The battle in the forest of Ephraim devours more than the sword; the mule goes under the thick boughs of the great terebinth and Absalom is left hanging; Joab thrusts three darts through his heart — 'O my son Absalom, would I had died for you!'
Tap any Hebrew word to reveal its root, value, and meanings.
And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them.
verse value 3783
Insights
Verse structure: 11 words, 44 letters. Verse gematria: 3783 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "David" (דָּוִ֔ד, 3 letters) and the longest is "and·he·appointed" (וַיִּפְקֹ֣ד, 5 letters). Words sharing gematria 516: the·people, and·princes·of. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·he·appointed" (וַיִּפְקֹ֣ד). The root שר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "that" (root אשר, 188x in II Samuel); "upon·them" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'with·him', dividing the verse into phrases of 5 and 6 words. Full calculation: וַיִּפְקֹ֣ד [and·he·appointed] (200) + דָּוִ֔ד [David] (14) + אֶת־הָעָ֖ם [the·people] (516) + אֲשֶׁ֣ר [that] (501) + אִתּ֑וֹ [with·him] (407) + וַיָּ֣שֶׂם [and·put] (356) + עֲלֵיהֶ֔ם [upon·them] (155) + שָׂרֵ֥י [princes·of] (510) + אֲלָפִ֖ים [thousand] (161) + וְשָׂרֵ֥י [and·princes·of] (516) + מֵאֽוֹת [hundred] (447) = 3783.
Ralbag
And he set over them commanders of thousands and commanders of hundreds. So that the war be arranged in the fitting manner, for it is of that which has a wonderful impression in attaining the desired end in war. And for this the Torah commanded in the parashah of the anointed for war to do this in this manner, after the fearful and faint-hearted men were removed from there.
Metzudat Zion
And he numbered. He counted them.
Malbim
"And he mustered": [The text] relates that David organized and arranged for the battle: 1. that he mustered the people to know their number; 2. that he set leaders over them.
And David sent forth the people, a third part under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab’s brother, and a third part under the hand of Ittai the Gittite. And the king said to the people: ‘I will surely go forth with you myself also.’
verse value 6606
Insights
Verse structure: 22 words, 100 letters. Verse gematria: 6606 is divisible by 18, the value of chai ('life'). The shortest word is "David" (דָּוִ֜ד, 3 letters) and the longest is "in·hand·of·Joab" (בְּיַד־יוֹאָב֙, 7 letters). Words sharing gematria 19: brother, Joab. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "third" (הַשְּׁלִשִׁ֤ית), "and·the·third" (וְ֠הַשְּׁלִשִׁ֠ית), "and·third" (וְהַ֨שְּׁלִשִׁ֔ת). The root יואב appears 2 times in this verse. 16 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 'the·Gittite·and·he·said', dividing the verse into phrases of 15 and 7 words.
Malbim
3. That he [David] divided them into three divisions under three commanders, and he too wished to go out [with them]:
But the people said: ‘You shall not go forth; for if we flee away, they will not care for us; neither if half of us die, will they care for us; but you are worth ten thousand of us: therefore now it is better that you be ready to succour us out of the city.’
verse value 6301
Insights
Verse structure: 25 words, 111 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "that·it·may·be·for·us" (כִּֽי־תִֽהְיֶה־לָּ֥נוּ, 9 letters). Words sharing gematria 397: not·will·set, not·will·set. 9 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "goes·out" (תֵצֵ֗א), "if·flee" (אִם־נֹ֨ס), "we·will·flee" (נָנ֜וּס). The root שום appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "that·it·may·be·for·us" (root היה, 153x in II Samuel); "for" (root כי, 110x in II Samuel). The etnachta (major mid-verse pause) falls on 'thousand', dividing the verse into phrases of 19 and 6 words.
Rashi
They will not pay attention to us. It will not be important in their eyes to become strong and boast, since you are not in the war.
For now. In your honor—you are considered like us.
Ten thousand. Like ten thousand men like us.
For you shall be to us, from the city, a help. (Targum:) 'And now it is good that you shall pray for us from the city, to give aid.'
Radak
"They shall not set their heart upon us." Whether we flee before them, or half of us die in battle, they shall not set their heart upon us, but only upon You. That is to say, nothing will count in their eyes if they defeat us, until they kill You, for such is their intent, as Ahithophel advised: "and I will strike the king alone." For all their thoughts are directed against You; even if they were now like us, ten thousand strong, they would not set their heart upon defeating us, but only upon You alone would they set their heart, for their heart is set upon You.
"And now it is good." This means that you should remain in the city, and from the city you will help us with your counsel and your prayer. And some explain: "you are worth as much as all of us, even if we numbered ten thousand." Therefore we must guard you from going out to war, and you will be for us a help from the city. And the Targum [renders] "for now we are like ten thousand": "for now you are worth as much help as ten thousand." And it translates "for you will be for us [a help] from the city, to support" as: "for you will pray for us from the city, to help" — meaning, you will help us more by your prayer in the city than if we had ten thousand like us with us; even more will you help us by your prayer. And it is written "le'azir" with a yod, and read "le'azor" with a vav; the Qeri is clear, and the Ketiv is from the hif'il form "le-ha'azir," which is transitive to a third [party] — meaning, that you will cause us to be helped through God, that is, that you will pray to God that He help us.
Ralbag
And now it is good that you be to us from the city to help. Behold, the help is that he help them with his prayer to God. And furthermore, since the desire of Absalom's warriors was only to kill David, they will not make much effort in killing David's warriors after they do not see David there.
Metzudat David
"If we flee, let us flee..." This means: Whether we flee, they will not pay attention to pursuing us, and whether they kill half of us, they will not pay attention to boasting in victory, for falling into their hands and being saved from their hands are equal in their eyes.
"For now." He means to say: In the war in which we are now engaged, which is for the sake of the kingship, even if we were ten thousand times as many as we are today, it would not avail us, when you are not among us; and therefore it is better that you not go.
And now, in a war such as this, it is better for you to remain in the city, and from there you shall assist us with prayer to God, and with your counsel for us.
Metzudat Zion
Let us flee, let us flee. Let us flee.
Malbim
The questions: The phrase “like us, ten thousand” indicates that there are still ten thousand warriors like them, and the commentators were pressed [to explain]:
And the people said [this] to hold him back, for three reasons: 1. Since the primary intent of the warriors is to kill the king, if David is not found among them, even if David's servants flee, they will not care, because they will realize that their objective is not to kill the people. However, if David is found among them, they will pursue until they catch him. 2. Because if the king does not go out with them, they will assume that the main camp remains with the king, as is the custom of warfare: if the king does not go out, he sends his commanders and an army, while he remains ready with the Cherethites and Pelethites to come to their aid when necessary. And thus, even if half of us die, they will not care, because they will think that now ten thousand more like them will come with the king to help them. It may even be that the king truly left some of his soldiers with him in this manner. 3. And now it is good for us that you be a help to us from the city, whether through prayer or counsel, or as explained, that he left an army with him to come to their aid in time of distress.
And the king said to them: ‘What seems you best I will do.’ And the king stood by the gate-side, and all the people went out by hundreds and by thousands.
verse value 3345
Insights
Verse structure: 14 words, 71 letters. Notable word values: "to·them" (אֲלֵיהֶם֙) = 86, equal to Elohim. The shortest word is "king" (הַמֶּ֔לֶךְ, 4 letters) and the longest is "that·is·good" (אֲשֶׁר־יִיטַ֥ב, 7 letters). Words sharing gematria 95: king, king. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "that·is·good" (אֲשֶׁר־יִיטַ֥ב), "in·your·eyes" (בְּעֵינֵיכֶ֖ם), "to·hand" (אֶל־יַ֣ד). The root מלך appears 2 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·hand" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'I·will·do', dividing the verse into phrases of 6 and 8 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + אֲלֵיהֶם֙ [to·them] (86) + הַמֶּ֔לֶךְ [king] (95) + אֲשֶׁר־יִיטַ֥ב [that·is·good] (532) + בְּעֵינֵיכֶ֖ם [in·your·eyes] (202) + אֶעֱשֶׂ֑ה [I·will·do] (376) + וַיַּעֲמֹ֤ד [and·stood] (130) + הַמֶּ֙לֶךְ֙ [king] (95) + אֶל־יַ֣ד [to·hand] (45) + הַשַּׁ֔עַר [gate] (575) + וְכׇל־הָעָם֙ [and·all·the·people] (171) + יָֽצְא֔וּ [went·out] (107) + לְמֵא֖וֹת [by·hundreds] (477) + וְלַאֲלָפִֽים [and·by·thousands] (197) = 3345.
