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Nach YomiII Samuel · שמואל ב׳Chapter 15

II Samuel 15

שמואל ב׳ ׀ךק ט׮ו

Section: נביאים · נביאים ךאשונים | Book: II Samuel | Chapter: 15 of 24 | Day: 91 of 742

Date: May 13, 2026

קלאוד על הנ׮ך

II Samuel 15 is the gravitational center of the David narrative — the chapter in which Natan’s prophecy from chapter 12, “I will raise up evil against you from your own house” (הנני מקים עליך ךעה מביתך), passes from threat to history. The chapter opens with a quiet, almost cinematic image: Avshalom acquires a chariot, horses, and fifty runners (v. 1), the trappings of royalty assembled outside any royal grant. What follows is one of the most psychologically acute portraits of demagoguery in Tanakh. For four years (the figure of v. 7, which Radak and the Targum read as counted from David’s reconciliation with Avshalom), the prince rises early and stations himself at the city gate (על יד ד׹ך השעך, v. 2) — the precise place where royal justice is dispensed — to intercept litigants on their way to the king. He flatters them by tribe, declares their case “good and right” (טובים ונכוחים, v. 3), faults the crown for inadequate judges, and sighs, “If only I were appointed judge in the land” (מי ישימני שו׀ט באךץ, v. 4). When men come to bow to him, he reaches out, takes hold of them, and kisses them (v. 5) — a calculated breach of royal protocol that reads as humility but functions as seduction. The narrator’s verdict in verse 6 is devastating in its precision: וַיְגַנֵ֌ב אַבְשׁ֞לוֹם אֶת לֵב אַנְשֵׁי י֎שְׂך֞אֵל — “Avshalom stole the hearts of the men of Israel.” Rashi and Metzudat David note that the verb “steal” exposes the moral character of the campaign: not persuasion but theft, the appropriation of loyalty that did not belong to him.

The narrative pivots at Hevron. Avshalom’s request to discharge a vow he had made in Geshur (vv. 7-8) cloaks insurrection in piety, and the choice of Hevron — David’s first capital, the city of his anointing — is a calculated act of geographical symbolism. He sends emissaries throughout the tribes with shofar in hand (v. 10) and assembles two hundred unwitting Yerushalayim notables to give the gathering the appearance of legitimacy (v. 11). The summoning of Achitofel from Giloh (v. 12), David’s own counselor whose advice was reputed to be “as if one inquired of God” (16:23), turns the conspiracy from popular sentiment into political machinery. Verse 12 closes with another stark editorial line: וַיְה֎י הַקֶ֌שֶׁך אַמ֎֌ץ — “the conspiracy grew strong.” When the messenger reaches David in Yerushalayim with the news that “the heart of every man of Israel is after Avshalom” (v. 13), the king who once sang of Hashem as his stronghold makes the most consequential decision of his reign: he flees. His command in verse 14 — קו֌מו֌ וְנ֮בְ׹־ח־ה — has been read by Radak and others as both prudence and providence, sparing the city from siege and accepting the curse rather than resisting it.

The flight itself is staged as a slow processional, and the chapter dwells on it with a deliberateness that turns each loyalty exchange into a moral vignette. The king pauses at Beit HaMerchak (v. 17) and reviews his troops as they pass before him — Cherethites, Pelethites, six hundred Gittim. Then comes Ittai. David urges the foreigner to turn back: “Why should you also go with us? Return and dwell with the king” (v. 19) — the Hebrew “המלך” left ambiguous, perhaps already conceding the throne to Avshalom. Ittai’s reply (v. 21) is one of the great oaths in scripture: by the life of Hashem and the life of the king, wherever my lord shall be, whether for death or for life, there will your servant be. A foreign convert outdoes Israel in covenantal fidelity, and the narrator stations him at the precise structural moment when fidelity is collapsing on every other axis. The whole land weeps as David crosses the Kidron (v. 23), and the procession moves from city, to wilderness, to the climb up the Mount of Olives.

The ascent of Har HaZeitim in verse 30 is the emotional and theological fulcrum of the chapter, perhaps of the entire David cycle. He goes up weeping, his head covered, and his feet bare (וְךֹאשׁ לוֹ ח֞׀ו֌י וְהו֌א הֹלֵךְ ×™Öž×—Öµ×£) — the posture of a mourner, of one under judgment, of a penitent. The crown is gone; the royal sandals are gone; only tears remain. Yet the chapter places at this lowest point David’s most luminous theological gesture. When Tzadok and the Levi’im bring out the Aron to accompany him into exile, David refuses: “Return the ark of God to the city. If I find favor in the eyes of Hashem, He will bring me back and let me see it and its dwelling place. But if He says, ‘I have no delight in you,’ here am I — let Him do to me as is good in His eyes” (vv. 25-26). Metzudat David and Radak both stress the radical theological humility of the line: David refuses to instrumentalize the Aron as a talisman, refuses to bind divine favor to royal advantage, and submits his fate to the same God whose word through Natan brought this hour upon him. The Aron belongs in Yerushalayim; David will not drag God into exile to vindicate himself.

The chapter closes with the seam between prayer and providence. Hearing that Achitofel has joined the conspiracy, David utters the briefest, most consequential prayer of his life: סַכֶ֌ל נ֞א אֶת עֲ׊ַת אֲח֎יתֹ׀ֶל ה׳ — “Hashem, please turn the counsel of Achitofel into foolishness” (v. 31). Almost immediately, at the summit where one worships God, Hushai the Archite appears in the torn coat and dust of mourning (v. 32). David reads the encounter as answer and sends Hushai back to Yerushalayim as a counter-counselor, instructing him to feign loyalty to Avshalom and to defeat Achitofel from within (vv. 33-34). The narrative seam is exquisite: the prayer of verse 31 and the human instrument of verses 32-37 are not separate events but a single act of divine response, and the agents of the rescue — Hushai, Tzadok, Aviatar, the priestly sons Achima’atz and Yehonatan — are quietly arrayed as the network of providence that will undo Achitofel’s “wisdom” in the coming chapters. David descends the mountain bereaved but not abandoned; the curse of Natan is being executed, but so, in a hidden register, is the covenant of Hashem.

׀ךק ט׮ו · Chapter 15

׀סוק א׳ · Verse 1

Hebrew:

וַ֜יְה֎י֙ מֵאַ֣חֲךֵי כֵ֔ן וַי֌ַրעַשׂ לוֹ֙ אַבְשׁ֞ל֔וֹם מֶךְכ֌֞ב֖֞ה וְסֻס֎֑ים וַחֲמ֎שׁ֌֎֥ים א֎֖ישׁ ך֞׊֎֥ים לְ׀֞נ֞֜יו׃

English:

Sometime afterward, Absalom provided himself with a chariot, horses, and fifty outrunners.

Following his reconciliation with David, Avshalom outfits himself with a royal-looking chariot, horses, and fifty runners — the trappings of monarchy that prefigure his coup. Metzudat David ties 'sometime afterward' to David's pardon of Avshalom in the previous chapter, underscoring that the rebellion grows directly out of the king's unguarded mercy. Rashi cites the Talmud's startling tradition that the runners had their thighs and heels surgically altered so they could run faster and feel no pain — a detail that paints Avshalom's pretensions as both grandiose and grotesque.
ךש׎יRashi
וַחֲמ֎ש֎֌ׁים א֎ישׁ וגו׳. כֻ֌ל֞֌ם נְטו֌לֵי טְחוֹל, וַחֲקו֌קֵי כַ֌׀֌וֹת ךַגְלַי֎ם:
And [an enfourage of] fifty men etc. All of them had their thighs removed and the heals of their feet cut out.1Sanhedrin 21a. Rashi there explains that not having thighs enabled them to run faster and not having heels enabled them to step on sharp objects without any sensation of pain.

