2 Samuel 15 in Hebrew, English & Transliteration

Show:

Tenakh Study · We are reading through the book of 2 Samuel together, every Wednesday at 7 pm (Central Time) on Zoom. Text us for the Zoom link. Our Messianic Jewish notes appear below each passage; tap Commentary above to hide them.

Text (469) 608-9944

Tenakh Study · 2 Samuel 15:1–37

2 Samuel, Chapter 15

שמואל ב טו

Avshalom courts the people at the city gate, then has himself proclaimed king in Chevron with Achitofel at his side. David flees Yerushalayim with his household and the loyal Ittai, sends the ark back with Tzadok, climbs the Mount of Olives weeping and barefoot, and sends Chushai back to defeat Achitofel’s counsel.

15:1And it came to pass after this, that Avshalom (Absalom) prepared for himself chariots and horses, and fifty men to run before him.

Vayehi me'aḥarei ḥen vaya'as lo Avshalom merkavah vesusim vaḥamishim ish ratzim lefanav.

אוַֽיְהִי֙ מֵאַ֣חֲרֵי כֵ֔ן וַיַּ֚עַשׂ לוֹ֙ אַבְשָׁל֔וֹם מֶרְכָּבָ֖ה וְסֻסִ֑ים וַחֲמִשִּׁ֥ים אִ֖ישׁ רָצִ֥ים לְפָנָֽיו׃

15:2And Avshalom rose up early, and stood beside the way of the gate; and it was so, that when any man who had a dispute came to the king for judgment, then Avshalom called unto him, and said, “Of what city are you?” And he said, “Your servant is of one of the tribes of Israel.”

Vehishkim Avshalom ve'amad al-yad dereḥ hasha'ar vayehi kol-ha'ish asher-yihyeh-lo-riv lavo el-hameleḥ lamishpat vayikra Avshalom elav vayomer ei-mizeh ir atah vayomer me'aḥad shivtei-Yisra'el avdeḥa.

בוְהִשְׁכִּים֙ אַבְשָׁל֔וֹם וְעָמַּ֕ד עַל־יַ֖ד דֶּ֣רֶךְ הַשָּׁ֑עַר וַיְהִ֡י כָּל־הָאִ֣ישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִיב֩ לָב֨וֹא אֶל־הַמֶּ֜לֶךְ לַמִּשְׁפָּ֗ט וַיִּקְרָ֨א אַבְשָׁל֚וֹם אֵלָיו֙ וַיֹּ֗אמֶר אֵֽי־מִזֶּ֥ה עִיר֙ אַ֔תָּה וַיֹּ֕אמֶר מֵאַחַ֥ד שִׁבְטֵֽי־יִשְׂרָאֵ֖ל עַבְדֶּֽךָ׃

15:3And Avshalom said unto him, “See, your matters are good and right; but there is no man deputed by the king to hear you.”

Vayomer elav Avshalom re'eh devareḥa tovim uneḥoḥim veshomea ein-leḥa me'et hameleḥ.

גוַיֹּ֚אמֶר אֵלָיו֙ אַבְשָׁל֔וֹם רְאֵ֥ה דְבָרֶ֖יךָ טוֹבִ֣ים וּנְכֹחִ֑ים וְשֹׁמֵ֥עַ אֵין־לְךָ֖ מֵאֵ֥ת הַמֶּֽלֶךְ׃

15:4Avshalom said moreover, “Oh that I were made judge in the land, that every man who has any suit or cause might come unto me, and I would do him justice!”

Vayomer Avshalom mi-yesimeni shofet ba'aretz ve'alay yavo kol-ish asher-yihyeh-lo-riv umishpat vehitzdaktiv.

דוַיֹּ֙אמֶר֙ אַבְשָׁל֔וֹם מִי־יְשִׂמֵ֥נִי שֹׁפֵ֖ט בָּאָ֑רֶץ וְעָלַ֗י יָב֥וֹא כָּל־אִ֛ישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִ֥יב וּמִשְׁפָּ֖ט וְהִצְדַּקְתִּֽיו׃

15:5And it was so, that when any man came near to him to do him obeisance, he put forth his hand, and took him, and kissed him.

Vehayah bikrov-ish lehishtaḥavot lo veshalaḥ et-yado veheḥezik lo venashak lo.

הוְהָיָה֙ בִּקְרָב־אִ֔ישׁ לְהִשְׁתַּחֲוֹ֖ת ל֑וֹ וְשָׁלַ֧ח אֶת־יָד֛וֹ וְהֶחֱזִ֥יק ל֖וֹ וְנָ֥שַׁק לֽוֹ׃

15:6And in this manner Avshalom did to all Israel who came to the king for judgment; so Avshalom stole the hearts of the men of Israel.

Vaya'as Avshalom kadavar hazeh leḥol-Yisra'el asher-yavo'u lamishpat el-hameleḥ vayeganev Avshalom et-lev anshei Yisra'el.

