Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.
Parallel Translations
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Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.
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Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
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When David was come to Mahanaim, Absalom passed over the Jordan, he and all the men of Israel with him.
Cross-references (3)
Passages linked to 2 Samuel 17:24 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 32:2 When he saw them, Jacob said, “This is God’s army.” He called the name of that place Mahanaim.
- 2 Samuel 2:8 Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul, and brought him over to Mahanaim;
- Joshua 13:26 and from Heshbon to Ramath Mizpeh, and Betonim; and from Mahanaim to the border of Debir;
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 2Sa 17:24 Then David came to Mahanaim. And Absalom…
2Sa 17:24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
Ver. 24. Then David came to Mahanaim.] Where Jacob sometime had met with a double camp of angels, that made a lane for him, as it were. {Gen 32:2} The remembrance of this was some relief doubtless to distressed David; for there God spoke with us, {Hos 12:4} as he did likewise when he said to Joshua, "I will never leave thee, nor forsake thee." {Heb 13:5}
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And Absalom passed over Jordan.] In pursuit of his father, like an impious parricide: but not till he had got all the men of Israel to him, which was much for David’s advantage; for in the interim, David got together three potent armies, wherewith he worsted Absalom. {2Sa 18:1-33}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Mahanaim; a place in the country of Gilead, bordering…
Mahanaim; a place in the country of Gilead, bordering upon the land of the Ammonites, 2Sa 17:27. See Gen 32:2; 2Sa 2:8.
Absalom passed over Jordan; not speedily, but when all the men of Israel were gathered together according to Hushai’s counsel, who are said to be with him here, as it follows.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Absalom made Amasa captain of the host instead…
And Absalom made Amasa captain of the host instead of Joab,.... Who was along with David:
which Amasa was a man's son whose name was Ithra, an Israelite; he is called Jether the Ishmaelite, Ch1 2:17; either because he was an Ishmaelite by birth, and being proselyted to the Jewish religion, was called an Israelite; or rather he was an Israelite by birth, and having sojourned in the land of Ishmael some time, was called an Ishmaelite, as Uriah the Hittite, and others; and when Amasa is called a "man's son", it means a great man, as Kimchi observes:
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that went in to Abigail, the daughter of Nahash, sister to Zeruiah,
Joab's mother: so that Joab and Amasa, the generals of David and Absalom, were own cousins, sisters' children, and David uncle to them both; for Abigail and Zeruiah were David's sisters, Ch1 2:16; children of Jesse, whose name is here called Nahash, having two names, or this was his surname; though others think Nahash is the name of a woman, the wife of Jesse, and that these two sisters had two mothers, but one father; it seems by this expression, "went in to", as if Amasa was not begotten in the conjugal state, but was illegitimate.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Passed - Not speedily, but when all the men…
Passed - Not speedily, but when all the men of Israel were gathered together according to Hushai's counsel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain 2Sa 17:24. David came to Mahanaim — A place…
2Sa 17:24. David came to Mahanaim — A place in the country of Gilead, bordering upon the land of the Ammonites, lately the residence of Ish- bosheth, and anciently the resting-place of Jacob; where God had placed him under the protection of two hosts of angels. The king’s distress here, at this time, would naturally lead him to reflect on the distress of his great ancestor in the same place; when, being encompassed with a weak and helpless family of wives and children, as David now was, he received information that Esau was coming against him with a strong band of men. And Absalom passed over Jordan — Not immediately, but as soon as all the men of Israel, who are here said to be with him, were gathered together to him, according to Hushai’s counsel, which required some time, during which David had an opportunity to strengthen himself, by gathering an army also.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Mahanaim - See 2Sa 2:8. The same reasons which…
Mahanaim - See 2Sa 2:8. The same reasons which induced Abner to choose it for Ishbosheth probablv made it a good rallying point for David. It was a strong city, in a well-provisioned country, with a mountainous district for retreat in case of need, and with a warlike and friendly population.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain To the camp. The city of Mahanaim, the name…
To the camp. The city of Mahanaim, the name of which in Hebrew, signifies The Camp. It was a city of note at that time; as appears from its having been chosen by Isoboseth for the place of his residence. (Challoner) --- The Vulgate often translates Mahanaim, or Manaim. See chap. ii. 8, 12. (Haydock) --- Him. It is not known how soon. But he probably waited till he had collected his forces. David had done the like, and was joined by the king of Ammon, ver. 27.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 3. The Civil War
3. The Civil War
2Sa_17:24 to 2Sa_18:33 [2Sa_19:1]
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a. David at Mahanaim. 2Sa_17:24-29
24Then [And] David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him. 25And Absalom made Amasa captain of the host instead of Joab, which [and] Amasa was a man’s son,13 whose name was Ithra, an Israelite [the Ishmaelite], that went in to Abigail the daughter of Nahash, sister 26to Zeruiah, Joab’s mother. So [And] Israel and Absalom pitched in the land of Gilead. 27And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of 28Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, Brought14 beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse [corn], 29And honey, and butter [curds], and sheep, and cheese of kine, for David, and for the people that were with him, to eat; for they said, The people is [got15] hungry, and weary, and thirsty in the wilderness.