׀סוק ב׳ · Verse 2

Hebrew:

וְה֎שְׁכ֌֎ים֙ אַבְשׁ֞ל֔וֹם וְע֞מַ֕ד עַל֟יַ֖ד ד֌ֶ֣ךֶךְ הַשׁ֌֑֞עַך וַיְה֎֡י כ֌ׇל֟ה֞א֎֣ישׁ אֲשֶׁ֜ך֟י֎֜הְיֶה֟ל֌וֹ֟ך֎יב֩ ל֞ב֚וֹא אֶל֟הַמ֌ֶ֜לֶךְ לַמ֌֎שְׁ׀֌֞֗ט וַי֌֎קְך֚֞א אַבְשׁ֞לրוֹם אֵל֞יו֙ וַי֌ֹ֗אמֶך אֵ֜י֟מ֎ז֌ֶ֥ה ע֎יך֙ אַ֔ת֌֞ה וַי֌ֹ֕אמֶך מֵאַחַ֥ד שׁ֎בְטֵ֜י֟י֎שְׂך֞אֵ֖ל עַבְד֌ֶ֜ך֞׃

English:

Absalom used to rise early and stand by the road to the city gates; and whenever someone had a case that was to come before the king for judgment, Absalom would call out, “What town are you from?” And when the answer came, “Your servant is from such and such a tribeasuch and such a tribe Lit. “one of the tribes.” in Israel,“

Avshalom positions himself daily by the gate — the seat of judgment — to intercept litigants before they reach his father's court. Rashi notes that 'rose early' means he did this every morning, turning his subversion into a relentless routine. Metzudat David explains that asking each man his town and tribe was a calculated display of personal warmth, the kind of attentive concern an ordinary king would never show, designed to make every petitioner feel uniquely seen.
ךש׎יRashi
וְה֎שְׁכ֎֌ים אַבְשׁ֞לוֹם. בְ֌כ֞ל בֹ֌קֶך: מֵאַחַד ש֎ׁבְטֵי י֎שְׂך֞אֵל עַבְדֶ֌ך֞. מ֎שֵ֌ׁבֶט ׀ְ֌לוֹנ֎י:
Avsholom rose early. Every morning. From one of the tribes of Yisroel. From so and so tribe.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֹրאמֶך אֵל֞יו֙ אַבְשׁ֞ל֔וֹם ךְאֵ֥ה דְב֞ךֶ֖יך֞ טוֹב֎֣ים ו֌נְכֹח֎֑ים וְשֹׁמֵ֥עַ אֵין֟לְך֖֞ מֵאֵ֥ת הַמ֌ֶ֜לֶךְ׃

English:

Absalom would say, “It is clear that your claim is right and just, but there is no one assigned to you by the king to hear it.”

Without even examining the case carefully, Avshalom flatters every petitioner that his cause is righteous — and then plants the poisonous suggestion that David's administration has failed him. Metzudat David emphasizes that Avshalom would tell each man the king has appointed no wise person to hear his case, subtly indicting his father's neglect. The verse exposes Avshalom's strategy: validate every grievance, then pin the failure on the throne.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ֹ֙אמֶך֙ אַבְשׁ֞ל֔וֹם מ֎֜י֟יְשׂ֎מֵ֥נ֎י שֹׁ׀ֵ֖ט ב֌֞א֑֞ךֶץ וְע֞לַ֗י י֞ב֛וֹא כ֌ׇל֟א֎֛ישׁ אֲשֶׁ֜ך֟י֎֜הְיֶה֟ל֌וֹ֟ך֎֥יב ו֌מ֎שְׁ׀֌֖֞ט וְה֎׊ְד֌ַקְת֌֎֜יו׃

English:

And Absalom went on, “If only I were appointed judge in the land and everyone with a legal dispute came before me, I would see that they got their rights.”

Avshalom voices the wish that he himself were appointed judge, vowing that he would deliver true justice to every petitioner. Rashi and Radak cite Targum Yonatan's rendering 'I would judge him truthfully,' while Metzudat David adds that he claims he would invest his whole heart in understanding each case. The line is a rhetorical masterstroke: he never explicitly attacks David, but lets each disappointed litigant draw the conclusion that only Avshalom can give them what they deserve.
ךש׎יRashi
וְה֎׊ְדַ֌קְת֎֌יו. (תךגום:) ׎וַאֲד֎ינְנֵיה֌ בְ֌קו֌שְׁט֞א׎:
And I will judge him righteously. [Targum Yonosan translates:] "And I will judge him truthfully."

׀סוק ה׳ · Verse 5

Hebrew:

וְה־י־ה֙ ב֌֎קְךׇב֟א֎֔ישׁ לְה֎֜שְׁת֌ַחֲוֺ֖ת ל֑וֹ וְשׁ֞לַ֧ח אֶת֟י֞ד֛וֹ וְהֶחֱז֎֥יק ל֖וֹ וְנ֥֞שַׁק ל֜וֹ׃

English:

And if a man approached to bow to him, [Absalom] would extend his hand and take hold of him and kiss him.

When anyone tried to prostrate himself before the prince in the customary act of homage, Avshalom refused the deference and instead embraced and kissed the man — a gesture of equality and intimacy. Metzudat David captures the simple force of the move: he would seize him and kiss him, dissolving the social distance that should separate royalty from the common Israelite. This calculated humility was the most effective rung on the ladder of seduction, making each man feel personally beloved by the prince.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ַ֚עַשׂ אַבְשׁ֞ל֜וֹם כ֌ַד֌֞ב֞րך הַז֌ֶה֙ לְכׇל֟י֎שְׂך֞אֵ֔ל אֲשֶׁך֟י֞בֹ֥או֌ לַמ֌֎שְׁ׀֌֖֞ט אֶל֟הַמ֌ֶ֑לֶךְ וַיְגַנ֌ֵב֙ אַבְשׁ֞ל֔וֹם אֶת֟לֵ֖ב אַנְשֵׁ֥י י֎שְׂך֞אֵ֜ל׃ {×€}

English:

Absalom did this to every Israelite who came to the king for judgment. Thus Absalom won away the hearts of Israel’s citizens.

The verse summarizes Avshalom's campaign with a devastating verb: 'vayganev' — he stole the hearts of Israel. Metzudat David reads this as the cumulative effect of his slick, smooth speech ('chalaklakot amarav'), which gradually drew the people's loyalty away from David. The 'theft' framing is theological as well as political: Avshalom is not winning hearts honestly but stealing what does not belong to him, foreshadowing the illegitimacy of the kingship he is about to claim.

׀סוק ז׳ · Verse 7

Hebrew:

וַיְה֎֕י מ֎ק֌ֵ֖ץ אַךְב֌֞ע֎֣ים שׁ֞נ֑֞ה וַי֌ֹրאמֶך אַבְשׁ֞לוֹם֙ אֶל֟הַמ֌ֶ֔לֶךְ אֵ֣לְכ֞ה נ֌֞֗א וַאֲשַׁל֌ֵ֛ם אֶת֟נ֎דְך֎֛י אֲשֶׁך֟נ֞דַ֥ךְת֌֎י לַיהֹו֖֞ה ב֌ְחֶבְך֜וֹן׃

English:

After a period of fortybforty Some Septuagint mss. and Syriac read “four.” years had gone by, Absalom said to the king, “Let me go to Hebron and fulfill a vow that I made to GOD.

