Poole on 2 Samuel 18:19-33: News of Absalom's Death

[If you are being blessed by the translation work, please consider supporting the work and speeding it on its way.  Click here to watch a brief video on the project.]

Verse 19:[1]  Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him (Heb. judged him from the hand, etc.[2]) of his enemies.

[I will announce to the king, that the Lord hath wrought judgment, ‎כִּי־שְׁפָטוֹ]  That the Lord hath judged him (Montanus, Pagnine, Vatablus), that is, hath delivered by His judgment (Vatablus); He delivered (Jonathan); He avenged (Syriac, Arabic, thus Junius and Tremellius, Piscator).  Metonomy of the efficient (Piscator).

Verse 20:[3]  And Joab said unto him, Thou shalt not bear tidings (Heb. be a man of tidings[4]) this day, but thou shalt bear tidings another day:  but this day thou shalt bear no tidings, because the king’s son is dead.

[Thou shalt not be a messenger this day, ‎לֹא֩ אִ֙ישׁ בְּשֹׂרָ֤ה אַתָּה֙ הַיּ֣וֹם הַזֶּ֔ה]  Not a man of message shalt thou be today (Pagnine).  Thou art not the one who should bear the announcement on this day (Piscator out of Junius and Tremellius).  Today thou shalt not be an auspicious messenger (Tigurinus).  Thu art not a man of good message today, etc. (Munster).  Thou art not suited to bear the message (Vatablus).  The term אִישׁ/man added to another substantive sometimes denotes the efficient with respect to a certain action or effect; as in this place, a man of tidings, that is, who would bear tidings.  Thus in Judges 12:2, a man of strife;[5] that is, one having a quarrel:  Isaiah 46:11, the man of my counsel,[6] that is, the executor.  See 1 Samuel 17:4[7] (Glassius’ “Grammar” 126).

Thou shalt not bear tidings this day, etc.:  And thou shalt not be a messenger of evil tidings, which will be unwelcome to him, and prejudicial to thee.

[But thou shalt bear tidings another day]  That is, when there is another occasion to bear tidings of glad things; compare with verse 22 (Junius, similarly Vatablus).

[For the king’s son is dead, מֵֽת׃ בֶּן־הַמֶּ֖לֶךְ ֵ֥ עַל־ כִּ֛י]  [Thus the Kethib:  But the Qere is ‎כִּֽי־עַל־כֵּ֥ן בֶּן־הַמֶּ֖לֶךְ מֵֽת׃.]  They translate it, because therefore, or in this, that (Pagnine, similarly the Septuagint), seeing that (Junius and Tremellius, Tigurinus), the king’s son is dead (Montanus).  For, that the king’s son is dead, thou wouldest announce (Syriac).  For what sort of tidings wouldest thou bear?  That the king’s son is dead? (Arabic); that is to say, this would bring great sorrow to a father (Menochius).  ‎עַל־כֵּן they translate as for this reason, that:  Kimchi and Rabbi Salomon, similarly Rabbi Isaiah.  We acknowledge that it is employed in this way in Numbers 10:31;[8] 14:43;[9] and elsewhere.  Rabbi Isaiah offers Genesis 19:8, but there it only means therefore.[10]  For, it signifies this properly and most commonly.  But he does not have this passage here, but neither the prior signification.  The Vulgate, Junius, Pagnine, and Tigurinus ignored the עַל־כֵּן and simply translated ‎כִּֽי בֶּן־הַמֶּ֖לֶךְ מֵֽת׃, because the king’s son is dead.  But the Rabbis, because they were unwilling that it should be ignored, were forced to understand many things by ellipsis, for the very reason that the king’s son is dead, understanding, thou art not suited to bear tidings:  Kimchi, similarly Rabbi Salomon.  These circumlocutions arise from the Qere; how much easier and simpler the Kethib, ‎כִּ֛י עַל־בֶּן־הַמֶּ֖לֶךְ מֵֽת׃, because concerning the dead son of the king, supplying, thou wouldest bear tidings (Dieu).