Radak
"Until the side of the gate." To the place of sitting at the gate of the city of Mahanaim.
"And all the people went out." They went out before him in hundreds and thousands.
And the king commanded Joab and Abishai and Ittai, saying: ‘Deal gently for my sake with the young man, even with Absalom.’ And all the people heard when the king gave all the captains charge concerning Absalom.
verse value 6156
Insights
Verse structure: 16 words, 86 letters. Verse gematria: 6156 is divisible by 18, the value of chai ('life'). The shortest word is "and·commanded" (וַיְצַ֣ו, 4 letters) and the longest is "all·the·princes" (אֶת־כׇּל־הַשָּׂרִ֖ים, 9 letters). Words sharing gematria 95: king, king. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "deal·gently·for·me" (לְאַט־לִ֖י), "when·commanding" (בְּצַוֺּ֥ת), "all·the·princes" (אֶת־כׇּל־הַשָּׂרִ֖ים). The root צוה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "concerning" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Absalom', dividing the verse into phrases of 9 and 7 words.
Rashi
Deal gently with the youth. If he is encountered by you in battle, have compassion on him.
Radak
“Deal gently with the lad, with Absalom.” If you encounter him in battle, deal gently with him for my sake, and do not kill him, so that I will not see his misfortune. For even though he has done evil to me, I am a father, and a father’s heart is merciful. And the explanation of “deal gently” is: with calmness; that is to say, do not come against him in anger and fury to strike him, as would have been fitting. Guard him for my sake.
"All the officers." Even though he commanded the chiefs, who were Joab, Abishai, and Ittai, he likewise commanded the commanders of thousands and the commanders of hundreds. Therefore, all the people heard.
Ralbag
Deal gently for my sake with the young man Absalom. That is to say, conceal for my sake this young man, that you save him if he comes into your hand. And David did this, as I understand it, because he thought that his sin with Bathsheba caused all this, and as though Absalom in this action were an instrument to bring God's decree upon David, in what He said to him, 'Behold, I will raise up upon you evil from your house.' And for this he saw that Absalom had no guilt in this, and he made an effort in his salvation.
Metzudat David
Deal gently with the young man etc. Meaning: for my sake, come to Absalom gently, and do him no harm:
Metzudat Zion
Slowly. A matter of leisure, as (Genesis 33:14): I will lead along slowly.
Malbim
"Deal gently with me" [regarding him] – he wished to say: if you overtake him, deal gently with him so as not to kill him. And this you shall do for my sake, since he is my son. And the reason he commanded this concerning him is because he saw that Absalom's intent was not to kill him, as [explained] above; and also, per the words of the Ralbag, after he knew that this affair was on account of his own sin, as the prophet said to him: "Behold, I will raise up evil against you, etc."
So the people went out into the field against Israel; and the battle was in the forest of Ephraim.
verse value 2970
Insights
Verse structure: 9 words, 40 letters. Verse gematria: 2970 is divisible by 18, the value of chai ('life'). The shortest word is "the·people" (הָעָ֛ם, 3 letters) and the longest is "battle" (הַמִּלְחָמָ֖ה, 6 letters). 9 unique roots are used. Frequent roots: "and·it·was" (root היה, 153x in II Samuel); "the·people" (root עם, 90x in II Samuel); "Israel" (root ישראל, 77x in II Samuel). First appearance of the root יער ("in·forest·of") in II Samuel. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיֵּצֵ֥א [and·he·went·out] (107) + הָעָ֛ם [the·people] (115) + הַשָּׂדֶ֖ה [field] (314) + לִקְרַ֣את [to·meet] (731) + יִשְׂרָאֵ֑ל [Israel] (541) + וַתְּהִ֥י [and·it·was] (421) + הַמִּלְחָמָ֖ה [battle] (128) + בְּיַ֥עַר [in·forest·of] (282) + אֶפְרָֽיִם [Ephraim] (331) = 2970.
Rashi
The forest of Ephraim. And whence was the forest of Efrayim on the other side of the Yarden to the east, when no portion was given there except to the sons of Gad and the sons of Reuven and Menasheh? Only because Yehoshua stipulated that they should graze in the forests, and that forest was adjacent to Efrayim, only that the Yarden separates, and they grazed their cattle there, it was called the forest of Efrayim.
Radak
"Forest of Ephraim." And from where did the tribe of Ephraim have a forest on the other side of the Jordan? Our Sages of blessed memory explained that this was because of the ten ordinances that Joshua instituted, one of which was that they should graze their livestock in the forests, meaning that they should not be strict if the livestock of one tribe grazed in the forest of another tribe. The inheritance of the tribe of Ephraim was in the Land of Canaan, adjacent to the Jordan, as it is written in the Book of Joshua. Opposite their inheritance, on the other side of the Jordan, there was a forest, and the Jordan separated them. The tribe of Ephraim would bring their livestock there and graze them in that forest. Therefore, it was called by their name, the Forest of Ephraim.
Metzudat David
In the forest of Ephraim. Even though Ephraim's inheritance was on the western side of the Jordan, for our Sages of blessed memory said (Bava Kamma 81a) that Joshua ordained that the tribes should not be strict with each other without permission to graze animals in land not their own, and the sons of Ephraim grazed their animals in that forest and it was named after them:
Malbim
"And he went out"—the men of David went forth with courage to meet Israel. And Israel stood in their place in the land of Gilead, near the Jordan, where there was a forest that belonged to Ephraim (for their border was near the Jordan, as it is stated in Joshua 16:7, and adjacent to Gilead, as is derived from the incident of Jephthah in Judges 12, where they grazed their livestock there, as our Sages of blessed memory stated that this was indeed the arrangement made by Joshua; and for this reason it was called the Forest of Ephraim). According to this interpretation, it is already evident that Israel were faint-hearted in approaching the men of David, and therefore they stood near the Jordan. And the servants of David girded themselves for battle.
And the people of Israel were smitten there before the servants of David, and there was a great slaughter there that day of twenty thousand men.
verse value 3164
Insights
Verse structure: 14 words, 58 letters. Notable word values: "slave" (עַבְדֵ֣י) = 86, equal to Elohim. The shortest word is "there" (שָׁם֙, 2 letters) and the longest is "and·they·were·struck" (וַיִּנָּ֤גְפוּ, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·they·were·struck" (וַיִּנָּ֤גְפוּ). 14 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·was·there" (root היה, 153x in II Samuel); "slave" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיִּנָּ֤גְפוּ [and·they·were·struck] (155) + שָׁם֙ [there] (340) + עַ֣ם [people·of] (110) + יִשְׂרָאֵ֔ל [Israel] (541) + לִפְנֵ֖י [to·face·of] (170) + עַבְדֵ֣י [slave] (86) + דָוִ֑ד [David] (14) + וַתְּהִי־שָׁ֞ם [and·was·there] (761) + הַמַּגֵּפָ֧ה [the·plague] (133) + גְדוֹלָ֛ה [great] (48) + בַּיּ֥וֹם [in·the·day] (58) + הַה֖וּא [that] (17) + עֶשְׂרִ֥ים [twenty] (620) + אָֽלֶף [thousand] (111) = 3164.
Radak
Twenty thousand. This punishment was for their rebellion against David, who was king by the command of the Lord; and all the more so because they strengthened the hand of his son, who rebelled against him.
Malbim
(7-8) The questions: It should have said first, "And the battle was scattered," and afterward, "And they were struck," etc.
"And they were smitten": [The verse] recounts four things: 1. Immediately, "and they were smitten there" — for they began to fear them. 2. Afterward, "and the plague was very great there."
For the battle was there spread over the face of all the country; and the forest devoured more people that day than the sword devoured.
verse value 4310
Insights
Verse structure: 15 words, 68 letters. The shortest word is "among·the·people" (בָּעָ֔ם, 3 letters) and the longest is "and·was·there" (וַתְּהִי־שָׁ֧ם, 6 letters). 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "spread" (נָפ֖וֹצֶת), "all·the·earth" (כׇל־הָאָ֑רֶץ), "and·increased" (וַיֶּ֤רֶב). The root אכל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "from·Asher" (root אשר, 188x in II Samuel); "and·was·there" (root היה, 153x in II Samuel); "among·the·people" (root עם, 90x in II Samuel). The etnachta (major mid-verse pause) falls on 'all·the·earth', dividing the verse into phrases of 6 and 9 words.