Avshalom approaches David with a request that sounds piously innocuous: he wishes to travel to Hevron to fulfill a vow. Rashi cites the rabbinic tradition that the 'forty years' is measured from Israel's improper request for a king from Shmuel — implying the rebellion is the long-delayed punishment for that original sin. Radak observes that Avshalom deliberately chose Hevron, the city where David himself was first crowned, because his concealed plan was to rebel and reign, and he wanted his coronation in a place charged with royal symbolism.
ךש׎יRashi
מ֎קֵ֌ץ אַךְב֞֌ע֎ים שׁ֞נ֞ה. שֶׁש֞֌ׁאֲלו֌ י֎שְׂך֞אֵל מֶלֶךְ מ֎שְ֌ׁמו֌אֵל, נ֎תְגַ֌לְגֵ֌ל דְ֌בַך מֶךֶד וְהַשְׁ׀֞֌ל֞ה בַ֌מַ֌לְכו֌ת: אֵלְכ֞ה נ֞֌א. לְחֶבְךוֹן: וַאֲשַׁלֵ֌ם אֶת נ֮דְ׹֮י. א֞מְךו֌ ךַב֌וֹתֵינו֌ (סוטה לד ב): לְה־ב֮יא כְ֌ב֞ש֎ׂים מֵחֶבְךוֹן, כ֎֌י שׁ֞ם ה֞יו֌ כְ֌ב֞ש֎ׂים שְׁמֵנ֎ים:
At the end of forty years. [After] Yisroel had asked Shmuel for a king this rebellion and weakening of the kingdom occurred.2This is the opinion of Rebe Nehuroi in the name of Rebbe Yohoshua brought in Temurah 14b. Rashi is explaining that these forty years are not describing how long Avsholom was engaged in his intriguing against the king. Rather, the verse is informing us that forty years after their improper request, the kingdom was weakened. I would like to go. To Chevron. And fulfill the vows [of bringing sacrifices] Our Rabbis said, "[Avsholom wanted] to bring lambs from Chevron3Ibid. because there, the lambs were fat."4Rashi there brings the Talmud in Menachos 87a that discusses the quality of the lambs of Chevron.

׀סוק ח׳ · Verse 8

Hebrew:

כ֌֎י֟נֵ֙דֶך֙ נ֞דַ֣ך עַבְד֌ְך֞֔ ב֌ְשׁ֎בְת֌֎֥י ב֎גְשׁ֛ו֌ך ב֌ַאֲך֖֞ם לֵאמֹ֑ך א֎ם֟[י֞שׁ֚וֹב] (ישיב) יְשׁ֎יבֵրנ֎י יְהֹו֞ה֙ יְך֣ו֌שׁ֞לַ֔͏֎ם וְע֞בַדְת֌֎֖י אֶת֟יְהֹו֞֜ה׃

English:

For your servant made a vow when I lived in Geshur of Aram: If GOD ever brings me back to Jerusalem, I will worship GOD.”cSome Septuagint mss. add “in Hebron.”

Avshalom embellishes his request with the moving backstory of a vow he claims to have made during his exile in Geshur: if Hashem returned him to Jerusalem, he would offer worship. Metzudat David explains that 'I will worship' meant bringing sacrifices in fulfillment of the vow. The pretext is calculated to disarm David's suspicion — what father, having welcomed his prodigal son home, would deny him the chance to thank God for his return?

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹ֜אמֶך֟ל֥וֹ הַמ֌ֶ֖לֶךְ לֵ֣ךְ ב֌ְשׁ֞ל֑וֹם וַי֌֖֞קׇם וַי֌ֵ֥לֶךְ חֶבְך֜וֹנ֞ה׃ {×€}

English:

The king said to him, “Go in peace”; and so he set out for Hebron.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌֎שְׁלַրח אַבְשׁ֞לוֹם֙ מְךַג֌ְל֎֔ים ב֌ְכׇל֟שׁ֎בְטֵ֥י י֎שְׂך֞אֵ֖ל לֵאמֹ֑ך כ֌ְשׇׁמְעֲכֶם֙ אֶת֟ק֣וֹל הַשׁ֌ֹ׀֞֔ך וַאֲמַךְת֌ֶ֕ם מ֞לַ֥ךְ אַבְשׁ֞ל֖וֹם ב֌ְחֶבְך֜וֹן׃

English:

But Absalom sent agents to all the tribes of Israel to say, “When you hear the blast of the horn, announce that Absalom has become king in Hebron.”

The mask comes off: Avshalom dispatches agents (meraglim, literally 'spies') throughout the tribes with instructions to proclaim him king at the sound of the shofar. Metzudat David explains that he sent these agents in advance — even before traveling to Hevron — to test the popular mood and to ensure that the prearranged blast of the shofar would be answered with the immediate cry 'Avshalom has become king.' This carefully orchestrated proclamation reveals years of planning behind the surface piety of his vow.

׀סוק י׮א · Verse 11

Hebrew:

וְאֶת֟אַבְשׁ֞ל֗וֹם ה֞לְכ֞ו֌ מ֞אתַրי֎ם א֎ישׁ֙ מ֎יך֣ו֌שׁ֞לַ֔͏֎ם קְךֻא֎֖ים וְהֹלְכ֎֣ים לְתֻמ֌֑֞ם וְלֹ֥א י֞דְע֖ו֌ כ֌ׇל֟ד֌֞ב֞֜ך׃

English:

Two hundred Jerusalemites accompanied Absalom; they were invited and went in good faith, suspecting nothing.

Two hundred prominent Jerusalemites travel with Avshalom 'in their innocence,' having no idea they are being used as window-dressing for a coup. Rashi and Radak transmit the Yerushalmi's striking tradition that Avshalom obtained from David a written authorization to bring two companions, then showed it to one pair after another until he had two hundred — each pair seeing only itself in the document. Metzudat David takes the simpler reading that they thought they were guests at a sacrificial feast; in either reading, they are pawns whose presence lends Avshalom's procession a veneer of royal legitimacy.
ךש׎יRashi
קְךֻא֎ים וְהֹלְכ֎ים לְתֻמ֞֌ם. מְ׀ֹך֞שׁ בְ֌מַסֶ֌כֶת סוֹט֞ה יְךו֌שַׁלְמ֎ית (א ח) שֶׁב֎֌קֵ֌שׁ מֵא֞ב֎יו שֶׁי֎֌כְתֹ֌ב לוֹ, שֶׁכ֞֌ל שְׁנֵי בְ֌נֵי א־ד־ם שֶׁיְ֌בַקֵ֌שׁ שֶׁיֵ֌לְכו֌ ע֎מ֌וֹ, יֵלְכו֌ וְה־י־ה מַךְאֶה אוֹתוֹ ל֎שְׁנַי֎ם כ֞֌אן, וְאַחַך כ֞֌ךְ ל֎שְׁנַי֎ם אֲחֵך֎ים, וְכֵן הַךְבֵ֌ה:
Invited and leaving in innovence. It is explained in the Yerushalmi tractate of Sotah5Chapter 1, halach 8. that he [Avsholom] requested of his father that he [Dovid] write [a document] for him that any two people that he request go with him, should go. He [proceeded] to show it [the document] to two people here and afterwords to two other people and in this way to many.6But he implied to Dovid that only two men would go. He kept using the same document for more and more pairs of men.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌֎שְׁלַ֣ח אַ֠בְשׁ֞ל֠וֹם אֶת֟אֲח֎יתֹ֚׀ֶל הַג֌֎ילֹנ֎֜י יוֹעֵ֣ץ ד֌֞ו֎֗ד מֵ֜ע֎יךוֹ֙ מ֎ג֌֎לֹ֔ה ב֌ְזׇבְח֖וֹ אֶת֟הַז֌ְב֞ח֎֑ים וַיְה֎րי הַק֌ֶ֙שֶׁך֙ אַמ֌֎֔ץ וְה֞ע֛֞ם הוֹלֵ֥ךְ ו־׹־֖ב אֶת֟אַבְשׁ֞ל֜וֹם׃

English:

Absalom also sent [to fetch]dsent [to fetch] Some Septuagint mss. and 4QSamᵃ read “sent and summoned.” Ahithophel the Gilonite, David’s counselor, from his town, Giloh, when the sacrifices were to be offered. The conspiracy gained strength, and the people supported Absalom in increasing numbers.

