Poole on 2 Samuel 15:7: The Timing of Absalom's Conspiracy

[1023 BC]  Verse 7:[1]  And it came to pass (1 Sam. 16:1) after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.

[After forty years (thus Munster, Septuagint, Complutensian in Nobilius, Strigelius), ‎מִקֵּ֖ץ אַרְבָּעִ֣ים]  From or at the end of forty years (Seputagint, Pagnine, Montanus); with forty years completed (Junius and Tremellius, Piscator); with the fortieth year approaching (Tigurinus).  But it is quite obscure whence the beginning of these years is to be computed (Sanchez).  [They loose this difficulty in a variety of ways:]  1.  In the place of forty some read four [that is, אַרְבַּע/four in the place of אַרְבָּעִים/forty] (thus they Syriac, Arabic, Theodoret in Nobilius, Castalio, Grotius, Cappel, Josephus’ Antiquities 7:8 in Cappel, certain Latin codices, especially the Gothic, Sanchez).  Certain this is an error in copying, with two letters added to the word אַרְבַּע/four.  And, that this is true, the matter itself declares (Grotius).  Thus the beginning of this number would be from the restoration of Absalom either unto the city, or to royal usage.  But this reading is rejected by nearly all (Sanchez).  2.  The forty years is to be numbered from the time when the Israelites asked for a King (Vatablus out of Munster, Kimchi out of the Rabbis in Buxtorf).  That was in the tenth year of Samuel; and Saul reigned with Samuel one year:  but he reigned two years of himself or alone, whence three years emerge; to which add thirty-seven years of David, and you have forty (Kimchi out of the Rabbis in Buxtorf).  This does not satisfy Abarbanel, for from the time when Saul was constituted King, more than forty years had already passed (Abarbanel in Buxtorf).  Samuel and Saul reigned for forty years, Acts 13:21:  neither was there any reason why the years of David should begin from that point, since he was not at all a partaker of the sin of that people (Willet).  3.  Others number from the time of the slaying of the priests [by Saul], 1 Samuel 22, for which event David furnished the occasion; therefore, on account of that sin, David was punished with this rebellion of his son (Hebrews in Lyra).  But, 1.  it is certain that these things happened to him because of other sins, according to the prediction in 2 Samuel 12 (Estius, Lyra).  Yet they reply that multiple sins are well able to be partial causes of one punishment (Lyra).  2.  Scripture is not wont to present the years of two kings together.  4.  Others maintain that just so many years of the Jubilee were passed, but I do not find that computation in Scripture (Willet).  5.  After forty years, namely, of the common Era of the kings in Israel, which began with the choice of Saul.  For the calculation of years is wont to be begun from some great and notable change of the republic.  Thus the Era of the Greeks or Seleucids from the occupation of Syria in the twelfth year after the death of Alexander.  The Era of Augustus from the occupation of the Roman Empire after the conquest of Egypt.  Therefore, roughly thirty-seven years had been completed by David in the kingdom; to which add the two years of Saul, and you will have the fortieth year (Tirinus out of Sanchez, similarly Tostatus out of Rabbi Salomon and Kimchi, Mariana, Sà).  Some number from the first anointing of David (Salian in Menochius, Osiander, Lapide).  But, 1.  This happened a few months after the first beginnings of Saul (see what things are on 1 Samuel 13:1); and thus it comes back to almost the same thing with the Era of Saul (Tirinus out of Sanchez).  2.  That anointing, performed privately, was not able to be a rule for public computation (Willet).  Computations are wont to be taken from things clear and evident (Martyr).  6.  Others understand this of the years of the kingdom of David (thus Junius, Piscator) [but they also vary here:]  1.  These years are not to be taken precisely and exactly; it is said, therefore, ‎מִקֵּץ, from the end, or near the end, of forty years; that is, in the fourth Decade, just as it is said in Deuteronomy 15:1, מִקֵּ֥ץ שֶֽׁבַע־שָׁנִ֖ים, at the end of seven years, that is, in the seventh year (Abarbanel in Buxtorf’s Vindication 2:13:1004).  When David had reigned about forty years, that is, about the end of his kingdom, a little before the fortieth year, although he reigned two or three years afterwards.  For in Scripture numbers are not to be understood with precision (Pellican[2] in Buxtorf).  A calculation of imperfect numbers, whether they exceed the perfect, or fall short of them, is not wont to be had (Sanchez).  But you will say, that David was a feeble septuagenarian; see 1 Kings 1 (certain interpreters in Sanchez).  But at this time he was lively and vigorous (Cappel in Buxtorf); for he went forth on foot, and (afterwards) took up arms against the Philistines, 2 Samuel 21:15-17, where nevertheless he grew faint in fighting, which stands as an argument that the strength in his aged body was exhausted.  Moreover, in three or four years, during the declining years, a great change is wont to happen (Sanchez).  2.  Others understand them precisely (thus Martyr, Willet).  These things appear to have happened a little before the death of David.  You could explain, from the extremity of forty years, as, at the beginning of the fortieth year of the kingdom of David.  קֵץ signifies both extremities, the initial and the final.  See on Deuteronomy 15:1 (Malvenda).  This was the final year of his reign, which to me appears certain.  David lived seventy years; he reigned forty.  Solomon succeeded him; who, when he began to reign, was roughly eleven or twelve years of age.  Now, he was born after the adultery.  Therefore, when David sinned, he was fifty-eight or fifty-nine years of age.  (For, if you take eleven from seventy, fifty-nine remain.)  After that time was the dishonoring of Tamar; Absalom was silent for two years; he lived in Geshur for three; he did not see his father for two years; afterwards for two years he was setting the conspiracy in motion.  Thus nine years.  Perhaps there was a common report, says Rabbi Levi, that David was not going to reign more than forty years.  Absalom seized upon that, lest another occupy the kingdom (Martyr).  Scripture expresses this, after forty years, etc., to indicate that this was also among the causes impelling him to lay claim to the Kingdom; namely, the increased age of his Father (Abarbanel in Buxtorf).