Verse 21:[11]  Then said Joab to Cushi, Go tell the king what thou hast seen.  And Cushi bowed himself unto Joab, and ran.

[And Joab says to Cushi, ‎לַכּוּשִׁי]  To a certain man by the name of Cushi (Osiander, thus most interpreters).  To a certain commoner who was thus named (Menochius).  This is not Hushai the Archite; that was written differently [‎חוּשַׁי], and he was with Absalom[12] (Martyr).  Others translate it, to a certain Ethiopian (Grotius, Junius and Tremellius, Vatablus), either by nation, or because of a dark complexion; that is, to a man who was called an Ethiopian (Vatablus).  For, even if something lamentable had befallen him, he was thinking it a trifling loss to the King (Grotius).  Perhaps he chose a man of dark complexion, because the things to be related were mournful (Martyr).

To Cushi, or, to an Ethiopian; so he might be by birth, and yet by profession an Israelite.

Verse 22:[13]  Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever (Heb. be what may[14]), let me, I pray thee, also run after Cushi.  And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready (or, convenient[15])?

[What if I also run?]  He was thinking that David would be cheered by his tiding, either from the sweetness of vengeance, or because God had stood by his side.  Joab understood better the mind of the king, than that youth did.  He knew David’s clemency toward enemies, and his στοργὰς/affections toward his children.  But youths do not readily believe their elders (Martyr).  ‎ וִ֣יהִי מָ֔ה אָרֻֽצָה־נָּ֥א, whatever the case may be (Jonathan, Pagnine, thus Montanus); whatever the case might finally be (Junius and Tremellius), or is going to be (Piscator).  And what shall be, that is, whatever might happen in any event, I do not care (Vatablus).  Let me run, I beg thee (Jonathan, Pagnine, Piscator); let me sally forth (Junius and Tremellius).  What shall be, if I will have run? (Septuagint, Complutensian in Nobilius).  But what would happen? should I also run? (Tigurinus).  Let come what will come, may I run? (Munster).

[Why dost thou wish to run, my son?]  My young man, who is dear to me like a son.  A Metaphor (Piscator).

My son; so he calls him with respect both to his younger years, and to that true and tender affection which he had for him.

[Thou shalt not be a bearer of good news, ‎וּלְכָ֖ה אֵין־בְּשׂוֹרָ֥ה מֹצֵֽאת׃]  And to thee good tidings are not granted (Montanus).  Since to thee there are no tidings presenting themselves (Vatablus out of Piscator), that is, which present themselves to be conveyed (Vatablus).  And to thee no tidings have been given (Jonathan).  Since to thee there is no message convenient (Junius and Tremellius).  Hebrew:  finding (Piscator), or sufficing, as in Numbers 11:22[16] (Piscator out of Junius).  Since to thee as a messenger no service is going to fall (Munster) (or is going to come upon [certain interpreters in Piscator]).  But מָצָא, when it signifies to come upon, governs an accusative:  as it is seen in Deuteronomy 4:30;[17] 31:17[18] (Piscator).  Hebrew:  and to thee there is no finding of tidings.  But we have expressed the sense (Munster).  Since no one is going to give to thee a reward for the tidings (Syriac, similarly the Arabic, Tigurinus, Hebrews in Vatablus); that is to say, thou shalt run without recompense.  Others derive ‎מֹצֵאת from יָצָא, to go forth, and expound it, since thou hast no tidings with respect to which thou mightest go hence, or, which would compel thee to go forth.  Others:  no tidings finding, understanding, prosperity and good; that is, advantageous to thee, or which would be to thee for gain (Vatablus).

Verse 23:[19]  But howsoever, said he, let me run.  And he said unto him, Run.  Then Ahimaaz ran by the way of the plain, and overran Cushi.

