to his person, for he is a son of the house of Saul, who are my enemies; third, because he does not come to matters of life and death, so just leave him alone and let him curse—if so, the Lord has not done anything wondrous here against his nature and free choice. Yet He placed this very thought in his heart, that he was inclined to hatred in any case, and therefore, leave him alone and let him curse, for the Lord said to him:"
It may be that Hashem will look on mine eye, and that Hashem will requite me good for his cursing of me this day.’
verse value 2432
Insights
Verse structure: 13 words, 52 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "to·me" (לִי֙, 2 letters) and the longest is "in·my·eye" (בְּעֵינִ֑י, 5 letters). Words sharing gematria 26: Hashem, Hashem. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·will·repay" (וְהֵשִׁ֨יב), "his·curse" (קִלְלָת֖וֹ). The root יהוה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 151x in II Samuel); "day" (root יום, 78x in II Samuel); "and·will·repay" (root שוב, 52x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·my·eye', dividing the verse into phrases of 5 and 8 words.
Rashi
May the Lord see in my eyes. The tears of my eyes.
Radak
"Perhaps the LORD will look upon my eye." Like [the phrase] "in my matter" that I am involved in; and so too in the words of our Rabbis of blessed memory: "according to the nature of each blessing," like [the word] "of the matter/type." And the Targum renders it: "the tear of my eye." And the ketiv is "בעוני," meaning "in my affliction."
"Under my curse." It is written with a yod and read with a vav, and the meaning is the same, for the pronoun suffix attaches equally to the agent and to the one acted upon; so too in "the house of My prayer" and "I heard your prayer."
Ralbag
Perhaps the LORD will look upon my eye. That is to say, perhaps God will take heed for the sake of my eyes, and the intention is because of what my eyes see of these humiliations that I endure for God's honor. And even though I have the ability to avenge myself against Shimei, because of this good trait I am enduring these reproaches; perhaps God will return to me good in place of his curse with which he cursed me this day.
Metzudat David
“In my eye.” With the tear of my eye, which flows because of the disgrace of man:
“And He will repay.” On account of this insult, may the Lord repay me with good in place of the curse.
Metzudat Zion
Perhaps. Oh that, as (Isaiah 37:4): oh that He would hear.
Malbim
Perhaps the LORD will look upon my eye, he adds further, that the definite punishment from the Lord in reproof for a prior sin does not allow one to expect to attain from it good and kindness, for it is sufficient for him that it contains his transgression and ends his iniquity. But if, along with the definite evil, another evil comes upon him, greater than what was due, this can be included among the afflictions of love, for which he can hope for good and righteousness. And thus, regarding Absalom's pursuit of him, which the prophet had designated for him as punishment for his sin, as it is stated, "Behold, I will bring upon you evil from your own house," he did not hope for future good from it. But regarding the insult that Shimei did to him, which came to him in addition to the prophet's designation, he could hope to the Lord that it was for his good in the future. And this is what is written, "Perhaps it will be for my good," and it came about because the LORD would look upon my eye and caused this disgrace for me, in order that He might return good for his curse on this day. That is to say, on this day, when my sin has already been atoned for through the punishment of the evil that arose against me from my house, and Shimei's curse is additional affliction beyond the prophet's designation, perhaps it will be considered as afflictions of love, as it is stated, "Those who are insulted and do not insult in return," etc., "they do so out of love," etc. Regarding them it is said, "But to those who love Him, like the sunrise in its strength."
So David and his men went by the way; and Shimei went along on the hill-side over against him, and cursed as he went, and threw stones at him, and cast dust.
verse value 3910
Insights
Verse structure: 16 words, 70 letters. The shortest word is "David" (דָּוִ֛ד, 3 letters) and the longest is "and·his·men" (וַאֲנָשָׁ֖יו, 6 letters). Words sharing gematria 546: to·his·opposite, to·his·opposite. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·he·threw" (וְעִפַּ֖ר), "in·the·dust" (בֶּעָפָֽר). The root הלך appears 3 times in this verse. 12 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·his·men" (root איש, 140x in II Samuel); "and·went" (root הלך, 96x in II Samuel). First appearance of the root עפר ("and·he·threw") in II Samuel. The etnachta (major mid-verse pause) falls on 'in·the·way', dividing the verse into phrases of 4 and 12 words.