Rashi
"And the forest devoured more among the troops." The fierce beasts that were in the forest—so Targum Yonatan rendered it.
Radak
“Nefutzat.” The written text is nefutzot, in the plural, and the vocalized text is nefutzat, in the singular. The written text refers to the mighty men and the troops, from this side and from that side, who were scattered throughout the entire forest. The vocalized text refers in general to the war.
"And the forest increased." Targum Yonatan translates: "And the beasts of the forest multiplied to kill the people." And it is possible to interpret "the forest" itself — that they were scattered and wounded among the trees of the forest as they fled.
Ralbag
And the battle was there scattered over the face of all the country. It seems that because of the fall of Israel by the hands of David's servants, a faint heart fell into their hearts, and the warriors were scattered here and there over the face of all the land, until the beasts of the forest increased to destroy among the people, as the sword destroyed.
Metzudat David
"Nefutzah." It was scattered throughout the entire land upon which they were:
"And the forest prevailed against them, etc." The forest struck them more severely by causing them to stumble in it than did the men of David with the sword.
Metzudat Zion
And it increased. From the term for increase.
Malbim
3. And the battle there was scattered, meaning that they began to flee and each person scattered alone, for this is the ultimate defeat. 4. And the forest prevailed, because when they scattered, they fled into the forest and were crushed by the trees of the forest and its beasts devoured them.
And Absalom chanced to meet the servants of David. And Absalom was riding upon his mule, and the mule went under the thick boughs of a great terebinth, and his head caught hold of the terebinth, and he was taken up between the heaven and the earth; and the mule that was under him went on.
verse value 7355
Insights
Verse structure: 25 words, 112 letters. Notable word values: "slave" (עַבְדֵ֣י) = 86, equal to Elohim. The shortest word is "David" (דָוִ֑ד, 3 letters) and the longest is "that·under·him" (אֲשֶׁר־תַּחְתָּ֖יו, 8 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "upon·the·mule" (עַל־הַפֶּ֗רֶד), "the·mule" (הַפֶּ֡רֶד), "and·mule" (וְהַפֶּ֥רֶד). The root פרד appears 3 times in this verse. 20 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "that·under·him" (root אשר, 188x in II Samuel); "and·came" (root בוא, 131x in II Samuel). First appearance of the root שמים ("heaven") in II Samuel. The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 5 and 20 words.
Rashi
"And Absalom chanced [upon]." An expression of chance and encounter.
And he was caught between the heavens and the earth. Our Sages said (Sotah 10b): he drew his sword to cut his hair, and saw Gehinnom open beneath him.
Radak
"And Absalom called." As the Targum renders: "And he encountered [them]."
"The dovecote of the terebinth." A booth of trees, its branches intertwined with one another, is called a dovecote. In it was caught the head of Absalom, who had much hair. Our Sages of blessed memory said: Because he was proud of his hair, he was hanged by his hair.
Ralbag
And behold God caused that Absalom alone be separated before David's servants, because of the great scattering of his warriors. And he was riding upon a mule, and the mule came under the thick boughs of the great terebinth that was there, and from the entangling with the mule's running, his head became firmly wedged and caught in the terebinth, standing there in the air, and the mule that was under him passed on.
Metzudat David
And he was encountered. By chance Absalom happened upon them, etc., and he was riding on the mule, and in fleeing from them he came with the mule under the branch of the terebinth, and his hair became entangled in it, and he remained suspended in the air, for the mule passed from under him:
Metzudat Zion
He met. From the word chance:
A thicket. Like sovakh (סוֹבֵךְ) with a samekh [instead of a sin], and it is a matter of a branch, as (there, Genesis 22:13): 'in the thicket by its horns,' and it is so called because they are caught and entangled with one another.
The terebinth. The name of a certain [kind of] tree.
And a certain man saw it, and told Joab, and said: ‘Behold, I saw Absalom hanging in a terebinth.’
verse value 2809
Insights
Verse structure: 11 words, 47 letters. Notable word values: "one" (אֶחָ֔ד) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 2809 = 53². The shortest word is "man" (אִ֣ישׁ, 3 letters) and the longest is "Absalom" (אֶת־אַבְשָׁלֹ֔ם, 7 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "mound" (תָּל֖וּי). The root ראה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "man" (root איש, 140x in II Samuel); "to·Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Joab', dividing the verse into phrases of 5 and 6 words. Full calculation: וַיַּרְא֙ [and·saw] (217) + אִ֣ישׁ [man] (311) + אֶחָ֔ד [one] (13) + וַיַּגֵּ֖ד [and·told] (23) + לְיוֹאָ֑ב [to·Joab] (49) + וַיֹּ֗אמֶר [and·said] (257) + הִנֵּה֙ [they] (60) + רָאִ֣יתִי [I·have·seen] (621) + אֶת־אַבְשָׁלֹ֔ם [Absalom] (774) + תָּל֖וּי [mound] (446) + בָּאֵלָֽה [in·the·terebinth] (38) = 2809.
And Joab said to the man that told him: ‘And, behold, you saw it, and why did you not smite him there to the ground? and I would have had to give you ten pieces of silver, and a girdle.’
verse value 4988
Insights
Verse structure: 18 words, 70 letters. Notable word values: "to·him" (ל֔וֹ) = 36, double chai. Verse gematria: 4988 is divisible by 86, the value of Elohim. The shortest word is "to·him" (ל֔וֹ, 2 letters) and the longest is "not·you·struck·him" (לֹא־הִכִּית֥וֹ, 7 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "you·saw" (רָאִ֔יתָ), "not·you·struck·him" (לֹא־הִכִּית֥וֹ), "to·give" (לָ֤תֶת). 17 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·the·man" (root איש, 140x in II Samuel); "and·upon·me" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 11 and 7 words.
Radak
“Ten pieces of silver.” As its Targum renders it: “Ten silver shekels.”
Metzudat David
And you have seen. As though saying: what do I care about seeing, why did you not kill him, and if so I ought to give you etc., meaning: you should have known that if you had killed him you would receive a gift from me:
Metzudat Zion
Ten shekels of silver. Targum Yonatan translates: 'ten selas of silver.'
And the man said to Joab: ‘Though I should receive a thousand pieces of silver in my hand, yet would I not put forth my hand against the king’s son; for in our hearing the king charged you and Abishai and Ittai, saying: Beware that none touch the young man Absalom.
verse value 6157
Insights
Verse structure: 23 words, 110 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "to·son·of·the·king" (אֶל־בֶּן־הַמֶּ֑לֶךְ, 8 letters). 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "not" ((ולא)וְל֨וּ), "shekel" (שֹׁקֵ֤ל), "upon·my·palms" (עַל־כַּפַּי֙). The root אמר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·son·of·the·king" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·son·of·the·king', dividing the verse into phrases of 12 and 11 words.
Rashi
"Guard — whoever — the youth." Whoever he [Absalom] falls into the hands of shall guard him.
Radak
"Even if I weigh a thousand [shekels of silver] on my palms." The ketiv is "ve-lo" [and not], meaning: I would not take a thousand pieces of silver for this matter — since you [only] said you would give me ten pieces of silver. And the keri is "velu" [even if], meaning: even if you were to find someone who would give me a thousand pieces of silver for this matter, and I would weigh them decisively in my hand, [still] I would not extend my hand against the king's son.
"Watch, whoever [touches] the young man." [Meaning] whoever touches the young man — that is, take care that no one touch him.
Ralbag
Guard yourselves, that no one put forth his hand against the young man Absalom. That is to say, whichever of you it may be, guard yourselves so that he not put forth his hand against the young man Absalom.
Metzudat David
"And even if I would weigh [it]..." – Even if I were to weigh them... The meaning is: Even if they had already weighed it into my hand, and even a thousand pieces of silver, I would not extend my hand...
"Watch, whoever." Whoever [Absalom] comes into his [the captor's] hand, guard him, to deal with him gently.
Metzudat Zion
And if I. And if it is I, and so (Judges 8:19): 'if you had saved them.'