b. The battle in the forest of Ephraim. 2Sa_18:1-8
1And David numbered [mustered] the people that were with him, and set captains of thousands and captains of hundreds over them. 2And David sent forth [gave16] a third part of the people under [into4] the hand of Joab, and a third part under [into] the hand of Abishai the son of Zeruiah, Joab’s brother, and a third part under [into] the hand of Ittai the Gittite. And the king said unto the people, 3I will surely [om. surely] go forth with you myself also. But [And] the people answered [said], Thou shalt not go forth; for if we flee away, they will not care for [pay attention to17] us; neither [and] if half of us die, will they care for us [they will not pay attention to us]; but now thou [for thou5] art worth ten thousand of us; therefore [and] now it is better that thou succour us out of the city. 4And the king said unto them, What seemeth you best I will do. And the king stood by the gate-side, and all the people came out [went forth] by hundreds and by thousands. 5And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with [om. even with] Absalom. And all the people 6heard when the king gave all the captains charge concerning Absalom. So [And] the people went out into the field against Israel; and the battle was [or, took place] 7in the wood of Ephraim. Where [And] the people of Israel were slain [smitten there] before the servants of David, and there was there18 a great slaughter that day 8of twenty thousand men. For [And] the battle was there scattered over the face of all the country; and the wood devoured more people that day than the sword devoured.
c. Absalom murdered by Joab. 2Sa_18:9-18
9And Absalom met19 the servants of David. And Absalom rode [was riding] upon a [the] mule, and the mule went under the thick boughs of a [the] great oak [terebinth], and his head caught hold of the oak [terebinth], and he was taken up between the heaven and the earth, and the mule that was under him went away 10[passed on]. And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak [the terebinth]. And Joab said unto the man that told 11him, And behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels [pieces] of silver, and a girdle. 12And the man said unto Joab, Though20 I should receive a thousand shekels [pieces] of silver in mine hand, yet would I not put forth my hand against the king’s son; for in our hearing the king charged thee and Abishai and Ittai, saying, Beware 13that none touch the young man Absalom. Otherwise21 I should have wrought falsehood against mine own life; for there is no matter hid from the king, and thou thyself wouldest have set thyself against me. 14Then said Joab [And Joab said], I may not tarry thus with thee. And he took three darts22 in his hand, and thrust them through [into] the heart of Absalom, while he was yet alive in the midst of the oak [terebinth]. 15And ten young men that bare Joab’s armour compassed about and smote Absalom, and slew him. 16And Joab blew the trumpet, and the people 17returned from pursuing after Israel, for Joab held back23 the people. And24 they took Absalom, and cast him into a [the] great pit in the wood, and laid a very great 18heap of stones upon him; and all Israel fled, every one to his tent. Now [And] Absalom in his lifetime had taken and reared up for himself a [the] pillar,25 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 unto this day, Absalom’s place [monument].
d. The tidings of joy and grief. David’s lament over Absalom. 2Sa_17:19-29 [2Sa_19:1]
19Then said Ahimaaz, the son of Zadok [And Ahimaaz the son of Zadok said], Let me now run, and bear the king tidings how [om. how] that the Lord [Jehovah] hath avenged [delivered] him of [from] his enemies. 20And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day; but this day thou shalt bear no tidings, because26 the king’s son is dead. 21Then said Joab to Cushi [And Joab said to the Cushite], Go, tell the king what thou hast seen. And Cushi [the Cushite] bowed himself unto Joab and ran. 22Then said Ahimaaz the son of Zadok [And Ahimaaz the son of Zadok said] yet again to Joab, But, however, let me, I pray thee, also run after Cushi [the Cushite]. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready.27 23But howsoever, said he,28 let me run. And he said unto him, Run. Then [And] Ahimaaz ran by the way of the plain, and overran Cushi [the Cushite].
