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Nach YomiII Samuel · שמואל ב׳Chapter 18

II Samuel 18

שמואל ב׳ ׀ךק י׮ח

Section: נביאים · נביאים ךאשונים | Book: II Samuel | Chapter: 18 of 24 | Day: 94 of 742

Date: May 16, 2026

קלאוד על הנ׮ך

II Samuel 18 is the catastrophe toward which the entire Avshalom narrative has been moving, and yet its tone is not triumphant but elegiac. The chapter opens with Dovid mustering his forces and dividing them into thirds under Yoav, Avishai, and Itai HaGitti, and the people’s refusal to let the king himself go out to battle (“you are like ten thousand of us”) echoes the logic of earlier passages where Dovid is shielded as ner Yisrael, the lamp of Israel. But the king’s final charge to his three captains — לאט לי לנעך לאבשלום, “deal gently for my sake with the young man, with Avshalom” — already breaks the frame. A king sending his army to suppress an armed rebellion does not normally instruct his generals to spare the rebel commander. The narrator emphasizes that “all the people heard” this charge, a detail that will become decisive when an anonymous soldier later refuses to strike Avshalom precisely because he heard. Dovid the father has already overridden Dovid the king before a sword is drawn.

The battle itself is rendered in only three verses, but with a haunting line that shapes the chapter’s theology: וי׹ב היעך לאכל בעם מאשך אכלה הח׹ב, “the forest devoured more of the people than the sword devoured.” Rashi reads this literally — wild beasts and the treacherous Trans-Jordanian terrain destroyed fleeing soldiers; Radak adds that the dense forest swallowed men in pits and ravines. But the line also functions theologically: the land itself becomes the agent of judgment, and the rebel army is undone not by Dovid’s professional troops but by the geography of Israel turning against Israel. This sets up Avshalom’s personal fate as a microcosm. He encounters a great terebinth (אלה גדולה), his head is caught, and his mule — the royal mount of princes, the same beast that will carry Shlomo to coronation in I Kings 1 — passes on without him, leaving him suspended “between heaven and earth.” The text is delicate: it never says his hair caught him, but the long heavy hair of chapter 14, weighed annually like a relic of vanity, hangs unspoken over the scene, and Chazal read it as the instrument of his ensnarement. What made him beautiful in his rebellion becomes the noose.

Yoav’s response is the chapter’s hinge. The unnamed soldier who reports Avshalom’s predicament refuses Yoav’s offered bribe of ten silver and a belt, citing the king’s command in the king’s own language: “we all heard.” Yoav’s reply — לא כן אחילה ל׀ניך, “I cannot wait like this before you” — is a soldier’s contempt for sentimentality, and he takes שלשה שבטים, which Rashi understands as three rods or staves rather than spears, and drives them into Avshalom’s heart while he is still alive בלב האלה, in the heart of the terebinth. The Hebrew pun on lev — heart of the tree, heart of the rebel — is one of the chapter’s terrible literary economies. Ten of Yoav’s arms-bearers then finish the work, and a great pit in the forest with a heap of stones becomes the rebel’s grave, a grim counterpoint to the pillar Avshalom had earlier raised for himself in the King’s Valley because he had no son to keep his name (a verse that has occasioned much commentary, since 14:27 mentioned three sons; Rashi suggests they had died, while Radak treats it as a separate textual concern). The man who sought a name has only Yad Avshalom, an empty monument, and a stone-heap in a forest no one will visit. Yoav’s defiance of Dovid here is the seed that Shlomo will eventually harvest in I Kings 2 — but in the moment, Yoav’s brutal calculus is the survival logic of statecraft, while Dovid’s lament will be the logic of fatherhood, and the book has no resolution to offer between them.

The final third of the chapter slows almost to silence as it tracks two runners across the plain. Achima’atz ben Tzadok, the eager idealist, begs to bring the news; Yoav refuses him with the strange rebuke לא איש בשוךה אתה היום הזה, “you are not the man for the news today,” and dispatches an unnamed Cushite instead. Achima’atz persists, takes the longer but smoother way of the Kikar (the round road through the plain), and outruns the Cushite — the watchman recognizes him from a distance “by his running.” But when Achima’atz arrives gasping and prostrate before Dovid at the gate of Machanayim, with the formula “Blessed is the Lord your God who has shut up the men who lifted their hand against my lord the king,” Dovid cuts through the victory report with the only question that matters: השלום לנעך לאבשלום, “is it well with the young man, with Avshalom?” Achima’atz, who ran so hard to be first, suddenly cannot speak; he stammers about “a great commotion” and claims he does not know. Dovid commands him: סב התי׊ב כה, “step aside, stand here” — a quiet judgment on the messenger who came without his message. Then the Cushite arrives, and his answer is one of the most devastating euphemisms in all of Tanakh: יהיו כנעך אויבי אדני המלך וכל אשך קמו עליך לךעה, “may the enemies of my lord the king and all who rose up against you for evil be like that young man.” The news is delivered without the word death; the king understands instantly.

The chapter ends on Dovid’s silence, but its real ending lies in the verses immediately following, where the king will go up to the chamber over the gate and weep the cry that has stood for parental grief in Hebrew literature ever since: בני אבשלום בני בני אבשלום מי יתן מותי אני תחתיך אבשלום בני בני. The military victory is total; Dovid’s throne is restored; the rebellion is over. And none of it matters. The chapter has staged the deepest tension in the entire Davidic narrative — the king who must be saved against his will from the consequences of his own mercy, the general whose disobedience secures the kingdom, the father whose private loss eclipses the public salvation. The forest of Ephraim, like the forest of every rebellion in Tanakh, devours more than the sword does, and what it devours first is the heart of a father who would have given anything, including the kingdom itself, to die in his son’s place.

׀ךק י׮ח · Chapter 18

׀סוק א׳ · Verse 1

Hebrew:

וַי֌֎׀ְקֹ֣ד ד֌֞ו֎֔ד אֶת֟ה֞ע֖֞ם אֲשֶׁ֣ך א֎ת֌֑וֹ וַי֌֣֞שֶׂם עֲלֵיהֶ֔ם שׂ֞ךֵ֥י אֲל֞׀֎֖ים וְשׂ֞ךֵ֥י מֵא֜וֹת׃

English:

David mustered the troops who were with him and set over them captains of thousands and captains of hundreds.