The decisive turning point: Avshalom summons Achitofel — David's own counselor, whose advice was reckoned 'as if one had inquired of the word of God' — and the conspiracy crystallizes. The text uses the loaded word 'kesher' (conspiracy/binding), and Metzudat David emphasizes that the ranks of supporters kept multiplying with every passing moment. The defection of Achitofel, the kingdom's most respected mind, signals that the rebellion is no longer a fringe movement but a serious threat capable of toppling David.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌֞בֹא֙ הַמ֌ַג֌֎֔יד אֶל֟ד֌֞ו֎֖ד לֵאמֹ֑ך ה־י־֛ה לֶב֟א֎֥ישׁ י֎שְׂך֞אֵ֖ל אַחֲךֵ֥י אַבְשׁ֞ל֜וֹם׃

English:

Someone came and told David, “The loyalty of Israel’s force has veered toward Absalom.”

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֹ֣אמֶך ד֌֞֠ו֎֠ד לְכׇל֟עֲב֞ד֚֞יו אֲשֶׁך֟א֎ת֌րוֹ ב֎יךו֌שׁ֞לַ֙͏֎ם֙ ק֣ו֌מו֌ וְנ֮בְ׹־֔ח־ה כ֌֎֛י לֹא֟ת֎֜הְיֶה֟ל֌֥֞נו֌ ׀ְלֵיט֖֞ה מ֎׀֌ְנֵ֣י אַבְשׁ֞לֹ֑ם מַהֲך֣ו֌ ל֞לֶ֗כֶת ׀֌ֶן֟יְמַהֵրך וְה֎שׂ֌֎ג֞֙נו֌֙ וְה֎ד֌֎րיחַ ע֞לֵ֙ינו֌֙ אֶת֟ה֣֞ך֞ע֞֔ה וְה֎כ֌֥֞ה ה֞ע֎֖יך לְ׀֎י֟ח֞֜ךֶב׃

English:

Whereupon David said to all the courtiers who were with him in Jerusalem, “Let us flee at once, or none of us will escape from Absalom. We must get away quickly, or he will soon overtake us and bring down disaster upon us and put the city to the sword.”

David's response is shocking in its haste — the warrior-king who once stood firm against Goliath now orders an immediate evacuation of his capital. Metzudat David explains David's reasoning: Avshalom's force is too large to be resisted from within the city's walls, and David fears that staying would draw Avshalom's wrath onto Jerusalem's innocent citizens. Radak adds a midrashic dimension — David fears the kind of total destruction visited on an 'ir hanidachat,' an utterly corrupted city, and senses that once divine punishment has begun, fleeing is the only refuge.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹאמְך֥ו֌ עַבְדֵ֜י֟הַמ֌ֶ֖לֶךְ אֶל֟הַמ֌ֶ֑לֶךְ כ֌ְכֹ֧ל אֲשֶׁך֟י֎בְחַ֛ך אֲדֹנ֎֥י הַמ֌ֶ֖לֶךְ ה֎נ֌ֵ֥ה עֲב֞דֶ֜יך֞׃

English:

The king’s courtiers said to the king, “Whatever our lord the king decides, your servants are ready.”

In striking contrast to the masses who have been seduced by Avshalom's smooth speech, the king's courtiers respond with unconditional loyalty: they will follow wherever David decides to go. Metzudat David paraphrases their declaration simply — 'we are your servants and we will heed you.' The verse highlights that David, even at his lowest moment, retains a faithful inner circle, foreshadowing the network of allies (Chushai, Tzadok, Aviatar) who will prove decisive in turning the tide of the rebellion.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֵ׊ֵ֥א הַמ֌ֶ֛לֶךְ וְכׇל֟ב֌ֵית֖וֹ ב֌ְךַגְל֑֞יו וַי֌ַעֲזֹ֣ב הַמ֌ֶ֗לֶךְ אֵ֣ת עֶ֧שֶׂך נ֞שׁ֎֛ים ׀֌֎֜לַגְשׁ֎֖ים ל֎שְׁמֹ֥ך הַב֌֞֜י֎ת׃

English:

So the king left, followed by his entire household, except for ten concubines whom the king left to mind the palace.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֵ׊ֵ֥א הַמ֌ֶ֛לֶךְ וְכׇל֟ה֞ע֖֞ם ב֌ְךַגְל֑֞יו וַי֌ַעַמְד֖ו֌ ב֌ֵ֥ית הַמ֌ֶךְח֞֜ק׃

English:

The king left, followed by all the people,eall the people Septuagint reads “his courtiers.” and they stopped at the last house.fthe last house Meaning of Heb. uncertain.

The king and his entourage halt at 'beit ha-merchak' — Rashi and the Targum render this as a place far away, and Metzudat David identifies it as the most distant of the houses outside the city wall. There David pauses to organize and inspect his loyalists before continuing the flight. Radak preserves a poignant midrashic reading: 'merchak' implies that David's followers had been distanced from him, evoking the verse 'let those who fear You return to me' — a hint that the king felt himself spiritually exiled even before he crossed the Jordan.
ךש׎יRashi
בֵ֌ית הַמֶ֌ךְח֞ק. (תךגום:) ׎בַ֌אֲתַך דְ֌ך֞ח֎יק׎:
Far away. [Targum Yonasan translates:] "in a far away place."

׀סוק י׮ח · Verse 18

Hebrew:

וְכׇל֟עֲב֞ד֞יו֙ עֹבְך֎֣ים עַל֟י֞ד֔וֹ וְכׇל֟הַכ֌ְךֵת֎֖י וְכׇל֟הַ׀֌ְלֵת֎֑י וְכׇ֜ל֟הַג֌֎ת֌֎֞ים שֵׁשׁ֟מֵא֣וֹת א֎֗ישׁ אֲשֶׁך֟ב֌֞րאו֌ בְךַגְלוֹ֙ מ֎ג֌ַ֔ת עֹבְך֎֖ים עַל֟׀֌ְנֵ֥י הַמ֌ֶ֜לֶךְ׃ {ס}        

English:

All his followersghis followers Septuagint reads “the people.” marched past him, including all the Cherethites and all the Pelethites; andhand Emendation yields “and Ittai and.” all six hundred Gittites, who had accompanied him from Gath, also marched by the king.

Rashi pictures the formal review: David stands in place while his loyalists pass before him in formation — Krethi, Plethi, and the six hundred Gittim who once shared his fugitive years under Shaul. Metzudat David explains 'asher ba'u beraglo migat' as those who had cast their lot with David back when he was hunted by Shaul, while Radak argues these were Israelites long resident in Gath who now rallied to their king. Either way, the muster reveals a poignant truth: David's most steadfast supporters are those forged in earlier crises, while many who enjoyed the prosperity of his reign have already drifted toward Avshalom.
ךש׎יRashi
עַל י֞דוֹ. אֶ׊ְלוֹ, הו֌א עוֹמֵד וְהֵם עוֹבְך֎ים:
By him. Near him, He stood in place and they passed by.

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ אֶל֟א֎ת֌ַ֣י הַג֌֎ת֌֎֔י ל֧֞מ֌֞ה תֵלֵ֛ךְ ג֌ַם֟אַת֌֖֞ה א֎ת֌֑֞נו֌ שׁ֣ו֌ב וְשֵׁրב ע֎ם֟הַמ֌ֶ֙לֶךְ֙ כ֌֎י֟נׇכְך֎֣י אַ֔ת֌֞ה וְגַם֟ג֌ֹלֶ֥ה אַת֌֖֞ה ל֎מְקוֹמֶ֜ך֞׃

English:

And the king said to Ittai the Gittite, “Why should you too go with us? Go back and stay with the [new] king, for you are a foreigner and you are also an exile fromifrom So one Heb. ms. and several ancient versions; most mss. and editions read “to.” your country.