Malbim
"And even if I" – this implies "not only," as you might say, "You are obligated to give me ten silver coins," even if they were in my possession in cash, and even if there were a thousand silver coins, I would not extend my hand [to take them] for two reasons: 1. He is the king's son; 2. Because the king commanded in our ears, etc.
Otherwise if I had dealt falsely against mine own life—and there is no matter hid from the king—then you thyself would have stood aloof.’
verse value 4208
Insights
Verse structure: 10 words, 51 letters. The shortest word is "lie" (שֶׁ֔קֶר, 3 letters) and the longest is "or·I·did" (אֽוֹ־עָשִׂ֤יתִי, 7 letters). 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "or·I·did" (אֽוֹ־עָשִׂ֤יתִי), "soul" ((בנפשו)), "in·my·soul" (בְנַפְשִׁי֙). The root נפש appears 2 times in this verse. 9 unique roots are used. Frequent roots: "from·the·king" (root מלך, 242x in II Samuel); "and·every·matter" (root דבר, 107x in II Samuel); "or·I·did" (root עשה, 79x in II Samuel). First appearance of the root יצב ("you·would·stand") in II Samuel. The etnachta (major mid-verse pause) falls on 'from·the·king', dividing the verse into phrases of 7 and 3 words. Full calculation: אֽוֹ־עָשִׂ֤יתִי [or·I·did] (797) + (בנפשו) [soul] (438) + בְנַפְשִׁי֙ [in·my·soul] (442) + שֶׁ֔קֶר [lie] (600) + וְכׇל־דָּבָ֖ר [and·every·matter] (262) + לֹא־יִכָּחֵ֣ד [not·is·hidden] (73) + מִן־הַמֶּ֑לֶךְ [from·the·king] (185) + וְאַתָּ֖ה [and·you] (412) + תִּתְיַצֵּ֥ב [you·would·stand] (902) + מִנֶּֽגֶד [from·opposite] (97) = 4208.
Radak
Or did I do deceit in his soul? It is written "in his soul," meaning: in the soul of Absalom. If I were to kill him, I would be committing deceit against himself, for the king had commanded regarding him. And the qeri [the vocalized text] reads "in my soul," meaning: even if the matter were not known, I would be committing deceit against myself, for I know that the king had commanded regarding him. And its interpretation is: Or you may say that I would be doing this deceit and killing him; it is impossible that the matter would not come to knowledge, for no matter is concealed from the king.
"And you shall stand opposite." So that you will not save me from the hand of the king.
Ralbag
Or I would have done falsehood with my own soul. That is to say, to conceal from the king that I killed him. Behold, nothing is hidden and nothing is concealed from the king, that it not come to his investigation and knowledge, from the abundance of his searching and inquiring.
Metzudat David
"Or did I do it?" He meant to say: Even if I were to conceal the matter so that it would not be known, surely if I had done it, I would have committed falsehood against my own soul, for rebelling against the king’s command and lying about it is considered a sin against one’s soul.
"And every matter." He means to say: Even so, no matter will be hidden from the king, for he will investigate to find out who killed him; and when it becomes known to him, I know that you will stand aside, without rescuing me from his hand.
Metzudat Zion
Or have I done. If I have done:
Be hidden. A matter of hiding:
Aloof. From afar.
Malbim
Or the explanation of the Mahar"i: Even if I were to conceal the matter, in this I would sin against my soul by committing such a falsehood. Moreover, no matter can be hidden from the king, and when it becomes known to him, you will have stood aloof.
Then said Joab: ‘I may not tarry thus with you.’ And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the terebinth.
verse value 3117
Insights
Verse structure: 16 words, 69 letters. Notable word values: "living" (חַ֖י) = 18, chai, 'life'. The shortest word is "living" (חַ֖י, 2 letters) and the longest is "and·blew·them" (וַיִּתְקָעֵם֙, 6 letters). Words sharing gematria 34: in·heart·of, in·heart·of. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "I·will·wait" (אֹחִ֣ילָה), "tribes" (שְׁבָטִ֜ים), "in·his·palm" (בְּכַפּ֗וֹ). The root לב appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "Joab" (root יואב, 101x in II Samuel); "not·so" (root לא, 76x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·your·face', dividing the verse into phrases of 5 and 11 words.
Rashi
"Not so, I will not wait for you." I will not ask another request from you, for I shall go [myself].
Radak
"Not so shall I wait." It is not good that I should wait for you and say to you [that] you should go and strike him — I will go [myself].
Three spears. And their points were like javelins, except that the slender ones were called "spears," and the Targum renders them as "thick ones." And our Sages of blessed memory said: Because he stole three hearts—his father's heart, the heart of the court, and the heart of the men of Israel—therefore three spears were cast into him. And because he lay with his father's ten concubines, therefore ten lances were thrust into him by the ten young men of Joab. As for the heart of the court, it is because [the verse] said concerning the two hundred men who went with him, "They went in their innocence," and they said that these two hundred were the heads of the Sanhedrin.
He was still alive in the heart of the terebinth. The meaning of "in the heart of the terebinth" is that it is connected with "in the heart of Absalom" — that is, the spears were thrust into his heart until they passed through his body and became embedded in the heart of the terebinth, in the manner of the phrases "I will strike David [and pin him] to the wall" (1 Samuel 18:11) and "let me strike him with the spear, into the ground" (1 Samuel 26:8). And "in the heart of the terebinth" means in the middle of the terebinth, similar to "to the heart of the heavens." And the meaning of "he was still alive" is that after the three spears had been thrust into his heart, he was still alive; therefore, Joab's young men struck him further until they killed him.
Ralbag
And he took three spears in his hand. It is possible that they were large and strong and sharp at their heads, and he imagined by this to kill him without a sword, by thrusting them into his heart. And since he was still alive in the terebinth, Joab commanded his youths, his armor-bearers, to strike him and kill him.
Metzudat David
Not so. It is not good and proper for me to seek further from you, for I have sufficient power of my own.
He was still alive. Even though the three darts had been thrust into him, he was still alive, hanging opposite the midst of the terebinth.
Metzudat Zion
Good. A matter of good and proper, as (there, Judges 12:6): 'and he could not pronounce it correctly.'
I will wait. I will request, as (II Kings 5:3): 'Would that my lord.'
Staves. Sticks.
And he thrust them. And he inserted them:
In the midst of the terebinth. In the middle of the terebinth, and because the heart is in the middle of the body, the word was transferred to every middle, and so (Deuteronomy 4:11): even to the midst of the heavens.
Malbim
Not so. You shall not strike him; rather, I will begin to strike him before You, in such a way that the sin will be upon me. And indeed, he began, and his arms-bearers completed his death.
And ten young men that bore Joab’s armour compassed about and smote Absalom, and slew him.
verse value 2758
Insights
Verse structure: 9 words, 43 letters. The shortest word is "vessels·of" (כְּלֵ֣י, 3 letters) and the longest is "Absalom" (אֶת־אַבְשָׁל֖וֹם, 8 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·they·went·about" (וַיָּסֹ֙בּוּ֙), "young·men" (נְעָרִ֔ים). 9 unique roots are used. Frequent roots: "Joab" (root יואב, 101x in II Samuel); "and·they·killed·him" (root מות, 78x in II Samuel); "and·they·smote" (root נכה, 48x in II Samuel). The etnachta (major mid-verse pause) falls on 'Joab', dividing the verse into phrases of 6 and 3 words. Full calculation: וַיָּסֹ֙בּוּ֙ [and·they·went·about] (84) + עֲשָׂרָ֣ה [ten] (575) + נְעָרִ֔ים [young·men] (370) + נֹשְׂאֵ֖י [bearers·of] (361) + כְּלֵ֣י [vessels·of] (60) + יוֹאָ֑ב [Joab] (19) + וַיַּכּ֥וּ [and·they·smote] (42) + אֶת־אַבְשָׁל֖וֹם [Absalom] (780) + וַיְמִתֻֽהוּ [and·they·killed·him] (467) = 2758.