׀סוק ב׳ · Verse 2

Hebrew:

וַיְשַׁל֌ַ֚ח ד֌֞ו֎֜ד אֶת֟ה֞ע֞֗ם הַשׁ֌ְל֎שׁ֎րית ב֌ְיַד֟יוֹא֞ב֙ וְ֠הַשׁ֌ְל֎שׁ֎֠ית ב֌ְיַ֚ד אֲב֎ישַׁրי ב֌ֶן֟׊ְךו֌י֞ה֙ אֲח֎֣י יוֹא֞֔ב וְהַ֚שׁ֌ְל֎שׁ֎֔ת ב֌ְיַ֖ד א֎ת֌ַ֣י הַג֌֎ת֌֎֑י {ס}        וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ אֶל֟ה֞ע֞֔ם י֞׊ֹ֥א אֵ׊ֵ֛א ג֌ַם֟אֲנ֎֖י ע֎מ֌֞כֶ֜ם׃

English:

David sent out the troops,asent out the troops Some Septuagint mss. read “divided the troops into three.” one-third under the command of Joab, one-third under the command of Joab’s brother Abishai son of Zeruiah, and one-third under the command of Ittai the Gittite. And David said to the troops, “I myself will march out with you.”

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֹ֚אמֶך ה֞ע֞֜ם לֹ֣א תֵ׊ֵ֗א כ֌֎י֩ א֎ם֟נֹ֚ס נ֞נ֜ו֌ס לֹ֜א֟י֞שׂ֎֧ימו֌ אֵלֵ֣ינו֌ לֵ֗ב וְא֎ם֟י֞מֻրתו֌ חֶ׊ְיֵ֙נו֌֙ לֹא֟י֞שׂ֎րימו֌ אֵלֵ֙ינו֌֙ לֵ֔ב כ֌֎֜י֟עַת֌֥֞ה כ֞מֹ֖נו֌ עֲשׂ֞ך֣֞ה אֲל֞׀֎֑ים וְעַת֌֣֞ה ט֔וֹב כ֌֎֜י֟ת֎֜הְיֶה֟ל֌֥֞נו֌ מֵע֎֖יך (לעזיך) [לַעְז֜וֹך]׃ {ס}        

English:

But the troops replied, “No! For if some of us flee, the rest will not be concerned about us; even if half of us should die, the others will not be concerned about us. But you are worth ten thousand of us.byou are worth ten thousand of us So two Heb. mss., Septuagint, and Vulgate; cf. 1 Kings 1.18 and note. Most mss. and the editions read “Now there are ten thousand like us.” Therefore, it is better for you to support us from the town.”

The troops refuse to let Dovid go out, reasoning that the enemy's sole target is the king himself -- 'you are worth ten thousand of us.' Radak explains that even if half their number fell, Avshalom's forces would not regard it as victory so long as Dovid lived; better, then, that the king remain in the city ready to send reinforcements (לעזוך).
ךש׎יRashi
לֹא י֞ש֎ׂימו֌ אֵלֵינו֌ לֵב. לֹא י֎הְיֶה ד־ב־׹ ח֞שׁו֌ב בְ֌עֵינֵיהֶם לְה֎תְגַ֌בֵ֌ך ו֌לְה֎תְהַלֵ֌ל, מֵאַחַך שֶׁאֵין אַת֞֌ה בַ֌מ֎֌לְח֞מ֞ה: כ֎֌י עַת֞֌ה. ב֎֌הְיוֹתְך֞ ב֎֌כְבוֹדְך֞, ח֞שׁו֌ב אַת֞֌ה כ֞֌מוֹנו֌: עֲשֶׂךֶת אֲל֞׀֎ים. כַ֌עֲשֶׂךֶת אֲל֞׀֎ים א֎ישׁ כ֞֌מוֹנו֌: כ֎֌י ת֎הְיֶה ל֞֌נו֌ מֵע֎יך לַעֲזוֹך. (תךגום:) ׎ו֌כְעַן ט־ב אֲךֵי תְ׊ַלֵ֌י עֲל֞נ֞א מ֮ן קַךְת֞֌א לְמ֎סְעַד׎:
They will not pay us any attention. It will not be important in their eyes to overpower and to boast [[victoriously] now that you are not in the war. Because now. While you are in your glory [uncaptured] you are as important as all of us [together]. Ten thousand. Like us ten thousand men. If you help us from the city. [Yonoson translates:] "It will be better if you pray for us from the city for help.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ֹրאמֶך אֲלֵיהֶם֙ הַמ֌ֶ֔לֶךְ אֲשֶׁך֟י֎יטַ֥ב ב֌ְעֵינֵיכֶ֖ם אֶעֱשֶׂ֑ה וַי֌ַעֲמֹրד הַמ֌ֶ֙לֶךְ֙ אֶל֟יַ֣ד הַשׁ֌ַ֔עַך וְכׇל֟ה֞ע֞ם֙ י֞֜׊ְא֔ו֌ לְמֵא֖וֹת וְלַאֲל֞׀֎֜ים׃

English:

And the king said to them, “I will do whatever you think best.”So the king stood beside the gate as all the troops marched out by their hundreds and thousands.

Dovid yields to the people's wisdom and stations himself at the city gate as the troops file out by hundreds and thousands. The image of the king at the gate is deliberate: that same gate will become the scene in verse 24 where the watchman first sights the runner bearing news, framing the entire battle between two gate-vigils.

׀סוק ה׳ · Verse 5

Hebrew:

וַיְ׊ַ֣ו הַמ֌ֶ֡לֶךְ אֶת֟י֠וֹא֞֠ב וְאֶת֟אֲב֎ישַׁրי וְאֶת֟א֎ת֌ַי֙ לֵאמֹ֔ך לְאַט֟ל֎֖י לַנ֌ַ֣עַך לְאַבְשׁ֞ל֑וֹם וְכׇל֟ה֞ע֣֞ם שׁ֞מְע֗ו֌ ב֌ְ׊ַו֌ֺ֥ת הַמ֌ֶ֛לֶךְ אֶת֟כ֌ׇל֟הַשׂ֌֞ך֎֖ים עַל֟ד֌ְבַ֥ך אַבְשׁ֞ל֜וֹם׃

English:

The king gave orders to Joab, Abishai, and Ittai: “Deal gently with my boy Absalom, for my sake.” All the troops heard the king give the order about Absalom to all the officers.