24And David sat [was sitting] between the two gates; and the watchman went up to the roof over [of] the gate unto the wall, and lifted up his eyes, and looked 25[saw], and behold a man running alone. And the watchman cried [called] 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 [he came nearer and nearer]. 26And the watchman saw another man running; and the watchman called unto the porter,29 and said, Behold, another [om. another, ins. a] man running alone. And the king said, He also bringeth tidings. 27And the watchman said, Methinketh 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 cometh with good tidings. 28And Ahimaaz called, and said unto the king, All is well [Peace!] And he fell down to the earth upon his face before the king, and said, Blessed be the Lord [Jehovah] thy God, which hath delivered up the men that lifted up their hand against my lord the king. 29And the king said, Is the young man Absalom safe? And Ahimaaz answered [said] When Joab sent the king’s servant and me [om. the king’s servant and me30] thy servant, I saw a great tumult, but I knew not what it was. 30And the king said unto him [om. unto him], Turn aside, and stand here. And he turned aside and stood still. 31And behold, Cushi [the Cushite] came; and Cushi [the Cushite] said, Tidings, my lord the king, for the Lord [Let my lord the king receive the tidings that Jehovah] hath avenged [delivered] thee this day of [from] all them that rose up against thee. 32And the king said unto Cushi [the Cushite], Is the young man Absalom safe? And Cushi answered [the Cushite said], The enemies of my lord the king, and all that rise against thee to do thee hurt [for evil] be as that [the] young man is [om. is]. [Heb. 19:1]. 33And the king was much moved, and went up to the chamber over the gate, and wept; and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God [O that] I had died for thee, O Absalom, my son, my son!
EXEGETICAL AND CRITICAL
a. 2Sa_17:24-29. David at Mahanaim
2Sa_17:24. To Mahanaim, east of the Jordan (which he had crossed in the night, passing through the Jordan-valley, 2Sa_17:22), probably a fortified place, north of the Jabbok, suitable for a rendezvous for gathering an army, whence it was chosen by Abner as Ishbosheth’s capital-city. See on 2Sa_2:8. [A well-provisioned country, friendly to David (Bib.-Com.).—Tr.]—Absalom’s passage over the Jordan took place when he had had time to gather (according to Hushai’s counsel) “all the men of Israel,” that is, all the military force of the country (comp. 2Sa_17:11 sq.). 2Sa_17:25. Whether Amasa, appointed by Absalom captain in place of Joab (who remained faithful to David), is the same with the Amasai of 1Ch_12:17-18 (Ewald, Bertheau), must be left undetermined. “If this conjecture were correct, the man, so cordially received by David (1Ch_12:17), would have committed grave wrong in attaching himself to Absalom” (Then.). Elsewhere the phrase “son of a man (or woman)” is defined by a following appositional word or genitive (Böttcher); but here the defining phrase is introduced by “and” [“and his name was Ithra”], so that we have the independent assertion: “son of a man,” which is meaningless. Perhaps the text originally had: “whose name was” (אֲשֶׁר שְׁמוֹ), and the relative pronoun has fallen out (from the following אשׁר). Böttcher conjectures that “foreigner” (גֵר) stood after “man,” comp. 2Sa_1:13 [it would then read: “Amasa was the son of a foreigner, and his name was Ithra.”—Tr.].—With this would agree that Ithra was an Ishmaelite, for so we must here read instead of “Israelite,” after 1Ch_2:17, where Jether is shortened form of Ithra (Sept.: “the Jezreelite,” Jos_19:18, so David’s wife Ahinoam, 1Sa_28:3). The designation of Ithra as an “Israelite” would be superfluous; but the statement that he was an “Ishmaelite” serves to illustrate the fact that Amasa was an illegitimate son of Abigail. If Nahash be taken as a man’s name, and the word “sister” in apposition with Abigail, then Zeruiah and Abigail are daughters of David’s mother by her first marriage with Nahash, step-daughters of Jesse, and on this side step-sisters of David (so the older expositors, Michaelis and Schultz). But Nahash may, with Movers and Thenius (who refers to 1Ch_4:12, where it is the name of a city), be taken as a woman’s name, here a second wife of Jesse. In this