ווַיַּ֨עַשׂ אַבְשָׁל֜וֹם כַּדָּבָ֚ר הַזֶּה֙ לְכָל־יִשְׂרָאֵ֔ל אֲשֶׁר־יָבֹ֥אוּ לַמִּשְׁפָּ֖ט אֶל־הַמֶּ֑לֶךְ וַיְגַנֵּב֙ אַבְשָׁל֔וֹם אֶת־לֵ֖ב אַנְשֵׁ֥י יִשְׂרָאֵֽל׃

Commentary · 15:1–6

Stealing hearts at the gate

Chariots, horses, fifty runners: Rashi, borrowing what the Talmud says of Adoniyah’s fifty, pictures men with their spleens removed and their soles hardened for running (Rashi on 15:1; Sanhedrin 21b). Then the daily work: catching plaintiffs on the road to the king’s court, flattering each one, promising justice he could not give, refusing their bow and kissing them instead. FFOZ’s lesson on the twelve thrones explains why the gate mattered: “In ancient Israel, the king administered justice in the city gates, not the palace… Devious Absalom used to subvert King David’s justice by intercepting plaintiffs on their way to the gate of Jerusalem” (End of Days, Lesson 25, on 2 Samuel 15:2–4). The throne of David is a throne “for judgment” (Psalm 122:5); to steal the people’s trust in the king’s justice is to steal the kingdom.

“So Avshalom stole the hearts of the men of Israel.” The Mishnah counts the theft: “because he stole three hearts, the heart of his father, the heart of the court, and the heart of Israel, three darts were thrust into him” (Sotah 1:8; 18:14). Measure for measure runs through the whole story.

The vow in Chevron

15:7And it came to pass after forty years, that Avshalom said unto the king, “I pray you, let me go and pay my vow, which I have vowed unto Hashem, in Chevron (Hebron).

Vayehi miketz arba'im shanah vayomer Avshalom el-hameleḥ elaḥah na va'ashalem et-nidri asher-nadarti la-Adonai beḤevron.

זוַיְהִ֕י מִקֵּ֖ץ אַרְבָּעִ֣ים שָׁנָ֑ה וַיֹּ֚אמֶר אַבְשָׁלוֹם֙ אֶל־הַמֶּ֔לֶךְ אֵ֣לֲכָה נָּ֗א וַאֲשַׁלֵּ֛ם אֶת־נִדְרִ֛י אֲשֶׁר־נָדַ֥רְתִּי לַֽיהֹוָ֖ה בְּחֶבְרֽוֹן׃

15:8For your servant vowed a vow while I stayed at Geshur in Aram (Syria), saying, ‘If Hashem shall bring me again indeed to Yerushalayim (Jerusalem), then I will serve Hashem.’”

Ki-neder nadar avdeḥa beshivti viGshur ba'Aram lemor im-yashov yeshiveni Adonai Yerushalayim ve'avadti et-Adonai.

חכִּי־נֵ֙דֶר֙ נָדַ֣ר עַבְדְּךָ֔ בְּשִׁבְתִּ֥י בִגְשׁ֛וּר בַּאֲרָ֖ם לֵאמֹ֑ר אִם־יָשׁ֨וֹב (כתיב יָשֹׁ֨יב) יְשִׁיבֵ֚נִי יְהֹוָה֙ יְר֣וּשָׁלַ֔םִ וְעָבַדְתִּ֖י אֶת־יְהֹוָֽה׃

15:9And the king said unto him, “Go in peace.” So he arose, and went to Chevron.

Vayomer-lo hameleḥ leḥ beshalom vayakom vayeleḥ Ḥevronah.

טוַיֹּֽאמֶר־ל֥וֹ הַמֶּ֖לֶךְ לֵ֣ךְ בְּשָׁל֑וֹם וַיָּ֖קָם וַיֵּ֥לֶךְ חֶבְרֽוֹנָה׃

15:10But Avshalom sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the shofar (trumpet), then you shall say, ‘Avshalom reigns in Chevron.’”

Vayishlaḥ Avshalom meragelim beḥol-shivtei Yisra'el lemor keshame'aḥem et-kol hashofar va'amartem malaḥ Avshalom beḤevron.

יוַיִּשְׁלַ֚ח אַבְשָׁלוֹם֙ מְרַגְּלִ֔ים בְּכָל־שִׁבְטֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר כְּשָׁמְעֲכֶם֙ אֶת־ק֣וֹל הַשֹּׁפָ֔ר וַאֲמַרְתֶּ֕ם מָלַ֥ךְ אַבְשָׁל֖וֹם בְּחֶבְרֽוֹן׃

15:11And with Avshalom went two hundred men out of Yerushalayim, who were invited; and they went in their simplicity, and they knew nothing.

Ve'et-Avshalom haleḥu matayim ish miRushalayim keru'im veholeḥim letumam velo yade'u kol-davar.