After forty years.  Question:  Whence are these to be computed?  Answer:  Not from Absalom’s birth; for he was born in Hebron some considerable time after David had begun his reign, 2 Samuel 3:3, much less from the time of his vow made, or of his return from banishment; but either, first, From the time of David’s election or designation to the kingdom, 1 Samuel 16:13.  Or, secondly, From the beginning of Saul’s reign; which being a solemn time, and observable for the change of the government in Israel, might very fitly be made an epocha, from which the computation or account of times begin; as the Greeks and Romans began their accounts in the same manner, and upon the same ground.  Or rather, thirdly, From the beginning of David’s reign, who reigned forty years; and so the words may be rendered, about or towards the end of forty years, that is, in the beginning of the fortieth year. And so this very phrase is used Deuteronomy 15:1, At the end of every seven years, that is, in the seventh year, even from the beginning of it, as is manifested and confessed.  So in a like expression, After three days will I rise again, Mark 8:31, that is, on the beginning of the third day, when Christ did rise; the number of three days being then completed when the third day is begun.  And the forty years are here expressed as one motive or inducement to Absalom to rebel, because now his father’s end grew near; and one of the Hebrew doctors affirms, that there was a tradition, or rumour, or prediction, that David should reign but forty years.  And Absalom might easily understand that David intended to decline him, and to make Solomon his successor, as well by the conscience of his own wickedness and unfitness for so great a trust, as by that eminent wisdom and piety which appeared in Solomon in his tender years, and that great respect and affection which his father must needs have and manifest to him upon this account, and by that promise and oath given to Bath-sheba concerning his succession mentioned 1 Kings 1:30, but made before that time, which also might come to Absalom’s ear.  Against this opinion two things are objected:  first, That David was in the time of this rebellion a strong man, for he marched on foot, 2 Samuel 15:30, whereas in his last year he was very infirm and bedrid.  Secondly, That after this rebellion was ended divers other things happened, as the three years’ famine, 2 Samuel 21:1, and other things following in the history.  But it may be answered to the first, that David might in the beginning of his last year have so much strength and vigour left as to march on foot, especially when he did so humble and afflict himself, as it is apparent he did, 2 Samuel 15:30; and yet through his tedious marches, and the tormenting cares, fears, and griefs of his soul for Absalom, might be so strangely and suddenly impaired, as in the end of the same year to be very feeble and bedrid, it being a very common accident, especially in old men, and upon extraordinary occasions, to languish and decline exceedingly, and to fall from some competent degree of health and rigour, to be very infirm and bedrid, and that in the space of a few months.  And to the second objection, That those histories related 2 Samuel 21, etc., though they be placed after this rebellion, yet indeed were done before it; the proof of which see on 2 Samuel 21:1.  For it is so confessed and evident, that things are not always placed in the same order in which they were done, that it is a rule of the Hebrews, and approved by other learned men, Non datur prius et posterius in Sacris literis; that is, There is no first and last in the order of Scripture relations.  And here is a plain reason for this transplacing of this history, which is allowed in other like cases, that when once the history of Tamar’s rape had been mentioned, it was very fit to subjoin the relation of all the mischiefs which followed upon that occasion.  If any infidel will yet cavil with this text and number of years, let him know, that instead of forty, the Syriac, and Arabic, and Josephus the Jew read four years; and that it is much more rational to acknowledge an error of the scribe, who copied out the sacred text, than upon so frivolous a ground to question the Divine authority of the Holy Scriptures.  And that some men choose the latter way rather than the former, is an evidence that they are infidels by the choice of their wills, more than by the strength of their reasons.

[He said to David, Let me go, etc.]  If he had departed with his father unaddressed, the matter would have been suspected (Martyr).

[Let me pay my vows, etc.]  He knows that under the name of religion anything is able to be obtained from his pious father.  To religion he conjoins στοργὴν, filial affection; I vowed, so that I might be able to return to thee (Martyr).

Let me go and pay my vow:  he pretends piety, which he knew would please his father, and easily procure his consent.

[Hebron]  There the bodies of the Patriarchs, Abraham, Isaac, and Jacob, were resting (Menochius).  There was the celebrated high place erected by Abraham.[3]  Now, it was lawful, before the temple was built, to sacrifice in the high places (Martyr).  Absalom was born there (Junius).

Hebron is mentioned as the place, not where the vow was made, for that was at Geshur, 2 Samuel 15:8, but where he intended to perform it.  The pretence for which was, that he was born in this place, 2 Samuel 3:3, and that here was a famous high place; and, till the temple was built, it was permitted to sacrifice upon the high places.

[1] Hebrew: וַיְהִ֕י מִקֵּ֖ץ אַרְבָּעִ֣ים שָׁנָ֑ה וַיֹּ֤אמֶר אַבְשָׁלוֹם֙ אֶל־הַמֶּ֔לֶךְ אֵ֣לֲכָה נָּ֗א וַאֲשַׁלֵּ֛ם אֶת־נִדְרִ֛י אֲשֶׁר־נָדַ֥רְתִּי לַֽיהוָ֖ה בְּחֶבְרֽוֹן׃

[2] Conrad Pellican (1478-1556) began his career as a Roman Catholic priest and scholar in Germany.  He sided with the Reformers, and, on account of his extensive knowledge and great skill in the Hebrew tongue, he was appointed Professor of Hebrew at Zurich.

[3] See Genesis 13:18.