case also the two, Zeruiah and Abigail, would be David’s step-sisters. Clericus supposes Nahash to be another name, or a surname of Jesse; Capellus would read “Jesse” instead of “Nahash” (after a variant of the Sept.); Böttcher puts “sister” in apposition with “Nahash,” which he regards as a woman’s name. [It is an old Jewish view that Nahash is another name of Jesse. For many persons, says Kimchi, had two names, and this (Nahash) signifies “a serpent.” From whence it is that when Isaiah (2Sa_14:29) saith: “out of the serpent’s root (or, the root of Nahash) shall come forth a cockatrice or basilisk,” the Chaldee paraphrase expounds it, “out of the root of Jesse shall come forth the Messiah;” who was typified by the brazen serpent in the wilderness (Patrick). This would be baseless allegorizing, even if Nahash were proved to be another name of Jesse, which is not probable. The omission of the name Nahash in 1Ch_2:16 is against the view that it belongs to a daughter of Jesse; more probably it is the name of the otherwise unknown father of Abigail. See “Text. and Gram.”—Tr.]
2Sa_17:26. Absalom pitched his camp in Gilead. Nothing is said of a siege (Ewald) of Mahanaim. Against this view is the fact that David, as appears from what follows, here got supplies of men and provisions, formed an army, and organized it in three divisions, which required time. It is hence evident that David was able to establish himself strongly at Mahanaim without being attacked by Absalom’s army.
2Sa_17:27-29. David receives reinforcements and provisions. Shobi, the son of Nahash, from Rabbah, the capital of the Ammonites; this last statement “guards against the possible error that Shobi was a brother of Abigail” (Thenius). Rabbah, on the lower Jabbok (2Sa_12:26-31), belonged to David’s empire, and now remained true to him. Shobi, if not an Israelite, was perhaps a son of the deceased Ammonite king Nahash and brother of the Hanun (2Sa_10:1 sqq.) conquered by David (Keil), or a member of the royal house of Ammon favored by David (Ewald). [Shobi was hardly tributary king of Ammon (Bib.-Com.), else he would have been called king.—Tr.]—Machir, son of Ammiel of Lodebar, who had received Jonathan’s lame son Mephibosheth into his house (2Sa_9:4).—Barzillai, a Gileadite of Rogelim, an otherwise unknown place, mentioned besides here only in 2Sa_19:32. The Sept. (alone among the ancient versions) inserts “ten” before “beds” and before “basons;” but this does not agree with the connection, since the articles mentioned were brought by several persons for “the people” (2Sa_17:29), and therefore certainly in considerable quantities. Ten would have been too few for David’s “court and army” (Ew.); the insertion of this number in the Sept. was perhaps suggested by 1Sa_17:17-18. Whether they were “fine mattress-beds” (Ew.) must be left undecided. “Basons,” metallic vessels for preparing food. “Parched food” (קָלִי), comp. 1Sa_17:17. As not only corn-grains, but also pulse-beans were roasted (Bochart, Hier. II. 582, Harmar, Beobacht. I. 255 sq.), the second word may refer to pulse, of which, as well as of corn, two kinds are named; and therefore the omission of the second (קלי) as an error (Sept., Syr., Arab.) is unnecessary [Eng. A. V. retains it, and renders: “parched pulse”]. The last term in the list (שְׁפוֹת נָּקָר) is variously translated; Vulg.: “fat calves;” Theod.: “sucking calves;” Chald., Syr., Rabbin.: “cheese of kine (cows)” [so Eng. A. V.]. The last sense agrees better with the preceding words [Eng. A. V. incorrectly: “butter”]; the first sense accords with the “sheep” (small cattle). Sept. transfers the Heb. word: “saphoth of oxen.” The meaning of the Heb. phrase is doubtful. The verb in this sentence (“brought”) stands strangely and unnaturally after the long list of articles; it is therefore better, with Sept., Vulg., Syr., Arab., to supply a verb-form (partcp.) at the beginning of 2Sa_17:28, and then to insert “and” before the verb in 2Sa_17:29 : “they brought beds, etc., and gave them to David.” [Eng. A. V. simply transfers the verb to the beginning of 2Sa_17:28. On the reading see “Text. and Gram.” Patrick calls attention to the food of the times (only one sort of meat) as indicated by the list in 2Sa_17:28-29, and Bib.-Com. remarks that God’s care for David was evident in the kindness of these people.—Tr.]