Dovid charges his three commanders in the hearing of the entire army: 'deal gently for my sake with the young man, with Avshalom.' The text insists that ALL the people heard -- a narrative move that sets up the moral confrontation in verses 11-13 -- and Dovid's choice of הנעך, 'the young man,' rather than 'the rebel' or 'my enemy,' reveals fatherly tenderness for the very son seeking his crown.
ךש׎יRashi
לְאַט ל֮י לַנַ֌עַך. א֎ם י֎ק֞֌ךֵא ל֎׀ְנֵיכֶם בַ֌מ֎֌לְח֞מ֞ה, ח֎מְלו֌ ע֞ל֞יו:
Be gentle to the young man. If he presents himself before you in battle have pity on him.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֵ׊ֵ֥א ה֞ע֛֞ם הַשׂ֌֞דֶ֖ה ל֎קְךַ֣את י֎שְׂך֞אֵ֑ל וַת֌ְה֎֥י הַמ֌֎לְח֞מ֖֞ה ב֌ְיַ֥עַך אֶ׀ְך֞֜י֎ם׃

English:

The troops marched out into the open to confront the Israelites,cIsraelites The usual term in this narrative for the supporters of Absalom. and the battle was fought in the forest of Ephraim.dEphraim Some Septuagint mss. read “Mahanaim”; cf. 17.24.

The battle is joined in יעך א׀ךים, the Forest of Ephraim. Despite the name, Radak places the forest east of the Jordan in Gilead, possibly named for an earlier Ephraimite holding or the slaughter of Ephraimites recorded in Judges 12; the dense woodland terrain will prove as decisive as the fighting itself.
ךש׎יRashi
בְ֌יַעַך אֶ׀ְך֞י֎ם. ו֌מֵהֵיכ֞ן ה־י־ה יַעַך לְאֶ׀ְךַי֎ם בְ֌עֵבֶך הַיַ֌ךְדֵ֌ן מ֮זְ׹־ח־ה, שֶׁלֹ֌א נ֎תַ֌ן שׁ֞ם חֵלֶק אֶל֞֌א ל֎בְנֵי ג־ד וְל֎בְנֵי ךְאו֌בֵן וְל֎מְנַשֶ֌ׁה, אֶל֞֌א מ֎ת֌וֹךְ שֶׁה֎תְנ֞ה יְהוֹשֻׁעַ שֶׁי֎֌הְיו֌ מַךְע֎ין בְ֌חוֹך֞ש֎ׁין, וְה־י־ה אוֹתוֹ הַיַ֌עַך ס֞מו֌ךְ לְאֶ׀ְךַי֎ם, אֶל֞֌א שֶׁהַיַ֌ךְדֵ֌ן מַ׀ְס֎יק, וְה֞יו֌ מַךְע֎ין שׁ֞ם בְ֌הֵמוֹתֵיהֶם, ה־י־ה נ֎קְך֞א יַעַך אֶ׀ְך֞י֎ם:
In the forest of Ephraim. How did Ephraim get possession of a forest on the eastern side of the Yardein,1Dovid had crossed over to the eastern side of the Yardein earlier (17:22) and that's where this battle took place. no one had a portion there except for the people of Gad, Reuvein and Menashe? Yehoshua [partitioned Israel] conditionally that all the tribes could [have their cattle] graze in any forest. This forest was near Ephraim's portion2On the other side of the Yardein. except that the Yardein was in between, and the people of Ephraim had their cattle graze there. [Thus] it was called Ephraim's forest

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֎נ֌֞րגְ׀ו֌ שׁ֞ם֙ עַ֣ם י֎שְׂך֞אֵ֔ל ל֎׀ְנֵ֖י עַבְדֵ֣י ד־ו֑֮ד וַת֌ְה֎י֟שׁ֞֞ם הַמ֌ַג֌ֵ׀֧֞ה גְדוֹל֛֞ה ב֌ַי֌֥וֹם הַה֖ו֌א עֶשְׂך֎֥ים א֞֜לֶף׃

English:

The Israelite troops were routed by David’s followers, and a great slaughter took place there that day—twenty thousand men.

Avshalom's mass conscript army -- 'the people of Israel' -- is routed by Dovid's seasoned 'avdei Dovid,' with twenty thousand falling in a single day. The lopsided result vindicates Chushai's earlier counsel to Avshalom (17:8-10) about the lethal experience of Dovid's veterans, which Avshalom had been seduced into ignoring.

׀סוק ח׳ · Verse 8

Hebrew:

וַת֌ְה֎י֟שׁ֧֞ם הַמ֌֎לְח֞מ֛֞ה (נ׀׊ות) [נ֞׀֖וֹ׊ֶת] עַל֟׀֌ְנֵ֣י כׇל֟ה֞א֑֞ךֶץ וַי֌ֶրךֶב הַי֌ַ֙עַך֙ לֶאֱכֹ֣ל ב֌֞ע֞֔ם מֵאֲשֶׁ֥ך א־כְל־֛ה הַחֶ֖ךֶב ב֌ַי֌֥וֹם הַה֜ו֌א׃

English:

The battle spread out over that whole region, and the forest devoured more troops that day than the sword.

One of the chapter's most haunting images: 'the forest devoured more of the people than the sword.' Rashi understands this of wild beasts loosed upon the fleeing soldiers; others read it as the lethal terrain itself -- pits, ravines, and thickets that swallowed up routed troops -- with the land becoming the instrument of divine judgment beyond what human warfare achieved.
ךש׎יRashi
וַיֶ֌ךֶב הַיַ֌עַך לֶאֱכֹל ב֞֌ע֞ם. חַי֌וֹת ך֞עוֹת שֶׁבַ֌יַ֌עַך, כֵ֌ן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן:
The [wild beasts of the] forest killed more people. The wild beasts of the forest, so Yonason translated.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֎ק֌֞ךֵא֙ אַבְשׁ֞ל֔וֹם ל֎׀ְנֵ֖י עַבְדֵ֣י ד־ו֑֮ד וְאַבְשׁ֞ל֞וֹם ךֹכֵ֣ב עַל֟הַ׀֌ֶ֗ךֶד וַי֌֞בֹ֣א הַ׀֌ֶ֡ךֶד ת֌ַ֣חַת שׂ֩וֹבֶךְ֩ ה֞אֵל֚֞ה הַג֌ְדוֹל֞֜ה וַי֌ֶחֱזַ֧ק ךֹאשׁ֣וֹ ב֞אֵל֞֗ה וַי֌ֻת֌ַן֙ ב֌ֵրין הַשׁ֌֞מַ֙י֎ם֙ ו֌בֵ֣ין ה֞א֞֔ךֶץ וְהַ׀֌ֶ֥ךֶד אֲשֶׁך֟ת֌ַחְת֌֖֞יו ע֞ב֞֜ך׃

English:

Absalom encountered some of David’s followers. Absalom was riding on a mule, and as the mule passed under the tangled branches of a great terebinth, his hair got caught in the terebinth; he was heldewas held Meaning of Heb. uncertain. Ancient versions and 4QSamᵃ read “was left hanging”; cf. v. 10. between heaven and earth as the mule under him kept going.