David turns to Ittai the Gittite and tries to release him from the obligation of flight, urging him to return and serve 'the king' — which Rashi and Radak unanimously identify as Avshalom, the new de facto monarch. David's reasoning is generous: Ittai is a foreigner, recently arrived, and an exile already; he has no debt to incur the further hardship of running with David through hostile country. Rashi senses David's compassionate concern that, as a foreigner without provisions, Ittai will find no one to take pity on him in the wilderness — a moment that reveals David's character even amid his own catastrophe.
ךש׎יRashi
ע֎ם הַמֶ֌לֶךְ. ע֎ם אַבְשׁ֞לוֹם: כ֎֌י נ־כְ׹֮י אַת֞֌ה. וַאֲנַחְנו֌ ב֌וֹךְח֎ים מֵאֵין ׊ֵיד֞ה ו֌מ֞זוֹן, ו֌מ֎ת֌וֹךְ שֶׁאַת֞֌ה נ־כְ׹֮י לֹא ת֎֌מְ׊֞א מְךַחֲמ֎ים: וְגַם ג֌וֹלֶה אַת֞֌ה ל֎מְקוֹמֶך֞. וְגַם א֎ם ג֌וֹלֶה אַת֞֌ה מֵע֎ם הַמֶ֌לֶךְ שֶׁאֵינְך֞ ךוֹ׊ֶה ל֎הְיוֹת ע֎מ֌וֹ, ל֎מְקוֹמְך֞ חֲזוֹך לְך־, כ֎֌י לֹא טוֹב לֶכְתְ֌ך֞ ע֎מ֎֌י, שֶׁהֲךֵי תְ֌מוֹל ב֞֌את֞:
With the king. With Avsholom. Because you are a foreigner. We are fleeing without provisions and food, and because you are a foreigner you will not find people that will have pity on you. And even if you are estranged [from Avsholom]. And even if you are exiled from the king [Avsholom] because you do not want to be with him, then return to your home because it is not good to go with me because you [just] came yesterday.7This verse blends into verse 20 where Dovid explains more about why it is disadvantageous for Itai to stay with him.

׀סוק כ׳ · Verse 20

Hebrew:

ת֌ְמ֣וֹל ׀ ב֌וֹאֶ֗ך֞ וְהַי֌֞וֹם (אנועך) [אֲנ֎֜יעֲך֞ր] ע֎מ֌֞֙נו֌֙ ל֞לֶ֔כֶת וַאֲנ֎֣י הוֹלֵ֔ךְ עַ֥ל אֲשֶׁך֟אֲנ֎֖י הוֹלֵ֑ךְ שׁ֣ו֌ב וְה֞שֵׁ֧ב אֶת֟אַחֶ֛יך֞ ע֎מ֌֖֞ךְ חֶ֥סֶד וֶאֱמֶ֜ת׃

English:

You came only yesterday; should I make you wander about with us today, when I myself must go wherever I can? Go back, and take your kin with you, [in]j[in] Meaning of Heb. uncertain. Septuagint reads “and may GOD show you” (cf., e.g., 2.6). true faithfulness.”

David urges Ittai a second time, telling him he need not share the burden of a king with no destination. Rashi and Metzudat David explain that David has no fixed refuge -- he flees day by day, going wherever the pursuers are not -- so he cannot promise Ittai a place to settle. Yet David closes by crediting Ittai's intent as 'chesed ve'emet' (kindness and truth); Radak hears this as David recording the favor on Ittai's account even while trying to release him from the danger.
ךש׎יRashi
וְהַי֌וֹם אֲנ֎יעֲך֞ ע֎מ֞֌נו֌. וְאֵין ל֮י מ֞קוֹם שֶׁאו֌כַל לְהוֹש֎ׁיבְך֞ שׁ֞ם ו֌לְה֎מ֞֌לֵט, כ֎֌י אֲנ֎י הוֹלֵךְ אֶל אֲשֶׁך י֎קְךֵנ֎י הַמ֎֌קְךֶה ל֞לֶכֶת, יוֹם יוֹם כְ֌שֶׁאֶשְׁמַע שֶׁה֞ךוֹדְ׀֎ים כ֞֌אן, אֲנ֎י ב֌וֹךֵחַ כ֞֌אן, וְכֵן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן ׎וְגַם ג֌וֹלֶה אַת֞֌ה ל֎מְקוֹמֶך֞׎ (לעיל ׀סוק יט): ׎וְאַף א֎ם גְ֌לֵי אַתְ֌ א֞זֵיל ל־ךְ לְאַתְך֞ךְ׎: חֶסֶד וֶאֱמֶת. אֲנ֎י מַחֲז֎יק בְ֌ך֞ טוֹבַת חֶסֶד וֶאֱמֶת שֶׁע֞ש֎ׂית֞ ע֎מ֞֌ד֎י:
And should I today cause you to move with us. I have no place that I can settle you there to escape because I am going to where circumstances have me go each day. When I hear that the pursuers are here I flee here. And so Yonasan translates [the verse], "And if you are estranged [from Avsholom] you can go home" [as:] "And if you you are estranged go [back] to your city." I will consider it kindness and truth. I will credit you the favor of kindness and truth that you have done for me.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ַ֧עַן א֎ת֌ַ֛י אֶת֟הַמ֌ֶ֖לֶךְ וַי֌ֹאמַ֑ך חַי֟יְהֹו֞֗ה וְחֵי֙ אֲדֹנ֎֣י הַמ֌ֶ֔לֶךְ כ֌֎֠י (אם) ב֌֎מְק֞וֹם אֲשֶׁ֥ך י֎הְיֶה֟שׁ֌֣֞ם ׀ אֲדֹנ֎֣י הַמ֌ֶ֗לֶךְ א֎ם֟לְמ֞֙וֶת֙ א֎ם֟לְחַי֌֎֔ים כ֌֎י֟שׁ֖֞ם י֎הְיֶ֥ה עַבְד֌ֶ֜ך֞׃

English:

Ittai replied to the king, “As GOD lives and as my lord the king lives, wherever my lord the king may be, there your servant will be, whether for death or for life!”

Ittai answers David with one of the most stirring loyalty oaths in Tanakh: by Hashem's life and the king's life, wherever David is -- whether for death or for life -- there his servant will be. The oath formula 'chai Hashem ve'chei adoni hamelech' binds Ittai's fate to David's even at the moment David's throne is collapsing, so that a Gentile newcomer from Gat outshines the Israelites who have flocked to Avshalom. Radak's lengthy comment on the ketiv/keri 'ki im / ki' reflects how carefully Chazal preserved the precise wording of this dramatic vow.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֹ֧אמֶך ד֌֞ￜￜ֎֛ד אֶל֟א֎ת֌ַ֖י לֵ֣ךְ וַעֲבֹ֑ך וַ֜י֌ַעֲבֹ֞ך א֎ת֌ַրי הַג֌֎ת֌֎י֙ וְכׇל֟אֲנ֞שׁ֞֔יו וְכׇל֟הַט֌ַ֖ף אֲשֶׁ֥ך א֎ת֌֜וֹ׃

English:

And David said to Ittai, “Then march by.” And Ittai the Gittite and all his men and all the dependents who were with him marched by.

Persuaded, David relents and tells Ittai 'lech va'avor' -- go and march on. Rashi notes the words mean 'pass with the rest of the people, since you do not want to part from me,' and the verse then shows Ittai crossing with all his men and even the dependents (taf), an entire household casting its lot with David. The detail of the children passing alongside underscores that this is a covenantal commitment, not a mercenary calculation.
ךש׎יRashi
לֵךְ וַעֲבֹך. ע֎ם שְׁא֞ך ה֞ע֞ם, אַחַך אֲשֶׁך אֵינְך֞ ךוֹ׊ֶה לְה֎׀֞֌ךֵד מ֎מֶ֌נ֎֌י:
"Go and pass" Together with the rest of the people now that you do not want to part from me.