יאוְאֶת־אַבְשָׁל֗וֹם הָלְכ֞וּ מָאתַ֚יִם אִישׁ֙ מִיר֣וּשָׁלַ֔םִ קְרֻאִ֖ים וְהֹלְכִ֣ים לְתֻמָּ֑ם וְלֹ֥א יָדְע֖וּ כָּל־דָּבָֽר׃

15:12And Avshalom sent for Achitofel (Ahithophel) the Giloni (Gilonite), David’s counselor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Avshalom.

Vayishlaḥ Avshalom et-Aḥitofel haGiloni yo'etz David me'iro miGiloh bezaveḥo et-hazevaḥim vayehi hakesher amitz veha'am holeḥ varav et-Avshalom.

יבוַיִּשְׁלַ֣ח אַ֠בְשָׁלוֹם אֶת־אֲחִיתֹ֨פֶל הַגִּילֹנִ֜י יוֹעֵ֣ץ דָּוִ֗ד מֵֽעִירוֹ֙ מִגִּלֹ֔ה בְּזָבְח֖וֹ אֶת־הַזְּבָחִ֑ים וַיְהִ֚י הַקֶּ֙שֶׁר֙ אַמִּ֔ץ וְהָעָ֛ם הוֹלֵ֥ךְ וָרָ֖ב אֶת־אַבְשָׁלֽוֹם׃

Commentary · 15:7–12

The vow in Chevron

Avshalom was not forty years old, and David had not reigned forty years. Rashi and Radak follow the Sages: forty years “from the time Israel asked Shmuel for a king”; rebellion against the kingdom came full circle from the day the kingdom was demanded (Rashi and Radak on 15:7; Nazir 5a and Temurah 14b in the name of Rabbi Yehoshua). He asks for Chevron, Radak says, “because his father was anointed king there,” and David answers with the last words he will say to his son: “Go in peace.” Two hundred invited guests go “in their simplicity”; the Yerushalmi says they were heads of the Sanhedrin, tricked by a note from the king, who prayed in Chevron, “let us fall into David’s hand, and let not David fall into ours” (Yerushalmi Sotah 1:8; Rashi and Radak on 15:11).

Then the name that turns a prince’s tantrum into a revolution: Achitofel, David’s counselor, whom we met through his granddaughter Bat-Sheva (11:3 with 23:34). His counsel “was as if a man had inquired at the oracle of God” (16:23). The Sages say David first called him “my teacher,” then “my colleague,” then “my disciple” (Sanhedrin 106b, reading Psalms 55:14–15 and 41:10), that he has no share in the world to come (Mishnah Sanhedrin 10:2), and that he did not live out half his days (Sanhedrin 106b). The Psalms are where David bleeds about him: “it was you, a man my equal, my guide, and my acquaintance. We took sweet counsel together, and walked unto the house of God in company” (Psalm 55:13–14).

Over the Kidron

15:13And there came a messenger to David, saying, “The hearts of the men of Israel are after Avshalom.”

Vayavo hamagid el-David lemor hayah lev-ish Yisra'el aḥarei Avshalom.

יגוַיָּבֹא֙ הַמַּגִּ֔יד אֶל־דָּוִ֖ד לֵאמֹ֑ר הָיָ֛ה לֶב־אִ֥ישׁ יִשְׂרָאֵ֖ל אַחֲרֵ֥י אַבְשָׁלֽוֹם׃

15:14And David said unto all his servants who were with him at Yerushalayim, “Arise, and let us flee; for otherwise we shall not escape from Avshalom; make speed to depart, lest he overtake us suddenly, and bring evil upon us, and strike the city with the edge of the sword.”

Vayomer David leḥol-avadav asher-ito viRushalayim kumu venivraḥah ki lo-tihyeh-lanu feleitah mipenei Avshalom maharu laleḥet pen-yemaher vehisiganu vehidiaḥ aleinu et-hara'ah vehikah ha'ir lefi-ḥarev.

ידוַיֹּ֣אמֶר דָּ֠וִד לְכָל־עֲבָדָ֨יו אֲשֶׁר־אִתּ֚וֹ בִירוּשָׁלַ֙םִ֙ ק֣וּמוּ וְנִבְרָ֔חָה כִּ֛י לֹא־תִֽהְיֶה־לָּ֥נוּ פְלֵיטָ֖ה מִפְּנֵ֣י אַבְשָׁלֹ֑ם מַהֲר֣וּ לָלֶ֗כֶת פֶּן־יְמַהֵ֚ר וְהִשִּׂגָ֙נוּ֙ וְהִדִּ֚יחַ עָלֵ֙ינוּ֙ אֶת־הָ֣רָעָ֔ה וְהִכָּ֥ה הָעִ֖יר לְפִי־חָֽרֶב׃

15:15And the king’s servants said unto the king, “Behold, your servants are ready to do whatever my lord the king shall appoint.”

Vayomeru avdei-hameleḥ el-hameleḥ keḥol asher-yivḥar adoni hameleḥ hineh avadeḥa.