[Running by the way of a short cut, ‎דֶּ֣רֶךְ הַכִּכָּ֔ר]  The way, which is Checar (Septuagint, Syriac, similarly the Arabic) [as if it were the name of a place].  By the way of the plain, or the level way (Pagnine, Montanus, Junius and Tremellius, Munster, Jonathan); by the flat road (Tigurinus), a way level and flat, easier and shorter (Vatablus).  Now, the Ethiopian ran by a mountainous way, and so Ahimaaz passed him (Piscator).  The mountain road was shorter (Martyr), but his road was more expeditious (Mariana); it often happens, that the longer road is more commodious (Martyr).

The way of the plain was the smoother and easier, though the longer way.

Verse 24:[20]  And David sat between the two gates:  and (2 Kings 9:17) the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone.

[He was sitting between the two gates]  Namely, those that are in the most heavily fortified part of the walls, one of which was more outward, the other more inward, as it is done even today.  There he was standing earlier, with the army going forth (Sanchez).  Between the two gates, that is, of the city and enclosure, which before the gates is wont to be made of timbers, or other material, for fortification in times of war (Menochius).

Between the two gates; for the gates of the cities then were, as now they are, large and thick; and, for the greater security, had two gates, one more outward, the other inward.  Here he sat, that he might hear tidings when any came into the city.

[On the roof of the gate over the wall, ‎אֶל־גַּ֤ג הַשַּׁ֙עַר֙ אֶל־הַ֣חוֹמָ֔ה]  That is, over the parapet wherewith the wall was surrounded (Vatablus).  It is custom that watchmen be stationed in high places:  2 Kings 9:17; Ezekiel 33:2 (Grotius).

Unto the wall; unto the top of the wall or tower upon the gate, where watchmen used to watch.  Compare 2 Kings 9:17; Ezekiel 33:2.

Verse 25:[21]  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.

[If he is alone, there are good tidings, ‎בְּשׂוֹרָ֣ה בְּפִ֑יו]  There is a message in his mouth (Pagnine).  He delivers a message (Vatablus).  He prudently conjectures (Sanchez).  For those defeated flee in bands (Menochius), driving and impelling each other, and with the enemy pressing them (Martyr, similarly Sanchez).  But the victors are occupied in carrying off the spoil, and in pursuing the enemy:  and the General appoints a certain one to announce the victory (Menochius).

There is tidings in his mouth; he is sent with some special message; which was a very probable conjecture; for if he had run or fled from the enemy, many others would have followed him.

[Hastening, etc., ‎וַיֵּ֥לֶךְ הָל֖וֹךְ וְקָרֵֽב׃]  He was going in going and approaching, that is, he approached relentlessly, or every nearer.  A Hebraism (Vatablus).

Verse 26:[22]  And the watchman saw another man running:  and the watchman called unto the porter, and said, Behold another man running alone.  And the king said, He also bringeth tidings.

Verse 27:[23]  And the watchman said, Me thinketh the running (Heb. I see the running[24]) of the foremost is like the running of Ahimaaz the son of Zadok.  And the king said, He is a good man, and cometh with good tidings.

[He is a good man, etc.]  He is a faithful and good soldier, and so he would not be the first to flee, if things were unfavorable (Martyr).

[And he comes bearing good tidings, ‎וְאֶל־בְּשׂוֹרָ֥ה טוֹבָ֖ה יָבֽוֹא׃]  And as a messenger (for good tidings [Malvenda], with news [Pagnine]) he comes, that is, he is wont to come because of good tidings (Vatablus).

Cometh with good tidings:  He loves me well, and therefore would not afflict me with evil tidings.

Verse 28:[25]  And Ahimaaz called, and said unto the king, All is well (or, Peace be to thee; Heb. Peace[26]).  And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up (Heb. shut up[27]) the men that lifted up their hand against my lord the king.

[Blessed be God, etc.]  They ascribe the victory to God, not to the king, Joab, nor the army (Martyr).

[Thy God]  That is, the God who hath undertaken thy cause; thus we say, it is my people, that is, it supports my cause (Sanchez).