Radak
"With stones opposite him." For the stones and dust did not reach him, since he was distant from him; rather, he would pelt him with stones from directly opposite.
"And dust upon dust." The doubling serves to strengthen the matter, for it would have sufficed to say either "and dust" alone, or "he cast dust"; similar to this are "mekarker kir" (tearing down a wall) and "va-tashresh shorasheha" (it sent out its roots).
Metzudat Zion
At his side. At his side and flank, as (Exodus 27:26): the side of the tabernacle.
Opposite him. Before him.
And dust. He threw dust, and for additional explanation he said 'with dust', and so (Psalms 80:10): and its roots were set.
Malbim
Therefore, "And David went on his way" — he did not deviate from the path. Even though Shimei was throwing stones at him, he did not hide his face from the disgrace and the spitting, for he accepted this with love.
And the king, and all the people that were with him, came weary; and he refreshed himself there.
verse value 2189
Insights
Verse structure: 7 words, 32 letters. The shortest word is "there" (שָֽׁם, 2 letters) and the longest is "and·all·the·people" (וְכׇל־הָעָ֥ם, 6 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "weary" (עֲיֵפִ֑ים), "and·was·taken·breath" (וַיִּנָּפֵ֖שׁ). 7 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "that·with·him" (root אשר, 188x in II Samuel); "and·came" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'weary', dividing the verse into phrases of 5 and 2 words. Full calculation: וַיָּבֹ֥א [and·came] (19) + הַמֶּ֛לֶךְ [king] (95) + וְכׇל־הָעָ֥ם [and·all·the·people] (171) + אֲשֶׁר־אִתּ֖וֹ [that·with·him] (908) + עֲיֵפִ֑ים [weary] (210) + וַיִּנָּפֵ֖שׁ [and·was·taken·breath] (446) + שָֽׁם [there] (340) = 2189.
Rashi
And he rested there. In Bahurim.
Radak
"And he rested there." In Bahurim, as it stated above: "And King David came to Bahurim."
Metzudat David
And the king came. To Bahurim mentioned above:
Metzudat Zion
And he refreshed. A matter of rest and refreshing that restores the soul, as (Exodus 31:17): he rested and was refreshed.
And it came to pass, when Hushai the Archite, David’s friend, was come to Absalom, that Hushai said to Absalom: ‘Long live the king, long live the king.’
verse value 3051
Insights
Verse structure: 14 words, 64 letters. The shortest word is "friend·of" (רֵעֶ֥ה, 3 letters) and the longest is "to·Absalom" (אֶל־אַבְשָׁל֑וֹם, 8 letters). Words sharing gematria 410: to·Absalom, to. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "when·he·came" (כַּאֲשֶׁר־בָּ֞א). The root חושי appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "king" (root מלך, 242x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Absalom', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיְהִ֗י [and·it·was] (31) + כַּאֲשֶׁר־בָּ֞א [when·he·came] (524) + חוּשַׁ֧י [Hushai] (324) + הָאַרְכִּ֛י [Archite] (236) + רֵעֶ֥ה [friend·of] (275) + דָוִ֖ד [David] (14) + אֶל־אַבְשָׁל֑וֹם [to·Absalom] (410) + וַיֹּ֤אמֶר [and·said] (257) + חוּשַׁי֙ [Hushai] (324) + אֶל־אַבְשָׁל֔וֹם [to] (410) + יְחִ֥י [let·him·live] (28) + הַמֶּ֖לֶךְ [king] (95) + יְחִ֥י [let·him·live] (28) + הַמֶּֽלֶךְ [king] (95) = 3051.