Avshalom on his royal mule passes under a great terebinth; his head catches fast in the branches and he is left dangling 'between heaven and earth' as the mule walks out from under him. Rashi sees the implicit role of his famous hair (14:25-26) -- the very pride of his beauty -- becoming the noose of his judgment, while the phrase 'between heaven and earth' suggests cosmic suspension, the would-be king rejected by both realms.
ךש׎יRashi
וַי֎֌ק֞֌ךֵא אַבְשׁ֞לוֹם. לְשׁוֹן מ֎קְךֶה ו֌׀ֶגַע: וַיֻ֌תַ֌ן בֵ֌ין הַש֞֌ׁמַי֎ם ו֌בֵין ה֞א֞ךֶץ. א֞מְךו֌ ךַב֌וֹתֵינו֌ (סוטה י ב): שׁ֞לַף חַךְב֌וֹ ל֞קו֌ץ שְׂע֞ךוֹ, וְ׹־א־ה גֵ֌יה֎נֹ֌ם ׀ְ֌תו֌ח֞ה תַ֌חְת֞֌יו:
Avsholom happenned. Denoting something that just happened, a chance meeting. He was hanging between the sky and the earth. Our Rabbis said3Sotah 10b. See Meharsho there. He unsheathed his sword to cut his hair and saw Gehennom open beneath him.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ַךְא֙ א֎֣ישׁ אֶח֞֔ד וַי֌ַג֌ֵ֖ד לְיוֹא֑֞ב וַי֌ֹ֗אמֶך ה֎נ֌ֵה֙ ך֞א֎֣ית֎י אֶת֟אַבְשׁ֞לֹ֔ם ת֌֞ל֖ו֌י ב֌֞אֵל֞֜ה׃

English:

One of the men saw it and told Joab, “I have just seen Absalom hanging from a terebinth.”

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ֹ֣אמֶך יוֹא֞֗ב ל֞א֎ישׁ֙ הַמ֌ַג֌֎֣יד ל֔וֹ וְה֎נ֌ֵ֣ה ך֞א֎֔ית֞ ו֌מַד֌֛ו֌עַ לֹא֟ה֎כ֌֎ית֥וֹ שׁ֖֞ם א־֑׹ְש־ה וְע֞לַ֗י ל֞րתֶת לְך־֙ עֲשׂ֣֞ך֞ה כֶ֔סֶף וַחֲגֹך֖֞ה אֶח֞֜ת׃

English:

Joab said to the one who told him, “You saw it! Why didn’t you kill him then and there?fthen and there Lit. “to the ground.” I would have owed you tengten Some Septuagint mss. and 4QSamᵃ read “fifty.” shekels of silver and a belt.”

Yoav explodes at the soldier: why did you not strike him down on the spot? I would have given you ten pieces of silver and a sash. The exchange lays bare Yoav's cold political calculus -- the rebellion must be ended at its source, the king's sentiment notwithstanding -- and sets up the soldier's principled rebuttal in verses 12-13.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֹրאמֶך ה֞א֎ישׁ֙ אֶל֟יוֹא֞֔ב (ולא) [וְל֚ו֌] א֞נֹכ֎֜י שֹׁקֵրל עַל֟כ֌ַ׀֌ַי֙ אֶ֣לֶף כ֌ֶ֔סֶף לֹא֟אֶשְׁלַ֥ח י־ד֖֮י אֶל֟ב֌ֶן֟הַמ֌ֶ֑לֶךְ כ֌֎֣י בְאׇזְנֵ֜ינו֌ ׊֎ו֌֣֞ה הַמ֌ֶ֗לֶךְ אֹ֠תְך֞֠ וְאֶת֟אֲב֎ישַׁրי וְאֶת֟א֎ת֌ַי֙ לֵאמֹ֔ך שׁ֎מְךו֌֟מ֎֕י ב֌ַנ֌ַ֖עַך ב֌ְאַבְשׁ֞ל֜וֹם׃

English:

But the man answered Joab, “Even if I had a thousand shekels of silver in my hands, I would not raise a hand against the king’s son. For the king charged you and Abishai and Ittai in our hearing, ‘Watch over my boy Absalom, for my sake.‘hfor my sake So some Heb. mss. and ancient versions. Most mss. and editions read “who”—perhaps meaning “whoever you are.”

The unnamed soldier refuses Yoav's offer of silver and a belt, insisting that even a thousand pieces of silver could not move him to lay a hand on the king's son. He stresses that Dovid's command to 'guard the lad Avshalom' was given publicly to Avishai and Itai in the hearing of the entire army -- making it binding on every soldier. Metzudat David notes the soldier understood that a public royal command cannot be quietly bypassed, no matter what an officer in the field might say.
ךש׎יRashi
ש֎ׁמְךו֌ מ֮י בַנַ֌עַך. כ֞֌ל מ֮י שֶׁי֞֌בֹא לְי֞דוֹ י֎שְׁמְךֶנ֌ו֌:
Beware that none harm the young man. Everyone who meets up with him should preserve him.

׀סוק י׮ג · Verse 13

Hebrew:

א֜וֹ֟ע֞שׂ֎րית֎י (בנ׀שו) [בְנַ׀ְשׁ֎י֙] שֶׁ֔קֶך וְכׇל֟ד֌֞ב֖֞ך לֹא֟י֎כ֌֞חֵ֣ד מ֎ן֟הַמ֌ֶ֑לֶךְ וְאַת֌֖֞ה ת֌֎תְיַ׊֌ֵ֥ב מ֎נ֌ֶ֜גֶד׃

English:

If I betrayed myselfiIf I betrayed myself I.e., if I killed Absalom.—and nothing is hidden from the king—you would have stood aloof.”