טווַיֹּאמְר֥וּ עַבְדֵֽי־הַמֶּ֖לֶךְ אֶל־הַמֶּ֑לֶךְ כְּכֹ֧ל אֲשֶׁר־יִבְחַ֛ר אֲדֹנִ֥י הַמֶּ֖לֶךְ הִנֵּ֥ה עֲבָדֶֽיךָ׃

15:16And the king went forth, and all his household after him. And the king left ten women, who were concubines, to keep the house.

Vayetze hameleḥ veḥol-beito beraglav vaya'azov hameleḥ et eser nashim pilagshim lishmor habayit.

טזוַיֵּצֵ֥א הַמֶּ֛לֶךְ וְכָל־בֵּית֖וֹ בְּרַגְלָ֑יו וַיַּעֲזֹ֣ב הַמֶּ֗לֶךְ אֵ֣ת עֶ֧שֶׂר נָשִׁ֛ים פִּֽלַגְשִׁ֖ים לִשְׁמֹ֥ר הַבָּֽיִת׃

15:17And the king went forth, and all the people after him, and tarried in a place that was far off.

Vayetze hameleḥ veḥol-ha'am beraglav vaya'amdu beit hamerḥak.

יזוַיֵּצֵ֥א הַמֶּ֛לֶךְ וְכָל־הָעָ֖ם בְּרַגְלָ֑יו וַיַּעַמְד֖וּ בֵּ֥ית הַמֶּרְחָֽק׃

15:18And all his servants passed on beside him; and all the Kereti (Cherethites), and all the Peleti (Pelethites), and all the Gittim (Gittites), six hundred men who came after him from Gat (Gath), passed on before the king.

Veḥol-avadav overim al-yado veḥol-haKereti veḥol-haPeleti veḥol-haGitim shesh-me'ot ish asher-ba'u veraglo miGat overim al-penei hameleḥ.

יחוְכָל־עֲבָדָיו֙ עֹבְרִ֣ים עַל־יָד֔וֹ וְכָל־הַכְּרֵתִ֖י וְכָל־הַפְּלֵתִ֑י וְכָֽל־הַגִּתִּ֞ים שֵׁשׁ־מֵא֣וֹת אִ֗ישׁ אֲשֶׁר־בָּ֚אוּ בְרַגְלוֹ֙ מִגַּ֔ת עֹבְרִ֖ים עַל־פְּנֵ֥י הַמֶּֽלֶךְ׃

15:19Then said the king to Ittai the Gitti (Gittite), “Why do you also go with us? Return to your place, and abide with the king; for you are a stranger, and also an exile.

Vayomer hameleḥ el-Itai haGiti lamah teleḥ gam-atah itanu shuv veshev im-hameleḥ ki-naḥeri atah vegam-goleh atah limkomeḥa.

יטוַיֹּ֚אמֶר הַמֶּ֙לֶךְ֙ אֶל־אִתַּ֣י הַגִּתִּ֔י לָ֧מָה תֵלֵ֛ךְ גַּם־אַתָּ֖ה אִתָּ֑נוּ שׁ֣וּב וְשֵׁ֚ב עִם־הַמֶּ֙לֶךְ֙ כִּֽי־נָכְרִ֣י אַ֔תָּה וְגַם־גֹּלֶ֥ה אַתָּ֖ה לִמְקוֹמֶֽךָ׃

15:20Whereas you came but yesterday, should I this day make you go up and down with us? Seeing I go where I may, return, and take back your brethren; mercy and truth be with you.”

Temol bo'eḥa vehayom ani'aḥa imanu laleḥet va'ani holeḥ al asher-ani holeḥ shuv vehashev et-aḥeḥa imaḥ ḥesed ve'emet.

כתְּמ֣וֹל ׀ בּוֹאֶ֗ךָ וְהַיּ֞וֹם אֲנִֽיעֲךָ֚ (כתיב אֲנִֽועֲךָ֚) עִמָּ֙נוּ֙ לָלֶ֔כֶת וַאֲנִ֣י הוֹלֵ֔ךְ עַ֥ל אֲשֶׁר־אֲנִ֖י הוֹלֵ֑ךְ שׁ֣וּב וְהָשֵׁ֧ב אֶת־אַחֶ֛יךָ עִמָּ֖ךְ חֶ֥סֶד וֶאֱמֶֽת׃

15:21And Ittai answered the king, and said, “As Hashem lives, and as my lord the king lives, surely in whatever place my lord the king shall be, whether in death or life, even there also will your servant be.”

Vaya'an Itai et-hameleḥ vayomar ḥay-Adonai veḥei adoni hameleḥ ki bimkom asher yihyeh-sham adoni hameleḥ im-lemavet im-leḥayim ki-sham yihyeh avdeḥa.