And Absalom said to Hushai: ‘Is this your kindness to your friend? why went you not with your friend?’
verse value 3038
Insights
Verse structure: 9 words, 42 letters. The shortest word is "this" (זֶ֥ה, 2 letters) and the longest is "Absalom" (אַבְשָׁלוֹם֙, 6 letters). Words sharing gematria 691: with·your·friend, with·your·friend. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Hushai" (אֶל־חוּשַׁ֔י), "your·mercy" (חַסְדְּךָ֖). 8 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "not·you·went" (root הלך, 96x in II Samuel); "Absalom" (root אבשלום, 64x in II Samuel). The etnachta (major mid-verse pause) falls on 'with·your·friend', dividing the verse into phrases of 6 and 3 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + אַבְשָׁלוֹם֙ [Absalom] (379) + אֶל־חוּשַׁ֔י [to·Hushai] (355) + זֶ֥ה [this] (12) + חַסְדְּךָ֖ [your·mercy] (92) + אֶת־רֵעֶ֑ךָ [with·your·friend] (691) + לָ֥מָּה [why] (75) + לֹא־הָלַ֖כְתָּ [not·you·went] (486) + אֶת־רֵעֶֽךָ [with·your·friend] (691) = 3038.
Metzudat David
This is your kindness. And is this the kindness that you have done your friend David, to abandon him on the day of his distress. Why did you not go with him:
And Hushai said to Absalom: ‘Nay; but whom Hashem, and this people, and all the men of Israel have chosen, his will I be, and with him will I abide.
verse value 3633
Insights
Verse structure: 17 words, 63 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֕א, 2 letters) and the longest is "to·Absalom" (אֶל־אַבְשָׁלֹם֒, 7 letters). Words sharing gematria 31: not, not. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "he·chose" (בָּחַ֧ר), "I·will·sit" (אֵשֵֽׁב). The root לא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·Absalom" (root איל, 202x in II Samuel); "that" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 12 and 5 words.
Radak
"I will not be." It is written with an aleph and read with a vav, and the meaning of the written text is one of wonder, while the reading is according to its plain sense.
Metzudat David
Not at all. Meaning: it was not fitting that I go with your father, for to the king whom the Lord has chosen, and the people dwelling here, and all the men of Israel who are not here, to him I will be a servant, and with him I will dwell. And as though saying: behold my love for your father was not on account of himself, but on account of the kingship:
Malbim
(18–19) The Questions: Regarding what is stated, "To whom shall I serve? Is it not before his son?"—this appears as though he is mocking him, for this is his kindness to his companion: that he should serve his son, who pursues his father, his companion, to kill him without mercy. And why does it repeat, "As I served…" etc.?
And Hushai said: Just as David placed [his words] in his mouth, so he spoke to Absalom. He said: Even if David in no way consents to anoint him king, and he will be forced to break his covenant with David, he chooses Absalom on account of three things: 1. That in him the Lord has chosen; 2. And all this people, namely the Sanhedrin; 3. And every man of Israel.
And again, whom should I serve? should I not serve in the presence of his son? as I have served in your father’s presence, so will I be in your presence.’
verse value 2750
Insights
Verse structure: 14 words, 55 letters. Verse gematria: 2750 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "so" (כֵּ֖ן, 2 letters) and the longest is "and·second" (וְהַשֵּׁנִ֗ית, 6 letters). Words sharing gematria 170: to·face·of, to·face·of. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·second" (וְהַשֵּׁנִ֗ית), "to·whom" (לְמִי֙), "I·will·work" (אֶעֱבֹ֔ד). The root פנים appears 3 times in this verse. 11 unique roots are used. Frequent roots: "as" (root אשר, 188x in II Samuel); "I·will·be" (root היה, 153x in II Samuel); "I·will·work" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'his·son', dividing the verse into phrases of 7 and 7 words. Full calculation: וְהַשֵּׁנִ֗ית [and·second] (771) + לְמִי֙ [to·whom] (80) + אֲנִ֣י [I] (61) + אֶעֱבֹ֔ד [I·will·work] (77) + הֲל֖וֹא [is·it·not] (42) + לִפְנֵ֣י [to·face·of] (170) + בְנ֑וֹ [his·son] (58) + כַּאֲשֶׁ֤ר [as] (521) + עָבַ֙דְתִּי֙ [I·served] (486) + לִפְנֵ֣י [to·face·of] (170) + אָבִ֔יךָ [your·father] (33) + כֵּ֖ן [so] (70) + אֶהְיֶ֥ה [I·will·be] (21) + לְפָנֶֽיךָ [to·your·face] (190) = 2750.