The soldier continues: had he acted treacherously against his own life by killing Avshalom, nothing would remain hidden from Dovid -- and Yoav himself would have stood aloof, leaving him to face the king's wrath alone. Rashi captures the bitter realism: the soldier knew Yoav's pattern of using subordinates and then disclaiming responsibility when blame fell. The line is a quiet indictment of Yoav's character, spoken to his face.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֹ֣אמֶך יוֹא֞֔ב לֹא֟כֵ֖ן אֹח֎֣יל֞ה לְ׀֞נֶ֑יך֞ וַי֌֎ק֌ַח֩ שְׁלֹשׁ֚֞ה שְׁב֞ט֎֜ים ב֌ְכַ׀֌֗וֹ וַי֌֎תְק֞עֵם֙ ב֌ְלֵ֣ב אַבְשׁ֞ל֔וֹם עוֹדֶ֥נ֌ו֌ חַ֖י ב֌ְלֵ֥ב ה֞אֵל֞֜ה׃

English:

Joab replied, “Then I will not wait for you.”jThen I will not wait for you Some Septuagint mss. and Targum read “Therefore, I will begin before you.” He took three darts in his hand and drove them into Absalom’s chest. [Absalom] was still alive in the thick growth of the terebinth,

Yoav, out of patience, declares 'I will not wait for you' and takes three shevatim -- which Rashi explains as rods or staves, though many read them as spears or darts -- and drives them into Avshalom's heart while he yet hangs alive in the heart of the terebinth. The deliberate verbal echo 'belev Avshalom ... belev ha'elah' frames the killing with grim literary symmetry, as if the tree itself is implicated. Yoav has chosen to violate Dovid's explicit command rather than let the rebellion's leader live.
ךש׎יRashi
לֹא כֵן אוֹח֎יל֞ה לְ׀֞נֶיך֞. לֹא אֲבַקֵ֌שׁ עוֹד בַ֌ק֞֌שׁ֞ה מ֎מְ֌ך֞, כ֎֌י אֲנ֎י אֵלֵךְ:
"I will not ask you [any further]." I will not make any more requests of you because I will go myself.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֞סֹ֙ב֌ו֌֙ עֲשׂ֞ך֣֞ה נְע֞ך֎֔ים נֹשְׂאֵ֖י כ֌ְלֵ֣י יוֹא֑֞ב וַי֌ַכ֌֥ו֌ אֶת֟אַבְשׁ֞ל֖וֹם וַיְמ֎תֻ֜הו֌׃

English:

when ten of Joab’s young arms-bearers closed in and struck at Absalom until he died.

Ten of Yoav's young arms-bearers then surround Avshalom and finish him off. The communal nature of the act -- ten men striking together -- carries the air of a formal execution rather than the chaos of battle, as if Yoav wanted the responsibility distributed and the deed undeniable. Radak notes that Yoav's initial blows had not killed Avshalom outright; the na'arim complete what their commander began.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌֎תְקַրע יוֹא֞ב֙ ב֌ַשׁ֌ֹ׀֞֔ך וַי֌֣֞שׇׁב ה֞ע֞֔ם מ֎ךְדֹ֖ף אַחֲךֵ֣י י֎שְׂך֞אֵ֑ל כ֌֎֜י֟ח֞שַׂ֥ךְ יוֹא֖֞ב אֶת֟ה֞ע֞֜ם׃

English:

Then Joab sounded the horn, and the troops gave up their pursuit of the Israelites; for Joab held the troops in check.

With Avshalom dead, Yoav blows the shofar and halts the pursuit of the Israelite forces, for he 'spared the people.' Metzudat David observes that the rebellion's purpose collapsed the moment its leader fell, and further killing would only deepen Israel's wounds. In this single moment Yoav shows the military restraint he so conspicuously lacks elsewhere -- recognizing that the routed soldiers are still Dovid's people.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌֎קְח֣ו֌ אֶת֟אַבְשׁ֞ל֗וֹם וַי֌ַשְׁל֎֚כו֌ אֹתրוֹ בַי֌ַ֙עַך֙ אֶל֟הַ׀֌ַ֣חַת הַג֌֞ד֔וֹל וַי֌ַ׊֌֎֧בו֌ ע֞ל֛֞יו ג֌ַל֟אֲב֞נ֎֖ים ג֌֞ד֣וֹל מְאֹ֑ד וְכׇ֚ל֟י֎שְׂך֞אֵ֔ל נ֖֞סו֌ א֎֥ישׁ לְאֹה֞ל֞֜ו׃

English:

They took Absalom and flung him into a large pit in the forest, and they piled up a very great heap of stones over it. Then all the Israelites fled to their homes.—

Avshalom's body is cast into a great pit in the forest and a vast heap of stones piled over it -- the burial of a condemned rebel rather than a king's son. The image deliberately recalls the stone-heap raised over Achan in Yehoshua 7, marking the grave as a site of disgrace. All Israel scatters, each man fleeing to his tent, the rebellion dissolving as suddenly as it had risen.

׀סוק י׮ח · Verse 18

Hebrew:

וְאַבְשׁ֞לֹ֣ם ל֞קַ֗ח וַי֌ַ׊֌ֶב֟לրוֹ בְחַי֌֞ו֙ אֶת֟מַ׊֌ֶ֙בֶת֙ אֲשֶׁ֣ך ב֌ְעֵ֜מֶק֟הַמ֌ֶ֔לֶךְ כ֌֎րי א֞מַך֙ אֵ֜ין֟ל֎֣י בֵ֔ן ב֌ַעֲב֖ו֌ך הַזְכ֌֎֣יך שְׁמ֎֑י וַי֌֎קְך֞րא לַמ֌ַ׊֌ֶ֙בֶת֙ עַל֟שְׁמ֔וֹ וַי֌֎ק֌֞րךֵא ל֞ה֌֙ יַ֣ד אַבְשׁ֞ל֔וֹם עַ֖ד הַי֌֥וֹם הַז֌ֶ֜ה׃ {ס}        

English:

Now Absalom, in his lifetime, had taken the pillar that is in the Valley of the King and set it up for himself; for he said, “I have no son to keep my name alive.” He had named the pillar after himself, and it has been called Absalom’s Monument to this day.