[Who hath shut up, ‎אֲשֶׁ֤ר סִגַּר֙]  Who shuts up (Septuagint, Munster, Tigurinus, Montanus), that is, has reduced to straits, so that they dare not to wander freely, as wild animals are shut up by hunters (Sanchez).  Who delivered up, or delivered over (Jonathan, Syriac, Pagnine, Junius and Tremellius).  Who delivered into thine hands (Arabic).

Delivered up:  Into thy hand and power; or, to destruction.  Compare 1 Samuel 24:18; 26:8.

Verse 29:[28]  And the king said, Is the young man Absalom safe (Heb. Is there peace?[29])?  And Ahimaaz answered, When Joab sent the king’s servant, and me thy servant, I saw a great tumult, but I knew not what it was.

[Is there peace to the young man Absalom?]  He alludes to his name, which means peace of the father[30] (Sanchez).  Is he safe? (Menochius, Piscator).

[When thy servant Joab sent, O king, me thy servant,לִ֠שְׁלֹחַ אֶת־עֶ֙בֶד הַמֶּ֤לֶךְ יוֹאָב֙ וְאֶת־עַבְדֶּ֔ךָ]  When Joab the king’s servant sent thy servant (Tigurinus, thus Strigelius).  While he was sending (in sending [Montanus]) the king’s servant (Cushi [Munster, thus Junius, Vatablus]) and my thy servant (Pagnine).

The king’s servant, Cushi.

[I saw a great tumult (thus Montanus, Tigurinus, Pagnine), ‎הֶהָמ֙וֹן הַגָּד֜וֹל]  A great crowd or multitude (Vatablus, Junius and Tremellius, Castalio); a great din (Munster).

[I do not know anything else, ‎וְלֹ֥א יָדַ֖עְתִּי מָֽה׃]  But I do not know what (Pagnine) (anything [Montanus, Septuagint, similarly Munster], what it was [Tigurinus, similarly Junius and Tremellius]).  He lies (as it is evident from verses 19 and 20 [Piscator]), so that he might not offend the king (Martyr).  I do not know what, understanding, happened afterwards; or, what that crowd intended (Vatablus).

I knew not what it was; he seems to tell an untruth, as is evident from verse 20, because he now plainly perceived what Joab foretold him, that such tidings would be very unwelcome to David.  But he made a bad choice, to offend God with a lie, rather than to displease the king with a truth.  Yet thus far it might be true, that though he had reason to think Absalom was dead, yet was not able to give account of the particulars which concerned it, wherewith Cushi was intrusted.

Verse 30:[31]  And the king said unto him, Turn aside, and stand here.  And he turned aside, and stood still.

[Cross over, and stand here]  He want him to go behind himself, or to the side, yet not to go very far, so that he might more fully learn the outcome of the battle from both messengers (Menochius).

Verse 31:[32]  And, behold, Cushi came; and Cushi said, Tidings (Heb. Tidings is brought[33]), my lord the king:  for the LORD hath avenged thee this day of all them that rose up against thee.

[I bring good tidings, etc.  וגו״ ‎יִתְבַּשֵּׂר֙]  It is reported…to the king (Jonathan, Pagnine, Vatablus).  The Hebrew Future/Imperfect in the place of the Present.  Let him receive the message (Syriac, Arabic), or he shall receive (Junius and Tremellius); let him rejoice (Tiguirnus); let him be evangelized (Septuagint).  Good news is conveyed to the king (Munster, thus Strigelius, similarly Castalio).

[He hath judged in thy favor, ‎שְׁפָטְךָ]  He hath judged thee (Pagnine, Vatablus), that is, hath delivered (Vatablus); He hath avenged, as in verse 19 (Piscator).

Verse 32:[34]  And the king said unto Cushi, Is the young man Absalom safe?  And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is.