Radak
And they surrounded him. They stood around him to strike him:
And Joab blew the horn, and the people returned from pursuing after Israel; for Joab held back the people.
verse value 3597
Insights
Verse structure: 11 words, 47 letters. The shortest word is "the·people" (הָעָ֔ם, 3 letters) and the longest is "and·blew" (וַיִּתְקַ֤ע, 5 letters). Words sharing gematria 19: Joab, Joab. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "from·pursuing" (מִרְדֹ֖ף), "for·he·held·back" (כִּֽי־חָשַׂ֥ךְ). The root יואב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Joab" (root יואב, 101x in II Samuel); "the·people" (root עם, 90x in II Samuel); "Israel" (root ישראל, 77x in II Samuel). First appearance of the root חשך ("for·he·held·back") in II Samuel. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 8 and 3 words. Full calculation: וַיִּתְקַ֤ע [and·blew] (586) + יוֹאָב֙ [Joab] (19) + בַּשֹּׁפָ֔ר [in·the·horn] (582) + וַיָּ֣שׇׁב [and·returned] (318) + הָעָ֔ם [the·people] (115) + מִרְדֹ֖ף [from·pursuing] (324) + אַחֲרֵ֣י [after] (219) + יִשְׂרָאֵ֑ל [Israel] (541) + כִּֽי־חָשַׂ֥ךְ [for·he·held·back] (358) + יוֹאָ֖ב [Joab] (19) + אֶת־הָעָֽם [the·people] (516) = 3597.
Radak
“Pursuing.” The mem is with a hireq, contrary to the usual custom; and similarly [we find] “pursuing” in “pursuing after David,” and in “from your suffering and from your trouble.”
Ralbag
For Joab held the troops in check. Behold, Joab prevented David's men from pursuing after Israel, for he did not desire to destroy them, but rather was appeased with Absalom's falling by their hands.
Metzudat David
"And he blew [the horn], etc." — as a signal that they should cease from pursuing.
"For Joab restrained [the people]." But they did not cease on their own accord.
Metzudat Zion
Withheld. Prevented, as (Genesis 22:16): and You withheld not.
And they took Absalom, and cast him into the great pit in the forest, and raised over him a very great heap of stones; and all Israel fled every one to his tent.—
verse value 4093
Insights
Verse structure: 16 words, 79 letters. The shortest word is "him" (אֹת֤וֹ, 3 letters) and the longest is "Absalom" (אֶת־אַבְשָׁל֗וֹם, 8 letters). Words sharing gematria 116: upon·him, fled. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·the·pit" (אֶל־הַפַּ֣חַת), "and·they·raised" (וַיַּצִּ֧בוּ), "heap·stone" (גַּל־אֲבָנִ֖ים). The root גדול appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·the·pit" (root איל, 202x in II Samuel); "man" (root איש, 140x in II Samuel); "upon·him" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'very', dividing the verse into phrases of 12 and 4 words.
Radak
To the great pit. A great excavation that was in the forest:
"Very much." The term "very much" is stated because the pit was large, and they filled it with stones upon Absalom; furthermore, above the ground, they erected the great mound.
“to his tent.” It is written defectively, lacking the yod of the plural, and there is a homiletical interpretation based on this: since they were ashamed of the rebellion they had committed, they did not join together, but each one fled to his own tent.
Metzudat David
And all Israel. Those who were with Absalom:
Metzudat Zion
The pit. A cistern and excavation:
A hill. A great mound.
Now Absalom in his life-time had taken and reared up for himself the pillar, which is in the king’s dale; for he said: ‘I have no son to keep my name in remembrance’; and he called the pillar after his own name; and it is called Absalom’s monument to this day.
verse value 5946
Insights
Verse structure: 24 words, 100 letters. Notable word values: "in·his·lifetime" (בְחַיָּו֙) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "in·valley·of·the·king" (בְּעֵֽמֶק־הַמֶּ֔לֶךְ, 8 letters). Words sharing gematria 379: and·Absalom, Absalom. 9 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·he·set·up·for·himself" (וַיַּצֶּב־ל֤וֹ), "in·his·lifetime" (בְחַיָּו֙), "pillar" (אֶת־מַצֶּ֙בֶת֙). The root מצבת appears 2 times in this verse. 21 unique roots are used. Frequent roots: "said" (root אמר, 334x in II Samuel); "that" (root אשר, 188x in II Samuel); "upon·name" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'my·name', dividing the verse into phrases of 14 and 10 words.
Rashi
For he said, 'I have no son.' To succeed me, and be considered like me.
In order to remember my name. I will set up for myself a stone monument, and it was a building of importance.
Radak
"And Absalom took." The meaning is that he took this counsel for himself, to have his name remembered. Similarly, "And Korach took." And they said that in this place it is subsequently mentioned that his bones were brought out from the great pit, and he was buried in this place, for this was his intention when he set up a monument there during his lifetime.
"And he set up for himself in his lifetime." The word is written defective, lacking the yod of the plural, just like "to his tent" which we have mentioned, and there are many instances like it. And there is a homiletical interpretation in this: for the life of Absalom was lacking ten years, because he lay with his father's ten concubines; therefore, the yod is missing, as its numerical value is ten.
For he said, “I have no son.” Yet above it is written, “And Absalom had begotten three sons and one daughter,” meaning that they were his; rather, they died. Therefore, he erected this monument for himself to serve as a memorial after his death, so that people would say, “The Hand of Absalom.” And “Hand” here means “place,” and there are many similar instances. And in the words of our Sages of blessed memory, there is one who said that he did have a son, but he was not fit for kingship. And some of them said: We learn that anyone who burns his fellow’s harvest leaves no son to inherit after him, and he burned Joab’s harvest. And the Targum translates: “I have no son living to remember my name.”
Ralbag
The monument that is in the Valley of the King. It seems that he built there a tall building.
For he said, I have no son to cause my name to be remembered. And even though it relates that he already had three sons, it is possible that they died afterward, and then he built this monument and called its name 'The monument of Absalom.'
Metzudat David
"took." This means: He took for himself this counsel to make his name remembered, and a similar case is (Numbers 16:1): "And Korah took."
"I have no son." For the sons mentioned above have already died.
"In order that my name be remembered." I have no son through whom my name would be remembered; therefore he set up a pillar and named it after himself, as a memorial.
Metzudat Zion
A monument. From the word monument, meaning: a high building.
Absalom's hand. Absalom's place.
Malbim
And Absalom did not even have burial in the place that he had prepared for himself during his lifetime. Since he called the monument by his name—meaning, the monument of Absalom's burial—and he was buried in the forest, therefore it was called the Hand of Absalom, meaning the place that Absalom had prepared for himself, but he was not buried there (like the verse "And you shall have a place" in Deuteronomy 23:13).
Cross-references: Exodus 17:16; II Samuel 8:3; II Samuel 14:27
Then said Ahimaaz the son of Zadok: ‘Let me now run, and bear the king tidings, how that Hashem has avenged him of his enemies.’
verse value 2615
Insights
Verse structure: 11 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "please" (נָּ֔א, 2 letters) and the longest is "and·Ahimaaz" (וַאֲחִימַ֤עַץ, 7 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·me·run" (אָר֣וּצָה), "and·let·me·bring·news" (וַאֲבַשְּׂרָ֖ה), "for·He·vindicated·him" (כִּֽי־שְׁפָט֥וֹ). 11 unique roots are used. Frequent roots: "said" (root אמר, 334x in II Samuel); "the·king" (root מלך, 242x in II Samuel); "Hashem" (root יהוה, 151x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·king', dividing the verse into phrases of 7 and 4 words. Full calculation: וַאֲחִימַ֤עַץ [and·Ahimaaz] (225) + בֶּן־צָדוֹק֙ [son·of·Zadok] (252) + אָמַ֔ר [said] (241) + אָר֣וּצָה [let·me·run] (302) + נָּ֔א [please] (51) + וַאֲבַשְּׂרָ֖ה [and·let·me·bring·news] (514) + אֶת־הַמֶּ֑לֶךְ [the·king] (496) + כִּֽי־שְׁפָט֥וֹ [for·He·vindicated·him] (425) + יְהֹוָ֖ה [Hashem] (26) + מִיַּ֥ד [from·hand·of] (54) + אֹיְבָֽיו [enemy] (29) = 2615.
Metzudat David
For the Lord has judged him. He has done his judgment, to avenge his vengeance from the hand of his enemies:
Metzudat Zion
Let me run. A matter of swiftness of going.
Malbim
(19–23) The Questions: Why did it repeat, "You are not a bearer of good tidings today," and "Today you shall not bring tidings," and how did he say, "And you shall bring tidings on another day"—what tidings will he bring? And the phrase, "For therefore the king's son is dead," has no clear meaning. And why did he add that Ahimaaz should run after the Cushite, when he had already informed him that he was not a bearer of good tidings? And what was new in Joab's second statement? And why did he say a third time, "Come what may, let me also run," and why did Joab agree with him?