A poignant flashback: Avshalom in his lifetime had erected a pillar in the King's Valley, saying 'I have no son to keep my name alive,' and he named the monument 'Yad Avshalom.' Rashi reconciles this with 14:27 by explaining that his three sons had died young; Radak takes the contradiction at face value and rereads the earlier verse accordingly. The tragic irony is sharp -- the man who built a monument to ensure his memory now lies beneath an anonymous heap of stones in a forest pit.
ךש׎יRashi
כ֎֌י א֞מַך אֵין ל֮י בֵן. מְמַלֵ֌א מְקוֹמ֎י, וְי֎הְיֶה ח֞שׁו֌ב כְ֌מוֹת֎י: בַ֌עֲבו֌ך הַזְכ֎֌יך שְׁמ֎י. א־ק֮ים ל֮י מַ׊ֶ֌בֶת אֶבֶן, ו֌ב֎נְי֞ן ח֞שׁו֌ב ה־י־ה:
Because he said, "I have no son." That can replace me and be as important as me.4He did have children as related earlier (14:27) but did not consider them on a par with his stature. See Sotah 11a. This will memorialize my name. I will build this stone monument for myself. It was a significant building.

׀סוק י׮ט · Verse 19

Hebrew:

וַאֲח֎ימַրעַץ ב֌ֶן֟׊֞דוֹק֙ א֞מַ֔ך א֞ך֣ו֌׊֞ה נ֌֞֔א וַאֲבַשׂ֌ְך֖֞ה אֶת֟הַמ֌ֶ֑לֶךְ כ֌֎֜י֟שְׁ׀֞ט֥וֹ יְהֹו֖֞ה מ֎י֌ַ֥ד אֹיְב֞֜יו׃

English:

Ahimaaz son of Zadok said, “Let me run and report to the king that GOD has vindicated him against his enemies.”

Achima'atz son of Tzadok eagerly volunteers to run and bring Dovid the news that 'the LORD has avenged him from the hand of his enemies.' His careful phrasing frames the victory in theological terms while sidestepping the painful fact that the defeated 'enemy' is Dovid's own son. Metzudat David notes that Achima'atz, young and a friend of the king, assumed news of victory would be welcome.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֹ֧אמֶך ל֣וֹ יוֹא֞֗ב לֹא֩ א֎֚ישׁ ב֌ְשֹׂך֞րה אַת֌֞ה֙ הַי֌֣וֹם הַז֌ֶ֔ה ו֌ב֎שׂ֌ַךְת֌֖֞ ב֌ְי֣וֹם אַחֵ֑ך וְהַי֌րוֹם הַז֌ֶה֙ לֹ֣א תְבַשׂ֌ֵ֔ך כ֌֎֜י֟עַל֟[כ֌ֵ֥ן] ב֌ֶן֟הַמ֌ֶ֖לֶךְ מֵ֜ת׃

English:

But Joab said to him, “You shall not be the one to bring tidings today. You may bring tidings some other day, but you’ll not bring any today; for the king’s son is dead!”

Yoav refuses: 'you are not a man of tidings today; you may bring news on another day, but today you shall not, for the king's son is dead.' Knowing Dovid more intimately than anyone, Yoav anticipates that the bearer of this particular news will face a king's grief rather than a king's gratitude. Radak emphasizes that Yoav wished to spare Achima'atz, who was beloved of Dovid, from being the face of the bad news.
ךש׎יRashi
ו֌ב֎שַ֌ׂךְת֞֌ בְ֌יוֹם אַחֵך. בְ֌שׂוֹךַת תְ֌שׁו֌ע֞ה אַחֶךֶת: כ֎֌י עַל כֵ֌ן. כ֎֌י עַל אֲשֶׁך בֶ֌ן הַמֶ֌לֶךְ מֵת, לְ׀֎יכ֞ךְ לֹא טוֹב֞ה לְך־ הַבְ֌שׂוֹך֞ה זֹאת:
Inform him another day. A tiding of some other victory. Because. As a result of the king's son's death therefor this announcement will not be good for you.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ֹրאמֶך יוֹא֞ב֙ לַכ֌ו֌שׁ֎֔י לֵ֛ךְ הַג֌ֵ֥ד לַמ֌ֶ֖לֶךְ אֲשֶׁ֣ך ך֞א֎֑ית֞ה וַי֌֎שְׁת֌ַ֧חו֌ כו֌שׁ֎֛י לְיוֹא֖֞ב וַי֌֞ךֹ֜ץ׃

English:

And Joab said to a Cushite, “Go tell the king what you have seen.” The Cushite bowed to Joab and ran off.

Yoav instead dispatches an unnamed Cushite, telling him simply to report what he has seen. Radak identifies the Cushite as a slave, likely a black African, and in any case a man of no standing -- precisely the kind of messenger whose disposability suits a delivery that may anger the king. The Cushite bows and runs, his very anonymity underscoring how expendable Yoav considers him.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֹ֚סֶף ע֜וֹד אֲח֎ימַրעַץ ב֌ֶן֟׊֞דוֹק֙ וַי֌ֹ֣אמֶך אֶל֟יוֹא֞֔ב ו֎֣יה֎י מ־֔ה א֞ךֻ֜׊֞ה֟נ֌֥֞א גַם֟א֖֞נ֎י אַחֲךֵ֣י הַכ֌ו֌שׁ֎֑י וַי֌ֹ֣אמֶך יוֹא֞֗ב ל֞֜מ֌֞ה֟ז֌ֶ֞ה אַת֌֥֞ה ך֞ץ֙ ב֌ְנ֎֔י ו֌לְכ֖֞ה אֵין֟ב֌ְשׂוֹך֥֞ה מֹ׊ֵ֜את׃

English:

But Ahimaaz son of Zadok again said to Joab, “No matter what, let me run, too, behind the Cushite.” Joab asked, “Why should you run, my boy, when you have no news worth telling?“kworth telling Meaning of Heb. uncertain.

Achima'atz persists: 'come what may, let me also run, after the Cushite.' Yoav answers with the affectionate 'beni' -- 'why would you run, my son? You will get no reward for these tidings' -- in what Metzudat David reads as a fatherly attempt to shield him from Dovid's anger. The dialogue reveals an unexpected tenderness in Yoav, who treats Achima'atz with a care he never extended to the soldier of verse 12.
ךש׎יRashi
ו֌לְכ֞ה אֵין בְ֌שׂוֹך֞ה מוֹ׊ֵאת. אֵין מַתַ֌ת שְׂכַך בְ֌שׂוֹך֞ה מְ׊ו֌י֞ה הַי֌וֹם:
For you. there is no reward in this announcement. There is no reward available today for an announcement.