[Let them be as that young man is]  That is, so let it happen to them, as to this young man (Vatablus).  Thus he acknowledges his death; otherwise he would be wishing well to the enemies of the king (Menochius).  Let them perish, just as he has.  A Synecdoche of genus (Piscator).  Loyal subjects wish this, that the enemies of the king might perish (Martyr).

The enemies of my lord…be as that young man is:  May they perish and be cut off, as he is.

Verse 33:[35]  And the king was much moved, and went up to the chamber over the gate, and wept:  and as he went, thus he said, (2 Sam. 19:4) O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!

Went up to the chamber over the gate; retiring himself from all men and business, that he might wholly give up himself to lamentation.

[Who might grant to me, that I might die in thy place[36]]  He is certain of his own salvation; therefore, he wishes that he might have died for Absalom; in David there was a type of Christ, who willed to die for His enemies.  David mourns the eternal destruction of his son, and that this son had perhaps perished from his excessive indulgence.  He sensed the hand of God upon himself, and that he himself had been the occasion for such evils (Martyr).  David was excessively περιπαθὴς/moved (Grotius).

Would God I had died for thee, etc.:  David might speak thus from a deep sense of his eternal state, because he died in his sins, without the least testimony of repentance, and because David himself had by his own sins been the unhappy instrument and occasion of his son's death.

[1] Hebrew:  ‎וַאֲחִימַ֤עַץ בֶּן־צָדוֹק֙ אָמַ֔ר אָר֣וּצָה נָּ֔א וַאֲבַשְּׂרָ֖ה אֶת־הַמֶּ֑לֶךְ כִּי־שְׁפָט֥וֹ יְהוָ֖ה מִיַּ֥ד אֹיְבָֽיו׃

[2] Hebrew:  ‎שְׁפָט֥וֹ יְהוָ֖ה מִיַּ֥ד.

[3] Hebrew: ‎וַיֹּ֧אמֶר ל֣וֹ יוֹאָ֗ב לֹא֩ אִ֙ישׁ בְּשֹׂרָ֤ה אַתָּה֙ הַיּ֣וֹם הַזֶּ֔ה וּבִשַּׂרְתָּ֖ בְּי֣וֹם אַחֵ֑ר וְהַיּ֤וֹם הַזֶּה֙ לֹ֣א תְבַשֵּׂ֔ר כִּֽי־עַלֵ֥ בֶּן־הַמֶּ֖לֶךְ מֵֽת׃

[4] Hebrew:  ‎אִ֙ישׁ בְּשֹׂרָ֤ה.

[5] Judges 12:2:  “And Jephthah said unto them, A man of strife (‎אִ֣ישׁ רִ֗יב) was I and my people and the children of Ammon; and when I called you, ye delivered me not out of their hands.”

[6] Isaiah 46:11:  “Calling a ravenous bird from the east, the man of my counsel (‎אִ֣ישׁ עֲצָתִ֑י) from a far country:  yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.”

[7] 1 Samuel 17:4:  “And there went out a champion (‎אִישׁ־הַבֵּנַיִם, a man of the spaces) out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.”

[8] Numbers 10:31:  “And he said, Leave us not, I pray thee; forasmuch as (‎כִּ֣י׀ עַל־כֵּ֣ן) thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.”

[9] Numbers 14:43:  “For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword:  because (‎כִּי־עַל־כֵּן) ye are turned away from the Lord, therefore the Lord will not be with you.”

[10] Genesis 19:8:  “Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore (‎כִּי־עַל־כֵּן) came they under the shadow of my roof.”

[11] Hebrew:  ‎וַיֹּ֤אמֶר יוֹאָב֙ לַכּוּשִׁ֔י לֵ֛ךְ הַגֵּ֥ד לַמֶּ֖לֶךְ אֲשֶׁ֣ר רָאִ֑יתָה וַיִּשְׁתַּ֧חוּ כוּשִׁ֛י לְיוֹאָ֖ב וַיָּרֹֽץ׃

[12] See 2 Samuel 17.