And Joab said to him: ‘You shall not be the bearer of tidings this day, but you shall bear tidings another day; but this day you shall bear no tidings, forasmuch as the king’s son is dead.’
verse value 4624
Insights
Verse structure: 19 words, 70 letters. Notable word values: "to·him" (ל֣וֹ) = 36, double chai. Verse gematria: 4624 = 68². The shortest word is "to·him" (ל֣וֹ, 2 letters) and the longest is "for·therefore" (כִּֽי־עַל־כֵּ֥ן, 6 letters). Words sharing gematria 31: not, not. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·you·will·bring·news" (וּבִשַּׂרְתָּ֖), "another" (אַחֵ֑ר), "you·will·bring·news" (תְבַשֵּׂ֔ר). The root בשר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "man" (root איש, 140x in II Samuel); "for·therefore" (root כי, 110x in II Samuel). The etnachta (major mid-verse pause) falls on 'another', dividing the verse into phrases of 12 and 7 words.
Rashi
And you shall bring tidings another day. Tidings of another deliverance.
For this reason. Because the king's son has died, therefore this tidings is not good for you.
Radak
"And you shall bring tidings on another day." Another salvation that will befall Israel, for this salvation will not be complete in the eyes of the king, because his son died.
"For therefore the king's son died." [The word] "so" is read but not written. And the reading is closer [to the sense], as if it said, "Because the king's son died, you are not worthy to bring tidings." And there is a homiletical interpretation in it: "therefore" [also alludes to] "and about propriety he died," because he rebelled against his father.
Ralbag
And you shall bring the tidings another day. That is to say, when a good thing happens, David will rejoice in it, then I shall send the tidings by your mouth.
Metzudat David
It is not a man who brings tidings. It is not fitting for you to bring tidings of this sort:
"On another day." At the time that another salvation will be opportune:
"For therefore: For that tidings will be because the king's son was killed, and it will not be counted as good tidings."
Malbim
And Joab said to him, "You are not a man of good tidings today," because in this good news there was also interwoven bad news regarding the death of the king's son. He told him that it was not fitting for you to hasten to be the messenger, except in one of three ways: 1. If it were his appointed day, meaning that it is the custom of kings to designate a specific person each day to report to him all that has occurred, and then he is obligated to report whether it is good or bad. Against this, he said to him, "You are not a man of good tidings today," meaning that you were not designated for this purpose. 2. From the aspect that there is in this matter a narrative of the praise of God and His providence, and to bless Him for the good, as it is written (verse 29), "Blessed be the Lord your God," etc., and it is fitting that this be done by a priest's son. Regarding this, he said, "But you shall report on another day," meaning that you can report God's kindnesses all days. 3. From the aspect that you wish to inform of the good that was done today. Regarding this, he said, "And today you shall not report, for the king's son is dead," and that in what you will say, that God judged the king from his enemies, you would thereby inform of the death of the king's son, upon whom God's judgment first fell, since he was the primary rebel. And therefore he wished to say that because God executed this judgment, he died, and if so, it is bad news, which is not fitting to be delivered by a good man like you.
Then said Joab to the Cushite: ‘Go tell the king what you have seen.’ And the Cushite bowed down to Joab, and ran.
verse value 3362
Insights
Verse structure: 12 words, 50 letters. The shortest word is "go" (לֵ֛ךְ, 2 letters) and the longest is "and·bowed·down" (וַיִּשְׁתַּ֧חוּ, 6 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·the·Cushite" (לַכּוּשִׁ֔י), "You·have·seen" (רָאִ֑יתָה), "Cushi" (כוּשִׁ֛י). The root יואב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·the·king" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel). First appearance of the root כושי ("to·the·Cushite") in II Samuel. The etnachta (major mid-verse pause) falls on 'You·have·seen', dividing the verse into phrases of 8 and 4 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + יוֹאָב֙ [Joab] (19) + לַכּוּשִׁ֔י [to·the·Cushite] (366) + לֵ֛ךְ [go] (50) + הַגֵּ֥ד [declare] (12) + לַמֶּ֖לֶךְ [to·the·king] (120) + אֲשֶׁ֣ר [that] (501) + רָאִ֑יתָה [You·have·seen] (616) + וַיִּשְׁתַּ֧חוּ [and·bowed·down] (730) + כוּשִׁ֛י [Cushi] (336) + לְיוֹאָ֖ב [to·Joab] (49) + וַיָּרֹֽץ [and·ran] (306) = 3362.
Radak
The Ethiopian: He was from the descendants of Cush and converted; or perhaps he was an Israelite who was as black as an Ethiopian, and therefore they called him "the Ethiopian."
Metzudat David
"Which you have seen" – in the victory of the war, and in the death of Absalom.
And he bowed. In his thinking that he had done him a kindness by sending him with the good tidings.
Malbim
And Joab said to the Cushite, "Go, tell the king." He did not say, "Run with good tidings," but rather, "Go, tell," because it was not good news; nonetheless, it was necessary to inform and make known to him. And according to what is stated in Pirkei D'Rabbi Eliezer, that he was the man who saw Absalom hanging, the reason that he was the one to report it was because of what he had seen: "which you saw" — since you saw how he was caught in the terebinth, and this was from the Lord, that he should be put to death.
Then said Ahimaaz the son of Zadok yet again to Joab: ‘But come what may, let me, I pray you, also run after the Cushite.’ And Joab said: ‘Wherefore will you run, my son, seeing that you will have no reward for the tidings?’
verse value 4388
Insights
Verse structure: 21 words, 94 letters. The shortest word is "what?" (מָ֔ה, 2 letters) and the longest is "nothing·news" (אֵין־בְּשׂוֹרָ֥ה, 8 letters). Words sharing gematria 257: and·said, and·said. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·me·run·now" (אָרֻֽצָה־נָּ֥א), "and·come" (וּלְכָ֖ה), "nothing·news" (אֵין־בְּשׂוֹרָ֥ה). The root אמר appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "and·let·it·be" (root היה, 153x in II Samuel); "to·Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'Cushi', dividing the verse into phrases of 12 and 9 words.
Rashi
"And for you there is no tidings to be found." There is no reward-worthy tidings available today.
Radak
"And no good tidings shall be found for you." Targum Jonathan translated: "And for you there is no good tidings given," meaning: Why do you wish to go? You shall not receive reward from this good tidings. And "found" [מוצאת] is related to [the root in] "And the sons of Aaron brought" [וימציאו בני אהרן].
Ralbag
And for you there is no tidings that finds [success]. That is to say, there is no tidings for you in this that issues success and good for the messenger, but it is like vengeance for him, for his son died.
Metzudat David
"Come what may." He means: Even if I do not gladden him [the king] with the death of Absalom, nevertheless, will he not rejoice at the victory of the war?
"Why is this?" He means: Why do you trouble yourself to run to him, since you will not find a reward for the tidings; for even if he gives a reward, behold, he will give it to the Cushite, for he has already run and will come to him first.
Metzudat Zion
And what of it. Meaning: let be what will be, and its likeness (Job 13:13): and let it pass over me, and its explanation: let pass whatever passes.
Malbim
"And [Ahimaaz] continued further" — now Ahimaaz said, "After the Cushite announces the death of Absalom, I will be able to run after him, and I will be the bearer of good tidings regarding the salvation that David's servants achieved through the salvation of the Lord." This is what is written: "Let me also run after the Cushite." And Joab answered him, "Why do you run? Will not the Cushite also announce the good tidings? For in one utterance are included both the bad and the good news. Therefore, you have not found a distinct message to deliver," meaning that there is no separate message before you, for the Cushite will say that the Lord has judged those who rose up against him, and he will also include the good tidings.