Radak
And the second [reason]. And the second reason: "Why have I come to you?"
"To whom shall I serve?" That is to say, from two aspects it was incumbent upon me to come to you:
Metzudat David
And the second. Meaning: and even if I were his friend on account of himself, nevertheless this is not betrayal of him, for whom shall I serve? Shall it be the family of the house of Saul, his enemies? Surely I shall serve before his son. And therefore, as I served before your father, so I will be before you, and it will not be reckoned as betrayal:
Malbim
2. For he is hoping that David too will ultimately be appeased by this, after he is defeated and after he understands the final outcome. Then he too will rejoice in my service, since I serve no foreigner, only his son. And you too will love me with great love, on account of the fact that I was your father’s servant and friend. This is what is written: “As I served before your father…”
Then said Absalom to Ahithophel: ‘Give your counsel what we shall do.’
verse value 1934
Insights
Verse structure: 7 words, 34 letters. Notable word values: "give" (הָב֥וּ) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "give" (הָב֥וּ, 3 letters) and the longest is "to·Ahithophel" (אֶל־אֲחִיתֹ֑פֶל, 8 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Ahithophel" (אֶל־אֲחִיתֹ֑פֶל), "counsel" (עֵצָ֖ה), "what·shall·we·do" (מַֽה־נַּעֲשֶֽׂה). 7 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·Ahithophel" (root איל, 202x in II Samuel); "what·shall·we·do" (root עשה, 79x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Ahithophel', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + אַבְשָׁל֖וֹם [Absalom] (379) + אֶל־אֲחִיתֹ֑פֶל [to·Ahithophel] (560) + הָב֥וּ [give] (13) + לָכֶ֛ם [to·you] (90) + עֵצָ֖ה [counsel] (165) + מַֽה־נַּעֲשֶֽׂה [what·shall·we·do] (470) = 1934.
Radak
"Give for yourselves [counsel]." This is an expression of honor, or alternatively, its interpretation is: you and the wise men who are with you.
Metzudat David
Give. You and the elders with you, deliberate among yourselves what we should do:
Metzudat Zion
Give. Prepare, as (Genesis 11:7): Come, let us go down.
Malbim
"Give counsel for yourselves": Behold, after Hushai had revealed his thoughts, that he would not sever the brotherhood with David, except if he were not reconciled to the kingship of Absalom after he was defeated, and that he would strive so that there would be peace between David and Absalom, as stated above, two types of counselors arose in the kingship, each separated from his fellow. The counsel of Ahithophel was to destroy David and place him under the ban, and the counsel of Hushai was to proceed slowly with him until he would agree to the kingship of Absalom with a willing heart. And although Absalom desired in his heart that it should come to pass as Hushai said, as stated above, nevertheless he first asked for the counsel of Ahithophel, for a reason that will be explained in verse 23; but he stipulated with him that he should also summon Hushai and consult with him. And regarding this he said, "Give counsel for yourselves," in such a way that there would be a counsel agreed upon by both counselors of the king.
And Ahithophel said to Absalom: ‘Go in to your father’s concubines, that he has left to keep the house; and all Israel will hear that you are abhorred of your father; then will the hands of all that are with you be strong.’
verse value 6600
Insights
Verse structure: 18 words, 88 letters. Verse gematria: 6600 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "come" (בּ֚וֹא, 3 letters) and the longest is "to·Absalom" (אֶל־אַבְשָׁלֹ֔ם, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·keep" (לִשְׁמ֣וֹר), "that·you·are·abhorred" (כִּֽי־נִבְאַ֣שְׁתָּ), "and·they·will·strengthen" (וְחָ֣זְק֔וּ). The root איל appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·Absalom" (root איל, 202x in II Samuel); "that" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·house', dividing the verse into phrases of 10 and 8 words.