׀סוק כ׮ג · Verse 23

Hebrew:

וְכׇל֟ה֞א֞֗ךֶץ ב֌וֹכ֎ים֙ ק֣וֹל ג֌֞ד֔וֹל וְכׇל֟ה֞ע֖֞ם עֹבְך֎֑ים וְהַמ֌ֶ֗לֶךְ עֹבֵך֙ ב֌ְנַ֣חַל ק֎דְך֔וֹן וְכׇל֟ה֞ע֞ם֙ עֹבְך֎֔ים עַל֟׀֌ְנֵי֟דֶ֖ךֶךְ אֶת֟הַמ֌֎דְב֌֞֜ך׃

English:

The whole countryside wept aloud as the troops marched by. The king crossed the Kidron Valley, and all the troops crossed by the road tokcrossed the Kidron 
 by the road to Meaning of Heb. uncertain. Emendation yields “stopped in the Kidron Valley, while all the people marched on before him by way of the Mount of Olives to
” the wilderness.

As David's column crosses the Kidron Valley toward the wilderness, the whole countryside weeps aloud. Metzudat David reads 'kol ha'aretz' as the local inhabitants of the territory David is traversing -- the land itself, in effect, mourning the king's exile -- while Radak adds that the people set their faces toward the wilderness, mirroring David's own line later that he will linger 'in the steppes of the wilderness.' The Kidron crossing is a hinge moment, marking the king's physical departure from his city.
ךש׎יRashi
וְכ־ל ה֞ע֞ם עֹבְך֎ים. מ֮ן הַמֶ֌לֶךְ ו־ה־לְא־ה, לְ׀֎י שֶׁהו֌א עוֹמֵד, קוֹךֵא אוֹת֞ם עוֹבְך֎ים:
And all the people were passing. From the king and onwards according to his location they are called passers by.8Even though he was also passing by, since they were ahead of him, they are called passers by relative to his location.

׀סוק כ׮ד · Verse 24

Hebrew:

וְה֎נ֌ֵ֚ה גַם֟׊֞ד֜וֹק וְכׇ֜ל֟הַלְו֎י֌֎֣ם א֎ת֌֗וֹ נֹ֜שְׂא֎ים֙ אֶת֟אֲךוֹן֙ ב֌ְך֎֣ית ה֞אֱלֹה֎֔ים וַי֌ַ׊֌֎֙קו֌֙ אֶת֟אֲך֣וֹן ה֞אֱלֹה֎֔ים וַי֌ַ֖עַל אֶבְי֞ת֑֞ך עַד֟ת֌ֹ֥ם כ֌ׇל֟ה֞ע֖֞ם לַעֲב֥וֹך מ֎ן֟ה֞ע֎֜יך׃ {ס}        

English:

Then Zadok appeared, with all the Levites carrying the Ark of the Covenant of God; and they set down the Ark of God until all the people had finished marching out of the city. Abiathar also came up.lAbiathar also came up Meaning of Heb. uncertain.

Tzadok and the Levites carrying the Aron HaBrit appear, setting it down (vayatziku, which Rashi and Radak explain as 'they stood it still') while the people pass. Avyatar 'goes up' alongside it. Chazal (cited by Rashi, Metzudat David, and Radak from Yoma 73b) read 'vaya'al Evyatar' as the moment Avyatar was removed from the Kohen Gadol service -- because he inquired of the Urim VeTumim and was not answered -- with Tzadok taking his place, fulfilling the prophesied curse on the house of Eli and the blessing on the line of Pinchas.
ךש׎יRashi
וַיַ֌׊֎֌קו֌. כְ֌מוֹ וַיַ֌׊֎֌יגו֌, (תךגום:) ׎וַאֲק֎ימו֌ י֞ת אֲךוֹנ֞א׎, הֶעֱמ֎ידו֌הו֌ לְ׊ַד אֶח֞ד, וְה֞ע֞ם עוֹבְך֎ים, שֶׁה֞י֞ה ד־ו֮ד ךוֹ׊ֶה לְשׂ֞אתוֹ ע֎מ֌וֹ: וַיַ֌עַל אֶבְי֞ת֞ך עַד תֹ֌ם וגו׳. הֲךֵי זֶה מ֮קְ׹־א מְסֹך֞ס, וַיַ֌׊֎֌יקו֌ אֶת אֲךוֹן ה֞אֱלֹה֎ים עַד ת֌ֹם כ֞֌ל ה֞ע֞ם לַעֲבוֹך: וַיַ֌עַל אֶבְי֞ת֞ך. אוֹתוֹ הַי֌וֹם נ֎סְתַ֌לֵ֌ק מ֮ן הַכְ֌הו֌נ֞֌ה, שֶׁש֞֌ׁאַל ב֞֌או֌ך֎ים וְתו֌מ֎֌ים וְלֹא × Ö·×¢Ö²× Öž×”, וְנ֎כְנַס ׊֞דוֹק תַ֌חְת֞֌יו, וְכֵן שׁ֞נ֎ינו֌ בְ֌סֵדֶך עוֹל֞ם ו֌בְסֵדֶך יוֹמ֞א (עג ב):
They set down. Like, "They stopped,"9Previously in 6:17. [Yonasan translates:] "They stopped the Ark." They stood it off to one side and the people passed by because Dovid wanted it brought with him. And Evyosor went off [to the side] until [all the people] finished etc. This is a shortened verse they set down the Ark of God until all the people finished travelling.10The words ויעל אביתך need to be placed at the end of the verse for interpretation. Evyosor went off [to the side]. That day he was removed from the Kohanite service.11As the Kohen Gadol. because He inquired of the Urim and Tumim but was not answered,12This showed that he was no longer qualified for this lofty position. The Urim and Tumim lit up certain letters on the kohen Gadol's breastplate as a means for God to communicate to His people. See Shemos 28:30. Tzodok then replaced him. This is what we learned in Seder Olam in tractate Yuma.13

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ לְ׊֞ד֔וֹק ה֞שֵׁ֛ב אֶת֟אֲך֥וֹן ה֞אֱלֹה֎֖ים ה֞ע֎֑יך א֎ם֟אֶמְ׊֥֞א חֵן֙ ב֌ְעֵינֵ֣י יְהֹו֞֔ה וֶהֱשׁ֎בַ֕נ֎י וְה֎ךְאַ֥נ֎י אֹת֖וֹ וְאֶת֟נ֞וֵ֜הו֌׃

English:

But the king said to Zadok, “Take the Ark of God back to the city. If I find favor with GOD, I will be brought back to see it and its abode.

David refuses to use the Aron as a talisman of his kingship. He commands Tzadok to return it to the city, framing his fate in conditional language: 'im emtza chen be'einei Hashem' -- if I find favor in Hashem's eyes, He will return me and let me see it and its abode. Radak captures the tone: David acknowledges that he is being distanced from the Aron now as punishment, like one whose friend looks away from him, and prays that Hashem will once again 'desire' him.

׀סוק כ׮ו · Verse 26

Hebrew:

וְא֮ם֙ כ֌ֹ֣ה יֹאמַ֔ך לֹ֥א חￜￜ׀ַ֖׊ְת֌֎י ב֌֑֞ךְ ה֮נְנ֮֕י יַעֲשֶׂה֟ל֌֎֕י כ֌ַאֲשֶׁ֖ך ט֥וֹב ב֌ְעֵינ֞֜יו׃ {ס}        

English:

And if [God] should say, ‘I do not want you,’ I am ready; I accept what [God] deems right.”

David completes the conditional with breathtaking submission: 'and if He says, lo chafatzti bach (I do not desire you), here I am -- let Him do to me as is good in His eyes.' Metzudat David and Radak both gloss 'hineni' as 'I am ready to accept His decrees with love.' This is the theological climax of the chapter: the same David who is rapidly organizing political and military countermeasures simultaneously surrenders the entire outcome to divine judgment.