For the HISTORICAL AND THEOLOGICAL and HOMILETICAL AND PRACTICAL sections, see 1Sa_18:1 ff.
Footnotes:
[13][2Sa_17:25. Probably we should read: “the son of a stranger (foreigner)” (אִישׁ נָכְרִי, or אִישׁ גֵּר). Instead of “Israelite” editors now generally read: “Ishmaelite” (1Ch_2:17). The old Jewish view is that Ithra or Jithra or Jether (another name for Jesse) was an Israelite by birth, but had lived long among the Ishmaelites, or was an Ishmaelite by birth and an Israelite by religion (a proselyte), and that the phrase “son of a man” = “a man of distinction” (so Philippson); but this is less probable than that our text is corrupt. Wordsworth supposes that the name “Israelite” may be used in distinction from ‘Judahite,’ to show that Jithra did not belong to the tribe of Judah; but Cahen remarks that this designation (Israelite) seems not to have come into use till after the division of the kingdom.—Wellhausen thinks that “daughter of Nahash” is for “son of Nahash,” and is an insertion from 2Sa_17:27. a not improbable supposition; the statement would then be: “Amasa was the son of a foreigner named Jethra the Ishmaelite, who went in unto Abigail, sister to Zeruiah, Joab’s mother.” Abigail and Zeruiah would then be full sisters to David, and Amasa illegitimate son of Abigail, and cousin of Joab.—The reading of Sept. and Vulg.: “Jezreelite” is less probable than the “Ishmaelite” of 1Ch_2:17, because our text indicates (by the maimed phrase: “son of a man”) that Jethra was a non-Israelite. The Arabic reading is noticeable: “and Absalom made his lance-bearer in place of Ahithophel, a man named Amsa, son of a rich man named Jether.”—Tr.]
[14][2Sa_17:28. The verb does not occur in the Heb. till 2Sa_17:29, whence it is proposed to insert (with the versions) a verb or participle (מְבִיאִים) at the beginning of 2Sa_17:28. The verb in 2Sa_17:29 may be retained, and would, indeed, serve to govern the nouns in 2Sa_17:28, but for the phrase “for the people to eat,” since the things mentioned in that verse are not all eatables. The difficulty, however, still exists if (with Erdmann) we supply the copula before the “brought” of 2Sa_17:29; we may then say that the word “eat” is used of the principal part of the things brought (in which case it will not be absolutely necessary to supply the verb at the beginning of 2Sa_17:28), or, we may suppose that the articles last mentioned (2Sa_17:29, together with the קָלִי “parched corn” at end of verse 28, the repetition of which would thus be explained) were brought ready for immediate eating, the others (2Sa_17:28) as a store of provisions.—The word “corn” is retained in its proper sense = “grain,” though liable to be misunderstood by American readers for maize.—Tr.]
[15][2Sa_17:29. The people were not at Mahanaim, and had gotten hungry during the march through the wilderness.—Tr.]
[16][2Sa_18:2. The verb does not mean “sent forth,” nor had the army yet begun its march (2Sa_18:6); the phrase שׁלח ביד means either: “to send by the hand of some one,” or: “to give over to some one,” here the latter.—The adverb “surely” is too strong for the signification of the Infinitive Absolute.—Tr.]