[13] Hebrew: ‎וַיֹּ֙סֶף ע֜וֹד אֲחִימַ֤עַץ בֶּן־צָדוֹק֙ וַיֹּ֣אמֶר אֶל־יוֹאָ֔ב וִ֣יהִי מָ֔ה אָרֻֽצָה־נָּ֥א גַם־אָ֖נִי אַחֲרֵ֣י הַכּוּשִׁ֑י וַיֹּ֣אמֶר יוֹאָ֗ב לָֽמָּה־זֶּ֞ה אַתָּ֥ה רָץ֙ בְּנִ֔י וּלְכָ֖ה אֵין־בְּשׂוֹרָ֥ה מֹצֵֽאת׃

[14] Hebrew:  ‎וִ֣יהִי מָ֔ה.

[15] Hebrew:  ‎מֹצֵאת.

[16] Numbers 11:22:  “Shall the flocks and the herds be slain for them, to suffice them (‎וּמָצָ֣א לָהֶ֑ם)? or shall all the fish of the sea be gathered together for them, to suffice them (‎וּמָצָ֥א לָהֶֽם׃)?”

[17] Deuteronomy 4:30:  “When thou art in tribulation, and all these things are come upon thee (‎וּמְצָא֕וּךָ כֹּ֖ל הַדְּבָרִ֣ים הָאֵ֑לֶּה), even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice…”

[18] Deuteronomy 31:17:  “Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them (‎וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת); so that they will say in that day, Are not these evils come upon us, because our God is not among us?”

[19] Hebrew:  ‎וִיהִי־מָ֣ה אָר֔וּץ וַיֹּ֥אמֶר ל֖וֹ ר֑וּץ וַיָּ֤רָץ אֲחִימַ֙עַץ֙ דֶּ֣רֶךְ הַכִּכָּ֔ר וַֽיַּעֲבֹ֖ר אֶת־הַכּוּשִֽׁי׃

[20] Hebrew:  ‎ודָוִ֥ד יוֹשֵׁ֖ב בֵּין־שְׁנֵ֣י הַשְּׁעָרִ֑ים וַיֵּ֙לֶךְ הַצֹּפֶ֜ה אֶל־גַּ֤ג הַשַּׁ֙עַר֙ אֶל־הַ֣חוֹמָ֔ה וַיִּשָּׂ֤א אֶת־עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה־אִ֖ישׁ רָ֥ץ לְבַדּֽוֹ׃

[21] Hebrew:  ‎וַיִּקְרָ֤א הַצֹּפֶה֙ וַיַּגֵּ֣ד לַמֶּ֔לֶךְ וַיֹּ֣אמֶר הַמֶּ֔לֶךְ אִם־לְבַדּ֖וֹ בְּשׂוֹרָ֣ה בְּפִ֑יו וַיֵּ֥לֶךְ הָל֖וֹךְ וְקָרֵֽב׃

[22] Hebrew:  ‎וַיַּ֣רְא הַצֹּפֶה֘ אִישׁ־אַחֵ֣ר רָץ֒ וַיִּקְרָ֤א הַצֹּפֶה֙ אֶל־הַשֹּׁעֵ֔ר וַיֹּ֕אמֶר הִנֵּה־אִ֖ישׁ רָ֣ץ לְבַדּ֑וֹ וַיֹּ֥אמֶר הַמֶּ֖לֶךְ גַּם־זֶ֥ה מְבַשֵּֽׂר׃

[23] Hebrew: ‎וַ֙יֹּאמֶר֙ הַצֹּפֶ֔ה אֲנִ֤י רֹאֶה֙ אֶת־מְרוּצַ֣ת הָרִאשׁ֔וֹן כִּמְרֻצַ֖ת אֲחִימַ֣עַץ בֶּן־צָד֑וֹק וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אִֽישׁ־ט֣וֹב זֶ֔ה וְאֶל־בְּשׂוֹרָ֥ה טוֹבָ֖ה יָבֽוֹא׃

[24] Hebrew:  ‎אֲנִ֤י רֹאֶה֙ אֶת־מְרוּצַ֣ת.