Rashi
And strengthen the hands of all who are with you. For now their hands are weak to help you, for they say in their hearts: 'The son will repent before his father, and we will be hated by the king.'
Metzudat David
And strengthen. For they are still weak, thinking that perhaps the father and son will reconcile and take vengeance from us, but with this they will know that you have been abhorrent to your father, and their hands will be strengthened to be with you:
Metzudat Zion
Loathsome. A matter of disgust and repulsiveness, like a foul, rotten thing.
Malbim
The questions: Why did Ahithophel choose that he [Absalom] should commit this disgraceful act? And if it was so that people would know that he had become odious to his father, had he not already rebelled and proclaimed that he had seized the kingship, and would not all have known that he would not retract? And why did he not now also ask Hushai whether he would agree to this counsel? And if it was because Ahithophel's counsel at that time was as if a man were inquiring of God, as the verse states, then why did he later abandon his counsel?
And Ahithophel said, and at that time Ahithophel was afraid to reveal his counsel, for its end was to kill David, for he feared lest David would reconcile with his son, and then David would take vengeance on him for his evil counsel, for it seemed far-fetched in his eyes that Absalom would agree to this counsel to kill his father. Therefore, he preceded [stating] that before he would reveal his counsel, it was necessary that Absalom come to his father's concubines, for by this his heart and the heart of Israel would be assured that David would not be reconciled to him, for he is one who has done wrong and cannot repair it, and his anger would be stirred forever because he had defiled his father's bed. And he stated the reason for his words: "That he left [them] to guard the house"—from this very fact that he left his concubines to guard the house, it appears that the heart of the father is still toward his son, and the heart of the son toward his father. For if David regarded him as an enemy and sought vengeance, he would not have left his concubines there, lest he kill them or abandon them to disgrace his father. And furthermore, why did he need to guard his house? Did he not know that Absalom would take his house and his possessions? And it is better that they be taken by another than that they fall into the hands of his enemies. Therefore, he desires that his son inherit what is his, and he guarded it until he would come and take it. Therefore, you must appear as an enemy, and by this they will hear that you have become odious to your father, etc.
So they spread Absalom a tent upon the top of the house; and Absalom went in to his father’s concubines in the sight of all Israel.—
verse value 2224
Insights
Verse structure: 10 words, 53 letters. The shortest word is "and·they·spread" (וַיַּטּ֧וּ, 4 letters) and the longest is "to·Absalom" (לְאַבְשָׁל֛וֹם, 7 letters). Words sharing gematria 19: and·came, his·father. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·they·spread" (וַיַּטּ֧וּ), "upon·the·roof" (עַל־הַגָּ֑ג). The root אבשלום appears 2 times in this verse. 9 unique roots are used. Frequent roots: "to·concubines·of" (root איל, 202x in II Samuel); "and·came" (root בוא, 131x in II Samuel); "upon·the·roof" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'upon·the·roof', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיַּטּ֧וּ [and·they·spread] (31) + לְאַבְשָׁל֛וֹם [to·Absalom] (409) + הָאֹ֖הֶל [tent] (41) + עַל־הַגָּ֑ג [upon·the·roof] (111) + וַיָּבֹ֤א [and·came] (19) + אַבְשָׁלוֹם֙ [Absalom] (379) + אֶל־פִּֽלַגְשֵׁ֣י [to·concubines·of] (454) + אָבִ֔יו [his·father] (19) + לְעֵינֵ֖י [to·eyes·of] (170) + כׇּל־יִשְׂרָאֵֽל [all·Israel] (591) = 2224.
Radak
“And they pitched for Absalom a tent.” They pitched for him tents on the roof, so that the concubines would come there and Absalom would lie with them within the tents. And this is what is meant by “before all Israel,” for they all saw that he entered with them in secret within the tents. And its Targum reads: “And they set up for Absalom canopies on the roof.” And in the words of our Sages of blessed memory, they explained that “canopies” means that they erect four wooden pillars and stretch over them and around them sheets, and it is a tent that is pitched.