[17][2Sa_18:3. Literally: “set heart on us.”—אַתָּה “thou” instead of עַתָּה “now” is read by Sept., Vulg., Sym., and by one or two MSS.—Syr. has “now;” its text here (followed by Arab.) is badly maimed.—Instead of “out of the city” Sept., an anonymous Greek version and Vulg., have “in the city,” which is perhaps merely an explanatory rendering. The absence of the Art. in מֵעִיר creates a difficulty. Bib.-Com., taking מֵעִיר as Hiph. participle of עוּר, proposes to render: “that thou be to us a stirrer-up in helping us,” i.e., that thou help us by stirring us up. But the construction here does not favor this rendering; the verb (Hiphil) is followed by the Acc. of the person or thing roused, and frequently by עַל (“against”) with the person against whom it is roused; the Infin. here also would from the construction rather have for its subject the roused than the rouser. It is better to supply the Art. מֵהָעִיר, or else to read בָּעִיר.—Kethib לַעֲזִיר for לְהַעֲזִיר Hiph. Infin.; Qeri לַעֲזוֹר Qal.—Tr.]
[18][2Sa_18:7. Omitted by Sept. as unnecessary. The first “there” in this verse is retained in Sept. (not omitted, as Wellh. says).—Tr.]
[19][2Sa_18:9. Wellhausen: “from the connection with לִפְנֵי [‘in the presence of’] and from 2Sa_18:10 it appears that the text וַיִקָּרֵא is incorrect; read perhaps וַיִּירָא [‘and Absalom feared’].” But the construction is supported by Deu_22:6 (Bib.-Com.), and the statement of 2Sa_18:10 is properly explained by this statement that Absalom in his flight “met,” accidentally came across some of David’s men.—Tr.]
[20][2Sa_18:12. Read the Qeri לוּ or לֻא (= לוּא).—“Though I should weigh (שֹׁקֵל) into (upon) my hand;” instead of the Act. Particip. Wellhausen reads the Pass. שָׁקוּל: “though there were weighed into my hand,” but the man might easily conceive of the weighing as done by himself.—Tr.]
[21][2Sa_18:13. Eng. A. V. here follows the Qeri (“my life,” Kethib “his life”). The whole verse is difficult in text and meaning. The line of thought seems to favor the marginal reading בְּנַפְשׁוֹ “against his life; but it is then difficult to see whether the man presents two reasons for not killing Absalom: 1) his regard for the king’s command (2Sa_18:12), 2) his fear of the consequences to himself (2Sa_17:13), or only the former. Moreover whether the last phrase in the verse is to be rendered “thou wilt have to stand before him” (to give account, or testimony), or “thou wilt stand (appear) against me” is uncertain; the latter is more probable. In the first part of our verse the Sept. had a different text from the Heb.: “guard me the young man Absalom, not to do wrong against his life,” which would simplify the man’s address. We may adopt the reading (מֵעֲשׂוֹת instead of אוֹ־עָשִׂיתִי), or keep the Heb. text and render: “or if I acted falsely against his life, then nothing is concealed from the king, and thou wouldest take stand against me.”—Tr.]
[22][2Sa_18:14. The word (שֵׁבֶט) not “dart,” but “staff,” and is contrasted with the word “spear” (חֲנִית) in 2Sa_23:21. Either, then, we must suppose Joab to have used an uncommon weapon (Erdmann) or we must change the text. Erdmann states the objections to Thenius’ proposed reading שְׁלָחִים, and it would be hard to account for an alteration of חניתים or חםיתות into שבטים.—Instead of: “in the heart (בלב) of the terebinth.” Thenius proposes to read after Syr. and Vulg.: “hung in (תָּלוּי) the terebinth,” for which there seems no necessity; the renderings of these two versions are merely interpretations.—Tr.]
[23][2Sa_18:16. Sept., Vulg., Thenius, Keil, Erdmann render: “Joab wished to spare the people,” but the rendering of Eng. A. V. seems better because the idea of “wish” is not contained in the Hebrew, and the phrase “the people” in connection with Joab more naturally refers to David’s army.—Tr.]
[24][2Sa_18:17. Wellhausen objects to the order of 2Sa_17:14-17, because it represents Absalom, already half-dead from hanging, as surviving Joab’s stabbing with the staves or darts, and finally meeting his death from the young men. He would make the last word of 2Sa_18:15 and 2Sa_18:16 follow 2Sa_18:14, and then insert 2Sa_18:15; 2Sa_18:17, so as to read: “14, Joab took three darts, etc., … in the terebinth, and killed him, 16 and blew the trumpet, and held back the people. 15 and ten young men compassed about Absalom, 17 and took him, etc.” Though this is ingenious, it is not required by the text. Joab’s wounds did not kill Absalom, and the zealous armor-bearers finished him; then Joab called in his soldiers, and they (indef. subject = Passive) took Absalom and cast him into the pit.—Tr.]