׀סוק כ׮ז · Verse 27

Hebrew:

וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ אֶל֟׊֞ד֣וֹק הַכ֌ֹהֵ֔ן הֲךוֹאֶ֣ה אַת֌֞֔ה שֻׁ֥ב֞ה ה֞ע֎֖יך ב֌ְשׁ֞ל֑וֹם וַאֲח֎ימַ֚עַץ ב֌֎נְך֞֜ ו֎יהוֹנ֞ת֧֞ן ב֌ֶן֟אֶבְי֞ת֛֞ך שְׁנֵ֥י בְנֵיכֶ֖ם א֎ת֌ְכֶ֜ם׃

English:

And the king said to the priest Zadok, “Do you understand? You returnmDo you 
 return Meaning of Heb. uncertain. Emendation yields “Look, you and Abiathar return.” to the safety of the city with your two sons, your own son Ahimaaz and Abiathar’s son Jonathan.

David then turns Tzadok's return into an intelligence operation. Rashi captures the verse plainly: 'haro'eh atah' means 'if you see this as a wise plan, return to the city, and your two sons will be the channel by which you can inform me of what you hear in the king's palace.' Metzudat David adds a courtly nuance -- David addresses Tzadok rather than Avyatar because Tzadok had just been elevated to Kohen Gadol -- while Radak's Targum-based reading hears 'haro'eh' as 'navi' (seer), since Tzadok had received the ruach hakodesh.
ךש׎יRashi
הֲךוֹאֶה אַת֞֌ה. א֎ם ךוֹאֶה אַת֞֌ה שֶׁעֵ׊֞ה נְכוֹנ֞ה ה֮יא, שׁו֌ב ה֞ע֎יך וגו׳: שְׁנֵי בְנֵיכֶם א֎תְ֌כֶם. בְ֌י֞ד֞ם ת֌ו֌כְלו֌ לְהוֹד֎יעֵנ֎י מַה שֶ֌ׁת֎֌שְׁמְעו֌ מ֎בֵ֌ית הַמֶ֌לֶךְ, לְ׀֎י מַה שֶ֌ׁת֌וֹד֎יעו֌נ֎י א֎מ֞֌לֵט:
If you see this [as right]. I you see this as a good idea, "return to the city etc. Your two sons with you. It will be in their power to inform me what they hear in the king's palace. And based on what they inform me I can escape.

׀סוק כ׮ח · Verse 28

Hebrew:

ךְאו֌֙ א֞נֹכ֎֣י מ֎תְמַהְמֵ֔ה֌ַ (בעבךות) [ב֌ְעַ֜ךְב֖וֹת] הַמ֌֎דְבￜￜ֑֞ך עַ֣ד ב֌֥וֹא ד־ב־֛׹ מֵע֎מ֌֞כֶ֖ם לְהַג֌֎֥יד ל֎֜י׃

English:

Look, I shall linger in the steppes of the wilderness until word comes from you to inform me.”

David tells the priests where to find him: 'I will linger be'arvot hamidbar (in the steppes of the wilderness) until word comes from you to inform me.' Metzudat David reads 'davar' as 'a clear report' delivered specifically through Achimaatz and Yehonatan. The verse establishes the courier route that will become the lifeline of David's counter-conspiracy in the chapters ahead, and Radak notes the ketiv/keri 'be'avrot/be'arvot' both fit the geography of the trans-Kidron route.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌֚֞שֶׁב ׊֞ד֧וֹק וְאֶבְי֞ת֛֞ך אֶת֟אֲך֥וֹן ה֞אֱלֹה֎֖ים יְךו֌שׁ֞ל֑֞͏֎ם וַי֌ֵשְׁב֖ו֌ שׁ֞֜ם׃

English:

Zadok and Abiathar brought the Ark of God back to Jerusalem, and they stayed there.

׀סוק ל׳ · Verse 30

Hebrew:

וְד֞ו֎֡ד עֹלֶה֩ בְמַעֲלֵ֚ה הַז֌ֵית֎֜ים עֹלֶ֣ה ׀ ו֌בוֹכֶ֗ה וְךֹ֥אשׁ לוֹ֙ ח֞׀֔ו֌י וְה֖ו֌א הֹלֵ֣ךְ ×™Öž×—ÖµÖ‘×£ וְכׇל֟ה֞ע֣֞ם אֲשֶׁך֟א֎ת֌֗וֹ ח֞׀ו֌֙ א֎֣ישׁ ךֹאשׁ֔וֹ וְע֞ל֥ו֌ ע֞לֹ֖ה ו֌ב֞כֹ֜ה׃

English:

David meanwhile went up the slope of the [Mount of] Olives, weeping as he went; his head was covered and he walked barefoot. And all the people who were with him covered their heads and wept as they went up.

The chapter's iconic image: David ascending the Mount of Olives barefoot and weeping, his head covered, with all the people around him doing the same. Rashi and Metzudat David identify the head-covering and bare feet as 'derech aveilim' (the practice of mourners) -- David is mourning his own fallen kingship as if it were a death. Radak adds that David ascended specifically to bow toward the place of the Mikdash, since from the Mount of Olives one can see the site of the Beit HaMikdash, even though the precise location had not yet been revealed.
ךש׎יRashi
בְ֌מַעֲלֵה הַזֵ֌ית֎ים. בְ֌הַך הַזֵ֌ית֎ים: ח֞׀ו֌י. מְכֹך֞ךְ, כְ֌דֶךֶךְ ה֞אֲבֵל֎ים: ח֞׀ו֌. (תךגום:) ׎כְ֌ך֎יכו֌׎:
The heights of Mount Olives. On Mount Olives. Was covered. "Covered" in the manner of mourners. Covered. [Yonasan translates:] "Covered."

׀סוק ל׮א · Verse 31

Hebrew:

וְד־ו֮ד֙ ה֎ג֌֎֣יד לֵאמֹ֔ך אֲח֎יתֹ֥׀ֶל ב֌ַק֌ֹשְׁך֎֖ים ע֎ם֟אַבְשׁ֞ל֑וֹם וַי֌ֹ֣אמֶך ד֌֞ו֎֔ד סַכ֌ֶל֟נ֛֞א אֶת֟עֲ׊ַ֥ת אֲח֎יתֹ֖׀ֶל יְהֹו֞֜ה׃

English:

David [was] told that Ahithophel was among the conspirators with Absalom, and he prayed, “Please, O GOD, frustrate Ahithophel’s counsel!”

Word reaches David that Achitofel -- whose counsel was 'as if one inquired of the word of God' (16:23) -- has joined the conspiracy. David's response is a one-line prayer that becomes the spiritual hinge of the rebellion: 'sakel na et atzat Achitofel Hashem' -- please make Achitofel's counsel into folly. Rashi glosses 'sakel' as 'kalkel' (ruin), and Metzudat David offers two readings: either Hashem should disrupt Achitofel's wisdom directly, or He should plant in Avshalom's heart the perception that Achitofel's counsel is foolish. The very next verse will reveal how this prayer is to be answered.
ךש׎יRashi
וְד־ו֮ד ה֎ג֎֌יד. ו֌לְד֞ו֎ד ה֎ג֎֌יד הַמַ֌ג֎֌יד: סַכֵ֌ל. קַלְקֵל, כְ֌מוֹ (קהלת י:יד): ׎הַס֞֌כ֞ל יַךְבֶ֌ה דְב־׹֮ים׮:
Dovid was told [by an informer]. Dovid was told by the informer. Ruin. Ruin as we find "The tool talks too much".14Koheles 10:14.