׀סוק כ׮ג · Verse 23

Hebrew:

ו֎יה֎י֟מ֣֞ה א֞ך֔ו֌ץ וַי֌ֹ֥אמֶך ל֖וֹ ך֑ו֌ץ וַי֌֞րךׇץ אֲח֎ימַ֙עַץ֙ ד֌ֶ֣ךֶךְ הַכ֌֎כ֌֞֔ך וַ֜י֌ַעֲבֹ֖ך אֶת֟הַכ֌ו֌שׁ֎֜י׃

English:

“I am going to run anyway.” “Then run,” he said. So Ahimaaz ran by way of the Plain, and he passed the Cushite.

Achima'atz insists 'whatever happens, I will run,' and Yoav relents. He takes derech ha-kikar -- the longer road through the level Jordan plain -- and overtakes the Cushite who took the shorter but rougher route. Rashi and Radak note that the flat terrain made the longer path faster, a detail of geography that becomes the engine of the chapter's dramatic irony.
ךש׎יRashi
ו֮יה֮י מ־ה. כְ֌לוֹמַך ו֌מ֞ה בְ֌כ֞ךְ א֎ם אֵין ל֮י שׂ֞כ֞ך: וַיַ֌עֲבוֹך. (תךגום:) ׮וְק־ד֮ים י֞ת כ֌ו֌ש֎ׁי׎:
So what. In other words, so what if I get no reward? And he passed. [Yonoson translates:] He arrived before the Kushite.

׀סוק כ׮ד · Verse 24

Hebrew:

וְד֞ו֎֥ד יוֹשֵׁ֖ב ב֌ֵין֟שְׁנֵ֣י הַשׁ֌ְע֞ך֎֑ים וַי֌ֵ֚לֶךְ הַ׊֌ֹ׀ֶ֜ה אֶל֟ג֌ַրג הַשׁ֌ַ֙עַך֙ אֶל֟הַ֣חוֹמ֞֔ה וַי֌֎שׂ֌֞րא אֶת֟עֵינ֞יו֙ וַי֌ַ֔ךְא וְה֎נ֌ֵה֟א֎֖ישׁ ך֥֞ץ לְבַד֌֜וֹ׃

English:

David was sitting between the two gates.lthe two gates I.e., the inner and outer gateways. The watchman on the roof of the gate walked over to the city wall. He looked up and saw a man running alone.

Dovid sits between the two gates of Machanayim, the inner and outer gates of the fortified city, where Radak explains he waited in anxious vigil for word from the battlefield. The watchman climbs to the roof of the gate above the wall and lifts his eyes -- and sees a single runner approaching alone.

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌֎קְך֞րא הַ׊֌ֹ׀ֶה֙ וַי֌ַג֌ֵ֣ד לַמ֌ֶ֔לֶךְ וַי֌ֹ֣אמֶך הַמ֌ֶ֔לֶךְ א֎ם֟לְבַד֌֖וֹ ב֌ְשׂוֹך֣֞ה ב֌ְ׀֎֑יו וַי֌ֵ֥לֶךְ ה֞ל֖וֹךְ וְק֞ךֵ֜ב׃

English:

The watchman called down and told the king; and the king said, “If he is alone, he has news to report.” As he was coming nearer,

When the watchman calls down the report, Dovid immediately interprets the lone figure as a good sign: 'if he is alone, he carries news.' Rashi explains the king's reasoning -- a defeated army flees in scattered groups, while a solitary runner can only be a herald dispatched from a victorious force. The runner draws steadily nearer.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ַ֣ךְא הַ׊֌ֹ׀ֶה֮ א֎ישׁ֟אַחֵ֣ך ך֞ץ֒ וַי֌֎קְך֞րא הַ׊֌ֹ׀ֶה֙ אֶל֟הַשׁ֌ֹעֵ֔ך וַי֌ֹ֕אמֶך ה֎נ֌ֵה֟א֎֖ישׁ ך֣֞ץ לְבַד֌֑וֹ וַי֌ֹ֥אמֶך הַמ֌ֶ֖לֶךְ ג֌ַם֟זֶ֥ה מְבַשׂ֌ֵ֜ך׃

English:

the watchman saw another man running; and he called out to the gatekeeper, “There is another man running alone.” And the king said, “That one, too, brings news.”

A second lone runner appears behind the first, and the watchman calls down to the gatekeeper. Dovid responds with the same logic: 'this one too brings news.' The arrival of two messengers in close succession heightens both the king's anticipation and the reader's dread of what they actually carry.

׀סוק כ׮ז · Verse 27

Hebrew:

וַי֌ֹ֙אמֶך֙ הַ׊֌ֹ׀ֶ֔ה אֲנ֎րי ךֹאֶה֙ אֶת֟מְךו֌׊ַ֣ת ה֞ך֎אשׁ֔וֹן כ֌֎מְךֻ׊ַ֖ת אֲח֎ימַ֣עַץ ב֌ֶן֟׊֞ד֑וֹק וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ א֎֜ישׁ֟ט֣וֹב זֶ֔ה וְאֶל֟ב֌ְשׂוֹך֥֞ה טוֹב֖֞ה י֞ב֜וֹא׃

English:

The watchman said, “I can see that the first one runs like Ahimaaz son of Zadok”; to which the king replied, “He is a good man, and he comes with good news.”

The watchman recognizes the lead runner by his distinctive gait -- 'I see the running of the first like the running of Achima'atz son of Tzadok.' Dovid responds with hopeful confidence: 'a good man, with good news.' Metzudat David notes that Dovid trusts Achima'atz's character so completely that he assumes a man of such integrity would only hasten to bring tidings worth hearing.

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌֎קְך֣֞א אֲח֎ימַ֗עַץ וַי֌ֹրאמֶך אֶל֟הַמ֌ֶ֙לֶךְ֙ שׁ֞ל֔וֹם וַי֌֎שְׁת֌ַ֧חו֌ לַמ֌ֶ֛לֶךְ לְאַ׀֌֖֞יו א־֑׹ְש־ה {ס}        וַי֌ֹ֗אמֶך ב֌֞ךו֌ךְ֙ יְהֹו֣֞ה אֱלֹהֶ֔יך֞ אֲשֶׁրך ס֎ג֌ַך֙ אֶת֟ה֣֞אֲנ֞שׁ֎֔ים אֲשֶׁך֟נ֞שְׂא֥ו֌ אֶת֟י֞ד֖֞ם ב֌ַאדֹנ֎֥י הַמ֌ֶ֜לֶךְ׃ {ס}        

English:

Ahimaaz called out and said to the king, “All is well!” He bowed low with his face to the ground and said, “Praised be the ETERNAL your God, who has delivered up those involved—who raised their hand against my lord the king.”