כאוַיַּ֧עַן אִתַּ֛י אֶת־הַמֶּ֖לֶךְ וַיֹּאמַ֑ר חַי־יְהֹוָ֗ה וְחֵי֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ כִּ֠י (כתיב כִּ֠י אם) בִּמְק֞וֹם אֲשֶׁ֥ר יִֽהְיֶה־שָּׁ֣ם ׀ אֲדֹנִ֣י הַמֶּ֗לֶךְ אִם־לְמָ֙וֶת֙ אִם־לְחַיִּ֔ים כִּי־שָׁ֖ם יִהְיֶ֥ה עַבְדֶּֽךָ׃

15:22And David said to Ittai, “Go and pass over.” And Ittai the Gitti passed over, and all his men, and all the little ones who were with him.

Vayomer David el-Itai leḥ va'avor vaya'avor Itai haGiti veḥol-anashav veḥol-hataf asher ito.

כבוַיֹּ֧אמֶר דָּוִ֛ד אֶל־אִתַּ֖י לֵ֣ךְ וַעֲבֹ֑ר וַֽיַּעֲבֹ֞ר אִתַּ֚י הַגִּתִּי֙ וְכָל־אֲנָשָׁ֔יו וְכָל־הַטַּ֖ף אֲשֶׁ֥ר אִתּֽוֹ׃

15:23And all the country wept with a loud voice, and all the people passed over; the king also himself passed over the brook Kidron (Cedron), and all the people passed over, toward the way of the wilderness.

Veḥol-ha'aretz boḥim kol gadol veḥol-ha'am overim vehameleḥ over benaḥal Kidron veḥol-ha'am overim al-penei-dereḥ et-hamidbar.

כגוְכָל־הָאָ֗רֶץ בּוֹכִים֙ ק֣וֹל גָּד֔וֹל וְכָל־הָעָ֖ם עֹֽבְרִ֑ים וְהַמֶּ֗לֶךְ עֹבֵר֙ בְּנַ֣חַל קִדְר֔וֹן וְכָל־הָעָם֙ עֹבְרִ֔ים עַל־פְּנֵי־דֶ֖רֶךְ אֶת־הַמִּדְבָּֽר׃

Commentary · 15:13–23

Over the Kidron

David does not fight for the city. Radak says he fled lest Avshalom trap him inside, and lest Yerushalayim be judged as a city that went astray (Radak on 15:14). Among those who go out are six hundred men from Gat and their captain Ittai, a foreigner who, the Talmud says elsewhere, was still a Gentile when he annulled the idol’s crown for David (Avodah Zarah 44a). David tries to send him home; Rashi hears a king who cannot even promise food to the man who follows him. Ittai’s answer is Ruth’s answer in a soldier’s mouth: “in whatever place my lord the king shall be, whether in death or life, even there also will your servant be.” A Philistine from Goliath’s city swears by Hashem and binds himself to the king of Israel in his defeat. Yeshua asked the same of his disciples: “where I am, there shall also my servant be” (John 12:26).

“The king also himself passed over the brook Kidron… toward the way of the wilderness.” A thousand years later the Son of David “went forth with his disciples over the brook Cedron, where was a garden” (John 18:1), on the night he was betrayed by “mine own familiar friend… which did eat of my bread” (Psalm 41:9; John 13:18). FFOZ traces the road back the other way: at the end of days the Messiah “proceeds directly from the top of the Mount of Olives toward the Temple Mount, crossing the Kidron Valley,” and the eastern gates open to “the King of glory” (End of Days, Lesson 19, on Psalm 24:7). The king goes out over the Kidron in tears; the King comes back over it in glory. Rabbi Palvanov taught us Zechariah’s picture of that day, when “his feet shall stand… upon the mount of Olives” (Zechariah 14:4).

“Carry back the ark”

15:24And lo, Tzadok (Zadok) also, and all the Levi’im (Levites) were with him, bearing the ark of the covenant of God; and they set down the ark of God; and Evyatar (Abiathar) went up, until all the people had finished passing out of the city.

Vehineh gam-Tzadok veḥol-haLeviyim ito nose'im et-aron berit ha'Elohim vayatziku et-aron ha'Elohim vaya'al Evyatar ad-tom kol-ha'am la'avor min-ha'ir.

כדוְהִנֵּ֨ה גַם־צָד֜וֹק וְכָֽל־הַלְוִיִּ֣ם אִתּ֗וֹ נֹֽשְׂאִים֙ אֶת־אֲרוֹן֙ בְּרִ֣ית הָאֱלֹהִ֔ים וַיַּצִּ֙קוּ֙ אֶת־אֲר֣וֹן הָאֱלֹהִ֔ים וַיַּ֖עַל אֶבְיָתָ֑ר עַד־תֹּ֥ם כָּל־הָעָ֖ם לַעֲב֥וֹר מִן־הָעִֽיר׃

15:25And the king said unto Tzadok, “Carry back the ark of God into the city; if I shall find favor in the eyes of Hashem, He will bring me again, and show me both it, and His habitation;

Vayomer hameleḥ leTzadok hashev et-aron ha'Elohim ha'ir im-emtza ḥen be'einei Adonai veheshivani vehir'ani oto ve'et-navehu.