’But come what may, [said he,] I will run.’ And he said to him: ‘Run.’ Then Ahimaaz ran by the way of the Plain, and overran the Cushite.
verse value 2986
Insights
Verse structure: 11 words, 49 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "to·him" (ל֖וֹ, 2 letters) and the longest is "Cushi" (אֶת־הַכּוּשִֽׁי, 7 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·let·it·be·whatever" (וִיהִי־מָ֣ה), "run" (ר֑וּץ), "the·talent" (הַכִּכָּ֔ר). The root רוץ appears 3 times in this verse. 8 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "and·let·it·be·whatever" (root היה, 153x in II Samuel); "and·he·overtook" (root עבר, 50x in II Samuel). The etnachta (major mid-verse pause) falls on 'run', dividing the verse into phrases of 5 and 6 words. Full calculation: וִיהִי־מָ֣ה [and·let·it·be·whatever] (76) + אָר֔וּץ [I·will·run] (297) + וַיֹּ֥אמֶר [and·said] (257) + ל֖וֹ [to·him] (36) + ר֑וּץ [run] (296) + וַיָּ֤רׇץ [and·ran] (306) + אֲחִימַ֙עַץ֙ [Ahimaaz] (219) + דֶּ֣רֶךְ [way] (224) + הַכִּכָּ֔ר [the·talent] (245) + וַֽיַּעֲבֹ֖ר [and·he·overtook] (288) + אֶת־הַכּוּשִֽׁי [Cushi] (742) = 2986.
Rashi
And what of it. Meaning: what of it if I have no reward?
And he passed. (Targum:) 'And he went ahead of the Cushite.'
Radak
"Come what may." "It will be whatever it will be; in any case, I will run." And similarly, "Whatever passes over me" [means] "Whatever will pass over me, I am not concerned."
Metzudat David
"Come what may." Ahimaaz repeated and said: "Even if I do not receive a reward, nevertheless, I will run."
The way of the Plain. And it is the closest way, and for this reason he passed the Cushite and arrived first:
Metzudat Zion
The plain. The plain, and it is the plain of the Jordan.
Malbim
And then Ahimaaz said, that if so, he would run to precede the Cushite, and he would hasten to bring good tidings, in such a way that his words would not include the death of Absalom, as it is written, "Blessed be the Lord... who has shut up...," as will be explained below. And since the Cushite was prepared to deliver his report in full, and even though [Ahimaaz] would not be able to answer when the king would ask [for details], nevertheless he thought: come what may, I will at least say something and be a bearer of good tidings. Therefore, he ran and passed the Cushite.
Now David sat between the two gates; and the watchman went up to the roof of the gate to the wall, and lifted up his eyes, and looked, and behold a man running alone.
verse value 4128
Insights
Verse structure: 15 words, 71 letters. Verse gematria: 4128 is divisible by 86, the value of Elohim. The shortest word is "ran" (רָ֥ץ, 2 letters) and the longest is "to·the·wall" (אֶל־הַ֣חוֹמָ֔ה, 7 letters). 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "between·year" (בֵּין־שְׁנֵ֣י), "the·gates" (הַשְּׁעָרִ֑ים), "to·roof" (אֶל־גַּ֤ג). The root שער appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·David" (root דוד, 250x in II Samuel); "to·roof" (root איל, 202x in II Samuel); "between·year" (root בין, 98x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·gates', dividing the verse into phrases of 4 and 11 words.
Radak
Between the two gates. For the city had an inner wall within the outer wall, and an inner gate within the outer gate. And between the two gates there was a place for sitting, as it is stated above: "At the hand of the gate."
Metzudat David
"Between the two gates." For the city had an inner wall within an outer wall, and the gates were opposite each other, and he would sit between the gates.
To the wall. Which is above the gate:
Malbim
(24–26) The Questions: What is the explanation of "and the watcher went" etc., which has no clear interpretation? And why did he first call to the king and only afterward to the gatekeeper?
And because Israel had rebelled against him, he began to collect from them a tax that he had not collected previously, as the Mahar"i wrote: "And he appointed Adoram over the tax." And since the rebellion arose because Absalom had stolen the hearts of the people by saying that the king would not execute justice, complaints then increased against the recorder and the scribe, that they were not faithfully recording and writing down all who came to the king for judgment. There was some thought to remove them from their positions. He says that even these remained in their posts, because he saw that Absalom had schemed with wicked intrigues.
"And the lookout went to the top of the gatehouse by the wall" — this implies that Ahimaaz, who had taken a detour from the direction of the Plain, did not come from the side opposite the gate, but rather from the side opposite the wall. Therefore, the lookout did not see him from the direction of the gate; rather, he happened to go to the wall, and from there he saw him.
And the watchman cried, and told the king. And the king said: ‘If he be alone, there is tidings in his mouth.’ And he came apace, and drew near.
verse value 2121
Insights
Verse structure: 12 words, 53 letters. The shortest word is "the·watchman" (הַצֹּפֶה֙, 4 letters) and the longest is "if·alone" (אִם־לְבַדּ֖וֹ, 6 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "if·alone" (אִם־לְבַדּ֖וֹ), "news" (בְּשׂוֹרָ֣ה), "in·his·mouth" (בְּפִ֑יו). The root מלך appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·the·king" (root מלך, 242x in II Samuel); "and·went" (root הלך, 96x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·his·mouth', dividing the verse into phrases of 9 and 3 words. Full calculation: וַיִּקְרָ֤א [and·called] (317) + הַצֹּפֶה֙ [the·watchman] (180) + וַיַּגֵּ֣ד [and·told] (23) + לַמֶּ֔לֶךְ [to·the·king] (120) + וַיֹּ֣אמֶר [and·said] (257) + הַמֶּ֔לֶךְ [king] (95) + אִם־לְבַדּ֖וֹ [if·alone] (83) + בְּשׂוֹרָ֣ה [news] (513) + בְּפִ֑יו [in·his·mouth] (98) + וַיֵּ֥לֶךְ [and·went] (66) + הָל֖וֹךְ [apace] (61) + וְקָרֵֽב [and·near] (308) = 2121.
Metzudat David
If he is alone. And this is not the custom of those who flee from battle:
And the watchman saw another man running; and the watchman called to the porter, and said: ‘Behold another man running alone.’ And the king said: ‘He also brings tidings.’
verse value 4219
Insights
Verse structure: 15 words, 65 letters. The shortest word is "ran" (רָץ֒, 2 letters) and the longest is "man·another" (אִישׁ־אַחֵ֣ר, 6 letters). Words sharing gematria 290: ran, ran. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "man·another" (אִישׁ־אַחֵ֣ר), "to·the·gatekeeper" (אֶל־הַשֹּׁעֵ֔ר), "behold·man" (הִנֵּה־אִ֖ישׁ). The root צפה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·gatekeeper" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'alone', dividing the verse into phrases of 11 and 4 words.
Metzudat David
“Unto the gatekeeper.”—That is, to the guardian of the gate.
"Behold a man. Behold another man:"
"And the king said." When he heard the watchman's report:
This too is a bearer of good tidings, since he too came alone.
Malbim
The lookout called out to the gatekeeper. The custom is that the lookout calls out to the gatekeeper, so that he may ask the king whether to allow the one coming to enter before the king. Only in a matter of urgency and novelty does he report directly to the king himself. Therefore, the first time he learned that the king was eagerly expecting a man to come from the camp, he reported to the king himself, especially since he came from the direction of the wall and not from the direction of the gate, and had no business with the gatekeeper. This is not the case with the second runner, whose matter was not so urgent, since the first one would convey the news; thus he reported to the gatekeeper according to custom.
And the watchman said: ‘I think the running of the foremost is like the running of Ahimaaz the son of Zadok.’ And the king said: ‘He is a good man, and comes with good tidings.’
verse value 4907
Insights
Verse structure: 16 words, 78 letters. The shortest word is "this" (זֶ֔ה, 2 letters) and the longest is "and·to·news" (וְאֶל־בְּשׂוֹרָ֥ה, 8 letters). Words sharing gematria 257: and·said, and·said. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "running" (אֶת־מְרוּצַ֣ת), "the·first" (הָרִאשׁ֔וֹן), "running" (כִּמְרֻצַ֖ת). The root אמר 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); "a·good·man" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'son·of·Zadok', dividing the verse into phrases of 9 and 7 words.
Radak
"And good tidings" – just as it says "and in the good tidings," and similarly, "into the ark you shall place the testimony" – just as it says "and in the ark."
Metzudat David
"The running of the first." He means: the manner of his running, which is like the manner of Ahimaaz's running, and certainly it is he.
"A man, good" — this refers to one whose nature inclines him to desire [to report] good news.
