Poole on 2 Samuel 18:6-9: Absalom's Defeat

Verse 6:[1]  So the people went out into the field against Israel:  and the battle was in the (Josh. 17:15, 18) wood of Ephraim…

[In the glade (or forest) of Ephraim, ‎בְּיַעַר]  In the Forest (Vatablus); at (that is, near [Piscator]) the forest (Junius and Tremellius, Piscator):  for from the preceding words it is gathered, that the battle was engaged in a field or plain.  But ב is thus taken here and there (Piscator).  But how was it in the wood of Ephraim?  It is certain that the battle was engaged on the other side of Jordan (Tirinus, Sanchez); not in the tribe of Ephraim.  For, 1.  Both David and Absalom had crossed the Jordan (Menochius).  2.  When the battle was over, David, so that he might return to Jerusalem, crossed over Jordan.  But the tribe of Ephraim was on the near side of Jordan (Tirinus out of Sanchez).  [They provide various explanations:]  1.  The take the name Ephraim appellatively, for in the forest fruitful, or of increase[2] (certain interpreters in Malvenda).  [The Syriac and Arabic have only near the wilderness.]  2.  David appears to have passed over Jordan again.  3.  Or rather Ephraim was possessing that Trans-Jordanian glade (Mariana); perhaps he had bought it with money (Malvenda).  4.  That forest was called Ephraim, because, with Jordan passed over, the Ephraimites were leading their sheep there to graze; which was not forbidden (Vatablus).  5.  Or on account of some memorable deed that the Ephraimites had done there (Sanchez out of Tostatus, Menochius out of Torniellus and Salian).  Perhaps because there they had killed Oreb and Zeeb in the time of Gideon (Salian in Menochius); or because there the Ephraimites were of old slaughtered by Jephthah, Judges 12 (Junius, Piscator, Grotius, Sanchez, Tirinus).  Many places took their name from some deed.  Thus Ephrath is called Rachel, because Rachel was buried there;[3] another place was called the mourning of the Egyptians, from that mourning in Genesis 50 (Sanchez).  Which custom is even now received (Tirinus).

The wood of Ephraim:  So called, not from its situation in the tribe of Ephraim, which was on the other side Jordan, as is evident; but from some memorable action or occurrent of the Ephraimites beyond, Jordan; whether it was their killing of Oreb and Zeeb there, Judges 7:25; 8:3, or their slaughter by Jephthah, Judges 12:5, 6, or some other not mentioned in sacred Scripture.

Verse 7:[4]  Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men.

The people of Israel, that is, the soldiers of Absalom; so called, partly to note that all Israel (some few excepted) were engaged in this rebellion, which made David’s deliverance more glorious and remarkable; and partly in opposition to David’s men, who, as to the main body, or most considerable part, were of the tribe of Judah, or had followed him from Judah.

Verse 8:[5]  For the battle was there scattered over the face of all the country:  and the wood devoured (Heb. multiplied to devour[6]) more people that day than the sword devoured.

[The battle was scattered there, etc.]  That is to say, immediately the ranks of Absalom were cast into confusion, which is not strange; for without a leader were they, for whom their very multitude was an impediment.  David gave no space to them to arrange their battle line (Sanchez).

[וַתְּהִי־שָׁ֧ם הַמִּלְחָמָ֛ה נָפֹ֖צֵית וגו״]  And the battle was scattered on the face of the whole country (Munster, Pagnine, Montanus), or of the entire country (Junius and Tremellius, Piscator), namely, of that, where the battle was engaged; that is to say, not only in the field, but in the nearby forest.  This exposition is confirmed out of what follows (Piscator).  When the battle was there scattered, etc. (Junius and Tremellius, similarly Tigurinus).  And when the battle raged exceedingly between them (Arabic).  The slaughter was spread far and wide (Menochius).  And those doing battle were there scattered, etc. (Jonathan).  And there the battle, etc., that is, that whole region was covered with fighting soldiers (Vatablus).

The battle was there scattered, that is, the warriors being beaten in the fight, fled, and were dispersed; the abstract being put for the concrete, as poverty is put for poor men, 2 Kings 24:14,[7] and deceit for the deceiver, and dreams for dreamers,[8] Proverbs 12:24;[9] 13:6.[10]