כהוַיֹּ֚אמֶר הַמֶּ֙לֶךְ֙ לְצָד֔וֹק הָשֵׁ֛ב אֶת־אֲר֥וֹן הָאֱלֹהִ֖ים הָעִ֑יר אִם־אֶמְצָ֥א חֵן֙ בְּעֵינֵ֣י יְהֹוָ֔ה וֶהֱשִׁבַ֕נִי וְהִרְאַ֥נִי אֹת֖וֹ וְאֶת־נָוֵֽהוּ׃

15:26but if He says thus, ‘I have no delight in you’; behold, here am I, let Him do to me as seems good unto Him.”

Ve'im koh yomar lo ḥafatzti baḥ hineni ya'aseh-li ka'asher tov be'einav.

כווְאִם֙ כֹּ֣ה יֹאמַ֔ר לֹ֥א חָפַ֖צְתִּי בָּ֑ךְ הִנְנִ֕י יַֽעֲשֶׂה־לִּ֕י כַּאֲשֶׁ֥ר ט֖וֹב בְּעֵינָֽיו׃

15:27The king said also unto Tzadok the priest, “Are you not a seer? Return into the city in peace, and your two sons with you, Achima’atz (Ahimaaz) your son, and Yehonatan (Jonathan) the son of Evyatar.

Vayomer hameleḥ el-Tzadok hakohen haro'eh atah shuvah ha'ir beshalom va'Aḥima'atz binḥa viYhonatan ben-Evyatar shenei veneiḥem iteḥem.

כזוַיֹּ֚אמֶר הַמֶּ֙לֶךְ֙ אֶל־צָד֣וֹק הַכֹּהֵ֔ן הֲרוֹאֶ֣ה אַתָּ֔ה שֻׁ֥בָה הָעִ֖יר בְּשָׁל֑וֹם וַאֲחִימַ֨עַץ בִּנְךָ֜ וִיהוֹנָתָ֧ן בֶּן־אֶבְיָתָ֛ר שְׁנֵ֥י בְנֵיכֶ֖ם אִתְּכֶֽם׃

15:28See, I will tarry in the plains of the wilderness, until there comes word from you to inform me.”

Re'u anoḥi mitmahmeah be'arvot hamidbar ad bo davar me'imaḥem lehagid li.

כחרְאוּ֙ אָנֹכִ֣י מִתְמַהְמֵ֔הַּ בְּעַֽרְב֖וֹת (כתיב בְּעַֽבְר֖וֹת) הַמִּדְבָּ֑ר עַ֣ד בּ֥וֹא דָבָ֛ר מֵעִמָּכֶ֖ם לְהַגִּ֥יד לִֽי׃

15:29Tzadok therefore and Evyatar carried the ark of God again to Yerushalayim; and they tarried there.

Vayashev Tzadok ve'Evyatar et-aron ha'Elohim Yerushalayim vayeshevu sham.

כטוַיָּ֨שֶׁב צָד֧וֹק וְאֶבְיָתָ֛ר אֶת־אֲר֥וֹן הָאֱלֹהִ֖ים יְרוּשָׁלָ֑םִ וַיֵּשְׁב֖וּ שָֽׁם׃

Commentary · 15:24–29

“Carry back the ark”

Rashi says David had meant to take the ark with him, and the priests had set it down to one side while the people passed. Then he changes his mind. Israel had once carried the ark into battle as a charm and lost it to the Philistines (1 Samuel 4). David will not do that. The ark belongs in Yerushalayim; whether David belongs there is Hashem’s to decide: “if I shall find favor in the eyes of Hashem, He will bring me again… but if He says, I have no delight in you; behold, here am I, let Him do to me as seems good unto Him.” Radak calls it “accepting the decree with love,” and hears in “show me both it, and His habitation” a man who feels Hashem’s hidden face (Radak on 15:25–26). This is the same David who said “I have sinned against Hashem” in chapter 12: he does not bargain with God, and he does not use God.

A small phrase hides a large event: “and Evyatar went up” (15:24). The Sages say this was the day Evyatar lost the priesthood: he inquired of the Urim and Tummim and was not answered, and Tzadok was answered in his place, as the word against Eli’s house required (Yoma 73b; Rashi and Radak on 15:24).

Up the Mount of Olives

15:30And David went up by the ascent of the Mount of Olives, and wept as he went up, and had his head covered, and he went barefoot; and all the people who were with him covered every man his head, and they went up, weeping as they went up.

VeDavid oleh vema'aleh haZeitim oleh uvoḥeh verosh lo ḥafuy vehu holeḥ yaḥef veḥol-ha'am asher-ito ḥafu ish rosho ve'alu aloh uvaḥoh.