Ralbag
And Absalom came to his father's concubines in the sight of all Israel. Behold, by this was fulfilled what God had assured David, saying, 'Behold, I will raise up evil against you from your own house, and I will take your wives before your eyes and give them to your fellow, and he shall lie with your wives in the sight of this sun; for you did it in secret, but I will do this thing before all Israel and before the sun.' And Ahithophel counseled him this, thinking that perhaps Israel would think that this is a scheme to test whether the heart of Israel is straight with David, and they would fear to rebel against David. But when they see the shameful deed of Absalom against his father, then it would be made clear to them that he has become irreconcilably estranged from David, and that this matter is not by way of a scheme to test their hearts. And since the concubines are without a ketubah and without kiddushin, their law is like that of a woman seduced by the father, who is permitted to the son.
Metzudat David
“Before the eyes of...,” etc. They all saw his entering the tent and his secluding himself with them:
Now the counsel of Ahithophel, which he counselled in those days, was as if a man inquired of the word of God; so was all the counsel of Ahithophel both with David and with Absalom.
verse value 5132
Insights
Verse structure: 16 words, 72 letters. The shortest word is "so" (כֵּ֚ן, 2 letters) and the longest is "a·man·inquires" (יִשְׁאַל־אִ֖ישׁ, 7 letters). Words sharing gematria 529: Ahithophel, Ahithophel. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·counsel·of" (וַעֲצַ֣ת), "in·the·days" (בַּיָּמִ֣ים), "abundance" (הָהֵ֔ם). The root עצה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "also·to·David" (root דוד, 250x in II Samuel); "that" (root אשר, 188x in II Samuel); "in·word·of" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 10 and 6 words.
Radak
"As a man would inquire of the word of God." "A man" is what is read, but not what is [literally] written; rather, the written [i.e., intended] sense refers to David — meaning that his counsel was sound and would prove true for David, as if David himself were inquiring of the word of God, because Ahithophel was an advisor to David, as it states in Chronicles: "Ahithophel was the king's advisor." "A man" is read to mean any person who would seek counsel from him. And what is meant by "for David"? That he did not have a permanent advisor. And what is meant by "also for David, also for Absalom"? One includes the other, like "also your sheep, also your cattle" — take them, for now he has returned to be an advisor to Absalom, just as he was an advisor to David. And in the midrashic interpretation: "a man" is read rather than written, meaning there was no man, but rather an angel.
Also to Absalom. And even though this was his initial counsel to Absalom regarding the concubines, it was sound advice, and even though it resulted in evil, for by that matter the hands of all those with him were strengthened, and they knew that his father would no longer make peace with him; and also this latter counsel was sound, and had it been carried out, David would have been killed, as he said. Rather, the Holy One, blessed be He, commanded that the counsel be thwarted.
Ralbag
Thus all the counsel of Ahithophel was good, both for David and for Absalom. Behold, Ahithophel was the grandfather of Bathsheba, David's wife, as it is said in David's mighty men, 'Eliam, son of Ahithophel the Gilonite.' And Bathsheba was Eliam's daughter, as it says, 'Is not this Bathsheba, the daughter of Eliam?' And despite this, it relates that his counsel was always at the utmost of what was possible of goodness to attain the end for David when he was David's counselor. And afterward, when he was among the conspirators, his counsel was also complete for Absalom against David.
Metzudat David
"In those days." He was appointed to serve as an advisor:
"As." Just as one who asks, "What is God speaking?" is certain that the answer is trustworthy, so too was the counsel of Ahithophel certain, to achieve through it the desired outcome.
Also for Absalom. For according to their evil thoughts, the counsel regarding the concubines was a good counsel, and even his counsel regarding the pursuit of David was a sound counsel, but the Lord thwarted it.
Malbim
And the counsel of Ahithophel was such that Absalom was compelled to act according to his words, and he did not wait at that time to hear what Hushai would say, as he had done with the second counsel, after Ahithophel had closed the door before him and refused to state his counsel until he came to his father’s concubines. And he would have remained without counsel, for Ahithophel’s counsel was regarded in those days as equivalent to the decision of the Urim and Thummim.
Rashi
Radak
Ralbag
Metzudat David
Metzudat Zion