[The wood had devoured many more, etc.,וַיֶּ֤רֶב הַיַּ֙עַר֙ לֶאֱכֹ֣ל בָּעָ֔ם מֵאֲשֶׁ֥ר אָכְלָ֛ה הַחֶ֖רֶב]  Verbatim:  and the forest multiplied to destroy, or to consume, in the people, than those (or in comparison with those [Jonathan], above those [Septuagint]) whom the sword devoured (Montanus).  The forest consumed more than the sword (Pagnine, similarly Junius and Tremellius).  [Question:  How was it able to do this?  They respond:]  1.  They were torn by wild animals, or evil beasts (Hebrews in Lyra, Mariana, Munster, the Chaldean in Martyr).  The beast devoured more, etc. (Syriac, similarly the Arabic).  But that was not at all likely, since wild animals would have fled rather from the din of battle (Malvenda).  2.  On account of the numerous ditches (Vatablus); headlong and into ditches (or pits [Lyra], or hollows of the earth [Menochius]) were they falling (Martyr); or they were casting themselves into them, with the enemy pressing hard from behind, lest they be run through with swords (Menochius).  It stands in confirmation of this, that Absalom is here read to be cast into a great pit (Lyra, Menochius).  3.  [They were able to perish in other ways:]  They were overthrown by the trees (certain interpreters in Munster), or they were dashing against stumps, or were impaling themselves upon sharp branches, or were crushing and trampling each other on account of their multitude in close spaces (Malvenda).  4.  The wounded that fled to the forest perished in it (Munster).  In their hiding places they were slaughtered like sheep (Grotius).  Josephus thus expresses it, In the pursuit of those afterwards fleeing through the woods and steeps, they were capturing some, slaughtering others:  in such a way that they killed many mor in flight, than in the battle[11] (Malvenda).  Those are said to have been devoured by the forest, who, wandering and scattered, fell in flight, either through exhaustion, or by hunger and thirst, or rather by the sword of those pursuing.  It is common, that a thing is said to have been done by a place, which was executed by others in that place; thus a city is said to weep, that is, the inhabitants of the city; and the land to eat up its inhabitants, Numbers 13:32 (Sanchez) [see what things are noted there]; and a city to triumph, in which triumph was celebrated (Tirinus).  All things were fight against Absalom’s men; it is never safe for a people to take up arms against their prince, legitimate and ruling well.  They pay the penalty for treachery (Martyr). 

The wood devoured more people, that is, more people died in the wood, either through hunger, and thirst, and weariness; or by the wild beasts, whereof great numbers were there, which, though they were driven away by noise and clamour from the place of the main battle, yet might easily meet with them when they fled several ways, which also might be directed and sent to them by God’s providence and just judgment to punish them for their rebellion; or by falling into ditches and pits, which were in that place, 2 Samuel 18:17, and probably were covered with grass or wood, so as they could not see them till they fell into them; or by being hanged in trees, as Absalom was, verse 9; and especially by David’s men, who pursued them, and killed them in the wood:  and the wood is rightly said to have devoured them, because it gave the occasion to their destruction, inasmuch as the trees, and ditches, and pits, entangled them, and stopped their flight, and made them an easy prey to David’s men, who followed them, and slew them in the pursuit, being therein directed and assisted by the people of that country, who, after the manner, fell in with the victorious side.  Than the sword devoured, to wit, in the main battle; the sword being put for the battle, by a common metonymy.

Verse 9:[12]  And Absalom met the servants of David.  And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away.

[That he met the servants of David]  He began to flee, but his efforts were pointless.  He happened upon David’s men, who gave him space, that he might flee; for they knew what David had commanded them (Martyr).  ‎וַיִּקָּרֵא, and he was met (Junius and Tremellius, similarly most interpreters) [in the place of ‎וַיִּקָּרֵה], but he happened accidentally (Syriac).  Therefore, Absalom appears to have watched the fighting from some secret and secure location, rather than to have hazarded himself in the battle line (Sanchez).

Absalom met the servants of David, who, according to David’s command, spared him, and gave him an opportunity to escape.

[Sitting on a mule]  Question:  How is it that mules were in use among the Hebrews, since mixed kinds were prohibited to them?[13]  Responses:  1.  The breeding of such is prohibited, not the use (Sanchez out of Tostatus):  2.  There is in Syria a kind, one and simple, of mules and she-mules, as Aristotle testifies in his History of Animals 1:6; 7:24 (Sanchez).

[And when the mule had passed under a dense oak, ‎תַּ֣חַת שׂוֹבֶךְ֩ הָאֵלָ֙ה]  Under the thickness (tangle [Jonathan]) of an oak (Montanus, Junius), or tangled oak (Junius and Tremellius).

[His head caught hold of the oak (thus Pagnine), ‎וַיֶּחֱזַ֧ק רֹאשׁ֣וֹ בָאֵלָ֗ה]  And his head held itself (was wrapped around [Septuagint], was apprehended [Jonathan, thus Junius and Tremellius], was held fast [Munster, Tigurinus, Syriac]) in the oak (Montanus), or his head struck against a sharp branch, and thus he was hanged (certain interpreters in Martyr).  Or it clung by its locks (Piscator), with his hair entangled in the branches (Menochius, similarly Lyra, Vatablus, Munster, Martyr), which I think to have been gathered into certain divisions, tufts, or twists of hair.  Such were the seven braids of Samson, Judges 16:13 (Menochius).  It was strange, that in a moment his hair was so tangled in the branches, that by the weight of his hanging body (indeed, fully armed) it was not able to be disentangled nor cut.  Add, that longer hair is not wont to be raised up, so that it might entangle itself in branches, but is thrown back.  This was done by the avenging providence of God (Sanchez).  He was unworthy to perish by the sword, and ought rather to have bee hanged; that is a curse, Cursed is every one that hangeth on a tree.[14]  He desired to be lifted up; he hangs lifted up.  He persecutes the anointed head of David; now he is hanged by his head.  He was haughty on account of his hair, but now it is made a noose to him.  Through what things a man sins, through those things he is punished (Martyr).  He was unwilling that his hair be confined in a helmet (which at that time was more suitable).  Thus vain men are wont, even in the last act of life, to strive after empty things.  Consider carefully how the ornaments of fortune, or the benefits of nature, are often pernicious to men.  What are instruments of glory, the same are instruments of death.  We have here three examples.  Swiftness destroyed Asahel;[15] prudence Ahithophel; hair held as precious Absalom (Sanchez).  He does not appear to have had a helmet; perhaps he had taken it off, so that in his flight he might see in all directions, or was hot.  Perhaps horsemen were not having them, as now (Martyr).  Or he had taken off his helmet to flee more expeditiously (Lyra).  The servants of David did not dare to pursue him (Sanchez), but God arms a tree against Absalom (Martyr).