לוְדָוִ֡ד עֹלֶה֩ בְמַעֲלֵ֨ה הַזֵּיתִ֜ים עֹלֶ֣ה ׀ וּבוֹכֶ֗ה וְרֹ֥אשׁ לוֹ֙ חָפ֔וּי וְה֖וּא הֹלֵ֣ךְ יָחֵ֑ף וְכָל־הָעָ֣ם אֲשֶׁר־אִתּ֗וֹ חָפוּ֙ אִ֣ישׁ רֹאשׁ֔וֹ וְעָל֥וּ עָלֹ֖ה וּבָכֹֽה׃

15:31And one told David, saying, “Achitofel is among the conspirators with Avshalom.” And David said, “O Hashem, I pray You, turn the counsel of Achitofel into foolishness.”

VeDavid higid lemor Aḥitofel bakosherim im-Avshalom vayomer David sakel-na et-atzat Aḥitofel Adonai.

לאוְדָוִד֙ הִגִּ֣יד לֵאמֹ֔ר אֲחִיתֹ֥פֶל בַּקּשְׁרִ֖ים עִם־אַבְשָׁל֑וֹם וַיֹּ֣אמֶר דָּוִ֔ד סַכֶּל־נָ֛א אֶת־עֲצַ֥ת אֲחִיתֹ֖פֶל יְהֹוָֽה׃

15:32And it came to pass, that when David had come to the top of the mount, where he worshipped God, behold, Chushai (Hushai) the Arki (Archite) came to meet him with his coat torn, and earth upon his head;

Vayehi David ba ad-harosh asher-yishtaḥaveh sham le'Elohim vehineh likrato Ḥushai ha'Arki karua kutaneto va'adamah al-rosho.

לבוַיְהִ֚י דָוִד֙ בָּ֣א עַד־הָרֹ֔אשׁ אֲשֶֽׁר־יִשְׁתַּחֲוֶ֥ה שָׁ֖ם לֵאלֹהִ֑ים וְהִנֵּ֚ה לִקְרָאתוֹ֙ חוּשַׁ֣י הָאַרְכִּ֔י קָר֙וּעַ֙ כֻּתָּנְתּ֔וֹ וַאֲדָמָ֖ה עַל־רֹאשֽׁוֹ׃

15:33unto whom David said, “If you pass on with me, then you shall be a burden unto me;

Vayomer lo David im avarta iti vehayita alay lemasa.

לגוַיֹּ֥אמֶר ל֖וֹ דָּוִ֑ד אִ֚ם עָבַ֣רְתָּ אִתִּ֔י וְהָיִ֥תָ עָלַ֖י לְמַשָּֽׂא׃

15:34but if you return to the city, and say unto Avshalom, ‘I will be your servant, O king; as I have been your father’s servant until now, so will I now also be your servant’; then you may for me defeat the counsel of Achitofel.

Ve'im-ha'ir tashuv ve'amarta le'Avshalom avdeḥa ani hameleḥ ehyeh eved aviḥa va'ani me'az ve'atah va'ani avdeḥa vehefartah li et atzat Aḥitofel.

לדוְאִם־הָעִ֣יר תָּשׁ֗וּב וְאָמַרְתָּ֚ לְאַבְשָׁלוֹם֙ עַבְדְּךָ֙ אֲנִ֚י הַמֶּ֙לֶךְ֙ אֶֽהְיֶ֔ה עֶ֣בֶד אָבִ֚יךָ וַֽאֲנִי֙ מֵאָ֔ז וְעַתָּ֖ה וַאֲנִ֣י עַבְדֶּ֑ךָ וְהֵפַרְתָּ֣ה לִ֔י אֵ֖ת עֲצַ֥ת אֲחִיתֹֽפֶל׃

15:35And have you not there with you Tzadok and Evyatar the priests? Therefore it shall be, that whatever thing you shall hear out of the king’s house, you shall tell it to Tzadok and Evyatar the priests.

Vahalo imeḥa sham Tzadok ve'Evyatar hakohanim vehayah kol-hadavar asher tishma mibeit hameleḥ tagid leTzadok ule'Evyatar hakohanim.

להוַהֲל֚וֹא עִמְּךָ֙ שָׁ֔ם צָד֥וֹק וְאֶבְיָתָ֖ר הַכֹּהֲנִ֑ים וְהָיָ֗ה כָּל־הַדָּבָר֙ אֲשֶׁ֚ר תִּשְׁמַע֙ מִבֵּ֣ית הַמֶּ֔לֶךְ תַּגִּ֕יד לְצָד֥וֹק וּלְאֶבְיָתָ֖ר הַכֹּהֲנִֽים׃

15:36Behold, they have there with them their two sons, Achima’atz Tzadok’s son, and Yehonatan Evyatar’s son; and by them you shall send unto me everything that you can hear.”

Hineh-sham imam shenei veneihem Aḥima'atz leTzadok viYhonatan le'Evyatar ushelaḥtem beyadam elay kol-davar asher tishma'u.