And Ahimaaz called, and said to the king: ‘All is well.’ And he bowed down before the king with his face to the earth, and said: ‘Blessed be Hashem your God, who has delivered up the men that lifted up their hand against my lord the king.’
verse value 6191
Insights
Verse structure: 20 words, 98 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֤ר, 3 letters) and the longest is "the·men" (אֶת־הָ֣אֲנָשִׁ֔ים, 8 letters). Words sharing gematria 257: and·said, and·said. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·his·face" (לְאַפָּ֖יו), "Baruch" (בָּרוּךְ֙), "He·delivered·up" (סִגַּר֙). The root אמר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·the·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·earth·and·he·said', dividing the verse into phrases of 9 and 11 words.
Radak
“Sigar.” He delivered the people and shut them up in Your hand. And it is possible that the letter bet in “adonei ha-melekh” stands in place of two.
Metzudat David
“Who delivered up.” By the hand of Joab and his men:
"Which they raised, etc." – To rebel against the king.
Metzudat Zion
Delivered. Handed over, as (Amos 1:6): to deliver to Edom.
Malbim
"Blessed be the LORD your God, Ahimaaz." He was careful, and did not speak using the words he had wanted to say (in verse 19), "For the LORD has vindicated him from the hand of his enemies," which would have alluded to Absalom's death. Rather, he said, "who has delivered up the men," meaning that David's servants had prevailed over them, and he blesses the LORD for the good.
And the king said: ‘Is it well with the young man Absalom?’ And Ahimaaz answered: ‘When Joab sent the king’s servant, and me your servant, I saw a great tumult, but I knew not what it was.’
verse value 4776
Insights
Verse structure: 18 words, 84 letters. The shortest word is "what?" (מָֽה, 2 letters) and the longest is "to·Absalom" (לְאַבְשָׁל֑וֹם, 7 letters). Words sharing gematria 257: and·said, and·said. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "the·multitude" (הֶהָמ֨וֹן), "and·your·servant" (וְאֶת־עַבְדֶּ֔ךָ). The root אמר 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); "servant·of" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Absalom', dividing the verse into phrases of 5 and 13 words.
Rashi
I saw the great multitude. Stirring and moving in battle.
"To send the king's servant, Joab, and your servant." This is an inverted verse [mikra mesuras]: 'Joab sent the king's servant and your servant' — after Joab sent the king's servant [the Cushite], this one [Ahimaaz] ran after him.
And your servant. He is speaking about himself; and I do not know what happened afterward.
Radak
"To send the king's servant Joab." "For Joab to send the king's servant"—that is to say, I saw the great multitude, and I saw that Joab was striving to send the king's servant, and he was the Ethiopian.
"And your servant." He spoke about himself, and due to Joab's haste in sending us, we did not delay to ascertain the matter.
Ralbag
And Ahimaaz said, I saw the great multitude. Behold, when Ahimaaz son of Zadok saw that King David's heart was upon Absalom, he restrained himself from telling him this tidings in which his heart would be pained. And for this he excused himself and said that he knew nothing of this, but he saw the great multitude for Joab to send the king's servant, the Cushite.
And your servant. He said this Ahimaaz of himself, and as though he said that the other one who comes knows the truth of the matters, for were it not so, Joab would not have sent him.
Metzudat David
"Peace." [Used] like [the interrogative] "Ha-shalom" [Is all well?], and it is stated in the form of a question:
I saw the great multitude. I saw that all the people had gathered, that Joab sent the king’s servant, the Cushite, and also sent me; therefore I hastened to run ahead of him to bring the news. But no details of the matter were given to me, nor did I know what had happened to your son. However, the Cushite knows, and he lied to him, because he did not wish to bring him bad tidings.
"To send, etc." – The word order is inverted, as if it said: "to send Joab the king's servant."
Metzudat Zion
The multitude. The numerous people.
Malbim
"I saw the multitude" – it may be that there is truth in this: when the news of Absalom’s death became known to the people, they gathered around Joab, thinking it was good tidings, so that he and Ahimaaz would go and report it to the king. This was especially so because Joab had killed him. Then, at the very first moment when Ahimaaz arrived and saw this multitude, he did not yet know what was happening. He then said, "Let me please run," as stated in verse 19. And Joab answered him, "You are not a man to bring tidings." Likewise, he replied that he would not go, because it was bad tidings from the king’s perspective. And now he recounts the beginning of his mission according to the truth.
And the king said: ‘Turn aside, and stand here.’ And he turned aside, and stood still.
verse value 1154
Insights
Verse structure: 7 words, 27 letters. The shortest word is "go·around" (סֹ֖ב, 2 letters) and the longest is "and·said" (וַיֹּ֣אמֶר, 5 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "go·around" (סֹ֖ב), "stand" (הִתְיַצֵּ֣ב). The root סבב appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel). The etnachta (major mid-verse pause) falls on 'thus', dividing the verse into phrases of 5 and 2 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + הַמֶּ֔לֶךְ [king] (95) + סֹ֖ב [go·around] (62) + הִתְיַצֵּ֣ב [stand] (507) + כֹּ֑ה [thus] (25) + וַיִּסֹּ֖ב [and·turned] (78) + וַֽיַּעֲמֹֽד [and·stood] (130) = 1154.
Rashi
Turn, stand aside. Turn to another side and stand aside, and let us hear what he says.
Radak
And the king said, “Turn, stand here.” Here to one side, and stand there, and let us hear what this man will say.
Metzudat David
Stand here. Until the Cushite comes, and we will hear what is on his lips:
Metzudat Zion
Turn. From the word turning and turning back:
Here. Here.
And, behold, the Cushite came; and the Cushite said: ‘Tidings for my lord the king; for Hashem has avenged you this day of all them that rose up against you.’
verse value 3035
Insights
Verse structure: 14 words, 62 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "went·in" (בָּ֑א, 2 letters) and the longest is "all·who·rise" (כׇּל־הַקָּמִ֥ים, 7 letters). Words sharing gematria 341: Cushi, Cushi. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·him·receive·news" (יִתְבַּשֵּׂר֙), "for·He·vindicated·you" (כִּֽי־שְׁפָטְךָ֤), "all·who·rise" (כׇּל־הַקָּמִ֥ים). The root כושי appears 2 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); "Hashem" (root יהוה, 151x in II Samuel). The etnachta (major mid-verse pause) falls on 'went·in', dividing the verse into phrases of 3 and 11 words. Full calculation: וְהִנֵּ֥ה [and·behold] (66) + הַכּוּשִׁ֖י [Cushi] (341) + בָּ֑א [went·in] (3) + וַיֹּ֣אמֶר [and·said] (257) + הַכּוּשִׁ֗י [Cushi] (341) + יִתְבַּשֵּׂר֙ [let·him·receive·news] (912) + אֲדֹנִ֣י [my·lord] (65) + הַמֶּ֔לֶךְ [king] (95) + כִּֽי־שְׁפָטְךָ֤ [for·He·vindicated·you] (439) + יְהֹוָה֙ [Hashem] (26) + הַיּ֔וֹם [day] (61) + מִיַּ֖ד [from·hand·of] (54) + כׇּל־הַקָּמִ֥ים [all·who·rise] (245) + עָלֶֽיךָ [upon·you] (130) = 3035.
And the king said to the Cushite: ‘Is it well with the young man Absalom?’ And the Cushite answered: ‘The enemies of my lord the king and all that rise up against you to do you hurt, be as that young man is.’
verse value 4154
Insights
Verse structure: 17 words, 79 letters. The shortest word is "and·them" (וְכֹ֛ל, 3 letters) and the longest is "to·Cushi" (אֶל־הַכּוּשִׁ֔י, 7 letters). Words sharing gematria 257: and·said, and·said. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Cushi" (אֶל־הַכּוּשִׁ֔י), "as·the·boy" (כַנַּ֙עַר֙), "that·rise" (אֲשֶׁר־קָ֥מוּ). The root אמר appears 2 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); "that·rise" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Absalom', dividing the verse into phrases of 6 and 11 words.
Metzudat David
Let them be like the young man etc. Meaning: may it be that all Your enemies and those who rise against You be like the young man, that they die like him:
Malbim
"Is it well with the young man?" He first said "peace," for from what Ahimaaz had said, it appeared to him that Absalom was alive and had been captured alive by David's troops; this was not so from the wording of the Cushite, who said, "He has judged you," from which he understood the opposite, and he said, "Is it peace?" in a questioning tone, and he replied, "May the enemies of my lord the king be like that young man."
Ralbag
Metzudat Zion
Malbim