׀סוק ל׮ב · Verse 32

Hebrew:

וַיְה֎րי ד־ו֮ד֙ ב֌֣֞א עַד֟ה֞ךֹ֔אשׁ אֲשֶׁ֜ך֟י֎שְׁת֌ַחֲוֶ֥ה שׁ֖֞ם לֵאלֹה֎֑ים וְה֎נ֌ֵրה ל֎קְך֞אתוֹ֙ חו֌שַׁ֣י ה֞אַךְכ֌֎֔י ק֞ך֙ו֌עַ֙ כ֌ֻת֌ׇנְת֌֔וֹ וַאֲד֞מ֖֞ה עַל֟ךֹאשׁ֜וֹ׃

English:

When David reached the top, where people would prostrate themselves to God, Hushai the Archite was there to meet him, with his robe torn and with earth on his head.

Just as David finishes his prayer and reaches the summit -- the place where he was accustomed to bow toward the Aron -- Hushai the Archite arrives to meet him with his tunic torn and earth on his head, the dress of mourning. Rashi and Radak note this is the spot from which David could see the tent housing the Aron in Yerushalayim, and Radak adds that David is bidding farewell to the Mikdash 'like one taking leave of a beloved friend before going into exile.' The literary timing is exquisite: Hushai appears in the very breath of David's prayer against Achitofel, the human instrument of the answer.
ךש׎יRashi
ב֞֌א עַד ה֞ךֹאשׁ. (תךגום:) ׎עַד ךֵישׁ טו֌ךְי֞א׎: אֲשֶׁך י֎שְׁתַ֌חֲוֶה שׁ֞ם לֵאלֹה֎ים. אֲשֶׁך ה־י־ה ׹־ג֮יל לְה֎שְׁתַ֌חֲווֹת שׁ֞ם כְ֌שֶׁה֞י֞ה ב֞֌א ל֎יךו֌שׁ֞לַי֎ם, ה־י־ה ךוֹאֶה מ֎ש֞֌ׁם אֶת ה֞אֹהֶל שֶׁה֞א֞ךוֹן בְ֌תוֹכוֹ, וְה־י־ה מ֎שְׁתַ֌חֲוֶה:
Arrived at the summit. At the mountain's summit. Where he used to bow down to Elokim. Where he used to bow down. When he used to come to Yerusholoyim he would see from that [vantage] point the tent in which the Ark was [placed] and he would bow down.

׀סוק ל׮ג · Verse 33

Hebrew:

וַי֌ֹ֥אמֶך ל֖וֹ ד֌֞ו֎֑ד א֚֮ם ע֞בַ֣ךְת֌֞ א֎ת֌֎֔י וְה֞י֎֥ת֞ ע֞לַ֖י לְמַשׂ֌֞֜א׃

English:

David said to him, “If you march on with me, you will be a burden to me.

David tells Hushai bluntly that to march on with him would make him 'a burden' (lemasa). Metzudat David explains that Hushai was old and his strength spent, so he could not keep pace. Radak adds the strategic dimension: David already has many men with him sharing his sorrow, but from inside the city Hushai can be useful through his counsel -- the practical concern shades immediately into the mission David is about to entrust to him.

׀סוק ל׮ד · Verse 34

Hebrew:

וְא֎ם֟ה֞ע֎֣יך ת֌֞שׁ֗ו֌ב וְא֞מַךְת֌֞ր לְאַבְשׁ֞לוֹם֙ עַבְד֌ְך֚֞ אֲנ֎րי הַמ֌ֶ֙לֶךְ֙ אֶ֜הְיֶ֔ה עֶ֣בֶד א֞ב֎րיך֞ וַ֜אֲנ֎י֙ מֵא֞֔ז וְעַת֌֖֞ה וַאֲנ֎֣י עַבְד֌ֶ֑ך֞ וְהֵ׀ַךְת֌֣֞ה ל֮֔י אֵ֖ת עֲ׊ַ֥ת אֲח֎יתֹ֜׀ֶל׃

English:

But if you go back to the city and say to Absalom, ‘I will be your servant, O king; I was your father’s servant formerly, and now I will be yours,’ then you can nullify Ahithophel’s counsel for me.

David lays out the counter-conspiracy: Hushai is to return to the city and present himself to Avshalom as his servant -- 'I was your father's servant before, and now I will be yours' -- and on this basis he will be able to nullify (vehefarta) the counsel of Achitofel. Rashi notes the phrasing is mikra mesoras (an inverted verse, reading 'I was your father's servant from before'), and Metzudat David spells out the strategy: once Avshalom trusts Hushai he will admit him to his inner council, and Hushai can subvert Achitofel from within. This is how David's prayer in v.31 will be answered.
ךש׎יRashi
עֶבֶד א־ב֮יך־ וַאֲנ֎י מֵא֞ז. כְ֌מוֹ וַאֲנ֎י עֶבֶד א־ב֮יך־ מֵא֞ז, ו֌מ֎קְך֞א מְסֹך֞ס הו֌א:
Previously, I was your father's servant. This is like [saying], Previously I was your father's servant. It is a verse that [must be] cut.15The word וַאֲנ֎י needs to be "cut out" and placed in front of the phrase.

׀סוק ל׮ה · Verse 35

Hebrew:

וַהֲלրוֹא ע֎מ֌ְך֞֙ שׁ֞֔ם ׊֞ד֥וֹק וְאֶבְי֞ת֖֞ך הַכ֌ֹהֲנ֎֑ים וְה־י־֗ה כ֌ׇל֟הַד֌֞ב֞ך֙ אֲשֶׁրך ת֌֎שְׁמַע֙ מ֎ב֌ֵ֣ית הַמ֌ֶ֔לֶךְ ת֌ַג֌֎֕יד לְ׊֞ד֥וֹק ו֌לְאֶבְי֞ת֖֞ך הַכ֌ֹהֲנ֎֜ים׃

English:

You will have the priests Zadok and Abiathar there, and you can report everything that you hear in the king’s palace to the priests Zadok and Abiathar.

׀סוק ל׮ו · Verse 36

Hebrew:

ה֎נ֌ֵה֟שׁ֞րם ע֎מ֌֞ם֙ שְׁנֵ֣י בְנֵיהֶ֔ם אֲח֎ימַ֣עַץ לְ׊֞ד֔וֹק ו֎יהוֹנ֞ת֖֞ן לְאֶבְי֞ת֑֞ך ו֌שְׁלַחְת֌ֶրם ב֌ְי֞ד֞ם֙ אֵלַ֔י כ֌ׇל֟ד֌֞ב֖֞ך אֲשֶׁ֥ך ת֌֎שְׁמ֞֜עו֌׃

English:

Also, their two sons are there with them, Zadok’s son Ahimaaz and Abiathar’s son Jonathan; and through them you can report to me everything you hear.”

׀סוק ל׮ז · Verse 37

Hebrew:

וַי֌֞בֹ֥א חו֌שַׁ֛י ךֵעֶ֥ה ד־ו֖֮ד ה֞ע֎֑יך וְאַ֚בְשׁ֞ל֔וֹם י֞ב֖וֹא יְך֜ו֌שׁ֞ל֞֜͏֎ם׃ {ס}        

English:

And so Hushai, the friend of David, reached the city as Absalom was entering Jerusalem.

Hushai arrives in the city at the very moment Avshalom is entering Yerushalayim -- the providential timing that will allow Hushai to be embedded in the rebel court from day one. Rashi and Metzudat David note the simultaneity: 'in the same hour Hushai arrived, Avshalom was also coming in.' Radak observes that Hushai is here called 'rea David' (David's friend), an established title rendered by the Targum as 'shoshvina' (companion-counselor) and confirmed in I Chronicles, signaling that the man David has just dispatched is no peripheral figure but the king's intimate -- and now his hidden agent in the heart of the conspiracy.
ךש׎יRashi
י֞בוֹא יְךו֌שׁ֞ל֎֞ם. נ֞תַן ל֎ב֌וֹ שֶׁי֞֌בֹא ל֎יךו֌שׁ֞לַי֎ם:
Was going to come to Yerosholoyim. Started thinking about coming to Yerusholoyim.16י֞בוֹא denotes he will come in the future.

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