[25][2Sa_18:18. This word has the sign of determination (את), and yet is not followed by a determinative noun; whence Wellhausen would supply אֲשֵׂרָה (in place of following אשר), and render: “took the pillar of the Asherah [idol-image] in the king’s dale and set it up.” But (apart from the fact that אֲשֵׁרָה does not occur after a construct מַצֶּבֶת, in 1Ki_14:23; 1Ki_17:10 the two words are used co-ordinately) this is an example of a word determined by a relative clause, as in Gen_40:3. See Ew. § 277 d, 2), and Ges. § 116.—At the end of the verse ידַ = “monument,” a different word from that rendered “pillar.”—Tr.]
[26][2Sa_18:20. Eng. A. V. here adopts the Qeri עַל־כֵּן: “for the king’s son is dead.” Syr. and Chald., omitting the כֵּן, render: “thou wilt not announce except that the king’s son is dead,” which, however, the present Heb. will not bear.—עַל־בֵּן usually means “therefore,” but here = “because” (= כִּי עַל־כֵּן).—Tr.]
[27][2Sa_18:22. Eng. A. V. takes לְבָה = “to thee,” and מֹצֵאת Qal. Act. Particip. fem. of מָצָא, = “finding, ready:” Erdmann renders the Particip. “reward-finding,” Philippson: “profitable;” Wellhausen takes it as Hoph. of יָצָא (מֻצֵאת) = “brought out, paid out” (Gen_38:25); Bib.-Com.: “sufficing,” which commends itself as appropriate.—According to Böttcher, it is only when the pronoun is emphatic that we can render לְכָה “to thee;” and here it is better = “go thou” (= “and if thou go”). But the pronoun may be emphatic here.—Tr.]
[28][2Sa_18:23. Insert וַיֹּאמֵר at the beginning of the verse.—Tr.]
[29][2Sa_18:26. Instead of שעֵר “porter” Erdmann, Then., Böttcher, Wellhausen (after Sept. and Syr.) read שַעַר “gate,” which, however, is not necessary, and this statement is not in conflict with 2Sa_18:25, where the watchman seems to speak directly to the king.—After the second אִישּׁ Thenius and Wellhausen (Sept., Vulg., Syr.) insert אַחֵר “another;” but Böttcher properly remarks that this would naturally be inserted by the versions (so Eng. A. V. inserts it) from the preceding part of the verse, while its omission could not so well be accounted for.—Tr.]
[30][2Sa_18:29. Erdmann renders as Eng. A. V., but the construction, as it stands, is awkward and improbable. The simplest procedure seems to be that of Wellhausen, to omit אֶת־עֶבֶד הַמֶּלֶךְ (though it is not easy to account for its insertion). Some (so Bib.-Com.) prefer the Vulg. rendering, on which see Erdmann in the Exposition. Related questions, such as the person of “the Cushite,” will there be referred to.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then David came to Mahanaim--in the high eastern country…
Then David came to Mahanaim--in the high eastern country of Gilead, the seat of Ish-bosheth's government.
Absalom passed over Jordan--It is not said how long an interval elapsed, but there must have been sufficient time to make the intended levy throughout the kingdom.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 24–26. Progress of the Rebellion
24–26. Progress of the Rebellion
24. to Mahanaim] See note on ch. 2Sa_2:8. It was chosen for David’s head-quarters as the most important and strongest city in the trans-Jordanic country, which was evidently the least disaffected.
