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2 Samuel 17

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Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:

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And I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only:

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And I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace.

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And the saying pleased Absalom well, and all the elders of Israel.

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Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.

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And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou.

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And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time.

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For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people.

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Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.

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And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men.

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Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer–sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person.

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So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one.

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Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.

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And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the Lord had appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom.

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Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.

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Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that are with him.

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Now Jonathan and Ahimaaz stayed by En–rogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David.

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Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man’s house in Bahurim, which had a well in his court; whither they went down.

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And the woman took and spread a covering over the well’s mouth, and spread ground corn thereon; and the thing was not known.

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And when Absalom’s servants came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find them, they returned to Jerusalem.

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And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.

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Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.

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And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.

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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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And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man’s son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab’s mother.

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So Israel and Absalom pitched in the land of Gilead.

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And 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 Ammiel of Lo–debar, and Barzillai the Gileadite of Rogelim,

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Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,

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And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness.

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2 Samuel 17

Ahithophel's strategic advice that Absalom allow him to lead an army to pursue David immediately, coupled with Hushai's counsel to delay and gather a larger force, sets in motion the events that will determine the outcome of Absalom's rebellion. Hushai's counsel, while strategically sound, contains the hidden advantage of delay: by the time a larger force can be gathered, David will have used the time to regroup and escape. The chapter records that YHWH ordained to defeat the good counsel of Ahithophel so that YHWH might bring ruin upon Absalom, establishing explicitly that divine providence operates to ensure that Absalom's rebellion will fail and that David's kingship will ultimately be restored. Ahithophel's response to the rejection of his counsel is to return to his hometown and hang himself, a detail that establishes the magnitude of his shame. The chapter records Hushai's transmission of intelligence to David through intermediaries, a dangerous act of espionage that nevertheless enables David to plan his flight. The theological significance lies in the explicit statement that YHWH is directing events to ensure David's ultimate vindication and the failure of the rebellion. The human decisions and counsels of Ahithophel and Hushai are presented as instruments through which YHWH's purposes are accomplished.

2 Samuel 17:1

Moreover, Ahithophel said to Absalom, Let me choose twelve thousand men, and I will arise and pursue David tonight — Ahithophel proposes immediate military action: select a force and pursue David while he is still vulnerable and far from consolidated power. His logic is military and tactical: strike while the enemy is weakest. The urgency (*hayom* *hallailah*—tonight) suggests that delay will only strengthen David's position.

2 Samuel 17:2

I will come upon him while he is weary and discouraged, and throw him into a panic — and all the people who are with him will flee, and I will strike down only the king — Ahithophel's strategy is to target David specifically, leaving the army to disperse. This focused approach acknowledges that if David is killed, his followers will abandon the cause. Ahithophel's confidence is rooted in military realism: a pursuing force can catch an exhausted opponent.

2 Samuel 17:3

Thus all the people will return to you, and when you have brought back all the people, it will be as if only one man had perished, and all Israel will be in peace — Ahithophel frames the killing of David as a surgical removal that will restore peace to Israel. The phrase *ka'asher* *yachlof* *ish* *echad* (as if only one man had perished) suggests that the death of a king is merely the loss of one person, easily replaced. His vision is pragmatic: one death yields peace and restored unity under Absalom.

2 Samuel 17:4

And the saying pleased Absalom and all the elders of Israel — Ahithophel's counsel is embraced by Absalom and the elders. Their approval suggests that practical wisdom—the logic of military advantage—is convincing. Yet the narrative moves toward a counter-counsel that will override this wise advice.

2 Samuel 17:5

Then Absalom said, Call Hushai the Archite also, and let us hear what he has to say — Absalom, seeking confirmation or alternative perspectives, summons Hushai. This choice to consult Hushai is crucial; it provides the opening for David's spy to intervene. Absalom's willingness to hear another voice, despite Ahithophel's counsel being excellent, creates the possibility of delay.