[And, with him suspended between heaven and earth, וגו״ ‎וַיֻּתַּן֙ בֵּ֤ין]  And given (positioned [Pagnine, similarly Junius and Tremellius], suspended [Jonathan, Syriac]) was he between, etc. (Montanus).

His head caught hold of the oak; in which probably he was entangled by the hair of the head, which being very long and thick, might easily catch hold of a bough, especially when the great God directed it.  Either he wore no helmet, or his helmet was such as left much of his hair visible; or he had thrown away his helmet as well as his other arms, to hasten his flight, or because of the heat of the season.  Thus the matter of his pride was the instrument of his ruin, as also Asahel’s swiftness, 2 Samuel 2:18, and Ahithophel’s policy, 2 Samuel 17:23, were the occasions of their destruction.  The mule that was under him went away; which might easily happen, because being in flight the mule passed along very swiftly.

[1] Hebrew:  ‎וַיֵּצֵ֥א הָעָ֛ם הַשָּׂדֶ֖ה לִקְרַ֣את יִשְׂרָאֵ֑ל וַתְּהִ֥י הַמִּלְחָמָ֖ה בְּיַ֥עַר אֶפְרָֽיִם׃

[2] Genesis 41:52:  “And the name of the second called he Ephraim (‎אֶפְרָיִם):  For God hath caused me to be fruitful (‎הִפְרַנִי) in the land of my affliction.”  פָּרָה signifies to be fruitful.

[3] See Genesis 35:16, 19; Jeremiah 31:15; Matthew 2:18.

[4] Hebrew:  ‎ויִּנָּ֤גְפוּ שָׁם֙ עַ֣ם יִשְׂרָאֵ֔ל לִפְנֵ֖י עַבְדֵ֣י דָוִ֑ד וַתְּהִי־שָׁ֞ם הַמַּגֵּפָ֧ה גְדוֹלָ֛ה בַּיּ֥וֹם הַה֖וּא עֶשְׂרִ֥ים אָֽלֶף׃

[5] Hebrew: ‎וַתְּהִי־שָׁ֧ם הַמִּלְחָמָ֛ה נָפֹ֖צֵית עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַיֶּ֤רֶב הַיַּ֙עַר֙ לֶאֱכֹ֣ל בָּעָ֔ם מֵאֲשֶׁ֥ר אָכְלָ֛ה הַחֶ֖רֶב בַּיּ֥וֹם הַהֽוּא׃

[6] Hebrew:  ‎לֶאֱכֹ֣ל—וַיֶּ֤רֶב.

[7] 2 Kings 24:14:  “And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths:  none remained, save the poverty (‎דַּלַּת) of the people of the land.”

[8] For example, Genesis 37:19:  “And they said one to another, Behold, this dreamer (‎הַחֲלֹמ֥וֹת הַלָּזֶ֖ה, this dream) cometh.”

[9] Proverbs 12:24:  “The hand of the diligent shall bear rule:  but deceit (‎ורְמִיָּה) shall be under tribute.”

[10] Proverbs 13:6:  “Righteousness keepeth him that is upright in the way:  but wickedness overthroweth sin (‎חַטָּאת).”

[11] Antiquities 7:10.

[12] Hebrew: וַיִּקָּרֵא֙ אַבְשָׁל֔וֹם לִפְנֵ֖י עַבְדֵ֣י דָוִ֑ד וְאַבְשָׁל֞וֹם רֹכֵ֣ב עַל־הַפֶּ֗רֶד וַיָּבֹ֣א הַפֶּ֡רֶד תַּ֣חַת שׂוֹבֶךְ֩ הָאֵלָ֙ה הַגְּדוֹלָ֜ה וַיֶּחֱזַ֧ק רֹאשׁ֣וֹ בָאֵלָ֗ה וַיֻּתַּן֙ בֵּ֤ין הַשָּׁמַ֙יִם֙ וּבֵ֣ין הָאָ֔רֶץ וְהַפֶּ֥רֶד אֲשֶׁר־תַּחְתָּ֖יו עָבָֽר׃

[13] See Leviticus 19:19.

[14] Galatians 3:13; Deuteronomy 21:23.

[15] 2 Samuel 2:19-23.