Achima'atz arrives, calls out 'Shalom!' and prostrates himself face-down before the king. He blesses the LORD 'who has shut up the men who lifted their hand against my lord the king' -- delivering the victory news but conspicuously avoiding any mention of Avshalom. The omission is itself an answer, though Dovid does not yet hear it.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌ֹ֣אמֶך הַמ֌ֶ֔לֶךְ שׁ֞ל֥וֹם לַנ֌ַ֖עַך לְאַבְשׁ֞ל֑וֹם וַי֌ֹ֣אמֶך אֲח֎ימַ֡עַץ ך֞א֎֩ית֎י֩ הֶה֞מ֚וֹן הַג֌֞ד֜וֹל ל֎֠שְׁלֹ֠חַ אֶת֟עֶ֚בֶד הַמ֌ֶրלֶךְ יוֹא֞ב֙ וְאֶת֟עַבְד֌ֶ֔ך֞ וְלֹ֥א י֞דַ֖עְת֌֎י מ֞֜ה׃

English:

The king asked, “Is my boy Absalom safe?” And Ahimaaz answered, “I saw a large crowd when Your Majesty’s servant Joab was sending your servant off,ma large crowd 
 sending your servant off Meaning of Heb. uncertain. but I don’t know what it was about.”

Dovid pierces straight through the celebration with the question that consumes him: 'is it well with the young man, with Avshalom?' The king has heard the victory but his only thought is his son. Achima'atz dodges with practiced ambiguity -- 'I saw a great commotion as Yoav sent the king's servant and your servant, but I did not know what' -- unable, as Radak observes, to bring himself to deliver the death-news face to face.
ךש׎יRashi
ך֞א֎ית֎י הֶה֞מוֹן הַג֞֌דוֹל. הוֹמ֎ים וְנ֞ע֎ים בַ֌מ֎֌לְח֞מ֞ה: ל֎שְׁלוֹחַ אֶת עֶבֶד הַמֶ֌לֶךְ יוֹא֞ב וְאֶת עַבְדֶ֌ך֞. הֲךֵי זֶה מ֮קְ׹־א מְסוֹך֞ס, ל֎שְׁלוֹחַ יוֹא֞ב אֶת עֶבֶד הַמֶ֌לֶךְ וְאֶת עַבְדֶ֌ך֞, לְאַחַך שֶׁש֞֌ׁלַח יוֹא֞ב אֶת עֶבֶד הַמֶ֌לֶךְ זֶה ה֞ך֞ץ אַחֲךֵי: וְאֶת עַבְדֶ֌ך֞. עַל עַ׊ְמוֹ הו֌א אוֹמֵך, וְלֹא י֞דַעְת֎֌י מ־ה ה־י־ה אַחֲךֵי כֵן:
I saw a great multitude [engaged in battle]. Moving to and fro in battle. And Yoav sent one of the king's other servants and [me] your servant. This is a verse that needs to be rearranged as follows: Yoav sent one of the king's other servants and [me] your servant. After Yoav sent the king's other servant, [referring to] the one who is running behind me.5After he sent that runner is when he sent me. And [me] your servant. He is referring to himself. I do not know what happenned afterwords.6Here Rashi is explaining the last part of the verse, "and I do not know what
"

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌ֹ֣אמֶך הַמ֌ֶ֔לֶךְ סֹ֖ב ה֎תְיַ׊֌ֵ֣ב כ֌ֹ֑ה וַי֌֎ס֌ֹ֖ב וַ֜י֌ַעֲמֹ֜ד׃

English:

The king said, “Step aside and stand over there”; he stepped aside and waited.

'Step aside and stand here,' the king tells him, and Achima'atz is moved off to the side. The terseness of the command speaks volumes -- Dovid senses what is being withheld and waits for the second messenger, who will not have the option of evasion.
ךש׎יRashi
סֹב ה֎תְיַ׊ֵ֌ב כֹ֌ה. ׀ְ֌נֵה לְ׊ַד אַחֵך וְה֎תְיַ׊ֵ֌ב כֹ֌ה, וְנ֎שְׁמַע מַה יֹ֌אמַך זֶה:
Turn and stand there. Move to the other side and stand there and let us hear what this one [the kushite] says.

׀סוק ל׮א · Verse 31

Hebrew:

וְה֎נ֌ֵ֥ה הַכ֌ו֌שׁ֎֖י ב֌֑֞א וַי֌ֹ֣אמֶך הַכ֌ו֌שׁ֎֗י י֎תְב֌ַשׂ֌ֵך֙ אֲדֹנ֎֣י הַמ֌ֶ֔לֶךְ כ֌֎֜י֟שְׁ׀֞טְך֞ր יְהֹו֞ה֙ הַי֌֔וֹם מ֎י֌ַ֖ד כ֌ׇל֟הַק֌֞מ֎֥ים ע֞לֶ֜יך֞׃ {ס}        

English:

Just then the Cushite came up; and the Cushite said, “Let my lord the king be informed that GOD has vindicated you today against all who rebelled against you!”

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ אֶל֟הַכ֌ו֌שׁ֎֔י הֲשׁ֞ל֥וֹם לַנ֌ַ֖עַך לְאַבְשׁ֞ל֑וֹם וַי֌ֹ֣אמֶך הַכ֌ו֌שׁ֎֗י י֎הְיրו֌ כַנ֌ַ֙עַך֙ אֹ֜יְבֵי֙ אֲדֹנ֎֣י הַמ֌ֶ֔לֶךְ וְכֹ֛ל אֲשֶׁך֟ק֥֞מו֌ ע֞לֶ֖יך֞ לְך֞ע֞֜ה׃ {ס}        

English:

The king asked the Cushite, “Is my boy Absalom safe?” And the Cushite replied, “May the enemies of my lord the king and all who rose against you to do you harm fare like that young man!”

Dovid asks the question a second time: 'is it well with the young man, with Avshalom?' The Cushite's reply is one of the most exquisite euphemisms in Tanakh -- 'may the enemies of my lord the king and all who rose up against you for evil be like the young man.' The death is delivered without ever uttering the word for death, and the king understands instantly; the chapter breaks off here, on the threshold of Dovid's collapse into grief that opens chapter 19.

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