[25] Hebrew: ‎וַיִּקְרָ֣א אֲחִימַ֗עַץ וַיֹּ֤אמֶר אֶל־הַמֶּ֙לֶךְ֙ שָׁל֔וֹם וַיִּשְׁתַּ֧חוּ לַמֶּ֛לֶךְ לְאַפָּ֖יו אָ֑רְצָה ס וַיֹּ֗אמֶר בָּרוּךְ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ אֲשֶׁ֤ר סִגַּר֙ אֶת־הָ֣אֲנָשִׁ֔ים אֲשֶׁר־נָשְׂא֥וּ אֶת־יָדָ֖ם בַּֽאדֹנִ֥י הַמֶּֽלֶךְ׃

[26] Hebrew:  ‎שָׁלוֹם.

[27] Hebrew:  ‎סִגַּר.

[28] Hebrew: ‎וַיֹּ֣אמֶר הַמֶּ֔לֶךְ שָׁל֥וֹם לַנַּ֖עַר לְאַבְשָׁל֑וֹם וַיֹּ֣אמֶר אֲחִימַ֡עַץ רָאִיתִי֩ הֶהָמ֙וֹן הַגָּד֜וֹל לִ֠שְׁלֹחַ אֶת־עֶ֙בֶד הַמֶּ֤לֶךְ יוֹאָב֙ וְאֶת־עַבְדֶּ֔ךָ וְלֹ֥א יָדַ֖עְתִּי מָֽה׃

[29] Hebrew:  ‎שָׁלוֹם.

[30] ‎אַבְשָׁלוֹם/Absalom is composed of שָׁלוֹם/shalom/peace and אָב/ab/father.

[31] Hebrew:  ‎וַיֹּ֣אמֶר הַמֶּ֔לֶךְ סֹ֖ב הִתְיַצֵּ֣ב כֹּ֑ה וַיִּסֹּ֖ב וַֽיַּעֲמֹֽד׃

[32] Hebrew: ‎וְהִנֵּ֥ה הַכּוּשִׁ֖י בָּ֑א וַיֹּ֣אמֶר הַכּוּשִׁ֗י יִתְבַּשֵּׂר֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ כִּֽי־שְׁפָטְךָ֤ יְהוָה֙ הַיּ֔וֹם מִיַּ֖ד כָּל־הַקָּמִ֥ים עָלֶֽיךָ׃ ס

[33] Hebrew:  ‎יִתְבַּשֵּׂר.

[34] Hebrew: ‎וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אֶל־הַכּוּשִׁ֔י הֲשָׁל֥וֹם לַנַּ֖עַר לְאַבְשָׁל֑וֹם וַיֹּ֣אמֶר הַכּוּשִׁ֗י יִהְי֤וּ כַנַּ֙עַר֙ אֹֽיְבֵי֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ וְכֹ֛ל אֲשֶׁר־קָ֥מוּ עָלֶ֖יךָ לְרָעָֽה׃ ס

[35] Hebrew:  ‎וַיִּרְגַּ֣ז הַמֶּ֗לֶךְ וַיַּ֛עַל עַל־עֲלִיַּ֥ת הַשַּׁ֖עַר וַיֵּ֑בְךְּ וְכֹ֣ה׀ אָמַ֣ר בְּלֶכְתּ֗וֹ בְּנִ֤י אַבְשָׁלוֹם֙ בְּנִ֣י בְנִ֣י אַבְשָׁל֔וֹם מִֽי־יִתֵּ֤ן מוּתִי֙ אֲנִ֣י תַחְתֶּ֔יךָ אַבְשָׁל֖וֹם בְּנִ֥י בְנִֽי׃

[36] Hebrew:  ‎מִֽי־יִתֵּ֤ן מוּתִי֙ אֲנִ֣י תַחְתֶּ֔יךָ.