2 Samuel 17:6

And when Hushai came to Absalom, Absalom said to him, Ahithophel has given counsel in this manner — Will you do as he advises? If not, speak — Absalom presents Ahithophel's plan and invites Hushai to respond. His phrase

2 Samuel 17:7

Then Hushai said to Absalom, This time the counsel that Ahithophel has given is not good — Hushai directly contradicts Ahithophel, creating doubt about his wisdom. The phrase *lo* *tov* *hapamata* *hazzot* (this counsel is not good) is a bold negation. Hushai must now prove why Ahithophel's seemingly sound advice should be rejected.

2 Samuel 17:8

You know that your father and his men are mighty men, and they are enraged, like a bear robbed of her cubs in the field — and your father is an expert in warfare; he will not spend the night with the people — Hushai reframes David not as weak and exhausted, but as mighty and dangerous. The simile of a bear robbed of her cubs suggests defensive fury: David will fight with the desperation of one protecting his family. Hushai's claim that David is an expert in warfare (*ish* *milchamot*) acknowledges David's military reputation. His assertion that David will not spend the night with the people suggests that David will move strategically to an unexpected location.

2 Samuel 17:16

Now therefore send word quickly to David, saying, Do not lodge tonight at the fords of the wilderness, but cross over, lest the king and all the people who are with him be swallowed up — Hushai instructs the priests to send urgent warning to David: do not stay at the fords of the wilderness (the rendezvous point), but cross over to the east side of the Jordan. The phrase

2 Samuel 17:17

Now Jonathan and Ahimaaz were waiting at En-rogel — and a maidservant used to go and tell them, and they went and told King David — for they could not risk being seen entering the city — The young priests are stationed at En-rogel, outside the city, using a maidservant as a messenger. Their caution—

2 Samuel 17:9

Behold, even now he has hidden himself in one of the pits or in some other place — and when some of the people fall at the first attack, whoever hears it will say, 'There has been a slaughter among the people who follow Absalom' — Hushai proposes that David has hidden himself in an unexpected location. If Ahithophel's initial attack encounters resistance, the rumor of David's strength will spread. The first casualties will be Absalom's men, creating psychological damage and loss of confidence.

2 Samuel 17:10

Then even the valiant man whose heart is like the heart of a lion will utterly melt with fear — for all Israel knows that your father is a mighty man and that those with him are valiant men — Hushai appeals to Israel's collective memory of David's warrior reputation. Even brave soldiers (*ish* *chayil*—a valiant man) will lose heart if they face David. His claim that

2 Samuel 17:11

But my counsel is that all Israel be gathered to you, from Dan to Beersheba, as the sand by the sea for multitude, and that you go to battle in person — Hushai proposes the opposite of Ahithophel's quick strike: instead, gather all Israel (the entire nation from north to south) and attack with overwhelming force. His simile—

2 Samuel 17:12

So we shall come upon him in some place where he is to be found, and we will light upon him as the dew falls on the ground — and of him and all the men with him not one will be left — Hushai's vision is one of overwhelming force coming upon David like dew falling on the ground—an image of inevitability and completeness. Not one survivor will remain. The counsel appeals to Absalom's desire for total victory and the complete destruction of his opponent.

2 Samuel 17:13

Moreover, if he has withdrawn into a city, then all Israel will bring ropes to that city, and we shall drag it into the valley, until not even a pebble is to be found there — Hushai extends the image of overwhelming force to siege warfare: if David retreats to a fortified city, all Israel will gather siege equipment and demolish the city entirely. The phrase

2 Samuel 17:14

And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel — For the LORD had ordained to defeat the good counsel of Ahithophel, so that the LORD might bring ruin on Absalom — The narrative reveals the decisive factor: the LORD has ordained (*yehovah* *tziva*) that Hushai's counsel be chosen over Ahithophel's. The phrase

2 Samuel 17:15

Then Hushai said to Zadok and Abiathar the priests, Thus and so did Ahithophel counsel Absalom and the elders of Israel, and thus and so have I counseled — Hushai now reveals the stratagem to the priests who are his connection to David. He reports both Ahithophel's counsel and his own counter-counsel, allowing the priests to understand what has transpired. Hushai's action is essential: David must know about the delay that has been created.

2 Samuel 17:18

But a boy saw them and told Absalom — so both of them went away quickly and came to the house of a man at Bahurim, who had a well in his courtyard, and they went down into it — A boy observes Jonathan and Ahimaaz and reports them to Absalom. The discovery forces the young priests to flee, seeking refuge in a well at Bahurim (the same place where Shimei cursed David). The well becomes a hiding place, a descent into darkness that parallels David's descent into exile and danger.