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And Absalom passed over Jordan] Before this a considerable interval must have elapsed, during which Absalom was formally anointed (ch. 2Sa_19:10), and a general levy of the nation raised according to Hushai’s counsel, while David had time to organize his forces and establish himself at Mahanaim.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (24) Mahanaim.—See Note on 2Sa_2:8. The same reasons which…
(24) Mahanaim.—See Note on 2Sa_2:8. The same reasons which made it a favourable place for the capital of Ish-bosheth, recommended it also as a place of refuge to David and a rallying point for his adherents.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Then (Hebrew, and) David came to Mahanaim. (On Mahanaim,…
Then (Hebrew, and) David came to Mahanaim. (On Mahanaim, see note on 2Sa_2:8) It was now a fortified city, with walls and gates, (2Sa_18:24) and its strength of position, which had made it a safe capital for Ishbosheth, who had probably added to its defences, made it also a safe retreat for David while gathering his forces. As it was only about fifty miles distant from the fords of the Jordan, David had not retreated far; and, meanwhile, Absalom was wasting time in gathering "all the men of Israel" for the attack. During this interval Absalom was anointed king (2Sa_19:10) by the priests, with all due solemnity.
Vers. 24-29. (MAHANAIM.)
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Hospitality. (2Sa_10:1-4 2Sa_12:26-31)
Machir; (2Sa_9:4) Barzillai. (2Sa_19:31-40) On hearing of the arrival of David at Mahanaim, these three men came with one accord, brining presents, and "provided the king of sustenance while he lay" there (ch. 19:32). "We are inclined to regard them as representative men: Shobi, of the extreme border inhabitants, or rather foreign tributaries; Machir, of the former adherents of Saul; and Barzillai, of the wealthy landowners generally" (Edersheim). Whilst acting, specially, from feelings of loyalty, gratitude, and affectionate regard, they displayed a hospitality such as is often enjoined (Lev_25:35; Isa_58:7; Luk_14:13; Rom_12:13) but frequently omitted. (Heb_13:2) It was:
1. Much needed by David and his followers, "who were like a band of beggars or marauders (Delitzsch), driven from their home, in a comparatively strange land, (Psa_61:2) beset by hostile forces (ver. 25), in want of shelter, rest, and provision (ver. 29). "The Son of man had not where to lay his head"; (Luk_9:58) and in his "brethren" he is often persecuted and in want of all things (Mat_25:35; 1Ti_5:10 3Jn_1:5, 6)
2. Admirably exemplified.
(1) Spontaneously, without being solicited.
(2) Promptly, without delay.
(3) Cordially, with sympathy and pity; for they said, "The people have become hungry, and weary, and thirsty in the wilderness.
(4) Considerately; those things which were most necessary and agreeable being supplied.
(5) Generously; according to ability, and "without grudging". (1Pe_4:9)
(6) Disinterestedly, unselfishly, with self-denial and at no little risk.
(7) Perseveringly; not (as in another familiar instance) for three days, (Act_28:7) but for nearly as many months. It not unfrequently happens that the poor and the stranger receive the most hospitable treatment from those on whom they have the least claim.
3. Eminently helpful, comforting and encouraging; a sign of the Divine care for him (Gen_32:2) a proof that he was not forsaken by all the people, and an influence adapted to gather others around him. "The faithfulness of human love, strengthening in need and cheering in misfortune is not only the copy, but also the means and instrument of the faithfulness of the Divine love, granted to those who bow humbly beneath God"s hand and wholly trust him" (Erdmann).
4. Abundantly requited. Those who exercise it "are blessed in their doing"; (Jam_1:25) and receive unexpected honour and benefit from their guests (2Sa_19:33, 2Sa_19:38, 39 Ge 18.; Act_28:8) and from the Lord himself Heb_6:10; D. (Mat_25:34)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Mahanaim ... Gilead
Mahanaim ... Gilead
Translate the names of these places the same as you did in 2 Samuel 2:8-9. (See: How to Translate Names)
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Amasa ... Joab ... Jether ... Nahash
These are the names of men. See how you translated Joab and Zeruiah (Joab's mother) in 2 Samuel 2:13. (See: How to Translate Names)
Ishmaelite
This word means that the person is descended from Ishmael. Some versions say "Israelite" here. See the footnote. You may want to choose the word that is used in the majority language Bible in your area.
Abigail ... Zeruiah
These are the names of women. (See: How to Translate Names)
translationWords
Joab
Ishmael
had relations with
Gilead
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 17:24 Mahanaim, once the capital city of Ishbosheth and…
17:24 Mahanaim, once the capital city of Ishbosheth and Abner (2:8, 12, 29), became David’s base of operations.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.