לוהִנֵּה־שָׁ֚ם עִמָּם֙ שְׁנֵ֣י בְנֵיהֶ֔ם אֲחִימַ֣עַץ לְצָד֔וֹק וִיהוֹנָתָ֖ן לְאֶבְיָתָ֑ר וּשְׁלַחְתֶּ֚ם בְּיָדָם֙ אֵלַ֔י כָּל־דָּבָ֖ר אֲשֶׁ֥ר תִּשְׁמָֽעוּ׃

15:37So Chushai David’s friend came into the city, and Avshalom came into Yerushalayim.

Vayavo Ḥushai re'eh David ha'ir ve'Avshalom yavo Yerushalayim.

לזוַיָּבֹ֥א חוּשַׁ֛י רֵעֶ֥ה דָוִ֖ד הָעִ֑יר וְאַבְשָׁל֔וֹם יָב֖וֹא יְרוּשָׁלָֽםִ׃

Commentary · 15:30–37

Up the Mount of Olives

The third psalm is titled “A Psalm of David, when he fled from Absalom his son.” The Talmud asks: a psalm? It should say a lament! Rabbi Shimon ben Avishalom answers with a parable of a debtor: before he pays he is sad; once he has paid he rejoices. When Hashem told David, “I will raise up evil against you out of your own house,” David feared it would be a slave or a bastard who would show him no pity; when he saw it was Avshalom, he was glad, and sang (Berakhot 7b). On the same page Rabbi Shimon bar Yochai says “a wayward child in a man’s house is harder than the war of Gog and Magog.” The Midrash pictures him composing it on this very slope: “if he weeps, why does he sing, and if he sings, why does he weep?” (Midrash Tehillim 3). Both, because he is paying what he owes to a Father who is still his Father. News comes that Achitofel is with Avshalom, and David prays one sentence: “turn the counsel of Achitofel into foolishness.” He reaches the summit, where Rashi says a man coming to Yerushalayim could see the tent of the ark and bow, and where Radak says David bowed “like a man taking leave of his beloved as he goes into exile” (Rashi and Radak on 15:32). The answer to his prayer is already walking toward him: Chushai, “David’s friend,” whom he sends back to be the fool who defeats the wise man. “Before they call, I will answer” (Isaiah 65:24).

Hold the picture. The anointed king, rejected by his own people, goes out of Yerushalayim over the Kidron and up the Mount of Olives, weeping, barefoot, his head covered, betrayed by the friend who ate his bread, and says, “here am I, let Him do to me as seems good unto Him.” Yeshua “beheld the city, and wept over it” from that same mount (Luke 19:41), crossed that same brook with a traitor behind him, and prayed in the garden, “nevertheless not my will, but Yours, be done” (Luke 22:42). David’s going out was the fruit of his sin; Yeshua’s was for ours. But the road is the same road, and the Son walked it in his father’s footsteps on purpose. The ark stayed in the city when David left; when the Son of David left, the Presence went with him, and “the veil of the temple was rent in twain” (Matthew 27:51). Both stories turn on the same hinge: “if I shall find favor in the eyes of Hashem, He will bring me again.” He did.

Sources & method

Hebrew text: The Masoretic text with vowels (nikkud) and cantillation marks (ta’amim), as published on Chabad.org. Every verse was checked character by character against Chabad’s Tenakh. Where the written text (ketiv) differs from the reading (qere), the reading is shown and the written form follows in small type.
English translation: The King James Version (public domain), lightly modernized by Benei Avraham: “thee/thou/ye” become “you,” older verb forms are updated (“hath” to “has”), and archaic words are replaced only where the meaning would otherwise be unclear. People and places carry their Hebrew names, with the familiar English name in parentheses the first time on each page (e.g., Shaul (Saul)). The Divine Name (יהוה, “the LORD” in the KJV) is written “Hashem”; “God” (Elohim) is unchanged. Verse numbers follow the Hebrew Bible.
Transliteration: Produced from the Hebrew with the open-source hebrew-transliteration library, adapted to Sephardic/Israeli pronunciation and reviewed by hand: ḥ for Chet and Chaf, tz for Tzadi, k for Kuf, and the Divine Name read “Adonai.” Names are capitalized.
Commentary: Written for our Wednesday Tenakh study from a Messianic Jewish perspective, in line with the Benei Avraham Statement of Faith. It reads the passage first in its Torah setting, then with the Sages, and then with the witness of the Brit Hadashah. Its sources include the Talmud and Midrash, Rashi, Radak, Metzudat David, Rambam, the First Fruits of Zion End of Days lessons, and teachings of Rabbi Efraim Palvanov and Ariel Cohen Alloro. Numerical readings (gematria) are offered as hints, not proofs. It is shown by default; tap Commentary to hide it.
Hebrew font: SBL Hebrew, by the Society of Biblical Literature.

All chapters ↑ Back to top

2 Samuel 15 (Shmuel Bet) in Hebrew, Transliteration and English

2 Samuel, Chapter 15

Sources & method