2 Samuel 17:19

And the woman of the house took and spread a covering over the well and scattered grain over it, and nothing was known of it — The woman of the house provides crucial assistance, concealing the well with cloth and scattered grain. Her action saves the young priests from discovery. The detail of covering and grain suggests an ordinary courtyard disguised to hide extraordinary danger.

2 Samuel 17:20

When Absalom's servants came to the woman at the house, they said, Where are Ahimaaz and Jonathan? And the woman said to them, They have crossed the brook — So the men searched but found nothing and returned to Jerusalem — The woman deceives Absalom's servants, telling them the priests have crossed the brook. Her lie buys time and allows Jonathan and Ahimaaz to escape. The servants search but find nothing, returning to report failure to Absalom.

2 Samuel 17:21

After they had gone, the men came up out of the well and went and told King David — They said to him, Arise and go quickly over the water — for thus has Ahithophel counseled against you — Jonathan and Ahimaaz emerge from the well and rush to David with their message. Their report confirms Hushai's warning: David must cross the Jordan immediately. Ahithophel's counsel—though defeated by Hushai's intervention—remains a threat if not acted upon.

2 Samuel 17:22

So David and all the people who were with him arose and crossed the Jordan — by daybreak, not one was left who had not crossed the Jordan — David acts with decisive speed. By daybreak, his entire retinue has crossed the Jordan to the east side. The phrase

2 Samuel 17:23

When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city — He put his house in order and hanged himself — and he died and was buried in the tomb of his father — Ahithophel's response to the rejection of his counsel is suicide. His hanging (*vayishkol*—hanged himself) is both a physical death and a spiritual one: the man whose counsel was regarded as the word of God has been overridden by the word of God. His suicide suggests that he has understood the ultimate failure of his position. He prepares his house and ends his life, unable to bear the shame of being wrong. His burial in his father's tomb suggests a kind of restoration, though hollow.

2 Samuel 17:24

Then David came to Mahanaim — and Absalom crossed the Jordan with all the men of Israel — The narrative shifts to David's arrival at Mahanaim (a city east of the Jordan) and Absalom's crossing of the Jordan with his army. The two armies are now moving toward confrontation. Mahanaim will be David's base of operations for the coming conflict.

2 Samuel 17:25

And Absalom made Amasa captain of the army instead of Joab — Now Amasa was the son of a man named Ithra the Israelite, who had married Abigail the daughter of Jesse, David's sister — so he was David's cousin — Absalom appoints Amasa as commander instead of Joab. Amasa is David's cousin (his mother Abigail was David's sister), creating a complex kinship dynamic. The appointment of a relative suggests Absalom's effort to build loyalty within David's own family circle.

2 Samuel 17:26

And Israel and Absalom encamped in the land of Gilead — Absalom's forces gather in Gilead, preparing for battle. The encampment indicates a substantial military presence, an army ready for conflict.

2 Samuel 17:27

And when David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, and Machir the son of Ammiel from Lo-debar, and Barzillai the Gileadite from Rogelim, brought beds and basins and earthen vessels, and food and drink to David and his people — David's supporters provide material aid: beds, basins, earthen vessels, food, and drink. Shobi, Machir, and Barzillai are men of means from the region. Their support demonstrates that David retains allies east of the Jordan, where he now resides.

2 Samuel 17:28

for they said, The people are hungry and weary and thirsty in the wilderness — Their motivation is compassion: David's followers are depleted after their flight, and they need sustenance. The provision of basic necessities—food, drink, rest—shows practical care for the refugee king and his household.

2 Samuel 17:29

And David and his people ate and drank — and some brought him beds and basins and earthen vessels, and food — wheat, barley, flour, parched grain, beans, and lentils — honey and curds and sheep and cheese from the herd, for David and the people with him to eat, for they said, The people are hungry and weary and thirsty in the wilderness — The abundance of provisions—wheat, barley, flour, grain, beans, lentils, honey, curds, sheep, cheese—indicates substantial community support. The repetition of the reason (